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AN 

EXPOSITION 


Old  and  New  Testament: 


EACH  CHAPTER  IS  SUMMED  UP  IN  ITS  CONTENTS  ;  THE  SACRED  TEXT  INSERTED 

AT  LARGE,  IN  DISTINCT  PARAGRAPHS ;  EACH  PARAGRAPH  REDUCED 

TO  ITS  PROPER  HEADS ;  THE  SENSE  GIVEN, 

AND  LARGELY  ILLUSTRATED ; 


PRACTICAL  REMARKS   AND  OBSERVATIONS: 


BY  MATTHEW  HENRY, 

LITE  MINISTER  OF  THE  QOSFEI.. 


A  TtHVr  EDITION: 


EDITED  BT 


THE  REV.  GEORGE  BURDER,  AND  THE  REV.  JOSEPH  HUGHES,  A.  M. 

WITH    THE 

lilFE    OF    THE    AUTHOR, 

BY  THE 

REV.  SAMUEL   PALMER.  .^^ 


VOL.  V. 


PHII^mELPHIA: 
PUBLISHED  BY  TOWAR  &  HOGAN,  255  MARKET  STRKET; 

Jolm  P.  Haven,  M'ew-York,  and  Robert  Pul'erson,  Pitlsburgh. 
1828. 


THF.  . 


EXPOSITION, 

WITH 

PRACTICAL   OBSERVATIONS, 

ONTHB 

FOUR  FIRST  BOOKS 

OF   THE 

NEW   TESTAMENT; 

« 

NAMELY, 

ST.  MATTHEW,  H  ST.  LUKE,  amb 

ST.  MARK,  U  ST.  JOHN. 


THE 


PREFACE 


FOUR  EVANGELISTS, 


ACTS  OF  THE  APOSTLES. 


THE  one  half  of  our  undertaking  upon  the  New  Testament  is  now,  by  the  assistance  of  Divine  grace, 
finished,  and  presented  to  the  reader,  wlio,  it  is  hoped,  the  Lord  working  with  it,  may  hereby  be 
somewhat  helped  in  understanding  and  improving  the  sacred  history  of  Christ  and  his  apostles,  and  in 
maJdng  it,  as  it  certainly  is,  the  best  exposition  of  our  creed,  in  which  these  inspired  writers  are  summed 
up  ;  which  is  intimated  by  that  Evangelist,  who  calls  his  gospel,  A  Declaration  of  those  things  ivhich  are 
most  surely  believed  among  us,  Luke  1.  1. 

And  as  there  is  no  part  of  scripture  which  it  concerns  us  more  to  be  well  established  in  the  belief  of,  so 
there  is  none  which  the  generality  of  christians  are  more  conversant  with,  or  speak  of  more  frequently. 
It  is  therefore  our  duty,  by  constant  pains  in  meditation  and  prayer,  to  come  to  an  intimate  acquaintance 
with  the  ti-ue  intent  and  meaning  of  these  nan-atives,  what  our  concern  is  in  them,  and  what  we  are  to 
build  upon  them,  and  draw  from  them  ;  that  we  may  not  vest  in  such  a  knowledge  of  them  as  that  which 
we  had,  when  in  our  childhood  we  were  taught  to  read  English  out  of  the  translation,  and  Greek  out  of 
the  originals,  of  these  books.  We  ought  to  know  them  as  the  physician  does  his  dispensatory,  the  lawyer 
his  books  of  reports,  and  the  sailor  liis  cliari  ana  compass  ;  that  is,  to  know  how  to  make  use  of  them  in 
that  which  we  apply  ourselves  to  as  our  business  in  this  world,  -which  le,  to  cer\-c  God  here,  and  enjoy  him 
hereafter,  and  both  in  Christ  the  Mediator. 

The  great  designs  of  the  christian  institutes,  (which  these  books  are  the  fountains  and  foundations  of,) 
were,  to  reduce  the  children  of  men  to  the  fear  and  love  of  God,  as  the  commanding,  active  principle  oi 
their  observance  of  him,  and  obedience  to  him  ;  to  show  them  the  way  of  their  reconciliation  to  him,  and 
acceptance  with  him  ;  and  to  bring  them  under  obligations  to  Jesus  Christ  as  Mediator  ;  and  thereby  to 
engage  them  to  all  instances  of  devotion  toward  God,  and  justice  and  charity  towards  all  men,  in  con-' 
formity  to  the  example  of  Christ,  in  obedience  to  his  law,  and  in  pursuance  of  his  great  intentions.  What 
therefore  I  have  endeavoured  here,  has  been  with  this  view,  to  make  these  writings  serviceable  to  the 
faith,  holiness,  and  comfort  of  good  christians. 

Now  that  these  writings,  thus  made  use  of  to  serve  these  great  and  noble  designs,  may  have  their  due 
influence  upon  us,  it  concerns  us  to  be  well  established  in  our  belief  of  their  di\'ine  original.  And  here  we 
have  to  do  with  two  sorts  of  people.  Some  embrace  the  Old  Testament,  but  set  that  up  in  opposition  to 
the  New,  pleading  that  if  that  be  right  this  is  wrong  ;  and  these  are  the  Jews.  Others,  though  they  live 
in  a  christian  nation,  and  by  baptism  wear  the  christian  name,  yet,  under  pretence  of  freedom  of  thought, 
despise  Christianity,  and,  consequently,  reject  the  New  Testament,  and  therefore  the  Old,  of  course. 

I  confess  it  is  strange,  that  any  now  who  receive  the  Old  Testament  should  reject  the  New ;  since, 
beside  all  the  particular  proofs  of  the  divine  authority  of  the  New  Testament,  there  is  such  an  admirable 
harmony  between  it  and  the  Old.  It  agrees  with  the  Old,  in  all  the  main  intentions  of  it,  refers  to  it, 
builds  upon  it,  shows  the  accomphshment  of  its  tj'pes  and  prophecies,  and  thereby  is  the  perfection  and 
crown  of  it.  Nay,  if  it  be  not  true,  the  Old  Testament  must  be  false  ;  and  all  the  glorious  promises  which 
shine  so  brightly' in  it,  and  the  performance  of  which  was  limited  within  certain  periods  of  time,  must  be 
a  great  delusion  ;  which  we  are  sure  they  are  not ;  and  therefore  must  embrace  the  New  Testament  to 
support  the  reputation  of  the  Old. 

That  in  the  Old  Testament  which  the  New  Testament  lays  aside,  is,  the  peculiarity  of  the  Jewish 
nation,  and  the  observances  of  the  ceremonial  law  ;  both  which  certainly  were  of  di\Tne  appointment ; 
arid  yet  the  New  Testament  does  not  at  all  clash  with  the  Old  ;  for, 

1.  They  were  always  designed  to  be  laid  aside  in  the  fulness  of  time.  No  other  is  to  be  expected  than 
that  the  morning-star  should  disappear  when  the  sun  rises  ;  and  the  latter  parts  of  the  Old  Testament 
often  speak  of  the  laying  aside  of  those  things,  and  of  the  calling  in  of  the  Gentiles. 

2.  They  were  very  honourably  laid  aside,  and  rather,  exchanged  for  that  which  was  more  noble  and 
excellent,  more  divine  and  heavenly.  The  Jewish  chui^ch  was  swallowed  up  in  the  christian,  the  Mosaic 
ritual  in  evangelical  institutions.  So  that  the  New  Testament  is  no  more  the  undoing  of  the  Old,  than  the 
sending  of  a  youth  to  the  university  is  the  undoing  of  his  education  in  the  grammar-school. 


vi  PREFACE. 

3.  Providence  soon  determined  this  controversy,  (which  is  the  only  thing  that  seemed  a  controversy 
between  the  Old  Testament  and  the  New,)  by  the'desti-uction  of  Jenisalem,  the  desolations  of  the  temple, 
the  dissolution  of  the  temple-sen'ice,  and  the  total  dispersion  of  all  the  remains  of  the  Jewish  nation ;  with 
a  judicial  defeat  of  all  the  attempts  to  incorporate  it  again,  now  for  above  1600  years  ;  and  this,  according 
to  the  express  predictions  of  Christ,  a  Uttle  before  his  death.  And,  as  Christ  would  not  have  the  doctrine 
of  his  being  the  Messiah  much  insisted  on,  till  the  great  conclusive  pi-oof  of  it  was  given  by  his  resurrection 
from  the  dead  ;  so  the  repeal  of  the  cei-emonial  law,  as  to  the  Jews,  was  not  much  insisted  on,  but  their 
Jteeping  up  the  observation  of  it  was  connived  at,  till  the  great  conclusive  proof  of  its  repeal  was  given, 
by  the  destruction  of  Jenisalem,  which  made  the  obsenation  of  it  for  ever  impracticable.  And  the 
manifest  tokens  of  divine  wrath,  which  the  Jews,  considered  as  a  people,  even  notwithstanding  the  pros- 
perity of  particular  persons  among  them,  continue  under  to  this  day,  is  a  proof,  not  only  of  the  truth  of 
Christ's  predictions  concerning  them,  but  that  they  lie  under  a  greater  guilt  than  that  of  idolatry,  (for 
which  they  lay  under  a  desolation  of  70  years,)  and  that  can  be  no  other  than  crucifying  Christ,  and 
rejecting  his  gospel. 

Thus  evident  it  is,  that  in  our  expounding  of  the  New  Testament,  we  are  not  undoing  what  we  did  in 
expounding  the  Old  ;  so  far  from  it,  that  we  may  appeal  to  the  law  and  the  prophets  for  the  confirmation 
of  the  great  truth  which  the  gospels  are  written  to  prove — That  our  Lord  Jesus  is  the  Messiah  promised 
to  the  fathers,  who  should  come,  and  we  are  to  look  for  no  other.  For  though  his  appearing  did  not 
answer  the  expectation  of  the  carnal  Jews,  who  looked  for  a  Messiah  in  external  pomp  and  power,  yet  it 
exactly  answered  all  the  types,  prophecies,  and  promises  of  the  Old  Testament,  which  all  had  their 
accomplishment  in  him  ;  and  even  his  ignominious  sufferings,  which  are  the  greatest  stumbling-block  to 
the  Jews,  were  foretold  concerning  the  Messiah  ;  so  that  if  he  had  not  submitted  to  them,  we  had  failed 
in  our  proof;  so  far  it  is  from  being  weakened  by  them.  Bishop  Kidder's  Demonstration  of  the  Christian's 
Messiah,  has  abundantly  made  out  this  tnith,  and  answered  the  cavils  (for  such  they  are,  rather  than 
arguments)  of  the  Jews  against  it,  above  any  in  our  language. 

But  we  live  in  an  age  when  Christianity  and  the  New  Testament  are  more  virulently  and  daringly 
attacked  by  some  within  their  o^vn  bowels,  than  by  those  upon  their  borders.  Never  were  Moses  and  his 
writings  so  arraigned  and  ridiculed  by  any  Jews,  or  Mahomet  and  his  Alcoran  by  any  Mussulmen,  as  Christ 
and  his  gospel  by  men  that  are  baptized  and  called  Christians  ;  and  this,  not  under  colour  of  any  other 
divine  revelation,  but  in  contempt  and  defiance  of  all  divine  revelation  ;  and  not  by  way  of  complaint,  that 
they  meet  with  that  which  shocks  their  faith,  and  which,  through  their  own  weakness,  they  cannot  get 
over,  and  therefore  desire  to  be  insti-ucted  in,  and  helped  in  the  understandmg  of,  and  the  reconciling  of 
them  to  the  truth  which  they  have  received  ;  but  by  way  of  resolute  opposition,  as  if  they  looked  upon  it 
as  their  enemy,  and  were  resolved  by  all  means  possible  to  be  the  ruin  of  it ;  though  they  cannot  say  what 
evil  it  has  done  to  the  world,  or  to  them.  If  the  pretence  of  it  has  transported  many  in  the  church  of 
Rome  into  such  corruptions  of  worship  and  cruelties  of  government  as  are  indeed  the  scandal  of  human 
nature,  yet,  instead  of  being  thereby  prejudiced  against  pure  Christianity,  they  should  the  rather  appear 
more  vigorously  in  defence  of  it,  when  they  see  so  excellent  an  mstitution  as  that  is  in  itself,  so  basely 
abused  and  misrepresented. 

They  pretend  to  a  liberty  of  thought  in  their  opposition  to  Christianity,  and  would  be  distingxiished  by 
the  name  of  Freethinkers.  I  will  not  here  go  about  to  produce  the  arguments  whicli,  to  all  that  are  not 
wilfully  ignorant  and  prejudiced  against  the  truth,  are  sufficient  to  prove  the  divine  original  and  authority 
of  the  doctrine  of  Christ.  The  learned  find  much  satisfaction  in  readmg  the  apologies  of  the  ancients  for 
the  christian  religion,  when  it  was  sti-ugghng  with  the  polytheism  and  idolatry  of  the  GentUes.  Justin 
Martyr  and  Teitullian,  Lactantius  and  Minutius  Felix,  wrote  admirably  in  defence  of  Christianity,  when 
it  was  further  sealed  by  the  blood  of  the  Martyrs. 

But  its  patrons  and  advocates  in  the  present  day  have  another  sort  of  enemies  to  deal  with.    The  antinuity 

of  the  pagan  theology,  its  universal  prevalence,  the  edicts  of  princes,  and  the  traditions  and  usages  oi  the 

countr)s  are  not  now  objected  to  Christianity  ;  but  I  know  not  what  imaginary  freedom  of  thought,  and  an 

unheard  of  privilege  of  human  nature,  are  assumed,  not  to  be  bound  by  any  divine  revelation  whatsoever. 

Now  it  is  easy  to  make  out, 

1.  That  those  who  would  be  thought  thus  to  maintain  a  liberty  of  thinking,  as  one  of  the  privileges  of 
human  nature,  and  in  defence  of  which  thev  wUl  take  up  anns  against  God  himself,  do  not  themselves 
think  freely,  nor  give  others  leave  to  do  so.  In  some  of  them,  a  resolute  indulgence  of  themselves  in  those 
vicious  courses  which  they  know  the  gospel,  if  they  admit  it,  will  make  very  uneasy  to  them,  and  a  secret 
enmity  to  a  holy,  heavenly  mind  and  life,  forbid  them  all  free  thought ;  for  so  strong  a  prejudice  have  their 
lusts  and  passions  laid  them  under  against  the  laws  of  Christ,  that  they  find  themselves  under  a  necessity 
of  opposing  the  tiTiths  of  Christ,  upon  which  these  laws  are  founded.  Peril  judicium,  quando  res  transit 
in  affectum — The  judgment  is  overcome,  when  the  decision  is  referred  to  the  affections.  Right  or  wrong, 
Christ's  bonds  must  be  broken,  and  his  cords  cast  from  them ;  and  therefore,  how  evident  soever  the 
premises  be,  the  conclusion  must  be  denied,  if  it  tend  to  fasten  these  bands  and  cords  upon  them  ;  and 
where  is  the  freedom  of  thought  then  ?  While  they  promise  themselves  liberty,  they  themselves  are  the  ser- 
vants of  corrv/ition  ;  for  of  luhom  a  man  is  ox'ercome,  of  the  same  is  he  brought  in  bondage. 

In  others  of  tVem,  a  reigning  pride  and  affectation  of  singularity,  and  a  spirit  of  contradiction,  those  lusts 
of  the  mind,  which  are  as  impetuous  and  imperious  as  any  of  the  lusts  of  the  flesh  and  of  the  world,  forbid 
a  freedom  of  thinking,  and  enslave  the  soul  in  all  its  inquiries  after  religion.  Those  can  no  more  think 
freely,  who  resolve  they  will  think  by  themselves,  than  those  can,  who  resolve  to  think  with  their  neigh- 
bours. 

Nor  will  they  give  others  liberty  to  think  freely ;  for  it  is  not  by  reason  and  argument  that  they  go  about 
to  convince  us,  but  by  jest  and  banter,  and  exposing  Christianity  and  its  serious  professors  to  contempt. 
Now,  considering  how  natural  it  is  to  most  men  to  be  jealous  for  their  reputation,  this  is  as  gi-eat  an  impo- 
sition as  can  possibly  be  ;  and  the  unthinking  are  as  much  <kept  from  freethinking  by  the  fear  of  being 
ridiculed  in  the  club  of  those  who  set  up  for  oracles  in  reason,  as  by  the  fear  of  being  cursed,  excommu- 
nicated, and  anathematized,  by  the  counsel  of  those  who  set  up  for  oracles  in  rehgion.  And  where  is  the 
freethinking  then  ?  ' 

2.  That  those  who  will  allow  themselves  a  true  liberty  of  thinking,  and  will  think  seriously,  cannot  but 
embrace  all  Christ's  sayings  as  faithful,  and  well  worthy  of  all  acce/itation.    Let  the  corrupt  bias  of  the 


PREFACE.  vli 

camal  heart  toward  the  world,  and  the  flesh,  and  self  (the  most  presumptuous  idol  of  the  three)  be  taken 
away,  and  let  the  doctrine  of  Christ  be  proposed  first  in  its  time  colours,  as  Christ  and  his  apostles  have 
given  it  us,  and  in  its  true  light,  with  all  its  proper  evidence,  intrinsic  and  extrinsic  ;  and  then  let  the 
capable  soul  freely  use  its  rational  powers  and  faculties,  and  by  the  operation  of  the  Spirit  of  grace,  who 
alone  works  faith  in  all  that  believe,  even  the  high  thought,  when  once  it  becomes  a  tree  thought,  freed 
from  the  bondage  of  sin  and  conmption,  will,  by  a  pleasing  and  happv  power,  be  captivated,  and  brought 
into  obedience  to  Christ ;  and  when  he  thus  makes  il  free,  it  will  he  free  indeed. 

Let  any  one  who  will  give  himself  leave  to  think  impartially,  and  be  at  the  pains  to  think  closely,  read 
Mr.  Baxter's  Reasons  for  the  Christian  Religion  ;  and  he  will  find,  both  that  it  goes  to  the  bottom,  and 
lays  the  foundation  deep  and  firm,  and  also  that  it  brings  forth  the  top-stone  in  a  believer's  consent  to  God 
in  Christ,  to  the  satisfaction  of  any  that  are  truly  concerned  about  their  souls  and  another  world.  The 
proofs  of  the  truths  of  the  gospel  have  been  excellently  well  methodized,  and  enforced  likewise,  by  Bishop 
Stillinefleet,  in  his  Orig-ines  Sacra  ;  by  Grotius,  in  his  book,  Of  the  Truth  of  the  Christian  Religion  ;  by 
Dr.  Wlutby,  in  his  General  Preface  to  his  Commentary  on  the  J^ew  Testa?nent ;  and  of  late  by  Mr.  Ditton, 
very  argumentatively,  in  his  discouree  concerning  the  Resurrection  of  Jesus  Christ ;  and  many  others 
have  herein  done  worthily.  And  I  will  not  believe  any  man  who  rejects  the  New  Testament  and  the 
christian  Religion,  to  have  thought  freely  upon  the  subject,  unless  he  has,  with  humiUty,  seriousness,  and 

Erayer  to  God  for  direction,  deliberately  read  these  or  the  like  books,  which,  it  is  certain,  were  written 
oth  with  liberty  and  clearness  of  thought. 

For  my  own  part,  if  my  thoughts  were  worth  any  one's  notice,  I  do  declare,  I  have  thought  of  this  great 
concern,  with  all  the  liberty  that  a  reasonable  soul  can  pretend  to,  or  desire  ;  and  that  the  result  is,  that 
the  more  I  think,  and  the  more  ft-eely  I  think,  the  more  fully  I  am  satisfied  that  the  christian  Religion  is 
the  true  Religion,  and  that  which,  if  I  submit  my  soul  sincerely  to  it,  I  may  venture  my  soul  confidently 
upon. 

For  when  I  think  freely. 

First,  I  cannot  but  think  that  the  God  who  made  man  a  reasonable  creature  by  his  power,  has  a  right 
to  rule  him  by  his  la%v,  and  to  oblige  him  to  keep  his  inferior  faculties  of  appetite  and  passion,  together 
with  the  capacities  of  thought  and  speech,  in  due  subjection  to  the  superior  powers  of  reason  and  con- 
science. And  when  I  look  into  my  own  heart,  I  cannot  but  think  that  this  was  it  which  my  Maker  de- 
signed in  the  order  and  frame  of  my  soul,  and  that  herein  he  intended  to  support  his  own  dominion  in  me. 

Secondly,  I  cannot  but  think  that  mv  happiness  is  bound  up  in  the  favour  of  God,  and  that  his  favour 
will,  or  will  not,  be  toward  me,  according  as  I  do,  or  do  not,  comply  with  the  laws  and  ends  of  mv  crea- 
tion. That  I  am  accountable  to  this  God ;  and  that  from  him  my  judgment  proceeds,  not  only  for  this 
world,  but  for  my  everlasting  state. 

Thirdly,  I  cannot  but  think  that  my  nature  is  very  unlike  what  the  nature  of  man  was,  as  it  came  out  of 
the  Creator's  hands  ;  that  it  is  degenerated  from  its  primitive  purity  and  rectitude.  I  find  in  myself  a 
natural  aversion  to  my  duty,  and  to  spiritual  and  divine  exercises,  and  a  propensity  to  that  which  is  enl ; 
such  an  inclination  toward  the  world  and  the  flesh,  as  amounts  to  a  propensity  to  backslide  from  the  living 
God. 

Fourthly,  I  cannot  but  think  that  I  am  therefore,  by  nature,  thrown  out  of  the  favour  of  God  ;  for  though 
I  think  he  is  a  gracious  and  merciful  God,  yet  I  thmk  he  is  also  a  just  and  holv  God,  and  that  I  am  become, 
by  sin,  both  odious  to  his  holiness,  and  obnoxious  to  his  justice.  I  should  not  think  freely,  but  very  par- 
tially, if  I  should  think  othermse.  1  think  1  am  guUiy  before  God,  have  sinned,  and  come  short  of  glori- 
fying him,  and  of  being  glorified  with  him. 

Fifthly,  I  cannot  but  think  that,  without  some  special  discovery  of  God's  will  concerning  me,  and  good 
will  to  me,  I  cannot  possibly  recover  his  favour,  be  reconciled  to  him,  or  be  so  far  restored  to  my  primi- 
tive rectitude,  as  to  be  capable  of  sen'ing  my  Creator,  and  answering  the  ends  of  my  creation,  and  becom- 
ing fit  for  another  world.  For  the  bounties  of  Providence  to  me,  in  common  with  the  inferior  creatures, 
cannot  sen^e  either  as  assurances  that  God  is  reconciled  to  me,  or  means  to  reconcile  me  to  God. 

Sixthly,  I  cannot  but  think  that  the  wav  of  salvation,  both  from  the  guilt  and  from  the  power  of  sin,  by 
Jesus  Christ,  and  his  mediation  between  God  and  man,  as  it  is  revealed  by  the  New  Testament,  is  admi- 
rably well  fitted  to  aU  the  exigencies  of  my  case,  to  restore  me  both  to  the  favour  of  God  and  to  the 
government  and  enjoyment  of  myself.  Here  I  see  a  proper  method  for  the  removing  of  the  guUt  of  sin, 
(that  I  may  not  die  by  the  sentence  of  the  law,)  by  the  all-sufficient  merit  and  righteousness  of  the  Son  of 
God  in  our  nature  ;  and,  for  the  breaking  of  the  power  of  sin,  (that  I  may  not  die  by  my  own  disease,)  by 
the  all-sufficient  influence  and  operation  of  the  Spirit  of  God  upon  our  nature.  Every  malady  has  herein 
its  remedy,  eveiy  grievance  is  hereby  redressed,  and  in  such  a  way  as  advances  the  honour  of  all  the  di^^ne 
attributes,  and  is  suited  and  accommodated  to  human  nature. 

Seventhly,  I  cannot  but  think  that  what  I  find  in  myself  of  natural  religion,  does  evidently  bear  testimony 
to  the  christian  religion  ;  for  all  that  truth  which  is  discovered  to  me  by  the  light  of  nature,  is  confirmed, 
and  more  clearly  discovered,  by  the  gospel ;  the  very  same  thing  which  the  light  of  nature  gives  me  a 
confused  sight  of,  (like  the  sight  of  men  as  trees  walking,)  the  New  Testament  gives  me  a  clear  and  dis- 
tinct sight  of.  All  that  good  which  is  pressed  upon  me  by  the  law  of  nature,  is  more  fully  discovered  to 
me,  and  I  find  mvself  much  more  stronglv  bound  to  it,  by  the  gospel  of  Christ,  the  engagements  it  lays 
upon  me  to  my  duty,  and  the  encouragements  and  assistances  it  gives  me  in  my  duty.  And  this  is  further 
confirming  to  me,  that  there,  just  there,  where  natural  light  leaves  me  at  a  loss,  and  unsatisfied — tells  me 
that  hitherto  it  can  carry  me,  but  no  further — the  gospel  takes  me  up,  helps  me  out,  and  gives  me  all  the 
satisfaction  I  can  desire,  and  that  is  especially  in  the  great  business  of  the  satisfjing  of  God's  justice  for 
the  sin  of  man.  My  o^vn  conscience  asks,  Wherenvith  shall  I  come  before  the  Lord,  and  boiv  myself  before 
the  most  high  God?  Will  he  be  fiteased  mith  thousands  of  rams?  But  I  am  still  at  a  loss;  I  cannot 
frame  a  righteousness  from  any  thing  I  am,  or  have,  in  myself,  or  from  any  thing  I  can  do  for  God  or  pre- 
sent to  God,  wherein  I  dare  appear  before  him  ;  but  the  gospel  comes  and  tells  me,  that  Jesus  Christ  has 
made  his  soul  an  offering  for  sin,  and  God  has  declared  himself  well  pleased  with  aE  beUevers  in  him  ; 
aiid  this  makes  me  easy. 

Mighthly,  I  cannot  but  think  that  the  proofs  by  which  God  has  attested  the  truth  of  the  gospel,  are  the 
most  proper  that  could  be  given  in  a  case  of  this  nature — That  the  power  and  authority  of  the  Redeemer 
in  the  kingdom  of  grace  should  be  exemplified  to  the  world,  not  by  the  highest  degree  of  the  pomp  and 


viii  PREFACE. 

authority  of  the  kings  of  the  earth,  as  the  Jews  expected,  but  by  the  evidences  of  his  dominion  in  the  king- 
dom of  nature  ;  which  is  a  much  greater  dignity  and  authority  than  any  of  the  lungs  of  the  earth  ever  pre- 
tended to,  and  is  no  less  than  divine.  And  his  miracles,  being  generally  wrought  upon  men,  not  only  upon 
their  bodies,  as  they  were  mostly  when  Christ  was  here  upon  earth,  but,  which  is  more,  upon  their  minds, 
as  they  were  mostly  after  the  pouring  out  of  the  Spirit  in  the  gift  of  tongues  and  other  supernatural  endow- 
ments, were  the  most  proper  coniii-mations  possible  of  the  truth  of  the  gospel,  which  was  designed  for  the 
making  of  men  holy  and  happy. 

Mnthly,  I  cannot  but  think  that  the  methods  taken  for  the  propagation  of  this  gospel,  and  the  wonder- 
ful success  of  those  methods,  which  are  purely  spiritual  and  heavenly,  and  destitute  of  all  secular  advan- 
tages and  supports,  plainly  show  that  it  was  of  God,  for  God  was  with  it,  and  it ;  could  never  have  spread 
as  it  did,  in  the  face  of  so  much  opposition,  if  it  had  not  been  accompanied  with  a  power  from  on  high. 
And  the  preservation  of  Christianity  in  the  world  to  this  day,  notwithstanding  the  difficulties  it  has  strug- 
gled with,  is  to  me  a  standing  miracle  for  the  proof  of  it. 

Lastly,  I  cannot  but  think  that  the  gospel  of  Christ  has  had  some  influence  upon  my  soul,  has  had  such 
a  command  over  me,  and  been  such  a  comfort  to  me,  as  is  a  demonstration  to  myself,  though  it  cannot  be 
so  to  another,  that  it  is  of  God.  I  have  tasted  in  it,  that  the  Lord  is  gracioxis ;  and  the  most  subtle  dis- 
putant cannot  convince  one  who  has  tasted  honey,  that  it  is  not  sweet. 

And  now  I  appeal  to  Him  who  knows  the  thoughts  and  intents  of  the  heart,  that  in  all  this  I  think 
freely,  (if  it  be  possible  for  a  man  to  know  that  he  does  so,)  and  not  under  the  power  of  any  bias.  Whether 
we  have  reason  to  think  that  those  who  without  any  colour  of  reason,  not  only  usuip,  but  monopolize,  the 
character  of  Freethinkers,  do  so,  let  those  judge,  who  easily  obsen'e  that  they  do  not  speak  sincerely,  but 
industriously  dissemble  their  notions ;  and  one  instance  I  caimot  but  notice,  of  their  xmfair  dealing  with 
their  readers — that  when,  for  the  diminishing  of  the  authority  of  the  Kew  Testament,  they  urge  the 
various  readings  of  the  original,  and  quote  an  acknowledgment  of  Mr.  Gregory  of  Christ  Church,  in  his 
preface  to  his  Works,  That  no  profane  author  ivhatsoexter,  isfc.  and  yet  suppress  what  immediately  follows, 
as  the  sense  of  that  learned  man  upon  it.  That  this  is  an  invincible  reason  for  the  scriptures'  fiart,  isfc. 

We  then  receive  the  books  of  the  New  Testament  as  our  oracles  ;  for  it  is  evident  that  that  excellent 
notion  of  Dr.  Henry  More's  is  true,  that  "  they  have  a  direct  tendency  to  take  us  off  from  the  animal  life, 
and  to  being  us  to  the  divine  life." 

But  whUe  we  are  thus  maintaining  the  divine  original  and  authority  of  the  New  Testament,  as  it  has 
been  received  through  all  the  ages  of  the  church,  we  find  our  cause  not  only  attacked  by  the  enemies  we 
speak  of,  but,  in  effect,  betrayed  by  one  who  makes  our  New  Testament  almost  double  to  what  it  really 
is,  adding  to  it  the  Constitutions  of  the  Afiostles,  collected  by  Clement,  together  with  the  Apostolical  CanOTis, 
.and  making  those  to  be  of  equal  authority  with  the  writings  of  the  Evangelists,  and  preferable  to  the 
Epistles.  By  enlarging  the  lines  of  defence  thus,  without  either  cause  or  precedent,*  he  gives  great 
advantage  to  the  invaders. 

Those  Constitutions  of  the  Apostles  have  many  things  in  them  very  good,  and  may  be  of  use,  as  other 
human  compositions.  But  to  pretend  that  they  were  composed,  as  they  profess  themselves  to  be,  by  the 
twelve  apostles  in  concert  at  Jerusalem,  I  Peter,  saying  this,  I  Andrew,  saying  that,  isfc.  is  the  greatest 
imposition  that  can  be  practised  upon  the  credulity  of  the  simple. 

1.  It  is  certain,  there  were  a  great  many  spurious  writings  which,  in  the  early  days  of  the  church,  went 
under  the  names  of  the  apostles  and  apostolical  men  ;  so  that  it  has  been  always  <  imiplaineil  of  as  impos- 
sible to  find  out  any  thing  but  the  canon  of  scripture,  iliaL  could  -with  any  assurance  be  attributed  to  them. 
Baronius  himself  ar.knowledees  it.  Ci/.m  npostoloruni  nomine  tarn  facta  r/uam  dicta  rejieriantur  esse  sufi- 
piosititia;  nee  sic  quid  de  illis  a  vcris  sincerisgue  scriptoribus  narratum  sit  integrmn  et  incorruptum  reman- 
serit,  in  desjierationem plane  quandam  animuTn  dejiciunt  posse  unc/uam  assegui  guod  -uerum  certumque 
subsistat — Since  so  many  of  the  act^  and  sayings  ascribed  to  the  apostles  are  found  to  be  spurious,  and  ez'cn 
the  narrations  of  faithful  writers  respecting  them  are  not  free  from  corruption,  we  must  despair  of  ever 
being  able  to  arrive  at  any  absolute  certainty  about  them.  Ad.  An.  Christ  44.  sect  42,  &c.  There  were 
Acts  under  the  names  of  Andrew  the  apostle,  Philip,  Peter,  Thomas  ;  a  Gospel  under  the  name  of  Thad- 
deus,  another  of  Barnabas,  another  of  Bartholomew  ;  a  book  concerning  the  infancy  of  our  Saviour, 
another  concerning  his  nativity,  and  many  the  like,  which  were  all  rejected  as  forgeries. 

2.  These  Constitutions  and  Canons,  among  the  rest,  were  condemned  in  the  primitive  church  as  apocry- 
phal, and  therefore  justly  rejected ;  because,  though  otherwise  good,  they  pretended  to  be  what  really 
they  were  not,  dictated  by  the  twelve  apostles  themselves,  as  received  from  Christ.  If  Jesus  Christ  gave 
them  such  instructions,  and  they  gave  them  in  such  a  solemn  manner  to  the  church,  as  is  pretended,  it  is 
unaccountable  that  there  is  not  tlie  least  notice  taken  of  any  such  thing  done  or  designed  m  the  Gospels, 
the  Acts,  or  any  of  the  Hpistles. 

They  who  have  judged  the  most  favourably  of  those  Canons  and  Constitutions,  have  concluded  that  they 
were  compiled  by  some  officious  persons  under  the  name  of  Clement,  toward  the  end  of  the  second  cen- 
tury, above  150  years  after  Christ's  ascension,  out  of  the  common  practice  of  the  churches  ;  that  is,  that 
which  the  compilers  were  most  acquainted  with,  or  had  respect  for  ;  when  at  the  same  time  we  have 
reason  to  think  that  the  far  greater  number  of  christian  churches  which  by  that  time  were  planted,  had 
Constitxitions  of  their  own,  which  if  they  had  had  the  happiness  to  be  transmitted  to  posterity,  would  have 
recommended  themselves  as  well  as  these,  or  better.  But  as  the  legislatoi-s  of  old  put  a  reputation  upon 
their  laws,  by  pretending  to  ha\e  received  them  from  some  deity  or  other,  so  church-governors  studied 
to  gain  reputation  to  their  sees,  by  placing  some  apostolical  man  or  other  at  the  head  of  their  catalogue  of 
bishops,  (See  Bishop  Stillingjieet's  Irenicum,  p.  302.)  and  reputation  to  their  Canons  and  Constitutions,  by 
fathering  them  upon  the  apostles. 

But  how  can  it  be  imagined  that  the  apostles  should  be  all  together  at  Jei-usalem,  to  compose  this  book 
of  Canons  with  so  much  solemnity,  when  we  know  that  their  commission  was  to  go  into  all  the  world,  and 
to  preach  the  gospel  to  every  creature.  Accordingly,  Eusebius  tells  us  that  Thomas  went  into  Parthia, 
Andrew  into  Scythia,  John  into  the  lesser  Asia  ;  and  we  have  reason  to  think  that  after  their  dispersion 
they  never  came  together  again,  any  more  than  the  planters  of  the  nations  did  after  the  Most  High  had 
separated  the  sons  of  Adam. 

7  *  Whislon.-Ed. 


PREFACE.  ix 

I  think  that  any  one  who  will  compare  these  Constitutions  with  the  writings  which  we  are  sure  were 
given  by  inspiration  of  God,  will  easily  discern  a  vast  difference  in  the  style  and  spirit.  IVAat  is  the  chaff 
to  the  wheat? 

*  "  Where  are  ministers,  in  the  style  of  the  true  apostles,  called  priests,  high  priests  ?  Where  do  we 
"  find  in  the  apostolical  age,  tliat  age  of  suffering,  of  the  placing  of  the  bishop  in  his  throne .?  Or  of  readers, 
"  singers,  and  porters,  in  the  church  ?" 

I  fear  the  collector  and  compiler  of  those  Constitutions,  under  the  name  of  Clement,  was  conscious  to 
himself  of  dishonesty  in  it,  in  that  he  would  not  have  tliem  published  before  all,  because  of  the  mysteries 
contained  in  them  ;  nor  were  they  known  or  published  till  the  middle  of  the  fourth  century,  when  the 
forgery  could  not  be  so  well  disproved.  I  cannot  see  any  mysteries  in  them,  that  they  should  be  concealed, 
if  tliey  had  been  genuine  ;  but  I  am  sure  that  Christ  bids  his  apostles  publish  the  mysteries  of  the  kingdom 
of  God  upon  the  house-tops.  And  St.  Paul,  though  tliere  are  mysteries  in  his  Epistles,  much  more  sub- 
lime than  any  of  these  Constitutions,  charges  that  they  shovdd  be  read  to  all  the  holy  brethren.  Nay,  these 
Constitutions  are  so  wholly  in  a  manner  taken  up,  either  with  moral  precepts,  or  ndes  of  practice  in  the 
church,  that  if  they  had  been  what  they  pretend,  they  had  been  most  fit  to  be  published  before  all.  And 
though  the  J/iocaly/ise  is  so  full  of  mysteries,  yet  a  blessing  is  pronounced  upon  the  readers  and  hearers 
of  that  prophecy.  We  must  therefore  conclude  that,  wliene\er  they  were  written,  by  declining  the  light 
they  owned  themselves  to  be  apocryphal,  that  is,  hidden  or  concealed  ;  that  they  durst  not  mingle  them- 
selves with  what  was  given  by  diyiiie  inspiration  ;  to  allude  to  what  is  said  of  the  ministers,  {Acts  5.  13.) 
Of  the  rest  durst  no  man  join  himself  to  the  apostles,  _/(>;•  the  fieople  magnified  them. 

So  that  even  by  their  own  confession  they  were  not  delivered  to  tlie  churches  with  the  other  writings, 
when  the  New-Testament  Canon  was  solemnly  scaled  up  with  that  dreadful  sentence  passed  on  those  that 
add  unto  these  things. 

And  as  we  liave  thus  had  attempts  made  of  late  upon  the  purity  and  sufficiency  of  our  New  Testament, 
by  additions  to  it,  so  we  have  likewise  had  from  another  quarter  a  great  contempt  put  upon  it  by  the  papal 
power.     The  occasion  was  this  : 

One  Father  Quesnel,  a  French  papist,  but  a  Jansenist,  near  thirty  years  ago,  published  the  Mzv  Tes- 
tament in  French,  in  several  small  volumes,  with  Moral  Reflections  oh  every  verse,  to  render  the  reading 
of  it  more  profitable,  and  meditation  upon  it  more  easy.  It  was  much  esteemed  in  France,  for  the  sake 
of  the  piety  and  de\otion  which  appeared  in  it,  and  it  had  se\eral  impressions.  The  Jesuits  were  much 
disgusted,  and  solicited  the  pope  for  the  condemnation  of  it,  though  the  author  of  it  was  a  papist,  and  many 
things  in  it  countenanced  popish  superstition. 

After  much  struggling  about  it  in  the  court  of  Rome,  a  bull  was  at  length  obtained,  at  the  request  of  the 
French  king,  from  the  present  pope,  Clement  XL,  bearing  date  September  8,  1713,  by  which  the  said 
book,  with  what  title  or  in  what  language  soever  it  is  printed,  is  prohibited  and  condemned  ;  both  the 
New  Testament  itself,  because  in  many  things  varying  from  the  vulgar  Latin,  and  the  Annotations,  as 
containing  divers  propositions,  (above  a  hundred  are  enumerated,)  scandalous  and  pernicious,  injurious  to 
the  church  and  its  customs,  impious,  blasphemous,  savouring  of  heresy.  And  the  propositions  are  such 
as  these — "That  the  grace  of  our  Lord  Jesus  Christ  is  the  effectual  principle  of  all  manner  of  good,  is 
"  necessary  for  every  good  action  ;  for  without  it  nothing  is  done,  nay,  nothing  can  be  done" — "  That  it 
•'  is  a  sovereign  gi-ace,  and  is  an  operation  of  the  Almighty  hand  of  God" — "  That  when  God  accompa- 
"  nies  his  word  with  tlie  internal  power  of  his  grace,  it  operates  in  the  soul  the  obedience  which  it  de- 
"  mands" — "  That  faith  is  the  first  grace,  and  the  fountain  of  all  others" — "That  it  is  in  vain  for  us  to 
"  call  God  our  Father,  if  we  do  not  cry  to  him  with  the  spirit  of  love" — "  That  there  is  no  God,  nor  re- 
"ligion,  where  there  is  no  charity" — "That  the  catholic  church  comprehends  the  angels  and  all  the 
"  elect  and  just  men  of  the  earth,'  of  all  ages" — "  That  it  has  the  Word  incarnate  for  its  Head,  and  all 
"the  saints  for  its  members" — "That  it  is  profitable  iind  necessary  at  all  times,  in  all  places,  and  for  all 
"  sorts  of  pei-sons,  to  know  the  holy  Scriptures" — "  That  the  holy  obscurity  of  the  word  rf  God  is  no 
"reason  for  the  laity  not  reading  it" — "  That  the  Loi-d's  day  ought  to  be  sanctified  by  reading  books  of 
"  piety,  especially  the  holy  Scriptures" — And  "  that  to  forbid  christians  from  reading  the  Scriptures,  is 
"  to  prohibit  the  use  of  light  to  the  children  of  light."  Many  such  positions  as  these,  which  the  spirit  of 
every  good  christian  cannot  but  relish  as  ti-ue  and  good,  are  condemned  by  the  pope's  bull  as  impious 
and  blasphemous.  And  this  bull,  though  strenuously  opposed  by  a  great  number  of  the  Bishops  in  France, 
who  were  well  affected  to  the  notions  of  Father  Quesnel,  was  yet  recei\ed  and  confirmed  by  the  French 
king's  letters  patent,  bearing  date  at  Versailles,  February  14,  1714,  which  forbid  all  manner  of  persons, 
upon  pain  of  exemplary  punishment,  so  much  as  to  keep  any  of  those  books  in  their  houses  ;  and  adjudge 
any  that  should  hereafter  write  in  defence  of  the  Propositions  condemned  by  the  pope,  as  disturbers  of 
the  peace. 

It  was  registered  the  day  following,  February  15,  by  the  Parliament  of  Paris,  but  with  divers  provisos 
and  limitations. 

By  this  it  appears  that  popery  is  still  the  same  thing  that  ever  it  was,  an  enemy  to  the  knowledge  of  the 
Scriptures,  and  to  the  honour  of  divine  grace.  W'hat  reason  have  we  to  bless  God,  that  we  have  liberty  to 
read  the  Scriptures,  and  have  helps  to  understand  and  improve  them  ;  which  we  are  ci~ncemed  diligently 
to  make  a  good  use  of,  that  we  may  not  provoke  God  to  give  us  up  into  the  hands  of  those  powers  that 
would  use  us  in  like  manner. 

I  am  willing  to  hope  that  those  to  whom  the  reading  of  the  Fxtosition  of^  the  Old  Testamnit  was 
pleasant,  will  find  this  vet  more  pleasant ;  for  this  is  that  part  of  Scripture,  which  does  most  plainly  tes- 
tify of  Christ,  and  in  which  that  gosfiel-grace  ivhirh  apfuars  unto  all  men,  bringing  salvation,  sh'nes  most 
clear.  This  is  the  New-Testament  milk  for  babes,  the  rest  is  strong  meat  for  stronr  men.  Ey  these, 
therefore,  let  us  be  nourished  and  strengthened,  that  we  may  be  pressin"-on  toward  rerfectirn  ;  and  that, 
having  laid  the  foundation  in  the  history  of  our  blessed  Saviour's  Life,  Death,  and  Pesurrecti'^n,  and  the 
firet  preaching  of  his  eospel,  we  may  build  upon  it  by  an  acquaintance  with  the  mysteries  cf  gcdliness, 
to  which  we  shall  be  further  introduced  in  the  Epistles. 

I  desire  I  may  be  read  with  a  candid,  and  not  a  critical,  eye.  I  pretend  not  to  gratify  the  curious ;  the 
top  of  my  ambition  is,  to  assist  those  who  are  truly  serious,  in  searching  the  Scriptures  daily.     I  am  sure 

•  Edit.  Joan.  Clerici,p.  245. 

Vol.  v.— B 


X  PREFACE. 

it  is  designed,  and  hope  it  is  calculated,  to  promote  piety  toward  God,  and  charity  towards  our  brethren ; 
and  that  there  is  not  only  something  in  it  which  may  edify,  but  nothing  which  may  justly  offend,  any 
good  christian. 

If  any  receive  spiritual  benefit  by  my  poor  endeavours,  it  will  be  a  comfort  to  me  ;  but  let  God  have  all 
the  glory,  and  that  free  grace  of  his  which  has  employed  one  that  is  utterly  unworthy  of  such  an  honour, 
and  enabled  one  thus  far  to  go  on  in  it,  who  is  utterly  insufficient  for  such  a  service.  ^ 

Having  obtained  help  of  God,  I  continue  hitherto  in  it,  and  humbly  depend  upon  the  same  good  hand 
of  my  God  to  can-y  me  on  in  that  which  remains,  to  gird  my  loins  with  needful  strength,  and  to  make  my 
way  perfect ;  and  for  this  I  humbly  desire  the  prayers  of  my  friends.  One  volume  more,  I  hope,  will 
include  what  is  yet  to  be  done ;  and  I  will  both  go  about  it,  and  go  on  with  it,  as  God  shall  enable  me, 
with  all  convenient  speed ;  but  it  is  that  part  of  the  Scripture,  which,  of  all  others,  requires  the  most  care 
and  pains  in  expounding  it.     But  I  ti^ust,  that  as  the  day,  so  shall  the  strength  be, 

M.  H. 


ADVERTISEMENT. 


THAT  which  has  been  just  offered  to  the  reader,  was  the  reverend  author's  Jirst  draught  of  a  Preface 
to  this  volume.  He  intended  to  revise  it,  if  God  had  allowed  him  a  return  home  from  his  late  jour- 
ney. But  though,  bjr  the  afflicting  stroke  of  his  svidden  death,  it  wants  the  advantage  of  his  last  hand, 
yet  serious  readers  will  be  well  pleased  to  have  his  first  sentiments  on  those  important  heads  which  there 
come  under  his  consideration  ;  especially  since  it  contains  his  dying  testimony  to  the  Christian  Religion, 
the  Canon  of  the  New  Testament,  and  the  general  usefulness  of  the  sacred  scriptures,  on  occasion  of 
those  debates  which  ha\'e  been  lately  started,  and  made  the  most  considerable  noise  in  the  world. 

The  Eocjiosition  itself,  as  far  as  the  Acts  of  the  Apostles  goes,  was  entirely  committed  to  the  press 
before  he  left  the  City.  The  reader  will  perceive  his  intentions  for  the  rest  of  the  Holy  Bible.  But  the 
sovereign  providence  of  God,  m  whose  hands  our  times  are,  has  called  this  faithful  and  diligent  ser\'ant 
to  rest  from  his  labours,  and  finish  well  himself,  before  he  could  finish  this,  and  several  other  great  and 
pious  designs  he  had  for  the  service  of  God  and  his  church. 

However,  it  may  be  acceptable  to  such  as  have  often  entertained  themselves  and  their  families  with 
what  is  already  extant,  to  let  them  know  that  we  are  not  without  hopes  yet  of  seeing  Mr.  Henry's  Expo- 
sition of  the  remainder  ;  though  it  cannot  be  expected  to  be  altogether  so  copious  and  complete  as  that 
which  he  himself  prepared  for  the  public.  He  drew  up,  several  years  ago,  an  Ex/iosition  of  the  Epis- 
tle to  the  Romans,  which  he  had  designed  to  transcribe  with  little  alteration,  for  the  beginning  of  his 
next  volume,  and  was  earnestly  solicited  to  print  it  by  itself,  before  he  had  thoughts  of  writing  upon  the 
whole  Bible.  For  the  rest,  there  are  copies  of  his  Expositions,  both  in  public  and  private,  taken  from 
him  by  judicious  writers  ;  wherein,  though  they  may  not  be  of  equal  length,  yet  Mr.  Henry  was  used  to 
express  himself  with  like  propriety,  the  same  pious  spirit,  and  uncommon  skill  in  the  Scriptures.  There 
is  encouragement  to  hope  that  the  revising  and  preparing  of  these  for  the  press  will  be  undertaken  (if 
God  give  life  and  health)  by  an  intimate  friend  of^  the  excellent  Author,  whose  long  acquaintance  with  his 
spirit  and  manner  renders  him  the  most  proper  person  for  that  sci-vice  ;  and  his  endeared  affection  wiU 
incline  him  to  take  the  pains  necessary  for  ushering  them  into  the  world.  This  course  is  apprehended  to 
be  much  better  than  either  to  leave  such  a  work  unfinished,  when  it  is  already  advanced  so  far,  or  to 
attempt  the  continuation  of  the  design  with  a  quite  different  set  of  thoughts,  and  another  sort  of  style  and 
method,  that  it  may  be  as  much  Mr.  Henry's  as  possible.  But  a  reasonable  time  must  be  allowed  before 
this  can  be  expected.  I  pray  God  long  to  spare  the  valuable  life  of  that  dear  friend  of  the  Author,  and 
every  way  fiimish  him  for  this  good  work,  and  all  others  he  may  undertake  for  the  good  of  God's  church. 

John  Evans. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF   THE 

GOSPEL  ACCORDING  TO 

ST.    MATTHEW. 


We  have  now  before  us, 
I.  The  Xew  Testament  of  our  Lord  and  Saviour  Jesus  Christ ;  so  this  second  part  of  the  holy  Bible  is 
entitled:  The  new  Covenant;  so  it  might  as  well  be  rendered ;  the  word  signifies  both.  But  when  it 
is  (as  here)  spoken  of  as  Christ's  act  and  deed,  it  is  most  properly  rendered  a  Testament,  for  he  is  the 
Testator,  and  it  becomes  of  force  by  his  death  ;  (Heb.  6.  16,  17. )  nor  is  there,  as  in  covenants,  a  previous 
treaty  between  the  parties,  but  what  is  granted,  thougli  an  estate  upon  condition,  is  owing  to  the  will, 
the  free-will,  the  good- will,  of  the  Testator.  Thus  all  the  grace  contained  in  this  book  is  owing  to  Jesus 
Christ  as  our  Lord  and  Saviour ;  and  unless  we  consent  to  him  as  our  Lord,  we  cannot  expect  any 
benefit  by  him  as  our  Saviour.  This  is  called  a  JVew  Testament,  to  distinguish  it  from  that  which  was 
given  by  Moses,  and  was  now  antiquated  ;  and  to  signify  that  it  should  be  always  new,  and  should  never 
wax  old,  and  gi'ow  out  of  date.  These  books  contain,  not  only  a  full  discovery  of  that  grace  which  has 
afifieared  to  all  men,  bringing  salvation,  but  a  legal  instrument  by  which  it  is  conveyed  to,  and  settled 
upon,  all  believers.  How  carefully  do  we  preserve,  and  with  what  attention  and  pleasure  do  we  read, 
the  last  will  and  testament  of  a  friend,  who  has  therein  left  us  a  fair  estate,  and,  with  it,  high  expres- 
sions of  his  love  to  us  !  How  precious  then  should  this  Testament  of  our  blessed  Saviour  be  to  us,  which 
secui'es  to  us  all  his  unsearchable  riches  ?  It  is  his  Testament ;  for  though,  as  is  usual,  it  was  written  by 
others,  (we  have  nothing  upon  record  that  was  of  Christ's  own  writing,)  yet  he  dictated  it ;  and  the 
night  betore  he  died,  in  the  mstitution  of  his  supper,  he  signed,  scaled,  and  published  it,  in  the  presence 
of'  twelve  witnesses.  For,  though  these  books  were  not  written  for  some  years  after,  for  the  benefit  of 
posterity,  in  fier/ieluam  rei  metnoriam,  as  a  fier/ietual  mernorial,  yet  the  New  Testament  of  o\ir  Lord 
Jesus  was  settled,  confinned,  and  declared,  from  the  time  of  his  death,  as  a  nuncupative  will,  with 
which  these  records  exactly  agree.  The  things  which  St.  Luke  wrote,  were  things  which  were  most 
surely  believed,  and  therefore  well  known,  before  he  wrote  them  ;  but  when  they  were  written,  the  oral 
tradition  was  superseded  and  set  aside,  and  these  writings  were  the  repository  of  that  New  Testament, 
This  is  intimated  by  the  title  which  is  prefixed  to  many  Greek  Copies,  T»c  itai»»c  AiaS-ilxjic  "AjravTa — 
The  whole  of  the  J\''ew  Testament,  or  All  the  things  of  it.  In  it  is  declared  the  whole  counsel  of  God 
concerning  our  salvation,  Acts  20.  27.  As  the  law  of  the  Lord  is  perfect,  so  is  the  gospel  of  Christ,  and 
nothing  is  to  be  added  to  it.     We  have  it  all,  and  are  to  look  for  no  more. 

II.  We  have  before  us  The  Four  Gosfiels.  Gosfiel  s\^\fies  good  news,  ov  glad  tidings  ;  and  this  history 
of  Christ's  coming  into  the  world  to  save  sinners,  is,  without  doubt,  the  best  news  that  ever  came  from 
heaven  to  earth;  the  angel  gave  it  this  title,  (Luke  2.  10.)  Euuyyi\i^:,fAa.i  ii/^th — /  bring  you  good 
tidings  ;  I  bring  the  gosfiel  to  you.  And  the  pro]ihet  foretold  it,  Isa.  52.  7. — 61.  1.  It  is  there  foretold, 
that  m  the  days  of  the  Messiah  good  tidings  should  be  preached.  Gosfiel  is  an  old  Saxon  word  ;  it  is 
God's  spell  or  word  ;  and  God  is  so  called  because  he  is  good,  Deus  optimus — God  most  excellent,  and 
therefore  it  may  be  a  good  spell,  or  word.  If  we  take  spell  in  its  more  proper  signification  for  a  charm 
( carmen,  J  and  take  that  in  a  good  sense,  for  what  is  moving  and  affecting,  whicli  is  apt  lenire  dolorem 
— to  calm  the  spirits,  or  to  raise  them  in  admiration  or  love,  as  that  which  is  veiy  amiable  we  call  char- 
ming, it  is  applicable  to  the  gospel  ;  for  in  it  the  charmer  charmeth  wisely,  though  to  deaf  adders,  Ps. 
58.  4,  5.  Nor  (one  would  think)  can  any  charms  be  so  powerful  as  those  of  the  beauty  and  love  of  our 
Redeemer.  The  whole  New  Testament  is  the  gospel.  St.  Paul  calls  it  his  gospel,  because  he  was  one 
of  the  preachers  of  it.  Oh  that  we  may  each  of  us  make  it  ours  by  our  cordial  acceptance  of  it,  and 
subjection  to  it  !  But  the  four  books  which  contain  the  history  of  the  Redeemer,  we  commonly  call 
The  Four  Gospels,  and  the  inspired  penmen  of  them  Evangelists,  or  Gospel-writers  ;  not,  however, 
very  properly,  because  that  title  belongs  to  a  particular  order  of  ministers,  that  were  assistants  to 
the  apostles;  (Eph.  4.  11.)  He  gave  some  apostles  and  some  evangelists.  It  was  requisite  that  the 
doctrine  of  Christ  should  be  interwoven  with,  and  founded  upon,  the  narrative  of  his  birth,  life,  mira- 
cles, death,  and  resurrection  ;  for  then  it  appears  in  its  clearest  and  strongest  light.  As  in  nature,  so 
in  grace,  the  most  happy  discove,ries  are  those  which  take  rise  from  the  certain  representations  of  mat- 
ters of  fact.  Natural  history  is  the  best  philosophy  ;  and  so  is  the  sacred  history,  both  of  the  Old  and 
New  Testament,  the  most  proper  and  grateful  vehicle  of  sacred  tnitli.  These  four  gospels  were  early 
and  constantly  received  by  the  primitive  churcli,  and  read  in  christian  assemblies,  as  appears  by  the 
writings  of  Justin  Martyr  and  Irenasus,  who  lived  little  more  than  a  hundred  years  after  the  ascension 
of  Christ ;  they  declared  that  neither  more  nor  fewer  than  four  were  received  by  the  church.    A  Har- 


12 


ST.  MATTHEW. 


mony  of  these  four  evangelists  was  compiled  by  Tatian  about  that  time,  which  he  called,   To  iiU  vira-ifat 

The  Gos/iel  out  of  t/ie  four.     In  the  third  and  fouith  centuries  there  were  gospels  forged  by  divers 

sects,  and  published,  one'  under  the  name  of  St.  Peter,  another  of  St.  Thomas,  another  of  St.  Philip,  Sec. 
But  they  were  never  o^vned  by  the  church,  nor  was  any  credit  given  to  them  ;  as  the  leamed  Dr. 
Whitby  shews.  And  he  gives  this  good  reason  why  he  should  adhere  to  these  written  records,  because, 
whatever  the  pretences  of  tradition  may  be,  it  is  not  sufficient  to  preserve  things  with  any  certainty,  as 
appears  by  experience.  For,  whereas  Christ  said  and  did  many  memorable  things,  which  were  not 
written,  (John  20.  30. — 21.  25. )  tradition  has  not  preserved  any  one  of  them  to  us,  but  all  is  lost  except 
what  was  written  ;  that  therefore  is  what  we  must  abide  by  ;  and  blessed  be  God  that  we  have  it  to 
abide  by  ;  it  is  the  sui'e  word  of  history. 
III.  We  have  before  us  the  Gospel  according  to  St.  Matthew.  The  penman  was,  by  birth,  a  Jew,  by 
calline;  a  publican,  till  Christ  commanded  his  attendance,  and  then  he  left  the  receipt  of  custom,  to  fol- 
low him,  and  was  one  of  those  that  accompanied  him  all  the  time  that  the  Lord  Jesus  went  in  and  out, 
beginning  from  the  baptism  of  John  unto  the  day  that  he  was  taken  up,  Acts  1.  21,  22.  He  was  there- 
fore a  competent  witness  of  what  he  has  here  recorded.  He  is  said  to  have  written  this  history  about 
eight  years  after  Christ's  ascension.  Many  of  the  ancients  say  that  lie  wrote  it  in  the  Hebrew,  or 
Syriac,  language  ;  but  the  tradition  is  sufficiently  dispro\ed  by  l!)r.  Whitby.  Doubtless,  it  was  written 
in  Greek,*  as  the  other  parts  of  the  New  Testament  were  ;  not  in  that  language  which  was  peculiar  to 
the  Jews,  whose  church  and  state  were  near  a  period,  but  in  that  which  was  common  to  the  world,  and 
in  which  the  knowledge  of  Christ  would  be  most  effectually  transmitted  to  the  nations  of  the  earth  ; 
yet  it  is  probable  that  there  might  be  an  edition  of  it  in  Hebrew,  published  by  St.  Matthew  himself,  at 
the  same  time  that  he  wrote  it  in  Greek  ;  the  former  for  the  Jews,  the  latter  for  the  Gentiles,  when  he 
left  Judea,  to  preach  among  the  Gentiles.  Let  us  bless  God  that  we  have  it,  and  have  it  in  a  language 
which  we  understand. 


ST.  MATTHEW,  I. 


CHAP.  I. 

This  evangelist  begins  with  the  account  of  Christ's  parentaa;e 
and  birth,  the  ancestors  from  whom  lie  descended,  and  the 
manner  of  his  entry  into  the  world,  to  make  it  appear  that 
he  was  indeed  the'Messiah  promised ;  for  it  was  foretold 
that  he  should  be  the  son  of  David,  and  should  be  born  of 
a  virgin  ;  and  that  he  was  so,  is  here  plainly  shewn  ;  for 
here  is,  I.  His  pedifrree  from  Abraham  in  forty-two  gene- 
rations, three  fourteens,  v.  1.  .  17.  11.  An  account  of  the 
circumstances  of  his  birth,  so  far  as  was  requisite  to  shew 
that  he  was  born  of  a  virgin,  v.  18.  .  25.  Thus  methodi- 
cally is  the  life  of  our  blessed  Saviour  written,  as  lives 
should  be  written,  for  the  clearer  proposing  of  the  example 
of  them. 

1,  rr^HE  book  of  the  generation  of  Jesus 
JL  Christ,  the  son  of  David,  the  son  of 
Abraham.  2.  Abraham  begat  Isaac ;  and 
Isaac  begat  Jacob ;  and  Jacob  begat  Judas 
and  his  brethren;  3.  And  Judas  begat 
Phares  and  Zara  of  Thamar ;  and  Phares 
begat  Esrom ;  and  Esrom  begat  Aram ;  4. 
And  Aram  begat  Aminadab ;  and  Amina- 
dab  begat  Naasson-,  and  Naasson  begat 
Salmon ;  5.  And  Salmon  begat  Booz  of 
Rachab ;  and  Booz  begat  Obed  of  Ruth ; 
and  Obed  begat  Jesse;  6.  And  Jesse 
begat  David  the  king ;  and  David  the  king 
begat  Solomon  of  her  that  had  been  the 
wife  of  Urias ;  7.  And  Solomon  begat 
Roboam;  and  Roboam  begat  Abia;  and 
Abia  begat  Asa ;    8.  And  Asa  begat  Josa- 

Shat;  and  Josaphat  begat  Joram;  and 
Oram  begat  Ozias ;  9.  And  Ozias  begat 
Joatham ;  and  Joatham  begat  Achaz ;  and 
Achaz  begat  Ezekias ;  10.  And  Ezekias 
begat  Manasses;  and  Manasses  begat 
Amon ;  and  Amon  begat  Josias ;    11.  And 


Josias  begat  Jechonias  and  his  brefhren, 
about  the  time  they  were  carried  away  to 
Babylon:  12.  And  after  they  were  brought 
to  Babylon;  Jechonias  begat  Salathiel; 
and  Salathiel  begat  Zorobabel ;  1 3.  And 
Zorobabel  begat  Abiud;  and  Abiud  be- 
gat Eliakim;  and    Eliakim  begat  Azor; 

1 4.  And  Azor  begat  Sadoc ;  and  Sadoc 
begat  Achim ;    and   Achim  begat  Eliud ; 

15.  And  Eliud  begat  Eleazar;  and  Eleazar 
begat  Matthan ;  and  Matthan  begat  Jacob ; 

16.  And  Jacob  begat  Joseph  the  husband 
of  Mary  of  whom  was  born  Jesus,  who 
is  called  Christ.  17.  So  all  the  genera- 
tions from  Abraham  to  David  are  fourteen 
generations;  and  from  David  until  the 
carrying  away  into  Babylon  are  fourteen 
generations  ;  and  from  the  carrying  away 
into  Babylon  unto  Christ  are  fourteen 
generations. 

Concerning  this  genealogy  of  our  Saviour,  obseiTfC. 

I.  The  title  of  it.  It  is  the  book  (or  the  account, 
as  the  Hebrew  word  sefther — a  book,  sometimes  sig- 
nifies,) of  the  generation  of  Jesus  Christ,  of  his  an- 
cestors, according  to  the  flesh  ;  or,  It  is  the  narra- 
tive of  his  birth.  It  is  B/Cmic  Tiviu-ttc; — a  book  of 
Genesis.  The  Old  Testament  begins  with  the  book 
of  the  generation  of  the  world,  and  it  is  its  glory 
that  it  does  so ;  but  the  gloiy  of  the  New  Testa- 
ment herein  excels,  that  it  begins  with  the  book  of 
the  generation  of  him  that  made  the  world.  As  God, 
his  outgoings  were  of  old,  from  everlasting,  (Mic. 
5.  2. )  and  none  can  declare  that  generation ;  but, 
as  Man,  he  was  sent  forth  in  the  fulness  of  time,  of 
a  woman,  and  it  is  that  generation  which  is  here 
declared. 

II.  The  principal  intention  of  it.     It  is  not  an " 


•  See  a  vindication  of  the  opposite  opinion  in  Dr.  Campbell's  Preface  lo  his  Translation  of  this  Gospel.— Ed. 


ST.  MATTHEW,  1. 


13 


endless  or  needless  genealogy  ;  it  is  not  a  vain-glori- 
ous one,  as  those  of  great  men  commonly  arc, 
Stemmata,  quid  faciunt — Of  what  avail  are  ancient 
^ledigrees?  It  is  like  a  pedigree  given  in  evidence, 
to  prove  a  title,  and  make  out  a  claim  ;  the  desigri 
is  to  prove  that  our  Lord  Jesus  is  the  Son  of  David, 
and  t/ie  Son  of  ."Ibraham,  and  therefore  of  that  na- 
tion and  family  out  of  which  the  Messiah  was  to 
arise.  Abraham  and  David  were,  in  their  day,  the 
great  ti-ustees  of  the  promise  relating  to  the  Mes- 
siah. The  /,romise  of  the  b/essing  mas  made  to 
Abraham  and  his  seed,  of  the  dominion,  to  David 
and  his  seed.;  and  they  who  would  have  an  interest 
in  Christ,  as  the  Son  of  ylbraham,  in  ivhom  all  the 
families  of  the  earth  are  to  be  blessed,  must  lie  faith- 
ful, loyal  subjects  to  him  as  the  Son  of  David,  by 
whom  all  the  families  of  the  earth  are  to  be  ruled. 
It  was  promised  to  Abraham  that  Christ  should  de- 
scend from  him,  (Gen.  12.  3. — 22.  18.)  and  to  Da- 
vid that  he  should  descend  from  him  ;  (2  Sam.  ".  12. 
Ps.  89.  3,  &:c.— 132.  11.)  and  therefore,  unless  it 
can  be  proved  that  Jesus  is  a  Son  of  David  and  a 
Son  of  Abraham,  we  cannot  admit  him  to  be  the 
Messiah.  Now  this  is  here  proved  from  the  authen- 
tic records  of  the  heralds'  offices.  The  Jews  were 
veiy  exact  in  preser\ing  their  pedigrees,  and  there 
was  a  providence  in  it,  for  the  clearing  up  of  the 
descent  of  the  Messiah  from  the  fathers  ;  and  since 
his  coming,  that  nation  is  so  dispersed  and  confound- 
ed, that  it  is  a  question  whether  any  person  in  the 
world  can  legally  prove  himself  to  be  a  son  of 
Abraham  ;  however,  it  is  certain  that  none  can 
prove  himself  to  be  either  a  son  of  Aaron,  or  a  son 
of  David,  so  that  the  priestly  and  kingly  office  must 
either  be  given  up,  as  lost  forever,  or  be  lodged  in 
the  hands  of  our  Lord  Jesus.  Christ  is  here  first 
called  the  Son  of  David,  because  under  that  title 
he  was  commonly  spoken  of,  and  expected,  among 
the  Jews.  Thev' who  owned  him  to  be  the  Christ, 
called  him  the  Son  of  David,  ch.  15.  22. — 20.  31. — 
21.  15.  This,  tlierefore,  the  Evangelist  undertakes 
to  make  out,  that  he  is  not  only  a  Son  of  David,  but 
that  Son  of  David  on  whose  shoulders  the  govern- 
ment was  to  be  ;  not  only  a  Son  of  Abraham,  but 
that  Son  of  Abraham,  who  was  to  be  the  Father  of 
many  nations. 

In  calling  Christ  the  Son  of  Daxud,  and  the  Son  of 
Abraham,  he  shews  that  God  is  faithful  to  his  pro- 
mise, and  will  make  good  every  word  that  he  has 
spoken ;  and  this,  1.  Though  the  performance  be 
long  deferred.  When  God  promised  Abraham  a 
Son,  who  should  be  the  great  Blessing  of  the  world, 

Eerhaps  he  expected  it  should  be  his  immediate  son  ; 
ut  it  proved  to  be  one  at  the  distance  of  forty-two 
generations,  and  about  2000  years.  So  long  before 
can  God  foretel  what  shall  be  done,  and  so  long  after, 
sometimes,  does  God  fulfil  what  has  been  promised. 
Note,  Delays  of  promised  mercies,  though  they  ex- 
ercise OUT  patience,  do  not  weaken  God's  promise. 
2.  Though  it  begin  to  be  despaired  of.  This  Son 
of  David,  and  Son  of  Abraham,  who  was  to  be  the 
Glory  of  his  Father's  house,  was  bom  then  when 
the  seed  of  Abraham  was  a  despised  people  recently 
become  tributary  to  the  Roman  voke,  and  when  the 
house  of  David  was  buried  in  obscurity  ;  for  Christ 
was  to  be  a  Root  out  of  a  dry  ground.  Note,  God's 
time  for  the  performance  of  his  promise,  is,  when 
it  labours  under  the  greatest  improbabilities. 

III.  The  particular  series  of  it,  drawn  in  a  direct 
line  from  Abraham  downward,  according  to  the  ge- 
nealogies recorded  in  the  beginning  of  the  books  of 
Chronicles,  (as  far  as  those  go,)  and  which  here  we 
see  the  use  of. 

Some  particulars  we  may  observe  in  this  gene- 
alogy. 

1.  Among  the  ancestors  of  Christ,  who  had  bre- 
thren, generally,  he  descended  from  a  younger 


brother ;  such  Abraham  himself  was,  and  Jacob, 
and  Judah,  and  David,  and  Nathan,  and  Uhesa  ;  to 
shew  that  the  pre-eminence  of  Christ  came  not,  as 
that  of  earthly^jrinces,  from  the  primogeniture  of 
his  ancestors,  but  from  the  will  <jf  Cicjd,  who,  ac- 
cording to  the  method  of  his  pro\  idencc,  exalts  them, 
of  low  degree,  and  puts  more  abundant  honour  upon 
that  part  which  lacked. 

2.  Among  the  sons  of  Jacob,  beside  Judah,  from 
whom  Shiloh  came,  notice  is  here  taken  of  his  bre- 
thren ;  Judas  and  his  brethren.  No  mention  is  made 
of  Ishmacl,  the  son  of  Abraham,  or  of  Esau,  the  son 
of  Isaac,  because  they  were  shut  out  of  the  church  ; 
whereas  all  the  children  of  Jacob  were  taken  in,  and 
though  not  fathers  of  Christ,  were  vet  patriarchs  of 
the  church,  (Acts  7.  8. )  and  therefore  arc  mention- 
ed in  this  genealogy,  for  the  encouragement  of  the 
twelve  tribes  that  were  scattered  abroad,  intimating 
to.  them  that  they  ha\e  an  interest  in  Christ,  and 
stand  in  relation  to  him  as  well  as  Judah. 

3.  Pharcs  and  Zara,  the  twin-sons  of  Judah,  are 
likewise  both  named,  though  Phares  only  was 
Christ's  ancestor,  for  the  same  reason  that  the 
brethren  of  Judah  are  taken  notice  of :  some  think 
because  the  birth  of  Phares  and  Zara  had  something 
of  allegory  in  it.  Zara  put  out  his  hand  first,  as  the 
first-bomi  but  drawing  it  in,  Phares  got  the  birth- 
right. The  Jewish  church,  like  Zara,  reached  first 
at  the  birthright,  but,  thrrugh  imbelief,  withdraw- 
ing the  hand,  the  Gentile  church,  like  Phares,  broke 
forth,  and  went  away  with  the  birthright ;  and  thus 
blindness  is  in  part  happened  unto  Israel,  tilt  the  ful- 
ness of  the  Gentiles  be  come  in,  and  then  Zara  shall 
be  bom — all  Israel  shall  be  saved,  Rom.  11.  25,26. 

4.  There  are  four  women,  and  but  four,  named  in 
this  genealogy ;  two  of  them  were  originidly  stran- 
gers to  the  commonwealth  of  Israel,  Hahab  a  Ca- 
naanitess,  and  a  harlot  besides,  and  Ruth  the  Moab- 
itess  ;  for  in  Jesus  Christ  there  is  neither  Greek  nor 
Je%v ;  those  that  are  strangers  and  foreigners  are 
welcome,  in  Christ,  to  the  citizenship  of  the  saints. 
The  other  two  wei-e  adultresses,  Tamar  and  Bath- 
sheba  ;  which  was  a  further  mark  of  humiliation 
put  upon  our  Lord  Jesus,  that  not  onl)'  he  descended 
from  such,  but  that  his  descent  from  them  is  parti- 
cularly remarked  in  his  genealogy,  and  no  \  eil  drawn 
over  it.  He  took  upon  him  the  likeness  of  sinful 
^flesh,  (Rom.  8.  3.)  and  takes  even  great  sinners, 
upon  their  repentance,  into  the  nearest  relations  to 
himself.  Note,  we  ought  not  to  upbraid  people  witli 
the  scandals  of  their  ancestors  ;  it  is  what  thcv  can- 
not help,  and  has  been  the  lot  of  the  best,  e^'en  of 
our  Master  himself.  Dax'id's  begetting  Solomon  of 
her  that  had  been  the  wife  of  Urias,  is  taken  notice 
of,  (sa^'S  Dr.  WTiitby,)  to  sliew  that  that  crime  of 
David,  being  repented  of,  was  so  far  from  hindering 
the  promise  made  to  him,  that  it  pleased  God  by 
this  vei'v  woman  to  fulfil  it. 

5.  Though  di\'ers  kings  are  here  named,  vet  none 
is  expresslv  called  a  king,  but  Da\id,  {v.  6.)  David 
the  king  ;  because  with  liim  the  covenant  of  royalty 
was  made,  and  to  him  the  promise  of  the  kingdom 
of  the  Messiah  was  given,  who  is  therefoi-e  said  to 
inherit  the  throne  of  his  father  Dax'id,  Luke  1.  32. 

6.  In  the  pedigree  of  the  kings  of  Judah,  between 
Joram  and  Ozias,  {v.  8.)  there  are  three  left  out, 
Ahaziah,  Joash,  and  Amaziah  ;  and  therefore  when 
it  is  said,  Joram  begat  Ozias,  it  is  meant,  according 
to  the  usage  of  the  Hebrew  tongue,  that  Ozias  was 
lineallv  descended  from  him,  as  it  is  said  to  Heze- 
kiah,  that  the  sons  which  he  should  beget  should  be 
carried  to  Babidon,  whereas  they  were  removed 
several  generations  from  him.  It  was  not  through 
mistake  or  forgetfiilness  that  these  three  were  omit- 
ted, but,  probably,  they  were  omitted  in  the  gene- 
alogical tables  that  the  Evangelist  consulted,  which 
yet  were  admitted  as  authentic.    Some  give  this 


14 

reason  for  it — It  being  Matthew's  desig;n,  for  the 
sake  of  memory,  to  reduce  tlie  number  of  Christ's 
ancestors  to  three  fourteens,  it  was  requisite  that  in 
this  period  tliree  should  be  left  out,  ind  none  more 
fit  than  they  who  were  the  immediate  progeny  of 
cursed  Athaliah,  who  introduced  the  idolatry  of 
Ahab  into  the  house  of  David ;  for  which  this  brand 
is  set  upon  the  family,  and  the  iniquity  thus  \'isited 
to  the  third  and  fourth  generation.  Two  of  these 
three  were  apostates  ;  and  such  God  commonly  sets 
a  mark  of  his  displeasure  upon  in  this  world  ;  they 
all  three  had  their  heads  brought  to  the  grave  with 
blood. 

7.  Some  observe  what  a  mixture  there  was  of 
good  and  bad,  in  the  succession  of  these  kings ;  as 
for  instance,  {y.  7,  8.)  wicked  Roboani  begat  wick- 
ed .Abia  ;  wicked  Abia  begat  good  Asa  ;  good  Asa 
begat  good  Josaphat ;  good  Josaphat  begat  wicked 
Joram,  Grace  does  not  ran  in  the  blood,  nor  does 
reigning  sin.  God's  grace  is  his  own,  and  he  gives 
or  withholds  it  as  he  pleases. 

8.  The  captivity  in  Babylon  is  mentioned  as  a  re- 
markable period  m  this  line,  v.  11,  12.  All  things 
considered,  it  was  a  wonder  that  the  Jews  were  not 
lost  in  that  captivity,  as  other  nations  have  been  ; 
but  this  intimates  the  reason  why  the  streams  of 
that  people  were  kept  to  run  pure  through  that  dead 
sea,  because  from  them,  as  concerning  the  flesh, 
Christ  was  to  corae.  Destroy  it  not,  for  a  blessing 
is  in  it,  even  that  Blessing  of  blessings,  Christ  him- 
self, Isa.  65.  8,  9.  It  was  with  an  eye  to  liim  that 
they  were  restored,  and  the  desolations  of  the  sanc- 
tuary were  looked  upon  with  favour  for  the  Lord's 
sake,  Dan.  9.  17. 

9.  Josias  is  here  said  to  beget  Jechonias  and  his 
brethren;  {v.  11.)  by  Jechonias  is  meant  Jehoiakim, 
Avho  was  the  first-born  of  Josias ;  but  when  it  is  said,. 
(y.  12.)  thaX  Jechonias  begat  Salathiet,  that  Jecho-' 
nias  was  the  son  of  that  Jehoiakim  who  was  carried 
into  Babylon,  and  there  begat  Salathiet,  (as  Dr. 
Wliitby  shews,)  and  when  Jechonias  is  said  to  have 
been  written  c/ji/rf/fss,  (Jer.  22.  30.)  it  is  explained 
thus ;  JVo  man  of  his  seed  shall  firosjter.  Salathiet 
is  here  said  to  beget  Zorobabel,  whereas  Salathiel 
begat  Pedaiah,  and  he  begat  Zorobabel  (1  Chron. 
3.  19.)  but,  as  before,  the  grandson  is  often  called 
the  son ;  Pedaiah,  it  is  likely,  died  in  his  father's 
life-time,  and  so  his  son  Zorobabel  was  called  the 
son  of  Salathiel. 

10.  The  line  is  brought  doivn  not  to  Mary,  the 
mother  of  our  Lord,  but  to  Joseph,  the  husband  of 
Mary ;  (v.  16.)  for  the  Jews  always  reckoned  then- 
genealogies  by  the  males  :  yet  Mary  was  of  the  same 
tribe  and  family  with  Joseph,  so  "that,  both  by  the 
mother  and  by  this  supposed  father,  he  was  of  the 
house  of  David ;  yet  his  interest  in  that  dignity  is 
derived  by  Joseph,  to  whom  really,  according  to  the 
flesh,  he  had  no  relation,  to  shew  that  the  kingdom 
of  the  Messiah  is  not  founded  in  a  natural  descent 
from  David. 

11.  The  centre  in  whom  all  these  lines  meet,  is 
Jesus,  who  is  called  Christ,  v.  16.  This  is  he  that 
■was  so  importunately  desired,  so  impatiently  ex- 
pected, and  to  whom  the  patriarchs  had  an  eve 
•when  they  were  so  desirous  of  children,  that  they 
might  have  the  honour  of  coming  into  the  sacred 
line.  Blessed  be  God,  we  are  not  now  in  such  a 
dark  and  cloudy  state  of  expectation  as  they  were 
then  in,  but  see  clearly  what  these  prophets  and 
kings  saw  as  through  a  glass  darkly.  And  we  may 
have,  if  it  be  not  our  ovm  fault,  a  gi-eater  honour 
than  that  of  which  they  were  so  ambitious :  for  they 
who  do  the  will  of  God,  are  in  a  more  honourable 
relation  to  Christ,  than  those  who  were  akin  to  him 
according  to  the  flesh,  ch.  12.  50.  Jesus  is  called 
Christ,  that  is,  the  Anointed,  the  same  with  the 
Hebrew  name  Messiah.    He  is  called  Messiah  the 


ST.  MATTHEW,  I. 


Prince,  (Dan.  9.  25.)  and  often  God's  .^nom^frf,  (Ps. 
2.  2. )  Under  this  character  he  was  expected ;  Art 
thou  the  Christ — the  Anointed  one?  David,  the  king, 
was  anointed;  (3  Sam.  16.  13.)  so  was  Aaron,  the 
priest,  (Lev.  3.  12. )  and  Elisha,  the  prophet,  (1  Kings 
19.  16.)  and  Isaiah,  the  prophet,  (Isa.  61.  1.)  Christ, 
being  appointed  to,  and  qualified  for,  all  these  offices, 
is  therefore  called  the  Anointed — anointed  tvith  the 
oil  of  gladness  above  his  fellows  ;  and  from  this  name 
of  his,  which  is  as  ointment  poured  forth,  all  his  fol- 
lowers are  called  Christians,  for  they  also  have  re- 
ceived the  anoijiting. 

Lastly.  The  general  summary  of  all  this  gene^ 
alogy  we  have,  v.  17.  where  it  is  summed  up  in  three 
fourteens,  signalized  by  remarkable  periods.  In  the 
first  fourteen,  we  have  the  family  of  David  rising, 
and  looking  forth  as  the  morning ;  in  the  second,  we 
have  it  flourishing  in  its  meridian  lustre  ;  in  the 
third,  we  have  it  declining  and  growing  less  and  less, 
dwindled  into  the  family  of  a  poor  carpenter,  and 
then  Christ  shines  forth  out  of  it,  the  Glory  of  his 
people  Israel. 

18.  Now  the  birth  of  Jesus  Christ  was 
on  this  wise :  When  as  liis  mother  Mary- 
was  espoused  to  Joseph,  before  they  came 
together,  she  was  found  with  child  of  the 
Holy  Ghost.  19.  Then  Joseph  her  hus- 
band, being  a  just  man,  and  not  willing  to 
make  her  a  pubhc  example,  was  minded 
to  put  her  away  privily.  20.  But  while  he 
thought  on  these  things,  behold,  the  angel 
of  the  Lord  appeared  unto  him  in  a  dream, 
saying,  Joseph,  thou  son  of  David,  fear  not 
to  take  unto  thee  Mary  thy  wife  :  for  that 
which  is  conceived  in  her  is  of  the  Holy 
Ghost.  21.  And  she  shall  bring  forth  a 
son,  and  thou  shalt  call  his  name  Jesus  : 
for  he  shall  save  his  people  from  their  sins. 
22.  Now  all  this  was  done,  that  it  might 
be  fulfilled  wliich  was  spoken  of  the  Lord 
by  the  prophet,  saying,  23.  Behold,  a  vir- 
gin shall  be  with  child,  and  shall  bring  forth 
a  son,  and  they  shall  call  his  name  Em- 
manuel, which  being  interpreted,  is,  God 
with  us.  24.  Then  Joseph,  being  raised 
from  sleep,  did  as  the  angel  of  the  Lord 
had  bidden  him,  and  took  unto  him  his 
wife  :  25.  And  knew  her  not  till  she  had 
brought  forth  her  first-born  son:  and  he 
called  Ms  name  Jesus. 

The  mystery  of  Christ's  incarnation  is  to  be  adoredj 
not  prTi^ed  into.  If  we  f:noiu  not  the  way  of  the  Spi- 
rit in  the  formation  of  common  persons,  nor  how  the 
bones  are  formed  in  the  womb  of  any  one  that  is  with 
child,  (Eccles.  11.  5.)  much  less  do  we  know  how 
the  blessed  Jesus  was  formed  in  the  womb  of  the 
blessed  virgin.  When  David  admires  how  he  him- 
self was  7nade  in  secret,  and  curioushi  iixrought, 
(I's.  139.  13 — 16.)  perhaps  he  speaks,  in  spirit,  of 
Christ's  incamation.  Some  circumstances  attending 
the  birth  of  Christ  we  find  here,  which  are  not  in 
Luke,  though  it  is  more  largely  recorded  there. 
Here  we  have, 

I.  Mary's  espousals  to  Joseph.  Maiy,  the  mother 
of  our  Lord,  was  espoused  to  Josepli,  not  completely 
married,  but  contracted  ;  a  pui-pose  of  marriage 
solemnly  declared  in  words  defuturo — that  regard- 
ed the  future,  and  a  promise  of  it  made  if  God  per- 


ST.  MATTHEW,  I. 


16 


mit  We  read  of  a  man  who  has  betrothed  a  -wife, 
and  has  not  taken  her,  Deut.  20.  7.  Christ  was 
bom  of  a  virgin,  but  a  contracted  virgin,  1.  To  put 
•respect  upon  the  married  state,  and  to  recommend 
it  as  honourable  among  all,  against  that  doctrine  of 
devils  -which  forbids  to  marry,  and  places  perfection 
in  the  single  state.  Who  more  highly  favoured 
than  Mai'y  was  in  her  espousals  ?  2.  'I  o  save  the 
credit  of  the  blessed  virgin,  which  otherwise  would 
have  been  exposed.  It  was  fit  that  her  conception 
should  be  protected  by  a  marriage,  and  so  justified 
in  the  eye  of  the  world.  One  ot  the  ancients  says. 
It  was  better  it  should  be  asked,  Is  not  this  the  son 
of  a  carpenter  ?  than.  Is  not  this  the  son  of  a  harlot  ? 
3.  That  the  blessed  virgin  might  have  one  to  lie  the 
guide  of  her  youth,  the  companion  of  her  solitude 
and  travels,  a  partner  in  her  cares,  and  a  help  meet 
for  her.  Some  think  that  Joseph  was  now  a  widower, 
and  that  those  who  are  called  the  brethren  of  Christ, 
{ch.  13.  55.'^  were  Joseph's  children  by  a  foi-mer 
■wife.  This  iS'the  conjecture  of  many  of  the  ancients. 
Joseph  was  a  just  man,  she  a  virtuous  woman. 
Those  who  are  believers  should  not  be  unecjually 
yoked  with  unbelievers  ;  but  let  those  who  are  reli- 
gious choose  to  marry  with  those  who  are  so,  as 
they  expect  the  comfort  of  the  I'elation,  and  God's 
blessing  upon  them  in  it.  We  may  also  leam  from 
this  example,  that  it  is  good  to  enter  into  the  mar- 
ried state  with  deliberation,  and  not  hastily ;  to  pre- 
face the  nuptials  with  a  contract.  It  is  better  to 
take  time  to  consider  before,  than  to  find  time  to 
repent  after. 

II.  Her  pregnancy  of  the  Promised  Seed  ;  before 
they  came  together,  she  was  found  with  child,  which 
really  was  of  the  Holy  Ghost.  The  marriage  was 
deferred  so  long  after  the  contract,  that  she  ap- 
peared to  be  with  child,  before  the  time  came  for 
the  solemnizing  of  the  .marriage,  though  she  was 
contracted  before  she  conceived.  Probably,  it  was 
after  her  return  from  her  co\isin  Elisabeth,  with 
whom  she  continued  three  months,  (Luke  1.  56.) 
that  she  was  perceived  by  Joseph  to  be  with  child, 
and  did  not  herself  deny  it.  Note,  Those  in  whom 
Christ  is  formed,  will  shew  it :  it  will  he  found  to  be 
a  work  of  God,  which  he  will  own.  Now  we  may 
well  imagine,  what  a  peiplexity  this  might  justly 
occasion  to  the  blessed  A'irgin.  She  herself  knew 
the  divine  original  of  this  conception  ;  but  how  could 
she  prove  it  ?  She  would  be  dealt  with  as  with  a  har- 
lot. Note,  After  great  and  high  advancements,  lest 
we  should  be  puffed  up  with  them,  we  must  expect 
something  or  other  to  humble  us  ;  some  reproach, 
as  a  thorn  in  the  flesh,  nay,  as  a  sword  in  the  bones. 
Never  was  any  daughter  of  Eve  so  dignified  as  the 
Virgin  Mary  was,  and  yet  in  danger  of  falling  under 
the  imputation  of  one  of  the  worst  of  crimes ;  yet 
we  do  not  find  that  she  tormented  herself  about  it ; 
being  conscious  of  her  own  innocence,  she  kept  her 
mind  calm  and  easy,  and  committed  her  cause  to  him 
that  judges  righteously.  Note,  Those  who  take 
care  to  keep  a  good  conscience,  may  cheerfully  tmst 
God  with  the  keeping  of  their  good  names,  and 
have  reason  to  hope  that  he  will  clear  up,  not  only 
their  integrity,  but  their  honour,  as  the  sun  at  noon 
day. 

III.  Joseph's  perplexity,  and  his  care  what  to  do 
in  this  case.  Vi  e  may  well  imagine  what  a  great 
trouble  and  disappointment  it  was  to  him,  to  find 
one  he  had  such  an  opinion  of,  and  value  for,  come 
under  the  suspicion  oi  such  a  heinous  crime.  Is  this 
Mary  ?  He  began  to  think  ;  "  How  may  we  be  de- 
ceived in  those  we  think  best  of  !  How  may  we  be 
disappointed  in  what  we  expect  the  most  from  !" 
He  is  loth  to  believe  so  ill  a  thing  of  one  whom  he 
believed  to  be  so  good  a  woman  ;  and  yet  the  mat- 
ter, as  it  is  too  bad  to  be  excused,  is  also  too  plain 
to  be  denied.    What  a  straggle  does  this  occasion 


in  his  breast,  between  that  jealousy  which  is  the 
rage  of  man,  and  is  cnacl  as  the  grave,  on  the  one 
hand,  and  that  affection  which  he  has  for  Mary,  on 
the  othei-. 

Observe,  1.  The  extremity  which  he  studied  to 
avoid.  He  was  imt  wilting  to  make  her  a  jiublic 
examfile.  He  might  have  done  it ;  for,  by  the  law, 
a  betrothed  virgin,  if  she  play  the  harlot,  was  to  be 
stoned  to  death,  Deut.  22,  23,  24.  But  he  was  not 
willing  to  take  the  advantage  of  the  law  against  her; 
if  she  be  guilty,  yet  it  is  not  known,  nor  shall  it  be 
known  from  him.  How  different  was  the  spirit  which 
Joseph  displayed  from  that  of  Judah,  who  in  a  simi- 
lar case  hastily  passed  that  severe  sentence,  Bring 
her  forth  and  let  her  be  burnt .'  Gen.  38.  24.  How 
good  is  it  to  think  on  things,  as  Joseph  did  here  ! 
Were  there  more  of  deliberation  in  our  censures  and 
judgments,  there  would  be  more  of  mercy  and  mo- 
deration in  them.  Bringing  her  to  punishment,  is 
here  called  making  her  a  public  example:  which 
shews  what  is  the  end  to  be  aimed  at  in  punishments 
— giving  warning  to  others  :  it  is  in  ttrrorem — that 
all  about  may  hear  and  fear.  Smite  the  scomer,  and 
the  simple  will  beware. 

Some  persons  of  a  rigorous  temper  would  blame 
Joseph  for  his  clemency,  but  it  is  here  spoken  of  to 
his  praise  ;  because  he  was  a  just  man,  therefore  he 
was  not  willing  to  expose  her.  He  was  a  religious, 
good  man  ;  and  therefore  inclined  to  be  merciful  as 
God  is,  and  to  forgive  as  one  that  wasforgii'en.  In 
the  case  of  a  betrothed  damsel,  if  she  were  defiled 
in  the  field,  the  law  charitably  supposed  that  she 
cried  out,  (Deut.  22.  26.)  and  she  was  not  to  be 
pimished.  Some  charitable  construction  or  other 
Joseph  will  put  upon  this  matter  ;  herein  he  is  a  just 
yuan,  tender  of  the  good  name  of  one  who  never  be- 
fore had  done  any  thing  to  blemish  it.  Note,  It  be- 
comes us,  in  many  cases,  to  be  gentle  toward  those 
that  come  under  suspicion  of  having  offended,  to 
hope  the  best  concerning  them,  and  make  the  best. 
of  that  which  at  first  appears  bad,  in  hopes  it  may 
prove  better.  Summum  jus  summa  injuria — Tht 
rigour  of  the  law  is  (sometimes)  the  height  of  injua 
tice.  That  court  of  conscience  which  moderates  the 
rigour  of  the  law,  we  call  a  court  of  equity.  Those 
who  are  fovmd  faulty  were  perhaps  overtaken  in  tht 
fault,  and  are  therefore  to  be  restored  with  the  spirit 
of  meekness. 

2.  The  expedient  he  found  out  for  avoiding  this 
extremity.  He  was  minded  to  put  her  away  prrz'ilz/, 
that  is,  to  give  a  bill  of  divorce  into  her  hand  before 
two  witnesses,  and  so  to  hush  up  the  matter  among 
themselves.  Being  a  just  mati,  a  strict  observer  of 
the  law,  he  would  not  proceed  to  marry  her,  but 
resolved  to  put  her  away ;  and  yet,  in  tenderness 
for  her,  determined  to  do  it  as  privately  as  possible. 
Note,  the  necessaiy  censures  of  those  who  have  of- 
fended, ought  to  be  managed  without  noise.  The 
words  of  the  wise  are  heard  in  quiet.  Christ  himself 
shall  not  strive  nor  cry.  Christian  love  and  christian 
prudence  will  hide  a  multitude  of  sins,  and  great 
ones,  as  far  as  may  be  done  without  having  fellow- 
ship with  them. 

IV.  Joseph's  discharge  from  this  perplexity  by  an 
express  sent  from  hea\en  ;  {y.  20,  21.)  \fliile  he 
thought  on  these  things,  and  knew  not  what  to  deter- 
mine, God  graciously  directed  him  what  to  do,  and 
made  him  easy.  Note,  Those  who  would  have  di- 
rection from  God,  must  think  on  things  themselves, 
and  consult  with  themselves.  It  is  the  thoughtful, 
not  the  unthinking,  whom  God  will  guide.  \\'hen 
he  was  at  a  loss,  and  had  carried  the  matter  as  far 
as  he  could  in  his  own  thoughts,  then  God  came  in 
with  advice.  Note,  God's  time  to  come  in  with  in- 
struction to  his  people,  is  when  they  are  nonplussed, 
and  at  a  stand.  God's  comforts  most  delight  the 
soul,  in  the  multitude  of  its  perplexed  thoughts. 


16 

The  message  was  sent  to  Joseph  by  an  angel  of 
the  Lord ;  probably,  the  same  angel  that  brought 
to  Mary  the  tidings  of  the  conception — the  angel 
Gabriel.  Now  the  intercourse  with  hea\en,  by 
angels,  with  which  the  patriarchs  had  been  digni- 
fied, but  which  had  been  long  disused,  begins  to  be 
revived ;  for  when  the  First-Begotten  is  to  he  brought 
into  the  world,  the  angels  are  ordered  to  attend  his 
motions.  How  far  God  may  now,  in  an  invisible 
way,  make  use  of  the  ministration  of  angels,  for  ex- 
tricating his  people  out  of  their  straits,  we  cannot 
say  ;  but  this  we  are  sure  of,  they  are  all  ministering 
spirits  for  their  good.  This  angel  appeared  to  Joseph 
in  a  di-eam,  when  he  was  asleep,  as  God  sometimes 
spake  unto  the  fathers.  When  we  are  most  quiet 
and  composed,  we  are  in  the  best  frame  to  recei\'e 
the  notices  of  the  divine  will.  The  Spirit  moves  on 
the  calm  waters.  This  dream,  no  doubt,  carried 
its  own  evidence  along  with  it,  that  it  was  of  God, 
and  not  the  production  of  a  vain  fancy. 

Now,  1.  Joseph  is  here  directed  to  proceed  in  his 
intended  marmage.  The  angel  calls  him,  Joseph, 
thou  son  of  David:  he  puts  him  in  mind  of  his  re- 
lation to  David,  that  he  might  be  prepared  to  receive 
this  surprising  intelligence  of  his  relation  to  the 
Messiah,  who,  every  one  knew,  was  to  be  a  des- 
cendant from  David.  Sometimes,  when  great  ho- 
nours devolve  upon  those  who  have  small  estates, 
they  care  not  tor  accepting  them,  but  are  will- 
ing to  drop  them ;  it  was  therefore  requisite  to 
put  this  poor  cai-penter  in  mind  of  his  high  birth  ; 
"  Value  thyself.  Joseph,  thou  art  that  son  of  David, 
through  whom  the  Ime  of  the  Messiah  is  to  be 
drawn."  We  may  thus  say  to  every  time  believer ; 
"  Fear  not,  thou  son  of  Abraham,  thou  child  of  God  ; 
forget  not  the  dignity  of  thy  birth,  thy  new  birth." 
Fear  not  to  take  Mary  for  thy  wife;  so  it  mav  be 
read.  Joseph,  suspecting  she  was  with  child  bv 
whoredom,  was  afraid  of  taking  her,  lest  he  should 
bring  upon  himself  either  g-uilt  or  reproach.  No, 
saith  God,  Fear  not ;  the  matter  is  not  so.  Perhaps 
Maiy  had  told  him  that  she  was  with  child  bv  the 
Holy  Ghost,  and  he  might  have  heard  what  Elisa- 
beth said  to  her,  (Luke  1.  42.)  when  she  called  her 
the  mother  of  her  Lord;  and  if  so,  he  was  afraid  of 
presumption  in  marrying  one  so  much  above  him. 
But  from  whatever  cause  his  fears  arose,  they  were 
all  silenced  with  this  word,  Fear  not  to  take  unto 
thee  Mary  thy  wife.  Note,  It  is  a  great  mercy  to 
be  delivered  from  our  fears,  and  to  have  our  doubts 
resolved,  so  as  to  proceed  in  our  affairs  with  satis- 
faction. 

2.  He  is  here  informed  concerning  that  Holy 
Thing,  with  which  his  espoused  wife  was  now  preg- 
nant. That  which  is  conceived  in  her,  is  of  a  di\-ine 
.  original.  He  is  so  far  from  being  in  danger  of  shar- 
ing in  an  impurity  by  marrving  her,  that  he  will 
thereby  share  in  the  highest  dignity  he  is  capable 
of.     Two  things  he  is  told, 

(1.)  That  she  had  conceived  by  the  power  of  the 
Holy  Ghost ;  not  by  the  power  of  nature.  The 
Holy  Spirit,  who  produced  the  world,  now  produced 
the  Saviour  of  the  world,  s.nA  prepared  him  a  body, 
as  was  promised  him,  when  he  said,  Lo,  I  come, 
Heb.  10.5.  Hence  he  is  said  to  be  7Hac/cofowomo«, 
(Gal.  4.  4.)  and  yet  to  be  that  second  lidam,  that 
is,  the  Lord  from  heaven,  1  Cor.  15.  47.  He  is  the 
Son  of  God,  and  yet  so  far  partakes  of  the  substance 
of  his  mother,  as  to  be  called  the  Fruit  of  her  womb, 
Luke  1.  42.  It  was  requisite  that  his  conception 
should  be  otherwise  than  bv  ordinary  generation, 
that  so,  though  he  partook  of  the  human  nature,  yet 
he  might  escape  the  corruption  and  pollution  of  it, 
and  not  be  conceived  and  shafien  in  iniquity.  His- 
tory tells  us  of  some  who  vainly  pretended' to  have 
conceived  by  a  di\'ine  power,  as  the  mother  of  Alex- 
ander ;  but  none  everreally  did  so,  except  the  mother 


ST.  MATTHEW,  I. 


of  our  Lord.  His  name  in  this,  as  in  other  things,  is, 
Jl'onderful.  We  do  not  read  that  the  Virgin  Mary 
did  herself  proclaim  the  honour  done  her ;  but  she 
hid  it  in  her  heart,  and  therefore  God  sent  an  angel 
to  attest  it.  Those  who  seek  not  their  own  glory 
shall  ha\e  the  honour  that  comes  from  God ;  it  is 
reserved  for  the  bumble. 

(2.)  That  she  should  bring  forth  the  Saviour  of  the 
world;  {v.  21.)  She  shall  bring  forth  a  Son;  what 
he  shall  be,  is  intimated, 

[  1.  ]  In  the  name  that  should  be  given  to  her  Son ; 
Thou  shalt  call  his  name  Jesus,  a  Saviour.  Jesus 
is  the  same  name  with  Joshua,  the  termination  only 
being  changed,  for  the  sake  of  conforming  it  to  the 
Greek.  Joshua  is  called  Jesus,  (Acts  7.  AS.  Heb. 
4.  8.)  from  the  Seventy.  There  were  two  of  that 
name  under  the  Old  Testament,  who  were  both  il- 
lustrious types  of  Christ ;  Joshua,  who  was  Israel's 
Captain  at  their  first  settlement  in  Canaan ;  and 
Joshua,  who  was  their  High-Priest  at  their  second 
settlement  after  the  captivity,  Zech.  6.  11,  12. 
Christ  is  our  Joshua;  both  the  Captain  of  our  sal- 
vation, and  the  High-Priest  of  our  profession,  and, 
in  both,  our  Saviour ; — a  Joshua  who  comes  in  the 
stead  of  Moses,  and  does  that  for  us,  which  the  law 
could  not  do,  in  that  it  was  weak.  Joshua  had  been 
called  Hoshea,  but  Moses  jjrefixed  the  first  syllable 
of  the  name  Jehovah,  and  so  made  it  Jehoshua, 
(Numb.  13.  16.)  to  intimate  that  the  Messiah,  who 
was  to  bear  that  name,  should  be  Jehovah ;  he  is 
therefore  able  to  save  to  the  uttermost,  neither  is 
there  salvation  in  any  other. 

[2.  ]  In  the  reason  of  that  name  ;  For  he  shall  save 
his  peof lie  from  their  sins  ;  not  the  nation  of  the  Jews 
only,  (he  came  to  his  own,  and  they  receh'cd  him 
not,)  but  all  who  were  given  him  by  the  Father's 
choice,  and  all  who  have  given  themselves  to  him  by 
their  own.  He  is  a  King  who  protects  his  subjects, 
and,  as  the  Judges  of  Israel  of  old,  works  salvation 
for  them.  Note,  Those  whom  Christ  saves,  he  saves 
from  their  sins  ;  from  the  guilt  of  sin  by  the  merit 
of  his  death,  from  the  dominion  of  sin  by  the  Spirit 
of  his  grace.  In  saving  them  from  sin,  he  saves  them 
from  wrath  and  the  curse,  and  all  misery  here  and 
hereafter.  Christ  came  to  save  his  peop'e,  not  in 
their  sins,  h\\\.fr07n  their  sins ;  to  purchase  for  them, 
not  a  liberty  to  sin,  but  a  liberty  /ro?n  sins,  to  redeem, 
them  from  all  iniquity  ;  (Tit.  2.  14. )  and  so  to  redeem 
Xhem  from  among  men,  (Rev.  14.  4. )  to  himself,  who 
is  separate  from  sinners.  So  that  those  who  leave 
their  sins,  and  give  up  themselves  to  Christ  as  his 
people,  are  interested  in  the  Saviour,  and  the  great 
salvation  which  hehas  wrought  out,  "Rom.  11.  26. 

V.  The  fulfilling  of  the  scripture,  in  all  this.  This 
evangelist,  writing  among  the  Jews,  more  frequently 
observes  this  than  any  other  of  the  evangelists. 
Here,  the  Old-Testament  ])vophccies  had  their  ac- 
complishment in  our  Lord  Jesus;  by  which  it  ap- 
pears, that  this  was  He  that  should  come,  and  we 
are  to  look  for  no  other ;  for  this  wrs  He  to  nuhom  all 
the  profihets  bear  nvitness.  Now  the  scripture  that 
was  fulfilled  in  the  birth  of  Christ,  was  that  promise 
of  a  sign  which  God  gave  to  king  Ahaz,  (Isa.  7.  14.) 
Behold,  a  virgin  shall  conceive  ;  where  the  prophet, 
encouraging  the  people  of  God  to  hope  for  the  pro- 
mised deliverance  from  Sennacherib's  invasion,  di- 
rects them  to  look  forward  to  the  Messiah,  who  was 
to  come  of  the  people  of  the  Jews,  and  the  house  of 
David ;  whence  it  was  easy  to  infer,  that  though 
that  people  and  that  house  were  afflicted,  yet  neither 
the  one  nor  the  other  could  be  abandoned  to  ruin, 
so  long  as  God  had  such  an  honour,  such  a  blessing, 
in  reseri'e  for  them.  The  deliverances  which  God 
wrought  for  the  Old-Testament  church,  were  types 
and  figures  of  the  great  salvation  by  Christ ;  and  if 
God  will  do  the  greater,  he  will  not  fail  to  do  the 
less. 


ST.  MATTHEW,  II. 


The  prophecy  here  quoted  is  justly  ushered  in 
with  a  Bi'liold,  which  commands  both  attention  and 
admiration  ;  for  v/e  have  here  the  mystery  of  god- 
liness, which  is,  without  conti'oversy,  great,  that 
God  was  manifested  in  tliejiesli. 

1.  The  sign  given  us,  that  the  Messiah  shall  be 
born  of  a  virgin.  A  virgin  shall  concei^ve,  and,  by 
her,  he  shall  be  manifested  in  theJJesli.  The  word 
Almah  signifies  a  virgin,  in  the  strictest  sense,  such 
as  Maiy  professes  herself  to  be,  Luke  1.  34.  Iknonu 
not  a  man  ;  nor  had  it  been  any  such  wonderful  sign 
as  it  was  intended  for,  if  it  had  been  otherwise.  It 
was  intimated  from  the  beginning  tliat  the  Messiah 
should  be  born  of  a  virgin,  when  it  was  said  that  he 
should  be  the  Seed  of  t/ie  womati ;  so  the  Seed  of 
the  woman,  as  not  to  be  the  seed  of  any  man.  Christ 
was  born  of  a  virgin,  not  only  because  his  birth  was 
to  be  supernatural,  and  altogether  extraordinaiy, 
but  because  it  was  to  be  spotless,  and  pure,  and  with- 
out any  stain  of  sin.  Christ  would  be  born,  not  of 
an  Em'/iirss  or  Queen,  for  he  appeai-ed  not  in  outward 
pomp  or  splendour,  but  of  a  virgin,  to  teach  us  spirit- 
ual purity,  to  die  to  all  the  delights  of  sense,  and  so  to 
kee/i  ourselves  unsJiottediroTn  the  world  and  the  flesh, 
that  we  may  be  presented  chaste  virgins  to  Christ. 

2.  The  truth  proved  by  this  sign  is,  that  he  is  tlife 
Son  of  God,  and  the  Mediator  between  God  and  man  ; 
for  theij  shall  call  his  jiaine  Immanuel ;  that  is,  he 
shall  be  Immanuel ;  when  it  is  said  Be  shall  be  called, 
it  is  meant,  he  shall  be,  the  Lord  our  Righteousness. 
/mmanzie/ signifies  God  with  us;  a  mysterious  name, 
but  veiy  precious ;  God  incarnate  among  us,  and  so 
God  reconcilable  to  us,  at  peace  with  us,  and  taking  us 
into  covenant  and  communion  with  himself,  tlie 
people  of  the  Jews  had  God  with  them,  in  types  and 
shadows,  dwelling  between  the  cherubim  ;  but  never 
so  as  when  the  H'ord  was  made  flesh — that  was  the 
blessed  Shechinah.  MHiat  a  happy  step  is  hereby 
taken  toward  the  settling  of  a  peace  and  coiTespond- 
ence  between  God  and  man,  that  the  two  natures 
are  thus  brought  together  in  the  person  of  the  Me- 
diator ;  by  this  he  became  an  unexceptionable  Re- 
feree, a  Days-Man,  fit  to  lay  his  hand  iijion  them 
both,  since  he  partakes  of  the  nature  of  both.  Be- 
hold, in  this,  the  deepest  mj-sterv,  and  the  richest 
mercy,  that  ever  was.  By  the  light  of  riature,  \fe 
see  God  as  a  God  above  us  ;  by  the  light  of  the  law, 
■we  see  him  as  a  God  agaiiist  us  ;  but  by  the  light  of 
the  gospel,  we  see  him  as  Immanuel,  God  with  t/s, 
in  our  own  nature,  and  (which  is  more)  in  our  inte- 
rest Herein  the  Redeemer  commended  his  love. 
With  Christ's  name  Immanuel  we  may  compare  the 
name  given  to  the  gospel  church.  (Ezek.  48.  35.) 
Jehovah  Shammah — The  Lord  is  tha-e;  the  Lord 
of  hosts  is  with  us. 

Nor  is  it  imjiroper  to  say  that  the  prophecy  which 
foretold  that  he  should  be  called  Immanuel,  was 
fulfilled  in  the  design  and  intention  of  it,  when  he 
was  called  Jesus  ;  for  if  he  had  not  been  Immanuel 

— God  with  us,  he  could  not  have  been  Jesus A 

Saviour ;  and  herein  consists  the  salvation  he  wrought 
out,  in  the  bringing  of  God  and  man  together;  this 
was  what  he  designed,  to  bring  God  to  be  with  us, 
which  is  our  great  happiness,  and  to  bring  «s  to  be 
with  God,  which  is  our  gi-eat  duty. 

VI.  Joseph's  obedience  to  the  divine  precept ;  (v. 
24.)  bei?ig  raised  from  sleep  by  the  impression  whicli 
the  dream  made  upon  him,  he  did  as  the  angel  of  the 
Lord  had  bidden  him,  though  it  was  contrary  to  his 
foi-mer  sentiments  and  intentions ;  he  took  unto  him 
his  wife;  he  did  it  speedily,  without  delay,  and 
cheei-fuUy,  without  dispute  ;  'he  was  not  disobedient 
to  the  heavenly  vision.  Extraordinaiy  direction 
like  this  we  are  not  now  to  expect ;  but  God  has 
still  ways  of  making  known  his  mind  in  doubtful 
cases,  by  hints  of  providence,  debates  of  conscience, 
and  advice  of  faithful  friends  j  by  each  of  these  ap- 
VOL.  V. — C 


17 

plying  the  general  rules  of  the  written  word,  we 
should,  therefore,  in  all  the  steps  of  our  life,  parti- 
cularly the  great  tunis  of  it,  such  as  this  of  Joseph's, 
take  direction  from  God,  and  we  shall  find  it  sale 
and  comfortable  to  do  as  he  bids  us. 

VII.  The  accomplishment  of  the  divine  promise ; 
{y.  25.)  She  brought  forth  her  frst-bom  son.  The 
circumstances  of  it  are  more  largely  related,  Luke 
2.  1,  &c.  Note,  That  which  is  conceived  of  the 
Holy  Ghost  never  proves  abort'we,  but  will  certainly 
be  brought  forth  in  its  season.  What  is  of  the  will 
of  the  flesh,  and  of  the  will  of  man,  often  miscarries; 
but  if  Christ  he  formed  in  the  soul,  God  himself  has 
begun  the  good  work  which  he  will  perform  ;  what 
is  conceived  in  grace,  will,  no  doubt,  be  brought  forth 
in  glor)'. 

It  is  here  further  observed,  1.  That  Joseph,  though 
he  solemnized  the  marriage  with  Mary,  his  espous- 
ed wife,  kept  at  a  distance  from  her  while  she  was 
with  child  of  this  holy  thing  ;  he  knew  her  not  till 
she  had  brought  him  forth.  Much  has  been  said 
concerning  the  pei-petual  virginity  of  the  mother  of 
our  Lord ;  Jerome  was  very  angry  with  Helvidius 
for  denying  it.  It  is  certain  that  it  cannot  be  proved 
from  scripture.  Dr.  Whitby  inclines  to  think,  that 
when  it  is  said,  Joseph  knew  her  not  till  she  had 
brought  forth  her  first-born,  it  is  intimated  that,  af- 
terward, the  reason  ceasing,  he  lived  with  her,  ac- 
cording to  the  law,  Exod.  21.  10.  2.  That  Christ 
was  the  First- Born ;  and  so  he  might  be  called, 
though  his  mother  had  not  any  other  children  after 
him,  accordnig  to  the  language  of  scripture.  Nor 
was  it  without  a  mystery  that  Christ  is  called  her 
First-Born,  for  he  is  the  First-bom  of  every  crea- 
ture, that  is,  the  Heir  of  all  things  ;  and  he  is  the 
First-Born  among  ma?iy  brethren,  tliat  in  all  things 
he  may  have  the  pre-eminence.  3.  That  Joseph 
called'  his  name  Jesus,  according  to  the  direction 
given  him.  God  having  appointed  him  to  be  the 
Saviour,  which  was  intimated  in  his  giving  him  the 
name  Jesu.i,  we  must  accept  of  him  to  be  our  Savi- 
our, and,  in  concurrence  with  that  appointment,  we 
m-ust  call  him  Jesus,  our  Saviour. 

CHAP.  II. 

In  this  chapter,  we  have  tlie  history  of  our  Saviour's  infancy, 
where  we  find  how  early  he  began  to  suffer,  and  tliat  in 
him  the  word  of  righteousness  was  fulfilled,  before  liim- 
self  began  to  fulfil  all  righteousness.  Here  is,  I.  The 
wise  men's  solicitous  inquiry  after  Christ,  v.  1.  .  8.  II. 
Their  devout  attendance  on  him,  when  they  found  out 
where  he  was,  v.  9.  .  12.  III.  Christ's  flight  into  Egypt, 
to  avoid  tlie  cruelty  of  Herod,  v.  13.  .  15.  IV.  The  bar- 
barous murder  of  the  infants  of  Bethlehem,  v.  16.  .  18. 
V.  Christ's  return  out  of  Egypt  into  the  land  of  Israel 
again,  v.  19.  .  23. 

1-  '^fO'^^  when  Jesus  was  born  in  Beth- 
±^  lehem  of  Judea  in  the  days  of  Herod 
the  king,  behold,  there  came  wise  men 
from  the  cast  to  Jerusalem,  2.  Saying 
Where  is  he  that  is  born  King  of  the  Jews.? 
For  we  have  seen  his  star  in  the  east,  and 
are  come  to  worship  him.  3.  When  He- 
rod the  king  had  heard  these  things,  he 
was  troubled,  and  all  Jerusalem  with  him. 
4.  And  when  he  had  gathered  all  the  chief 
priests  and  scribes  of  the  people  together, 
he  demanded  of  them  where  Christ  should 
be  born.  5.  And  they  said  unto  him,  In 
Bethlehem  of  Judea:  for  thus  it  is  written 
by  the  prophet.  6.  And  thou  Bethlehem, 
in  the  land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda:    for  out  of 


ST.  MATTHEW,  II. 


thee  shall  come  a  Governor,  that  shall  rule 
my  people  Israel.  7.  Then  Herod,  when 
he  had  privily  called  the  wise  men,  in- 
quired of  them  diligently  what  time  the 
star  appeared.  8.  And  he  sent  them  to 
Bethlehem,  and  said.  Go  and  search  dili- 
gently for  the  young  child ;  and  when  ye 
have  found  him,  bring  me  word  again,  that 
I  may  come  and  worship  him  also. 

It  was  a  7nark  of  humiliation  put  upon  the  Lord 
Jesus,  that  though  he  was  the  Desire  of  all  nations, 
yet  his  coming  into  the  world  was  httle  observed 
and  taken  notice  of,  his  birth  was  obscure  and  unre- 
garded :  herein  he  emptied  himself,  and  made  him- 
self of  no  reputation.  If  the  son  of  God  must  be 
brought  into  the  world,  one  might  justly  expect  that 
he  should  be  received  with  all  the  ceremony  possi- 
ble ;  that  crowns  and  sceptres  should  immediately 
have  been  laid  at  his  feet,  and  that  the  high  and 
mighty  prmcesof  the- world  should  have  been  liis 
humble  servants  ;  such  a  Messiah  as  this  the  Jews 
expected,  but  we  see  none  of  all  this  ;  he  came  into 
the  world,  and  the  world  knew  him  not ;  nay,  he  came 
to  his  own,  and  his  own  received  him  not ;  for  having 
undertaken  to  make  satisfaction  to  his  Father  for 
the  wrong  done  him  in  his  honour  by  the  sin  of  man, 
he  did  it  by  denying  himself  in,  and  despoiling  him- 
self of,  the  honours  undoubtedly  due  to  an  incarnate 
Deity  ;  yet,  as  afterward,  so  in  his  birth,  some  rays 
of  glory  darted  forth  in  the  midst  of  the  greatest 
instances  of  his  abasement.  Though  there  was  the 
hiding  of  his  power,  yet  he  had  beams  coming  out 
of  his  hand,  (Hab.  3.  4.)  enou.gh  to  condemn  the 
world,  and  the  Jews  especiallv,  for  their  stupidity. 

The  first  who  took  notice  of  Christ  after  his  birth, 
were  the  shepherds,  (Luke  2.  15,  Sec. )  who  saw  and 
heard  glorious  things  concerning  him,  and  inade 
them  known  abroad,  to  the  amazement  of  all  that 
heard  them,  t;.  17,  18.  After  that,  Simeon  and  Anna 
spake  of  him,  by  the  Spirit,  to  all  that  were  dispo- 
sed to  heed  what  they  said,  Luke  2,  38.  Now,  one 
would  think,  these  hmts  should  have  been  taken  by 
the  men  of  Judah  and  the  inhabitants  of  Jerusale?n, 
and  they  should  with  both  amis  have  embraced  the 
long-looked-ior  Messiah  ;  but,  for  aught  that  ap- 
pears, he  continued  nearly  two  years  after  at  Beth- 
lehem, and  no  fiuthcr  notice  was  taken  of  him  till 
these  wise  men  came.  Note,  Nothing  will  awaken 
those  that  are  resohed  to  be  regardless.  Oh  the 
amazing  stupidity  of  these  Jews !  And  no  less,  that 
of  many  who  are  called  chi-istians  !     Obsen'e, 

I.  When  this  enquiry  was  made  concerning 
Christ ;  it  was  in  the  days  of  Herod  the  King.  This 
Herod  was  an  Edomite,  made  king  of  Judea  bv 
Augustus  and  Antonius,  the  then  chief  ralers  of 
the  Roman  state,  a  man  made  up  of  falsehood  and 
Crtielty  ;  yet  he  was  complimented  with  the  title  of 
Herod  the  Great.  Christ  was  bom  in  the  35th  year 
of  his  reign,  and  notice  is  taken  of  this,  to  shew 
that  the  scejitre  was  now  dejiarted  from  Judah,  and 
tlie  lawgiver  from  between  his  feet ;  and  therefore 
now  was  the  time  for  Shiloh  to  come,  and  to  him 
shall  the  gathering  of  the  fieojde  be,  witness  the  wise 
men,  Gen.  49.  10. 

II.  Wlio  and  what  these  wise  men  were  ;  they 
are  here  called  Maym — Magicians.  Some  take  it 
in  a  good  sense  ;  the  Magi  among  the  Persians  were 
their  philosophers,  and  their  priests;  nor  would 
they  admit  any  one  for  their  king  who  had  not  first 
been  enrolled  among  the  Magi ;  others  think  they 
dealt  in  unlawful  arts  ;  the  word  is  used  of  Simon, 
the  sorcerer,  (Acts  8.  9,  11.)  and  of  Elymas,  the 
sorcerer,  (Acts  13.  6.)  nor  does  the  scripture  use 
It  in  any  other  sense ;  and  then  it  was  an  early  in- 


stance and  presage  of  Christ's  victory  over  the 
DevU,  when  those  who  had  been  so  much  his  devo- 
tees, became  the  early  adorers  even  of  the  infant 
Jesus  ;  so  soon  were  trophies  of  his  victoiy  over  the 
powers  of  darkness  erected.  Well,  whatever  sort 
of  wise  men  they  were  before,  now  they  began  to 
be  wise  men  indeed  when  they  set  themselves  to 
to  inquii'e  after  Christ. 

This  we  are  sure  of,  1.  That  they  were  Gentiles, 
and  not  belonging  to  the  commonwealth  of  Israel. 
The  Jews  regarded  not  Christ,  but  these  Gentiles 
inquired  him  out.  Note,  Many  times  those  who 
are  nearest  to  the  means,  are  furthest  from  the  end. 
See  ch.  8.  11,  12.  The  respect  paid  to  Christ  by 
these  Gentiles  was  a  happy  presage  and  specimen 
of  what  would  follow,  when  those  who  were  afar 
off  should  be  made  nigh  by  Christ.  2.  That  they 
were  scholars,  they  dealt  in  arts,  curious  arts  ;  good 
scholars  should  be  good  christians,  and  the?i  they 
complete  their  learning  when  they  learn  Christ. 
3.  1  hat  they  were  men  of  the  east,  who  were  noted 
for  their  soothsaying,  Isa.  2.  6.  Arabia  is  called  the 
land  of  the  east,  (Cien.  25.  6.)  and  the  Arabians  are 
called.  Men  of  the  east,  Judg.  6.  3.  The  presents 
they  brought  were  the  pi'oducts  of  that  country  ;  the 
Arabians  had  done  homage  to  David  and  Solomon 
as  t}'])es  of  Christ.  Jethro  and  Job  were  of  that 
country.  More  than  this  we  have  not  to  say  of 
them.  The  traditions  of  the  Romish  church  are 
frivolous,  that  they  were  in  number  three,  (though 
one  of  the  ancients  says  that  they  were  fourteen,) 
that  they  were  kings,  and  that  they  lie  buried  in 
Colen,  thence  called  the  three  kings  of  Colen;  we 
covet  not  to  be  wise  above  what  is  written. 

III.  'Wliat  mduced  them  to  make  this  inquir)'. 
They,  in  their  country,  which  was  in  the  'east,  had 
seen  an  extraordinary  star,  such  as  they  had  not 
seen  before  ;  which  they  took  to  be  an  indication  of 
an  extraordinary  person  bom  in  the  land  of  Judea, 
over  which  land  this  star  was  seen  to  hover,  in  the 
nature  of  a  comet,  or  a  meteor  rather,  in  the  lower 
regions  of  the  air  ;  this  differed  so  much  from  any 
thing  that  was  common,  that  they  concluded  it  to 
signify  something  uncommon.  Note,  Extraordinaiy 
appearances  of  God  in  the  creatures,  should  put  us 
upon  inquiring  after  his  mind  and  will  therein  ; 
Christ  foretold  signs  in  the  heavens.  The  birth  of 
Christ  was  notified  to  the  Jewish  shepherds  by  an 
angel,  to  the  Gentile  philosophers  by  a  star ;  to 
whom  God  spake  in  their  own  language,  and  in  the 
way  they  were  best  acquainted  with.  Some  think 
that  that  very  light  which  the  shepherds  saw  shi- 
ning round  about  them  the  night  after  Christ  was 
bora,  was  the  ver)'  same  which,  to  the  wise  men 
who  lived  at  such  a  distance,  appeared  as  a  star  ; 
which  we  cannot  easily  admit,  because  the  star  they 
had  seen  in  the  east,  they  saw  a  great  while  after, 
leading  them  to  the  house  where  Christ  lay  ;  it  was 
a  c;mdle  set  up  on  purpose  to  guide  them  to  Christ. 
The  idolaters  worshipped  the  stars  as  the  host  of 
heaven,  especially  the  eastern  nations,  whence  the 
planets  have  the  names  of  their  idol-gods ;  we 
read  of  a  particular  star  they  had  in  veneration, 
Amos  5.  26.  Thus  the  stars  that  had  been  misused, 
came  to  be  put  to  the  right  use,  to  lead  men  to 
Christ ;  the  gods  of  the  heathen  became  his  ser- 
vants. Some  think  this  star  put  them  in  mind  of 
Balaam's  prophecy,  that  a  star  should  come  out  of 
Jacob,  pointing  at  a  sceptre  that  shall  rise  out  of  Is- 
rael;  see  Numb.  24.  17.  Balaam  came  from  the 
mountains  of  the  east,  and  was  one  of  their  wise 
men.  Others  impute  their  inquiry  to  the  general 
expectation  entertained  at  that  time,  in  those  eas- 
tern parts,  of  some  gi'eat  prince  to  appear ;  Taci- 
tus, in  his  historj-,  fLib.  v.  J  takes  notice  of  it; 
Pluribus persuasio  inerat,  antiquis sacerdotum  Uteris 
contineri,  eo  ipso  tempore  fore,  us  valesceret  Oriens, 


ST.  MATTHEW,  II. 


firofectique  Jud£a  rerum  fiotirentur — 4  fiersuasion 
existed  in  the  minclis  of  many,  that  some  ancient  ivri- 
tinffs  of  the /iriesls  contained  a  jirediction  that  about 
that  time  an  eastern  poiver  would  Jire-i'ail,  and  that 
fiersoTis  firoceediiig  from  Judea  would  obtain  domi- 
nion. Suetonius  also,  in  tlie  life  of  Vesfiasian,  speaks 
of  it ;  so  that  this  extraordinaiy  phenomenon  was 
constinied  as  pointing  to  that  king  ;  and  we  may  sup- 
pose a  divine  nnpression  made  upon  their  minds,  ena- 
bling them  to  mteipret  this  star  as  a  signal  g^^■en 
by  fieaven  of  the  birth  of  Christ, 

IV.  How  they  prosecuted  this  inquiiy.  They 
came  from  the  east  to  Jeinisalem,  in  further  quest  of 
this  prince.  Whither  should  they  come  to  inquire 
for  the  king  of  the  Jews,  but  to  Jerusalem,  the 
mother-city,  whither  the  tribes  go  uji,  the  tribes  of 
the  Lord?  They  might  have  said,  "  If  such  a 
prince  should  be  bom,  we  shall  hear  of  him  shortly 
m  our  own  country,  and  it  will  be  time  enough  then 
to  pay  our  homage  to  him."  But  so  impatient  were 
they  to  be  better  acquainted  with  him,  that  they 
took  a  long  journey  on  pui-pose  to  inquire  after  him. 
Note,  Those  who  ti-uly  desire  to  know  Christ,  and 
find  him,  will  not  regard  pains  or  perils  in  seeking 
after  him.  Then  shall  we  know,  if  we  follow  on  to 
know  the  Lord. 

Their  question  is,  liliere  is  he  that  Is  bom  king  of 
the  Jews .''  They  do  not  ask,  whether  there  was  such 
a  one  born  ;  (they  ai-e  sure  of  that,  and  speak  of  it 
with  assurance,  so  strongly  was  it  set  home  upon 
their  hearts  ;)  but,  Jl'here  is  he  born?  Note,  Those 
who  know  something  of  Christ,  cannot  but  covet  to 
know  more  of  him.  They  call  Christ  the  King  of 
the  Jews,  for  so  the  Messiah  was  expected  to  be  : 
and  he  is  Protector  and  Ruler  of  all  the  spiritual 
Israel,  he  is  born  a  King. 

To  this  question  they  doubted  not  but  to  have  a 
ready  answer,  and  to  find  all  Jeinisalem  worshipping 
at  the  feet  of  this  new  King ;  but  they  come  from 
door  to  door  with  this  question,  and  no  man  can  give 
them  any  infoi-mation.  Note,  There  is  more  gross 
ignorance  in  the  world,  and  in  the  church  too,  than 
we  are  aware  of  Many  that  we  think  should  di- 
rect us  to  Christ,  are  themselves  strangers  to  him. 
They  ask,  as  the  spouse  of  the  daughters  of  Jeiii- 
salem.  Saw  ye  him  whom  my  soul  loveth?  But 
they  are  never  the  wiser.  However,  like  the 
spouse,  they  pursue  the  inquir}%  IVIiere  is  he  that  is 
horn  king  of  the  Jews  ?  Are  they  asked,  "  Why 
do  ye  make  this  inquiry  ?"  It  is  because  they  have 
seen  his  star  in  the  east.  Are  they  asked,  "'W^lat 
business  have  ye  with  him  ?  What  have  the  men 
of  the  east  to  do  with  the  King  of  the  Je-ivs?" 
They  have  their  answer  ready;  TVe  are  come  to 
ivorshifi  him.  They  conclude  he  mil,  in  process  of 
time,  be  their  King,  and  therefore  they  will  betimes 
ingratiate  themselves  with  him,  and  with  those 
about  him.  Note,  Those  in  whose  hearts  the  day- 
star  is  risen,  to  give  them  any  thing  of  the  know- 
ledge of  Christ,  must  make  it  their  business  to  wor- 
ship him.  Have  we  seen  Christ's  star.'  Let  us 
study  to  give  him  honour. 

V.  How  this  inquiiy  was  treated  at  Jei-usalem. 
News  of  it  at  last  came  to  court ;  and  when  Herod 
heard  it,  he  was  troubled,  v.  3.  He  could  not  be  a 
stranger  to  the  prophecies  of  the  Old  Testament, 
concerning  the  Messiah  and  his  kingdom,  and  the 
times  fixed  for  his  appearing  by  Daniel's  weeks ; 
but,  ha\ang  himself  reigned  so  long  and  so  success- 
fiilly,  he  began  to  hope  that  those  promises  would 
for  ever  fail,  and  that  his  kingdom  should  be  estab- 
lished and  perpetuated,  in  spite  of  them.  What  a 
damp  therefore  must  it  needs  be  upon  him,  to  hear 
talk  of  this  King  being  bom,  now,  when  the  time 
fixed  for  his  appearing  was  come  !  Note,  Camal, 
■wicked  hearts,  dread  nothing  so  much  as  the  fulfil- 
ling of  the  scriptures.  I 


19 

But  though  Herod,  an  Edomite,  was  troubled, 
one  would  ha\e  thought  Jei-usalem  should  rejoice 
greatly  to  hear  that  her  King  comes ;  yet,  it  seems, 
all  Jerusalem,  except  the  few  there  that  waited  for 
the  Consolation  of  Israel,  were  troubled  with  Herod, 
and  were  apprehensive  of  I  know  not  what  ill  con- 
sequences ot  the  birth  of  this  new  King ;  that  it 
would  involve  them  in  war,  or  restrain  their  lusts ; 
they,  for  their  parts,  desired  no  King  but  Herod  ; 
no,  not  the  Messiah  himself  Note,  The  slavery  of 
sin  is  foolishly  preferred  by  many  to  the  glorious 
liberty  of  the  children  of  God,  only  because  they 
apprehend  some  present  difficulties  attending  that 
necessaiy  revolution  of  the  government  in  the  soul. 
Herod  and  Jemsalem  were  thus  troubled,  from  a 
mistaken  notion  that  the  kingdom  of  the  Messiah 
would  clash  and  interfere  with  the  secular  powers ; 
whereas  the  star  that  proclaimed  him  King,  plainly 
intimated  that  his  kingdom  was  heavenly,  and  not 
of  this  lower  world.  Note,  The  reason  why  the 
kings  of  the  earth,  and  the  people,  oppose  the  king- 
dom of  Christ,  is,  because  they  do  not  know  it,  but 
eiT  concerning  it. 

VI.  What  assistance  they  met  with  in  this  in- 
quiiy from  the  scribes  and  the  priests,  v.  A — 6. 
Nobody  can  pretend  to  tell  where  the  King  of  the 
Jews  is,  but  Herod  inquires  where  it  was  expected 
he  should  be  born.  The  persons  he  consults  are, 
the  chief  priests,  who  were  now  teachers  bv  office ; 
and  the  scribes,  who  made  it  their  business  to  study 
the  law;  their  lips  7nust  keefi  knowledge,  but  then 
the  people  must  inquire  the  law  at  their  mouth, 
Mai.  2.  7.  It  was  generally  known  that  Christ 
should  be  born  at  Bethlehem;  (John  7.  42.)  but 
Herod  would  have  counsel's  opinion  upon  it,  and 
therefore  applies  himself  to  the  proper  persons ; 
and,  that  he  might  be  the  better  satisfied,  he  has 
them  altogether,  all  the  chief  priests,  and  all  the 
scribes ;  and  demands  of  them  what  was  the  place, 
according  to  the  scriptures  of  the  Old  Testament, 
where  Christ  should  be  born  !  Many  a  good  ques- 
tion is  put  with  an  ill  design,  so  was  this  by  Herod. 

The  priests  and  scribes  need  not  take'  any  long 
time  to  give  an  answer  to  this  query ;  nor  do  they 
differ  in  their  opinion,  but  all  agree  that  the  Messiah 
must  be  bom  in  Bethlehem,  the  city  of  David,  here 
called  Bethlehem  of  Judea,  to  distinguish  it  from 
another  city  of  the  same  name  in  the  land  of  Zebu- 
lun.  Josh.  19.  15.  Bethlehem  signifies  the  house  of 
bread;  the  fittest  place  for  him  to  be  bom  in,  who 
is  the  true  Manna,  the  bread  which  came  down  from 
heaven,  which  was  gix'cn  for  the  life  of  the  world. 
The  proof  they  produce  is  taken  from  Mic.  5.  2. 
where  it  is  foretold,  that  though  Bethlehem  be  little 
among  the  thousands  of  Judah,  (so  it  is  in  Micah,) 
no  very  populous  place,  yet  it  shall  be  found  not  the 
least  among  the  princes  of  Judah  ;  (so  it  is  here ;)  for 
Bethlehem's  honour  lay  not,  as  that  of  otlur  cities, 
in  the  multitude  of  the  people,  but  in  the  magnifi- 
cence of  the  princes  it  produced.  Though,  upon 
some  accounts,  Bethlehem  was  little,  yet  herein  it 
had  the  pre-eminence  above  all  the  cities  of  Isi-ael, 
that  the  Lord  shall  count,  when  he  writes  up  the  peo- 
file,  that  this  Man,  even  the  Man  Jesus  Christ  was 
born  there,  Ps.  87.  6.  Out  of  thee  shall  come  a 
Governor,  the  King  of  the  Jews.  Note,  Christ  will 
be  a  Saviour  to  those  only  who  are  willing  to  take 
him  for  their  Governor.  Bethlehem  was  the  city 
of  David,  and  David  the  gloiy  of  Bethlehem ; 
diere,  therefore,  must  David's  Son  and  Successor 
be  bom.  There  was  a  famous  well  at  Bethlehem, 
by  the  gate,  which  David  longed  to  drink  of; 
(3.  Sam.  23.  15. )  in  Christ  we  have  not  only  bread 
enough  and  to  spai-e,  but  may  come  and  take  also  of 
the  water  of  life  freely.  Observe  here,  how  Jews 
and  Gentiles  compare  notes  about  Jesus  Christ 
The  Gentiles  know  the  time  of  it  by  a  star ;  the 


ST.  MATTHEW,  II. 


20 

Jews  knew  the  place  of  it  by  the  scriptures ;  and  so,  I 
they  are  capable  of  informing  one  another.  Note, 
It  would  contribute  much  to  the  increase  of  know- 
ledge, if  we  did  thus  mutually  communicate  what  we 
know.  Men  grow  rich  by  bartering  and  exchan- 
ging ;  so,  if  we  have  knowledge  to  communicate  to 
others,  they  will  be  ready  to  communicate  to  us; 
thus  many  shall  discourse,  shall  run  to  and  fro, 
and  knoivledge  shall  be  increased. 

VII.  The  bloodv  project  and  design  of  Herod, 
occasioned  by  this  inquiry,  v.  7,  8.  Herod  was  now 
an  old  man ;  had  reigned  thirty-five  years ;  this  King 
was  but  newly  born,  and  not  likely  to  enterprise  any 
thing  considerable  for  many  years ;  yet  Herod  is 
jealous  of  him.  CroAvned  heads  cannot  endure  to 
think  of  successors,  much  less  of  rivals ;  and  there- 
fore nothing  less  than  the  blood  of  this  mfant  King 
will  satisfy  him  ;  and  he  will  not  give  himself  liberty 
to  think  that,  if  this  ne  w-lMi-n  Child  should  be  indeed 
the  IMessiah,  in  opposing  him,  or  making  any  at- 
tempts upon  him,  he  would  befound,fighti7ig  against 
God,  than  which  nothing  is  more  vain,  nothing  more 
dangerous.  Passion  has  got  the  mastery  of  reason 
and  conscience. 

Now,  1.  See  how  cunningly  he  laid  the  project  ; 
(ti.  7,  8.)  He  jirivily  called  the  wise  men,  to  talk 
■with  them  about  this  matter.  He  would  not  openly 
own  his  fears  and  jealousies ;  it  would  be  his  disgi-ace 
to  let  the  wise  men  know  them,  and  dangerous  to 
let  the  people  know  them.  Sinners  are  often  tor- 
mented with  secret  fears,  which  they  keep  to  them- 
selves. Herod  learns  of  the  wise  men  the  time  when 
the  star  a/ifieared,  that  he  might  take  his  measures 
accordingly ;  and  then  employs  them  to  inquire  fur- 
ther, and  bids  them  bring  him  an  account.  All  this 
might  look  suspicious,  if  he  had  not  covered  it  with 
a  shew  of  religion  ;  that  I  may  come  and  worshifi 
Aim  also.  Note,  The  greatest  wickedness  often  con- 
ceals itself  under  a  mask  of  piety.  Absalom  cloaks 
his  rebellious  project  with  a  vow. 

2.  See  how  strangely  he  was  befooled  and  infatu- 
ated in  this,  that  he  trusted  it  with  the  wise  men, 
and  did  not  choose  some  other  managers,  that  would 
have  been  true  to  his  interests.  It  was  but  seven 
miles  from  Jerusalem  ;  how  easily  might  he  have 
sent  spies  to  watch  the  wise  men,  who  might  have 
been  as  soon  there  to  destroy  the  Child  as  they  to 
■worship  him.  Note,  God  can  hide  fi'om  the  eves 
of  the  church's  enemies  those  methods  by  which 
they  might  easily  destroy  tlie  church  ;  when  he  in- 
tends to  lead  princes  away  spoiled,  his  way  is  to 
make  the  judges  fools. 

9.  When  tliey  had  heard  the  king,  they 
departed,  and,  lo,  tlie  star  -which  they  saw 
in  the  east,  went  before  them,  till  it  came 
and  stood  over  where  the  young  child  was. 
10.  When  they  saw  the  star,  they  rejoiced 
with  exceeding  great  joy.  11.  And  when 
they  were  come  into  the  house,  they  saw 
the  young  child  with  Mary  his  mother,  and 
fell  down,  and  worshipped  him :  and  when 
they  had  opened  their  treasures,  they  pre- 
sented unto  him  gifts ;  gold,  and  frankin- 
cense, and  myi-rh.  1 2.  And  being  warned 
of  God  in  a  dream  that  they  should  not  re- 
turn to  Herod,  they  departed  into  their  own 
country  another  way. 

We  have  here  the  wise  men's  humble  attendance 
upon  this  new-born  King  of  the  Jews,  and  the  ho- 
nours they  paid  him.  From  Jerusalem  they  went 
to  Bethlehem,  resolving  to  seek  till  theii  find  ;  but  it 
is  very  strange  that  they  went  alone ;"  that  not  one 


person  of  the  court,  church,  or  city,  should  accom- 
pany them,  if  not  in  conscience,  yet  in  civility  to 
them,  or  touched  Avith  a  cunosity  to  see  this  young 
Prince.  As  the  queen  oj  the  south,  so  the  wise  men 
of  the  east,  will  rise  up  in  judgment  against  the  men 
of  that  generation,  and  of  this  too,  and  will  condemn 
them;  for  they  came  from  afar  country,  to  worship 
Christ ;  while  the  Jews,  his  kinsmen,  would  not  stir 
a  step,  would  not  go  to  the  next  town  to  bid  him 
welcome.  It  might  have  been  a  discouragement  to 
these  wise  men,  to  find  him  -ivhom  they  sought,  thus 
neglected  at  home.  Are  we  come  so  far,  to  honour 
the  King  of  the  Jews,  and  do  the  Jews  themselves 
put  such  a  slight  upon  him  and  us  ?  Yet  they  persist 
m  their  resolution.  Note,  We  must  continue  our 
attendances  upon  Christ,  though  we  be  alone  in 
them  ;  whatever  others  do,  -sve  must  serve  the  Lord; 
if  they  will  not  go  to  heaven  with  us,  yet  we  must 
not  go  to  hell  with  them.     Now, 

I.  See  how  they  found  out  Christ  by  the  same 
star  that  they  had  seen  in  their  own  country,  x'.  9, 
10.  Observe,  1.  How  graciously  God  directed  them. 
By  the  first  appearance  of  the  star  they  were  given 
to  understand  where  they  might  inquire  for  this 
King,  and  then  it  disappeared,  and  they  were  left 
to  take  the  usual  methods  for  such  an  enquiry. 
Note,  Extraordinary  helps  are  not  to  be  expected 
where  ordinary  means  are  to  be  had.  Well,  they 
had  traced  the  matter  as  far  as  they  could ;  they 
were  upon  their  journey  to  Bethlehem,  but  that  is  a 
populous  town,  where  shall  they  find  him  when  they 
come  thither  ?  Here  they  were  at  a  loss,  at  their 
wit's  end,  but  not  at  their  faith's  end ;  they  believed 
that  God,  who  had  brought  Uiem  thither  by  his 
word,  would  not  leave  them  there  ;  nor  did  he  ;  for 
behold,  the  star  which  they  saw  in  the  east  went  be- 
fore them.  Note,  If  we  go  on  as  far  as  we  can  in 
the  way  of  our  duty,  God  will  direct  and  enable  us 
to  do  that  which  of  ourselves  we  cannot  do ;  Up, 
and  be  doing,  and  the  hord  will  be  with  thee.  Vigi- 
lanlibus,  non  dormieyitibus,  succtirrit  lex — The  law 
affords  its  aid,  not  to  the  idle,  but  to  the  active.  The 
star  had  left  them  a  great  while,  yet  now  returns. 
They  who  follow  God  in  the  dark  shall  find  that 
light  is  sown,  is  reserved,  for  them.  Israel  was  led 
by  a  pillar  of  fire  to  the  promised  land,  the  wise 
men  by  a  star  to  the  promised  Seed,  who  is  himself 
the  bright  and  Morning  Star,  Rev.  22.  16.  God 
would  rather  create  a  new  thing,  than  leave  those  at 
a  loss  who  diligently  and  faithfully  sought  him. 
This  star  was  the  token  of  God's  presence  with 
them  ;  for  he  is  Light,  and  goes  before  his  people  as 
their  Guide.  Note,  If  we  by  faith  eye  God  in  all 
our  ways,  we  may  see  ourselves  under  his  conduct ; 
he  guides  with  his  eye,  (Ps.  32.  8.)  and  saith  to  them. 
This  is  the  way,  walk  in  it ;  and  there  is  a  day-star 
that  arises  in  the  hearts  of  those  that  inquire  after 
Christ,  2  Pet.  1.  19.  2.  Obsei-ve  how  joyfully  they 
followed  God's  direction;  (v.  10.)  JVien  they  saw 
the  star,  they  rejoiced  with  exceeding  great  joy. 
Now  they  saw  they  were  not  decei\^ed,  and  had  not 
taken  this  long  joui-ney  in  vain.  Jl'hen  the  desire 
cojnes,  it  is  a  tree  of  life.  Now  they  were  sure  that 
God  was  with  them,  and  the  tokens  of  his  presence 
and  favour  cannot  but  fill  with  joy  unspeakable  the 
souls  of  those  that  know  how  to  value  them.  Now 
they  could  laugh  at  the  Jews  in  Jenasalem,  who, 
probably,  had  laughed  at  them  as  coming  on  a  fool's 
eiTand.  The  watchmen  can  give  the  spouse  no 
tidings  of  her  beloved  ;  yet  it  is  but  a  little  that  she 
fiasses  fro7n  them,  and  she  finds  him.  Cant.  3.  3,  4. 
We  caiuiot  expect  too  little  from  man,  nor  too  much 
from  God.  What  a  transport  of  joy  these  -wise  men 
were  in,  upon  this  sight  of  the  star,  none  know  so 
well  as  those  v/ho,  after  a  long  and  melancholy  night 
of  tem])tation  and  desertion,  under  Uie  power  of  a 
spirit  of  bondage,  at  length  receive  the  spirit  ofadqfi- 


ST.  MATTHEW,  II. 


21 


tion,  witnessing  with  their  sfiirits  that  they  are  the 
chiidreii  of  God ;  this  is  light  out  of  darkness,  it  is 
life  from  the  dead.  Now  they  had  reason  to  hope 
for  a  sight  of  the  Lord's  Christ  speedily,  of  the  Hun 
of  righteoustiess,  for  they  see  the  Morning  Star. 
Note,  We  should  be  glad  of  every  thing  that  will 
shew  us  the  way  to  Christ.  This  star  was  sent  to 
meet  the  wise  men,  and  to  conduct  them  into  the 
presence-chamber  of  the  King ;  by  this  master  of 
the  ceremonies  they  were  introduced,  to  ha\e  their 
audience.  Now  God  fulfils  his  promise  of  meeting 
tliose  tliat  are  disposed  to  rejoice,  and  nvoj-k  righ- 
teousness, (Isa.  64.  5.)  and  they  fulfil  his  precept. 
l^t  the  hearts  of  those  rejoice  that  seek  the  Lord, 
Vs.  105,  3.  Note,  God  is  pleased  sometimes  to  fa- 
vour young  converts  with  such  tokens  of  his  love  as 
ai'e  very  encouraging  to  them,  in  reference  to  the 
difficulties  they  meet  with  at  their  setting  out  in  the 
ways  of  God. 

II.  See  how  they  made  their  address  to  him  when 
they  had  found  him,  v.  11.  W'e  may  well  imagine 
their  expectations  were  raised  to  find  this  royal 
Babe,  thougli  slighted  by  the  nation,  yet  honourably 
attended  at  home ;  and  what  a  disappointment  it 
was  to  them,  when  they  found  a  cottage  was  his 

Ealace,  and  his  own  poor  mother  all  the  retinue  he 
ad  !  Is  this  the  Saviour  of  the  world  ?  Is  this  the 
King  of  the  Jews,  nay,  and  the  Prince  of  the  kings 
of  the  earth  ?  Yes,  this  is  he,  who,  though  he  was 
rich,  yet,  for  our  sakes,  became  thus  poor.  How- 
ever, these  wise  men  were  so  wise  as  to  see  through 
this  veil,  and  in  this  despised  Babe  to  discern  the 
glory  as  of  the  Only-begotten  of  the  Father  ;  they 
did  not  think  themselves  balked  or  baffled  in  their 
inquiry ;  but,  as  having  found  the  Kuig  they  sought, 
they  presented  themselves  first,  and  then  their  gifts, 
to  him. 

1.  They  presented  themselves  to  him  ;  they  fell 
down,  and  worshi/ified  him.  We  do  not  read  that 
they  gave  such  honour  to  Herod,  though  he  was  in 
the  height  of  his  royal  grandeur  ;  but  to  this  Babe 
they  gave  this  honour,  not  only  as  to  a  King,  (then 
they  would  have  done  the  same  to  Herod,)  but  as 
to  a  God.  Note,  All  that  have  found  Christ  fall 
down  before  him ;  they  adore  him,  and  submit  them- 
seh'es  to  him.  He  is  thy  Lord,  and  worshiji  thou 
him.  It  will  be  the  wisdom  of  the  wisest  of  men, 
and  by  this  it  will  appear  they  know  Christ,  and 
understand  themselves  and  their  trae  interests,  if 
they  be  the  hmnble,  faithful  worshippers  of  the  Lord 
Jesus, 

2.  They  presented  their  gifts  to  him.  In  the  east- 
em  nations,  when  they  did  homage  to  their  kings, 
they  made  them  presents ;  thus  the  subjection  of  the 

■  kings  of  Sheba  to  Christ  is  spoken  of,  (Ps.  72.  10. ) 
They  shall  bring  presents,  and  offer  gfts.  See  Isa. 
60.  6.  Note,  With  ourselves,  we  must  give  up  all 
that  we  have  to  Jesus  Christ ;  and  if  we  be  sincere  in 
the  surrender  of  ourselves  to  him,  we  shall  not  be 
unwilling  to  part  with  what  is  dearest  to  us,  and 
most  valual^le,  to  him  and  for  him  ;  nor  are  our  gifts 
accepted,  unless  we  first  present  ourselves  to  him 
living  sacrifices.  God  had  resjiect  to  Abel,  arid  then 
to  his  offering.  The  gifts  they  presented  were,  gold, 
frankince/ise,  and  myrrh,  money,  and  money's- 
worth.  Providence  sent  this  for  a  seasonable  relief 
to  Joseph  and  Maiy  in  their  present  poor  condition. 
These  were  the  pi-oducts  of  their  own  countiy  j  what 
God  favours  us  with,  we  must  honour  him  with. 
Some  think  there  was  a  significancy  in  their  gifts  ; 
they  offered  him  gold,  as  a  fcing,  paying  him  tribute ; 
Co  Cxsar,  the  things  that  are  Ceesar's;  frankincense, 
as  God,  for  they  honoured  God  with  the  smoke  of 
incense  ;  and  myrrh,  as  a  Man  that  should  die,  for 
myrrh  was  used  in  embalming  dead  bodies. 

III.  See  how  they  left  him  when  they  had  made 
their  address  to  him,  v,  12.   Herod  appointed  them 


to  bring  him  word  what  discoveries  they  had  made, 
and,  it  is  probable,  they  would  have  done  so,  if  they 
had  not  been  countemnanded,  not  suspedting  tlieir 
being  thus  made  his  tools  in  a  wicked  design.  Those 
that  mean  honestly  and  well  themselves  are  easily 
made  to  believe  that  others  do  so  too,  and  cannot 
think  the  world  is  so  bad  as  really  it  is ;  but  the 
Lord  knows  how  to  delirver  the  godly  out  of  tempta- 
tion. We  do  not  find  that  the  wise  men  promised 
to  come  back  to  Herod,  and,  if  tliey  liad,  it  must 
have  been  with  the  usual  proviso.  If  God  permit ; 
God  did  not  pemiit  them,  and  prc\  ented  the  mis- 
chief Herod  designed  to  the  Child  Jesus,  and  the 
trouble  it  would  have  been  to  the  wise  men  to  have 
been  made  involuntarily  accessary  to  it.  They  were 
warned  of  God,  ;^.fa^aTiir6swTet — oraculo  vel  j-esfwnso 
accepto—by  an  oracular  intimation.  Some  think  that 
it  intimates  that  they  asked  counsel  of  God,  and 
that  this  was  the  answer.  Note,  Those  that  act 
cautiously,  and  are  afraid  of  sin  and  snares,  if  they 
apply  themselves  to  God  for  du-ection,  may  expect- 
to  be  led  in  the  right  way.  They  were  warned  not 
to  return  to  Herod,  or  to  Jerusalem  ;  these  were 
unworthy  to  have  reports  brought  them  concerning 
Christ,  that  might  have  seen  with  their  own  eyes, 
and  would  not.  They  departed  into  their  own  coun- 
try another  way,  to  bring  the  tidings  to  their  coun- 
trymen ;  but  it  is  strange  that  we  never  hear  any 
more  of  them,  and  that  they  or  theirs  did  not  after- 
wards attend  him  in  the  temple,  whom  they  had 
worshipped  in  the  cradle.  However,  the  direction 
they  had  from  God  in  their  return  would  be  a  fur- 
ther confirmation  of  their  faith  in  this  Child,  as  the 
Lord  from  heaven. 

13.  And  when  they  were  departed,  be- 
hold, the  angel  of  the  Lord  appeared  to 
Joseph  in  a  dream,  saying,  Arise,  and  take 
the  young  child  and  his  mother,  and  flee 
into  Egypt,  and  be  thou  there  until  I  bring 
thee  word :  for  Herod  will  seek  the  joung 
child  to  destroy  him.  1 4.  When  he  arose, 
he  took  the  young  child  and  his  mother  by 
night,  and  departed  into  Egypt ;  15.  And 
was  there  until  the  death  of  Herod :  that  it 
might  be  fulfilled  wliich  was  spoken  of  the 
Lord  by  the  prophet,  saying.  Out  of  Egypt 
have  I  called  my  son. 

We  have  here  Christ's  flight  into  Egypt,  to  avoid 
the  crtielty  of  Herod,  which  was  the  effect  of  the 
wise  men's  inquiiy  after  him  ;  for,  before  that,  the 
obscurity  he  lav  in  was  his  protection.  It  was  but 
little  respect  (compared  with  what  should  have 
been)  that  was  paid  to  Christ  in  his  infancy ;  yet 
even  that,  instead  of  honouring  him  among  his  peo- 
ple, did  but  expose  him. 

Now  here  observe, 

I.  The  command  given  to  Joseph  concerning  it, 
V.  13.  Joseph  knew  neither  the  danger  the  Child 
was  in,  nor  how  to  escape  it ;  but  God,  by  an  angel, 
tells  him  both  in  a  dream,  as  before  he  directed  nim 
in  like  manner  what  to  do,  ch.  1.  20.  Joseph,  be- 
fore his  alliance  to  Christ,  had  not  been  wont  to 
converse  with  angels  as  now.  Note,  Those  that  are 
spiritually  related  to  Christ  by  faith,  have  that  com- 
munion and  con-espondence  with  Heaven,  which 
before  they  were  strangers  to. 

1.  Joseph  is  here  told  what  their  danger  was; 
Herod  will  seek  the  young  Child  to  destroy  him. 
Note,  God  is  acquainted  with  all  the  cniel  projects 
and  pui-poses  of  the  enemies  of  his  church.  I  know 
thy  rage  against  me,  saith  God  to  Sennacherib,  Isa. 
37.  28.  How  early  was  the  blessed  Jesus  involved 
in  trouble  !  Usually,  even  those  whose  riper  years 


ST.  MATTHEW,  II. 


22 

are  attended  with  toUs  and  perils  have  a  peaceable 
and  quiet  infancy ;  but  it  was  not  so  with  the  blessed 
Jesus ;  his  life  and  sufferings  began  together ;  he 
was  bom  a  Man  strrven  ivit/i,  as  Jeremiah  was, 
(Jer.  15.  10.)  who  was  sanctified  from  the  womb, 
Jer.  1.  5.  Both  Christ  the  Head,  and  the  church 
his  body,  agi'ee  in  saying,  Many  a  time  have  they 
afflicted  me,  from  my  youth  up.  Pharaoh's  ci-uelty 
fastens  upon  the  Hebrews'  children,  and  the  great 
red  dragon  stands  ready  to  de-i'Oiir  the  jnan-chitd  as 
soon  as  it  should  be  born,  Rev.  12.  4. 

2.  He  is  directed  what  to  do,  to  escape  the  dan- 
ger; Take  the  young--  Chi/d,  and  jiee  into  Egypt. 
f  bus  early  must  Clirist  give  an  example  to  his  own 
inile ;  (cA.  10.  23.)  When  tlieij  persecute  you  in  one 
city,  fiee  to  another.  He  that  came  to  "die  for  us, 
when  his  hour  was  not  yet  come,  fled  for  his  own 
safety.  Self-preservation,  being  a  branch  of  the  law 
of  nature,  is  eminently  a  part  of  the  law  of  God. 
Flee;  but  why  into  Egypt?  Egj'pt  was  infamous 
for  idolatry,  tyranny,  and  enmity  to  the  people  of 
God  ;  it  had  been  a  house  of  bondage  to  Israel,  and 
particularly  crael  to  the  infants  of  Israel ;  in  Egypt, 
as  much  as  in  Ramah,  Rachel  had  been  iveeping  for 
her  children ;  yet  that  is  appointed  to  be  a  place  of 
refuge  to  the  holy  Child  Jesus.  Note,  God,  when 
he  pleases,  can  make  the  worst  of  places  serve  the 
best  of  purposes ;  for  the  earth  is  the  Lord's,  he 
makes  what  use  he  pleases  of  it :  sometimes  the 
earth  helps  the  woman,  Rev.  12.  26.  God,  who 
made  Moab  a  shelter  to  his  outcasts,  makes  Egj'pt 
a  refuge  for  his  Son.     This  may  be  considered, 

(1.)  As  atrial  of  the  faith  of  Joseph  and  Mary. 
They  might  be  tempted  to  think,  "  if  this  Child  be 
the  Son  of  God,  as  we  are  told  he  is,  has  he  no  other 
way  to  secure  himself  from  a  man  that  is  a  worm, 
than  by  such  a  mean  and  inglorious  retreat  as  this  ? 
Cannot  he  summon  legions  of  angels  to  he  his  life- 
guard, or  chenibims  with  flaming  swoi'ds  to  keep 
this  tree  of  life  ?  Cannot  he  strike  Herod  dead,  or 
wither  the  liand  that  is  stretched  out  against  him, 
and  so  save  us  the  trouble  of  this  remove  ?"  They 
had  been  lately  told  that  he  should  be  the  Glory  of 
his  people  Israel ;  and  is  the  land  of  Israel  so  soon 
become  too  hot  for  him  f  But  we  find  not  that  they 
made  any  such  objections ;  their  faith,  being  tried, 
was  found  firm,  and  tliey  believe  this  is  the  son  of 
God,  though  they  see  no  miracle  ■svi-ought  for  his 
preseiTation ;  but  they  are  put  to  the  use  of  ordina- 
ry means.  Joseph  had  great  honour  put  upon  him 
in  being  the  husband  of  the  blessed  Virgin  ;  but  that 
honour  has  trouble  attending  it,  as  all  honours  have 
in  this  world ;  Joseph  must  take  the  young  Child, 
and  carry  him  itito  Egy/it ;  and  now  it  appeared 
how  well  God  had  provided  for  the  young  Child  and 
his  jnother,  in  appointing  Joseph  to  stand  in  so  near 
a  relation  to  them ;  now  the  gold  which  the  wise 
men  brought  woidd  stand  them  in  stead  to  bear  their 
charges.  God  foresees  his  people's  distresses,  and 
provides  against  them  beforehand.  God  intimates 
the  continuance  of  his  care  and  guidance,  when  he 
said.  Be  thou  there  until  I  bring  thee  word  ;  so  that 
he  must  expect  to  hear  from  God  again,  and  not 
stir  without  fresh  orders.  Thus  God  will  keep  his 
people  still  in  a  dependence  upon  him. 

(2.)  As  an  instance  of  the  humiliation  of  our  Lord 
Jesus.  As  there  was  no  room  for  him  in  the  inn  at 
Bethlehem,  so  there  was  no  quiet  room  for  him  in 
the  land  of  Judea.  Thus  was  he  banished  from  the 
earthly  Canaan,  that  we,  who  for  sin  were  banished 
from  the  heavenly  Canaan,  might  not  be  for  ever 
expelled.  If  we  and  our  infants  be  at  any  time  in 
straits,  let  us  remember  the  straits  Christ  in  his  in- 
fancy was  brought  into,  and  be  reconciled  to  them. 

(3.)  As  a  token  of  God's  displeasure  against  the 
Jews,  who  took  so  little  notice  of  him ;  justly  does 
ne  leave  those  who  had  slighted  him.    We  see  also 


here  an  earnest  of  his  favour  to  the  Gentiles,  to 
whom  the  apostles  were  to  bring  the  gospel  when 
the  Jews  rejected  it.  If  Eg)'pt  entertain  Christ 
when  he  is  forced  out  of  Judea,  it  will  not  be  long 
ere  it  be  said.  Blessed  be  Egypt  my  people,  Isa, 
19.  25. 

II.  Joseph's  obedience  to  this  command,  -v.  14. 
The  journey  wovdd  be  inconvenient  and  perilous 
both  to  the  young  Child  and  to  his  mother ;  they 
were  but  poorly  provided  for  it,  and  were  likely  to 
meet  with  cold  eiitertainment  in  Egypt :  yet  Joseph 
was  not  disobedient  to  the  heavenly  vision,  made  no 
objection,  nor  was  dilatory  in  his  obedience.  As 
soon  as  he  had  received  his  orders,  he  immediately 
arose,  and  went  away  by  night,  the  same  night,  as 
it  should  seem,  that  he  received  the  orders.  Note, 
Those  that  would  make  sure  work  of  their  obedi- 
ence, must  make  guick  work  of  it.  Now  Joseph 
went  out,  as  his  father  Abraham  did,  with  an  imph- 
cit  dependence  upon  God,  not  knowing  whither  he 
went,  Heb.  11.  8.  Joseph  and  his  wife,  naving  little, 
had  little  to  take  care  of  in  this  remove.  And  abun- 
dance encumbers  a  necessai-y  flight.  If  rich  people 
have  the  advantage  of  the  poor  while  they  possess 
what  they  have,  the  poor  have  the  advantage  of  the 
rich  when  they  are  called  to  part  with  it. 

Joseph  took  the  young  Child  and  his  mother. 
Some  obsen'e,  that  the  young  Child  is  put  first,  as 
the  principal  Person,  and  Mary  is  called,  not  the 
wife  of  Jose/ih,  but,  which  was  her  greater  dignity, 
the  mother  of  the  young  Child.  This  was  not  the 
first  Joseph  that  was  driven  from  Canaan  to  EgA^pt 
for  a  shelter  from  the  anger  of  his  brethren ;  this 
Joseph  ought  to  be  welcome  there  for  the  sake  of 
that. 

If  we  may  credit  tradition,  at  their  entrance  into 
Egjqjt  happening  to  go  into  a  temple,  all  the  ima- 
ges of  their  gods  were  overthrown  by  an  inrisible 
power,  and  fell,  like  Dagon  before  the  ark,  accor- 
ding to  that  prophecy.  The  Eord  shall  come  into 
Egypt,  and  the  idols  of  F.gypt  shall  be  moved  at  his 
firesence,  Isa.  19.  1.  They  continued  in  Egypt  till 
the  death  of  Herod,  which,  some  think,  was  seven 
years,  others  think,  not  so  many  months.  There 
they  were  at  a  distance  from  the  temple  and  the 
service  of  it,  and  in  the  midst  of  idolaters ;  but  God 
sent  them  thither,  and  will  have  7nercij,  and  not 
sacrifice.  Though  they  were  far  from  the  temple 
of  the  Lord,  they  had  with  them  the  Lord  of  the 
temple.  A  forced  absence  from  God's  ordinances, 
and  a  forced  presence  with  wicked  people,  may  be 
the  lot,  are  not  the  sin,  yet  cannot  but  be  the  grief, 
of  good  people. 

III.  The  fulfilling  of  the  scripture  in  all  this — 
that  scripture,  (Hos.  11.  1.)  Out  of  Egypt  have  I 
called  my  son.  Of  all  the  evangelists,  Matthew 
takes  most  notice  of  the  fulfilling  of  the  scripture 
in  what  conceraed  Christ,  because  his  gospel  was 
first  published  among  the  Jews,  with  whom  that 
would  add  much  strength  and  lustre  to  it.  Now 
this  word  of  the  prophet  undoubtedly  referred  to 
the  deliverance  of  Israel  out  of  Eg)'pt,  in  which 
God  owned  them  for  his  son,  his  first-bom  ;  (Exod. 
4.  22.)  but  it  is  here  applied,  by  way  of  analogjr,  to 
Christ,  the  Head  of  the  church.  Note,  the  scrip- 
ture has  many  accomplishments,  so  full  and  copious 
is  it,  and  so  well  ordered  in  all  things !  God  is 
every  day  fiilfilling  the  scripture.  Scripture  is  not 
of  private  inteipretation,  we  must  give  it  its  full 
latitude.  "  JlJien  Israel  was  a  child,  then  I  loved 
him  ;  and  though  /  loved  him,  I  suffered  him  to  be 
a  great  while  in  Egi,-pt  ;  but  because  /  loved  him, 
in  due  time  I  called  him  out  of  F.g)pt.  They  that 
read  this,  must,  in  their  thoughts,  not  only  look 
back,  but  look  forward ;  that  which  has  been  shall 
be  again;  (Eccl.  1.  9.)  and  the  manner  of  expres- 
sion intimates  Oiis ;  for  it  is  not  said,  I  called  him. 


ST.  MATTHEW,  11. 


23 


but,  I  called  my  son,  out  of  Egypt.  Note,  It  is  no 
new  thing  for  God's  sons  to  be  in  Egypt,  in  a 
strange  land,  in  a  house  of  bondage;  but  they 
shall  be  fetched  out  They  may  be  hid  in  Egypt, 
but  they  shall  not  be  left  there.  All  the  elect  of 
God,  being  by  nature  children  of  wrath,  are  bom 
in  a  spiritual  £g>'pt>  ^"d  i"  conversion  are  effectu- 
ally called  out.  It  might  be  objected  against  Christ, 
that  he  had  been  m  Egy^pt.  Must  the  sun  of  Kight- 
eousness  arise  out  of  that  land  of  darkness  ?  But 
this  shews  that  to  be  no  such  strange  thing :  Israel 
•was  brought  out  of  Egypt,  to  be  advanced  to  the 
highest  honours ;  and  this  is  but  the  doing  the  same 
thmg  again. 

1 6.  Then  Herod,  when  he  saw  that  he 
was  mocked  of  the  wise  men,  was  exceed- 
ing wroth,  and  sent  forth,  and  slew  all  the 
children  that  were  in  Bethlehem,  and  in 
all  the  coasts  thereof,  from  two  years  old 
and  under,  according  to  the  time  which  he 
had  diligently  inquired  of  the  wise  men. 

17.  Then  was  fulfilled  that  which  was 
spoken   by  Jeremy  the    prophet,   saying, 

18.  In  Rama  there  was  a  voice  heard,  la- 
mentation, and  weeping,  and  great  mourn- 
ing, Rachel  weeping  for  her  children,  and 
would  not  be  comforted,  because  they  are 
not. 

Here  is,  I.  Herod's  resentment  of  the  departure 
of  the  wise  men.  He  waited  long  for  their  return ; 
he  hopes  though  they  be  slow,  they  will  be  sure, 
and  he  shall  crash  his  Rival  at  his  fii-st  appearing  ; 
but  he  hears,  upon  enquiry,  that  they  are  gone  off 
another  way,  which  mcreases  his  jealousy,  and 
makes  him  suspect  they  are  in  the  interest  of  this 
new  King,  which  made  him  exceeding  ivroth  ;  and 
he  is  the  more  desperate  and  outrageous  for  his 
being  disappointed.  Note,  Inveterate  con-uption 
swells  the  higher  for  the  obstiiictions  it  meets  with 
in  a  sinful  pursuit. 

II.  His  politic  contrivance,  notwithstanding  this, 
to  take  off  him  that  is  born  king  of  the  Jews.  If  he 
could  not  reach  him  by  a  particular  execution,  he 
doubted  not  but  to  involve  him  in  a  general  stroke, 
which,  like  the  sword  of  war,  should  dei'our  one  as 
•well  as  another.  This  would  be  sure  work ;  and  thus 
those  that  would  destroy  their  omn  iniquity,  must 
be  sure  to  destroy  all  their  iniquities.  Herod  was 
an  Edomite,  enmity  to  Israel  was  bi-ed  in  the  bone 
with  him.  Doeg  was  an  Edomite,  who,  for  David's 
sake,  sleiv  all  the  priests  of  the  Lord.  It  was 
strange  that  Herod  could  find  any  so  inhuman  as  to 
be  employed  in  such  a  bloody  and  barbarous  piece 
of  work  ;  but  wicked  hands  never  want  wicked 
tools  to  work  with.  Little  children  have  always 
been  taken  under  the  special  protection,  not  only  of 
human  laws,  but  of  human  nature  ;  yet  these  are 
sacrificed  to  the  rage  of  this  t\Tant,  under  whom, 
as  under  Nero,  innocence  is  the  least  security. 
Herod  was,  throughout  his  reign,  a  bloody  man ; 
it  was  not  long  before,  that  he  destroyed  the  whole 
Sanhedrim,  or  bench  of  judges ;  but  blood  to  the 
blood-thirsty  is  like  drink  to  those  in  a  dropsy  ; 
Quo  plus  sunt  pot  a,  plus  sitiuntur  aque — The  more 
they  drink,  the  more  thirsty  they  become.  Herod 
was  now  about  seventy  years  old,  so  that  an  infant, 
at  this  time  under  two  years  old,  was  not  likely  ever 
to  give  him  any  disturbance.  Nor  was  he  a  man 
over  fond  of  his  own  children,  or  of  their  prefeiTnent, 
having  formerly  slain  two  of  his  o%vn  sons,  Alexan- 
der and  Aristob\dus,  and  his  son  Antipater  after  this, 
but  five  days  before  he  himself  died ;  so  that  it  was 


purely  to  gratify  his  own  brutish  lusts  of  pride  and 
craclty  that  he  did  this.  All  is  fish  that  comes  to 
his  net. 

Obsei-ve  what  large  measures  he  took,  I.  As  to 
time  ;  He  slew  all  from  two  years  old  and  under. 
It  is  probable  that  tire  blessed  Jesus  was  at  this  time 
not  a  year  old ;  yet  Herod  took  in  all  the  infants 
under  two  years  old,  that  he  might  be  sure  not  to 
miss  of  his  prey.  He  cares  not  how  many  heads 
fall,  which  he  allows  to  be  innocent,  provided  that 
escape  not  which  he  supposes  to  be  guilty.  2.  As 
to  place  ;  He  kills  all  the  male  children,  not  only  in 
Bethlehem,  but  in  all  the  coasts  thereof,  in  all  the 
villages  of  that  city.  This  was  being  overmuch, 
wicked,  (Eccl.  7.  17.)  Note,  An  unl^ridlcd  wrath, 
armed  with  an  unlawful  power,  often  transports 
men  to  the  most  absurd  and  unreasonable  instances 
of  ci-uelty.  It  was  no  unrighteous  thing  with  God 
to  permit  this ;  evei-y  life  is  forfeited  to  his  justice 
as  soon  as  it  commences ;  that  sin  which  entered  by 
one  man's  disobedience,  introduced  death  with  it ; 
and  we  are  not  to  suppose  any  thing  more  than  that 
common  gtiilt,  we  are  not  to  suppose  that  these  chil- 
dren were  sinners  above  all  that  were  in  Israel,  be- 
cause they  suffered  such  things.  God's  judgments 
are  a  great  deep.  The  diseases  and  deaths  of  little 
children  are  proofs  of  original  sin.  But  we  must 
look  upon  this  murder  of  the  infants  under  another 
character  :  it  was  their  martyrdom.  How  early  did 
persecution  commence  against  Christ  and  his  king- 
dom !  Think  ye  that  he  came  to  send  peace  on  the 
earth?  No,  but  a  sword,  such  a  sword  as  this,  ch. 
10.  34,  35.  A  passive  testimony  was  hereby  given 
to  the  Lord  Jesus.  As  when  he  was  in  the  womb, 
he  was  witnessed  to  by  a  child's  leaping  in  the  womb 
for  joy  at  his  approach,  so  now,  at  tivo  years  old,  he 
had  contemporai-y  witnesses  to  him  of  the  same  age. 
They  shed  their  blood  for  him,  who  afterwards  shed 
his  for  them.  These  were  the  infantry  of  the  noble 
army  of  martyrs.  If  these  infants  were  thus  bap- 
tized with  blood,  though  it  were  their  own,  into  the 
church  triumphant,  it  could  not  be  said  but  that, 
with  what  they  got  in  heaven,  they  were  abundant- 
ly recompensed  for  what  they  lost  on  earth.  Out 
of  the  mouths  of  these  babes  and  sucklings  God  did 
perfect  praise ;  otherwise,  it  is  not  good  to  the  jll- 
mi'ghty  that  he  should  thus  afflict. 

The  tradition  of  the  Greek  church,  (and  we  have 
it  in  the  iEthiopic  missal,)  is,  that  the  number  of 
the  children  slain  was  14,000;  but  that  is  ven'  ab- 
surd. I  believe,  if  the  births  of  the  male  children 
in  the  weekly  bills  were  computed,  there  would  not 
be  found  so  many  under  two  years  old,  in  one  of  the 
most  populous  cities  in  the  world,  much  less  in 
Bethlehem,  a  small  town,  that  was  not  near  a  forti- 
eth part  of  it.  But  it  is  an  instance  of  the  vanity  of 
tradition.  It  is  strange  that  Josephus  does  not' re 
late  this  story  ;  but  he  wrote  long  after  St.  Matthew, 
and  it  is  probable  that  he  therefore  would  not  relate 
it,  because  he  would  not  so  far  countenance  the 
christian  history,  for  he  was  a  zealous  Jew  ;  but,  to 
be  sure,  if  it  had  not  been  true  and  well  attested,  he 
would  have  contested  it.  Macrobius,  a  heathen 
writer,  tells  us,  that  when  Augustus  Cxsar  heard 
that  Herod,  among  the  children  he  ordei-ed  to  be 
slain  vnder  two  years  old,  slew  his  own  son,  he 
passed  this  jest  upon  him.  That  it  was  better  to  be 
Herod's  swine  than  his  son.  The  usage  of  the  coun- 
tiT  forbade  him  to  kill  a  swine,  but  nothing  could 
restrain  him  from  killing  his  son.  Some  think  that 
he  had  a  joung  child  at  nurse  in  Bethlehem  ;  others 
think  that,  through  mistake,  two  events  ai-e  con- 
founded— the  murder  of  the  infants,  and  the  murder 
of  his  son  .Antipater.  But  for  the  church  of  Rome 
to  put  the  Holy  Innocents,  as  they  call  them,  into 
their  calendar,  and  obsei-ve  a  day  in  memory  of 
them,  wliile  they  have  so  often,  by  their  barbarous 


24 


ST.  MATTHEW,  II. 


massacres,  justified,  and  even  out-done  Herod,  is 
but  to  do  as  their  predecessors  did,  who  built  the 
tombs  of  the  propliets,  while  they  tliemselves  filled 
up  the  same  measure. 

Some  observe  another  design  of  Providence  in  the 
murder  of  the  infants.  By  all  the  prophecies  of  the 
Old  Testament  it  appears  that  Bethlehem  was  the 
place,  and  this  the  time,  of  the  Messiah's  nati\'ity ; 
now  all  the  children  of  Bethlehem,  born  at  this 
time,  being  murdered,  and  Jesus  only  escaping,  none 
but  Jesus  could  pretend  to  be  the  Messiah.  Herod 
now  thought  he  had  baflfled  all  the  Old-Testament 
prophecies,  had  defeated  the  indications  of  the  star, 
and  the  devotions  of  the  wise  men,  by  ridding  the 
country  of  this  new  King;  ha\Tng  burnt  the  hive,  he 
concludes  he  had  killed  the  master  bee ;  but  God  in 
hea\'en  laughs  at  him,  arid  has  him  in  derision. 
Whatever  crafty  cruel  devices  are  in  men's  hearts, 
the  counsel  of  the  Lord  shall  stand. 

III.  The  fulfilling  of  the  scripture  in  this ;  (xk  17, 
18.)  Thenmas fulfilled  thatTpvo^hecy,  (Jer.  31.  15.) 
ji  voice  ivas  heard  in  Ramah.  See  and  adore  the 
fulness  of  the  scripture  !  That  prediction  was  ac- 
complished in  Jeremiah's  time,  when  Nebuzaradan, 
after  he  had  destroyed  Jerusalem,  brought  all  his 
prisoners  to  Ramah,  (Jer.  40.  1.)  and  there  disposed 
of  them  as  he  pleased,  for  the  sword,  or  for  cap- 
tivity. Then  was  the  cr^  in  Ramah  heard  to  Beth- 
lehem ;  (for  those  two  cities,  the  one  in  Judah's  lot, 
and  the  other  in  Benjamin's,  were  not  far  asunder ;) 
but  now  the  prophecy  is  again  fulfilled  in  the  gi-eat 
sorrow  that  was  for  the  death  of  these  infants.  The 
scripture  was  fulfilled, 

1.  In  the  place  of  this  mourning.  The  noise  of  it 
was  heard  from  Bethlehem  to  Ramah  ;  for  Hernd's 
cruelty  extended  itself  to  all  the  coasts  of  Bethlehem, 
even  into  the  lot  of  Benjamin,  among  the  children 
of  Rachel.  Some  think  the  country  about  Bethle- 
hem was  called  Rachel,  because  there  she  died,  and 
was  buried.  Rachel's  sepulchre  was  hard  by  Beth- 
lehem, Gen.  35.  16,  19.  Compare  1  Sam.  10.  2. 
Rachel  had  her  heart  much  set  upon  children  ;  the 
son  she  died  in  travail  of,  she  called  Benoni — the 
son  of  her  sorrow.  These  mothers  were  like  Ra- 
chel, lived  near  Rachel's  grave,  and  many  of  them 
descended  from  Rachel ;  and  therefore  their  lamen- 
tations are  elegantly  represented  by  Rachel's  iveeji- 
ing. 

2.  In  the  degree  of  this  mourning.  It  was  lainen- 
tation  and  weeping,  and  great  mourning ;  all  little 
enough  to  express  the  sense  they  had  of  this  aggi-a- 
vated  calamity.  There  was  a  gi-eat  cry  in  Egypt 
when  the  first-bom  were  slain,  and  so  there  was 
here  when  the  youngest  was  slain ;  for  whom  we 
naturally  have  a  particular  tenderness.  Here  was 
a  representation  of  this  world  we  live  in.  \^'■e  hear 
in  it  lamentation,  and  weeping,  and  mourning,  and 
see  the  tears  of  the  o/ipressed,  some  upon  one  ac- 
covmt,  and  some  upon  another.  Our  way  hes  through 
a  -vale  of  tears.  This  sorrow  was  so  gi-eat,  that  they 
would  not  be  comforted.  They  hardened  them- 
selves in  it,  and  took  a  pleasure  in  their  grief.  Bless- 
ed be  God,  there  is  no  occasion  of  grief  in  this  world, 
no,  not  that  which  is  supplied  by  sin  itself,  that  will 
justify  us  in  refusing  to  be  comforted!  They  would 
not  be  comforted,  because  they  are  not,  that  is,  they 
are  not  in  the  land  of  the  living,  are  not  as  they 
•were,  in  their  mothers'  embraces.  If,  indeed,  they 
were  not,  there  might  be  some  excuse  for  son-ow- 
ing as  though  we  had  no  hope  ;  but  we  know  the)- 
are  not  lost,  but  gone  before  ;  if  we  forget  that  they 
are,  we  lose  the  best  gi-ound  of  our  comfort,  1  Thess. 
4.  13.  Some  make  this  great  grief  of  the  Bethle- 
hemites  to  be  a  judgment  upon  them  for  their  con- 
tempt of  Christ.  They  that  would  not  rejoice  for 
the  birth  of  the  Son  of  God,  are  justly  made  to  weep 
for  the  death  of  their  own  sons ;  for  they  only  ivon- 


dered  at  the  tidings  the  shepherds  brought  them, 
but  did  not  welcome  them. 

The  quoting  of  this  prophecy  might  sei-ve  to  ob- 
viate an  objection  which  some  would  make  against 
Christ,  upon  this  sad  providence,  "Can  the  Mes- 
siah, who  is  to  be  the  Consolation  of  Israel,  be  in- 
troduced with  all  that  lamentation  ?"  Yes,  for  so  it 
was  foretold,  and  the  scripture  must  be  accomplish- 
ed. And  besides,  if  we  look  fui-ther  into  this  pro- 
phecy, we  shall  find  that  the  bitter  weeping  in  Ramah 
was  but  a  prologue  to  the  greatest  joy,  for  it  follows. 
Thy  work  shall  be  rewarded,  and  there  is  hope  in 
thy  end.  The  worse  things  are,  the  sooner  thev 
will  mend.  Unto  them  a  Child  was  bom,  sufficient 
to  repair  their  losses. 

19.  But  when  Herod  was  dead,  behold, 
an  angel  of  the  Lord  appeareth  in  a  dream 
to  Joseph  m  Egypt,  20.  Saying,  Arise, 
and  take  the  young  child  and  his  mother, 
and  go  into  the  land  of  Israel :  for  they  are 
dead  which  sought  the  young  child's  life. 
21.  And  he  arose,  and  took  the  young  child 
and  his  mother,  and  came  into  the  land  of 
Israel.  22.  But  when  he  heard  that  Ar- 
chelaus  did  reign  in  Judea  in  the  room  of 
his  father  Herod,  he  was  afraid  to  go  thi- 
ther :  notwithstanding,  being  warned  of 
God  in  a  dream,  he  turned  aside  into  the 
parts  of  Galilee :  23.  And  he  came  and 
dwelt  in  a  city  called  Nazareth ;  that  it 
might  be  fulfilled  which  was  spoken  by  the 
prophets.  He  shall  be  called  a  Nazarene. 

We  have  here  Christ's  return  out  of  Egypt  into 
the  land  of  Israel  again.  Egypt  may  sei've  to  so- 
journ in,  or  take  shelter  in,  for  a  while,  but  not  to 
aljide  in.  Christ  was  seyit  to  the  lost  sheep,  of  the 
house  of  Israel,  and  therefore  to  them  he  must  re- 
tui-n.     Observe, 

I.  What  it  was  that  made  way  for  his  retui-n — 
the  death  of  Herod,  which  happened  not  long  after 
the  murder  of  the  infants ;  some  think  not  above 
three  months.  Such  quick  work  did  divuie  ven- 
geance make  !  Note,  Herods  must  die  ;  proud  ty- 
rants, that  were  the  terror  of  the  mighty,  and  the 
oppressors  of  the  godly,  in  the  land  of  the  liming, 
their  day  must  come  to  fall,  and  dov/n  to  the  pit  they 
must  go.  IVho  art  thou  then,  that  thou  shouldest 
be  afraid  of  a  man  that  shall  die?  (Isa.  51.  12,  13.) 
especially  considering  that  at  death,  not  only  their 
envy  and  hatred  are  perished,  (Eccl.  9.  6.)  and  they 
cease  from  troubling,  (Job  3.  17.)  but  they  are  pun- 
ished. Of  all  sins,  the  guilt  of  innocent  blood  fills 
the  measure  soonest.  It  is  a  dreadful  account  Avhich 
Josephus  gives  of  the  death  of  this  same  Herod, 
(Antiq.  Jud.  lib.  xvi.  cap.  viii,  ix,  x.)  that  he  was 
seized  with  a  disease  which  bui-ned  liim  inwardly 
with  an  inexpressible  torture  ;  that  he  was  insatia- 
bly greedy  of  meat ;  had  the  colic,  and  gout,  and 
dropsy  ;  such  an  intolerable  stench  attended  his  dis- 
ease, that  none  could  come  near  him  ;  and  so  pas- 
sionate and  impatient  was  he,  that  he  was  a  toi-ment 
to  himself,  and  a  terror  to  all  that  attended  him  : 
his  innate  cnielty,  being  thus  exasperated,  made 
him  more  barbarous  than  ever  ;  havmg  ordered  his 
o\vn  son  to  be  put  to  death,  he  imprisoned  many  of 
the  nobility  and  gentn-,  and  ordered  that  as  soon  as 
he  was  dead  they  should  be  killed  ;  but  that  execu- 
tion was  prevented.  See  what  kind  of  men  have 
been  the  enemies  and  persecutors  of  Christ  and  his 
followers  !    Few  have  exposed  Christianity  but  such 


ST.  MATTHEW,  III. 


as  have  first  divested  themselves  of  humanity,  as 
Nero  and  Domitian. 

II.  The  orders  given  from  Heaven  concerning 
their  return,  and  Joseph's  obedience  to  those  orders, 
V.  19 — 21.  God  had  sent  Joseph  into  Eg)'pt,  and 
tliere  he  stayed  till  the  same  that  brought  him 
thither  ordered  him  thence.  Note,  In  all  our  re- 
moves, it  is  good  to  see  our  way  plain,  and  God 
going  before  us  ;  we  should  not  move  either  one  way 
or  the  other  without  order.  These  orders  were  sent 
him  by  an  angel.  Note,  Our  intercourse  with  God, 
if  it  be  kept  up  on  our  part,  shall  be  kept  up  on  his,  i 
wherever  we  are.  No  place  can  exclude  God's 
gi-acious  visits.  Angels  come  to  Joseph  in  Eg)'pt,  to 
Ezekiel  in  Babylon,  and  to  John  in  Patmos.  Now, 
1.  The  angel  informs  him  of  the  death  of  Herod  and 
his  accomplices  ;  T/iei/  are  dead,  which  sought  the 
youne  Child's  life.  They  are  dead,  but  the  young 
Child  lives'.  Persecuted  saints  sometimes  live  to 
tread  upon  the  graves  of  their  persecutors.  Thus 
did  the  chuixh's  King  weather  the  storm,  and  many 
a  one  has  the  church  in  like  manner  weathered. 
They  are  dead,  to  wit,  Herod  and  his  son  Antipater, 
who,  though  there  were  mutual  jealousies  between 
them,  yet,  probably,  concuiTed  in  seeking  the  de- 
struction of  this  new  King.  If  Herod  first  kill  An- 
tipater, and  then  die  himself,  the  coasts  are  cleared, 
and  the  Lord  is  known  by  the  judgments  which  he 
executes,  when  one  wicked  instrument  is  the  ruin  of 
another.  2.  He  directs  him  what  to  do.  He  must 
go  and  return  to  the  land  of  Israel ;  and  he  did  so 
without  delay  ;  not  pleading  the  tolerably  good  set- 
tlement he  had  in  Egj'pt,  or  the  inconveniences  of 
the  journey,  especially  if,  as  is  supposed,  it  was  in 
the  beginning  of  winter  that  Herod  died.  God's 
people  follow  his  direction,  whithersoever  he  leads 
them,  wherever  he  lodges  them.  Did  we  but  look 
upon  the  world  as  our  Egypt,  the  place  of  our  bon- 
dage and  banishment,  and  heaven  only  as  our  Ca- 
naan, our  home,  our  rest,  we  should  as  readily  arise, 
and  depart  thither,  when  we  are  called  for,  as  Jo- 
seph did  out  of  Egypt. 

III.  The  further  direction  he  had  from  God, 
which  way  to  steer,  and  where  to  fix  in  the  land  of 
Israel,  x'.  22,  23.  God  could  have  given  him  these 
instructions  with  the  foi-mer,  but  God  reveals  his 
mind  to  his  people  by  degi-ees,  to  keep  them  still 
waiting  on  him,  and  expecting  to  hear  further  from 
him.  These  orders  Joseph  received  in  a  dream, 
probably,  as  those  before,  by  the  ministration  of  an 
angel.  God  could  have  signified  his  will  to  Joseph 
by  the  Child  Jesus,  but  we  do  not  find  that  in  those 
removes  he  either  takes  notice,  or  gives  notice,  of 
any  thing  that  occurred  ;  surely  it  was  because  in 
all  things  it  behoved  him  to  be  made  like  his  brethren  ; 
being  a  Child,  he  spake  as  a  child,  and  did  as  a  child, 
and  drew  a  veil  over  his  infinite  knowledge  and 
power ;  as  a  child  he  increased  in  ivisdom. 

Now  the  direction  given  this  holy,  royal  family, 
is,  1.  That  it  might  not  settle  in  Judea,  v.  22.  Jo- 
seph might  think  that  Jesus,  being  bom  in  Bethle- 
hem, must  be  brought  up  there  ;  yet  he  is  pi-udently 
afraid  for  the  young  Child,  because  he  heard  that 
Archelaus  reigns  in  Herod's  stead,  not  o-ser  all  the 
kingdom  as  his  father  did,  but  only  over  Judea,  the 
other  provinces  being  put  into  other  hands.  See 
what  a  succession  of  enemies  there  is  to  fight  against 
Christ  and  his  church  !  If  one  drop  off,  another 
presently  appears,  to  keep  up  the  old  enmity.  But 
tor  this  reason  Joseph  must  not  take  the  young  Child 
into  Judea.  Note,  God  will  not  thrust  his  children 
into  the  mouth  of  danger,  but  when  it  is  for  his  own 
ejory  and  their  trial ;  for  precious  in  the  sight  of  the 
Lord  are  the  life  and  the  death  of  his  saints  ;  preci- 
ous is  their  blood  to  him. 

2.  That  it  must  settle  in  Galilee,  v.  22.  There 
Philip  now  i-uled,  who  wEis  a  mild,  quiet  man.  Note, 

Vol.  v.— D 


25 

The  providence  of  God  commonly  so  orders  it,  that 
his  people  shall  not  want  a  quiet  retreat  from  the 
stoi-m  and  from  the  tempest ;  when  one  climate  be- 
comes hot  and  scorching,  another  shall  be  kept  more 
cool  and  temperate.  Galilee  lay  far  north  ;  Sama- 
ria lay  between  it  and  Judea  ;  thither  they  were 
sent,  to  Nazareth,  a  city  upon  a  hill,  in  the  centre 
of  the  lot  of  Zebulun  ;  there  the  mother  of  our  Lord 
lived,  when  she  conceived  that  holy  thing ;  and, 
probably,  Joseph  lived  there  too,  Luke  1.  26,  27. 
riiither  they  were  sent,  and  there  they  were  well 
known,  and  were  among  their  relations ;  the  most 
proper  place  for  them  to  be  in.  There  they  con- 
tinued, and  from  thence  our  Saviour  was  called  Jesus 
of  A'azareth,  which  was  to  the  Jews  a  stumbling- 
block,  for.  Can  any  good  thing  come  out  of  Maza- 
reth  ? 

In  this  is  said  to  be  fulfilled  what  was  spoken  by 
the  prophets.  He  shall  be  called  a  A'azarene  ;  which 
may  be  looked  upon,  (1.)  As  a  name  of  honour  and 
dignity,  though  primaiily  it  signifies,  no  more  than 
a  man  of  JS/'azareth  ;  there  is  an  allusion,  or  mystery 
in  it,  speaking  Christ  to  be,  [1.]  The  Man,  the 
Branch,  spoken  of,  Isaiah  11.  1.  The  word  there  is 
JVetzar,  which  signifies,  either  a  branch,  or  the  city 
A''azareth  ;  in  being  denominated  from  that  city,  he 
is  declared  to  be  that  Branch.  [2.]  It  speaks  him 
to  be  the  great  A'azarite ;  of  whom  the  legal  Naza- 
rites  were  a  type  and  figure,  (especially  Samson, 
Judg.  13.  5.)  and  Joseph,  who  is  called  a  A'azarite 
among  his  brethren,  (Gen.  49.  26.)  and  to  whom 
that  which  was  prescnbed  concerning  the  Naza- 
rites,  has  reference.  Numb.  6.  2,  &c.  Not  that 
Christ  was,  strictly,  a  J\''azarite,  for  he  drank  wine,- 
and  touched  dead  bodies ;  but  he  was  eminently  so, 
both  as  he  was  singularly  holy,  and  as  he  was  by  a 
solemn  designation  and  dedication  set  apart  to  the 
honour  of  God  in  the  work  of  our  redemption,  as 
Samson  was  to  save  Israel.  And  it  is  a  name  we 
have  all  reason  to  rejoice  in,  and  to  know  him  by. 
Or,  (2. )  As  a  name  of  reproach  and  contempt.  To 
be  called  a  JVazarene,  was  to  be  called  a  despicable 
man,  a  man  from  whom  no  good  was  to  be  expected, 
and  to  whom  no  respect  was  to  be  paid.  The  De^'il 
first  fastened  this  name  upon  Chnst,  to  render  him 
mean,  and  prejudice  people  against  him,  and  it  stuck 
as  a  nick-name  to  him  and  his  followers.  Now  this 
was  not  particularly  foretold  by  any  one  prophet, 
but,  in  general,  it  was  spoken  by  the  prophets,  that 
he  should  be  despised  and  rejected  of  men,  (Isa.  53. 
2,  3.)  a  Worm  and  no  man,  (Ps.  22,  6,  7.)  that  he 
should  be  an  Alien  to  his  brethren,  Ps.  69.  7,  8.  Let 
no  name  of  reproach  for  religion's  sake  seem  hard 
to  us,  when  our  Master  was  himself  called  a  J\''aza- 
rene, 

CHAP.  III. 

At  the  story  of  this  chapter,  concerning  the  baptism  of  John, 
begins  the  crospel ;  (Mark,  1.  I.)  what  went  before  is  but 
Preface  or  Introduction  ;  this  is  "the  beginning  ofthe  gos- 
pel of  Jesus  Christ."  And  Peter  observes  the  same  date. 
Acts  I.  22.  beoinning  from  the  baptism  of  John,  for  then 
Christ  began  first  to  appear  in  him,  and  then  1o  appear  to 
him,  and  by  liim  to  the  world.  Here  is,  I.  The  glorioui 
risingof  the  morning-star— John  the  Baptist,  v.  I.  I.  The 
doctrine  he  preached,  v.  2.  2.  The  fulfilling  of  tlie  scrip- 
ture in  him,  v.  3.  3.  His  manner  of  life,  y.  4.  4.  The  re- 
sort of  multitudes  to  him,  and  their  submission  to  liis  bap- 
tism, v.  5,  6.  5.  His  sermon  that  he  preached  to  the  Pha- 
risees and  Sadducees,  wherein  he  endeavours  to  bring  them 
to  repentance,  (v.  7—10.)  and  so  to  bring  them  to  Clirisl, 
T.  11,  12.  II.  The  more  glorious  shinin?  forth  ofthe  sun 
of  riehteousness,  immediately  after:  wliere  we  liave,  1. 
The  honour  done  by  him  to  the  baptism  of  John.  v.  13 — IS. 
2.  The  honour  done  to  him  hy  the  descent  ofthe  Spirit  upon 
him,  and  a  voice  from  heaven,  v.  16,  17. 

l.TTN  those  days  came  .Tohn  tlie  Baptist, 
JL  preaching  in  the  wilderness  of  Judea, 


ST.  MATTHEW,  111. 


26 

2.  And  saying,  Repent  ye,  for  the  kingdom  1 
of  heaven  is  at  hand.  3.  For  this  is  he  that  1 
was  spoken  of  by  the  prophet  Esaias,  say- 
ing, The  voice  of  one  crying  in  the  wilder- 
ness. Prepare  ve  the  way  of  the  Lord, 
make  his  paths  straight.  4.  And  the  same 
John  had  his  raiment  of  camel's  hair,  and 
a  leathern  girdle  about  his  loins ;  and  his 
meat  was  locusts  and  wild  honey.  5. 
Then  went  out  to  him  .Jerusalem,  and  all 
Judea,  and  all  the  region  round  about  Jor- 
dan, 6.  And  were  baptized  of  him  in  Jor- 
dan, confessing  their  sins. 

We  have  here  an  account  of  the  preaching  and 
baptism  of  John,  which  were  the  da^vning  of  the 
gospel-day.     Observe, 

I.  The  time  when  he  appeared.  In  those  days, 
(y.  1. )  or,  after  those  days,  long  after  what  was  re- 
corded in  the  foregoing  chapter,  which  left  the 
Child  Jesus  in  his  mfancy.  In  those  days,  in  the 
time  appointed  of  the  Father  for  the  beginning  of 
the  gospel,  when  the  fulness  of  time  was  come, 
■which  was  often  thus  spoken  of  in  the  0/c/  Testa- 
ment, in  those  days.  Now  the  last  of  Daniel's  weeks 
began,  or  rather,  tlie  latter  half  of  the  last  week, 
when  the  Messiah  was  to  confirm  the  covenant  with 
many,  Dan.  9.  27.  Christ's  appearances  are  all  in 
their  season.  Glorious  things  were  spoken  both  of 
John  and  Jesus,  at  and  before  their  biitlis,  which 
would  have  given  occasion  to  expect  some  extraor- 
dinary appearances  of  a  divine  presence  and  power 
with  them  when  they  were  very  young ;  but  it  is 
quite  otherwise.  Except  Christ's  disputing  with 
the  doctors  at  twelve  years  old,  nothing  appears  re- 
markable concerning  either  of  them,  till  they  were 
about  thirty  years  old.  Nothing  is  recorded  in  their 
childhood  and  youth,  but  the  greatest  part  of  their 
life  is  temfiiis  a^axn — wrapt  up  in  darkness  and  ob- 
scurity :  these  children  differ  little  in  outward  ap- 
pearance from  other  children,  as  the  heir,  while  he 
IS  under  age,  differs  nothing  from  a  servant,  though 
he  be  lord  of  all.  And  this  was  to  shew,  1.  That 
even  then  when  God  is  acting  as  the  God  of  Israel, 
the  Saviour,  verily  he  is  a  God  that  hideth  himself 
(Isa.  45.  15.)  The  Lord  is  in  this  filace,  and  I  know 
it  not.  Gen.  28.  16.  Our  beloved  stands  behind  the 
wall  long,  before  he  looks  forth  at  the  windows. 
Cant  2.  9.  2.  That  our  faith  must  principally  have 
an  eye  to  Christ  in  his  ofiice  and  undertaking,  for 
there  is  the  display  of  his  power ;  but  in  his  person 
is  the  hiding  of  his  power.  All  this  while,  Christ 
was  God-man  ;  yet  we  are  not  told  what  he  said  or 
did,  till  he  appeared  as  a  Prophet ;  and  then.  Hear 
ye  him.  3.  That  young  men,  though  well  qualified, 
should  not  be  forward  to  put  forth  tliemselvcs  in 
public  service,  but  be  humble,  and  modest,  and  self- 
diffident,  srjift  to  hear,  and  slow  to  speak. 

Matthew  says  nothing  of  tlie  conception  and  birth 
of  John  the  Baptist,  which  is  largelv  related  by  St. 
Luke,  but  finds  him  at  full  age,  as  if  dropt  from  the 
clouds  to  preach  in  the  wilderness.  For  above  three 
hundred  years  the  church  had  been  without  pro- 
phets ;  those  lights  liad  been  long  put  out,  that  he 
might  be  the  more  desired,  who  was  to  be  the  gi-eat 
Prophet  After  Malachi  there  was  no  prophet,  nor 
any  pretender  to  prophecy,  till  John  the  Baptist,  to 
whom  therefore  the  prophet  Malachi  points  more 
directly,  than  any  of  the  Old-Testament  prophets 
had  done ;  (Mai.  3.  1.)  I  send  my  messenger. 

II.  The  place  where  he  appeared  first  In  the 
rjildemess  of  Judea.  It  was  not  an  uninhabited 
desert,  but  a  part  of  the  country  not  so  thickly  peo- 
pled, nor  so  much  inclosed  into  fields  and  vineyards, 


as  other  parts  were ;  it  was  such  a  wilderness  as  had 
six  cities  and  their  villages  in  it,  which  are  named, 
Josh.  15.  61,  62.  In  these  cities  and  villages  John 
preached,  for  thereabouts  he  had  hitherto  lived, 
being  bom  hard  by,  in  Hebron ;  the  scenes  of  his 
action  began  there,  where  he  had  long  spent  his 
time  in  contemplation  ;  and  even  when  he  shewed 
liimself  to  Israel,  he  shewed  how  well  he  loved  re- 
tirement, as  far  as  would  consist  with  his  business. 
The  word  of  the  Lord  found  John  here  in  a  wilder- 
ness. Note,  No  place  is  so  remote  as  to  shut  us  out 
from  the  visits  of  di\ine  grace ;  nay,  commonly  the 
sweetest  intercourse  the  saints  have  with  Heaven, 
is  wlien  they  are  withdrawn  furthest  from  the  noise 
of  this  world.  It  was  in  this  wilderness  of  Judea 
that  David  penned  the  63d  Psalm,  which  speaks  so 
much  of  the  sweet  communion  he  then  had  with 
God,  Hos.  2.  14.  In  a  wildei'ness  the  law  was  given  ; 
and  as  the  Old  Testament,  so  the  Mew  Testament, 
Israel  was  first  found  in  a  desert  land,  and  there 
God  led  him  about  and  instructed  him,  Deut  32.  10. 
John  Baptist  was  a  priest  of  the  order  of  Aaron,  yet 
we  find  him  preaching  in  a  wilderness,  and  never 
officiating  in  the  temple ;  but  Christ,  who  was  not  a 
Son  of  Aaron,  is  yet  often  found  in  the  temple,  and 
sitting  there  as  one  having  authority ;  so  it  was  fore- 
told, Mai.  3.  1.  The  Lord  whom  ye  seek  shall  sud- 
denly come  to  his  temple  ;  not  the  messenger  that  was 
to  prepare  his  way.  This  intimated  that  the  priest- 
hood of  Clirist  was  to  thi-ust  out  that  of  Aaron,  and 
drive  it  into  a  wilderness. 

The  beginning  of  the  gospel  in  a  wilderness,  speaks 
comfort  to  the  deserts  of  the  Gentile  world.  Now 
must  the  prophecies  be  fulfilled,  /  nvill  plant  in  the 
wilderness  the  cedar,  Isa.  41.  18,  19.  The  wilder- 
ness shall  be  a  yraiz/jz/ ^fe/rf,  Isa.  32.  15.  And  the 
desert  shall  rejoice,  Isa.  35.  1,  2.  The  Septuagint 
reads,  the  desert  of  Jordan,  the  very  wilderness  in 
which  John  preached.  In  the  Romish  church  there 
are  those  who  call  themselves  hermits,  and  pretend 
to  follow  John  ;  but  when  they  say  of  Christ,  Behold, 
he  is  in  the  desert,  go  not  forth,  ch.  24.  26.  There 
was  a  seducer  that  led  his  followers  into  the  wilder- 
ness. Acts  21.  38. 

III.  His  preaching.  This  he  made  his  business. 
He  came,  not  fighting,  nor  disputing,  but  preaching  ; 
{v.  l.)for  by  the  foolishness  of  preaching  Christ's 
kingdom  must  be  set  up. 

1.  The  doctrine  he  preached  was  that  of  repent- 
ance ;  {v.  2.)  Repent  ye.  He  preached  this  in  Tm- 
dea,  among  those  that  were  called  Jews,  and  made 
a  profession  of  religion  ;  for  even  they  need  repent- 
ance. He  preached  it,  not  in  Jerusalem,  but  in  the 
wilderness  of  Judea,  among  the  plain  countr)'  peo- 
ple ;  for  even  those  who  think  themselves  most  out 
of  the  way  of  temptation,  and  furthest  from  the 
vanities  and  vices  of  the  town,  cannot  wash  their 
hands  in  innocency,  but  must  do  it  in  repentance. 
John  Baptist's  business  was  to  call  men  to  repent  of 
their  sins  ;  MiTuvnun — Bethink  yourseh'es  ;  "  Ad- 
mit a  second  thought,  to  correct  the  errors  of  the 
first — an  after-thought.  Consider  your  ways,  change 
your  minds  ;  you  have  thought  amiss  ;  think  again, 
and  think  aright. "  Note,  True  penitents  have  other 
thoughts  of  God  and  Christ,  and  sin  and  holiness, 
and  this  world  and  the  other,  than  they  have  had, 
and  stand  otherwise  affected  toward  them.  The 
change  of  the  mind  produces  a  change  of  the  nimy. 
Those  who  are  truly  sori-j'  for  what  they  have  done 
amiss,  .will  be  careful  to  do  so  no  more.  This  re- 
pentance is  a  necessai-y  duty,  in  obedience  to  the 
command  of  God;  (Acts  17.  30.)  and  a  necessary 
preparati\-e  and  qualification  for  the  comforts  of  the 
gospel  of  Christ.  If  the  heart  of  man  had  continued 
upri.ght  and  unstained,  divine  consolations  might 
have  been  received  without  this  painful  operation 
preceding ;  but,  being  sinful,  it  must  be  first  pained 


ST.  MATTHEW,  III. 


27 


before  it  can  be  laid  at  ease,  must  labour  before  it 
can  be  at  rest.  The  sore  must  be  searched,  or  it 
cannot  be  cured.     /  ivound  and  I  lical. 

2.  The  argument  he  used  to  enforce  this  call,  was, 
For  the  kingdom  of  heaven  is  at  hand.  The  pro- 
phets of  the  Old  Testament  called  people  to  rejient, 
tor  the  obtaining  and  securing  of  temporal  national 
mercies,  and  for  the  preventing  and  removing  of 
temporal  national  judgments  :  but  now,  though  the 
duty  pressed  is  the  same,  the  reason  is  new,  and 
purely  evangelical.  Men  are  now  considered  in 
their  personal  capacity,  and  not  so  much  as  then  in 
a  social  and  political  one.  Now  repent  for  the  king- 
dom of  heaven  is  at  hand;  the  gospel-dispensation 
of  the  covenant  of  gi-ace,  the  openmg  of  tlie  king- 
dom of  hea\'en  to  all  believers,  by  the  death  and  re- 
surrection of  Jesus  Christ.  It  is  a  kingdom  of  which 
Christ  is  the  Sovereign,  and  we  must  be  the  willing, 
loval  subjects  of  it.  It  is  a  kingdom  of  heaven,  not 
of  this  world,  a  spiritual  kingdom  :  its  original  from 
heaven,  its  tendency  to  heaven.  John  preached  this 
as  at  hand  ;  then  it  was  at  the  door ;  to  us  it  is  come, 
by  the  pouring  out  of  the  Spirit,  and  the  full  exhibi- 
tion of  the  riches  of  gospel-grace.  Now,  (1. )  This 
is  a  gi'eat  inducement  to  us  to  repent.  There  is 
nothing  like  the  consideration  of  divine  grace  to 
break  the  heart,  both ybr  sin  and  fro7n  sin.  That  is 
evangelical  repentance,  that  flows  from  a  sight  of 
Christ,  from  a  sense  of  his  love,  and  the  hopes  of 
pardon  and  forgiveness  through  him.  Kindness  in 
conquering ;  abused  kindness,  humbling  and  melt- 
ing. What  a  wretch  was  I  to  sin  against  such  grace, 
against  the  law  and  love  of  such  a  kingdom  !  (2.) 
It  is  a  great  encouragement  to  us  to  repent ;  "  Re- 
pent, for  your  sins  shall  be  pardoned  upon  your  re- 
pentance. Return  to  God  in  a  way  of  duty,  and  he 
will,  through  Christ,  return  to  you  in  a  way  of  mer- 
cy." .  The  proclamation  of  pardon  discovers,  and 
fetches  in,  the  malefactor  who  before  fled  and  ab- 
sconded. Thus  are  we  drawn  to  it  with  the  cords 
of  a  man  and  the  bands  of  love. 

IV.  The  prophecy  that  was  fulfilled  in  him,  v.  3. 
This  is  he  that  was  spoken  of  in  the  beginning  of 
that  part  of  the  prophecy  of  Esaias,  which  is  mostly 
evangelical,  and  which  points  at  gospel-times  and 
gospel-grace ;  see  Isa.  40.  3,  4.  John  is  here  spo- 
ken of, 

1.  As  the  voice  of  one  crying  in  the  tvilderness. 
John  owned  it  himself;  (John  1.  23.)  I  am  the  voice, 
and  that  is  all.  God  is  the  Speaker,  who  makes 
known  his  mind  by  John,  as  a  man  does  by  his  voice. 
The  word  of  God  must  be  received  as  such  ;  (1 
Thess.  2.  13.)  what  also  is  Paul,  and  what  is  ApoUos, 
but  the  voice  !  John  is  called  the  voice,  'pmSi  ^(.ZvSoi: 
— the  -voice  of  one  crying  aloud,  which  is  startling 
and  awakening.  Christ  is  called  the  Word,  which, 
being  distinct  and  articulate,  is  more  instructive. 
John,  as  the  voice,  roused  men,  and  then  Christ,  as 
the  Word,  taught  them  ;  as  we  find.  Rev.  14.  2. 
The  voice  of  many  waters,  and  of  a  great  thunder, 
made  way  for  the  melodious  voice  of  harpers  and 
the  neiv  song,  v.  3.  Some  obser\-e  that,  as  Sam- 
son's mother  must  drink  no  strong  drink,  vet  he  was 
designed  to  be  a  strong  man  ;  so  John  Baptist's  father 
was  struck  dumb,  and  yet  he  was  designed  to  be  the 
■voice  of  one  crying.  \VTien  the  crier's  voice  is  be- 
gotten of  a  dumb  father,  it  shews  the  excellency  of 
the  poiver  to  be  of  God,  and  not  of  man. 

2.  As  one  whose  business  it  was  to  prepare  the 
way  of  the  Lord,  and  to  make  his  paths  straight ; 
so  it  was  said  of  him  before  he  was  bom,  that  he 
should  make  ready  a  people  pre/iared  for  the  Lord, 
(Luke  1.  17.)  as  Christ's  harbinger  and  forerunner  : 
he  was  such  a  one  as  intimated  the  nature  of  Christ's 
kingdom,  for  he  came  not  in  the  gaudv  dress  of  a 
herald  at  arms,  but  in  the  homely  one  of  a  hermit. 
Officers  are  sent  before  great  men  to  clear  the  way ; 


so  John  prepares  the  way  of  the  Lord.  (1.)  H<; 
himself  did  so  among  the  men  of  that  generation. 
In  the  Jewish  church  and  nation,  at  that  time,  all 
was  out  of  course  ;  there  was  a  gi'eat  decay  of  piety, 
the  vitals  of  religion  were  corrupted  and  eaten  out 
by  the  traditions  and  injunctions  of  the  elders.  The 
Scribes  and  Pharisees,  that  is,  the  gi'eatest  hypo- 
crites in  the  world,  had  the  key  of  knowledge,  and 
the  key  of  government,  at  their  girdle.  l"he  people 
were,  generally,  extremely  proud  of  their  privileges, 
confident  of  justification  by  their  own  righteousness, 
insensible  of  sin  ;  and  though  now  under  the  most 
humbling  providences,  being  lately  made  a  province 
of  the  Roman  Empire,  yet  they  were  unhumbled ; 
they  were  much  in  the  same  temper  as  they  were  in 
Malachi's  time,  insolent  and  haughty,  and  ready  to 
contradict  the  word  of  God  :  now  John  was  sent  to 
level  these  mountains,  to  take  down  their  high 
opinion  of  themselves,  and  to  shew  them  their  sins, 
that  the  doctrine  of  Christ  might  be  the  more  ac- 
ceptable and  effectual.  (2. )  His  doctrine  of  repent- 
ance and  humiliation  is  still  as  necessary  as  it  was 
then  to  prepare  the  way  of  the  Lord.  Note,  There 
is  a  great  deal  to  be  done,  to  make  way  for  Christ 
into  a  soul,  to  bow  the  heart  for  the  reception  of  the 
Son  of  David  ;  (2  Sam.  19.  14.)  and  nothing  is  more 
needful,'  in  order  to  this,  than  the  discoveiy  of  sin, 
and  a  conviction  of  the  insufficiency  of  our  own 
righteousness.  That  which  lets  will  let,  until  it  be 
taken  out  of  the  way  ;  prejudices  must  be  removed, 
high  thoughts  brought  down,  and  captivated  to  the 
obedience  of  Christ.  Gates  of  brass  must  be  broken, 
and  bars  of  iron  cut  asunder,  ere  the  everlasting 
doors  be  opened  for  the  King  of  gloiy  to  come  in. 
The  way  of  sin  and  Satan  is  a  crooked  way  ;  to  pre- 
pare a  way  for  Christ,  the  paths  must  be  made 
straight,  Heb.  12.  13. 

V.  The  garb  in  which  he  appeared,  the  figure  he 
made,  and  the  manner  of  his  life,  t".  4.  They  who 
expected  the  Messiah  as  a  temporal  prince,  would 
think  that  his  forerunner  must  come  in  great  pomp 
and  splendour,  that  his  equipage  should  be  very 
magnificent  and  gay  ;  but  it  jjroves  quite  contrary  ; 
he  shall  be  great  in  the  sight  of  the  Lord,  but  mean 
in  the  e\  e  of  the  world  ;  and,  as  Christ  himself, 
having  no  form  or  cojneliness ;  to  intimate  betimes, 
that  the  glory  of  Christ's  kingdom  was  to  be  spiri- 
tual, and  the  subjects  of  it  such  as  ordinarily  were 
either  /b!/nrf  by  it,  or  made  by  it,  poor  and  despised, 
who  cleri\'ed  their  honours,  pleasures,  and  nchcs, 
from  another  world. 

1.  His  dress  was  plain.  This  same  John  had  his 
raiment  of  camel's  hair,  and  a  leathern  girdle  about 
his  loins;  he  did  not  go  in  long  clothing,  as  the 
scribes,  or  soft  clothing,  as  the  courtiers,  but  in  the 
clothing  of  a  coimtr\--husbandman  ;  for  he  lived  in 
a  country-place,  and  suited  his  habit  to  his  habita- 
tion. Note,  It  is  good  for  us  to  accommodate  our- 
selves to  the  place  and  condition  which  God,  in  his 
providence,  has  put  us  in.  John  appeared  in  this 
dress,  (1.)  To  shew  that,  hke  Jacob,  he  was  a/?/am 
man,  and  mortified  to  this  world,  and  the  delights 
and  gaieties  of  it.  Behold  an  Israelite  indeed  !  Those 
that  are  lowlu  in  heart  should  shew  it  by  a  holy 
negligence  and  indifference  in  their  attire  ;  and  no't 
make  the  putting  on  of  apparel  their  adorning,  nor 
value  others  by  their  attire.  (2. )  To  shew  that  he 
was  a  prophet,  for  prophets  wore  rough  garments, 
as  mortified  men  ;  (Zech.  13.  4.)  and,  especially,  to 
shew  that  he  was  the  Elias  promised  ;  for  particu- 
lar notice  is  taken  of  Elias,  that  he  was  a  a  hairy 
man,  (which,  some  think,  is  meant  of  the  hairy 
garments  he  wore,)  and  that  he  was  girt  with  a  gir- 
dle of  leather  about  his  loin.':,  2  Kings  1.  8.  John 
Baptist  appears  no  way  inferior  to  him  in  mortifica- 
tion ;  this  therefore  is  that  Elias  that  was  to  come. 
(3. )  To  shew  that  he  was  a  man  of  resolution  ;  his 


28 


ST.  MATTHEW,  III. 


girdle  was  not  fine,  such  as  were  then  commonly 
worn,  but  it  was  strong,  it  was  a  leathern  girdle ; 
and  blessed  is  that  servant,  whom  his  Lord,  when 
he  comes,  finds  with  /m  loins  girt,  Luke  12.  35. 
1  Pet.  1.  13. 

2.  His  diet  was  fllain  ;  his  meat  was  locusts  and 
mild  honey  ;  not  as  if  he  never  ate  any  thing  else  ; 
but  these  he  frequently  fed  upon,  and  made  many 
meals  of  them,  when  he  retired  into  solitary  places, 
and  continued  long  there  for  contemplation.  Locusts 
were  a  sort  of  flying  insect,  very  good  for  food,  and 
allowed  as  clean  ;  (Lev.  11.  22.)  tliey  required  little 
dressing,  and  were  light,  and  easy  of^  digestion, 
whence  it  is  reckoned  among  the  infirmities  of  old 
age,  that  the  grassho/i/ier,  or  locust,  is  then  a  bur- 
then to  the  stomach,  Eccl.  12.  5.  JFild  honey  was 
that  which  Canaan  flowed  with,  1  Sam.  14.  26. 
Either  it  was  gathered  immediately,  as  it  fell  in  the 
dew,  or  rather,  as  it  was  found  in  the  hollows  of 
trees  and  rocks,  where  bees  built,  that  were  not, 
like  those  in  hives,  under  the  care  and  inspection  of 
men.  This  intimates  that  he  ate  s/iaringly,  a  little 
served  his  turn  ;  a  man  would  be  long  ere  he  filled 
his  belly  with  locusts  and  wild  honey  :  John  Bafitist 
<iam&  neither  eating  nor  drinking,  (ch.  11.  18.) — not 
•with  the  curiosity,  formality,  and  familiarity  that 
other  people  do.  He  was  so  entirely  taken'up  with 
spiritual  things,  that  he  could  seldom  find  time  for 
a  set  meal.  Now,  (1.)  This  agreed  with  the  doc- 
trine he  preached  oi  rc/ientance,  and  fruits  meet  for 
repentance.  Note,  Those  whose  business  it  is  to 
call  others  to  moum  for  sin,  and  to  mortify  it,  ought 
themselves  to  live  a  serious  life,  a  life  of  self-denial, 
mortification,  and  contempt  of  the  world.  John 
Baptist  thus  shewed  the  deep  sense  he  had  of  the 
badness  of  the  time  and  place  he  lived  in,  which 
made  the  preaching  of  repentance  needful ;  e\ci"y 
day  was  a.  fast-day  with  him.  (2. )  This  agreed  witli 
nis  office  as  Q.\\ris\'&  forcruymer ;  by  this  practice 
he  shewed  that  he  knew  what  the  kingdom  of  hea- 
ven was,  and  had  experienced  the  powers  of  it. 
Note,  Those  that  are  acquainted  with  divine  and 
spiritual  pleasures,  cannot  but  look  upon  all  the  de- 
lights and  ornaments  of  sense  with  a  holy  indifli^r- 
ence ;  they  know  better  things.  By  giving  others 
this  example  he  made  way  for  Christ.  Note,  A 
conviction  of  the  vanity  of  the  world,  and  ex'eiy  thing 
in  it,  is  the  best  preparative  for  the  entertainment  of 
the  kingdom  of  heaven  in  the  heart.  Blessed  are 
the  floor  in  spirit. 

VI.  The  people  who  attended  upon  him,  and 
flocked  after  him  ;  {-v.  5.)  Then  went  out  to  him  Je- 
rusalem, and  all  Judea.  Great  multitudes  came  to 
him  from  the  city,  and  from  all  parts  of  the  country  ; 
some  of  all  sorts,  men  and  women,  young  and  old, 
rich  and  poor,  Pharisees  and  Publicans  ;  they  ivent 
out  to  him,  as  soon  as  they  heard  of  his  preaching 
the  kingdom  of  heaven,  that  they  might  hear  what 
they  heard  so  much  of.  Now,  1.  This  was  a  great 
honour  put  upon  John,  that  so  many  attended  him, 
and  with  so  much  respect.  Note,  Frequently  those 
have  most  real  honour  done  them,  who  least  court 
the  shadow  of  it.  Those  who  live  a  mortified  life, 
who  are  humble  and  self-denying,  and  dead  to  the 
world,  command  respect ;  and  men  have  a  secret 
value  and  reverence  for  them,  more  than  one  would 
imagine.  2.  This  gave  John  a  great  opportunity  of 
doing  good,  and  was  an  evidence  that  God  was  with 
him.  Now  people  begin  to  crowd  axiA  press  into  the 
kingdom  of  heaven ;  (Luke  16.  16.)  and  a  blessed 
sight  it  was,  to  see  the  dew  of  the  youth  dropping 
from  the  womb  of  the  gospel-moming,  (Ps.  110.  3.) 
to  see  the  net  cast  where  there  were  so  many  fish. 
3.  This  was  an  evidence,  that  it  was  now  a  time  of 
great  expectation  ;  it  was  generally  thought  that  the 
kingdom  of  God  would  presently  appear ;  (Luke 
19,  IX,)  and  therefore,  when  John  shewed  himself 


to  Israel,  lived  and  preached  at  this  rate,  so  very 
different  from  the  Scribes  and  Pharisees,  they  were 
ready  to  say  of  him,  that  he  was  the  Christ ;  (Luke 
3.  15. )  and  this  occasioned  such  a  confluence  of  peo- 
ple about  him.  4.  Those  who  would  have  the  bene- 
fit of  John's  ministry  must  go  out  to  him  in  the  wil- 
derness, sharing  in  his  reproach.  Note,  They  who 
truly  desire  the  sincere  milk  of  the  word,  if  it  be 
not  brought  to  them,  will  seek  out  for  it :  and  they 
who  would  leara  the  doctrine  of  repentance  must 
go  out  from  the  hurry  of  this  world,  and  be  still. 
5.  It  appears  by  the  issue,  that  of  the  many  who 
came  to  John's  baptism,  there  were  but  few  that 
adhered  to  it ;  witness  the  cold  reception  Christ 
liad  in  Judea,  and  about  Jerasalem.  Note,  There 
may  be  a  multitude  of  forward  hearers,  where  there 
are  but  a  few  time  believers.  Curiosity,  and  affec- 
tation of  novelty  and  variety  may  bring  many  to 
attend  upon  good  preaching,  and  to  be  affected  with 
it  for  a  while,  who  yet  are  never  subject  to  the  power 
of  it,  Ezek.  33.  31,  32. 

VII.  The  rite,  or  ceremony,  by  which  he  admitted 
disciples,  v.  6.  Those  who  received  his  doctrine, 
and  submitted  to  his  discipline,  were  baptized  of  him 
in  Jordan,  thereby  professing  their  repentance,  and 
their  belief  that  the  kingdom  of  the  Messiah  was 
at  hand.  1.  They  testified  their  repentance  by  con- 
fessing their  sins  ;  a  general  confession,  it  is  proba- 
ble, they  made  to  John  that  they  were  sinners,  that 
they  were  polluted  by  sin,  and  needed  cleansing ; 
but  to  God  they  made  a  confession  of  particular 
sins,  for  he  is  the  party  offended.  The  Jews  had 
been  taught  to  justify  themselves  ;  but  John  teaches 
them  to  accuse  themselves,  and  not  to  rest,  as  they 
used  to  do,  in  the  general  confession,  of  sin  made  for 
all  Israel,  once  a  year,  upon  the  day  of  atonement ; 
but  to  make  a  particular  acknowledgment,  every 
one  of  the  plague  of  his  own  heart.  Note,  A  peni- 
tent confession  of  sm  is  required  in  order  to  peace 
and  pardon  ;  and  those  only  are  ready  to  receive 
Jesus  Christ  as  their  Righteousness,  who  are  brought 
with  sorrow  and  shame  to  own  their  guilt,  1  John  1. 
8.  2.  The  benefits  of  the  kingdom  of  heaven,  now 
at  hand,  were  thereupon  scaled  to  them  by  baptism. 
He  washed  them  with  water,  in  token  of  this — ^that 
from  all  their  iniquities  God  would  cleanse  them. 
It  was  usual  with  the  Jews  to  baptize  those  whom 
they  admitted  Proselytes  to  their  religion,  especially 
those  who  were  only  froseli/tes  of  the  gate,  and  were 
not  circumcised,  as  the  Proselytes  of  righteousness 
were.  Some  think  it  was  likewise  a  custom  for  per- 
sons of  eminent  i-eligion,  who  set  up  for  leaders,  by 
baptism  to  admit  pupils  and  disciples.  Christ's  ques- 
tion concerning  John's  baptism.  Was  it  from  heaven, 
or  of  men  ?  implied,  that  there  were  baptisms  of 
men,  who  pretended  not  to  a  divine  mission  ;  with 
this  usage  John  complied,  but  his  was  from  heaven, 
and  was  distinguished  from  all  others  with  this  cha- 
racter, It  was  the  baptis?n  of  repentance.  Acts  19.  4. 
All  Israel  were  baptized  unto  Moses,  1  Cor.  10.  2. 
The  ceremonial  law  consisted  in  divers  washings  or 
baptisms;  (Heb.  9.  10.)  but  John's  baptism  refers 
to  the  remedial  law,  the  law  of  repentance  and  faith. 
He  is  said  to  baptize  them  in  Jordan,  that  river 
which  was  famous  for  Israel's  passage  through  it, 
and  Naaman's  cure  ;  yet  it  is  probable  that  John  did 
not  baptize  in  that  river  at  first,  but  that  afterward, 
when  the  people  who  came  to  his  baptism  were 
numerous,  he  removed  to  Jordan.  By  baptism  he 
obliged  them  to  live  a  holy  life,  according  to  the 
profession  they  took  upon  themselves.  Note,  Con- 
fession of  sin  must  always  be  accompanied  with  holy 
resolutions,  in  the  strength  of  divine  gi-ace,  not  to 
return  to  it  again. 

7.  But  when  he  saw  many  of  the  Phari- 
sees and  Sadducees  come  to  his  baptism, 


ST.  MATTHEW,  III. 


29 


he  said  unto  them,  O  geneuation  of  vipers, 
who  hath  warned  you  to  flee  from  the 
wrath  to  come  ?  8.  Bring  forth  therefore 
fruits  meet  for  repentance :  9.  And  think 
not  to  say  witiiin  yourselves.  We  have 
Abraham  to  our  father :  for  I  say  unto 
you,  that  God  is  able  of  those  stones  to 
raise  up  children  unto  Abraham.  10.  And 
now  also  the  axe  is  laid  unto  the  root  of 
the  trees :  therefore  every  tree  which  bring- 
eth  not  forth  good  fruit,  is  hewn  down  and 
cast  into  the  tire.  H.I  indeed  baptize  you 
with  water  unto  repentance :  but  he  that 
Cometh  after  me  is  mightier  than  I,  whose 
shoes  I  am  not  worthy  to  bear :  he  shall 
baptize  you  with  the  Holy  Ghost,  and  uitli 
fire :  1 2.  Whose  fan  is  in  his  hand,  and  he 
wdll  throughly  purge  his  floor,  and  gather 
his  wheat  into  the  garner ;  but  he  will  burn 
up  the  chaff  with  unquenchable  fire. 

The  doctrine  John  preached  was  that  of  repen- 
tance, in  consideration  of  the  kingdom  of  heaven  be- 
ing at  hand ;  now  here  we  have  the  use  of  that  doc- 
trine. AppUcation  is  the  hfe  of  preaching,  so  it  was 
cf  John's  preaching. 

Observe,  1.  To  whom  he  applied  it ;  to  the  Pha- 
risees and  Sadducees  that  came  to  his  baptism,  v. 
7.  To  others  he  thought  it  enough  to  say,  Re(ie7it, 
for  the  kingdom  of  heaven  is  at  hand ;  but  wlien  lie 
saw  these  Pharisees  and  Sadducees  come  about  him, 
he  found  it  necessary  to  explain  himself,  and  deal 
more  closely.  These  were  two  of  the  three  noted 
sects  among  the  Jews  at  that  time ;  the  third  was 
that  of  the  Essenes,  whom  we  never  read  of  in  the 
Gospels,  for  they  affected  retirement,  and  declined 
busying  themselves  in  public  affairs.  The  Phari- 
sees were  zealots  for  the  ceremonies,  for  the  power 
of  the  church,  and  the  traditions  of  the  elders ;  the 
Sadducees  ran  into  the  other  extreme,  and  were  lit- 
tle better  than  deists,  denying  the  existence  of  spi- 
rits and  a  future  state.  It  was  strange  that  they 
came  to  John's  baptism,  but  their  curiosity  brought 
them  to  be  hearers ;  and  some  of  them,  it  is  proba- 
ble, submitted  to  be  baptized,  but  it  is  certain  that 
the  generality  of  them  did  not ;  for  Christ  sa>'s, 
(Luke  7.  29,  30.)  that  when  the  publicans  justified 
God,  and  mere  baptized  of  John,  the  Pharisees  and 
lawyers  rejected  the  counsel  of  God  against  them- 
selves, being  not  baptized  of  him.  Note,  Many 
come  to  ordmances,  who  come  not  under  the  power 
of  them.  Now  to  them  John  here  addresses  him- 
self with  all  faithfulness ;  and  what  he  said  to  them, 
he  said  to  the  multitude,  (Luke  3.  7. )  for  they  wei-e 
all  concerned  in  what  he  said.  2.  What  the  appli- 
cation was.  It  is  plain  and  home,  and  directed  to 
their  consciences ;  ne  speaks  as  one  that  came  not 
to  preach  before  them,  but  to  preach  to  them. 
Though  his  education  was  private,  he  was  not  bash- 
fiil  when  he  appeared  in  public,  nor  did  he  fear  the 
face  of  man,  for  he  was  full  of  the  Holy  Ghost,  and 
of  power. 

I.  Here  is  a  word  of  conviction  and  awakening. 
He  begins  harshly,  calls  them  not  Rabbi,  gives  them 
not  the  titles,  much  less  the  applauses,  they  had 
been  used  to.  1.  The  title  he  gives  them,  is,  O 
generation  of  vipers.  Chi'ist  gave  them  the  same 
titles,  ch.  12.  34. — 23.  33.  They  were  as  vi/iers; 
though  specious,  yet  venomous  and  poisonous,  and 
full  of  malice  and  enmity  to  every  thing  that  was 
good;  they  were  a  viperous  brood,  the  seed  and 
offspring  of  such  as  had  been  of  the  same  spirit ;  it 


was  bred  in  the  bone  with  them.  They  gloried  in 
it,  that  they  were  the  seed  of  Abraham  ;  Init  John 
shewed  them  that  they  wci'e  the  serjjent's  seed; 
(compare  Gen.  3.  15.)  of  their  father  the  Devil, 
John  8.  44.  They  were  a  viperous  gang,  they  were 
all  alike ;  though  enemies  to  one  another,  yet  con- 
federate in  mischief.  Note,  A  wicked  generation 
is  a  generatioti  of  vipers,  and  they  ought  to  be  told 
so ;  It  becomes  tlie  ministers  of  Christ  to  be  bold  in 
shewing  sinners  their  tnie  character.  2.  The  alarm 
he  gives  them,  is.  Who  has  ivumed  you  to  Hee  from 
the  ivrath  to  come?  This  intimates  that  they  were 
in  danger  of  the  wrath  to  come  ;  and  that  their  case 
was  so  nearly  desperate,  and  their  hearts  so  harden- 
ed in  sin,  (the  Pharisees  by  their  parade  of  religion, 
and  the  Sadducees  by  their  arguments  against  reli- 
gion,) that  it  was  next  to  a  miracle  to  effect  any 
thing  hopeful  among  them.  "What  brings  you 
hither  ?  Who  thought  of  seeing  you  here  ?  What 
fright  have  you  been  put  into,  that  you  inquire  after 
the  kingdom  of  heaven?"  Note,  (1.)  There  is  a 
•wrath  to  come ;  beside  present  wrath,  the  vials  of 
which  are  poured  out  now,  there  is  future  wrath, 
the  stores  of  which  are  treasured  up  for  hereafter. 
(2. )  It  is  the  great  concern  of  every  one  of  us  to  flee 
from  that  wrath.  (3.)  It  is  wondeiful  mercy  that 
we  are  fairly  warned  to  flee  from  this  wrath  ;  think 
—  JVho  has  wanied  us?  God  has  warned  us,  who 
delights  not  in  our  min ;  he  warns  by  the  written 
word,  by  ministers,  by  conscience.  (4.)  These 
warnings  sometimes  startle  those  who  seemed  to 
have  been  very  much  hardened  in  their  security  and 
good  opinion  of  themselves. 

II.  Here  is  a  word  of  exhortation  and  direction  ; 
{v.  8.)  "  Bring  forth  therefore  fruits  meet  for  re- 
pentance. Therefore,  because  you  are  warned  to 
flee  from  the  wrath  to  come,  let  the  terrors  of  the 
Lord  persuade  you  to  a  holy  life."  Or,  "  Therefore, 
because  you  profess  repentance,  and  attend  upon 
the  doctrine  and  baptism  of  repentance,  e\  idence 
that  you  are  true  penitents."  Repentance  is  seated 
in  the  heart.  There  it  is  as  a  root ;  but  in  vain  do 
we  pretend  to  have  it  there,  if  we  do  not  bring  forth 
the  fruits  of  it  in  a  universal  reformation,  forsaking 
all  sin,  and  cleaving  to  that  which  is  good ;  these 
are  fniits,  d^i'oi/c  t5c  fumvoint — worthy  of  repen- 
tance. Note,  Those  are  not  worthy  the  name  of 
penitents,  or  their  privileges,  who  say  they  are  sor- 
ry for  their  sins,  and  yet  persist  in  them.  They 
that  profess  repentance,  as  all  that  are  baptized  do, 
must  be  and  act  as  becomes  penitents,  andne%er  do 
any  thing  unbecoming  a  penitent  sinner.  It  be- 
comes penitents  to  be  humble,  and  low  in  their  own 
eyes,  to  be  thankful  for  the  least  mercy,  patient  un- 
der the  gi-eatest  affliction,  to  be  watchful  against  all 
appearances  of  sin,  and  approaches  towards  it,  to 
abound  in  eveiy  duty,  and  to  be  charitable  in  judg- 
ing others. 

III.  Here  is  a  word  of  caution,  not  to  trust  to  their 
external  privileges,  so  as  with  them  to  shift  off  these 
calls  to  repentance  ;  (t'.  9.)  Think  not  to  say  within 
yourselves.  We  have  Abraham  to  our  father.  Note, 
There  is  a  great  deal  which  carnal  hearts  are  apt  to 
sav  within  themselves,  to  put  bv  the  convincing, 
commanding  power  of  the  word  of  God,  which  min- 
isters should  labour  to  meet  with  and  anticipate; 
vain  thoughts  which  lodge  within  those  who  are 
called  to  wash  their  hearts,  Jer.  4.  14.  M»  ii^urt — 
"Pretend  not,  Jiresume  not,  to  say  within  your- 
selves ;  be  not  of  the  opinion  that  tliis  will  save' you ; 
harbour  not  such  a  conceit  Please  not  yourselves 
with  sa-snng  this;"  (so  some  read  it;)  "rock  not 
yourselves  asleep  with  this,  nor  flatter  yourselves 
into  a  fool's  paradise."  Note,  God  t.akes  notice  of 
what  we  say  within  ourselves,  which  we  dare  not 
speak  out,  and  is  acquainted  with  all  the  false  rests 
of  the  soul,  and  the  fallacies  with  which  it  deludes 


ST.  MATTHEW,  III. 


30 

itself,  but  which  it  will  not  discover,  lest  it  should 
be  undeceived.  Many  hide  the  lie  that  ruins  them, 
in  their  right  hand,  and  roll  it  under  their  tongue, 
because  they  are  ashamed  to  own  it ;  they  keep  in 
the  Devil's  interest,  by  keeping  the  Devil's  counsel. 
Now  John  shews  them, 

1.  What  their  pretence  was ;  "  We  have  Abraham 
to  our  father ;  we  are  not  sinners  of  the  Gentiles; ' 
it  is  fit  uideed  that  they  should  be  called  to  repent ;  I 
but  we  are  Jews,  a  holy  nation,  a  peculiar  people, 
what  is  this  to  us.'"  Note,  The  word  does  us  no  j 
good,  when  we  will  not  take  it  as  spoken  to  us,  and 
belonging  to  us.  "  Think  not  that  because  you  are 
the  seed  of  Abraham,  therefore,"  (1.)  "  You  need 
not  repent,  you  have  nothing  to  repent  of  ;  your  re- 
lation to  Abraham,  and  your  interest  in  the  covenant 
made  with  him,  denominate  you  so  holy,  that  there 
is  no  occasion  for  you  to  change  your  mind  or  way. " 
(2.)  "That  therefore  you  shall  /arf  mell  enough, 
though  you  do  not  rejient.  Think  not  that  this  will 
bring  you  off  in  the  judgment,  and  secure  you  from 
the  wrath  to  come  ;  that  God  will  connive  at  your 
impenitence,  because  you  are  Abraham's  seed." 
Note,  It  is  vain  presumption  to  think  that  our  having 
good  relations  will  save  us,  though  we  be  not  good 
ourselves.  What  though  we  be  descended  from 
pious  ancestors ;  have  been  blessed  with  a  religious 
education ;  have  our  lot  cast  in  families  where  the 
fear  of  God  is  uppermost ;  and  have  good  friends 
that  advise  us,  and  pray  for  us ;  what  will  all  this 
avail  us,  if  we  do  not  repent,  and  live  a  life  of  re- 
pentance ?  We  have  Abraham  to  our  father,  and 
therefore  are  entitled  to  the  privileges  of  the  cove- 
nant made  witli  him  ;  being  his  seed,  we  are  sons  of 
the  church,  the  temfile  of  the  Lord,  Jer.  7.  4.  Note, 
Multitudes,  by  resting  in  the  honours  and  advanta- 
ges of  their  visible  church-membership,  take  up 
short  of  heaven. 

2.  How  foolish  and  groundless  this  pretence  was  ; 
they  thought  that  being  the  seed  of  Abraham,  thev 
were  the  only  people  God  had  in  the  world,  and 
therefore  that,  if  they  were  cut  off,  he  would  be  at 
a  loss  for  a  church ;  but  John  shews  them  the  folly 
of  this  conceit;  /  say  unto  you,  (whatever  you  say 
within  yourselves,)  that  God  is  able  of  these  stones 
to  raise  ufi  children  unto  Abraham.  He  was  now 
baptizing  in  Jordan  at  Bethabara,  (John  1.  28.)  the 
house  of  passage,  where  the  children  of  Israel  Jiassed 
over;  and  there  were  the  twelve  stones,  one  for 
each  tribe,  which  Joshua  set  up  for  a  memorial. 
Josh.  4.  20.  It  is  not  unlikely  that  he  pointed  to 
those  stones,  which  God  should  raise  to  be,  more 
than  in  representation,  the  twelve  tribes  of  Israel. 
Or  perhaps  he  refers  to  Isa.  51.  1.  where  Abraham 
is  called  the  rock  out  of  which  they  were  hewn. 
That  God  who  raised  Isaac  out  of  such  a  rock,  can, 
if  there  be  occasion,  do  as  much  again,  for  with  him 
nothing  is  impossible.  Some  think  he  pointed  to 
those  heathen  soldiers  that  were  present,  telling  the 
Jews  that  God  would  i-aise  up  a  church  for  himself 
among  the  Gentiles,  and  entail  the  blessing  of  Abra- 
ham upon  them.  Thus  when  our  first  parents  fell, 
God  could  have  left  them  to  perish,  and  out  of  stones 
have  raised  up  another  Adam  and  another  Eve. 
Or,  take  it  thus  ;  "Stones  themselves  shall  be  own- 
ed as  Abraham's  seed,  rather  than  such  hard,  dry, 
barren  sinners  as  you  are. "  Note,  As  it  is  lowering 
to  the  confidence  of  the  sinners  in  Zion,  so  it  is  en- 
couraging to  the  fears  of  the  sons  of  Zion,  that, 
whatever  comes  of  the  present  generation,  God  will 
never  want  a  church  in  the  world ;  if  the  Jews  fall 
off,  the  Gentiles  shall  be  grafted  in,  ch.  21.  43.  Rom. 
11.  12. 

rV.  Here  is  a  word  of  terror  to  the  careless  and 
secure  Pharisees  and  Sadducees,  and  other  Jews, 
that  knew  not  the  signs  of  the  times,  nor  the  day  of 
their  visitation,  v.  10.     "  Now  look  about  you,  now 


that  the  kingdom  of  God  is  at  hand,  and  be  made 
sensible," 

1.  "  How  strict  and  short  your  trial  is  ;  JVoiv  the 
axe  is  carried  before  you,  now  it  is  laid  to  the  root 
of  the  tree,  now  you  are  upon  your  good  behaviour, 
and  are  to  be  so  but  a  while  ;  now  you  are  marked 
for  i-uin,  and  cannot  avoid  it  but  by  a  speedy  and 
sincere  repentance.  Now  you  must  expect  that 
God  will  make  q^uicker  work  with  you  by  his  judg- 
ments than  he  did  formerly,  and  that  they  will  be- 
gi?2  at  (he  house  of  God:  where  God  allows  more 
means,  he  allows  less  time. "  Behold,  I  come  quick- 
ly. Now  they  were  put  upon  their  last  trial ;  now, 
or  never. 

2.  "How  sore  and  severe  your  doom  will  be,  if 
you  do  not  improve  this."  It  is  now  declared  with 
the  axe  at  the  root,  to  shew  that  God  is  earnest  in 
the  declaration,  that  eiiery  tree,  however  high  in 
gifts  and  honours,  however  green  in  external  pro- 
fessions and  perfoi-mances,  if  it  bring  not  forth  good 
fruit,  the  fniits  meet  for  repentance,  is  hewn  down, 
diso^vned  as  a  tree  in  God's  vineyard,  unworthy  to 
have  room  there,  and  is  cast  into  the  fire  of  God's 
wrath — the  fittest  place  for  barren  trees  :  what  else 
are  the)'  good  for  r  If  not  fit  for  fruit,  they  are  fit 
for  fuel.  Probablv,  this  refers  to  the  desti-uction  of 
Jei-usalem  by  the  Romans,  which  was  not,  as  other 
judgments  had  been,  like  the  lopping  off  of  the  bran- 
ches, or  cutting  down  of  the  body  of  the  tree,  leav- 
ing the  root  to  bud  again,  but  it  would  be  the  total, 
final,  and  irrecoverable  extirpation  of  that  people, 
in  which  all  those  should  perish  that  continued  im- 
penitent. Now  God  would  make  a  fidl  end,  wrath* 
was  coming  on  them  to  the  utmost. 

V.  A  word  of  instruction  concerning  Jesus  Christ, 
in  whom  all  John's  preaching  centred.  Christ's 
ministers  preach,  not  themselves,  but  him.  Here  is, 

1.  The  dignity  and  pre-eminence  of  Christ  above 
John.  See  how  meanly  he  speaks  of  himself,  that 
he  might  magnify  Chnst ;  (v.  11.)  "  /  indeed  bap- 
tize you  with  water,  that  is  the  utmost  I  can  do." 
Note,  Sacraments  derive  not  their  efficacy  from 
those  who  administer  them  ;  they  can  only  apply 
the  sign  ;  it  is  Christ's  prerogative  to  give  the  thing 
signified,  1  Cor.  3.  6.  2  Kings  4.  31.  But  he  that 
comes  after  me,  is  mightier  than  I.  Though  John 
had  much  power,  for  he  came  in  the  spirit  and 
power  of  F.lias,  Christ  had  more  ;  though  John  was 
truly  great,  great  in  the  sight  of  the  Lord,  (not  a 
greater  was  bom  of  woman,)  yet  he  thinks  himself 
unworthy  to  be  in  the  meanest  place  of  attendance 
upon  Christ;  whose  shoes  I  am  not  worthy  to  bear. 
He  sees,  (1.)  How  mighty  Christ  is,  in  comparison 
with  him.  Note,  It  is  a  great  comfort  to  faithful 
ministers,  to  think  that  Jesus  Christ  is  mightier  than 
they,  can  do  that /or  them,  and  that  by  them,  which 
they  cannot  do ;  his  strength  is  perfected  in  their 
weakness.  (2. )  How  mean  he  is,  in  comparison  with 
Christ,  not  worthy  to  carry  his  shoes  after  him  ? 
Note,  Those  whom  God  puts  honour  upon,  are 
thereby  made  very  humble  and  low  in  their  own 
eyes ;  willing  to  be  abased,  so  that  Christ  may  be 
magnified ;  to  be  any  thing,  to  be  nothing,  so  that 
Christ  may  be  all. 

2.  The  design  and  intention  of  Christ's  appearing, 
which  they  were  now  speedily  to  expect.  When  it 
was  prophesied  that  John  should  be  sent  as  Christ's 
foreninner,  (Mai.  3.  1,  2.)  it  immediately  follows. 
The  Lord,  whom  ye  seek,  shall  suddenly  come,  and 
shall  sit  as  a  refiner,  v.  3.  And,  after  the  coming 
of  Elijah,  the  day  comes,  that  shall  bum  as  an  oven, 
(Mai.  4.  1.)  to  which  the  Baptist  seems  here  to  re- 
fer.    Christ  will  come  to  make  a  distinction, 

(1.)  By  the  powerfiil  working  of  his  grace;  lie 
shall  baptize  you,  that  is,  some  of  you,  witi/i  the  Holy 
Ghost,  and  withfire.  Note,  [l-l  It  is  Christ's  pre- 
rogative to  baptize  with  the  Holy  Ghost,     This  he 


ST.  MATTHEW,  111. 


31 


*fta 


did  in  the  extraordinary  gifts  of  the  Spirit  confen-ed 
upon  the  apostles,  to  whicli  Christ  himself  applies 
these  words  of  Jolin,  Acts  1.  5.  This  he  does  m  the 
graces  and  comforts  of  the  Spirit  given  to  them  that 
ask  him,  Luke  11.  13.  John  7.  38,  39.  See  Acts 
11.  16.  [2.  ]  They  who  are  baptized  with  the  Holy 
Ghost  are  baptized  a.s'-Mil/iJire;  the  seven  spirits  of 
God  appear  assevni  lamfis  of  fire.  Rev.  4.  5.  Is  fire 
enlightening  .'  So  the  Spirit  is  a  Spirit  of  illumina- 
tion. Is  it  warming  .'  And  do  not  their  hearts  burn 
within  them .''  Is  it  consuming  ?  And  does  not  the 
Spirit  of  Judgment,  as  a  Sfiirit  of  burning,  consume 
the  dross  of  their  corruptions  ?  Does  fire  make  all  it 
seizes  like  itself?  And  does  it  move  upwards.'  So 
does  the  Spirit  make  the  soul  holy  like  itself,  and 
its  tendency  is  heaven-ward.  Christ  says,  I  ayn 
come  to  send  fire,  Luke  12.  49. 

(2.)  By  the  final  determinations  of  his  judgment ; 
(t).  12.)  IVAose  fan  is  in  his  hand.  His  ability  to 
distinguish,  as  the  eternal  -wisdom  of  the  Father, 
who  sees  all  by  a  tnie  light,  and  his  authority  to  dis- 
tinguish, as  the  Person  to  whom  all  judgment  is  com- 
mitted, is  the_/a«  that  is  i)i  his  hand,  Jer.  15.  7,  Now 
he  sits  as  a  Refiner.  Observe  here,  [1.  ]  The  visible 
church  is  Christ's  floor  ;  O  my  threshing,  and  the 
corn  of  my  floor,  Isa.  21.  10.  The  temple,  a  type 
of  the  church,  was  built  upon  a  threshing-floor. 
[2.]  In  this  floor  there  is  a  mixture  of  wheat  and 
chaff.  True  believers  are  as  wheat,  substantial, 
useful,  and  valuable  ;  hypocrites  are  as  chaff,  light 
and  empty,  useless  and  worthless,  and  earned  about 
^ith  every  wind  ;  these  are  now  mixed,  good  and 
lad,  under  the  same  external  profession,  and  in  the 
same  visible  communion.  [3.]  There  is  a  day  com- 
ing when  the  floor  shall  be  purged,  and  the  wheat 
and  chaff  shall  be  separated.  Something  of  this  kind 
is  often  done  in  this  world,  when  God  calls  his  peo- 
ple out  of  Babylon,  Rev.  IS.  4.  But  it  is  the  day  of 
the  last  judgment  that  will  be  the  great  winnowing, 
distinguishing  day,  which  will  infallibly  determine 
concerning  doctrines  and  works,  (1  Cor.  3.  13.)  and 
concerning  persons,  {ch.  25.  32,  33.)  when  saints  and 
sinners  shall  be  parted  for  ever.  [4.  ]  Heaven  is  the 
garner  into  which  Jesus  Christ  will  shortly  gather 
all  his  wheat,  and  not  a  gi-ain  of  it  shall  be  lost :  he 
will  gather  them  as  the  ripe  fruits  were  gathered  in. 
Death's  scythe  is  made  use  of  to  gather  them  to 
their  people.  In  heaven  the  saints  are  brought  to- 
gether, and  no  longer  scattered  ;  they  are  safe,  and 
no  longer  exposed  ;  separated  from  comipt  neigh- 
boure  without,  and  corrupt  affections  within,  and 
there  is  no  chaff  among  them.  Thev  are  not  onlv 
gathered  into  the  barn,   {ch.   13.  30.)  but  into  the 

famer,  where  they  are  throughly  purified.  [5.] 
[ell  is  the  unquenchable  fire,  which  wUl  burn  up 
the  chaff,  which  will  certainly  be  the  portion  and 
punishment,  and  everlasting  destniction,  of  h\-po- 
crites  and  unbelievers.  So  that  here  are  life  and 
death,  good  and  evil,  set  before  us  ;  according  as  we 
now  are  in  t\ie field,  we  shall  be  then  in  thefioor. 

13.  Then  cometh  Jesus  from  Galilee  to 
Jordan  unto  John,  to  be  baptized  of  him. 
14.  But  John  forbade  him,  saying,  I  have 
need  to  be  baptized  of  thee,  and  comest 
thou  to  me  ?  1 5.  And  Jesus  answering, 
said  unto  him,  Suffer  it  to  be  so  now :  for 
thus  it  becometh  us  to  fulfil  all  righteous- 
ness. Then  he  suffered  him.  ie.  And 
Jesus,  when  he  was  baptized,  went  up 
straightway  out  of  the  water:  and,  lo,  the 
heavens  were  opened  unto  liim,  and  he  saw 
the  Spirit  of  God  descending  like  a  dove, 
and  lighting  upon  him.     1 7.  And,  lo,  a  voice 


from  heaven,  saying.  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 

Our  Lord  Jesus,  from  his  childhood  till  now,  when 
he  was  almost  thirty  years  of  age,  had  lain  hid  in 
Galilee,  as  it  were,  buried  alive  ;  but  now,  after  a 
long  and  dark  night,  behold,  the  Sun  of  righteous- 
ness rises  in  glory.  The  fulness  of  time  was  come 
that  Christ  should  enter  upon  his  prophetical  office  ; 
and  he  chooses  to  do  it,  not  at  Jerusalem,  (though  it 
is  probable  that  he  went  thither  at  the  three  yearly 
feasts,  as  others  did,)  but  there  where  John  was 
bafitizing  ;  for  to  him  resorted  those  who  waited  for 
the  consolation  of  Israel,  to  whom  alone  he  would  be 
welcome.  John  the  Baptist  was  six  months  older 
than  our  Saviour,  and  it  is  supposed  that  he  began 
to  preach  and  baptize  about  six  months  before  Christ 
appeared  ;  so  long  he  was  employed  in  preparing  his 
way,  in  the  region  round  about  Jordan  ;  and  more 
was  done  towards  it  in  these  six  months  than  had 
been  done  in  several  ages  before.  Christ's  coming 
from  Galilee  to  Jordan,  to  be  baptized,  teaches  us 
not  to  shrink  from  pains  and  travail,  that  we  may 
have  an  opportunity  of  drawing  nigh  to  God  in  an 
ordinance,  ^^'e  should  be  willing  to  go  far,  rather 
than  come  short  of  communion  with  God.  They 
who  will  find  must  seek. 

Now  in  this  stoiy  of  Christ's  baptism  we  may  ob- 
serve, 

I.  How  hardly  John  was  persuaded  to  admit  of  it, 
XI.  14,  15.  It  was  an  instance  of  Christ's  great  hu- 
mility, that  he  would  offer  himself  to  be  baptized  of 
John ;  that  he  who  knew  no  sin  would  submit  to  the 
baptism  of  repentance.  Note,  As  soon  as  ever 
Christ  began  to  preach,  he  preached  humility, 
preached  it  by  his  example,  preached  it  to  all,  es- 
.pecially  to  young  ministers.  Christ  was  designed 
for  the"  highest  honours,  yet  in  his  first  step  he  thus 
abases  himself.  Note,  They  who  would  rise  high 
must  begin  low.  Before  honour  is  humility.  It  was 
a  great  piece  of  respect  done  to  John,  for  Christ  thus 
to  come  to  him  ;  and  it  was  a  return  for  the  sen'ice 
he  did  him,  in  giving  notice  of  his  approach.  Note, 
Those  that  honour  God  he  wUl  honour.  Now  here 
we  have, 

1.  The  objection  that  John  made  against  baptizing 
Jesus,  f.  14.  John  forbade  him,  as  Peter  did,  when 
Christ  went  about  to  wash  his  feet,  John  13.  6,  8. 
Note,  Christ's  gracious  condescensions  are  so  sur- 
prising, as  to  appear  at  first  incredible  to  the  strong- 
est believers ;  so  deep  and  mysterious,  that  even 
they  who  know  his  mind  well  cannot  soon  find  out 
the  meaning  of  them,  but,  bij  reason  of  darkness, 
start  objections  against  the  will  of  Christ.  John's 
modesty  thinks  this  an  honour  too  great  for  him  to 
receive,  and  he  expresses  himself  to  Christ,  just  as 
his  mother  had  done  to  Christ's  mother  ;  (Luke  1. 
43.)  1l7ience  is  this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ?  John  had  now  obtained  a  great 
name,  and  was  universally  respected  :  yet  see  how 
humble  he  is  still  !  Note,  God  has  further  honours 
in  reserve  for  those  whose  spirits  continue  low  when 
their  reputation  rises. 

(1.)  John  thinks  it  necessary  that  he  should  be 
baptized  of  Christ  ;  I  have  need  to  be  baptized  of 
thee  with  the  baptism  of  the  Holy  Ghost,  as  of  fire, 
for  that  was  Christ's  baptism,  t.  11.  [1.]  Though 
John  was  filled  with  the  Holy  Ghost  from  the  womb, 
(Luke  1.  15.)  vet  he  acknowledges  he  had  need  to 
be  baptized  with  that  baptism.  Note,  They  who 
have  much  of  the  Spirit  of  God,  vet,  while  here,  in 
this  imperfect  state,  see  that  they  have  need  of 
more,  and  need  to  apply  themselves  to  Christ  for 
more.  [2.  ]  John  has  need  to  be  baptized,  though  he 
was  the  greatest  that  ever  was  born  of  woman  ;  yet, 
being  bom  of  a  woman,  he  is  polluted,  as  others  of 
Adam's  seed  are,  and  owns  he  has  need  of  cleansing. 


32" 


ST.  MATTHEW,  III. 


Note,  the  purest  souls  are  most  sensible  of  their  own 
remaining  impurity,  and  seek  most  earnestly  for 
spiritual  washmg.  [3.]  He  has  need  to  be  bafitized 
o/'Christ,  who  can  do  that  for  us,  which  no  one  else 
can,  and  which  must  be  done  for  us,  or  we  are  tin- 
done.  Note,  The  best  and  holiest  of  men  have  need 
o/'Christ,  and  the  better  they  are,  the  more  they  see 
of  that  need.  [4.]  This  was  said  before  the  mul- 
titude, who  had  a  great  veneration  for  John,  and 
were  ready  to  embrace  him  for  the  Messiah  ;  yet  he 
publicly  owns  that  he  had  need  to  be  bafitized  of 
Christ  Note,  It  is  no  dispai-agement  to  the  great- 
est of  men,  to  confess  that  they  are  undone  without 
Christ  and  his  grace.  [5.  ]  John  was  Christ's  fore- 
runner, and  yet  owns  that  he  had  need  to  be  bafitized 
o/'him.  Note,  Even  they  who  were  before  Christ 
in  time  depended  on  him,  received  from  him,  and 
had  an  eye  to  him.  [6.]  While  John  was  dealing 
with  others  about  their  souls,  obsen^e  how  feelingly 
he  speaks  of  the  case  of  his  o\vn  soul,  /  have  need  to 
be  bafitized  of  thee.  Note,  Ministers,  who  preach 
to  others,  and  baptize  others,  are  concerned  to  look 
to  it  that  they  preach  to  themselves,  and  be  them- 
selves baptized  with  the  Holy  Ghost.  Take  heed 
to  thyself  first;  save  thyself,  1  Tim.  4.  16. 

(2. )  He  therefore  thinks  it  very  preposterous  and 
absurd,  that  Christ  should  be  baptized  by  him  ;  Co- 
mest  thou  to  me?  Does  the  holy  Jesus,  that  is  sepa- 
rated from  sinners,  come  to  be  baptized  by  a  sinner, 
as  a  sinner,  and  among  sinners  ?  How  can  this  be  ? 
Or  what  account  can  we  give  of  it .''  Note,  Christ's 
coming  to  us  may  well  be  wondered  at. 

2.  The  over-ruling  of  this  objection  :  (ii.  15. )  Jesus 
said.  Suffer  it  to  be  so  now.  Christ  accepted  his 
humility,  but  not  his  refusal ;  he  will  have  the  thing 
done  ;  and  it  is  fit  that  Christ  should  take  his  own 
method,  though  we  do  not  understand  it,  nor  can 
give  a  reason  for  it.     See, 

(1. )  How  Christ  insists  upon  it ;  it  must  be  so  now. 
He  does  not  deny  that  John  had  need  to  be  bafitized 
of  him,  yet  he  will  now  be  bafitized  of  John.  "  A<f « 
afTi — Let  it  be  yet  so  ;  Suffer  it  to  be  so  now.  Note, 
Every  thing  is  beautiful  in  its  season.  But  why  now  ? 
Why  yet  ?  [1.  ]  Christ  is  now  in  a  state  of  humilia- 
tion :  he  has  emptied  himself,  and  made  himself  of 
no  refiutation.  He  is  not  only  found  in  fashion  as  a 
man,  but  is  made  in  the  likeness  of  sinful  Jlesb,  and 
therefore  now  let  him  be  bafitized  of  John  ;  as  if  he 
needed  to  be  washed,  though  perfectly  pure  ;  and 
thus  he  was  made  Sin  for  us,  though  he  knew  no  sin. 
[2.  ]  John's  baptism  is  now  in  reputation,  it  is  that 
Dy  which  God  is  now  doing  his  work  ;  that  is  the 
present  dispensation,  and  tlierefore  Jesus  will  now 
be  baptized  with  water  ;  but  his  baptizing  with  the 
Holy  Ghost  is  reserved  for  hereafter,  many  days 
hence.  Acts  1.  5.  John's  baptism- has  now  its  day, 
and  therefore  honour  must  now  be  put  upon  that, 
and  they  who  attend  upon  if  must  be  encouraged. 
Note,  They  who  arc  of  greatest  attainments  in  gifts 
and_  graces,  should  yet,  in  their  place,  bear  their 
testimony  to  instituted  ordinances,  by  a  humble  and 
diligent  attendance  on  them,  that  they  may  give  a 
good  example  to  others.  What  we  see  God  owns, 
and  while  we  see  he  does  so,  we  must  own.  John 
was  now  increasing,  and  therefore  it  must  be  thus 
yet ;  shortly  he  will  decrease,  and  then  it  will  be 
other'svise.  [3.]  It  must  be  so  now,  because  now  is 
the  time  for  Christ's  appearing  in  public^  and  this 
will  be  a  fair  opportunity  for  it.  See  John  1.  31 — 34. 
Thus  he  must  be  made  manifest  to  Israel,  and  be  sig- 
nalized by  wonders  from  heaven,  in  that  act  of  his 
own,  which  was  most  condescending  and  self-abasing. 
(2.)  The  reason  he  gives  for  it ;  Thus  it  beconies 
US  to  fulfil  all  righteou.mess.  Note,  [1.1  There  was 
a  propriety  in  every  thing  that  Christ  did  for  us  ;  it 
was  all  graceful ;  (Hcb.  2.  10.-7.  26.)  and  we  must 
study  to  do  not  only  that  which  behoves  us,  but  that 


which  becomes  us  ;  not  only  that  which  is  indispen- 
sably necessary,  but  that  which  is  lovely,  and  of  good 
refiort.  [2.]  Our  Lord  Jesus  looked  upon  it  as  a 
thin^  well  becoming  him,  to  fulfil  all  righteousness, 
that  is,  (as  Dr.  Whitby  explains  it,)  to  own  every 
divine  institution,  and  to  shew  his  readiness  to  com- 
ply witli  all  God's  righteous  precepts.  Thus  it  be- 
comes him  to  justify  God,  and  approve  his  wisdom, 
in  sending  John  to  prepare  his  way  by  the  baptism 
of  repentance.  Thus  it  becomes  us  to  countenance 
and  encourage  every  thing  that  is  good,  by  pattern 
as  well  as  precept.  Christ  often  mentioned  John 
and  his  baptism  with  honour,  which,  that  he  might 
do  the  better,  he  was  himself  baptized.  Thus  Jesus 
began  first  to  do,  and  then  to  teach  ;  and  his  ministers 
must  take  the  same  method.  Thus  Christ  Jelled  ufi 
the  righteousness  of  the  ceremonial  law,  which  con- 
sisted in  divers  washings ;  thus  he  recommended 
the  gospel-ordinance  of  baptism  to  his  church,  put 
honour  upon  it,  and  shewed  what  virtue  he  designed 
to  put  into  it.  It  became  Christ  to  submit  to  John's 
washing  with  water,  because  it  was  a  divine  appoint- 
ment ;  but  it  became  him  to  oppose  the  Pharisees' 
washing  with  water,  because  it  was  a  human  inven- 
tion and  imposition  ;  and  he  justified  his  disciples  in 
refusing  to  comply  with  it. 

With  the  will  of  Christ,  and  this  reason  for  it, 
John  was  entirely  satisfied,  and  then  he  suffered  him. 
The  same  modesty  which  made  him  at  first  decline 
the  honour  Christ  offered  him,  now  made  him  do 
the  sei-vice  Christ  enjoined  him.  Note,  No  patience 
of  humility  must  make  us  decline  our  duty. 

II.  How  solemnljr  Heaven  was  pleased  to  grace 
the  baptism  of  Christ  with  a  special  display  of  glo- 
ry ;  {y.  16,  17.)  Jesus  when  he  was  bafitized,  went 
ufi  straightway  out  of  the  water.  Others  that  were 
baptized  stayed  to  confess  their  sins ;  (xk  6. )  but 
Christ,  having  no  sins  to  confess,  went  ufi  immedi- 
ately out  of  the  water  ;  so  we  read  it,  but  not  right : 
for  it  is  iiro  T«  liScLTO! — from  the  water;  from  the  brink 
of  the  river,  to  which  he  went  down  to  be  washed 
with  water,  that  is,  to  have  his  head  or  face  washed  ; 
(John  13.  2.)  for  here  is  no  mention  of  the  putting 
off,  or  putting  on,  of  his  clothes,  which  circumstance 
would  not  have  been  omitted,  if  he  had  been  baptized 
naked.  Me  went  ufi  straightway,  as  one  that  en- 
tered upon  his  work  with  the  utmost  cheerfulness 
and  resolution  ;  he  would  lose  no  time.  How  was 
he  straitened  till  it  was  acconifilished  ! 

Now,  when  he  was  coming  ufi  out  of  the  water, 
and  all  the  company  had  their  eye  upon  him, 

1.  Lo  I  the  heavens  were  ofiened  unto  him,  so  as 
to  discover  something  above  and  bevond  the  starry 
firmament,  at  least,  to  him.  This  was,  (I.)  To  en- 
courage him  to  go  on  in  his  undertaking,  with  the 
prospect  of  the  glory  andyoi/  that  were  set  before  him. 
Heaven  is  opened  to  receive  him,  when  he  has  finish- 
ed the  work  he  is  now  entering  upon.  (2.)  To  en- 
courage us  to  receive  him,  and  submit  to  him.  Note, 
In  and  through  Jesus  Christ,  the  heavens  are  open- 
ed to  the  children  of  men.  Sin  shut  u])  heaven,  put 
a  stop  to  all  friendly  intercourse  between  God  and 
man  ;  but  now  Christ  has  ofiened  the  kingdom  of 
heaven  to  all  believers.  Divine  light  and  love  are 
darted  down  upon  the  children  of  men,  and  we  have 
boldness  to  enter  into  the  holiest.  We  ha\e  receipts 
of  mercy  from  God,  we  make  returns  of  duty  to  God, 
and  all  by  Jesus  Christ,  who  is  the  Ladder  that  has 
its  foot  on  earth  and  its  top  in  hea^'en,  by  whom 
alone  it  is  that  we  have  any  comfortable  correspon- 
dence with  God,  or  any  hope  of  getting  to  heaven 
at  last.  The  heavens  were  ofiened  when  Christ  was 
baptized,  to  teach  us,  that  when  we  duly  attend  on 
God's  ordinances,  we  may  expect  communion  with 
him,  and  communications  from  him. 

2.  He  saw  the  Spirit  of  God  descending  like  a  dove, 
or  as  a  dove,  and  coming  or  lighting  ufion  him.  Christ 


ST.  MATTHEW,  IV. 


33 


sawit,(Markl.  10.)antl  John  sawit,(John  1.  33,  34.) 
and  it  is  probable  that  all  the  standers-by  saw  it ;  for 
this  was  intended  to  be  his  public  inauguration.  Ob- 
serve, 

(1,)  The  S/iirit  of  God  descended,  and  lighted  on 
him.  In  the  beginning  of  the  old  world,  the  Spirit 
of  God  moved  ufion  the  face  of  the  ivaters,  (Gen.  1. 
2. )  hovered  as  a  bird  upon  the  nest.  So  here,  in  the 
beginning  of  this  new  world,  Christ,  as  God,  needed 
not  to  recei\'e  the  Holy  Ghost,  but  it  was  foretold 
that  the  S/iirit  of  the  Lord  should  rest  upon  him,  (Isa. 
11.  2. — 61.  1.)  and  here  he  did  so;  for,  [1.]  He  was 
to  be  a  Prophet ;  and  prophets  always  spake  by  the 
Spirit  of  God,  who  came  upon  them.  Christ  was  to 
execute  the  prophetic  office,  not  by  his  di\'ine  nature, 
(says  Dr.  Whitbv,)  but  by  the  afflatus  of  the  Holy 
Spirit  [2.]  He  was  to  be  the  Head  of  the  church  ; 
and  the  S/nrit  descended  upon  him,  by  him  to  be  de- 
rived to  all  believers,  in  his  gifts,  graces,  and  comforts. 
The  ointment  on  the  head  ran  down  to  the  skirts ; 
Christ  received  gifts  for  men,  that  he  might  give 
gifts  to  men. 

(2.)  He  descended  on  him  like  a  dove  ;  whether  it 
-was  a  real,  living  dove,  or,  as  was  usual  in  visions, 
the  representation  or  similitude  of  a  dove,  is  uncer- 
tain. If  there  must  be  a  bodily  shape,  (Luke  3.  22.) 
it  must  not  be  that  of  a  man,  for  the  being  seen  ot 
fashion  as  a  man  was  peculiar  to  the  second  person ; 
none  therefore  was  more  fit  than  the  sliape  of  one 
of  the  fowls  of  heaven,  (heaven  being  now  opened, ) 
and  of  all  fowl  none  was  so  sigiiificant  as  the  dove. 
[1.]  The  Spirit  of  Christ  is  a  dove-like  spirit;  not 
like  a  silly  dove,  ivithout  heart,  (Hos.  7.  11.)  but  hke 
an  innocent  dove  without  gall.  The  S/iirit  descend- 
ed, not  in  the  shape  of  an  eagle,  v/hich  is,  though  a 
royal  bird,  yet  a  bird  of  prey,  but  iji  the  shape  of  a 
dove,  than  which  no  creature  is  more  harmless  and 
inoffensive.  Such  was  the  Spirit  of  Christ ;  Ye  .ihalt 
not  strive,  nor  cry  ;  such  must  christians  be,  harm- 
less as  doves.  The  dove  is  remarkable  for  her  eyes; 
we  find  that  both  the  eyes  of  Christ,  (Cant.  5.  12.) 
and  the  eyes  of  the  church,  (Cant.  1.  15. — 4.  1.)  are 
compared  to  dox'es'  eyes,  for  they  have  the  same 
spirit.  The  dove  mourns  much,  (Isa.  38.  14.)  Christ 
wept  oft ;  and  penitent  souls  are  compared  to  doves 
of  the  valleys.  [2.]  The  dove  was  the  only  fowl 
tnat  was  offered  in  sacrifice,  (Lev.  1.  14.)  and  Christ 
by  the  Spirit,  (he  eternal  Sfiirit,  offered  himself  ivith- 
out  sfiot  to  God.  [3.]  The  tidings  of  the  decrease 
of  Noah's  flood  were  brought  by  a  dove,  with  an 
olive-leaf  in  her  mouth ;  fitly  therefore  are  the  glad 
tidings  of  peace  with  God  brought  by  the  Spirit  as 
adove.  It  speaks  God's  good-ivill  to'tvard  men;  that 
his  thoughts  towards  us  are  thoughts  of  good,  and 
not  of  ex'il.  By  the  voice  of  the  turtle  heard  in  our 
land,  (Cant.  2.  12.)  the  Chaldee  paraphrase  under- 
stands, the  Z'oice  of  the  Holy  Spirit.  That  God  is  in 
Christ  reconciling  the  world  unto  himself,  is  a  joyful 
message,  which  comes  to  us  upon  the  wng,  the 
ivings  of  a  dove. 

3.  To  explain  and  complete  this  solemnity,  there 
came  a  voice  from  heaven,  which,  we  have  reason  to 
think,  was  heard  by  all  that  were  present.  The 
Holy  Spirit  manifested  himself  in  the  likeness  of  a 
dove,  but  God  the  JFather  by  a  voice;  for  when  the 
law  was  given  they  saw  no  manner  of  similitude,  only 
they  heard  a  voice  :  (Deut.  4.  12.)  and  so  this  gospel 
came,  and  gospel  indeed  it  is,  the  liest  news  that 
ever  came  from  heaven  to  eailh ;  for  it  speaks  plainly 
and  fully  God's  favour  to  Christ,  and  us  in  him. 

(1.)  See  here  how  God  owns  our  I>ord  Jesus ;  This 
is  ?}iy  beloved  Son.  Obsene,  [1.]  The  relation  he 
stood  in  to  him  ;  He  is  my  son.  Jesns  Christ  is  the 
Son  of  God  by  eternal  generation,  as  he  was  begotten 
of  the  Father  before  all  worlds,  (Col.  1.  15.  Heb.  1. 
5.)  and  by  supernatural  conception;  he  was  therefore 
called  the  Son  of  God,  because  he  vas  concerned  by 
Vol.  v.— E 


the  power  of  the  Holy  Ghost;  (Luke  1.  35.)  yet  this 
is  not  all;  he  is  the  Son  of  God  by  siiecial  designation 
to  the  work  and  office  of  the  world  s  Redeemer.  He 
was  sanctified  and  sealed,  and  sent  upon  that  eiTand, 
brought  up  with  the  Father  for  it,  (Prov.  8.  30.) 
appointed  to  it;  I  will  inake  him  my  Tirst-bom,  Ps. 
89.  27.  [2.]  The  affection  the  Father  had  for  him; 
He  is  my  beloved  Son;  his  dear  Son,  the  Son  of  his 
love;  (Col.  1.  13.)  he  had  lain  in  his  bosom  from  all 
otcrnitv,  (John  1.  18.)  had  han  always  his  delight, 
(Prov.  8.  30.)  but  paiticularly  as  Mediator,  and  in 
undertaking  the  work  of  man's  salvation,  he  was  his 
beloved  Son.  He  is  7nine  Fleet,  in  whom  my  soul 
delights.  Sec  Isa.  42.  1.  Because  he  consented  to 
the  covenant  of  redemption,  and  delighted  to  do  that 
will  of  God,  therefore  the  Father  loved  him.  John 
10.  17. — 3.  35.  Behold,  then,  behold,  and  wonder, 
what  maimer  of  love  the  Father  has  bestowed  upon 
us,  that  he  should  deliver  up  him  that  was  the  Son 
of  his  love,  to  suffer  and  die  for  those  that  were  the 
generation  of  his  wrath;  nay,  and  that  he  therefore 
loved  him,  because  he  laid  down  his  life  for  the  sheep! 
Now  know  we  that  he  loved  us,  .seeing  he  has  not 
withheld  his  Son,  his  only  So7i,  his  J.^aac  whom  he 
loved,  but  gave  him  to  be  a  Sacrifice  for  our  sin. 

(2.)  See  here  how  ready  he  is  to  own  us  in  him : 
He  is  my  beloved  Son,  not  only  7vith  whom,  but  in 
whom,  I  am  well-pleased.  He  is  pleased  with  all 
that  are  in  him,  and  are  united  to  him  by  faith. 
Hitherto  God  had  been  displeased  with  the  chil- 
dren of  men,  but  now  his  anger  is  turned  away,  and 
he  has  made  us  accepted  in  the  Beloved,  Eph.  1.  6. 
Let  all  the  world  take  notice,  that  this  is  the  Peace- 
maker, the  Days-man,  who  has  laid  his  hand  upon 
us  both,  and  that  there  is  no  coming  to  God  as  a  Fa- 
ther, but  by  him  as  Mediator,  John  14.  6.  In  him 
our  spiritual  sacrifices  are  acceptable,  for  he  is  the 
Altaj-  that  sanctifies  every  gift,  1  Pet.  2.  5.  Out 
cf  Christ,  God  M  a  consuming  Fire,  but,  in  Christ,  a 
reconciled  Father.  This  is  the  sum  of  the  whole 
gospel  ;  it  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  God  has  declared,  by  a  voice  from 
heaven,  tliat  Jesus'  Christ  is  his  beloved  Son,  in  whom 
he  is  well-pleased,  with  which  we  must  bv  faith 
cheerfully  concur,  and  say,  that  he  is  our  beloved 
Saviour,  in  whom  we  are  well-pleased. 

CHAP.  IV. 

Jolin  Baptist  said  concerning  Christ,  He  must  increase,  but  I 
must  decrease  ;  and  so  it  proved.  For,  after  John  had 
baptized  Christ,  and  borne  his  testimony  to  him,  we  hear 
little  more  of  his  ministry  ;  he  had  done  what  he  came  to 
do,  and  thenceforward  there  is  as  much  talk  of  Jesus  as  ever 
tliere  l)ad  been  of  John.  As  the  risincr  Sun  advances,  the 
morninff  star  disappear.'.  Concerning  Jesus  Christ  we 
have  in  this  chapter,  I.  The  temptation  lie  underwent,  the 
triple  assault  the  tempter  made  upon  him,  and  the  repulse 
he  save  to  each  assault,  v.  1  . .  11.  IT.  The  teaching  work 
he  undertook,  the  places  he  preached  in,  (v.  12  .  .  16.)  and 
tlie  subject  he  preaclied  on,  v.  17.  HI.  His  calling  of  dis- 
ciples, Peter  and  Andrew,  James  and  John,  v.  IS  .  .  22. 
IV.  His  curing  diseases,  (v.  23,  24.)  and  the  great  resort 
of  people  to  him,  both  to  be  taught  and  to  be  healed. 

1 .  rr^HEN  was  .Tesus  led  up  of  the  Spirit 
_l_  into  the  wilderness,  to  be  tempted 
of  the  devil.  2.  And  when  he  had  fasted 
forty  days  and  forly  nights,  he  was  after- 
ward an  hungrcd".  3.  And  \\\w\\  the 
tempter  came  to  him,  he  said,  If  thou  be 
the  Son  of  God,  command  that  these  stones 
be  made  bread.  4.  But  he  answered  and 
said,  It  is  written,  Man  shall  not  live  by 
bread  alone,  but  by  every  word  tliat  pro- 
cecdeth  out  of  the  mouth  of  God.  5.  Then 
the  devil  taketh  him  up  into  the  holy  city. 


34 

and  setteth  him  on  a  pinnacle  of  the  tem- 
ple, 6.  And  saith  unto  him,  If  thou  be  the 
Son  of  God,  cast  thyself  down ;  for  it  is 
written,  He  shall  give  liis  angels  charge 
concerning  thee,  and  in  their  hands  they 
shall  bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a  stone.  7.  Jesus 
said  unto  him.  It  is  written  again,  Thou 
shalt  not  tempt  the  Lord  thy  God.  8.  Again, 
the  devil  taketh  him  up  into  an  exceeding 
high  mountain,  and  sheweth  him  all  the 
kingdoms  of  the  world,  and  the  glory  of 
them :  9.  And  saith  unto  him,  All  these 
things  will  I  give  thee,  if  thou  wilt  fall  down 
and  worship  me.  10.  Then  saith  Jesus  unto 
him.  Get  thee  hence,  Satan :  for  it  is  writ- 
ten. Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve.  1 1 .  Then 
the  devil  leaveth  him,  and,  behold,  angels 
came  and  ministered  unto  him. 

We  have  here  the  stoiT  of  a  famous  duel,  fought 
hand  to  hand,  between  Micliael  and  the  dragon,  the 
Seed  of  the  woman  and  the  seed  of  the  serpent,  nay, 
the  serpent  himself,  in  which  the  Seed  of  the  woman 
suffers,  being  temjitcd,  and  so  has  his  heel  bruised  ; 
but  the  sei-pent  is  quite  baflied  in  liis  temptations, 
and  so  has  his  head  broken  ;  and  our  Lord  Jesus 
comes  off  a  Conqueror,  and  so  secures  not  only  com- 
fort, but  conquest  at  last,  to  all  his  faitliful  followers. 
Concerning  Christ's  temptation,  observe, 

1.  The  time  when  it  happened  :  TJien ;  there  is  an 
emphasis  laid  upon  that.  Immediately  after  the 
heavens  mere  aliened  to  him,  and  the  Sfiirit  deftcend- 
ed  on  him,  and  he  was  declared  to  be  the  Son  of 
God,  and  the  Saviour  of  the  world,  the  next  news 
we  hear  of  him  is,  he  is  tem/ited  ;  for  then  he  is  best 
able  to  grapple  with  the  temptation.  Note,  1.  Great 
privileges,  and  special  tokens  of  divine  favour  will 
not  secure  us  from  being  temfited.  Nay,  2.  After 
great  honours  put  upon  us,  we  must  expect  some- 
thing that  is  humbling  ;  as  Paul  had  a  messenger  of 
Satan  sent  to  buffet  him,  after  he  had  been  in  the 
third  heavens.  3.  God  usually  prepares  his  people 
for  temptation  before  he  calls  them  to  it ;  he  f(wes 
strength  according  to  the  day,  and,  before  a  shai-p 
trial,  gives  more  than  ordinary  comfort.  4.  The 
assurance  of  our  sonship  is  the  best  preparative  for 
temptation.  If  the  good  Spirit  witness  to  our  adop- 
tion, that  will  fiimish  us  with  an  answer  to  all  the 
suggestions  of  the  evU  spirit,  designed  either  to  de- 
bauch or  disquiet  us. 

Then,  when  he  was  newly  come  from  a  solemn 
ordinance,  when  he  was  baptized,  then  he  was  temfit- 
ed. Note,  After  we  have  been  admitted  into  com- 
munion with  God,  we  must  expect  to  be  set  upon  by 
Satan.  The  enriched  soul  must  double  its  guard. 
When  thou  hast  eaten  and  art  full,  then  beware. 
Then,  when  he  began  to  shew  himself  publicly  to 
Israel,  then  he  was  temfited,  so  as  he  never  had  been 
while  he  lived  in  privacy.  Note,  The  Devil  has  a 
particular  spite  at  useful  persons,  who  are  not  only 
good,  but  given  to  do  good,  especially  at  their  first 
setting  out.  It  is  the  advice  of  the  Son  of  Sirach, 
(Ecclesiastic.  2.  1.)  Mi/ so7i,  if  thou  come  to  serx'e 
the  Lord,  firefiare  thyself  for  temfitation.  Let  young 
ministers  know  what  to  expect,  and  arm  accord- 
ingly- 

IL  The  place  where  it  was  ;  in  the  nmlderness ; 
probably  in  the  great  wildemess  of  Sinai,  where 
Moses  and  YXivUn.  fasted  forty  days,  for  no  part  of  the 
•wildemesB  of  Judea  was  so  abandoned  to  wild  beasts 


ST.  MATTHEW,  IV. 


as  this  is  said  to  have  been,  Mark  1.  13.  When 
Christ  was  baptized  he  did  not  go  to  Jerusalem, 
there  to  publish  the  glories  that  had  been  put  upon 
him,  but  retired  into  a  wildemess.  After  commu- 
nion with  God,  it  is  good  to  be  private  a  while,  lest 
we  lose  what  we  have  received,  in  the  crowd  and 
huriy  of  worldly  business.  Christ  withdrew  into 
the  wildemess,  1.  To  gain  advantage  to  himself. 
Retirement  gives  an  opportunity  for  meditation  and 
communion  with  God  ;  even  they  who  are  called  to 
the  most  active  life  must  j^et  have  their  conternpla- 
tive  hours,  and  must  find  time  to  be  alone  with  God, 
Those  are  not  fit  to  speak  of  the  things  of  God  in 
public  to  others,  wlio  ha\e  not  first  conversed  with 
those  things  in  secret  by  themselves.  When  Christ 
would  appear  as  a  Teacher  come  from  God,  it  shall 
not  be  said  of  him,  "  He  is  newly  come  from  travel- 
ling, he  has  been  abroad,  and  has  seen  the  world ;" 
but,  "  He  is  newly  come  out  of  a  desert,  he  has  been 
alone  conversing  with  God  and  his  own  heart. "  2. 
To  give  advantage  to  the  tempter,  that  he  might 
have  a  readier  access  to  him  than  he  could  liave  had 
in  company.  Note,  Though  solitude  is  a  friend  to 
a  good  heart,  yet  Satan  knows  how  to  improve  it 
against  us.  JVoe  to  him  that  is  alone.  Those  who, 
under  pretence  of  sanctity  and  devotion,  retire  into 
dens  and  deserts,  find  that  they  are  not  out  of  the 
reach  of  their  spiritual  enemies,  and  that  there  they 
want  the  benefit  of  tiie  communion  of  saints.  Christ 
retired,  (1.)  That  Satan  might  have  leave  to  do  his 
worst.  To  make  his  victory  the  more  illustrious,  he 
gave  the  enemv  sun  and  wind  on  his  side,  and  yet 
baffled  him.  He  might  give  the  Devil  advantage, 
for  the  prince  of  this  nvorld  had  nothing  in  him  ;  but 
he  has  in  us,  and  therefore  we  must  pray  not  to  be 
led  into  temfitation,  and  must  keep  out  of  harm's 
way.  (2.)  That  he  might  have  opportvmity  to  do 
his  best  himself,  that  he  might  be  exalted  in  his  own 
strength ;  for  so  it  was  written,  I  have  trod  the  wine- 
press alone,  and  of  the  people  there  was  none  with 
me.     Christ  entered  the  lists  without  a  second. 

III.  The  preparatives  for  it,  which  were  two. 

1.  He  was  directed  to  the  combat ;  he  did  not 
wilfully  thi-ust  himself  upon  it,  but  he  was  led  up 
of  the  'Spirit  to  be  tempted  of  the  Devil.  The  Spirit 
that  descended  ufion  him  like  a  dove  made  him  meek, 
and  yet  made  him  bold.  Note,  Our  care  must  be, 
not  to  enter  into  temptation ;  but  if  God,  by  his  pro- 
vidence, order  us  into  circumstances  of  temptation 
for  our  trial,  we  must  not  think  it  strange,  but  double 
our  guard.  Be  strong  in  the  Lord,  resist  steadfast  in 
the  faith,  and  all  shall  be  well.  If  we  presume  upon 
our  own  strength,  and  tempt  the  devil  to  tempt  us, 
we  provoke  God  to  leave  us  to  ourselves  ;  but,  whi- 
thersoever God  leads  us,  we  may  hope  he  will  go 
along  with  us,  and  bring  us  off  more  than  conquerors. 

Christ  was  led,  to  be  temfited  of  the  Devil,  and 
of  him  only.  Others  are  tempted,  nvhen  they  are 
drawn  aside  of  their  own  lust,  and  enticed  ;  (Jam.  1. 
14. )  the  Devil  takes  hold  of  that  handle,  and  ploughs 
■(vith  that  heifer :  but  our  Lord  Jesus  had  no  corrupt 
nature,  and  therefore  he  was  led  securely,  without 
any  fear  or  trembling,  as  a  champion  into  the  field, 
to  be  temfited  purely  by  the  Devil. 

Now  Christ's  temptation  is,  (1.  ^An  instance  of  his 
own  condescension  and  humiliation.  Temptations 
are  fiery  darts,  thorns  in  the  flesh,  bujfetings,  sift- 
ings,  wrestlings,  combats,  all  which  denote  hardship 
and  suffering ;  therefore  Christ  submitted  to  them, 
because  he  would  humble  himself,  in  all  things  to 
be  made  like  unto  his  brethren  ;  thus  he  gave  his 
back  to  the  smiters.  (2.)  An  occasion  of  Satan's 
confusion.  There  is  no  conquest  without  a  combat. 
Christ  was  tempted,  that  he  might  overcome  the 
tempter.  Satan  tempted  the  first  Adam,  and  tri- 
umphed over  him ;  but  he  shall  not  always  triumph, 
the  second  Adam  shall  overcome  him,  and  lead 


ST.  MATTH15W,  IV. 


35 


cafitivity  ca/ithie.  (3.)  Matter  of  comfort  to  all  the 
saints.  In  the  temptation  of  Christ  it  appears,  that 
our  enemy  is  subtle,  spiteful,  and  very  daring  in  his 
temptations ;  but  it  appears  withal,  that  he  is  not 
invincible.  Though  he  is  a  strong  man  anned,  yet 
the  Captain  of  our  salvation  is  stronger  than  he.  It 
is  some  comfort  to  us  to  think  that  Christ  suffered, 
being  tem/ited;  for  thus  it  appears  that  temptations, 
if  not  yielded  to,  are  not  sins,  they  are  afflictions 
only,  and  such  as  may  be  the  lot  of  those  with  whom 
God  is  well-pleased.  And  we  have  a  High-Priest 
who  knows,  by  experience,  what  it  is  to  be  temjited, 
and  who  therefore  is  the  more  tenderly  touched  tuith 
the  feeling  of  our  injirmities  in  an  hour  of  temptation, 
Heb.  2.  18. — i.  15.  But  it  is  much  more  a  comfort 
to  think  that  Christ  conquered,  being  tempted,  and 
conquered  for  us  ;  not  only  that  the  enemy  we  grap- 
ple with  is  a  conquered,  baflHed,  disarmed  enemy,  but 
that  we  are  interested  in  Christ's  victoiy  over  him, 
and  through  him  are  more  than  coiiquerors. 

2.  He  was  dieted  for  the  combat,  as  wrestlers, 
who  are  temperate  in  all  things  ;  (1  Cor.  9.  25.)  but 
Christ  beyond  any  other,  for  he  fasted  forty  days 
and  forty  nights,  in  compliance  with  the  tjqie  and 
example  of  Moses  the  great  law-giver,  and  of  Elias 
the  great  reformer,  of  the  Old  Testament.  John 
Baptist  came  as  Elias,  in  those  things  that  were 
moral,  but  not  in  such  things  as  were  miraculous  ; 
(John  10.  41.)  that  honour  was  reserved  for  Christ. 
Christ  needed  not  to  fast  for  mortification  ;  (he  had 
no  corrupt  desires  to  be  subdued ;)  yet  he  fasted,  (1.) 
That  herein  he  might  humble  himself,  and  might 
seem  as  one  abandoned,  ivhom  no  man  seeketh  after. 
(2.)  That  he  might  give  Satan  both  occasion  and 
advantage  against  him ;  and  so  mal^e  his  victory 
over  him  the  more  illustrious.  (3.)  That  he  might 
sanctify  and  recommend  fasting  to  us,  when  God  in 
his  providence  calls  to  it,  or  when  we  are  reduced 
to  straits,  and  are  destitute  of  daily  food,  or  when  it 
is  requisite  for  the  keeping  under  of  the  body  or  the 
quickening  of  prayer,  those  excellent  preparatives 
for  temptation.  If  good  people  are  brought  low,  if 
they  want  friends  and  succours,  this  may  comfort 
them,  that  their  Master  himself  was  in  like  manner 
exercised.  A  man  may  want  bread,  and  yet  be  a 
favourite  of  heaven,  anS  under  the  conduct  of  the 
Spirit.  The  reference  which  the  Papists  make  of 
Uieir  lent-fast  to  this  fasting  of  Christ /brtj/  days,  is 
a  piece  of  foppery  and  superstition  which  the  law 
of  our  land  witnesses  against,  Stat.  5.  Eliz.  chap.  v. 
sect.  39,  40.  Mlien  he  had  fasted  forty  days,  he  was 
never  hungry  ;  converse  with  heaven  was  instead  of 
meat  and  drink  to  him,  but  he  mas  nftemvard  an 
hungred,  to  shew  that  he  was  really  and  trtdy  Man ; 
and  he  took  upon  him  our  natural  infirmities,  that 
he  might  atone  for  us.  Man  fell  by  eating,  and  that 
way  we  often  sin,  and  therefore  Christ  luas  an  hun- 
gred. 

IV.  The  temptations  themselves.  That  which 
Satan  aimed  at,  in  all  his  temptations,  was,  to  bring 
him  to  sin  against  God,  and  so  to  render  him  for 
ever  incapable  of  being  a  Sacrifice  for  the  sin  of 
others.  Now,  whatever  the  colours  were,  that  which 
he  aimed  at  was,  to  bring  him,  1.  To  despair  of  his 
Father's  goodness.  2.  To  presume  upon  his  Father's 
power.  3.  To  alienate  his  Father's  honour,  by  givuig 
It  to  Satan.  In  the  two  fomier,  that  which  he  tempt- 
ed him  to,  seemed  innocent,  and  therein  appeared 
the  subtilty  of  the  tempter  ;  in  the  last,  that  which 
he  tempted  him  ivilh,  seemed  desirable.  The  two 
former  are  artful  temptations,  which  there  was  need 
of  great  wisdom  to  discern ;  the  last  was  a  strong 
temptation,  which  there  was  need  of  gi-eat  resolution 
to  resist ;  yet  he  was  baffled  in  them  all. 

1.  He  tempted  him  to  despair  of  his  Father's 
goodness,  and  to  distrust  his  Father's  care  concern- 
jnghim. 


(1.)  See  how  the  temptation  was  managed  ;  {v.  3.) 
The  tempter  came  to  him.  Note,  The  Devil  is  the 
tempter,  and  therefore  he  is  Satan — an  adversary  ; 
for  those  are  our  worst  enemies,  that  entice  us  to 
sin,  and  are  Satan's  agents,  are  doing  his  work,  and 
canning  on  his  designs.  He  is  called  emphatically 
the  tempter,  because  he  was  so  to  our  first  parents, 
and  still  is  so,  and  all  other  tempters  are  set  on  work 
by  him.  The  temfiter  came  to  Christ  in  a  visible 
appearance,  not  temble  and  affrighting,  as  after- 
ward in  his  agony  in  the  garden  ;  no,  if  ever  the 
De\'il  transformed  himself  into  an  angel  of  light,  he 
did  it  now,  and  pretended  to  be  a  good  genius,  a 
guai'dian  angel. 

Observe  the  subtilty  of  the  tempter,  in  joining  this 
first  temptation  with  what  went  before,  to  make  it 
the  stronger.  [1.^  Christ  began  to  be  hungiy,  and 
therefore  the  motion  seemed  \'ery  proper,  to  turn 
stones  into  bread  for  his  necessary  suppoi-t.  Note, 
It  is  one  of  the  wiles  of  Satan  to  take  advantage  of 
our  outward  condition,  in  that  to  plant  the  battery 
of  his  temptations.  He  is  an  adversaiy  no  less  watch- 
ful than  spiteful ;  and  the  more  ingenious  he  is  to 
take  advantage  against  us,  the  more  incjustrious  we 
must  be  to  give  him  none.  When  he  began  to  be 
hungry,  and  that  in  a  wilderness,  where  there  was 
nothing  to  be  had,  then  the  Devil  assaulted  him. 
Note,  Want  and  poverty  are  a  gi'eat  temptation  to 
discontent  and  unbelief,  and  the  use  of  unlawful 
means  for  our  relief,  under  pi-etence  that  necessity 
has  no  law  ;  and  it  is  excused  with  this,  that  hunger 
will  break  through  stone-walls,  which  yet  is  no  ex- 
cuse, for  the  law  of  God  ought  to  be  stronger  to  us 
than  stone-walls.  Agur  prays  against  poverty,  not 
because  it  is  an  affliction  and  reproach,  but  because 
it  is  a  temptation  ;  lest  I  be  poor,  and  steal.  Those 
therefore  who  are  reduced  to  straits,  have  r.eed  to 
double  their  guard  ;  it  is  better  to  starve  to  death, 
than  live  and  thrive  by  sin.  [2.]  Christ  was  lately 
declared  to  be  the  Son  of  God,  and  here  the  Devil 
tempts  him  to  doubt  of  that ;  Jf  thou  be  the  Son  of 
God.  Had  not  the  Devil  known  that  the  Son  of 
God  was  to  come  into  the  world,  he  would  not  have 
said  this  ;  and  had  he  not  suspected  that  this  was  he, 
he  would  not  have  said  it  to  him,  nor  durst  he  have 
said  it,  if  Christ  had  not  now  drawn  a  veil  over  his 
glory,  and  if  the  Devil  had  not  now  put  on  an  impu- 
dent face. 

First,  "Thou  hast  now  an  occasion  to  question 
whether  thou  be  the  Son  of  God  or  no  ;  for  can  it  be, 
that  the  Son  of  God,  who  is  Heir  of  all  things,  should 
be  reduced  to  such  straits  ?  If  God  were  thy  Father, 
he  would  not  see  thee  starve,  for  all  the  beasts  of  the 
forest  are  his,  Ps.  50.  10,  12.  It  is  tiiie,  there  ivas 
a  voice  from  heaven.  This  is  my  beloved  Son,  but 
surely  it  was  delusion,  and  thou  wast  imposed  upon 
by  it ;  for  either  God  is  not  thy  Father,  or  he  is  a 
very  unkind  one. "  Note,  1.  The  great  thing  Satan 
aims  at,  in  tempting  good  people,  is,  to  overthrow 
their  relation  to  God  as  a  Father,  and  so  to  cut  off 
their  dependence  on  him,  their  duty  to  him,  and 
their  communion  with  him.  The  gooii  Spirit,  as  the 
Comforter  of  the  brethren,  witnesses  that  they  are 
the  children  of  God  ;  the  evil  spirit,  as  the  accuser 
of  the  brethren,  does  all  he  can  to  shake  that  testi- 
mony. 2.  Outward  afflictions,  wants  and  burdens, 
are  the  gi-eat  arguments  Satan  uses  to  make  the 
people  of  God  question  their  sonship  ;  as  if  afflic- 
tions could  not  consist  with,  when  really  they  pro- 
ceed from,  God's  fatherly  love.  They  know  how  to 
answer  this  temptation,  who  can  say,  with  holy  Job, 
Though  he  slay  me,  though  he  star\-e  me,  xjet  will  I 
trust  in  him,  and  love  him  as  a  Friend,  even  when 
he  seems  to  come  forth  against  me  as  an  Enemy. 
3.  The  Devil  aims  to  shake  our  faith  in  the  word 
of  God,  and  bring  us  to  question  the  tnith  of  that. 
Thus  he  began  with  our  first  parents ;  Yea,  has  God 


3f) 


ST.  MATTHEW,  IV. 


said  so  and  so  ?  Surely  he  lias  not.  So  here,  Has 
God  said  that  thou  art  his  beloved  Son  ?  Surely  he 
did  not  say  so ;  or  if  he  did,  it  is  not  true.  \\'e 
then  gwe  place  to  the  Devil,  when  we  question  the 
truth  of  any  word  that  God  has  spoken ;  for  his 
business,  as  the  father  of  lies,  is  to  oppose  the  true 
sayings  of  God.  4.  The  Devil  carries  on  his  desipis 
very  much  by  possessing  people  with  hard  thoughts 
of  God,  as  if  he  were  luikind,  or  unfaithful,  and  had 
forsaken  or  forgotten  those  who  have  ventured  their 
all  with  him.  He  endeavoured  to  beget  in  our  first 
parents  a  notion  that  God  forbade  them  the  tree  of 
knowledge,  because  he  gi-udged  them  the  benefit  of 
it ;  and  so  here  he  insinuates  to  our  Saviour,  that  his 
Father  had  cast  him  off,  and  left  him  to  shift  for 
himself.  But  see  how  unreasonable  this  suggestion 
was,  and  how  easily  answered.  If  Christ  seemed 
to  be  a  mere  Man  now,  because  he  was  hungry, 
why  was  he  not  confessed  to  be  more  than  a  Man, 
even  the  Son  of  God,  when  for  forty  days  he  fasted, 
and  was  not  hungry  ? 

Secondly,  "  Thou  hast  now  an  opportunity  to 
shew  that  thou  art  the  Son  of  God.  If  thou  art  the 
Son  of  God,  prove  it  by  this,  command  that  these 
stones"  (a  heap  of  which,  probably,  lay  now  before 
him,)  "  be  made  bread,  v.  3.  John  Baptist  said  but 
the  other  day,  that  God  can,  out  of  stones,  raise  ufi 
children  to  Abraham  ;  a  divine  power  therefore  can, 
no  doubt,  out  of  stones,  make  bread  for  those  chil- 
di-en  ;  if  therefore  thou  hast  that  power,  exert  it 
now  in  a  time  of  need  for  thyself."  He  does  not 
say,  Pray  to  thy  Father  that  he  would  turn  them 
into  bread,  but  command  it  to  be  done  ;  thy  Father 
hath  forsaken  thee,  set  up  for  thyself,  and  be  not 
obliged  to  him.  The  Devil  is  for  nothing  that  is 
humbling,  but  every  thing  that  is  assuming ;  and 
gains  his  point,  if  he  can  but  bring  men  off  from 
their  dependence  upon  God,  and  possess  them  with 
an  opinion  of  their  self-sufficiency. 

(2.)  See  how  this  temptation  was  resisted  and 
overcome. 

[1.]  Christ  refused  to  comply  with  it.  He  wovdd 
not  command  these  stones  to  be  made  bread  ;  not  be- 
cause he  could  not ;  his  power,  which  soon  after 
this,  turned  water  into  wine,  could  have  turned  stones 
into  bread ;  but  he  would  not.  And  whv  would  he 
not }  At  first  view,  the  thing  appears  justifiable 
enough,  and  the  truth  is,  Tlie  more  plausible  a 
temptation  is,  and  the  greater  appearance  there  is 
of  good  in  it,  the  more  dangerovis  it  is.  This  matter 
would  bear  a  dispute,  but  Christ  was  soon  aware  of 
the  snake  in  the  gi-ass,  and  would  not  do  any  thing, 
First,  That  looked  like  questioning  the  truth  of  the 
voice  he  heard  from  heaven,  or  putting  that  upon  a 
new  trial  which  was  already  settled.  Secondly,  That 
looked  like  disti-usting  his  Father's  care  of  him,  or 
limiting  him  to  one  particular  way  of  pro\iding  for 
him.  Thirdly,  That  looked  like  setting  up  for  him- 
self, and  being  his  own  carver  ;  or.  Fourthly,  That 
looked  like  gratifying  Satan,  by  doing  a  thing  at  his 
motion.  Some  would  have  said,  To  give  the  Devil 
his  due,  this  was  good  counsel ;  but  for  those  who 
nvcit  iifion  God,  to  consult  him,  is  more  than  his  due  ; 
it  is  like  inquiring  of  the  god  of  Eki-on,  when  there 
is  a  God  in  Israel. 

[2.]  He  was  ready  to  reply  to  it;  {v.  4.)  He 
answered,  and  said.  It  is  written.  This  is  observa- 
ble, that  Christ  answered  and  baffled  all  the  temp- 
tations of  Satan  with.  It  is  written.  He  is  himself 
the  eternal  Word,  and  could  have  produced  the 
mind  of  God  without  having  recourse  to  the  writings 
of  Moses  ;  but  he  put  honour  upon  the  scripture, 
and,  to  set  us  an  example,  he  appealed  to  what  was 
written  in  the  law  ;  and  he  says  this  to  Satan,  taking 
it  for  granted  that  he  knew  well  enough  what  was 
written.  It  is  possible  that  those  who  are  the  Devil's 
children  may  yet  know  very  well  what  is  written  in 


God's  book  ;  The  devils  believe,  and  tremble.  This 
method  we  must  take  when  at  any  time  we  are 
tempted  to  sin  ;  resist  and  repel  the  temptation  with. 
It  is  written.  The  word  of  God  is  the  sword  of  the 
Spirit,  the  only  offensive  weapon  in  all  the  christian 
armoury;  (Eph.  6.  17.)  and  we  may  say  of  it  as 
David  of  Goliath's  sword,  none  is  like  that  m  our  spi- 
ritual conflicts. 

This  answer,  as  all  the  rest,  is  taken  out  of  the 
book  of  Deuteronomy,  which  signifies  the  second 
law,  and  in  which  there  is  veiy  little  ceremonial ; 
the  Lexitical  sacrifices  and  purifications  could  not 
dri\e  away  Satan,  though  of  divine  institution,  much 
less  holy  water  and  the  sign  of  the  cross,  which  are 
of  human  invention  ;  but  moral  precepts  and  evan- 
gelical promises,  mixed  with  faith,  these  are  mighty, 
through  God,  for  the  vanquishing  of  Satan.  This 
is  here  quoted  from  Dent.  8.  3.  where  the  reason 
given  why  God  fed  the  Israelites  with  manna,  is, 
because  he  would  teach  them  that  man  shall  not 
live  by  bread  alone.  This  Christ  applies  to  his  own 
case.  Israel  was  God's  son,  whom  he  called  out  of 
Egypt,  (Hos.  11.  1.)  so  was  Christ;  {ch.  2.  15.) 
Israel  was  then  in  a  wilderness,  Christ, was  so  now, 
perhaps  the  same  wilderness.  Now,  First,  The 
Devil  would  have  him  question  his  sonship,  because 
he  was  in  straits  ;  no,  saj's  he,  Israel  was  God's  son, 
and  a  son  he  was  very  tender  of,  and  whose  manners 
he  bore ;  (Acts  13.  18.)  and  yet  he  brought  them 
into  straits  ;  and  it  follows  there,  (Dent.  8.  5.)  As  a 
man  chasteneth  his  son,  so  the  I^ord  thy  God  chasten- 
eth  thee.  Christ,  being  a  Son,  thus  learns  obedience. 
Secondly,  The  Devil  would  have  him  distnist  his 
Father's  love  and  care.  "No,"  says  he,  "that 
would  be  to  do  as  Israel  did,  who,  when  they  were 
in  want,  said.  Is  the  Lord  among  vs  ?  and,  Cayi  he 
furnish  a  table  in  the  wilderness  ?  Can  he  give 
bread?"  Tliirdly,  The  Devil  would  have  him,  as 
soon  as  he  began  to  be  hungi'y,  immediately  look 
out  for  supply  ;  whereas  God,  for  wise  and  holy 
ends,  suffered  Israel  to  hunger  before  he  fed  them  ; 
to  humble  them,  and  prove  them.  God  will  have 
his  children,  when  they  want,  not  only  to  wait  on 
him,  but  to  wait  for  him.  Fourthly,  The  Devil 
would  have  him  to  supply  himself  with  bread. 
"No,"  says  Christ,  "what  need  is  there  of  that  ? 
It  is  a  point  long  since  settled,  and  incontestably 
pro\ed,  that  man  may  live  without  bread,  as  Israel 
in  the  wilderness  lived  forty  years  upon  manna." 
It  is  true,  God,  in  his  providence,  ordinarily  main- 
tains men  by  bread  out  of  the  earth  ;  (Job  28.  5.) 
but  he  can,  it  he  pleases,  make  use  of  other  means 
to  keep  men  alive  ;  any  word  proceeding  out  of  the 
mouth  of  God,  any  thing  that  God  shall  order  and 
appoint  for  that  end,  will  be  as  good  a  livelihood  for 
man  as  bread,  and  will  maintain  him  as  well.  As 
we  may  have  bread,  and  yet  not  be  nourished,  if 
God  deny  his  blessing,  (Hag'.  1.  6,  9.  Mic.  6.  14.  for 
though  bread  is  the  staff  of  life,  it  is  God's  blessing 
that  is  the  staff  of  bread,)  so  we  may  want  bread, 
and  yet  be  nourished  some  other  way.  God  sus- 
tained Moses  and  Elias  without  bread,  and  Christ 
himself  jvist  now  for  forty  days  ;  he  sustained  Israel 
with  bread  from  heaven,  angels'  food  ;  Elijah  with 
bread  sent  miraculously  by  ravens,  and  another  time 
with  the  widow's  meal  miraculously  multiplied  ; 
therefore  Christ  need  not  turn  stones  into  Ijread,  but 
trust  God  to  keep  him  alive  some  other  way  now 
that  he  is  hungry,  as  he  had  done  forty  days  before 
he  hungered.  Note,  As  in  our  greatest  abundance 
we  must  not  think  to  live  without  God,  so  in  our 
greatest  straits  we  must  learn  to  live  upon  God ;  and 
when  the  Jig-tree  does  not  6losso7n,  and  the  Jield 
yields  no  meat,  when  all  ordinary  means  of  si:ccour 
and  support  are  cut  off,  yet  then  we  must  rejoice  in 
the  Lord ;  then  we  must  not  think  to  command  what 
we  will,  though  contrary  to  his  conunand,  but  must 


ST.  MATTHEW,  IV. 


37 


humbly  pray  for  what  he  thinks  fit  to  give  us,  and 
be  thankful  for  the  bread  of  our  allowance,  though 
it  be  a  short  allowance.  Let  us  leam  of  Christ  here 
to  be  at  God's  finding,  rather  than  at  our  own  ;  and 
not  to  take  any  in-egular  courses  for  our  supply, 
when  our  wants  are  ever  so  pressing.  (Ps.  37.  3. ) 
Jehovah-jirch ;  some  way  or  other  t/ie  Lord  will 
providf.  It  is  Ijetter  to  live  poorly  upon  the  fruits 
of  God's  goochiess,  than  live  plentifully  upon  the 
products  of  our  own  sin. 

2.  He  tempted  him  to  presume  upon  his  Father's 
power  and  protection  !  See  what  a  restless  unwea- 
ried adversary  the  Devil  is  !  If  he  fail  in  one  assaidt, 
he  tries  another. 
Now  in  this  second  attempt  we  may  obser\-e, 
(1.)  What  the  temptation  was,  and  how  it  was 
managed.     In  general,  finding  Christ  so  confident 
of  his  Father's  care  of  him,  in  point  of  nourishment,  • 
he  endeavours  to  draw  him  to  presume  upon  that 
care,  in  point  of  safety.     Note,  VVe  are  in  danger 
of  missing  our  way,  both  on  the  right  hand  and  on 
the  left,  and  therefore  must  take  heed,  lest,  when 
we  avoid  one  extreme,  we  be  brought  by  the  arti- 
fices of  Satan,  to  run  into  another ;  lest,  by  over- 
coming our  prodigality,  we  fall  into  covetousness. 
Nor  are  any  extremes  more  dangerous  than  those 
of  despair  and  presumption,  especially  in  the  affairs 
of  our  souls.     Some  who  have  olitained  a  persuasion 
that  Christ  is  able  and  willing  to  save  them  from 
their  sins,  are  then  tempted  to  presume  that  he  will 
save  them  in  their  sins.     Thus  when  people  begin 
to  be  zealous  in  religion,  Satan  hunies  them  into 
bigotry  and  intemperate  heats. 
Now  in  his  temptation  we  may  obseri'e, 
[1.]  How  he  made  way  for  it.     He  took  Christ, 
not  bv  force  and  against  his  will,  but  moved  him  to 
go,  and  went  along  with  him,  to  Jerusalem.     \\'he- 
ther  Christ  went  upon  the  gi-ound,  and  so  went  up 
the  stairs  to  the  top  of  the  temple,  or  whether  he 
went  in  the  air,  is  uncertain  ;  but  so  it  was,  that  he 
was  set  ufion  a  Jiinnacle,  or  spire  ;  ujwn  the  fane, 
(so  some,)  Jifion  the  battlementa,  (so  others,)  upon 
the  ivin,^,  (so  the  word  is,)  of  the  tem/ile.     Now  ob- 
serve, jP/ra?,  How  submissive  Christ  was,  in  suffering 
himself  to  he  hurried  thus,  that  he  might  let  Satan 
do  his  worst,  and  yet  conquer  him.     The  patience 
of  Christ  here,  as  afterward  in  his  suflferuigs  and 
death,  is  more  wonderful  than  the  power  of  Satan 
or  his  insti-uments ;  for  neither  he  nor  they  could 
have  any  power  against  Christ  but  what  was  g'in'en 
them  from  above.     How   comfortable  is  it,   that 
Christ,  who  let  loose  this  power  of  Satan  against 
himself,  does  not  in  like  manner  let  it  loose  against 
us,  but  restrains  it,  for  he  knows  our  frame  :    Se- 
condly, How  subtle  the  Devil  was,  in  the  choice  of 
the  place  for  his  temptations.     Intending  to  solicit 
Christ  to  an  ostentation  of  his  own  power,  and  a 
vain-glorious  presumption  upon  God's  providence, 
he  fixes  him  on  a  public  place  in  Jeiiisalem,  a  popu- 
lous city,  and  the  joy  of  the  whole  earth  ;  in  the  tem- 
ple, one  of  the  wonders  of  the  world,  continually 
Razed  upon  with  admiration  by  some  one  or  other. 
There  he  might  make  himself  remarkable,  and  be 
taken  notice  of  by  eveiy  body,  and  prove  himself 
the  Son  of  God  ;  not,  as  he  was  urged  in  the  former 
temptation,  in  the  obscurities  of  a  wilderness,  but 
before  multitudes,  upon  the  most  eminent  stage  of 
action. 

Observe,  1.  That  Jerasalem  is  here  called  the 
holy  city  ;  for  so  it  was  in  name  and  profession,  and 
there  was  in  it  a  holy  seed,  that  was  the  substance 
thereof.  Note,  There  is  no  city  on  earth  so  holy  as 
to  exempt  and  secure  us  fi-orn  the  Devil  and' his 
temptations.  The  first  Mam  was  tempted  in  the 
holy  i^ardni,  the  second  in  the  holy  city.  Let  us 
not,  therefore,  in  any  place,  be  off  our  watch.  Nay, 
the  holy  city  is  the  place  where  he  does,  with  tlie 


gi-eatest  advantage  and  success,  tempt  men  to  pride 
and  presumption  ;  but,  blessed  be  God,  into  the  Je- 
rtisalem  aljoxe,  that  lioly  city,  no  unclean  thing 
shall  enter  ;  there  we  shall  be  for  ever  out  of  temp- 
tation. 2.  That  he  set  him  upon  a  fiinnaclc  of  the 
temple,  which  (as  Josephus  descnljes  it,  Antiq.  lib. 
XV.  cap.  14.)  was  so  vei-y  high,  that  it  would  make 
a  man's  head  giddy  to  look  down  to  the  bottom. 
Note,  Pinnacles  of  the  temple  are  places  of  temp- 
tation ;  I  mean,  (1.)  High  places  are  so  ;  they  are 
slippery  places  ;  advancement  in  the  world  makes 
a  man  a  fair  mark  for  Satan  to  shoot  his  fieiy  darts 
at.  God  casts  down,  that  he  may  raise  up ;  the 
Devil  raises  up,  that  lie  may  cast  down  :  therefore 
they  who  would  take  heed  oi falling,  must  take  heed 
of  climbing.  (2.)  High  places  m  the  cimrch  are,  in 
a  special  manner,  dangerous.  They  who  excel  in 
gifts,  who  are  in  eminent  stations,  and  have  gained 
great  reputation,  have  need  to  keep  humble  ;  for 
Satan  will  be  sure  to  aim  at  them,  to  puff  them  up 
with  pride,  that  they  may  fall  into  the  condemnation 
of  the  Devil.  Those  that  sta7id  high  are  concerned 
to  stand  fast. 

[2.]  How  he  moved  it ;  ■"  Jf  thou  be  the  Son  of 
God,  now  show  thyself  to  the  world,  and  prove  thy- 
self to  be  so  ;  cast  thyself  down,  and  then,"  First, 
"  Thou  wilt  be  admired,  as  under  the  special  pro- 
tection of  Heaven.  When  they  see  thee  receive  no 
hurt  by  a  fall  from  such  a  precipice,  they  will  say" 
(as  the  barbarous  people  did  of  Paul)  "that  thou 
art  a  God."  Tradition  says,  that  Simon  Magus  by 
this  veiy  thing  attempted  to  prove  himself  a  god, 
but  that  his  pretensions  were  disproved,  for  he  fell 
down,  and  was  miserably  biniised.  "Nay,"  Se- 
coyidly.  "  Thou  wilt  be  received,  as  coming  with  a 
special  commission  from  Heave?!.  All  Jerusalem 
will  see  and  acknowledge,  not  only  that  thou  art 
more  than  a  man,  but  that  thou  art  that  Messenger, 
that  Angel  of  the  covenant,  that  should  suddenly 
come  to  the  temple,  (Mai.  3.  1.)  and  from  thence  de- 
scend into  the  streets  of  the  holy  city  ;  and  thus  the 
work  of  convincing  the  Jews  will  be  cut  short,  and 
soon  done." 

Observe,  The  Devil  said.  Cast  thyself  down. 
The  Devil  could  not  cast  him  down,  though  a  little 
thing  would  have  done  it,  from  the  top  of  a  spire. 
Note,  The  power  of  Satan  is  a  limited  power  ;  hith- 
erto he  shall  come,  and  no  further.  Yet,  if  the  DevQ 
had  cast  hitn  down,  he  had  not  gained  his  point ;  that 
had  been  his  suffering  only,  not  his  sin.  Note, 
'\Miatever  real  mischief  is  done  us,  it  is  of  our  own 
doing  ;  the  Devil  can  but  persuade,  he  cannot  com- 
pel ;  he  can  but  say.  Cast  thyself  down  ;  he  cannot 
cast  us  dowTi.  Every  man  is  tempted,  when  he  is 
drawn  away  of  his .  own  lust,  and  not  forced,  but 
enticed.  Therefore  let  us  not  hurt  ourselves,  and 
then,  blessed  be  God,  no  one  else  can  hurt  us,  Prov, 
9.  12. 

[3.]  How  he  backed  this  motion  with  a  scripture  ; 
For  it  is  written.  He  shall  gix'e  his  angels  charge  con- 
cerning thee.  But  is  Saul  also  among  the  prophets? 
Is  Satan  so  well  versed  in  scripture,  as  to  be  able  to 
quote  it  so  readily  ?  It  seems,  he  is.  Note,  It  is  pos- 
sible for  a  man  to  have  his  head  ftill  of  scripture- 
notions,  and  his  mouth  full  of  scripture-expressions, 
while  his  heart  is  full  of  i-eigning  enmity  to  God  and 
all  goodness.  The  knowledge  which  the  devils  have 
of  the  scripture,  increases  both  their  mischievous- 
ness  and  their  torment.  Never  did  the  Devil  speak 
with  more  vexation  to  himself,  than  when  he  said 
to  Christ,  I  know  thee  who  thou  art.  The  De\Tl 
would  persuade  Christ  to  throw  himself  doim,  hop- 
ing that  he  would  be  his  o-wti  murderer,  and  that 
there  would  be  an  end  of  him  and  his  undertaking, 
which  he  looked  upon  with  a  jealous  eve ;  to  en- 
courage him  to  do  it,  he  tells  him,  that  there  was  no 
danger,  that  the  good  angels  would  protect  him,  for 


38 


ST.  MATTHEW,  IV. 


so  was  the  promise,  (Ps.  91.  11.)    He  shall  give  his 
angels  charge  over  thee.     In  this  quotation, 

Mrst,  There  was  something  right.  It  is  true, 
there  is  such  a  promise  of  the  ministration  of  the 
angels,  for  the  protection  of  the  saints.  The  Uevil 
knows  it  by  experience  ;  for  he  finds  his  attempts 
against  them  fruitless,  and  he  frets  and  rages  at  it, 
as  he  did  at  the  hedge  about  Job,  which  he  speaks 
of  so  sensibly.  Job  1.  10.  He  was  also  right  m  ap- 
plying it  to  Christ,  for  to  him  all  the  promises  of  the 
protection  of  the  saints  primarily  and  eminently  be- 
long, and  to  them,  in  and  through  him.  That  pro- 
mise, that  not  a  bone  of  theirs  shall  be  broken,  (Ps. 
34.  2a)  was  fulfiUed  in  Christ,  John  19.  36.  The 
angels  guard  the  saints  for  Christ's  sake. 

Secondly,  There  was  a  great  deal  wrong  in  it ; 
and  perhaps  the  Devil  had  a  particular  spite  against 
this  promise,  and  perverted  it,  because  it  often  stood 
in  his  way,  and  baffled  his  mischievous  designs 
against  the  saints.  See  hei-e,  1.  How  he  misquoted 
it ;  and  that  was  bad.  The  promise  is.  They  shall 
keefi  thee  ;  but  how  ?  In  all  thy  mays  ;  not  other- 
wise ;  if  we  go  out  of  our  way,  out  of  the  way  of 
our  duty,  we  forfeit  the  promise,  and  put  ourselves 
out  of  God's  protection.  Now  this  word  made 
against  the  tempter,  and  therefore  he  industriouslv 
left  it  out.  If  Christ  had  cast  himself  down,  he  had 
been  out  of  his  way,  for  he  had  no  call  so  to  expose 
himself.  It  is  good  for  us  upon  all  occasions  to  con- 
sult the  scriptures  themselves,  and  not  to  take  things 
upon  trust,  that  we  may  not  be  imposed  upon  by 
those  that  maim  and  mangle  the  word  of  God  ;  we 
must  do  as  the  noble  Bereans,  who  searched  the 
scriptures  daily.  2.  How  he  misaliplied  it ;  and  that 
was  worse.  Scripture  is  abused  when  it  is  pressed 
to  patronize  sin ;  and  when  men  thus  wrest  it  to 
their  own  temptation,  they  do  it  to  their  own  de- 
struction, 2  Pet.  3.  16.  This  promise  is  firm,  and 
stands  good ;  but  the  Devil  made  an  ill  use  of  it, 
when  he  used  it  as  an  encouragement  to  presume 
upon  the  divine  care.  Note,  It  is  no  new  thing  for 
the  grace  of  God  to  be  turned  into  tvantonness';  and 
for  men  to  take  encouragement  in  sin  from  the  dis- 
coveries of  God's  good  will  to  sinners.  But  shall  we 
continue  in  sin,  that  grace  may  abound  ;  throw  our- 
selves down,  that  the  angels  may  bear  us  up  ?  God 
forbid. 

'(2. )  How  Christ  overcame  this  temptation  ;  he 
resisted  and  overcame  it,  as  he  did  the  former,  with. 
It  is  written.  The  Devil's  abusing  of  scripture  did 
not  prevent  Christ  from  using  it,  "but  he  presently 
urges,  Deut.  6.  16.  Thou  sha'lt  not  tem/it  the  Lord 
thy  God.  The  meaning  of  this  is  not.  Therefore 
■thou  must  not  tempt  me  ;  but.  Therefore  I  must 
not  temfit  my_  Father.  In  the  place  whence  it  is 
quoted,  it  is  in  the  plural  number.  Ye  shall  not 
temfit ;  here  it  is  singular.  Thou  shah  not.  Note, 
We  are  then  likely  to  get  good  bv  the  word  of  God, 
when  we  hear  and  receive  geiieral  promises  as 
speaking  to  us  in  particular.  Satan  said,  It  is  writ- 
ten ;  Christ  says,  /;  is  written  ;  not  that  one  scrip- 
ture contradicts  another.  God  is  one,  and  his  word 
one,  and  he  in  one  mind,  but  that  is  a  promise,  this 
is  a  precept,  and  therefore  that  is  to  be  explained 
and  applied  by  this  ;  for  scripture  is  the  best  inter- 
preter of  scrijjture ;  and  they  who  prophesy,  who 
expound  scripture,  must  do  it  according  to  the  pro- 
portion of  faith,  (Rom.  12.  6.)  consistently  with 
practical  godliness. 

If  Christ  should  cast  himself  down,  it  would  be 
the  tempting  of  God,  [1.]  As  it  would  be  requiring 
a  further  confirmation  of  that  which  was  so  well 
confirmed.  Christ  was  abundantly  satisfied  that 
God  was  already  his  Father,  and  took  care  of  him, 
and  gave  his  angels  a  charge  concerning  him  ;  and 
therefore  to  put  it  upon  a  new  experiment,  would  be 
to  tempt  him,  as  the  Pharisees  tempted  Christ ; 


when  they  had  so  many  signs  on  earth,  they  de- 
manded a  sipi  from  heaven.  This  is  limiting  the 
Holy  One  of  Israel.  [2.]  As  it  would  be  requiring  a 
special  preservation  of  him,  in  doing  that  which  he 
had  no  call  to.  If  we  expect  that  because  God  has 
promised  not  to  forsake  us,  therefore  he  should  fol- 
low us  out  of  the  way  of  our  duty  ;  that  because  he 
has  promised  to  supply  our  wants,  therefore  he 
should  humour  us,  and  please  our  fancies  ;  that  be- 
cause he  has  promised  to  keep  us,  we  may  wilfully 
thi-ust  ourselves  into  danger,  and  may  expect  the 
desired  end,  without  using  the  appointed  means  ; 
this  is  presumption,  this  is  tempting  God.  And  it 
is  an  aggravation  of  the  sin,  that  he  is  the  Lord  our 
God ;  it  is  an  abuse  of  the  privilege  we  enjoy,  in 
having  him  for  our  God  ;  he  has  thereby  encourag- 
ed us  to  trust  him,  but  we  are  vei-y  ungrateful,  if 
therefore  we  tempt  him  ;  it  is  contraiy  to  our  duty 
to  him  as  our  God.  This  is  to  affront  him  whom 
we  ought  to  honour.  Note,  We  must  never  pro- 
mise ourselves  any  more  than  God  has  promised  us. 
3.  He  tempted  him  to  the  most  black  and  horrid 
idolatry,  with  the  proffer  of  the  kingdoms  of  the 
world,  and  the  glory  of  them.  And  here  we  may 
obsene, 

( 1. )  How  the  Devil  made  this  push  at  our  Saviour, 
Ti.  8,  9.  The  worst  temptation  was  reserved  for  the 
last.  Note,  Sometimes  the  saints'  last  encounter  is 
with  the  sons  of  Anak,  and  the  parting  blow  is  the 
sorest ;  therefore,  whatever  temptation  we  have 
been  assaulted  bv,  still  we  must  prepare  for  worse  ; 
must  be  armed  for  all  attacks,  with  the  armour  of 
righteousness  on  the  right  hand  and  on  the  left. 
In  this  temptation,  we  may  obsein'e, 
[1.]  WHiat  he  showed  him — all  the  kingdoms  of 
the  world.  In  order  to  this,  he  took  him  to  an  ex- 
ceeding high  mo7intain ;  in  hopes  of  prevailing,  as 
Balak  with  Balaam,  he  changed  his  ground.  The 
pinnacle  of  the  temple  is  not  high  enough ;  the 
prince  of  the  power  of  the  air  must  have  him  further 
up  into  his  territories.  Some  think  this  high  moun- 
tain was  on  the  other  side  of  Jordan,  because  there 
we  find  Christ  next  after  the  temptation,  John  1. 
28,  29.  Perhaps  it  was  mount  Pisgali,  whence 
IVloses,  in  communion  with  God,  had  all  the  king- 
doms of  Canaan  showed  him.  Hither  the  blessed 
Jesus  was  carried  for  the  advantage  of  a  prospect  ; 
as  if  the  Devil  could  show  him  more  of  the  world 
than  he  knew  already,  who  made  and  governed  it. 
Thence  he  might  discover  some  of  the  kingdoms 
situate  about  Judea,  though  not  the  glory  of  them  ; 
but  there  was  douhitless  a  juggle  and  a  delusion  of 
Satan's  in  it ;  it  is  probable  that  that  which  he 
showed  him,  was  but  a  landscape,  an  airy  represen- 
tation in  a  cloud,  such  as  that  gi-eat  deceiver  coul-d 
easily  frame  and  put  together  ;  setting  forth,  in 
proper  and  lively  colours,  the  glories  and  splendid 
appearance  of  princes,  and  their  robes  and  crowns, 
their  retinue,  equipage,  and  life-guards  ;  the  pomps 
of  thrones,  and  courts,  and  stately  palaces,  the 
sumptuous  buildings  in  cities,  the  gardens  and  fields 
about  the  countiy-seats,  with  the  various  instances 
of  their  wealth,  pleasure,  and  gaiety  ;  so  as  might 
be  most  likely  to  strike  tlie  fancy,  and  excite  the 
admiration  and  affection.  Such  was  this  show,  and 
his  taking  of  him  up  into  a  high  mountain,  was  but 
to  humour  the  thing,  and  to  colour  the  delusion  ;  in 
which  yet  the  blessed  Jesus  did  not  suffer  himself 
to  be  imposed  upon,  but  saw  through  the  cheat,  only 
he  permitted  Satan  to  take  his  own  way,  that  his 
victory  over  him  might  be  the  more  illustrious. 
Hence  observe,  concerning  Satan's  temptations, 
that.  First,  They  often  co?ne  in  at  the  eye,  which  is 
blinded  to  the  things  it  should  see,  and  dazzled  with 
the  vanities  it  should  be  turned  from.  The  first  sin 
began  in  the  eve,  Gen.  3.  6.  We  therefore  need  to 
make  a  covenant  -svith  our  eyes,  and  to  pray  that 


ST.  MATTHEW,  IV. 


39 


God  would  lum  them  away  from  beholdiiig -vanity. 
Secondly,  That  temptations  commonly  take  rise  from 
the  world,  and  the  things  of  it.  The  lust  of  the  flesh, 
and  of  the  eye,  with  the  firide  of  life,  are  the  topics 
from  which  the  Devil  fetches  most  of  his  arguments. 
Thirdly,  That  it  is  a  great  cheat  which  the  Devil 
puts  upon  poor  souls,  m  his  temptations.  He  de- 
ceives, and  so  destroys ;  he  imposes  upon  men  with 
shadows  and  false  colours  ;  shows  the  world  and  the 
glory  of  it,  and  hides  from  men's  eyes  the  sin  and 
sorrow  and  death  which  stain  the  pride  of  all  this 
glor\',  the  cares  and  calamities  which  attend  gi-eat 
possessions,  and  tlie  thorns  which  crowns  themselves 
are  lined  with.  Fourthly,  That  i\\t  glory  of  the  ivorld 
is  the  most  charming  temptation  to  the  unthinking 
and  unwary,  and  that  by  which  men  are  most  im- 
posed upon.  Laban's  sons  gi'udge  Jacob  all  his  glo- 
ry ;  the  /iride  of  life  is  the  most  dangerous  snare. 

[2. J  What  he  said  to  him;  (v.  9.)  All  these  things 
will  I  give  thee,  if  thou  luilt  fall  down  and  worship 
me.     See, 

First,  liovr  vain  the  promise  was.  All  these  things 
will  I  give  thee.  He  seems  to  take  it  for  granted, 
that  in  the  former  temptations  he  had  m  part  gfun- 
ed  his  point,  and  proved  that  Christ  was  not  the 
Son  of  God,  because  he  had  not  given  him  those 
evidences  of  it  which  he  demanded  ;  so  that  here 
he  looks  upon  him  as  a  mere  man.  "  Come,"  says 
he,  "it  seems  that  the  God,  whose  Son  thou  think- 
est  thyself  to  be,  deserts  thee,  and  stan'es  thee — a 
sign  that  he  is  not  thy  Father  ;  but  if  thou  wilt  be 
ruled  by  me,  I  will  pro\'ide  better  for  thee  than  so  ; 
own  me  for  thy  father,  and  ask  my  blessing,  and  all 
this  will  I  gh<e  thee. "  Note,  Satan  makes  an  easy 
prey  of  men,  when  he  can  persuade  them  to  think 
themselves  abandoned  of  God.  The  fallacy  of  this 
promise  lies  in  that,  All  tha  will  I  give  thee.  And 
what  was  all  that  ?  It  was  but  a  map,  a  picture,  a 
mere  phantasm,  that  had  nothing  in  it  real  or  solid, 
and  this  he  would  give  him  ;  a  goodly  prize  !  Yet 
such  are  Satan's  proffers.  Note,  Multitudes  lose 
the  sight  of  that  which  is,  by  setting  their  eves  on 
that  which  is  not.  The  Devil's  baits  are  all  a  sham  ; 
they  are  shows  and  shadows  with  which  he  deceives 
them,  or  rather  they  deceive  themselves.  The  na- 
tions of  the  earth  had  been,  long  before,  promised  to 
the  Messiah  ;  if  he  be  the  Son  of  God,  they  belong 
to  him  ;  Satan  pretends  now  to  be  a  good  angel, 
probably  one  of  those  that  were  set  over  kingdoms, 
and  to  have  received  a  commission  to  deliver  pos- 
session to  him  according  to  promise.  Note,  We 
must  take  heed  of  receiving  even  that  which  God 
had  promised,  out  of  the  Devil's  hand;  we  do  so 
when  we  precipitate  the  performance,  by  catching 
at  it  in  a  smful  way. 

Secondly,  How  vile  the  condition  was ;  If  thou 
wilt  fall  down,  and  worship  me.  Note,  The  Devil 
is  fond  of  being  worshipped.  All  the  worship  which 
the  heathen  performed  to  their  gods,  was  directed 
to  the  Devil,  (Deut  32.  17.)  who  is  therefore  called 
the  god  of  this  world,  2  Cor.  4.  4.  1  Cor.  10.  20. 
And  fain  would  he  draw  Christ  into  his  interests, 
and  persuade  him,  now  that  he  set  up  for  a  teacher, 
to  preach  up  the  Gentile  idolatry,  and  to  introduce 
it  again  among  the  Jews,  and  then  the  nations  of  the 
earth  would  soon  flock  in  to  him.  \\Tiat  tempta- 
tion could  be  more  hideous,  more  black .''  Note,  The 
best  of  saints  may  be  tempted  to  the  worst  of  sins, 
especially  when  they  are  under  the  power  of  melan- 
choly ;  as,  for  instance,  to  atheism,  blasphemy, 
murder,  self-murder,  and  what  not.  It  is  their  af- 
fliction, but  while  there  is  no  consent  to  it,  nor  ap- 
probation of  it,  it  is  not  their  sin ;  Christ  was  tempt- 
ed to  worship  Satan. 

(2.)  See  how  Christ  warded  off  the  thrust,  baffled 
the  assault,  and  came  off  a  Conqueror,  He  rejected 
the  proposal. 


[1.]  With  abhorrence  zj\A  detestation  !  Get  thee 
hence,  Satan .'  The  two  former  temptations  had 
something  of  colour,  which  would  admit  of  a  con- 
sideration, but  this  was  so  gross  as  not  to  bear  a  par- 
ley ;  it  appears  abominable  at  the  first  sight,  and 
therefore  is  immediately  rejected.  If  the  best  friend 
we  have  in  the  world  sliould  suggest  such  a  thing  as 
this  to  us.  Go,  serve  other  gods,  he  must  not  be 
heard  with  patience,  Deut.  13.  6,  8.  Some  temp- 
tations have  their  wickedness  written  in  their  fore- 
head, they  are  open  before-hand ;  they  are  not  to 
be  disputed  with,  but  rejected ;  "  Get  thee  hence, 
Satan  J  Away  with  it,  I  cannot  bear  the  thought  of 
it  !"  WTiile  Satan  tempted  Christ  to  do  himself  a 
mischief,  by  casting  himself  down,  though  he  yield- 
ed not,  yet  he  heard  it ;  but  now  that  the  tempta- 
tion flies  in  the  face  of  God,  he  cannot  bear  it  ;  Get 
thee  hence,  Satan .'  Note,  It  is  a  just  indignation, 
which  rises  at  the  proposal  of  any  thing  that  reflects 
on  the  honour  of  God,  and  strikes  at  his  crown. 
Nay,  whatever  is  an  abominable  thing,  which  we 
are  sure  the  Lord  hates,  we  must  thus  abominate  it ; 
far  be  it  from  us  that  we  should  have  any  thing  to 
do  with  it.  Note,  It  is  good  to  be  perem/itory  in  re- 
sisting temptation,  and  to  stoji  our  ears  to  Satan's 
charms. 

[2.]  With  an  argument  fetched  from  scripture. 
Note,  In  order  to  the  strengthening  of  our  resolu- 
tions against  sin,  it  is  good  to  see  what  a  great  deal 
of  reason  there  is  for  those  resolutions.  The  argu- 
ment is  very  suitable,  and  exactly  to  the  pui-pose, 
taken  from  Deut.  6.  13.  and  10.  20.  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  him  only  shalt  thou 
serve.  Christ  does  not  dispute  whether  he  were  an 
angel  of  light,  as  he  pretended,  or  not ;  but  though 
he  were,  yet  he  must  not  be  worshipped,  because 
that  is  an  honour  due  to  God  only.  Note,  It  is  good 
to  make  our  answers  to  temptation  as  full  and  as 
brief  as  may  be,  so  as  not  to  leave  room  for  objec- 
tions. Our  Saviour  has  recourse  to  the  fundamen- 
tal law  in  this  case,  which  is  indispensable,  and  uni- 
versally obligatory.  Note,  Religious  worship  is  due 
to  God  only,  and  must  not  be  given  to  any  creature  j 
it  is  a  flower  of  the  crown  which  cannot  be  alienated, 
a  branch  of  God's  glory  which  he  will  not  give  to 
another,  and  which  he  would  not  give  to  his  own 
Son,  by  obliging  all  men  to  honour  the  Son,  ei'en  as 
they  honour  the  Father,  if  he  had  not  been  God, 
equal  to  him,  and  one  with  him.  Christ  quotes  this 
law  concerning  religious  worship,  and  quotes  it  with 
application  to  himself ;  First,  To  show  that  in  his 
estate  of  humiliation  he  was  himself  made  under 
this  law:  though,  as  God,  he  was  worshipped,  yet, 
as  Man,  he  did  worship  God,  both  publicly  and  pri- 
vately. He  obliges  us  to  no  more  than  what  he  was 
first  pleased  to  oblige  himself  to.  Thus  it  became 
him  to  fulfil  all  righteousness.  Secondly,  To  show 
that  the  law  of  religious  worship  is  of  eternal  obli- 
gation :  though  he  abrogated  and  altered  many  in- 
stitutions of  worship,  yet  this  fundamental  law  of 
nature — That  God  only  is  to  be  worshipped,  he 
came  to  ratify,  and  confirm,  and  enforce  upon  us. 

V.  \^'e  have  here  the  end  and  issue  of  this  com- 
bat, V.  11.  Though  the  children  of  God  may  be 
exercised  with  many  and  great  temptations,  yet  God 
will  not  suffer  them  to  be  tempted  above  the  strength 
which  either  they  ha-^e,  or  he  will  put  into  them, 
1  Cor.  10.  13.  It  is  but  for  a  season  that  they  are  in 
heaviness,  through  manifold  temptations. 

Now  the  issue  was  glorious,  and  much  to  Christ's 
honour ;  for, 

1.  The  Devil  was  bafiled,  and  quitted  the  field  ; 
Then  the  Devil  leaveth  him,  forced  to  do  so  by  the 
power  that  went  along  ■nith  that  word  of  command, 
Get  thee  hence,  Satan.  He  made  a  shameful  and 
inglorious  retreat,  and  came  off  with  dirgrace  ;  and 
the  more  daring  his  attempts  had  been,  the  more 


ST.  MATTHEW,  IV. 


40 


mortifying  was  the  foil  that  was  given  him.  Magnis 
tamen  excidil  ausis — T/ie  attempt,  hoioevcr,  in  luhich 
ke  failed,  was  daring.  Then,  wlien  he  liad  done  his 
worst,  had  tempted  him  with  a/l  the  kingdoms  of 
tJie  world,  and  the  glory  of  them,  and  fomid  that  he 
was  not  influenced  by  tliat  bait,  tliat  he  could  not 
prevail  with  that  temptation  with  which  he  had 
overthrown  so  many  thousands  of  the  children  of 
men,  then  he  leaves  him  ;  then  he  gives  him  over 
as  more  than  a  man.  Since  this  did  not  move  him, 
he  despairs  of  moving  him,  and  begins  to  conclude, 
that  he  is  the  Soti  oj  God,  and  that  it  is  in  vain  to 
tempt  him  any  further.  Note,  If  we  resist  the  Devil, 
he  will  flee  from  us ;  he  will  yield,  if  we  keep  our 
ground  ;  as  when  A'aomi  saw  that  Kuth  was  stead- 
fastly resolved,  she  left  off  sfiealcing  to  her.  When 
"the  Devil  left  our  Saviour,  he  owned  himself  fairly 
beaten ;  his  head  was  broken  by  the  attempt  he 
made  to  bruise  Christ's  heel.  He  left  him  because 
he  had  nothing  in  him,  nothing  to  take  hold  of;  he 
saw  it  was  to  no  pui-pose,  and  so  ga\e  o\er.  Note, 
The  Devil,  though  he  is  an  enemy  to  all  the  saints, 
is  a  conquered  enemy.  The  Captain  of  our  salva- 
tion has  defeated  and  disarmed  him  ;  we  have  no- 
thing to  do  but  to  fiursue  the  x'ictory. 

2.  I'he  holy  angels  came  and  attended  upon  our 
victorious  Redeemer  ;  Behold,  angels  came  and  mi- 
nistered unto  him.  They  came  in  a  visible  appear- 
ance, as  the  Devil  had  done  in  the  temptation. 
While  the  De\'il  was  making  liis  assaults  upon  our 
Saviour,  the  angels  stood  at  a  distance,  and  their 
immediate  attendance  and  ministration  were  sus- 
pended, that  it  might  appear  that  he  vanquished 
Satan  in  his  own  strengtli,  and  that  his  victory  might 
be  the  more  ilhistrious ;  and  that  afterward,  when 
Michael  makes  use  of  his  angels  in  fighting  with  the 
dragon  and  his  angels,  it  might  appear,  that  it  is  not 
because  he  needs  them,  or  could  not  do  his  work 
without  them,  but  because  he  is  pleased  to  honour 
them  so  far  as  to  employ  them.  One  angel  might 
have  sen'ed  to  bring  him  food,  but  here  are  many 
attending  him,  to  testify  their  respect  to  him,  and 
their  readiness  to  receix  e  his  commands.  Behold 
this!  It  is  worth  taking  notice  of;  (1.)  That  as 
there  is  a  world  of  wicked,  malicious  spirits  that  , 
fight  against  Christ  and  his  church,  and  all  particu- 
lar believers,  so  there  is  a  world  of  holy,  blessed 
spiiits  engaged  and  employed  for  them.  In  refer- 
ence to  our  war  with  dez'ils',  we  may  take  abundance 
of  comfort  from  our  communion  with  angels.  (2.) 
That  Clirist's  victories  are  the  angels'  triumphs. 
The  angels  came  to  congratulate  Christ  on  his  suc- 
cess, to  rejoice  with  him,  and  to  give  him  the  gloiy 
due  to  his  name ;  for  that  was  sung  with  a  loud  ^•oice 
in  heaven,  when  the  great  dragon  was  cast  out,  (Rev. 
12.  9,  10.)  A'oTO  is  come  salvation  and  strength. 
(3. )  That  the  angels  ministered  to  the  Lord  Jesus, 
not  only  food,  but  wliatever  else  he  wanted  after  tliis 
great  fatigiie.  See  how  the  instances  of  Christ's 
condescension  and  humiliation  were  balanced  with 
tokens  of  his  glory.  As  when  he  was  crucified  in 
weakness,  yet  he  lix^ed  by  the  power  of  God ;  so 
when  in  weakness  he  was  tempted,  was  hungiy  and 
weary,  yet  by  his  di\ine  power  he  commanded  the 
ministration  of  angels.  Thus  the  Son  of  man  did 
eat  angels'  food,  and,  like  Elias,  is  fed  by  an  angel 
in  the  wilderness,  1  Kings  19.  4,  7.  Note,  Though 
God  may  suffer  his  people  to  be  brought  into  wants 
and  straits,  yet  he  will  take  effectual  care  for  their 
supply,  and  will  rather  send  angels  to  feed  them, 
than  see  them  perish.  Trust  in  the  Lord,  and  verily 
thou  shalt  be  fed,  Ps.  37.  3. 

Christ  was  thus  succoured  after  the  temptation, 
[1.]  For  his  encouragement  to  go  on  in  his  under- 
taking, that  he  might  see  the  powers  of  heaven 
siding  with  him,  when  he  saw  the  powers  of  hell 
set  against  him.     [2.]  For  our  encouragement  to 


trast  in  him  ;  for  as  he  knew,  by  experience,  what 
it  was  to  suffer,  being  tempted,  and  how  hard  that 
was,  so  he  knew  wliat  it  was  to  be  succoured,  being 
tempted,  and  how  comfortable  that  was ;  and  there- 
fore we  may  expect,  not  only  that  he  will  sympa- 
thize with  his  tempted  people,  but  that  he  will  come 
in  with  seasonable  relief  to  them  ;  as  our  great  Mel- 
chizedec,  who  met  Abraham  when  he  returned  from 
the  battle,  and  as  the  angels  here  ministered  to  him. 
Lastly,  Christ,  liaving  been  thus  signalized  and 
made  great  in  the  invisible  world  by  the  voice  of  the 
Father,  the  descent  of  the  Spirit,  his  victoiy  over 
devils,  and  his  dominion  over  angels,  was  doubtless 
qualified  to  appear  in  the  visible  world  as  the  Medi- 
ator between  God  and  man  ;  for  consider  how  great 
this  Alan  was  ! 

12.  Now  when  Jesus  had  heard  that 
John  was  cast  into  prison,  he  departed  into 
Galilee:  13.  And  leaving  Nazareth,  he 
came  and  dwelt  in  Capernaum,  which  is 
upon  the  sea  coast,  in  the  borders  of  Zabu- 
lon  and  Nephthalim:  14.  That  it  might 
be  fulfilled  which  was  spoken  by  Esaias 
the  prophet,  saying,  15.  The  land  of  Za- 
bulon,  and  the  land  of  Nephthalim,  by  the 
way  of  the  sea,  beyond  Jordan,  Galilee  of 
the  Gentiles;  16.  The  people  which  sat 
in  darkness  saw  great  light :  and  to  them 
which  sat  in  the  region  and  shadow  of 
death  light  is  sprung  up.  1 7.  From  that 
time  Jesus  began  to  preach,  and  to  say. 
Repent :  for  the  kingdonj  of  heaven  is  at 
hand. 

We  have  here  an  account  of  Christ's  preaching 
in  the  synagognes  of  Ciahlee,  for  he  came  into  the 
world  to  be  a  Preacher  ;  the  great  salvation  which 
he  wi'ought  out,  he  himself  began  to  publish,  (Heb. 
2.  3. )  to  shew  how  much  his  heart  was  upon  it,  and 
ours  should  be. 

Several  passages  in  the  other  gcspels,  especially 
in  that  of  St.  John,  are  supposed,  in  the  order  of  the 
story  of  Christ's  life,  to  intervene  between  his  temp- 
tation and  his  preaching  in  Galilee.  His  first  ap- 
pearance after  his  temptation,  was  when  John  Bap- 
tist pointed  to  him,  saymg,  Behold  the  Lamb  of  God, 
John  1.  29.  After  that,  he  went  up  to  Jei-usalem,  to 
the  passover,  (John  2. )  discoursed  with  Niccdemus, 
(John  3. )  with  the  woman  of  Samaria,  (John  4. )  and 
then  returned  into  Galilee,  and  preached  there. 
But  Matthew,  having  had  his  residence  in  Galilee, 
begins  his  story  of  Christ's  public  ministry,  with  his 
preaching  there,  which  here  we  have  an  account  of. 
Obsene, 

I.  The  time ;  when  Jesus  had  heard  that  John  was 
cast  into  prison,  then  he  went  into  Galilee,  v.  12. 
Note,  The  cry  of  the  saints'  sufferings  comes  up  into 
the  ears  of  the  Lord  Jesus.  If  John  be  cast  into 
prison,  Jesus  hears  it,  takes  cognizance  of  it,  and 
steers  his  course  accordingly  ;  he  remembers  the 
bonds  and  afflictions  that  abide  his  people.  Observe, 
1.  Christ  did  not  go  into  the  country,  till  he  heard  of 
John's  imprisonment ;  for  he  must  ha\'e  time  gi^en 
him  to  prepare  the  way  of  the  J^ord,  before  the  L.ord 
himself  appear.  Providence  wisely  ordered  it,  that 
John  should  be  ecli/ised  before  Christ  shone  forth  j 
otlierwise  the  minds  of  people  would  have  been 
distracted  between  the  two  ;  one  would  have  said, 
/  atn  of  John,  and  another,  /  am  of  Jesus.  John 
must  be  Christ's  harbinger,  but  not  his  rival.  The 
moon  and  stars  are  lost  when  the  sun  rises.  John 
had  done  his  work  by  the  baptism  of  repentance. 


ST.  MATTHEW,  IV. 


41 


and  then  he  is  laid  aside.  Tlie  witnesses  were  slain 
when  they  had  finislied  their  testimony,  and  not  be- 
fore, Re\-.  11.  7.  2.  He  did  go  into  the  country  as 
soon  as  he  heard  of  John's  inqn-isonment ;  not  only 
to  provide  for  his  own  safety,  knowing  that  tlie  Pha- 
risees in  Judea  were  as  mucli  enemies  to  Iiim  as 
Herod  was  to  John,  but  to  supply  the  want  of  Jolin 
Baptist,  and  to  build  upon  the  good  foundation  he 
had  laid.  Note,  God  will  not  leave  him  witliout 
witness,  nor  his  clinrch  without'  guides ;  when  he 
removes  one  useful  instrument,  he  can  raise  up  ano- 
tlier,  for  he  has  the  residue  of  the  Spirit,  and  lie  will 
do  it,  if  he  has  work,  to  do.  Moses  iny  sefnant  is 
dead,  John  is  cast  into  prison ;  now  therefore,  Joshua, 
arise ;  Jesus,  arise. 

II.  The  place  where  he  preaclied  ;  in  Galilee,  a 
remote  part  of  the  country,  that  lay  furtliest  from 
Jerusalem,  and  was  there  looked  upon  with  con- 
tempt, as  rude  and  booi-ish.  Tlie  inhabitants  of  that 
country  were  reckoned  stout  men,  fit  for  soldiers, 
but  not  polite  men,  or  iit  for  scliolars.  Thither 
Christ  went,  there  he  set  up  the  standard  of  his  gos- 
pel ;  and  in  this,  as  in  other  things,  he  humbled 
himself     Observe, 

1.  The  particular  city  he  chose  for  his  residence ; 
not  Nazareth,  where  he  had  been  bred  up  ;  no,  he 
left  Nazareth  ;  particular  notice  is  taken  of  that,  v. 
13.  And  with  good  reason  did  he  leave  Nazareth  ; 
for  the  men  of  that  city  t'lntst  him  out  fi-om  among 
them,  Luke  4.  29.  He  made  them  his  first,  and  a 
very  fair,  offer  of  his  service,  but  they  rejected  him 
and  his  doctrine,  and  were  filled  with  indignation  at 
him  and  it ;  and  therefore  he  left  Nazareth,  and 
shook  off  the  dust  of  his  feet  for  a  testimony  against 
those  there,  who  would  not  have  him  to  teach  them. 
Nazareth  was  the  first  place  that  refused  Christ, 
and  was  therefore  refused  by  him.  Note,  It  is  just 
with  God,  to  take  the  gospel  and  the  means  of  grace 
from  those  that  slight  them,  and  thrtist  them  away. 
Chi-ist  will  not  stay  long  where  he  is  not  welcome. 
Unhappy  Nazareth  !  Jf  thou  hadst  known  in  this 
thy  day  the  things  that  belong  to  thy  peace,  how 
well  had  it  been  for  thee  !  But  ?iom  they  are  hid 
from  thi?ie  eyes. 

But  he  came  and  dewlt  in  Ca/iemaum,  which  was 
a  city  of  Galilee,  but  many  miles  distant  from  Naza- 
reth, a  great  city  and  of  much  resort.  It  is  said 
here  to  be  on  the  sea  coast,  not' the  great  sea,  but  the 
sea  of  Tiberias,  an  inland  water,  called  also  the  lake 
of  Gennesaret.  Close  by  the  falling  of  Jordan  into 
this  sea  stood  Capernaum,  in  the  tribe  of  Naphtali, 
but  bordering  upon  Zebulun  ;  hiiher  Christ  came, 
and  here  he  dwelt.  Some  think  that  his  father  Jo- 
seph had  a  habitation  here,  others  that  he  took  a 
house  or  lodgings  at  least ;  and  some  think  it  more 
than  probable,  that  he  dwelt  in  the  house  of  Simon 
Peter ;  however,  here  he  fi.xed,  not  constantly,  for 
he  went  about  doing  good ;  but  this  was  for  some 
time  his  head-quarters  :  what  little  rest  he  had,  was 
here  ;  here  he  had  a  place,  though  not  a  place  of  his 
own,  to  lay  his  head  on.  And  at  Capernaum,  it 
should  seem,  he  was  welcome,  and  met  with  better 
entertainment  than  he  had  at  Nazareth.  Note,  If 
some  reject  Christ,  yet  others  will  receive  him,  and 
bid  him  welcome.  Capernaum  is  glad  of  Nazareth's 
leavings.  If  Christ's  own  comitrymen  be  not  gather- 
ed, yet  he  will  be  glorious.  "And  thou,  Capei-naum, 
hast  now  a  day  of  it ;  thou  art  now  lifted  up  to  hea- 
ven ;  be  wise  for  thyself,  and  know  the  time  of  thy 
visitation." 

2.  The  prophecy  that  was  fulfilled  in  this,  v. 
14 — 16.  It  is  quoted,  Isa.  9.  1,  2.  but  with  some 
variation.  The  prophet  in  that  place  is  foretelling 
a  greater  darkness  of  affliction  to  befall  the  con- 
temners of  Immanuel,  than  befell  tl;e  coimtries  there 
mentioned,  either  in  their  first  captivitv  under  Ben- 
hadad,  which  was  but  light,  (1  Kings  15.  20.)  or  in 

Vol.  v. — F 


their  second  captivity  under  the  Assyrian,  which 
was  much  heavier,  2  Kings  15.  29.  The  punish- 
ment of  the  Jewish  nation  for  rejecting  the  gospel, 
should  be  sorer  than  either  ;  (sec  Isa,  8.  21,  22.)  for 
those  captivated  places  had  some  reviving  in  their 
bondage,  and  saw  a  great  light  again,  ch.  9.  12.  This 
is  Isaiah's  sense  ;  but  the  Scripture  has  many  ful- 
fiUings  ;  and  the  E\angelist  here  takes  only  the  lat- 
ter clause,  which  speaks  of  the  return  of  the  light 
of  liberty  and  prosperity  to  those  countries  that  had 
been  in  the  darkness  of  captivity,  and  applies  it  to 
the  appearing  of  the  gospel  among  them. 

The  places  are  spoken  of,  v.  15.  7'he  land  of 
Zebulun  is  rightly  said  to  be  by  the  sea  coast,  for 
Zebulun  v/as  a.  haven  of  ships,  and  rejoiced  in  her 
going  out.  Gen.  49.  13.  Deut.  33.  18.  Of  Naphtali, 
It  had  been  said,  that  he  should  gi^w  goodly  words, 
(Gen.  49.  21.)  and  should  be  satis/ied  with  favour, 
(Deut.  33.  23.)  for  from  him  began  the  gospel  ; 
goodly  words  indeed,  and  such  as  bring  to  a  soul 
(Jod's  satisfying  fa^'our.  I'lie  country  beyond  Jor- 
dan is  mentioned  likewise,  for  there  we  sometimes 
find  Christ  preaching,  and  Galilee  of  the  Gentiles, 
the  upper  Galilee  to  which  the  Gentiles  resorted  for 
traffic,  and  where  they  were  mingled  with  the  Jews ; 
which  intimates  a  kindness  in  reserve  for  the  poor 
Gentiles.  \Mien  Christ  came  to  Capernaum,  the 
gosTjel  came  to  all  those  places  round  about ;  such 
difnisive  influence  did  the  Sun  of  righteousness  cast. 

Now,  concerning  the  inhabitants  of  these  places, 
observe,  (l.)The  posture  they  were  in  before  the 
gospel  came  among  them;  {v.  16.)  they  were  in 
darkness.  Note,  Those  that  are  without  Christ,  are 
in  the  .dark,  nay,  they  are  darkness  itself ;  as  the 
darkness  that  was  upon  the  face  of  the  deep.  Nay, 
they  were  in  the  region  and  shado'zv  of  death  ;  which 
denotes  not  only  great  darkness,  as  the  grave  is  a 
land  of  darkness,  but  great  danger.  A  man  that  is 
desperately  sick,  and  not  likely  to  recover,  is  in  the 
valley  of  the  shadow  of  death,  though  not  quite 
dead ;  so  the  poor  people  were  in  the  borders  of 
damnation,  though  net  yet  damned,  dead  in  law. 
And,  which  is  worst  of  all,  they  were  sitting  in  this 
condition.  Sitting  is  a  continuing  posture  ;  where 
we  sit,  we  mean  to  stay ;  they  were  in  the  dark, 
and  likely  to  be  so,  despairing  to  find  the  way  out. 
And  it  is  a  contented  posture  ;  they  were  in  the 
dark,  and  they  loved  darkness,  they  chose  it  rather 
than  light ;  they  were  willingly  ignorant.  Their 
condition  was  sad  ;  it  is  still  the  condition  of  many 
gi-eat  and  mightv  nations,  which  are  to  be  thought 
of,  and  prayed  for,  with  pity.  But  their  condition 
is  more  sad,  who  sit  in  dartness  in  the  midst  of 
gospel-light.  He  that  is  in  the  dark  because  it  is 
night,  may  be  sure  that  the  sun  will  shortly  arise  ; 
but  he  that  is  in  the  dark  because  he  is  blind,  will 
not  so  soon  have  his  eyes  opened,  \^'e  have  the 
light,  but  what  will  that  avail  us,  if  we  be  not  light 
in  the  Lord  ^  (2. )  The  pri\-ilege  they  enjoyed,  when 
Christ  and  his  gospel  came  among  them  ;  it  was  as 
great  a  reviving  as  ever  light  was  to  a  benighted 
traveller.  Note,  When  the  gospel  comes,  light 
comes  ;  when  it  comes  to  any  place,  when  it  comes 
to  any  soul,  it  makes  day  there,  John  3.  19.  Luke  1. 
78,  79.  Light  is  discovering,  it  is  directing ;  so  is  the 
gospel. 

It  is  a  great  light ;  denoting  the  clearness  and  evi- 
dence of  gospel-re\'elaticns  ;  not  like  the  light  of  a 
candle,  but  the  light  of  the  sun  when  he  goes  forth 
in  his  strength.  Great  in  comparison  \vith  the  light 
of  the  law,  the  shadows  of  which  were  now  done 
away.  It  is  a  great  light,  for  it  discovers  gi"eat  things 
and  of  vast  consequence  ;  it  will  last  long,  and  spread 
far.  And  it  is  a  growing  light,  intimated  in  that 
word.  It  is  sprung  up.  It  was  but  spring  of  day 
with  them  ;  now  the  dav  dawned,  which  afterward 
shone  more  and  more.     The  gospel-kingdcm,  like  a 


42 

grain  of  mustard-seed,  or  the  morning-light,  was 
small  in  its  beginnings,  gradual  in  its  gi-owth,  but 
great  in  its  pei-fection. 

Observe,  The  light  sprang  vfi  to  them  ;  they  did 
not  go  to  seek  it,  but  were  prevented  with  the  bles- 
sings of  this  goodness.  It  came  upon  them  ere  they 
were  aware,  at  the  time  appointed,  by  the  disposal 
of  him  wlio  commandeth  the  jnorning,  imd  causes  the 
day-spring  to  hioiv  its  place,  that  it  may  take  hold  of 
the  ends  of  the  earth.  Job  3S.  12,  13. 

The  text  he  preached  upon  is  mentioned,  v.  17. 
From  that  time,  that  is,  from  the  time  of  his  coming 
into  Galilee,  into  the  land  of  Zebulun  and  Naphtali, 
from  that  time,  he  began  to  preach.     He  had  been 

E reaching,  before  this,  in  Judea,  and  had  made  and 
aptized  many  disciples  ;  (John  4.  1. )  but  his  preach- 
ing was  not  so  public  and  constant  as  now  it  began  to 
be.  The  work  of  the  ministry  is  so  great  and  awful, 
that  it  is  fit  to  be  entered  upon  by  steps  and  gradual 
advances. 

The  subject  which  Christ  dwelt  upon  now  in  his 
preaching,  (and  it  was  indeed  the  sum  and  substance 
of  aU  his  preaching,')  was  the  very  same  that  John 
had  preached  upon  ;  (ch.  3.  2. )  Re/ient,  for  the  king- 
dom of  heaven  is  at  hand ;  for  the  gospel  is  the  same 
for  substance  under  various  dispensations ;  the  com- 
mands the  same,  and  the  reasons  to  enforce  them 
the  same ;  an  angel  from  heax<en  dares  not  preach 
any  ether  gospel,  (Gal.  1.  8.)  and  will  preach  this, 
for  it  is  the  everlasting  gospel.  Fear  God,  and,  by 
repentance,  give  honour  to  him.  Rev.  14.6,7.  Christ 
put  a  gi-eat  respect  upon  John's  ministry,  when  he 
preaclied  to  the  same  puiport  that  he  had  preached 
before  him.  Bv  this  he  showed  that  John  was  his 
messenger  and  ambassador ;  for  when  he  brought  the 
errand  himself,  it  was  the  same  that  he  had  sent  by 
him.  Thus  did  God  confirm  the  word  of  his  mes- 
sengers, Isa.  44.  26.  The  Son  came  on  the  same 
en-and  that  the  servants  came  on,  {ch.  2i.  37.)  to 
seek  fruit,  fruits  meet  for  repentance.  Christ  had 
lain  in  the  bosom  of  the  Father,  and  could  have 
preached  sublime  notions  of  divine  and  heavenly 
things;  that  should  ha\'e  alarmed  and  amused  the 
learned  world,  but  he  pitches  upon  this  old,  plain 
text,  Re/ient,  for  the  kingdom  of  heaven  is  at  hand. 
[1.]  This  he  preached  Jfrs^  upon;  he  began  with 
this.  Ministers  must  not  be  ambitious  of  broaching 
new  opinions,  framing  new  schemes,  or  coining  new 
expressions,  but  must  content  themselves  with  plain, 
practical  things,  with  the  word  that  is  nigh  us,  even 
in  our  rnouth,  and  in  our  heart.  We  need  not  go  up 
to  heaven,  nor  do%vn  to  the  deep,  for  matter  or  lan- 
guage in  our  preaching.  As  John  prepared  Christ's 
way,  so  Clirist  prepared  his  own,  and  made  way  for 
the  further  discovei'ies  he  designed,  with  the  doc- 
trine of  repentance.  If  any  man  will  do  this  part  of 
his  will,  he  shall  know  more  of  his  doctrine,  John  7. 
17.  [2.]  This  he  preached  ofteti  upon;  wherever 
he  went,  tliis  was  his  subject,  aiid  neither  he  nor  his 
followers  ever  reckoned  it  worn  threadbare,  as  those 
would  have  done,  that  have  itching  ears,  and  are 
fond  of  novelty  and  variety  more  than  that  which  is 
truly  edifying.  Note,  That  which  has  been  preach- 
ed and  heard  before,  may  yet  very  profitably  be 
preached  and  heard  again; "but  then  it  should  l)e 
-  preached  and  heard  better,  and  with  new  affections ; 
what  Pa\d  had  said  before,  he  said  again,  weeping, 
Phil.  3.  1,  IS.  [3.]  This  he  preached  as  gospel; 
"Repent,  reriew  your  ways,  and  return  to  your- 
selves." Note,  The  doctrine  of  repentance  is 'right 
gospel-dnctrine.  Not  only  the  austere  Baptist,  who 
was  loolied  upon  as  a  melancholv,  morose  man,  but 
the  sweet  and  gracious  Jesus,  whose  lips  dropped  as 
a  honev-romb,_  preached  repentance;  for  it  is  an 
unspeakable  privilege  that  room  is  left  f"r  repent- 
ance. [4.]  The  reason  is  still  the  same ;  The /(■/»§•- 
dom  of  heaven  is  at  hand  ;  for  it  was  not  reckoned  to 


ST.  MATTHEW,  IV. 


be  fully  come  ;  till  the  pouring  out  of  the  Spirit  after 
Christ's  ascension.  John  had  preached  the  kingdom 
of  lieaven  at  hand  above  a  year  before  this ;  but  now 
that  it  was  so  much  nearer,  the  argument  was  so 
much  the  stronger ;  now  is  the  salvation  nearer, 
Horn.  13.  11.  We  should  be  so  mucli  the  more 
quickened  to  our  duty,  as  we  see  the  day  approach- 
ing, Heb.  10.  25. 

18.  And  Jesus,  walking  by  the  sea  of 
Galilee,  saw  two  brethren,  Simon  called 
Peter,  and  Andrew  his  brother,  casting  a 
net  into  the  sea  :  for  they  were  fishers. 
19.  And  he  saith  unto  them.  Follow  me, 
and  I  will  make  you  fishers  of  men.  20. 
And  they  straightway  left  their  nets,  and 
followed  him.  21.  And  going  on  from 
thence,  he  saw  other  two  brethren,  James 
the  son  of  Zebedee,  and  John  his  brother, 
in  a  ship  with  Zebedee  their  father,  mend- 
ing their  nets :  and  he  called  them.  22. 
And  they  immediately  left  the  ship  and 
their  father,  and  followed  him. 

When  Christ  began  to  preach,  he  began  to  gather 
disciples,  who  should  now  be  the  hearers,  and  here- 
after the  preachers,  of  his  doctrine,  who  should  now 
be  witnesses  of  his  miracles,  and  hereafter  concern- 
ing them.  Now,  in  these  verses,  we  have  an  ac- 
count of  the  first  disciples  that  he  called  into  fellow- 
ship with  himself 

And  this  was  an  instance,  1.  Of  effectual  calling  to 
Christ.  In  all  his  preaching  he  gave  a  common  call 
to  all  the  country,  but  in  this  he  gave  a  special  and 
particular  call  to  those  that  were  given  him  by  the 
Father.  Let  us  see  and  admire  the  power  of  Christ's 
gi'ace,  own  his  word  to  be  the  rod  of  his  strength, 
and  wait  upon  him  for  those  powerful  influences 
which  are  necessary  to  the  efficacy  of  the  gospel- 
call — those  distinguishing  influences.  All  the  coun- 
try was  called,  but  those  were  called  out,  were  re- 
dee?ned  from  among  men.  Christ  was  so  manifested 
to  them,  as  he  was  not  manifested  unto  the  world. 
2.  It  was  an  instance  of  ordination,  and  appointment 
to  tlie  work  of  the  ministry.  When  Christ,  as  a 
Teacher,  set  up  his  great  school,  one  of  his  first 
works  was  to  appoint  ushers,  or  under-masters,  to 
be  employed  in  the  work  of  instmction.  Now  he 
began  to  give  gifts  unto  men,  to  put  the  treasure  into 
earthen  vessels.  It  was  an  early  instance  of  his  care 
for  his  church. 

Now  we  may  obsen-e  here, 

1.  JVhere  they  were  called — ^by  the  sea  of  Galilee, 
where  Jesus  was  walking,  Capeniaum  being  situated 
near  that  sea.  Concerning  this  sea  of  Tiberias,  the 
Jews  ha\-e  a  saying.  That  of  all  the  seven  seas  that 
Ciod  made,  he  made  choice  of  none  but  this  sea  of 
Genncsaret ;  which  is  very  applicable  to  Christ's 
choice  of  it,  to  honour  it,  as  he  often  did,  with  his 
presence  and  miracles.  Here,  on  the  banks  of  the 
sea,  Christ  was  walking  for  contemplation,  as  Isaac 
in  tlie  field  ;  hither  he  went  to  call  disciples :  not  to 
Herod's  court,  (for  few  mighty  or  noble  are  called,) 
not  to  Jerusalem,  among  the  chief  priests  and  the 
elders,  but  to  the  sea  of  Galilee  ;  surely  Christ  sees 
not  as  man  sees.  Not  but  that  the  same  power 
which  effectually  called  Peter  and  Andrew,  would 
have  wrought  upon  Annas  and  Caiaphas,  for  with 
God  nothing  is  impossiljle  ;  but,  as  in  other  things,  so 
in  his  converse  and  attendance,  he  would  humble 
himself,  and  show  that  God  has  chosen  the  poor  of 
this  world.  Galilee  was  a  remote  part  of  the  nation, 
the  inhabitants  were  less  cultivated  and  refined, 
their  very  language  was  broad  and  uncouth  to  the 


ST.  MATTHEW  IV. 


43 


curious,  their  speech  bewrayed  them.  They  who 
were  picked  up  at  the  seii  of  GaUlec,  liad  not  tlie 
advantages  and  improvements,  no,  not  of  the  more 
pohshed  Galileans;  yet  thither  Christ  went,  to  call 
his  apostles  that  were  to  be  the  prime  ministers  of 
state  in  his  kingdom,  for  he  c/foose*  the  foolish  thini^s 
of  the  world,  to  confound  thenvise. 

II.  n7w  they  were.  Wc  have  an  account  of  the 
call  of  two  pair  of  brotliers  in  these  verses — Peter 
and  Andrew,  James  and  John;  the  two  former,  and, 
probably,  the  two  latter  also,  luid  had  acquaintance 
with  Christ  before,  (John  1.  40,  41.)  but  were  not 
till  now  called  into  a  close  and  constant  attendance 
upon  him.  Note,  Christ  brings  poor  souls  by  de- 
gi-ees  into  fellowship  witli  himself.  The)-  had  been 
disciples  of  John,  and  so  were  the  better  disposed  to 
follow  Christ.  Note,  Those  who  ha\  e  submitted  to 
the  discipline  of  repentance,  shall  be  welcome  to  tlie 
joys  of  faith.     We  may  observe  concerning  them, 

1.  That  they  were  brothers.  Note,  It  is  a  blessed 
thing,  when  they  who  are  kinsmen  according  to  the 
flesh,  (as  the  apostle  speaks,  Rom.  9.  3. )  are  brought 
together  into  a  spiritual  alliance  to  Jesus  Christ.  It 
is  the  honour  and  comfort  of  a  house,  when  those 
that  are  of  the  same  family,  are  of  God's  family. 

2.  That  they  were  fishers.  Being  fishers,  (1.) 
They  were  floor  men:  if  they  had  had  estates,  or  any 
considerable  stock  in  trade,  tliey  would  not  ha\'e 
made  it  their  trade,  however  they  might  have  made 
it  their  recreation.  Note,  Clirist  does  not  despise 
the  poor,  and  therefore  we  must  not;  the  poor  are 
evangelized,  and  tlie  Fountain  of  honour  sometimes 
gi\es  more  abundant  honour  to  that  part  which  most 
lacked.  (2.)  Tliey  were  unlearned  men,  not  bred 
up  to  books  or  literature  as  iVIoses  was,  who  was 
conversant  with  all  the  learning  of  the  Egyptians. 
Note,  Christ  sometimes  chooses  to  endow  those  with 
the  gifts  of  grace  who  have  least  to  sliow  of  the  gifts 
of  nature.  Yet  this  will  not  justify  the  bold  intrusion 
of  ignorant  and  unqualified  men  into  the  work  of  the 
ministry;  extraordinary  gifts  of  knowledge  and  ut- 
terance are  not  now  to  be  expected,  but  requisite 
abilities  must  be  obtained  in  an  ordinary  way,  and 
without  a  competent  measure  of  these,  none  are  to 
be  admitted  to  that  service.  (3.)  They  were  men 
of  business,  who  had  been  bred  up  to  labour.  Note, 
Diligence  in  an  honest  calling  is  pleasing  to  Christ, 
and  no  hinderance  to  a  holy  life.  Moses  was  called 
from  keeping  sheep,  and  David  from  following  the 
ewes,  to  eminent  employments.  Idle  people  lie  more 
open  to  the  temptations  of  Satan  than  to  tlie  calls  of 
God.  (4. )  They  were  men  that  were  accustomed 
to  hardshi/is  and  hazards;  the  fisher's  trade,  more 
than  any  otlier,  is  laborious  and  perilous;  fishermen 
must  be  often  wet  and  cold;  they  must  watch,  and 
wait,  and  toil,  and  be  often  mperil  by  waters.  Note, 
Those  who  have  learned  to  bear  hardshijjs,  and  to 
run  hazards,  are  best  prepared  for  the  fellowship 
and  discipleship  of  Jesus  Christ,  Good  soldiers  of 
Christ  must  endure  hardness. 

III.  U'hat  they  were  doing.  Peter  and  Andrew 
were  then  using  their  nets,  they  were  fishing;  and 
James  and  John  were  mending  their  nets,  which  was 
an  instance  of  their  industry  and  good  husbandry. 
They  did  not  goto  their  father  for  money  to  buy  new 
nets,  but  took  pains  to  mend  their  old  ones.  It  iscom- 
mendable  to  make  what  we  have  go  as  far,  and  last 
as  long,  as  may  be.  James  and  John  were  with  their 
father  Zebedee,  ready  to  assist  him,  and  make  his  bu- 
siness easy  to  him.  Note,  It  is  a  happy  and  hopeful 
presage,  to  see  children  carefialof  their  parents,  and 
dutiful  to  them.  Observe,  1.  They  were  all  em- 
ployed, all  very  busy,  and  none  idle.  Note,  When 
Christ  comes,  it  is  good  to  be  found  doing.  "Am  I 
in  Christ?"  is  a  very  needful  question  for  us  to  ask 
ourselves;  and,  next  to  that,  "Am  I  in  my  calling?" 
2.  They  were  differently  employed;  two  of  them 


I  were  fishing,  and  two  of  them  mending  their  nets. 

I  Note,  iVIinlsters  should  be  always  employed,  either 
in  teaching  or  studying;  they  may  always  find  them- 
selves something  to  do,  if  it  be  not  their  own  fault; 
and  mending  their  nets  is,  in  its  season,  as  necessary 
work  as  fishing. 

IV.  What  the  call  was;  {w  19.)  Follow  me,  and 
:  I  will  make  you  fishers  of  men.     They  had  followed 

Christ  before,  as  ordinary  disciples,  (John  1.  37.) 
but  so  they  might  follow  Christ,  and  follow  their 
calling  too;  therefore  they  were  called  to  a  more 
close  and  constant  attendance,  and  must  leave  their 
calling.  Note,  Even  they  who  ha\e  been  called  to 
follow  Christ,  have  need  to  be  called  to  follow  on, 
and  to  follow  nearer,  especially  when  they  are  de- 
signed for  the  work  of  the  ministry.     Observe, 

1.  What  Christ  intended  them  for;  I  will  7nake 
you  fishers  of  men,  this  alludes  to  their  former  call- 
ing. Let  them  not  be  proud  of  the  new  honour  de- 
signed them,  they  are  still  but  fishers;  let  them  not 
be  afraid  of  the  new  work  cut  out  for  them,  for  they 
have  been  used  to  fishing,  and  fishers  they  are  still. 
It  was  usual  with  Christ  to  speak  of  spiritual  and 
heavenly  things  under  such  allusions,  and  in  such 
expressions,  as  took  rise  from  common  things  that 
offered  themselves  to  his  view.  David  was  called 
from  feeding  sheep  to  feed  God's  Israel;  and  when 
he  is  a  king,  is  a  shepherd.  Note,  (1.)  Ministers 
are  fishers  of  men,  not  to  destroy  them,  but  to  save 
them,  by  bringing  them  into  another  element.  They 
must  fish,  net  for  wrath,  wealth,  honour,  and  pre- 
ferment, to  gain  them  to  thcmsches,  but  for  souls, 
to  gain  them  to  Christ.  They  watch  for  your  souls, 
(Heb.  13.  17.)  and  .Sff ^  7iot  yours,  but  you,  2  Cor. 
12.  14,  16.  (2. )  It  is  Jesus  Christ  that  makes  them 
so;  /  will  make  you  fishers  of  men.  It  is  he  that 
qualifies  men  for  this  work,  calls  them  to  it,  autho- 
rizes them  in  it,  and  gives  them  success  in  it,  gives 
them  commission  to  fish  for  souls,  and  wisdom  to 
win  them.  Those  ministers  are  likely  to  have  com- 
fort in  their  work,  who  are  tlius  made  by  Jesus 
Christ 

2.  \\'liat  they  must  do  in  order  to  this;  Follow  me. 
They  must  separate  themselves  to  a  diligent  attend- 
ance on  him,  and  set  themselves  to  a  humble  imita- 
tion of  him;  must  follow  him  as  their  Leader.  Note, 
(1.)  Those  whom  Christ  employs  in  any  service  for 
him,  must  first  be  fitted  and  qualified  for  it.  (2. ) 
Those  who  would  preach  Christ,  must  first  learn 
Christ,  and  learn  of  him.  How  can  we  expect  to 
bring  others  to  the  knowledge  of  Christ,  if  we  do 
not  know  him  well  ourselves?  (3. )  Those  who  would 
get  an  acquaintance  with  Christ,  must  be  diligent 
and  constant  in  their  attendance  on  him.  The  apos- 
tles wereprepared  for  their  work,  bv  accompanying 
Christ  all  the  time  that  he  went  in  and  out  among 
Me?H,  Acts  1.  21.  There  is  no  learning  comparable 
to  that  which  is  got  by  following  Christ.  Joshua,  by 
ministering  to  Moses,  is  fitted  to  be  his  successor. 
(4.)  Those  who  are  to  fish  for  men,  must  therein 
follow  Christ,  and  do  it  as  he  did,  with  diligence, 
faithfulness,  and  tenderness.  Christ  is  the  great 
Pattern  for  preachers,  and  they  ought  to  be  workers 
together  with  him. 

V.  What  was  the  success  of  this  call.  Peterand 
Andrew  straightway  left  their  nets;  (v.  20. )  and 
James  and  John  immediately  left  tlie  ship  and  their 
father;  {v.  22. )  and  they  all  followed  him.  Note, 
Those  who  would  foUoAv  Christ  aright,  must  leave 
all  to  follow  him.  Every  christian  must  leave  all 
in  affection,  sit  loose  to  all,  must  hate  father  and 
mother,  (Luke  14.  26.)  must  love  them  less  than 
Christ,  must  be  ready  to  part  with  his  interest  in 
them  rather  than  with  his  interest  in  Jesus  Christ; 
but  those  who  are  devoted  to  the  work  of  the  minis- 
try are,  in  a  special  manner,  concerned  to  disentan- 
gle themselves  from  all  the  affaii-s  cf  this  life,  that 


44 

they  may  give  themselves  wholly  to  that  work  which 
requires  the  whole  man.     Now, 

1.  This  instance  of  the  power  of  the  Lord  Jesus 
gives  us  good  encouragement  to  depend  upon  the 
sufficiency  of  his  grace.  How  strong  and  effectual 
is  his  word  !  He  s/iea/cs,  and  it  is  done.  The  same 
power  goes  along  with  this  word  of  Christ,  Follow 
me,  that  went  along  with  that  word,  Lazarus,  come 
forth;  a  power  «o  make  ivilling,  Ps.  110.  3. 

2.  This  instance  of  the  plialjleness  of  the  disciples, 
gives  us  a  good  example  of  obedience  to  the  com- 
mand of  Christ.  Note,  It  is  the  good  property  of  all 
Christ's  faithful  servants  to  come  when  they  are 
called,  and  to  follow  their  Master  wherever  he  leads 
them.  They  objected  not  their  present  employ- 
ments, their  engagements  to  their  families,  the  dif- 
ficulties of  the  service  they  were  called  to,  or .  their 
own  unfitness  for  it;  but,  being  called,  they  obeyed, 
and,  like  Abraham,  ivent  out  not  knoiving  nvhither 
they  went,  but  knowing  vei-y  well  whom  they  fol- 
lowed. James  and  John  lejft  their  father,  it  is  not 
said  what  became  of  him;  their  mother  Salome  was 
a  constant  follower  of  Christ;  no  doubt,  their  father 
Zebedee  was  a  believer,  but  the  call  to  follow  Christ 
fastened  on  the  young  ones.  Youth  is  the  learning 
age,  and  the  labouring  age.  The  priests  ministered 
in  the  prime  of  their  time. 

23.  And  Jesus  went  about  all  Galilee, 
teaching  in  their  synagogues,  and  preach- 
ing the  gospel  of  the  kingdom,  and  healing 
all  manner  of  sickness  and  all  manner  of 
disease  among  the  people.  24.  And  his 
fame  went  throughout  all  Syria :  and  they 
brouglit  unto  hini  all  sick  people  that  were 
taken  with  divers  diseases  and  torments, 
and  those  which  were  possessed  with  de- 
vils, and  those  which  were  lunatic,  and 
those  that  had  the  palsy;  and  he  healed 
them.  25.  And  there  followed  him  great 
multitudes  of  people  from  Galilee,  and 
Jrom  Decapolis,  and  Ji'om  Jerusalem,  and 
Ji-om  Judea,  and  from  beyond  Jordan. 

See  here, 

1.  What  an  industrious  preacher  Christ  was  ;  He 
went  about  all  Galilee,  teaching  in  their  synagogues, 
and  /ireaching  the  gos/iel  of  the  kingdom.  Observe, 
1.  JFhat  Christ  preached — the  gospel  of  the  king- 
dom. The  kingdo?n  of  heaven,  that  is,  of  grace  and 
glory,  is  emphatically  the  kingdom,  the  kingdotn  that 
was  now  to  come  ;  the  kingdom  which  shall  survive, 
as  it  doth  suqjass,  all  the  kingdoms  of  the  earth. 
TVie  gos/iel  is  the  charter  of  that  kingdom,  contain- 
ing the  King's  coronation  oath,  by  which  he  has  gra- 
ciously obliged  himself  to  pardon,  protect,  and  save 
the  subjects  of  that  kingdom  ;  it  contains  also  their 
oath  of  allegiance,  by  which  thev  oblige  themselves 
to  observe  liis  statutes  and  seek  his  honour  ;  this  is 
the  gosfiel  of  the  kingdom  ;  this  Christ  was  himself 
the  Preacher  of,  that  our  faith  in  it  might  be  con- 
firmed. 2.  Wiere  he  preSicYied — in  the  synagogues  ; 
not  there  only,  but  there  chiefly,  because  those  were 
the  places  of  concourse,  where  wisdom-vtas  to  lift 
ufi  her  voice;  (Prov.  1.  21.)  because  they  were 
places  of  concourse  for  religious  worship,  and  there, 
it  was  to  be  hoped,  the  minds  of  the  people  would 
be  prepared  to  recei\'e  the  gospel;  and  there  the 
scriptures  of  the  Old  Testament  were  read,  the  ex- 
position of  which  wovild  easily  introduce  the  gospel 
of  the  kingdom.  3.  What  pains  he  took  in  preach- 
ing ;  He  went  about  all  Galilee,  teaching.  He  might 
have  issued  out  a  proclamation  to  summon  all  to 
come  to  him ;  but,  to  show  his  humility,  and  the 


ST.  MATTHEW,  IV. 


condescensions  of  his  grace,  he  goes  to  them  ;  for 
he  waits  to  be  gracious,  and  comes  to  seek  and  save. 
Josephus  says.  There  were  above  two  hundred  cities 
and  towns  in  Galilee,  and  all,  or  most  of  them, 
Christ  visited.  He  went  about  doing  good.  Never 
was  there  such  an  itinerant  preacher,  such  an  inde- 
fatigable one,  as  Christ  was  ;  lie  went  from  town  to 
town,  to  beseech  jxior  sinnei-s  to  be  reconciled  to 
God.  This  is  an  example  to  ministers,  to  lay  them- 
selves out  to  do  good,  and  to  be  i?jstant  and  constant, 
/;;  season,  and  out  of  season,  to  preach  the  word. 

II.  ^^'hat  a  powerful  Physician  Christ  was ;  he 
went  about,  not  only  teaching,  but  healing,  and  both 
with  his  word,  tliat  he  might  magnify  that  above  all 
his  name.  He  sent  his  word,  and  healed  them.  Now 
obserxe, 

1.  What  diseases  he  cured — all  without  excep- 
tion. He  healed  all  manner  of  sickness,  a7id  all  man- 
ner of  disease.  There  are  diseases  which  are  called 
the  reproach  of  physicians,  being  obstinate  to  all  the 
methods  they  can  prescribe  ;  but  even  those  were 
tlie  glory  of  this  Physician,  for  he  healed  them  all, 
however  inveterate.  His  word  was  the  true  pan- 
pharmacon — all-heal. 

Three  general  words  are  here  used  to  intimate 
this  ;  he  healed  every  sickness,  voo-ov,  as  blindness, 
lameness,  fever,  dropsy  ;  every  disease,  or  languish- 
ing, jua^aiiictv,  as  fluxes  and  consumptions  ;  and  all 
torments,  fii-c-dvou;,  as  gout,  stone,  convulsions,  and 
such  like  torturing  distempers  ;  whether  the  disease 
was  acute  or  chronical ;  whether  it  was  a  racking 
or  a  wasting  disease  ;  none  was  too  bad,  none  too 
hard,  for  Christ  to  heal  with  a  word's  speaking. 

Three  particular  diseases  are  specified  ;  the  palsy, 
which  is  tlie  greatest  weakness  of  the  body  ;  lunacy, 
which  is  the  greatest  malady  of  the  mind  ;  and  pos- 
session of  the  Devil,  which  is  the  greatest  misery 
and  calamity  of  both  ;  yet  Christ  healed  all :  for  he 
is  the  sovereign  Physician  both  of  soul  and  body, 
and  has  command  of  all  diseases. 

2.  What  patients  he  had.  A  physician  who  was 
so  easy  of  access,  so  sure  of  success,  who  cured  im- 
mediately, mthout  either  a  painful  suspense  and 
expectation,  or  such  painful  remedies  as  ai-e  worse 
than  the  disease  ;  who  cured  gratis,  and  took  no 
fees,  could  not  but  have  abundance  of  patients.  See 
here  what  flocking  there  was  to  him  from  all  parts ; 
great  multitudes  of  people  came,  not  only  from  Ga- 
lilee and  the  country  about,  but  even  from  Jerusa- 
lem, and  from  Judea,  which  lay  a  great  way  off ; 
for  his  fame  went  throughout  all  Syria,  not  only 
among  all  the  people  of  the  Jews,  but  among  the 
neighbouring  nations,  which,  by  the  report  that  now 
spread  far  and  near  concerning  him,  would  be  pre- 
pared to  receive  his  gospel,  when  afterwards  it 
should  be  brought  them.  This  is  given  as  the  rea- 
son why  multitudes  came  to  him.  Note,  What  we 
hear  of  Christ  from  others,  should  invite  us  to  him. 
The  queen  of  Sheba  was  induced,  by  the  fame  of 
Solomon,  to  pay  him  a  visit.  The  voice  of  fame  is, 
"  Come,  and  see."  Christ  both  taught  and  healed. 
They  who  came  for  cures,  met  with  instinction  con- 
cerning the  things  that  belonged  to  their  peace.  It  is 
well  if  any  thing  will  bring  people  to  Christ ;  and 
they  who  come  to  him,  will  find  more  in  him  than 
they  expected.  These  Syrians,  like  Naaman  the 
Syrian,  coming  to  be  healed  of  their  diseases,  many 
of  them  became  converts,  2  Kings  5.  15,  17.  They 
sought  health  for  the  body,  and  obtained  the  salva- 
tion of  the  soul  ;  like  Saul,  who  sought  the  asses, 
and  found  the  kingdom.  Yet  it  appeared,  by  the 
issue,  that  many  of  those  who  rejoiced  in  Christ  as  a 
Healer,  forgot  him  as  a  Teacher. 

Now  concerning  the  cures  which  Christ  wrought, 
let  us,  once  for  all,  obsene  the  miracle,  the  mercy, 
and  the  mystery  of  them. 

(1.)  The  miracle  of  them.     They  were  wrought 


ST.  MATTHEW,  V. 


45 


in  such  a  manner,  as  plainly  spake  them  to  be  the 
immediate  products  of  a  divine  and  supernatural 
power ;  ;md  they  were  God's  seal  to  his  commis- 
sion. Nature  could  not  do  these  things,  it  was  the 
God  of  nature  ;  tlie  cures  were  many,  of  diseases 
incurable  by  the  art  of  the  physician,  of  persons 
that  were  strangers,  of  all  ages  and  conditions  ;  the 
cures  were  wrought  openly,  before  many  witnesses, 
in  mixed  companies  of  persons  that  would  have  de- 
nied the  matter  of  fact,  if  they  could  have  had  any 
colour  for  it.  No  cure  ever  failed,  or  was  after- 
ward called  in  question  ;  they  were  wrought  sjjce- 
dily,  and  not  (as  cures  by  natural  causes)  gradually  ; 
they  were  perfect  cures,  and  wrought  with  a  word's 
sneaking :  all  which  proves  -him  a  Teacher  co?>ie 
from  God,  for,  otherwise,  none  could  have  done  the 
works  that  he  did,  John  3.  2.  He  appeals  to  these 
as  credentials,  c/i.  11.  4,  5.  John  5.  36.  It  was 
expected  that  the  Messiah  should  work  miracles, 
(John  7.  31. )  miracles  of  this  nature  ;  (Isa.  35.  5,  6. ) 
and  we  have  this  indisputable  proof  of  his  being  the 
Messiah  ;  never  was  there  any  man  that  did  thus  ; 
and  therefore  his  healing  and  his  preaching  gene- 
rally went  together,  for  the  former  confirmed  the 
latter  ;  thus  here  he  began  to  do  and  to  teach.  Acts 
1.   1. 

(2.)  The  mercy  of  thepn.  The  miracles  that 
Moses  wrought,  to  prove  his  mission,  were  mosc  of 
them  plagues  and  judgments,  to  intimate  the  terror 
of  that  dispensation,  though  from  God ;  but  the  mi- 
racles that  Chi-ist  wrought,  were  most  of  them 
cures,  and  all  of  them  (except  the  cursing  of  the 
barren  fig-tree)  blessings  and  favours  ;  for  the  gos- 
pel-dispensation is  founded,  and  built  up,  in  love, 
and  gi-ace,  and  sweetness  ;  and  the  management  is 
such  as  tends  not  to  affright  but  to  allure  us  to  obe- 
dience. Christ  designed  by  his  cures  to  win  upon 
people,  and  to  ingi-atiate  himself  and  his  doctrine 
into  their  minds,  and  so  to  draw  them  with  the  bands 
of  love,  Hos.  11.  4.  The  miracle  of  them  proved 
his  doctrine  a  faithful  saying,  and  convinced  men's 
judgments  ;  the  mercy  of  them  pro\ed  it  ivorthy  of 
all  accefitation,  and  wrought  upon  their  affections. 
They  were  not  only  great  works,  but  good  luorks, 
that  he  showed  them  from  his  Father  ;  (John  10. 
32. )  and  his  goodness  was  intended  to  lead  men  to  re-  j 
/lentance,  (Rom.  2.  4.)  as  also  to  show  that  kind- 
ness, and  beneficence,  and  doing  good  to  all,  to  the 
utmost  of  our  power  and  opportunity,  are  essential 
branches  of  that  holy  religion  which  Christ  came 
into  the  world  to  establish. 

(3.)  The  mystery  of  them.  Christ,  by  curing 
bodily  diseases,  intended  to  show  that  his  great  er- 
rand into  the  world  was  to  cure  spiritual  maladies. 
He  is  the  82171  of  Righteousness,  that  arises  tvith  this 
healing  under  his  ivings.  As  the  Converter  of  sin- 
ners, he  is  the  Physician  of  souls,  and  has  taught  us 
to  call  him  so,  ch.  9, 12,  13.  Sin  is  the  sickness,  disease, 
iinA  torment,  Qi\he  soul;  Christ  came  ?o  take anvay 
sin,  and  so  to  heal  these.  And  the  particular  stories 
of  the  cures  Christ  wrought,  may  not  only  be  ap- 
plied spiritually,  by  way  of  allusion  and  illustration, 
but,  I  believe,  are  very  much  intended  to  reveal  to 
us  spiritual  things,  and  to  set  before  us  the  way  and 
method  of  Christ's  dealing  -with  souls,  in  their  con- 
version and  santification ;  and  those  cures  are  re- 
corded, that  were  most  significant  and  instiiactive 
this  way  ;  and  they  are  therefore  so  to  be  explained 
and  improved,  to  the  honour  and  praise  of  that  glo- 
rious Redeemer,  who  forgiveth  all  our  iniquities,  aiid 
so  healeth  all  our  diseases. 

CHAP.  V.  ! 

This  chapter,  and  the  two  that  follow  it,  are  a  sermon  ;  a  fa- 
mous sermon  ;  the  sermon  upon  the  mount.  It  is  the 
longest  and  fullest  continued  discourse  of  our  Saviourthat 
we  have  upon  record  in  all  the  gospels.    It  is  a  practical 


discourse  ;  there  is  not  much  of  the  crcdcnda  of  Christi- 
anity in  it— the  tilings  to  be  believed,  but  it  is  wholly  taken 
up  with  the  agenda — tlie  tilings  to  be  done  ;  these  Christ 
began  with  in  iiis  preaching;  for  if  any  man  will  do  his 
will,  he  shall  know  of  the  doctrine,  whether  it  be  of  God. 
Tlie  circumstances  of  llie  sermon  being  accounted  for, 
(v.  1,  2.)  the  sermon  itself  follows,  the  scope  of  whicli  is, 
not  to  fill  our  heads  with  notions,  but  to  guide  and  rejrulate 
our  practice.  I.  He  proposes  blessedness  as  the  end,  and 
gives  us  the  character  of  those  who  are  entitled  to  blessed- 
ness, (very  different  from  the  sentiments  of  a  vain  world,) 
in  eight  beatitudes,  which  may  justly  be  called  paradoxes, 
v.  3.  .12.  II.  He  prescribes  duty  as  the  way,  and  gives  us 
standing  rules  of  that  duty,  lie  directs  his  disciples,  1. 
To  understand  what  they  are — the  sail  of  the  earth,  and 
the  lights  of  the  world,  v.  13. .  17.  2.  To  understand  what 
they  have  to  do — they  are  to  be  governed  by  the  moral  law. 
Here  is,  (1.)  A  general  ratification  of  the  law,  and  a  re- 
commendation of  it  to  us,  as  ourrule,  v.  17  . .  20.  (2.)  A 
particular  rectification  of  divers  mistakes;  or,  rather,  a 
reformation  of  divers  wilful,  gross  corruptions,  which  the 
Scribes  and  Pharisees  had  introduced  in  their  exposition 
of  the  law ;  and  an  authentic  explication  of  divers  branches 
which  most  needed  to  be  explained  and  vindicated,  v.  20. 
Particularly,  here  is  an  explication,  [1.]  Of  the  sixth  com- 
mandment, which  forbids  murder,  v.  21 ..  26.  [2.]  Of  the 
seventh  commandment,  against  adultery,  v.  27  . .  32.  (3.) 
Of  the  third  commandment,  v.  33 . .  36,  [4.]  Of  the  law 
of  retaliation,  v.  3S  . .  42.  [5.]  Of  the  law  of  brotherly 
love,  V.  43  .  .  48.  And  the  scope. of  the  whole  is,  to  show 
that  the  law  is  spiritual. 

1 .    A  ND  seeing  the  multitudes,  he  went 
J^  up  into  a  mountain  ;  and  when  he 

was  set,  his  disciples  came  unto  him  :  2. 

And  he  opened  his  mouth,  and  taught  them, 

saying. 
We  have  here  a  general  account  of  this  sermon. 

I.  The  Preacher  was  our  Lord  Jesus,  the  Prince 
of  preachers,  the  great  Prophet  of  his  church,  who 
came  into  the  world,  to  be  the  Light  of  the  world. 
The  prophets  and  John  had  done  virtuously  in 
preaching,  but  Christ  excelled  them  all.  He  is  the 
eteruEil  Wisdom  that  lay  m  the  bosom  of  the  Father, 
before  all  worlds,  and  perfectly  knew  his  will ; 
(John  1.  18.)  and  he  is  the  eternal  Word,  by  whom 
he  has  in  these  last  days  spoken  to  us.  The  niany 
miraculous  cures  wrought  by  Christ  in  Galilee, 
which  we  read  of  in  the  close  of  the  foregoing  chap- 
ter, were  intended  to  make  way  for  this  sermon,  and 
to  dispose  people  to  receive  insti-uctions  from  one  in 
whom  there  appeared  so  much  of  a  divine  power 
and  goodness  ;  and,  probably,  this  sermon  was  the 
summary,  or  rehearsal,  of  what  he  had  preached  up 
and  down  in  the  sj-nagog-ues  of  Galilee.  His  text 
was.  Repent,  for  the  kingdojn  of  heaven  is  at  hand. 
This  is  a  sei-mon  on  the  former  part  of  that  text, 
showing  what  it  is  to  repent ;  it  is  to  reform,  both  in 
judgment  and  practice  ;  and  he  here  tells  us  where- 
in, in  answer  to  that  question,  (Mah  3.  7.)  Jl'herein 
shall  we  return  ?  He  afterward  preached  upon  the 
latter  part  of  the  text,  when,  in  divers  parables,  he 
showed  what  the  kingdom  of  heaven  is  like,  ch.  13. 

II.  The  place  was  a  mountain  in  Galilee.  As  in 
other  things,  so  in  this,  our  Lord  Jesus  was  but  ill 
accommodated;  he  had  no  convenient  P'acc  to 
preach  in,  any  more  than  to  lav  his  head  on.  W  hile 
the  Scribes  and  Pharisees  had  Moses'  chair  to  sit  m, 
with  all  possible  ease,  honour,  and  state,  and  there 
comipted  the  law ;  our  Lord  Jesus,  the  great 
Teacher  of  ti-uth,  is  driven  out  to  the  desert,  and 
finds  no  better  a  pulpit  than  a  7>wuntain  can  afford  ; 
and  not  one  of  the  holy  mountains  neither,  not  one  of 
the  mountains  ofZion,  but  a  common  mountain  ;  by 
which  Christ  would  intimate  that  there  is  no  such 
distinguishing  holmess  of  places  now,  under  the  gos- 
pel, as  there  was  under  the  law  ;  but  that  it  Is  the 
will  of  God  that  men  should  pray  and  preach  ei<ery 
where,  any  where,  provided  it  be  decent  and  con 
venient,    'Christ  preached  this  sei-mon,  which  was 


46 


ST/ MATTHEW,  V. 


an  exposition  of  the  law,  upon  a  mountain,  because 
upon  a  mountain  the  law  was  given;  and  this  was 
also  a  solemn  promulgation  of  the  christian  law. 
But  observe  the  difference  ;  when  the  law  mas  given, 
the  hoi'd  came  down  upon  the  mountain;  now  the 
Lord  went  ufi ;  then,  he  spake  in  thunder  and  liglit- 
ning ;  now,  in  a  still  small -voice ;  then  the  people 
were  ordered  to  keep  their  distance  ;  now  they  are 
invited  to  draw  near  :  a  blessed  change  !  If  God's 
grace  and  goodness  are  (as  certainly  they  are)  liis 
glory,  tlien  the  glory  of  the  gospel  is  the  glory  that 
excels,  iav grace  and  truth  came  by  Jesus  Christ,  2 
Cor.  3.  r.  Heb.  12.  18.  &c.  It  was  foretold  of  Ze- 
bulun  and  Issachar,  two  of  the  tribes  of  Galilee, 
(Deut.  33.  19.)  that  they  shall  call  the  peofile  to  the 
mountain  ;  to  this  mountain  we  are  called,  to  leam 
to  offer  the  sacrifices  of  righteousness.  Now  was  this 
the  mountain  of  the  Lord,  where  he  taught  us  his 
ways,  Isa.  2.   2,  3.     Mic.  4.   1,  2. 

III.  The  auditors  were  his  disci/iles,  who  came 
unto  hi?n  ;  came  at  his  call,  as  appears  by  compar- 
ing Mark  3.  13.  Luke  6.  13.  1  o  them  he  directed 
his  speech,  because  they  followed  him  for  love  and 
learning,  while  others  attended  him  only  for  cures. 
JFIe  taught  them,  because  they  were  willing  to  be 
taught ;  (the  meek  will  he  teach  his  way  ;)  because 
they  would  understand  wliat  he  taught,  which  to 
others  was  foolishness ;  and  because  they  were  to 
teach  others ;  and  it  was  therefore  requisite  that 
they  should  have  a  clear  and  distinct  knowledge  of 
these  things  themselves.  The  duties  prescribed  in 
this  sermon  were  to  be  conscientiously  perfoi-med 
by  all  those  that  would  e?iter  into  that  kingdom  of 
heaven  which  tliey  were  sent  to  set  up,  with  hope 
to  have  the  benefit  of  it.  But  though  this  discourse 
■was  directed  to  the  disciples,  it  was  in  the  hearing 
oi  the  multitude  ;  for  it  is  said,  {ch.  7.  28.)  The  peo- 
file were  astonished.  No  bounds  were  set  about  tliis 
mountain,  to  keep  the  people  off,  as  were  about 
mount  Sinai;  (Exod.  19.  12.)  for,  through  Christ, 
we  have  access  to  God,  not  only  to  speak  to  him, 
but  to  hear  from  him.  Nay,  he  had  an  eye  to  the 
multitude,  in  preaching  this  sermon.  When  the 
fame  of  his  miracles  had  brought  a  vast  crowd  to- 
gether, he  took  the  opportunity  of  so  gi-eat  a  con- 
fluence of  people,  to  instruct  them.  Note,  It  is  an 
encouragement  to  a  faitliful  minister  to  cast  the  net 
of  the  gospel  where  there  are  a  gi-eat  many  fishes, 
in  hope  that  some  will  be  caught.  The  sight  of  a 
multitude  puts  life  into  a  preacher,  which  yet  must 
arise  from  a  desire  of  their  profit,  not  his  own 
praise. 

IV.  The  solemnity  of  his  semion  is  intimated  in 
that  word,  when  he  was  set.  Christ  preached  many 
times  occasionally,  and  by  interlocutory  discourses  ; 
but  this  was  a  set  sermon,  xxS-iVsi'tm  mts,  when  he 
had  placed  himself  so  as  to  be  best  heard.  He  sat 
down  as  a  Judge  or  Lawgiver.  It  intimates  with 
what  sedateness  and  composure  of  mind  the  things 
of  God  should  be  spoken  and  lieard.  He  sat,  that 
the  scrifitures  might  be  fulfilled,  (Mai.  3.  j.)  He  shall 
sit  as  a  refiner,  to  purge  away  the  dross,  the  corrupt 
doctrines  of  the  sons  of  Levi.  He  sat  as  in  the  throne, 
judging  right ;  (Ps.  9.  i.)  ior  the  word  he  spake  shall 
judge  us.  That  phrase,  He  opened  his  mouth,  is 
only  a  Hebrew  periphrasis  of  speaking,  as  Jolj  3.  1. 
Yet  some  think  it  intimates  tlie  solemnity  of  this 
discourse ;  tlie  congregation  being  large,  he  raised 
his  voice,  and  spake  louder  than  usual.  He  had 
spoken  long  by  his  servants  the  prophets,  and  opened 
their  mouths;  (Ezek.  3.  27".— 24.  27.  33.  22.)  but 
now  he  opened  his  own,  and  spake  with  freedom,  as 
one  having  authority.  One  of  the  ancients  has  this 
remark  upon  it ;  Christ  taught  much  witliout  open- 
ing his  mouth,  that  is,  by  liis  holy  and  exemplary 
life  ;  nay,  he  taught,  when,  being  led  as  a  lamb  to 
the  slaughter,  he  opened  not  his  mouth  j  but  now  he 


ofiened  his  7nouth,  and  taught,  that  tlie  scrijiturci 
might  be  fulfilled,  Prov.  8.  1,  2,  6.  Both  not  Wis- 
dom cry — cry  on  the  top  of  high  places  ?  And  the 
opening  of  her  lips  shall  be  right  things.  He  taught 
them,  according  to  the  promise,  (Isa.  54.  13.)  jill 
thy  children  shall  be  taught  of  the  Lord  ;  for  this 
pui-pose  he  had  the  tongue  of  the  learned,  (Isa.  53.  4. ) 
and  the  Spirit  of  the  Lord,  Isa.  61.  1.  He  taught 
them,  what  was  the  evil  they  should  abhoi-,  and 
what  the  good  they  should  abide  and  abound  in  ;  for 
Christianity  is  not  a  matter  of  speculation,  but  is  de- 
signed to  regulate  the  temper  of  our  minds  and  the 
tenour  of  our  conversations ;  gospel-time  is  a  time  of 
reformation;  (Heb.  9.  10.)  and  by  the  gospel  we 
must  be  reformed,  must  be  made  good,  must  be  made 
better.  T'lie  truth,  as  it  is  in  Jesus,  is  the  truth  which 
is  according  to  godliness.  Tit.  1.  1, 

3.  Blessed  are  the  poor  in  spirit:  for 
theirs  is  tlie  kingdom  of  heaven.  4.  Bless- 
ed are  they  that  mourn :  for  they  shall  be 
comforted.  5.  Blessed  are  the  meek :  for 
they  shall  inherit  the  eaith.  6.  Blessed 
are  they  which  do  hunger  and  thirst  after 
righteousness :  for  they  shall  be  filled.  7. 
Blessed  are  the  merciful:  for  they  shall 
obtain  mercy.  8.  Blessed  are  the  pure  in 
heart :  for  they  shall  see  God.  9.  Blessed 
are  the  peacemakers :  for  they  shall  be 
called  the  children  of  God.  10.  Blessed 
are  they  which  are  persecuted  for  righte- 
ousness' sake :  for  theirs  is  the  kingdom  of 
heaven.  11.  Blessed  are  ye,  when  men 
shall  revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you 
falsely  for  my  sake.  12.  Rejoice,  and  be 
exceeding  glad:  for  great  is  your  reward 
in  heaven:  for  so  persecuted  they  the  pro- 
phets which  were  before  you. 

Christ  begins  his  sei-mon  with  blessings,  for  he 
came  into  the  world  to  bless  us,  (Acts  3.  26.)  as  the 
great  High-Priest  of  our  profession;  as  the  blessed 
JMelchizedec  ;  as  He  in  whom  all  the  fajnilies  of  the 
earth  should  be  blessed.  Gen.  12.  3.  He  came  not 
only  to  purchase  blessings  for  us,  but  to  pour  out  and 
pronounce  blessings  on  us ;  and  hei-e  he  does  it  as 
one  having  autliority,  as  one  that  can  command  the 
blessing,  even  life  for  exiermore,  and  that  is  the  bless- 
ing here  again  and  again  promised  to  the  good  ;  his 
pronouncing  of  them  happy  makes  them  so ;  for 
those  whom  he  blesses,  are  blessed  indeed.  The 
Old  Testament  ended  with  a  curse,  (Mai.  4.  6. )  the 
gospel  begins  with  a  blessing ;  for  hereunto  are  we 
called,  that  we  should  inherit  the  blessing.  Each  of 
the  blessings  Christ  here  pronounces  has  a  double 
intention  :  1.  To  show  who  they  are  that  are  to  be 
accounted  tiidy  happy,  and  what  their  characters 
are.  2.  \\'hat  that  is-^wherein  tiiie  happiness  con- 
sists in  the  promises  made  to  persons  of  certain  cha- 
racters, the  performance  of  which  will  make  them 
happy.     Now, 

1.  This  is  designed  to  rectify  the  niinous  mistakes 
of  a  blind  and  carnal  world.  Blessedness  is  the 
thing  which  men  pretend  to  pursue  ;  Who  will  make 
us  to  see  good  ?  Ps.  4.  6.  But  most  mistake  the  end, 
and  foi-m  a  wrong  notion  of  happiness  ;  and  then  no 
wonder  that  they  miss  the  way  ;  they  choose  their 
o^vTl  delusions,  and  court  a  shadow.  The  general 
opinion  is,  Blessed  and  happy  are  they  that  are  rich, 
and  great,  and  honourable  in  the  world ;  that  spend 
their  days  in  mirth,  and  their  years  in  pleasure;  that 


ST.  MATTHEW,  V. 


eat  the  fat,  and  drink  the  sweet,  and  cany  all  before 
them  with  a  high  hand,  and  have  every  sheaf  bow- 
ing to  their  sheaf;  hajiliy  the  JicoJUe  that  Ui  in  such  a 
case  ;  and  their  designs,  aims,  and  pui-poses  are  ac- 
cordingly ;  they  bless  the  covetous,  (Ps.  10.  3.)  they 
•mill  be  rich.  Now  our  Lord  Jesus  comes  to  con-ect 
this  fundamental  error,  to  advance  a  new  hypothesis, 
and  to  give  us  quite  anotlier  notion  of  blessedness  and 
blessed  people,  which,  however  paradoxical  it  may 
appear  to  those  who  arc  prejudiced,  yet  is  in  itself, 
and  appears  to  be  to  all  who  are  savingly  enlightened, 
a  rule  and  doctrine  of  eternal  tiiith  and  certainty,  by 
which  we  must  shortly  Ije  judged.  If  this,  therefore, 
he,  the  beginning  of  Christ's  doctrine,  the  beginning 
of  a  christian's  practice  must  be  to  take  his  measures 
of  happiness  from  those  maxims,  and  to  direct  his 
pursuits  accordingly. 

2.  It  is  designed  to  remove  the  discouragements  of 
the  weak  and  poor  who  receive  the  gospel,  by  as- 
suiing  them  that  his  gospel  did  not  make  those  only 
happy  that  were  eminent  in  gifts,  graces,  comforts, 
and  usefulness ;  but  that  even  the  least  in  the  kingdom 
of  heaven,  whose  heart  was  upright  with  God,  was 
happy  in  the  honours  and  privdleges  of  that  kingdom. 

3.  It  is  designed  to  iinite  souls  to  Clirist,  and  to 
make  way  for  his  law  into  their  hearts.  Christ's 
pronouncing  these  blessings,  not  at  the  end  of  his 
sermon,  to  dismiss  the  people,  but  at  the  bcgmning 
of  it,  to  prepare  them  for  what  he  had  further  to 
say  to  them,  may  remind  us  of  mount  Gerizim  and 
mount  Ebal,  on  which  the  blessings  and  cursings  of 
the  law  were  read,  Deut  27.  12,  &c.  There  the 
curses  are  expressed,  and  the  blessings  only  implied ; 
here  the  blessings  are  expressed,  and  the  curses  im- 
plied :  in  both,  life  and  death  are  set  before  us;  but 
the  law  appeared  more  as  a  ministration  of  death, 
to  deter  us  from  sin  ;  the  gospel  as  a  dispensation  of 
life,  to  allure  us  to  Christ,  in  whom  alone  all  good  is 
to  be  had.  And  they  who  had  seen  the  gracious 
cures  wrought  by  his  hand,  {ch.  4.  23,  24.)  and  now 
heard  the  gracious  words  jiroceedini^  out  of  his  mouth, 
would  say  that  he  was  all  of  a  piece,  made  up  of 
love  and  sweetness. 

4.  It  is  designed  to  settle  and  siun  up  the  articles 
of  agreement  between  God  and  man.  The  scope 
of  the  divine  revelation  is  to  let  us  know  what  God 
expects  from  us,  and  what  we  mav  then  expect  from 
him ;  and  no  where  is  this  more  "fully  set  forth  in  a 
few  words  than  here,  nor  with  a  more  exact  refer- 
ence to  each  other ;  and  this  is  that  gospel  which  we 
are  i-equired  to  believe  ;  for  what  is  faith  but  a  con- 
formity to  these  characters,  and  a  dependence  upon 
these  promises  ?  The  way  to  happiness  is  here  open- 
ed, and  made  a  highway;  (Isa.  35.  8.)  and  this  com- 
ing from  the  mouth  of  Jesus  Christ,  it  is  intimated 
that  from  him,  and  by  him,  we  are  to  receive  both 
the  seed  and  the  fi-uit,  both  the  grace  required,  and 
the  glory  promised.  Nothing  passes  between  God 
and  fallen  man,  but  through  his  hand.  Some  of  the 
wiser  heathen  had  notions  of  blessedness  different 
from  the  rest  of  mankind,  and  looking  toward  this 
of  our  Saviour.  Seneca,  undertaking  to  describe  a 
blessed  man,  makes  it  out,  that  it  is  only  an  ho- 
nest, good  man  that  is  to  be  so  called  :  De  Vita  be- 
atd,  cap.  iv.  Ciii  nullum  bonum  malumcjuesit,  nisi 
bon us  malusque  animus —  Quern  nee  extoUant  fortui- 
ta,  necfrangant — Cui  vera  volu/itas  erit  volufitatum 
contemfttio — Cui  unum  bonum  honestas,  vnum  ma- 
lum turfxitudo. — In  whose  estimation  nothing  is  good 
or  ei'il,  but  a  good  or  ex'il  heart — JVhom  no  occur- 
rences elate  or  deject— Whose  true  fileasure  consists 
m  a  contetnflt  of  pleasure— To  whom  the  only  e-ood 
is  virtue,  and  the  only  ei'il  vice. 

Our  Sa\iour  here  gives  us  eight  characters  of 
blessed  jieople,  which  represent  to  us  the  principal 
graces  of  a  christian.  On  each  of  them  a  present 
blessing  is  pronounced ;   Blessed  are  tliey ;  and  to 


47 

each  a  future  blessedness  is  promised,  which  is  va- 
riously expressed,  so  as  to  suit  the  nature  of  the  grace 
or  duty  recommended. 

Do  we  ask  then  wlio  are  happy  .>  It  is  answered, 
I.  7Vie  fioor  in  s/iirit  arc  hn\)py,v.  3.  There  is  a 
poor  spiritedness  that  is  so  far  from  making  men 
blessed,  that  it  is  a  sin  and  a  snare — cowardice  and 
base  fear,  and  a  willing  subjection  to  the  lusts  of  men. 
But  this  poverty  of  spirit  is  a  gracious  disposition  of 
soul,  by  which  we  are  emptied  of  self,  in  order  to 
our  being  filled  with  Jesus  Christ.  To  be  /loor  in 
spirit,  is,  1.  To  be  contentedly  poor,  willing  to  be 
empty  of  worldly  wealth,  if  God  orders  that  to  be 
our  lot ;  to  bring  our  mind  to  our  condition,  when  it 
is  a  low  condition.  Many  are  poor  in  the  world,  but 
high  in  spirit,  poor  and  jiroud,  murmuring  and  com- 
plaining, and  blaming  their  lot,  but  we  must  accom- 
modate ourselves  to  our  poverty,  must  know  how  to 
be  abased,  Phil.  4.  12.  Acknowledging  the  wisdom 
of  God  in  appointing  us  to  poverty,  we  must  be  easy 
in  it,  Viatiently  bear  the  incon\  eniences  of  it,  be 
thankftil  for  what  we  have,  and  make  the  best  of 
that  which  is.  It  is  to  sit  loose  to  all  worldly  wealth, 
and  not  set  our  hearts  upon  it,  but  cheerfully  to  bear 
losses  and  disappointments,  which  may  befall  us  in 
the  most  prosperous  state.  It  is  not,  in  pride  or  pre- 
tence, to  make  oursehes  poor,  by  throwing  away 
what  God  has  given  us,  especially  as  those  in  the 
church  of  Rome,  who  vow  poverty,  and  yet  engross 
the  wealth  of  nations ;  but,  if  we  be  rich  in  the  world, 
we  must  be  poor  in  spirit,  that  is,  we  must  conde- 
scend to  the  poor,  and  sympathize  with  them,  as 
being  touched  with  the  feeling  of  their  infii-mities ; 
we  must  expect  and  prepare  for  poverty  ;  must  not 
inordinately  fear  or  shun  it,  but  must  bid  it  welcome, 
especially  when  it  comes  upon  us  for  keeping  a  good 
conscience,  Heb.  10.  34.  Job  was  poor  in  spirit, 
when  he  blessed  God  in  taking  away,  as  well  as  giv- 
ing. 2.  It  is  to  be  humble  and  lowly  in  our  own  eyes. 
To  be  /loor  in  spirit,  is  to  think  meanly  of  ourselves, 
of  what  we  are,  and  have,  and  do  ;  the  poor  are  of- 
ten taken  in  the  Old  Testament  for  the  humble  and 
self-denying,  as  opposed  to  those  that  are  at  ease, 
and  the  proud  ;  it  is  to  be  as  little  children  in  our 
opinion  of  ourselves,  weak,  foolish,  and  insignificant, 
ch.  18.4. — 19.14.  'Laodicea.  was  poor  in  spirituals, 
wretchedly  and  miserably  poor,  and  vet  rich  in  s/ii- 
rit,  so  well  increased  with  goods,  as  to  hai'e  need  of 
nothing.  Rev.  3.  17.  On  the  other  hand,  Paul  was 
rich  in  spirituals,  excelling  most  in  gifts  and  graces, 
and  yet  poor  in  sjiirit,  the  least  of  the  apostles,  less 
than  the  least  of  all  saints,  and  nothing  in  his  own 
account.  It  is  to  look  with  a  holy  contempt  upon 
ourselves,  to  value  others,  and  undervalue  ourselves 
in  comparison  of  them.  It  is  to  be  wiUing  to  make 
ourselves  cheap,  and  mean,  and  little,  to'  do  good  ; 
to  become  all  things  to  all  men.  It  is  to  acknow'ledge 
that  God  is  great,  and  we  are  mean  ;  that  he  is  holy, 
and  we  are  sinful ;  that  he  is  all,  and  we  are  nothing, 
less  than  nothing,  worse  than  nothing ;  and  to  hum- 
ble ourselves  before  him,  and  under  his  mighty  hand. 
3.  It  is  to  come  off  from  all  confidence  in  our  own 
righteousness  and  strength,  that  we  ma^-  depend  onlv 
upon  the  merit  of  Christ  for  our  justification,  and 
the  Spirit  and  grace  of  Christ  for  our  sanctification. 
That  broken  and  contrite  spii-it  with  which  the  pub- 
lican cried  for  mercy  to  a  poor  sinner,  is  this  poverty 
of  spirit.  We  must  call  ourselves  poor,  because  al- 
ways in  want  of  God's  grace,  alwavs  begging  at  God's 
door,  always  hanging  on  in  his  house. 

Now,  (l!)  This  povertv  in  spirit  isput  first  among 
the  christian  graces.  The  philosojihers  did  not 
reckon  humility  among  their  moral  virtues,  but 
Christ  puts  it  first.  Self-denial  is  the  first  lesson  to 
be  learned  in  his  school,  and  povertv  of  spirit  enti- 
tled to  the  first  beatitude.  The  foundation  of  all 
other  graces  is  laid  in  humility.     Those  who  would 


48 

build  high,  must  begin  low  ;  and  it  is  an  excellent 
preparative  for  the  entrance  of  gospel-grace  into  the 
soul;  it  fits  the  soil  to  receive  the  seed.  Those  ivho 
are  weary  and  heavy  laden,  are  the  Jioor  in  sjiirit, 
and  they  shall  find  rest  witli  Christ. 

(2.)  Tliey  are  blessed.  Now  they  are  so,  in  this 
world.  God  looks  gi-aciously  upon  tliem.  They 
are  his  little  ones,  and  have  tlieir  angels.  To  them 
he  gives  more  gi-ace ;  they  live  the  most  comfortable 
lives,  and  are  easy  to  themselves  and  all  about  them, 
and  nothing  comes  amiss  to  them ;  while  high  spirits 
are  always  uneasy. 

(3.)  Theirs  is  the  kingdom  of  heaven.  The  king- 
dom of  grace  is  composed  of  such  ;  they  only  are  fit 
to  be  members  of  Christ's  church,  which  is  called 
the  congregation  of  the  floor  ;  (Ps.  74.  19.)  the  king- 
dom of  glory  IS  prepared  for  them.  Those  who  thus 
humble  themselves,  and  comply  with  God  when  he 
humbles  them,  shall  be  thus  exalted.  The  great, 
high  spirits  go  away  with  the  gloiy  of  the  kingdoms 
of  the  earth  ;  but  the  humble,  mild,  and  yielding 
souls  obtain  the  glory  of  the  kingdom  ofheaveii.  We 
are  ready  to  think  concerning  those  who  are  rich, 
and  do  good  with  their  riches,  that,  no  doubt,  theirs 
is  the  kingdom  of  heai'en  ;  for  they  can  thus  lay  up 
in  store  a  good  security  for  the  time  to  come :  but 
what  sliall  the  poor  do,  who  have  not  wlierewitlial 
to  do  good  .''  Why,  the  same  happiness  is  promised 
to  those  who  are  contentedly  poor,  as  to  those  who 
are  usefully  rich.  If  I  am  not  able  to  s/iend  cheer- 
fully for  his  sake,  if  I  can  but  ivant  cheerfully  for 
his  sake,  even  that  sliall  be  recompensed.  And  do 
not  we  serve  a  good  Master  then  ? 

II.  They  that  mourn  are  happy  ;  {v.  4.)  Blessed 
are  they  that  mourn.  This  is  another  strang-e  bless- 
ing, and  fitly  follows  the  former.  The  poor  are  ac- 
customed to  moum,  the  graciously  poor  moum  gra- 
ciously. We  are  apt  to  think.  Blessed  are  the  mer- 
ry ;  but  Christ,  who  was  himself  a  gi-eat  Mourner, 
says.  Blessed  are  the  mourners.  There  is  a  sinfiil 
mourning,  which  is  an  enemy  to  blessedness — the 
lorrow  of  the  world  ;  despairing  melancholy  upon  a 
spiritual  account,  and  disconsolate  gi-ief  upon  a  tem- 
poral account.  There  is  a  natural  moummg,  which 
may  prove  a  friend  to  blessedness,  by  the  gi-ace  of 
God  working  with  it,  and  sanctifying  the  afflictions 
to  us,  for  which  we  moiu'n.  But  there  is  a  gracious 
mourning,  which  qualifies  for  blessedness,  a  habi- 
tual seriousness,  the  mind  mortified  to  mirth,  and  an 
actual  sorrow.  1.  A  penitential  mourning  for  our 
ovm  sins  ;  this  is  godly  sorrow,  a  soitow  according 
to  God  ;  .SOITOW  for  sin,  with  an  eye  to  Christ,  Zecb. 
12.  10.  Those  are  God's  mourners,  who  live  a  life 
of  repentance,  who  lament  the  corruption  of  their 
nature,  and  their  many  actual  transgi-essions,  and 
God's  withdrawings  from  them ;  and  who,  out  of 
regard  to  God's  honour,  mourn  also  for  the  sins  of 
others,  and  sigh  and  cry  for  their  abominations, 
Ezek.  9.  4.  2.  A  sympathizing  mourning  for  the 
afflictions  of  others ;  the  mourning  of  those  vihowee/i 
with  them  that  weefi,  are  sorrowful  for  the  solemn 
assemblies,  for  the  desolations  of  /.ioii,  (Zeph.  3.  18. 
Ps.  137.  1.)  especially  who  look  with  compassion  on 
perishing  souls,  and  iveefi  over  them,  as  Christ  over 
Jerusalem. 

Now  these  gi-acious  mourners,  (1.)  Jre  blessed. 
As  in  vain  and  sinful  laughter  the  heart  is  sorrowful, 
so  in  gracious  mouming.rtf  heart  has  a  serious  joy, 
a  secret  satisfaction,  which  a  stranger  does  not  in- 
termeddle with.  They  are  blessed,'{oT  they  are  like 
the  Lord  Jesus,  who  was  a  man  of  sorrows,  and  of 
whom  we  never  read  that  he  laughed,  but  often  that 
he  wept.  They  are  arnied  against  the  many  temp- 
tations that  attend  vain  mirth,  and  are  prepared  for 
the  comforts  of  a  sealed  pardon  and  a  settled  peace. 
(2.)  They  shall  be  comfirted.  Though  perhaps  they 
are  not  immediately  comforted,  yet  plentiful  provi- 


ST.  MATTHEW,  V. 


sion  is  made  for  their  comfort ;  light  is  sown  for 
them ;  and  in  heaven,  it  is  certain,  they  shall  be 
comforted,  as  Lazaras,  Luke  16.  25.  Note,  The 
happiness  of  heaven  consists  in  being  perfectly  and 
eternally  comforted,  and  in  the  wiping  away  of  all 
tears  from  their  eyes.  It  is  the  joy  of  our  Lord  ; 
a  fulness  of  joy  and  pleasures  for  evermore  ;  which 
will  be  doubly  sweet  to  those  who  have  been  pre- 
pared for  them  by  this  godly  sorrow.  Heaven  wUl 
be  heaven  indeed  to  those  who  go  mourning  thither ; 
it  will  be  a  harvest  of  joy,  the  return  of  a  seed-time 
of  tears;  (Ps.  126.  5,  6.)  a  mountain  of  joy,  to  which 
our  way  lies  through  a  vale  of  tears.  See  Isa.  66.  10. 

III.  The  meek  are  happy  ;  (t'.  5.)  Blessed  are  the 
meek.  The  meek  are  those  who  quietly  submit 
themselves  to  God,  to  his  word  and  to  his  rod,  who 
follow  his  directions,  and  comply  with  his  designs, 
and  are  gentle  towards  all  men  ;  (Tit.  3.  2. )  who 
can  bear  provocation  without  being  mflamed  by  it ; 
are  either  silent,  or  return  a  soft  answer  ;  and  who 
can  show  their  displeasure,  when  there  is  occasion 
for  it,  without  being  transported  into  any  indecen- 
cies ;  who  can  be  cool  when  others  are  hot ;  and  in 
their  patience  keep  possession  of  their  own  souls, 
when  they  can  scarcely  keep  possession  of  any  thing 
else.  They  are  the  meek,  who  are  rarely  and  hard- 
ly provoked,  but  quickly  and  easily  pacified ;  and 
who  would  rather  forgive  twenty  injuries  than  re- 
venge one,  having  the  rale  of  their  own  spirits. 

These  meek  ones  are  here  represented  as  happy, 
even  in  this  world.  1.  They  are  blessed,  for  they 
are  like  the  blessed  Jesus,  in  that  whereinparticu- 
larly  thev  are  to  learn  of  him,  ch.  11.  29.  They  are 
like  the  blessed  God  himself,  who  is  Lord  of  his  an- 
ger, and  in  whom  fury  is  not.  They  are  blessed,  for 
they  have  the  most  comfortable,  undisturbed  enjoy- 
ment of  themselves,  their  friends,  their  God  ;  they 
are  fit  for  any  relation,  any  condition,  any  company ; 
fit  to  live,  and  fit  to  die.  2.  They  shall  inherit  the 
earth ;  it  is  quoted  from  Ps.  37.  11.  and  it  is  almost 
the  only  express  temporal  promise  in  all  the  New 
Testament.  Not  that  they  shall  always  have  much 
of  the  earth,  much  less  that  they  shall  be  put  off 
with  that  only  ;  but  this  branch  of  godliness  has,  in 
a  special  manner,  the  promise  of  the  life  that  now  is. 
Meekness,  however  ridiculed  and  ran  down,  has  a 
real  tendency  to  promote  our  health,  wealth,  com- 
fort, and  safety,  even  in  this  world.  The  meek  and 
quiet  are  observed  to  li\'e  the  most  easy  lives,  com- 
pared with  the  froward  and  turbulent.  Or,  They 
shall  inherit  the  land,  (so  it  may  be  read,)  the  land 
of  Canaan,  a  tj-pe  of  heaven.  So  that  all  the  bless- 
edness of  heaven  above,  and  all  the  blessings  of  earth 
beneath,  are  the  portion  of  the  meek. 

\y.  Thexj  that  hunger  and  thirst  after  righteous- 
ness are  happy,  v.  6.  Si  me  understand  this  as  a 
further  instance  of  outward  poverty,  and  a  low  con- 
dition in  this  world,  which  not  only  exposes  men  to 
injury  and  wrong,  but  mgkes  it  in  vain  for  them  to 
seek  to  have  justice  done'  them  ;  they  himger  and 
thirst  after  it,  but  such  is  the  power  on  the  side  of 
their  oppressors,  that  they  cannot  have  it ;  they  de- 
sire only  that  which  is  just  and  equal,  but  it  is  de- 
nied them  by  those  that  neither  fear  God  nor  regard 
man.  This  is  a  melancholy  case  !  Yet,  blessed  are 
they,  if  they  suffer  these  hardships  for  and  with  a 
good  conscience ;  let  them  hope  in  God,  who  will 
see  justice  done,  right  take  place,  and  will  deliver 
the  poor  from  their  oppressors,  Ps.  103.  6.  Those 
who  contentedly  bear  oppression,  and  quietly  refer 
themselves  to  God  to  plead  their  cause,  shall  in  due 
time  be  satisfied,  abundantly  satisfied,  in  the  wis- 
dom and  kindness  which  shall  be  manifested  in  his 
appearances  for  them.  But  it  is  certainly  to  be  un- 
derstood spiritually,  of  such  a  desire  as,  being  ter- 
minated on  such  an  object,  is  gi'acif^us,  and  the  work 
of  God's  grace  in  the  soul,  and  qualifies  for  the  gift* 


ST.  MATTHEW,  V. 


49 


of  the  divine  favour.  1.  Righteousness  is  here  put 
for  all  spiritual  blessinijs.  bee  Vs.  24.  5. — cli.  6.  33. 
They  arc  jiurchascd  ti)r  us  by  the  righteousness  of 
Christ ;  convejcd  and  secured  by  the  imputation  of 
that  i-ighteousness  to  us ;  and  confirmed  by  tlie 
faithfulness  of  God.  'l"o  have  Christ  made  of  God 
to  us  Kighteous7iess,  and  to  be  made  the  righteous- 
ness of  God  in  him  ;  to  have  the  zvhole  man  renew- 
ed in  righteousness,  so  as  to  become  a  nevj  man, 
and  to  bear  tlie  image  of  God  ;  to  have  an  interest 
in  Christ  and  the  promises — this  is  righteousness. 
2.  These  we  must  hunger  and  thirst  after.  We 
must  truly  and  really  desire  them,  as  one  who  is 
hungry  and  thirsty  desires  meat  and  drink,  who 
cannot  be  satisfied  with  any  thing  but  meat  and 
drink,  and  will  be  satisfied  with  them,  though  other 
things  be  wanting.  Our  desires  of  spiritual  blessings 
must  be  earnest  and  importunate  ;  "  Give  me  these, 
or  else  I  die;  every  thnig  else  is  dross  and  chaff, 
unsatisfying ;  give  me  these,  and  I  have  enough, 
though  I  had  nothing  else."  Hunger  and  thirst  are 
appetites  that  return  frequently,  and  call  for  fresh 
satisfactions ;  so  these  holy  desires  rest  not  in  any 
thing  attained,  but  are  earned  out  toward  renewed 
pardons,  and  daily  fi-esh  supplies  of  grace.  The 
quickened  soul  calls  for  constant  meals  of  righteous- 
ness, grace  to  do  the  work  of  every  day  in  its  day, 
as  duly  as  the  li\'ing  body  calls  for  food.  Those  who 
hunger  and  thirst  will  labour  for  supplies ;  so  we 
must  not  only  desire  spiritual  blessings,  but  take 
pains  for  them  in  the  use  of  the  appointed  means. 
Dr.  Hammond,  in  his  Practical  Catechism,  distin- 
guishes between  hunger  and  thirst.  Hunger  is  a 
desire  of  food  to  sustain,  such  is  sanctifying  righte- 
ousness. Thirst  is  the  desire  of  di'ink  to  refresh, 
such  is  justifying  righteousness,  and  the  sense  of  our 
pardon. 

Those  who  thus  hunger  and  thirst  after  spiritual 
blessings,  are  blessed  in  those  desires,  and  s/ia//  be 
Jilted  with  those  blessings.  (1.)  They  are  blessed  in 
those  desires.  Though  all  desires  of  grace  are  not 
grace,  (feigned,  faint  desires  ai'e  not,)  yet  such  a  de- 
sire as  this,  is  ;  it  is  an  ex'idenee  of  something  good, 
and  an  earnest  of  something  better.  It  is  a  desire  of 
God's  own  raising,  and  he  will  not  forsake  the  work 
of  his  own  hands.  Something  or  other  the  soul  will 
be  hungering  and  thirsting  after  ;  therefore  theii  are 
blessed  who  fasten  upon  the  right  object,  which  is 
satisfying,  and  not  decei\  ing ;  and  do  not  fiant  after 
the  dust  of  the  earth,  Amos  2.  7.  Isa.  55.  2.  (2.) 
They  shall  be  filled  with  those  blessings.  God  will 
give  them  what  they  desire  to  their  complete  satis- 
faction. It  is  God  only  who  can  fill  a  soul,  whose 
grace  and  favour  are  adequate  to  its  just  desires  ; 
and  he  will  fill  those  with  grace  for  grace,  who,  in 
a  sense  of  their  own  emptiness,  have  recourse  to  his 
fulness,  tie  fills  the  hungry,  (Luke  1.  53.)  satiates 
them,  Jer.  31.  25.  The  happmess  of  heaven  will 
certainly  fill  the  soul ;  their  righteousness  shall  be 
complete,  the  favour  of  God  and  his  image,  both  in 
their  full  perfection. 

V.  The  merciful  are  happy,  v.  7.  This,  like  the 
rest,  is  a  paradox  ;  for  the  merciful  are  not  taken 
to  be  the  wisest,  nor  are  likely  to  be  the  richest ; 
yet  Christ  pronounces  them  blessed.  Those  are  the 
merciful,  who  are  piously  and  charitably  inclined  to 
pity,  help,  and  succour,  persons  in  misery.  A  man 
may  be  tnily  merciful,  who  has  not  wherewithal  to 
be  bountiful  or  liberal ;  and  then  God  accepts  the 
willing  mind.  We  must  not  only  bear  our  own  af- 
flictions patiently,  but  we  must,  by  christian  sym- 
pathy, partake  of  the  afflictions  (if  our  brethren  ; 
pity  must  be  showed,  (Job  6.  14.)  and  boii'els  of 
mercy  fiut  on;  (Col.  3.  12.)  and,  being  put  on,  they 
must  put  forth  themselves  in  contributing  all  we  can 
for  the  assistance  of  those  who  are  any  wav  in  mise- 
ry.   We  must  have  compassion  on  the  soiils  of  oth- 

Vol.  v.— G 


ers,  and  help  them ;  pity  the  ignorant,  and  instruct 
them  ;  the  careless,  and  warn  tl\em  ;  those  who  are 
in  a  state  of  sin,  and  snatch  them  as  brands  out  of 
the  burning.  We  must  have  compassion  on  those 
who  are  melancholy  and  in  sonow,  and  comfort 
them  ;  (Job  16.  5.)  on  those  whom  we  have  advan- 
tage against,  and  not  be  rigorous  and  severe  with 
them  ;  on  those  who  are  in  want,  and  supply  them  ; 
which  if  we  refuse  to  do,  whatc\cr  we  pretend,  we 
shut  uft  the  bowels  of  our  compassion,  James  2.  15, 
16.  1  John  3.  17,  18.  Draw  out  thy  soul  by  deal- 
ing thy  bread  to  tlie  hungry,  Isa.  58.  7,  10.  Kay,  a 
good  man  is  merciful  to  his  beast. 

Nov/,  as  to  the  mci'ciful,  1.  They  are  blessed  ;  so 
it  was  said  in  the  Old  Testament ;  Blessed  is  he  that 
considers  the  poor,  Ps.  41.  1.  Herein  they  resem- 
ble God,  whose  goodness  is  his  gloiy  ;  in  being  mer- 
ciful as  he  is  merciful,  we  arc,  in  our  measure,  per- 
fect as  he  is  fierfect.  It  is  an  evidence  of  love  to 
God  ;  it  will  be  a  satisfaction  to  ourselves,  to  be  any 
v/av  instrtimental  for  the  benefit  of  others.  One  of 
the  purest  and  most  i-efined  delights  in  this  world, 
is  that  of  doing  good.  In  this  word.  Blessed  are  the 
merciful,  is  included  that  saying  of  Christ,  which 
otherwise  we  find  not  in  the  gospels.  It  is  more  bless- 
ed to  gri'e  than  to  receive.  Acts  20.  35.  2.  They  shall 
obtain  mercy  ;  mercy  with  men,  when  they  need  it ; 
he  that  watereth,  shall  be  watered  also  himself;  we 
know  not  how  soon  we  may  stand  in  need  of  kind- 
ness, and  therefore  should  be  kind  ;  but  especially 
mercy  roM  God,  for  with  the  ?nerciful  he  will  show 
himself  merciful,  Ps.  18.  25.  The  most  vierciful 
and  charitable  cannot  pretend  to  merit,  but  must  fly 
to  mercy.  The  merciful  shall  find  with  Ciod  spar- 
ing mercy,  {ch.  6.  14. )  siz/j/i/i/m^' mercy,  (Prov.  19. 
IT.)  sustaining  mercy,  (Ps.  41.  2.)  mercy  in  that 
day;  (2  Tim.  1.  18.)  nay,  they  shall  ijiherit  the 
kingdom  firepared for  them ;  {ch.  25.  34,  35.)  where- 
as they  shall  have  judgment  without  mercy,  (which 
can  be  nothing  short  of  hell-Jire,)  who  ha^■e  showed 
no  mercy. 

VI.  The/iKrf  in  heart  are  happy  ;  {v.  8.)  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God.  This 
is  the  most  comprehensive  of  all  the  beatitudes ; 
here  holiness  and  happiness  are  fully  described  and 
put  together. 

1.  Here  is  the  most  compreheiisive  character  of 
the  blessed;  they  are  the  pure  in  heart.  Note, 
True  religion  consists  in  heart-purity.  Those  who 
are  inwardly  pure,  show  themselves  to  be  under  the 
power  of  pure  and  undefiled  religion.  True  Chris- 
tianity lies  in  the  heart,  in  the  ptirity  of  the  heart ; 
the  washing  of  that  from  wickedness,  Jer.  4.  14. 
We  must  lift  up  to  God,  not  only  clean  hands,  but  a 
pure  heart,  Ps.  24.  4,  5.  1  Tim.  1.  5.  The  heart 
nmst  be  pure,  in  opposition  to  mixture — an  honest 
heart  that  aims  well ;  and  pure,  in  opposition  to 
pollution  and  defilement ;  as  wine  unmixed,  as  water 
unmuddied.  The  heart  must  be  kept  pure  from 
fleshly  lusts,  all  unchaste  thoughts  and  desires  ;  and 
from  worldhi  lusts ;  covetousness  is  called  filthy  lu- 
cre ;  from  all  filthiness  of  flesh  and  spirit,  all  that 
which  comes  out  of  the  heart,  and  defiles  the  man. 
The  heart  must  he  puiified  by  faith,  and  entire  for 
God  ;  must  be  presented  and  preserved  a  chaste 
virgin  to  Christ.  Create  in  me  such  a  clean  heart, 
O  God.' 

2.  Here  is  the  most  comprehensri<e  comfort  of  the 
blessed  ;  They  shall  see  God.  Note,  (L)  It  is  the 
perfection  of  the  soul's  happiness  to  see  God ;  see- 
ing him,  as  we  may  by  faith  in  our  present  state,  is 
a  hea-i'en  upon  earth  ;  and  seeing  him  as  we  shall  in 
the  future  state,  is  the  heaven  of  heaven.  To  see 
him  as  he  is,  face  to  face,  and  no  longer  through  a 
glass  darkly  ;  to  see  him  as  ours,  and  to  see  him 
and  enjoy  him  ;  to  see  him  and  be  like  him,  and  be 
satisfied  with  that  likeness ;  (Fs.  17.  15.)  and  to  see 


60 

him  for  ever,  and  never  lose  the  sight  of  him  ;  this 
is  heaven's  happiness.  (2.)  The  happiness  of  seeing 
God  is  promised  to  those,  and  those  only,  who  arc 
fiure  in  heart.  None  but  the  pure  are  capable  of 
seeing  God,  nor  would  it  be  a  felicity  to  the  impure. 
What  pleasure  could  an  unsanctified  soul  take  in  the 
vision  of  a  holy  God  ?  As  he  cannot  endure  to  look 
upon  their  iniquity,  so  they  cannot  endui-e  to  look 
upon  his  purity  ;  nor  shall  any  unclean  thing  enter 
into  the  new  Jerusalem ;  but  all  tliat  are  pure  in 
heart,  all  that  are  tridy  sanctified,  have  desires 
wrought  in  them,  which  nothing  but  the  sight  of 
God  will  satisfy  ;  and  divine  grace  will  not  leave 
those  desires  unsatisfied. 

VII.  The  peace-makers  are  happy,  v.  9.  The 
wisdom  that  is  from  above,  is  first  pure,  and  then 
peaceable;  the  blessed  ones  are  pure  toward  God, 
and  peaceable  toward  men  ;  for  with  reference  to 
both,  conscience  must  be  kept  void  of  offence.  The 
peace-makers  are  those  who  have,  1.  A  peaceable 
disposition  :  as,  to  jnake  a  lie,  is  to  be  given  and  ad- 
dicted to  lying,  so,  to  make  peace,  is  to  have  a  strong 
and  hearty  affection  to  peace.  lam  for  peace,  Ps. 
120.  7.     It  is  to  love,  and  desire,  and  delight  in 

Ecace  ;  to  be  in  it  as  in  our  element,  and  to  study  to 
e  quiet.  2.  A  [leaceable  coin>ersatio7i ;  industrious- 
ly, as  far  as  we  can,  to  preserve  the  peace,  that  it  be 
not  broken,  and  to  recover  it  when  it  is  broken  ;  to 
hearken  to  proposals  of  peace  ourselves,  and  to  be 
ready  to  make  them  to  others;  where  distance  is 
among  brethren  and  neighbours,  to  do  all  we  can  to 
accommodate  it,  and  to  be  repairers  of  the  breaches. 
Ty^e  making  of  ju  ace  is  sometimes  a  thankless  of- 
fice, and  it  is  the  lot  of  him  who  parts  a  fray,  to 
have  blows  on  both  sides  ;  yet  it  is  a  good  office,  and 
we  must  be  forward  to  it.  Some  think  that  this  is 
intended  especially  as  a  lesson  for  ministers,  who 
should  do  all  they  can  to  reconcile  those  who  are  at 
variance,  and  to  promote  christian  love  among  those 
under  their  charge. 

Now,  (1. )  Such  persons  are  blessed ;  for  they  have 
the  satisfaction  of  enjoying  themselves,  by  keeping 
the  peace,  and  of  being  tray  serviceable  to  others, 
by  disposing  them  to  peace.  They  are  working  to- 
gether with  Christ,  who  came  into  the  world  to  slay 
all  enmities,  and  to  proclaim  peace  on  earth.  (2.) 
They  shall  be  called  the  children  of  God  ;  it  will  be 
an  e\idence  to  themselves  that  they  are  so ;  God 
will  own  them  as  such,  and  herein  they  will  resem- 
ble him.  He  is  the  God  of  peace  ;  the  Son  of  God 
is  the  Prince  of  peace  ;  the  Spirit  of  adoption  is  a 
Spirit  of  peace.  Since  God  has  declared  liimself 
reconcileable  to  us  all,  he  will  not  own  those  for  his 
children  who  are  implacable  in  their  enmity  to  one 
another ;  for  if  the  peace-makers  are  blessed,  woe 
to  the  peace-breakers  !  Now  by  this  it  appears,  that 
Christ  never  intended  to  have  his  religion  propagat- 
ed by  fire  and  sword,  or  penal  laws,  or  to  acknow- 
ledge bigoti-y,  or  intemperate  ?eal,  as  the  marks  of 
his  disciples.  The  children  of  this  world  love  to  fish 
in  troubled  waters,  but  the  children  of  God  are  the 
peace-makers,  the  guiet  in  the  land. 

VIII.  Those  who  are  persecuted  for  righteousness' 
sake,  are  happy.  This  is  the  greatest  paradox  of  all, 
and  peculiar  to  chiistianity  ;  and  therefore  it  is  put 
last,  and  more  largely  insisted  upon  than  any  of  the 
rest,  v.  10 — 12.  This  beatitude,  like  Pharaoh's 
dream,  is  doubled,  1:)ecause  hardly  credited,  and  yet 
the  thing  is  certain  ;  and  in  the  latter  part  there  is  a 
change  of  the  person,  "  Blessed  are  ye — ye  my  dis- 
ciples, and  immediate  followers.  This  is  that  which 
you,  who  excel  in  virtue,  are  more  immediately  con- 
cerned in  ;  for  you  must  reckon  upon  hardships  and 
troubles  more  than  other  men."    Observe  here, 

1.  The  case  of  suffering  saints  described  ;  and  it  is 
a  hard  case,  and  a  vei-y  piteous  one. 
(l.)They  are  persecuted,  hunted,  pursued,  run 


ST.  MATTHEW,  V. 


down,  as  noxious  beasts  are,  that  are  sought  for  to 
be  destroyed  ;  as  if  a  christian  did  caput  gerere  lu- 
pinum — bear  a  nvolf's  head,  as  an  outlaw  is  said  to 
do — any  one  that  finds  him  may  slay  him  ;  they  are 
abandoned  as  the  offscouring  of  all  things;  fined,  im- 
prisoned, banishea,  stripped  of  their  estates,  ex- 
cluded from  all  places  ot  profit  and  tnist,  scourged, 
racked,  tortured,  always  delivered  to  death,  and  ac- 
counted as  sheep  for  the  slaughter.  This  has  been 
the  effect  of  the  enmity  of  the  sei-pent's  seed  against 
the  holy  seed,  ever  since  the  time  of  righteous  Abet. 
It  was  so  in  Old-Testament  times,  as  we  find,  Heb. 
11.  35,  &c.  Christ  has  told  us  that  it  would  much 
more  be  so  with  the  christian  church,  and  we  are 
not  to  think  it  strange,  1  John  3.  13.  He  has  left  us 
an  example. 

(2. )  They  are  reviled,  and  have  all  manner  of 
evil  said  against  them  falsely.  Nick-names,  and 
names  of  reproach,  are  fastened  upon  them,  upon 
particular  persons,  and  upon  the  generation  of  the 
righteous  in  the  gross,  to  render  them  odious ;  some- 
times to  make  them  despicable,  that  they  may  be 
trampled  upon  ;  sometimes  to  make  them  formida- 
ble, they  are  powei-fully  assailed  ;  things  are  laid  to 
their  charge  that  they  knew  not,  Ps.  35.  10.  Jer.  20. 
18.  Acts  17.  6,  7.  Those  who  ha^-e  had  no  power 
in  their  hands  to  do  them  any  other  mischief,  could 
yet  do  this  ;  and  those  who  have  had  power  to  per- 
secute, have  found  it  necessary  to  do  this  too,  to  jus- 
tify themselves  in  their  barbarous  usage  of  them ; 
they  could  not  have  baited  them,  if  they  had  not 
dressed  them  in  bear-skins ;  nor  have  given  them 
the  worst  of  treatment,  if  they  had  not  first  repre- 
sented them  as  the  worst  of  men.  They  will  revile 
■you,  and  persecute  you.  Note,  Reviling  the  saints 
is  persecuting  them,  and  will  be  found  so  shortly, 
when  hard  speeches  must  be  accounted  for,  (Jude 
15.)  and  cruel  mockings,  Heb.  11.  36.  They  will 
say  aU  manner  of  evil  of  you  falsely ;  sometimes  be- 
fore the  seat  of  judgment,  as  witnesses  ;  sometimes 
in  the  seat  of  the  scornful,  with  hypocritical  mockers 
at  feasts;  they  are  the  song  of  the  drunkards  ;  some- 
times to  their  faces,  as  Shimei  cursed  David  ;  some- 
times behind  their  backs,  as  the  enemies  of  Jeremiah 
did.  Note,  There  is  no  evil  so  black  and  horrid, 
which,  at  one  time  or  other,  has  not  been  said,  falsely, 
of  Christ's  disciples  and  followers. 

(3.)  All  this  is  for  righteous-ness'  sake,  (y.  10.) 
for  my  sake,  v.  11.  If  for  righteousness'  sake,  then 
for  Christ's  sake,  for  he  is  nearly  interested  in  the 
work  of  righteousness.  Enemies  to  righteousness 
are  enemies  to  Christ.  This  precludes  those  from 
this  blessedness  who  suffer  justly,  and  are  evil  spoken 
of  truly  for  their  real  crimes  ;  let  such  be  ashamed 
and  confounded,  it  is  part  of  their  punishment ;  it  is 
not  the  suffering,  but  the  cause,  that  makes  the 
martyr.  Those  suffer  for  righteousness'  sake,  who 
sviffer  because  they  will  not  sin  against  their  con- 
sciences, and  who  suffer  for  doing  that  which  is  good. 
Whatever  pretence  persecutors  have,  it  is  the  power 
of  godliness  that  thev  have  an  enmity  to  ;  it  is  really 
Christ  and  his  righteousness  that  are  maligned, 
hated,  and  persecuted  ;  J^'or  thy  sake  I  have  borne 
reproacb,  Ps.  69.  9.   Rom.  8.  36. 

1.  The  comforts  of  suffering  saints  laid  down. 

( 1. )  They  are  blessed  ;  for  they  now,  in  their  life- 
time, receive  their  evil  things,  (Luke  16.  25.)  and 
receive  them  upon  a  good  account.  They  are  blessed, 
for  it  is  an  honour  to  them  ;  (Acts  5.  41.)  it  is  an 
opportunity  of  glorifving  Christ,  of  doing  good,  and 
of  experiencing  special  comforts  and  visits  of  grace, 
and  tokens  of  his  presence,  2  Cor.  1.  5.  Dan.  3.  25. 
Rom.  8.  29. 

(2.)  They  shall  be  recomfienscd ;  Theirs  is  the 
kingdom  of  heaven.  Thev  have  at  present  a  sure 
title  to  it,  and  sweet  foretastes  of  it ;  and  shall  ere 
long  be  in  possession  of  it    Though  there  be  nothing 


ST.  MATTHEW,  V. 


51 


in  those  sufferings  that  can,  in  strictness,  merit  of 
God,  (for  the  sins  of  tlie  best  deserve  the  worst,  ^ 
yet  this  is  liere  promised  as  a  reivarcl ;  (t.  V2.) 
Great  is  your  remard  in  heaven  ;  so  great,  as  far  to 
transcend  the  service.  It  is  i/i  heaven,  future,  and 
out  of  sight ;  but  well  secured,  out  of  the  reach  of 
chance,  fraud,  and  violence.  Note,  God  will  pro- 
vide that  tliose  who  lose  for  him,  though  it  be  life 
itself,  shall  not  lose  by  him  in  the  end.  Heaven,  at 
last,  will  be  an  abundant  recompense  for  all  the  dif- 
ficulties we  meet  witli  in  our  way.  This  is  that 
which  has  borne  up  the  suffering  saints  hi  all  ages — 
this  joy  set  before  tliein. 

(3.)  "So  persecuted  they  the  prophets  that  were 
before  you,  v.  12.  They  were  before  you  in  excel- 
lency, above  what  you  are  yet  arrived  at ;  they  were 
before  you  in  time,  that  they  might  be  examples  to 
you  of  suffering  affliction  and  of  patience,  James  5. 
10.  They  were  ui  like  manner  persecuted  and 
abused ;  and  can  you  expect  to  go  to  heaven  in  a 
way  by  yourselves  ?  Was  not  Isaiah  mocked  for  his 
line  upon  line?  Elisha  for  his  bald  head?  Were  not 
all  the  prophets  thus  treated  ?  Therefore  marvel 
not  si.  \tss  a.  strange  thing,  murmur  not  at  it  as  a 
hard  thing  ;  it  is  a  comfort  to  see  the  way  of  suffer- 
ing a  beaten  road,  and  an  'honour  to  follow  such 
leaders.  That  grace  which  was  sufficient  for  them, 
to  carry  them  through  their  sufferings,  shall  not  be 
deficient  to  you.  Those  who  are  your  enemies  are 
the  seed  and  successors  of  them  who  of  old  mocked 
the  messengers  of  the  Lord,"  2  Chron,  36.  16.  ch. 
.23.  25.  Acts  7.  52. 

(4.)  Therefore  rejoice  and  be  exceeding  glad,  v. 
12.  It  is  not  enough  to  be  patient  and  content  under 
these  sufferings  as  under  common  afllictions,  and 
not  to  render  railing  for  i-ailing ;  but  we  must  re- 
joice, because  the  honour  and  dignity,  the  pleasure 
and  advantage,  of  suffering  for  Christ,  are  much 
more  considerable  than  the  pain  or  shame  of  it.  Not 
that  we  must  take  a  pride  ui  our  sufferings,  (that 
spoils  all,)  l5ut  we  must  take  a  pleasure  in  them,  as 
Paul;  (2  Cor.  12.  10.)  as  knowing  that  Christ  is 
herein  hifore-hdnd  with  us,  and  that  he  will  not  be 
behind-hand  with  us,  1  Pet,  4.  12,  13. 

13.  Ye  are  the  salt  of  the  earth  :  but  if 
the  salt  have  lost  his  savour,  wherewith 
shall  it  be  salted  ?  It  is  thenceforth  good 
for  nothing,  but  to  be  cast  out,  and  to  be 
trodden  under  foot  of  men.  14.  Ye  are 
the  light  of  the  world.  A  city  that  is  set 
on  a  hill  cannot  be  hid.  15.  Neither  do 
men  light  a  candle,  and  put  it  under  a 
bushel,  but  on  a  candlestick :  and  it  giveth 
light  unto  all  that  are  in  the  house.  1 6.  Let 
your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven. 

Christ  h.ad  lately  called  his  disciples,  and  told 
them  that  they  should  be  fishers  of  men  ;  here  he 
tells  them  further  what  he  designed  them  to  be — 
Ihe  salt  of  the  earth,  and  lights  of  the  ivorld,  that 
they  might  be  indeed  what  it  was  expected  they 
should  be. 

I.  Ye  are  the  salt  of  the  earth.  This  would  en- 
courage and  support' them  under  their  sufferings, 
that,  though  they  should  be  treated  with  contemjrt, 
yet  they  should  really  be  blessings  to  the  world,  and 
the  more  so  for  their  suffering  thus.  The  prophets, 
who  went  before  them,  were  the  salt  of  the  land  of 
Canaan  ;  but  the  apostles  were  the  salt  of  the  whole 
earth,  for  thev  must  go  into  all  the  world  to  preach 
Che  gospel,     ft  was  a  discouragement  to  them  that 


they  were  so  few  and  so  weak.  'What  could  they 
do  in  so  large  a  province  as  //«■  whole  earth  ?  No- 
thing, if  they  were  to  work  by  force  of  arms  and 
dint  of  sword  ;  but,  being  to  work  silently  as  salt, 
one  handful  of  that  salt  would  diffuse  its  savour  far 
and  wide  ;  would  go  a  great  way,  and  work  insensi- 
blv  and  irresistibly  as  leaven,  ch.  13.  33.  The  doc- 
trine of  the  gospel  is  as  'mU  ;  it  is  penetrating,  (juick, 
and  powerful;  (Heb.  4.  12.)  it  reaches  the  heart. 
Acts  2.  37.  It  is  cleansing,  it  is  nflishing,  and  pre- 
serves from  putrefaction.  W'c  read  of  the  savour 
of  the  knowledge  of  Christ ;  (2  Cor.  2.  14.)  for  all 
other  learning  is  insipid  without  that.  An  e\'erlast- 
ing  covenant  is  called  a  covenant  of  suit ;  CNumb. 
18.  19.)  and  the  gospel  is  an  e\'erlasting  gospel. 
Salt  was  required  in  all  the  sacrifices,  (Lev.  2.  13.) 
in  PLzekiel's  mystical  temple,  Ezek.  43.  24.  Now 
Christ's  disciples,  havmg  themselves  learned  the 
doctrine  of  the  gospel,  and  being  employed  to  teach 
it  to  others,  were  as  salt.  Note,  Christians,  and 
especially  ministers,  are  the  salt  of  the  earth. 

1.  If  they  be  such  as  they  should  be,  they  are  as 
good  salt,  white,  and  small,  and  broken  into  many 
grains,  but  very  useful  and  necessaiy.  Pliny  says, 
Sine  sale  vita  humana  non  potest  degere — IVithout 
salt,  human  Ife  cannot  be  sustained.  See  in  this, 
(1.)  What  they  are  to  be  in  themselves — seasoned 
with  the  gospel,  with  the  salt  of  grace ;  thoughts  and 
affections,  words  and  actions,  all  seasoned  with  gi-ace. 
Col.  4.  6.  Have  salt  in  yourselves,  else  vou  cannot 
diffuse  it  among  others,  Mark  9.  50.  (2. )  What  they 
are  to  be  to  others  ;  they  must  not  only  be  good,_but 
do  good  ;  must  insinuate  themseh  es  into  the  minds 
of  people,  not  to  serve  any  secular  interest  of  their 
own,  but  that  they  may  transform  them  mto  the 
taste  and  relish  of  the  gospel.  (3.)  M'hat  great 
blessings  they  are  to  the  world.  Mankind,  lying  in 
ignorance  and  wickedness,  were  a  vast  heap,  ready 
to  putrefy ;  but  Christ  sent  forth  his  disciples,  by 
their  lives  and  doctrines,  to  season  it  with  know- 
ledge and  gi-ace,  and  so  to  render  it  acceptable  to 
God,  to  the  angels,  and  to  all  that  relish  divine 
things.  (4. )  How  they  must  expect  to  be  disposed 
of ;  not  laid  on  a  heap,  they  must  not  continue  al- 
ways together  at  Jenisalem,  but  must  be  scattered 
as  salt  upon  the  meat,  here  a  grain  and  there  a 
grain  ;  as  the  Levites  were  dispersed  in  Israel,  that, 
wherever  they  live,  they  may  communicate  their 
savour.  Some  have  observed,  that  whereas  it  is 
foolishly  called  an  ill  omen  to  have  the  salt  fall  to- 
wards us,  it  is  really  an  ill  omen  to  have  this  salt 
fall  from  us. 

2.  If  they  be  not,  they  are  as  salt  that  has  lost  its 
savour.  If  you,  who  should  season  others,  are  jour- 
selves  unsavoury,  void  of  spiritual  life,  relish,  and 
vigour  ;  if  a  christian  be  so,  especially  if  a  minister 
be  so,  his  condition  is  very  sad  ;  for,  ( 1. )  He  is  irre- 
coverable ;  Wherewith  shall  it  be  salted?  Salt  is  a 
remedy  for  unsavoum  meat,  but  there  is  no  remedy 
for  unsavoury  salt.  Christianity  will  gi\e_a  man  a 
relish  ;  but  if  a  man  can  take  up  and  continue  the 
profession  of  it,  and  yet  remain  flat  and  foolish,  and 
gTaceless  and  insipid,  no  other  doctrine,  no  other 
means,  can  be  applied,  to  m;vke  him  savoury.  If 
Christianity  do  not  do  it,  nothing  will.  (2.)  He  is 
unprofitable;  It  is  thenceforth  good  for  nothing ; 
what  use  can  it  be  put  to,  in  which  it  will  not  do 
more  hurt  than  good  ?  As  a  man  without  reason,  so 
is  a  christian  without  grace.  A  wicked  man  is  the 
worst  of  creatures  ;  a  wicked  christian  is  the  worst 
of  men  ;  and  a  wicked  minister  is  the  worst  of  chris- 
tians. (3.)  He  is  doomed  to  niin  and  rejection  ;  He 
shall  be  cast  out — expelled  the  church  and  the  com- 
munion of  the  faithful,  to  which  he  is  a  blot  imd  a 
burden  ;  and  he  shall  be  trodden  underfoot  of  men. 
Let  God  be  glorified  in  the  shame  and  rejection  of 
those  by  whom  he  has  been  reproached,  and  who 


52 

have  made  themselves  fit  for  nothing  but  to  be  tram- 
pled upon. 

II.  le  are  the  light  of  the  world,  v.  14.  This  also 
bespeaks  their  usefulness,  as  the  former,  ( Sole  et 
sale  nihil  utilius — JVothing  more  useful  than  the  sun 
and  salt,  J  but  more  glorious.  All'  christians  are 
light  in  the  Lord,  (Eph.  5.  S.)  and  must  shine  as 
lights,  (Phil.  2.  15.)  but  ministers  in  a  special  man- 
ner. Christ  calls  himself  the  Light  of  the  world, 
(John  8.  12.)  and  they  are  workers  together  with 
him,  and  have  some  of  his  honour  put  upon  them. 
Truly  the  light  is  siveet,  it  is  welcome  ;  the  light  of 
the  first  day  of  the  world  was  so,  when  it  shone  out 
of  darkness  ;  so  is  the  morning  light  of  eveiy  day  ; 
so  was  the  gospel,  and  those  that  spread  it,  to  all 
sensible  people.  The  world  sat  in  darkness,  Christ 
raised  up  his  disciples  to  shine  in  it ;  and,  that  they 
may  do  so,  from  him  they  borrow  and  derive  their 
light. 

This  similitude  is  here  explained  in  two  things  : 

1.  As  the  lights  of  the  world,  they  are  illustrious 
and  conspicuous,  and  have  many  eyes  upon  them. 
A  city  that  is  set  on  a  hill,  cannot  be  hid.  The  dis- 
ciples of  Christ,  especially  they  who  are  forward 
and  zealous  in  his  service  become  remarkable,  and 
are  taken  notice  of  as  beacons.  They  are  for  signs, 
(Isa.  8.  18.)  men  wondered  at ;  (Zech.  5.  8.)  all  their 
neighbours  have  an  eye  upon  them.  Some  admire 
them,  commend  them,  rejoice  in  them,  and  study 
to  imitate  them  ;  others  envy  tliem,  hate  them,  cen- 
sure them,  and  study  to  blast  them.  They  are  con- 
cerned therefore  to  walk  circiimsjiectlij,  because  of 
their  observers  ;  they  are  as  s/iectacles  to  the  world, 
and  must  talve  heed  of  every  thing  that  looks  ill, 
because  they  are  so  much  looked  at.  The  disciples 
of  Christ  were  obscure  men  before  he  called  them, 
but  the  character  he  put  upon  them  digTiified  tliem, 
and  as  preachers  of  the  gospel  they  made  a  figure  ; 
and  though  they  were  reproached  for  it  by  some, 
they  were  respected  for  it  by  others,  advanced  to 
thrones,  and  made  judges  ;  (Luke  22.  30.)  for  Christ 
will  honour  those  that  honour  him. 

2.  As  the  lights  of  the  ivorld,  they  are  intended 
to  illuminate  and  give  light  to  otliers,  {v.  IS. )  and 
therefore,  ( 1. )  They  shall  be  set  uji  as  lights.  Christ 
having  lighted  these  candles,  they  shall  not  be  put 
tmder  a  bushel,  not  confined  always,  as  they  are 
now,  to  the  cities  of  Galilee,  or  the  lost  sheep  of  the 
house  of  Israel,  but  they  shall  be  sent  into  all  the 
world.  The  churches  are  the  candlesticks,  the 
golden  candlesticks,  in  which  these  lights  are  placed, 
that  their  liglit  may  be  diffused  ;  and  the  gospel  is 
so  strong  a  light,  and  carries  with  it  so  much  of  its 
own  evidence,  that,  like  a  city  on  a  hill,  it  cannot  be 
hid,  it  cannot  but  appear  to  be  from  God,  to  all  those 
who  do  not  wilfully  shut  their  eyes  against  it.  It 
will  give  light  to  all  that  are  in  the  house,  to  all  that 
wiU  draw  near  to  it,  and  come  where  it  is.  Those 
to  whom  it  does  not  give  light,  must  thank  them- 
selves ;  they  will  not  be  in  the  house  with  it ;  will 
not  make  a  diligent  and  impartial  inquiry  into  it, 
but  are  prejudiced  against  it.  (2.)  They  must  shine 
aslights,  [1.]  "Qy  Xhsve  good  preaching.  The  know- 
ledge they  have,  they  must  communicate  for  the 
good  of  others ;  not  put  it  under  a  bushel,  but  spread 
it  The  talent  must  not  be  buried  in  a  napkin,  but 
traded  with.  The  disciples  of  Christ  must  not  muf- 
fle themselves  up  in  privacy  and  obscurity,  under 
pretence  of  contemplation,  modesty,  or  self-preser- 
vation, but,  as  they  have  recehied  the  gift,  must 
minister  the  same,  Luke  12.  3.  [2.]  By  their  good 
living.  They  must  be  burning  and  shining  lights  ; 
(John  5.  35.)  must  evidence,  in  their  whole  conver- 
sation, that  thev  are  indeed  the  followers  of  Christ, 
James  3.  13.  They  must  be  to  others  for  instruc- 
tion, direction,  quickening,  and  comfort,  Job  29.  11. 

See  here,  First,  How  our  light  must  shine — by 


ST.  MATTHEW,  V. 


doing  such  good  works  as  men  may  see,  and  may  ap- 
pro\'e  of ;  such  works  as  are  of  good  report  among 
them  tliat  are  without,  and  as  will  thei-efore  give 
them  cause  to  think  well  of  Christianity.  We  must 
do  good  works  that  may  be  seeyi  to  the  edification  of 
others,  but  not  lliat  they  may  be  seen  to  our  own  os- 
tentation ;  we  are  bid  to  pray  in  secret,  and  what 
lies  between  Gcd  and  our  souls,  must  be  kept  to 
ourselves  ;  but  that  which  is  of  itself  open  and  ob- 
vious to  the  sight  of  men,  we  must  study  to  make 
congruous  to  our  profession,  and  praiseworthy,  Phil. 
4.  8.  I'hose  about  us  must  not  only  hear  our  good 
words,  but  see  our  good  works  ;  that  they  may  be 
con\inced  that  religion  is  more  than  a  bare  name, 
and  that  we  do  not  only  make  a  profession  of  it,  but 
abide  under  the  power  of  it. 

Secondli/,  For  what  end  our  light  must  shine — 
"  7"hat  those  who  see  your  good  works,  may  be 
brought,  not  to  glorify  you,  (which  was  the  thing  the 
Pharisees  aimed  at,  and  it  spoiled  all  their  per- 
formances,) but  to  glorify  your  Father  which  is  in 
heaven. "  Note,  The  glory  of  God  is  the  gi'eat  thing 
we  must  aim  at  in  every  thing  we  do  in  religion, 
1  Pet.  4.  11.  In  this  centre  the  lines  of  all  our  ac- 
tions must  meet.  We  must  not  only  endeavour  to 
glorify  God  ourselves, 'but  we  must  do  all  we  can  to 
bring  others  to  glorify  him.  The  sight  of  our  good 
works  will  do  this,  by  furnishing  them,  1.  v\''ith 
matter  for  fl?-a!se.  "Let  them  see  your  good  works, 
that  they  may  see  the  power  of  God's  ^race  in  you, 
and  may  thank  him  for  it,  and  gi\e  him  the  glory 
of  it,  who  has  given  such  power  unto  men. "  2.  With 
motix'es  to  piety.  "  Let  them  see  your  good  -svorks, 
that  they  may  be  convinced  of  the  ti-uth  and  excel- 
lency of  the  christian  religion,  may  be  provoked  by 
a  holy  emulation  to  imitate  your  good  works,  and  so 
may  glorify  God."  Note,  I'he  holy,  regular,  and 
exemplary  conversation  of  the  saints,  may  do  much 
toward  the  conversion  of  sinners ;  those  who  are 
unacquainted  with  religion,  may  hereby  be  brought 
to  know  what  it  is.  Examples'  teach.  And  those 
who  are  prejudiced  against  it,  may  hereby  be  brought 
in  love  with  it,  and  thus  there  is  a  winning  virtue  in 
a  godly  conversation. 

1 7.  Think  not  that  I  am  come  to  destroy 
the  law  or  the  prophets:  I  am  not  come  to 
destroy,  but  to  fulfil.  18.  For  verily  I  say 
unto  you,  Till  heaven  and  earth  pass,  one 
iot  or  one  tittle  shall  in  no  wise  pass  from 
the  law,  till  all  be  fulfilled.  19.  Whoso- 
ever therefore  shall  break  one  of  these  least 
commandments,  and  shall  teach  men  so, 
he  shall  be  called  the  least  in  the  kingdom 
of  heaven  :  but  whosoever  shall  do  and 
teach  them,  the  same  shall  be  called  great 
in  the  kingdom  of  heaven.  20.  For  I  say 
unto  you.  That  except  your  righteousness 
shall  exceed  the  righteousness  of  the  Scribes 
and  Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven. 

Those  to  whom  Christ  preached,  and  for  whose 
use  he  gave  these  instnictions  to  his  disciples,  were 
such  as  in  their  religion  had  an  eye,  1.  To  the  scrip- 
tures of  the  Old  Testament  as  their  rule,  and  therein 
Christ  here  shows  them  they  were  in  the  right :  2. 
To  the  Scribes  and  Pharisees  as  their  example,  and 
therein  Christ  here  shows  them  they  were  in  the 
wrone ;  for, 

I.  The  iiile  which  Christ  came  to  establish,  ex- 
actly agreed  with  the  scriptures  of  the  Old  Testa- 
ment, here  called  the  law  and  the  prophets.     The 


ST.  MATTHEW,  V. 


53 


/>ro/!A<?f*  were  commentators  upon  the  law,  and  both 
together  made  up  that  rule  of  faith  and  practice 
which  Clirist  found  upon  the  throne  in  the  Jewish 
church,  and  here  he  keeps  it  on  tlie  throne. 

1.  He  protests  against  the  thought  of  cancelling 
and  weakening  tlie  Old  Testament ;  Think  not  that 
lam  come  to  destroy  the  law  and  the  projihets.  (1.) 
"Let  not  the  pious  Jews,  who  have  an  affection  for 
the  law  and  the  /iro/ihets,  fearthat  I  come  to  destroy 
them."  Let  them  not  be  prejudiced  against  Christ 
and  his  doctrine,  from  a  jealousy  that  this  kingdom 
he  came  to  set  up,  would  derogate  from  the  honour 
of  the  scriptures,  which  they  had  embraced  as  com- 
ing from  God,  and  of  which  they  had  experienced 
the  power  and  purity  ;  no,  let  them  be  satisfied  that 
Christ  has  no  ill  design  upon  the  law  and  the  pro- 
phets. (2.)  "Let  not  the  profane  Jews,  who  have 
a  disaffection  to  the  law  and  the  prophets,  and  are 
weary  of  that  yoke,  hope  that  I  am  come  to  destroy 
them."  Let  not  carnal  libertines  imagine  that  the 
Messiah  is  come  to  discharge  them  from  the  obliga- 
tion of  divine  precepts,  to  secure  to  them  divine  pro- 
mises to  make  them  happv,  and  yet  to  give  them 
leave  to  live  as  they  list.  Christ  commands  nothing 
new,  which  was  forbidden  either  by  the  law  of  na- 
ture or  the  moral  law,  nor  forbids  any  thing  which 
those  laws  had  enjoined ;  it  is  a  gi-eat  mistake  to 
think  he  does,  and  he  here  takes  care  to  rectify  the 
mistake;  lam  not  come  to  destroy.  The  Saviour 
of  souls  is  the  Destroyer  of  nothing  but  the  works 
of  the  Devil,  of  nothing  that  comes  from  God,  much 
less  of  those  excellent  dictates  which  we  have  from 
Moses  and  the  prophets.  No,  he  came  to  fulfil 
them.  That  is,  [1.]  To  obey  the  commands  of  the 
law,  for  he  was  made  under  the  law,  Gal.  4.  4. 
He  in  all  respects  yielded  obedience  to  the  law,  ho- 
noured his  parents,  sanctified  the  sabbath,  prayed, 
gave  alms,  and  did  that  which  never  any  one  else 
did,  obeyed  perfectly,  and  never  broke  the  law  in 
anything.  [2.]  To  make  good  the  promises  of  the 
law,  and  the  predictions  of  the  prophets,  which  did 
all  bear  witness  to  him.  The  covenant  of  grace  is, 
for  substance,  the  same  now  that  it  was  then,  and 
Christ  the  Mediator  of  it.  [3.]  To  answer  the  t)-pes 
of  the  law  ;  thus,  (as  Bishop  Tillotson  expresses  it,) 
he  did  not  make  x'oid,  but  make  g'ood,  the  ceremo- 
nial law,  and  manifested  himself  to  be  the  Substance 
of  all  those  shadows.  [4.]  To  fill  up  the  defects  of 
it,  and  so  to  complete  and  perfect  it.  Thus  the 
word  TnKiifZT-^i  properly  signifies.  If  we  consider 
the  law  as  a  vessel  that  had  some  water  in  it  before, 
he  did  not  come  to  pour  out  the  water,  but  to  fill  the 
vessel  up  to  the  brim  ;  or,  as  a  picture  that  is  first 
rough-dra\vn,  displays  some  outlines  onlvof  the 
piece  intended,  which  are  afterward  filled  up  ;  so 
Christ  made  an  improvement  of  the  law  and  the 
prophets  by  his  additions  and  explications.  [5.]  To 
carry  on  the  same  design  ;  the  christian  institutes  are 
so  far  from  thwarting  and  contradicting  that  which 
was  the  main  design  of  the  Jewish  religion,  that  they 
promote  it  to  the  highest  degree.  The  gospel  is  the 
time  of  reformation,  (Heb.  9.  10.)  not  the  repeal  of 
the  law,  but  the  amendment  of  it,  and,  consequently, 
its  establishment. 

2.  He  asserts  the  perpetuity  of  it ;  that  not  onlv 
he  designed  not  the  abrogation' of  it,  but  that  it  never 
should  be  abrogated ;  {v.  18.)  "  Verily  I  say  unto 
you,  \,  the  Amen,  the  faithfid  Witness,  solemnly 
declare  it,  that  till  heax'en  and  earth  pass,  when  time 
shall  be  no  more,  and  the  unchangeable  state  of  re- 
compenses shall  supersede  all  laws,  one  jot,  or  one 
tittle,  the  least  and  most  minute  circumstance,  shall 
in  no  wise  fiass  from  the  law  till  all  be  fulfilled  ;'*  for 
what  is  it  that 'God  is  doing  in  all  the  operations, 
both  of  providence  and  grace,  but  fidfilling  the  scrip- 
ture f'  Heaven  and  earth  shall  come  together,  and  all 
the  fulness  thereof  be  wrapt  up  in  ruin  and  confusion. 


rather  than  any  word  of  God  shall  fall  to  the  g^-ound, 

or  be  in  vain.  The  word  of  the  Lord  endures  for 
ever,  both  that  of  the  law,  and  that  of  the  gospel. 
Obser\e,  The  care  of  Ciod  concerning  his  law  ex- 
tends itself  even  to  those  things  that  seem  to  be  of 
least  account  in  it,  the  iotas  and  the  tittles ;  for  what- 
ever belongs  to  CJod,  and  bears  his  stamp,  be  it  ever 
so  little,  shall  be  presei-ved.  The  laws  of  men  are 
conscious  to  themselves  of  so  much  imperfection, 
that  thev  allow  it  for  a  maxim,  ylfiices  juris  nonsunt 
jura — The  extreme  fioints  of  law  are  not  taw,  but 
God  will  stand  by  and  maintain  every  iota  and  tittle 
of  his  law. 

3.  He  gives  it  in  charge  to  his  disciples,  carefully 
to  preserve  the  law,  and  shows  them  the  danger  of 
the  neglect  and  contempt  of  it ;  {v.  19.)  Whosoever 
therefore  shall  break  one  of  the  least  commandments 
of  the  law  of  Moses,  much  more  any  of  the  greater 
as  the  Pharisees  did,  who  neglected  the  weightier 
matters  of  the  law,  and  shall  teach  men  so  as  thev 
did,  who  made  void  the  commandment  of  Gcd  with 
their  traditions,  {ch.  15.  3.)  he  shall  be  called  the  least 
in  the  kingdom  of  heaven.  Though  the  Pharisees 
be  cried  up  for  such  teachers  as  should  be,  they 
shall  not  be  employed  as  teachers  in  Christ's  king- 
dom ;  but  whosoever  shall  do  and  teach  them,  as 
Christ's  disciples  would,  and  thereby  prove  them- 
selves better  friends  to  the  Old  Testament  than  the 
Pharisees  were,  thev,  though  despised  by  men,  shall 
be  called  great  in  the  kingdom  of  heaven.  Note, 
(1.)  Among  the  commands  of  Gcd  there  are  some 
less  than  others  ;  none  absolutely  little,  but  ccmpa- 
ratively  so.  The  Jews  reckon  the  least  of  the  ccm-  ' 
mandments  of  the  law  to  be  that  of  the  bird's  nest ; 
(Deut.  23.  6,  7.)  yet  even  that  had  a  significance 
and  an  intention  very  great  and  considerable.  (2.) 
It  is  a  dangerous  thing,  in  doctrine  or  practice,  to 
disannul  the  least  of  God's  commands ;  to  break 
them,  that  is  to  go  about  either  to  contract  the  extent, 
or  weakai  the  obligation  of  them  ;  whoever  does  so, 
will  find  it  is  at  his  peril.  Thus  to  vacate  any  of  the 
ten  commandments,  is  too  bold  a  stroke  for  the 
jealous  God  to  pass  by.  It  is  something  more  than 
transgi-essing  the  law,'  it  is  making  void  the  law,  Ps. 
119.  126.  (3.)  That  the  further  such  corruptions 
as  these  spread,  the  worse  they  are.  It  is  impu- 
dence enough  to  break  the  command,  but  it  is  a 
greater  degree  of  it  to  teach  men  so.  This  plainly 
refers  to  those  who  at  this  time  sat  in  Moses'  seat, 
and  bv  their  comments  comipted  and  perverted  the 
text.  '  Opinions  that  tend  to  the  destruction  of  seri- 
ous godliness  and  the  vitals  of  religion,  by  corrupt 
glosses  on  the  scripture,  are  bad  when  they  are  held, 
but  worse  when  they  are  propagated  and  taught  as 
the  word  of  God.  'He  that  does  so,  shall  be  called 
least  in  the  kingdorn  of  heaven,  in  the  kingdom  of 
glorv  ;  he  shall  never  come  thither,  but  be  eternally 
excluded ;  or,  rather,  in  the  kingdom  of  the  gospel- 
church.  He  is  so  far  from  deserving  the  dignity  of 
a  teacher  in  it,  that  he  shall  not  so  much  as  be  ac- 
counted a  member  of  it.  The  prophet  that  teaches 
these  lies,  shall  be  the  tail  in  that  kingdom  ;  (Isa.  9. 
15.)  when  ti-uth  shall  appear  in  its  own  evidence, 
such  corrupt  teachers,  though  cried  up  as  the  Pha- 
risees, shall  be  of  no  account  with  the  wise  and  good. 
Nothing  makes  ministers  more  contemptible  and 
base  than  comipting  of  the  law,  Mai.  2.  8,  11. 
Those  who  extenuate  and  encourage  sin,  and  dis- 
countenance and  put  contempt  upon  strictness  in 
religion  and  serious  devotion,  are  the  dregs  of  the 
church.  But,  on  the  other  hand,  [1.]  Those  are 
truly  honourable,  and  of  great  account  in  the  church 
of  Christ,  who  lay  out  themselves  by  their  life  and 
doctrine  to  promote  the  purity  and  strictness  of 
practical  religion ;  who  both  do  and  teach  that 
which  is  good  ;  for  those  who  do  not  as  they  teach, 
pull  down  with  one  hand  what  they  build  up  with 


£1 

the  other,  and  give  themselves  the  lie,  and  tempt 
men  to  think  thiit  all  religion  is  a  delusion ;  but  those 
who  speak  from  experience,  who  live  up  to  what 
they  preach,  ai'e  truly  great ;  they  honour  God,  and 
God  will  honour  them,  (1  Sam.  2.  10.)  and  here- 
after they  shall  shine  as  the  stars  in  the  kingdom  of 
our  Father. 

II.  The  i-ighteousness  which  Christ  came  to  es- 
tablish by  this  rule,  must  exceed  that  of  the  Scribes 
and  Ph;u'isees,  ik  20.  This  was  strange  doctrine  to 
those  who  looked  upon  the  Scribes  and  Pharisees  as 
having  arrived  at  the  highest  pitch  of  religion.  The 
Scribes  wei-e  the  most  noted  teachers  of  the  law,  and 
the  Pharisees  the  most  celebrated  professors  of  it, 
and  they  both  sat  in  Moses' chair,  {ch.  23.  2.)  and 
had  such  a  reputation  among  the  people,  that  they 
were  looked  ujjon  as  super-conformable  to  the  law, 
and  people  did  not  think  themselves  obliged  to  be  as 
good  as  they ;  it  was  therefore  a  great  smpiise  to 
them,  to  liear  that  they  must  be  better  than  they, 
or  they  should  not  go  to  heaven ;  and  therefore 
Christ  here  avers  it  with  solemnity  ;  I  say  unto  you. 
It  is  so.  The  Scribes  and  Pharisees  were  enemies 
to  Christ  and  his  doctrine,  and  were  great  op- 
pressors ;  and  yet  it  must  be  owned,  that  there  was 
something  commendable  in  them.  They  were  much 
in  fasting,  and  prayer,  and  gi\ing  of  alms  ;  they  were 
pmictual  in  observing  the  ceremonial  appointments, 
and  made  it  their  business  to  teach  others  ;  they  had 
such  an  interest  in  the  people,  that  they  thought,  if 
but  two  men  went  to  heaven,  one  would  be  a  Phari- 
see ;  and  yet  our  Lord  Jesus  here  tells  his  disciples, 
that  the  religion  he  came  to  establish,  did  not  only 
exclude  the  badness,  but  excel  the  goodness,  of  the 
Scribes  and  Pharisees.  We  must  do  more  than  they, 
and  better  than  they,  or  we  shall  come  short  of  hea- 
ven. They  were  partial  in  the  law,  and  laid  most 
stress  upon  the  ritual  part  of  it ;  but  we  must  be 
universal,  and  not  think  it  enough  to  give  the  priest 
his  tithe,  but  must  gi^e  God  our  hearts.  They  mind- 
ed only  the  outside,  but  we  must  make  conscience  of 
inside  godliness.  They  aimed  at  the  praise  and  aji- 
filause  of  men,  but  we  must  aim  at  acceptance  ninth 
God:  they  were  proud  of  what  they  did  in  religion, 
and  trusted  to  it  as  a  righteousness ;  but  we,  when 
we  have  done  all,  must  deny  ourselves,  and  say. 
We  are  unprofitable  sei-vants,  and  ti-ust  only  to  the 
righteousness  of  Chrint ;  and  thus  we  may  go  beyond 
the  Scribes  and  Pharisees. 

21.  Ye  have  hear'd  that  it  was  said  by 
them  of  old  time,  Thou  shaU,  not  kill :  and 
whosoever  shall  kill  shall  be  in  danger 
of  the  judgment:  22.  But  I  say  unto  you, 
That  whosoever  is  angry  with  his  brother 
without  a  cause  shall  be  in  danger  of  the 
judgment :  and  whosoever  shall  say  to  his 
brother,  Raca,  shall  be  in  danger  of  the 
council :  but  whosoever  shall  say,  Thou 
fool,  shall  be  in  danger  of  hell  fire.  23. 
Therefore,  if  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother 
hath  ought  against  thee ;  24.  Leave  there 
thy  gift  before  the  altar,  and  go  thy  way ; 
first  be  reconciled  to  thy  brother,  and  then 
come  and  offer  thy  gift.  25.  Agree  with 
thine  adversary  quicklj',  whiles  thou  art  in 
the  way  with  him ;  lest  at  any  time  the  ad- 
versary deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou 
ije  cast  into  prison.     26.  Verily  I  say  unto 


ST.  MATTHEW,  V. 


thee.  Thou  shall  by  no  means  come  out 
thence,  till  thou  hast  paid  the  uttermost 
farthing. 

Christ  having  laid  down  these  principles,  that 
Moses  and  the  prophets  were  still  to  be  their  nders, 
but  that  the  Scribes  and  Pharisees  were  to  be  no 
longer  their  nilers,  proceeds  to  expound  the  law  in 
some  particidar  instances,  and  to  vindicate  it  from 
the  coiTupt  glosses  which  those  expositors  had  put 
upon  it.  He  adds  not  any  thing  new,  only  limits 
and  restrains  some  permissions  which  had  been 
abused  ;  and  as  to  the  precepts,  shows  the  breadth, 
strictness,  and  spiritual  nature  of  them,  adding  such 
explanatoiy  statutes  as  made  them  more  clear,  and 
tended  much  toward  the  perfecting  of  our  obedience 
to  them.  In  these  verses,  he  explains  the  law  of 
the  sixth  commandment,  according  to  the  tiiie  intent 
and  full  extent  of  it. 

I.  Here  is  the  co;H?no«(/ itef //"laid  down;  (t».  12.) 
ll'e  have  heard  it,  and  remember  it ;  he  speaks  to 
them  ii'ho  knoiv  the  taw,  who  had  Moses  read  to 
them  in  their  S}Tiagogues  eveiy  sabbath-day ;  you 
have  heard  that  it  was  said  by  them,  or  rather  as  it 
is  in  the  margin,  to  them  of  old  time,  to  your  fore- 
fathers tlie  Jews,  Thou  shah  not  kill.  Note,  The 
laws  of  God  are  not  no^  el,  upstart  laws,  but  were  de- 
livered to  them  of  old  time;  they  are  ancient  laws, 
but  of  that  nature  as  ne\  er  to  be  antiquated  nor  grow 
obsolete.  The  moral  law  agrees  with  the  law  of 
nature,  and  the  eternal  i-ules  and  reasons  of  good  and 
evil,  that  is,  the  rectitude  of  the  eternal  Mind. 
Killing  is  here  forbidden,  killing  ourselves,  killing 
any  other,  directly  or  indirectly,  or  being  any  way 
accessory  to  it.  The  law  of  God,  the  God  of  life,  is 
a  hedge  of  protection  about  our  lives.  It  was  one  of 
the  precepts  of  Noah,  Gen.  9.  5,  6. 

II.  The  exposition  of  this  command  which  the 
Jewish  teachers  contented  themselves  with  ;  their 
comment  upon- it  was,  l]'hosoe%'er  shall  kill,  shall  be 
in  danger  of  the  judgment.  This  was  all  they  had 
to  say  upon  it,  that  wilful  murderers  -were  liable  to 
the  sword  of  justice,  and  casual  ones  to  the  judgment 
of  the  city  of  refuge.  The  courts  of  judgment  sat  in 
the  gate  of  their  principal  cities;  the  judges,  ordina- 
rily, were  in  number  twenty-three  ;  these  tried,  con- 
demned, and  executed  mui'derers ;  so  that  whoever 
killed,  was  in  danger  of  their  judgment.  'Now  this  , 
gloss  of  theirs  upon  this  commandment  was  faulty,  J 
for  it  intimated,  1.  That  the  law  of  the- sixth  CQm-< 
mandment  was  only  external,  and  forbade  no  moi*^ 
than  the  act  of  murder,  and  laid  no  restraint  upqa 
the  inward  lusts,  from  which  wars  and  fightings 
come.  This  was  indeed  the  iwfZTov  -{iiSii; — the  fun- 
damental error  of  the  Jewish  teachers,  that  the  di- 
vine law  prohibited  only  the  sinful  act,  not  the  sinful 
thought ;  they  were  disposed  hxrere  in  cortice — to 
rest  in  the  letter  of  the  law,  and  they  never  inquired 
into  the  spiritual  meaning  of  it.  Paul,  while  a  Pha- 
risee, did  not,  till,  by  the  key  of  the  tenth  command- 
ment, divine  grace  let  him  into  the  knowledge  of  the 
spiritual  nature  of  all  the  rest,  Rom.  7.  7,  14.  2. 
Another  mistake  of  theirs  was,  that  this  law  was 
meveW political  and  municipal,  given  for  them,  and 
intended  as  a  directoiy  for  their  courts,  and  no  more ; 
as  if  they  only  were  the  people,  and  the  wisdom  of 
the  law  must  die  with  them. 

III.  The  exposition  which  Christ  gave  of  this 
commandment ;  and  we  are  sure  that  according  to 
his  exposition  of  it  we  must  be  judged  hereafter,  and 
therefore  ought  to  be  ruled  now.  The  command- 
ment is  exceeding  broad,  and  not  to  be  limited  by  the 
will  of  the  flesh,  or  the  will  of  men. 

1.  Christ  tells  them  that  rash  anger  is  heart-mur- 
der; {v.  22.)  IVhoson'er  is  angry  with  his  brother 
without  a  cause,  breaks  the  sixth  commandment. 
By  our  brother  here,  we  are  to  understand  any  per- 


ST.  MATTHEW,  V. 


55 


son,  though  ever  so  much  our  inferior,  as  a  child,  a 
servant,  wr  we  are  all  made  of  one  blood.  Anger  is 
a  natural  passion  ;  there  are  cases  in  which  it  is  law- 
ful and  laudable  ;  but  it  is  then  sinful,  wlien  wc  are 
angry  without  cause.  The  word  is  siVii,  which  signi- 
fies, sine  causd,  sine  effectii,  et  sine  modo — ivithout 
cause,  'Without  any  good  effect,  withoiit  moderation  ; 
so  that  the  anger  is  then  sinful,  (1.)  When  it  is 
without  any  just  provocation  given ;  either  for  no 
cause,  or  no  good  cause,  or  no  great  and  proportiona- 
ble cause ;  when  we  are  ajigry  at  children  or  ser- 
vants for  tliat  which  could  not  be  helped,  which  was 
only  a  piece  of  forgetfulness  or  mistake,  that  we 
ourselves  might  easily  have  been  guilty  of,  and  for 
■which  we  should  not  have  been  angry  at  ourselves  ; 
when  we  are  angry  upon  gi'oundless  surmises,  or  for 
trivial  affronts  not  worth  speaking  of  (2. )  'When  it  is 
■without  any  good  end  aimed  at,  merely  to  sho-w  our 
authorit)-,  to  gratify  a  bnitish  passion,  to  let  people 
know  our  resentments,  and  excite  ourselves  to  re- 
venge, then  it  is  in  vain,  it  is  to  do  hurt ;  whereas  if 
we  are  at  any  time  angry,  it  should  be  to  awaken 
the  offender  to  repentance,  and  prevent  his  doing  so 
again  ;  to  clear  ourselves,  (2  Cor.  7.  11.)  and  to  gi\e 
warning  to  others.  (3. )  When  it  exceeds  due  bounds; 
when  we  are  hardy  and  headstrong  in  our  anger, 
violent  and  vehement,  outrageous  and  mischievous, 
and  when  we  seek  the  hurt  of  those  we  are  dis- 
pleased at.  This  is  a  breach  of  the  sixth  command- 
ment, for  he  that  is  thus  angry,  would  kill  if  he 
could  and  durst ;  he  has  taken  the  first  step  towards 
it :  Cain's  killing  his  brother  began  in  anger  ;  he  is 
a  murderer  in  the  account  of  God,  who  knows  his 
heart,  whence  murders  proceed,  ch.  15.  19. 

2.  He  tells  them,  that  giving  opprobrious  lan- 
guage to  our  brother  is  tongue-murder,  calling  liim, 
Baca,  and,  T/iou  fool.  When  this  is  done  with 
mildness  and  for  a  good  end,  to  convince  others  of 
their  vanity  and  folly,  it  is  not  sinful.  Thus  James 
says,  Ovain  man  ;  and  Paul,  Tlwu  fool ;  and  Christ 
himself,  0  fools,  and  slow  of  heart.  But  when  it 
proceeds  from  anger  and  malice  within,  it  is  the 
smoke  of  that  fire  which  is  kindled  from  hell,  and 
falls  under  the  same  character.  (1.)  Raca  is  a 
scornful  word,  and  comes  from  pride,  "Thou  empty 
fellow ;"  it  is  the  language  of  that  which  Solom^on 
calls  proud  wrath,  (Prov.  21.  24.)  which  tramples 
upon  our  brother — disdains  to  ■•set  him  even  with  the 
dogs  of  our  flock.  This  people  which  knows  not  the 
law,  is  cursed,  is  such  language,  John  7.  49.  (2.) 
Thou  fool  is  a  spiteful  word,  and  comes  from  hatred  ; 
looking  upon  him,  not  only  as  mean  and  not  to  be 
honoured,  but  as  \ile  and  not  to  be  loved  ;  " Thou 
wicked  man,  thou  reprobate."  The  former  speaks 
a  man  without  sense,  this  (in  scripture-langiiage) 
speaks  a  man  without  gi-ace  ;  the  more  the  reproach 
touches  his  spiritual  condition,  the  worse  it  is  ;  the 
former  is  a  haughty  taunting  of  our  brother,  this  is 
a  malicious  censuring  and  condemning  of  him,  as 
abandoned  of  God.  Now  this  is  a  breach  of  the 
sixth  commandment  ;  malicious  slanders  and  ceh- 
sures  are  poison  under  the  tongue,  that  kills  secret- 
ly and  slowlv  ;  hitter  words  are  as  arrows  that  wound 
suddenly,  (Ps.  64.  3.)  or  as  a  sword  in  the  bones. 
The  good  name  of  our  neighbour,  which  is  better 
than  life,  is  thereby  stabbed  and  murdered  ;  and  it 
is  an  evidence  of  such  an  ill-will  to  our  neighbour  as 
would  sti-ike  at  his  life,  if  it  were  in  our  power. 

3.  He  tells  them,  that  how  light  soe\  er  thev  made 
of  these  sins,  they  will  certainly  be  reckoned  for ; 
he  that  is  angry  with  his  brother  shall  be  in  danger 
of  the  judgment  and  anger  of  God  ;  he  that  calls 
hiin  Jiaca,  shall  be  in  danger  of  the  council,  of  being 
punished  by  the  Sanhedi-im  for  reviling  an  Israelite  ; 
but  who-wever  saith.  Thou  fool,  thou  profane  per- 
son, thou  child  of  hell,  shall  he  in  danger  of  hell- fire, 
to  which  he  condemns  his  brother  ;  so  the  learned 


Dr.  Whitby.  Some  think,  in  allusion  to  the  penal- 
ties used  in  the  several  courts  of  judgment  among 
the  Jews,  Christ  shows  that  the  sin  of  rash  anger 
exposes  men  to  lower  or  higher  punishments,  ac- 
cording to  the  degrees  of  its  proceeding.  The  Jews 
had  three  capital  punishments,  each  worse  than  the 
other  ;  beheading,  which  was  inflicted  by  the  judg- 
ment ;  stoning,  by  the  council  or  chief  Sanhedrim  ; 
and  burning  in  the  valley  of  the  son  of  Hinnom, 
which  was  used  only  in  extraordinary  cases  :  it  sig- 
nifies, therefore,  that  i-ash  anger  and  reproachful 
language  are  damning  sins  ;  but  some  are  more  sin- 
ful than  others,  and  accoi-duigly  there  is  a  gi-eater 
damnation,  and  a  sorer  punishment  reserved  for 
them  :  Christ  would  thus  show  which  sin  was  most 
sinful,  by  showing  which  was  it  the  punishment 
whereof  was  most  dreadful. 

IV.  From  all  this  it  is  here  infeiTed,  that  we  ought 
carefully  to  preserve  christian  love  and  peace  with 
all  our  brethren,  and  that  if  at  any  time  a  breach 
happens,  we  should  labour  for  a  reconciliation,  by 
confessing  our  fault,  humbling  ourselves  to  our  bro- 
ther, begging  his  pardon,  and  making  restitution,  or 
offering  satisfaction  for  wrong  done  in  word  or  deed, 
according  as  the  nature  of  the  thing  is  ;  and  that  we 
should  do  this  quickly,  for  two  reasons  : 

1.  Because,  till  this  be  done,  we  are  utterly  unfit 
for  communion  with  God  in  holy  ordinances,  v.  23, 
24.  The  case  supposed  is,  "  That  thy  by-other  have 
somewhat  against  thee,  that  thou  hast  injured  and 
offended  him,  either  really,  or  in  his  apprehension  : 
if  thou  art  the  party  offended,  there  needs  not  this 
delay  ;  if  thou  have  aught  against  thy  brother,  make 
short  ivork  of  it ;  no  more  is  to  be  done  but  to  for- 
give him,  (Mark  11.  25.)  and  forg^ive  the  injury; 
but  if  the  quarrel  began  on  thy  side,  and  the  fault 
was  either  at  first  or  afterward  thine,  so  that  thy 
brother  has  a  controversy  with  thee,  go  and  he  recow 
riled  to  him  before  thoii  offer  thy  gift  at  the  altar, 
before  thou  approach  solemnly  to  God  in  the  gospel- 
services  of  prayer  and  praise,  heai-ing  the  -n'ord  or 
the  sacraments.  Note,  (1.)  When  we  are  address- 
ing ourselves  to  any  relig-ious  exercises,  it  is  good  for 
us  to  take  that  occasion  of  serious  reflection  and  self- 
examination  :  there  are  many  things  to  be  remem- 
bered when  we  bring  our  gift  to  the  altar,  and  this 
among  the  rest,  whether  oz/r  brother  hatli  aught 
agai?ist  7JS ;  then,  if  e'^cr,  we  are  disposed  to  be 
serious,  and  therefore  should  then  call  ourselves  to 
an  account.  (2.)  Religious  exercises  are  not  ac- 
ceptable to  God,  if  they  are  performed  when  we  are 
in  wrath  :  envv,  malice,  and  uncharitableness,  are 
sins  so  displeasing  to  God,  that  nothing  pleases  him 
which  comes  from  a  heart  wherein  they  are  predo- 
minant, 1  Tim.  2.  8.  Prayers  made  in  wrath  are 
written  in  gall,  Isa.  1.  15'. — 58.  4.  (3.)  Love  or 
charity  is  so  much  better  than  all  burnt-offerings  and 
sacrifice,  that  God  will  have  reconciliation  made  with 
an  offended  brother  before  the  gift  be  offered  ;  he  is 
content  to  stay  for  the  gift,  rather  than  have  it  cflTer- 
ed  while  we  ai-e  under  guilt  and  engaged  in  a  quar- 
rel. (4.)  Though  we  are  unfitted  for  communion 
with  Gocl,  by  a  continual  quarrel  with  a  brother,  yet 
that  can  be  no  excuse  for  the  omission  or  neglect  of 
our  duty  :  "Leave  there  thy  gift  before  the  altar, 
lest  otherwise,  when  thou  art  gone  away,  thcu  be 
tempted  not  to  come  again."  Many  give  this  as  a 
reason  whv  they  do  not  come  to  church  or  to  the 
communion,  because  they  are  at  \ariance  with  some 
neighbour  ;  and  whose  fault  is  that  ?  One  sin  will 
never  excuse  another,  but  will  rather  double  the 
guilt,  ^^'ant  of  charity  cannot  justif\-  the  want  of 
piety.  The  difficulty  is  easily  got  over  ;  those  who 
have  ■\vrongcd  us,  we  must  forgive  ;  and  those  -ivhom 
we  ha\e  wronged,  we  must  make  satisfaction  to,  or 
at  least  make  a  tender  of  it,  and  desire  a  renew-al  of 
the  friendship,  so  that  if  reconciliation  be  not  made, 


56 


ST.  MATTHEW,  V. 


it  may  not  be  our  fault ;  and  then  come,  come  and 
welcome,  come  and  offer  thy  gift,  and  it  shall  be 
accepted.  Therefore  we  must  not  let  the  sun  go 
down  u/ion  our  nvrath  any  day,  because  we  must  go 
to  prayer  before  we  go  to  sleep  ;  much  less  let  the 
sun  rise  upon  our  vjrath  on  a  sabbath-day,  because 
it  is  a  day  of  prayer. 

2.  Because,  till  this  be  done,  we  lie  exposed  to 
much  danger,  v.  25,  26.  It  is  at  our  peril  if  we  do 
not  labour  after  an  agreement,  and  that  quickly, 
upon  two  accounts : 

(1. )  Upon  a  temporal  account.  If  the  offence  we 
have  done  to  our  brother,  in  his  body,  goods,  or  re- 
putation, be  such  as  will  bear  an  action,  in  which  he 
may  recover  considerable  damages,  it  is  our  wis- 
dom, and  it  is  duty  to  our  family,  to  prevent  that  by 
a  humble  submission  ajul  a  just  and  peaceable  satis- 
faction ;  lest  otherwise  he  recover  it  by  law,  and  put 
us  to  the  extremity  of  a  prison.  In  such  a  case  it  is 
better  to  compound  and  make  the  best  terms  we 
can,  than  to  stand  it  out ;  for  it  is  in  vain  to  contend 
with  the  law,  and  there  is  danger  of  our  being 
crushed  by  it.  Many  ruin  their  estates  by  an  obsti- 
nate persisting  in  the  offences  they  have  given, 
which  would  soon  have  been  pacified  by  a  little 
yieldine;  at  first  Solomon's  advice  in  case  of  sure- 
tyship IS,  Go,  humble  thyself,  and  so  secure  and 
deliver  thyself,  Prov.  6.  1 — 5.  It  is  good  to  agi'ee, 
for  the  law  is  costly.  Though  we  must  be  merciful 
to  those  we  have  advantage  against,  yet  we  must  be 
just  to  those  that  have  advantage  against  us,  as  far  as 
we  are  able.  "Agree,  and  compound  with  thine  ad- 
•versary  quickly,  lest  he  be  exasperated  by  thy  stub- 
bornness, and  provoked  to  insist  upon  the  utmost 
demand,  and  will  not  make  thee  the  abatement 
which  at  first  he  would  have  made. "  A  prison  is  an 
uncomfortable  place  to  those  who  are  brought  to  it 
by  their  own  pride  and  prodigality,  their  own  wilful- 
ness and  foil)'. 

(2.)  Upon  a  spiritual  account.  "Go,  and  be 
reconciled  to  thy  brother,  be  just  to  him,  be  friendly 
with  him,  because  while  the  quarrel  continues,  as 
thou  art  unfit  to  bring  thy  gift  to  the  altar,  unfit  to 
come  to  the  table  of  the  Lord,  so  thou  art  unfit  to 
die  :  if  thou  persist  in  this  sin,  there  is  danger  lest 
thou  be  suddenly  snatched  away  by  the  wrath  of 
God,  whose  judgment  thou  canst  not  escape  nor  ex- 
cept against ;  and  if  that  iniquity  be  laid  to  thy 
charge,  thou  art  undone  for  ever."  Hell  is  the  pri- 
son for  all  that  live  and  die  in  malice  and  uncharita- 
bleness,  for  all  that  are  contentious,  (Rom.  2.  8.)  and 
out  of  that  prison  there  is  no  i-escue,  no  redemption, 
no  escape,  to  eternity. 

This  is  very  applicable  to  the  gi-eat  business  of  our 
reconciliation  to  God  through  Christ ;  Agree  with 
him  quickly,  nuhilst  thou  art  in  the  way.  Note,  [1.] 
The  great  God  is  an  adversaiy  to  all  sinners, 
'  AvriSino! — A  law-adversary  ;  he  has  a  controversy 
with  them,  an  action  against  them.  [2.]  It  is  our 
concern  to  agree  with  him,  to  acquaint  ourselves  with 
him,  that  we  may  be  at  peace.  Job  22.  21.  2  Cor. 
5.  20.  [3.]  It  is  our  wisdom  to  do  this  quickly, 
while  we  are  in  the  way.  While  we  are  alive,  we 
are  in  the  way  ;  after  death,  it  will  be  too  late  to  do 
it ;  therefore  gix'e  not  sleep  to  thine  eyes  till  it  be 
done.  [4.]  They  who  continue  in  a  state  of  enmity 
to  God,  are  continually  exposed  to  the  arrests  of  his 
justice,  and  the  most  dreadful  instances  of  his  wrath. 
Christ  is  the  Judge,  to  whom  impenitent  sinners  will 
be  delivered  ;  for  all  judgment  is  committed  to  the 
Son  ;  he  that  was  rejected  as  a  Saviour,  cannot  be 
escaped  as  a  Judge,  Rev.  6.  16,  17.  It  is  a  fearful 
thing  to  lie  thus  turned  over  to  the  Lord  Jesus,  when 
the  Lamb  shall  become  a  Lion.  Angels  are  the  offi- 
cers to  whom  Christ  will  deliver  them  :  {ch.  13.  41, 
42.)  devils  are  so  too,  having  the  power  of  death  as 
executioners  to  all  unbelievers,  Heb.  2.  14.     Hell  is 


the  prison  into  which  those  will  be  cast  that  continue 
in  a  state  of  enmity  to  God,  2  Pet.  2.  4.  [5.] 
Damned  sinners  must  remain  in  it  to  eternity  ;  they 
shall  not  depart  till  they  have  paid  the  uttermost 
farthing,  and  that  will  not  be  to  the  utmost  ages  of 
eternity  :  Divine  justice  will  be  for  ever  satisfying, 
but  never  satisfied. 

27.  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  Thou  shalt  not  commit 
adultery :  28.  But  I  say  unto  you,  That 
whosoever  looketh  on  a  woman  to  lust 
after  her,  hath  committed  adultery  with 
her  already  in  his  heart.  29.  And  if  thy 
right  eye  offend  thee,  pluck  it  out,  and  cast 
il  from  thee :  for  it  is  profitable  for  thee 
that  one  of  thy  members  should  perish, 
and  not  //(«<  thy  whole  body  should  be  cast 
into  hell.  30.  And  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee :  for  it 
is  profitable  for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that  thy  whole 
body  should  be  cast  into  hell.  31.  It  hath 
been  said.  Whosoever  shall  put  away  his 
wife,  let  him  gi\'e  her  a  writing  of  divorce- 
ment :  32.  But  I  say  unto  you.  That  who- 
soever shall  put  away  his  wife,  saving  for 
the  cause  of  fornication,  causeth  her  to  com- 
mit adultery:  and  whosoever  shall  marry 
her  that  is  divorced,  committeth  adultery. 
We  have  here  an  exposition  of  the  seventh  com- 
mandment, given  us  by  the  same  hand  that  made 
the  law,  and  therefore  was  fittest  to  be  the  inter- 
preter of  it  :  it  is  the  law  against  uncleanness,  which 
fitly  follows  upon  the  former  ;  that  laid  a  restraint 
upon  sinful  passions,  this  upon  sinful  appetites,  both 
which  ought  always  to  be  under  the  government  of 
reason  and  conscience,  and  if  indulged  are  equally 
pernicious. 

I.  The  command  is  here  laid  down,  {v.  17.)  Thou 
shalt  not  commit  adultery  ;  which  includes  a  prohi- 
bition of  all  other  acts  of  uncleanness,  and  the  de- 
sire of  them  :  but  the  Pharisees,  in  their  expositions 
of  this  command,  made  it  to  extend  no  further  than 
the  act  of  adultery,  suggesting,  that  if  the  iniquity 
was  only  regarded  in  the  heart,  and  went  no  further, 
God  could  not  hear  it,  would  not  regard  it,  (Fs.  66. 
18.)  and  therefore  they  thought  it  enough  to  be  able 
to  say  that  they  were  no  adulterers,  Luke  18.  11. 

II.  It  is  here  explained  in  the  strictness  of  it,  in 
three  things,  which  would  seem  new  and  strange  to 
those  who  had  been  always  governed  by  the  tradi- 
tion of  the  elders,  and  took  all  for  oracular  that  they 
taught. 

1.  We  are  here  taught,  that  there  is  such  a  thing 
as  heart-adultery ,  adulterous  thoughts  and  disposi- 
tions, which  never  proceed  to  the  act  of  adultery  or 
fornication  ;  and  perhaps  the  defilement  which  these 
give  to  the  soul,  that  is  here  so  clearly  asserted,  was 
not  only  included  in  the  seventh  commandment,  but 
was  signified  and  intended  in  many  of  those  cere- 
monial pollutions  under  the  law,  for  which  they  were 
to  nvash  their  clothes,  and  bathe  their  flesh  in  water. 
IVhosocx'er  looketh  on  a  woman,  (not  only  another 
man's  wife,  as  some  would  have  it,  hut  any  woman,) 
to  lust  after  her,  has  committed  adultery  with  her  in 
his  heart,  t'.  28.  This  command  forbids  not  only  the 
acts  of  fornication  or  adultery,  but,  (1.)  All  appe- 
tites to  them,  all  lusting  after' the  forbidden  object ; 
this  is  the  beginning  of  the  sin,  lust  conceiving : 
(Jam.  1.  15.)  it  is  a  bad  step  toward  the  sin;  and 


ST.  MATTHEW,  V. 


57 


where  the  lust  is  dwelt  upon  and  approved,  and  the 
■wanton  desire  is  rolled  under  the  tongue  as  a  sweet 
morsel,  it  is  the  commission  of  the  sin,  as  far  as  the 
heart  can  do  it ;  there  wants  nothing  but  a  conve- 
nient ojjortunity  for  the  sin  itself.  Adultera  menu 
est The  mind  k  debauched.  Ovid.  Lust  is  consci- 
ence baffled  or  biassed  ;  biassed,  if  it  say  nothing 
against  the  sin  ;  bafHed,  if  it  prevail  not  in  what  it 
says.  (2.)  All  ap))roaches  toward  them  ;  feeding 
the  eye  with  the  sight  of  the  forbidden  fruit  ;  not 
only  looking  for  that  end,  that  I  may  lust  ;  but  look- 
ing till  I  do  lust,  or  looking  to  gratifj' the  lust,  where 
further  satisfaction  cannot  be  obtained.  The  eye  is 
both  the  inlet  and  outlet  of  a  great  deal  of  wick- 
edness of  this  kind,  witness  Joseph's  mistress,  (Gen. 
39.  7.)  Samson,  (Judg.  16.  1.)  David,  2  Sam.  11. 
2.  We  read  of  eyes  full  of  adultery,  that  cannot 
cease  froth  sin,  2  Pet.  2.  14.  What  need  have  we, 
therefore,  with  holy  Job,  to  7na/ce  a  covenant  with 
our  eyes,  to  make  this  bargain  with  them,  that  they 
should  have  the  pleasure  of  beholding  the  light  of 
the  sun  and  the  works  of  God,  provided  they  would 
never  fasten  or  dwell  upon  any  thing  that  might 
occasion  impure  imaginations  or  desires  ;  and  under 
this  penalty,  that  if  they  did,  they  must  smart  for  it 
in  penitential  tears  !  Job  31.  1.  What  have  we  the 
covering  of  the  eyes  for,  but  to  restrain  corrupt 
glances,  and  to  keep  out  their  defiling  impressions  ? 
This  forbids  also  the  using  of  any  other  of^our  senses 
to  stir  up  lust.  If  insnaring  looks  are  forbidden  fruit, 
much  more  unclean  discourses,  and  wanton  dalli- 
ances, the  fuel  and  bellows  of  this  hellish  fire.  These 
precepts  are  hedges  about  the  law  of  heart-purity, 
Tj.  8.  And  if  looking  be  lust,  they  who  dress  and 
deck,  and  expose  themselves,  with  design  to  be 
looked  at  and  lusted  after,  (like  Jezebel,  that  paint- 
ed her  face  and  tired  her  head,  and  looked  out  of  the 
•window,)  are  no  less  guilty.  Men  sin,  but  devils 
tempt  to  sin. 

2.  That  such  looks  and  such  dalliances  are  so  very 
dangei'ous  and  destructive  to  the  soul,  that  it  is  better 
to  lose  the  eye  and  the  hand  that  thus  offend,  than 
to  give  way  to  the  sin,  and  perish  etemallv  in  it. 
This  lesson  is  here  taught  us,  v.  29,  30.  Corrujjt 
nature  would  soon  object  against  the  prohibition  of 
heart-adultery,  that  it  is  impossible  to  be  goveraed 
by  it ;  "  It  is  a  hard  saying,  who  can  bear  it  ?  Flesh 
and  blood  cannot  but  look  with  pleasure  upon  a 
beautiful  woman ;  and  it  is  impossible  to  forbear 
lusting  after  and  dallying  with  such  an  object." 
Such  pretences  as  these  will  scarcely  be  overcome 
by  reason,  and  therefore  must  be  argued  against 
with  the  terrors  of  the  Lord,  and  so  they  are  here 
argued  against. 

(1.)  It  is  a  severe  operation  that  is  here  prescribed 
for  the  preventing  of  these  fleshly  lusts.  If  thy  right 
eye  offend  thee,  or  cause  thee  to  offend,  by  wanton 
glances,  or  wanton  gazings,  upon  forbidden  objects  ; 
nthy  right  hand  offend  thee,  or  cause  thee  to  offend, 
by  wanton  dalliances  ;  and  if  it  were  indeed  impos- 
sible, as  is  pretended,  to  govern  the  eye  and  the 
hand,  and  they  have  been  so  accustomed  to  these 
wicked  practices,  that  they  will  not  be  withheld  from 
them  ;  if  there  were  no  other  wav  to  restrain  them, 
(which,  blessed  be  God,  through  his  grace,  there 
is,)  it  wexeheXXer  ioY  ViS  to  fthick  out  the  eye.  anient 
off  the  hand,  though  the  right  eye,  and  right  hand, 
the  more  honourable  and  useful,  than  to  indulge  them 
in  sin  to  the  rain  of  the  soul.  And  if  this  must  be 
submitted  to,  at  the  thought  of  which  nature  startles, 
much  more  must  we  resoh'e  to  keefi  under  the  body, 
and  to  bring  it  into  subjection  ;  to  live  a  life  of  mor- 
tification and  self-denial ;  to  keep  a  constant  watch 
over  our  own  hearts,  and  to  suppress  the  first  rising 
of  lust  and  corraption  there  ;  to  avoid  the  occasions 
of  sin,  to  resist  the  beginnings  of  it,  and  to  decline 
the  company  of  those  who  will  be  a  snare  to  us. 

Vol.  v.— H 


though  ever  so  pleasing ;  to  keep  out  of  harm's  way, 
and  abridge  ourselves  in  the  use  of  lawful  things, 
when  we  find  them  temptations  to  us  ;  and  to  seek, 
unto  God  for  his  grace,  and  depend  upon  that  grace 
daily,  and  so  to  walk  in  the  Spirit,  as  that  we  may 
not  fulfil  the  lusts  of  the  flesh  ;  and  this  will  be  as 
effectual  as  cutting  off  a  right  hand  or  pulling  out  a 
right  eye  ;  and  perhaps  as  much  against  the  grain  to 
flesh  and  blood ;  it  is  the  dcstniction  of  the  old 
man. 

(1.)  It  is  a  startling  argument  that  is  made  use  of 
to  enforce  this  prescription,  {v.  29.)  and  it  is  repeat- 
ed in  the  same  words,  (t.  30. )  because  we  are  loth 
to  hear  such  rough  things  ;  Isa.  30.  10.  It  is  pro- 
fitable for  thee  that  one  of  thy  members  should  perish, 
though  it  be  an  eye  or  a  hand,  which  can  be  worst 
spared,  and  not  that  thy  whole  body  should  be  cast 
into  hell.  Note,  [1.]  It  is  not  unbecoming  a  minis- 
ter of  the  gospel  to  preach  of  hell  and  damnation  ; 
nay,  he  must  do  it,  for  Christ  himself  did  it ;  and  we 
are  unfaithftil  to  our  trust,  if  we  give  not  warning  of 
the  wrath  to  come.  [2.]  There  are  some  sins  from 
which  we  need  to  be  saved  with  fear,  particularly 
fleshly  lusts,  which  are  such  natural  brute  beasts  as 
cannot  be  checked,  but  by  being  frightened ;  cannot 
be  kept  from  a  foi-bidden  tree,  but  by  a  cherubim 
with  a  flaming  sword.  [3.]  When  we  are  tempted 
to  think  it  hard  to  deny  ourselves,  and  to  crucify 
fleshly  lusts,  we  ought  to  consider  how  much  harder 
it  will  be  to  lie  for  ever  in  the  lake  that  burns  with 
fire  and  brimstone  :  those  do  not  know  or  do  not  be- 
lieve what  hell  is,  that  will  rather  venture  their  eter- 
nal niin  in  those  flames,  than  deny  themselves  the 
gratification  of  a  base  and  brutish  lust.  [4.]  In  hell 
there  will  be  torments  for  the  body  ;  the  whole  body 
will  be  cast  into  hell,  and  there  will  be  torment  in 
every  part  of  it ;  so  that  if  we  have  any  care  of  our 
o^vn  bodies,  we  shall  possess  them  in  sanctification 
and  honour,  and  not  in  the  lusts  ofuncleanness.  [5.] 
Even  those  duties  that  are  most  unpleasant  to  flesh 
and  blood,  ^rt  profitable  for  us  ;  and  our  Master  re- 
quires nothing  from  us  but  what  he  knows  to  be  for 
our  advantage. 

3.  That  men's  divorcing  their  wives  upon  dislike, 
or  for  any  other  cause  except  adultery,  however  to- 
lerated and  practised  among  the  Jews,  was  a  viola- 
tion of  the  seventh  commandment,  as  it  opened  a 
door  to  adultery,  v,  31,  32.     Here  observe, 

(1.)  How  the  matter  now  stood  with  reference  to 
divorce.  It  hath  been  said,  (he  does  not  say,  as  be- 
fore, It  hath  been  said  by  them  of  old  time,  because 
this  was  not  a  precept,  as  those  were,  though  the 
Pharisees  were  willing  so  to  understand  it,  (cA.  19.  7. ) 
but  only  a  permission,)  "  mosoei'er  shall  put  away 
his  wife,  let  him  gri'e  her  a  bill  of  dix'orce  ;  let  him 
not  think  to  do  it  bv  word  of  mouth,  when  he  is  in  a 
passion  ;  but  let  him  do  it  deliberately,  by  a  legal 
instiiiment  in  writing,  attested  by  witnesses ;  if  he 
will  dissolve  the  matrimonial  bond,  let  him  do  it  so- 
lemnly." Thus  the  law  had  prevented  rash  and 
hasty  divorces  ;  and  perhaps  at  first,  when  writing 
was  not  so  common  among  the  Jews,  that  made  di- 
vorces i-are  things  ;  but  in  process  of  time  they  be- 
came very  common,  and  this  direction  how  to  do  it 
when  there  was  just  cause  for  it,  was  construed  into 
a  permission  of  it,  for  any  cause,  ch.  19.  3. 

(2. )  How  this  matter  was  rectified  and  amended  by 
our  Sa^^our.  He  reduced  the  ordinance  of  marriage 
to  its  primitive  institution.  They  two  shall  be  one 
flesh,  not  to  be  easily  separated,  and  therefore  a  di- 
vorce is  not  to  be  allowed,  except  in  case  of  adultery, 
which  breaks  the  marriage-covenant  ;  but  he  that 
puts  away  his  wife  upon  any  other  pretence,  causcth 
her  to  commit  adultery,  and  him  also  that  shall  marry 
her  when  she  is  thus  divorced.  Note,  Those  who 
lead  others  into  temptation  to  sin,  or  leave  them  m 
it,  or  expose  them  to  it,  make  themselves  guilty  of 


ST.  Matthew,  v. 


58 


their  sin,  and  will  be  accountable  for  it.     This  is  one 
•way  of  heai^  partaker  'with  adulterers,  Ps.  50.  18. 

33.  Again,  ye  have  heard  that  it  hath 
been  said  by  them  of  old  time,  Thou  shalt 
not  forsw  ear  thyseH",  but  shalt  perform  unto 
the  Lord  lliine  oaths:  34.  But  I  say  unto 
you,  Swear  not  at  all ;  neither  by  heaven ; 
for  it  is  God's  throne :  35.  Nor  by  the  earth, 
for  it  is  his  footstool :  neither  by  Jerusalem  ; 
for  it  is  the  city  of  the  great  King.  36.  Nei- 
ther shalt  thou  swear  by  thy  head,  because 
thou  canst  not  make  one  hair  white  or  black : 
37.  But  let  your  communication  be,  Yea, 
yea ;  Nay,  nay :  for  whatsoever  is  more  than 
these,  Cometh  of  evil. 

We  have  here  an  exposition  of  the  third  command- 
ment, which  we  are  the  more  concerned  rightly  to 
understand,  because  it  is  particularly  said,  that  God 
•will  not  hold  him  guiltlens,  however  he  may  hold 
himself,  who  breaks  this  commandment,  by  taking 
the  name  of  the  Lord  God  in  vain.  Now  as  to  this 
command, 

I.  It  is  agi-eed  on  all  hands  that  it  forbids  pcrjun-, 
forswearing,  and  the  violation  of  oaths  and  vovfs,  x'. 
33.  This  was  said  to  them  of  old  time,  and  is  the 
time  intent  and  meaning  of  the  third  commandment. 
Thou  shalt  not  use,  or  take  up,  the  name  of  God  (as 
■we  do  by  an  oath)  in  I'ain,  or  unto  vanity,  or  a  lie. 
He  hath  not  lift  up  his  soul  unto  vanity,  is  expound- 
ed in  the  next  words,  reor  sworn  deceitfully.  Vs.  24. 
4.  Perjury  is  a  sin  condemned  by  the  light  of  nature, 
as  a  complication  of  impiety  toward  God  and  injus- 
tice toward  man,  and  as  rendering  a  man  highly  ob- 
noxious to  the  divine  wrath,  which  was  always  judged 
to  follow  so  infallibly  upon  that  sin,  that  the  forms 
of  swearing  were  commonly  turned  into  execrations 
or  imprecations ;  as  that,  God  do  so  to  me,  and  more 
also;  and  with  us.  So  help  me,  God ;  wishing  I  may 
never  have  any  help  from  God,  if  I  swear  falsely. 
Thus,  by  the  consent  of  nations,  have  men  cursed 
themselves,  not  doubting  but  that  God  would  curse 
them,  if  they  lied  against  the  tiiith  then,  when  they 
solemnly  called  God  to  witness  to  it. 

It  is  added,  from  some  other  scriptures,  but  shalt 
perform  unto  the  Lord  thine  oaths ;  (Numb.  3.0.  2.) 
which  mav  be  meant,  either,  1.  Of  those  promises 
to  which  God  is  a  party,  vows  made  to  God  ;  these 
must  be  punctually  paid  :  (Eccl.  5.  4,  5.)  or,  2.  Of 
those  promises  made  to  our  brethren,  to  which  God 
•was  a  Witness,  he  being  appealed  to  concerning  our 
sincerity  ;  these  must  he  performed  to  the  Zorrf,\vith 
an  eye  to  him,  and  for  his  sake  :  for  to  him,  by  ra- 
tifying the  promise  with  an  oath,  we  have  made  our- 
selves debtors  ;  and  if  we  break  a  promise  so  rati- 
fied, we  have  not  lied  unto  men  only,  but  unto  God. 

II.  It  is  here  added,  that  the  commandment  does 
not  only  forbid  false  swearing,  but  all  rash,  unneces- 
sary swearing  :  S-xear  not  at  all,  v.  34.  Compare 
Jam.  5.  12.  Not  that  all  swearing  is  sinful,  so  far 
from  that,  if  rightly  done,  it  is  a  part  of  religious 
worship,  and  we  in  it  give  unto  God  the  glory  due 
to  his  name.  See  Deut.  6.  13. — 10.  20.  Isa.  45.  23. 
Jer.  4.  2.  .  We  find  Paul  confirming  what  he  said  by 
such  solemnities,  (2  Cor.  1.  23.)  when  there  was  a 
necessity  for  it.  In  swearing,  we  pawn  the  truth  of 
something  known,  to  confirm  the  truth  of  something 
doubtful  or  unkno\vn  ;  we  appeal  to  a  greater  know- 
ledge, to  a  higher  court,  and  imprecate  the  ven- 
geance of  a  righteous  Judge,  if  we  swear  deceitfully. 

Now  the  mind  of  Christ  in  this  matter  is, 
1.  That  we  must  not  smear  at  all,  but  when  we 
afe  duly  called  to  it,  and  justice  or  charity  to  our 


brother,  or  respect  to  the  commonwealth,  make  it 
necessary  for  the  end  of  strife,  (Heb.  6.  16. )  of  which 
necessity  the  civil  magistrate  is  ordinarily  to  be  the 
judge.  We  may  be  sworn,  but  we  must  not  swear ; 
we  may  be  adjured,  and  so  obliged  to  it,  but  we 
must  not  thi-ust  ourselves  upon  it  for  our  own  world- 
ly advantage. 

2.  That  we  must  not  swear  lightly  and  iiTeverent- 
ly  in  common  discourse  :  it  is  a  \  ery  great  sin  to 
make  a  ludicrous  appeal  to  the  glorious  Majesty  of 
heaven,  which,  being  a  sacred  thing,  ought  always 
to  be  very  serious  :  it  is  a  gross  profanation  of  God's 
holy  name,  and  of  one  of  the  holy  things  which  the 
children  oj  Israel  sanctify  to  the  Lord :  it  is  a  sin 
tliat  has  no  cloak,  no  excuse  for  it,  and  therefore 
a  sign  of  a  graceless  heart,  in  which  enmity  to  God 
reigns  ;  Thine  enemies  take  thy  name  in  vain. 

3.  That  we  must  in  a  special  manner  avoid  pro- 
missory oaths,  of  which  Christ  more  particularly 
speaks  here,  for  they  are  oaths  that  are  to  be  per- 
formed. The  influence  of  an  affirmative  oath  imme- 
diately ceases,  when  we  have  faithfully  discovered 
the  truth,  and  the  whole  tiiith  ;  but  a  promissory 
oath  binds  so  long,  and  may  be  so  manv  ways  broken, 
by  the  surprise  as  well  as  strength  of  a  temptation, 
that  it  is  not  to  be  used  but  upon  great  necessity :  the 
frequent  requiring  and  using  of  oaths,  is  a  reflection 
upon  christians,  who  should  be  of  such  acknowledged 
fidelitv,  as  that  their  sober  words  should  be  as  sacred 
as  their  solemn  oaths. 

4.  That  we  must  not  swear  by  any  creature.  It 
should  seem  there  were  some,  who,  in  civility  (as 
they  thought)  to  the  name  of  God,  would  not  make 
use  of  that  in  swearing,  but  would  swear  by  heaven 
or  earth,  Is'c.  This  Christ  forbids  here,  (v.  34.) 
and  shows  that  there  is  nothing  we  can  swear  by, 
but  it  is  some  way  or  other  related  to  God,  who  is 
the  Fountain  of  all  beings,  and  therefore  it  is  as  dan- 
gerous to  swear  by  them,  as  it  is  to  swear  by  God 
himself :  it  is  the  verity  of  the  creature  that  is  laid 
at  stake  ;  now  that  cannot  be  an  instrument  of  tes- 
timony, but  as  it  has  regard  to  God,  who  is  the  sum- 
mum  veritm — the  chief  Truth.     As,  for  instance, 

(1.)  Swear  not  by  the  heaven  ;  "  As  sure  as  there 
is  a  heaven,  this  is  true ;"  for  it  is  God's  throne, 
where  he  resides,  and  in  a  particular  manner  mani- 
fests his  glory,  as  a  Prince  upon  his  throne :  this 
being  the  inseparable  dignity  of  the  upper  world, 
you  cannot  swear  by  heaven,  but  you  swear  by  God 
himself. 

(2.)  A''or  by  the  earth,  for  it  is  his  footstool.  He 
governs  the  motions  of  this  lower  world ;  as  he  rules 
in  heaven,  so  he  rrdes  o\ev  the  earth  ;  and  though 
under  his  feet,  vet  it  is  also  under  his  eye  and  care, 
and  stands  in  relation  to  him  as  his,  Ps.  24.  1.  The 
earth  is  the  Lord's  ;  so  that  in  swearing  by  it,  you 
swear  by  its  Owner. 

(3.)  J^either  by  Jerusalem,  a  place  for  which  the 
Jews  had  such  a  veneration,  that  they  could  not 
speak  of  anv  thing  more  sacred,  to  snvear  by  ;  but 
beside  the  common  reference  Jei'usalem  has  to  God, 
as  part  of  the  earth,  it  is  in  special  relation  to  him, 
for  it  is  the  city  oftlie  great  King,  (Ps.  48.  2. )  the  city 
'of  God,  (Ps.  46.  4.)  he  is  therefore  interested  in  it, 
and  in  eveiy  oath  taken  by  it. 

(4. )  "JVeither  shalt  thou  iiivarby  thy  head ;  though 
it  be  near  thee,  and  an  essential  part  of  thee,  yet  it 
is  more  God's  than  thine  ;  for  he  rnade  it,  and  form- 
ed all  the  springs  and  powers  of  it  ;  whereas  thou 
thvself  canst  not,  from  any  natural,  intrinsic  influ- 
ence, change  the  colour  of  one  hair,  so  as  to  make 
it  white  or  black  ;  so  that  thou  canst  not  swear  by 
thy  head,  but  thou  swearest  by  him  who  is  the  Life 
of  thii  head,  and  the  Lifter  up  of  it."    Ps.  3.  3. 

5.  That  therefore  in  all  our  communication  we 
must  content  ourselves  with.  Yea,  yea,  and,  J\ray, 
nay,  v.  37.     In  ordinary  discourse,  if  we  affirm  a 


ST.  MATTHEW,  V. 


69 


thing,  let  ns  only  say.  Yea,  it  is  so  ;  and,  if  need  be, 
to  evidence  our  assurance  of  a  thing,  we  may  doulile 
it,  and  say,  lea,  yea,  indeed  it  is  so  ;  Vfrily,  vcrihj, 
was  our  Saviour's  yea,  yea.  So  if  we  deny  a  tiling, 
let  it  suffice  to  sa)'.  No ;  or,  if  it  be  requisite,  to  re- 
peat the  denial,  and  say,  No,  no  ;  and  if  our  fidelity 
be  known,  that  will  suffice  to  gain  us  credit ;  and  if 
it  be  questioned,  to  back  what  we  say  with  swearing 
and  cursing,  is  but  to  render  it  more  suspicious. 
They  who  can  swallow  a  profane  oath,  will  not  strain 
at  a  lie.  It  is  a  pity,  that  this,  which  Christ  puts 
in  the  mouths  of  all  his  disciples,  should  be  fastened, 
as  a  name  of  reproach,  upon  a  sect  faulty  enough 
other  ways,  when  (as  Dr.  Hammond  says)  we  are 
not  only  forbidden  any  more  than  yea  and  Jiay,  but 
are  in  a  manner  directed  to  the  use  of  that. 

The  reason  is  obser\-able  ;  For  lu/iatsoever  is  more 
than  these  cometh  of  evil,  though  it  do  not  amount  to 
the  iniquity  of  an  oath.  It  comes  ix.  -ri  JixjUxu  ;  so 
an  ancient  copy  has  it :  it  comesy)-ci«!  the  Dexiit,  the 
evil  one  ;  it  comes  from  the  corruption  of  men's  na- 
ture, from  passion  and  vehemence  ;  from  a  reigning 
vanity  in  the  mind,  and  a  contempt  of  sacred  things : 
it  comes  from  that  deceitfulness  which  is  in  men. 
All  men  are  liars  ;  therefore  men  use  these  protes- 
tations, because  they  are  distrustful  one  of  another, 
and  think  they  cannot  be  believed  without  them. 
Note,  Christians  should,  for  the  credit  of  their  re- 
ligion, avoid  not  only  tliat  which  is  in  itself  evil,  but 
that  which  cometh  ofex'il,  and  has  the  a/i/iearance  of 
it.  That  may  be  suspected  as  a  bad  thing,  which 
comes  from  a  bad  cause,  An  oath  is  physic,  which 
supposes  a  disease, 

38.  Ye  have  heard  that  it  hath  been 
said,  An  eye  for  an  eye,  and  a  tooth  for  a 
tooth:  39.  But  I  say  unto  you,  that  ye 
resist  not  evil :  but  whosoever  shall  smite 
thee  on  thy  right  cheek,  turn  to  him  the 
other  also.  40.  And  if  any  man  will  sue 
thee  at  the  law,  and  take  away  thy  coat, 
let  him  have  thy  cloak  also.  41.  And  who- 
soever shall  compel  thee  to  go  a  mile,  go 
with  him  twain.  42.  Give  to  him  that  ask- 
eth  thee,  and  from  him  that  would  borrow 
of  thee  turn  not  thou  away. 

In  these  verses  the  law  of  retaliation  is  expound- 
ed, and  in  a  manner  repealed.     Observe, 

I.  What  the  Old  Testa?nent /lermission  v/zs,  in  case 
of  injury  ;  and  here  the  expression  is  only,  Ye  have 
heard  that  it  has  been  said  ;  not,  as  before,  concern- 
ing the  commands  of  the  decalog-ue,  that  it  has  been 
said  by,  or  to,  them  of  old  time.  It  was  not  a  com- 
mand, that  eveiy  one  should  of  necessitv  require  such 
satisfaction;  but  they  might  lawfully  insist  upon  it, 
if  they  pleased ;  an  eye  for  an  eye,  and  a  tooth  for  a 
tooth.  This  we  find,  Exod.  21.  24.  Lev.  24.  20. 
Deut.  19.  21.  in  all  which  places  it  is  appointed  to 
be  done  by  the  magistrate,  who  bears  not  the  s-word 
in  vain,  but  is  the  minister  of  God,  an  avene^er  to  ex- 
ecute wrath,  Rom.  13.  4.  It  was  a  direction  to  the 
judges  of  the  Jewish  nation  what  punishments  to  in- 
flict in  case  of  maims,  for  terror  to  such  as  would  do 
mischief  on  the  one  hand,  and  for  a  restraint  to  such 
as  have  mischief  done  to  them  on  the  other  hand, 
that  they  may  not  insist  on  a  gi-eater  punishment 
than  is  proper :  it  is  not  a  lififor  an  eye,  nor  a  limb 
for  a  tooth,  but  observe  a  proportion  ;  and  it  is  inti- 
mated, (Numb.  35.  31.)  that  the  forfeiture  in  this 
case  niight  be  redeemed  with  money  ;  for  when  it 
is  provided  that  no  ransom  shall  be  taken  for  the  life 
of  a  murderer,  it  is  supposed  that  for  maims  a  pe- 
cuniary satisfaction  was  allowed. 


But  some  of  the  Jewish  teachers,  who  were  not 
the  most  compassionate  men  in  the  world,  insisted 
upon  it  as  necessuiy,  that  such  revenge  sliould  be 
taken,  even  bj-  private  persons  themselves,  and  that 
there  was  no  room  left  for  remission,  or  the  accept- 
ance of  satisfaction.  Even  now,  when  thev  were  un- 
der the  goveninient  of  the  Roman  magistrates,  and 
consequently  the  judicial  law  fell  to  the  ground  of 
course,  yet  they  were  still  zealous  for  any  thing  that 
looked  harsh  and  severe. 

Now,  so  far  this  is  in  force  with  us,  as  a  direction 
to  magistrates,  to  use  the  sword  of  justice  according 
to  the  good  and  wholesome  laws  of  the  land,  for  the 
terror  of  evil-doers,  and  the  vindication  of  the  op- 
pressed. That  judge  neither  feared  God,  nor  re- 
garded 7nan,  who  would  not  avenge  the  poor  widow 
of  her  adversary,  Luke  18.  2,  3.  And  it  is  in  force 
as  a  rule  to  lawgivers,  to  provide  accordingly,  and 
wisely  to  apportion  punishments  to  crimes,  for  the 
restraint  of  rapine  and  violence,  and  the  protection 
of  innocency. 

II.  V\\v3.i  the  J\''ew-Testament  precept  \s.  As  to 
the  complainant  himself,  his  duty  is,  to  forghie  the 
injury  as  done  to  himself,  and  no  further  to  insist 
upon  the  punishment  of  it  than  is  necessary  to  the 
public  good :  and  this  precept  is  consonant  to  the 
meekness  of  Christ,  and  the  gentleness  of  his  yoke. 

Two  things  Christ  teaches  us  here. 

1.  We  must  not  be  revengeful ;  {y.  39. )  I  say  unto 
you,  that  ye  resist  not  evil ; — the  evil  person  that  is 
injurious  to  you.  The  resisting  of  any  ill  attempt 
upon  us,  is  here  as  generally  and  expresslv  forbidden, 
as  the  resisting  of  the  higher /lowers  is ;  (Uom.  13.  2. ) 
and  yet  this  does  not  repeal  the  law  of  self-preserva- 
tion, and  the  care  we  are  to  take  of  our  families :  we 
may  avoid  ex'il,  and  may  resist  it,  so  far  as  is  neces- 
saiy  to  our  own  security;  but  we  must  not  render  evil 
for  ex'il,  must  not  bear  a  gmdge,  nor  avenge  our- 
selves, nor  study  to  be  e\"en  with  those  that  have 
treated  us  unkindly,  but  we  must  go  bevond  them  by 
forgiving  them,  P'rov.  20.  22. — 24.  29. — 25.  21,  22. 
Rom.  12.  17.  The  law  of  retaliation  must  be  made 
consistent  with  the  law  of  love  :  nor,  if  anv  have  in- 
jured us,  is  our  recompense  in  our  own  hands,  but  in 
the  hands  of  God,  to  whose  w-i-ath  we  must  give 
place ;  and  sometimes  in  the  hands  of  his  vicegerents, 
where  it  is  necessary  for  the  presei-\-ation  of  the  pub- 
lic peace :  but  it  will  not  justify  us  in  huiting  our 
brother,  to  say  that  he  began,  for  it  is  the  second 
blow  that  makes  the  quaiTel ;  and  when  we  were 
injured,  we  had  an  opportunity  not  to  justify  our  in- 
juring him,  but  to  show  ourselves  the  true  disciples 
of  Christ,  by  forgiving  him. 

Three  things  our  Saviour  instances,  to  show  that 
christians  must  patiently  yield  to  those  who  bear 
hard  upon  them,  rather  than  contend;  and  these 
include  others. 

(1.)  A  blow  on  the  cheek,  which  is  an  injury  to  me 
in  my  body;  "  Whosoever  shall  smite  thee' on  thy 
right  cheek,  which  is  not  only  a  hurt,  but  an  afTront 
and  indignity,  (2  Cor.  11.  20.)  if  a  man  in  anger  or 
scorn  thus  abuse  thee,  turn  to  him  the  other  cheek  ;" 
that  is,  instead  of  avenging  that  injury,  prepare  for 
another,  and  bear  it  patiently :  give  not  the  rude 
man  as  good  as  he  brings ;  do  not  challenge  him,  nor 
enter  an  action  against  him  ;  if  it  be  necessan,'  to  the 
public  peace  that  he  be  bound  to  his  good  belia\'iour, 
leave  that  to  the  magistrate  ;  but  for  thy  own  part, 
it  will  ordinarih'  be  the  wisest  course  to  pass  it  by, 
and  take  no  farther  notice  of  it :  there  are  no  bones 
broken,  no  great  liai-m  done,  forgive  it,  and  forget  it ; 
and  if  proud  fools  think  the  worse  of  thee,  and  laugh 
at  thee  for  it,  -all  wise  men  will  value  and  honour 
thee  for  it,  as  a  follower  of  the  blessed  Jesus,  who, 
though  he  was  the  Judge  of  Israel,  did  not  smite 
those  who  smote  him  on  the  cheek,  Micali  5.  1. 
Though  this  may  perhaps,  with  some  base  spirits. 


60 


ST.  MATTHEW.  \. 


expose  us  to  the  like  affront  another  time,  and  so  it 
is,  in  effect,  to  turn  the  other  cheek,  yet  let  not  that 
disturb  us,  but  let  us  trust  God  and  his  providence 
to  protect  us  in  the  way  of  our  duty.  Perhaps,  the 
forgiving  of  one  injury  may  prevent  another,  when  the 
avenging  of  it  would  but  draw  on  another  ;  some  will 
be  overcome  by  submission,  who  by  resistance  would 
but  be  the  more  exasperated,  Prov.  25.  22.  How- 
ever, our  recompense  is  in  Christ's  hands,  who  will 
reward  us  with  eternal  glory  for  the  shame  we  thus 
patiently  endure  ;  and  though  it  be  not  directly  in- 
flicted, if  it  be  quietly  born  for  conscience  sake,  and 
in  conformity  to  Christ's  example,  it  shall  be  put 
upon  the  score  of  suffering  for  Christ. 

(2. )  The  loss  of  a  coat,  which  is  a  wrong  to  me  in 
my  estate  ;  (tl  40.)  If  any  man  wilt  sue  thee  at  the 
law,  and  take  away  thy  coat;  It  is  a  hard  case.  Note, 
It  is  common  for  legal  processes  to  be  made  use  of  for 
the  doing  of  the  greatest  injuries.  Though  judges 
be  just  and  circumspect,  yet  it  is  possible  for  bad 
men,  who  make  no  conscience  of  oaths  and  forgeries, 
by  course  of  law  to  force  off  the  coat  from  a  man's 
back.  Marvel  not  at  the  matter,  (Eccl.  5.  8.)  but, 
in  such  a  case,  rather  than  go  to  law  by  way  of  re- 
venge, rather  than  exhilnt  a  cross  bill,  or  stand  out 
to  the  utmost,  in  defence  of  that  which  is  thy  undoubt- 
ed right,  let  him  even  take  thy  cloak  also.  If  the 
'matter  be  small,  which  we  may  lose  without  any 
considerable  damage  to  our  faniilies,  it  is  good  to 
submit  to  it  for  peace  sake.  "  It  will  not  cost  thee 
so  much  to  buy  another  cloak,  as  it  will  cost  thee  by 
course  of  law  to  recover  that;  and  therefore  unless 
thou  canst  get  it  again  by  fair  means,  it  is  better  to 
let  him  take  it. " 

(3.)  The  going  a  mile  by  constraint,  which  is  a 
wrong  to  me  in  my  liberty ;  {v.  41.)  "  niiosoever 
shall  comjiel  thee  to  go  a  mile,  to  run  of  an  errand  for 
him,  or  to  wait  upon  him,  gnidge  not  at  it,  b\it  go 
•with  him  two  miles  rather  than  fall  out  with  him  : 
say  not,  "  I  would  do  it,  if  I  were  not  compelled  to 
it,  but  I  hate  to  be  forced ;"  rather  sav,  "  There- 
fore I  will  do  it,  for  otherwise  there  will  be  a  quar- 
rel ;"  and  it  is  better  to  serve  him,  than  to  serve 
thy  own  lusts  of  pride  and  revenge.  Some  give  this 
sense  of  it  :  The  Jews  taught  that  the  disciples  of 
the  wise,  and  the  students  of  the  law,  were  not  to 
be  pressed,  as  others  might,  by  the  king's  officers, 
to  travel  upon  the  public  service  ;  but  Christ  will  not 
have  his  disciples  to  insist  upon  this  privilege,  but  to 
comply  rather  than  offend  the  government.  The 
sum  of  all  is,  that  christians  must  not  be  litigious  ; 
small  injuries  must  be  submitted  to,  and  no  notice 
taken  of  them  ;  and  if  the  injuiy  be  such  as  requires 
us  to  seek  reparation,  it  must  b'e  for  a  good  end,  and 
without  thought  of  revenge  :  though  we  must  not  in- 
vite injuries,  yet  we  must  meet  them  cheerfully  in 
the  way  of  duty,  and  make  the  best  of  them.  Ifany 
say.  Flesh  and  blood  cannot  pass  by  such  an  affront, 
let  them  remember,  that  fiesh  and  blood  shall  not 
inherit  the  kingdom  of  God. 

2.  We  must  be  charitable  and  beneficent ;  (v.  42.) 
must  not  only  do  no  hurt  to  our  neighbours,  but  la- 
bour to  do  them  all  the  good  we  can.  ( 1  • )  We  must 
be  ready  to  give  ;  "  Give  to  him  that  asketh  thee.  If 
thou  hast  an  ability,  look  upon  the  request  of  the 
poor,  as  giAang  thee  an  opportunity  for  the  duty  of 
almsgiving. "  When  a  real  object  of  charity  presents 
itself,  we  should  give  at  the  first  word  :  Give  a  por- 
tion to  seven,  and  also  to  eight ;  yet  the  affairs  of  our 
charity  must  be  guided  with  discretion,  (Ps.  112.  5.) 
lest  we  give  that  to  the  idle  and  unworthv,  which 
should  be  given  to  those  that  are  necessitous,  and 
desen'e  well.  What  God  says  to  us;  we  should  be 
ready  to  say  to  our  poor  brethren,  .4sk,  and  it  shall 
be  given  you.  (2. )  We  must  be  ready  to  lend.  This 
is  sometimes  as  great  a  piece  of  charity  as  giving ; 
as  it  not  only  relieves  the  present  exigence,  but  ob- 


liges the  borrower  to  providence,  industry,  and  ho- 
nesty; and  therefore,  "  From  him  that  would  borroiv 
of  thee  something  to  live  on,  or  something  to  trade  on, 
turn  not  thou  away:  shun  not  those  that  thou  know- 
est  have  such  a  request  to  make  to  thee,  nor  contrive 
excuses  to  shake  them  off.  Be  easy  of  access  to  him 
that  would  borro'.u :  though  he  be  bashful,  and  have 
not  confidence  to  make  known  his  case  and  beg  the 
favour,  yet  thou  knowest  both  his  need  and  his  desire, 
and  therefore  offer  him  the  kindness."  Exorabor 
anteyuam  rogor  ;  honestis precibus  occurram — Iwill 
be  prevailed  on  before  I  am  entreated;  Iwill  antici- 
pate the  becoming  petition.  Seneca,  De  Vita  beatd. 
It  becomes  us  to  be  thus  forward  in  acts  of  kindness, 
for  before  we  call,  God  hears  us,  and  prevents  jis 
with  the  blessings  of  his  goodness.     ■ 

43.  Ye  have  heard  that  it  hath  been  said, 
Thou  shalt  love  thy  neighbour,  and  hate 
thine  enemy :  44.  But  I  say  unto  you,  Love 
your  enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray 
for  them  which  despitefully  use  you  and 
persecute  you :  45.  That  ye  may  be  the 
children  of  your  Father  which  is  in  heaven : 
for  he  maketh  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on  the 
just  and  on  the  unjust.  46.  For  if  ye  love 
them  which  love  you,  what  reward  have 
ye  ?  Do  not  even  the  publicans  the  same  ? 
47.  And  if  ye  salute  your  brethren  only, 
what  do  ye  more  than  others  ?  Do  not 
even  the  publicans  so  ?  48.  Be  ye  there- 
fore perfect,  even  as  yom-  Father  which  is 
in  heaven  is  perfect. 

We  have  hej'e,  lastly,  an  cx]irsition  of  that  great 
fundamental  law  of  the  second  table.  Thou  shalt  love 
thy  neighbour,  which  was  the  itdfilling  of  the  law. 

I.  See  here  how  this  law  was  cornipted  by  the 
comments  of  the  Jewish  teachers,  v.  43.  God  said, 
Tlwii  shalt  love  tliy  neighbour ;  and  by  neighbour 
they  understood  those  only  of  their  own  country, 
nation,  and  religion  ;  and  those  only  that  they  were 
pleased  to  look  upon  as  their  friends :  yet  this  was 
not  the  worst ;  from  this  command.  Thou  shalt  love 
thy  neighbour,  they  were  willing  to  infer  what  God 
never  designed.  Thou  shalt  hate  thine  enemy;  and 
they  looked  upon  whom  they  pleased  as  their  ene- 
mies, thus  making  void  the  great  command  of  God 
by  their  traditions,  though  there  were  express  laws 
to  the  contrary',  Exod.  23.  4,  5.  Deut.  23.  7.  Thou 
shalt  not  abhor  an  Edomite  nor  an  Egyptian,  though 
these  nations  had  been  as  much  enemies  to  Israel  as 
any  whatsoever.  It  was  tnie,  God  appointed  them 
to  destroy  the  seven  devoted  nations  of  Canaan,  and 
not  to  make  leagues  with  them  ;  but  there  was  a  par- 
ticular reason  for  it — to  make  room  for  Israel,  and 
that  they  might  not  be  snares  to  them  ;  but  it  was 
very  ill-natured  from  hence  to  infer,  that  they  must 
hate  all  their  enemies  ;  yet  the  moral  philosophy  of 
the  heathen  allowed  this.  It  is  Cicero's  i-ule,  Ge- 
mini nocere  nisi  prius  lacessitum  injuria — To  injure 
no  one,  unless  prez'iously  injured.  De  Offic.  See 
how  willing  corrupt  passions  are  to  fetch  coimte- 
nance  from  the  word  of  God,  and  to  take  occasion  by 
the  commandment  to  justify  themselves. 

II.  See  how  it  is  cleared  by  the  command  of  the 
Lord  Jesus,  who  teaches  us  another  lesson  :  "  But  1 
say  unto  you,  I,  who  come  to  be  the  great  Peace- 
maker, the  general  Reconciler,  who  loved  you  when 
you  were  strangers  and  enemies,  I  say.  Love  your 
enemies,"  v.  44.  Though  men  are  ever  so  bad  them- 


ST.  MATTHEW.  V. 


61 


selves,  and  caiTy  it  ever  so  basely  towards  us,  yet 
that  does  not  discharge  us  from  the  great  debt  we 
owe  them,  of  love  to  our  kind,  love  to  our  kin.  We 
cannot  but  find  oureel  ves  veiy  prone  to  wish  the  hurt, 
or  at  least  very  coldly  to  desire  the  good,  of  those 
that  hale  us,  and  have  been  abiisi\'e  to  us  ;  but  that 
which  is  at  the  bottom  hereof,  is  a  root  of  bitterness 
which  must  be  plucked  up,  and  a  remnant  of  comipt 
nature  which  grace  must  conquer.  Note,  It  is  the 
gi-eat  duty  of  Christians  to  hve  their  enemies ;  we 
caiuiot  have  complacency  in  one  that  is  openly  wick- 
ed and  profane,  nor  put  a  confidence  in  one  that  we 
know  to  be  deceitful  ;  nor  are  we  to  \Q\e  all  alike  ; 
but  we  must  pay  respect  to  the  human  nature,  and 
so  far  honour  all  men  :  we  must  take  notice,  with 

Eleasure,  of  that  even  in  our  enemies  which  is  amia- 
le  and  commendable ;  ingenuity,  good  temper, 
learning,  moral  virtue,  kindness  to  others,  profession 
of  religion,  &c.  and  love  that,  though  they  are  our 
enemies.  We  must  have  a  compassion  forthcni,  and 
a  good  wiU  toward  them.     \\'e  are  here  told, 

1.  That  we  must  s/iealc  well  of  them  :  Bless  t/iem 
that  curse  you.  When  we  speak  to  them,  we  must 
answer  their  revilings  with  courteous  and  friendly 
words,  and  not  render  railing  for  railing ;  behind 
their  backs  we  must  commend  that  in  them  which 
is  commendable,  and  when  we  lia^e  said  all  the  good 
we  can  of  them,  not  be  forward  to  say  any  thing 
more.  See  1  Pet.  3.  9.  They,  in  whose  tongues  is 
the  laiv  of  kindness,  can  give  good  words  to  those 
who  give  bad  words  to  them. 

2.  That  we  must  do  well  to  them.  "  Do  good  to 
them  that  hate  you,  and  that  will  be  a  better  proof 
of  love  than  good  words.  Be  ready  to  do  them  all 
the  real  kindness  that  you  can,  and  glad  of  an  oppor- 
tunity to  do  it,  in  their  bodies,  estates,  names,  fami- 
lies ;  and  especially  to  do  good  to  their  souls."  It  was 
said  of  Archbishop  Cranmer,  that  the  way  to  make 
him  a  friend  was  to  do  him  an  Ul  turn  ;  so  many  did 
he  serve  who  had  disobliged  him. 

3.  We  must  pray  for  them  ;  pray  for  them  that 
desfiitefully  use  you,  and  persecute  you.  Note,  (1.) 
It  is  no  new  thing  for  the  most  excellent  saints  to  be 
hated,  and  cursed,  and  persecuted,  and  despitefuUv 
used,  by  -ivicked  people  ;  Christ  himself  was  so  treat- 
ed. (2. )  That  when  at  any  time  we  meet  with  such 
usage,  we  have  an  opportunity  of  showing  our  con- 
formity both  to  the  precept  and  to  the  example  of 
Christ,  by  prajnng  for  them  who  thus  abuse  us.  If 
we  cannot  otherwise  testify  our  love  to  them,  yet 
this  way  we  may  without  ostentation,  and  it  is  such 
a  way  as  surely  we  durst  not  dissemble  in.  We  must 
pray  that  God  will  forgive  them,  that  they  may  ne- 
ver fare  the  worse  for  anv  thing  they  have  'done 
against  us,  and  that  he  would  make  tbem  to  be  at 
peace  with  us  ;  and  this  is  one  wav  of  making  them 
sa  Plutarch,  in  his  Laconic  Apophthe.gms,  has 
this  of  Aristo  ;  when  one  commended  Cleomenes's 
saying,  who,  being  asked  what  a  good  kmg  should 
do,  replied,  Toic  fth  <f/xac  ihifyinh,  tsuc  it  ix^fi; 
xaiac  ■mmy. — Good  turns  to  his  friends,  and  ej'il  to 
his  ene?nies ;  he  said,  How  much  better  is  it  tw  ^b 
<))iM!C  ibtfytTih,  Toic  tTs  e;t;9f St  :j'i\ac  vroiiiv — to  do  food 
to  our  friends,  and  make  friends  of  our  enemies.  This 
is  heaping  coals  off  re  on  their  head. 

Two  reasons  are  here  gi\en  to  enforce  this  com- 
mand (which  sounds  so  harsh)  oi loving  our  enemies. 
We  must  do  it, 

[1.  ]  That  we  may  be  like  God  our  Famr;  "  that 
ye  may  be,  may  approve  yourselves  to  be,  the  chil- 
dren of  your  Father  which  is  in  heaven."  Can  we 
write  after  a  better  copy  >  It  is  a  copy  in  which  love 
to  the  worst  of  enemies  is  reconciled  to,  and  consis- 
tent with,  infinite  purity  and  holiness.  God  rnaketh 
his  sun  to  rise,  and  sendeth  rain,  on  the  just  and  un- 
ntst,  V.  45.  Note,  First,  Sunshine  and  7-ain  are  great 
blessings  to  the  world,  and  they  come  from  God.    It 


is  his  sun  that  shines,  and  the  rain  is  sent  by  him. 
They  do  not  come  of  course,  or  by  chance,  but  from 
God.  Secondly,  Common  mercies  must  be  valued 
as  instances  and  proofs  of  the  goodness  of  God,  who 
in  them  shows  hmiself  a  bountiful  benefactor  to  the 
world  of  mankind,  who  would  be  \'ery  miserable 
without  these  favours,  and  are  utterly  unworthy  of 
the  least  of  them.  Thirdly,  These  gifts  of  common 
providence  are  dispensed  indifferently  to  good  and 
ex<il,just  and  unjust ;  so  that  we  cannot  know  love 
and  hatred  by  what  is  before  us,  but  by  what  is  with- 
in us;  not  by  the  shining  of  the  sim  on  our  heads,  but 
by  the  rising  of  the  sun  of  righteousness  in  our  hearts. 
Fourthly,  I'he  worst  of  men  partake  of  the  comforts 
of  this  life  in  common  with  others,  though  they  abuse 
them,  and  fight  against  God  with  his  own  weapons; 
which  is  an  amazing  instance  of  God's  patience  and 
bounty.  It'vvas  but  once  that  God  forbade  his  sui« 
to  shine  on  the  Egyptians,  when  the  Israelites  had 
light  in  their  dwellings  ;  God  could  make  such  a  dis- 
tinction every  day.  Fifthly,  The  gifts  of  God's 
bounty  to  wicked  men  that  are  in  rebellion  against 
him,  teach  us  to  do  good  to  those  that  hate  us ;  espe- 
cially considering,  that  though  there  is  in  us  a  carnal 
mind  which  is  enmity  to  God,  jet  we  share  in  his 
bounty.  Sixthly,  Those  only  will  be  accepted  as 
the  children  of  God,  who  stud)'  to  resemble  him, 
particularly  in  his  goodness. 

[2.]  That  we  may  herein  do  more  than  others,  v. 
46,  A7.  First,  Publicans  love  their  friends.  Nature 
inclines  them  to  it  ;  interest  directs  them  to  it.  To 
do  good  to  them  who  do  good  to  us,  is  a  common 
piece  of  humanity,  which  c\  en  those  whom  the  Jews 
hated  and  desjns'ed  could  give  us  good  proofs  of  as 
the  best  of  them.  The  Publicans' were  men  of  no 
good  fame,  yet  they  were  grateful  to  such  as  had 
helped  them  to  their  places,  and  courteous  to  those 
they  had  a  dependence  upon  ;  and  shall  we  be  no 
better  than  they  ?  In  doing  this  we  serve  ourselves 
and  consult  our  own  advantage  ;  and  what  reward 
can  we  exjject  for  that,  unless  a  regard  to  God,  and 
a  sense  of  duty,  carry  us  further  than  our  natural  in- 
clination and  worldly  interest  ?  Secondly,  M'e  must 
therefore  love  our  enemies,  that  we  may  exceed 
them.  If  we  must  go  beyond  Scribes  and  Pharisees, 
much  more  beyond  Publicans.  Note,  Christianity 
is  something  more  than  humanity.  It  is  a  serious 
question,  and  which  we  should  frequently  put  to 
ourselves,  "  IVhat  do  we  more  than  others?  What 
excelling  thing  do  me  do  ?  AA'e  k7jow  more  than  oth- 
ers ;  we  talk  more  of  the  things  of  God  than  others  ; 
we  profess,  and  have  promised,  more  than  others ; 
God  has  done  more  for  us,  and  therefore  justly  ex- 
pects more  from  us  than  from  others  ;  the  glon-  of 
God  is  more  concerned  in  us  than  in  others ;  but 
what  do  we  more  than  othtrs  ?  ^^'herein  do  we  live 
above  the  rate  of  the  children  of  this  world  ?  .4re 
we  not  carnal,  and  do  we  not  walk  as  men,  below 
the  character  of  christians  ?  In  this  especially  we 
must  do  more  than  others,  that  while  even'  one  will 
render  good  for  good,  we  must  render  ^oorf  for  evil ; 
and  this  will'  speak  a  nobler  lu'inciple,  and  is  conso- 
nant to  a  higher  i-ule,  than  the  most  of  men  act  by. 
Others  salute  their  brethren,  they  embrace  those  of 
their  own  party,  and  way,  and  opinion ;  but  we 
must  not  so  confine  our  respect,  but  love  our  ene- 
mies, otherwise  what  reward  have  we  ?  ^^'e  cannot 
expect  the  reward  of  christians,  if  we  rise  no  higher 
than  the  virtue  of  Publicans."  Note,  They  who 
promise  themselves  a  reward  above  others,  must 
study  to  do  more  than  others. 

Lastlu,  Our  Saviour  concludes  this  subject  with 
this  exhortation,  (t'.  48.)  Be  ye  therefore  perfect,  as 
i/our  Father  which  is  in  heaven  is  perfect.  VA'hich 
rnay  be  understood,  1.  In  general,  including  all  those 
things  wherein  'sve  must  he  followers  of  God  as  dear 
children.   Note,  It  is  the  duty  of  christians  to  desire. 


S'l'.  MATTHEW,  VI. 


62 

and  aim  at,  and  press  towards,  a  perfection  in  gi-ace 
and  holiness,  Pliil.  3.  12—14.  And  therein  we  must 
study  to  conform  ourselves  to  the  example  of  our 
heavenly  Father,  1  Pet.  1.  15,  16.  Or,  2.  In  this 
particular  before  mentioned,  of  doing  good  to  our 
enemies  ;  see  Luke  6.  36.  It  is  God's  perfection  to 
forgive  injuries  and  to  entertain  strangers,  and  to  do 
good  to  the  evil  and  unthankful,  and  it  will  be  ours 
to  be  like  him.  We  that  owe  so  much,  that  owe  our 
all,  to  the  divine  bounty,  ought  to  copy  it  out  as  well 
is  we  can. 

CHAP.  VI. 

Christ  having,  in  tlie  former  chapter,  armed  his  disciples 
against  the  corrupt  doctrines  and  opinions  of  the  Scribes 
and  Pharisees,  especially  in  their  expositions  of  the  law, 
(that  was  called  their  leaven,  ch.  16.  12.)  comes  in  this 
chapter  to  warn  them  against  their  corrupt  practices  ; 
against  the  two  sins,  which,  tliough  in  their  doctrine  tliey 
did  not  justify,  yet  in  their  conversation  they  were  notori- 
ously guilty  of,  hypocrisy  and  worldly-mindedness ;  sins 
which,  of  all  others,  the  professors  of  religion  need  most  to 

fuard  against,  as  sins  that  most  easily  beset  those  who 
ave  escaped  the  grosser  pollutions  that  are  in  the  world 
through  lust,  and  which  are  tiierefore  highly  dangerous. 
We  are  here  cautioned,  I.  Against  hypocrisy  ;  we  must  not 
be  as  the  hypocrites  are,  nor  do  as  the  hypocrites  do.  1. 
In  giving  of  alms,  v.  1 . .  4.  2.  In  prayer,  v.  5 . .  8.  We  are 
here  taught  what  to  pray  for,  and  how  to  pray  ;  (v.  9  . .  13.) 
and  to  forgive  in  prayer,  v.  14, 15.  3.  In  fasting,  v.  16 . .  18. 
II.  Against  worldly-mindedness.  1.  In  our  choice,  which 
is  the  destroying  sin  of  hypocrites,  v.  19  . .  24.  2.  In  our 
cares,  which  is  the  disquieting  sin  of  many  good  chris- 
tians, V.  25  .  .  34. 

1.  r  I  lAKE  heed  that  ye  do  not  your 
1  ahns  before  men,  to  be  seen  of 
them:  otherwise  ye  have  no  reward  of 
your  Father  which  is  in  heaven.  2.  There- 
fore when  thou  doest  thine  ahns,  do  not 
somid  a  trumpet  before  thee,  as  the  hypo- 
crites do  in  the  synagogues  and  in  the 
streets,  that  they  may  have  glory  of  men. 
Verily  I  say  unto  you,  they  have  their  re- 
ward. 3.  But  when  thou  doest  alms,  let 
not  thy  left  hand  know  what  thy  right 
hand  doeth :  4.  That  thine  alms  may  be 
in  secret :  and  thy  father,  which  seeth  in 
secret,  liimself  shall  reward  thee  openly. 

As  we  must  do  better  than  the  Scribes  and  Phari- 
sees in  avoiding  heart-sins,  heart-adulteiy  and  heart- 
murder,  so  likewise  in  maintaining  and  keeping  up 
heart  religion,  doing  wliat  we  do  from  an  inward, 
vital  principle,  that  we  may  be  approved  of  God, 
not  that  we  may  be  applauded  of  men  ;  that  is,  we 
must  watch  against  hj'pocrisy,  which  was  the  leaven 
of  the  Pharisees,  as  well  as  against  their  doctrine, 
Luke  12.  1.  ^Ims-giving,  prayer,  and  fasting,  are 
three  great  christian  duties — tlie  three  foundations 
of  the  law,  say  the  Arabians  :  by  them  we  do  hom- 
age and  service  to  God  with  our  three  principal  in- 
terests ;  by  firayer  with  our  souls,  by  fasting  with 
our  bodies,  by  alms-giinng  with  our  estates.  Thus 
we  must  not  only  depart  "from  ex'il,  but  do  good,  and 
do  it  well,  and  so  dwell  for  exiermore. 

Now  in  these  verses  we  are  cautioned  against  hy- 

Eocrisy  in  giving  alms.  Take  heed  of  it.  Our  being 
id  to  take  heed  of  it,  intimates  that  it  is  a  sin,  1.  We 
are  in  great  danger  of;  it  is  a  subtle  sin  ;  vain- 
glory insinuates  itself  into  what  we  do  ere  we  are 
aware.  The  disciples  would  be  tempted  to  it  by 
the  power  they  had  to  do  many  wondrous  works, 
and  their  living  with  some  that  admired  them  and 
others  that  despised  them,  both  which  are  tempta- 
tions to  covet  to  make  a  fair  show  in  the  flesh.  2. 
It  is  a  sin  we  are  in  great  danger  by.    Take  heed  of 


hypocrisy,  for  if  it  reign  in  you,  it  will  ruin  you.  It 
is  the  dead  fly  that  spoils  the  whole  box  of  precious 
ointment. 
Two  things  are  here  supposed. 
I.  The  gin'ing  of  alms  is  a  great  duty,  and  a  duty 
which  all  the  disciples  of  Christ,  according  to  their 
ability,  must  abound  in.  It  is  prescribed  by  the  law 
of  nature  and  of  Moses,  and  great  stress  is  laid  upon 
it  by  the  prophets.  Divers  ancient  copies  here  for 
Ti<v'iKitiixt,ir-%m — your  alms,  read  tw  imniaa-iytii — 
your  righteousness,  for  alms  are  righteousness,  Ps, 
112.  9.  Prov.  10.  2.  The  Jews  called  the  poor's 
box,  the  box  of  righteousness.  That  which  is  given 
to  the  poor  is  said  to  be  their  due,  Prov.  3.  27.  The 
duty  is  not  the  less  necessary  and  excellent  for  its 
being  abused  by  hypocrites  to  serve  their  pride.  If 
superstitious  Papists  have  placed  a  merit  in  works 
of  charity,  that  will  not  be  an  excuse  for  covetous 
Protestants  tliat  are  barren  in  such  good  works.  It 
is  true,  our  alms-deeds  do  not  desen'e  heaven  ;  but 
it  is  as  tnie  that  we  cannot  go  to  heaven  without 
therfi.  It  \spure  religion,  (Jam.  1.  27.)  and  will  be 
the  test  at  the  great  day  ;  Christ  here  takes  it  for 
granted  that  his  disciples  give  alms,  nor  will  he  own 
those  that  do  not. 

II.  That  it  is  such  a  duty  as  has  a  great  reward 
attending  it,  which  is  lost  if  it  be  done  in  hypocrisy. 
It  is  sometimes  rewarded  in  temporal  things  with 
plenty;  (Prov.  11.  24,  25. — 19.  17.)  security  from 
wajit;  (Prov.  28.  27.  Ps.  37.  21,  25.)  succour  in  dis- 
tress ;  (Ps.  41.  1,  2.)  honour  and  a  good  name, 
which  follow  those  most  that  least  covet  them,  Ps. 
112.  9.  However,  it  shall  be  recomp^ensed  in  the 
resurrection  of  the  just,  (Luke  14,  14.)  in  eternal 
riches. 

Quas  dederis,  solas  semper  habebis,  opes. 
The  riches  you  impart  form  the  only  ivealthy  oil 
will  always  retain. — Martial. 
This  being  supposed,  observe  now, 
1.  "\^^lat  was  the  practice  of  the  hypocrites  about 
this  duty.     They  did  it  indeed,  but  not  from  any 
principle  of  obedience  to  God,  or  love  to  man,  but  in 
pride  and  vain-glory  ;  not  in  compassion  to  the  poor, 
but  purely  for  ostentation,  that  they  might  be  ex- 
tolled for  good  men,  and  so  might  gain  an  interest  in 
the  esteem  of  the  people,  with  which  they  knew 
how  to  serve  their  own  turn,  and  to  get  a  great  deal 
more  than  they  gave.     Pursuant  to  this  intention, 
I  they  chose  to  give  their  alms  in  the  synagogues,  and 
j  in  the  streets,  where  there  was  the  greatest  concourse 
of  people  to  observe  them,  who  applauded  their  libe- 
i  rality  because  they  shared  in  it,  but  were  so  igno- 
rant as  not  to  discern  their  abominable  pride.     Pro- 
bably they  had  collections  for  the  poor  in  the  syna- 
gogues, and  the  common  beggars  haunted  the  streets 
and  highways,  and  upon  these  public  occasions  they 
chose  to  give  their  alms.     Not  that  it  is  unlawful  to 
gi^e  alms  when  men  see  us ;  we  may  do  it,  we  must 
do  it,  but  not  that  men  7nay  see  us  ;  we  should  rather 
choose  those  objects  of  charity  that  are  less  observed. 
The  hypocrites,  if  they  gave  alms  at  their  o^vn 
houses,'  sounded  a  trumpet,  under  pretence  of  call- 
ing the  poor  together  to  be  served,  but  really  to 
proclaim  their  charity,  and  to  have  that  taken  no- 
tice of  and  made  the  subject  of  discourse. 

Now  the  doom  that  Christ  passes  upon  this  is  very 
observable  ;  Verily  I  say  unto  you,  they  have  their 
reward.  At  first  view  this  seems  a  promise — If 
they  hav#lSieir  reward  they  have  enough,  but  two 
words  in  it  make  it  a  threatening. 

(1.)  It  is  a  reward,  but  it  is  their  reward  ;  not  the 
reward  which  God  promises  to  them  that  do  good, 
but  the  reward  which  they  promise  themselves,  and 
a  poor  reward  it  is  ;  they  did  it  to  be  seen  of  men, 
and  they  are  seen  of  men  ;  they  chose  their  own  de- 
lusions 'with  which  they  cheated  themselves,  and 
they  shallhave  what  they  chose.  Carnal  professors 


ST.  MATTHEW,  VI. 


63 


stipulate  with  God  for  preferment,  honour,  wealth, 
and  they  shall  ha\-e  their  bellies  filled  with  those 
things  ;  (Ps.  17.  14.)  but  let  them  expect  no  more  ; 
these  are  their  consolation,  (Luke  6.  24.)  their  good 
things,  (Luke  16.  25.)  and  they  shall  be  put  ofFwith 
these.  "  Didst  not  thou  agree  with  me  for  a  jiennij  ? 
It  is  the  bargain  thou  art  likely  to  abide  by . " 

(2.)  It  is  a  reward,  but  it  is  a  jiresent  rerjard, 
they  have  it ;  and  there  is  none  reserved  for  them 
in  the  future  state.  Thev  now  have  all  that  they 
are  likely  to  have  from  God  ;  they  have  their  re- 
ward here,  and  have  none  to  hope  for  hereafter. 
'ATs;t»o-i  tok  /ytiiriiv.  It  signifies  a  receifit  in  full. 
What  rewards  the  godly  have  in  this  life  are  but  in 
part  offiayment;  there  is  more  behind,  much  more ; 
but  hypocrites  have  their  all  in  this  world,  so  shall 
their  doom  be  ;  themsehes  have  decided  it.  The 
world  is  but  for  provision  to  the  saints,  it  is  their 
spending  money ;  but  it  is  pay  to  hypocrites,  it  is 
their  portion. 

2.  What  is  the  precept  of  our  Lord  Jesus  about  it. 
■V.  3,  4.  He  that  was  himself  such  an  example  of 
humility,  pressed  it  upon  his  disciples,  as  absolutely 
necessary  to  the  acceptance  of  their  performances. 
"  Let  not  thy  left  hand  kno'v  what  thy  right  hand 
doeth  when  thou  givest  alms. "  Perhaps  it  alludes  to 
the  placing  of  the  Corban,  the  poor  man's  box,  or 
the  chest  into  which  thev  cast  their  free-will  offer- 
ings, on  the  right  hand  o(  the  passage  into  the  tem- 
ple ;  so  that  they  put  their  gifts  into  it  with  the  i-ight 
hand.  Or  the  giving  of  alms  with  the  right  hand, 
intimates  readiness  to  it  and  resolution  in  it ;  do  it 
dexterouslv,  not  awkwardly,  or  with  a  sinister  in- 
tention. The  right  hand  maybe  used  in  helping 
the  poor,  lifting  tuem  up,  writing  for  them,  dressing 
their  soi-es,  and  other  ways  besides  giving  to  them  ; 
but  "  whatever  kindness  thy  right  hand  doeth  to  the 
poor,  let  not  thy  left  hand  knoiv  it :  conceal  it  as 
much  as  possible  ;  industriously  keep  it  private. 
Do  it  because  it  is  a  good  work,  not  because  it  will 
get  thee  a  good  name."  In  omnibus  factis,  re,  non 
teste,  moveamur — In  all  our  actions,  we  should  be 
influenced  by  a  regard  to  the  object,  not  to  the  ob- 
server. Cic.  de  Fm.  It  is  intimated,  (1.)  That  we 
must  not  let  others  know  what  we  do  ;  no,  not  those 
that  stand  at  our  left  hand,  that  are  very  near  us. 
Instead  of  acquainting  them  with  it,  keep  it  from 
them  if  possible ;  however,  appear  so  desirous  to 
keep  it  from  them,  as  that  in  civility  they  may  seem 
not  to  take  notice  of  it,  and  keep  it  to  themseh'es, 
and  let  it  go  no  further.  (2. )  That  we  must  not  ob- 
serve it  too  much  ourselves :  the  left  hand  is  a  part 
of  ourselves ;  we  must  not  within  ourselves  take  no- 
tice too  much  of  the  good  we  do,  must  not  applaud 
and  admire  ourselves.  Self-conceit  and  self-com- 
placency, and  an  adoring  of  our  ovm  shadow,  are 
branches  of  pride,  as  dangerous  as  vain-glory  and 
ostentation  before  men.  We  find  those  had  their 
good  works  remembered  to  their  honour,  who  had 
themselves  forgotten  them  :  When  saw  we  thee  an 
hungred,  or  athirst? 

3.  WTiat  is  the  promise  of  those  who  are  thus  sin- 
cere and  humble  in  their  alms-giving.  Let  thine 
alms  be  in  secret,  and  then  thy  Father  which  seeth  in 
secret  will  observe  them.  Note,  \Mien  we  take 
least  notice  of  our  good  deeds  ourselves,  God  takes 
most  notice  of  them.  As  God  hears  the  wrongs  done 
to  us  when  we  do  not  hear  them,  (Ps.  38.  14,  IS.)  so 
he  sees  the  good  done  by  us,  when  we  do  not  see  it. 
As  it  is  a  terror  to  hypocrites,  so  it  is  a  comfort  to 
sincere  christians,  that  God  sees  in  secret.  But  this 
is  not  all ;  not  only  the  obsen-ation  and  praise,  but 
the  recompense,  is  of  God,  himself  shall  reward  thee 
openly.  Note,  They  who  in  their  alms-giving  studv 
to  approve  themselves  to  God,  only  turn  themselves 
over  to  him  for  their  Paymaster.  The  h^^pocrite 
catches  at  the  shadow,  but  the  upright  man  makes 


sure  of  the  substance.  Observe  how  emphatically 
it  is  expressed  ;  himself  shall  reward,  he  will  him- 
self be  the  Kewarder,  Heh.  11.  6.  Let  him  alone 
to  make  it  up  in  kind  or  kindness  ;  nay,  he  will  him- 
self be  the  Jieward,  (Gen.  15.  1.)  thine  exceeding 
great  reward.  He  will  reward  thee  as  thy  Father, 
not  as  a  master  who  gi\es  his  sen'ant  just  what  he 
eanis  and  no  more,  but  as  a  father  who  gives  abun- 
dantly more,  and  without  stint,  to  his  son  that  serves 
him.  Nay,  he  shall  reward  thee  openly,  if  not  in 
the  present  day,  yet  in  the  gi-eat  day  ;  then  shall 
ei'ery  man  have  praise  of  God,  open  praise,  thou 
shalt  be  confessed  before  men.  If  the  work  be  not 
open,  the  reward  shall,  and  that  is  better. 

5.  And  when  thou  prayest,  thou  shalt 
not  be  as  the  hypocrites  are :  for  they  love 
to  pray  standing  in  the  synagogues  and  in 
the  corners  of  the  streets,  that  tliey  may  be 
seen  of  men.  Verily  I  say  unto  you,  they 
have  their  reward.  6.  But  thou,  when  thou 
prayest,  enter  into  thy  closet,  and  when 
thou  hast  shut  thy  door,  pray  to  thy  Fa- 
ther which  is  in  secret ;  and  thy  Father, 
which  seeth  in  secret,  shall  reward  thee 
openly.  7.  But  when  ye  pray,  use  not  vain 
repetitions,  as  the  heathen  do:  for  they 
think  that  they  shall  be  heard  for  their 
much  speaking.  8.  Be  not  ye  therefore 
hke  imto  them:  for  your  Father  knoweth 
what  things  ye  have  need  of,  before  ye  ask 
him. 

In  prayer  we  have  more  immediately  to  do  with 
God  than  in  giving  alms,  and  therefore  are  yet  more 
concerned  to  be  sincere,  which  is  what  we  are  here 
directed  to.  Ulien  thou  prayest  ;  (t.  5.)  it  is  taken 
for  gi-anted  that  all  the  disciples  of  Christ  pray.  As 
soon  as  ever  Paul  was  converted,  behold,  he  prayeth. 
You  may  as  soon  find  a  living  man  that  does  not 
breathe,  as  a  living  christian  that  does  not  pray. 
For  this  shall  every  one  that  is  godly  pray.  If  pray- 
erless,  then  graceless.  "Now,  wheyi  thou  prayest, 
thou  shalt  not  be  as  the  hypocrites  are,  nor  do  as  they 
do. "  {v.  2. )  Note,  Those  who  would  not  do  as  the 
hypocrites  do  in  their  way  and  actions,  must  not  be 
as  the  hvpocrites  are  in  their  frame  and  temper. 
He  names  nobody,  but  it  appears  by  ch.  23.  13.  that 
by  the  hypoci'ites  here  he  means  especially  the 
Scribes  and  Pharisees. 

Now  there  were  two  gi-eat  faults  they  were  guilty 
of  in  prayer,  against  each  of  which  we  are  here  cau- 
tioned— vain-glory  J  {v.  5,  6.)  and  vain  repetitions, 
V.  7,  8. 

I.  We  must  not  be  proud  and  vain-glorious  in 
prayer,  nor  aim  at  the  praise  of  men.  And  here 
observe, 

1.  What  was  the  way  and  practice  of  the  hypo- 
crites. In  all  their  exercises  of  devotion,'  it  was  plain 
the  chief  thing  they  aimed  at  was  to  be  commended 
by  their  neighbours,  and  thereby  to  make  an  inter- 
est for  themselves.  When  they  seemed  to  soar  up- 
wards in  prayer,  (and  if  it  be  right,  it  is  the  soul's 
ascent  toward  God,)  yet  even  then  their  eye  was 
downwards  upon  this  as  their /irev.     Obsei-ve, 

(1.)  \\liat  \.\\e  places  were  which  they  chose  for 
their  devotion ;  they  prayed  in  the  synagogues,  which 
were  indeed  proiier  places  for  public  prayer,  but  not 
for  personal.  Thev  pretended  hereby  to  do  honour 
to  the  ]5lace  of  their  assemblies,  but  intended  to  do 
honour  to  themselves.  They  prayed  in  the  corners 
of  the  streets,  the  broad  streets,  (so  the  word  signi- 
fies,) which  were  most  frequented.  They. withdrew 


64 

thither,  as  if  they  were  under  a  pious  impulse  which 
would  not  admit  delay,  but  really  it  was  to  make 
themselves  to  be  taken  notice  of.  There,  where 
two  streets  met,  they  were  not  only  within  view  of 
both,  but  e\'ery  passenger  turning  close  upon  them 
would  observe  tlicm,  and  hear  wliat  they  said. 

(2. )  The  fiosture  they  used  in  prayer  ;  they  pray- 
ed standing ;  this  is  a  lawful  and  proper  posture  for 
prayer,  (Mark  11.  25.  JITien  ye  stand  firaying,) 
but  kneeling  being  the  more  humble  and  reverent 
gesture,  Luke  22.  41.  Acts  7.  60.  Eph.  3.  14.  their 
standing  seemed  to  savour  of  pride  and  confidence 
in  themselves,  (Luke  18.  11.)  T/w  Pharisee  stood 
and  firayed. 

(3. )  Their  pride  in  choosing  those  public  places, 
which  is  expressed  in  two  things  :  [1.]  They  love 
to  pray  there.  They  did  not  love  prayer  for  its  own 
sake,  but  they  loved  it  when  it  gave  them  an  oppor- 
tunity of  makmg  themselves  noticed..  Circumstances 
may  be  such,  that  our  good  deeds  must  needs  be 
done  openly,  so  as  to  fall  under  the  observation  of 
others,  and  be  commended  by  them  ;  but  the  sin  and 
danger  is  when  we  love  it,  and  are  pleased  with  it, 
because  it  feeds  the  proud  humour.  [2.]  It  is  that 
they  may  be  seen  of  moi ;  not  tliat  God  might  accept 
them,  but  that  men  might  admire  and  applaud 
them  ;  and  that  they  might  easily  get  the  estates  of 
widows  and  orplians  into  their  hands ;  (who  would 
not  trust  such  devout,  praying  men  ?)  and  that,  when 
they  had  them,  they  might  devour  them  without 
being  suspected  ;  {ch.  23.  14.)  and  effectually  carry 
on  their  public  designs  to  enslave  the  people. 

(4.)  The  product  of  all  this,  t/iey  have  their  re- 
ward ;  they  liave  all  the  recompense  they  must  ever 
expect  from  God  for  their  service,  and  a  poor  re- 
compense it  is.  Wliat  will  it  avail  us  to  have  the 
good  word  of  our  fellow-servants,  if  our  Master  do 
not  say.  Well  done.  But  if  in  so  gi-eat  a  transaction 
as  is  between  us  and  God,  when  we  are  at  prayer, 
we  can  take  in  so  poor  a  consideration  as  the  praise 
of  men  is,  it  is  just  that  that  should  be  all  our  re- 
ward. They  did  it  to  be  seen  of  men,  and  thev  are 
so ;  and  much  good  may  it  do  them.  Note,  Those 
that  would  approve  themselves  to  God  by  their  in- 
tegrity in  their  religion,  must  have  no  regard  to  the 
praise  of  men  ;  it  is  not  to  men  that  we  pray,  nor 
from  them  tl^at  we  expect  an  answer  ;  they  are  not 
to  be  our  judges,  they  are  dust  and  aslies  like  our- 
seh'es,  and  tlierefore  we  must  not  ha\e  our  eye  to 
them  :  wliat  passes  between  God  and  our  own  souls 
must  be  out  of  sight.  In  our  synagogue-worship,  we 
must  avoid  every  thing  that  tends  to  make  our  per- 
sonal devotion  remarkable,  as  tliey  tliat  caused  their 
voice  to  be  heard  on  high,  Isa.  54.  8.  Public  places 
are  not  proper  for  private,  solemn  prayer. 

2.  Wliat  is  the  will  of  Jesus  Christ  in  opposition 
to  this.  Humility  and  sincerity  are  the  two  gi-eat 
lessons  that  Christ  teaches  us ;  Thou,  when  thou 
pray  est,  do  so  and  so  ;  Ci<.  6.)  thou  in  particular  by 
thyself,  and  for  tliyself.  Personal  prayer  is  here 
supposed  to  be  the  duty  and  practice  of  all  Christ's 
disciples.     Observe, 

(1.)  The  directions  here  given  about  it. 

[1.]  Instead  of  praying  in  the  synagogues  and  in 
the  corners  of  the  streets,  enter  into  thy  closet,  into 
some  place  of  privacy  and  retirement.  Isaac  went 
into  the  field,  (Gen.  24.  63.)  Christ  to  a  mountain, 
Peter  to  the  house-top.  No  place  amiss  in  point  of 
ceremony,  if  it  do  but  answer  the  end.  Note,  Se- 
cret prayer  is  to  be  performed  in  retirement,  that 
we  may  be  unobserved,  and  so  may  avoid  ostenta- 
tion ;  undisturbed,  and  so  may  avoid  distraction  ; 
unheard,  and  so  may  use  the  greater  freedom  ;  yet 
if  the  circumstances  be  such  that  we  cannot  possibly 
avoid  being  taken  notice  of,  we  must  not  therefore 
neglect  the  duty,  lest  the  omission  be  a  greater  scan- 
dal than  the  observation  of  it. 


ST.  MATTHEW,  VI. 


[2.  ]  Instead  of  doing  it  to  be  seen  of  men,  pray  to 
thy  Father  which  is  in  secret;  to  me,  even  to  me, 
Zech.  7.  5,  6.  The  Pharisees  prayed  rather  to  men 
than  to  God  ;  whatever  was  the  fonn  of  their  prayer, 
the  scope  of  it  was  to  beg  the  applause  of  men,  and 
court  their  favours.  "Well,  do  thou  pray  to  God, 
and  let  that  be  enough  for  thee.  Pray  to  him  as  a  Fa- 
ther, as  thy  Father,  ready  to  hear  and  answer,  gra- 
ciously inclined  to  pity,  help,  and  succour  thee. 
Pray  to  thy  Father  wA/rA  is  in  secret."  Note,  In 
secret  prayer  we  must  have  an  eye  to  God,  as  pre- 
sent in  all  places ;  he  is  there  in  thy  closet  when 
no  one  else  is  there  ;  there  especially  nigh  to  thee  in 
what  thou  callest  upon  him  for.  ay  secret  prayer 
we  give  God  the  glory  of  his  universal  presence, 
(Acts  17.  24.)  and  may  take  to  ourselves  the  com- 
fort of  it. 
(2. )  The  encouragements  here  given  us  to  it. 
[1.]  Thy  Father  seeth  in  secret ;  his  eye  is  upon 
thee  to  accept  thee,  when  the  eye  of  no  man  is  upon 
thee  to  applaud  tliee  ;  under  the  Jig-tree  I  saw  thee, 
said  Christ  to  Nathaniel,  John  1.  48.  He  saw  Paul 
at  prayer  in  such  a  street,  at  such  a  liouse.  Acts  9. 
11.  There  is  not  a  secret,  sudden  breathing  after 
God,  but  he  observes  it. 

[2.]  He  will  reward  thee  openly  ;  they  have  their 
reward  that  d6  it  openly,  and  thou  shalt  not  lose 
thine  for  thy  doing  it  in  secret.  It  is  called  a  reward, 
but  it  is  of  grace,  not  of  debt ;  what  merit  can  there 
be  in  begging  ?  The  reward  will  be  open  ;  they  shall 
not  only  have  it,  but  have  it  honourably  :  the  open 
reward  is  that  which  hypocrites  are  fond  of,  but 
they  have  not  patience  to  stay  for  it ;  it  is  that  which 
the  sincere  are  dead  to,  and  they  shall  have  it  over 
and  above.  Sometimes  secret  prayers  are  rewarded 
openly  in  this  world  by  signal  answers  to  them, 
which  manifest  God's  praying  people  in  the  con- 
sciences of  their  adversaries  ;  however,  at  the  great 
day  there  will  be  an  open  reward,  when  all  praying 
people  shall  appear  in  glory  with  the  great  Inter- 
cessor. The  Pharisees  liad  their  reward  before  all 
the  town,  and  it  was  a  mere  flash  and  shadow ;  true 
christians  shall  have  theirs  before  all  the  world, 
angels  and  men,  and  it  shall  be  a  weight  of  glory. 

il.  We  must  not  use  vai?i  repetitions  in  prayer, 
T.  7,  8.  Tliough  tlie  life  of  prayer  lies  in  lifting  vp 
the  soul  and  pouring  out  the  heart,  yet  there  is  some 
interest  which  words  have  in  prayer,  especially  in 
joint  prayer ;  for  in  that,  words  are  necessary,  and 
it  should  seem  that  our  Sai'iour  speaks  here  espe- 
cially of  that;  for  before  he  said,  when  thou  prayest, 
here,  when  ye  pray  ;  and  the  Lord's  prayer  which 
follows  is  a  joint  prayer,  and  in  that,  he  that  is  the 
mouth  of  others  is  most  tempted  to  an  ostentation  of 
language  and  expression,  against  whicli  we  are  here 
warned  ;  use  not  vain  repetitions,  eitlier  alone  or 
witli  otliers ;  the  Pliarisees  affected  this,  they  made 
long  prayers,  {ch.  22.  14.)  all  their  care  was  to  make 
them  long.     Now  observe, 

1.  What  the  fault  is  that  is  hei-e  reproved  and 
condemned  ;  it  is  making  a  mere  lip-labour  of  the 
duty  of  praver,  the  ser\ice  of  the  tongue,  when  it  is 
not  the  service  of  the  soul.  This  is  expressed  here 
by  two  words, /3«T7oAo>/a,  TrixuKoyU.  (l.)  Vain  re- 
petitions.  Tautolog>-,  battology,  idle  babbling  over 
tlie  same  words  again  and  again  to  no  purpose,  like 
Battus,  sub  illis  montibus  erant,  erant  sub  montibus 
illis  ;  like  that  imitation  of  the  wordiness  of  a  fool, 
Eccl.  10.  14.  ./if  man  cannot  tell  what  shall  be ; 
and  what  shall  he  after  him,  who  can  tell  ?  Whicli 
is  indecent  and  nauseous  in  any  discourse,  much 
more  in  speaking  to  God.  It  is  not  all  repetition  in 
praver  that  is  here  condemned,  but  vain  repetitions. 
Christ  himself  prayed,  saying  the  same  word.s,  (ch. 
26.  44,)  out  of  a  riiore  than  ordinan'  fervour  and 
zeal,  Luke  22.  44.  So  Daniel,  ch.  9.  18,  19.  And 
there  is  a  very  elegant  repetition  of  the  same  words. 


/ 

ST.  MATTHEW,  VI. 


65 


Ps.  136.     It  may  be  of  use  both  to  express  our  own  ||  more  than  nue  ask  for,  (Eph.  3.  20.)  and  if  he  do  not 


affections,  and  to  excite  the  affections  of  others. 
But  the  superstitious  rehearsing  of  a  tale  of  words, 
without  regard  to  the  sense  of  tlicm,  as  the  papists' 
saying  by  their  beads  so  many  Ave-Marys  and  Pa- 
ternosters ;  or  tlie  barren  and  dry  going  over  of  the 
same  things  again  and  again,  merely  to  drill  out  the 
prayer  to  such  a  length,  and  to  make  a  show  of  affec- 
tion when  really  there  is  none  ;  these  are  the  \  ain 
repetitions  here  condemned.  Wlien  we  woald  fain 
say  much,  but  cannot  say  much  to  the  pui-pose  ;  this 
is  displeasing  to  God  and  all  wise  men.  (2.)  Much 
sfieaking,  and  affectation  of  prolixity  in  prayer, 
either  out  of  pride,  or  superstition,  or  an  opinion  that 
God  needs  either  to  be  informed  or  argued  with  by 
us,  or  out  of  mere  folly  and  impertinence,  because 
men  love  to  hear  themselves  talk.     Not  that  all  long 

£rayers  are  forbidden  ;  Christ  prayed  all  night, 
,uke  6.  12.  Solomon's  was  a  long  prayer.  There 
is  sometimes  need  of  long  pi'ayers  when  our  errands 
and  our  affections  are  extraordinary  ;  but  merely  to 
prolong  the  prayer,  as  if  that  would  make  it  more 
pleasing  or  more  prevailing  with  (iod,  is  that  which 
IS  here  condemned;  it  is  not  m\ic\i /irayiiig'  that  is 
condemned;  no,  we  are  bid  to  prat/  always,  but 
much  s/ieaking- ;  the  danger  of  this  error  is  when  we 
only  say  our  prayers,  not  when  we  firay  them.  This 
caution  is  explained  by  that  of  Solomon,  (Eccl.  5.  2.) 
Let  thy  words  be  few,  considerate  and  well  weighed  : 
take  with  you  words;  (Hos.  14.  2.)  choose  outwards, 
(Job  9.  14. )  and  do  not  say  every  thing  that  comes 
uppermost. 

2.  What  reasons  are  given  against  this. 

( 1. )  This  is  the  way  of  the  heathen,  as  the  heathen 
do ;  and  it  ill  becomes  christians  to  worship  their 
God  as  the  Gentiles  worship  theirs.  The  heathen 
were  taught  by  the  light  of  nature  to  worship  God  ; 
but  becoming  vain  in  their  imaginations  concerning 
the  object  of  their  worship,  no  wonder  they  became 
so  concerning  the  manner  of  it,  and  particularly  in 
this  instance  ;  thinking  God  altogether  such  a  one  as 
themselves,  they  thought  he  needed  many  words  to 
make  him  understand  what  was  said  to  him,  or  to 
bring  him  to  comply  with  their  requests ;  as  if  he 
were  weak  and  ignorant,  and  hard  to  be  entreated. 
Thus  Baal's  priests  were  hard  at  it  from  morning 
till  almost  night  with  their  vain  repetitions ,-  O  Baal, 
hear  us ;  O  Baal,  hear  us ;  and  vain  repetitions  they 
were  :  but  Elijah,  in  a  grave,  composed  frame,  with 
a  very  concise  prayer,  prevailed  for  fire  from  heaven 
first,  and  then  water,  1  Kings  18.  26,  36.  Lifi-labour 
in  prayer,  though  ever  so  well  laboured,  if  that  be 
all,  is  but  lost  labour. 

(2. )  "  It  need  not  be  your  vray,  for  your  Father  in 
heaven  knoweth  what  things  ye  have  need  of  before 
you  ask  him,  and  therefore  tliere  is  no  occasion  for 
such  abundance  of  words.  It  does  not  follow  that 
therefore  you  need  not  pray  ;  for  God  requires  you  by 
prayer  to  own  j-our  need  of  him  and  dependence  on 
him,  and  to  plead  his  promises ;  but  therefore  you 
are  to  open  your  case,  and  pour  out  your  hearts  ht- 
forc  him,  and  then  leave  it  with  him."  Consider, 
[1.]  The  God  we  pray  to  is  our  Father  by  creation, 
fiv  covenant ;  and  therefore  our  addresses  to  him 
should  be  easv,  natural,  and  imaffected  ;  children  do 
not  use  to  make  long  si)eeches  to  their  parents  when 
they  want  any  thing ;  it  is  enough  to  say,  my  head, 
my  head.  Let  us  come  to  him  with  the  disposition 
of  children,  with  love,  reverence,  and  dependence  ; 
and  then  they  need  not  say  many  words,  that  are 
taught  by  the  Spirit  of  adoption  to  sav  that  one 
aright,  .'4bba,  Father.  [2.]  He  is  a  Father  that 
knows  our  case  and  knows  o\u-  wants  better  than  we 
do  ourselves.  He  knows  what  things  we  hcn>e  need 
of;  his  eyes  run  to  and  fro  through  the  earth  to  ob- 
serve the  necessities  of  his  people,  (2  Chron.  16.  9.) 
and  he  often  gi\es  before  we  call,  (Isa.  65.  24. )  and 

Vol.  v. — ^I 


give  his  people  what  they  ask,  it  is  because  he  knows 
they  do  not  need  it,  and  that  it  is  not  for  their  good ; 
and  of  that  he  is  fitter  to  judge  for  us  than  we  for 
ourselves.  \\'e  need  not  be  long,  nor  use  many 
words  in  representing  our  case ;  God  knows  it  better 
than  we  can  tell  him,  only  he  will  know  it/rom  ua  ; 
(what  will  ye  that  I  should  do  unto  you  ? )  and 
when  we  have  told  him  what  it  is,  we  must  refer 
ourselves  to  him.  Lord,  all  my  daire  is  before  thee, 
Ps.  38.  9.  So  far  is  God  from  being  m  rought  upon 
by  the  length  or  language  of  our  praters,  that  the 
most  powerful  intercessions  are  thoi^e  which  are 
made  with  groanings  that  cannot  be  uttered,  Rom. 
8.  26,  We  are  not  to/i7-fscribe,  but  suiscribe  to 
God. 

9.  After  this  manner  therefore  pray  ye : 
Our  Father  which  art  in  heaven,  Hallow- 
ed be  thy  name :  1 0.  Thy  kingdom  come : 
Thy  will  be  done  in  earth,  as  it  is  in  hea- 
ven :  11.  Give  us  this  day  our  daily  bread : 
1 2.  And  forgive  us  our  debts,  as  we  forgive 
our  debtors:  13.  And  lead  us  not  into 
temptation,  but  deliver  us  from  evil:  for 
thine  is  the  kingdom,  and  the  power,  and 
the  gloryj  for  ever.  Amen.  1 4.  For  if  ye 
forgive  men  their  trespasses,  your  hea- 
venly Father  will  also  forgive  you:  15. 
But  if  ye  forgive  not  men  their  trespasses, 
neither  will  your  Father  forgive  your  tres- 
passes. 

When  Christ  had  condemned  what  was  amiss,  he 
directs  to  do  better  ;  for  his  are  reproofs  of  instruc- 
tion. Because  we  know  not  what  to  pray  for  as  we 
ought,  he  here  helps  our  infirmities,  by  putting 
words  into  our  mouths ;  after  this  manner  therefore 
firay  ye,  v.  9.  So  many  were  the  corruptions  that 
had  crept  into  this  duty  of  prayer  among  the  Jews, 
that  Christ  saw  it  needful  to  give  a  new  directory 
for  prayer,  to  show  his  disciples  what  must  ordinari- 
ly be  the  matter  and  method  of  theirprayer,  which  he 
gi\'es  in  words  that  may  very  well  be  used  as  a  foi-m  ; 
as  the  summary  or  contents  of  the  several  particulars 
of  our  prayers.  Not  that  we  are  tied  up  to  the  use 
of  this  form  only,  or  of  this  always,  as  if  this  were 
necessar)'  to  the  consecrating  of  our  other  prayers ; 
we  are  here  bid  to  pray  after  this  manner,  with  these 
words,  or  to  this  effect.  That  in  Luke  differs  fi-om 
this ;  we  do  not  find  it  used  by  the  apostles  ;  we  are  not 
here  taught  to  pray  in  that  name  of  Christ,  as  we  are 
afterward  ;  we  are  here  taught  to  pray  that  the  king- 
dom might  come  which  did  come  when  the  Spirit  was 
poured  out ;  yet,  without  doubt,  it  is  very  good  to  use 
it  as  a  form,  and  it  is  a  pledge  of  the  communion  of 
saints,  it  having  been  used  bv  the  church  in  all  ages, 
at  least  (says  i)r.  Whitby)  from  the  third  century. 
It  is  our  Lord's  prayer,  it  is  of  his  composing,  of  his 
appointing ;  it  is  very  compendious,  yet  very  com- 
prehensixe.  The  matter  is  choice  and  necessan-, 
the  method  instructive,  and  the  expression  Aery 
concise.  It  has  much  in  a  little,  and  it  is  requisite 
that  we  acquaint  ourselves  with  the  sense  and  mean- 
ing of  it,  for  it  is  used  acceptably,  no  further  than  it  is 
used  with  understanding,  and  without  vain  repetition. 

The  Lord's  pi-a^'er  (as  indeed  eveiy  prayer)  is  a 
letter  sent  from  earth  to  heaven.  Here  is  the  in- 
scription of  the  letter,  the  person  to  whom  it  is  di- 
rected, our  Father;  the  place  where,  in  heaven; 
the  contents  of  it  in  sexeral  errands  of  i-equest ;  the 
clnse.ybr  thine  is  the  kingdom ;  the  seal.  Amen  ;  and 
if  ynw  will,  the  date  too,  this  day. 

Plainly  thus  :  there  are  three  parts  of  the  prayer. 


66 


ST.  MATTHEW,  VI. 


I.  The  preface.  Our  Father  vihich  art  in  heaven. 
Before  we  come  to  our  business,  there  must  be  a 
solemn  address  to  him  with  whom  our  business  Ues  ; 
Our  Father.  Intimating,  that  we  must  pray,  not 
only  alone  and  for  ourselves,  but  with  and  for  others  ; 
for  we  are  members  one  of  another,  and  are  called 
into  fellowship  with  each  other.  We  are  here 
taught  to  whom  to  /iray,  to  God  only,  and  not  to 
saints  and  angels,  for  they  are  ignorant  of  us,  are 
not  to  have  the  Ironours  we  gi\e  in  prayer,  nor  can 
give  the  favours  we  expect  We  are  taught  how  to 
address  ourselves  to  God,  and  what  title  to  give 
him,  that  which  speaks  him  rather  beneficent  than 
magnificent,  for  we  are  to  come  boldly  to  the  throne 
of  grace. 

1.  We  must  address  ourselves  to  him  as  our  Fa- 
ther, and  must  call  him  so.  He  is  a  common  Father 
to  all  mankind  by  creation,  Mai.  2.  10.  Acts  17.  28. 
He  is  in  a  special  manner  a  Father  to  the  saints,  by 
adoption  and  regeneration;  (Eph.  1.  5.  Gal.  4.  6.) 
and  an  unspeakable  privilege  it  is.  Thus  we  must 
eye  him  in  prayer,  keep  up  good  thoughts  of  him, 
such  as  are  encouraging  and  not  aftVighting ;  nothing 
more  pleasing  to  God,  or  pleasant  to  ourselves,  than 
to  call  God  Father.  Christ  in  prayer  mostly  called 
God  Father.  If  he  be  our  Father,  he  will  pity  us 
under  our  weaknesses  and  infirmities,  (Ps.  103.  13.) 
will  spare  us,  (Mai.  3.  17.)  will  make  the  best  of  our 
performances,  though  very  defective,  will  deny  us 
nothing  that  is  good  for  us,  Luke  11.  11 — 13.  "W'e 
have  access  with  boldness  to  him,  as  to  a  father,  and 
have  an  advocate  with  the  Father,  and  the  Spirit  of 
adoption.  When  we  come  rcYjenting  of  our  sins, 
■we  must  €\"e  God  as  a  Father,  as  the  prodigal  did  ; 
(Luke  15.  18.  Jer.  3.  19.)  when  we  come  Ijegging 
for  grace,  and  peace,  and  the  inheritance  and  bless- 
ing of  sons,  it  is  an  encouragement  that  we  come  to 
God,  not  as  an  unreconciled,  avening  Judge,  but  as 
a  loving,  gracious,  reconciled  Father  in  Christ,  Jer. 
3.  4. 

2.  As  our  Father  in  heaven :  so  in  heaven  as  to 
be  every  where  else,  for  the  heaven  cannot  contain 
him  ;  yet  so  in  hea\'en  as  there  to  manifest  his  glory, 
for  it  is  his  throne,  (Ps.  103.  19.)  and  it  is  to  be- 
lievers a  throne  of  grace  :  thitherward  we  must  di- 
rect our  prayers,  for  Christ  the  Mediator  is  now  in 
heaven,  Heb.  8.  1.  Heaven  is  out  of  sight,  and  a 
world  of  spirits,  therefore  our  converse  with  God  in 
prayer  must  be  spiritual ;  it  is  on  higli,  therefore  in 
prayer  we  must  be  raised  above  the  world,  and  lift 
up  our  hearts,  Ps.  5.  1.  Heaven  is  a  place  of  per- 
fect purity,  and  we  must  therefore  lift  up  pure 
hands,  must  study  to  sanctify  his  name,  who  is  the 
Holy  One,  and  dwells  in  that  holy  place.  Lev.  10.  3. 
From  heaven  God  beholds  the  children  of  men,  Ps. 
33.  13,  14.  And  we  must  in  prayer  see  his  eye  upon 
us  :  thence  he  has  a  full  and  clear  view  of  all  our 
wants  and  burdens  and  desires,  and  all  our  infirmi- 
ties. It  is  the  firmament  of  his  power  likewise,  as 
well  as  of  his  prospect,  Ps.  150.  1.  He  is  not  onh-, 
as  a  father,  willing  to  help  us,  but  as  a  heavenly 
Father,  able  to  help  us,  able  to  do  great  things  for 
us,  more  than  we  can  ask  or  think  ;  he  has  where- 
with to  supply  our  needs,  for  everv  good  gift  is  from 
above.  He  is  a  Father,  and  therefore  we  may  come 
to  him  with  boldness,  but  a  Father  in  heaven,  and 
therefore  we  must  come  with  reverence,  Eccl.  5.  2. 
Thus  all  our  prayers  should  correspond  with  that 
which  is  our  gi-eat  aim  as  christians,  and  that  is,  to 
be  with  God  in  heaven.  God  and  heaven,  the  end 
of  our  whole  conversation,  must  be  particularly 
eyed  in  e\'ery  prayer  ;  there  is  the  centre  to  which 
we  are  all  tending.  By  praver  we  send  before  us 
thither,  where  we  profess  to  be  going. 

II.  The  jietitions,  and  tho^e  are  six  ;  the  three 
first  relating  more  immediately  to  God  and  his  ho- 
nour, the  three  last  to  our  own  concems,  both  tem- 


poral and  spiritual ;  as  in  the  ten  commandments, 
the  four  first  teach  us  our  duty  toward  God,  and  the 
six  last  our  duty  towards  our  neighbour.  The  me- 
thod of  this  prayer  teaches  us  to  seek  fii-st  the  king- 
do7n  of  God  and  his  righteousness,  and  then  to  hope 
that  other  things  shall  be  added. 

1.  Hallonued  be  thy  name.  It  is  the  same  word 
that  in  other  places  is  translated  sanctijied.  But 
here  the  old  word  hallowed  is  retained,  only  because 
people  were  used  to  it  in  the  Lord's  prayer.  In 
tliese  words,  (1.)  We  give  glory  to  God  ;  it  may  be 
taken  not  as  a  petition,  but  as  an  adoration  ;  as  that, 
tlie  Lord  be  magnijied,  or  glorified,  for  God's  holi- 
ness is  the  greatness  and  glory  of  all  his  perfections. 
We  must  begin  our  prayers  with  praising  God,  and 
it  is  veiy  fit  he  should  be  first  served,  and  that  we 
should  give  glory  to  God,  before  we  expect  to  re- 
ceive mercy  and  grace  from  him.  Let  him  have 
the  praise  of  his  perfections,  and  then  let  us  have 
the  benefit  of  them.  (2. )  W"e  fix  our  end,  and  it  is 
the  right  end  to  be  aimed  at,  and  ought  to  be  our 
chief  and  ultimate  end  in  all  our  petitions,  that  God 
may  be  glorified  ;  all  our  other  requests  must  be  in 
subordination  to  this  and  in  pursuance  of  it.  "Fa- 
ther, glorify  thyself  vn  giving  me  my  daily  bread  and 
pardoning  my  sins,"  &c.  Since  all  is  of  him  and 
through  him,  all  must  be  to  him  and  for  him.  In 
prayer  our  thoughts  and  affections  should  be  earned 
out  most  to  the  glory  of  God.  The  Pharisees  made 
their  own  name  the  chief  end  of  their  prayers,  (y. 
5.  to  be  seen  of  men,)  in  opposition  to  which  we  are 
directed  to  make  the  name  of  God  our  chief  end  ; 
let  all  our  petitions  centre  in  this  and  be  regulated 
by  it.  "  Do  so  and  so  for  me,  for  the  glory  of  thy 
name,  and  as  far  as  is  for  the  glory  of  it."  (3.)  We 
desire  and  pray  that  the  name  of  God,  that  is,  God 
himself,  in  all  that  whereby  he  has  made  himself 
known,  may  be  sanctified  and  glorified  both  by  us 
and  others,  and  es])ecially  by  himself.  "  Father, 
let  thy  name  be  glorified  as  a  Father,  and  a  Father 
in  heaven  ;  glorify  thy  goodness  and  thy  highness, 
thy  majesty  and  mercy.  Let  thy  name  be  sanctified, 
for  it  is  a  holy  name  ;  no  matter  what  becomes  of 
our  polluted  names,  but.  Lord,  what  wilt  thou  do  to 
thy  great  name  ?"  When  we  pray  that  God's  name 
may  be  glorified,  [1.]  M'e  make  a  virtue  of  neces- 
sity ;  for  God  will  sanctify  his  own  name,  whether 
we  desire  it  or  not ;  /  will  be  exalted  among  the 
heathen,  Ps.  46.  10.  [2.]  We  ask  for  that  which 
we  are  sure  shall  be  granted  ;  for  when  our  Saviour 
prayed.  Father,  glorify  thy  7iame,  it  was  immedi- 
ately answered,  /  have  glorified  it,  and  will  glorify 
it  again. 

2.  Thy  kingdom  come.  This  petition  has  plainly 
a  reference  to  the  doctrine  which  Christ  preacheil 
at  this  time,  which  John  Baptist  had  preached  be- 
fore, and  which  he  afterwards  sent  his  apostles  out 
to  preach — the  kingdojn  of  heaven  is  at  hand.  The 
kingdom  of  your  Father  which  is  in  heaven,  the 
kingdom  of  the  Messiah,  this  is  at  hand,  pray  that 
it  may  come.  Note,  We  should  turn  the  word  v/e 
hear  into  praver,  o\u'  hearts  should  echo  to  it  ;  does 
Christ  promise,  surely  I  come  quickly,  our  hearts 
should  answer,  ei-'en  so,  come.  Ministers  should 
pray  over  the  word  :  when  they  preach,  the  king- 
dom of  God  is  at  hand,  they  should  pray.  Father, 
thy  kingdom  come.  What  God  has  promised  we 
must  prav  for  ;  for  promises  are  gi^en,  not  to  super- 
sede, but  to  quicken  and  encourage,  prayer ;  and 
when  the  accomplishment  of  a  promise  is  near  and 
at  the  door,  when  the  kingdom  of  heaven  is  at  hand, 
we  should  then  pray  for  it  the  more  earnestly  ;  thy 
kingdom  come ;  as  Daniel  set  his  face  to  pray  for  the 
deliverance  of  Israel,  when  he  understood  that  the 
time  of  it  was  at  hand,  Dan.  9.  2.  See  Luke  19.  11. 
It  was  the  Jews'  daily  prayer  to  God,  Let  him  make 
his  kingdom  reign,  let  his  redemfition  flourish,  and 


ST.  MATTHEW,  VI. 


67 


let  his  Messiah  come  and  deliver  his  peofile.  Dr. 
Whitby,  ex  Vilritiga.  "Let  thy  kingdom  come^  let 
the  gospel  be  preached  to  all  and  embraced  by  all ; 
let  all  be  brought  to  subscribe  to  the  record  God  has 
given  in  his  word  concerning  his  Son,  and  to  em- 
brace him  as  their  Saviour  and  Sovereign.  Let  the 
bounds  of  the  gospel-church  be  enlarged,  the  king- 
dom of  the  world  be  made  Christ's  kingdom,  and 
all  men  become  subjects  to  it,  and  live  as  becomes 
their  character." 

3.  Thy  vjdl  be  done  on  earth,  as  it  is  in  heaven. 
We  pray  that  God's  kingdom  being  come,  we  and 
others  may  be  brought  into  obedience  to  all  the  laws 
and  ordinances  of  it.  By  this  let  it  appear  that 
Christ's  kingdom  is  come,  let  God's  will  be  done ; 
and  by  this  let  it  appear  that  it  is  come  as  a  kingdom 
of  heaven,  let  it  mtroduce  a  heaven  ujion  earth. 
We  make  Christ  but  a  titular  Prince,  if  we  call  him 
King,  and  do  not  do  his  will :  having  prayed  that  he 
may  i-ule  us,  we  pray  that  we  may  in  every  thing  be 
ruled  by  him.  Observe,  (1.)  The  thing  prayed  for, 
thy  voill  be  done  ;  "  Lord,  do  what  thou  pleasest  with 
me  and  mine;  1  Sam.  3.  18.  I  refer  myself  to  thee, 
and  am  well  satisfied  that  all  thy  counsel  concerning 
me  should  be  perfonned."  Tn  this  sense  Christ 
prayed,  not  my  will,  but  thine  be  done.  "Enable 
me  to  do  what  is  pleasing  to  thee ;  give  me  that 
grace  that  is  necessary  to  the  right  knowledge  of 
thy  will,  and  an  acceptable  obedience  to  it.  Let  thy 
will  be  done  conscientiously  by  me  and  others,  not 
our  own  will,  the  will  of  the  flesh,  or  the  mind,  not 
the  will  of  men,  (1  Pet.  4.  2.)  much  less  Satan's 
will,  (John  8.  44.)  that  we  may  neither  displease 
God  in  any  thing  we  do,  fut  nihil  nostrum  disfiliceat 
Deo, J  nor  be  displeased  at  anything  God  does," 
fut  nihil  Dei  dis/iliceat  nobis.  J  (2.)  The  pattern  of 
it,  that  it  may  be  done  on  earth,  in  this  place  of  our 
trial  and  prol^ation,  (where  our  work  must  be  done, 
or  it  never  will  be  done,)  as  it  is  done  in  heaven,  that 
place  of  rest  and  joy.  We  pray  that  earth  may  be 
made  more  like  to  heaven  by  the  observance  of 
God's  will,  which,  through  the  prevalency  of  Satan's 
will,  is  become  so  near  akin  to  hell ;  and  that  saints 
may  be  made  more  like  to  the  holy  angels  in  their 
devotion  and  obedience.  We  are  oti  earth,  blessed 
be  God,  not  yet  under  the  earth  ;  we  pray  for  the 
living  only,  not  for  the  dead,  that  are  gone  down  into 
silence. 

4.  Gtite  us  this  day  our  daily  bread.  Because  our 
natural  being  is  necessary  to  our  spiritual  well-being 
in  this  world,  therefore,  after  the  things  of  God's 
gloi-y,  kingdom,  and  will,  we  pray  for  the  necessan' 
supports  and  comforts  of  this  present  life,  which 
are  the  gifts  of  God,  and  must  be  asked  of  him,  T« 
afToi  sTiscrioir — Bread  for  the  day  a/ifiroachirig,  for 
all  the  remainder  of  our  lives.  Bread  for  the  time 
to  come,  or  bread  for  our  being  and  subsistence,  that 
which  is  agreeable  to  our  condition  in  the  world, 
(Prov.  30.  8.)  Jood  convenient  for  us  and  our  fami- 
lies, according  to  our  rank  and  station. 

Eveiy  word  here  has  a  lesson  in  it :  (1.)  We  ask 
for  bread  ;  that  teaches  us  sobriety  and  temperance ; 
we  ask  for  bread,  not  dainties,  not  supei-fluities ;  that 
which  is  wholesome,  though  it  be  not  nice.  (2. )  We 
ask  for  our  bread  ;  that  teaches  us  honesty  and  in- 
dustry' :  we  do  not  ask  for  the  bread  out' of  other 
people's  mouths,  not  the  bread  of  deceit,  (Prov.  20. 
13.)  not  the  bread  of  idleness,  (Prov.  31.  2~.)  but  the 
bread  honestly  gotten.  (3.)  We  ask  for  our  daily 
bread  ;  which  teaches  us  not  to  take  thought  for  the 
morrow,  (ch.  6.  34.)  but  constantlv  to  depend  upon 
divine  pro\idence,  as  those  that  live  from  hand  to 
mouth.  (4. )  We  beg  of  God  to  give  it  us,  not  sell 
it  us,  nor  lend  it  us,  but  give  it.  The  gi-eatest  of 
men  must  be  beholden  to  the  mercv  of  God  for  their 
daily  bread.  (5. )  We  pray,  "  Give  it  to  us  ;  not  to 
Die  only,  but  to  others  in  common  with  me. "    This 


teaches  us  charity,  and  a  compassionate  concern  for 
the  poor  and  needy.  It  intimates  also,  that  we 
ought  to  pray  with  our  families  ;  we  and  our  house- 
holds eat  together,  and  therefore  ought  to  pray  to- 
gether. (6. )  We  j)ray  that  God  would  give  it  us 
this  day  ;  which  teaches  us  to  renew  the  desire  of 
our  souls  toward  God,  as  the  wants  of  our  bodies 
are  renewed  ;  as  duly  as  the  day  comes,  we  must 
pray  to  our  hea\enly  Father,  and  reckon  we  should 
as  well  go  a  day  without  meat,  as  without  prayer. 

5.  ./Ind  forgive  us  our  debts,  as  ive  forgive  our 
debtors.  This  is  connected  with  the  former :  and 
forgive,  intimating,  that  unless  our  sins  be  par- 
doned, we  can  have  no  comfort  in  life,  or  the  sup- 
ports of  it  Our  daily  bread  docs  but  feed  us  as 
lambs  for  the  slaughter,  if  our  sins  be  not  pardoned. 
It  intimates  likewise,  that  we  must  pray  for  daily 
fiardon,  as  duly  as  we  pray  for  daily  bread.  He 
that  is  washed,  needeth  to  wash  his  feet.  Here  we 
have, 

(1.)  A  petition  ;  Father  in  heaven,  forgive  us  our 
debts,  our  debts  to  thee.  Note,  [1.]  Our  sins  are 
our  debts  ;  there  is  a  debt  of  duty,  which,  as  crea- 
tures, we  owe  to  our  Creator ;  we  do  not  pray  to  be 
discharged  from  that,  but,  upon  the  non-payment 
of  that  there  arises  a  debt  of  punishment ;  in  default 
of  obedience  to  the  will  of  God,  we  became  obnoxious 
to  the  wrath  of  God  ;  and  for  not  observing  the  pre- 
cept of  the  law,  we  stand  obliged  to  the  penalty. 
A  debtor  is  liable  to  process,  so  are  we  :  a  malefac- 
tor is  a  debtor  to  the  law,  so  are  we.  [2.]  Our 
heart's  desire  and  prayer  to  our  heavenly  Father 
ex'ery  day  should  be,  that  he  would  forgive  us  our 
debts;  that  the  obligation  to  punishment  may  be 
cancelled  and  vacated,  that  we  may  not  come  into 
condemnation  ;  that  we  maybe  discharged,  and  have 
the  comfort  of  it.  In  suing  out  the  pardon  of  our 
sins,  the  gi-eat  plea  we  have  to  relv  upon,  is  the 
satisfaction  that  was  made  to  the  justice  of  God  for 
the  sin  of  man,  by  the  dying  of  the  Lord  Jesus  our 
Surety,  or  rather  Bail  to  the  action,  that  undertook 
our  discharge. 

(2.)  An  argument  to  enforce  this  petition  ;  as  ive 
forgive  our  debtors.  This  is  not  a  plea  of  merit, 
but  a  plea  of  gi-ace.  Note,  Tliose  that  come  to  God 
for  the  forgiveness  of  their  sins  against  him,  must 
make  conscience  of  forgiving  those  who  have  of- 
fended them,  else  they  curse  themselves  when  they 
say  the  Lord's  prayer.  Our  duty  is  to  forgive  our 
debtors ;  as  to  debts  of  money,  we  must  not  be  rigor- 
ous and  severe  in  exacting  them  from  those  that 
cannot  pay  them  without  ruining  themselves  and 
their  families  ;  but  this  means  debts  of  injun' ;  our 
debtors  are  those  that  trespass  against  tis,  that  smite 
us,  (ch.  3.  39,  40.)  and,  in  strictness  of  law,  might 
be  prosecuted  for  it  ;  ^ve  must  forbear,  and  forgive, 
and  forget  the  affronts  put  upon  us,  and  the  wrongs 
done  us  ;  and  this  is  a  moral  qualification  for  pardon 
and  peace  ;  it  encourages  to  hope,  that  God  will ybr- 
gfi'e  us  ;  for  if  there  be  in  us  this  gracious  disposi- 
tion, it  is  wrought  of  God,  and  therefore  is  a  perfec- 
tion eminently  and  transcendently  in  himself ;  it  will 
be  an  e\ddence  to  us  that  he  has  forgiven  us,  having 
wrought  in  us  the  condition  of  forgiveness. 

6.  Z4nd  lead  us  not  into  temptation,  but  deliver  us 
from  ex'il.     This  petition  is  expressed, 

(!•.)  Negatively  :  Lead  us  not  into  temptation. 
Having  prayed  that  the  guilt  of  sin  may  be  removed, 
we  prav,  as  is  fit,  that  we  may  never  return  again 
to  folly,'  that  we  may  not  be  tempted  to  it.  It  is  not 
as  if  God  tempted  any  to  sin  ;  but  "Lord,  do  not  let 
Satan  loose  upon  us  ;  chain  up  that  roaring  lion,  for 
he  is  subtle  and  spiteful ;  Lord,  do  not  leave  us  to 
ourselves,  (Ps.  19.  13.)  for  we  arc  very  weak  ;  Loi"d, 
do  not  lay  stumbling-blocks  and  snares  before  us,  nor 
put  us  into  such  circumstances  as  may  be  an  occasion 
of  falling. "    Temptations  are  to  be  prayed  against. 


68 

both  because  of  the  discomfort  and  trouble  of  them, 
and  because  of  the  danger  we  are  in  of  being  over- 
come by  them,  and  the  guilt  and  grief  that  then 
follow.'  ^ 

(2.)  Positively:  But  deliver,  us  from  evil,  hr"  ts 
TroiKfK—from  the  evil  one,  the  de\  il,  the  tempter ; 
"keep  us,  that  either  we  may  not  be  assaulted  by 
him,  or  we  may  not  be  overcome  by  those  assaults  :" 
Or  from  the  evil  thing,  sin,  the  worst  of  evils ;  an 
evil,  an  only  evil ;  that  evil  thing  which  God  hates, 
and  which  Satan  tempts  men  to  and  destroys  them 
by.  "  Lord,  deliver  us  from  the  evil  of  the  world, 
the  corruption  that  is  in  the  world  through  lust ; 
from  the  evil  of  every  condition  in  the  world  ;  from 
the  evil  of  death,  from  the  sting  of  death  which  is 
sin:  deliver  us  from  ourselves,  from  our  own  evil 
hearts :  deliver  us  from  evil  men,  that  they  may  not 
be  a  snare  to  us,  nor  we  a  prey  to  them. " 

III.  The  conclusion  :  I-or  thine  is  the  kingdom, 
and  the  power,  and  the  glorii,  for  ever,  jimen. 
Some  refer  this  to  David's  doxology,  1  Chron.  29.  11. 
Thine,  O  Lord,  is  the  greatness.     It  is, 

1.  A  form  of  plea  to  enforce  the  foregoing  peti- 
tions. It  is  our  duty  to  plead  with  God  in  prayer, 
to  fill  our  mouth  with  arguments,  (Job  23.  4. )  not  to 
move  God,  but  to  affect  oursehes ;  to  encourage  our 
faith,  to  excite  our  fervency,  and  to  e\'idence  both. 
Now  the  best  picas  in  prayer,  are  those  that  are 
taken  from  God  himself,  and  from  that  which  he 
has  made  known  of  himself  We  must  wrestle  with 
God  in  his  own  strength,  both  as  to  the  matter  of 
our  pleas  and  the  urging  of  them.  The  plea  here 
has  special  reference  to  the  three  first  petitions  : 
"Father  in  heaven,  thy  kingdom  come,  for  thine  is  the 
kingdom  ;  thy  ivill  be  done,  for  thine  is  the  flower ; 
hallowed  be  thy  name,  for  thine  is  the  glory."  And 
as  to  our  own  particular  errands,  these  are  en- 
couraging :  "  Thine  is  the  kingdom  ;  thou  hast  the 
government  of  the  world,  and  the  pi-otection  of  the 
saints,  thy  willing  subjects  in  it :"  God  gives  and 
saves  like  a  king.  "  Thine  is  the  flower,  to  maintain 
and  support  that  kingdom,  and  to  make  good  all 
thine  engagements  to  thy  people."  Thine  is  the 
glory,  as  the  end  of  all  that  which  is  given  to,  and 
done  for,  the  saints,  in  answer  to  their  prayers  ;  for 
theiv  flraise  waiteth  for  him.  This  is  matter  of  com- 
fort and  holy  confidence  in  prajer. 

2.  It  is  a  form  of  praise  and  thanksgiving.  The 
best  pleading  with  God  is  praising  of  him;  it  is  the 
way  to  obtain  further  mercy,  as  it  qualifies  us  to  re- 
ceive it.  In  all  our  addresses  to  God,  it  is  fit  that 
praise  should  have  a  considerable  share,  for  flraise 
oecometh  the  saints;  they  are  to  be  to  our  God  for  a 
nameandfora  flraise.  It  is  just  and  equal;  we  praise 
God,  and  give  him  glory,  not  because  he  needs  it — 
he  is  praised  by  a  world  of  angels,  but  because  he 
deserves  it;  and  it  is  our  duty  to  give  him  glory,  in 
compliance  with  his  design  in  revealing  himself  to 
us.  Praise  is  the  work  and  happiness  of  heaven ;  and 
all  that  would  go  to  heaven  hereafter,  must  begin 
their  heaven  now.  Observe,  how  full  this  doxolog)' 
is.  The  kingdom,  and  the  flower,  and  the  glory,  it  is 
all  thine.  Note,  It  becomes  us  to  be  copious  in  prais- 
ing God.  A  true  saint  never  thinks  he  can  speak 
honourably  enough  of  God  :  here  there  should  be  a 
gracious  fluency,  and  this/or  ever.  Ascribing  glory 
to GoA  forever,  intimates  an  acknowledgment,  that 
it  is  eternally  due,  and  an  earnest  desire  to  be  eter- 
nally doing  It,  with  angels  and  samts  above,  Ps.  71. 
14. 

Lastly,  To  all  this  we  are  taught  to  affix  our  Amen, 
so  be  it.  God's  Amen  is  a  grant;  his  Jiat  is,  it  shall 
be  so:  our  Amen  is  only  a  summary  desire;  cmc ^fiat 
is,  let  it  be  so :  it  is  in  token  of  our  desire  and  assur- 
ance to  be  heard,  that  we  say.  Amen.  Amen  refers 
to  every  petition  going  before,  and  thus,  in  compas- 
sion to  our  infirmities,  we  are  taught  to  knit  up  the 


ST.  MATTHEW,  VI. 


whole  in  one  word,  and  so  to  gather  up,  in  the  gene- 
ral, what  we  have  lost  and  let  slip  in  the  particulars.. 
It  is  good  to  conclude  religious  duties  with  some' 
warmth  and  vigour,  that  we  may  go  from  them  with 
a  sweet  savour  upon  our  spirits.  It  was  of  old  the 
practice  of  good  people  to  say.  Amen,  audibly  at  the 
end  of  every  prayer,  and  it  is  a  commendable  prac- 
tice, provided  it  be  done  with  understanding,  as  the 
apostle  directs,  (1  Cor.  14.  16.)  and  uprightly,  with 
life  and  liveliness,  and  inward  impressions,  answer- 
able to  that  outward  expression  of  desire  and  confi- 
dence. 

Most  of  the  petitions  in  the  Lord's  prayer  had 
been  commonly  used  by  the  Jews  in  their  devotions, 
or  words  to  the  same  effect:  but  that  clause  in  the 
fifth  petition.  As  we  forgri'e  our  debtors,  was  per- 
fectly new,  and  therefore  our  Saviour  here  shows  for 
what  reason  he  added  it,  not  with  any  personal  re- 
flection upon  the  peevishness,  litigiousness,  and  ill 
nature  of  the  men  of  that  generation,  tliough  there 
was  cause  enough  for  it,  but  only  from  the  necessity 
and  importance  of  the  thing  itself.  God,  in  forgiv- 
ing us,  has  a  peculiar  respect  to  our  forgiving  those 
that  have  injured  us;  and  therefore,  when  we  pray 
for  pardon,  we  must  mention  our  making  conscience 
of  that  duty,  not  only  to  remind  ourselves  of  it,  but 
to  bind  ourselves  to  it.  See  that  parable,  ch.  18.  23 
— 35.  Selfish  nature  is  loth  to  comply  with  this,  and 
therefore  it  is  here  inculcated,  v.  14,  15. 

1.  In  a  promise.  If  ye  forgive,  your  heavenly 
Father  will  also  forgixte.  Not  as  if  this  were  the 
only  condition  required  ;  there  must  be  repentance 
and  faith,  and  new  obedience;  but  as  where  other 
graces  are  in  tinath,  there  will  be  this,  so  this  will  be 
a  good  evidence  of  the  sincerity  of  our  other  graces. 
He  that  relents  toward  his  brother,  thereby  shows 
that  he  repents  toward  his  God.  Those  which  in 
the  prayer  are  called  (/ei?«,  are  here  called  trespasses, 
debts  of  injury,  wrongs  done  us  in  our  bodies,  goods, 
or  reputation :  trespasses;  it  is  an  extenuating  term 
for  offences,  irafiTTw^iTti — stumbles,  slips,  falls. 
Note,  It  is  a  good  evidence,  and  a  good  help  of  our 
forgiving  others,  to  call  the  injuries  done  us  by  a  mol- 
lifying, excusing  name.  Call  them  not  treasons,  but 
trespasses;  not  wilfiil  injuries,  but  casual  inadver- 
tences; peradventure  it  was  an  oversight,  (Gen.  43. 
12.)  therefore  make  the  best  of  it.  vVe  must  for 
give,  as  we  hope  to  be  forgiven ;  and  therefore  must 
not  only  bear  no  malice,  nor  meditate  revenge,  bul 
must  not  upbraid  our  brother  with  the  injuries  he 
has  done  us,  nor  rejoice  in  any  hurt  that  befalls  him, 
but  must  be  ready  to  help  him  and  do  him  good,  and 
if  he  repent  and  desire  to  be  friends  again,  we  must 
be  free  and  familiar  with  him,  as  before. 

2.  In  a  threatening.  "  Biit  if  you  forgive  not 
those  that  have  injured  you,  that  is  a  bad  sign  you 
havf  not  the  other  requisite  conditions,  but  are  al- 
together unqualified  for  pardon;  and  therefore  your 
Father,  whom  you  call  Father,  and  who,  as  a  father, 
offers  you  his  grace  upon  reasonable  terms,  will  ne- 
vertheless not  forgive  you.  And  if  othei'  graces  be 
sincere,  and  yet  you  be  defective  greatly  in  forgiving, 
you  cannot  expect  the  comfort  of  your  pardon,  but 
to  have  your  spirits  brought  down  by  some  affliction 
or  other  to  comply  with  this  duty."  Note,  Those 
that  would  find  mercy  with  God  must  show  mercy 
to  their  brethi-en;  nor  can  we  expect  that  he  should 
stretch  out  the  hands  of  his  favour  to  us,  unless  we 
lift  up  to  him/iwre  hands,  without  wrath,  1  Tim.  2. 
8.  If  we  pray  in  anger,  we  have  reason  to  fear  God 
will  answer  in  anger.  It  has  been  said,  prayers  made 
in  wrath  are  written  in  gall.  Wliat  reason  is  it  that 
God  should  forgive  us  the  talents  we  are  indebted  to 
him,  if  we  forgive  not  our  brethren  the  pence  they 
are  indebted  to  us  ?  Christ  came  into  the  world  as  the 
great  Peace-Maker,  not  only  to  reconcile  us  to  God, 
but  one  to  another,  and  in  this  we  must  comply  with 


ST.  MATTHEW,  VI. 


69 


him.  It  is  great  presumption  and  of  dangerous  con- 
sequence, for  any  to  make  a  light  matter  of  that 
which  Christ  here  lays  such  a  stress  upon.  Men's 
passions  shall  not  frustrate  God's  word. 

16.  Moreover,  when  ye  fast,  be  not,  as 
the  hypocrites,  of  a  sad  countenance :  for 
they  disfigure  their  faces,  that  they  may 
appear  unto  men  to  fast.  Verily  I  say  unto 
you,  they  have  their  reward.  1 7.  But  thou, 
when  thou  fastest,  anoint  thine  head,  and 
wash  thy  face ;  18.  That  thou  appear  not 
unto  men  to  fast,  but  unto  thy  Father  which 
is  in  secret :  and  thy  Father,  which  seeth 
in  secret,  shall  reward  thee  openly. 

We  are  here  cautioned  against  hypocrisy  in  fast- 
ing, as  before  in  almsgiving,  and  in  prayer. 

1.  It  is  here  supposed  that  religious  fasting  is  a 
duty  required  of  the  disciples  of  Christ,  when  God, 
in  his  providence,  calls  to  it,  and  when  the  case  of 
their  own  souls  upon  any  account  requires  it;  when 
the  bridegroom  is  taken  away,  then  shall  they  fast, 
ch.  9.  15.  Fasting  is  liere  put  last,  because  it  is  not 
so  much  a  duty  for  its  own  sake,  as  a  means  to  dis- 
pose us  for  other  duties.  Prayer  comes  in  between 
almsgiving  and  fasting,  as  being  the  life  and  soul  of 
both.  Christ  here  speaks  especially  of  private  fasts, 
such  as  particular  persons  prescribe  to  themselves, 
as  free-will  ofterings,  commonly  used  among  the 
pious  Jews  ;  some  lasted  one  day,  some  two,  every 
week;  others  seldomer,  as  they  saw  cause.  On  those 
days  they  did  not  eat  till  sun-set,  and  then  very  spar- 
ingly. It  was  not  the  Pharisee's  fasting  twice  in  the 
wee/c,  but  his  boasting  of  it,  that  Christ  condemned, 
Luke  18.  12.  It  is  a  laudable  practice,  and  we  have 
reason  to  lament  it,  that  it  is  so  generally  neglected 
among  christians.  Anna  was  mvich  in  fasting,  Luke 
2.  37.  Cornelius  fasted  and  prayed.  Acts  10.  30. 
Tlie  primitive  christians  were  much  in  it,  see  Acts 
13.  3. — 14.  23.  Private  fasting  is  supposed,  1  Cor. 
7.  5.  It  is  an  act  of  self-denial,  and  mortification  of 
the  flesh,  a  lioly  reAcnge  upon  ourselves,  and  humi- 
liation under  the  hand  of  God.  The  most  grown 
christians  must  hereby  own,  they  are  so  far  from 
having  any  thing  to  be  proud  of,  that  they  are  un- 
worthy of  their  daily  bread.  It  is  a  means  to  cui'b 
the  fleslt  and  the  desires  of  it,  and  to  make  us  more 
lively  in  religious  exercises,  as  fulness  of  bread  is  apt 
to  make  us  drowsy.  Paul  was  in  fastings  often,  and 
so  he  kept  under  his  body,  and  brought  it  into  sub- 
jection. 

2.  We  are  cautioned  not  to  do  this  as  the  hypo- 
crites did  it,  lest  we  lose  the  reward  of  it ;  and  the 
more  difficulty  attends  the  duty,  the  greater  loss  it 
is  to  lose  the  reward  of  it. 

Now,  (1.)  ZXe  Ai//!5fn'rfs  pretended  fasting,  when 
there  was  nothing  of  that  contrition  and  humiliation 
of  soul  in  them,  which  is  the  life  and  soul  of  the  duty. 
Theire  were  mock-fasts,  the  show  and  shadow  with- 
out the  substance;  they  took  on  them  to  be  more 
humbled  than  really  they  were,  and  so  endeavoured 
to  put  a  cheat  upon  God,  than  which  they  could  not 
put  a  greater  affront  upon  him.  The  fast  that  God 
has  chosen,  is  a  day  to  afflict  the  soul,  not  to  hang 
down  the  head  like  a  bulrush,  nor  for  a  man  to  spread 
sackcloth  and  ashes  under  him;  we  are  quite  mista- 
ken, if  we  call  this  a  fast,  Isa.  58.  5.  Bodily  exer-. 
cise,  if  that  be  all,  profits  little,  since  that  is  not  fast- 
ing to  God,  even  to  him. 

(2.)  They  proclaimed  their  fasting,  and  managed 
it  so  as  that  all  who  saw  them  might  take  notice  that 
it  was  a  fasting-day  with  them.  Even  on  these  days 
they  appeared  in  the  streets,  whereas  they  should 
have  been  in  their  closets;  and  they  affected  a  down- 


cast look,  a  melancholy  countenance,  a  slow  and 
solemn  pace;  and  perfectly  disfigured  themselves, 
that  men  might  see  liow  often  they  fasted,  and  might 
extol  them  for  devout,  mortified  men.  Note,  It  is 
sad  that  men,  who  have,  in  some  measure,  master- 
ed their  pleasure,  which  is  sensual  wickedness, 
should  be  ruined  by  their  pride,  which  is  spiritual 
wickedness,  and  no  less  dangei'ous.  Here  also  they 
have  their  reward,  that  praise  and  applause  of  men 
wlrich  they  court  and  covet  so  much;  they  have  it, 
and  it  is  their  all. 

3.  We  are  directed  how  to  manage  a  private  fast; 
we  must  keep  it  private,  v.  17,  18.     He  dees  not  tell 
us  how  often  we  must  fcist;  circumstances  vary,  and 
wisdom  is  profitable  therein  to  direct;  the  Spirit  in 
the  word  has  left  that  to  the  Spirit  in  the  heart;  but 
take  this  for  a  i-ule,  whenever  you  undertake  this 
duty,  study  therein  to  appro\e  yourselves  to  God, 
and  not  to  recommend  yourseh  es  to  the  good  opi- 
nions of  men;  humility  must  evermore  attend  upon 
our  humiliation.     Christ  does  not  direct  to  abate  any 
thing  of  the  reality  of  the  fast;  he  does  not  say,  "take 
a  little  meat,  or  a  little  drink,  or  a  little  cordial;" 
no,  "  let  the  body  suffer,  but  lay  aside  the  show  and 
appearance  of  it ;  appear  with  thy  ordinary'  counte- 
nance, guise,  and  dress;  and  while  thou  deniest  th;  - 
self  thy  bodily  refreshments,  do  it  so  as  that  it  may 
not  be  taken  notice  of,  no,  not  by  those  that  are  near- 
est to  thee  ;  look  pleasant,  anoint  thine  head,  and 
wash  thy  face,  as  thou  dost  in  ordinary  days,  on  pur- 
pose to  conceal  thy  devotion  ;  and  thou  shall  be  no 
loser  in  the  praise  of  it  at  last;  for  though  it  be  net 
of  men,  it  shall  be  of  God."    Fasting  is  the  hum- 
bling of  tlie  soul,  (Ps.  35.  13.)  that  is  the  inside  of 
the  duty;  let  that  therefore  be  thy  principal  care, 
and  as  to  the  outside  of  it,  covet  not  to  let  it  be  seen. 
If  we  be  sincere  in  cur  solemn  fasts,  and  humble, 
and  trust  God's  omniscience  for  our  witness,  and  his 
goodness  for  our  reward,  we  shall  find,  both  that  he 
did  see  in  secret  and  will  reward  openly.     Religious 
fasts,  if  rightly  kept,  will  shortly  be  recompensed 
with  an  everlasting  feast.    Our  acceptance  with  God 
in  our  private  fasts,  should  make  us  dead,  both  to 
tlie  applause  of  men,  (we  must  not  do  the  duty  in 
hopes  of  this,)  and  to  the  censures  of  men  too  :  (we 
must  not  decline  the  duty  for  fear  of  them. )   David's 
fasting  was  turned  to  his  reproach,  Ps.  69.  10.  and 
yet,  V.  13.  As  for  me,  let  them  say  what  they  wiU 
of  me,  my  prayer  is  unto  thee  in  an  acceptable  time. 

19.  Lay  not  up  for  yourselves  treasures 
upon  earth,  where  moth  and  rust  doth  cor- 
rupt, and  where  thieves  break  through  and 
steal :  20.  But  lay  up  for  yourselves  trea- 
sures in  heaven,  where  neither  moth  nor 
rust  doth  corrupt,  and  where  thieves  do  not 
breakthrough  nor  steal:  21.  For  where 
your  treasure  is,  there  will  your  heart  be 
also.  22.  The  light  of  the  body  is  the  eye  : 
if  therefore  thine  eye  be  single,  thy  whole 
body  shall  be  full  of  light :  23.  But  if  thine 
eye  be  evil,  thy  whole  body  shall  be  full  of 
darkness.  If  therefore  the  light  that  is  in 
thee  be  darkness,  how  great  is  that  dark- 
ness !  24.  No  man  can  serve  two  masters : 
for  either  he  will  hate  the  one,  and  love  the 
other ;  or  else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot  serve  God 
and  Mammon. 

Worldly-mindedness  is  as  common  and  as  fatal  a 
svmptom  of  hvpocrisy  as  any  other,  for  by  no  sin 
can  Satan  have  a  surer  and  faster  hold  of  the  soul. 


70 


ST.  MATTHEW,  VI. 


under  the  cloak  of  a  visible  and  passable  profession 
of  religion,  than  by  this  ;  and  therefore  Christ  hav- 
ing warned  us  against  coveting  the  praise  of  men, 
proceeds  next  to  warn  us  against  coveting  the  wealth 
of  the  world;  in  this  also  we  must  take  heed,  lest  we 
be  as  the  hypocrites  are,  and  do  as  they  do:  the  fun- 
damental error  tliat  they  are  giiilty  of  is,  tliat  they 
choose  the  world  for  their  reward;  we  must  there- 
fore take  heed  of  hypocrisy  and  worldly-mindedness, 
in  the  choice  we  make  of  our  treasure,  our  end,  and 
our  masters. 

I.  In  choosing  the  treasure  we  /ay  iifi.  Some- 
thing or  other  every  man  has  which  he  makes  his 
treasure,  his  portion  which  his  heart  is  upon,  to 
which  he  carries  all  he  can  get,  and  which  he  de- 
pends upon  for  futurity.  It  is  that  good,  that  chief 
good,  which  Solomon  speaks  of  with  such  ah  em- 
phasis, Eccl.  2.  3.  Something  the  soul  will  have, 
which  it  looks  upo;i  as  the  best  thing,  which  it  has  a 
complacency  and  confidence  in  abo\e  other  things. 
Now  Christ  designs  not  to  deprive  us  of  our  trea- 
sure, but  to  direct  us  in  the  choice  of  it ;  and  here  we 
have, 

1.  A  good  caution  against  making  the  things  that 
are  seen,  that  are  temporal,  our  best  things,  and 
placing  our  happiness  in  them.  Lay  not  ufi  for 
yourselves  treasures  iijion  earth.  Christ's  disciples 
had  left  all  to  follow  him,  let  them  still  keep  in  the 
same  good  mind.  A  treasure  is  an  abundance  of 
something  that  is  in  itself,  at  least  in  our  opinion, 

Erecious  and  valuable,  and  likely  to  stand  us  in  stead 
ereafter.  Now  we  must  not  lay  ufi  our  treasures 
on  earth,  that  is,  ( 1. )  W^e  must  not  count  these  things 
the  best  things,  not  the  most  valuable  in  themselves, 
nor  the  most  serviceable  to  us :  we  must  not  call  them 
glory,  as  Laban's  sons  did,  but  see  and  own  that  they 
have  no  glory  in  compai'ison  with  the  glory  that  ex- 
cetleth.  (2. )  We  must  not  covet  an  abundance  of 
these  things,  nor  be  still  grasping  at  more  and  more 
of  them,  and  adding  to  them,  as  men  do  to  that  wliich 
is  their  treasure,  as  never  knowing  Avhen  we  ha\'e 
enough.  (3. )  We  must  not  confide  in  them  for  fu- 
turity, to  be  our  security  and  supply  in  time  to  come; 
we  must  not  say  to  the  gold.  Thou  art  my  hojie.  (4. ) 
We  must  not  content  ourselves  with  them,  as  all  we 
need  or  desire  :  we  must  be  content  with  a  little  for 
our  passage,  but  not  with  all  for  our  portion.  These 
things  must  not  be  made  our  consolation,  (Luke  6. 
24.)  our  good  things,  Luke  16.  25.  Let  us  consider 
we  are  laying  up,  not  for  our  posterity  in  this  world, 
but  for  ourselves  in  the  other  world.  We  are  put 
to  our  choice,  and  made  in  a  manner  our  own  car- 
vers; that  is  ours  which  we  lay  ujifor  ourselves.  It 
concerns  thee  to  choose  wisely,  for  thou  art  choosing 
for  thyself,  and  shalt  have  as  thou  choosest.  If  we 
know  and  consider  ourselves  what  we  are,  what  we 
are  made  for,  how  large  our  capacities  are,  and  how 
long  our  continuance,  and  that  our  souls  are  our- 
selves, we  shall  see  it  a  foolish  thing  to  lay  up  our 
treasure  on  earth. 

Here  is  a  good  reason  given  why  we  shoidd  not 
look  upon  any  thing  on  earth  as  our  treasure,  because 
itis  liable  to'  loss  and  decay :  [1.]  From  corniption 
within.  That  which  is  treasure  upon  earth  moth  and 
rust  doth  corrufit.  If  the  treasure  be  laid  up  in  fine 
clothes,  the  7noth  frets  them,  and  they  are  gone  and 
spoiled  insensiblv,  when  we  thought 'them  most  se- 
curely laid  up.  If  it  be  in  com  or  other  eataljles,  as 
his  was  who  had  his  bams  full,  (Luke  12.  16,  17.) 
rust  (so  we  read  it)  corrupts  that :  BfHa-n: — eating, 
eaten  by  men,  for  as  goods  are  increased,  they  are 
increased  that  eat  them;  (Eccl.  5.  11.)  eaten  bvmice 
or  other  vermin  ;  manna  itself  bred  worms  ;  or  if  it 
grows  mouldy  and  musty  ;  is  strack,  or  smutted,  or 
blasted ;  fruits  soon  rot.  Or,  if  we  understand  it  of 
silver  and  gold,  they  tarnish  and  canker;  they  grow 
less  with  using,  and  grow  woi-se  with  keeping ;'  (Jam. 


5.  2,  3. )  the  rust  and  the  moth  breed  in  the  metal 
itself  and  in  the  garment  itself.  Note,  Worldly 
riches  have  in  themselves  a  principle  of  corruption 
and  decay ;  they  wittier  of  themselves  and  make 
themselves  ■;vings.  [2.]  From  violence  without. 
Thiex'es  break  throtigh  and  steal.  Every  hand  of 
violence  will  be  aiming  at  the  house  where  the  trea- 
sure is  laid  up  ;  nor  can  any  thing  be  laid  up  so  safe, 
but  we  may  be  spoiled  of  it.  JVunyuam  egofortunee 
credidi,  etiam  si  videretur  pace?n  agere  ;  onmia  ilia 
guX  in  ?ne  indulgentissime  conferebat,  pecuniam, 
honores,  gloriam,  eo  loco  posui,  unde  posset  ea,  sine 
metu  meo,  repetere — I  never  reposed  confidence  in 
fortune,  eve?i  if  she  seemed  propitious :  whatever 
were  the  favciurs  which  her  bounty  bestowed,  whether 
wealth,  honours,  or  glory,  I  so  disposed  of  them  that 
it  was  in  herjiower  to  recall  them  without  occasioning 
me  any  alarm.  Seneca  Consol.  ad  Helv.  It  is  folly 
to  make  that  our  treasure  which  we  may  so  easily 
be  robbed  of 

Good  counsel,  to  make  the  joys  and  glories  of  the 
other  world,  those  things  not  seen  that  are  eternal, 
our  best  things,  and  to  place  our  happiness  in  them. 
Lay  up  for  yourselves  treasures  in  heaven.  Note, 
(L )  There  are  treasures  in  heaven,  as  sure  as  there 
are  on  this  earth  ;  and  those  in  heaven  are  the  only- 
true  treasures,  the  riches  and  glories  and  pleasures 
that  are  at  God's  right  hand,  which  those  that  are 
sanctified  truly  arrive  at,  when  they  come  to  be  sanc- 
tified perfectly.  (2.)  It  is  our  wisdom  to  lay  up  our 
treasure  in  those  treasures ;  to  give  all  diligence  to 
make  sure  our  title  to  eternal  life  through  Jesus 
Christ,  and  to  depend  upon  that  as  our  happiness, 
and  look  upon  all  things  here  below  with  a  holy  con- 
tempt, as  not  worthy  to  be  compared  with  it.  We 
must  firmly  believe  there  is  such  a  ha])piness,  and  re- 
solve to  be  content  with  that,  and  to  be  content  with 
nothing  short  of  it.  If  we  thus  make  those  treasures 
ours,  they  are  laid  up,  and  we  may  tmst  God  to  keep 
them  safe  for  us ;  thither  let  us  then  refer  all  our 
designs,  and  extend  all  our  desires ;  thither  let  us 
send  before  our  best  effects  and  best  affections.  Let 
us  not  burden  ourselves  with  the  cash  of  this  world, 
whicli  will  but  load  and  defile  us,  and  be  liable  to 
sink  us,  but  lay  up  in  store  good  securities.  The  pro^ 
mises  are  bills  of  exchange,  by  which  all  true  be- 
lievers retum  their  treasure  to  heaven,  payable  in 
the  future  state  :  and  thus  we  must  make  that  sure 
that  will  be  made  sure.  (3.)  It  is  a  gi-eat  encourage- 
ment to  us  to  lay  up  our  treasure  in  heaven,  that  there 
it  is  safe  ;  it  will  not  decay  of  itself,  no  moth  nor  rust 
will  corrupt  it ;  nor  can  we  be  by  force  or  fraud  de- 
prived of  it ;  thieves  do  not  break  through  and  steal. 
It  is  a  happiness  above  and  beyond  the  changes  and 
chances  of  time,  an  inheritance  incorruptible. 

3.  A  good  reason  why  we  should  thus  choose,  and 
an  evidence  that  we  have  done  so,  {v.  21.)  Tiliere 
your  treasure  is,  on  earth  or  in  heaven,  there  wilt 
your  heart  be.  We  are  therefore  concerned  to  be 
right  and  wise  in  the  choice  of  our  treasure,  because 
the  temper  of  our  minds,  and  consequently  the  tenor 
of  our  lives,  will  be  accordingly  either  carnal  or  spi- 
ritual, earthly  or  heavenly.  The  heart  follows  the 
treasure,  as  the  needle  follows  the  loadstone,  or  the 
sunflower  the  sun.  Wiere  the  treasure  is,  there  the 
value  and  esteem  is  ;  there  the  love  and  affection  is. 
Col.  3.  2.  That  way  the  desires  and  pursuits  go, 
thitherward  the  aims  and  intents  are  levelled,  and  all 
is  done  with  that  in  ^iew.  mere  the  treasure  is, 
there  our  cares  and  fears  are,  lest  we  come  short  of 
it ;  about  that  we  are  more  solicitous  ;  /'/iprf  our  hope 
and  trust  is  ;  (Prov.  18.  10,  11.)  there  our  joys  and  de- 
lights will  be  ;  (Ps.  119.  111.)  and  there  our  thoughts 
will  be  ;  there  the  iyiward  thought  will  be,  the  first 
thought,  the  free  thought,  the^jrrrf  thought,  thefre- 
guent,  the  familiar  thought.  The  heart  is  God's 
due,  (Prov,  23.  26.)  and,  that  he  may  have  it,  our 


ST.  MATTHEW,  VI. 


71 


treasure  must  be  laid  up  with  him,  and  then  our  souls 
■will  be  lifted  up  to  him. 

This  direction  about  laying  up  our  treasure,  may 
very  fitly  be  applied  to  the  foregoing  caution,  of  not 
doing  what  we  do  in  religion  to  ie  seen  of  men.  Our 
treasure  is  our  alms,  prayers,  and  fastings,  and  the 
reward  of  them  ;  if  we  liave  done  these  only  to  gain 
the  applause  of  men,  we  have  laid  iifi  this  treasure 
on  earth,  have  lodged  it  in  the  hands  of  men,  and 
must  never  expect  to  hear  any  further  of  it.  Now 
it  is  folly  to  do  tliis,  for  the/iraise  of  men  we  covet  so 
much,  is  liable  to  corruption  ;  it  will  soon  be  nisted, 
and  moth-eaten,  and  tarnished  ;  a  little  folly,  like  a 
dead  fly,  will  spoil  it  all,  Eccl.  10.  1.  Slander  and 
calumny  are  thiei>es  that  break  through  and  steal  it 
away,  and  so  we  lose  all  the  treasure  of  our  perfoi-m- 
ances ;  we  have  run  in  vain  and  laboured  in  vain, 
because  we  misplaced  our  intentions  in  doing  of  them. 
Hypocritical  services  lay  up  nothing  in  lieaven  ; 
(Isa.  58.  3.)  the  gain  of  them  is  gone,  when  the  soul 
is  called  for,  Job  27.  8.  But  if  we  have  prayed  and 
fasted  and  given  alms,  in  truth  and  uprightness,  with 
an  eye  to  God  and  to  his  acceptance,  and  have  ap- 
proved ourselves  to  him  therein,  we  have  laid  up  that 
treasure  in  heaven  ;  a  book  of  remembrance  is  written 
there,  (Mai.  3.  16.)  ^nd  being  there  recorded,  they 
shall  be  there  rewarded,  and  we  shall  meet  them 
again  with  comfort  on  the  other  side  death  and  the 
grave.  Hypocrites  are  written  in  the  earth,  (Jer.  17. 
13. )  but  God's  faithful  ones  have  their  names  written 
in  heaven,  Luke  10.  20.  Acceptance  with  God  is 
treasure  in  heaven,  which  can  neither  be  corrupted 
nor  stolen.  His  well  done  shall  stand  for  ever;  and 
if  we  have  thus  laid  up  our  treasure  with  him,  vnth 
him  our  hearts  wUl  be  ;  and  where  can  they  be  bet- 
ter ? 

n.  We  must  take  heed  of  hypocrisy  and  worldly- 
mindedness  in  choosing  the  encl  we  look  at.  Our  con- 
cern as  to  this  is  represented  by  two  sorts  of  eyes 
which  men  have,  a  single  eye  and  an  evil  eye,  v.  22, 
23.  The  expressions  here  are  somewhat  dark  be- 
cause concise  ;  we  shall  therefore  take  them  in  some 
variety  of  interpretation.  The  light  of  the  body  is 
the  eye,  that  is  plain  ;  the  eye  is  discovering  and  di- 
recting ;  the  light  of  the  world  would  avail  us  little 
■without  this  light  of  the  body  ;  it  is  the  light  of  the  eye 
ihaXrejoiceth  the  heart,  (Prov.  15.  30.)  but  what  is 
that  which  is  here  compared  to  the  eye  in  the  body  ? 

1.  The  eye,  that  is,  the  heart;  (so  some)  if  that  be 
single — aTTKis— free  a:nd  bountiful,  (so  the  word  is  fre- 
quently rendered,  as  Rom.  12.  8.  2  Cor.  8.  2. — 9. 
11,13.  Jam.  1.5.  andwereadof  a  Aou77^//i;/p!/f",  Prov. 
22.  9. )  If  the  heart  be  liberally  affected  and  stand 
inclined  to  goodness  and  charity,  it  will  direct  the 
man  to  christian  actions,  the  whole  conversation  will 
be  full  of  light,  full  of  the  evidences  and  instances  of 
true  Christianity,  \.\is.tfiure  religion  and  unde filed  be- 
fore God  and  the  Father;  (Jam.  1.  27.)  full  of  light, 
of  good  works,  which  are  our  light  shining  before 
men  ;  but  if  the  heart  be  evil,  covetous,  and  hard,"  and 
envious,  giinding,  and  giiidging,  (such  a  temper  of 
mind  is  often  expressed  b^'  an  ex'il  ei/e,  ch.  20.  15. 
Mark  T.  22.  Prov.  23.  6,7.)  the  body  will  be  full  of 
darkness,  the  whole  conversation  will  be  heathenish 
and  unchristian.  The  instrmnents  of  the  churl  are 
and  always  will  be  ei'il,  but  the  liberal  dei-iseth  liberal 
things,  Isa.  32.  5 — 8.  If  the  light  that  is  in  us,  those 
affections  which  should  "guide  us  to  that  which  is 
good,  be  darkness,  if  these  be  coi-rupt  and  worldly, 
if  there  be  not  so  much  as  good  nature  in  a  man,  not 
so  much  as  a  kind  disposition,  how  great  is  the  cor- 
ruption of  the  man,  and  the  darkness  in  which  he 
sits  !  This  sense  seems  to  agi-ee  with  the  context : 
we  must  lay  ufi  treasure  in  heaven  by  liberality  in 
gi\'ing  alms,  and  that  not  grudgingly  but  with  cheer- 
fiilness,  Luke  12.  33.  2  Cor.  9.  7.  But  these  words 
in  the  parallel  place  do  not  come  in  upon  any  such 


occasion,  Luke  11.  34.  and  therefore  the  coherence 
here  does  not  determine  that  to  be  the  sense  of  them. 

3.  The  eye,  that  is,  the  understanding;  (so  some  ;) 
the  practical  ju<lgmcnt,  the  conscience,  which  is  to 
the  other  faculties  of  the  soul,  as  the  eye  is  to  the 
body,  to  guide  and  direct  their  motions  ;  now  if  the 
eye  be  single,  if  it  make  a  true  and  right  judgment, 
and  discern  things  that  differ,  especially  in  the  great 
concern  of  laying  uji  the  treasure  so  as  to  choose 
aright  in  that,  it  will  rightly  guide  the  affections  and 
actions,  which  will  all  be  full  of  the  light  of  grace 
and  comfort ;  but  if  this  be  evil  and  corrupt,  and  in- 
stead of  leading  the  inferior  powers,  is  led,  and 
bribed,  and  biassed  by  them,  if  this  be  erroneous  and 
misinformed,  the  heart  and  Ufe  must  needs  be  full 
of  darkness,  and  the  whole  conversation  corrupt. 
'Fhey  that  will  not  understand,  are  said  to  walk  on 
in  darkness,  Ps.  82.  5.  It  is  sad  when  the  spirit  of 
a  man,  tliat  should  be  the  candle  of  the  Lord,  is  an 
ignis  fat uus  ;  when  the  leaders  of  the  people,  the 
leaders  of  the  faculties,  cause  them  to  err,  tor  then 
they  that  are  led  ofthern  are  destroyed,  Isa.  9.  16.  An 
error  in  the  practical  judgment  is  fatal,  it  is  that 
which  calls  er'il  good  and  good  einl ;  (Isa.  5.  20.) 
therefore  it  concerns  us  to  understand  things  aright, 
to  get  our  eyes  anointed  with  eye-salve. 

3.  The  eye,  that  is,  the  aims  and  intentions  ;  by  the 
eye  we  set  our  end  before  us,  the  mark  we  shoot  at, 
the  place  we  go  to,  we  keep  that  in  view,  and  direct 
our  motion  accordingly  ;  in  every  thing  we  do  in  re- 
ligion, there  is  something  or  other  that  we  have  in 
our  eye  ;  now  if  our  eye  be  single,  if  we  aim  honestly, 
fix  right  ends,  and  move  rightly  towards  them,  if 
we  aim  purely  and  only  at  the  gloiy  of  God,  seek- 
his  honour  and  favour,  and  direct  aU  entirely  to  him, 
then  the  eye  is  single :  Paul's  was  so  when  he  said. 
To  me  to  live  is  Christ  ;  and  if  we  be  right  here,  the 
whole  body  will  be  full  of  light,  all  the  actions  will  be 
regular  and  gi'acious,  pleasing  to  God  and  comforta- 
ble to  ourselves  :  but  if  this  eye  be  ex'il,  if,  instead  of 
aiming  only  at  the  glory  of  God,  and  our  acceptance 
with  him,  we  look  aside  at  the  applause  of  men,  and 
while  we  profess  to  honour  God,  contrive  to  honour 
ourselves,  and  seek  our  own  things  under  colour  of 
seeking  the  things  of  Christ,  this  spoils  all,  the  whole 
conversation  will  be  perverse  and  unsteady,  and  the 
foundations  being  thus  out  of  course,  there  can  be 
nothing  but  confusion  and  ei'er%f  evil  work  in  the  su- 
perstnacture.  Draw  the  lines  from  the  circumfer- 
ence to  any  other  point  but  the  centre,  and  they  will 
cross.  If  the  light  that  is  in  thee  be  not  only  dim, 
but  darkness  itself,  it  is  a  fundamental  error,  and  de- 
structive to  all  that  follows.  The  end  specifies  the 
action.  It  is  of  the  last  importance  in  religion,  that 
we  be  right  in'  our  aims,  and  make  eternal  things, 
not  temporal,  our  scope,  2  Cor.  4.  18.  The  hypo- 
crite is  like  the  -vvaterman,  that  looks  one  way  and 
rows  another  ;  the  ti-ue  christian  like  the  traveller, 
that  has  his  joui-ney's  end  in  his  eye.  The  hypo- 
crite soars  like  the  kite,  with  his  eye  upon  the  prey 
below,  which  he  is  ready  to  come  do-wii  to  when  he 
has  a  fair  opportunity  ;  the  tiiie  christian  soars  like 
the  lark,  higher  and  higher,  forgetting  the  things 
that  are  beneath. 

III.  We  must  take  heed  of  hj-pocrisy  and  worldly- 
mindedness  in  choosing  the  master  we  serve,  v.  24. 
.Vo  man  can  sen-e  two  masters.  Sei-ving  two  mas- 
ters is  contraiy  to  the  single  eye ;  for  the  eye  will  be 
to  the  master's  hand,  Ps.  123.  1,2.  Our  Lord  Jesus 
here  exposes  the  cheat  which  those  put  upon  their 
ovm  souls,  who  think  to  divide  between  God  and  the 
world,  to  have  a  treasure  on  earth  and  a  treasure  in 
heaven  too  ;  please  God  and  please  men  too.  Wliy 
not  ?  savs  the  h^•pocrite  ;  it  is  good  to  have  two  strings 
to  one's  bow.  They  hope  to  make  their  religion  serve 
their  secular  interest,  and  so  turn  to  account  both 
ways.    The  pretending  mother  was  for  dividing  the 


72 

child  :  the  Samaritans  -will  compound  between  God 
and  idols.  No,  says  Christ,  tins  will  not  do ;  it  is 
but  a  supposition  that  gain  is  godli?iess,  1  Tim.  6.  5. 
Here  is,  ..,.,,. 

1.  A  general  maxim  laid  down  ;  it  is  likely  it  was 
a  proverb  among  the  Jews,  .A'b  jnan  can  seri'e  tivo 
itiasters,  much  less  two  gods ;  for  their  commands 
will  some  time  or  other  cross  or  contradict  one  ano- 
ther, and  their  occasions  interfere.  While  two  nias- 
ters  go  together,  a  servant  may  follow  them  both  ; 
but  when  they  part,  you  will  sec  to  which  he  be- 
longs ;  he  cannot  love,  and  observe,  and  cleave  to 
both  as  he  should.  If  to  the  one,  not  to  the  other  ; 
either  this  or  that  must  be  comparatively  hated  and 
despised.  This  truth  is  plain  enough  in  common 
cases. 

2.  The  application  of  it  to  the  business  in  hand. 
Ye  cannot  serve  God  and  Mammon.  Mammon  is  a 
Syiiac  word,  that  signifies  gain ;  so  that  whatever  in 
this  world  is,  or  is  accounted  by  us  to  be,  gain,  (Phil. 
3.  7. )  is  mammon.  Whatever  is  in  the  world,  the  lust 
ofthefiesh,  the  lust  of  the  eye,  and  the  pride  of  life, 
is  mammon.  To  some  their  belly  is  their  mammon, 
and  they  serve  that;  (Phil.  3.  19.)  to  others  their 
ease,  their  sleep,  their  sports  and  pastimes  are  their 
mammon;  (Prov.  6.  9.)  to  others  worldly  riches; 
(James  4.  13. )  to  others  honours  and  preferments  ; 
the  praise  and  applause  of  men  was  the  Pharisees' 
mammon  ;  in  a  word,  self,  the  unity  in  which  the 
world's  trinity  centres,  sensual,  secular  self,  is  the 
mammon  which  cannot  be  served  in  conjunction  with 
God ;  for  if  it  be  served,  it  is  in  competition  with 
him  and  in  contradiction  to  him.  He  does  not  say, 
We  must  not  or  we  should  not,  but  we  cannot,  seri'e 
God  and  Mammon  ;  we  cannot  love  both  ;  (1  John 
2.  15.  Jam.  4.  4.)  or  hold  to  both,  or  hold  by  both  in 
observance,  obedience,  attendance,  trust,  and  depen- 
dence, for  they  are  contrary,  the  one  to  the  other. 
God  says.  My  son,  give  me  thy  heart.  Mammon 
says,  "No,  give  it  me."  God  says,  Be  content  nvith 
such  things  as  ye  have.  Mammon  says,  "  Grasp  at 
all  that  ever  thou  canst  Rem,  rem,  qaocungue  modo 
rem — Money,  money;  by  fair  means  or  by  foul,  mo- 
ney. "  God  says.  Defraud  not,  never  lie,  be  lionest 
and  just  in  all  thy  dealings.  Mammon  says,  "Cheat 
thy  own  father,  if  thou  canst  gain  by  it. "  God  says. 
Be  charitable.  Mammon  says,  "  Hold  thy  own,  this 
giving  undoes  us  all. '«  God  says,  Be  careful  for  no- 
thing. Mammon  says,  "  Be  careful  for  every  thing. " 
God  says,  Xee/i  holy  the  Sabbath-day.  Alammon 
says,  "Make  use  of  that  day  as  well  as  any  other 
for  the  world."  Thus  inconsistent  are  the  commands 
of  God  and  Mammon,  so  that  we  cannot  sei-ve  both. 
Let  us  not  then  halt  between  God  and  Baal,  but 
choose  ye  this  day  whom  ye  will  serve,  and  abide  by 
your  choice. 

25.  Therefore  I  say  unto  you,  Take  no 
thought  for  your  life,  what  ye  shall  eat,  or 
what  ye  shall  drink  ;  nor  yet  for  your  body, 
what  ye  shall  put  on.  Is  not  the  life  more 
than  meat,  and  the  body  than  raiment  ? 
26.  Behold  the  fowls  of  the  air :  for  the}^ 
sow  not,  neither  do  they  reap,  nor  gather 
into  barns ;  yet  your  heavenly  Father  feed- 
eth  them.  Are  ye  not  much  better  than 
they  ?  27.  Which  of  you  by  taking  thought 
can  add  one  cubit  unto  his  stature  ?  28. 
And  why  take  ye  thought  for  raiment ! 
Consider  the  lilies  of  the  field,  how  they 
grow ;  they  toil  not,  neither  do  they  spin : 
29.  And  yet  I  say  unto  you,  that  even 
Solomon  in  all  his  glory  was  not  arrayed 


ST.  MATTHEW,  VI. 


like  one  of  these.  30.  Wherefore,  if  God 
so  clothe  the  grass  of  the  field,  which  to- 
day is,  and  to-morrow  is  cast  into  the  oven, 
shall  he  not  much  more  clothe  you,  O  ye  of 
little  faith  ?  31.  Therefore  take  no  thought, 
saying,  What  shall  we  eat  ?  or,  what  shall 
we  drink  1  or,  wherewithal  shall  we  be 
clothed  ?  32.  (For  after  all  these  things  do 
the  Gentiles  seek  :)  for  your  heavenly  Fa- 
ther knoweth  that  ye  have  need  of  all  these 
things.  33.  But  seek  ye  first  the  kingdom 
of  God,  and  his  righteousness ;  and  all  these 
things  shall  be  added  unto  you.  34.  Take 
therefore  no  thought  for  the  morrow :  for 
the  morrow  shall  take  thought  for  the  things 
of  itself.  Sufficient  unto  the  day  is  the 
evil  thereof 

There  is  scarcely  any  one  sin  against  which  our 
Lord  Jesus  more  largely  and  earnestly  warns  his  dis- 
ciples, or  against  which  he  arms  them  with  more 
variety  of  arguments,  than  the  sin  of  disquieting, 
distracting,  distrustful  cares  about  the  things  of  this 
life,  which  are  a  bad  sign  that  both  the  treasure  and 
the  heart  are  on  the  earth  ;  and  therefore  he  thus 
largely  insists  upon  it     Here  i«, 

I.  The  prohibition  laid  down.  It  is  the  counsel 
and  command  of  the  Lord  Jesus,  that  we  take  no 
thought  about  the  things  of  this  world  ;  I  say  unto 
you.  He  says  it  as  our  Lawgiver,  and  the  Sove- 
reign of  our  hearts ;  he  savs  it  as  our  Comforter, 
and  the  Helper  of  our  joy.  What  is  it  that  he  says .' 
It  is  this,  and  he  that  has  ears  to  hear,  let  him  hear  it 
Take  no  thought  for  your  life,  nor  yet  for  your  bo- 
dies; (t.  25.)  Take  710  thought,  saying,  M  hat  shall 
we  eat?  {v.  31.)  and  again,  {x>.  34.)  'Takeno  thought, 
ix«  fxifiij.ii.-ri — Be  not  in  care.  As  against  hypocrisy, 
so  against  worldly  cares,  the  caution  is  thrice  re- 
peated, and  yet  no  vain  repetition  :  precept  must  be 
upon  precejn,  and  line  ufion  line,  to  the  same  pur- 
port, and  ail  little  enough  ;  it  is  a  sin  which  doth  so 
easily  beset  us.  It  intimates  how  pleasing  it  is  to 
Christ,  and  of  how  much  concera  it  is  to  ourselves, 
that  we  should  li\'e  without  carefulness.  It  is  the 
repeated  command  of  the  Lord  Jesus  to  his  disci- 
ples, that  thev  should  not  divide  and  pull  in  pieces 
their  own  minds  with  care  about  the  world.  There 
is  a  thought  concerning  the  things  of  this  life,  which 
is  not  only  lawful,  but  duty,  such  as  is  commended 
in  the  virtuous  woman,  Prov.  27.  23.  The  word  is 
used  concerning  Paul's  care  of  the  churches,  and 
Timothy's  care  for  the  state  of  souls,  2  Cor.  11.  28. 
Phil.  2.  20. 

But  the  care  here  forbidden  is,  1.  A  disquieting, 
tormenting  care,  which  hurries  the  mind  hither  and 
thither,  and  hangs  it  in  suspense  ;  which  disturbs 
our  joy  in  God,  and  is  a  damp  upon  our  hope  in  him; 
which  breaks  the  sleep,  and  hinders  our  enioymcnt 
of  ourselves,  of  our  friends,  and  of  what  God  has 
given  us.  2.  A  distrustful,  unbelieving  thought. 
God  has  promised  to  provide  for  those  that  are  his, 
all  things  needful  for  life  as  well  as  godliness,  the 
life  that  now  is,  food  and  a  covering  ;  not  dainties, 
but  necessaries.  He  never  said,  "  They  shall  be 
feasted,  but,  Verily  then  shall  be  fed."  Now  an  in- 
ordinate care  for  time  to  come,  and  fear  of  wanting 
those  supplies,  spring  from  a  disbelief  of  these  pro- 
mises, and  of  the  wisdom  and  L'oodness  of  Divine 
Providence  ;  and  that  is  the  evil  of  it  As  to  pre- 
sent sustenance,  we  may  and  must  use  lawfiil  means 
to  get  it,  else  we  tempt  God  ;  we  must  be  diligent 
m  our  callings,  and  pi-udent  in  proportioning  our  ex- 
penses to  what  we  have,  and  we  must  pray  for  daily 


ST.  MATTHEW,  VI. 


73 


bread;  and  if  all  other  means  fail,  we  may  and  must 
ask  relief  of  those  that  are  able  to  give  it.  He  was 
none  of  the  best  of  men  that  said,  To  beg  I  a?n 
ashamed;  (Lvike  16.  3.)  as  he  was,  who  (i'.  21.) 
desired  to  be  fed  luith  the  crumbs;  but  for  the  future, 
we  must  ca%t  our  care  ti/ion  God,  and  take  no 
thought,  because  it  looks  like  a  Jealousy  of  God,  who 
knows  how  to  give  what  we  want  when  wc  know 
not  how  to  get  it.  Let  our  souls  dwell  at  ease  in 
him  !  This  gracious  carelessness  is  the  same  with 
that  sleep  which  God  gives  to  his  beloved,  in  oppo- 
sition to  the  worldling's  toil,  Ps.  127.  2.  Observe 
the  cautions  here, 

(1.)  Take  no  thought  for  your  life.  Life  is  our 
greatest  concera  for  this  world  ;  ylll  that  a  man  has 
ivill  he  give  for  his  life  ;  yet  take  no  thought  about 
it  [1.]  Not  about  the  co?itinuance  of  it ;  refer  it  to 
God  to  lengthen  or  shorten  it  as  he  pleases  ;  ?ni/ 
times  are  in  thy  hand,  and  they  are  in  a  good  hand. 
[2.]  Not  about  the  comforts  of  this  life  ;  refer  it  to 
God  to  embitter  or  sweeten  it  as  he  pleases.  Wc 
must  not  be  solicitous,  no  not  about  the  necessary 
support  of  this  life,  food  and  raiment ;  these  God 
has  promised,  and  therefore  wc  may  more  confi- 
dently expect ;  say  not,  JVhat  shall  ive  eat  ?  It  is  the 
language  of  one  at  a  loss,  and  almost  despairing ; 
whereas,  though  many  good  people  have  the  pros- 
pect of  little,  yet  there  are  few  but  have  present 
support. 

(2. )  Take  no  thought  for  the  morrow,  for  the  time 
to  come.  Be  riot  solicitous  for  the  future,  how  you 
shall  live  next  year,  or  when  you  are  old,  or  what 
you  shall  leave  behind  you.  As  we  must  not  boast 
of  to-morrow,  so  we  must  not  care  for  to-morrow, 
or  the  events  of  it 

IL  The  reasons  and  arguments  to  enforce  this 
prohibition.  One  would  think  the  command  of  Christ 
was  enough  to  restrahi  us  from  this  foolish  sin  of  dis- 
quieting, distrustful  care,  independently  of  the  com- 
fort of  our  own  souls,  which  is  so  nearly  concerned  ; 
but  to  show  how  much  the  heart  of  Christ  is  upon 
it,  and  what  pleasure  he  takes  in  those  that  hofie  in 
his  mercy,  the  command  is  backed  with  the  most 
powerful  arguments.  If  reason  may  but  rule  us, 
surely  we  shall  ease  ourselves  of  these  thorns.  To 
free  us  from  anxious  thoughts,  and  to  expel  them, 
Christ  here  suggests  to  us  comforting  thoughts,  that 
we  may  be  filled  with  them.  "It  will  be  worth  while 
to  take  pains  with  our  own  hearts,  to  argue  them  out 
of  their  disquieting  cares,  and  to  make  ourselves 
ashamed  of  them.  They  may  be  weakened  by  right 
reason,  but  it  is  by  an  active  faith  only  tlxat  they  can 
be  overcome.     Consider  then, 

1.  Is  not  this  life  more  than  meat,  and  the  body 
than  raiment  ?  v.  23.  Yes,  no  doubt  it  is  ;  so  he 
says,  who  had  reason  to  understand  the  true  value 
of  present  things,  for  he  made  them,  he  supports 
them,  and  supports  us  by  them  ;  and  the  thing 
speaks  for  itself.  Note,  (1.)  Our  life  is  a  greater 
blessing  than  our  livelihood.  It  is  true,  life  cannot 
subsist  without  a  livelihood  ;  but  the  meat  and  rai- 
ment which  are  here  represented  as  inferior  to  the 
life  and  body,  are  such  as  are  for  ornament  and  de- 
light; for  about  such  we  areapttobe  solicitous.  Meat 
and  raiment  are  in  order  to  life,  and  the  end  is  more 
noble  and  excellent  than  the  means.  The  daintiest 
food  and  finest  raiment  are  from  the  earth,  but  life 
from  the  breath  of  God.  Life  is  the  light  of  men, 
meat  is  but  the  oil  that  feeds  that  light ;  so  that  the 
difference  between  rich  and  poor  is  very  inconside- 
rable, since,  in  the  greatest  things,  thev  stand  on  the 
same  level,  and  differ  only  in  the  lesser.  (2. )  This 
is  an  cncovn-agement  to  us  to  trust  God  for  food  and 
raiment,  and  so  to  ease  ourselves  of  all  perplexing 
cares  about  them.  God  has  given  us  life,  and  given 
us  the  body  ;  it  was  an  act  of  powei-,  it  was  an  act 
of  favour,  it  was  done  wthout  our  care  :  what  can- 

Vol.  v.— K 


not  he  do  for  us,  who  did  that— what  will  he  not  f 
If  we  take  care  about  our  souls  and  eternity,  which 
are  more  than  the  body,  and  its  life,  we  may  leave 
it  to  Ciod  to  provide  for  us  food  and  raiment,  which 
are  less.  God  has  maintained  our  lives  hitherto ; 
if  sometimes  with  pulse  and  water,  that  has  an- 
swered the  end ;  he  has  protected  us  and  kept  us 
alive.  He  that  guards  us  against  the  evils  we  are 
exposed  to,  will  supply  us  with  the  good  things  we 
are  in  need  of  If  he  had  been  pleased  to  kill  us, 
to  starve  us,  he  would  not  so  often  have  given  his 
angels  a  charge  co?iceming  us  to  keep  us. 

2.  Behold  the  fowls  of  the  air,  and  consider  the 
lilies  of  the  field.  Here  is  an  argimient  taken  from 
God's  common  providence  toward  the  inferior  crea- 
tures, and  their  dependence,  according  to  their  ca- 
pacities, upon  that  providence.  A  fine  pass  fallen 
man  is  come  to,  that  he  must  be  sent  to  school  to 
the  fowls  of  the  air,  and  that  they  must  teach  him. 
Job  '12.  7,  8. 

(1.)  Look  upon  the  fowls,  and  learn  to  trust  God 
for  food,  (v.  26.)  and!  disquiet  not  yourselves  with 
thoughts  what  you  shall  eat. 

[1.]  Obsen'e  the  providence  of  God  concerning 
them.  Look  upon  them,  and  receive  insti-uction. 
There  are  various  sorts  of  fowls ;  they  are  numerous, 
some  of  them  ravenous,  but  they  are  all  fed,  and  fed 
with  food  con\-enient  for  them  ;  it  is  rare  that  any 
of  them  perish  for  want  of  food,  even  in  winter,  and 
there  goes  no  little  to  feed  them  all  the  jear  round. 
The  fowls,  as  they  are  least  servicealile  to  man,  so 
they  are  least  within  his  cai-e  ;  men  often  feed  upon 
them,  but  seldom  feed  them  ;  yet  they  are  fed,  we 
know  not  how,  and  some  of  them  fed  best  in  the 
hardest  weather:  and  it  is  your  heavenly  Father  that 
feeds  them;  he  knows  all  the  wild  fowls  of  the 
mountains,  better  than  you  know  the  tame  ones  at 
your  own  barn-door,  Ps.  50.  11.  Not  a  spaiTow 
lights  to  the  ground,  to  pick  up  a  grain  of  com,  but 
by  the  providence  of  God,  which  extends  itself  to 
the  meanest  creatures.  But  that  which  is  especially 
observed  here  is,  that  they  are  fed  without  anv  care 
or  project  of  their  own  ;  they  sow  not,  neither  do  they 
reafi,  nor  gather  into  bams.  The  ant  indeed  does, 
and  the  bee,  and  they  are  set  before  ns  as  examples 
of  prudence  and  industrj' ;  but  the  fowls  of  the  air 
do  not ;  they  make  no  provision  for  the  future  them- 
selves, and  yet  every  day,  as  dulv  as  the  day  comes, 
pro\ision  is  made  for  them,  and  their  eyes  wait  on 
God,  that  gi-eat  and  good  Housekeeper,  who  firo' 
vidcs  food  for  all  flesh. 

[2.]  Improve  this  for  your  encouragement  to  trust 
in  God.  Are  ye  not  much  better  than  they  ?  Yes, 
certainly  you  are.  Note,  The  heirs  of  heaven  are 
much  better  than  the  fowls  of  heaven  ;  nobler  and 
more  excellent  beings,  and,  byfaith,  they  soar  high- 
er ;  they  are  of  a  better  nature  and  nurture,  wiser 
than  the  fowls  of  heaven  :  (Job  35.  11.)  though  the 
children  of  this  world,  that  know  not  the  judgment 
of  the  Lord,  are  not  so  wise  as  the  stork,  and  the 
crane,  arid  the  swallow,  (Jer.  8.  7.)  you  are  dearer 
to  God,  and  nearer,  though  they  fly  in  the  open  fir- 
mament of  heaven.  He  is  their  Maker  and  Lord, 
their  Owner  and  Master  ;  but  beside  all  this,  he  is 
your  Father,  and  in  his  account  ye  are  of  more  va- 
lue than  mam/  s/iarrows  ;  you  are  his  children,  his 
first  bom  ;  now  he  that  feeds  his  birds  surely  will 
not  stai-\'e  his  babes.  They  trust  your  Father's 
providence,  and  will  not  you  ti-ust  it  ?  In  depen- 
dence \ipon  that,  they  are  careless  for  the  morrow  ; 
and  being  sn,  thev  live  the  merriest  lives  of  all  crea- 
tures, thcv  si?ig  among  the  branches,  (Ps.  104.  12.) 
and,  to  the  best  of  their  power,  they  praise  their 
Ci-eator.  If  we  were,  by  faith,  as'  unconcerned 
al)nut  the  morrow  as  they  are,  we  should  sing  as 
cheerfidly  as  they  do .;  for  it  is  worldly  care  that 


ST.  MATTHEW,  VI. 


74 

mars  our  mirth,  and  damps  our  joy,  and  silences  our 
prMse,  as  much  as  any  tiling. 

(2.)  Look  upon  the  lilies,  and  learn  to  trust  God 
for  raiment.  That  is  another  part  of  our  care,  iv/iat 
TOif  shall  fiut  on  ;  for  decency,  to  cover  us  ;  for  de- 
fence, to  keep  us  warm  ;  yea,  and,  with  many,  for 
dignity  and  ornament  to  make  tliem  look  great  and 
fine  ;  and  so  much  concerned  are  they  for  gaiety  and 
variety  in  tlieir  clothing,  that  this  care  returns  almost 
as  often  as  tliat  for  their  daily  bread.  Now  to  ease 
us  of  this  care,  let  us  consider  the  lilies  of  the  field  ; 
not  only  look  ufion  them,  (exery  eye  docs  that  with 
pleasure,)  but  consider  them.  Note,  There  is  a  great 
deal  of  good  to  be  learned  from  wliat  we  see  every 
day,  if  we  would  but  consider  it,  Prov.  6.  6. — 24.  32. 
[1.]  Consider  liow  y)-c;7  the  lilies  are  ;  they  are 
the  grass  of  the  field.  Lilies,  though  distingiushed 
tjy  their  colours,  are  stillbut  grass.  I'hus  all  fiesh 
is  grass,  thougli  some  in  the  endowments  of  body 
and  mind  are  as  lilies,  much  admired,  still  they  are 
grass  ;  the  grass  of  the  field  in  nature  and  constitu- 
tion :  tliey  stand  upon  the  same  level  with  others. 
Man's  days,  at  best,  are  as  ^/-ass,  as  the  fioiver  of 
the  grass',  1  Pet.  1.  24.  This  grass  to-day  is,  and 
to-morrow  is  cast  into  the  oven  ;  in  a  Uttle  while  the 
place  that  knows  us,  will  know  us  no  more.  The 
grave  is  the  oven  into  which  we  shall  be  cast,  and 
in  whicli  we  shall  be  consumed  as  grass  in  the  fire, 
Ps.  49.  14.  This  intimates  a  reason  why  we  should 
not  take  thought  for  the  moiTOW,  what  we  shall  put 
on,  because  perhaps,  by  to-morrow,  we  may  have 
occasion  for  our  grave-clothes. 

[2.]  Consider  how  free  from  care  the  lilies  are  : 
they  toil  not  as  men  do,  to  earn  clothing  ;  as  ser- 
vants, to  earn  their  liveries  ;  neither  do  ttiey  sfiin,  as 
women  do,  to  make  clothing.  It  does  not  follow  that 
we  must,  therefore,  neglect,  or  do  carelessly,  the 
proper  business  of  this  life  ;  it  is  tlie  praise  of  the 
virtuous  woman,  that  she  lays  her  hand  to  the  spindle, 
makes  fine  linen,  and  sells  it,  Prov.  31.  19,  24. 
Idleness  tempts  Gnd,  instead  of  trusting  him  ;  but 
he  that  provides  for  the  inferior  creatures,  without 
their  labour,  will  much  more  provide  for  us,  by 
blessing  our  labour,  which  he  has  made  our  duty. 
And  if  we  should,  through  sickness,  be  unable  to 
toil  and  sp.in,  God  can  fiimish  us  with  what  is  neces- 
sary' for  us. 

[3.]  Consider  how  fair,  how  _^nf  the  lilies  are  ; 
how  they  grow  ;  what  they  grow  from.  The  root 
of  the  lily  or  tulip,  as  other  bulbous  roots,  is,  in  the 
■winter,  lost  and  buried  under  ground,  yet,  when 
spring  returns,  it  appears,  and  starts  up  in  a  little 
time  ;  hence  it  is  promised  to  God's  Israel,  that  they 
shall  grow  as  the  lily,  Hos.  14.  5.  Consider  what 
they  grow  to.  Out  of  that  obscurity  in  a  few  weeks 
they  come  to  be  so  very  gay,  that  even  Solomon,  in 
all  his  glory,  was  not  arrayed  like  one  of  these.  The 
array  of  Solomon  was  very  splendid  and  magnifi- 
cent :  he  that  had  the  peculiar  treasure  of  kings  and 
provinces,  and  so  studiously  affected  pomp  and  gal- 
lantry, doubtless  had  the  richest  clothing,  and  the 
best  made  up,  that  could  be  got ;  especially  when  he 
appeared  in  his  glory  on  high  days.  And  yet,  let 
him  dress  himself  as  fine  as  he  could,  he  comes  far 
short  of  the  beauty  of  the  lilies,  and  a  bed  of  tulips 
outshines  liim.  Let  us,  therefore,  be  more  ambitious 
of  the  wisdoKi  of  Solomon,  in  which  he  was  outdone 
by  none  ;  wisdom  to  do  our  duty  in  our  places,  ra- 
ther than  the  glory  of  Solomon,  in  which  he  was 
outdone  by  tlie  lilies.  Knowledge  and  grace  are  the 
perfection  of  man,  notbeautv,  much  less  fine  clothes. 
Now  God  is  here  said  thus  to  clothe  the  grass  of  the 
field.  Note,  All  the  excellences  of  the  creature 
flow  from  God,  the  Fountain  and  Spring  of  them.  It 
w£s  he  that  gave  the  horse  his  strength,  and  the  lilv 
its  beauty  ;  every  creature  is  in  itself,  as  well  as  to 
us,  what  he  makes  it  to  be. 


[4.]  Consider  hovir  instructive  all  this  is  to  us.  v, 

30. 

First,  As  to  fine  clothing  ;  this  teaches  us  not  to 
care  for  it  at  all,  not  to  covet  it,  nor  to  be  proud  of 
it,  not  to  make  the  putting  on  of  apparel  our  adorn- 
ing, for  after  all  our  care  in  this  the  lilies  will  far 
outdo  us  ;  we  cannot  dress  so  fine  as  they  do,  why 
then  should  we  attempt  to  vie  with  them  ?  Their 
adorning  will  soon  perish,  and  so  will  ours  ;  they 
fade — are  to-day,  and  to-morrow  are  cast,  as  other 
rubbish,  into  the  oven ;  and  the  clothes  we  are  proud 
of  are  wearing  out,  the  gloss  is  soon  gone,  the  colour 
fades,  tlie  shape  goes  out  of  fashion,  or  in  a  while 
the  garment  itself  is  worn  out ;  such  is  man  in  all 
his  pomp,  (Isa.  40.  6,  7.)  especially  rich  men  ;  (Jam, 
1.  10. )  they  fade  away  in  their  ways. 

Secondly,  As  to  necessary  clothing ;  this  teaches 
us  to  cast  the  care  of  it  upon  God — Jehovah-jireh  ; 
tnist  him  that  clothes  the  lilies,  to  provide  for  you 
what  you  iihsW put  on.  If  he  gi\e  such  fine  clothes 
to  the  grass,  much  more  will  he  give  fitting  clothes 
to  his  own  children ;  clothes  that  shall  be  warm 
upon  them,  not  only  when  he  quieteth  the  earth  with 
the  south  wind,  but  when  he  disquiets  it  with  the 
north  wind.  Job  37.  17.  He  shall  much  more  clothe 
you  ;  for  you  are  nobler  creatures,  of  a  more  excel- 
lent being ;  if  so  he  clothe  the  sliort-li\ed  grass, 
much  more  will  he  clothe  you  that  are  made  for  im- 
mortality. Even  the  children  of  Nineveh  are  pre- 
fen'ed  before  the  gourd,  (Jonah  4.  10,  11.)  much 
more  the  sons  of  Zion,  that  are  in  covenant  with 
God.  Observe  the  title  he  gives  them,  (t.  30.)  O 
ye  of  little  faith.  This  may  be  taken,  1.  As  an  en- 
couragement to  tnie  faith,  though  it  be  but  weak  ; 
it  entitles  us  to  the  divine  care  and  a  promise  of 
suitable  supply.  Great  faith  shall  be  commended, 
and  shall  procure  great  things,  but  little  faith  shall 
not  be  rejected,  even  that  shall  procure  food  and  rai- 
ment. Sound  believers  shall  be  provided  for  though 
they  be  not  strong  believers.  The  babes  in  the  fa- 
mily are  fed  and  clothed,  as  well  as  those  that  are 
grown  up,  and  with  a  special  care  and  tenderness  ; 
say  not  1  am  but  a  child,  but  a  diy  tree,  (Isa.  56.  3, 
5.)  for  though /iooronrf  needy,  yet  the  Lord  thinketh 
on  thee.  Or,  2.  it  is  rather  a  rebuke  to  weak  faith, 
though  it  be  tme,  ch.  14.  31.  It  intimates  what  is 
at  the  bottom  of  all  our  inordinate  care  and  thought- 
fulness  ;  it  is  owing  to  the  weakness  of  our  faith, 
and  the  remains  of  unbelief  in  us.  If  we  had  but 
more  faith,  we  should  have  less  care. 

3.  JiTiich  of  you,  the  wisest,  the  strongest  of  you, 
by  taking  thought,  can  add  one  ciihit  to  his  stature  ? 
{v.  27. )  to  his  age,  so  some ;  but  the  measure  of  a 
cubit  denotes  it  to  be  meant  of  the  stature,  and  the 
age  at  longest  is  but  a  span,  Ps.  39.  5.  Let  us  con- 
sider, (1.)  \A'e  did  not  arrive  at  the  stature  we  are 
of,  by  our  own  care  and  thought,  but  by  the  provi- 
dence of  God.  An  infant  of  a  span  long  is  grown  up 
to  be  a  man  of  six  feet,  and  how  was  one  cubit  after 
another  added  to  his  stature  ?  Not  by  his  own  fore- 
cast or  contrivance  ;  he  gi'ew  he  knew  not  how,  by 
tlie  power  and  goodness  of  God.  Now  he  that  made 
our  bodies  and  made  them  of  such  a  size,  surely  will 
take  care  to  p-ovide  for  them.  Note,  God  is  to  be 
acknowledged  in  the  increase  of  our  bodily  strength 
and  stature,  and  to  be  trusted  for  all  needful  sup- 
lilies,  because  he  has  made  it  to  appear,  that  he  is 
for  the  body.  The  growing  age  is  the  thoughtless, 
careless  age,  yet  we  gi"ow  ;  and  shall  not  he  who 
reared  us  to  this,  provide  for  us  now  we  are  reared  ? 
(2.)  We  cannot  alter  the  stature  we  are  of,  if  we 
would  :  what  a  foolisli  and  ridiculous  thing  would  it 
be,  for  a  man  of  low  stature  to  perplex  himself,  to 
break  his  sleep,  and  beat  his  brains,  aljout  it,  and  to 
be  continually  taking  thought  how  he  might  be  a 
cubit  higher  ;  when,  after  all,  he  knows  he  cannot 
effect  it,  and  therefore  he  had  better  be  content  and 


ST.  MATTHEW,  VJ. 


75 


take  it  as  it  is  ?  We  are  not  all  of  a  size,  yet  the  dif- 
ference in  stature  between  one  and  another  is  not 
material,  nor  of  any  great  account ;  a  little  man  is 
ready  to  wish  he  were  as  tall  as  such  a  one,  but  he 
knows  it  is  to  no  pui-pose,  and  therefore  does  as  well 
as  he  can  with  it  Now  as  we  do  in  reference  to  our 
bodily  stature,  so  we  should  do  in  reference  to  our 
worldh'  estate.  [1.]  We  should  not  co\  et  an  abun- 
dance of  the  wealth  of  tliis  world,  any  more  tlian  we 
would  covet  the  adcUtion  of  a  cubit  to  one's  stature, 
•which  is  a  gi-eat  deal  in  a  man's  height ;  it  is  enough 
to  grow  by  inches  ;  such  an  addition  would  but  make 
one  unwieldy,  and  a  burden  to  one's  self  [2.]  ^^'e 
must  reconcile  ourselves  to  our  state,  as  we  do  to 
our  stature  ;  we  must  set  the  conveniences  against 
the  inconveniences,  and  so  make  a  virtue  of  necessi- 
ty :  what  cannot  be  remedied  must  be  made  the 
best  of.  We  cannot  alter  the  disposals  of  Pro^i- 
dence,  and  therefore  must  acquiesce  in  them,  ac- 
commodate ourselves  to  them,  and  relieve  ourselves, 
as  well  as  we  can,  against  inconveniences,  as  Zac- 
cheus  against  the  inconvenience  of  his  stature,  by 
climbing  into  tlte  tree. 

4.  After  all  these  things  do  the  Gentiles  seek,  ik  32. 
Thoughtfulness  about  the  world  is  a  heathenish  sin, 
and  unbecoming  christians.  The  Gentiles  seek  these 
things,  because  they  know  not  better  things ;  they 
are  eager  for  this  world,  because  they  are  strangers 
to  a  better  ;  they  seek  these  things  witli  care  and 
anxiety,  because  they  are  without  God  in  the  nuorld, 
and  understand  not  his  providence.  They  fear  and 
worship  their  idols,  but  know  not  how  to  ti-ust  them 
for  deliverance  and  supply,  and,  therefore,  are 
themselves  full  of  care  ;  but  it  is  a  shame  for  chris- 
tians, who  build  upon  nobler  principles,  and  profess 
a  religion  which  teaches  them,  not  only  that  there 
is  a  Providence,  but  that  there  are  promises  made 
to  tlie  good  of  the  life  that  now  is,  which  teaches 
them  a  confidence  in  God  and  a  contempt  of  the 
world,  and  gives  such  reasons  for  both  ;  it  is  a  shame 
for  them  to  walk  as  Gentiles  walkj  and  to  fill  their 
heads  and  hearts  with  these  things.  t 

5.  Your  heavenly  Father  knows  ye  have  need  of 
all  these  t/iings  ;  these  necessaiy  things,  food  and 
raiment ;  he  knows  dUr  wants  better  than  we  do  ' 
ourselves  ;  though  he  be  in  heaven,  and  his  children 
on  earth,  he  obser\-es  what  the  least  and  poorest  of  ' 
them  has  occasion  for,  (Rev.  2.  9.)  I  know  thy  po- 
■verty.  You  think,  if  such  a  good  friend  did  but 
know  your  wants  and  straits,  you  should  soon  haxe 
relief ;  your  God  knows  them ;  and  he  is  your 
Father  that  loves  you  and  pities  you,  and  is  ready 
to  help  you  ;  your  heavenly  Father,  who  has  where- 
withal to  supply  all  your  needs  :  away,  tlierefore, 
with  all  disquieting  thoughts  and  cares  ;  go  to  th_\' 
Father  ;  tell  him,  he  knows  thou  hast  need  of  such 
and  such  things ;  he  asks  you,  Children,  /lave  you 
any  meat  ?  John  21.  5.  Tell  him  whether  }ou  have 
or  not.  Though  he  knows  our  wants,  he  will  know 
them  from  us  ;  and  when  we  ha\-e  opened  them  to 
him,  let  us  cheerfully  refer  ourselves  to  his  wisdom, 
power,  and  goodness,  for  our  supply.  Therefore, 
we  should  ease  ourselves  of  the  burtlen  of  care,  by 
casting  it  upon  God,  because  it  is  he  that  careth  for 
us,  (1  Pet.  5.  7.)  and  what  needs  all  this  ado  ?  It  he 
care,  why  should  we  care  ? 

6.  Seek  first  the  kingdom  of  God,  and  his  righte- 
ousness, and  all  these  things  shall  be  added  unto  you, 
V.  33.  Here  is  a  double  argument  against  the  sin  of 
thoughtfulness ;  take  no  thought  for  your  life,  the 
life  of  the  body  ;  for,  (1.)  You  "have  greater  and  bet- 
ter things  to  take  thought  about ;  the  life  of  your 
soul,  your  eteraal  happiness  ;  that  is  the  one  thing 
needful,  (Luke  10.  42.)  about  which  you  should  em- 
ploy your  thoughts,  and  which  is  commonly  ne- 
glected, in  those  hearts  wherein  worldly  cares  have 
the  ascendant.     If  we  were  but  more  carefiil  to 


please  God,  and  to  work  out  our  own  salvation,  we 
should  be  less  solicitous  to  please  ourselves,  and 
work  out  an  estate  in  the  world.  Thcujihtfulness 
for  our  souls,  is  the  most  effectual  cure  of  thfiught- 
fulness  for  the  world.  (2.)  You  have  a  surer  and 
easier,  a  safer  and  a  more  compendious  wav  to  ob- 
tain the  necessaries  of  this  life,  tlian  by  barking,  and 
caring,  and  fretting  about  them  ;  and  that  is,  by 
seeking  first  the  kuigdo?n  of  God,  and  making  re- 
ligion )Our  business  :  say  not  that  this  is  the  way  to 
starve,  no,  it  is  the  way  to  be  well  pro\'ided  for,  even 
in  this  world.     Observe  here, 

[1.]  The  gi-eat  duty  required  ;  it  is  the  sum  and 
substance  of  our  whole  dut\-.  "  Seek  first  the  king- 
dom of  God  ;  mind  religion  as  your  great  and  prin- 
cipal concern  :"  our  duty  is  to  seek  ;  to  desire,  pur- 
sue, and  aim  at  these  things  ;  it  is  a  word  that  has 
in  it  raucli  of  tlie  constitution  of  the  new  co\enant  in 
favour  of  us ;  though  li'e  have  not  attained,  but  in 
many  things  fail,  and  come  short,  sincere  seeking,  a 
careful  concern  and  earnest  endeavour,  are  accept- 
ed. Now  observe.  First,  The  object  of  this  seek- 
ing ;  The  kingdom  of  God,  and  his  righteousness  ; 
we  must  mind  hea\en  as  our  end,  and  holiness  as 
our  way.  "  Seek  the  comforts  of  the  kingdom  of 
gi-ace  and  glory  as  your  felicity  ;  aim  at  the  king- 
dom of  heaven  ;  press  towards  it,  give  diligence  to 
make  it  sure  ;  resolve  not  to  take  up  short  of  it ; 
seek  for  this  glory,  honour,  and  immortality  ;  pre- 
fer heaven  and  heavenly  blessings  far  before  earth 
and  earthly  delights."  We  make  nothing  of  our 
religion,  if  we  do  not  make  heaven  of  it.  And  with 
the  hafi/iiness  of  this  kingdom,  seek  the  righteous- 
ness of  it ;  God's  righteousness,  the  righteousness 
which  he  requires  to  be  wrought  in  us,  and  wrought 
by  us,  such  as  exceeds  that  of  the  Scribes  and  Pha- 
risees ;  we  must  follow  /leace  and  holiness,  Heb.  12. 
14.  Secondly,  The  order  of  it.  Seek  first  the  king- 
doin  of  God.  Let  your  care  for  your  souls  and  ano- 
ther world,  take  place  of  all  other  cares  :  and  let 
all  the  concerns  of  this  life  be  made  subordinate  to 
those  of  the  life  to  come  ;  we  must  seek  the  things 
of  Christ  more  than  our  own  things  ;  and  if  ever 
they  come  in  competition,  we  must  remember  to 
which  we  are  to  give  the  preference.  "  Seek  these 
things  first ;  first  in  thy  days,  let  the  morning  of 
youth  be  dedicated  to  God.  W'isdrm  must  be 
sought  early  ;  it  is  good  beginning  betimes  to  be  re- 
ligious. Seek  this  first  even-  dav  ;  let  waking 
thoughts  be  of  God."  Let  this'be  oiir  principle,  to 
do  that  first  which  is  most  needful,  and  let  him  that 
is  the  First,  have  the  first. 

[2.  ]  The  gi-acious  promise  annexed  ;  all  these 
things,  the  necessary  supports  of  life,  shall  be  added 
unto  you ;  shall  be  gri'en  ox'er  and  above  ;  so  it  is 
in  the  margin.  You  shall  have  what  \-ou  seek,  the 
kingdom  of  God  and  his  righteousness,  for  never  any 
sought  in  vain,  that  sought  in  earnest ;  and  besides 
that,  you  shall  have  food  and  raiment,  by  way  of 
ovei-plus  ;  as  he  that  buys  goods  has  paper  and 
packthread  given  him  into  the  bargain.  Godliness 
has  the  promise  of  the  life  that  now  is,  1  Tim.  4.  8. 
Solomon  asked  wisdom,  and  had  that  and  other 
things  added  to  him,  2  Chron.  1.  11,  12.  O  what 
a  blessed  change  would  it  make  in  our  hearts  and 
lives,  did  we  but  fii-mly  believe  this  tnith,  that  the 
best  way  to  be  comfortably  provided  for  in  this 
world,  is  to  be  most  intent  upon  another  world  !  We 
then  begin  at  the  right  end  of  our  work,  when  we 
begin  with  God.  If  we  give  diligence  to  make  sure 
to  ourselves  the  kingdom  of  God  and  the  righteous- 
ness thereof,  as  to  all  the  things  of  this  life,  Jehovah- 
jireh — the  Lord  will  provide  as  much  of  them  as  he 
sees  good  for  us,  and  more  we  wovdd  not  wish  for. 
Have  we  tmsted  him  for  the  portion  of  our  rnheri- 
tance  at  our  end,  and  shall  we  not  tnist  him  for  the 
portion  of  our  cup,  in  the  way  to  it  ?  God's  Israel 


ST.  MATTHEW,  VII. 


76 


were  not  only  brought  to  Canaan  at  last,  but  had 
their  charges  bome  through  the  wilderness.  O 
that  we  were  more  thoiighttul  about  the  things  that 
are  not  seen,  that  are  eternal,  and  then  the  less 
thoughtful  we  should  be,  and  the  less  thoughtful  we 
should  need  to  be,  about  the  things  that  are  seen, 
that  are  temporal !  Also  regard  not  your  stuff.  Gen. 
45.  20,  23. 

7.  The  morroio  shall  take  thought  for  the  things 
of  itself;  sufficient  unto  the  day  is  the  ex>il  thereof,  v. 
34.  We  must  not  pei-plex  ourselves  inordinately 
about  future  events,  because  every  day  brings  along 
with  it  its  o^vn  burden  of  cares  and  grievances,  as 
if  we  look  about  us,  and  suffer  not  our  fears  to  be- 
tray the  succours  which  grace  and  reason  offer,  it 
brings  along  with  it  its  own  strength  and  supply  too. 
So  that  we  are  here  told, 

(1.)  That  thoughtfulness  for  the  morrow  is  need- 
less; let  the  morronu  take  thought  for  the  things  of 
itself.     If  wants  and  troubles  be  renewed  with  the 
day,  there  are  aids  and  provisions  renewed  like- 
wise ;  com/iassions,  that  are  nem  ei'ery  morning, 
Lam.  3.  22.     The  saints  have  a  Friend  that  is  their 
arm  every  morning,   and  gives  out  fresh   supply 
daily,  (Isa.  33.  2.)  according  us  ?Ae  business  of  ex^erij 
day  requires ;  (Ezra  3.  4.)  and  so  he  keeps  his  peo- 
ple in  a  constant  dependence  upon  him.     Let  us  re- 
fer it  therefore  to  the  morrow's  strength,  to  do  the 
morrow's  work,  and  bear  the  morrow's  burden. 
To-morrow,  and  the  things  of  it,  will  be  provided 
for  without  us  ;  why  need  we  thus  anxiously  care 
for  that  which  is  so  wisely  cared  for  already  ?  This 
does  not  forbid  a  prudent  foresight,  and  preparation 
accordingly,  but  a  pei-plexing  solicitude,  and  a  pre- 
possession of  difficulties  and  calamities,  which  may 
perhaps  never  come,  or  if  they  do,  may  be  easily 
borne,  and  the  e\'il  of  them  guarded  against.     The 
meaning  is,  let  us  mind  present  duty,  and  thenleave 
events  to  God;  do  the  work  of  the  day  in  its  day, 
and  then  let  lo-morrow  bring  its  work  along  with  it. 
(2. )  That  thoughtfulness  for  the  moiTow  is  one  of 
those  foolish  and  hurtful  lusts,  which  they  that  will 
be  rich  fall  into,  and  one  of  the  many  sorrows, 
wherewith  they  fiierce  the?nsclvcs  through.     Suffi- 
cient unto  the  day  is  the  evil  thereof.     This  present 
day  has  trouble  enough  attending  it,  we  need  not  ac- 
cumulate burdens  by  anticifiating  our  trouble,  nor 
borrow  perplexities  from  to-morrow's  evils  to  add 
to  those  of  this  day.     It  is  uncertain  what  to-mor- 
row's evils  may  be,  but  whatever  they  be,  it  is  time 
enough  to  take  thought  about  tliem  when  they  come. 
What  a  folly  is  it  to  take  that  trouble  upon  ourselves 
this  day  by  care  and  fear,  which  belongs  to  another 
day,  and  will  be  never  the  lighter  when  it  comes  ? 
Let  us  not  pvill  that  upon  ourselves  all  together  at 
once,  which  Providence  has  wisely  ordered  to  be 
bome  by  parcels.     The  conclusion  of  this  whole 
matter  then  is,  that  it  is  the  will  and  command  of 
the  Lord  Jesus,  that  his  disciples  should  not  be  their 
own  tormentors,  nor  make  their  passage  through 
this  world  more  dark  and  unpleasant,  by  their  ap- 
prehensions of  troubles,  than  God  has  made  it,  by 
the  troubles  themselves.     By  our  daily  prayers  we 
may  procure  strength  to  bear  us  up  under  our  daily 
troubles,  and  to  arm  us  against  the  temptations  that 
attend  them,  and  then  let  none  of  these  things  move 
us. 


CHAP.  VIL 

This  chapter  continues  and  concludes  Christ's  sermon  on  the 
mount,  which  is  purely  practical,  directing  us  to  order  our 
conversation  aright,  both  toward  God  and  man  ;  for  the 
design  of  the  christian  reliijion  is  to  make  men  good,  every 
way  good.  We  have,  I.  Some  rules  concerning  censure 
and  reproof,  v.  1  .  .  6.  11.  Encouragements  given  us  to 
pray  to  God  for  what  we  need,  v.  7. .  11.  III.  The  neces- 
sity of  strictness  in  conversation  urijed  upon  us,  r.  13,  14. 
ly.  A  caution  given  us  to  take  heed  of  false  prophets,  v. 


15 . .  20.   V.  The  conclusion  of  the  whole  sermon,  showing 

the  necessity  of  universal  obedience  to  Christ's  commands, 
without  which  we  cannot  expect  to  be  happy,  v,  21 . .  27, 
VI.  The  impression  wiiich  Christ's  doctrine  made  upon 
his  hearers,  v.  28,  29. 

1.  XUDGE  not,  that  ye  be  not  judged. 

•J'  2.  For  with  what  judgment  ye 
judge,  ye  shall  be  judged:  and  with  what 
measure  ye  mete,  it  shall  be  measured  to 
you  again.  3.  And  why  beholdest  thou 
the  mote  that  is  in  thy  brother's  eye,  but 
considerest  not  the  beam  that  is  in  thine 
own  eye  ?  4.  Or  how  wilt  thou  say  to  thy 
brother.  Let  me  pull  out  the  mote  out  of 
thine  eye :  and,  behold,  a  beam  is  in  thine 
own  eye?  5.  Thou  hypocrite,  first  cast 
out  the  beam  out  of  thine  own  eye ;  and 
then  shalt  thou  see  clearly  to  cast  out  the 
mote  out  of  thy  brother's  eye.  6.  Give  not 
that  which  is  holy  unto  the  dogs,  neither 
cast  ye  your  pearls  before  swine,  lest  they 
trample  them  under  their  feet,  and  turn 
again  and  rend  you. 

Our  Saviour  is  here  directing  us  how  to  conduct 
tjurselves  in  reference  to  the  faults  of  others ;  and 
his  expressions  seem  intended  as  a  reproof  to  the 
Scribes  and  Pharisees,  who  were  very  rigid  and  se- 
vere, very  magisterial  and  supercilious,  in  condemn- 
ing all  about  them,  as  those  commonly  are,  that  are 
proud  and  conceited  in  justifying  themselves.  We 
ha\'e  here, 

,  I.  A  caution  against  judging,  v.  1,  2.  There  are 
those  whose  oflice  it  is  to  judge — magistrates  and 
ministers.  Christ,  though  he  made  not  himself  a 
Judge,  yet  came  not  to  unmake  them,  for  by  him 
princes  decree  justice  ;  but  this  is  directed  to  private 
persons,  to  his  disciples,  who  shall  hereafter  sit  on 
thrones  judging,  but  not  now.     Now  obsen'e, 

1.  The  prohibition  ;  Judgt  not :  We  must  judge 
ourselves,  and  judge  of  our  own  acts,  but  we  must 
not  judge  our  brotlicr,  not  magisterially  assume  such 
an  authority  over  others,  as  we  allow  not  them  over 
us ;  since  our  rule  is,  to  be  subject  to  one  another. 
Be  not  many  inasters.  Jam.  3.  1.  We  must  not  sit 
in  the  judgment-seat,  to  make  our  word  a  law  to 
every  body.  We  must  not  judge  our  brother,  that 
is,  we  must  not  sfieak  evil  of  him,  so  it  is  explained. 
Jam.  4.  11.  We  must  not  despise  him,  nor  set  him  at 
naught,  Rom.  14.  10.  We  must  not  judge  rashly, 
nor  pass  such  a  judgment  upon  our  brother  as  has  no 
ground,  but  is  onlv  the  product  of  our  own  jealousy 
and  ill  nature.  We  must  not  make  the  worst  of 
people,  nor  infer  such  invidious  things  from  their 
words  and  actions  as  they  will  not  bear.  We  must 
not  judge  uncharitably,  unmercifully,  nor  with  a 
spirit  of  revenge,  and  a  desire  to  do  mischief.  We 
must  not  judge  of  a  man's  state  by  a  single  act,  nor 
of  what  he  isin  himself  by  what  he  is  to  us,  because 
in  our  o\vn  cause  we  are  apt  to  be  partial.  We 
must  not  judge  the  hearts  of  others,  nor  their  inten- 
tions, for  it  is  God's  prerogative  to  try  the  heart, 
and  we  must  not  step  into  his  throne  ;  nor  must  we 
judge  of  their  eternal  state,  nor  call  them  hypocrites, 
reprobates,  and  castaways  ;  that  is  stretching  beyond 
our  line ;  what  have  we  to  do,  thus  to  judge  another 
man's  servant  ?  Counsel  him,  and  help  him,  but  do 
not  judge  him. 

2.  The  reason  to  enforce  this  prohibition  ;  that  ye 
be  not  judged.  This  intimates,  (1.)  That  if  we  pre- 
sume to  judge  others,  we  may  expect  to  be  ourselves 
judged.  He  who  usurps  the  bench,  shall  be  called 
to  the  bar ;  he  shall  be  judged  of  men ;  commonly 


ST.  MATTHEW,  VII. 


77 


none  are  more  censured,  than  those  who  are  most 
censorious ;  every  one  will  have  a  stone  to  throw  at 
them  ;  he  who,  like  Ishmael,  has  his  hand;  his 
tongue,  against  every  man,  shall,  like  hini,  have 
every  man's  hand  and  tongue  against  liim  ;  (Gen.  16. 
12. )  and  no  mercy  shall  be  shown  to  the  reputation 
of  those  that  show  no  mercy  to  the  reputation  of 
others.  Yet  that  is  not  the  worst  of  it ;  they  shall  be 
judged  of  Ood  ;  from  him  they  shall  receive  the 
greater  condemnation,  Sam.  3.  1.  Both  parties  must 
appear  before  him,  (Rom.  14.  10.)  who,  as  he  will 
relieve  the  humble  sufferer,  will  also  resist  the 
haughty  scorner,  and  give  him  enough  of  judging. 
(2.)  That  if  we  be  modest  and  charitable  in  our 
censures  of  others,  and  decline  judging  them,  and 
judge  ourselves  rather,  ive  shall  not  be  judged  of  the 
Lord.  As  God  will  forgive  those  that  forgive  their 
brethren,  so  he  vnW  not  judge  those  that  will  not 
judge  their  brethren  ;  the  merciful  shall  Jind  mercy.  | 
It  is  an  evidence  of  humility,  charity,  and  deference  I 
to  God,  and  shall  be  owned  and  rewarded  by  him  1 
accordingly.     See  Rom.  14.  10. 

The  judging  of  those  that  judge  others,  is  accord- 
ing to  the  law  of  retaliation  ;  With  ivhat  judgment  | 
ye  judge,  ye  shall  be  judged,  v.  2.  The  righteous 
God,  in  his  judgments,  often  observes  a  nile  of  pro- 
portion, as  in  the  case  of  Adonibezek,  Judg.  1.  7. 
See  also  Rev.  13.  10 — 18.  6.  Thus  will  he  be  both 
justified  and  magnified  in  his  judgments,  and  all  flesh 
will  be  silenced  before  him.  JVith  what  measure  ye 
mete,  it  shall  be  measured  to  you  again  ;  perhaps  in 
this  world,  so  that  men  may  read  their  sin  in  their 
punishment.  Let  this  deter  us  from  all  severity  in 
dealing  with  our  brother.  IVhat  then  shall  nve  do 
•when  God  rises  u/i  ?  Job  31.  14.  What  would  be- 
come of  us,  if  God  should  be  as  exact  and  severe  in 
judging  us,  as  we  are  in  judging  our  brethren  ;  if  he 
should  weigh  us  in  the  same  balance .'  We  may  justly 
expect  it,  if  we  be  extreme  to  mark  what  our  bre- 
thren do  amiss.  In  this,  as  in  other  things,  the  vio- 
lent dealings  of  men  return  upon  their  own  heads. 

II.  Some  cautions  about  reproving.  Because  we  jj 
must  not  judge  others,  which  is  a  great  sin,  it  does 
not  therefore  follow,  that  we  must  not  reprove 
others,  which  is  a  great  duty,  and  may  be  a  means 
of  saving  a  soulfro?n  dea(h  ;  however,  it  will  be  a 
means  of  sa^•ing  our  souls  from  sharing  in  their  guilt. 
Now  observe  here, 

I.  It  is  not  eveiy  one  who  is  fit  to  reprove.  Those 
■who  are  themselves  guilty  of  the  faults  of  which  they 
accuse  others,  or  of  worse,  bring  shame  upon  them- 
selves, and  are  not  likely  to  do  good  to  those  whom 
they  reprove,  x\  3 — 5.     Here  is, 

(1.)  A  just  reproof  to  the  censorious  who  quarrel 
with  their  bi-other  for  small  faults,  while  they  allow 
themselves  in  great  ones ;  who  are  quick-sighted  to 
spy  a  mote  in  his  eye,  but  are  not  sensible  of  a  beam 
in  their  own  ;  nay,  and  will  be  very  officious  to  fiull 
out  the  mote  out  of  his  eye,  when  they  are  as  unfit  to 
do  it  as  if  they  were  themselves  quite  blind.  Note, 
[1.]  There  are  degrees  in  sin  :  some  sins  are  com- 
paratively but  as  motes,  while  others  as  beams;  some 
as  a  gnat,  others  as  a  camel:  not  that  there  is  anv 
sin  little,  for  there  is  no  little  God  to  sin  against :  if  it 
be  a  mote,  (or  sjilinter,  for  so  it  might  better  be 
read,)  it  is  in  the  eye  ;  liagnat,  it  is  in  the  throat ; 
both  painful  and  perilous,  and  we  cannot  be  easy  or 
well  tiU  they  are  got  out  [2.]  Our  own  sins  ought 
to  appear  greater  to  us  than  the  same  sins  in  others  : 
that  which  charity  teaches  us  to  call  but  a  s/ilinter 
in  our  brother's  eye,  true  repentance  and  godly 
sorrow  will  teach  us  to  call  a  beam  in  our  own  ;  for 
the  sin  of  others  must  be  extenuated,  but  our  own 
aggravated.  [3.]  There  are  many  that  have  Acqjhs 
in  their  own  eyes,  and  yet  do  not  consider  it.  They 
are  under  the  guilt  and  dominion  of  very  great  sin.s, 
and  yet  are  not  aware  of  it,  but  justify  themselves, 


as  if  they  needed  no  repentance  nor  reformation  ;  it 
is  as  strange  that  a  man  can  be  in  such  a  sinful, 
miserable  condition,  and  not  be  aware  of  it,  as  that 
a  man  should  have  a  beam  in  his  eye,  and  not  con- 
sider it ;  but  the  god  of  this  world  so  artfully  blinds 
their  minds,  that  notwithstanding,  with  great  assu- 
rance, they  say,    Jl'e  see.     [4.]  It  is  common  for 
those  that  are  most  sinful  themselves,  and  least  sen- 
sible of  it,  to  be  most  forward  and  free  in  judging 
and  censuring  others :  the  Pharisees,  who  were  most 
haughty  in  justifying  themselves,  were  most  scornful 
in  condemning  others.     They  were   severe  upon 
Christ's  disciples  for  eating  with  unwashen  hands, 
which  was  scarcely  a  mote,  while  they  encouraged 
men  in  a  contempt  of  their  parents,  which  was  a 
beam.     Pride  and  uncharitableness  are  commonly 
beams  in  the  eyes  of  those  that  pretend  to  be  critical 
and  nice  in  their  censures  of  others.     Nay,  many 
are  guilty  of  that  in  secret,  which  they  have  the  face 
to  punish  in  others  when  it  is  discovered.     Cogita 
tecum,  fortasse  vitium  de  quo  quereris,  si  te  diligen- 
ter  excusseris,  in  sinu  invenics ;  inique publico  irasce- 
ris  crimini  tuo — Reflect  that  perhaps  the  fault  of 
which  you  complain,  might,  on  a  strict  examination, 
be  discovered  in  yourself;  and  that  it  would  be  unjust 
publicly  to  exjiress  indignation  against   your  own 
crime.     Seneca,  de  Beneficiis.     But,  [5.]  Men's  be- 
ing so  severe  upon  the  faults  of  others,  while  they 
are  indulgent  of  their  own,  is  a  mark  of  hypocrisy. 
Thou  hypocrite,  v.  5.     Whatever  such  a  one  may 
pretend,  it  is  certain  that  he  is  no  enemy  to  sin,  (if 
he  were,  he  would  be  an  enemv  to  his  own  sin,)  and 
therefore  he  is  not  worthy  of  praise ;  nay,  that  it 
appears  he  is  an  enemy  to  his  brother,  and  therefore 
worthy  of  blame.     This  spiritual  charity  must  begin 
at  home  ;  "For  how  canst  thou  say,  how  canst  thou 
for  shame  sav,  to  thy  brother.  Let  me  help  to  reform 
thee,  when  thou  takest  no  care  to  reform  thyself? 
Thy  own  heart  will  upbraid  thee  with  the  absurdity 
of  it ;  thou  wilt  do  it  with  an  ill  grace,  and  thou  wilt 
expect  eveiy  one  to  tell  thee,  that  vice  corrects  sin  : 
physician,  heal  thyself;   "  I  prx,  sequar — Go  you 
before,  and  I  will  follow."    See  Rom.  2.  21.     [6.] 
The  consideration  of  what  is  amiss  in  ourselves, 
though  it  ought  not  to  keep  us  from  administering 
friendly  reproof,  ought  to  keep  us  from  magisterial 
censuring,  and  to  make  us  verj-  candid  and  charita- 
ble in  judging  others.     "  Therefore  restore  with  the 
spirit  of  meekness,  considering  thyself ;  (Gal.  6.  1.) 
what  thou  hast  been,  what  thou  art,  and  what  thou 
wouldst  be,  if  God  should  lea\e  thee  to  thyself." 

(2.)  Here  is  a  good  rale  for  reprovers,  v.  5.  Go 
in  the  right  method, ^frs*  cast  the  beam  out  of  thine 
own  eye.  Our  own  badness  is  so  far  from  excusing 
us  in  not  reproving,  that  our  being  by  it  rendered 
unfit  to  reprove,  is  an  aggravation  of  our  badness  ;  I 
must  not  say,  "  I  have  a  beam  in  my  own  eye,  and 
therefore  I  will  not  help  my  brother  with  the  mole 
out  of  his."  A  man's  o/feiice  will  never  be  his  de- 
fence  :  but  I  must  first  reform  myself,  that  I  m^ 
thereby  help  to  reform  my  brother,  and  may  qualify 
mvself  to  reprove  him.  Note,  Those  who  blame 
others,  ought  to  be  blameless  and  harmless  them- 
selves. Those  who  are  reprox'ers  in  the  gate,  re- 
provers by  office,  magistrates  and  ministers,  are 
concerned  to  walk  circumspectly,  and  to  be  very 
regular  in  their  conversation  :  an  elder  must  have  a 
good  refiort,  1  Tim.  3.  2,  7.  The  snuffers  of  the 
sanctuarv  were  to  be  of  pure  gold. 

2.  It  is  not  even,'  one  that  is  fit  to  be  reproved ; 
Giri>e  not  that  which  is  holy  unto  dogs,  v.  6.  This 
may  be  considered,  either,  (1.)  As  a  nile  to  the  dis- 
ciples in  preaching  the  gospel  ;  not  that  they  must 
not  preach  it  to  any  who  were  wicked  and  profane, 
(Christ  himself  preached  to  publicans  and  sinners,) 
but  the  reference  is  to  such  as  they  found  obstinate 
1  after  the  gospel  was  preached  to  them,  such  as  bias- 


ST.  MATTHEW,  VII. 


78 

phemed  it,  and  persecuted  the  preachers  of  it :  let 
them  not  spend  much  time  among  such,  for  it  would 
be  lost  labour,  but  let  them  turn  to  others,  Acts  13. 
41.  So  Dr.  Whitby.  Or,  (2.)  As  a  rule  to  all  in 
giving  reproof  Our  zeal  against  sin  must  be  ^idcd 
by  discretion,  and  we  must  not  go  about  to  gne  in- 
structions, counsels,  and  rebukes,  much  less  com- 
forts, to  hardened  scorners,  to  whom  it  will  certainly 
do  no  good,  but  who  will  be  exasperated  and  enraged 
at  us.  Throw  a  pearl  to  a  swine,  and  he  will  resent 
it,  as  if  you  threw  a  stone  at  him  :  reproofs  will  be 
called  rejiroaches,  as  they  were,  (Luke  11.  45.  Jer. 
6.  19. )  therefore  gi\'e  not  to  dogs  and  swine,  (nnclean 
creatures)  holy  things.  Note,  [1.]  Good  counsel 
and  reproof  are  a  holy  thing,  and  a  pearl :  they  are 
ordinances  of  God,  they  are  precious ;  as  an  ear-ring 
of  gold,  and  an  ornament  of  fine  gold,  so  is  the  wise 
reprover,  (Prov.  25.  12.)  and  a  wise  reproof  is  like 
an  excellent  oil ;  (Ps.  141.  5. )  it  is  a  tree  of  life,  Prov. 
3.  18.  [2.]  Among  the  generation  of  the  wicked, 
there  are  some  that  are  arri\'ed  at  such  a  pitch  of 
■wickedness,  that  they  are  looked  upon  as  dogs  and 
swine ;  they  are  impudently  and  notoriously  vile ; 
they  have  so  long  tvalked  in  the  way  of  sinners,  that 
they  are  sat  down  in  the  seat  of  the  scornful ;  tliey 
professedly  hate  and  despise  insti-uction,  and  set  it  at 
defiance,  so  that  they  are  irrecoverably  and  irre- 
claimably  wicked ;  they  return  with  the  dog  to  his 
■vomit,  aiid  with  the  sow  to  her  nuallowing  in  the  mire. 
[3.  ]  Reproofs  of  instruction  are  ill  bestowed  upon 
such,  and  expose  the  reprover  to  all  the  contempt 
and  mischief  that  may  be  expected  from  dogs  and 
swine.  One  can  expect  no  other  than  that  they 
will  trample  the  reproofs  under  their  feet,  in  scorn 
of  them,  and  rage  against  them  ;  for  they  are  impa- 
tient of  control  and  contradiction  ;  and  they  will  turn 
again  and  rend  the  reprovers  ;  rend  their  good  names 
with  their  revilings,  return  them  wounding  words 
for  their  healing  ones  ;  rend  them  with  persecution  ; 
Herod  rent  John  Baptist  for  his  faithfulness.  See 
here  what  is  the  evidence  of  men's  being  dogs  and 
swine.  They  are  to  be  reckoned  such,  who  hate 
refiroofs  and  reprovers,  and  fly  in  the  face  of  those 
wlio,  in  kindness  to  their  souls,  show  them  their  sin 
and  danger.  These  sin  against  the  remedy ;  who 
shall  heal  and  help  those  that  will  not  be  healed  and 
helped  .■"  It  is  plain  that  God  has  determined  to.de- 
stroy  such,  2  Chi'on.  25.  16.  The  rule  here  given  is 
applicable  to  the  distinguishing,  sealing  ordinances  of 
the  gospel ;  which  must  not  be  prostituted  to  those 
who  are  openly  wicked  and  profane,  lest  holy  things 
be  thereby  rendered  contemptible,  and  unholy  per- 
sons be  thereby  hardened.  It  is  not  meet  to  take  the 
children's  bread,  and  cast  it  to  the  dogs.  Vet  we  must 
be  very  cautious  whom  we  condemn  as  dogs  and 
swine,  and  not  do  it  till  after  trial,  and  upon  full 
evidence.  Many  a  patient  is  lost,  by  being  thought 
to  be  so,  who,  if  means  had  been  used,  might  have 
been  saved.  As  we  must  take  heed  of  calling  the 
good,  bad,  by  judging  all  professors  to  be  hypocrites ; 
so  we  must  take  heed  of  calling  the  bad,  des/ierate, 
by  judging  all  the  wicked  to  be  dogs  and  swine.  [4.] 
Our  Lord  Jesus  is  very  tender  of  the  safety  of  his 
people,  and  would  not  have  them  needlessly  to  ex- 
pose themselves  to  the  fury  of  those  that  will  turn 
again  and  rend  them.  Let  them  not  be  righteous 
over  much,  so  as  to  destroy  themselves.  Christ 
makes  the  law  of  self-preservation  one  of  his  own 
laws,  and  /irecious  is  the  blood  of  his  subjects  to 
him. 

7.  Ask,  and  it  shall  be  given  you  ;  seek, 
and  ye  shall  find ;  knock,  and  it  shall  be 
opened  unto  you :  8.  For  every  one  that 
asketh  receiveth ;  and  he  that  seeketh  find- 
eth ;  and  to  him  that  knocketh,  it  shall  be 


opened.  9.  Or  what  man  is  there  of  you, 
whom  if  liis  son  ask  bread,  will  he  give  him 
a  stone  ?  1 0.  Or  if  he  ask  a  fish,  will  he  give 
him  a  serpent  ?  11.  If  ye  then,  bchig  evil, 
know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your  Fa- 
ther which  is  in  heaven  give  good  things  to 
them  that  ask  him  ? 

Our  Saviour,  in  the  foregoing  chapter,  had  spoken 
of  prayer  as  a  commanded  duty,  by  which  God  is 
honoured,  and  which,  if  done  aright,  shall  be  re- 
warded ;  here  he  speaks  of  it  as  the  appointed  means 
of  obtaining  what  we  need,  especially  grace  to  obey 
the  precepts  he  had  given,  son^e  of  which  are  so 
displeasing  to  flesh  and  blood. 

1.  Here  is  a  precept  in  three  words  to  the  same 
purport,  .4sk,  Seek,  Knock;  {y.  7.)  that  is,  in  one 
word,  "Pray;  pray  often,  pray  with  sincerity  and 
seriousness ;  pray,  and  pray  again ;  make  conscience 
of  prayer,  and  be  constant  in  it ;  make  a  business  of 
prayer,  and  be  earnest  in  it.  jlsk,  as  a  beggar  asks 
alms."  They  that  would  be  rich  in  grace,  must 
betake  themselves  to  the  poor  trade  of  begging,  and 
they  shall  find  it  a  thriving  trade.  "  .4sk ;  represent 
your  wants  and  burdens  to  God,  and  refer  yourselves 
to  him  for  support  and  supply,  according  to  his  pro- 
mise. Ask  ;  as  a  traveller  asks  the  way  ;  to  pray  is 
to  inquire  of  God,  Ezek.  36.  37.  Seek,  as  for  a  thing 
of  value  that  we  ha^e  lost ;  or  as  the  merchantman 
thaX  seeks  goodly  pearls.  Seek  by  prayer  ;  {Han.  9. 
3.)  Knock,  as  he  that  desires  to  enter  into  the  house 
knocks  at  the  door."  \^'e  would  be  admitted  to 
converse  with  God,  would  be  taken  into  his  love, 
and  favour,  and  kingdom  ;  sin  has  shut  and  barred 
the  door  against  us  ;  bv  prayer,  we  knock ;  Lord, 
Lord,  open  to  us.  Christ  knocks  at  our  door,  (Rev. 
3.  20.  Cant.  5.  2.)  and  allows  us  to  knock  at  his, 
which  is  a  favour  we  do  not  allow  to  common  beg- 
gars. Seeking  and  knocking  imj)ly  something  more 
than  asking  and  praying.  1.  W  e  must  not  only  ask, 
but  seek ;  we  must  second  our  prayers  with  our  en- 
deavours ;  we  must  in  the  use  of  the  appointed  means, 
seek  for  that  wliich  we  ask  for,  else  we  tempt  God. 
When  the  dresser  of  the  vineyard  asked  for  a  year's 
respite  for  the  barren  fig-tree,  he  added,  I  will  dig 
■  about  it,  Luke  13.  7,  8.  God  gives  knowledge  and 
'  grace  to  those  that  search  the  scriptures,  and  wait  at 
I  Wisdom's  gates  ;  and  power  against  sin  to  those  that 
avoid  the  occasions  of  it.  2.  ^\'e  must  not  only  ask, 
but  knock ;  we  must  come  to  God's  door,  must  ask 
importimately;  not  only  pray,  but  plead  and  wrestle 
with  God ;  w'e  must  seek  diligently,  we  must  con-  • 
tinue  knocking;  must  persevere  in  prayer,  and  in 
the  use  of  means ;  must  endure  to  the  end  in  the 
duty. 

li.  Here  is  a  promise  annexed :  our  labour  in 
prayer,  if  indeed  we  do  labour  in  it,  shall  not  be  in 
vaiii :  where  God  finds  a  praying  heart,  he  will  be 
found  a  prayer-hearing  God  ;  he  shall  give  thee  an 
answer  of  peace.  The  precept  is  threefold,  ask, 
seek,  knock  ;  there  \s  precept  upon  precept ;  but  the 
promise  is  sixfold,  line  upon  tine,  for  our  encourage- 
ment ;  because  a  firm  belief  of  the  promise  would 
make  us  cheerful  and  constant  in  our  obedience. 
Now  here, 

1.  The  promise  is  made,  and  made  so  as  exactly 
to  answer  the  precept,  x'.  7.  God  will  meet  those 
that  attend  on  him  :  Ask,  and  it  shall  be  given  you  ; 
not  lent  vou,  not  sold  you,  but  grveti  you  ;  and  what 
is  more  free  than  gift  ?  WTiatever  you  pray  for,  ac- 
cording to  the  promise,  whatever  you  ask,  shall  be 
gix'en  you,  if  God  see  it  fit  for  you,  and  what  would 
you  have  more  ?  It  is  but  ask  and  have  :  ye  have  not, 
I  because  ye  ask  not,  or  ask  not  aright :"  what  is  not 


ST.  MATTHEW,  VII. 


79 


worth  asking,  is  not  worth  having,  and  then  it  is 
worth  nothing.  See/c,  and  ye  shall  find,  and  then 
yon  do  not  lose  your  labour  ;  God  is  himself /oi;nrf 
of  those  that  seek  him,  and  if  we  find  him  we  have 
enough.  "  Knock,  and  it  shall  be  o/iened  ;  the  door 
of  mercy  and  grace  shall  no  longer  be  shut  against 
you  as  enemies  and  intniders,  but  opened  to  you  as 
friends  and  children.  It  will  be  asked,  ^vho  is  at  the 
door?  If  you  be  able  to  say,  a  friend,  and  have  the 
ticket  of  the  promise  ready  to  produce  in  the  hand 
of  faith,  doubt  not  of  admission.  If  the  door  be  not 
opened  at  the  first  knock,  continue  instant  in  prayer; 
it  is  an  affront  to  a  friend  to  knock  at  his  door,  iuid 
then  go  away  ;  though  he  tarry,  yet  wait" 

2.  It  is  repeated,  v.  8.  It  is  to  the  same  pui-jjose, 
yet  with  some  addition.  (1.)  It  is  made  to  extend 
to  all  that  pray  aright;  "Not  only  you  my  disciples 
shall  receive  what  you  pray  for,  but  every  one  that 
asketh,  receiveth,  whether  Jew  or  GentUe,  young  or 
old,  rich  or  poor,  high  or  low,  master  or  senant, 
learned  or  unlearned,  they  are  all  alike  welcome  to 
the  throne  of  grace,  if  they  come  in  faith  ;  for  God 
is  no  Respecter  of  persons.  (2.)  It  is  made  so  as  to 
amount  to  a  gi'ant,  in  words  of  the  present  tense, 
which  is  more  than  a  promise  for  the  future.  Every 
one  that  asketh,  not  only  shall  receixe,  but  receiveth  ; 
by  faith,  applying  and  appropriating  the  promise, 
we  are  actually  interested  and  invested  in  the  good 
promised  ;  so  sure  and  inviolable  are  the  promises 
of  God,  that  they  do,  in  effect,  gi\e  present  posses- 
sion ;  an  acti\e  believer  enters  immediately,  and 
makes  the  blessings  promised  his  own.  "VN^iat  we 
have  in  hope,  according  to  the  promise,  is  as  sure, 
and  should  be  as  sweet,  as  what  we  have  in  hand. 
God  hath  spoken  in  his  holiness,  and  then  Gilead  is 
mine,  Manasseh  is  mine;  (Ps.  108.  7,  8.)  it  is  all  mine 
own,  if  I  can  but  make  it  so  by  believing  it  so. 
Conditional  grants  become  absolute  upon  the  per- 
formance of  the  condition  ;  so  here,  he  that  asketh, 
receiveth.  Christ  hereby  puts  h\s  fiat  to  the  petition ; 
and  he  having  all  power,  that  is  enough. 

3.  It  is  illustrated,  by  a  similitude  taken  from 
earthlv  parents,  and  their  innate  readiness  to  give 
their  children  what  they  ask.  Christ  appeals  to  his 
hearers,  IVhat  man  is  there  of  you,  though  never  so 
morose  and  ill-humoured,  rjhom,  if  liis  son  ask  bread, 
•will  he  give  him  a  stone  ?  v.  9,  10.  Whence  he  in- 
fers, (r.  11.)  Jf  ye  then  being  evil,  yet  grant  xavce 
children's  requests,  much  more  will  your  heavenly 
Father  give  you  the  good  things  you  ask.  Now  this 
is  of  use, 

(1.)  To  direct  our  prayers  and  expectations. 
[1.]  "Wt  must  come  to  God,  as  children  to  a  Father 
in  heaven,  with  reverence  and  confidence.  How 
naturally  does  the  child  in  want  or  distress  van  to 
the  father  with  its  complaints  ;  ATy  head,  my  head  ; 
thus  should  the  new  nature  send  us  to  God  for  sup- 
ports and  supplies.  [2.]  We  must  come  to  him  for 
good  things,  for  those  he  gh'es  to  them  that  ask  him  ; 
which  teaches  us  to  refer  ourselves  to  him  :  we 
know  not  what  is  good  for  ourselves,  (Eccl.  6.  12.) 
but  he  knows  what  is  good  for  us,  we  must  therefore 
leave  it  with  him  ;  Father,  thy  ivill  be  done.  The 
child  is  here  supposed  to  ask  bread,  that  is  neces- 
sary, and  a  fish,  that  is  wholesome  ;  but  if  the  child 
should  foolishly  ask  for  a  stone,  or  a  ser/ient,  for  un- 
ripe fruit  to  eat,  or  a  sharp  knife  to  play  with,  the 
father,  though  kind,  is  so  wise  as  to  denv  him.  We 
often  ask  that  of  God  which  would  do  us  hurt  if  we 
had  it ;  he  knows  it,  and  therefore  does  not  give  it 
us.  Denials  in  love  are  better  than  grants  in  anger ; 
we  had  been  undone  ere  this,  if  we  had  had  all  we 
desired  ;  this  is  admirably  well  expressed  by  a  hea- 
then, Juvenal,  Sat.  10. 

Permiftes  ifisis  e.rpendere  numinibus,  quid 
Conveniat  nobis,  rebusgue  sit  utile  nostris, 


JVam  pro  jucundis  afitissima  guaegue  dabunt  dii, 
Carior  est  illis  homo,  guam  sibi :  nos  animorum 
Jmpulsu,  et  creed  magndgue  cupidine  ducti, 
Conjugium  petimus,  partumgue  uxoris  ;  at  illia 
JVotum  est,  guipueri,  guaimgue  futura  sit  uxor. 

Inti-ust  thy  fortune  to  the  pow'rs  above. 
Leave  them  to  manage  for  thee,  and  to  grant 
What  their  unerring  wisdom  sees  thee  want : 
In  goodness,  as  in  gi'eatness,  they  excel ; 
Ah,  that  we  lov'd  ourselves  but  half  so  well  ! 
We,  blindly  by  our  headstrong  passions  led. 
Seek  a  companion,  and  desire  to  wed  ; 
Then  wish  tor  heirs  :  but  to  the  gods  alone 
Our  future  offspring,  and  our  wives,  are  known. 

(2.)  To  f?!fouro^f  our  prayers  and  expectations. 
We  may  hope  that  we  shall  not  be  denied  and  dis- 
appointed :  we  shall  not  have  a  stone  for  bread,  to 
break  our  teeth,  (though  we  have  a  hard  cinast  to 
employ  our  teeth,)  nor  a  serpent  for  a  fish,  to  sting 
us ;  we  have  reason  indeed  to  fear  it,  because  we 
desen'e  it,  but  God  will  be  better  to  us  than  the  de- 
sert of  our  sins.     The  world  often  gives  stones  for 
bread,  and  serpents  for  fish,  but  God  never  does; 
nay,  we  shall  be  heard  and  answered,  for  children 
are  by  their  parents.     [1.]  God  has  put  into  the 
heaits  of  parents  a  compassionate  inclination  to  suc- 
cour and  supply  their  children,  according  to  their 
need.     Even  they  that  have  had  little  conscience  of 
duty,  yet  have  done  it,  as  it  were  bv  instinct.     No 
law  was  ever  thought  necessary  to  oblige  parents  to 
maintain  their  legitimate  children,  nor,  in  Solomon's 
time,  their  illegitimate  ones.     [2.]  He  has  assumed 
the  relation  of  a  Father  to  us,  and  owns  us  for  his 
children ;  tliat  from  the  readiness  we  find  in  our- 
selves to  relieve  our  children,  we  may  be  encouraged 
to  apply  ourselves  to  him  for  relief.    What  love  and 
tenderness  fathers  have,  are  from  him  ;  not  from 
nature,  but  from  the  God  of  nature  ;  and  therefore 
they  must  needs  be  infinitelv  greater  in  himself. 
He  compares  his  concern  for  his  people  to  that  of  a 
father  for  his  children,  (P.s.  103.  13.)  nav,  to  that  of 
a  mother,  whicli  is  usually  more  tender,  Isa.  66. 
13. — i9.  14,  15.     But  here  it  is  supposed,  that  his 
love,  and  tenderness,  and  goodness,  far  excel  that 
of  any  earthly  parent ;  and  therefore  it  is  argued 
with  a  much  more,  and  it  is  grounded  upon  this  un- 
doubted truth,  that  God  is  a  better  Father,  infinitely 
better  than  any  earthly  parents  are ;  his  thoughts 
are  above  theirs.     Our  earthly  fathers  have  taken 
care  of  us ;  we  have  taken  care  of  our  children ; 
much  more  will  God  take  care  of  his  ;  for  they  are 
evil,  originally  so  ;  the  degenerate  seed  of  fallen 
Adam  ;  they  have  lost  much  of  the  good  nature  that 
belonged  to  humanity,  and  among  other  corruptions, 
have  that  of  crossness  and  unkindness  in  them  ;  yet 
they  gri'e  good  things  to  their  children,  and  they 
knoiv  how  to  gix'e,  suitably  and  seasonably  ;  much 
more  will  God,  for  he  takes  up  when  they  forsake, 
Ps.  27.  10.     And,  First,  God  is  more  knowing  ;  pa- 
rents are  often  foolishly  fond,  but  God  is  wise,  infi- 
nitely so  ;  he  knows  what  we  need,  what  we  desire, 
and  what  is  fit  for  us.     Secondly,  God  is  more  kind. 
If  all  the  compassions  of  all  the  tender  fathers  in 
the  world  were  crowded  into  the  bowels  of  one,  yet 
compared  with  the  tender  mey-cies  of  our  God,  they 
would  be  but  as  a  candle  to  the  sun,  or  a  drop  to  the 
ocean.     God  is  more  rich,  and  more  ready,  to  his 
chikh'en,  than  the  fathers  of  our  flesh  can  be  ;  for 
he  is  the  Father  of  our  spirits,  an  ever-loving,  ever- 
living  Father  :  the  bowels  of  fathers  yearn  even  to- 
wards undutiful  children,  towards  prodigals,  as  Da- 
vid's toward  Absalom,  and  will  not  all  this  servx  to 
silence  unbelief  ? 

1 2.  Therefore  all  things  whatsoever  ye 
would  that  men  should  do  to  you,  do  }'e 


80 


even  so  to  them :  for  this  is  the  law  and 
the  prophets.  1 3.  Enter  ye  in  at  the  strait 
gate :  for  wide  is  the  gate,  and  broad  is  the 
way,  that  leadeth  to  destruction,  and  many 
there  be  which  go  in  thereat :  1 4.  Because 
strait  is  the  gate,  and  narrow  is  the  way, 
which  leadeth  unto  hfe  ;  and  few  there  be 
that  find  it. 


ST.  MATTHEW,  VII. 


Our  Lord  Jesus  here  presses  upon  us  that  righte- 
ousness toward  men  which  is  an  essential  branch  of 
true  religion,  and  that  religion  toward  God,  which 
is  an  essential  branch  of  universal  righteousness. 

I.  We  must  make  righteousness  our  rule,  and  be 
ruled  by  it,  v.  12.  Therefore,  lay  this  down  for 
your  principle,  to  do  as  you  would  be  done  by  ; 
therefore,  that  you  may  conform  to  the  foregoing 
precepts,  which  are  particular,  that  you  may  not  I 
judge  and  censure  others,  go  by  this  rule  in  general ; 
you  would  not  be  censured,  therefore  do  not  censure. 
Or,  that  you  may  have  the  benefit  of  the  foregoing 
promises,  fitly  is  the  law  of  justice  subjoined  to  the 
law  of  prayer,  for  unless  we  be  honest  in  our  con- 
versation, God  will  not  hear  our  prayers,  Isa.  1. 
15— 17.— 58.  6,  9.  Zech.  7.  9,  13.  We  cannot  ex- 
pect to  receive  good  things  from  God,  if  we  do  not 
fair  things,  and  that  which  is  honest,  and  lovely,  and 
of  good  report,  among  men.  We  must  not  only  be 
devout,  but  honest,  else  our  devotion  is  but  hypo- 
crisy.    Now  here  we  have, 

1.  The  mile  of  justice  laid  down  ;   TVhatsoever  ye 
•would  that  men  should  do  to  you,  do  ye  even  so  to 
them.     Christ  came  to  teach  us,  not  only  what  we 
are  to  know  and  believe,  but  what  we  are  to  do ; 
what  we  are  to  do,  not  only  toward  God,  but  toward 
men ;  not  only  towards  our  fellow-disciples,  those 
of  our  party  and  persuasion,  but  toward  men  in  ge- 
neral, all  with  whom  we  have  to  do.     The  golden 
rule  of  equity  is,  to  do  to  others,  as  we  would  they 
should  do  to  us.    Alexander  Sevenis,  a  heathen  em- 
peror, was  a  great  admirer  of  this  nde,  had  it  writ- 
ten upon  the  waUs  of  his  closet,  often  quoted  it  in 
giving  judgment,  honoured  Christ,   and  favoured 
christians,  for  the  sake  of  it.     Quod  tibi,  hoc  alteri — 
do  to  others  as  you  luould  they  should  do  to  you. 
Take  it  negatively,  f  Quod  tibijieri  non  x'is,  ne  al- 
teri feceris  ;)  or  positively,  it  comes  all  to  the  same. 
We  must  not  do  to  others  the  evil  they  have  done 
to  us,  nor  the  evil  which  they  would  do  to  us,  if  it 
were  in  their  power ;  nor  may  we  do  that  which  we 
think,  if  it  were  done  to  us,  we  could  bear  content- 
edly, but  what  we  desire  should  be  done  to  us.  This 
is  grounded  upon  that  great  commandment.  Thou 
shall  love  thy  neighbour  as  thyself.     As  we  must 
bear  the  same  affection  to  our  neighbour,  that  we 
would  ha%e  borne  to  ourselves,  so  we  must  do  the 
same  good  offices.    The  meaning  of  this  rule  lies  in 
three  things.     (1.)  We  must  do  that  to  our  neigh- 
bour which  we  ourselves  acknowledge  to  be  fit  and 
reasonable  ;  the  appeal  is  made  to  our  own  judg- 
ment, and  the  discoveiy  of  our  judgment  is  refeiTed 
to  that  which  is  our  own  will  and  expectation,  when 
it  is  our  own  case.     (2.)  We  must  put  other  people 
upon  the  level  with  ourselves,  and  reckon  we  are  as 
much  obliged  to  them,  as  thev  to  us.     We  are  as 
much  bound  to  the  duty  of  justice  as  they,  and  they 
as  much  entitled  to  the  benefit  of  it  as  we.    (3. )  We 
must,  in  our  dealings  with  men,  suppose  ourselves 
in  the  same  particular  case  and  circumstances  with 
those  we  have  to  do  with,  and  deal  accordinglv.    If 
I  were  making  such  a  one's  bargain,  labouring  under 
such  a  one's  infirmity  and  affliction,  how  would  I 
desire  and  expect  to  be  treated  ?  And  this  is  a  just 
supposition,  because  we  know  not  how  soon  their 
case  may  really  be  ours  :  indeed  we  may  fear,  lest 


God  by  his  judgments  should  do  to  us  as  we  have 
done  to  others,  if  we  have  not  done  as  we  would  be 
done  by. 

2.  A  reason  given  to  enforce  this  rule  ;  This  is  the 
law  and  the  prophets.  It  is  the  summary  of  that 
second  great  commandment,  which  is  one  of  the  two, 
on  which  hang  all  the  law  and  the  prophets,  ch.  22. 
40.  W'e  have  not  this  in  so  many  words,  either  in 
the  law  or  the  prophets,  but  it  is  the  concurring  lan- 
guage of  the  whole.  All  that  is  there  said  concern- 
ing our  duty  towards  our  neighbour,  (and  that  is  no 
little,)  may  be  reduced  to  this  rule.  Christ  has  here 
adopted  it  into  this  law  ;  so  that  both  the  Old  Tes- 
tament, and  the  New,  agree  in  prescribing  this  to 
us,  to  do  as  we  would  be  done  by.  By  this  rule  the 
law  of  Christ  is  commended,  but  the  lives  of  chris- 
tians are  condemned  by  comparing  them  with  it. 
Aut  hoc  non  evangelium,  aiit  hi  non  evangelici — 
Either  this  is  not  the  gospel,  or  these  are  not  chris- 
tians. 

II.  We  must  make  religion  our  business,  and  be 
intent  upon  it ;  we  must  be  strict  and  circumspect 
in  our  conversation,  which  is  here  represented  to  us 
as  entering  in  at  a  strait  gate,  and  walking  on  a  nar- 
row way,  V.  13,  14.     Obsene  here, 

1.  The  account  that  is  given  of  the  bad  way  of 
sin,  and  the  good  way  of  holiness.  There  are  but 
two  ways,  right  and  wrong,  good  and  evil  ;  the  way 
to  heaven,  and  the  way  to  hell ;  in  the  one  of  which 
we  are  all  of  us  walking :  no  middle  place  hereafter, 
no  middle  way  now  :  the  distinction  of  the  children 
of  men  into  saints  and  sinners,  godly  and  ungodly. 


will  swallow  up  all  to  eternity. 

Here  is,  (1.)  An  account  given  us  of  the  way  of 
sin  and  sinners  ;  both  what  is  the  best,  and  what  is 
the  worst  of  it. 

[1.]  That  which  allures  multitudes  into  it,  and 
keeps  them  in  it ;  the  gate  is  wide,  and  the  way  broad, 
and  there  are  many  travellers  in  that  way.  First, 
"  You  will  have  abundance  of  liberty  in  that  way ; 
the  gate  is  wide,  and  stands  wide  open  to  tempt  those 
that  go  right  on  their  way.  You  may  go  in  at  this 
gate  with  all  your  lusts  about  you  ;  it  gives  no  check 
to  your  appetites,  to  your  passions  :  you  may  walk 
in  the  way  of  your  heart,  and  in  the  sight  of  your 
eyes  ;  that  gives  room  enough."  It  is  a  broad  way, 
for  there  is  nothing  to  hedge  in  those  that  walk  in 
it,  but  they  wander  endlessly  ;  a  broad  way,  for 
there  are  many  paths  in  it  ;  there  is  choice  of  sinful 
ways,  contrary  to  each  other,  but  all  paths  in  this 
broad  way.  Secondly,  "  You  will  have  abundance 
of  company  in  that  way  ;  ?»a?;i/  there  be  that  go  in 
at  this  gate,  and  walk  in  this  way."  If  we  follow 
the  multitude,  it  will  be  to  do  evil:  if  we  go  with  the 
crowd,  it  will  be  the  wrong  way.  It  is  natural  for 
us  to  incline  to  go  down  the  stream  and  do  as  the 
most  do  ;  but  it  is  ton  great  a  compliment  to  be  wil- 
ling to  be  damned  for  company,  and  to  go  to  hell 
with  them,  because  they  will  not  go  to  heaven  with 
us  :  if  many  perish,  we  should  be  the  more  cautious. 

[2.]  That  which  should  affright  us  all  from  it  is, 
that  it  leads  to  desti-uction.  Death,  eternal  death, 
is  at  the  end  of  it,  (and  the  way  of  sin  tends  to 
it,) — e\erlasting  destruction  from  the  presence  of 
the  Lord,  ^^'hether  it  be  the  high  way  of  open 
profaneness,  or  the  back  way  of  close  lij'pocrisy, 
if  it  be  a  way  of  sin,  it  will  be  our  ruin,  if  we  repent 
not. 

(2. )  Here  is  an  acco&nt  given  us  of  the  way  of 
holiness. 

[1.]  YSTiat  there  is  in  it  that  frightens  many  from 
it ;  let  us  know  the  worst  of  it,  that  we  may  sit  down 
and  count  the  cost.  Christ  deals  faithfiiUy  with  us, 
and  tells  us. 

First,  That  the  gate  is  strait.  Conversion  and  re- 
generation are  the  gate,  by  which  we  enter  into  this 
way,  in  which  we  begin  a  life  of  faith  and  serious 


ST.  MATTHEW,  VIl. 


81 


godliness  ;  out  of  a  state  of  sin  into  a  state  of  grace, 
we  must  pass,  by  the  new  birth,  John  3.  3,  5.  Tliis 
is  a  strait  gate,  hard  to  find,  and  hard  to  get  through ; 
like  a  passage  between  two  rocks,  1  Sam.  14.  4. 
There  must  be  a  new  heart,  and  a  new  sfiirit,  and 
old  things  must  pass  away.  The  bent  of  the  soul 
must  be  changed,  con-upt  habits  and  customs  broken 
off;  what  we  have  been  doing  all  our  days,  must  be 
undone  again.  We  must  swim  against  tlie  stream  ; 
much  opposition  must  be  struggled  with,  and  broken 
through,  from  without,  and  from  within.  It  is  easier 
to  set  a  man  against  all  the  world  than  against  him- 
self, and  yet  this  must  be  in  conversion.  It  is  a 
strait  gate,  for  we  must  stoop,  or  we  cannot  go  in  at 
it ;  we  must  become  as  little  chi'.dren  ;  high  thoughts 
must  be  brought  down  ;  nay,  we  must  strip,  must 
deny  ourselves,  put  off  the  world,  jiut  off  the  old 
man  ;  we  must  be  willing  to  forsake  all  for  our  in- 
terest in  Christ.  The  gate  is  strait  to  all,  but  to  some 
straiter  than  to  others  ;  as  to  the  rich,  to  some  that 
have  been  long  prejudiced  against  religion.  The 
gate  is  strait ;  blessed  be  God,  it  is  not  shut  up,  nor 
locked  against  us,  nor  kept  with  a  flaming  sword,  as 
it  will  be  shortly,  ch.  25.  10. 

Secondly,  That  the  way  is  narrow.  We  are  not 
in  heaven  as  soon  as  we  are  got  through  the  strait 
gate  ;  not  in  Canaan  as  soon  as  we  are  got  through 
the  Red  sea  ;  no,  we  must  go  through  a  wilderness, 
must  travel  a  narrow  way,  hedged  in  bv  the  di\"ine 
law,  which  is  ejrceeding  broad,  and  that  makes  the 
way  narrow  ;  self  must  be  denied,  the  body  kept 
under,  con-uptions  mortified,  that  are  as  a  right  eye 
and  a  right  hand  ;  daily  temptations  must  be  resist- 
ed ;  duties  must  be  done  that  are  against  our  incli- 
nation :  we  must  endure  hardness,  must  wrestle  and 
be  in  an  agony  ;  must  watch  in  all  things,  and  walk 
with  care  and  circumspection  ;  we  must  go  through 
much  tribulation.  It  is  Uh  Ti^KifAuhn,  an  afflicted 
way,  a  way  hedged  about  with  thonis  ;  blessed  be 
God,  it  is  not  hedged  up.  The  bodies  we  can-y 
about  with  us,  and  the  con-uptions  remaining  in  us, 
make  the  way  of  our  duty  difficult ;  but  as  the  un- 
derstanding and  will  grow  more  and  more  sound,  it 
wiU  open  and  enlarge,  and  grow  more  and  more 
pleasant. 

Thirdly,  The  gate  being  so  strait  and  the  way  so 
■narrow,  it  is  not  strange  that  there  are  h\\\.few  that 
find  it  and  choose  it.  Many  pass  it  bv,  through 
carelessness ;  they  will  not  be'  at  the  pain's  to  find  it ; 
they  are  well  as  they  are,  and  see  no  need  to  change 
their  way.  Others  look  ujjon  it,  but  shun  it ;  they 
like  not  to  be  so  limited  and  restrained.  They  that 
are  going  to  heaven  are  but  few,  compared  to' those 
that  are  going  to  hell  ;  a  remnant,  a  little  flock,  like 
the  grape-gleanings  of  the  vintage ;  as  the  eight  that 
were  saved  in  the  ark,  1  Kings  20.  2".  hi  vitia  alter 
alterum  tradimiis ;  Quomodo  ad  salutem  rerocari 
potest  quum  nullus  retrahit,  et  populus  impellit — In 
the  ways  of  vice  men  urge  each  other  onward :  how 
shall  any  one  be  restored  to  the  path  of  safety,  when 
impelled  forwards  by  the  multitude,  without  any 
counteracting  influence?  Seneca,  F.pist.  29.  This 
discourages  many,  they  are  loth  to  be  singular,  to  be 
solitary ;  but  instead  of  stumbling  at  this,  say  rather 
if  so  few  are  going  to  heaven,  there  shall  be'  one  the 
more  for  me. 

[2.]  Let  us  see  what  there  is  in  this  way,  which, 
notwithstanding  this,  should  invite  us  all  to  it ;  it 
ieads  to  life,  to  present  comfort  in  the  favour  of  God, 
which  is  the  life  of  the  soul ;  to  eternal  bliss ;  the 
hope  of  which  at  the  end  of  our  way,  should  recon- 
cile us  to  all  the  difficulties  and  inconveniences  of  the 
road.  Life  and  godliness  are  put  together ;  (2  Pet. 
3.  3.)  The  gate  is  strait  and  the  way  narrow,  and 
up  hill,  but  one  hour  in  heaven  will  make  amends 
for  all. 

2.  The  great  concern  and  duty  of  every  one  of  us. 

Vol.  v.— L 


in  consideration  of  all  this ;  Enter  ye  in  at  the  strait 
gate.  The  matter  is  fairly  stated ;  life  and  death, 
good  and  evil,  are  set  before  us,  both  the  ways,  and 
both  the  ends :  now  let  the  matter  be  taken  entire, 
and  considered  impartially,  and  then  choose  you  this 
day  which  you  will  walk  in ;  nay,  the  matter  deter- 
mines itself,  and  will  not  admit  of  a  debate.  No 
man,  in  his  wits,  would  choose  to  go  to  the  gallows, 
because  it  is  a  smooth,  pleasant  way  to  it,  nor  refuse 
the  offer  of  a  palace  and  a  throne,  because  it  is  a 
rough,  dirty  way  to  it ;  yet  such  absurdities  as  these 
are  men  guilty  of,  in  the  concerns  of  their  souls. 
Delay  not,  therefore ;  deliberate  not  any  longer,  but 
e7iter  ye  in  at  the  strait  gate ;  knock  at  it  by  sincere 
and  constant  prayers  and  endeavours,  c^rf  it  shall 
be  opened ;  nay,  a  wide  door  shall  be  opened,  and 
an  effectual  one.  It  is  ti-ue,  we  can  neither  go  in, 
nor  go  on,  without  the  assistance  of  divine  grace ; 
but  it  is  as  true,  that  grace  is  freely  offered,  and  shall 
not  be  wanting  to  those  that  seelc  it,  and  submit  to 
it.  Conversion  is  hard  work,  but  it  is  needful,  and, 
blessed  be  God,  it  is  not  impossible  if  we  strive,  Luke 
13.  24. 

15.  Beware  of  false  prophets,  which 
come  to  you  in  sheep's  clothing,  but  in- 
wardly they  are  ravening  wolves  :  1 6.  Ye 
shall  know  them  by  their  fruits.  Do  men 
gather  grapes  of  thorns,  or  figs  of  thistles  ? 
17.  Even  so  every  good  tree  bringeth  forth 
good  fruit ;  but  a  corrupt  tree  bringeth  forth 
evil  fruit.  18.  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit.  19.  Every  tree  tliat 
bringeth  not  forth  good  fruit,  is  hewn  down, 
and  cast  into  the  fire.  20.  Wherefore  by 
their  fruits  ye  shall  know  them. 

We  have  here  a  caution  a^inst  false  prophets,  to 
take  heed  that  we  be  not  deceived  and  imposed  upon 
by  them.  Profihets  are  properly  such  as  foretell 
things  to  come ;  there  are  some  mentioned  in  the 
Old  Testament,  who  pretended  to  that  without  war- 
rant, and  the  event  disproved  their  pretensions,  as 
Zedekiah,  1  Kings  52.  11.  and  another  Zedekiah, 
Jer.  29.  21.  'But  prophets  did  also  teach  the  people 
their  duty,  so  that  false  prophets  here  are  false  teach- 
ers. Christ  being  a  Prophet  and  a  Teacher  come 
from  God,  and  designing  to  send  abroad  teachers 
under  him,  gives  warning  to  all  to  take  heed  of  coun- 
terfeits, who,  instead  of  healing  souls  with  whole- 
some doctrine,  as  they  pretend,  would  poison  them. 

They  are  false  teachers  and  false  prophets,  1. 
Who  produce  false  commissions,  who  pretend  to 
ha\e  immediate  waiTant  and  direction  fi-om  God  to 
setup  ior prophets,  and  to  be  divinely  inspired,  when 
they  are  not  so.  Though  their  doctrine  may  be  tnie, 
we  'are  to  beware  of  them  as  false  prophets.  False 
apostles  are  those  who  say  ihey  are  apostles,  and  are 
not;  (Rev.  2.  2.)  such  are  false  prophets.  "  Take 
heed  of  those  who  pretend  to  revelation,  and  admit 
them  not  without  sufficient  proof,  lest  that  one  ab- 
surdity being  admitted,  a  thousand  follow. "  2.  \Mio 
preach  false  doctrine  in  those  things  that  are  essen- 
tial to  religion  ;  who  teach  that  which  is  contrarv'  to 
the  truth  as  it  is  in  Jesus,  to  the  truth  which  is  accord- 
ing to  godliness.  The  former  seems  to  be  the  pro- 
per notion,  of  /iseudoprofiheta,  a  false  or  pretending 
prophet,  but  commonly  the  latter  falls  in  with  it ;  for 
who  would  hang  out  false  colours,  but  with  design, 
under  pretence  of  them,  the  more  successfully  to 
attack  the  tiiith.  "  ^^'ell,  beware  of  them,  suspect 
them,  try  them,  and  when  you  have  discovered  their 
falsehood,  avoid  them,  have  nothing  to  do  with  them. 


82 


ST.  MATTHEW,  VII. 


Stand  upon  your  guard  against  this  temptation,  wliicli 
commonly  attends  the  days  of  refonnation,  and  the 
breathings  out  of  divine  light  in  more  than  ordinary 
strength  and  splendour. "  When  God's  work  is  re- 
vived, Satan  and  his  agents  are  most  busy.     Here  is, 

I.  A  good  reason  for  this  caution  ;  Beivare  o/them, 
for  they  are  wolves  in  s/ieefi's  clothing,  v.  15. 

1.  We  have  need  to  be  very  cautious,  because 
their  pretences  are  very  fair  and  plausible,  and  such 
as  will  deceive  us,  if  we  be  not  upon  our  guard. 
They  come  in  sheeh's  clothing,  in  the  habit  of  pro- 
phets, which  was  plain,  and  coarse,  and  unwrought ; 
they  wear  a  rough  garment  to  deceive,  Zech.  13.  4. 
Elijah's  mantle  the  Septuagint  calls  ii  ^»AaT« — a 
shee/i-skin  mantle.  We  must  take  heed  of  being 
imposed  upon  by  men's  dress  and  garb,  as  by  that  of 
the  Scribes,  who  desire  -to  walk  in  long  robes,  Luke 
20.  46.  Or  it  may  be  taken  iiguratively ;  they  pre- 
tend to  be  sheep,  and  outwardly  appear  so  innocent, 
harmless,  meek,  useful,  and  ail  that  is  good,  as  to 
be  excelled  by  none ;  they  feign  themselves  to  be 
just  men,  and  for  the  sake  of  their  clothing  are  ad- 
mitted among  the  sheep,  which  gives  them  an  op- 
portunity of  doing  tlicm  a  mischief  ere  they  are 
aware.  They  and  their  errors  are  gilded  with  the 
specious  pretences  of  sanctity  and  de\otion.  Satan 
turns  himself  into  an  angel  of  light,  2  Clor.  11.  13, 
14.  The  enemy  has  horns  like  a  lamb  ;  (Rev.  13. 
11.)  faces  of  men.  Rev.  9.  7,  8.  Seducers  in  lan- 
guage and  carriage  are  soft  as  wool,  Rom.  16.  IS. 
Isa.  30.  10. 

2.  Because  under  these  pretensions  their  designs 
are  very  malicious  and  mischievous ;  inwardly  they 
are  ravening  wolves.  Every  hy/mcrite  is  a  goat  in 
sheep's  clothing,  but  a  false  firo/ihet  is  a  wolf  in 
sheep's  clothing ;  not  only  not  a  sheep,  but  the  worst 
enemy  the  sheep  has,  that  comes  not  but  to  tear  and 
devour,  to  scatter  the  sheep,  (John  10.  12.)  to  drive 
them  from  God,  and  from  one  another,  into  crooked 
paths.|  They  that  would  cheat  us  of  any  truth,  and 
possess  us  with  error,  whatever  they  pretend,  design 
mischief  to  our  souls.  Paul  calls  them  grievous 
wolves.  Acts  20.  29.  They  raven  for  themselves, 
serve  their  own  belly,  (Rom.  16.  18.)  make  a  prey 
of  you,  make  a  gain  of  you.  Now  since  it  is  so  easy 
a  thing,  and  withal  so  dangerous,  to  be  cheated,  Be- 
ware of  false  prophets. 

II.  Here  is  a  good  rule  to  go  by  in  this  caution  ; 
we  must  prove  all  things;  (1  Thess.  5.  21.)  try  the 
spirits;  (1  John  4.  1.)  and  here  we  have  a  touch- 
stone ;  ye  shall  know  them  by  their  fruits,  v.  16 — 20. 
Observe, 

1.  The  illustration  of  this  comparison,  of  the  fmit's 
being  the  discovery  of  the  tree.  You  cannot  always 
distinguish  them  by  their  bark  and  leaves,  nor  by 
the  spreading  of  their  boughs,  but  by  their  fruits  ye 
shall  know  them.  The  fruit  is  according  to  the  tree. 
Men  may,  in  their  professions,  put  a  force  upon  their 
nature,  and  contradict  their  inward  principles,  but 
the  stream  and  bent  of  their  practices  will  agree 
with  them.  Christ  insists  upon  this,  the  agreep^ble- 
ness  between  the  fniit  and  the  tree,  which  is  such, 
as  that,  (I.)  If  you  know  what  the  tree  is,  you  may 
know  what  fniit  to  expect.  Never  look  to  gather 
grapes  from  thorns,  nor  Jigs  from  thistles ;  it  is  not 
m  their  nature  to  produce  such  fruits.  An  apple 
may  be  stuck,  or  a  bunch  of  grapes  may  hang,  upon 
a  thorn ;  so  may  a  good  truth,  a  good  word  or  action, 
be  found  in  an  ill  man,  but  vou-may  be  sure  it  never 
grew  there.  Note,  [1.]  Con-upt,  vicious,  unsanc- 
tified  hearts  are  like  thorns  and  thistles,  which  came 
in  with  sin,  are  worthless,  vexing,  and  for  the  fire 
at  last.  [2.  ]  Good  works  are  good  fruit,  like  grapes 
and  figs,  pleasing  to  God  and  profitable  to  men. 
L3.]  This  good  fruit  is  never  to  be  expected  from 
bad  men,  any  more  than  a  clean  thing  out  of  an  un- 
clean :  they  want  an  influencing,  acceptalsle  princi- 


ple :  out  of  an  evil  treasure  will  be  brought  forth  evU, 
things.  (2.)  On  the  other  hand,  if  you  know  what 
the  fi-uit  is,  you  may,  by  that,  perceive  what  the 
tree  is.  A  good  tree  cannot  briiig  forth  evil  fruit ; 
nay,  it  cannot  but  bring  forth  good  fruit ;  and  a  cor- 
rupt tree  cannot  bring  forth  good  fruit ;  nay,  it  can- 
not but  bring  forth  evil  fruit ;  but  then  that  must  be 
reckoned  the  fi-uit  of  the  tree,  which  it  brings  forth 
naturally,  and  which  is  its  genuine  pi-oduct,  and 
which  it  brings  forth  plentifully  and  constantly,  and 
is  its  usual  product.  Men  are  known,  not  by  parti- 
cular acts,  but  by  the  course  and  tenor  of  their  con- 
versation, and  by  the  more  frequent  acts,  especially 
those  that  appear  to  be  free,  and  most  their  own, 
and  least  under  the  influence  of  external  motives 
and  inducements. 

2.  The  application  of  this  to  the  false  prophets. 

(1.)  By  way  of  terror  and  threatening;  (v.  19.) 
every  tree  that  brings  not  forth  good  fruit  is  hewn 
down.  This  very  saying  John  the  Baptist  had  used, 
ch.  3.  10.  Christ  could  have  spoken  the  same  sense 
in  other  words ;  could  have  altered  it,  or  given  it  a 
new  turn ;  but  he  thought  it  no  disjjaragcment  to  him 
to  say  the  same  that  John  had  said  before  him  :  let 
not  ministers  be  ambitious  of  coining  new  expres- 
sions, nor  people's  ears  itch  for  novelties ;  to  write 
and  speak  the  same  things  must  not  be  grievous,  for 
it  is  safe.  Here  is,  [  1.  ]  The  description  of  barren 
trees ;  they  are  trees  tliat  do  not  bring  forth  good 
fruit:  though  there  be  fniit,  if  it  be  not  good  fruit, 
(though  that  be  done,  which  for  the  matter  ot  it  is 
good,  if  it  be  not  done  well,  in  a  right  manner,  and 
for  a  right  end,)  the  tree  is  accounted  barren.  [2.] 
The  doom  of  baiTen  trees ;  they  are,  that  is,  certainly 
they  shall  be,  hewn  down,  and  cast  into  the  fire :  God 
will  deal  with  them  as  men  use  to  deal  with  diy 
trees  that  cumber  the  ground :  he  will  mark  them 
by  some  signal  tokens  of  his  displeasure ;  he  will  bark 
them  by  stripping  them  of  their  parts  and  gifts,  will 
cut  them  down  by  death,  and  cast  them  into  thejire 
of  hell,  a  fire  blo-svn  with  the  bellows  of  God's  wrath, 
and  fed  with  the  wood  of  barren  trees.  Compare 
this  with  Ezek.  31.  12,  13.  Dan.  4.  14.  John  15.  6. 

(2. )  By  way  of  trial ;  by  their  fruits  ye  shall  know 
them. 

[1.]  By  the  fruits  of  their  persons,  their  word.s 
and  actions,  and  the  course  of  their  conversation.  If 
you  would  know  whether  they  be  right  or  not,  ob- 
serve how  they  live  ;  their  works  will  testify  for  them 
or  against  them.  The  Scribes  and  Pharisees  sat  in 
Moses's  chair,  and  taught  the  law,  but  they  were 
proud,  and  covetous,  and  false,  and  oppressive,  and 
therefore  Christ  warned  his  disciples  to  beware  of 
them  and  of  their  leaven,  Mark  12.  38.  If  men  pre- 
tend to  be  prophets  and  are  immoral,  that  disproves 
their  pretensions ;  they  are  no  true  friends  to  the 
cross  of  Christ,  wliatever  they  profess,  whose  God 
is  their  belly,  and  who  mind  earthly  things,  Phil.  3. 
18,  19.  They  are  not  taught  nor  sent  of  the  holy 
God,  whose  lives  evidence  that  they  are  led  by  the 
unclean  spirit.  God  puts  the  treasure  into  earthen 
vessels,  but  not  into  such  coniipt  vessels :  they  may 
declare  God's  statutes,  but  what  have  they  to  do  to 
declare  them  ? 

[2.  ]  By  the  fruits  of  their  doctrine  ;  their  fruits  as 
prophets :  not  that  this  is  the  only  way,  but  it  is  one 
way  of  trying  doctrines,  whether  they  be  of  God  or 
not.  What  do  they  tend  to  ?  What  affections  and 
practices  will  they  lead  those  into,  that  embrace 
tliem  ?  If  the  doctrine  be  of  God,  it  will  tend  to  pro- 
mote serious  piety,  humility,  charity,  holiness,  and 
love,  with  other  christian  graces ;  but  if,  on  the  con- 
traiy,  the  doctrines  these  prophets  preach  have  a 
manifest  tendency  to  make  people  proud,  worldly, 
and  contentious,  to  make  them  loose  and  careless  in 
their  conversations,  unjust  or  vmcharitable,  factious 
or  disturbers  of  the  public  peace ;  if  it  indulge  camal 


ST.  MATTHEW,  Vll. 


83 


liberty,  and  take  people  off  from  governing  them- 
selves and  their  families  by  the  strict  i-ules  of  the 
narro'-j)  way,  we  may  conclude,  that  this  /jcrsiiasion 
comes  not  of  him  that  calleth  us.  Gal.  5.  8.  This 
wisdom  is  not  from  above,  James  3.  15.  Faith  and 
a  good  conscience  are  held  together,  1  Tim.  1.  19. — 
3.  9.  Note,  Doctrines  of  doubtful  dis/iiitation  must 
be  tried  by  graces  and  duties  of  confessed  certainty  : 
those  opinions  come  not  from  God  that  lead  to  sin  : 
but  if  we  cannot  know  them  by  their  fruits,  we  must 
have  recourse  to  the  great  touchstone,  to  tlie  law, 
and  to  the  testimony  :  do  they  speak  accoi-ding  to 
that  nile  .■' 

21.  Not  every  one  that  saith  unto  me, 
Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven ;  but  he  that  doeth  the  will  of  my 
Father  wliich  is  in  heaven.  22.  JNIany 
will  say  to  me  in  that  day.  Lord,  Lord, 
have  we  not  prophesied  in  thy  name  ?  and 
in,  thy  name  have  cast  out  devils  ?  and  in 
thy  name  done  many  wonderful  works  ? 
23.  And  then  will  I  profess  unto  them,  I 
never  knew  you :  depart  from  me,  ye  that 
work  iniquity.  24.  Therefore  whosoever 
heareth  these  sayings  of  mine,  and  doeth 
them,  I  will  liken  liim  unto  a  wise  man, 
which  built  his  house  upon  a  rock :  25. 
And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon 
that  house ;  and  it  fell  not :  for  it  was  found- 
ed upon  a  rock :  26.  And  every  one  that 
lieareth  these  sayings  of  mine,  and  doeth 
them  not,  shall  be. likened  unto  a  foolish 
man,  which  built  his  house  upon  the  sand : 
27.  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon 
that  house ;  and  it  fell :  and  great  was  the 
fall  of  it.  28.  And  it  came  to  pass,  when 
Jesug  had  ended  these  sayings,  the  people 
were  astonished  at  his  doctrine :  29.  For 
he  taught  them  as  one  having  authority,  and 
not  as  the  Scribes. 

We  have  here  the  conclusion  of  this  long  and  ex- 
cellent sermon,  the  scope  of  which  is  to  show  the 
indispensable  necessity  of  obedience  to  the  com- 
mands of  Christ ;  this  is  designed  to  clench  the  nail, 
that  it  might  fix  in  a  sure  place  :  he  speaks  this  to 
his  disciples  that  sat  at  his  feet,  wherever  he  preach- 
ed, and  followed  him  wherever  he  went.  Had  he 
sought  his  own  praise  among  men,  he  would  have 
said,  that  was  enough  ;  but  the  religion  he  came  to 
establish,  is  in  power,  not  in  word  only,  ( 1  Cor.  4. 
20. )  and  therefore  something  more  is  necessaiy. 

I.  He  shows,  by  a  plain  remonstrance,  that  an 
outward  profession  of  religion,  however  remarkable, 
will  not  bring  us  to  heaven,  unless  there  be  a  corre- 
spondent conversation,  ii.  21 — 23.  All  judgment  is 
committed  to  our  Lord  Jesus ;  the  keys  are  put  into 
his  hand ;  he  has  power  to  prescribe  new  terms  of 
life  and  death,  and  to  judge  men  according  to  them  : 
now  this  is  a  solemn  declaration  pursuant  to  that 
power.     Observe  hei-e, 

1.  Christ's  law  laid  do-svn,  v.  21.  JVot  every  one 
that  saith.  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven,  into  the  kingdom  of  grace  and  glory.  It 
is  an  answer  to  that  question,  Psal.  15.  1.  Ww  shall 
lojoum  in  thy  tabernacle? — the  church  militant,  and 


who  shall  dwell  in  thy  holy  hill? — the  church  trium- 
phant.    Christ  here  shows, 

(1.)  That  it  will  not  suffice  to  say.  Lord,  Lord ; 
in  word  and  tongue  to  own  Christ  for  our  Master, 
and  to  make  addresses  to  him,  and  professions  of 
him  accordingly  ;  in  prayer  to  CJod,  in  discourse 
with  men,  we  must  call  Christ,  Lord,  Lord ;  we 
say  well,  for  sohe  is;  (John  13.  13.)butcan  weima- 
gine  that  this  is  enough  to  bring  us  to  heaven,  that 
such  a  piece  of  formality  as  this  should  be  so  recom- 
pensed, or  that  he  who  knows  and  requires  the 
heart,  should  be  so  put  off  with  shows  for  substance  ^ 
Compliments  among  men  are  pieces  of  civility  that 
are  returned  with  compliments,  but  they  are  never 
paid  as  real  serN-ices  ;  and  can  they  then  be  of  any 
account  with  Christ  ?  There  may  be  a  seeming  im- 
portunity in  prayer.  Lord,  Lord:  but  if  inward 
»Hpressions  be  not  answerable  to  outward  expres- 
sions, we  are  but  as  sounding  brass  and  a  tinkling 
cymbal.  This  is  not  to  take  us  off  from  saying. 
Lord,  Lord ;  from  praying,  and  being  eaniest  m 
prayer,  from  professing  Christ's  name,  and  being 
bold  in  professing  it,  but  from  resting  in  these,  in  the 
form  of  godliness,  without  the  power. 

(2.)  ^hat  it  is  necessary  to  our  happiness  that  we 
do  the  will  of  Christ,  which  is  indeed  the  will  of  his 
Father  in  heaven.  The  will  of  God,  as  Christ's  Fa- 
ther, is  his  will  in  the  gospel,  for  there  he  is  made 
known,  as  the  Father  of  our  Lord  Jesus  Christ:  and 
in  him  our  Father.  Now  this  is  his  will,  that  we 
believe  in  Christ,  that  we  repent  of  sin,  that  we  live 
a  holy  life,  that  we  love  one  another.  This  is  his  will, 
ex'en  our  sanctijication.  If  we  comply  not  with  the 
will  of  God,  we  mock  Christ  in  calling  him  Lord, 
as  they  did,  who  pnt  on  him  a  gorgeous  robe,  and 
said,  flail.  King  of  the  Jews.  Saying  and  doing  are 
two  things,  often  parted  in  the  conversation  of  men : 
he  that  said,  I  go,  sir,  stirred  never  a  step ;  {ch.  21. 30. ) 
but  these  two  things  God  has  joined  in  his  command, 
and  let  no  man  that/;«<sthem  asunderX\imk.X.oenter 
into  the  kingdom  of  heaven. 

2.  The  hj'procite's  plea  against  the  strictness  of 
this  law,  offering  other  things  in  lieu  of  obedience, 
V.  22.  The  plea  is  supposed  to  be  in  that  day,  that 
great  day,  when  every  man  shall  appear  in  his  own 
colours  ;  when  the  secrets  of  all  hearts  shall  be  mani- 
fest, and  among  the  rest,  the  secret  pretences  with 
which  sinners  now  support  their  vain  hopes.  Christ 
knows  the  strength  of  their  cause,  and  it  is  but 
weakness  :  what  they  now  hai-boui-  in  their  bosoms, 
they  will  then  produce  in  arrest  of  judgment  to  stay 
the  doom,  but  it  will  be  in  vain.  1  hey  put  in  their 
plea  with  great  importunity.  Lord,  Lord  ;  and  with 
great  confidence,  appealing  to  Christ  concerning  it ; 
Lord,  dost  not  thou  know,  (1.)  That  we  have  pro- 
phesied in  thy  name?  Yes,  it  may  be  so,  Balaam  and 
Caiaphas  were  overruled  to  prophesy,  and  Saul  was 
against  his  will  among  the  prophets,  yet  that  did  not 
save  them.  These  prophesied  in  his  7iame,  but  he 
did  not  send  them  ;  they  only  made  use  of  his  name 
to  serve  a  tura.  Note,  A  man  may  be  a  preacher, 
may  have  gifts  for  the  ministiy,  and  an  external  call 
to  it,  and  perhaps  some  success  in  it,  and  yet  be  a 
wicked  man  ;  mav  help  othei-s  to  heaven,  and  yet 
come  short  himself  (2.)  That  in  thy  name  we  have 
cast  out  dex'ils?  That  may  be  too  ;  Judas  cast  out 
devils,  and  yet  a.son  of  perdition.  Origen  says,  that 
in  his  time  so  prevalent  was  the  name  of  Christ  to 
cast  out  devils,  that  sometimes  it  availed  when  named 
by  wicked  christians.  A  man  might  cast  dex'ils  out 
of  others,  and  yet  have  a  de\'il,  nay,  and  be  a  devil 
himself  (3.)  That  in  thy  name  we  have  done  many 
wonderful  works.  There  may  be  a  faith  of  miracles, 
where  there  is  no  justifying  faith  ;  none  of  that  faith 
which  works  by  love  and  obedience.  Gifts  of  tongues 
and  healing  would  recommend  men  to  the  world, 
but  it  is  only  real  holiness  and  sanctification  that  is  ac- 


84 


cepted  of  God.  Grace  and  love  are  a  more  excellent 
■way  t\i^  removing  mountains,  or  speaking  with  the 
tongues  of  men  and  angels,  1  Cor.  13.  1    ?      Grare 
will  bring  a  man  to  heaven  without  workine:  mira- 
cles, but  working  miracles  will  never  bring  a  man  to 
heaven  without  grace.     Observe,  That  which  the  ? 
heart  was  upon,  in  doing  these  works,  and  which 
they  confided  m,   was  the  wonderfulness  of  them 
Simon  Magus  wondered  at  the  miracles,  (Acts^' 
tn  i  ?K  ^f^for?  would  give  anv  money  for  powCT 
to  do  the  like.     Observe,  They  Ld  not  many  ™od 
works  to  plead:  they  could  not  pretend  to'^  ^ave 
done  many  p-aeious  works  of  piety  and  charitv  •  one 
such  would  have  passed  better  in  their  account  than 
many  wonderful  works,  v,Y.\ch  availed  not  at  a" 
while  they  persisted  in  disobedience.  Miracles  have 
now  ceased,  and  with  them  this  plea;  but  do  no' 
carnal  hearts  still  encourage  themselves  in  their 
groundless  hopes,  with  the  like  vain  supports"  Thev 
thmk  they  shall   go  to  heaven,  because  they  have 
been  of  good  repute  among  professors  of  leVfon 
have  kept  fasts  and  given  alms,  and  have  been  nre' 
ferred  in  the  church  ;  as  if  this  ^ould  atone  for  theh- 
reigning  pnde,  worldliness  and  sensuality,  ami  waTt 
f  Jer  48    r  Uh"^  "'";     ^f''^  '"  "'"r  congee, 

of  resting  m  external  privileges  and  peXiMnces 
lest  we  deceive  ourselves,  and  perish  etc  -nX.: 
multitades  do,  wjth  a  lie  ik  our  r^i^ht  hand  ^^^^^  "' 
o.  1  he  rejection  of  this  plea  as  frivolous  Th^ 
same  that  is  the  Law-Maker,  (v.  SlY  s Xre  the 
Judge  according  to  that  law,  (v.  23  Vand  he  will 
overrule  the  plea,  will  ox-eri-ule  it  publidy  •  he  «V 
firofess  to  the,n, v\th  all  possible  sSen  S,' as  sen 
tence  IS  passed  by  the  Judge,  Ine^.erknewuou   and 

Wtcti    '  ^^•-'  V^^.y-  and  upon  what  ground,  he  re- 
jects them  and  their  plea— because  they  were  roor^ 
ers  ofmiquity    Note,  It  is  possible  fo7men  to  have' 
a  great  name  for  piety,  and  >-etto  be  wZler^ofTni 
guuy  ;  and  those  that  are  so  will  receive  th%%aZr 
damnation.    Secret  haunts  of  sin   kent  „r>  i    '?     /, 
clc.k^avi.ibleprc^ssioi::':iJi^'?^;^P-^ 
pocutes.     Living  m  known  sin  nullifies  men's  nre 
tensions,  be  they  ever  so  specious.     (2  )  How  k  is 
expressed,  I  never  knew  yL  ;  "  I  nev^r  owned   ou 
as  my  servants,  no,  not  when  you /,ro//«Trf^„C 
name,  when  you  were  in  the  heis^htof  your  nrofTi 
sion  and  were  most  extolled."  This  intimlte^s  that 
If  he  had  ever  known  them,  as  the  Lord  knows' th^l 
that  are  his,  had  ever  owned  them  and  loved  them 
as  his,  he  would  have  kno,vn  them,  and  owned  them 
and  loved  them,  to  the  end  :  but  he  nex<erl\Aknm-l 
them,  for  he  always  knew  them  to  Te  h,T,ocr  es 
and  rotten  at  heart,  as  he  did  Judas,  there^re     ay' 

^estlf  Wh/;°r  ""•  H-  Christ  need  of'stS. 
guests  .When  he  came  m  the  flesli,  he  called  sin 

TVi:^r^,^'^i-P--^'^''y'^">^^->'^^h^ 

thaf  wZ'lH  r  drive  sinners  from  him.  thev 
that  would  not  come  to  him  to  be  saved  must  deiim-t 
from  him  to  be  damned.  To  denartfZiiZ^Sl 
^Z^JiZi  '^"i  "  -t*^  foundaibn  of  a  the 
blnefi^  fmm  rv,  "r'^'^'^'S-'"^  ™*  °^  fr^^"  a"  hope  of 
go^nfLrth^rl^'ciStv"^^^^^^^^ 

^^Tat^'^'s^r^^-r^"''^^^^^^^^^^^^ 

maTfall^nto'  LXtW  m\e3'H°'  \^''  ™^" 
go  to  hell,  by  the  ga?esVL™1n^'  tZ  hS"b% 
an  awakening  word  to  all  christians    Tf  o  ^     ^ 

become  of  us,  if  we  be  fonnH'^  '"TiX '  7^''^  ^'" 

such,  we  shalVL^ain^v  betXch^"'k'  ll!'' 
bar,  a  Drofession  of  r^iio.;„„  ,..:,,  -"'^r-     ^^  God  s 


ST.  MATTHEW,  VII. 


ba:^  a  profession  of'r^g-'^il^^,,^^^^ 


I  man  in  the  practice  and  indulgence  of  sin  •  thpr*^ 

near  ,  others  that  hear,  and  do  not.    Christ  nreach- 

that  hear\,^  r^''  ^^  P^^idences,  and  of  those 
tnat  near  him  there  are  two  sorts. 

blesse^dbrCodit/fh''  ''"  *''^"^*  °"^ '^^  '^'^  = 
parat'velv  few  T  f'^  ^'■^?">'  '"'=''•  *ough  com- 
eive  him^hri;  -^  ^''i;'"'  Cli"st,  is  not  birely  to 
gne  him  the  hearing,  but  to  obey  him.     Note  It 

So'f  CW'  ?,  ^"  '°  '^°  ^^^^*  -^  /.ear  of  the'^" 
mgs  ot  l^hi  ist.     It  is  a  mercy  that  we  hear  his  sen, 
mgs:  Blessed  are  those  ears,  ch.  13.  lef  iT     bS 

Lbs  ain  f  Jm^^  ^"''u  *°-"'"r  '^  conscientioufly  to 
the  d, til.  t^  t  f  ""'  "?^'  he  ?orbids,and  to  perform 
the  duties  that  he  requires.  Our  tliouehts  and  affpr 
tions    our  words  and  actions,  the  tempe?  of  ou; 

(n  ^%l^-  ^  ^""^  '"'-^  ^kin  to  Christ,  ch.  12  50 
J.'iM^r„„T^Cir?elIgr^-?.^'-^ 
ing.  and  goes  no  further    '^ke    h  dre"    t'lLn'''- 
the  rickets,  their  heads  «wi  i      .""°'^'^n  that  have 
and  indige  ted  opinions  h^l, '"•"'■  -"'P^^  "°*'°"s. 
and  the/heavyTnd  hstless  ■  the""  ^°"1'  ^""^  ^^^^' 

deceive  themselves  k^m-.J^'  ._  ?■  T'^"s  they 
happy,  becrse\ie'  hlf  a  Levte°  lo"bf  h'  '^-^^'^ 
though  he  had  not  the  Lord'to  be  his  Cod  ^  rf ' 
seed  is  sown,  but  it  never  conies  nn  •  u  ''•  7¥ 
spots    n  tlie  elass  nf  t^l  '-^nies  up  ,  they  see  their 

off,  Jam.  1  19^24  Thus  th-^^-'™*  """"  "°* 
ow  souls ;  ft-  it  is  certain  if  Sf  I  "'^ -^^  "u?""  ^^^-^ 
means  of  our  obeSen^  i?'win  be  ^he'"'"^  ^^  "°'  *^ 
our  disobedience  Those^  'h^  aggravation  of 
^^y''^gs,and7oLmn„?l-7}     ""'^  '''^'''"Christ's 

heLe^n  and  ta^^'i.r'n^!  r'°bZg"  them"  toT  ^° 
journey's  end.  Thev  are  akin  t„r5  .^'I'^'",  to  their 

c^er^^d^^^-^iSiSF- 

t'^esand,\T^Xnl^f:/°°'''''^^''-'^'-fi''n 

teacSul'tLt'^theo^lv'w'  T°^' ,°^  '^^'  P^^-^^We 
our  souls  and  eternity  1^  f^V°  '"^'^^  j"""^  work  for 
of  the  Lord  Jesus  /2  '  *°.'^^°'' ?"°f  '^'>  'he  sayings 
J  tne  i.ora  Jesus,  these  sayings  of  his  in  this  sermon 


ST.  MATTHEW,  Vll. 


85 


upon  the  mount,  which  is  wholly  practical ;  some  of 
them  seem  hard  sayings  to  flesh  and  blood,  but  they 
must  be  done  ;  and  thus  we  lay  u]i  in  store  a  good 
foundation  for  the  time  to  come;  (1  Tim.  6.  19.)  a 
good  bond,  so  some  read  it ;  a  bond  of  God's  mak- 
ing, which  secures  salvation  upon  gospel-terms,  that 
is  a  good  bond ;  not  one  of  our  own  devising,  which 
brings  salvation  to  our  own  fancies.  They  make 
sure  the  good  fiart,  who,  like  Maiy,  when  they  hear 
the  word  of  Christ,  sit  at  his  feet  in  subjection  to  it : 
S/ieak,  Lord,  for  thy  servant  hears. 

(2. )  The  particular  parts  of  it  teach  us  divers  good 
lessons. 

[1.]  That  we  have  ever)-  one  of  us  a  house  to 
build,  and  that  house  is  our  hope  for  heaven.  It 
ought  to  be  our  chief  and  constant  care,  to  make  our 
calling  and  election  sure,  and  so  we  make  our  salva- 
tion sure  ;  to  secure  a  title  to  heaven's  happiness, 
and  then  to  get  the  comfortable  evidence  of  it ;  to 
make  it  sure,  and  sure  to  ourselves,  that  when  lue 
Jail,  tve  shah  be  received  into  everlasting  habitations. 
Many  never  mind  this,  it  is  the  furthest  thing  from 
their  thoughts  ;  they  are  building  for  this  world,  as 
if  they  were  to  be  here  always,  but  take  no  care  to 
build  for  another  world.  All  who  take  upon  them 
a  profession  of  religion,  profess  to  inquire,  what  they 
shall  do  to  be  san<ed  ;  how  they  may  get  to  heaven 
at  last,  and  may  have  a  well-grounded  hope  of  it  in 
the  mean  time. 

[2.  ]  That  there  is  a  rock  provided  for  us  to  build 
this  house  upon,  and  tliat  rock  /«  Christ.  He  is  laid 
for  a  Foundation,  and  other  foundation  can  no  man 
lay,  Isa.  28.  16.  1  Cor.  3.  11.  He  is  our  hope,  1 
Tim.  1.  1.  Christ  in  us  is  so  ;  we  must  gi-ound  our 
hopes  of  heaven  upon  the  fulness  of  Christ's  merit, 
for  the  pardon  of^  sin,  the  power  of  his  Spirit,  for 
the  sanctification  of  our  nature,  and  the  pi-evalency 
of  his  intercession,  for  the  conveyance  of  all  that 
good  which  he  has  purchased  for  us.  There  is  that 
in  him,  as  he  is  ?nade  known,  and  made  over,  to  us 
in  the  gosftel,  which  is  sufficient  to  redress  all  our 
grievances,  and  to  answer  all  the  necessities  of  our 
case,  so  that  he  is  a  Saviour  to  tlie  uttermost.  The 
church  is  built  upon  this  Rock,  and  so  is  every  be- 
liever. He  is  strong  and  immovable  as  a  rock  ;  we 
may  venture  our  all  upon  him,  and  shall  not  be  made 
ashamed  of  our  hope. 

[3.  ]  That  there  is  a  remnant,  who  by  hearing  and 
domg  the  sayings  of  Christ,  build  their  hopes  upon 
Xias  Rock ;  and  it  is  their  wisdom.  Christ  is  our 
only  Way  to  the  Father,  and  the  obedience  of  faith 
is  our  only  way  to  Christ ;  for  to  them  that  obey  him, 
and  to  them  only,  he  becomes  the  .Author  of  eternal 
salvation.  Those  build  upon  Christ,  who,  having 
sincerely  consented  to  him,  as  their  Prince  and  Sa- 
viour, make  it  their  constant  care  to  conform  to  all 
the  rules  of  his  holy  religion,  and  therein  depend 
entirely  upon  him  for  assistance  from  God,  and  ac- 
ceptance with  him,  and  count  every  thing  but  loss 
and  dung  that  they  may  win  Christ,  and  he  found 
in  him.  Building  upon  a  rock  requires  care  and 
pains :  they  that  would  make  their  calling  and  elec- 
tion sure,  must  grve  diligence.  They  are  wise  build- 
ers who  begin  to  build  so  as  they  may  be  able  to 
Jinish,  (Luke  14.  30.)  and  therefore  lay  a  finn  foun- 
dation. 

[4.  ]  That  there  are  many  who  profess  that  they 
hope  to  go  to  heaven,  but  despise  this  Rock,  and 
build  their  hopes  upon  the  sand  ;  which  is  done  with- 
out much  pains,  but  it  is  their  foil  v.  Every  thing 
besides  Christ  is  sand.  Some  build  their  hopes  upon 
their  worldly  prosperity,  as  if  that  were  a  sure  token 
of  God's  favour,  Hos.  12.  8.  Others  upon  their  ex- 
ternal profession  of  religion,  the  privileges  they 
enjoy,  and  the  performances  they  go  through,  m 
that  profession,  and  the  reputation  they  have  got  by 
it.    They  are  called  christians,  were  baptized,  go  to 


church,  hear  Chri.st's  word,  say  their  prayers,  and 
do  nobody  any  harm,  and,  if  they  perish,  tiod  help 
a  great  many!  I'his  is  the  light  of  their  own  fire, 
which  they  walk  in  ;  this  is  that,  upon  which,  with 
a  gi-eat  deal  of  assurance,  they  venture  ;  but  it  is  all 
sand,  too  weak  to  bear  such  a  fabric  as  our  hopes  of 
heaven. 

[5.  ]  That  there  is  a  storm  coming,  that  will  try 
what  our  hopes  are  bottomed  on  ;  will  try  every 
man's  work;  (1  Cor.  3.  Ij.)  loill  discover  the  foun- 
dation, Hab.  3.  13.  Rain,  and  Jioods,  and  wind, 
will  beat  upon  the  house  ;  the  trial  is  sometimes  in 
this  world;  when  tribulation  and  persecution  arise 
because  of  the  word,  then  it  will  be  seen,  who  only- 
heard  the  word,  and  who  heard  and  practised  it ; 
then  when  we  have  occasion  to  use  our  hopes,  it 
will  be  tried,  whether  they  were  right,  and  well 
gi-ounded,  or  not.  However,  when  death  and  judg- 
m^cdme,  then  the  storm  comes,  and  it  will  un- 
doubtedly come,  how  calm  soever  things  may  be 
with  us  now.  Then  ever}-  thing  else  will  fail  us  but 
these  hopes,  and  then,  if  ever,  they  will  be  turned 
into  everlasting  fruition. 

[6.]  That  those  hopes  which  are  built  upon 
Christ,  the  Rock,  will  stand,  and  will  stand  the 
builder  in  stead  when  the  storm  comes ;  they  will 
be  his  preservation,  both  from  desertion,  and  from 
prevailing  disquiet.  His  profession  will  not  wither ; 
his  comforts  will  not  fail ;  they  will  be  his  strength 
and  son^,  as  an  anchor  of  the  soul,  sure  and  stead- 
fast. When  he  comes  to  the  last  encounter,  those 
hopes  will  take  off  the  teiTor  of  death  and  the 
gi-ave  ;  will  carry  him  cheerfully  through  that  dark 
valley  ;  will  be  approved  by  the  Judge  ;  will  stand 
the  test  of  the  gi-eat  day  ;  and  will  be  crowned  with 
endless  gloi-)',  2  Cor.  1.  12.  2  Tim.  4.  7,  8.  Blessed 
is  that  servant,  whom  his  Lord,  when  he  comes, 
finds  so  doing,  so  hoping. 

[7.]  That  those  hopes  which  foohsh  builders 
ground  upon  any  thing  but  Christ,  will  certainly  fail 
them  in  a  stormy  day  ;  will  yield  them  no  tnie  com- 
fort and  satisfaction  m  trouble,  in  the  hour  of  death, 
and  in  the  day  of  judgment ;  will  be  no  fence  against 
temptations  to  apostacv,  in  a  time  of  persecution. 
men  God  takes  away  'the  soul,  where  is  the  hope  of 
the  hypocrite  ?  Job  27.  8.  It  is  as  the  spider's  web, 
and  as  the  gri'ing  up  of  the  ghost.  He  shall  lean 
upon  his  house,  but  it  shall  not  stand.  Job  8.  14,  15. 
It  fell  in  the  storm,  when  the  builder  had  most  need 
of  it,  and  expected  it  would  be  a  shelter  to  him.  It 
fell  when  it  was  too  late  to  build  another :  when  a 
wicked  man  dies,  his  expectation  perishes;  then, 
when  he  thought  it  would  have  been  turned  into  fru- 
ition, it  fell,  and  great  was  the  fall  of  it.  It  was  a 
gi-eat  disappointment  to  the  builder ;  the  shame  and 
loss  were  great.  The  higher  men's  hopes  have 
been  raised,  the  lower  thev  fall.  It  is  the  sorest 
i-uin  of  all  that  attends  formal  professors ;  witness 
Civpemaum's  doom. 

ni.  In  the  two  last  verses,  we  are  told  what  im- 
pressions Christ's  discourse  made  upon  the  auditory. 
It  was  an  excellent  sermon  ;  and  it  is  probable  that 
he  said  more  than  is  here  recorded  ;  and  doubtless 
the  delivery  of  it  from  the  mouth  of  him,  into  whose 
lips  gi-ace  was  poured,  did  mightily  set  it  off.  Now-, 
1..  They  were  astonished  at  his  doctrine:  it  is  to  be 
feared  that  few  of  them  were  brought  to  follow  him  ; 
but  for  the  present,  thev  w-ere  filled  with  wonder. 
Note,  It  is  possible  for  people  to  admire  good  preach- 
ing, and  yet  to  remain  in  ignorance  and  unbelief ;  to 
be  astonished,  and  yet  not  sanctified.  2.  The  rea- 
son was  because  he  taught  them  as  one  having  au- 
thority, and  not  as  the  Scribes.  The  Scribes  pre- 
tended to  as  much  authority  as  any  teachers  what- 
soever, and  were  supported  bv  all  the  external  ad- 
vantages that  could  be  obtained,  but  their  preaching 
was  mean,  and  flat,  and  jejune :  they  spake  as  tliose 


86 


ST.  MATTHEW,  Vlll. 


that  were  not  themselves  masters  of  what  the^ 
preached  :  the  word  did  not  come  from  them  with 
any  life  or  foi'ce  ;  they  delivered  it  as  a  school-boy 
says  his  lesson ;  but  Clirist  delivered  his  discourse, 
as  a  judge  gives  his  charge.  He  did  indeed,  domi- 
nariin  concionibus — dclvver  his  discourses  tvHh  a  tone 
of  authority ;  his  lessons  were  laws ;  his  word  a 
word  of  command.  Christ,  upon  the  mountain, 
showed  more  tnie  authority,  than  the  Scribes  in 
Moses's  seat.  Thus  when  Christ  teaches  by  his 
Spirit  in  the  soul,  he  teaches  with  authority.  He 
says,  Let  there  be  light,  and  there  is  light, 

CHAP.  VIII. 

The  evangelist  having,  in  the  foregoing  chapters,  given  us  a 
specimen  of  our  Lord's  preaching,  proceeds  now  to  give 
some  instances  of  the  miracles  lie  wrought,  wliich  prove 


him  a  teacher  come  from  God,  and  the  great  HealMof  a 

s  "ean- 
sing  of  a  leper,  v.  I  . .  4.    II.  His  curing  a  palsy  and  i'Mer. 


ed  world.  In  this  chapter  we  have,  I.  Christ's 


V.  5..18.  in.  His  communing  with  two  that  were  dis- 
posed to  follow  him,  V.  19  . .  2-2.  IV.  His  controlling  the 
tempest,  v.  23 . .  27.    V.  His  casting  out  devils,  v.  28  .  .  34. 

1.  "'^^^SjrHEN  he  was  come  down  from 
T  T  the  mountaui,  great  multitudes 
followed  him.  2.  And,  behold,  there  came 
a  leper  and  worshipped  him,  saying,  Lord, 
if  thou  wilt,  thou  canst  make  me  clean.  3. 
And  Jesus  put  forth  his  hand,  and  touched 
him,  saying,  I  will ;  be  thou  clean :  And 
immediately  his  leprosy  was  cleansed.  4. 
And  Jesus  saith  unto  him,  See  thou  tell 
no  man ;  but  go  thy  way,  show  thyself  to 
the  priest,  and  offer  the  gift  that  Moses 
commanded  for  a  testimony  unto  them. 

The  first  verse  refers  to  the  close  of  the  foregoing 
sermon  :  the  people  that  heard  him  were  astonished 
at  his  doctrine  ;  and  the  effect  was,  that  when  he 
came  down  from  the  jnountain,  great  multitudes  fol- 
lowed him  ;  though  he  was  so  strict  a  Lawgiver, 
and  so  faithful  a  Reprover,  they  diligently  attended 
him,  and  were  loath  to  disperse,  and  go  from  him. 
Note,  They  to  whom  Christ  has  manifested  him- 
self, cannot  but  desire  to  be  better  acquainted  with 
him.  They  who  know  much  of  Christ  should  covet 
to  know  more  ;  and  then  shall  we  know,  if  we  thus 
follow  on  to  know  the  Lord.  It  is  pleasing  to  see 
people  so  well  affected  to  Christ,  as  to  think  they 
can  never  hear  enough  of  him  ;  so  well  affected  to 
the  best  things,  as  thus  to  flock  after  good  preach- 
ing, and  to  follow  the  Lamb  whithersoever  he  goes. 
Now  was  Jacob's  prophecy  concerning  the  Messiah 
fulfilled,  that  unto  him  shall  the  gathering  of  the  pen- 
file  be  ;  yet  they  who  gathered  to  him  did  not  cleave 
to  him.  They  who  followed  him  closely  and  con- 
stantly were  but  few,  compared  with  the  multitudes 
that  were  but  followers  at  large. 

In  these  verses  we  have  an  account  of  Christ's 
cleansing  a  leper.  It  should  seem  by  comjjaring 
Mark  1. 40.  and  Luke  5. 12.  that  this  passage,  thougli 
placed,  by  St.  Matthew,  after  the  sermon  on  the 
mount,  because  he  would  give  account  of  his  doc- 
trines first,  and  then  of  his  miracles,  happened  some 
time  before  ;  but  that  is  not  at  all  material.  This  is 
fitly  recorded  with  the  first  of  Christ's  miracles. 
1.  Because  the  leprosy  was  looked  upon,  among  the 
Jews,  as  a  particular  mark  of  God's  displeasure  : 
hence  we  find  Miriam,  Gehazi,  and  Uzziah,  smitten 
with  leprosy  for  some  one  particular  sin  ;  and  there- 
fore Christ,  to  show  that  he  came  to  turn  away  the 
wrath  of  God,  by  taking  away  sin,  began  with  the 
cure  of  a  leper.  2.  Because  this  disease,  as  it  was 
supposed  to  come  immediately  from  the  hand  of 


God,  so  also  it  was  supposed  to  be  removed  im- 
mediately by  his  hand,  and  therefore  it  was  not  at- 
tempted to  be  cured  by  physicians,  but  was  put 
under  the  inspection  of  the  priests,  the  Lord's 
ministers,  who  waited  to  see  what  God  would  do. 
And  its  being  in  a  garment,  or  in  the  walls  of  a 
house,  was  altogether  supernatural  ;  and  it  should 
seem  to  be  a  disease  of  a  quite  different  nature  from 
what  we  now  call  the  leprosy.  The  king  of  Israel 
said.  Am  I  God,  that  I  am  sent  to,  to  recover  a  ynan 
of  a  leprosy  ?  2  Kings  5.  7.  Christ  pro\ed.himself 
God,  by  recovering  many  from  the  leprosy,  and  au- 
thorizing his  disciples,  in  his  name,  to  do  so  too,  {ch. 
10.  8.)  and  it  is  put  among  the  proofs  of  his  being 
the  Messiah,  ch.  11.  5.  He  also  showed  himself  to 
be  the  Saviour  of  his  people  from  their  sins;  for 
though  every  disease  is  both  the  fruit  of  sin,  and  a 
figure  of  it,  as  the  disorder  of  the  soul,  yet  the  lepro- 
sy was  in  a  special  manner  so ;  for  it  contracted  .such 
a  pollution,  and  obliged  to  such  a  separation  from 
holy  things,  as  no  other  disease  did  ;  and  therefore 
in  the  laws  concerning  it,  (Lev.  13.  and  14.)  it  is 
treated,  not  as  a  sickness,  but  as  an  uncleanness ; 
the  priest  was  to  pronounce  the  party  clean  or  un- 
clean, according  to  the  indications  ;  but  the  honour 
of  making  the  lepers  clean  was  reserved  for  Christ, 
who  was  to  do  it  as  the  High-Priest  of  our  profes- 
sion :  he  comes  to  do  that  which  the  law  could  not 
do,  in  that  it  was  weak  through  the  flesh,  Rom.  8.  3. 
The  law  discovered  sin,  (for  by  the  law  is  the  know- 
ledge of  sin, )  and  pronounced  sinners  unclean  ;  it 
shut  them  up,  (Gal.  3.  23.)  as  the  priest  did  the 
leper,  but  could  go  no  further ;  it  could  not  7naf:e 
the  comers  thereunto  perfect.  But  Christ  takes 
away  sin,  cleanses  us  from  it,  and  so  perfecteth  for 
ever  the7n  that  are  sanctified.  Now  here  we  have, 
I.  The  leper's  address  to  Christ.  If  this  happen- 
ed, as  it  is  here  placed,  after  the  sermon  on  the 
mount,  we  may  suppose  that  the  leper,  though  shut 
out  by  his  disease  from  the  cities  of  Israel,  yet  got 
within  hearing  of  Christ's  sermon,  and  was  encou- 
raged by  it,  to  make  his  application  to  him  ;  for.he 
that  taught  as  one  having  authority,  could  heal  so  ; 
and  therefore  he  came  and  worshipped  him,  as  one 
clothed  with  a  divine  power.  His  address  is.  Lord, 
if  thou  wilt  thou  canst  make  me  ckan.  The  cleans- 
ing of  him  may  be  considered, 

1.  As  a  temporal  mercy ;  a  mercy  to  the  body, 
delivering  it  from  a  disease,  which,  though  it  did 
not  threaten  life,  imbittered  it.  And  so  it  directs 
us,  not  only  to  apply  ourselves  to  Christ,  who  has 
power  over  bodily  diseases,  for  the  cure  of  them, 
but  it  also  teaches  us  in  what  manner  to  apply  our- 
selves to  him  ;  with  an  assurance  of  his  power,  be- 
lieving that  he  is  as  able  to  cure  diseases  now,  as  he 
was  when  on  earth,  but  with  a  submission  to  his  will ; 
Lord,  if  thou  wilt,  thou  canst.  As  to  temporal  mer- 
cies, we  cannot  be  so  sure  of  God's  ti'ill  to  bestow 
them,  as  we  may  of  his/20Wfr,  forhis/;07;'fr  in  them 
is  unlimited,  but  his  promise  of  them  is  limited  by  a 
regard  to  his  glory  and  our  good  :  when  we  cannot 
be  sure  of  his  will,  we  may  be  sure  of  his  wisdom 
and  mei'cy,  to  which  we  may  cheerfully  refer  our- 
selves ;  Thy  will  be  done :  and  this  makes  the  ex- 
pectation easy,  and  the  event,  when  it  comes,  com- 
foitable. 

2.  As  a  typical  mercy.  Sin  is  the  leprosy  of  the 
soul ;  it  shuts  us  out  fi-om  communion  with  God  ;  to 
which  that  we  may  be  restored,  it  is  necessary  that 
we  be  cleansed  from  this  leprosy,  and  this  ought  to 
be  our  great  concern.  Now  obser\'e,  It  is  our  com- 
fort when  we  apply  ourselves  to  Christ,  as  the  great 
Physician,  that  if  he  will,  he  can  make  us  clean  ; 
and  we  should,  with  an  humble,  believing  boldness, 
go  to  him  and  tell  him  so.  That  is,  (1.)  We  must 
rest  ourselves  upon  his  power  ;  we  must  be  confi- 
dent of  this,  that  Christ  can  make  us  clean,    No 


ST.  MATTHEW,  VIIl. 


87 


guilt  is  so  great  but  that  there  is  a  sufficiency  in  his 
righteousness  to  atone  for  it ;  no  cotruption  so  sti-ong, 
but  there  is  a  sufficiency  in  liis  gi-ace  to  subdue  it. 
God  would  not  appoint  a  physician  to  his  hospital 
that  is  not  par  negotio — ruery  way  qualified  for  the 
undertaking.  (2.)  We  must  recommend  ourselves 
to  his  pity  ;  we  caraiot  demand  it  as  a  debt,  but  we 
must  liumljly  request  it  as  a  favour  ;  "  Lord,  if  thou 
wilt.  1  throw  myself  at  thy  feet,  and  if  I  perish,  I 
will  perish  there." 

II.  Christ's  answer  to  this  address,  which  was 
very  kind,  -v.  3. 

1.  He  fiut  forth  his  hand  and  touched  him.  The 
leprosy  was  a  noisome,  loathsome  disease,  yet  Christ 
touclied  him ;  for  he  did  not  disdain  to  converse 
with  publicans  and  sinners,  to  do  them  good.  There 
was  a  ceremonial  pollution  contracted  by  the  touch 
of  a  leper  ;  but  Christ  would  show,  that  when  he 
conversed  with  sinners,  he  was  in  no  danger  of  being 
infected  by  them,  for  the  prince  of  this  woi'ld  had 
nothing  in  him.  If  we  touch  pitch,  we  are  defiled  ; 
but  Clirist  was  se/iaratefrom  sinners,  even  when  he 
lived  among  them. 

2.  He  said,  I  ivill,  be  thou  clean.  He  did  not  say 
as  Elisha  to  Naaman,  Go,  wash  in  Jordan  ;  chd  not 
put  him  upon  a  tedious,  troublesome,  chargeable 
course  of  physic,  but  spake  the  word  and  healed 
him.  (1.)  Here  is  a  word  of  kindness,  J  will.  I  am 
as  willing  to  help  thee,  as  thou  art  to  be  helped. 
Note,  They  who  by  faith  apply  themselves  to  Christ 
for  mercy  and  grace,  may  be  sure  that  he  is  willing, 
freely  wUling,  to  give  them  the  mercy  and  gi-ace 
they  come  to  him  for.  Christ  is  a  Physician,  that 
does  not  need  to  be  sought  for,  he  is  always  in  the 
way  ;  does  not  need  to  be  urged,  while  we  are  yet 
speaking  he  hears  ;  does  not  need  to  be  feed,  he 
heals  freely,  not  for  price  nor  reward.  He  has  given 
aU  possible  demonstration,  that  he  is  as  willing  as 
he  is  able  to  save  sinnej-s.  (9. )  A  word  of  power, 
JBe  thou  clean.  Both  a  power  of  authority,  and  a 
power  of  energy,  are  exerted  in  this  word.  Christ 
heals  by  a  word  of  command  to  us  ;  Be  thou  clean ; 
"  Be  willing  to  be  clean,  and  use  the  means ;  cleanse 
thyself  from  all  filthincss :"  but  there  goes  along 
with  this  a  word  of  command  concerning  us,  a  word 
that  does  the  work  ;  I  will  that  thou  be  clean.  Such 
a  word  as  this  is  necessary  to  the  cure,  and  effec- 
tual for  it ;  and  the  almighty  grace  which  speaks  it, 
shall  not  be  wanting  to  those  that  truly  desire  it. 

III.  The  happy  change  hereby  wrought.  Imme- 
diately his  le/irosy  was  cleansed.  Nature  works 
gradually,  but  the  (lOd  of  nature  works  immedi- 
ately ;  he  speaks,  it  is  done  :  and  yet  he  works  ef- 
fectually ;  he  commands,  and  it  stands  fast.  One 
of  the  first  miracles  Moses  wrought,  was  curing 
himself  of  a  leprosy,  (Exod.  4.  7.)  for  the  priests 
under  the  law  offered  sacrifice  first  for  their  own 
sin ;  but  one  of  Christ's  first  miracles  was  curing 
another  of  leprosy,  for  he  had  no  sin  of  his  own  to 
atone  for. 

IV.  The  after-directions  Christ  gave  him.  It  is 
fit  that  they  who  are  cured  by  Christ  should  ever 
after  be  j-uled  by  him. 

1.  See  thou  tell  no  man  ;  "  Tell  no  man  till  thou 
hast  showed  thyself  to  the  priest,  and  he  has  pro- 
nounced thee  clean  ;  and  so  thou  hast  a  legal  proof, 
both  that  thou  wast  before  a  leper,  and  art  now 
thoroughly  cleansed."  Christ  would  have  his  mira- 
cles to  appear  in  their  full  light  and  evidence,  and 
not  to  be  published  till  they  could  appear  so.  Note, 
They  that  preach  the  truths  of  Christ  should  be 
able  to  prove  them  ;  to  defend  what  they  preach, 
and  convince  gaimsayers.  "  Tell  no  man,  till  thou 
hast  showed  thyself  to  the  priest,  lest  if  he  hear  who 
cured  thee,  he  should  out  of  spite  deny  to  give  thee 
a  certificate  of  the  cure,  and  so  keep  thee  under 
confinement."    Such  v/ere  the  priests  in  Christ's 


time,  that  they  who  had  any  thing  to  do  with  them 
had  need  to  have  lieen  as  wise  as  seipents. 

2.  Go  show  thyself  to  the  priest,  according  to  the 
law.  Lev.  14.  2.  Christ  took  care  to  have  the  law 
observed,  lest  he  should  give  offence,  and  to  show 
that  he  will  have  order  kept  up,  and  good  discipline 
and  respect  paid  to  those  that  are  in  office.  It  may 
be  of  use  to  those  that  are  cleansed  of  their  spiritual 
leprosy,  to  have  recourse  to  Christ's  ministers,  and 
to  open  their  case  to  them,  that  they  may  assist 
them  in  their  in(juiries  into  their  spiritual  state,  and 
advise,  and  comtort,  and  pray  for  them. 

3.  Offer  the  gift  that  Moses  coinmandcd,  in  token 
of  thankfulness  to  God,  and  recompense  to  the  priest 
for  his  pains  ;  and  this  for  a  testimony  unto  them  ; 
either,  (1.)  Which  Moses  commanded  for  a  testimo- 
ny :  the  ceremonial  laws  were  testimonies  of  God's 
authority  over  them,  care  of  them,  and  of  that  grace 
which  should  afterwards  be  revealed.  Or,  (2.) 
"  Do  thou  offer  it  for  a  testimony,  and  let  the  priest 
know  who  cleansed  thee,  and  how  ;  and  it  shall  be 
a  testimony,  that  there  is  one  among  them,  who 
does  that  which  the  high-priest  cannot  do.  Let  it 
remain  upon  record  as  a  witness  of  my  power,  and 
a  testimony  for  me  to  them,  if  they  will  use  it  and 
improve  it ;  but  against  them,  if  they  will  not :"  for 
so  Christ's  woi-d  and  works  are  testimonies. 

5.  And  when  Jesus  was  entered  into 
Capernaum,  there  came  unto  him  a  centu- 
rion, beseeching  him,  6.  And  saying,  Lord, 
my  servant  lieth  at  home  sick  of  the  palsy, 
grievously  tormented.  7.  And  Jesus  saith 
vmto  him,  I  will  come  and  heal  him. .  8. 
The  centurion  answered  and  said.  Lord, 
I  am  not  worthy  that  thou  shouldest  come 
under  my  roof:  but  speak  the  word  only, 
and  my  sei-vant  shall  be  healed.  9.  For  I 
am  a  man  under  authoritjs  having  soldiers 
under  me :  and  I  say  to  this  man.,  Go,  and 
he  gocth ;  and  to  another,  Conne,  and  he 
Cometh ;  and  to  my  servant.  Do  this,  and 
he  doeth  it.  10.  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  that  followed, 
Verily  I  say  unto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel.  11.  And  1 
say  unto  you,  that  many  shall  come  from 
the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven:  12.  But  the  children 
of  the  kingdom  shall  be  cast  out  into  outer 
darkness:  there  shall  be  weeping  and 
gnashing  of  teeth.  13.  And  Jesus  said  un- 
to the  centmion.  Go  thy  way;  and  as  thou 
hast  believed,  so  be  it  done  unto  thee.  And 
his  servant  was  healed  in  the  self-same 
hour. 

We  have  here  an  account  of  Christ's  curing  the 
centurion's  servant  of  a  palsy.  This  was  done  at 
Capernaum,  where  Christ  now  dwelt,  ch.  4.  13. 
Christ  went  about  doing  good,  and  came  home  to 
do  good  too  ;  every  place  he  came  to  was  the  better 
for  him.  The  persons  Christ  had  now  to  do  with 
were, 

1.  A  centurion;  he  was  a  supplicant,  a  Gentile,  a 
Roman,  an  officer  of  the  army  ;  probably  comman- 
der in  chief  of  that  part  of  the  Roman  army  which 
was  quartered  at  Capernaum,  and  kept  ganison 
there.     (1.)  Though  he  was  a  soldier,  (and  a  little 


88 


ST.  MATTHEW,  VIII. 


piety  commonly  goes  a  great  way  with  men  of  that 
profession,)  yet  he  was  a  godly  man  ;  he  was  emi- 
nently so.  Note,  God  has  his  remnant  among  all 
sorts  of  people.  No  man's  calling  or  place  in  the 
world  will  be  an  excuse  for  his  unbelief  and  impie- 
ty ;  none  shall  say  in  the  great  day,  I  had  been  re- 
ligious, if  I  had  not  been  a  soldier ;  for  such  there 
are  among  the  ransomed  of  the  Lord.  And  some- 
times where  grace  conquers  the  unlikely,  it  is  more 
than  a  conqueror ;  this  soldier  that  was  good,  was 
very  good.  (2. )  Though  he  was  a  Roman  soldier, 
and  his  very  dwelling  among  the  Jews  was  a  badge 
of  their  subjection  to  the  Roman  yoke,  yet  Christ, 
who  was  King  of  the  Jenus,  favoured  liim  ;  and 
therein  has  taught  us  to  do  good  to  our  enemies,  and 
not  needlessly  to  interest  ourselves  in  national  enmi- 
ties. (3.)  Though  he  was  a  Gentile,  yet  Christ 
countenanced  him.  It  is  true,  he  went  not  to  any 
of  the  Gentile  towns,  (it  was  the  land  of  Canaan  that 
was  Immanuel's  land,  Isa.  8.  8.)  yet  he  received  ad- 
dresses from  Gentiles  ;  now  good  old  Simeon's  word 
began  to  be  fulfilled,  that  he  should  be  a  light  to 
lighten  the  Gentiles,  as  well  as  the  glory  of  his  fieo- 
file  Israel.  Matthew,  in  annexing  this  ciire  to  that 
of  the  leper,  who  was  a  Jew,  intimates  this ;  the 
leprous  Jesus  Christ  touched  and  cured,  for  he 
preached  personally  to  them;  but  the  paralytic  Gen- 
tiles he  cured  at  a  distance  ;  for  to  them  he  did  not 
go  in  person,  but  sent  his  word  and  healed  them  ;  yet 
in  them  he  was  more  magnified. 

2.  The  centurion's  servant;  he  was  the  patient. 
In  this  also  it  appears, that  there  is  no  respect  of  per- 
sons with  God ;  for  in  Christ  Jesus,  as  there  is  neither 
circumcision  nor  uncircumcision,  so  there  is  neither 
bond  nor  free.  He  is  as  ready  to  heal  the  poorest 
servant,  as  the  richest  master  ;  for  himself  took  ufion 
him  the  form  of  a  servant,  to  show  his  regard  to  the 
meanest. 

Now  in  the  story  of  the  cure  of  this  servant,  we 
may  observe  an  intercourse  or  interchanging  of 
graces,  very  remarkable  between  Christ  and  the 
centurion.     See  here, 

I.  The  grace  of  the  centurion  working  towards 
Christ  Can  any  good  thing  come  out  of  a  Roman 
soldier  ?  any  thing  tolerable,  much  less  any  thing 
laudable  ?  Come  and  see,  and  you  will  find  abun- 
dance of  good  coming  out  of  this  centurion  that  was 
eminent  and  exemplary.     Observe, 

1.  His  affectionate  address  to  Jesus  Clirist,  which 
speaks, 

(1.)  A  pious  regard  to  our  great  Master,  as  one 
able  and  willing  to  succour  and  relieve  poor  peti- 
tioners. He  came  to  him  beseeching  him,  not  as 
Naaman  the  Syrian  (a  centurion  too, )  came  to  Eli- 
sha,  demanding  a  cure,  taking  state  and  standing 
upon  points  of  honour  ;  but  with  cap  in  hand  as  an 
humble  suitor.  By  this  it  seems,  that  he  saw  more 
in  Christ  than  appeared  at  first  view ;  saw  that 
which  commanded  respect,  though  to  those  who 
looked  no  further,  his  visage  was  marred  more  than 
any  man's.  The  officers  of  the  army  being  comp- 
trollers of  the  town,  no  doubt  made  a  gi'eat  figure, 
yet  he  lays  by  the  thoughts  of  his  post  of  honour, 
when  he  addresses  himself  to  Christ,  and  comes 
beseeching  him.  Note,  the  greatest  of  men  must  tui-n 
beggars,  when  they  have  to  do  with  Christ.  He 
owns  Christ's  sovereignty,  in  calling  him  Lord,  and 
referring  the  case  to'him,  and  to  his  will,  and  wis- 
dom, by  a  modest  remonstrance,  without  any  foi-mal 
and  express  petition.  He  knew  he  had  to  do  with  a 
wise  and  gracious  physician,  to  whom  the  opening 
of  the  malady  was  equivalent  to  the  most  eai-nest  re- 
quest A  humble  confession  of  our  spiritual  wants 
and  diseases  shall  not  fail  of  an  answer  of  peace. 
Pour  out  thy  complaint,  and  mercy  shall  be  poured 
out 

(2. )  A  charitable  regard  to  his  poor  servant     We 


read  of  many  that  came  to  Christ  for  their  children, 
but  this  is  tlie  only  instance  of  one  that  c^me  to  him 
for  a  servant :  Lord,  my  servant  lies  at  home  sick. 
Note,  It  is  the  duty  of  masters  to  concern  themselves 
for  their  servants,  when  they  are  in  affliction. — The 
palsy  disabled  the  servant  for  his  work,  and  made 
him  as  troublesome  and  tedious  as  any  distemper 
could,  yet  he  did  not  turn  him  away  when  he  was 
sick,  (as  that  Amalekite  did  his  servant,  1  Sam.  30. 
13.)  did  not  send  him  to  his  friends,  nor  let  him  lie 
by  neglected,  but  sought  out  the  best  relief  he  could 
for  him  ;  the  servant  could  not  have  done  more  for 
the  master,  than  the  master  did  here  for  the  servant. 
The  centurion's  servants  were  very  dutiful  to  him, 
(t.  9.)  and  here  we  see  what  made  them  so  ;  he  was 
very  kind  to  them,  and  that  made  them  the  more 
cheerfully  obedient  to  him.  As  we  mxist  not  des- 
pise the  cause  of  our  servants,  nvhen  they  contend  with 
us,  (Job  31.  13,  IS.)  so  we  must  not  despise  their 
case  when  God  contends  with  them  ;  for  we  are 
made  in  the  same  mould,  by  the  same  hand,  and 
stand  upon  the  same  level  with  them  before  God, 
and  must  not  set  them  with  the  dogs  of  our  ^ock. 
The  centurion  applies  not  to  witches  or  wizards  for 
his  servant,  but  to  Christ.  The  palsy  is  a  disease 
in  which  tlie  physician's  skill  commonly  fails ;  it  was 
therefore  a  great  evidence  of  his  faith  in  the  power 
of  Christ,  to  come  to  him  for  a  cure,  which  was 
above  the  power  of  natural  means  to  effect.  Ob- 
serve, how  pathetically  he  represents  his  servant's 
case  as  very  sad  ;  he  is  sick  of  the  palsy,  a  disease 
which  commonly  makes  the  patient  senseless  of 
pain,  but  this  person  was  grievously  tormented  ;  be- 
ing young,  nature  was  strong  to  struggle  with  the 
stroke,  which  made  it  painful.  (It  was  not  paralysis 
simplex,  but  scorbutica. )  We  should  thus  concern 
ourselves  for  the  souls  of  our  children,  and  ser\rants, 
that  are  spiritually  sick  of  the  palsy,  the  dead-palsy, 
the  dufnb-palsy;  senseless  of  spiritual  evils,  inactive 
in  that  which  is  spiritually  good  ;  and  bring  them  to 
Christ  by  faith  and  prayer,  Ijring  them  to  the  means 
of  healing  and  health. 

2.  Observe  his  gi-eat  humility  and  self-abasement 
After  Christ  had  intimated  his  readiness  to  come 
and  heal  his  servant,  {v.  7. )  he  expressed  himself 
with  the  more  humbleness  of  mind.  Note,  Humble 
souls  are  made  more  humble,  by  Christ's  gracious 
condescensions  to  them.  Observe  what  was  the  lan- 
guage of  his  humility;  Lord,  I  am  not  worthy  that 
thou  shouldst  come  under  my  roof ;  (t.  8. )  which 
speaks  mean  thoughts  of  himself,  and  high  thoughts 
of  our  Lord  Jesus.  He  does  not  say,  "  My  servant 
is  not  worthy  that  thou  shouldst  come  into  his  cham- 
ber, because  it  is  in  the  garret  ;"  but,  I  am  not  wor- 
thy that  thou  shouldst  come  into  my  house.  The 
centurion  was  a  great  man,  yet  he  owned  his  un- 
worthiness  before  God.  Note,  Humility  very  well 
becomes  persons  of  quality.  Christ  now  made  but  a 
mean  figure  in  the  world,  yet  the  centurion,  looking 
upon  him  as  a  prophet,  yea,  more  than  a  prophet, 
paid  him  this  respect.  Note,  \\e  should  have  a  \'alue 
and  veneration  for  what  we  see  of  God,  even  in  those 
who,  in  outward  condition,  are  everv  way  our  infe- 
riors. The  centurion  came  to  Christ  with  a  peti 
tion,  and  therefore  expressed  himself  thus  humbly. 
Note,  In  all  our  approaches  to  Christ,  and  to  God 
through  Christ,  it  becomes  us  to  abase  ourselves, 
and  to  lie  low  in  a  sense  of  our  own  unworthiness, 
as  mean  creatures  and  as  vile  sinners,  to  do  any  thing 
for  God,  to  receive  any  good  from  him,  or  to  have 
any  thing  to  do  with  him. 

3.  Obsei-ve  his  great  faith.  The  more  humility, 
the  more  faith  ;  the  more  diffident  we  are  of  our- 
selves, the  stronger  will  be  our  confidence  in  Jesus 
Christ.  He  had  an  assurance  of  faith  not  only  that 
Christ  could  cure  his  servant,  but, 

(1. )  That  he  could  cure  him  at  a  distance.  There 


ST.  MATTHEW,  VIII. 


89 


needed  not  any  physical  contact,  as  in  natural  ope- 
rations, nor  any  apjjlication  to  the  part  affected  ;  but 
the  cure,  he  believed,  might  be  wrought,  without 
bringing  the  physician  and  patient  together.  We 
read  afterwards  of  those,  who  brought  the  man  sick 
of  the  fialsy  to  Christ,  through  much  tUfficulty,  and 
set  him  before  him,  and  Christ  commen.ded  their 
faith  for  a  nvorking  faith.  This  centurion  did  not 
bring  his  man  sick  of  the  jialsy ,  and  Christ  commend- 
ed his  faith  for  a  trusting  faith  :  true  faith  is  accept- 
ed of  Christ,  though  variously  appearing  :  Christ 
puts  the  best  construction  upon  the  different  me- 
thods of  religion  that  people  take,  and  thereby  has 
taught  us  to  do  so  too.  This  centurion  believed,  and 
it  is  undoubtedly  true,  that  the  power  of  Christ 
knows  no  limits,  and  therefore  nearness  and  distance 
are  alike  to  him.  Distance  of  place  cannot  obstiiict 
either  the  knowing,  or  working,  of  him  'Ca.iA  fills  all 
places.  Am  la  God  at  hand,  says  the  Lord,  and 
not  a  God  afar  off?  Jer.  23.  23. 

(2. )  That  he  could  cure  him  with  a  luord,  not  send 
him  a  medicine,  much  less  a  charm  ;  but  sfieak  the 
word  only,  and  I  do  not  question  but  my  servant  shall 
be  healed.  Herein  he  owns  him  to  have  a  divine 
power,  an  authority  to  command  all  the  creatures 
and  powers  of  nature,  which  enables  him  to  do 
whatsoever  he  pleases  in  the  kingdom  of  nature  ;  as 
at  first  he  raised  that  kingdom  by  an  almighty  word, 
when  he  said,  Let  there  be  light.  With  men,  say- 
ing and  doing  are  two  things ;  but  not  so  with  Christ, 
who  is  therefore  the  Arm  of  the  Lord,  because  lie 
is  the  eternal  Word.  His  saying.  Be  ye  nvarmed, 
andfilled,  (Jam.  2.  16.)  and  healed,  wai-ms,  and  fills, 
arid  heals. 

The  centurion's  faith  in  the  power  of  Christ  he 
here  illustrates  by  the  dominion  he  had,  as  a  centu- 
rion, over  his  soldiers,  as  a  master  over  his  servants  ; 
he  says  to  one.  Go,  and  he  goes,  Isfc.  They  were  all 
at  his  beck  and  command,  so  as  that  he  could  by 
them  execute  things  at  a  distance  ;  his  word  was  a 
law  to  them — dictum  factum  ;  well  disciplined  sol- 
diers know  that  the  commands  of  their  officers  are 
not  to  be  disputed,  but  obeyed.  Thus  could  Christ 
speak,  and  it  is  done  ;  such  a  power  had  he  over  all 
bodily  diseases.  The  centurion  had  this  command 
over  his  soldiers,  though  he  was  himself  a  7nan  un- 
der authority;  not  a  commander  in  chief,  but  a  sub- 
altern officer  ;  much  more  had  Christ  this  power, 
who  is  the  supreme  and  sovereign  Lord  of  all.  The 
centurion's  servants  were  very  obsequious,  would 
go  and  come  at  every  the  least  intimation  of  their 
master's  mind.  Now,  [1.]  Such  servants  we  all 
should  be  to  God  :  we  must  go  and  come  at  his  bid- 
ding, according  to  the  directions  of  his  word,  and  the 
disposals  of  his  providence  ;  run  where  he  sends  us, 
return  when  he  remands  us,  and  do  what  he  ap- 
pomts.  What  saith  my  Lord  unto  his  serx'ant? 
v\'hen  his  will  crosses  our  own,  his  must  take  place, 
and  our  own  be  set  aside.  [2.]  Such  servants  bodily 
diseases  are  to  Christ.  They  seize  us  when  he  sends 
them,  they  leave  us  when  he  calls  them  back  ;  thev 
have  that  effect  upon  us,  upon  our  bodies,  upon  our 
souls,  that  he  orders.  It  is  a  matter  of  comfort  to 
all  that  belong  to  Christ,  for  whose  good  his  power 
is  exerted  and  engaged,  that  every  disease  has  his 
commission,  executes  his  command,'is  under  his  con- 
trol, and  is  made  to  serve  the  intentions  of  his  grace. 
They  need  not  fear  sickness,  nor  what  it  can  do, 
who  see  it  in  the  hand  of  so  good  a  Friend. 

II.  Here  is  the  grace  of  Christ  appearing  toward 
this  centurion  ;  for  to  the  gi-acious  he  will  show  him- 
self gi'acious. 

1.  He  complies  with  his  address  at  the  first  word. 
He  did  but  tell  him  his  servant's  case,  and  was  go- 
ing on  to  beg  a  cure,  when  Christ  prevented  him, 
with  this  good  word,  and  comfortable  word,  /  will 
come  and  heal  him  ;  {v.  7.)  not,  I  will  come  and  see 

Vol.  v.— M 


hijn — that  had  evinced  him  a  kind  Saviour  ;  but,  / 
will  come  and  heal  him — that  shows  him  a  mighty, 
an  almighty  Saviour  ;  it  was  a  great  word,  but  no 
more  than  he  could  make  good  ;  for  he  has  /healing 
under  his  wings  ;  his  coming  is  healing.  'l"l>ey  who 
wrought  miracles  by  a  derixed  power,  did  not  speak 
thus  positively,  as  Christ  did,  who  wrought  them  by 
his  own  power,  as  one  that  had  authority.  When  a 
minister  is  sent  for  to  a  sick  friend,  he  can  but  say, 
I  will  come  and  jiray  for  him  ;  but  Christ  says,  1 
will  come  and  heal  him  :  it  is  well  that  Christ  can  do 
more  for  us  than  our  ministers  can.  The  centurion 
desired  he  would  heal  his  servant ;  he  says,  /  will 
come  and  heal  him  ;  thus  expressing  more  favour 
than  he  did  either  ask  or  think  of.  Note,  Christ 
often  outdoes  the  expectations  of  poor  supplicants. 
See  an  instance  of  Christ's  humility,  that  he  would 
make  a  visit  to  a  poor  soldier.  He  would  not  go 
down  to  see  a  nobleman's  sick  child,  who  insisted 
upon  his  coming  down,  (John  4.  47 — 49.)  but  he 
proffers  to  go  down  to  see  a  sick  servant ;  thus  does 
he  regard  the  low  estate  of  his  people,  and  give  more 
abundant  honour  to  that  fiart  which  lacked.  Christ's 
humility,  in  being  willing  to  come,  gave  an  example 
to  him,  and  occasioned  his  humility,  in  owning  him- 
self unworthy  to  have  him  come.  Note,  Christ's  gra- 
cious condescensions  to  us,  should  make  us  the  more 
humble  and  self-abasing  before  him. 

2.  He  commends  his  faith,  and  takes  occasion  from 
it  to  speak  a  kind  word  of  the  poor  Gentiles,  v.  10 
— 12.  See  what  great  things  a  strong  but  self-deny- 
ing faith  can  obtain  from  Jesus  Christ,  even  of  gene- 
ral and  public  conceni. 

(1.)  As  to  the  centurion  himself;  he  not  only  ap- 
proved him  and  accepted  him,  (that  honour  have 
all  true  believers,)  but  he  admired  him  and  applaud- 
ed him  :  that  honour  great  believers  have,  as  Job  ; 
there  is  none  like  him  in  the  earth. 

[1.]  Christ  admired  him,  not  for  his  greatness, 
but  for  his  gi-aces.  When  Jesus  heard  it,  he  mar- 
velled;  not  as  if  it  were  to  him  new  and  surprising, 
he  knew  the  centurion's  faith,  for  he  wrought  it ;  but 
it  was  great  and  excellent,  rare  and  uncommon,  and 
Christ  spoke  of  it  as  wonderful,  to  teach  us  what  to 
admire  ;  not  worldly  pomp  and  decorations,  but  the 
beauty  of  holiness,  and  the  ornaments  which  are  in 
the  sight  of  God  of  great  price.  Note,  the  wonders 
of  grace  should  affect  us  more  than  the  wonders  of 
nature  or  providence,  and  spiritual  attainments  more 
than  any  achievements  in  tliis  world.  Of  those  that 
are  rich  in  faith,  not  of  those  that  are  rich  in  gold 
and  silver,  we  should  say  that  they  have  gotte?i  all 
this  glory.  Gen.  31.  1.  But  whatever  there  is  ad- 
mirable in  the  faith  of  anv,  it  must  redound  to  the 
glory  of  Christ,  who  will  shortly  be  himself  arfm/rec/ 
in  all  them  that  believe,  as  having  done  in  and  for 
them  7narvellous  things. 

[2.]  He  a/ifilauded  him  in  what  he  said  to  t/iem 
that  followed.  All  believers  shall  be,  in  the  other 
world,  but  somebelie\'ers  arc,  in  this  world,  confess- 
ed and  acknowledged  by  Christ  before  men,  in  his 
eminent  appearances  for  them  and  with  them.  Fe- 
rihi,  I  have  not  found  so  great  faith,  no,  not  in  Israel. 
Now  this  speafes,  Fiist,  Honour  to  the  centurion  ; 
wlio,  though  not  a  son  of  Abraham's  loins,  was  an 
heir  of  Abraham's  faith,  and  Christ  foimd  it  so. 
Note,  The  thing  that  Christ  seeks  is  faith,  and 
wherever  it  is,  he  finds  it,  though  but  as  a  grain  of 
mustard-seed.  He  had  not  found  so  great  faith,  all 
things  considered,  and  in  proportion  to  the  means  ; 
as  the  poor  widow  is  said  to  cast  in  more  than  they 
all,  Luke  21.  3.  Though  the  centurion  was  a  Gen- 
tile, vet  he  was  thus  commended.  Note,  we  must 
be  so'  far  from  grudging,  that  we  must  be  forward, 
to  give  those  their  due  praise,  that  are  not  within 
our  denomination  or  pale.  Secondly,  It  speaks  shame 
to  Israel,  to  whom  pertained  the  adoption,  the  glory. 


90 


ST.  MATTHEW,  VIII, 


the  covenants,  and  all  the  assistances  and  encourage- 
ments of  faith.  Note,  When  the  Son  of  Man  comes, 
\ie.Jinds  YiXAe.  faith,  and,  therefore,  he  iinds  so  little 
fruit. "  Note,  The  attainments  of  some,  who  have 
had  but  little  helps  for  their  souls,  will  aggravate 
the  sin  and  ruin  of  many,  that  have  had  gi-eat  plenty 
of  the  means  of  grace,  and  have  not  made  a  good 
improvement  of  them,  Christ  said  this  to  those  that 
followed  him,  if  by  any  means  he  might  provoke 
them  to  a  holy  emulation,  as  Paul  speaks,  Rom.  11. 
14  They  were  Abraham's  seed ;  in  jealousy  for 
that  honour,  let  them  not  suffer  themselves  to  be 
outstripped  by  a  Gentile,  especially  in  that  grace  for 
which  Abraham  was  eminent. 

(2.)  As  to  others.  Christ  takes  occasion  from 
hence,  to  make  a  comparison  between  Jews  and  Gen- 
tiles, and  tells  them  two  things,  which  could  not  but 
be  very  surprising  to  them  who  had  been  taught 
that  salvation  ivas  of  the  Jerjs. 

[1.]  That  a  great  many  of  the  Gentiles  should  be 
saved,  v.  11.     Tlie  faith  of  the  centuiion  was  but  a 
specimen  of  the  conversion  of  the  Gentiles,  and  a 
preface  to  their  adoption  into  the  church.  This  was 
a  topic  our  Lord  Jesus  touched  often  upon ;   he 
speaKS  it  with  assurance  ;  I  say  unto  you,  "I  that 
know  all  men  ;"  and  he  could  not  say  any  thing  more 
pleasing  to  himself,  or  more  displeasing  to  tlie  Jews ; 
an  intimation  of  this  kind  enraged  the  Nazarenes 
against  him,  Luke  4.  27.     Clirist  gives  us  here  an 
idea.  First,  Of  the /iersons  that  shall  be  sai'«/,-  many 
from  the  east  and  the  west :  he  had  said,  {ch.  7.  14.) 
Feiv  there  be  that  find  the  way  to  life ;  and  yet  here 
many  shall  come.     Few  at  one  time,  and  in  one 
place  ;  yet,  when  they  come  all  together,  they  will 
be  a  great  many.     We  now  see  but  here  and  there 
one  brought  to  grace  ;  but  we  shall  shortly  see  the 
Captain  of  our  salvation  bringing  many  sons  to  glory. 
Heb.  2.  10.     He  will  come  with  ten  thousands  of  his 
saints  ;  (Jude  14.)  with  such  a  company  as  no  man 
can  number  ;  (Rev.  7.  9.)  nvith  nations  of  them  that 
are  saved.  Rev.  21.  24.     They  shall  come  fro7n  the 
east,  3.nA  from  the  west ;  places  far  distant  from  each 
other  ;  yet  they  shall  all  meet  at  the  right  hand  of 
Christ,  the  centre  of  their  unity.    Note,  God  has  his 
remnant  in  all  places  ;  fro7n  the  7-ising  of  the  sun,  to 
the  going  down  of  the  same,  Mai.  1.  11.     The  elect 
will  be  gathered  from  the  four  winds,  ch.  24.  31. 
They  are  sown  in  the  earth,  some  scattered  in  every 
comer  of  the  field.    The  Gentile  world  lay  from  east 
to  west,  and  they  are  especially  meant  here  ;  though 
they  were  strangers  to  the  cox'enarit  of/iromise  now, 
and  had  been  long,  yet  who  knows  what  hidden 
ones  God  had  among  them  then  ?    As  in  Elijah's 
time  in  Israel,  (1  Kings  19.  14.)  soon  after  which 
they  flocked  into  tlie  church  in  great  multitudes;  Isa. 
60.  3,  4.     Note,  When  we  come  to  heaven,  as  we 
shall  miss  a  great  many  there,  that  we  thought  had 
been  going  thither,  so  we  shall  meet  a  great  many 
there,  that  we  did  not  expect.     Secondly,  Clirist 
gives  us  an  idea  of  the  salvation  itself.     They  shall 
come,  shall  come  together,  shall  come  together  to 
Christ,  2  Thess.  2.  1.  1.  They  shall  be  admitted  ijito 
the  kingdom  of  grace  on  earth,'  into  tlie  covenant  of 
grace  made  with  Abraham,  Isaac,  and  Jacob  ;  they 
shall  be  blessed  with  faithful  Abraham,  wliose  bless- 
ing comes  upon  the  Gentiles,  Gal.  3.  14.  This  makes 
Zaccheus  a  son  of  Abraham,  Luke  19.  9.     2.  They 
shall  be  admitted  into  t\\e  kingdom  of  glory  in  heaven. 
They  shall  come  cheerfully,  flying  as  doves  to  their 
windows  ;  they  shall  sit  down  to  rest  from  their  la- 
bours, as  having  done  tlieir  day's  work  ;  sitting  de- 
notes continuance  ;  wlule  we  stand,  we  are  going, 
where  we  sit,  we  mean  to  stay  ;  heaven  is  a  remain- 
ing rest,  it  is  a  continuing  city  ;  they  shall  sit  down, 
as  upon  a  throne  ;  (Rev.  3.  21.)  as  at  a  table;  that 
is  the  metaphor  here ;  they  shall  sit  down  to  be 
featted  ;  which  denotes  ho\.\\  fulness  of  communica- 


tion, and  freedom  and  familiarity  of  communion, 
Luke  22.  30.  They  shall  sit  down  with  Abraham. 
Tliey  who  in  this  world  were  ever  so  far  distant 
from  each  other  in  time,  place,  or  ovitward  condi- 
tion, shall  all  meet  together  in  heaven  ;  ancients  and 
modems,  Jews  and  Gentiles,  rich  and  pooi\  The 
rich  man  in  hell  sees  Abraham,  but  Lazarus  sits 
down  with  him,  leaning  on  his  breast.  Note,  Holy 
society  is  a  part  of  the  felicity  of  heaven  ;  and  they 
on  whom  the  ends  of  the  world  are  come,  and  who 
are  most  obscure,  shall  share  in  gloiy  with  the  re- 
nowned patriarchs. 

[2.  ]  That  a  gi-eat  many  of  the  Jews  should  perish, 
V.  12.     Observe, 

First,  A  strange  sentence  passed  ;  The  children  of 
the  kingdom  shall  be  cast  out ;  the  Jews  that  persist 
in  unbelief,  though  they  were  by  birth  children  of 
the  kingdom,  yet  shall  be  cut  off  from  being  mem- 
bers of  the  visible  church  :  the  kingdom  of  God,  of 
which  they  boasted  that  they  were  the  children, 
shall  be  taken  from  them,  and  they  shall  become 
not  a  people,  not  obtaining  mercy,  Rom.  11.  20. — 
9.  31.  In  the  great  day  it  will  not  axail  men  to  have 
been  children  of  the  kingdom,  either  as  Jews  or 
Christians ;  for  men  will  then  be  judged,  not  by  what 
they  were  called,  but  by  what  they  wej-e.  If  chil- 
dren indeed,  then  heirs ;  but  many  are  children  in 
profession,  in  the  family,  but  not  of  it,  that  will  come 
short  of  the  inheritance.  Being  born  of  professing 
parents  denominates  us  children  of  the  kingdom ; 
but  if  we  rest  in  that,  and  have  nothing  else  to  shew 
for  heaven  but  that,  we  shall  be  cast  out. 

Secondly,  A  strange  punishment  for  the  workers 
of  iniquity  descriljed  ;  They  shall  be  cast  into  outer 
darkness,  tlie  darkness  of  those  that  are  without,  of 
the  Gentiles  tliat  were  out  of  the  cliurch  ;  into  that 
the  Jews  were  cast,  and  into  worse  :  they  were 
blinded,  and  hardened,  and  filled  with  terrors,  as 
the  apostle  shews,  Rom.  11.  8 — -10.  A  people  so 
unchurched,  and  given  up  to  spiritual  judgments, 
are  in  utter  darkness  already  :  but  it  looks  further, 
to  the  state  of  damned  sinners  in  hell,  to  which  the 
other  is  a  dismal  preface.  They  shall  be  cast  out 
from  God,  and  all  true  comfort,  and  cast  into  dark- 
ness. In  hell  there  is  fire,  but  no  liglit  ;  it  is  utter 
darkness  ;  darkness  in  extremity  ;  the  highest  de- 
gree of  darkness,  without  any  remainder,  or  mix- 
ture, or  hope,  of  light ;  nor  the  least  gleam  or  glimpse 
of  it :  it  is  darkness  that  results  from  their  bemg 
shut  out  of  heaven,  the  land  of  light ;  they  who  are 
without,  are  in  the  regions  of  darkness  ;  yet  this  is 
not  the  worst  of  it,  there  shall  be  weeping  and  gnash- 
ing of  teeth.  1.  In  hell  there  will  be  great  grief, 
floods  of  tears  shed  to  no  purpose  :  anguish  of  spirit 
preying  eternally  upon  the  vitals,  in  the  sense  of  the 
wrath  of  God,  is  the  torment  of  the  damned.  2. 
Great  indignation  :  damned  sinners  will  gnash  their 
teeth  for  spite  and  vexation,  full  of  the  fury  of  the 
Lord;  seeing  with  envy  the  happiness  of  others, 
and  reflecting  with  horror  upon  the  former  possi- 
bility of  their  own  being  happy,  which  is  now  past. 
3.  He  cures  his  servant.  He  not  only  commends 
his  application  to  him,  but  grants  him  that  for  which 
he  applied,  which  was  a  real  answer,  v.  13.  Ob- 
sene, 

(1. )  What  Christ  said  to  him  :  he  said  that  which 
made  the  cure  as  great  a  favour  to  him  as  it  was  to 
his  sen'ant,  and  much  greater  ;  .^.s  thou  hast  believ- 
ed, so  be  it  done  to  thee.  The  servant  got  a  cure  of 
his  disease,  but  the  master  got  the  confirmation  and 
approbation  of  his  faith.  Note,  Christ  often  gives 
encouraging  answers  to  his  praying  people,  when 
they  are  interceding  for  others.  It  is  kindness  to  us, 
to  be  heard  for  others.  God  turned  the  captivity 
of  Job,  when  he  prayed  for  his  friends,  Job  42.  10. 
It  was  a  great  honour  which  Christ  put  upon  this 
centurion,  when  he  gave  him  a  blank,  as  it  were  j 


ST.  MATTHEW,  Vm. 


91 


Be  it  done  as  thou  believest.  What  could  he  liavc 
more  ?  Yet  what  was  said  to  him  is  said  to  us  all. 
Believe,  and  ye  shall  receive;  only  beliex'e.  See 
here  the  power  of  Christ,  and  the  power  of  faith. 
As  Christ  can  do  what  he  will,  so  an  active  belie\er 
may  have  what  he  will  from  Christ  ;  the  oil  of 
grace  multiphes,  and  stays  not  till  the  vessels  of 
faith  fail. 

(2. )  What  was  the  effect  of  this  saying :  the  prayer 
of  faith  was  a  prevailing  prayer,  it  e\'er  was  so,  and 
ever  will  be  so  ;  it  appears,  by  the  suddenness  of  the 
cm-e,  that  it  was  miraculous :  and  by  its  coincidence 
with  Christ's  saving,  that  the  miracle  was  his ;  he 
sjiake,  and  it  was  done  ;  and  this  was  a  proof  of  his 
omnipotence,  that  he  has  a  long  arm.  It  is  the  ob- 
servation of  a  learned  ph)'sician,  that  the  diseases 
Christ  cured  were  chiefly  such  as  were  the  most 
difficult  to  be  cured  by  any  natural  means,  and  par- 
ticularly the  palsy.  Omnis  paralysis,  firxsertim 
vetusta,  aut  incurabilis  est,  aut  difficilis  curatu,  etiam 
Jiueris :  ati/ue  soleo  ego  dicere,  morbos  omnes  qui 
Christo  eurandi  fuerunt  propositi  difficillimos  sua 
naturd  curatu  esse — Every  kind  of  palsy,  especially 
of  long  continuance,  is  either  incurable,  or  is  fou?id 
to  yield,  with  the  utmost  difficulty,  to  medical  skill, 
even  in  young  subjects ;  so  that  I  have  frequently 
remarked,  that  all  the  diseases  which  were  referred 
to  Christ  for  cure,  appear  to  have  been  of  the  most 
obstinate  and  hojieless  kind.  Mercurialis  de  morbis 
puerorum,  lib.  2.  cap.  5. 

1 4.  And  when  Jesus  was  come  into  Pe- 
ter's house,  he  saw  his  wife's  mother  laid, 
and  sick  of  a  fever.  15.  And  he  touched 
her  hand,  and  the  fever  left  her :  and  she 
arose,  and  ministered  unto  them.  1 6.  When 
the  even  was  come,  they  brought  unto  him 
many  that  were  possessed  with  devils :  and 
he  cast  out  the  spirits  with  his  word,  and 
healed  all  that  were  sick:  17.  That  it 
might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saj-ing.  Himself  took 
our  infirmities,  and  bare  our  sicknesses. 

They  who  pretend  to  be  critical  in  the  Harmony 
of  the  evangelists,  place  this  passage,  and  all  that 
follows  to  the  end  ot  ch.  9.  before  the  sermon  on  the 
mount,  according  to  the  order  which  Mark  and  Luke 
observe  in  placing  it.  Dr.  Lightfoot  places  only  this 
passage  before  the  sermon  on  the  mount,  and  r'.  18, 
&c.  after.     Here  we  have, 

I.  A  particular  account  of  the  cure  of  Peter's 
•wife's  mother,  who  was  ill  of  a  fever  ;  in  which  ob- 
serve, 

1.  The  case,  which  was  nothing  extraordinary ; 
fevers  are  the  most  common  distempers ;  but,  the 
patient  being  a  near  relation  of  Peter's,  it  is  record- 
ed as  an  instance  of  Christ's  peculiar  care  of,  and 
kindness  to,  the  families  of  his  disciples.  Here  we 
find  (1.)  That  Peter  had  a  wife,  and  yet  was  called 
to  be  an  apostle  of  Christ  ;  and  Christ  countenanced 
the  maniage  state,  by  being  thus  kind  to  his  wife's 
relations.  The  church  of  Rome,  therefore,  which 
forbids  ministei's  to  maiTV,  goes  contrary  to  that 
apostle  from  whom  they  pretend  to  derive  an  infal- 
libility. (2. )  That  Peter  had  a  hou.^e,  though  Christ 
had  not,  v.  20.  Thus  was  the  disciple  better  pro- 
vided for  than  his  Lord.  (3.)  That  he  had  a  house 
at  Capernaum,  though  he  was  originallv  of  Beth- 
saida ;  it  is  probable,  he  removed  to  Capernaum, 
when  Christ  removed  tliither,  and  made  that  his 
principal  residence.  Note,  It  is  worth  while  to 
change  our  quarters,  that  we  may  be  near  to  Christ, 
and  have  opportunities  of  converse  with  him.  Wlien 


the  ark  removes,  Israel  must  remove,  and  go  after 
it  (4.)  That  he  had  his  wife's  mother  with  him  in 
his  family,  which  is  an  example  to  yoke-fellows  to 
be  kind  to  one  another's  relations  as  their  own. 
Prol5al)ly,  this  good  woman  was  old,  and  yet  was 
respected  and  taken  care  of,  as  old  people  ought  to 
be,  with  all  possible  tenderness.  (5. )  That  she  lay 
ill  of  a  fever.  Neither  the  strength  of  youth,  nor 
the  weakness  and  coldness  of  age,  will  be  a  fence 
against  diseases  of  this  kind.  The  palsy  was  a  chro- 
nical disease,  the  fever  an  acute  disease,  but  both 
were  brought  to  Christ. 

2.  The  cure,  v.  15.  (1.)  How  it  was  effected; 
He  touched  her  hand  ;  not  to  know  the  disease,  as 
the  physicians  do,  by  the  pulse,  but  to  heal  it.  This 
was  an  intimation  of  his  kindness  and  tenderness ; 
he  is  himself  touched  with  the  feeling  of  our  infirmi- 
ties :  it  likewise  shews  the  way  of  spiritual  healing, 
by  the  exerting  of  the  power  of  Christ  witli  his 
word,  and  the  application  of  Clirist  to  ourselves. 
The  scripture  speaks  the  word,  the  Spirit  gives  the 
touch,  touches  the  heart,  touches  the  hand.  (2.) 
How  it  was  evide7iced :  this  shewed  that  the  fex<er 
left  her,  she  arose,  and  ministered  to  them.  By  this 
it  appears,  [1.]  That  the  mercy  was  perfected. 
They  that  recover  from  fevers  by  the  power  of  na- 
ture, are  commonly  weak  and  feeble,  and  unfit  for 
business,  a  gi-eat  while  after ;  to  shew  therefore  that 
this  cure  was  above  the  power  of  nature,  she  was 
immediately  so  well  as  to  go  about  the  business  of 
the  house.  [2.]  That  the  mercy  was  sanctified; 
and  the  mercies  that  are  so  are  mdeed  perfected. 
Though  she  was  thus  dignified  by  a  peculiar  favour, 
yet  she'Joes  not  assume  importance,  but  is  as  ready 
to  wait  at  table,  if  there  be  occasion,  as  any  servant. 
They  must  be  humble  whom  Christ  has  honoured ; 
being  thus  delivered,  she  studies  what  she  shall 
rendei-.  It  is  \-eiT  fit  that  they  whom  Christ  hath 
healed  should  minister  unto  him,  as  his  humble  ser- 
vants, all  their  days. 

II.  Here  is  a  general  account  of  the  many  cures 
that  Christ  wrought.  This  cure  of  Peter's  mother- 
in-law  brought  him  abundance  of  patients.  ''  He 
healed  such  a  one  ;  why  not  me  ?  Such  a  one's  friend, 
why  not  mine  V  Now  we  are  here  told, 

l'.  What  he  did,  p.  16.  (1.)  He  cast  out  devils ; 
cast  out  the  evil  spirits  with  his  word.  There  may 
be  much  of  Satan's  agency,  by  the  divine  permis- 
sion, in  those  diseases  of  which  natural  causes  may 
be  assigned,  as  in  Jolj's  boils,  especially  in  the  dis- 
eases of  the  mind ;  but,  about  the  time  of  Christ's 
being  in  the  world,  there  seems  to  have  been  more 
than  an  ordinan'  letting  loose  of  the  devil,  to  possess 
and  vex  the  bodies  of  people ;  he  came,  having 
great  wrath,  for  he  knenu  that  his  time  was  short ; 
and  Ciod  wisely  ordered  it  so,  that  Christ  might  have 
the  fairer  and  more  frequent  oppoitunities  of  shew- 
ing his  power  over  Satan,  and  the  purpose  and  de- 
sign of  his  coming  into  the  world,  which  was  to  dis- 
arm and  dispossess  Satan,  to  break  his  power,  and 
to  destroy  his  works ;  and  his  success  was  as  glorious 
as  his  design  was  gi-acious.  (2.)  He  healed  all  that 
were  sick;  all  without  exception,  though  the  patient 
was  ever  so  mean,  and  the  case  ever  so  bad. 

2.  How  the  scripture  was  herein  ftdfiUed,  v.  17. 
The  accomplishment  of  the  Old-Testament  pro- 
phecies was  the  great  thing  Christ  had  in  his  eye, 
and  the  great  proof  of  his  being  the  Messiah  :  among 
other  things,  it  was  written  of  him,  (Isa.  55.  4.) 
Surely  he  hath  borne  our  griefs,  arid  carried  our 
sorrows :  it  is  referred  to,  1  Pet.  2.  24.  and  there  it 
is  construed,  he  hath  borne  our  sins :  here  it  is  re- 
ferred to,  and  is  construed,  he  hath  borne  our  sick- 
Tiesses :  our  sins  make  our  sicknesses,  our  griefs : 
Christ  bore  away  sin  by  the  merit  of  his  death,  and 
bore  awav  sickness  by  the  miracles  of  his  life  ;  nay, 
though  those  mu-acles  are  ceased,  we  may  say,  that 


92 


ST.  MATTHEW,  VIII. 


he  bore  our  sicknesses  then,  ivhen  he  bore  our  sins  in 
his  oivn  body  ii/wn  the  tree  ;  for  sin  is  both  the  cause 
and  the  sting  of  sickness.  Many  are  tlie  diseases 
and  calamities  to  which  we  are  liable  in  the  body  ; 
and  there  is  more,  in  this  one  line  of  the  gospels,  to 
support  and  comfort  us  under  them,  than  in  all  the 
writings  of  the  philosophers — that  Jesus  Clirist  bore 
our  sicknesses,  and  carried  our  sorroius  ;  he  bore 
them  before  us  ;  though  he  was  never  sick,  )'et  he 
was  hungry,  and  thirsty,  and  weary,  and  troubled 
in  spirit,  sorrowful  and  very  heavy  :  he  bore  them 
for  us  in  his  fiassion,  and  bears  them  with  us  in  com- 
fiassion,  being  touched  nvith  the  feeling  of  our  infir- 
mities :  and  thus  he  bears  them  oft'  from  us,  and 
makes  them  sit  light,  if  it  be  not  our  own  fault. 
Observe  how  emphatically  it  is  expressed  here  : 
Hiinself  took  our  infirmities,  and  bare  our  sicknesses  ; 
he  was  both  able  and  willing  to  inteipose  in  that 
matter,  and  concerned  to  deal  with  our  infirmities 
and  sicknesses,  as  our  Physician ;  that  part  of  the 
calamity  of  the  human  nature  was  his  particular 
care,  which  he  evidenced  by  his  great  readiness  to 
cure  diseases ;  and  he  is  no  less  powerful,  no  less 
tender  now,  for  we  are  sure  that  never  were  any  the 
worse  for  going  to  heaven. 

1 8.  Now  when  Jesus  saw  great  multi- 
tudes about  him,  he  gave  commandment 
to  depart  unto  the  other  side.  1 9.  And  a 
certain  Scribe  came,  and  said  unto  him, 
Master,  I  will  follow  thee  whithersoever 
thou  goest.  20.  And  Jesus  saith  uiV-o  him, 
The  foxes  have  holes,  and  the  birds  of  the 
air  have  nests ;  but  the  Son  of  man  hath 
not  where  to  lay  his  head.  21.  And  ano- 
ther of  his  disciples  said  unto  him,  Lord, 
suffer  me  first  to  go  and  bury  my  father. 
22.  But  Jesus  said  unto  him.  Follow  me ; 
and  let  the  dead  bury  their  dead. 

Here  is, 

I.  Christ's  removing  to  the  other  side  of  the  sea  of 
Tiberias,  and  his  ordering  his  disciples,  whose  boats 
attended  him,  to  get  their  transport-vessels  ready, 
in  order  to  it,  v.  18.  The  influences  of  this  Sun  of 
righteousness  were  not  to  be  confined  to  one  place, 
but  diffused  all  the  country  over  ;  he  must  go  about 
to  do  good  ;  the  necessities  of  souls  called  to  him. 
Come  over,  aiid  help  us  ;  (Acts  16.  9.)  he  removed 
tvhen  he  saio  great  multitudes  about  him.  Though 
by  this  it  appeared  that  they  were  desirous  to  have 
him  there,  lie  knew  there  were  others  as  desirous 
to  have  him  with  them,  and  they  must  have  their 
share  of  him  :  his  being  acceptable  and  useful  in 
one  place,  was  no  objection  agamst,  but  a  reason  for, 
his  going  to  another.  Thus  he  would  tiy  the  mul- 
titudes that  were  aboiit  him,  whether  their  zeal 
■would  carry  them  to  follow  him,  and  attend  on  him, 
■when  his  preaching  was  removed  to  some  distance. 
Many  would  be  glad  of  such  helps,  if  they  cnuld 
have  them  at  next  door,  who  will  not  be  at  the  pains 
to  follow  them  to  the  other  side ;  and  thus  Christ 
shook  off  those  who  were  less  zealous,  and  the  per- 
fect were  made  manifest. 

II.  Christ's  communication  with  two,  who,  upon 
his  remove  to  the  other  side,  were  loth  to  stay  be- 
hind, and  had  a  mind  to  follow  him,  not  as  others, 
■who  were  his  followei-s  at  large,  but  to  come  into 
close  discipleshi]),  which  the  most  were  shy  of  ;  for 
it  carried  such  a  face  of  strictness  as  they  could  not 
like,  nor  be  well  reconciled  to  ;  but  here  is  an  ac- 
count of  two  who  seemed  desirous  to  come  into  com- 
munion, and  yet  were  not  right ;  which  is  here  given, 
as  a  specimen  of  the  hindrances  by  which  many  are 


kept  from  closing  with  Christ,  and  cleaving  to  him ; 
and  a  warning  to  us,  to  set  out  in  following  Christ, 
so  as  that  we  may  not  come  short  ;  to  lay  such  a 
foundation,  as  that  our  building  may  stand. 

\A'e  have  here  Christ's  managing  of  two  different 
tempers,  one  quick  and  eager,  the  other  dull  and 
heavy  ;  and  his  instructions  are  adapted  to  each  of 
them,  and  designed  for  our  use. 

1.  Here  is  one  that  was  too  hasty  in  promising ; 
and  he  was  a  certain  scribe,  {v.  19.)  a  scholar,  a 
learned  man,  one  of  those  that  studied  and  expound- 
ed the  law  ;  generally  we  find  them  in  the  gospels  to 
be  men  of  no  good  character ;  usually  coupled  with 
the  Pharisees,  as  enemies  to  Christ  and  his  doctrine. 
IVhere  is  the  scribe  ?  1  Cor.  1.  20.  He  is  very  sel- 
dom following  Christ ;  yet  here  was  one  that  bid 
pretty  fair  for  discipleship,  a  Saul  among  the  pro- 
phets.    Now  obser\e, 

(1.)  How  he  expressed  his  forwardness  ;  Master, 
I  will  follow  thee  whithersoeiier  thou  goest.  I  know 
not  how  any  man  could  have  spoken  better.  His 
profession  of  a  self-dedication  to  Christ,  is,  [1.] 
Very  ready,  and  seems  to  be  ex  mero  motu—from 
his  unbiassed  inclination  ;  he  is  not  called  to  it  by 
Christ,  nor  urged  by  any  of  the  disciples,  but,  of 
his  own  accord,  he  proffers  himself  to  be  a  close 
follower  of  Christ ;  he  is  not  a  pressed  man,  but  a 
volunteer.  [2.  ]  Very  resolute  ;  he  seems  to  be  at  a 
point  in  this  matter;  he  does  not  say,  "I  have  a 
mind  to  follow  thee,"  but  "I  am  determined,  I  will 
doit."  [3.]  It  was  unlimited  and  without  reserve ; 
"  I  will  follow  thee  whithersoever  thou  goest;  not 
only  to  the  other  side  of  the  country,  but  if  it  were  to 
the' utmost  regions  of  the  world.'  Now  we  should 
think  ourselves  sure  of  such  a  man  as  this  ;  and  yet  it 
appears,  by  Christ's  answer,  that  his  resolution  was 
rash,  his  ends  low  and  carnal :  either  he  did  not  con- 
sider at  all,  or  not  that  which  was  to  be  considered  : 
he  saw  the  miracles  Christ  wrought,  and  hoped  he 
would  set  up  a  temporal  kingdom,  and  he  wished  to 
apply  betimes  for  a  share  in  it.  Note,  There  are 
many  resolutions  for  religion,  produced  by  some 
sudden  pangs  of  con\dction,  and  taken  up  without 
due  consideration,  that  prove  abortive,  and  come  to 
nothing  :  soon  ripe,  soon  rotten. 

(2. )  How  Christ  tried  his  forwardness,  whether  it 
were  sincere  or  not,  v.  20.  He  let  him  know  that 
this  Son  ofjnan,  whom  he  is  so  eager  to  follow,  has 
not  where  to  lay  his  head,  v.  20.  Now  from  this 
account  of  Christ's  deep  poverty,  we  obsen'e, 

[1.]  That  it  is  strange  in  itself,  that  the  Son  of 
God,  when  he  came  into  the  world,  should  put  him- 
self into  such  a  very  low  condition,  as  to  want  the 
convenience  of  a  certain  resting-place,  which  the 
meanest  of  the  creatures  have.  If  he  would  take  our 
nature  upon  him,  one  would  think,  he  should  have 
taken  it  in  its  best  estate  and  circumstances  :  no,  he 
takes  it  in  its  worst.  See  here.  First,  How  well  pro- 
vided for  the  inferior  creatures  are  :  The  foxes  have 
holes  ;  though  they  are  not  only  not  useful,  but  hurt- 
ful, to  man,  yet  'God  provides  holes  for  them,  in 
which  they  are  earthed  :  man  endeavours  to  destroy 
them,  but  thus  they  are  sheltered  ;  their  holes  are 
their  castles.  The  birds  of  the  air,  though  they  take 
no  care  for  themselves,  yet  are  taken  care  of,  and 
have  7iests  ;  (Ps.  104.  17. )  nests  in  the  field  ;  some  of 
them  nests  in  the  house  ;  in  God's  courts,  Ps.  84.  3. 
Secondly,  How  poorly  the  Lord  Jesus  was  provided 
for.  It" may  encourage  us  to  tnist  God  for  necessa- 
ries, that  the  beasts  and  birds  have  such  good  jjro- 
vision  ;  and  may  comfort  us,  if  we  want  necessaries, 
that  our  Master  did  so  before  us.  Note,  Our  Lord 
Jesus,  when  he  was  here  in  the  world,  submitted  to 
the  disgraces  and  distresses  of  extreme  poverty  ■,for 
our  sakes  he  became  poor,  very  poor.  He  liad  not  a 
settlement,  had  not  a  place  of  repose,  not  a  house 
of  his  own,  to  put  his  head  in,  not  a  pillow  of  his 


ST.  MATTHEW,  VIIl. 


93 


own,  to  lay  his  head  on.  He  and  his  disciples  lived  | 
upon  the  charity  of  well-disposed  people,  that  minis- 
tered to  him  of  their  substance,  Luke  8.  2.  Christ 
submitted  to  this,  not  only  that  he  might  in  all  re- 
spects humble  himself,  and  fulfil  the  scriptures, 
which  spake  of  him  as  fioor  and  needy,  but  that  he  i 
might  shew  us  the  vanity  of  worldly  wealth,  and 
teach  us  to  look  upon  it  with  a  holy  contempt ;  that 
he  might  purchase  better  things  for  us,  and  so  make 
us  rich,  2  Cor.  8.  9. 

[2.]  It  is  strange  that  such  a  declaration  should 
be  made  on  this  occasion.  When  a  Scribe  offered 
to  follow  Christ,  one  would  think  he  would  have 
encouraged  him,  and  said.  Come,  and  I  will  take 
care  of  thee  ;  one  Scribe  might  be  capable  of  doing 
him  more  credit  and  service  than  twelve  fisher- 
men :  but  Christ  saw  his  heait,  and  answered  to  the 
thoughts  of  that,  and  therein  teaches  us  all  how  to 
come  to  Christ.  First,  The  Scribe's  resolve  seems 
to  have  been  sudden ;  and  Christ  would  have  us, 
when  we  take  upon  us  a  profession  of  religion,  to  sit 
down,  and  count  the  cost,  (Luke  14.  28.)  to  doit 
intelligently,  and  with  consideration,  and  choose  the 
way  of  go'dliness,  not  because  we  know  no  other,  but 
because  we  know  no  better.  It  is  no  advantage  to 
religion,  to  take  men  by  suiprise,  ere  they  are  aware. 
They  that  take  up  a  profession  in  a  pang,  will  throw 
it  off  again  /«  a  fret ;  let  them,  therefore,  take  time, 
and  they  will  have  done  the  sooner :  let  him  that 
will  follow  Christ  know  the  worst  of  it,  and  expect 
to  lie  hard,  and  fare  hard.  Secondly,  His  resolve 
seems  to  have  been  from  a  worldly,  covetous  prin- 
ciple. He  saw  what  abundance  of  cures  Christ 
wrought,  and  concluded  that  he  had  large  fees,  and 
would  get  an  estate  quickly,  and  therefore,  he 
would  follow  him  in  hopes  of  growing  rich  with 
him  ;  but  Christ  rectifies  his  mistake,  and  tells  him, 
he  was  so  far  from  growing  rich,  that  he  had  not  a 
place  to  lay  his  head  on  ;  and  that  if  he  follow  him, 
he  cannot  expect  to  fare  better  than  he  fared. 
Note,  Christ  will  accept  none  for  his  followers  that 
aim  at  worldly  advantages  in  following  him,  or  de- 
sign to  make  any  thing  but  heaven  of  their  religion. 
We  have  reason  to  think  that  this  Scribe,  hereupon, 
•went  away  sorrowful,  being  disappointed  in  a  bar- 
gain which  he  thought  would  tuni  to  account ;  he  is 
not  for  following  Christ,  unless  he  can  get  by  him. 

1.  Here  is  another  that  was  too  slow  in  jierforni' 
ing.  Delay  in  execution  is  as  bad  on  the  one  hand, 
as  precipitancy  in  resolution  is  on  the  other  hand  ; 
when  we  have  taken  time  to  consider,  and  then  ha\-e 
determined,  let  it  never  be  said,  we  left  that  to  be 
done  to-morrow,  which  we  could  do  to-dav.  This 
candidate  for  the  ministry  was  one  of  Christ's  disci- 
ples already,  (•!'.  21.)  a  follower  of  him  at  large. 
Clemens  Alexandrinus  tells  us,  from  an  ancient  tra- 
dition, that  this  was  Philip  ;  he  seems  to  be  better 
qualified  and  disposed  than  the  former,  because  not 
so  confident  and  presumptuous  :  a  bold,  eager,  over- 
forward  temper  is  not  the  most  promising  in  reli- 
gion ;  sometimes  the  last  are  first,  and  the  first  last. 
Now  obsene  here, 

(1. )  The  excuse  that  this  disciple  made,  to  defer  an 
immediate  attendance  on  Christ ;  (t'.  21.)  "Lord, 
suffer  me  first  to  go  and  bury  my  father.  Before  I 
come  to  be  a  close  and  constant  follower  of  thee,  let 
me  be  allowed  to  perform  this  last  office  of  respect 
to  my  father  ;  and  in  the  mean  time,  let  it  si\ffice  to 
be  a  hearer  of  thee  now  and  then,  when  I  can  spare 
time."  His  father  (some  think)  was  now  sick,  or 
dying,  or  dead  ;  others  think,  he  was  only  aged,  and 
not  likely  in  a  course  of  nature  to  continue  long ;  and 
he  desired  lea\'e  to  attend  upon  him  in  his  sickness, 
at  his  death,  and  to  his  gi-ave,  and  then  he  would  be 
at  Christ's  service.  This  seemed  a  reasonable  re- 
quest, and  yet  it  was  not  right.  He  had  not  the 
zeal  he  should  have  had  for  the  work,  and  therefore 


pleaded  this,  because  it  seemed  a  plausible  plea. 
Note,  An  unwilling  mind  never  wants  an  excuse. 
The  meaning  of  Aon  vacat,  is,  N'on  filacel — The 
want  of  leisure  is  the  want  of  inclination.  We  will 
suppose  it  to  come  from  a  ti-ue  filial  affection  and 
respect  for  his  father,  yet  still  the  preference  should 
have  been  given  to  Christ.  Note,  Many  are  hin- 
A^v^dfrom  and  in  the  way  of  serious  godliness,  by 
an  over-conrem  for  their  families  and  relations ; 
these  lawful  things  undo  us  all,  and  our  duty  to  God 
is  neglected  and  postponed,  under  colour  of  dis- 
charging our  debts  to  the  world  ;  here  therefore  we 
ha\e  need  to  double  our  guard. 

(2.)  Christ's  disallowing  of  this  excuse;  {v.  22.) 
Jesus  said  unto  him.  Follow  me;  and,  no  doubt, 
power  accompanied  this  word  to  him,  as  to  others, 
and  he  did  follow  Christ,  and  clea\-ed  to  him,  as 
Kuth  to  Naomi,  when  the  Scribe,  in  the  verses  be- 
fore, like  Oipah,  took  leave  of  him.  That  said,  / 
will  follow  thee;  to  this  Christ  said,  Follow  me; 
comparing  them  together,  it  is  intimated  that  we 
are  brought  to  Christ  by  the  force  of  his  call  to  us. 
not  of  our  promise  to  him  ;  it  is  not  of  him  that  wil- 
leth,  nor  of  him  that  runneth,  but  of  God  that  shew- 
eth  mercy ;  he  calls  whom  he  will,  Rom.  9.  16. 
And  further.  Note,  Though  chosen  vessels  may 
make  excuses,  and  delay  their  compliance  with  di- 
\ine  calls  a  great  while,  yet  Christ  will  at  length 
answer  their  excuses,  conquer  their  unwillingness, 
and  bring  them  to  his  feet ;  when  Christ  calls,  he 
will  overcome,  and  make  the  call  effectual,  1  Sam. 
3.  10.  His  excuse  is  laid  aside  as  insufficient ;  Let 
the  dead  bury  their  dead.  It  is  a  proverbial  expres- 
sion ;  "Let  one  dead  man  bury  another :  rather  let 
them  lie  unburied,  than  that  the  senice  of  Christ 
should  be  neglected.  Let  the  dead  spiritually  bury 
the  dead  corporally ;  let  worldlv  offices  be  left  to 
worldly  people ;  do  not  thou  encumber  thyself  with 
them.  Buiying  the  dead,  and  especially  a  dead 
father,  is  a  good  work,  but  it  is  not  thy  work  at  this 
time  ;  it  may  be  done  as  well  by  others,  that  are  not 
called  and  qualified,  as  thou  art,  to  be  employed  for 
Christ ;  thou  hast  something  else  to  do,  and  must 
not  defer  that."  Note,  Pietv  to  God  must  be  pre- 
ferred before  piety  to  parents,  though  that  is  a  great 
and  needful  part  of  our  religion.  The  Nazarites, 
imder  the  law,  were  not  to  mourn  for  their  own  pa- 
rents, because  they  were  holv  to  the  Lord ;  (Numb. 
6.  6— 8.)  nor  was  the  High-Priest  to  defile  himself 
for  the  dead,  no,  not  iov  his  own  father,  LeA'.  21.  11, 
12.  And  Christ  requires  of  those  who  would  follow 
him,  that  they  hate  father  and  mother;  (Luke  14. 
26. )  love  tliem  less  than  God  ;  we  must  compara- 
tively neglect  and  disesteem  our  nearest  relations, 
when  they  come  in  competition  with  Christ,  and 
either  our  doing  for  him,  or  our  suffering  for  him. 

23.  And  when  he  was  entered  into  a 
ship,  his  disciples  followed  him.  24.  And, 
behold,  there  arose  a  gi-eat  tempest  in  the 
sefK  insomuch  that  the  ship  was  covered 
wiui  the  waves :  but  he  was  asleep.  25. 
And  his  disciples  came  to  him,  and  awoke 
liim,  saying,  Lord,  save  us:  we  perish.  26. 
And  he  saith  unto  them,  \\^h\  are  ye  fear- 
ful, O  ye  of  little  faith  1  Then  he  arose,  and 
rebuked  the  \\-inds  and  the  sea ;  and  there 
was  a  great  calm.  27.  But  the  men  mar- 
velled, saying,  What  manner  of  man  is 
this,  that  even  the  winds  and  the  sea  obey 
him ! 

Christ  had  given  sailing  orders  to  his  disciples, 
{v.  18.)  that  they  should  depart  to  the  other  side  of 


94 


ST.  MATTHEW,  VIII. 


the  sea  of  Tiberias,  into  the  country  of  Gadara,  in 
the  tribe  of  Gad,  which  lay  east  of  Jordan  ;  thither 
he  would  go  to  rescue  a  poor  creature  that  was  pos- 
sessed iviih  a  legion  of  devils,  though  he  foresaw 
how  he  should  be  aftronted  there.  Now,  1.  He 
chose  to  go  by  water.  It  had  not  been  much  about, 
if  he  had  gone  by  land ;  but  he  chose  to  cross  the 
lake,  that  he  might  have  occasion  to  manifest  him- 
self the  God  of  the  sea  as  well  as  of  t/ie  dry  land,  and 
to  show  that  all  power  is  his,  both  in  heaven  and  in 
earth.  It  is  a  comfort  to  those  tvho  go  down  to  the 
sea  in  shifts,  and  are  often  in  perils  there,  to  reflect 
that  they  have  a  Saviour  to  trust  in,  and  pray  to, 
who  knows  what  it  is  to  be  at  sea,  and  to  be  in  storms 
there.  But  observe,  when  he  went  to  sea,  he  had 
no  yacht  or  pleasure-boat  to  attend  him,  but  made 
use  of  his  disciples'  fishing-boats  ;  so  poorly  was  he 
accommodated  in  all  respects.  2.  His  disciftles  fol- 
lowed him;  the  twelve  kept  close  to  him,  when 
others  stayed  behind  upon  the  terra  Jirma,  where 
there  was  sure  footing.  Note,  They,  and  they  only, 
will  be  found  the  true  disciples  of  Christ,  that  are 
wUling  to  go  to  sea  with  him,  to  follow  him  into  dan- 
gers and  difficulties.  Many  would  be  content  to  go 
the  land-way  to  heaven,  that  will  rather  stand  still, 
or  go  back,  than  venture  upon  a  dangerous  sea  ;  but 
those  that  would  rest  with  Christ  hereafter  must 
follow  him  now  wherever  he  leads  them,  into  a  ship 
or  into  a  pi-ison,  as  well  as  into  a  palace.  Now  ob- 
serve here, 

1.  The  peril  and  perplexity  of  the  disciples  in  this 
voyage  ;  and  in  this  appeared  the  ti-uth  of  what  Christ 
had  just  now  said,  tliat  those  who  follow  him  must 
count  upon  difficulties,  v.  20. 

1.  There  arose  a  x<ery  great  storm,  xk  24.  Christ 
could  have  prevented  this  storm,  and  have  ordered 
them  a  pleasant  passage,  but  that  woidd  not  have 
been  so  much  for  his  glory  and  the  confirmation  of 
their  faith  as  their  deliverance  was  :  this  storm  was 
for  their  sa/ces,  as  John  11.  4.     One  would  have  ex- 

Eected,  that  having  Christ  with  them,  they  should 
ave  had  a  very  favourable  gale,  but  it  is  quite  other- 
wise ;  for  Christ  would  shew  that  they  who  were 
passing  with  him  over  the  ocean  of  this  world  to  the 
other  side,  must  expect  storms  by  the  way.  The 
church  is  tossed  with  temfiests ;  (Isa.  54.  11.)  it  is 
only  the  upper  region  that  enjoys  a  pei-petual  calm, 
this  lower  one  is  ever  and  anon  disturbed  and  dis- 
turbing. 

2.  Jesus  Christ  was  asleefl  in  this  storm.  We  never 
Tead  of  Christ's  sleeping,  Ijut  at  this  time  ;  he  was  in 
watchings  often,  and  continued  all  night  in  prayer  to 
■God :  this  was  a  sleep,  not  of  security,  like  Jonah's 
in  a  storm,  but  of  holy  serenity,  and  dependence  upon 
his  Father :  he  slept,  to  shew  that  he  was  really  and 
truly  man,  and  subject  to  the  sinless  infirmities  of 
our  nature  :  his  work  made  him  weary  and  sleepy, 
and  he  had  no  guilt,  no  fear  within,  to  disturb  his  re- 
pose. Those  that  can  lay  their  heads  upon  the  pil- 
low of  a  clear  conscience,  may  sleep  quietly  and 
sweetly  in  a  storm,  (Ps.  4.  8.)  as  Peter,  Acts  12.  6. 
He  slept  at  this  time,  to  try  the  faith  of  his  disciples, 
whether  they  could  trust  him  when  he  seemed  to 
slight  them.  He  slept  not  so  much  with  a  desire  to 
be  refreshed,  as  with  a  design  to  be  awaked. 

3.  The  poor  disciples,  though  used  to  the  sea, 
were  in  a  great  fright,  and  in  their  fear  ca7ne  to  their 
Master,  v.  25.  Whither  else  should  they  go .'  It 
was  well  they  had  him  so  near  them.  They  awoke 
him  with  their  praters  ;  Lord,  save  us,  we  perish. 
Note,  They  who  would  leam  to  pray  must  go  to  sea. 
Imminent  and  sensible  dangers  will  drive  people  to 
him  who  alone  can  help  in  time  of  need.  Their 
prayer  has  life  in  it.  Lord,  save  us,  we  perish.  (1.) 
Their  petition  is.  Lord,  save  us.  They  behoved  he 
could  save  them ;  they  begged  he  would.  Christ's 
errand  into  the  world  was  to  save,  but  those  only 


shall  be  saved,  that  call  on  the  name  of  the  Lord, 
Acts  2.  21.  They  who  by  faith  are  interested  in  the 
eternal  salvation  wrought  out  by  Christ,  may  with 
a  humble  confidence  apply themsehes  to  him  for 
temporal  deliverances.  Observe,  They  call  him. 
Lord,  and  then  pray.  Save  us.  Note,  Christ  will 
save  none  but  those  that  ai-e  willing  to  take  him  for 
their  Lord  ;  for  he  is  a  Prince  and  a  Saviour.  (2. ) 
Their  plea  is,  Jie pe7-ish ;  which.  v/a.s,  [1.]  The  lan- 
guage of  their  fear :  they  looked  upon  their  case  as 
desperate,  and  gave  up  all  for  lost ;  they  had  receiv- 
ed a  sentence  of  death  within  themselves,  and  this 
they  plead,  "  IVe/ierish,  if  thou  dost  not  save  us; 
look  upon  us  therefore  with  pity. "  [2.  ]  It  was  the 
language  of  their  fervency ;  they  pray  as  men  in 
earnest,  that  beg  for  their  lives  ;  it  becomes  us  thus 
to  stri\e  and  wrestle  in  prayer;  therefore  Christ 
slept,  that  he  might  draw  out  this  importunity. 

II.  The  power  and  grace  of  Jesus  Christ  put  forth 
for  their  succour ;  then  the  Lord  Jesus  awaked,  as 
one  refreshed,  Ps.  78.  65.  Christ  may  sleep  when 
his  church  is  in  a  storm,  but  he  will  not  out-sleep 
himself :  the  time,  the  set  time  to  favour  his  dis- 
tressed church,  will  come,  Ps.  102.  13. 

1.  He  rebuked  the  disciples;  (f.  26.)  Why  are  ye 
fearful,  O  ye  of  little  faith  ?  He  does  not  chide  them 
for  disturbing  him  with  their  prayers,  but  for  dis- 
turbing themselves  with  their  fears.  Christ  reprov- 
ed them  first,  and  then  delivered  them  ;  this  is  his 
method,  to  prepare  us  for  a  mercy,  and  then  to  give 
it  us.  Observe,  (1.)  His  dislike  of  their  fears; 
"  Why  are  ije  fearful?  Ye,  my  disciples.''  Let  the 
sinners  in  Zion  be  afraid,  let  heathen  mariners  trem- 
ble in  a  storm,  but  you  shall  not  be  so.  Inquire  into 
the  reasons  of  your  fear,  and  weigh  them."  (2.) 
His  discovery  of  the  cause  and  spring  of  their  fears; 
0  ye  of  little  faith.  Many  that  have  ti-ue  faith' are 
weak  in  it,  and  it  does  but  little.  Note,  [1.1  Christ's 
disciples  are  apt  to  be  disquieted  with  fears  in  a 
stormy  day,  to  torment  themselves  with  jealousies 
that  things  are  bad  with  them,  and  dismal  conclu- 
sions that  they  will  be  worse.  [2.  ]  The  prevalence 
of  our  inordinate  fears  in  a  stormy  day  is  owing  to 
the  weakness  of  our  faith,  which  would  be  as  an  an- 
chor to  the  soul,  and  would  ply  the  oar  of  prayer. 
By  faith  we  might  see  through  the  storm  to  the  quiet 
shore,  and  encourage  oursehes  with  hope  that  we 
shall  weather  our  point.  [3.]  The  fearfulness  of 
Christ's  disciples  in  a  storm,  and  their  unbelief,  the 
cause  of  it,  are  very  displeasing  to  the  Lord  Jesus, 
for  they  reflect  dishonour  upon  him,  and  create  dis- 
turbance to  themselves. 

2.  Lie  rebukes  the  wind ;  the  former  he  did  as  the 
God  of  grace,  and  the  Sovereign  of  the  heart,  who 
can  do  what  he  pleases  in  us  ;  this  he  did  as  the  God 
of  nature,  the  Sovereign  of  the  world,  who  can  do 
what  he  pleases  for  us.  It  is  the  same  power  that 
stills  the  noise  of  the  sea,  and  the  tumult  of  fear,  Ps. 
65.  7.  See,  (1.)  How  easily  this  was  done,  with  a 
word's  speaking.  Moses  commanded  the  waters 
with  a  rod ;  Joshua,  with  the  ark  of  the  covenant ; 
Elisha,  with  the  prophet's  mantle  ;  but  Christ  with 
a  word.  See  his  absolute  dominion  over  all  the  crea- 
tures, which  bespeaks  both  his  honour,  and  the  hap- 
piness of  those  that  have  him  on  their  side.  (2.) 
Howeffectually  it  was  done ;  There  was  a  great  calm, 
all  of  a  sudden.  Ordinarily,  after  a  storm,  there  is 
such  a  fret  of  the  waters,  that  it  is  a  good  while  ere 
they  can  settle ;  but  if  Christ  speak  the  word,  not 
only  the  storm  ceases,  but  all  the  eflTects  of  it,  all  the 
remains  of  it.  Great  stoi-ms  of  doubt  and  fear  of  the 
soul,  under  the  power  of  the  spirit  of  bondage,  some- 
times end  in  a  wonderful  calm,  created  and  spoken 
by  the  Spirit  of  adoption. 

3.  This  excited  their  astonishment ;  {v.  27.)  The 
men  marvelled.  They  had  been  long  acquainted 
with  the  sea,  and  never  saw  a  storm  so  immediately 


ST.  MATTHEW,  VIII. 


95 


turned  into  a  perfect  calm,  in  all  theii-  lives.  It  has 
all  the  marks  and  signatures  of  a  miracle  upon  it ;  it 
ia  the  Lord's  doing,  and  is  ynarvelhiis  in  their  eyes. 
Observe,  (1.)  Their  admiration  of  Christ;  Wiat 
manner  of  man  is  this!  Note,  Christ  is  a  Nonsuch  ; 
every  thing  in  him  is  admirable :  none  so  wise,  so 
mighty,  so  amiable,  as  he.  (2. )  The  reason  of  it ; 
Even  the  nvinds  and  the  sea  obey  him.  Upon  this 
account,  Christ  is  to  be  admired,  that  he  has  a  com- 
manding power  even  over  winds  and  seas.  Others 
pretended  to  cure  diseases,  but  he  only  midertook  to 
command  the  minds.  We  know  not  the  way  of  the 
ivind,  (John  3.  8. )  much  less  can  we  control  it ;  but 
he  that  bringeth  forth  the  ivind  out  of  his  treasury, 
(Ps.  135.  7.)  when  it  is  out,  gathers  it  into  his  fists, 
Prov.  30.  4.  He  that  can  do  this,  can  do  any  thing, 
can  do  enough  to  encourage  our  confidence  and  com- 
fort in  him,  in  the  most  stormy  day,  \vithin  or  with- 
out, Isa.  26.  4.  The  Lord  sits  ufion  the  floods,  and 
is  inightier  than  the  noise  of  many  waters.  Christ, 
by  commanding  the  seas,  showed  himself  to  lie  the 
same  that  made  the  world,  when,  at  his  rebuke,  the 
waters  fled,  (Ps.  104.  7,  8.)  as  now,  at  his  rebuke, 
they  feU. 

28.  And  when  he  was  come  to  the  other 
side,  into  the  country  of  the  Gergpsenes, 
there  met  him  two  possessed  with  devils, 
coming  out  of  the  tombs,  exceeding  fierce, 
so  that  no  man  might  pass  by  that  way. 
29.  And,  behold,  they  cried  out,  sajing, 
What  have  we  to  do  with  thee,  Jesus,  thou 
Son  of  God  ?  Art  thou  come  liither  to  tor- 
ment us  before  the  time  1  30.  And  there 
was  a  good  way  off  from  them  an  herd  of 
many  swine  feeding.  31.  So  the  devils 
besought  him,  saving,  If  thou  cast  us  out, 
suffer  us  to  go  away  into  the  herd  of  swine. 
32.  And  he  said  unto  them,  Go.  And 
when  they  were  come  out,  they  went  into 
the  herd  of  swine :  and,  behold,  the  whole 
herd  of  swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perished  in  the  wa- 
ters :  33.  And  they  that  kept  them  fled, 
and  went  their  ways  into  the  city,  and  told 
every  thing,  and  what  was  befallen  to  the 
possessed  of  the  devils.  34.  And,  behold, 
the  whole  city  came  out  to  meet  Jesus : 
and  when  they  saw  him,  they  besought  liim 
that  he  would  depart  out  of  their  coasts. 

We  have  here  the  story  of  Christ's  castmg  the 
devils  out  of  two  men  that  were  possessed.  The 
scope  of  this  chapter  is  to  show  the  divine  power  of 
Christ,  by  the  instances  of  his  dominion  over  bodilv 
diseases,  which  to  us  are  in-esistible ;  over  winds  and 
waves,  which  to  us  are  \^etmore  uncontrollable  ;  and 
lastly,  over  de\ils,  which  to  us  are  most  formidable 
of  all.  Christ  has  not  only  all  fower  in  heaven  and 
earth  and  all  deep  places',  but  has  the  keys  of  hell 
too.  Pnncifialilies  and  powers  were  made  subject  to 
htm,  even  while  he  was  in  his  estate  of  humiliation 
as  an  earnest  of  what  should  be  at  his  entnmcc  into 
his  glory ;  (Eph.  1.  21.)  he  spoiled  them,  Col.  2.  15 
It  was  observed  in  general,  (v.  16.)  that  Christ  cast 
out  the  sfiints  with  his  word  ;  here  we  have  a  parti- 
cular instance  of  it,  which  had  some  circumstances 
more  remarkable  than  the  rest  This  miracle  was 
wrought  in  the  country  of  the  Gergesenes;  some 
think,  they  were  the  remains  of  the  old  Girgashites, 
Deut,  7.  1.    Though  Chnst  was  sent  chiefly  to  the 


lost  shee/i  of  the  house  of  Israel,  yet  some  sallies  he 
made  among  the  borderers,  as  here,  to  gain  this  vic- 
tory over  Satan,  which  was  a  specimeii  of  the  con- 
quest of  his  legions  in  the  Gentile  world. 

Now,  beside  the  general  instance  which  this  gives 
us  of  Christ's  power  over  Satan,  and  his  designs 
against  him  to  disarm  and  dispossess  him,  we  have 
here  especially  discovered  to  us  the  wav  and  manner 
of  evil  spirits  in  their  enmity  to  man.  Obser\e,  con- 
cerning this  legion  of  devils.  What  work  they  made 
wliere  they  were,  and  where  they  went. 

I.  What  work  they  made  where  they  were;  which 
appears  in  the  miserable  condition  of  these  two  that 
were  possessed  by  them ;  and  some  think,  these  two 
were  man  and  wife,  because  the  other  Evangelists 
speak  but  of  one. 

1.  They  dwelt  among  the  tombs;  thence  they 
came  when  they  met  Christ  The  Devil  having 
the  flower  of  death,  not  as  judge,  but  as  executioner, 
he  delightetli  to  converse  among  the  trophies  of  his 
victory,  the  dead  bodies  of  men  ;  but  there,  where 
he  thought  himself  in  his  greatest  triumph  and  ele- 
vation, as  afterwards  in  Golgotha,  the  place  of  a 
skull,  did  Christ  conquer  and  subdue  him.  Con- 
versing among  the  graves  increased  the  melancholy 
and  frenzy  of  the  poor  possessed  creatures,  and  so 
strengthened  the  hold  he  had  of  them  by  their  bo- 
dily distemper,  and  also  made  them  more  formidable 
to  other  people,  who  generally  startle  at  any  thing 
that  stirs  among  the  tombs. 

2.  They  were  exceeding  fierce  ;  not  only  ungovern- 
able themselves,  but  mischievous  to  others,  fright- 
ening many,  having  hurt  some  ;  so  that  no  man  durst 
pass  that  way.  Note,  The  De\il  bears  malice  to 
mankind,  and  shows  it,  by  making  men  spiteful  and 
malicious  one  to  another.  Mutual  enmities,  where 
there  should  be  mutual  endearments  and  assistances, 
are  effects  and  evidences  of  Satan's  enmity  to  the 
whole  race :  he  makes  one  man  a  wolf,  a  bear,  a 
de^^l,  to  another — Homo  homini  luflus.  Where 
Satan  ndcs  in  a  man  spiritually,  by  those  lusts  that 
war  in  the  members,  pride,  env\','malice,  rexenge, 
they  make  him  as  unfit  for  human  societv,  as  un- 
worthy of  it,  and  as  much  an  enemy  to  the  comfort 
of  it,  as  these  poor  possessed  creatures  were. 

3.  They  bid  defiance  to  Jesus  Christ,  and  disclaim- 
ed all  interest  in  him,  x\  29.  It  is  an  instance  of  the 
power  of  God  over  the  devils,  that,  notwithstanding 
the  mischief  they  studied  to  do  by  and  to  these  poor 
creatures,  yet  they  could  not  keep  them  from  meet- 
ing Jesus  Christ,  who  ordered  tlie  matter  so  as  to 
meet  them.  It  was  his  ovei-powering  hand  that 
dragged  these  unclean  spirits  into  his  presence,  which 
they  dreaded  more  than  any  thing  else  :  his  chains 
could  hold  them,  when  the  chains  men  made  for 
them  could  not.  But,  being  brought  before  him, 
they  protested  against  his  jurisdiction,  and  broke  out 
into  a  rage,  What  have  we  to  do  with  thee,  Jesus, 
thou  Son  of  God?  Here  is, 

(1.)  One  word  the  Devil  spoke  like  a.  saint;  he 
addressed  himself  to  Christ  as  Jesus  the  Son  of  God; 
a  good  word,  and  at  this  time,  when  it  was  a  truth 
but  in  the  proving,  it  was  a  g?-eat  word  too,  what 
flesh  and  blood  did  not  reveal  to  Peter,  ch.  16.  16. 
Even  the  devils  know  and  believe,  and  confess  Christ 
to  be  the  Son  of  God,  and  yet  thev  are  devils  still, 
which  makes  their  enmity  to  Christ  so  much  the 
more  wicked,  and  indeed  a  perfect  torment  to  them- 
selves ;  for  how  can  it  be  otherwise,  to  oppose  one 
they  know,  to  be  the  So7i  of  God  ?  Note,  It  is  not 
knowledge,  but  love,  that  distinguishes  saints  from 
de\ils.  He  is  the  first-bom  of  hell',  that  knows  Christ, 
and  yet  hates  him,  and  will  not  be  subject  to  him 
and  his  law.  \A'e  may  remember  that  not  long  since 
tlie  De\-il  made  a  doubt  whether  Christ  were  the 
Son  of  God  or  not,  and  would  ha\e  persuaded  him 
to  question  it,  (c/i,  4.  3.)  but  now  he  readily  owns  it. 


96 


ST.  MATTHEW,  VIII. 


Note,  Though  God's  childi'en  may  be  much  disqui- 
eted in  an  hour  of  temptation,  by  Satan's  questioning 
their  relation  to  God  as  a  Father,  yet  the  Spirit  of 
adoption  shall  at  length  clear  it  up  to  tliem  so  much 
to  their  satisfaction,  as  to  set  it  even  above  the  De- 
.  vil's  contradiction. 

(2. )  Two  words  that  he  said  like  a  dervil,  like  him- 
self. 

[1.  ]  A  word  of  defiance ;  Wliat  have  ive  to  do  ivith 
thee?  Now,  jb'irst,  It  is  true,  tliat  the  devils  have 
nothing  to  do  with  Christ  as  a  Saviour,  for  he  took 
not  on  him  the  nature  of  the  angels  tliat  tell,  nor  did 
he  lay  hold  on  them;  (Heb.  2.  16.)  they  are  in  no 
relation  to  him,  tliey  neither  ha\e,  nor  hope  for,  any 
benefit  by  him.  O  the  deptli  of  this  mystery  of  di- 
vine love,  that  fallen  man  hath  so  mucli  to  do  nvith 
Christ,  when  fallen  angels  have  nothing  to  do  nvith 
him !  Surely  here  was  torment  enough  before  the 
time,  to  be  forced  to  own  the  excellency  that  is  in 
Christ,  and  yet  that  he  has  no  interest  m  him.  Note, 
It  is  possible  for  men  to  call  Jesus  the  Son  of  God, 
and  yet  have  nothing  to  do  with  him.  Secondly,  It 
is  as  true,  that  the  devils  desire  not  to  have  any  thing 
to  do  ninth  Christ  as  a  Ruler ;  they  hate  him,  they 
are  filled  with  enmity  against  him,  they  stand  in  op- 
position to  him,  and  are  in  open  rebellion  against  his 
crown  and  dignity.  See  whose  language  they  speak, 
that  will  have  notliing  to  do  with  the  gospel  of  Christ, 
with  his  laws  and  ordinances,  that  throw  off  his  yoke, 
that  break  his  bands  in  sunder,  and  will  not  have  him 
to  reign  over  them  ;  tliat  say  to  the  Almighty  Jesus, 
He/iart  from  us:  they  are  of  their  father  the  Devil, 
they  do  his  lusts,  and  speak  his  language.  Thirdh/, 
But  it  is  not  true,  tliat  the  de\'ils  have  nothing  to  do 
with  Christ  as  a  Judge,  for  they  ha\-e,  and  tliey  know 
it  These  devils  could  not  say,  IVhat  hast  thou  to 
do  with  us  ?  could  not  deny  thafthe  Son  of  God  is 
the  Judge  of  dex'ils ;  to  his  judgment  they  are  bound 
over  in  chains  of  darkness,  which  they  would  fain 
shake  off,  and  shake  off  the  thought  of. 

[2.  ]  A  word  of  dread  and  deprecation  ;  "  Art  thou 
come  hither,  to  torment  us — to  cast  us  out  from  these 
men,  and  to  restrain  us  from  doing  the  hurt  we  would 
do?"  Note,  To  be  turned  out,  and  tied  up,  from 
doing  mischief,  is  a  torment  to  the  Devil,  all  whose 
comftirt  and  satisfaction  are  man's  misery  and  de- 
struction. Should  not  we  then  count  it  oiir  heaven 
to  be  doing  well,  and  reckon  that  our  torment,  whe- 
ther within  or  without,  that  hindei's  us  from  well- 
doing ?  Now  must  we  be  tormented  by  thee  before 
the  time?  Note,  J''irst,  There  is  a  tiiiie  in  which 
devils  will  be  more  tormented  than  they  are,  and 
they  know  it  The  great  assize  at  the  last  day  is  the 
time  fixed  for  their  complete  torture,  in  that  Tophet 
which  is  ordained  o{  o\i\,  for  the  king,  for  the  prince 
of  the  devils,  and  his  angels  ;  (Isa.  30.  33.  Matt  25. 
41.  )_/or  the  judgment  of  that  day  they  are  reserved, 
2  Pet.  ii.  4.  Those  malignant  spirits  that  are,  by 
the  divine  permission,  prisoners  at  large,  walking  to 
and  fro  through  the  earth,  (Job  1.  7.)  are  even  now 
in  a  chain ;  hitherto  shall  their  power  reacli,  and  no 
further ;  they  will  then  be  made  close  prisoners  ;  they 
have  now  some  ease ;  they  will  then  be  in  torment 
■without  ease.  This  they  here  take  for  gi-anted,  and 
ask  not  never  to  be  tormented,  (despair  of  relief  is 
the  misery  of  their  case,)  but  they  beg  that  they  may 
not  be  tormented  before  the  time ;  for  though'  they 
knew  not  when  the  day  of  judgment  should  be,  they 
knew  it  should  not  be  yet  Secondly,  The  devils 
have  a  certain  fearful  looking  for  of  that  jtidgjyient 
and fiery  indignation,  upon  every  approach  of  Christ, 
and  every  check  that  is  given  to  their  power  and 
rage.  The  very  sight  of  Christ,  and  his  word  of 
command  to  come  out  of  the  man,  made  them  thus 
apprehensive  of  their  torment  Thus  the  devils  be- 
lieve, and  tremble,  Jam.  2.  19.  It  is  iheir  own  en- 
mity to  God  and  man  that  puts  them  upon  the  rack. 


and  torments  them  before  the  time.  The  most  des- 
perate sinners,  whose  damnation  is  sealed,  yet  can- 
not quite  harden  their  hearts  against  the  surprise  of 
fearfulness,  nvhen  they  see  the  day  a/ijiroaching. 

II.  liCt  us  now  see  what  work  they  made  where 
they  went,  when  they  were  turned  out  of  the  men 
possessed,  and  that  was  into  a  herd  of  swine,  which 
was  a  good  way  off,  v.  30.  'Ihese  Gergesenes, 
though  living  on  the  other  side  Jordan,  were  Jews. 
What  had  they  to  do  with  swine,  which  by  the  law 
were  'unclean,  and  not  to  be  eaten  nor  touched? 
Probably,  lying  in  the  outskirts  of  the  land,  there 
were  many  Gentiles  among  them,  to  whom  this  herd 
of  swine  belonged :  or  they  kept  them  to  be  sold,  or 
bartered,  to  the  Romans,  with  whom  they  had  now 
great  dealings,  and  who  were  admirers  of  swine's 
flesli.     Now  observe, 

1.  How  the  devils  seized  the  swine.  Though  they 
were  a  good  way  off,  and,  one  would  think,  out  of 
danger,  yet  the  devils  had  an  e)e  upon  them,  to  do 
them  a  mischief:  for  they  ^o  uji  and  down,  seeking 
to  devour,  seeking  an  opportunity,  and  they  seek 
not  long  but  they  find.     Now  here, 

(1.)  They  asked  leave  to  enter  into  the  swine  ;  (v, 
31.)  they  besought  him,  with  all  earnestness.  If  thou 
cast  us  out,  suffer  us  to  go  away  into  the  herd  of 
swine.  Hereby,  [1.]  I'hey  discover  their  own  in- 
clination to  do  miscliief,  and  what  a  pleasure  it  is  to 
them :  those,  therefore,  are  tlicir  children,  and  re- 
semble them,  whose  sleefi  dc/iurteth  from  them,  ex- 
cejit  they  cause  some  to  fall.  Prow  4.  16.  "Let  us 
go  into  the  herd  of  swine,  any  where  rather  than  into 
the  place  of  torment,  any  where  to  do  mischief." 
If  they  might  not  be  suffered  to  hurt  men  in  tlieir 
bodies,  they  would  hurt  them  in  their  goods,  and  in 
that  too  they  intend  liuit  to  their  souls,  by  making 
Christ  a  burthen  to  them  :  such  malicious  devices 
hath  that  old  subtle  serpent !  [2.  ]  They  own  Christ's 
power  over  them  ;  that,  without  liis  sufferance  and 
permission,  they  could  not  so  much  as  hurt  a  snvine. 
This  is  comfortable  to  all  the  Lord's  people,  that, 
though  the  Devil's  power  be  very  great,  yet  it  is 
limited,  and  not  equal  to  his  malice;  (what  would 
become  of  us,  if  it  were  ?)  especially  that  it  is  under 
the  control  of  our  Loi-d  Jesus,  our  most  faithful, 
powerful  Friend  and  Sa\  iour ;  that  Satan  and  his  in- 
struments can  go  no  further  than  he  is  pleased  to 
permit;  hc7'e  shall  their /iroud  waves  be  stayed, 

(2. )  They  had  leave.  Christ  said  unto  them,  Go,  (y. 
32.)  as  God  did  to  Satan,  when  he  desired  lea\'e  to 
afflict  Job.  Note,  God  does  often,  for  wise  and  holy 
ends,  permit  the  efforts  of  Satan's  rage,  and  suffer 
him  to  do  the  mischief  he  would,  and  even  by  it 
serx'e  his  own  purposes.  The  devils  are  not  only 
Christ's  captives,  but  his  vassals  ;  his  dominion  over 
them  appears  in  the  harm  they  do,  as  well  as  in  the 
hindrance  of  them  from  doing  more.  Thus  e\'en  their 
wrath  is  made  to  praise  Christ,  and  the  remain- 
der of  it  he  does  and  will  restrain.  Christ  permitted 
this,  [1.]  For  the  conviction  of  the  Sadducees  that 
were  then  among  the  Jews,  who  denied  the  exist- 
ence of  spirits,  and  would  not  own  that  there  were 
such  beings,  because  they  could  not  see  them.  Now 
Clirist  would,  by  this,  bring  it  as  near  as  might  be 
to  an  ocular  demonstration  of  the  being,  multitude, 
power,  and  malice,  of  evil  spirits,  tliat,  if  they  were 
not  hereby  convinced,  they  miglit  be  left  inexcusa- 
ble in  their  infidelity.  We  see  not  the  wind,  but  it 
would  be  absurd  to  deny  it,  when  we  see  trees  and 
houses  blown  down  by  it.  [2.]  For  the  punish- 
ment of  the  Gadarenes,  who  perhaps,  though  Jews, 
took  a  liberty  to  eat  swine's  flesh,  contrary  to  the 
law  :  howe\'er,  their  keeping  swine  bordered  upon 
evil ;  and  Christ  would  also  shew  what  a  hellish 
crew  they  were  delivered  from,  which,  if  he  liad 
pennitted  it,  would  soon  have  choked  them,  as  they 
did  their  snvine.  The  devils,  in  obedience  to  Christ  s 


ST.  MATTHEW.  IX. 


97 


command,  came  out  of  the  men,  and,  h.iMng  per- 
mission, ivhen  they  were  come  out,  immediately  they 
ivent  into  the  herd  oj  sivine.  See  what  iin  indus- 
trious enemy  Satan  is,  and  how  expeditious ;  he  will 
lose  no  time  in  doing  miscliief.     Observe, 

2.  Whither  they  hurried  them,  when  they  had 
seized  them.  They  were  not  bid  to  save  their  Irves, 
and,  therefore,  tney  were  made  to  run  violently 
doimi  a  steefi  /dace  into  the  sea,  where  they  all  pe- 
rished, to  the  number  of  about  two  thousand,  Mai-k 
5.  13.     Note,  The  possession  which  the  Devil  gets 

•  is  for  destruction.  Thus  the  Devil  hurries  people 
to  sin,  hurries  them  totliat  which  they  ha-\'e  resolv- 
ed against,  and  which  they  know  will  be  shame  and 
griet  to  them  :  with  what  a  force  doth  the  e\'il  spi- 
rit work  in  the  children  of  disobedience,  when  by  so 
many  foolish  and  huitful  lusts  they  are  brought  to  act 
in  direct  contradiction,  not  only  to  religion,  but  to 
ri%\it  reason,  and  their  interest  in  this  world  !  Thus, 
likewise,  he  hurries  them  to  ruin,  for  he  is  Apollyon 
and  Abaddon,  the  great  destroyer.  By  his  lusts 
which  men  do,  they  are  drowned  in  destruction  and 
fierdition.  This  is  Satan's  will,  to  s-wallow  up  and 
to  devour  ;  miserable  then  is  the  condition  of  those 
that  are  led  captive  by  him  at  his  will.  They  are 
hurried  into  a  worse  lake  than  this,  a  lake  that  bums 
with  Jive  and  brimstone.     Observe, 

3.  What  effect  had  this  upon  the  onvners.  The 
report  of  it  was  soon  brought  them  by  the  swine- 
herds, who  seemed  to  be  more  concerned  for  the  loss 
of  the  swine  than  any  thing  else,  for  they  went  not 
to  tell  what  was  befallen  to  the  possessed  of  the  devils, 
till  the  swine  were  lost,  7'.  33.  Christ  went  not  into 
Che  city,  but  the  news  of  his  being  there  did,  by  which 
the  was  willing  to  feel  how  their  pulse  beat,  and  what 
influence  it  had  upon  them,  and  then  act  accordingly. 

Now,  (1.)  Their  curiosity  brought  them  out  to  see 
Jesus.  The  whole  city  came  out  to  meet  him,  that 
they  might  be  able  to  sa^',  thev  had  seen  a  man  who 
did  such  wonderful  works.  Thus  many  go  out,  in 
profession,  to  meet  Christ  for  company,  tliat  have  no 
real  affection  for  him,  nor  desire  to  know  him. 

(2.)  Their  covetousness  m^A^  X\\ftn\  ivilling 'to  be 
rid  of  him.  Instead  of  inviting  him  into  their  citv,  or 
bringing  their  sick  to  him  to  be  healed,  thev  desired 
him  to  depart  out  their  coasts,  as  if  they  had  bor- 
rowed the  words  of  the  devils,  JVhat  have  we  to  do 
with  thee,  Jesus  thou  Son  of  God?  And  now  the 
devils  had  what  the\'  aimed  at  in  drowning  the 
swine ;  they  did  it,  and  then  made  the, people  be- 
lieve that  Christ  had  done  it,  and  so  prejudiced 
them  against  him.  He  seduced  our  first  parents,  bv 
possessing  them  with  hard  thoughts  of  God,  and 
kept  the  Gadarenes  from  Christ,  by  suggesting  that 
he  came  into  their  country  to  destroy  their  rattle, 
and  that  he  would  do  more  hurt  than  good  ;  for 
though  he  had  cured  two  men,  vet  he  had  drowned 
two  thousand  swine.  Thus  the'  Devil  sows  tares  in 
God's  field,  does  mischief  in  the  christian  church, 
and  then  lays  the  blame  upon  Christianit^•,  and  in- 
censes men  against  that.  Thev  besought  him  that 
he  would  depart,  lest,  like  Moses  in  E.gypt  he 
should  proceed  to  some  other  plague.  Note'  There 
are  a  great  niany  who  prefer  their  swine  before  their 
baviour,  and  so  come  short  of  Christ,  and  salvation 
by  him.  1  hev  desire  Christ  to  depart  out  of  their 
hearts,  and  will  not  suffer  his  word  to  have  a  place 
m  them,  because  he  and  his  word  will  be  the  de- 
struction of  their  brutish  lusts— those  swine  which 
they  give  up  themselves  to  feed.  And  justly  will 
Christ  forsake  those  that  thus  are  weary  of  him 
and  say  to  them  hereafter,  Depart,  ve  cursed,  who 
now  say  to  the  Almighty,  Depart  fr6m  us. 

CHAP.  IX. 

^^nH^If,'  '"e^t  f"^}"^'  '•'""^'•''''ble  instances  of  the  rower 
and  pity  of  the  Lord  Jesus.sufficient  to  convince  us  that  ho 
VOL.  V. — N 


is  both  able  to  save  to  the  uttermost  all  that  come  to  God 
by  him,  and  as  willing  as  he  is  able.  His  power  and  pitr 
appear  here  in  the  good  oliices  he  did,  I.  To  the  bodies  o'f 
people,  in  curing  the  palsy  ;  (v.  2. .  8.)  raising  to  life  the 
ruler's  daughter,  and  healing  the  bloody  issue ;  (v.  18 . . 
26.)  giving  sight  to  two  blind  men  ;  (v.  27  . .  31.)  casting 
the  Devil  out  of  one  possessed ;  (v.  3i  . .  34. )  and  healing 
all  manner  of  sickness,  v.  35.  11.  To  the  souls  of  people  ; 
in  forgiving  sins;  (v.  2.)  calling  Matthew,  and  conversing 
freely  with  publicans  and  sinners;  (v.  9 . .  13.)  consider- 
ing the  frame  of  his  disciples,  with  reference  to  the  duty  of 
fasting  ;  (v.  14 . .  17.)  preaching  the  gospel,  and,  in  com- 
passion to  the  multitude,  providing  preaciiers  lor  them  ; 
(v.  35  .  .  38.)  Tlius  did  he  prove  himself  to  be,  as  un- 
doubtedly he  is,  tlie  skilful,  faithful  Physician,  both  of  soul 
and  body,  who  has  sufficient  remedies  for  all  the  maladies 
of  both  ;  for  wiiich  we  must,  therefore,  apply  ourselves  to 
him,  and  glorify  him  both  with  our  bodies,  and  with  our 
spirits,  which  are  his,  in  return  to  him  for  his  kindness  to 
both. 

1.  A  ND  he  entered  into  a  ship,  and  pas- 
-OL  sed  over,  and  came  into  his  own 
city.  2.  And  behold,  they  brought  to  him 
a  man  sick  of  the  palsy,  lying  on  a  bed  : 
and  Jesus,  seeing  their  faith,  said  unto  the 
sick  of  the  palsy.  Son,  be  of  good  cheer  -, 
thy  sins  he  forgiven  thee.  3.  And,  behold, 
certain  of  the  Scribes  said  within  them- 
selves. This  man  blasphemeth.  4.  And 
Jesus,  knowing  their  thoughts,  said.  Where- 
fore think  ye  evil  in  your  hearts  ?  5.  For 
whether  is  easier  to  say,  Tki/  sins  be  for- 
given thee  ?  Or  to  say,"  Arise,  and  walk  ? 

6.  -But  that  ye  may  know  that  the  Son  of 
man  hath  power  on  earth  to  forgive  sins, 
(then  saith  he  to  the  sick  of  the  palsj^) 
Arise,  take  up  thy  bed,  and  go  unto  thine 
house.  7.  And  he  arose,  and  departed  to 
his  house.  8.  But  when  the  multitude  saw 
it,  they  marvelled,  and  glorified  God,  which 
had  given  such  power  unto  men. 

The  first  words  of  this  chapter  oblige  us  to  look 
back  to  the  close  of  that  which  precedes  it,  where 
we  find  the  Gadarenes  so  resenting  the  loss  of  their 
swine,  that  they  were  disgusted  with  Christ's  com- 
pany, and  besought  him  to  depart  out  of  their  coasts. 
Now  here  it  follows,  He  entered  into  a  ship,  and 
passed  over.  They  bid  him  begone,  and  he  took 
them  at  their  word,  and  we  never  read  that  he  came 
into  their  coasts  again.  Now  here  observe,  1.  His 
justice— that  he  left  them.  Note,  Christ  will  not 
tany  long  where  he  is  not  welcome.  In  righteous 
judgment,  he  forsakes  those  places  and  persons  that 
are  weaiy  of  him,  but  abides  with  those  that  covet 
and  court  his  stay.  If  the  unbeliex'er  will  depart 
from  Christ,  let  him  dejiart ;  it  is  at  his  peril,  1  Cor. 

7.  15.  2.  His  patience — that  he  did  not  leave  some 
destroying  judgment  behind  him,  to  punish  them, 
as  they  deserved,  for  their  contempt  and  contumacy. 
How  easily,  how  justly,  might  he  ha^•e  sent  thein 
after  their  swine,  who  were  already  so  much  under 
the  Devil's  power.  The  provocation,  indeed,  was 
yen-  great ;  but  he  put  it  up,  and  passed  it  by,  and 
without  any  angiy  resentments  or  upbraidings,  he 
entered  into  a  ship,  and  passed  over.  This  was  the 
day  of  his  patience  ;  he  came  not  to  destroy  men's 
Iwes,  but  to  sa\e  them ;  not  to  kill,  but  to  cure. 
Spiritual  judgments  agree  more  with  the  constitu- 
tion of  gospel-times ;  yet  some  obscnc,  that  in  those 
bloody  wars  which  the  Romans  made  upon  the  Jews, 
which  began  not  many  years  after  this,  they  first 
besieged  the  town  of  G'adara,  where  tliese  Gada- 
renes dwelt.     Note,  Those  that  drive  Christ  fixim 


98 


ST.  MATTHEW,  IX. 


them,  draw  all  miseries  upon  them.  Wo  unto,  us, 
if  God  depart  from  us. 

He  came  into  his  own  city,  Cafiernaum,  the  prin- 
cipal place  of  his  residence  at  present,  (Mark.  2.  1.) 
and  therefore  called  his  own  city.  He  had  himself 
testified,  that  a  prophet  is  least  honoured  in  his  own 
country  and  city,  yet  thither  he  came ;  for  he  sought 
not  his  own  honour  ;  but,  being  in  a  state  of  humi- 
liation, he  was  content  to  be  despised  of  the  people. 
At  Capernaum  all  the  circumstances  recorded  in  this 
chapter  happened,  and  are,  therefore,  put  together 
here,  though,  in  the  harmony  of  the  e\'angelists, 
other  events  intervened.  When  the  Gadarenes  de- 
sired Christ  to  depart,  they  of  Capernaum  received 
him.  If  Christ  be  affronted  by  some,  there  are 
others  in  whom  he  will  be  glorious  j  if  one  will  not, 
another  will. 

Now  the  first  occurrence,  after  Christ's  return  to 
Capernaum,  as  recorded  in  these  verses,  was  the 
cure  of  the  man  sick  of  the  palsy.  In  which  we 
may  observe, 

I.  The  faith  of  his  friends  in  bringing  him  to 
Christ.  His  distemper  was  such,  that  he  could  not 
come  to  Christ  himself,  but  as  he  was  carried.  Note, 
Even  the  halt  and  the  lame  may -be  brought  to 
Christ,  and  they  shall  not  be  rejected  by  him.  If  we 
do  as  well  as  we  can,  he  will  accept  of  us.  Christ 
had  an  eye  to  their  faith.  Little  children  cannot  go 
to  Christ  themselves,  but  he  will  have  an  eye  to  the 
faith  of  those  that  bring  them,  and  it  shall  not  be  in 
vain.  Jesus  saw  their  faith,  the  faith  of  the  para- 
lytic himself,  as  well  as  of  them  that  brought  liim  ; 
Jesus  saw  the  habit  of  faith,  though  his  distemper, 
perhaps,  impaired  his  intellect,  and  obstructed  the 
actings  of  it.  Now  their  faith  was,  1.  A  strong  fi:vith  ; 
they  firmly  believed  that  Jesus  Christ  both  could 
and  would  heal  him  ;  else  they  would  not  have 
brought  the  sick  man  to  him  so  publickly,  and 
through  so  much  difficulty.  2.  A  humble  faith  ; 
thoug-li  the  sick  man  was  imable  to  stir  a  step,  they 
would  not  ask  Christ  to  make  him  a  visit,  but  brought 
liim  to  attend  on  Christ.  It  is  fitter  that  we  should 
wait  on  Christ,  than  he  on  us.  3.  An  active  faith  ; 
in  the  belief  of  Christ's  power  and  goodness,  they 
brought  the  sick  man  to  him,  lying  on  a  bed,  which 
could  not  be  done  without  a  deal  of  pains.  Note, 
A  strong  faith  regards  no  obstacles  in  pressing  after 
Christ. 

II.  The  favour  of  Christ,  in  what  he  said  to  him  ; 
Son,  be  of  good  cheer,  thy  sins  be  forgiven  thee.  This 
was  a  sovereign  cordial  to  a  sick  man,  and  was 
enough  to  make  all  his  bed  in  his  sic/cness  ;  and  to 
make  it  easy  to  him.  We  read  not  of  any  thing  said 
to  Christ ;  probably  the  poor  sick  man  could  not 
speak  for  himself,  and  they  that  brought  him  chose 
rather  to  speak  by  actions  than  words  ;  they  set  him 
before  Christ ;  that  was  enough.  Note,  It  is  not  in 
vain  to  present  ourselves  and  our  friends  to  Christ, 
as  the  ofjjects  of  his  pity.  Misery  cries  as  well  as 
sin,  and  mercy  is  no  less  quick  of  hearing  than  jus- 
tice. Here  is  in  what  Christ  said,  1.  .  A  kind  com- 
pellation  ;  Son.  Note,  Exhortations  and  consola- 
tions to  the  afflicted  speak  to  them  as  to  sons,  for 
afflictions  are  fatherly  discipline,  Heb.  12.  5.  2.  A 
gracious  encouragement ;  "Be  of  good  cheer.  Have 
a  good  heart  on  it ;  cheer  up  thy  spirits."  Probaljly 
the  poor  man,  when  let  do\vn  among  them  all  in  his 
bed,  was  put  out  of  countenance,  was  afraid  of  a  re- 
buke for  being  brought  in  so  rudely :  but  Christ  does 
not  stand  upon  ceremony  ;  he  bids  him  be  of  good 
cheer;  all  would  be  well,  he  should  not  be  laid  before 
Christ  in  vain.  Christ  bids  him  be  of  good  cheer;  and 
then  cures  him.  He  would  have  those  to  whom  he 
deals  his  gifts,  to  be  cheerful  in  seeking  him,  and  in 
tmsting  to  him  ;  to  he  of  good  courage.  3.  A  good  rea- 
son for  that  encouragement  ;  Thi/  sins  are  forgix'ni 
thee.  Now  this  may  be  considered,  (1.)  As  an  intro- 


duction to  the  cure  of  his  bodily  distemper ;  "Thy 
sins  are  fiardoned,  and  therefore  thou  shalt  be  heal- 
ed." Note,  As  sin  is  the  cause  of  sickness,  so  the 
remission  of  sin  is  the  comfort  of  recoveiy  from  sick- 
ness ;  not  but  that  sin  may  l5C  pardoned,  and  yet  the 
sickness  not  removed  ;  not  but  that  the  sickness  may 
be  removed,  and  yet  the  sin  not  pardoned  :  but  if  we 
have  the  comfort  of  our  reconciliation  to  God,  with 
the  comfort  of  our  recovery  from  sickness,  this  makes 
it  a  mercy  indeed  to  us,  as  to  Hezekiah,  Isa.  38.  17. 
Or,  (2.)  As  a  reason  of  the  command  to  be  of  good 
cheer,  whether  he  were  cured  of  his  disease  or  not  ;* 
"  Though  I  should  not  heal  thee,  wilt  thou  not  say", 
thou  hast  not  sought  in  \ain,  if  I  assure  thee  that  thy 
sins  are  pardoned  ;  and  wilt  thou  not  look  upon  that 
as  a  sufficient  ground  of  comfort,  though  thou 
shouldest  continue  sick  of  the  palsy  ?"  Note,  They 
who,  through  grace,  have  some  evidence  of  the  for- 
giveness of  their  sins,  have  reason  to  be  of  good 
cheer,  whatever  outward  troubles  or  afflictions  they 
are. under,-  see  Isa.  33.  24. 

III.  The  cavil  of  the  Scribes  at  that  which  Chirst 
said  ;  {y.  3. )  They  said  within  themselves,  in  their 
hearts,  a?nong  themselves,  in  their  secret  whisper- 
ings. This  man  blasphemeth.  See  how  the  greatest 
instance  of  heaven's  power  and  gi'ace  is  branded 
with  the  blackest  note  of  hell's  enmity  ;  Christ's 
pardoning  sin  is  termed  blasphemy  ;  nor  had  it  been 
less,  if  he  hadnot  had  commission  from  God  for  it. 
They,  therefore,  are  guilty  of  blasphemy,  that  have 
no  sucli  commission,  and  yet  pretend  to  pardon  sin. 

IV.  The  conviction  which  Chi-ist  gave  them  of 
the  um-easonableness  of  this  cavil,  before  he  pro- 
ceeded. 

.  1.  He  charged  them  with  it.  Though  they  did  but 
say  it  within  themselves,  he  knew  their  thoughts. 
Note,  Our  Lord  Jesus  has  the  perfect  knowledge  of 
all  that  we  say  within  ourselves.  Thoughts  are  se- 
cret and  sudden,  yet  naked  and  open  before  Christ, 
the  eternal  Word,  (Heb.  4.  12,  13.)  and  he  under- 
stands them  afar,  off,  Ps.  139.  2.  He  could  say  to 
them,  (which  no  mere  man  could,)  Wierefore  think 
ye  evil  in  your  hearts?  Note,  there  is  a  gi'eat  deal 
of  evil  in  sinful  thoughts,  which  is  very  offensive  fo 
the  Lord  Jesus.  He  being  the  Sovereign  of  the 
heart,  •  sinful  thoughts  invade  his  right,  and  disturb 
his  possession  ;  therefore  he  takes  notice  of  them, 
and  IS  much  displeased  with  them.  In  them  lies  the 
root  of  bitterness.  Gen.  6.  5.  The  sins  that  begin 
and  end  in  the  heart,  and  go.no  further,  are  as  dan- 
gerous as  any  other. 

■  2.  He  argued  them  out  of  it,  v.  5,  6.  Where 
observe, 

(1.)  How  he  asserts  his  authority  in  the  kingdom 
of  grace.  He  undertakes  to  make  out,  that  the  Soji 
of  man,  the  Mediator,  has  power  on  earth  to  for- 
give sins  ;  for  therefore  the  Father  has  committed 
all  judgment  to  the  Son,  and  has  given  him  this  au- 
thority, because  he  is  the  Son  of  man,  John  5.  22,  27. 
If  he  has  power  to  give  eternal  life,  as  he  certainly 
has,  (John  17.  2.)  he  must  have  'power  to  forgive 
sin  ;  for  guilt  is  a  bar  that  must  be  removed,  or  we 
can  never  get  to  heaven.  What  an  encouragement 
is  this  to  poor  sinners  to  repent,  that  the  power  of 
pardoning  sin  is  put  into  the  hands  of  the  Son  of 
man,  who  is  Bone  of  our  bone  !  And  if  he  had  this 
power  on  earth,  much  more  now  that  he  is  exalted 
to  the  Father's  right  hand,  to  give  repentance  and 
remission  of  sins,  and  so  to  be  both  a  Prince  and  a 
Saviour,  Acts  5.  31. 

(2. )  How  he  proves  it,  by  his  power  in  the  king- 
dom of  nature  ;  his  power  to  cure  diseases.  Is  it 
not  as  easy  to  sav.  Thy  sins  are  forgiven  thee,  as  to 
sav,  .drifie  and  walk  ?  He  that  can  cure  the  disease, 
wlicther  declaratively  as  a  Prophet,  or  aiithorita- 
tively  as  God,  can,  in  like  manner,  forgive  the  sin. 
Now,  [  1.  ]  This  is  a  general  argvunent  to  prove  that 


ST.  MATTHEW,  IX. 


99 


Christ  had  a  divine  mission.  His  miracles,  especi- 
ally his  miraculous  cures,  confirm  wliat  he  said  of 
liimself,  that  lie  was  the  Son  of  God  ;  the  Jiowir 
that  appeared  in  his  cures  proved  him  se/it  oJ'God  ; 
and  the  pity  that  appeared  in  tlieni  proved  him  sent 
of  God,  to  heal  and  save.  The  God  of  tnith  would 
not  set  his  seal  to  a  lie.  [2.  ]  It  had  a  particular 
cogencv  in  this  case.  The  palsy  was  but  a  symp- 
tom of  the  disease  of  sin  ;  now  he  made  it  to  ap- 
pear, that  he  could  effectually  cure  the  original  dis- 
ease, by  the  immediate  removal  of  that  symptom  ; 
so  close  a  connexion  was  there  between  the  sin  and 
the  sickness.  He  that  had  power  to  remove  the  pu- 
nishment, no  doubt,  had  power  to  remit  sin.  '1  lie 
Scribes  stood  much  upon  a  legal  righteousness,  and 
placed  their  confidence  in  that,  and  made  no  great 
matter  of  the  forgiveness  of  sins,  the  doctrine  upon 
which  Christ  hereby  designed  to  put  honour,  and  to 
show  that  his  gi-eat  en-and  to  the  world  was,  to  save 
his  people  from  their  sins. 

V.  I'hc  immediate  cure  of  the  sick  man.  Christ 
turned  from  disputing  with  them,  and  spake  healing 
to  him.  The  most  necessary  arguings  must  not  di- 
vert us  from  doing  the  good  that  our  ha7id  finds  to 
do.  He  saithto  the  sick  of  the  palsy,  ylrise,  take  up 
thy  bed,  and  go  to  thine  house  ;  and  a  healing,  quick- 
ening, strengthening  power  accompanied  this  word; 
{v.  7.)  he  arose  and  departed  to  his  house.  Now,  1. 
Christ  bid  him  take  up  his  bed,  to  show  that  he  was 

^perfectly  cured,  and  that  not  only  he  had  no  more 
occasion  to  be  cajvied  upon  his  bed,  but  that  he  had 
strength  to  carry  it.  2.  He  sent  him  to  his  house,  to 
be  a  blessing  to  his  family,  where  he  had  been  so 
long  a  burden  ;  and  did  not  take  liim  along  with  him 
for  a  show,  which  those  would  do  in  such  a  case, 
who  seek  the  honour  that  comes  from  men. 

VI.  The  impression  which  this  made  upon  the 
multitude,  {v.  8.)  they  marvelled  and  glorified  God. 
Note,  All  our  wonder  should  help  to  enlarge  our 
hearts  in  glorifying  God,  who  alone  does  marvellous 
things.  They  glorified  God  for  what  he  had  done 
for  this  poor  man.  Note,  Others'  mercies  should  be 
our  praises,  and  we  should  give  him  thanks  for  them, 
for  we  are  members  one  ot  another.  ,  Though  few 
of  this  multitude  were  so  convinced,  as  to  be  brought 
to  believe  in  Christ,  and  to  follow  him,  yet  they  ad- 
mired him,  not  as  God,  or  the  Son  of  God,  but  as  a 
man  to  whom  God  had  given  such  power.  Note, 
God  must  be  glorified  in  all  the  power  that  is  given 
to  men  to  do  good.  For  all  power  is  originally  his  ; 
it  is  in  him,  as  the  Foiuitain,  in  men,  as  the  cisterns. 

9.  And  as  Jesus  passed  forth  from  thence, 
he  saw  a  man,  named  Matthew,  sitting  at 
the  receipt  of  custom :  and  he  saith  unto 
him.  Follow  me.  And  he  arose,  and  fol- 
lowed him.  10.  And  it  came  to  pass,  as 
Jesus  sat  at  meat  in  the  house,  beiiold, 
many  publicans  and  sinners  came  and  sat 
down  with  him  and  his  disciples.  11.  And 
when  the  Pharisees  saw  it,  they  said  unto 
his  disciples.  Why  eateth  your  jSlaster  with 
publicans  and  sinners  !  1 2.  But  when  Je- 
sus heard  that,  he  said  unto  them,  They 
that  be  whole  need  not  a  physician,  but 
they  that  are  sick.  13.  But  go  ye  and 
learn  what  that  meaneth,  I  will  have  mer- 
cy, and  not  sacriiice :  for  I  am  not  come 
to  call  the  righteous,  but  sinners  to  repent- 
ance. 

In  these  verses  we  have  an  account  of  the  grace 
and  favour  of  Christ  to  poor  publicans,  particularly 


to  Matthew.  WTiiat  lie  did  to  the  bodies  of  people 
was  to  niake  way  for  a  kind  design  he  had  upon  their 
souls.     Now  observ  e  licre, 

I.  The  call  of  Matthew,  the  penman  of  this  gos- 
pel. Mark  and  Luke  call  him  Levi ;  it  was  ordinary 
tor  the  same  persons  to  have  two  names  :  perhaps 
Matthew  was  the  name  he  was  most  known  by  as  a 
publican,  and,  therefore,  in  his  humility,  he  called 
liimself  by  that  name,  rather  than  by  the  more  ho- 
nourable name  of  Levi.  Some  think  Christ  gave 
him  the  name  of  Matthew  when  he  called  him  to 
be  an  Apostle ;  as  Simon,  he  surnamed  Peter.  Mat- 
thew signifies,  the  gift  of  God.  Ministers  are  God's 
gifts  to  the  church  ;  their  muiistr}-,  and  their  ability 
for  it,  ai'e  God's  gifts  to  them.     Now  observe, 

1.  The  posture  that  Christ's  call  found  Matthew 
in.  He  was  sitting  at  the  receipt  of  custom,  for  he 
was  a  publican,  Luke  5.  27.  He  was  a  custom-house 
officer  at  the  port  of  Capernaum,  or  an  exciseman, 
or  collector  ot  the  land-tax.  Now,  (1.)  He  was  in 
his  calling,  as  the  rest  of  them  whom  Christ  called, 
ch.  4.  18.  Note,  As  Satan  chooses  to  come,  with  his 
temptations,  to  those  that  are  idle,  so  Christ  chooses 
to  come,  with  his  calls,  to  those  that  are  employed. 
But,  (2.)  It  was  a  calling  of  ill  fame  among  serious 
people  ;  because  it  was  attended  with  so  much  cor- 
ruption and  temptation,  and  there  were  so  few  in 
that  business  that  were  honest  men.  Matthew  him- 
self owns  what  he  was  before  his  conversion,  as  does 
St.  Paul,  (1  Tim.  1.  13.)  that  the  gi-ace  of  Christ  in 
calling  him  might  be  the  more  magnified,  and  to 
show,  that  God  has  his  remnant  among  all  sorts  of 
people.  None  can  justify  themselves  in  their  unbe- 
lief, by  their  calling  in  the  world  ;  for  there  is  no 
«;>;/;//  calling,  but  some  have  been  saved  out  of  it, 
and  no  lawful  calling,  but  some  have  been  saved  in 
it. 

2.  The  preventing  power  of  this  call.  We  find 
not  that  Matthew  looked  after  Christ,  or  had  any  in- 
clination to  follow  him,  though  some  of  his  kindred 
were  already  disciples  of  Christ,  but  Christ  prevent- 
ed him  with  the  blessings  of  his  goodness.  He  is  found 
of  those  that  seek  him  not.  Christ  sfioke  first ;  we 
ha\e  not  chosen  him,  but  he  hath  chosen  us.  He  said. 
Follow  me  ;  and  the  same  divine,  almighty  power 
accompanied  this  word  to  convert  Matthew,  which 
attended  that  word,  {v.  6.)  ^drise  and  walk,  to  cure 
the  man  sick  of  the  palsv.  Note,  A  saving  change 
is  wrought  in  the  soul  by  Christ  as  the  Author,  and 
li\s  word  as  the  means.  His  gospel  is  the  pown-  of 
God  unto  salvation,  Rom.  1.  16.  The  call  was  ef- 
fectual, for  he  came  at  the  call ;  he  arose,  and  fol- 
lowed him  immediately;  neither  denied,  nor  defeiTed 
his  obedience.  The  power  of  divine  grace  soon  an- 
swers and  overcomes  all  objections.  Neither  his 
commission  for  his  place,  nor  his  gains  by  it,  could 
detain  him,  when  Christ  called  him.  He  conferred 
not  with  flesh  and  blood,  Gal.  1.  IS,  16.  He  quitted 
his  post,  and  his  hopes  of  preferment  in  tliat  way ; 
and  though  we  find  the  disciples  that  were  fishers, 
occasionally  fishing  again  afterwards,  we  never  find 
Matthew  at  the  receipt  of  custom  again. 

II.  Christ's  converse  with  publicans  and  sinners 
upon  this  occasion ;  Christ  called  Matthew,  to  in- 
troduce himself  into  an  acquaintance  with  the  peo- 
ple of  that  profession.  Jesus  sat  at  meat  in  the  house, 
V.  10.  The  other  evangelists  tell  us,  that  Matthew 
made  a.  great  feast,  which  the  poor  fishemien,  when 
they  were  called,  were  not  able  to  do.  But  when  he 
conies  to  speak  of  this  himself,  he  neither  tells  us 
that  it  was  his  own  house,  nor  that  it  was  a  feast,  but 
only  that  he  sat  at  meat  in  the  house;  preserving  the 
remembrance  of  Christ's  favour  to  the  publicans, 
rather  than  of  the  respect  he  had  paid  to  Christ. 
Note,  It  well  becomes  us  to  speak  sparingly  of  our 
own  good  deeds. 

Now  observe,  1.  Wlien  Matthew  invited  Christ, 


ST.  MATTHEW,  IX. 


100 

he  invited  his  disciples  to  comi  along  with  him. 
Note,  They  that  welcome  Christ,  must  welcome  all 
that  are  his,  for  his  sake,  and  let  them  have  a  room 
in  their  hearts.  2.  He  invited  many  publicans  and 
sinners  to  meet  him.  This  was  the  chief  thing  Mat- 
thew aimed  at  in  this  treat,  that  he  might  have  an  op- 
portunity of  bringing  his  old  associates  acquainted 
with  Christ.  He  knew  by  experience,  what  their 
temptations  were,  and  pitied  them  ;  knew  by  expe- 
rience what  the  gi'ace  of  Christ  could  do,  and  would 
not  despair  concerning  them.  Note,  They  who  are 
effectually  brought  to  Christ  themselves,  cannot  but 
be  desirous,  that  others  also  may  be  brought  to  him, 
and  ambitious  of  contributing  something  towards  it. 
True  grace  will  not  contentedly  eat  its  morsels  alone, 
but  will  invite  others.  When  by  the  conversion  of 
Matthew  the  fraternity  was  broken,  presently  his 
house  was  filled  with  publicans,  and,  surely  some  of 
them  will  follow  him,  as  he  followed  Christ.  Thus 
did  Andrew  and  Philip,  Jolvn  1.  41,  45. — i.  49,  See 
Judges  14.  9. 

in.  The  displeasure  of  the  Pharisees  at  this,  v. 
11.     They  cavilled  at  it;  why  eateth  your  Master 
•with  fiublicans  and  sinners?  Here  observe,  1.  That 
Christ  was  quarrelled  with.  _   It  was  not  the  least  of 
his  sufferings,  that  he  endured  the  contradiction  of 
sinners  against  himself.     None  was  more  quarrelled 
with  by  men,  than  he  that  came  to  take  up  the  great 
quarrel  between  God  and  man.     Thus  he  denied 
himself  the  honour  due  to  an  incarnate  Deity,  which 
was  to  be  justified  in  what  he  spake,  and  to  have  all 
he  said  readily  subscribed  to  ;  for  though  he  never 
spoke  or  did  any  thing  amiss,  every  thing  he  said 
and  did  was  found  fault  with.     Thus  he  taught  us  to 
expect  and  prepare  for  reproach,  and  so  bear  it  pa- 
tiently.   2.  They  that  quarrelled  with  him  were  the 
Pharisees  ;  a  proud  generation  of  men,  conceited  of 
themselves,  and  censorious  of  others  ;  of  the  same 
temper  with  those  in  tlie  prophet's  time,  who  said. 
Stand  by  thyself,  come  notjiear  me  ;  I  am  holier  than 
thou :  they  were  veiy  strict  in  avoiding  sinners,  but 
not  in  avoiding  sin  ;  none  greater  zealots  than  they, 
for  the  form  of  godliness,  nor  gi-eater  enemies  to 
the  /lower  of  it.     They  were  for  keeping  up  the  tra- 
ditions of  the  elders  to  a  nicety,  and  so  propagating 
the  same  spirit  that  they  were  themselves  governed 
by.    3.  They  brought  their  cavil,  not  to  Christ  him- 
self ;  they  had  not  the  coui-age  to  face  him  with  it, 
but  to  his  disciples.     The  disciples  were  in  the  same 
company,  but  the  quarrel  is  with  the  master ;  for 
they  would  not  have  done  it,  if  he  had  not  ;  and  they 
thought  it  worse  in  him  who  was  a  prophet,  than  in 
them  ;  his  dignity,  they  thought,  should  set  him  at  a 
greater  distance  from  such  company  than  others. 
Being  offended  at  the  master,  they  quaiTel  with  the 
disciples.     Note,  It  concerns  christians  to  be  able  to 
vindicate  and  justify  Christ,  and  his  doctrines  and 
laws,  and  to  be  ready  alvjays  to  give  an  answer  to 
those  that  ask  them  a  reaso?i  of  the  ho/ie  that  is  in 
them,  1  Pet.  3.  15.     While  he'is  an  advocate  for  us 
in  heaven,  let  us  be  advocates  for  him  on.earth,  and 
make  his  reproach  our  ovm.    4.  The  complaint  was 
his  eating  with  fiublicans  and  sinners :  to  be  intimate 
with  wicked  people  is  against  the  law  of  God  ;  (Ps. 
119.  115. — 1.  1.)  and  perhaps  by  accusing  Christ  of 
this  to  his  disciples,  they  hoped  to  tempt  them  from 
him,  to  put  them  out  of  conceit  with  him,  and  so  to 
bring  them  over  to  themselves  to  be  their  disciples, 
who  kept  better  company ;  for  they  comfiassed  sea 
and  land  to  make  firoselytes.     To  be  intimate  with 
publicans,  was  against  the  tradition  of  the  elders,  and, 
therefore,  they  looked  upon  it  as  a  heinous  thing. 
They  were  angry  with  Christ  for  this,  (1.)  Because 
they  wished  ill  to  him,  and  sought  occasion  to  misre- 
present him.     Note,  It  is  an  easy  and  very  common 
thing  to  put  the  worst  constnictions  upon  the  best 
words  and  actions.    (2.)  Because  they  luished  no 


good  to  publicans  ajid  sinners,  but  envied  Christ's 
favour  to  them,  and  were  grieved  to  see  them  brought 
to  repentance.  Note,  It  may  justly  be  suspected, 
that  they  have  not  the  gi'ace  of  God  themselves,  who 
gi-udge  others  a  share  in  that  gi-ace,  who  are  not 
pleased  with  it. 

IV.  The  defence  that  Christ  made  for  himself 
and  his  disciples,  in  justification  of  their  converse 
with  publicans  and  sinners.  The  disciples,  it  should 
seem,  being  yet  weak,  were  to  seek  for  an  answer  to 
the  Pharisees'  cavil,  and,  therefore,  bring  it  to 
Christ,  and  he  heard  it.  (t'.  12.)  or  perhaps  over- 
heard them  whispering  it  to  his  disciples.  Let  him 
alone  to  vindicate  himself  and  to  plead  his  own 
cause,  to  answer  for  himself  and  for  us  too.  Two 
things  he  urges  in  his  defence. 

1.  The  necessity  and  exigence  of  the  case  of  the 
publicans,  which  called  aloud  for  his  help, 'and  there- 
tore  justified  him  in  conversing  with  them  for  their 
good.  It  was  the  extreme  necessity  of  poor,  lost 
sinners,  that  brought  Christ  from  the  pure  regions 
above,  to  these  impure  ones  ;  and  the  same  was  it, 
that  brought  him  into  this  company  which  was 
thought  impure.     Now, 

(1.)  He  proves  the  necessity  of  the  case  of  the 
publicans  :  they  that  be  whole  need  not  a  physician, 
out  they  that  are  sick.  The  publicans  are  sick,  and 
they  need  one  to  help  and  heal  them,  which  the 
Pharisees  think  they  do  not.     Note, 

[1.]  Sin  is  the  sickness  of  the  soul;  sinners  are 
spiritually  sick.  Original  corruptions  are  the  dis- 
eases of  the  soul,  actual  transgressions  arc  its  wounds, 
or  the  eiiiptions  of  the  disease.  It  is  deforming, 
weakening,  disquieting,  wasting,  killing,  but,  blessed 
be  God,  not  incurable.  [2.]  Jesus  Christ  is  the  great 
Physician  of  souls.  His  curing  of  bodily  diseases 
signified  this,  that  he  arose  with  healing  under  his 
wings.  He  is  a  skilful,  faithful,  compassionate  Phy- 
sician, and  it  is  his  office  and  business  to  heal  tlie 
sick.  Wise  and  good  men  should  be  as  physicians 
to  all  about  them  ;  Christ  was  so.  Hunc  affectum 
x'ersus  omnes habet  safiie?is,  quern  versus  segros  suoa 
medicus — ./I  wise  man  cherishes  towards  all  around 
him,  the  feelings  of  a  physician  for  his  patient.  Se- 
neca de  Const.  [3.]  Sin-sick  souls  have  need  of  this 
Physician,  for  their  disease  is  dangerous  ;  nature  will 
not  help  itself ;  no  man  can  help  us  ;  such  need  have 
we  of  Christ,  that  we  are  undone,  eternally  undone, 
without  him.  Sensible  sinners  see  their  need,  and 
apply  themselves  to  him  accordingly.  [4.]  There 
are  multitudes  who  fancy  themselves  to  be  sound 
and  whole,  who  think  they  have  no  need  of  Christ, 
but  that  they  can  shift  for  themselves  well  enough 
without  him,  as  Laodicea,  Rev.  3.  17.  Thus  the- 
Pharisees  desired  not  the  knowledge  of  Christ's 
word  and  ways,  not  because  they  had  no  need  of 
him,  but  because  they  thought  they  had  none.  See 
John  9.   40,  41. 

(2.)  He  ])roves,  that  their  necessity  did  sufficiently 
justify  his  conduct,  in  conversing  familiarly  with 
them,  and  that  he  ought  not  to  be  blamed  for  it ;  for 
that  necessity  made  it  aii  act  of  charity,  which  ought 
always  to  be  preferred  before  the  formalities  of  a 
religious  profession,  in  which  6f??fficence  and  muni- 
ficence  are  far  better  than  magnificencQ,  as  much  as 
substance  is,  than  shows  or  shadows.  Those  duties, 
which  are  of  moral  and  natural  obligation,  are  to 
take  place  even  of  those  di\ine  laws,  which  are  po- 
sitive and  ritual,  much  more  of  those  impositions  of 
men,  and  traditions  of  the  elders,  which  make  God's 
law  stricter  than  he  has  made  it.  This  he  proves, 
(i'.  3. )  by  a  passage  quoted  out  of  Hos.  6.  6.  /  will 
have  mercy  and  not  sacrifice.  That  morose  separa- 
tion from  the  society  of  publicans,  which  the  Pha- 
risees enjoined,  was  less  than  sacrifice  ;  but  Christ's 
conversing  with  them  was  more  than  an  act  of  com- 
mon mercy,  and  therefore  to  be  prefeiTed  before  it. 


ST.  MATTHEW,  IX. 


101 


If  to  do  well  ourselves  is  better  than  sacrifice,  as 
Samuel  shows,  (1  Sam.  15.  22,  23.)  much  more  to  do 
good  to  others.  Christ's  conversing  with  sinners  is 
here  called  mercy  :  to  promote  the  conversion  of 
souls  is  the  gi-eatest  act  of  mercy  imaginable  ;  it  is 
aavinga  soul  from  death,  Jam.  5.  20.  Observe  how 
Christ  quotes  tliis.  Go  ye  and  learn  ivhat  that  mean- 
eth.  Note,  It  is  not  enough  to  be  acquainted  with 
the  letter  of  scripture,  but  we  must  leani  to  under- 
stand the  meaning  of  it.  And  they  have  best  learned 
the  meaning  of  the  scriptures,  that  have  lesunied  how 
to  apply  them  ;is  a  reproof  to  their  own  faults,  and 
a  i-ule  for  their  own  practice.  This  scripture  which 
Christ  quoted,  served  not  only  to  vindicate  him,  but, 
[1.]  To  show  wherein  ti-ue  reUgion  consists  ;  not  in 
external  obser\»nces ;  not  in  meats  and  drinks  and 
shows  of  sanctity ;  not  in  little  particular  opinions  and 
doubtful  disputations,  but  in  doing  all  the  good  we 
can  to  the  bodies  and  souls  of  others;  in  righteousness 
and  peace  ;  in  visiting-  the  fatherless  and  widows.  {2.  ] 
To  condemn  the  Pharisaical  hi.'pocrisy  of  those  who 
place  religion  in  rituals,  more  than  in  morals,  ch.  23. 
23.  They  espouse  those  forms  of  godliness  which 
maybemadc  consistent  with,andperhaps  subservient 
to,  their  pride,  covetousness,  ambition,  and  malice, 
•while  they  hate  that  power  of  it  whicli  is  mortify- 
ing to  those  lusts. 

2.  He  urges  tlie  nature  and  end  of  his  own  com- 
mission. He  must  keep  to  his  orders,  and  prosecute 
that  for  which  he  was  appointed  to  be  the  great 
Teacher  ;  now,  says  he,  "I am  not  come  to  call  the 
righteous,  but  sinners  to  refientance,  and  therefore 
must  converse  with  publicans."  Observe,  (l.)\\'hat 
his  errand  was  ;  it  was  lo.call  to  refuntance.  Tliis 
was  his  first  text,  {ch.  4.  17.)  and  it  was  the  tenden- 
cy of  all  his  sermons.  Note,  The  gospel-call  is  a 
call  to  repentance  ;  a  call  to  us  to  change  our  mind 
and  to  change  our  way.  (2. )  With  whom  his  en-and 
lay  ;  not  with  the  righteous,  but  with  sinners.  That 
is,  [1.]  If  the  children  of  men  had  not  been  sinners, 
there  had  been  no  occasion  for  Christ's  coming 
among  them.  He  is  the  Saviour,  not  of  man  as  man, 
but  of  man  as  fallen.  Had  the  first  Adam  continued 
in  his  original-  righteousness,  we  had  not  needed  a 
second  Adam.  [2.]  Therefore  \\\^  greatest  business 
lies  witli  the  greatest  sinners  ;  the  more  dangerous 
the  sick  man's  case  is,  tlie  more  occasion  tliere  is  for 
the  physician's  help.  Christ  came  into  the  world 
to  save  sinners,  hwX.  especially  rAf  c/n>/";  (iTim.  1. 
15.)  to  call  not  those  so  much,  who,  though  sinners, 
are  comparatively  righteous,  but  the  worst  of  sin- 
ners. [3.]  The  more  sensible  any  sinners  are  of 
their  sinfulness,  the  more  welcome  will  Christ  and 
his  gospel  be  to  them  ;  and  every  one  chooses  to  go 
where  his  company  is  desired,  not  to  those  who 
would  rather  have'his  room.  Christ  came  not  with 
an  expectation  of  succeeding  among  the  righteous, 
those  who  conceit  themsehes  so,  and  therefore  will 
sooner  be  sick  of  their  Saviour,  than  sick  of  their 
sins,  but  among  the  convinced,  humble  sinners  ;  to 
them  Christ  will  come,  for  to  them  he  will  be  wel- 
come. 

1 4.  Then  came  to  him  the  disciples  of 
John,  saying,  Why  do  we  and  the  Phari- 
sees fast  often,  but  thy  disciples  fast  not  ? 
1 .5.  And  Jesus  said  unto  them,  Can  the 
children  of  the  bride-chamber  mourn,  as 
long  as  the  bridegroom  is  with  them  ?  But 
the  days  will  come,  when  the  bridegroom 
shall  be  taken  from  them,  and  then  shall 
they  fast.  16.  No  man  putteth  a  piece  of 
new  cloth  unto  an  old  garment :  for  that 
which  is  put  in  to  fill  it  up,  taketh  from  the 


gamient,  and  the  rent  is  made  worse.  17. 
Neither  do  men  put  new  wine  into  old  bot- 
tles ;  else  the  bottles  break,  and  the  wine 
runneth  out,  and  the  bottles  perish:  but 
they  put  new  wine  into  new  bottles,  and 
both  are  preserved. 

The  objections  which  were  made  against  Christ 
and  his  disciples,  gave  occasion  to  some  of  the  most 
profitable  ot  his  discourses  ;  thus  are  the  interests 
of  tmth  often  served,  even  by  the  opposition  it  meets 
with  from  gainsayers,  and  thus  the  wisdom  of  Christ 
brings  good  out  of  evil.  This  is  the  third  instance 
of  it  in  this  chapter  ;  his  discourse  of  his  power  to 
forgive  sin,  and  his  readiness  to  receive  sinners,  was 
occasioned  by  the  cavils  of  Scribes  and  Pliarisees  ; 
so  here,  from  a  reflection  upon  the  conduct  of  his 
family,  arose  a  discourse  concerning  a  tenderness 
for  it.     Obsene, 

I.  The  objection  which  the  disciples  of  John  made 
against  Christ's  disciples,  for  not  fasting  so  often  as 
tl\ey  did  ;  which  they  are  charged  with,  as  another 
instance  of  the  looseness  of  their  profession,  besides 
that  of  eating  with  publicans  and  sinners  ;  and  it  is 
therefore  suggested  to  them,  that  they  should 
change  that  profession  for  another  more  strict.  It 
appears  by  the  other  evangelists,  (Mark  2.  18.  and 
Luke  5.  '33.)  that  the  disciples  of  the  Pharisees 
joined  with  them,  and  we  have  reason  to  suspect 
that  they  instigated  them,^  making  use  of  John's  dis- 
ci]5les  as  their  spokesmen,'  because  they,  being  more 
in  favour  with  Christ  and  his  disciples,  could  do  it 
more  plausibly.  Note,  It  is  no  new  thing  for  bad 
men  to  set  good  men  together  by  the  ears  :  if  the 
people  of  God  differ  in  their  sentiments,  designing 
men  will  take  that  occasion  to  sow  discord,  and  to 
incense  them  one  against  another,  and  alienate  them 
one  from  another,  and  so  make  an  easy  prey  of  them. 
If  the  disciples  of  John  and  of  Jesus  clash,  we  have 
'  reason  to  suspect  the  Pharisees  have  been  at  work 
underhand  blowing  the  coals.  Now  the  complaint 
is,  U'/ry  do  ice  and  the  Pharisees  fust  often,  but  thy 
disci/des  fast  not  ?  It  is  pity  the  duties  of  religion, 
which  ought  to  be  the  confinnations  of  holy  love, 
should  be  made  the  occasion  of  strife  and  conten- 
tion ;  but  they  often  are  so,  as  here ;  where  we  may- 
observe, 

1..  How  they  boasted  of  their  o^vn  fasting.  We 
and  the  Pharisees  fast  often.  Fasting  has  in  all  ages 
of  the  church  been  consecrated,  upon  special  occa- 
sions, to  the  service  of  religion  ;  the  Pharisees  were 
much  in  it ;  many  of  them  kept  two  fast-days  in  a 
week,  and  yet  the  generality'  of  them  were  hypo- 
crites and  bad  men.  Note,"  False  and  formal  pro- 
fessors often  excel  others  in  outward  acts  of  devo- 
tion, and  even  of  mortification.  The  disciples  of 
John  fasted  often,  partly  in  compliance  with  their 
master's  practice,  for  he  came  neither  eating  nor 
drinking;  (ch.  11.  18.)  and  people  are  apt  to 
imitate  their  leaders,  though  not  always  from  the 
same  inward  principle  ;  partly  in  compliance  with 
their  master's  doctrine  of  repentance.  Note,  The 
severer  part  of  religion  is  often  most  minded  by 
those  that  are  yet  under  the  discipline  of  the  spirit, 
as  a  sfiirit  of  bondage,  whereas  though  these  are 
good  in  their  place,  we  must  pass  through  them  to 
that  life  of  delight  in  God  and  dependence  on  him, 
to  which  these  should  lead.  Now  they  come  to 
Christ  to  tell  him  that  they  fasted  often,  at  least  they 
thought  it  often.  Note,  ]\Iost  7n'en  will  proclaim 
ei'ei-i/  one  his  own  goodness,  Prov.  20.  6.  There  is 
a  proneness  m  pixifessors  to  brag  of  their  own  per- 
formances in  religion,  especially  if  there  be  any  thing 
extraordinary  in  them  ;  nay,  and  not  onlv  to  boast 
of  them  before  men,  but  to  plead  them  before  God, 
and  confide  in  them  as  a  rigjiteousness. 


103 


ST.  MATTHEW,  IX. 


^<4 


2,  How  they  blamed  Christ's  disciples  for  not 
fasting  so  often  as  they  did.  T/iy  disci/iles  fast  not. 
They  could  not  but  know,  that  Christ  had  instructed 
his  disciples  to  keep  their  fasts  private,  and  to  man- 
age themselves  so  as  that  they  might  not  ajijiear 
unto  men.  to  fast ;  and,  therefore,  it  was  very  un- 
charitable in  them  to  conclude  they  did  not  fast,  be- 
cause they  did  not  proclaim  their  fasts.  ]S  ote.  We 
must  not  judge  of  people's  religion,  by  that  whicli 
falls  under  the  eye  and  observation  of  the  world. 
But  suppose  it  was  so,  that  Christ's  disciples  did  not 
fast  so  often  or  so  long  as  they  did,  why  ti-uly  they 
"would  therefore  have  it  thought,  that  they  had  more 
religion  in  them  than  Christ's  disciples  had.  Note, 
It  is  common  for  vain  professors  to  make  themselves 
a  standard  in  religion,  by  which  to  try  and  measure' 
persons,  and  things,  as  if  all  who  differed  from  them 
were  so  far  in  the  wrong  ;  as  if  all  that  did  less  than 
they,  did  too  little,  and  all  that  did  more  than  they, 
did  too  much  ;  which  is  a  plain  evidence  of  their 
want  of  humility  and  charity. 

3.  How  they  brought  this  complaint  to  Christ. 
Note,  If  Christ's  disciples,  either  by  mission  or  com- 
mission, give  offence,  Christ  himself  will  be  sure  to 
hear  of  it,  and  be  reflected  upon  for  it.  .  O  Jesus,  are 
these  thii  christians?  Th?refore,  as  we  tender  the 
honour  of  Christ,  we  are  concerned  to  conduct  our- 
selves well.  Observe,  Tlie  quarrel  with  Christ  was 
brought  to  the  disciples,  (ii.  11.)  the  quarrel  with 
the  disciples  was  brought  to  Christ  ;  {v.  14.)  this  is 
the  way  of  sowing  discord  and  killing  love,  to  set 
people  against  ministers, 'ministers  against  people, 
and  one  friend  against  another. 

11.  The  apology  which  Christ  made  for  his  disci- 
ples in  this  matter.  Christ  might  have  upbraided 
John's  disciples  with  the  former  part  of  their  ques- 
tion, Jl'hy  do  ye  fast  often?  "Nay,  you  know  best 
why  you  do  it ;  but  the  tnith  is,  many  abound  in  ex- 
ternal instances  of  devotion,  that  scarcely  do  them- 
selves know  why  and  wherefore. "  But  he  only  vin- 
dicates the  practice  of  his  disciples  ;  when  they  had 
nothing  to  say  for  themselves,  he  had  something 
ready  to  say  for  them.  Note,  As  it  is  wisdom's 
honour  to  be  justified  of  all  her  children,  so  it  is  her 
children's  happiness  to  be  all  justified  of  wisdom. 
What  we  do  according  to  the  precept  and  pattern 
of  Christ,  he  will  be  sure  to  bear  us  out  in,  and  we 
may  with  confidence  leave  it  to  him  to  clear  up  our 
integrity. 
JBut  thou  shalt  ans^ver.  Lord,  for  7ne.  Herbert. 
Two  things  Christ  pleads  in  defence  of  their  not 
fastitig. 

1.  That  it  was  not  a  season  proper  for  that  duty  : 
(t).  15.)  Can  the  children  of  the  bride-chamber 
■mourn,  as  long  as  the  bridegroom  is  ivith  tliem? 
Observe,  Christ's  answer  is  so  framed,  as  that  it 
might  sufficiently  justify  the  practice  of  his  own  dis- 
ciples, and  yet  not  condemn  the  institution  of  John, 
or  the  practice  of  his  disciples.  When  the  Phari- 
sees fomented  this  dispute,  they  hoped  Christ  would 
cast  blame,  either  on  his  own  disciples,  or  on  John's, 
but  he  did  neither.  Note,  When  at  any  time  we 
are  unjustly  censured,  our  care  must  lie  only  to 
clear  ourselves,  not  to  recriminate,  or  throw  dirt 
upon  others  ;  and  such  a  variety  may  there  be  of 
circumstances,  as  may  justify  us  in  our  practice, 
without  condemning  those  that  practise  otherwise. 

Now  his  argument  is  taken  from  the  common 
usage  of  joy  and  rejoicing  during  the  continuance  of 
marriage  solemnities  ;  when  all  instances  of  melan- 
choly and  sorrow  are  looked  upon  as  improper  and 
absurd,  as  it  was  at  Samson's  wedding.  Judges  14. 
17.  Now,  (1.)  The  disciples  of  Christ  were  the 
children  of  the  bride-chamber,  invited  to  the  wed- 
ding-feast, and  welcome  there  ;  the  disciples  of  the 
Pharisees  were  not  so,  but  children  of  the  bond-ivo- 
man,  (Gal.  4,  25,  31.)  continuing  under  a  dispensa- 


tion of  darkness  and  terror.  Note,  The  faithful 
followers  of  Christ,  who  have  the  Spirit  of  adoption, 
have  a  continual  feast,  while  they  who  have  the 


spirit  of  bondage  and  feai',  cannot  rejoice  for  joy,  as 
other  people,  Hos.  9.  1. ,  (2. )  The  disciples  of  Christ 
had  the  bridegroom  ivith  them,  which  the  disciples 
of  John  had  not ;  their  master  was  now  cast  into 
prison,  and  lay  there  in  continual  danger  of  his  life, 
and  therefore  it  was  seasonable  for  them  to  fast 
often.     Such  a  day  would  come  upon  the  disciples 
of  Christ,  when  the  bridegroom  should  be  taken 
from  them,  when  they  should  be  deprived  of  his 
bodily  presence,  and  then  should  they  fast.     The 
thoughts  of  parting  grieved  them  when  he  was  go- 
ing,  John  16.  6.     Tribulation  and  affliction  befell 
them  when  he  was  gone,  and  gave  fliem  occasion  of 
mourning  and  praying,  i\\a.t  is,  of  religious  fasting. 
Note,  [1.]  Jesus  Christ  is  the  Bridegi'oom  of  his 
Churcli,  and  his  disciples  are  the  children  of  the 
bride-chamber.     Christ  speaks  of  himself  to  John's 
disciples  under  this  similitude,  because  that  John 
had  used  it,  when  he  called  himself  a  friend  of  the 
bridegi-oora,  John  3.  29.     And  if  they  would  by  this 
hint  call  to  mind  what  their  master  then  said,  they 
would  answer  themselves.     [2.]  The  condition  of 
those  who  are  the  children  of  the  bride-chamber  is 
liable  to  many  changes  and  alterations  in  this  world  ; 
they  sing  of  mercy  and  judgment.     [3.]'  It  is  merry 
or  melancholy  with  the  children  of  tlie  bride-cham- 
ber, according  as  they  have  more  or  less  of  the 
bridegroom's  presence.     When  he  is  with  them, 
the  candle  of  God  shines  upon  their  head,  and  all  is 
well ;  but  when  he  is  withdrawn,  though  but  for  a 
small  moment,  they  are  troubled,  and  walk  heavily  ; 
the  presence  and  nearness  of  the  sun  makes  day  and 
suinriier,  his  absence  and  distance,  night  and  winter. 
Christ  is  all  in  all  to  the  church's  joy.    [4.]  Every 
duty  is  to  be  don?  in  its  proper  season.    See  Eccles. 
7.  14.  Jam.  5.  13.     There  is  a  time  to  mourn  and  a 
time  to  laugh,  to  each  of  which  we  should  accom- 
modate ourselves,  and  bring  forth  fruit  in  due  sea- 
son.    In  fasts,  regard  is  to  be  had  to  tlie  methods  of 
God's  grace  towards  us  ;  when  he  mourns  to  us,  we 
must  lament ;  and  also  to  the  disjjensations  of  his 
providence  concerning  us  ;  there  are  times  when  the 
Lord  God  calls  to  weeping  and  mourning  ;  regard 
is  likewise  to  be  had  to  any  special  work  before  us, 
ch.  17.  21.  Acts  13.  2. 

2.  That  they  had  not  strength  sufficient  for  that 
duty.  This  is  set  forth  in  two  similitudes,  one,  of 
putting  7ieiv  cloth  into  an  old  garment,  which  does 
but  pull  the  old  to  pieces  ;  {v.  16.)  the  other  of  put- 
ting new  wine  into  old  bottles,  which  does  but  burst 
the  bottles,  v.  17.-  Christ's  disciples  were  not  able 
to  bear  these  severe  exercises  so  well  as  tlrose  of 
John  and  of  the  Pharisees,  which  the  learned  Dr. 
^^^litby  gives  this  reason  for  :  There  were  among 
the  Jews  not  only  sects  of  the  Pharisees  and  Essenes, 
who  led  an  austere  life,  but  also  schools  of  the  pro- 
phets,  who  frequently  lived  in  mountains  and  de- 
serts, and  were  many  of  them  Nazarites ;  they  had 
also  private  acarleniies  to  train  men  up  in  a  strict 
discipline  ;  and  possibly  from  these  many  of  John's 
disciples  might  come,  and  many  of  the  Pharisees ; 
wliereas  Christ's  disciples,  being  taken  immediately 
from  their  caDings,  had  not  been  used  to  such  reli- 
gious austerities,  and  were  unfit  for  them,  and  would 
by  them  be  rather  unfitted  for  their  other  work. 
Note,  (1.)  Some  duties  of  religion  are  harder  and 
more  difficult  than  others,  like  new  cloth,  and  new 
wine,  which  require  most  intenseness  of  mind,  and 
are  most  displeasing  to  flesh  and  blood ;  such  are 
religious  fasting  and  the  duties  that  attend  it.  (2.y 
The  best  of  Christ's  disciples  pass  through  a  state 
of  infancy  ;  all  the  trees  in  Christ's  garden  are  not 
of  a  gi-oVvth,  nor  all  his  scholars  in  the  same  form  ; 
there  are  babes  in  Christ  and  grown  men.    (3.)  In 


ST.  MATTHEW,  IX. 


the  enjoining  of  religious  exercises,  the  weakness  and 
infirmity  of  young  cliristians  ouglit  to  be  considered  : 
as  the  food  pro\  ided  for  tliem  must  be  sucli  as  is  pro- 
per for  their  age,  (1  Cor.  3.  2.  Hcb.  5.  12.)  so  must 
the  work  be  tliat  is  cut  out  for  tlicni.  Christ  would 
not  speak  to  his  disciples  that  which  they  could  not 
then  bear,  John  16.  12.  Young  beginners  in  religion 
must  not  be  put  upon  the  hardest  duties  at  first,  lest 
they  be  discouraged.  Such  as  was  God's  care  of 
his  Israel,  when  he  Ijrought  them  out  of  Egjpt,  not 
to  lead  them  Ijy  the  way  of  the  Philistines,  (^Exod. 
13.  17,  18. )  and  such  as  was  Jacob's  care  of  his  cliil- 
dren  and  cattle,  not  to  overdri\-e  them ;  (Cien.  33. 
13. )  such  is  Christ's  care  of  the  little  ones  of  his 
family,  and  the  lambs  of  his  flock,  he  gently  leads 
them  :  for  want  of  this  care,  many  times,  thif  bottles 
break,  and  the  rjine  is  s/iilled  ;  the  profession  of  many 
miscarries  and  comes  to  nothing,  through  indiscre- 
tion at  first.  Note,  There  may  be  oi'er-doing  even 
in  7Wf//-doing,  a  being  righteous  over-much  ;  and 
such  an  ox'cr-doing  as  may  prove  an  itndoing  through 
the  suhtility  of  Satan. 

18.  Wliile  he  spake  these  things  unto 
them,  behold,  there  came  a  certain  ruler 
and  worshipped  him,  sajing,  My  daughter 
is  even  now  dead :  but  come  and  lay  thy 
hand  upon  her,  and  she  shall  live.  19.  And 
Jesus  arose  and  followed  him,  and  so  did 
his  disciples.  20.  (And,  behold,  a  woman, 
which  was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and  touch- 
ed the  hem  of  his  garment:  21.  For  she 
said  within  herself,  If  I  may  but  touch  his 
garment,'  I  shall  be  whole.  22.  But  Jesus 
tui-ned  him  about ;  and  when  he  saw  her, 
he  said,  Daughter,  be  of  good  comfort ; 
thy  faith  hath  made  thee  whole.  And  the 
woman  was  made  whole  from  that  hour.) 
23.  And  when  Jesus  came  into. the  ruler's 
house,  and  saw  the  minstrels  and  the  peo- 
ple making  a  noise.  24.  He  said  unto 
them.  Give  place  ;  for  the  maid  is  not  dead, 
but  sleepeth.  And  they  laughed  him  to 
scorn.  25.  But  when  the  people  were  put 
forth,  he  went  in,  and  took  her  by  the  hand, 
and  the  maid  arose.  2G.  And  the  fame 
hereof  went  abroad  into  all  that  land. 

We  have  here  two  passages  of  storv  put  together ; 
that  of  the  raising  of  Jairus's  daughter  to  life,  and 
that  of  the  curing  of  the  woman  that  had  the  bloody 
issue,  as  he  was  going  to  Jaims's  house,  which  is  in- 
troduced in  a  parenthesis,  in  the  midst  of  the  other; 
for  Christ's  miracles  were  thick  sown,  and  inter- 
woven ;  the  nvork  of  him  that  sent  him  was  his  daily 
work.  He  was  called  to  do  these  good  works  from 
speaking  the  things  foregoing,  in  answer  to  the  ca- 
vils of  the  Pharisees,  v.  18.  imie  he  s/ia/ce  these 
things;  and  we  mav  suppose  it  a  pleasing  mter- 
iTiption  given  to  that  unpleasant  work  of  disputa- 
tion, which,  though  sometimes  needful,  a  good  man 
will  gladly  leave,  to  go  about  a  work  of  devotion  or 
charity.     Here  is, 

I.  The  niler's  address  to  Christ,  v.  18.  .4  certain 
ruler,  a  niler  of  the  synagogue,  came  and  n'orshi/i- 
fied  him.  Have  any  of  the  rulers  believed  on  him  ? 
Yes,  here  was  one,  a  church-ruler,  whose  faith  con- 
demned the  unbelief  of  the  rest  of  the  rulers.  This 
ruler  had  a  little  daughter,  of  twelve  years  old,  just 
dead,  and  this  breach  made  upon  his  family  com- 


103 

forts  was  the  occasion  of  his  coming  to  Christ.  Note, 
In  trouble  we  sliould  visit  (iod  :  the  death  of  our 
relations  should  dri\c  us  to  Clirist,  who  is  our  life  ; 
it  is  well  if  any  tiling  will  do  it.  When  affliction  is 
in  our  families,  we  must  not  sit  down  astonished, 
but,  as  Jol),  fall  dovin  and  luorshiju     Now  obsen'e, 

1.  His  humility  in  this  address  to  Christ.  He 
came  with  his  errand  to  Christ  himself,  and  did  not 
send  a  sei-vant.  Note,  It  is  no  disparagement  to  the 
gi-eatest  iiders,  persenally  to  attend  on  the  Lord  Je- 
sus. He  ivorshipped  him,  bowed  the  knee  to  him, 
and  gave  him  all  imaginable  respect.  Note,  They 
that  would  receive  mercy  from  Christ  must  give 
honour  to  Christ, 

2.  His  faith  in  this  address ;  "  J\[y  daughter  is 
even  7ioiu  dead,  and  though  any  other  physician 
would  now  come  too  late,  (nothing  more  absurd 
than  /lost  mortem  medicina — ?nedicine  after  death,") 
yet  Christ  comes  not  too  late  ;  he  is  a  pliysician  after 
death,  for  he  is  the  resurrection  and  the  life  ;  0  come 
then,  and  lay  thy  hand  ujion  her,  and  she  shall  Irve." 
This  was  quite  above  the  power  of  nature,  {a  /irwa- 
tione  ad  habitum -non  datur  regressus — Ife  once  lost 
cannot  be  restored,)  yet  within  the  power  of  Christ, 
who  has  life  in  himself,  and  quickeneth  whom  he  ivill. 
Now  Christ  works  m  an  ordinary  way,  by  nature 
and  not  against  it,  and,  therefore,  we  cannot  in  faith 
brmg  him  such  a  request  as  this ;  while  there  is  life 
there  is  hope,  and  room  for  prayer ;  but  when  our 
friends  are  dead,  the  case  is  determined ;  ive  shall 
go  to  them,  but  they  shall  not  .returti  to  us.  But 
while  Christ  was  here  upon  earth  working  miracles, 
such  a  confidence  as  this  was  not  only  allowable  but 
very  commendable. 

li.  The  readiness  of  Christ  to  comply  with  his 
address,  v.  19.  Jesus  immediately  arose,  left  his 
company,  and  folloived  him  ;  he  was  not  only  wil- 
ling to  grant  him  what  he  desired,  in  raising  his 
daughter  to  life,  but  to  gratify  him  so  far  as  to  come 
to  his  house  to  do  it.  Surely  he  ne-ver  said  to  the 
seed  of  Jacob,  Seek  ye  me  in  vain.  He  denied  to  go 
along  with  the  nolileman,  who  said,  Sir,  come  down, 
ere  my  child  die,  (John  4.  48,  49,  50.)  yet  he  went 
along  with  the  iiiler  of  the  synagogue,  who  said.  Sir, 
come  doivn,  and  my  child  shall  live.  The  variety 
of  methods  which  Christ  took  in  working  his  mii-a- 
cles,  is  perhaps  to  l)e  attributed  to  the  different  frame 
and  temper  of  miiid,  which  they  were  in  who  appli- 
ed to  him,  which  he  who  searcheth  the  heart,  per- 
fectly knew,  and  accommodated  himself  to.  He 
knows  what  is  in  man,  and  what  course  to  take  with 
him.  And  observe,  when  Jesus  followed  him,  so  did 
his  disciples,  whom  he  had  chosen  for  his  constant 
companions  ;  it  was  not  for  state,  or  that  he  might 
come  with  observation,  that  he  took  his  attendants 
with  him,  but  that  they  might  be  the  witnesses  of 
his  miracles,  wlio  were  hereafter  to  be  the  preach- 
ers of  his  doctrine. 

III.  The  healing  of  the  poor  woman's  bloody  issue. 
I  call  her  a  poor  woman,  not  only  because  her  case 
was  piteous,  but  because,  though  she  had  something 
in  the  world,  she  had  sfient  it  all  upon  physicians, 
for  the  cure  of  her  distemper,  and  was  never  the 
better ;  which  was  a  double  aggravation  of  the  mi- 
seiy  of  her  condition,  that  she  had  been  full,  but 
was  now  empty ;  and  that  she  had  impoverished 
herself  for  the  reco^  eiy  of  her  health,  and  yet  had 
not  her  health  neither.  .This  woman  was  diseased 
with  a  constant  issue  of  blood  twelve  yea7-s  ;  (f,  20.) 
a  disease,  which  was  not  only  weakening  and  wast- 
ing, and  under  which  the  body  must  needs  languish  ; 
but  which  also  rendered  her  ceremonially  unclean, 
and  shut  her  out  from  the  courts  of  the  Lord's  house  ; 
but  it  did  not  cut  her  off  from  approaching  to  Christ, 
Slie  applied  herself  to  Christ,  and  received  mercy 
from  him,  by  the  way,  as  he  followed  the  ruler, 
whose  daughter  was  dead,  to  whom  it  would  be  a 


104 


ST.  MATTHEW,  IX. 


great  encouragement,  and  a  help  to  keep  up  his  faith 
m  the  power  of  Clirist.  So  graciously  does  Christ 
consider  the  frame,  and  consult  the  case,  of  weak 
believers.     Observe, 

1.  The  woman's  gi'eat  faith  in  Christ,  and  in  his 
power.  Her  disease  was  of  such  a  nature,  that  her 
modesty  would  not  suffer  her  to  seek  openly  to  Christ 
for  a  cure,  as  Olivers  did,  but,  by  a  peculiar  impulse 
of  the  Spirit  of  faith,  she  believed  him  to  have  such 
an  ovei-flowing  fulness  of  heahng  virtue,  that  the 
very  touch  of  his  garmait  would  be  her  cure.  This, 
perhaps,  had  something  of  fancy  mixed  with  faith  ; 
tor  she  had  no  precedent  for  this  way  of  application 
to  Christ,  unless,  as  some  think,  she  had  an  eye  to 
the  raishi^  of  the  dead  man  by  the  touch  of  Elisha's 
bones,  2  Kings  13.  21.  But  what  lueakness  of  un- 
derstanding there  was  in  it,  Christ  was  pleased  to 
overlook,  and  to  accept  the  sincerity  and  strength  of 
her  faith  ;  for  he  eateth  the  honey-comb  ivith  the 
honey.  Cant.  4.  11.  She  believed  she  should  be 
healed  if  she  did  but  touch  the  very  hem  of  his  gar- 
ment, the  extremity  of  it.  Note,  There  is  virtue  in 
everything  that  belongs  to  Christ.  The  holy  oil 
■with  which  the  high-priest  was  anointed,  ran  down 
to  the  skirts  of  his  garments,  Ps.  133.  2.  Such  a 
fulness  of  grace  is  there  in  Christ,  that  from  it  ive 
may  all  receive,  John  1.  16. 

2.  Christ's  great  favour  to  this  woman.  He  did 
not  suspend  (as  he  might  have  done)  his  healing 
influences,  but  suffered  this  bashful  patient  to  steal  a 
cure  unknown  to  any  one  else,  though  she  could  not 
think  to  do  it  unknown  to  him.  And  now  she  was 
•well  content  to  be  gone,  for  she  had  what  she  came 
for,  but  Christ  was  not  willing  to  let  her  go ;  he  will 
not  only  have  his  power  magnified  in  her  cure,  but 
his  grace  magnified  in  her  comfort  and  commenda- 
tion :  the  triumphs  of  her  faith  must  be  to  her  praise 
and  honour.  He  turned  about  to  see  for  her,  {v.  22. ) 
and  soon  discovered  her.  Note,  It  is  great  encou- 
ragement to  humble  Christians,  that  they  who  hide 
themselves  from  men,  are  known  to  Christ,  who 
sees  in  secret  their  applications  to  heaven  when 
most  private.     Now  here, 

( 1. )  He  /i  uts  gladness  into  her  heart,  by  that  word 
Daughter,  be  of  good  comfort.  She  feared  being 
chidden  for  coming  clandestinely,  but  she  is  encou- 
raged. [1.]  He  calls  her  f/a!(5-/;?er,  for  he  spoke  to 
her  with  the  tendernes  of  a  fatlier,  as  he  did  to  the 
man  sick  of  the  fialsy,  {v.  2. )  whom  he  called  son. 
Note,  Christ  has  comforts  ready  for  the  daughters 
ofZion,  that  are  of  a  sorrowful  spirit,  as  Hannah 
was,  1  Sam.  1.  15.  Believing  women  are  Christ's 
dazi^/!?!")"*,  and  he  will  own  them  as  such.  [2.]  He 
bids  her  be  of  good  comfort :  she  has  reason  to  be  so, 
if  Christ  own  her  for  a  daughter.  Note,  the  saints' 
consolation  is  founded  in  their  adoption.'  His  bidding 
her  be  comforted,  brought  comfort  with  it,  as  his 
saying  be  ye  ivhole,  brouglit  health  with  it.  Note, 
It  is  the  will  of  Christ  that  his  people  should  be  com- 
forted, and  it  is  his  prerogaove  to  command  comfort 
to  troubled  spirits.  He  creates  the  friiit  of  his  li/is, 
peace,  Isa.  57.  19. 

(2.)  He  puts  honour  upon  her  faith.  Tliat  grace 
of  all  others  gives  most  honour  to  Christ,  and  there- 
fore he  puts  most  honour  upon  it ;  77?!/  faith  has 
made  thee  whole.  Thus,  by  faith  she  obtained  a  good 
report.  And  as  of  all  graces  Christ  puts  the  greatest 
honour  upon  faith,  so  of  all  believers  he  puts  the 
greatest  honour  upon  those  that  are  most  humble  ; 
as  here  on  this  woman,  who  had  more  faith  than  she 
thought  she  had.  She  has  reason  to  be  of  good  com- 
fort, not  only  because  she  was  made  whole,  but  be- 
cause tiny  faith  had  made  her  whole  ;  that  is,  [1.  ]  She 
was  spiritually  healed ;  that  cure  was  wrought  in  her 
which  is  the  proper  fniit  and  effect  of  faith,  the  par- 
don of  sin  and  the  work  of  grace.  Note,  We  may 
then  be  abundantly  comforted  in  our  temporal  mer- 


cies when  they  are  accompanied  with  those  spiritual 
blessings  that  resemble  them  :  our  food  and  raiment 
will  be  comfortable,  when  by  faith  we  are  fed  with 
the  bread  of  life,  and  clothed  with  the  righteousness  of 
Jesus  Christ :  our  rest  and  sleep  wUl  be  comfortable, 
when,  by  faith,  we  repose  in  God,  and  dwell  at  ease 
in  him  :  our  health  and  prosperity  will  be  comforta- 
ble, when,  by  faith,  our  souls  prosper  and  are  in 
health.  See  Isa.  38.  16,  17.  [2.  ]  Her  bodily  cure 
was  the  fruit  of  faith,  of  her  faith,  and  that  made  it 
a  happy,  comfortable  cure  indeed.  They  out  of 
whom  the  devils  were  cast,  were  helped  by  Christ's 
sovereign  power ;  some  by  the  faith  of  others ;  (as  -v. 
2. )  but  it  is  thy  faith  that  has  made  thee  whole.  Note, 
Temporal  mercies  are  then  comforts  indeed  to  us, 
when  they  are  received  by  faith.  If,  when  in  pursuit 
of  mercy,  we  pray  for  it  in  faith,  with  an  eye  to  the 
promise,  and  in  dependence  upon  that,  if  we  desired 
it  for  the  sake  of  God's  glory,  and  with  a  resignation 
to  God's  wUl,  and  have  our  hearts  enlarged  by  it  in 
faitli,  love,  and  obedience,  we  may  then  say,  it  was 
received  by  faith. 

rV.  The  posture  in  which  he  found  the  mler's 
house,  V.  13.  He  saw  the  Jieople  and  the  minstrels, 
or  musicians,  making  a  noise.  The  house  was  in  a 
hurry ;  such  work  does  death  make,  when  it  comes 
into  a  family ;  and,  perhaps,  the  necessary  cares 
that  arise  at  such  a  time,  when  our  dead  is  to  be  de- 
cently buried  out  of  our  sight,  give  some  useful  di- 
\crsion  to  that  grief  which  is  apt  to  prevail  and  play 
the  tyrant.  The  people  in  the  neighbourhood  came 
together  to  condole  on  account  of  the  loss,  to  comfort 
the  parents,  to  prepare  for,  and  attend  on,  the  fune- 
ral, which  the  Jews  were  not  wont  to  defer  long. 
The  musicians  were  among  them,  according  to  the 
custom  of  the  Gqntiles,  with  their  doleful,  melan- 
choly tunes,  to  increase  the  grief,  and  stir  up  the 
lamentations  of  those  that  attended  on  this  occasion  ; 
as  (they  say)  is  usual  among  the  Irish,  with  their 
Ahone,  Ahone.  Thus  they  indulged  a  passion  that 
is  apt  enough  of  itself  to  grow  intemperate,  and 
affected  to  sorrow  as  those  that  had  7jo  hope.  See 
how  religion  pro\ides  cordials,  where  in-eligion  ad- 
ministers corrosives.  Heathenism  aggravates  that 
grief  which  Christianity  studies  to  assuage.  Or  per- 
haps these  musicians  endeavoured  on  the  other  hand 
to  divert  the  griei  and  exhilirate  the  family ;  but  as 
vinegar  u/ion  nitre,  so  is  he  that  sings  songs  to  a  heavy 
heart.  Obsei've,  The  parents,  who  were  immedi- 
diately  touched  with  the  affliction,  were  silent,  while 
the  peo/ile  ayid  jninstrels,  whose  lamentations  were 
forced,  made  such  a  noise.  Note,  The  loudest  grief 
is  not  always  the  greatest;  rivers  are  most  noisy 
where  they  run  shallow.  Ille  dolet  vere,  gui  sine 
teste  dolet — That  grief  is  most  sincere,  which  shuns 
observation.  But  notice  is  taken  of  this  to  show  that 
the  girl  was  really  dead,  in  the  undoubted  apprehen- 
sion of  all  about  her. 

V.  The  rebuke  that  Christ  gave  to  this  huriT  and 
noise,  T.  24.  He  said,  G/rr/; fore.  Note,  Sometimes, 
when  the  sorrow  of  the  world  prevails,  it  is  difficult 
for  Christ  and  his  comforts  to  enter.  They  that 
harden  themselves  in  sorrow,  and,  like  Rachel,  re- 
fuse to  be  comforted,  should  think  they  hear  Christ 
saving  to  their  disquieting  thoughts,  Grve  place: 
"Make  room  for  him  who  is  the  Consolation  of  Is- 
rael, and  brings  with  him  strong  consolations,  sti'ong 
enough  to  overcome  the  confusion  and  tyranny  of 
these  worldly  griefs,  if  he  may  but  be  admitted  into 
the  soul."  He  gives  a  good  reason  why  they  should 
not  thus  disquiet  themselves  and  one  another;  The 
maid  is  not  dead  but  sleefieth.  1.  This  was  eminently 
tnic  of  this  maid,  tliat  was  immediately  to  be  raised 
to  life  ;  she  was  really  dead,  but  not  so  to  Christ,  who 
knew  within  himself  what  he  would  do,  and  could 
do,  and  who  had  determined  to  make  her  death  but 
as  a  sleep.     There  is  little  more  difference  between 


ST.  MATTHEW,  IX. 


105 


sleep  and  death,  but  in  continuance ;  whatever  other 
difference  there  is,  it  is  but  a  dream.  This  deatli 
must  be  but  of  short  continuance,  and  therefore  is 
but  a  sieejj,  like  one  night's  rest.  He  tliat  quickens 
the  dead,  may  well  call  the  things  whicli  be  not  as 
though  they  were,  Koni.  4.  17.  2.  It  is  in  a  sense 
true  of  all  that  die,  chiefly  of  them  that  die  in  the 
Lord.  Note,  (1.)  Death  is  a  sleep.  All  nations 
and  languages,  for  the  softening  of  that  whicli  is  so 
dreadful,  and  withal  so  unavoidable,  and  the  recon- 
ciling of  themselves  to  it,  have  agreed  to  call  it  so. 
It  is  said,  even  of  the  wicked  kings,  that  they  slefit 
with  their  fatliers ;  and  of  those  that  shall  arise  to 
everlasting  contempt,  that  they  sleep  in  the  dust, 
Dan.  12.  2.  It  is  not  the  sleep  of  the  soul ;  its  ac- 
tivity ceases  not ;  but  the  sleep  of  the  body,  whicli 
lies  down  in  the  gi-ave,  still  and  silent,  regardless 
and  disregarded,  wrapt  up  in  darkness  and  obscurity. 
Sleep  is  a  short  death,  and  death  a  long  sleep.  But 
the  death  of  the  righteous  is  in  a  special  manner  to 
be  looked  upon  as  a  sleep,  Isa.  57.  2.  They  sleep  in 
Jesus ;  (1  1  hcss.  4.  14.)  they  not  only  rest  from  the 
toils  and  labours  of  the  day,  but  7X'st  in  /lofle  of  a  joy- 
ful waking  again  in  the  morning  of  the  resurrection, 
when  they  shall  wake  refreshed,  wake  to  a  new  life, 
■wake  to  be  richly  dressed  and  crowned,  and  luake  to 
sleefi  no  more.  (2. )  The  consideration  of  this  should 
moderate  our  grief  at  the  death  of  our  dear  relations  : 
"say  not,  they  are  lost ;  no,  they  are  but  ^'•one  Ae/brf  ; 
say  not,  they  are  slain  ;  no,  they  are  hut  Jallen  asleep  ; 
and  the  apostle  speaks  of  it  as  an  absurd  thing  to 
imagine  that  they  that  are  fallen  asleep  in  Christ  are 
perished  ;  (1  Cor.  15.  19.)  gix'e  place,  therefore,  to 
those  comforts  which  the  covenant  of  gi-ace  minis- 
ters, fetched  from  the  future  state,  and  the  glory  to 
be  revealed. " 

Now  could  it  be  thought  that  such  a  comfortable 
word  as  this,  from  the  mouth  of  our  Lord  Jesus, 
should  be  ridiculed  as  it  was  i'  They  laughed  him 
to  scorn.  These  people  lived  in  Capernaum,  knew 
Christ's  character,  that  he  never  spake  a  rash  or 
foolish  word ;  they  knew  how  many  mighty  works 
he  had  done  ;  so  that  if  they  did  not  understand  what 
he  meant  by  this,  they  might  at  least  have  been  si- 
lent in  expectation  of  the  issue.  Note,  The  words 
and  works  of  Christ  whicli  cannot  be  understood, 
yet  are  not  therefore  to  be  despised.  We  must  adore 
the  mystery  of  divine  sayings,  even  when  they  seem 
to  contradict  what  we  think  ourselves  most  confident 
of.  Yet  even  this  tended  to  the  confirmation  of  the 
miracle  :  for  it  seems  she  was  so  apparently  dead, 
that  it  was  thought  a  very  ridiculous  thing  to  say 
otherwise. 

VI.  The  raising  of  the  damsel  to  life  hj  the  power 
of  Christ,  z>.  25.  The  people  wei-e  put  forth.  Note, 
Scorners  that  laugh  at  what  they  see  and  hear  that 
is  above  their  capacity,  are  not  pi-oper  witnesses  of 
the  wonderful  works  of  Clirist,  the  glory  of  which 
lies  not  in  pomp,  but  in  power.  The  widow's  son  at 
Nain,  and  Lazams,  were  raised  from  the  dead  open- 
ly, but  this  damsel  privately  ;  for  Capernaum,  that 
had  slighted  the  lesser  miracles  of  restoring  health, 
was  unworthy  to  see  the  gi-eater,  of  restoring  life  ; 
these  pearls  tuere  not  to  be  cast  before  those  that 
would  trample  them  under  their  feet. 

Christ  went  in  and  took  her  by  the  hand,  as  it  were 
to  awake  her,  and  to  help  her  up,  prosecuting  his  j 
own  metaphor  of  her  being  asleep.  The  high-priest, 
that  typified  Christ,  was  not  to  come  near  the  dead, 
(Ley.  21.  10,  11.)  but  Christ  touc/ierf  Me  rffarf.  The 
Levitical  priesthood  leaves  the  dead  in  their  un- 
cleanness,  and  therefore  keeps  at  a  distance  from 
them,  because  it  cannot  remedy  them ;  but  Christ, 
having  power  to  raise  the  dead,  is  above  the  infec- 
tion, and  therefore  is  not  shy  of  touching  them.  He 
took  her  by  the  hand,  and  the  maid  arose.  So  easUy, 
so  effectually  was  the  miracle  wrought ;  not  by  pray- 
VOL.  V. — O 


er,  as  Elijah  did,  (1  Kings  17.  21.)  and  Elisha,  (2 
Kings  4.  33. )  but  by  a  touch.  They  did  it  as  ser- 
vants, he  as  a  Son,  as  a  God,  to  whom  belong  the 
issues  from  death.  Note,  Jesus  Christ  is  the  Lord 
of  souls,  he  commands  them  forth,  and  commands 
tliem  back,  when  and  as  he  pleases.  Dead  souls 
are  not  raised  to  spiritual  life,  unless  Christ  take 
them  by  the  hand :  it  is  done  in  the  day  of  his  power. 
He  helps  us  up,  or  we  lie  still. 

yil.  The  general  notice  that  was  taken  of  this 
miracle,  though  it  was  wrought  privately  ;  v.  26.  the 
fame  thereof  "went  abroad  into  all  that  land:  it  was 
the  common  subject  of  discourse.  Note,  Christ's 
works  are  more  talked  of  than  considered  and  im- 
proved. And  doubtless,  they  that  heard  only  the 
report  of  Christ's  miracles,  were  accountable  for 
that  as  well  as  they  that  were  eye-witnesses  of  them. 
Though  we  at  this  distance  have  not  seen  Christ's 
miracles,  yet  having  an  authentic  history  of  them, 
we  are  bound,  upon  the  credit  of  that,  to  receive  his 
doctrine  ;  and  blessed  are  they  that  have  not  seen, 
and  yet  liove  believed,  John  20.  29. 

27.  And  when  Jesus  departed  thence, 
two  blind  men  followed  him,  crying,  and 
saying,  Thou  Son  of  David,  have  mercy 
on  us.  28.  And  when  he  was  come  into 
the^ house,  the  bhnd  men  came  to  him: 
and  Jesus  saith  unto  them.  Believe  ye  that 
I  am  able  to  do  this  ?  They  said  unto  him, 
Yea,  Lord.  29.  Then  touched  he  their 
eyes,  saying,  According  to  your  faith  be  it 
unto  you.  30.  And  their  eyes  were  open- 
ed :  and  Jesus  straitly  charged  them  saying, 
See  thai  no  man  know  it.  31.  But  they, 
when  they  were  departed,  spread  abroad 
his  fame  in  all  that  country.  32.  As  they 
went  out,  behold,  they  brought  to  hhn  a 
dumb  man  possessed  with  a  devil.  33. 
And  when  the  devil  was  cast  out,  the 
dumb  spake :  and  the  multitude  marvelled, 
saying.  It  was  never  so  seen  in  Israel. 
34.  But  the  Pharisees  said.  He  casteth  out 
devils  through  the  prince  of  the  devils. 

In  these  verses  we  have  an  account  of  two  more 
miracles  wrought  together  by  our  Saviour. 

I.  The  giving  of  sight  to  two  blind  men,  v.  27 — 31. 
Christ  is  the  Fountam  of  light  as  well  as  life  ;  and 
as,  by  raising  tlie  dead,  he  showed  himself  to  be  the 
same  that  at  first  breathed  into  man  the  breath  of 
life,  so,  by  giving  sight  to  tlie  blind,  he  showed  him- 
self to  be  the  same  that  at  first  commanded  the  light 
to  shine  out  of  darkness.     Observe, 

1.  TJie  importunate  address  of  the  blind  men  to 
Christ.  He  was  returning  from  the  ruler's  house 
to  his  own  lodgings,  and  these  blind  men  follnised 
him,  as  beggars  do,  with  their  incessant  cries,  v.  27. 
He  that  cured  diseases  so  easily,  so  effectually, 
and,  withal,  at  so  cheap  a  rate,  shall  have  patients 
enough.  As  for  other  things,  so  he  is  famed  for  an 
Oculist.     Observe, 

(I.)  The  title  which  these  blind  men  gave  to 
Christ  ;  Thou  Son  of  David,  have  mercy  on  us. 
The  promise  made  to  David,  that  of  his  loins  the 
Messiah  should  come,  was  well  known,  and  the 
Messiah  was  therefore  commonly  called  the  Son  of 
David.  At  this  time  there  was  a  general  expecta- 
tion of  his  appearing  ;  these  blind  men  know,  and 
own,  and  proclaim  it  in  the  streets  of  Capernaum, 
that  he  is  come,  and  that  this  is  he  ;  which  aggra- 
vates the  folly  and  sin  of  the  chief  priests  and  Pha- 


106 


ST.  MATTHEW,  IX. 


risees  who  denied  and  opposed  him.  They  could 
not  see  him  and  his  miracles,  but  faith  comes  by 
hearing.  Note,  They  who,  Ijy  the  providence  of 
God,  are  deprived  of  bodily  sight,  may  yet,  by  the 
gi-ace  of  God,  have  the  eyes  of  their  iinderslandi'ig' 
so  enlightened,  as  to'  discern  those  great  things  of 
God,  which  are  hid  from  the  wise  and  prudent. 

(2. )  Their  petition.  Have  mercy  on  us.  It  was 
foretold  that  the  Son  of  David  should  be  merciful, 
(Ps.  72.  12,  13.)  and  in  him  shines  the  tender  meixy 
of  our  God,  Luke  1.  78.  Note,  Whatever  our  ne- 
cessities and  hurdens  are,  we  need  no  more  for  sup- 
ply and  support,  than  a  share  in  the  me?ry  of  our 
JLord  Jesus.  Whether  he  heal  us  or  no,  if  he  have 
mercy  on  us,  we  have  enough  ;  as  to  the  particular 
instances  and  methods  of  mere)',  we  may  safely  and 
wisely  refer  oursehcs  to  the  wisdom  of  Christ. 
They  did  not  each  of  them  say  for  himself.  Have 
mercy  on  me,  but  both  for  one  another.  Have  mercy 
on  us.  Note,  It  becomes  those  that  are  under  the 
same  affliction,  to  concur  in  the  same  prayers  for 
relief.  Fellow-sufFerers  should  be  joint-petitioners. 
In  Christ  there  is  enough  for  all. 

(3.)  Their  importunity  in  this  request ;  i\\it\  fol- 
loived  him,  crying.  It  seems,  he  did  not  take  notice 
of  them  at  first,  for  he  would  try  their  faith,  which 
he  knew  to  be  strong  ;  would  quicken  their  prayers^' 
and  make  his  cures  the  more  valued,  when  they  did 
not  always  come  at  the  first  word  ;  and  would  t-eacli 
us  to  continue  instant  in  Jirayer,  always  to  Jiray,  and 
not  to  faint ;  and,  though  the  answer  do  not  come 
presently,  yet  to  wait  for  it,  and  to  follow  provi- 
dence, even  in  those  steps  and  outgoings  of  it  which 
seem  to  neglect  or  contradict  our  prayers.  Christ 
would  not  heal  them  publicly  in  the  streets,  for  this 
was  a  cure  he  would  have  kept  pri\'ate,  (t.  30.)  but 
nvhen  he  came  into  the  house,  they  followed  him 
thither,  and  came  to  him.  Note,  Christ's  doors  are 
always  open  to  believing  and  importunate  petition- 
ers ;  it  seemed  rude  in  them  to  i-ush  into  the  house 
after  him,  when  he  desired  to  retire.;  but,  such  is 
the  tenderness  of  our  Lord  Jesus,  that  they  were  not 
more  bold  tlian  welcome. 

2.  The  confession  of  faith,  which  Christ  drew 
fi-om  them  upon  this  occasion.  When  they  came  to 
him  for  mercy,  he  asked  them,  Beliex'e  ye  that  lam 
able  to  do  this?  Note,  Faith  is  the  great  condition 
of  Christ's  favours.  Tliey  who  woidd  receive  tlie 
;nerc!/ of  Christ,  must  firmly  believe  the  power  oi 
Christ.  What  we  would  liave  liim  do  for  us,  we 
must  be  fully  assured  that  he  is  able  to  do.  They 
followed  Christ,  and  followed  him  ci-ving,  but  the 
great  question  is,  Do  ye  beliex'e  ?  Nature  may  work 
fervency,  but  it  is  only  gi-ace  that  can  work  faith  : 
spiritual  blessings  are  obtained  only  bv  faith.  They 
had  intimated  their  faith  in  the  office  of  Christ  as 
Son  of  David,  and  in  his  mercy ;  but  Christ  de- 
mands likev/ise  a  profession  of  faith  in  his  power. 
Believe  ye  that  I ain  able?  Note,  Christ  will  have 
"the  gloiy  of  his  power  ascribed  to  him,  by  all  those 
who  hope  to  have  the  benefit  of  it.  Beliei^e  ye  that 
I  am  able  to  do  this  ;  to  bestow  this  favour  ;  to  gi\-e 
sight  to  the  blind,  as  well  as  to  cure  the  palsy  and 
raise  the  dead  ?  Note,  It  is  good  to  be  particular 
in  the  exercise  of  faith,  to  apply  the  general  as- 
surances of  God's  power  and  good  will,  and  the 
general  jiromises,  to  our  particular  exigences.  .//// 
shall  work-  for  good,  and  if  all,  then  this.  "  Believe 
ye  that  I  am  able,  not  only  to  prevail  with  God  for 
it,  as  a  prophet,  Ijut  tliat  I  am  able  to  do  it  by  my 
own  power  .■"'  This  will  amount  to  their  belief  of  his 
being  not  only  the  Son  of  David,  but  the  Son  of  God ; 
for  it  is  God's  prerogatixe  to  o/ien  the  eye's  of  the 
blind ;  (P.s.  1 16.  8. )  he  makes  the  seeing  eye,  Exod. 
4.  11.  Zch  toas  eyes  to  the  blind ;  (Job  29.  15.)  was 
to  them  instead  of  e>'es,  but  he  could  not  gri>e  eves 
to  the  blind.     Still  it  is  put  to  us,  Believe  we  that 


Christ  is  able  to  do  for  us,  by  the  power  of  his  meiit 
and  intercession  in  hea\'en,  of  his  Spirit  and  grace 
in  the  heart,  and  of  his  proyidence  and  dominion  in 
the  world  ?  To  belie\e  the  power  oH  Christ,  is  not 
only  to  assure  oursehes  of  it,  Ijut  to  commit  ourselves 
to  it,  and  encourage  oursehes  in  it. 

To  this  question  they  give  an  immediate  answer, 
without  hesitation  :  they  said,  Yea,  Lord.  Though 
he  had  kept  them  in  suspense  a  while,  and  had  not 
helped  them  .at  first,  they  honestly  imputed  that  to 
his  wisdom,  not  to  his  weakness,  and  were  still  con- 
fident of  his  ability.  Note,  The  treasures  of  mercy 
that  are  laid  up  in  the  power  of  Christ,  are  laid  out 
and  wroitght  Jor  those  tliat  trust  in  him,  Ps.  31.  19. 

3.  Tlie  cure  that  Christ  wrouglit  on  them  ;  he 
touched  their  eyes,  v.  29.  This  he  did  to  encoui-age 
their  faith,  which,  by  his  delay,  he  had  tried,  and 
to  show  that  he  gives  sight  to  blind  souls  by  the  ope- 
rations of  his  grace  accompanying  the  word,  anoint- 
ing the  eyes  with  eye-salve :  and  he  put  the  cure  upon 
their  faitli,  .4ccording  to  your  faith  be  it  unto  you. 
When  they  begged  tor  a  cure,  he  inquired  into  their 
faith,  {v.  28.)  Beliex'e  ye  that  I  am  able  ?  He  did 
not  inquire  into  their  wealth,  whether  they  were 
able  to  pay  Itim  for  a  cure  ;  nor  into  their  reputa- 
tion, should  he  get  credit  by  curing  them  ;  but  into 
their  faith  ;  and  now  they  had  professed  their  faith 
he  referred  the  matter  to  that ;  "  I  know  you  do 
believe,  and  the  power  you  believe  in  shall  be  ex- 
erted for  you  ;  .According  to  your  faith  be  it  unto 
you."  This  speaks,  (1.)  His  knowledge  of  the  sin- 
cerity of  their  faith,  and  his  acceptance  and  appro- 
bation of  it.  Note,  It  is  a  great  comfort  to  tiiie  be- 
lievers, that  Jesus  Christ  knows  their  faith,  and  is 
well  pleased  with  it.  Though  it  be  weak,  though 
others  do  not  discern  it,  though  they  themselves  are 
ready  to  question  it,  it  is  known  to  him.  (2.)  His 
insisting  upon  their  faith  as  necessary  ;  "If  you  be- 
lieve, take  what  you  come  for."  Note,  They  who 
apply  themselves  to  Jesus  Christ,  shall  be  dealt  with 
according  to  their  faith  ;  not  according  to  their  fan- 
cies, not  according  to  their /M-q/essTO?!,  but,  according 
to  their  faith  ;  that  is,  unbelievers  cannot  expect  to 
find  any  favour  with  God,  but  tiiie  believers  may 
be  sure  to  find  all  that  favour  whicli  is  offered  in  the 
gospel ;  and  our  comforts  ebb  or  flow,  according  as 
our  faith  is  stronger  or  weaker ;  we  are  not  strait- 
ened in  Christ,  let  us  not  then  be  straitened  in  our- 
s'elves. 

4.  The  charge  he  gave  them  to  keep  it  private, 
(t.  30.)  See  that  no  man  know  it.  He  ga\'e  them 
this  charge,  (1.)  To  set  us  an  example  of  that  hu- 
mility and  loAvliness  of  mind,  which  he  would  have 
us  to  learn  of  him.  Note,  In  the  gOod  we  do,  we 
must  not  seek  our  own  praise,  but  only  the  glory  of 
God  :  It  must  be  more  our  care  and  endea\our  to  be 
useful,  than  to  be  known  and  deserved  to  be  so, 
Prnv.  20.  6.-25..  27.  Thus  Christ  seconded  the 
nile  he  had  given,  Let  not  thy  left  hand  know  what 
thy  right  hand  doth.  (2.)  Some  think  that  Christ, 
in  keeping  it  pvi\'ate,  showed  his  displeasure  against 
the  people  of  Capernaum,  who  had  seen  so  many 
miracles,  and  yet  believed  not.  Note,  The  silencing 
of  those  who  should  proclaim  the  works  of  Christ, 
is  a  judgment  to  any  place  or  people  :  and  it  is  just 
witlt  Christ,  to  deny  the  means  of  conviction  to  those 
that  are  obstinate  in  tlicir  infidelity  ;  and  to  shroud 
the  light  from  those  that  shut  their  eyes  against  it. 
(3.)  He  did  it  in  discretion  for  his  own  preservation ; 
because  the  more  he  was  proclaimed,  the  more 
jealous  would  the  rulers  of  the  Jews  be  of  his  gi-ow- 
ing  interest  among  the  people.  (4.)  Dr.  Whitby 
gives  another  reason,  which  is  veiy  considerable, 
why  Christ  sometimes  concealed  his  miracles,  and 
afterwards  forbid  the  publishing  of  his  transfigura- 
tion ;  Ijccause  he  would  not  indulge  that  pernicious 
conceit  which  obtained  among  the  Jews,  that  their 


ST.  MATTHEW,  IX. 


107 


Messiah  should  be  a  temporal  prmce,  and  so  give  ' 
occasion  to  the  people  to  attempt  the  setting  up  of  i 
liis  kingdom,  bj'  tunjults  and  seditions,  as  they  of- 
fered to  do,  John  6.  15.  But  when,  after  his  resur-  1 
rection,  (whicli  was  the  full  jjroof  of  his  mission,) 
liis  spiritual  kingdom  was  set  up,  then  that  danger 
was  over,  and  they  must  be  published  to  all  nations. 
And  he  obser\es,  that  the  miracles  which  Christ 
wrought  among  the  Gentiles  and  the  Gadarenes, 
were  ordered  to  be  published,  because  with  them 
there  was  not  that  danger. 

But  honour  is  like  the  shadow,  which,  as  it  flees 
from  those  that  follow  it,  so  it  follows  those  that  flee 
from  it;  (z'.  31.)  T/iey  s/iread  abroad  his  fame. 
This  was  more  an  act  of  zeal,  than  of  pi-udence  ; 
and  though  it  may  be  excused  as  honestly  meant  for 
the  honour  of  Christ,  yet  it  cannot  be  justified,  being 
done  against  a  particular  charge.  V\'henever  we 
profess  to  direct  our  attention  to  the  glory  of  God, 
we  must.see  to  it  that  the  action  be  according  to  the 
will  of  God. 

11.  The  healing  of  a  dumb  man,  that  was  pos- 
sessed with  a  dex'il.     And  here  obseiTe, 

1.  His  case,  which  was  very  sad.  He  was  under 
the  power  of  the  devil  in  this  particular  instance, 
that  he  was  disabled  from  speaking,  v.  32.  See  the  ! 
calamitous  state  of  this  world,  and  how  various  the  j 
afliictions  of  the  afflicted  are  !  We  have  no  sooner  i 
dismissed  two  blind  men,  but  we  meet  with  a  dumb 
man.  How  thankful  should  we  be  to  God  for  our 
sight  and  speech  !  See  the  malice  of  Satan  against 
mankind,  and  how  many  ways  he  shows  it !  This 
man's  dumbness  was  the  effect  of  his  being  possessed 
•with  a  devil ;  but  it  was  better  he  should  be  unable 
to  say  aiiy  thing,  than  be  forced  to  say,  as  those  de- 
moniacs did,  {ch.  S.  29.)  ll'hat  have  we  to  do  with 
thee  ?  Of  the  two,  better  a  dumb  devU  than  a  blas- 
pheming one.  When  the  devil  gets  possession  of  a 
soul,  it  is  made  silent  as,  to  any  thing  that  is  good  ; 
dumb  in  prayers  and  praises,  which  the  de\Tl  is  a 
sworn  enemy  to.  This  poor  creature  they  brought 
to  Christ,  who  entertained  not  only  those  that  came 
of  themselves  in  their  own  faith,  but  those  that  were 
brought  to  him  by  their  friends  in  the  faith  of  others. 
Though  the  just  shall  lii'e  eternally  by  his  faith,  yet 
temporal  mercies  may  be  bestowed  on  us  with  an 
eye  to  their  faith  who  are  intercessors  on  our  behalf. 
They  brought  him  in  just  as  the  blind  man  went  out. 
See  how  unwearied  Christ  was  in  doing  good  ;  how 
closely  one  good  work  followed  another  !  Treasures 
of  mercy,  wondrous  mercy,  are  hid  in  him  ;  which 
may  be  continually  communicated,  but  can  never 
be  exhausted. 

2.  His  cure,  which  was  very  sudden,  {y.  33.) 
^Vhen  the  devil  was  cast  out,  the  dutnb  spake.  Note, 
Christ's  cures  strike  at  the  root,  and  remove  the  ef- 
fect by  taking  away  the  cause  ;  the)'  open  the  lips, 
by  breaking  Satan's  power  in  the  soul.  In  sanctifi- 
cation  he  heals  the  waters  by  casting  salt  into  the 
spring.  M'hen  Christ,  by  his  grace,  casts  the  deril 
out  of  a  soul,  presentlv  the  dumb  speaks.  When 
Paul  was  converted,  behold,  he  prays ;  then  the 
dumb  sfiake, 

3.  The  consequences  of  this  cure. 

(1.)  The  multitudes  marvelled ;  and  well  they 
might;  though ^«>  beliei>ed,  many  wondered.  The 
admiration  of  the  common  people  is  sooner  raised 
than  any  other  affection.  It  was  foretold,  that  the 
new  song,  the  New-Testament  song,  should  be  sung 
for  niarx'ellous  works,  Ps.  98.  1.  They  said.  It  was 
never  so  seen  in  Israel,  and  therefore  never  so  seen 
any  where ;  for  no  people  experienced  such  wonders 
of  mercy  as  Israel  did.  There  had  been  those  in 
Israel  that  were  famous  for  working  miracles,  but 
Christ  excelled  them  all.  The  miracles  JVIoses 
wrought,  had  reference  to  Israel  as  a  people,  but 
Christ's  were  brought  home  to  pai-ticular  persons. 


(2.)  The  Pharisees  blaspliemed,  v.  34.  When 
they  could  not  gainsay  the  con\  incing  evidence  of 
these  miracles,  they  fathered  them  upon  the  devil, 
as  if  they  had  been  wrought  by  compact  and  collu- 
sion :  he  casteth  out  dexnls  (say  they)  by  the  prince 
of  the  devils — a  suggestion  horrid  beyond  expres- 
sion ;  we  shall  hear  more  of  it  afterwards,  and 
Christ's  answer  to  it;  {ch.  12.  25.)  only  observe 
here,  how  evil  men  and  seducers  wax  worse  and 
worse,  (2  Tim.  3.  13.)  and  it  is  both  their  sin  and 
their  jjunishment.  Their  quarrels  with  Christ  for 
taking  upon  him  lo  forgive  sin,  {v.  3.)  icir  conversing 
with  publicans  and  sinners,  {v.  11.)  (or  not  fasting, 
{v.  14. )  though  spiteful  enough,  yet  had  some  colour 
of  piety,  purit}',  and  devotion  in  them  ;  but  this 
(which  they  are  left  to,  to  punish  them  for  those,) 
breathes  nothing  but  malice  and  falsehood,  and  hell- 
ish enmity  in  the  highest  degree  ;  it  is  diabolism  all 
over,  and  was  therefore  justly  pronounced  unpar- 
donable. Because  the  people  marvelled,  they  must 
say  something  to  diminish  the  miracle,  and  this  was 
all  they  could  say. 

35.  And  Jesus  went  about  all  the  cities 
and  villages,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom, 
and  healing  every  sickness  and  every  dis- 
ease among  the  people.  36.  But  when  he 
saw  ihe  multitudes,  he  was  moved  with 
compassion  on  them,  because  they  fainted, 
and  were  scattered  abroad,  as  sheep  hav- 
ing no  shepherd.  37.  Then  saith  he  unto 
his  disciples,  The  harvest  truly  is  plenteous, 
but  the  labourers  are  few.:  38.  Pray  ye 
therefore  the  Lord  of  the  harvest,  that  he 
will  send  forth  labourers  into  the  harvest. 

Here  is, 

I.  A  conclusion  of  the  foregoing  account  of  Christ's 
preaching  and  miracles  ;  {x'.  35.  )^  He  went  about  all 
the  cities  teaching  and  healing.  This  is  the  same  we 
had  before,  ch.  4.  23.  There  it  ushers  in  the  more 
particular  record  of  Christ's  preaching,  {ch.  5.  6. 
and  7.)  and  of  his  cures,  {ch.  8.  and  9.)  and  here  it 
is  elegantly  repeated  in  the  close  of  these  instances, 
as  the  quod  erat  demonstrandum — the  point  to  be 
proved ;  as  if  the  evangelist  should  sav,  "Now  I 
hope  I  have  made  it  out,  by  an  induction  of  parti- 
culars, that  Christ  preached  and  healed ;  for  you 
have  had  the  heads  of  his  sermons,  and  some  few 
instances  of  his  cures,  which  were  wrought  to  con- 
firm his  doctrine  ;  and  these  were  written  that  you 
might  beliex'e."  Some  think  that  this  was  a  second 
perambulation  in  Galilee,  like  the  foraicr  ;  he  visit- 
ed again  those  whom  he  had  before  preached  to. 
Though  the  Pharisees  cavilled  at  him  and  opposed 
him,  he  went  on  with  his  woi-k  ;■  he  preached  the 
gospel  of  the  kingdoin.  He  told  them  of  a  kingdom 
of  grace  and  gloiy,  now  to  be  set  up  under  the  go- 
vernment of  a  Mediator  :  this  was  gospel  indeed, 
good  news,  glad  tidings  of  great  joy. 

Obsei-ve  how  Christ  in  his  preaching  had  respect, 

1.  To  the  private  towns.  He  visited  not  only  the 
great  and  wealthy  cities,  but  the  poor,  obscure  \t1- 
lages ;  there  he  preached,  there  he  healed.  The 
souls  of  those  that  are  meanest  in  the  world  are  as 
precious  to  Christ,  and  should  be  to  us,  as  the  souls 
of  those  that  make  the  greatest  figure.  Bich  and 
poor  meet  together  in  him,  citizens  and  boors  :  his 
righteous  acts  toward  the  inhabitants  of  his  X'illages 
must  be  rehearsed,  Judg.  5.  11. 

2.  To  the  public  worship.  He  taught  in  their 
synagogues,  (1.)  That  he  might  bear  a  testimony  to 
solemn  assemblies,  even  then  when  there  were  cor- 


108 


ruptions  in  them.  We  mtist  not  forsake  the  assem- 
bling- of  ourselves  together,  as  the  manner  of  some  is. 
(2.)  That  he  might  have  an  opportunity  of  preach- 
ing there,  wliere  people  were  gathered  together, 
with  an  expectation  to  hear.  Thus,  even  where  the 
gospel-church  was  founded,  and  christian  meetmgs 
erected,  the  apostles  often  preached  in  the  syna- 
gogues of  the  Jeivs.  It  is  the  wisdom  of  the  pi-udent, 
to  make  the  best  of  that  which  is, 

II.  A  preface,  or  introduction,  to  the  account  in 
the  following  chapter,  of  his  sending  forth  his  apos- 
tles. He  took  notice  of  the  multitude  ;  (y.  36.)  not 
only  of  the  crowds  thaX  folloived  him,  but  of  the  vast 
numbers  of  people  with  whom  (as  he  passed  along) 
he  observed  the  country  to  be  replenished ;  he  no- 
ticed what  nests  of  souls  the  towns,  and  cities  were, 
and  how  thick  of  inhabitants ;  what  abundance  of 
people  there  were  in  every  synagogue,  and  what 
places  of  concourse  the  openings  ot  the  gates  were  : 
so  very  populous  was  that  nation  now  grown ;  and  it 
was  the  effect  of  God's  blessing  on  Abraham.  See- 
ing this, 

1.  He  pitied  them,,  and  was  concerned  for  them  ; 
(v.  36.)  He  was  moved  with  compassion  on  them; 
not  upon  a  temporal  account,  as  he  pitied  the  blind, 
and  lame,  and  sick ;  but  upon  a  spiritual  account ; 
he  was  concerned  to  see  them  ignorant  and  careless, 
and  ready  to  perish  for  lack  of  vision.  Note,  Jesus 
Christ  is  a  very  compassionate  Friend  to  precious 
souls ;  here  his  bowels  do  in  a  s])ecial  manner  yearn. 
It  was  pity  to  souls  tliat  brouglit  him  from  heaven 
to  earth,  and  there  to  the  cross.  Misery  is  the  ob- 
ject of  mercy ;  and  the  miseries  of  sintul,  self-de- 
stroying souls,  are  the  greatest  miseries :  Christ  pi- 
ties those  most  that  pity  themselves  least ;  so  should 
we.  The  most  christian  compassion  is  compassion 
to  sotUs ;  it  is  most  Christ -like. 

See  wliat  moved  this  pity.  (1.)  They  Jainted ; 
they  were  destitute,  vexed,  wearied.  Tliey  strayed, 
so  some ;  were  loosed  one  from  another  ;  The  staff  of 
bands  ivas  broken,  7.cc]\.  11.  14.  They  wanted  nelp 
for  their  souls,  and  had  none  at  hand  that  was  good 
for  any  thing.  The  Scribes  and  Pharisees  filled 
them  with  vain  notions,  burdened  them  with  the  tra- 
ditions of  the  elders,  deluded  them  into  many  mis- 
takes, while  they  were  not  instructed  in  their  duty, 
nor  acquainted  with  the  extent  and  spiritual  nature 
of  the  divine  law ;  therefore  they  fainted ;  for  what 
spiritual  health,  and  life,  and  vigour  can  there  be  in 
those  souls,  that  are  fed  with  husks  and  ashes,  in- 
stead of  the  bread  of  life?  Precious  so\i\s  faint  when 
duty  is  to  be  done,  temptations  to  be  resisted,  afflic- 
tions to  be  borne,  being  not  nourished  up  with  the 
word  of  truth.  (2.)  They  were  scattered  abroad,  as 
sheefi  having  no  shepherd.  That  expression  is  bor- 
rowed from  1  Kings  22.  17.  and  it  sets  forth  the  sad 
condition  of  those  that  are  destitute  of  faithful  guides 
to  go  before  them  in  the  things  of  God.  No  crea- 
ture is  more  apt  to  go  astray  than  a  sheep,  and  when 
gone  astray,  more  helpless,  shiftless,  and  exposed, 
or  more  unapt  to  find  the  way  home  again  :  sinful 
souls  are  as  lost  sheep;  they. need  the  care  of  shep- 
herds to  bring  them  back.  The  teachers  the  Jews 
then  had,  pretended  to  be  shepherds,  yet  Christ  says 
they  had  no  shepherds,  for  they  were  worse  than 
none  ;  idol-shepherds  that  led  them  away,  instead  of 
leading  them  back,  and  fleeced  the  flock,  instead  of 
feeding  it :  such  shepherds  as  were  described,  Jer. 
23.  1,  &c.  Ezek.  24.  2,  &c.  Note,  The  case  of  those 
people  is  very  pitiable,  who  either  have  no  ministers 
at  all,  or  those  that  are  as  bad  as  none ;  that  seek 
their  own  things,  not  the  things  of  Christ  and  souls. 

2.  He  excited  his  disciples  to  prav  for  them.  His 
pity  put  him  upon  devising  means  for  the  good  of 
these  people.  It  appears,  (Luke  6.  12,  13. )  that  upon 
this  occasion,  before  he  sent  out  his  apostles,  he  did 
himself  spend  a  great  deal  of  time  in  prayer.  Note, 


ST.  MATTHEW,  IX. 


Those  we  pity  we  should  pray  for.  Having  spoken 
to  God  for  them,  he  turns  to  his  disciples,  and  tells 
them, 

(1.)  How  the  case  stood;  {v.  37.)  The  harvest 
truly  is  plenteous,  but  the  labourers  are  few.  People 
desired  good  preaching,  but  there  were  few  good 
preachers.  There  was  a  gi-eat  deal  of  work  to  be 
done,  and  a  gi'eat  deal  of  good  likely  to  be  done,  but 
there  wanted  hands  to  do  it.  [  1.  ]  It  was  an  en-  ■ 
couragement,  that  the  harvest  was  sq  plenteous.  It 
was  not  strange,  that  there  Were  multitudes  that 
needed  instruction,  but  it  was  what  does  not  often 
happen,  that  they  who  needed  it,  desired  it,  and 
were  forward  to  receive  it.  They  that  were  ill 
taught  wei'e  desirous  to  be  better  taught ;  people's 
expectations  were  raised,  and  there  was  such  a  mov- 
ing of  affections  as  promised  well.  Note,  It  is  a 
blessed  thing,  to  see  people  in  love  with  good  preach- 
ing. The  valleys  are  then  covered  over  with  com, 
and  there  are  hopes  it  may  be  well  gathered  in. 
That  is  a  gale  of  opportunity,  that  calls  for  a  double 
care  and  diligence  in  the  improvement  of  j  a  harvest- 
day  should  be  a  busy  daj-.  [2.]  It  was  pity  when 
it  was  so,  that  the  labourers  shoidd  be  so  fe^u  ;  that 
the  com  should  shed  and  spoil,  and  rot  upon  the 
ground  for  want  of  reapers :  loiterers  many,  but  la- 
bourers very  few.  Note,  It  is  ill  with  the  church, 
when  ijood  work  stands  still,  or  goes  slowly  on,  for 
want  ot  good  workmen  ;  when  it  is  so,  the  labourers 
that  there  are,  have  need  to  be  very  busy. 

(2.)  What  was  their  duty  in  this  case,  (x».  38.) 
Pray  ye,  therefore,  the  Lord  of  the  harvest.  Note, 
The  melancholy  aspect  of  the  times,  and  the  deplo- 
rable state  of  precious  souls,  should  much  excite  and 
quicken  prayer.  When  things  look  discom-aging, 
we  should  pray  more,  and  then  we  should  complain 
and  fear  less.  And  we  should  adapt  our  prayers  to 
the  present  exigences  of  the  church  ;  such  an  under- 
standing we  ought  to  have  of  the  times,  as  to  know, 
not  only  what  Israel  ought  to  do,  but  what  Israel 
ought  to  pray  for.  Note,  [1.]  God  is  the  Lord  of 
the  harvest;  my  Father  is  the  husbandman,  John 
15.  1.  It  is  the  vineyard  of  the  Lord  of  hosts,  Isa. 
5.  7.  It  is  for  him,  and  to  him,  and  to  his  service 
and  honour,  that  the  harvest  is  gathered  in.  Ye  are 
God's  husbatidjy ;  (1  Cor.  3.  9.)  his  threshing,  and 
the  corn  of  his  floor,  Isa.  21.  10.  He  orders  every 
thing  concerning  the  han'est  as  he  pleases ;  when 
and  where  the  labourers  shall  work,  and  how  long; 
and  it  is  very  comfortable  to  those  who  wish  well  to 
the  hamest-work,  that  God  himself  presides  in  it, 
who  will  be  sure  to  order  all  for  the  best.  [2.  ]  Mi- 
nisters are,  and  sliould  be,  labourers  in  God's  har- 
vest;  the  ministry  is  a  work,  and  must  be  attended 
to  accordin.gly ;  his  harvest-work,  which  is  needful 
work  ;  work  that  requires  every  thing  to  be  done  in 
its  season,  and  diligence  to  do  it  thoroughly ;  but  it 
is  pleasant  work  ;  they  reap  in  joy,  and  the  joy  of 
the  preachers  of  the  gospel  is  likened  to  the  joy  of 
harvest ;  (IsiU  9.  2,  3.)  and  he  that  reapeth,  receiveth 
wages ;  the  hire  of  the  labourers  that  reap  down  God's 
field,  shall  not  be  kept  back,  as  theirs  was.  Jam.  5. 
4.  [3.]  It  is  God's  work  \.o  send  forth  labourers; 
Christ  makes  ministers;  (Eph.  4.  11.)  the  office  is 
of  his  appointing,  the  qualifications  of  his  working, 
the  call  of  his  giving.  They  will  not  be  owned  nor 
paid  as  labourers,  that  run  without  their  errand,  un- 
qualified, uncalled.  Hono  shall  they  preach  except 
they  be  sent?  [4.]  AU  that  love  Christ  and  souls, 
should  show  it  by  their  earnest  prayers  to  God,  es- 
pecially when  the  haroest  is  plenteous,  that  he  would 
send  forth  more  skilful,  faithful,  wise,  and  indus- 
trious labourers  into  his  harvest;  that  he  would  raise 
up  such  as  he  will  own  in  the  conversion  of  sinners 
and  the  edification  of  saints ;  would  give  them  a  spi- 
rit for  the  work,  call  them  to  it,  and  succeed  them 
in  it;  that  he  would  give  them  wisdom  to  win  souls. 


ST.  MATTHEW,  X. 


109 


that  he  would  thrust  forth  labourers,  so  some ;  in- 
timating unwillingness  in  them  to  go  forth,  because 
of  their  own  weakness  and  tlie  people's  badness,  and 
opposition  from  men  that  endeavour  to  thi-ust  them 
out  of  the  han'est ;  but  we  should  pray  that  all  con- 
tradiction from  within,  and  from  without,  may  be 
conquered  and  got  o\er.  Christ  puts  his  friend? 
upon  praying  this,  just  before  he  sends  apostles  forth 
to  labour  in  the  han'est.  Note,  It  is  a  good  sign  God 
is  about  to  bestow  some  special  mercy  upon  a  people, 
when  he  stirs  up  those  that  have  an  interest  at  tlie 
throne  of  grace,  to  praij'  for  it,  Ps.  10.  17.  Further 
observe,  that  Christ  said  this  to  his  disciples,  who 
were  to  be  employed  as  labourers.  They  must  pray, 
First,  That  God  -would  send  them  forth.     Here  am 

I,  send  me,  Isa.  6.  8.  Note,  Commissions,  given  in 
answer  to  prayer,  are  most  likely  to  be  successful ; 
Paul  is  a  chosen  vessel,  for  behold  he  firays.  Acts  9. 

II,  15.  Secondly,  That  he  would  send  others  forth. 
Note,  Not  the  people  only,  but  those  who  are  them- 
selves ministei-s,  shoidd  pray  for  the  increase  of  mi- 
nistei-s.  Though  self-interest  makes  those  that  seek 
their  own  things  desirous  to  be  placed  alone,  (the 
fewer  ministers  the  more  preferments,)  yet  those 
that  «fei(r  the  things  of  Christ,  desire  more  workmen, 
that  more  work  may  be  done,  though  they  be  eclips- 
ed by  it 

CHAP.  X 

This  chapter  is  an  ordination  sermon,  which  our  Lord  Jesus 
oreached,  when  he  advanced  his  twelve  disciples  to  the 
degree  and  dignity  of  apostles.  In  the  close  of  the  forego- 
ing chapter,  he  had  stirred  up  them  and  others  to  pray  that 
God  would  send  forth  labourers,  and  here  we  have  an  im- 
mediate answer  to  that  prayer ;  while  they  are  yet  speaking 
he  hears  and  performs.  What  we  pray  for,  according  to 
Ciirist's  direction,  shall  be  given.  Now  here  we  have,  I. 
The  general  commission  that  was  given  them,  v.  1.  II. 
The  names  of  the  persons  to  whom  this  commission  was 
given,  V.  2 . .  4.  III.  The  instructions  that  were  given  them, 
which  are  very  full  and  particular ;  1.  Concerning  the  ser- 
vices they  were  to  do;  their  preaching;  tlieir  working  mi- 
racles ;  to  whom  they  must  apply  themselves ;  how  they 
must  behave  tiiemselves;  and  in  what  metliod  they  must 
proceed,  v.  5 . .  15.  2.  Concerning  the  sufferings  they  were 
to  undergo.  They  are  told  what  they  should  suffer,  and 
from  whom ;  counsels  are  given  them  what  course  to  take 
when  persecuted,  and  encouragements  to  bear  up  cheer- 
fully under  their  sufferings,  v.  16..  4-2.  These  things, 
though  primarily  inteijded  for  direction  to  the  apostles,  are 
of  use  to  all  Christ's  ministers,  with  whom,  by  his  word, 
Christ  is,  and  will  be  always  to  the  end  of  the  world. 


ND  when  he  had  called  unto  him 
his  twelve  disciples,  he  gave  them 


■■A  ______ .,...„. 

power  against  unclean  spirits,  to  cast  them 
out,  and  to  heal  all  manner  of  sickness  and 
all  manner  of  disease.  2.  Now  the  names 
of  the  twelve  apostles  are  these :  The  first, 
Simon,  who  is  called  Peter,  and  Andrew 
his  brother :  James  the  son  of  Zebedee,  and 
John  his  brother ;  3.  Philip,  and  Bartho- 
lomew ;  Thomas,  and  Matthew  the  publi- 
can ;  James  the  son  of  Alpheus ;  and  Leb- 
beus,  whose  surname  was  Thaddeus ;  4. 
.Simon  the  Canaariite,  and  Judas  Iscariot, 
who  also  betrayed  him. 

Here  we  are  told, 

I.  Who  they  were  that  Christ  ordained  to  be  his 
apostles  or  ambassadors ;  they  were  his  disciples,  v. 
1.  He  had  called  them  some  time  before  to  be  dis- 
ciples, his  immediate  followers  and  constant  atten- 
dants, and  he  then  told  them  that  they  should  be 
made  fishers  of  men,  which  promise  he  now  per- 
formed. Note,  Christ  commonly  confers  honours 
and  graces  by  degrees;  the  light  of  both,  like  that 


of  the  morning,  shines  more  and  more.  All  this 
while  Christ  had  kept  these  twelve,  1.  In  a  state  of 
probation.  Tliougli  lie  knows  what  is  in  man,  though 
he  knew  from  the  first  what  was  in  them,  (John  6. 
70.)  yet  he  took  this  method  to  give  an  example  to 
his  church.  Note,  The  ministry  being  a  great  trust, 
it  is  fit  that  men  should  be  tried  for  a  time,  before 
they  are  intrusted  with  it.  Let  them  ^rst  be  prov- 
ed, 1  Tim.  3.  10.  Therefore  hands  must  not  be  laid 
suddenly  on  any  man,  but  let  him  first  be  observed 
as  a  candidate  and  probationer,  a  proposant,  (that  is 
the  term  the  French  churches  use,)  because  some 
men's  sins  go  before,  others  follow,  1  Tim.  5.  22.  2. 
In  a  state  of  preparation.  All  this  while  he  had 
been  fitting  tliem  for  this  great  work.  Note,  Those 
vhom  Christ  intends  for,  and  calls  to,  any  work,  he 
first  prepares  and  qualifies,  in  some  measure,  for  it. 
He  prepared  them,  (1.)  By  taking  them  to  be  luith 
him.  Note,  The  best  preparative  for  the  work  of 
the  ministry,  is  an  acquaintance  and  communion  with 
Jesus  Christ.  They  that  would  serx'e  Christ,  must 
first  be  mith  him,  (John  12.  26.)  Paul  had  Christ 
revealed,  not  only  to  him,  but  in  him,  before  he  went 
to  preach  him  among  the  Gentiles,- Gal..  1.  16.  By 
the  lively  acts  of  faith,  and  the  frequent  exercise  of 
prayer  and  meditation,  that  fellowship  with  Christ 
must  be  maintained  and  kept  up,  which  is  a  requi- 
site qualification  for  the  work  of  the  ministry.  (2.) 
By  teaching  them  ;  they  were  with  him  as  scholars 
or  pupils,  and  he  taught  them  privately,  besides  the 
benefit  they  derived  from  his  public  preaching :  he 
opened  the  scriptures  to  them,  and  opened  their  un- 
derstandings to  understand  the  scriptures  :  to  them 
it  was  given  to  /.-now  the  mysteries  of  the  kingdom  of 
heaven,  and  to  them  they  were  made  plain.  Note, 
They  that  design  to  be  teachers  must  first  be  learn- 
ers ;'thev  must  receive,  that  they  may  give;  they 
must  he  able  to  teach  others,  2  Tim.  2.  2.  Gospel- 
truths  must  be  first  committed  to  them,  before  they 
be  commissioned  to  be  gospel-ministers.  To  give 
men  authority  to  teach  others,  that  have  not  an  abi- 
lity, is  but  a  mockery  to  God  and  the  church  ;  it  is 
sending  a  message  by  the  hand  of  a  fool,  Prov.  26.  6. 
Christ  taught  his  disciples  before  he  sent  them  forth, 
(ch.  5.  2. )  and  afterwards,  when  he  enlarged  their 
commission,  he  gave  them  more  ample  insti-uctions, 
Acts  1.  3. 
II.  WHiat  the  commission  was  that  he  gave  them. 

1.  He  called  them  to  hi?n,  v.  1.  He  had  called 
them  to  come  after  him  before,  no-w  he  calls  them 
to  come  to  him, "admits  them  to  a  greater  familiarity, 
and  will  not  have  them  to  keep  at  such  a  distance 
as  they  had  hitherto  observed.  They  that  humble 
themselves  shall  thus  be  exalted.  The  priests  under 
the  law  were  said  to  draiv  near  and  approach  unto 
God,  nearer  than  the  people  ;  the  same  may  be  said 
of  gospel-ministers ;  they  are  called  to  draw  near  to 
Christ,  which,  as  it  is  an  honour,  so  should  strike 
an  awe  upon  them,  remembering  that  Christ  will 
be  sanctified  in  those  that  come  nigh  unto  him.  It 
is  obsei-vable,  that  when  the  disciples  were  to  be 
instructed,  they  came  unto  him  of  their  own  accord, 
ch.  5.  1.  But' now  thev  were  to  be  ordained,  he 
called  tliem.  Note,  It  well  becomes  the  disciples  of 
Christ  to  be  more  forward  to  learn  than  to  teach. 
In  the  sense  of  our  own  ignorance,  we  must  seek  op- 
portunities to  be  taught ;  and  in  the  same  sense  we 
must  wait  for  a  call,  a  clear  call,  ere  we  take  upon 
us  to  teach  others  ;  for  no  man  ought  to  take  this  ho- 
nour to  himself. 

2.  He  gave  them  ponver,  i^erlx),  authority  in  his 
name,  to  command  men  to  obedience,  and  for  the 
confirmation  of  that  authority,  to  command  devils 
too  into  a  subjection.  Note,  AH  rightful  authority 
is  deri\ed  from  Jesus  Christ.  All  power  is  given  to 
him  without  limitation,  and  the  subordinate  powers 
that  be,  are  ordained  of  him.    Some  of  his  honour 


ST.  MATTHEW,  X. 


no 

he  put  on  his  ministers,  as  Moses  put  some  of  his  on 
Joshua.  Note,  It  is  an  undeniable  proof  of  the  ful- 
ness of  power  which  Christ  used  as  Mediator,  that 
he  could  impart  his  power  to  those  he  employed, 
and  enable  them  to  work  the  same  miracles  that  he 
wrought  in  his  name.  He  gave  them  fioiver  over 
unclean  sjurits  and  over  all  manner  of  sic/cness. 
Note,  The  design  of  the  gospel  was  to  conquer  the 
devil  and  to  cure  the  world.  These  preachers  were 
sent  out  destitute  of  all  external  advantages  to  re- 
commend them  ;  they  had  no  wealth,  nor  learning, 
nor  titles  of  honour,  and  thev  made  a  very  mean 
figure ;  it  was  therefore  requisite  tliat  they  should 
have  some  extraordinary  power  to  advance  them 
above  the  Scribes. 

(1.)  He  gave  them  power  against  unclean  spirits, 
to  cast  them  out.  Note,  The  power  that  is  commit- 
ted to  the  ministers  of  Christ,  is  directly  levelled 
against  the  devil  and  his  kingdom.  The  devil,  as 
an  unclean  sfiirit,  is  working  both  in  doctrinal  errors, 
(Rev.  16.  13.)  and  in  practical  debauchery  ;  (2  Pet. 
2.  10.)  and  in  both  these,  ministers  have  a  charge 
against  him.  Christ  gave  them  power  to  cast  him 
out  of  the  bodies  of  people  ;  but  that  was  to  signify 
the  destruction  of  his  sfiiritual  kingdom,  and  all  the 
works  of  the  devil ;  tor  which  pui-pose  the  Son  of 
God  was  manifested. 

(2.)  He  gave  them  povier  to  heal  all  manner  of 
sickness.  He  authorized  them  to  work  miracles  for 
the  confirmation  of  their  doctrine,  to  prove  that  it 
was  of  God  ;  and  they  were  to  work  useful  miracles 
for  the  illustration  of  it,  to  prove  that  it  is  not  only 
faithful,  l)ut  well  ivorthy  of  all  acce/itation  ;  that  the 
design  of  the  gospel  is  to"  heal  and  sa\'e.  Moses's 
miracles  were  many  of  them  for  destruction  ;  those 
Mahomet  pretended  to,  were  for  ostentation ;  but 
the  miracles  Christ  wrought,  and  appointed  his 
apostles  to  work,  were  all  for  edification,  and  evince 
hmi  to  be,  not  onlv  the  great  Teacher  and  Ruler, 
but  the  great  Redeemer,  of  the  world.  Observe 
■what  an  emphasis  is  laid  upon  the  extent  of  their 
power  to  all  manner  of  sickness,  and  all  manner  of 
disease,  without  the  exception  even  of  those  that  are 
reckoned  incurable,  and  the  reproach  of  physicians. 
Note,  In  the  gi-ace  of  the  gospel  there  is  a  salve  for 
every  sore,  a  remedy  for  every  malady.  There  is 
no  spiritual  disease  so  malignant,  so  inveterate,  but 
there  is  a  sufficiency  of  power  in  Christ  for  the  cure 
of  it.  Let  none  therefore  say  thei-e  is  no  hope,  or 
that  the  breach  is  wide  as  the  sea  that  cannot  be 
healed. 

in.  The  number  and  names  of  those  that  were 
commissioned ;  they  are  made  apostles,  that  is, 
messengers.  An  angel,  and  an  apostle,'  both  signify 
the  same  thing — one  sent  on  an  errand,  an  ambassa- 
dor. All  faithful  ministers  are  sent  of  Christ,  but 
they  that  were  fii'st,  and  immediately,  sent  by  him, 
are  eminently  called  apostles,  the  prime  ministers  of 
state  in  his  kingdom.  Yet  this  was  but  the  infancy 
of  their  office  ;  it  was  when  Christ  ascended  on  high 
that  he  gai'e  some-afiostles,  Eph.  4.  11.  Christ  him- 
self is  called  an  Apostle,  (Heb.  3.  l.)for  he  was 
sejit  by  the  father,  and  so  sent  them,  John  20.  21. 
The  prophets  were  called  God's  messengers. 

1.  Their  number  was  twelve,  referring  to  the 
number  of  the  tribes  of  Israel,  and  the  sons  of  Jacob 
that  were  the  patriarchs  of  those  tri1:)es.  The  gos- 
pel church  must  be  the  Israel  of  God ;  the  Jews 
must  be  first  invited  into  it ;  the  apostles  must  be 
spiritual  fathers,  to  beget  a  seed  to  Christ.  Israel 
after  the  flesh  is  to  be  rejected  for  their  infidelity, 
these  twelve,  therefore,  are  appointed  to  be  the 
fathers  of  another  Israel.  These  twelve,  by  their 
doctrine,  were  to  judge  the  twelve  tribes  of  Israel, 
Luke  22.  30.  These  were  the  twelve  stars  that 
made  up  the  church's  crown  ;  (Rev.  12.  1.)  the 
twelve  foundations  of  the  new  Jerusalem,  (Rev.  21. 


12,  14.)  typified  by  the  twelve  precious  stones  in 
Aaron's  breast-plate,  the  twelve  loaves  on  the  table 
of  shew-bread,  the  twehe  wells  of  water  at  Elim. 
This  was  that  famous  jurv  (and  to  make  it  a  gran<1 
jury,  Paul  was  added  to  it)  that  was  impannelled  to 
inquire  between  the  King  of  kings,  and  the  body  of 
mankind ;  and,  in  this  chapter,  they  have  their 
charge  given  them,  by  him  to  whom  all  judgment 
•was  committed. 

2.  Their  names  are  here  left  upon  record,  and  it 
is  their  honour  ;  yet  in  this  they  had  more  reason  to 
rejoice,  that  their  names  were  ivritten  in  heaven, 
(Luke  10.  20.)  while  the  high  and  mighty  names  of 
the  great  ones  of  the  earth  are  buried  in  the  dust. 
Obsei-ve, 

(1.)  There  are  some  of  these  twelve  apostles,  of 
whom  we  know  no  more,  from  the  scripture,  than 
their  names  ;  as  Bartholomew,  and  Simon  the  Ca- 
naanite ;  and  yet  they  were  faithful  servants  to 
Christ  and  his  church.  Note,  All  the  good  minis- 
ters of  Christ-are  not  alike  famous,  nor  their  actions 
alike  celebrated. 

(2.)  They  are  named  by  couples  ;  for  at  first  they 
were  sent  forth  tiro  ajid  hvo,  Tjecause  t-wo  are  better 
than  one  ;  they  would  be  serviceable  to  each  other, 
and  the  more  serviceable  jointly  to  Christ  and  souls ; 
what  one  forgot  the  other  would  remember,  and  out 
of  the  mouth  of  .two  witnesses  every  word  would  be 
established.  Three  couple  of  them  were  brethren  ; 
Peter  and  Andrew,  James  and  John,  and  the  other 
James  and  Lebbeus.  Note,  Friendship  and  fellow- 
ship ought  to  be  kept  up  among  relations,  and  to  be 
made  serviceable  to  religion.  It  is  an  excellent 
thing,  when  brethren  by  nature  are  brethren  by 
grace,  and  those  two  bonds  strengthen  each  other. 
(3.)  Peter  is  named  first,  because  he  was  first 
called ;  or  because  he  was  the  most  forward  man 
among  them,  and  "upon  all  occasions  made  himself 
the  mouth  of  the  rest,  and  because  he  was  to  be  the 
apostle  of  the  circumcision  ;  but  that  gave  him  no 
power  over  the  rest  of  the  apostles,  nor  is  there  the 
least  mark  of  any  supremacy  that  was  given  to  him, 
or  ever  claimed  by  him,  in  this  sacred  college. 

(4. )  Matthew,  the  penman  of  this  gospel,  is  here 
joined  with  Thomas,  {v.  3.)  but  in  two  things  there 
is  a  variation  from  the  accounts  of  Mark  and  Luke, 
Mark  3.  18.  Luke  6.  15.  There,  Matthew  is  put 
first;  in  that  order  it  appears  he  was  ordained  be- 
fore Thomas  ;  but  here,  in  his  owm  catalogue,  Tho- 
mas is  put  first.  Note,  It  well  becomes  the  disci- 
ples of  Christ,  in  honour  to  prefer -one  another. 
There,  he  is  only  called  Matthew,  here  Matthew 
the  publican,  the  toll-gatherer  or  collector  of  the 
customs,  who  was  called  from  that  infamous  em- 
ployfnent  to  be  an  apostle.  Note,  it  is  good  for  those 
who  are  advanced  to  honour  with  Christ,  to  look 
unto  the  rock  whence  they  were  hewn  ;  often  to  re- 
member what  they  were  before  Christ  called  them, 
that  thereby  they  may  be  kept  humble,  and  divme 
grace  may  be  llie  more  glorified.  Matthew  the 
apostle  was  Matthew  the  publican. 

(5.)  Simon  is  called  the  Canaanite,  or  rather  the 
Canite,  from  Cana  of  Galilee,  where  probably  he 
was  bom  ;  or  Simon  the  Zealot,  which  some  make 
to  be  the  signification  of  KavstnTiir. 

(6.)  Judas  Iscariot  is  always  named  last,  and  with' 
that  black  brand  upon  his  name,  who  also  betrayed 
him ;  which  intimates,  that  from  the  first,  Christ 
knew  what  a  wretch  he  was,  that  he  had  a  devil, 
and  would  prove  a  traitor ;  yet  Christ  took  him 
among  the  apostles,  that  it  might  not  be  a  surprise 
and  discouragement  to  his  church,  if,  at  any  time, 
the  vilest  scandals  should  break  out  in  the  best  soci- 
eties. Such  spots  there  have  been  in  our  feasts  of 
chai'ity  ;  tares  among  the  wheat,  wolves  among  the 
sheep  ;  but  there  is  a  day  of  discovery  and  separa- 
tion coming,  when  hypocrites  shall  be  unmasked 


ST.  MATTHEW,  X. 


Ill 


and  discarded.  Neither  the  apostleship,  nor  the 
rest  of  the  apostles,  were  ever  the  worse  for  Judas's 
being  one  of  the  twelve,  while  his  wickedness  was 
concealed  and  did  not  break  out. 

5.  Tliese  twelve  Jesus  sent  forth,  and 
commanded  them,  saying.  Go  not  into  the 
way  of  the  Gentiles,  and  into  any  city  of 
the  Samaritans  enter  ye  not :  6.  But  go 
rather  to  the  lost  sheep  of  the  house  of 
Israel.  7.  And,  as  ye  go,  preach,  saying. 
The  kingdom  of  heaven  is  at  hand.  8. 
Heal  the  sick,  cleanse  the  lepers,  raise  the 
dead,  cast  out  devils :  freely  ye  have  re- 
ceived, freely  give.  9.  Provide  neither  gold, 
nor  silver,  nor  brass,  in  your  purses :  1 0. 
Nor  scrij)  for  your  journey,  neither  two 
coats,  neitlier  shoes,  nor  yet  staves :  for 
the  workman  is  worthy  of  his  meat.  11. 
And  into  whatsoever  city  or  town  ye  shall 
enter,  inquire  who  in  it  is  worthy ;  and 
there  abide  till  ye  go  thence.  12.  And 
when  ye  come  into  an  house,  salute  it. .  1 3. 
And  if  the  hotise  be  worthy,  let  your  peace 
come  upon  it :  but  if  it  be  not  worthy,  let 
your  peace  retin^n  to  you.  14.  And  who- 
soever shall  not  receive  you,  nor  hear  your 
words,  when  ye  depart  out  of  that  house, 
or  city,  shake  off  the  dust  of  your  feet.  15. 
Verily  I  say  unto  you.  It  shall  be  more 
tolerable  for  the  land  of  Sod,om  and  Go- 
morrah in  the  day  of  judgment,  than  for 
that  city. 

We  have  here  the  instructions  that  Christ  gave 
to  his  disciples,  when  he  gave  them  their  commis- 
sion. \Yhether  this  charge  was  given  them  in  a 
continued  discourse,  or  the  several  articles  of  it- 
hinted  to  them  at  several  times,  is  not  material :  in 
this  he  commanded  them.  Jacob's  blessing  his  sons, 
is  called  his  commanding  them,  and  with  these  com- 
mands Christ  commanded  a  blessing.     Observe, 

I.  The  people  to  whom  he  sent  them.  These  am- 
bassadors are  directed  what  places  to  go  to. 

1.  Not  to  the  Gentiles  nor  the  Samaritans.  They 
must  not  go  into  the  ivay  of  the  Gentiles,  nor  into  any 
road  out  of  the  land  of  Israel,  whatever  temptations 
they  might  have.  The  Gentiles  must  not  have  the 
gospel  brought  them,  till  the  Jews  have  first  I'efused 
it.  As  to  the  Samaritans,  who  were  the  posterity  of 
that  mongrel  people  that  the  king  of  Assyria  plant- 
ed about  Samaria,  their  country  lay  between  Judea 
and  Galilee,  so  that  they  could  not  avoid  going  into 
the  nvay  of  the  Samaritans,  but  they  must  not  enter 
into  any  of  their  cities:  Christ  had  declined  mani- 
festing himself  to  the  Gentiles  or  Samaritans,  and 
therefore  the  apostles  must  not  preach  to  them.  If 
the  gospel  be  hid  from  any  place,  Christ  thereby 
hides  Inmsclf  from  that  place.  The  restraint  was 
upon  them  only  in  their  fii-st  mission,  afterwards 
they  were  appointed  to  go  into  all  the  world,  and 
teach  all  nations. 

2.  But  to  the  lost  sheefi  of  the  house  of  IsraeJ.  To 
them  Christ  appropriated  his  own  ministrT,',  (rA.  15. 
2i.)iorhcv,'Hsa.  JMinister  of  the  circumcision  ;  (Rom. 
15.  8. )  and,  therefore,  to  them  the  apostles,  who 
were  but  his  attendants  and  agents,  must  be  confin- 
ed. The  first  offer  of  salvation  must  be  made  to  the 
Jews,  Acts  3.  26.  Note,  Christ  had  a  particular 
and  very  tender  concern  for  the  house  of  Israel j 


they  were  beloved  for  the  fathers'  sokes,  Rom.  11. 
28.  He  looked  with  compassion  upon  them  as  lost 
shee/i,  whom  he,  as  a  shepherd,  was  to  gather  out 
of  the  by-paths  of  sin  and  error,  into  which  they 
were  gone  astray,  and  in  which,  if  not  brought  back, 
they  would  wander  endlessly  :  sec  Jcr.  1.  6.  The 
Gentiles  also  had  been  as  lost  sheep,  1  Pet.  2.  25. 
Christ  gives  this  description  of  tliose  to  whom  they 
were  sent,  to  quicken  them  to  diligence  in  their 
work  ;  they  were  sent  to  the  house  of  Israel,  (of 
which  number  they  themselves  lately  were,)  whom 
they  could  not  but  pity,  and  he  desirous  to  help. 

II.  The  preaching  work  which  he  apjjointedthem. 
He  did  not  send  them  forth  without  an  errand  ;  no, 
./is  ye  go,  preach,  v.  7.  They  were  to  be  itinerant 
preachers :  wherever  they  come  they  must  proclaim 
the  beginning  of  the  gospel,  saying.  The  kingdom  of 
heaven  is  at  hand.  Not  that  they  must  say  nothing 
else,  but  this  must  be  their  text ;  on  this  subject 
they  must  enlarge  :  le't  people  know  that  the  kmg- 
dom  of  the  Messiah,  who  is  the  Lord  from  heaven, 
is  now  to  be  set  up  according  to  the  scriptures  ;  from 
whence  it  follows,  that  men  must  rejient  of  their 
sins  and  forsake  them,  that  they  might  be  admitted 
to  the  privileges  of  that  kingdom.  It  is  said,  (Mark 
6.  12. )  they  went  out  and  preached  that  men  should 
refient ;  which  was  the  proper  use  and  application 
of  this  doctrine,  concerning  the  approach  of  the 
kingdom  of  heaven.  They  must,  therefore,  expect 
to  hear  more  of  this  long  looked  for  Messiah  shortly, 
and  niust  be  ready  to  receive  his  doctrine,  to  believe 
in  him,  and  to  submit  to  his  yoke.  The  preaching 
of  this  was  like  the  morning  light,  to  give  notice  of 
the  approach  of  the  rising  sun.  How  unlike  was 
this  to  the  preaching  of  Jonah,  which  proclaimed 
ruin  at  hand  !  Jonah  3.  4.  This  proclaims  salvation 
at  hand,  nigh  them  that  fear  God  ;  mercy  and  truth 
meet  together,  (Ps.  85.  9,  10.)  that  is,  the  kingdom 
of  heaven  at  hand:  not  so  much  the  personal  pre- 
sence of  the  king  ;  that  nmst  not  be  doated  upon  ; 
but  a  spiritual  kingdom  which  is  to  be  set  up,  when 
his  bodily  presence  is  removed,  in  the  hearts  of 
men. 

Now  this  was  the  same  that  John  the  Baptist  and 
Christ  had  preached  before.  Note,  People  need  to 
have  good  truths  pressed  again  and  again  upon  them, 
and  if  they  be  preached  and  heard  with  new  affec- 
tions, they  are  as  if  they  were  fresh  to  us.  Christ, 
in  the  gospel,  is  the  same  yesterday,  to-day,  'and  for 
ever,  Heb.  13.  8.  Afterwards,  indeed,  when  the 
Spirit  was  poured  out,  and  the  christia.n  church  was 
formed,  this  kingdom,  of  heaven  came,  which  was 
now  spoken  of  as  at  hand ;  but  the  kingdom  of  hea- 
ven must  still  be  the  subject  of  our  preaching  :  now 
it  is  come,  we  must  tell  people  it  is  come  to  them, 
and  must  lay  before  them  the  precepts  and  privi- 
leges of  it ;  and  there  is  a  kingdom  of  glory  yet  to 
come,  which  we  must  speak  of  as  at  hand,  and 
quicken  people  to  diligence  from  the  consideration 
of  that. 

III.  Tlie  power  he  gave  them  to  work  miracles 
for  the  confirmation  of  their  doctrine,  v.  8.  AMien 
he  sent  them  to  preach  the  same  doctrine  that  he 
had  preached,  he  empowered  them  to  confinn  it, 
by  the  same  divine  seals,  which  could  never  be  set 
to  a  lie.  This  is  not  necessary  now  the  kingdom  of 
God  is  come  ;  to  call  for  miracles  now,  is  to  lay 
again  the  foundation  when  the  building  is  reared. 
The  point  being  settled,  and  the  doctrine  of  Chi-ist 
sufficiently  attested,  by  the  miracles  which  Christ 
and  his  apostles  wrought,  it  is  tempting  God  to  ask 
for  more  signs.     They  are  directed  here, 

1.  To  use  their  power  in  doing  good  ;  not,  "  Go 
and  remove  mountains,"  or  "fetch  fire  from  hea- 
ven," but  heal  the  sick,  cleanse  the  lepers.  They  are 
sent  abroad  as  public  blessings,  to  intimate_  to  the 
world,  that  love  and  goodness  were  the  spirit  and 


112 


genius  of  that  gospel  which  they  came  to  preach, 
and  of  that  kingdom  which  they  were  employed  to 
set  up.  By  this  it  would  appear,  that  they  were  the 
servants  of  that  God  who  is  good  and  does  good,  and 
whose  mercy  is  over  all  his  works  ;  and  that  the  in- 
tention of  the  doctrine  they  preached,  was  to  heal 
sick  souls,  and  to  raise  those  that  were  dead  in  sin; 
and  therefore,  perhaps,  that  of  raisin,^  the  dead  is 
mentioned  ;  for  though  we  read  not  ot  their  raising 
any  to  life  before  the  resurrection  of  Christ,  yet  they 
were  instrumental  to  raise  many  to  spiritual  life. 

2.  In  doing  good  freely  ;  freely  ye  have  received, 
freely  give.  Those  that  had  power  to  heal  all  dis- 
eases, had  an  opportunity  to  enrich  themselves ; 
who  would  not  purchase  such  easy,  certain  cures  at 
any  rate  ?  Therefore  they  are  cautioned  not  to  make 
a  gain  of  the  power  they  had  to  work  miracles  : 
they  must  cure  gratis,  further  to  exemplify  the  na- 
ture and  complexion  of  the  gospel-kinedom,  which 
is  made  up,  not  only  of  grace,  but  oi  free  grace. 
Gratia  gratis  data,  (Rom.  3.  'ii.)  freely  by  his  grace. 
Buy  medicines  without  money  and  without  price, 
Isa,  55.  1.  And  the  reason  is,  because  freely  you 
have  received.  Their  power  to  heal  the  sick  cost 
them  nothing,  and,  therefore,  they  must  not  make 
any  secular  advantage  to  themselves  of  it  Simon 
Magus  would  not  have  given  money  for  the  gifts  of 
the  Holy  Ghost,  if  he  had  not  hoped  to  get  money 
by  them  ;  Acts  8.  18.  Note,  The  consideration  of 
Christ's  freeness  in  doing  good  to  us,  should  make 
us  free  in  doing  good  to  others. 

IV.  The  provision  that  must  be  made  for  them  in 
this  expedition  ;  it  is  a  thing  to  be  considered  in 
sending  an  ambassador,  who  must  bear  the  charge 
of  the  embassy.     As  to  that, 

1.  They  must  make  no  provision  for  it  them- 
selves, V.  9,  10.  Provide  neither  gold  nor  silver. 
As,  on  the  one  hand,  they  shall  not  raise  estates  by 
their  work,  so,  on  the  other  hand,  they  shall  not 
spend  what  little  they  have  of  their  own  upon  it. 
This  was  confined  to  the  present  mission,  and  Christ 
would  teach  them,  (1.)  To  act  under  the  conduct  of 
human  prudence.  They  were  now  to  make  but  a 
short  excursion,  and  were  soon  to  return  to  their 
Master,  and  to  their  head-quarters  again,  and, 
therefore,  why  should  they  burden  themselves  with 
that  which  they  would  have  no  occasion  for  ?  (2.) 
To  act  in  dependence  upon  Dix'ine  Providence. 
They  must  be  taught  to  live,  without  taking  thought 
fir  life,  ch.  6.  25,  &c.  Note,  They  who  go  upon 
Christ's  errand,  have,  of  all  people,  most  reason  to 
trust  him  for  food  convenient.  Doubtless  he  will 
not  be  wanting  to  those  that  are  v/orking  for  him. 
Those  whom  he  employs,  as  they  are  taken  under 
special  protection,  so  they  are  entitled  to  special 
provisions.  Christ's  hired  servants  shall  have  bread 
enough  and  to  spare:  while  we  abide  faithful  to  God 
and  our  duty,  and  are  in  care  to  do  our  work  well, 
we  may  cast  all  our  other  care  upon  God ;  Jehovah- 
jireh,  let  the  Lord  provide  for  us  and  ours  as  he 
thinks  fit. 

2.  They  might  expect  that  those  to  whom  they 
were  sent,  would  provide  for  them  what  was  neces- 
sary, V.  10.  The  workman  is  worthy  of  his  meat. 
They  must  not  expect  to  be  fed  by  miracles,  as  Eli- 
jah was  :  but  they  might  depend  upon  God  to  in- 
cline the  hearts  of  those  they  went  among,  to  be 
kind  to  them,  and  provide  for  them.  Though  they 
who  serve  at  the  altar  may  not  expect  to  grow  rich 
by  the  altar,  yet  they  may  expect  to  live,  and  to 
live  comfortably  upon  it,  1  Cor.  9.  13,  14.  It  is  fit 
they  should  have  their  maintenance  from  their 
work.  Ministers  are,  and  must  be,  workmen,  la- 
bourers, and  they  that  are  so  are  worthy  of  their 
meat,  so  as  not  to  be  forced  to  any  other  labour  for 
the  earning  of  it.  Christ  would  have  disciples,  as 
not  to  distrust  their  God,  so  not  to  distrust  their 


ST.  MATTHEW,  X. 


countrymen,  so  far  as  to  doubt  of  a  comfortable  sub- 
sistence among  them.  If  you  preach  to  them,  and 
endeavour  to  do  good  among  them,  surely  they  will 
give  you  meat  and  drink  enough  for  your  necessi- 
ties ;  and  if  they  do,  never  desire  dainties  ;  God  will 
pay  you  your  wages  hereafter,  and  it  will  be  running 
on  in  the  mean  time. 

V.  The  proceedings  they  were  to  observe  in 
dealing  with  any  place,  v.  11 — 15.  They  went 
abroad  they  knew  not  whither,  uninvited,  unexpect- 
ed, knowing  none,  and  known  of  none  ;  the  land  of 
their  nativity  was  to  them  a  strange  land ;  what  rule 
must  they  go  by  ;  what  course  must  they  take  ? 
Christ  would  not  send  them  out  without  fiill  instruc- 
tions, and  here  they  are. 

1.  They  are  directed  how  to  conduct  themselves 
toward  those  that  were  strangers  to  them :  How  to 
do, 

(1.)  In  strange  tow7is  and  cities;  when  you  come 
to  a  town,  inquire  who  in  it  is  worthy.  [1.  ]  It  is  sup- 
posed that  there  were  some  such  in  every  place,  as 
were  better  disposed  than  others  to  receive  the  gos- 
pel, and  the  preachers  of  it ;  though  it  was  a  time 
of  general  cormption  and  apostacy.  Note,  In  the 
worst  of  time  and  places,  we  may  charitably  hope, 
that  there  are  some  who  distinguish  themselves,  and 
are  better  than  their  neighbours  ;  some  who  swim 
against  the  stream,  and  are  as  wheat  among  the 
chaflF.  There  were  saints  in  Nero's  household.  In- 
quire who  is  worthy,  who  there  are  that  have  some 
fear  of  God  before  their  eyes,  and  have  made  a 
good  improvement  of  the  light  and  knowledge  they 
have  ;  the  best  are  far  from  meriting  the  favour  of 
a  gospel-offer ;  but  some  would  be  more  likely  than 
others  to  give  the  apostles  and  their  message  a  fa- 
vourable entertainment,  and  would  not  trample 
these  pearls  under  their  feet.  Note,  Previous  dis- 
positions to  that  wJiich  is  good,  are  both  directions 
and  encouragements  to  ministers,  in  dealing  with 
peojjle.  There  is  most  hope  of  the  word  being  pro- 
fitable to  those  who  are  already  so  well  inclined,  as 
that  it  is  acceptable  to  them  ;  and  there  is  here  and 
there  one  such.  [2.]  They  must  inquire  out  such  ; 
not  inquire  for  the  best  inns  ;  public  house?  were  no 
proper  places  for  them  that  neither  took  money  with 
them,  {v.  9. )  nor  expected  to  receive  any  ;  (v.  8. ) 
but  they  must  look  out  for  accommodations  in  pri- 
vate houses,  with  those  that  would  entertain  them 
Vifell,  and  expect  no  other  recompense  for  it  but  a 
prophet's  reward,  an  apostle's  reward,  their  praying 
and  preaching.  Note,  They  that  entertain  the  gos- 
pel, must  neither  gi-udge  the  expense  of  it,  norpro- 
mise  themselves  to  get  by  it  in  this  world.  They 
must  inquire,  not  who  is  rich,  but  who  is  worthy  : 
not  who  is  tlie  best  gentleman,  but  who  is  the  best 
man.  Note,  Christ's  disciples,  wherever  they  come, 
should  ask  for  the  good  people  of  the  place,  and  be 
acquainted  with  them  :  when  we  took  God  for  our 
God,  we  took  his  people  for  our  people,  and  like  will 
rejoice  in  its  like.  Paul  in  all  his  travels  found  out  the 
brethren,  if  there  were  any.  Acts  28.  14.  It  is  im- 
plied, that  if  they  did  inquire  who  was  worthy,  they 
might  discover  them.  They  that  were  better  than 
their  neighbours  would  be  taken  notice  of,  and  any 
one  could  tell  them,  there  lives  an  honest,  sober, 
good  man  ;  for  this  is  a  character  which,  like  the 
ointment  of  the  right  hand,  betrays  itself,  and  fills 
the  house  with  its  odours.  Every  body  knew  where 
the  seer's  house  was,  1  Sam.  9.  18.  3.  In  the  house 
of  those  they  found  worthy,  they  must  continue  ; 
which  intimates  that  they  were  to  make  so  short  a 
stay  at  each  town,  that  they  needed  not  change  their 
lodging,  but  whatever  house  providence  brought 
them  to  at  first,  there  they  must  continue  till  they 
left  that  town.  They  are  justly  suspected,  as  having 
no  good  design,  that  are  often  changing  their  quar- 
ters.   Note,  It  becomes  the  disciples  of  Christ  to 


ST.  MATTHEW,  X. 


n.3 


make  the  best  of  that  which  is,  to  abide  by  it,  and 
not  be  for  shifting  upon  every  dishke  or  inconve- 
nience. 

(2.)  In  strange  liouses.  When  they  liad  found  tlie 
house  of  one  tliey  thought  worthy,  they  must  at 
tlieir  entrance  salute  it.  "  In  tliose  common  civih- 
ties,  be  beforeliand  with  people,  in  token  of  your 
humility.  Think  it  not  a  disparagement,  to  invite 
yourselves  into  a  house,  nor  stand  upon  \\\c  Jiunctilio 
of  being  invited.  Salute  the  family,  [1.]  To  draw 
on  further  discourse,  and  so  introduce  your  mes- 
sage." (From  matters  of  common  conversation, 
we  may  insensibly  pass  into  that  communication  \ 
which  is  good  to  the  use  of  edifying.)  [2.]  "To 
try  whether  you  are  welcome  or  not ;  you  will  take 
notice  whether  the  salutation  be  received  with  shy-  j 
ness  and  coldness,  or  with  a  ready  return.  He  that 
will  not  receive  your  salutation  kindly,  will  not  re- 
ceive your  message  kindly  ;  for  he  that  is  tmskilful 
and  unfaithful  in  a  little,  will  also  be  in  much,  Luke 
16.  10.  [3.  ]  To  insinuate  yourselves  into  their  good 
opinion.  Salute  the  family,  that  they  may  see  that 
though  you  are  serious,  you  are  not  morose. "  Note, 
Religion  teaches  us  to  l)c  courteous  and  civil,  and 
obliging  to  all  with  whom  we  have  to  do.  Though 
the  apostles  went  out  backed  with  the  authority  of 
the  Son  of  God  himself,  yet  their  instructions  were, 
when  they  came  into  a  house,  not  to  command  it, 
but  to  salute  it ;  for  love\^  sake  rather  to  beseech,  is 
the  evangelical  way,  Philemon  S.  9.  Souls  are  first 
drawn  to  Christ  with  the  cords  of  a  man,  and  kept 
to  him  by  the  bands  of  love,  iios.  11.  4.  When 
Peter  made  the  first  offer  of  the  gospel  to  Cornelius 
a  Gentile,  Peter  was  first  saluted  ;  see  Acts  10.  25. 
for  the  Gentiles  courted  that  which  the  Jews  were 
courted  to. 

When  they  had  saluted  the  family  after  a  godly 
sort,  they  must,  by  the  retui-n,  judge  concerning  the 
family,  and  proceed  accordingly.  Note,  The  eye 
of  God  is  upon  us,  to  observe  what  entertainment 
we  give  to  good  people  and  good  ministers  ;  if  the 
house  be  worthy,  let  your  fieace  come  and  veitu/}on 
it ;  if  not,  let  it  return  to  yon,  xk  13.  It  seems  then 
that  after  they  had  inquired  for  the  most  worthy,  {v. 
11.)  it  was  possible  they  might  light  upon  those  that 
were  unworthy.  Note,  Though  it  is  wisdom  to 
hearken  to,  yet  it  is  folly  to  rely  upon,  common  re- 
port and  opinion  ;  we  ought  to  use  a  judgment  of  dis- 
cretion, and  to  see  with  our  own  eyes.  The  wisdom 
of  the  /irudent  is  himself  to  understand  his  own  way. 
Now  this  rule  is  intended. 

First,  For  satisfaction  to  the  apostles.  The  com- 
mon sahitation  was,  fieace  be  unto  you  ;  this,  as  they 
used  it,  was  turned  into  gospel  ;  it  was  the  jieace  of 
God,  the  peace  of  the  kingdom  of  heaven  that  they 
wished.  Now  lest  they  should  make  a  scruple  of 
pronouncing  this  blessing  upon  all  promiscuously, 
because  many  were  utterly  unworthy  of  it,  this  is  to 
clear  them  of  that  scrapie  ;  Chi-ist  tells  them  that 
this  gospel-prayer  (for  so  it  wasnowljecome)  should 
be  put  up  for  all,  as  the  gospel-proflFer  was  made  to 
all  mdefinitely,  and  that  they  should  leave  it  to  God 
who  knows  the  heart  and  every  man's  true  charac- 
ter, to  determine  the  issue  of  it.  If  the  house  be 
worthy,  it  will  reap  the  benefit  of  yoiu-  blessing  ;  if 
not,  there  is  no  harm  done,  you  will  not  lose  the  be- 
nefit of  it ;  it  shall  return  to  you,  as  David's  prayers 
for  his  ungrateful  enemies  did,  Ps.  35.  13.  Note,  It 
becomes  us  to  judge  charitably  of  all,  to  pray  hear- 
tily for  all,  and  to  conduct  om'selves  courteously  to 
all,  for  that  is  our  part,  and  then  to  leave  it  with 
God  to  determine  what  effect  it  shaU  have  upon 
them,  for  that  is  his  part. 

Secondly,  For  direction  to  them.  '•  If,  upon  your 
salutation,  it  appear  that  they  are  indeed  worthy, 
let  them  have  more  of  your  company,  and  so  let 
your  peace  coKie  upon  them i  preach  the  gospel  to 

Vol.  v. — P 


them,  peace  by  Jesus  Chi-ist ;  but  if  othenvise,  ij 
they  cany  it  rudely  to  you,  and  shut  their  doors 
against  you,  let  your  peace,  as  much  as  in  you  lies, 
return  to  you.  Retract  what  you  have  said,  and 
turn  your  backs  upon  them  ;  by  slighting  this,  they 
have  made  themselves  unworthy  of  the  rest  of  your 
favours,  and  cut  themsehes  short  of  them."  Note, 
Great  blessings  are  often  lost  by  a  neglect  seemingly 
small  and  inconsiderable,  when  men  are  in  their 
probation  and.  upon  their  behaviour.  Thus  Esau 
lost  his  birthright,  (Gen.  25.  34. )  and  Saul  his  king- 
dom, 1  Sam.  13.   13,  14. 

2.  They  are  here  directed  how  to  carry  it  towaixl 
those  that  were  refusers  of  them.     The  case  is  put, 
{v.  14.)  of  those  \.\ia.t  nvould  7iot  receive  them,  nor 
hear  their  words.     The  apostles  might  think  that 
now  they  had  such  a  doctrine  to  preach,  and  such  a 
power  to  work  miracles  for  the  confirmation  of  it, 
no  doubt  but  they  should  be  universally  entertained 
and  made  welcome  :  they  are,  therefore,  told  be- 
fore, that  there  would  be  those  that  would  slight 
them,  and  put  contempt  on  them  and  their  message. 
Note,  The  best  and  most  powerful  preachers  of  the 
gospel  must  expect  to  meet  with  some,  that  will  not 
so  much  as  give  them  the  hearing,  nor  show  them 
any  token  of  respect.     Many  turn  a  deaf  ear,  even 
to  the  joyful  sound,  and  will  not  hearken  to  the  voice 
of  the  charmers,  charm  they  never  so  wisely.     Ob- 
serve, "They  will  not  receime  you,  and  they  will  not 
hear  your  words."    Note,  Contempt  of  the  gospel, 
and  contempt  of  gospel-ministers,   commonly    go 
together,  and  they  will  either  of  them  be  construed 
into  a  contempt  of  Christ,  and  will  be  reckoned  for 
accordingly. 
Now  in  this  case  we  have  here, 
(1.)  The  directions  given  to  the  apostles  what  to 
do.     They  must  depart  out  of  that  house  or  city. 
Note,  The  gospel  will  not  tarry  long  with  those  that 
put  it  away  from  them.     At  their  departure  they 
must  shake  ojf  the  dust  of  their  feet,   [1.]  In  detes- 
tation of  their  wickedness  ;  it  was  so  al)ominable, 
that  it  did  even  pollute  the  ground  they  went  upon, 
which  must  therefore  be  shaken  off&s  a  filthy  thing. 
The  apostles  must  have  no  fellowship  nor  commu- 
nion with  them  ;  must  not  so  much  as  carry  away 
the  dust  of  their  city  with  them.    The  work  of  them 
that  turn  aside  shall  7iot  cleave  to  me,  Ps.  101.  3. 
Tlie  prophet  was  not  to  eat  or  drink  in  Bethel,  1 
Kings  13.  9.   [2.]  As  a  denunciation  of  wrath  against 
them.     It  was  to  signify,  that  they  were  base  and 
vile  as  dust,  and  that  God  would  shake  them  off.  The 
dust  of  the  apostles'  feet,  which  they  left  behind 
them,  would  witness  against  them,  and  be  bi-ought 
in  as  evidence,  that  the  gospel  had  been  preached 
to  them,  Mark  6.  11.     Compare  Jam.  5.  3.  See  this 
practised.  Acts  13.  51.— 18.   6.     Note,  They  who 
despise  God  and  his  gospel  shall  be  lightly  esteemed. 
(2.)  The  doom  passed  upon  such  wilful  recusants, 
V.  15.   It  shall  be  more  tolerable,  in  the  day  oj  judg- 
ment, for  the  land  o/"Sodom,  as  wicked  a  place  as  it 
was.     Note,   [1.]  There  is  a  day  of  judgment  com- 
ing, when  all  those  that  refused  the  gospel  will  cer- 
tainly be  called  to  account  for  it  ;  however  they  now 
make  a  jest  of  it.     They  that  would  not  hear  the 
doctrine  that  would  sa^•e  them,  shall  be  made  to 
hear  the  sentence  that  will  ruin  them.  Their  judg- 
ment is  respited  till  r/)or  rfoi/.     [2.]  There  are  dif- 
ferent degrees  of  punishment  in  that  day.     All  the 
pains  of  hell  will  be  intolerable,  but  some  will  be 
more  so  than  others.    Some  sinners  sink  deeper  into 
hell  than  others,  and  are  beaten  with  more  stripes. 
[3.]  The  condemnation  of  those  that  reject  the  gos- 
pel, will  in  that  day  be  severer  and  heavier  than 
that  of  Sodom   and  GomoiTah.     Sodom  is   said   to 
suffer  the  vengeance  of  eternal  fire,  Jude  7.  But  that 
vetigeance  will  come  with  an  aggi-a\ation  upon  thost 
that  despise  the  great  salvation.    Sodom  and  Go 


114 


ST.  MATTHEW,  X. 


morrah  were  exceedingly  -wicked,  (Gen.  13.  13.) 
and  that  which  filled  up  the  measure  of  their  iniquity 
■was,  that  they  received  not  tlie  angels  that  were  sent 
to  them,  but  abused  them,  (Gen.  19.  4, 5. )  and  heark- 
ened not  to  their  words,  ver.  14.  And  yet  it  will  be 
more  tolerable  for  them,  than  for  those  who  receive 
not  Christ's  ministers,  and  hearken  not  to  their  words. 
God's  wrath  against  them  will  be  more  flaming,  and 
their  own  reflections  upon  themselves  more  cutting. 
So?i,  remember,  will  sound  most  dreadfully  in  tlie 
ears  qf  such  as  had  a  fair  offer  made  them  of  eternal 
life,  and  chose  death  rather.  The  iniquity  of  Israel, 
when  God  sent  them  his  serviuits  the  prophets,  is 
represented,  as  upon  that  accoimt,  more  heinous  than 
the  iniquity  of  Sodom,  (Ezek.  16.  48,  49.)  much 
more  now  he  sent  them  his  Son  the  g;i-eat  prophet. 

16.  Behold,  I  send  you  forth  as  sheep  in 
the  naidst  of  wolves :  be  ye  therefore  wise 
as  serpents,  and  hannless  as  doves.  17. 
But  beware  of  men :  for  they  will  deliver 
you  up  to  the  councils,  and  they  will 
scourge  you  in  their  synagogues ;  18.  And 
ye  shall  be  brought  before  governors  and 
kings  for  my  sake,  for  a  testimony  against 
them  and  the  Gentiles.  19.  But  when  they 
deliver  you  up,  take  no  thought  how  or 
what  ye  shall  speak ;  for  it  shall  be  given 
you  in  that  same  hour  what  ye  shall  speak. 

20.  For  it  is  not  ye  that  speak,  but  the  Spi- 
rit of  your  Father  which  speaketh  in  you. 

21.  And  the  brother  shall  deliver  up  the 
brother  to  death,  and  the  father  the  child : 
and  the  children  shall  rise  up  against  their 
parents,  and  cause  them  to  be  put  to  death. 

22.  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake ;  but  he  that  endureth  to  the 
end  shall  be  saved.  23.  But  when  they 
persecute  you  in  this  city,  flee  ye  into  ano- 
ther :  for  verily  I  say  unto  you.  Ye  shall 
not  have  gone  over  the  cities  of  Israel  till 
the  Son  of  man  be  come.  24.  The  disci- 
ple is  not  above /«'«  master,  nor  the  servant 
above  his  Lord.  25.  It  is  enough  for  the 
disciple  that  he  be  as  his  master,  and  the 
servant  as  his  Lord.  If  they  have  called 
the  master  of  the  house  Beelzebub,  how 
much  more  shall  they  call  them  of  his  house- 
hold? 26.  Fear  them  not  therefore :  for 
there  is  nothing  covered,  that  shall  not  be 
revealed;  and  hid,  that  shall  not  be  known. 
27.  What  I  tell  you  in  darkness,  </*«<  speak 
ye  in  light :  and  what  ye  hear  in  the  ear, 
that  preach  ye  upon  the  house-tops.  28. 
And  fear  not  them  which  kill  the  body,  but 
are  not  able  to  kill  the  soul :  but  rather  fear 
him  which  is  able  to  destroy  both  soul  and 
body  in  hell.  29.  Are  not  two  sparrows 
sold  for  a  farthing  ?  and  one  of  them  shall 
not  fall  on  the  ground  without  your  Father. 
30.  But  the  very  liairs  of  your  head  are  all 
numbered.  31.  Fear  ye  not  therefore;  ye 
are  of  more  value  than  many  sparrows. 
32.  Whosoever  therefore  shall  confess  me 


before  ntien,  him  will  I  confess  also  before 
my  Father  which  is  in  heaven.  33.  But 
whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  beibre  my  Father  which 
is  in  heaven.  34.  Think  not  that  I  am 
come  to  send  peace  on  earth :  I  came  not 
to  send  peace,  but  a  sWord.  35.  For  I  am 
come  to  set  a  man  at  variance  against  his 
father,  and  the  daughter  against  her  mo- 
ther, and  the  daughter-in-law  against  her 
mother-in-law.  36.  And  a  man's  foes  shall 
be  they  of  his  own  household.  37.  He  that 
loveth  father  or  mother  more  than  me  is 
not  worthy  of  me ;  and  he  that  loveth  son 
or  daughter  more  than  me  is  not  worthy  of 
me.  38.  And  he  that  taketh  not  his  cross, 
and  followeth  after  me,  is  not  worthy  of  me. 
39.  He  that  findeth  his  life  shall  lose  it:  and 
he  that  loseth  his  life  for  my  sake  shall  find 
it.  40.  He  that  receiveth  you,  receiveth 
me ;  and  he  that  receiveth  me,  receiveth 
him  that  sent  me.  41.  He  that  receiveth 
a  prophet,  in  the  name  of  a  prophet,  shall 
receive  a  prophet's  reward ;  and  he  that 
receiveth  a  righteous  man,  in  the  name  of 
a  righteous  man,  shall  receive  a  righteous 
man's  reward.  42,  And  whosoever  shall 
give  to  drink  unto  one  of  these  little  ones 
a  cup  of  cold  water  only  in  the  name  of  a 
disciple,  verily  I  say  unto  you,  he  shall  in 
no  wise  lose  his  reward. 

All  these  verses  relate  to  the  sufferings  of  Christ's 
ministers  in  their  work,  which  they  are  here  taught 
to  expect,  and  prepare  for;  they  are  directed  dlso 
how  to  bear  them,  and  how  to  go  on  with  their  work 
in  the  midst  of  them.  This  part  of  the  sermon  looks 
further  than  to  their  present  mission  :  for  we  find 
not  tliat  they  met  with  any  great  hardships  or  per- 
secutions while  Christ  was  with  them,  nor  were  they 
well  able  to  bear  them  ;  but  they  are  here  fore- 
warned of  the  troubles  they  should  meet  with,  when, 
after  Christ's  resurrection,  their  commission  should 
be  (■«/«;-§■«/,  and  the  kingdom  of  heaven,  which  was 
now  at  iiand,  should  be  actually  siJt  up  ;  they  dream- 
ed of  nothing  then,  but  outward  pomp  and  power  ; 
but  Christ  tells  them,  they  must  expect  greater  suf- 
ferings than  they  were  yet  called  to ;  that  they  should 
then  be  made  prisoners,  when  they  expected  to  be 
made  princes.  It  is  good  to  be  told  what  ti-oubles 
we  may  hereafter  meet  with,  that  we  may  provide 
accordingly,  and  may  not  boast,  as  if  we  had  put  off 
the  harness,  when  we  are  yet  but  girding  it  on. 

We  have  here  intermixed,  I.  Predictions  of  trou- 
ble :  and,  II.  Prescriptions  of  counsel  and  comfort, 
with  reference  to  it. 

I.  We  have  here  predictions  of  trouble,  which 
the  disciples  should  meet  with  in  their  work ;  Christ 
foresaw  their  sufferings  as  well  as  his  own,  and  yet 
will  have  them  go  on,  as  he  went  on  himself;  and 
he  foretold  them,  not  only  that  the  troubles  might 
not  be  a  surprise  to  them,  and  so  a  shock  to  their 
faith,  but  that,  being  the  accomplisliment  of  a  pre- 
diction, they  might  be  a  confirmation  to  their  fiuth. 

He  tells  them  what  they  should  suffer,  and  from 
whom. 

1.  IVhat  they  should  suffer :  hard  things  to  be 
sure  ;  for,  Behold,  I  send  you  forth  as  sheeji  in  the 
midst  of  %uolves,  -v.  16.    And  what  may  a  flock  ot 


ST.  MATTHEW,  X. 


115 


poor,  helpless,  unguarded  sheep  expect,  in  the  midst 
of  a  herd  of  i-avenous  wolves,  but  to  be  won-icd  and 
tom.  Note,  Wicked  men  are  like  wolves,  in  wliose 
nature  it  is  to  de\'our  and  destroy.  God's  people, 
and  especially  his  ministers,  are  like  sheep  among 
them,  of  a  contrary  nature  and  disposition,  exposed 
to  them,  and  commonly  an  easy  prey  to  them.  It 
looked  unkind  in  Christ  to  expose  them  to  so  much 
danger,  who  had  left  all  to  follow  him  ;  but  he  knew 
that  the  glorv  reserved  for  his  sheep,  when  in  the 
great  day  they  shall  be  set  on  his  right  hand,  would 
be  a  recompense  sufficient  for  sufferings  as  well  as 
services.  T.  hev  are  as  sheeji  nmoyiff  ivolvrs  ;  that  is 
frightful ;  but  Clnist  sends  them  forth,  that  is  com- 
fortable ;  for  he  that  sends  tliem  forth,  will  protect 
them,  and  bear  them  out.  But  that  they  might  know 
the  worst,  he  tells  them  particularly  what  they  must 
expect. 

(I.)  They  must  expect  to  be  hated,  v.  22.  Ye 
shall  be  hated  for  my  name's  sake :  that  is  the  root 
of  all  the  rest,  and  a  bitter  root  it  is.  Note,  Those 
whom  Christ  loves,  the  world  hates  ;  as  whom 
the  court  blesses  the  countiy  curses.  If  the  world 
hated  Christ  without  cause,  (John  IS.  25.)  no  mar- 
vel if  it  hated  those  that  bore  his  image  and  served 
his  interests.  Wc  hate  what  is  nauseous,  and  they 
are  counted  as  the  offscouriug  of  all  things,  1  Cor. 
4.  13.  We  hate  what  is  noxious,  and  they  are 
counted  the  troublers  of  the  land,  (1  Kings  18.  17.) 
and  the  tormentors  of  their  neighbours.  Rev.  11.  10. 
It  is  grievous  to  he  hated,  and  to  be  the  object  of  so 
much  ill-will,  but  it  is  for  thy  name's  sa/ce  ;  which, 
as  it  speaks  the  true  reason  of  the  hatred,  whatever 
is  pretended,  so  it  speaks  comfort  to  them  who  are 
thus  hated  ;  it  is  for  a  good  cause,  and  they  have  a 
good  friend  that.shares  with  them  in  it,  and  takes  it 
to  himself. 

(2.)  They  must  expect  to  be  apprehended  and 
arraigned  as  malefactors.  Their  restless  malice  is 
resistless  malice,  and  they  will  not  only  attempt, 
but  will  prevail,  to  deliver  you  ufi  to  the  councils, 
(xi.  17,  18.)  to  the  bench  of  aldermen  or  justices, 
that  take  care  of  the  public  peace.  Note,  A  deal 
of  mischief  is  often  done  to  good  men,  under  colour 
of  law  and  justice.  In  the  jilace  of  judgment  there 
is  wickedness,  persecuting  wickedness,  Eccl.  3.  16. 
They  must  look  for  trouble,  not  only  from  inferior 
magistrates  in  the  councils,  but  from  governors  and 
kings,  the  supreme  magistrates.  To  be  brought 
before  them,  under  such  black  representations  as 
were  commonly  made  of  Christ's  disciples,  was 
dreadful  and  dangerous  ;  for  the  wrath  of  a  king  is 
as  ti^  roaring  of  a  lion.  We  find  this  often  fulfilled 
in  the  acts  of  the  afiostles. 

(3. )  They  must  expect  to  be  put  to  death  ;  (v. 
21.)  They  shall  deliver  them  to  death,  to  death  in 
state,  with  pomp  and  solemnity,  when  it  shows  itself 
most  as  the  king  of  terrors.  The  malice  of  the  ene- 
mies rages  so  high  as  to  inflict  this  ;  it  is  the  blood 
of  tjie  saints  that  they  thii-st  after  :  the  faith  and 
patience  of  the  saints  stand  so  firm  as  to  expect  this ; 
JVeither  count  I  my  life  dear  to  myself:  the  wisdom 
of  Christ  permits  it,  knowing  how  to  make  the  blood 
of  the  martyrs  the  seal  of  the  truth,  and  the  seed  of 
the  church.  By  this  noble  ai-my's  not  loving  their 
lives  to  the  death,  Satan  has  been  vanquished,  and 
the  kingdom  of  Christ  and  its  interests  greatlv  ad- 
vanced, Hev.  11.  11.  They  were  put  to  death  as 
criminals,  so  the  enemies  meant  it,  but  reallv  as 
sacrifices,  (Phil.  2.  17.  2  Tim.  4.  6.)  as  l)unit-oflFer- 
ings,  sacrifices  of  acknowledgment  to  the  honour  of 
God,  and  in  his  tiiith  and  cause. 

(4.)  They  must  expect,  in  the  midst  of  these  suf- 
ferings, to  be  branded  with  the  most  odious  and 
ignominious  names  and  characters  that  could  be. 
Persecutors  would  be  ashamed  in  this  world,  if  they 
did  not  first  dress  up  those  in  bear-skms  whom  they 


thus  bait,  and  represent  them  in  such  colours  as  may 
serve  to  justify  such  cruelties.  The  blackest  of  all 
the  ill  characters  they  give  them  is  here  stated ; 
they  call  them  Beelzebub,  the  name  of  the  prince 
of  the  devils,  v.  25.  They  rejjresent  them  as  ring- 
leaders of  the  interest  of  the  kingdom  of  darkness, 
and  since  every  one  thinks  he  hates  the  dex  il,  thus 
they  endeavour  to  make  them  odious  to  all  mankind. 
See,  and  be  amazed  to  see,  how  tliis  world  is  im- 
posed upon  :  [1.]  Satan's  sworn  enemies  are  repre- 
sented as  his  friends  :  the  apostles,  who  pulled  down 
the  de\  il's  kingdom,  were  called  devils.  Thus  men 
laid  to  their  charge,  not  only  things  which  they  knew 
not,  but  tilings  which  they  alihorred,  and  were  di- 
rectly contrary  to,  and  the  reverse  of.  [2.]  Satan's 
sworn  servants  would  be  thought  to  be  his  enemies, 
and  they  ne\er  more  effectually  do  his  work,  than 
when  they  jjretend  to  be  fighting  against  him.  Many 
times- they  who  themselves  are  nearest  akin  to  the 
devil,  are  most  apt  to  father  others  upon  him  ;  and 
those  that  paint  him  on  others'  clothes,  ha\e  him 
reigning  in  their  own  hearts.  It  is  well  there  is  a 
day  coming,  when  (as  it  follows  here,  v.  S6.)  that 
which  is  hid  will  be  brought  to  light. 

(5.)  These  sufferings  are  here  represented  by  a 
sword  and  division,  -r'.  34,  35.  Think  not  that  I 
qm .  come  to  send  peace,  temporal  peace  and  out- 
ward prosperity  ;  they  thouglit  Christ  came  to  give 
all  his  followers  wealth  and  power  in  the  world  ; 
"no,"  says  Christ,  "I  did  not  come  with  a  view 
to  give  them  peace ;  peace  in  heaven  they  may 
be  sure  of,  but  not  peace  on  earth. "  Christ  came 
to  give  us  peace  with  God,  peace  in  our  con- 
sciences, peace  with  our  brethren,  but  in  the  world 
ye  shall  liave  tribulation.  Note,  They  mistake  the 
design  of  the  gospel,  who  think  their  profession  of 
it  wiU  secure  them  from,  for  it  will  certainly  expose 
them  to,  trouble  in  this  world.  If  all  the  world 
would  receive  Christ,  there  would  then  follow  a 
universal  peace,  but  while  there  are  and  will  be  so 
many  that  reject  him,  (and  those  not  only  the  chil- 
dren of  this  world,  but  the  seed  of  the  serpent,)  the 
children  of  God,  that  are  called  out  of  the  world, 
must  exjject  to  feel  the  ft-uits  of  their  enmity. 

[1.]  Look  not  for  peace,  but  a  s-7i>ord.  Christ 
came  to  give  the  sword  of  the  word,  with  which  his 
disciples  fight  against  the  world,  and  conquering 
work  this  sword  has  made,  (Rev.  6.  4. — 19.  21.) 
and  the  sword  of  persecution,  with  which  the  woi-ld 
fights  against  the  disciples,  being  cut  to  the  heart 
with  the  snvord  of  the  word,  (Acts  7.  54.)  and  tor- 
mented by  the  testimony  of  Christ's  mtnesses,  (Rev. 
11.  10.)  and  f r«f /  work  this  sword  made.  Christ 
sent  that  gospel,  which  gi\es  occasion  for  the  draw- 
mg  of  this  sword,  and  so  may  be  said  to  send  this 
sword ;  he  orders  his  church  into  a  suffering  state 
for  the  trial  and  pi-aise  of  his  people's  graces,  and 
the  filling  ufi  of  the  measure  of  their  enemies'  sins. 

[2.]  Look  not  for /K'ffce,  but  division,  (t.  35.)  / 
am  come  to  set  men  at  variance.  This  effect  of^the 
preaching  of  the  gospel,  is  not  the  fault  of  the  gos- 
pel, but  of  those  who  do  not  receive  it.  AA'hen 
some  believe  the  things  that  are  spoke?!,  and  others 
believe  them  not,  the  faith  of  those  that  belie\e  con- 
demns those  that  believe  not,  and,  therefore,  they 
have  an  enmity  against  them  that  believe.  Note, 
The  most  \iolent  and  implacable  feuds  have  ei'er 
been  those  that  have  arisen  from  difference  in  reli- 
gion ;  no  enmit}'  like  that  of  the  persecutors,  no  re- 
solution like  that  of  the  persecuted.  Thus  Christ 
tells  his  disciples  what  they  should  suffer,  and  these 
were  hard  sayinp:s  ;  if  they  could  bear  these,  they 
could  bear  am'  thing.  Note,  Christ  has  dealt  fiiirly 
and  faithfully  with  us,  in  telling  us  the  woi-st  wc  can 
meet  with  in  his  service ;  and  he  would  have  us 
deal  so  with  ourselves,  in  sitting  down  and  coiuiting 
the  cost. 


116 


ti3'  They  are  aere  told  from  whom,  and  by  whom 
they  should  suffer  these  hard  thines  Sm-pW  ^^1 
Itself  must  be  let  loose,  and  deyDs^^those  desDerate 
and  despainng  spirits,  that  have  no  fiarf  no?fo7]^ 
the  great  salvation,  must  become  incama  e  ere  sue 
spiteful  enemies  could  be  fonnrl  t«  '"*'^<^.  eie  sucn 
substance  of  which  was  ^o«^,v//?      ^""'-'ne,  the 


ST.  MATTHEW,  X. 


.....^,,  „ab  vuoa  wi, 
mIkT"Mff°//'''-r-'i'°  ''"^'^  ""'"would  you 
of  The  Vosnel    frL™'.f '"'"^^"''^  '°  the  preachers 
preach  SLlvat ion      ^^'^'^'T^°"^  t'^'^X  "^^^e  to 
|y/,W^L    A    ,    ?     •  ^'^"**  ""^  blood-thirsty  hate  the 

becauL'eanh  fs'so'"  "f"  '"f '^  opp^osed^^  eaJth 

Eph   2  2  '""''''  ''"'''''•  ''^'^  P°wer  °f  hell, 

f?rFrnr'  """Ss  Christ's  disciples  must  suffer, 

«o«^,  made  of  the  same  blood.     Persecu  ors  are   in 
this  respect,  worse  than  beasts  thTf  fV,  ' 

those  ot  the  r  own  kind      V^,  I'     ,     ^^^  ?''''>'  "P°" 
1?      ""=^"  """' i^ma  ,  otevis  inter  se  convenit  j/r 

and  not  saints  ;  natural  men,  (1  Cor  9    iH  '  > 

«/;is  world,  Ps   17    it      a.^;,'.  ^  ^-  "0  """"  "/ 

and  are  /4rf^/;»../  f  "^  "^''^  "»'"■"  «ian  men, 

Ziir"7'  T  '"  '^'">--V-.f"?i  t  f  r  plac^'of 
meeting  for  the  worship  of  tfod,  and  for  the  ever 
cise  of  their  churcli-discipline  :  so  that  thev  look. ^ 
upon  the  scourging  of  Christ's  ,t,;„r;^-.?^'' 
branch  of  their  i^lifion.  Pan  was^S/^o' V 
ed  inthesynap-oe-ues.  2Ccir  11   c,^  ^t     r  ^■i 

colour  of  ^zeat  ffr  Moses,  were  ute  most  Sn;  ""''"■■ 
secutors  of  Christ  and  christiLn^!  a^d  placed  hose 
outrages  o  the  sc^re  of  their  reli^m.  Xe  ClS 
d  scples  have  Suffered  much  from  conscientious  ler 
secutors  that  scou>:^e  them  in  their  ~T^Z  'cast 

Jews  dlr,^.^'"^f  ■"""'  ^'^  "^e"  '"  authority.  The 
jews  ciicl  not  only  scoure-p  tlipm    ,>,i,;„i,         ■'^i 

most  their  remaining  power  ext™Heri^;''h'  ?'V'- 

a  capacfty'  if  cloin^lt  'n  rrm^'h;;?"^";^  '" 
.nd  .„.,.,  receive  their  powe"ft.om  Chrg^pZ: 


and  opnressorf  of  V  ,'  '^'\  ""''^  '■^^^els  to  Christ, 
JnL   Tjlr^"'J''-  22-)   Ye  shall  be  hated  of 

against  Te'^I^^  OoV^oit's^f^-Ve  J^ 
Sal  than  .?ltr'!-'  ^"\'^t™es  it  appears  more 
of  tti  s  Ddsoni  ,^1  •''"■  .'""«•,''"'  ^^'^'•'^  is  something 

afeTthehenl'f    I       '5'°'''^  ^'"''■^  y°«'  fo'"  't  ""'"'/"•* 

s:rth'^reft>reii?a?:;;^f4th^-^  '-'^'^  ^  '^  ^'■-' 

»»«  s//a//  be,  upon  this  account,  a«  variance  n^h:  his 
Zri^^'^.:2l^t  '''"''  "'  ''''  weaker'^dlet 

5^™Vnril '      .'^  teener  1^7.*:  ^.^f,^^"-"," 

•stuW  be  f^  '^'^^  '^f  ^"^  -"--/-«  TlfeyTho* 
should  be  his  friends,  will  be  incensed  against  him 
ng  tofS  ^h';^«-i7,  and  especially^for  adh  ™ 
iofn  ?v  tl,  ,?„!  "''■'  '°  ''^  persecuted,  and  will 
jom  with  his  persecutors  aganst  him.  Note  The 
strongest  bonds  of  relative  iSve-and  dity  have  often 

and  hi'f,tctriIle'°"l'^  '7  ")  ^""^"'^  ag'ainst  Christ 
i  ,rlJ      ""9t"ne.     Such  has  been  the  power  of  nre- 

sari'eH   tl  'J""'  '■''■?-'''''^''  '^^  ">"st  natural  and 

sacied,  the  most  engaging  and  endearing,  have  been 
sacrificed  to  these  Molochs.  They  who  f«™f„," 
the  lord,  and  his  anointed  ones,  break  ivenXse 

rtiines  from  thp  ^"n  '  ''-  .S.*"'"*  "^  'P°"'«^  suffers  hard 
Cami  6  c  y"'^"'  "}'"'-  "■'""  '"''""^r's  children, 
i^ant.  1.  6.    buffenngs  from  such  are  more  grievous  • 

'wutei  to  be  won  than  a  stronP-  citi,,  Prov  LS  iq 
The  martyrologies,  both  ancient  and  modem  are 
full  of  instances  of  this.  Upon  the  wl  olT  ma«er  k 
appears,  that  all  that  will  iL  godly  /,  cSjesuf 
must  suff^T  persecution;  and  through  Z^trZ'- 
latwns  we  must  expect  to  enter  into  the  ktnjdomof 

II.  With  these  predictions  of  trouble,  we  have 

of  triS"'' Hr'°"!,"'".r  "^'^'^  ^"'l  '^''"'fo"^  fo'  -  tfme 
HopH  a  ""  ''^"'''  *hera  out  exposed  to  danger  in- 
deed, and  expectmg  it,  but  well  armed  with  instric 
tions  and  encouragements,  sufficient  to  bear  them 
up,  and  bear  them  out,  m  all  these  trials  Let^ 
gather  up  what  he  says,  "^ 

thingf  ^  '""^^  °*'  ^°™'^'  ^"^  direction  in  several 
.}"  \  ^^  y  '"'^^  °*  serfients,  v.  16.  "  You  may  be 
maV  f,l°f  "'^  ''^'^'^  '*'  ™'^  ^^  ^  permission  ;)"^yoi! 
iTnrLi  '  Y'"">'  ?^  y°"  please  provided  you  be 
DreTe,^t'',t'  "°^'^^-  ,?"'  *'  '^  '-'-^therto  be  tal/en  asa 
den?  whiVl  •  T^"'','"S  to  us  fhat  wisdom  of  the  pi-u- 
clent,  which  IS  to  understand  his  way,  as  useful  at  all 
tinies,  but  especially  in  suffering  times.  '"rS,^" 
because  you  are  exposed,  as  sheep  among  wJiveT'j 


ST.  MATTHEW,  X. 


117 


be  ye  wise  as  serf  tents;  not  wise  as  foxes,  whose  cun- 
ning is  to  deceive  others,  but  as  servients  ;  whose  po- 
licy is  only  to  defend  themselves,  and  to  sliift  for 
their  own  safety, "  The  disciples  of  Christ  are  hated 
and  persecuted  as  serpents,  and  tlieir  ruin  is  sought, 
and,  therefore,  they  need  the  serpent's  wisdom. 
Note,  It  is  the  will  of  Christ  that  his  people  and 
ministers,  being  so  much  exposed  to  troubles  in  this 
world,  as  they  usually  are,  should  not  needlessly  ex- 
pose themselves,  but  use  all  fair  and  lawful  means 
for  their  own  preservation.  Christ  gave  us  an  ex- 
ample of  this  wisdom,  cli.  21.  24,  25.-22.  17,  18,  19. 
John  8.  6,  7.  besides  the  many  escapes  he  made  out 
of  the  hands  of  his  enemies,  tdl  his  hour  was  come. 
See  an  instance  of  St.  Paul's  wisdom.  Acts  23.  6,  7. 
In  the  cause  of  Christ  we  must  sit  loose  to  life  and 
all  its  comforts,  but  must  not  be  prodigal  of  them. 
It  is  the  wisdom  of  the  serpent,  to  secure  his  head, 
that  that  may  not  be  broken,  to  stufi  his  ear  to  the 
voice  of  the  charmer,  (Ps.  58.  4,  5.)  and  to  take  shel- 
ter in  the  clefts  of  the  rocks;  and  herein  we  may  be 
wise  as  serpents.  We  must  be  wise,  not  to  pull  trou- 
ble upon  our  own  heads ;  wise  to  keep  sUence  in  an 
evil  time,  and  not  to  give  offence,  if  we  can  help  it. 

(2.)  Be  ye  harmless  as  doves.  "Be  mild,  and 
meek,  and  dispassionate ;  not  only  do  nobody  any 
hurt,  but  bear  nobody  any  ill-wLU  ;  be  witliout  gall, 
as  doves  are ;  this  must  always  go  along  with  the 
former. "  They  are  sent  forth  among  wolves,  there- 
fore must  be  as  wise  as  serpents,  but  they  ai-e  sejit 
forth  as  sheep,  therefore  must  be  harmless  as  doves. 
We  must  be  wise,  not  to  wrong  ourselves,  but  rather 
so  than  wrong  any  one  else  ;  must  use  the  harmless- 
ness  of  the  dove  to  bear  twenty  injuries,  rather  than 
the  subtlety  of  the  serpent  to  offer  or  to  return  one. 
Kote,  It  must  be  the  continual  care  of  all  Christ's 
disciples,  to  be  innocent  and  inoffensive  in  word  and 
deed,  especially  in  consideration  of  the  enemies  they 
are  in  the  midst  of.  We  have  need  of  a  dove-like 
spirit,  when  we  are  beset  with  birds  of  prey,  that 
we  may  neither  provoke  them,  nor  be  provoked  by 
them  :  David  coveted  the  wings  of  a  dove,  on  which 
to  fly  away  and  be  at  rest,  rather  than  the  wings  of  a 
hawk.  I'he  Spirit  descended  on  Christ  as  a  dove, 
and  all  believers  partake  of  the  Spirit  of  Christ,  a 
dove-like  spirit,  made  for  love,  not  for  war. 

(3.)  Beware  of  men,  v.  17.  "Be  always  upon 
your  guard,  and  avoid  dangerous  company ;  take 
heed  what  you  say  and  do,  and  presume  not  too  far 
upon  any  man's  fidelity  ;  be  jealous  of  the  most  plau- 
sible pretensions  ;  trust  not  in  a  friend,  no,  not  in  the 
wife  of  thy  bosom,"  Micah  7.  5.  Note,  It  becomes 
those  who  are  gi'acious  to  be  cautious,  for  we  are 
taught  to  cease  from  man.  Such  a  wretched  world 
do  we  live  in,  that  we  know  not  whom  to  ti-ust.  Ever 
since  our  Master  was  betrayed  with  a  kiss,  by  one 
of  his  own  disciples,  we  have  need  to  beware  of  men, 
of  false  brethren. 

(4. )  Take  no  thought,  how  or  what  ye  shall  speak, 
V.  19.  "  When  ye  are  brought  before  magistrates, 
conduct  yourselves  dccentlv,  but  afflict  not  your- 
selves with  care  how  you  shall  come  off.  A  prudent 
thought  there  must  be,  but  not  an  anxious,  perplex- 
ing, disquieting  thought ;  let  this  care  be  cast  upon 
God,  as  well  as  that— TO/;af  ijou  shall  eat  and  what 
you  shall  drink.  Do  not  study  to  make  fine  speeches, 
ad  captandam  benei'olentiam — to  ingratiate  your- 
selves ;  affect  not  quaint  expressions,  .flourishes  of 
wit,  and  laboured  periods,  which  only  serve  to  gild 
a  bad  cause,  the  gold  of  a  good  one  needs  it  not.  It 
argues  a  diffidence  of  your  cause,  to  be  solicitous  in 
this  matter,  as  if  it  were  not  sufficient  to  speak  for 
itself.  You  know  upon  what  grounds  you  go,  and 
then  verbacjuc  prtcx'isam  rem  non  invit'a  sequetitur 
—suitable  expressions  will  readily  occur."  Never 
any  spoke  better  befoi-e  governors  and  kings  tlian 
those  three  champions,  who  took  no  thought' before. 


what  they  should  sfieak :  0  Nebuchadnezzar,  we 
are  not  careful  to  answer  thee  in  this  matter,  Dan.  3, 
16.  See  Ps.  119.  46.  Note,  The  disciples  of  Christ 
must  be  more  thoughtful,  how  to  do  well,  than  how  to 
speak  well ;  how  to  keep  their  integi'ity,  than  how  to 
vindicate  it,  Mon  magna  loquimur,  sed  virvimus — 
Our  lives,  not  boasting  words,  form  the  best  apology. 

(5.)  When  they  persecute  you  in  this  city,  Jlee  to 
another,  v.  23.  "Thus  reject  them  who  reject  you 
and  your  doctrine,  and  try  whether  others  will  not 
receive  you  and  it.  Thus  shift  for  your  own  safety. " 
Note,  In  case  of  imminent  peril,  the  disciples  of 
Christ  may  and  must  secure  themselves  by  flight, 
when  God,  in  his  providence,  opens  to  them  a  door 
of  escape.  He  that  flies  may  fight  again.  It  is  no 
inglorious  thing  for  Christ's  soldiers  to  quit  their 
ground,  provided  they  do  not  quit  their  colours  : 
riiey  may  go  out  of  the  way  of  danger,  though  they 
must  not  go  out  of  the  way  of  duty.  Observe  Christ's 
care  of  his  disciples,  in  providing  places  of  retreat 
and  shelter  for  them  ;  ordering  it  so,  that  persecu- 
tion rages  not  in  aU  places  at  the  same  time ;  but 
when  one  city  is  made  too  hot  for  them,  another  is 
reserved  for  a  cooler  shade,  and  a  little  sanctuary ; 
a  favour  to  be  used  and  not  to  be  slighted ;  yet  always 
with  this  proviso,  that  no  sinful,  vmlawfid  means  be 
used  to  make  the  escape  ;  for  then  it  is  not  a  door  of 
God's  opening.  We  have  many  examples  to  this 
rule  in  the  history  both  of  Christ  and  his  apostles, 
in  the  application  of  all  which  to  particular  cases, 
wisdom  and  integrity  s.re profitable  to  direct. 

(6.)  Fear  them  not,  {v.  26.)  because  they  can  but 
kill  the  body,  v.  28.  Note,  It  is  the  duty  and  interest 
of  Christ's  disciples,  not  to  fear  the  greatest  of  their 
adversaries.  They  who  tiady  fear  God,  need  not 
fear  man  ;  and  they  who  are  afraid  of  the  least  sin, 
need  not  be  afraid  of  the  greatest  trouble.  The  fear 
of  man  brings  a  snare,  a  perplexing  snare,  that  dis- 
turbs our  peace ;  an  entangling  snare,  by  which  we 
are  drawn  into  sin  ;  and,  therefore,  it  must  be  care- 
fully watched,  and  striven,  and  prayed  against.  Be 
the  times  never  so  difficult,  enemies  never  so  out- 
rageous, and  events  never  so  threatening,  yet  need 
we  not  fear,  xjet  will  we  not  fear,  though  the  earth  be 
removed,  while  we  have  so  good  a  God,  so  good  a 
cause,  and  so  good  a  hope  through  grace. 

Yes,  this  is  soon  said,  but  when  it  comes  to  the 
trial,  racks  and  tortures,  dungeons  and  gallies,  axes 
and  gibbets,  fire  and  faggot,  are  terrible  things, 
enough  to  make  the  stoutest  heart  to  tremble,  and 
to  start  back,  especially  when  it  is  plain,  that  they 
may  be  avoided  by  a  few  declining  steps,  and,  there- 
fore, to  fortify  us  against  this  temptation,  we  have 
here, 

[1.]  A  good  reason  against  this  fear,  taken  from 
the  limited  power  of  the  enemies ;  they  kill  the  body, 
that  is  the  utmost  their  rage  can  extend  to ;  hitherto 
they  can  go,  if  God  permit  them,  but  no  further ; 
they  are  not  able  to  kill  the  soul,  nor  to  do  it  any  hurt, 
and  the  soul  is  the  man.  By  this  it  appears,  that  the 
soul  does  not  (as  some  dream)  fall  asleep  at  death, 
nor  is  deprived  of  thought  and  perception  ;  for  then 
the  killing  of  the  body  would  be  the  killing  of  the 
soul  too.  The  soul  is  killed  when  it  is  separated 
from  God  and  his  love,  which  is  its  life,  and  is  made 
a  vessel  of  his  vn-ath ;  now  this  is  out  of  the  reach  of 
their  power.  Tribulation,  distress,  and  persecution 
may  separate  us  from  all  the  world,  but  cannot  ])art 
between  us  and  God,  cannot  make  us  either  not  to 
love  him,  or  not  to  be  loved  by  him,  Rom.  8.  35,  37. 
If,  therefore,  we  were  more  concerned  about  our 
souls,  as  our  jewels,  we  should  be  less  afraid  of  men, 
whose  power  cannot  rob  us  of  them  :  they  can  but 
kill  the  body,  which  would  quickly  die  of  itself,  not 
the  soul,  which  will  enjoy  itself  and  its  God  in  spite 
of  them.  They  can  but  crush  the  cabinet :  a  heathen 
set  the  tyrant  at  defiance  with  this,  Tunde  capsam 


1.18 


ST.  MATTHEW,  X. 


Anaxarchi,  Anaxarchum  non  Isedis — you  may  abuse 
the  case  ofAnaxarchus,  you  cannot  injure  Anaxar- 
chus  himself.  The  pearl  of  price  is  untouched.  Se- 
neca undertakes  to  make  it  out,  that  you  cannot  hurt 
a  wise  and  good  man,  because  death  itself  is  no  real 
evil  to  him.  Si  maxijnum  illud  ultra  quod  nihil 
habe7it  iratse  leges,  aut  seevissimi  domini  minantur,  in 
quo  i?njierium  suum  fortuna  consumit,  wquo  placi- 
aoque  animo  accijiimus,  etscimiis  mortem  malum  non 
esse  ob  hoc  ne  injuriam  quidem — If  with  calmness 
and  comfiosure  we  meet  that  last  extremity,  beyond 
which  injured  laws  and  merciless  tyrants  have  no- 
thing to  injiict,  and  in  which  fortune  terminates  her 
dominion,  we  know  that  death  is  not  an  evil,  because 
it  does  not  occasion  the  slightest  injury.  Seneca  de 
Constantii. 

[2.]  A  good  remedy  against  it,  and  that  is,  to  fear 
God.  Fear  him  who  is  able  to  destroy  both  soul  aiid 
body  in  hell.  Note,  First,  Hell  is  the  destruction 
both  of  soul  and  body  ;  not  of  the  being  of  either,  but 
the  well  being  of  both  ;  it  is  the  min  of  the  whole 
man ;  if  the  soul  be  lost,  the  body  is  lost  too.  They 
sinned  together  ;  the  body  was  the  soul's  tempter  to 
sin,  and  its  tool  in  sin,  and  they  must  eternally  suffer 
together.  Secondly,  This  destruction  comes  from 
the  power  of  God :  he  is  able  to  destroy ;  it  is  a  de- 
struction from  h\s  glorious  flower ;  (2.  Thess.  1.  9.) 
he  will  in  it  malce  his  power  known;  not  only  his 
authority  to  sentence,  but  his  ability  to  execute  the 
sentence,  Rom.  9.  22.  Thirdly,  God  is  therefore  to 
be  feared,  even  by  the  best  saints  in  this  world. 
Knoiving  the  terrors  of  the  Lord,  we  persuade  men 
to  stanain  awe  of  him.  If,  according  to  his  fear,  so 
IS  his  wrath,  then  according  to  his  wrath  so  should 
his  fear  he,  especially,  because  none  knows  the  power 
of  his  anger.  Vs.  90.  11.  When  Adam,  in  innocency, 
was  awed  by  a  threatening,  let  none  of  Christ's  disci- 
ples think  that  they  need  not  the  restraint  of  a  holy 
fear.  Ha/i/iy  is  the  man  that  fears  always.  The 
God  of  Aibraham,  who  was  then  dead,  is  called  the 
Fear  of  Isaac,  who  was  yet  alive,  Gen.  31.  42,  53. 
Fourthly,  The  fear  of  God  and  of  his  power  reign- 
ing in  the  soul,  will  be  a  sovereign  antidote  against 
the  fear  of  man.  It  is  better  to  fail  under  the  frowns 
of  all  the  world,  than  under  God's  frowns,  and  there- 
fore, as  it  is  most  right  in  itself,  so  it  is  most  safe  for 
us,  to  obey  God  rather  than  men.  Acts  4.  19.  They 
■who  are  afraid  of  a  man  that  shall  die,  forget  the 
Lord  their  Maker,  Isa.  51.  12,  13.     Neh.  4.  14. 

(7.)  What  I  tell  you  in  darkness,  that  speak  ye  in 
light:  {y.  27.)  "whatever  hazards  you  run,  goon 
with  your  work,  publishing  and  proclaiming  the 
everlasting  gospel  to  all  the  world  ;  that  is  your  bu- 
siness, mind  that  The  design  of  the  enemies  is  not 
merely  to  destroy  you,  but  to  suppress  that,  and, 
therefore,  whatever  be  the  consequence,  publish 
that. "  What  I  tell  you,  that  speak  ye.  Note,  That 
■which  the  apostles  have  delivered  to  us,  is  the  same 
that  they  received  from  Jesus  Christ,  Heb.  2.  3. 
They  spake  what  he  told  them — that,  all  that,  and 
nothing  but  that.  Those  ambassadors  received  their 
instructions  in  private,  in  darkness,  in  the  ear,  in 
comers,  in  parables.  Many  things  Christ  spake 
openly,  and  nothing  in  secret  varying  from  what  he 
preached  in  public,  John  18.  20.  But  the  particular 
mstractiqns  which  he  gave  his  disciples  after  his  re- 
sun-ection,  concerning  the  things  pertaining  to  the 
kingdom  of  God,  were  whispered  in  the  ear,  (Acts 
1.  3.)  for  then  he  7iever  showed  himself  openly.  But 
they  must  deliver  their  embassy  publicly",  in  the  light, 
and  upon  the  house-tops  ;  for  the  doctrine  of  the  gos- 
pel is  what  all  are  concerned  in,  (Prov.  1.  20,  21. — 
8.  2,  3. )  therefore  he  that  hath  ears  to  hear,  let  him 
hear.  The  first  indication  of  the  reception  of  the 
Gentiles  into  the  church,  was  upon  a  house-top,  Acts 
10.  9.  Note,  There  is  no  part  of  Christ's  gospel  that 
needs,  upon  any  account,  to  be  concealed  j  the  whole 


counsel  of  God  must  be  revealed,  Acts  20.  27,  In 
never  so  mixed  a  multitude  let  it  be  plainly  and  fully 
delivered. 

2.  By  way  of  comfoi't  and  encouragement.  Here 
is  very  much  said  to  that  pui'pose,  and  all  little 
enough,  considering  the  many  hai'dships  they  were 
to  grapple  with,  throughout  the  course  of  their  mi- 
nistry, and  their  present  weakness,  which  was  such, 
as  that,  without  some  powerful  support,  they  could 
scarcely  bear  even  the  prospect  of  such  usage ;  Christ 
therefore  shows  them  why  they  should  be  of  good 
cheer, 

(1.)  Here  is  one  word  peculiar  to  their  present 
mission,  v.  23.  Ye  shall  not  have  gone  aver  the  cities 
of  Israel,  till  the  Son  of  man  be  come.  They  were 
to  preach  that  the  kingdom  of  the  Son  of  man,  the 
Messiah,  was  at  hand  ;  they  were  to  pray.  Thy  king- 
dom come :  now  they  should  not  have  gone  over  all 
the  cities  of  Israel,  thus  praying  and  thus  preaching, 
before  that  kingdom  should  come,  in  the  exaltation 
of  Christ,  and  the  pouring  out  of  the  Spirit.  It  was 
a  comfort,  [l.l  That  what  they  said  should  be  made 
good  ;  they  said  the  Son  of  man  is  coming,  and  be- 
hold, he  comes.  Christ  will  confirm,  the  word  of  his 
messengers,  Isa.  44,  26.  [2.]  That  it  should  be 
made  good  quickly.  Note,  It  is  matter  of  comfort 
to  Christ's  labourers,  that  their  -jvorking  time  will 
be  short,  and  soon  over  ;  tlje  hireling  has  his  day ; 
the  woi"k  and  warfare  will  in  a  little  time  be  accom- 
plished. [3.]  That  then  they  should  be  advanced  to 
a  higher  station.  When  the  Son  of  man  comes,  they 
shall  be  endued  with  greater  power  from  on  high  ; 
now  they  were  sent  forth  as  agents  and  envoys,  but 
in  a  little  time  their  commission  should  be  enlarged, 
and  they  should  be  sent  forth  as  plenipotentiaries 
into  all  the  world. 

(2.)  Here  are  many  words  that  relate  to  their 
work  in  general,  and  the  troubles  they  were  to  meet 
with  in  it ;  and  they  arc  good  words,  and  comfortable 
words. 

[1.]  That  their  sufferings  were  for  a  testimony 
against  them  and  the  Gentiles,  v.  18.  When  the 
Jewish  consistories  transfer  you  to  the  Roman  go- 
vei-nors,  that  they  may  have  you  put  to  death,  your 
being  hurried  thiis  from  one  judgment-seat  to  ano- 
ther, will  help  to  make  your  testimony  the  more 
puljlic,  and  will  give  you  an  opportunity  of  bringing 
the  gospel  to  the  Gentiles,  as  well  as  to  the  Jews ; 
nay,  you  will  testify  to  them,  and  against  them,  by 
the  very  troubles  you  nndei-go.  Note,  God's  people, 
and  es]5ecially  God's  ministers,  are  his  witnesses, 
(Isa,  43.  10.)  not  only  in  tlieir  (/o/n^  work,  but  in 
their  suffering  work.  Hence  they  are  called  Mar- 
ty i-s — witnesses  for  Christ,  that  his  tiiiths  are  of  un- 
doubted certainty  and  value  ;  and  being  witnesses  for 
him,  thcv  are  witnesses  against  those  who  oppose 
him  and  his  gospel.  The  sufferings  of  the  martyrs, 
as  they  witness  to  the  tnith  of  the  gospel  they  pro- 
fess, so  they  are  testimonies  of  the  enmity  of  their 
persecutors,  and  both  ways  they  are  a  testimony 
against  them,  and  will  be  produced  in  evidence  in 
the  great  day,  when  the  saints  shall  judge  the  world  ; 
and  the  reason  of  the  sentence  will  be,  Inasmuch  as 
ye  did  it  unto  these,  ye  did  it  unto  me.  Now  if  their 
"sufferings  be  a  testimony,  how  cheerfully  should 
they  be  borne ;  for  the  testimony  is  not  finished  till 
those  come.  Rev.  11.  7.  If  they  be  Christ's  wit- 
nesses, they  shall  be  sure  to  have  their  charges  bonie. 

[2.]  That,  upon  all  occasions,  they  should  have 
God's  special  presence  with  them,  and  the  imme- 
diate assistance  of  his  Holy  Spirit,  particularly  when 
they  should  be  called  out  to  bear  their  testimony 
before  governors  and  kings ;  it  shall  be  given  you 
f  said  Christ)  in  that  same  hour  what  ye  shall  speak. 
Christ's  disciples  were  chosen  from  a^nong  the  fool- 
ish of  the  world,  unleai'ned  and  ignorant  men,  and, 
therefore,  might  justly  distrust  their  own  abilities. 


ST.  MATTHEW,  X. 


especially  when  they  were  called  before  great  men.  I 
When  Moses  was  sent  to  Pharaoh  he  complained, 
/  am  not  eloquent,  Exod.  4.  10.  When  Jeremiah  , 
was  set  over  tlie  kingdoms,  he  objected,  I  am  but  a  ; 
child,  Jcr.  1.  6,  10.  Now,  in  answer  to  this  sugges-  , 
tiqn,  First,  they  are  here  promised,  that  it  should  be  j 
erven  them,  not  some  time  before,  but  in  that  same 
Hour,  what  they  should  sjieak.  They  shall  speak  ex 
temfiore,  and  yet  sliall  speak  as  much  to  the  pur- 
pose, as  if  it  had  been  never  so  well  studied.  >fote, 
Wlien  (iod  calls  us  out  to  speak  for  him,  we  may 
depend  upon  him  to  teach  us  what  to  say;  even  then, 
when  we  labour  under  the  greatest  disadvantages 
and  discouragements.  Secondly,  They  are  here  as- 
sured, that  the  blessed  Spirit  should  draw  up  their 
plea  for  them.  It  is  not  ye  that  speak,  but  the  Spirit 
of  your  Father,  which  sjieaketh  in  you,  v.  20.  They 
were  not  left  to  themselves  upon  such  an  occasion, 
but  God  undeitook  for  them  ;  his  Spirit  of  wisdom 
spoke  in  them,  as  sometimes  his  providence  wonder- 
fully spoke/or  them,  and  Ijy  botli  togetlier  they  were 
manifested  in  the  consciences  even  of  their  persecu- 
toi'S.  God  gave  them  an  ability,  not  only  to  speak 
to  the  pui-jjose,  but  what  tliey  did  say,  to  say  it  with 
holy  zeal.  The  same  Spirit  that  assisted  them  in 
the  pulpit,  assisted  them  at  the  bar.  They  cannot 
but  come  off  well,  wlio  have  such  an  advocate  ;  to 
whom  God  says,  as  he  did  to  Moses,  (Exod.  4.  12.) 
Go,  and  I  will  be  with  thy  mouth,  and  with  thy  heart. 

[3.  ]  That  he  that  endures  to  the  end  shall  be  saved, 
V.  22.  Here  it  is  very  comfortable  to  consider.  First, 
that  there  will  be  an  end  of  these  troubles;  tliey  may 
last  long,  but  will  not  last  always.  Christ  comforted 
himself  with  tliis,  and  so  may  his  followers  ;  The 
things  concerning  me  have  an  end,  Luke  22.  37. 
Dabit  Deus  his  quoque finem-^These  also  will  God 
bring  to  a  termination.  Note,  A  belie\'ing  prospect 
of  the  period  of  our  troubles,  will  be  of  great  use  to 
support  us  under  them.  .  The  weary  will  be  at  rest, 
when  the  wicked  cease  from  troubling.  Job  3. 17.  God 
will  give  an  expected  end,  Jer.  29.  11.  The  trou- 
bles may  seem  tedious,  like  the  days  of  a  hireling, 
but  blessed  be  God,  they  are  not  everlasting.  Se- 
condly, that  while  they  continue,  they  may  be  en- 
dured ;  as  they  arc  not  eternal,  so  they  are  not  in- 
tolerable ;  they  may  be  borne,  and  borne  to  the  end, 
because  the  sufferers  shall  be  borne  up  under  them, 
in  everlasting  arms  :  The  strength  shall  be  according 
to  the  day,  1  Cor.  10.  13.  Thirdly,  Salvation  will  be 
the  eternal  recompense  of  all  those  that  endure  to 
the  end.  The  weather  stormy,  and  the  way  foul, 
but  the  pleasure  of  home  will  make  amends  for  all. 
A  believing  regard  to  the  crown  of  'glory  has  been 
in  all  ages  the  cordial  and  support  of  suffering  saints, 
%  Cor.. 4.  16,  17,  18.  Heb.  10.  34.  This  is  not  only 
an  encouragement  to  us  to  endure,  but  an  engage- 
ment to  endure  to  the  end.  Thev  who  endure  but  a 
while,  and  in  time  df  temptation  fall  away,  have  itm 
in  vain,  and  lose  all  that  they  have  attained ;  but 
they  who  pcrsc\ere,  are  sure  of  the  prize,  and  they 
only.  Be  faithful  unto  death,  and  then  thou  shalt 
have  the  crown  of  life. 

[4.]  That  whate\er  hard  usage  the  disciples  of 
Christ  meet  with,  it  is  no  more  than  what  their  Mas- 
ter met  with  before,  {v.  24,  25.)  The  disciple  is  not- 
above  his  master.  We  find  this  given  them  as  a  rea- 
son, why  they  should  not  hesitate  to  perform  the 
meanest  duties,  no,  not  washing  one  another's  feet, 
John  13.  16.  Here  it  is  given  as  a  reason  whvthey 
should  not  stumble  at  the  haixlest  sufferings.  They 
ai-e  reminded  of  this  saving,  John  15.  20.     It  is  a 

Jjroverbiai  expression.  The  servant  is  not  better  than 
lis  master,  and,  therefore,  let  him  not  expect  to  fare 
better.  Note,  First,  Jesus  Christ  is  owr  Master,  our 
teaching  Master,  and  we  are  his  disciples,  to  learn 
of  him  ;  our  nding  Muster,  and  we  are  his  servants 
to  obey  hun:  He  is  Master  of  the  house,  oiKiiKrvo'tH, 


119 

has  a  despotic  power  in  the  church,  which  is  his 
family.  Secondly,  Jesus  Christ  our  Lord  and  Mas- 
ter, met  with  very  hard  usage  from  the  world  ;  they 
called  him  Beelzebub,  the  god  of  flics,  the  name  of 
the  chief  of  the  devils,  with  wliom  they  said  he  was 
in  league.  It  is  hard  to  say,  which  is  here  more  to 
be  wondered  at,  the  wickedness  of  men  who  thus 
abused  Christ,  or  the  patience  of  Christ,  who  suffer- 
ed himself  to  be  thus  abused  ;  that  he  who  was  the 
God  of  glory  should  be  stigmatized  as  the  god  of 
flies  ;  the  Kmg  of  Israel,  as  the  ^od  of  Ekron  ;  the 
Prince  of  light  and  life,  as  the  prmce  of  the  powers 
of  death  and  darkness  ;  that  Satan's  gi-eatest  Enemy 
and  Destroyer,  should  be  run  down  as  his  confede- 
rate, and  yet  endure  such  contradiction  of  sinners. 
Thirdly,  The  consideration  of  the  ill  treatment 
which  Christ  met  with  in  the  world,  should  engage 
us  to  expect  and  prepare  for  the  like,  and  to  bear  it 
patiently.  Let  us  not  think  it  strange,  if  they  who 
hated  him,  hate  his  followers,  for  his  sake ;  nor  think 
it  hard  if  they  who  are  shortly  to  be  made  like  him 
in  glory,  be  now  made  like  him  in  sufferings.  Christ 
began  in  the  bitter  cup,  let  us  be  willing  to  pledge 
him  ;  his  bearing  the  cross  made  it  easy  for  us. 

[5.]  That,  there  is  nothing  cova-ed  that  shall  nog 
be  revealed,  v.  26.  We  understand  this.  First,  Ot 
the  revealing  of  the  gospel  to  all  the  world.  "  Do 
youpublishit,  {v.  27.)  for  it  shall  be  published.  The 
tniths  which  are  now,  as  mysteries,  hid  from  the 
children  of  men,  shall  all  be  made  known,  to  all  na- 
tions, in  their  own  language,"  Acts  2.  11.  The  ends 
of  the  earth  m  ust  see  his  salvation.  Note,  It  is  a  gi-eat 
encouragement  to  those  who  are  doing  Christ's  work, 
that  it  is  a  work  which  shall  certainly  be  done.  It 
is  a  plough  which  God  will  speed.  Or,  Secondly, 
Of  the  clearing  up  of  the  innocency  of  Christ's  suf- 
fering servants,  that  are  called  Beelzebub;  their  true 
character  is  now  invidiously  disguised  with  false  co- 
lours, but  however  their  innocency  and  excellency 
are  now  covered,  they  shall  be  revealed:  sometimes 
it  is  is  a  great  measure  done  in  this  world,  when  the 
righteousness  of  the  saints  is  made,  by  subsequent 
events,  to  shine  forth  as  the  light:  however,  it  will 
be  done  at  the  great  day,  when  their  glory  shall  be 
manifested  to  all  the  world,  angels  and  men',  to  whom 
they  are  now  made  spectacles,  1  Cor.  4.  9.  All  their 
reproach  shall  be  rolled  away,  and  their  graces  and 
services,  that  are  now  covered,  shall  be  revealed,  1 
.  Cor.  4.  5.  Note,  It  is  a  matter  of  comfort  to  the 
people  of  God,  under  all  the  calumnies  and  censures 
of  men,  that  there  will  be  a  resun-ection  of  najnes 
as  well  as  of  bodies,  at  the  last  day,  when  the  righte- 
ous shall  shine  forth  as  the  sun.  Let  Christ's  minis- 
ters faithfully  reveal  his  tniths,  and  then  leave  it  to 
him,  in  due  time,  to  reveal  their  integi-ity. 

[6.]  That  the  providence  of  God  is  in  a  special 
manner  conversant  about  the  saints,  in  their  suffer- 
ings, XI.  29 — 31.  It  is  good  to  have  recourse  to  our 
first  principles,  and  particularly  to  the  doctrine  of 
God's  universal  providence,  extending  itself  to  all 
the  ci-eatures,  and  all  their  actions,  even  the  smallest 
and  most  minute.  The  light  of  nature  teaches  us 
this,  and  it  is  comfortable  to  all  men,  but  especially 
to  all  good  men,  who  can  in  faith  call  this  God  their 
Father,  aiidfor  whom  he  has  a  tender  concern.  See 
here. 

First,  the  general  extent  of  providence  to  all  the 
creatures,  even  the  least,  and  least  considerable,  to 
the  sparrows,  v.  29.  These  little  animals  arc  of  so 
small  account,  that  one  of  them  is  not  valued  ;  there 
must  go  two  to  be  worth  a  farthing,  (nay,  you  shall 
have  five  for  a  halfpenny,  Luke  12.  6.)  and  yet  they 
arc  not  shut  out  of  tlie  di\  ine  care  ;  Owe  of  them  shall 
not  fall  to  the  ground  without  your  Father  :  That 
is,  i.  They  do  not  light  on  the  ground  for  food,  to 
l)irk  up  a  grain  of  com,  but  ijour  heavenly  Father, 
by  his  pro\idcnce,  laid  it  ready  for  them.     In  the 


120 


ST.  MATTHEW,  X. 


parallel  place,  Luke  12.  6.  it  is  thus  expressed,  J^ot 
one  of  them  is  forgotten  before  God,  forgotten  to  be 
provided  for ;  Ae  feedeth  them,  ch.  6.  26.  Now  he 
that  feeds  the  sparrows,  will  not  starve  tlie  saints. 
2.  They  do  not  fall  to  the  ground  by  deatli,  either  a 
natural  or  a  violent  death,  without  the  notice  of  God : 
though  they  are  so  small  a  part  of  the  creation,  yet 
even  their  death  comes  within  the  notice  of  the  di- 
vine providence,  much  more  does  the  death  of  his 
disciples.  Observe,  The  birds  that  soar  above, 
when  they  die,  fall  to  the  ground;  death  brings  the 
highest  to  the  earth.  Some  think  that  Christ  here 
alludes  to  the  tivo  sflarrows  that  were  used  in  cleans- 
ing the  Leper;  (Lev.  14.  4,  5,  6.)  the  two  birds,  in 
the  margin,  are  called  sparrows  ;  of  these  one  was 
killed,  and  so  fell  to  the  ground,  the  other  was  let 
go.  Now  it  seemed  a  casual  thing,  which  of  the 
two  was  killed ;  the  persons  employed,  took  which 
they  pleased,  but  God's  providence  designed,  and 
determined  which.  Now  this  God,  who  has  such 
an  eye  to  the  spaiTows,  because  they  are  his  crea- 
tures, much  more  will  have  an  eye  to  you  who  are 
his  children.  If  a  sparrow  die  not  without  your 
Father,  surely  a  man  does  not, — a  christian, — a  mi- 
nister,—my  friend,— my  child.  A  bird  falls  not  into 
the  fowler's  net,  nor  by  the  fowler's  shot,  alid  so 
comes  not  to  be  sold  in  the  market,  but  according  to 
the  direction  of  providence ;  your  enemies,  like  sub- 
tle fowlers,  lay  snares  for  you,  and  ftrivily  shoot  at 
you,  but  they  cannot  take  you,  they  cannot  hit  you, 
luiless  God  give  them  leave.  Therefore  be  not 
afraid  of  death,  for  your  enemies  have  no  power 
against  you,  but  what  is  gwen  them  from  above. 
God  can  break  their  bows  and  snares,  (Ps.  37.  14, 
15. — 64.  4,  7.)  and  make  our  souls  to  esca/ie  as  a 
bird ;  (Ps.  124.  7.)  Fear  ye  not,  therefore,  v.  31. 
Note,  There  is  enough  in  the  doctrine  of  God's  pro- 
vidence, to  silence  all  the  fears  of  God's  people  : 
Ye  are  of  more  value  than  many  sjiarrows.  All  men 
are  so,  for  the  other  creatures  were  made  for  man, 
«adput  under  his  feet ;  (Ps.  8.  4,  5,  8.)  much  more 
the  disci]3les  of  Jesus  Christ,  who  are  the  excellent 
ones  of  the  earth,  however  contemned,  as  if  not 
worth  one  sparrow. 
Secondly,  the  particular  cognizance  which  proVi- 
•  dence  takes  of  the  disciples  of  Christ,  especially  in 
their  sufferings,  {v.  30.)  But  the  very  hairs  of  your 
head  are  all  munbered.  This  is  a  proverbial  expres- 
sion, denoting  the  account  which  God  takes  and 
keeps,  of  all  the  concernments  of  his  people,  even 
of  those  th-at  are  most  minute,  and  least  regarded. 
This  is  not  to  be  made  a  matter  of  curious  cnquii-y, 
but  of  encouragement  to  live  in  a  continual  depen- 
dence upon  God's  providential  care,  which  extends 
itself  to  all  occurrences,  yet  without  disparagement 
to  the  infinite  glory,  or  disturbance  to  the  infinite 
rest,  of  the  Eternal  Mind.  If  God  numbers  their 
hairs,  much  more  does  he  number  their  heads,  and 
take  care  of  their  lives,  tlieir  comforts,  their  souls. 
It  intimates,  that  God  takes  more  care  of  them ,  than 
they  do  of  themselves.  They  who  are  solicitous  to 
number  their  money,  and  goods,  and  cattle,  yet  were 
never  careful  to  number  their  hairs,  which  fall  and 
are  lost,  and  thev  never  miss  them  :  but  God  iiimi- 
bers  the  hairs  of  his  people,  and  not  a  hair  of  their 
head  shall  perish  ;  (Luke  21.  18.)  not  the  least  hurt 
shaU  be  done  them,  but  upon  a  valuable  considera- 
tion :  so  precious  to  God  are  his  saints,  and  their 
lives  and  deaths  ! 

[7.  ]  That  he  will  shortly,  in  the  day  of  triumph, 
own  those  who  now  o^vn  him,  in  the  day  of  trial, 
when  those  who  deny  him  shall  be  for  ever  disowned 
and  rejected  by  him,  v.  32,  33.  Note,  First,  It  is 
our  duty,  and  if  we  do  it,  it  will  hereafter  be  our 
unspeakable  honour  and  happiness,  to  confess  Christ 
before  men.  1.  It  is  our  dutv,  not  only  to  believe  in 
Christ,  but  to  profess  that  faith,  in  suffering  for  him. 


when  we  are  called  to  it,  as  well  as  in  sei-ving  him. 
We  must  never  be  ashamed  of  our  relation  to  Christ, 
our  attendance  on  him,  and  our  expectations  from 
hini  :  liereby  the  sincerity  of  our  faith  is  evidenced, 
his  name  glorified,  and  others  edified.  2.  However 
this  may  expose  us  to  reproach  and  trouble  now,  we 
shall  be  abund;uitly  recompensed  for  that,  in  the  re- 
surrection of  the  just,  when  it  will  be  our  unspeaka- 
ble honour  and  happiness  to  hear  Christ  say  ;  (what 
would  we  more?)  "Him  will  I  confess,  though  a 
poor  worthless  worm  of  the  earth ;  tliis  is  one  of 
mine,  one  of  my  friends  and  favourites,  who  loved 
me,  and  was  beloved  by  me  ;  the  purchase  of  my 
blood,  the  workmanship  of  my  Spirit ;  I  will  confess 
him  before  my  Father,  when  it  will  do  him  the  most 
service  ;  I  will  speak  a  good  word  for  him,  when  he 
appears  before  my  Father  to  receive  his  doom ;  I 
will  present  him,  will  represent  him  to  my  Father." 
Those  wlio  honour  Christ  he  will  thus  honour.  They 
honour  him  before  men  ;  that  is  a  /ioor  thing ;  he  will 
honour  them  before  his  Father,  that  is  a  great  thing. 
Secondly,  It  is  a  dangerous  thing  for  any  to  deny  and 
disown  Christ  before  men  ;  for  they  who  do  so,  wUl 
be  disowned  by  him  in  the  great  day,  when  they 
ha'se  most  need  of  him  :  he  will  not  own  them  for 
his  servants,  who  would  not  own  him  for  their  Mas- 
ter :  I  tell  you,  I  know  you  not,  ch.  7.  23.  In  the 
firet  ages  of  cliristianity,  when  for  a  man  to  confess 
Christ,  was  to  venture  all  that  was  dear  to  him  in 
this  world,  it  was  more  a  trial  of  sincerity,  than  it 
was  afterwards,  when  it  had  secular  advantages  at- 
tending it. 

[S.]  That  the  foundation  of  their  discipleship  was 
laid  in  such  a  temper  and  disposition,  as  would  make 
sufferings  vei-y  light  and  easy  to  them  ;  and  it  was 
upon  the  condition  of  a  preparedness  for  suffering, 
that  Christ  took  them  to  be  his  followers,  v.  37 — 39. 
He  told  them  at  first,  that  they  were  not  worthy  of 
him,  if  they  were  not  willing  to  part  with  aU  for 
him.  Men  hesitate  not  at  those,  difficulties  which 
necessarily  attend  their  profession,  and  which  they 
counted  u])on,  when  they  undertook  that  profession ; 
and  they  will  either  cheerfully  suljmit  to  those  fa- 
tigues and  troubles,  or  disclaim  the  privileges  and 
ad\'antages  of  their  profession.  Now,  in  the  chris- 
tian profession,  tlrey  are  reckoned  unworthy  the  dig- 
nity and  felicity  of  it,  that  put  not  such  a  value  upon 
their  interest  in  Clirist,  as  to  prefer  that  before  any 
other  interests.  They  camiot  expect  the  gains  of  a 
bargain,  who  will  not  come  up  to  the  tenns  of  it. 
Now  tlius  the  terms  are  settled  ;  if  religion  be  w.orth 
any  thing,  it  is  worth  every  thing  ;  and,  therefore, 
all  who  believe  the  truth  of  it,  will  soon  come  up  to 
the  price  of  it ;  and  they  who  make  it  their  business 
and  bliss,  will  make  eveiy  thing  else  to  yield  to  it. 
They  who  like  not  Christ  on  these  tenns,  may  leave 
him  at  their  peril.  Note,  It  is  very  encouraging  to 
think,  that  whatever  we  leave,  or  lose,  or  sulfer,  for 
Christ,  we  do  not  make  a  hard  bargain  for  ourselves. 
Whatever  we  part  with  for  this  pearl  of  price,  we 
may  comfort  ourselves  with  this  persuasion,  that  it 
is  well  worth  what  we  give  for  it.  The  terms  are, 
that  we  must  prefer  Christ, 

First,  Before  our  nearest  and  dearest  relations ; 
father  or  inother,  son  or  daughter.  Between  these 
relations,  because  there  is  little  room  left  for  envy, 
there  is  commonly  more  room  for  love,  and,  there- 
fore, these  are  instanced  in,  as  relations  which  are 
most  likely  to  affect.  Children  must  lo\'e  their  pa- 
rents, and  parents  must  love  their  children  ;  but  if 
they  love  them  better  than  Christ,  they  are  unwor- 
thy of  him.  As  we  must  not  be  deterred  from  Christ 
by  the  hatred  of  our  relations  which  he  spoke  of, 
{v.  21.  35,  36.)  so  we  must  not  be  drawn  ivom  him, 
by  their  love.  Christians  must  be  as  Levi,  whosafrf 
to  his  father,  I  have  not  seen  him,  Deut.  33.  9. 

Secondly,  Before  our  ease  and  safety.    We  must 


ST.  MATTHEW,  XI. 


121 


take  ufi  our  cross  and  fotlom  Mm,  else  we  are  not 
•worthy  o/him.  Here  observe,  1.  They  who  would 
folloio  Christ,  must  expect  their  cross  and  take  it  u]i. 
2.  In  taking  u)i  the  cross  we  mustyb/fow  Christ's  ex- 
ample, and  bear  it  as  he  did.  3.  It  is  a  great  en- 
couragement to  us,  when  we  meet  with  crosses,  that 
in  bearing  them  we  follow  Christ,  who  has  showed 
us  the  way  ;  and  that  if  we  follow  him  faithfully,  he 
will  lead  us  tlirough  sufferings  like  him,  to  glory 
with  him. 

Thirdly,  Before  life  itself,  v.  39.  He  thatjimleth 
his  life  shall  lose  it ;  he  that  thinks  he  has  found  it, 
when  he  has  saved  it,  and  kept  it,  by  denj-ing  Christ, 
sJiail  lose  it  in  an  eternal  death  ;  but  he  that  loseth  his 
life  for  Christ's  sake,  that  will  part  with  it,  rather 
than  deny  Christ,  shall  find  it,  to  his  unspeakable 
ad\antage,  in  an  eternal  life.  They  are  best  pre- 
pared for  the  life  to  come,  that  sit  most  loose  to  this 
present  life. 

[9.]  That  Christ  himself  would  so  heartily  es- 
pouse their  cause,  as  to  show  himself  a  friend  to  all 
their  friends,  and  to  repay  all  the  kindnesses  that 
should  at  any  time  be  bestowed  upon  them,  v.  40 — 
42.    He  that  recei-veth  you,  receix'eth  me. 

First,  It  is  here  implied,  that  thoiigh  the  general- 
ity would  reject  them,  yet  that  tlfey  should  meet 
with  some,  who  would  receive  and  entertain  them, 
would  bid  the  message  welcome  to  their  hearts,  and 
the  messengers  to  their  houses,  for  the  sake  of  it. 
Why  was  the  gospel-market  made,  but  that  if  some 
will  not,  others  will.  In  the  worst  of  times  there  is 
a  remnant  according  to  the  election  of  grace. 
Christ's  ministers  shall  not  labour  in  vain. 

Secondly,  Jesus  Christ  takes  what  is  done  to  his 
faithful  ministers,  whether  in  kindness  or  in  un- 
kindness,  as  done  to  himself,  and  reckons  himself 
treated  as  they  are  treated.  He  that  receiveth  you, 
receirveth  me.  Both  honours  and  contempt  put  upon 
an  ambassador,  reflect  honour  or  contempt  upon  the 
prince  that  sends  him,  and  ministers  are  ambassa- 
dors for  Christ.  See  how  Christ  may  still  be  enter- 
tained by  those  who  would  testify  their  respects  to 
him  ;  his  people  and  ministers  we  have  alwa\s  with 
us  ;  and  he  is  nvith  them,  always,  even  to  the  end  of 
the  world.  Nay,  the  honour  rises  higher.  He  that 
receiveth  me,  receiveth  him  that  sent  7ne.  Not  only 
Christ  takes  it  as  done  to  himself,  but  through 
Christ  Ciod  does  so  too.  By  entertaining  Christ's 
ministers,  they  entertain  not  angels  unawares,  but 
Christ,  nay,  and  God  himself,  and  unawares  too,  as 
apoears,  ch.  25.  37.   JVhen  saw  we  thee  an  h  unirered  ? 

Thirdly,  That  though  the  kindness  .done  to 
Christ's  disciples  be  never  so  small,  yet  that  if  there 
be  occasion  for  it,  and  ability  to  do  no  more,  it  shall 
be  accepted,'  though  it  be  but  a  cufi  of  cold  water 
given  to  o?ie  of  these  little  ones,  v.  42.  They  are  lit- 
tle ones,  poor  and  weak,  and  often'  stand  in  need  of 
refreshment,  and  glad  of  the  least.  The  extremity 
may  be  such,  that  a  cu/i  of  cold  water  mav  1)e  a 
gi-eat  favour.  Note,  Kindnesses  shown  to  Christ's 
disciples  are  valued  in  Christ's  books,  not  according 
to  the  cost  of  the  ^ft,  but  according  to  the  love  and 
affection  of  the  giver.  On  that  score  the  widow's 
mite  not  only  passed  current,  but  was  stamped  high, 
Luke  21.  3,  4.  Thus  they  who  are  tiiily  rich  in 
gi-accs  may  be  rich  in  good  works,  though  poor  in 
the  world. 

Fourthly,  That  kindness  to  Christ's  disciples 
which  he  will  accept,  must  be  done  with  an  eye  to 
Christ,  and  for  his  sake.  A  prophet  must  be  re- 
ceived in  the  natne  of  a  firofjhet,  and  a  riifhteous 
man  in  the  name  of  a  righteous  man,  and  one  of 
those  little  ones  in  the  name  of  a  disci/ile;  not  be- 
cause they  are  learned,  or  witty,  nor  because  thev 
are  our  relations  or  neighbour's,  but  because  they 
are  righteous,  and  so  bear  Christ's  image  ;  because 
•  they  are  prophets  and  disciples,  and  so  are  sent  on 
VOL.  V. — Q 


Christ's  errand  It  Is  a  believing  regard  to  Christ 
that  puts  an  acceptable  value  upon  the  kindnesses 
done  to  his  ministers.  Christ  docs  not  interest  him- 
self in  the  matter,  unless  we  first  interest  him  in  it. 
Ut  tibi  debeam  alic/uid  jiro  eo  quod  jirxstas,  debes 
lion  tantum  mihi  jirtestare,  sed  tanquam  mihi — If 
you  wish  me  to  feel  an  obligation  to  you  for  any  ser- 
vice you  render,  you  must  not  only  /icrfor?n  the  ser- 
vice, but  you  must  convitice  me  that  you  doit  for  my 
sake.     Seneca. 

Fifthly,  That  kindnesses  shown  to  Christ's  people 
and  ministers,  shall  not  only  be  accepted,  but  richly 
and  suitably  rewarded.  There  is  a  great  deal  to  be 
gotten,  by  doing  good  offices  to  Christ's  disciples, 
if  it  be  done  to  the  Lord,  he  will  repay  them  again 
with  interest ;  for  he  is  not  unrighteous  to  forget 
any  labour  of  love,  Heb.  6.  10.  1.  Thev  shall  re- 
ceive a  reward,  and  in  no  wise  lose  it.  He  does  not 
say,  that  they  deserve  a.  reward ;  we  cannot  merit 
any  thing  as  wages,  from  the  hand  of  God ;  but  they 
shall  recehie  a  reward  from  the  free  gift  of  God : 
and  they  shall  in  no  wise  lose  it,  as  good  services 
often  do  among  men  :  because  they  who  should  re- 
ward them  are  either  false  or  forgetful.  The  re- 
ward may  be  deferred,  the  full  reward  will  be  de- 
ferred, till  the  I'esurrection  of  the  just ;  but  it  shall 
in  no  wise  be  lost,  nor  shall  they  be  any  losers  by 
the  delay.  2.  This  is  a  /iro/ihet's  reward,  and  a 
righteous  man's.  That  is,  either,  (1.)  The  reward 
that  God  gives  to  prophets  and  righteous  men  ;  the 
blessings  conferred  upon  them  shall  distil  upon  their 
friends.  Or,  (2.)  The  reward  he  gives  by  prophets 
and  righteous  men ;  in  answer  to  their  ])rayers ; 
(Gen.  20.  7.)  He  is  a  pro/ihet,  and  he  shall  fi7-ay  for 
thee,  that  is  a  prophet's  reward  :  and  by  their  minis- 
try ;  when  he  gi\'es  the  instructions  and  comforts  of 
the  \vord,  to  those  who  are  kind  to  the  preachers  of 
the  word,  then  he  sends  a  profihet's  renvard.  Pro- 
phets' rewards  are  spiritual  blessings  in  heavenly 
things,  and  if  we  know  how  to  value  them,  we  shall 
reckon  them  good  payment. 

CHAP.  XI. 

In  this  cliapter  we  have,  I.  The  constant  and  unwearied  dili- 
gence of  our  Lord  Jesus  in  his  great  work  ryf  preacliina;  the 
.gospel,  V.  1.  H.  His  discourse  with  the  disciples  of  John 
concerning  his  beinff  the  Messiah,  v.  2  . .  6.  The  honoura- 
ble testimony  tiiat  Christ  bore  to  John  Baptist,  v.  7. .  15. 
IV.  The  sad  account  lie  ffives  oftliat  frcneration  in  i^eneral, 
and  of  some  particular  places,  with  reference  to  the  success, 
both  of  John's  ministry,  and  of  iiis  own,  v.  1 6 . .  24.  V.  His 
thanksgiving  to  liis  Father  for  the  wise  and  gracious  me- 
tiiod  he  liad  taiven  in  revealins:  the  great  mysteries  of  the 
gospel,  V.  25,  26.  VI.  His  gracious  call  and  invitation  to 
poor  sinners  to  come  to  him,  and  to  be  ruled,  and  taught, 
and  saved  by  hini,  v.  27 .  .  30.  No  where  Iiave  we  more  of 
the  terror  of  gospel-woes  for  warning  to  us,  or  of  the  sweet- 
ness of  gospel-grace  for  encouragement  to  us,  than  in  this 
chapter,  which  sets  before  us  life  and  deatli,  the  blessing 
and  the  curse. 

1 .  A  ND  it  came  to  pass,  wlien  .Testis  bad 
jnL  made  an  end  of  commanding  Iiis 
twelve  disciples,  he  departed  thence,  to 
teach  and  to  preach  in  their  cities.  2.  Now 
wlien  John  had  heard  in  tiie  prison  the 
works  of  Christ,  he  sent  two  of  his  disci- 
ples, 3.  And  said  nnto  him,  Art  tlion  he 
that  should  come,  or  do  we  look  for  ano- 
ther ?  4.  Jesus  answered  and  said  unto 
them,  Go  and  shew  John  again  those 
things  whicli  ye  do  hear  and  see  :  5.  The 
blind  receive  their  sight,  and  the  lame 
walk,  tlie  lepers  are  cleansed,  and  tlie  deaf 
hear,  the  dead  are  raised  up,  and  tlie  poor 
have  the  gospel  preached  to  them.   6.  And 


12^ 


ST.  MATTHEW,  XL 


blessed  is  he,  whosoever  shall  not  be  of- 
fended in  me. 

The  first  vei'se  of  this  chapter  some  join  to  the 
foregoing  chapter,  and  make  it  (not  unfitly)  the  close 
of  that 

1.  The  ordination  sermon  -which  Christ  preached 
to  his  disciples  in  the  foregoing;  chapter,  is  here 
called  his  commanding  them.  Note,  Christ's  com- 
missions imply  commands.  Their  preaching  of  the 
gospel  was  not  only  permitted  them,  but  it  was  en- 
joined them.  It  was  not  a  thing  respecting  which  they 
were  left  at  their  liberty,  but  neci'ssity  ivns  laid  iijion 
them,  1  Cor.  9.  16.  The  promises  he  made  them 
are  included  in  these  commands,  for  the  covenant 
of  gi-ace  is  a  ivord  winch  he  hath  commanded,  Ps. 
105.  8.  He  made  an  end  of  commandirig,  irUicnv 
iti.Tatrc-m.  Note,  The  insti-uctions  Christ  gives  are 
full  instnictions.     He  goes  through  with  his  work. 

2.  When  Christ  had  said  what  he  had  to  say  to  his 
disciples,  he  defiarted  thence.  It  should  seem  they 
were  very  loth  to  leave  their  master,  till  he  de/tarted 
and  separated  himself  from  them  ;  as  the  nurse 
wthdraws  the  hand,  that  the  child  may  learn  to  go 
by  itself.  Christ  would  now  teach  them  how  to  live, 
and  how  to  work,  without  his  bodily  presence.  It 
was  ex/iedient  for  them,  that  Christ  should  thus  go 
away  for  a  while,  that  they  might  be  prepared  for 
his  long  departure,  and  that  by  the  help  of  the 
Spirit,  their  own  hands  might  be  sufficient  for  them, 
(Deut.  33.  7.)  and  they  might  not  be  always  chil- 
dren. We  have  little  account  of  what  they  clid  now 
pursuant  to  their  commission.  They  went  abroad, 
no  doubt ;  probal^ly  into  Judea,  (for  in  Galilee  tlie 
gospel  had  been  mostly  preached  hitlierto,)  puli- 
lisliing  the  doctrine  of  Christ,  and  working  miracles 
in  his  name  ;  but  still  in  a  more  immediate  depen- 
dence upon  him,  and  not  being  long  from  him  ;  and 
thus  they  were  trained  up,  by  degrees,  for  their 
great  work. 

3.  Christ  departed  to  teach  and fireach  in.the  cities 
whither  he  sent  his  disciples  before  him  to  work 
miracles,  {ch.  10.  1,  8.)  and  so  to  raise  people's  ex- 
pectations, and  to  make  way  for  his  entertainment. 
Thus  was  the  way  of  the  Lord  pre/mred ;  John  pre- 
pared it  by  bringing  people  to  re/ientance,  but  h-e 
aid  ?;o  miracles.  The  disciples  go  further,  they  work 
miracles  for  the  confirmation.  Note,  Repentance 
and  faith  prepare  people  for  the  blessings  of  the 
kingdom  of  heaven,  which  Christ  gives.  Observe, 
When  Christ  empowered  them  to  work  miracles,  he 
employed  himself  in  teachinfc  and  preaching,  as  if 
that  were  the  more  honourable  of  the  two.  That 
was  but  in  order  to  do  this.  Healing  the  sick  was 
the  sax'ing  of  bodies,  but  preaching  the  gospel  was 
to  the  saving  of  souls.  Christ  had  directed  his  dis- 
ciples to  preacii,  {ch.  10.  7. )  yet  he  did  not  leave  off 
preaching  himself.  He  set  them  to  work,  not  for 
his  own  ease,  but  for  the  ease  of  the  country,  and 
was  not  the  less  busy  for  employing  them.  How 
unlike  are  they  to  Christ,  who  yoke  others  only  that 
they  may  themselves  be  idle.  Note,  Tlie  increase 
and  multitude  of  labourers  in  the  Lord's  woi-k 
should  be  made  not  an  excuse  for  our  negligence, 
but  an  encouragement  to  our  diligence.  '  The  more 
busy  others  are,  the  more  busy  we  should  be,  and 
all  little  enough,  so  much  work  is  there  to  be  done. 
Observe,  He  went  to  preach  in  their  cities,  which 
were  populous  places;  he  cast  the  net  of  the  gospel 
where  there  were  most  fish  to  be  inclosed.  Wisdom 
cries  in  the  cities,  (Prov.  1.  21.)  at  the  entry  of  the 
city,  (Prov.  8.  3.)  in  the  cities  of  the  Jews,  even  of 
them  who  made  light  of  him,  who  notwithstanding 
had  the  first  offer. 

What  he  preached  we  are  not  told,  but  it  was  pro- 
bably to  the  same  pui-pose  with  his  sermon  on  the 
mount.    But  here  is  next  recoi'ded  a  message  which 


John  Baptist  sent  to  Christ,  and  his  return  to  it,  v. 
2 — 6.  We  heard  before  that  Jesus  heard  of  John's 
sufferings,  ch.  4.  12.  Now  we  are  told  tliat  John, 
in  prison,  hears  of  Christ's  doings.  He  heard  in  the 
prison  the  works  of  Christ ;  and  no  doubt  he  was 
glad  to  hear  of  them,  for  he  was  a  true  friend  of  the 
Bridegroom,  John  3.  29.  Note,  'When  one  useful 
instrument  is  laid  aside,  God  knows  how  to  raise  up 
many  others  in  the  stead  of  it.  The  work  went  on, 
though  John  was  in  prison,  and  it  added  no  afflic- 
tion, but  a  great  deal  of  consolation  to  his  bonds. 
Nothing  more  comfortable  to  God's  people  in  dis- 
tress, than  to  hear  of  the  works  of  Christ ;  especially 
to  experience  them  in  their  own  souls.  This  turns 
a  prison  into  a  palace.  Some  way  or  other  Christ 
will  convey  the  notices  of  his  love  to  those  that  are 
in  trouble  for  conscience  sake.  John  could  not  see 
the  works  of  Christ,  but  he  heard  of  them  with 
pleasure.  And  blessed  are  they  who  have  not  seen, 
but  only  heard,  and  yet  have  believed. 

Now  John  Baptist,  hearing  of  Christ's  works,  sent 
two  of  his  disciples  to  him  ;  and  what  passed  be- 
tween them  and  him  we  have  here  an  account  of. 
Here  is, 

I.  Tlie  question  they  had  to  propose  to  him  :  jirt 
tho7i  he  that  should  come,  or  do  we  look  for  another  ? 
This  was  a  serious  and  important  question ;  ^rt 
thou  the  Messiah  promised,  or  not?  Art  thou  the 
Christ  ?  Tell  us.  1.  It  is  taken  for  granted  that  the 
Messiah  should  come.  It  was  one  of  the  names  by 
which  he  was  known  to  the  Old-Testament  saints, 
he  that  cometh  or  shall  come,  Ps.  118.  26.  He  is 
now  come,  but  there  is  another  coming  of  his  which 
we  still  expect.  2.  They  intimate,  that  if  this  be 
not  he,  they  would  look  for  another.  Note,  We 
must  not  be  weary  of  looking  for  him  that  is  to  come, 
nor  ever  say,  we  will  no  more  expect  him  till  we 
come  to  enjoy  him.  Though  he  tany,  wait  for  him, 
for  he  that  shall  come  will  come,  though  not  in  our 
time.  3.  They  intimate  likewise,  that  if  they  be 
con\'inced  that  this  is  he,  thev  will  not  be  sceptics, 
they  will  be  satisfied,  and  will  look./br  no  other.  4. 
They  therefore  ask,  art  thou  he?  John  had  said  for 
his  part,  I  am  not  the  Christ,  John  1.  20.  Now,  (1.) 
Some  think  that  John  sent  tliis  question  foi-  his  own 
satisfaction.  It  is  trae  he  had  borne  a  noble  testi- 
mony to  Christ ;  he  had  declared  him  to  be  the  Son 
of  God,  (John  1.  34.)  the  Lamb  of  Gnd,  (v.  29.) 
and  he  thaX.  should  ba/itizeyou  with  the  Holy  Ghost, 
(v.  33.)  and  sent  of  God,  (John  3.  34.)  which  were 
great  things.  But  he  desired  to  be  further  and  more 
fully  assured,  that  he  was  the  Messiah  that  had  been 
so  long  promised  and  expected.  Note,  In  matters 
relating  to<Christ  and  our  salvation  by  him,  it  is  good 
to  be  sure.  Christ  appeared  not  in  that  external 
pomp  and  power  in  which  it  was  expected  he  should 
appear;  his  own  disciples  stumbled  at  this,  and 
])erhaps  John  did  so  ;  Christ  saw  sometliing  of  this 
at  the  bottom  of  this  inquiry,  when  he  said,  blessed 
is  he,  who  shall  not  be  offended  in  me.  Note,  It  is 
hard,  even  for  good  men,  to  bear  up  against  vulgar 
errors,  (2.)  John's  doubt  might  arise  from  his  own 
present  circumstances.  He  was  a  prisoner,  and 
might  be  tempted  to  think,  if  Jesus  be  indeed  the 
Messiah,  whence  is  it  that  I,  his  friend  and  fore- 
i-unner,  am  brought  into  this  trouble,  and  am  left  to 
be  so  long  in  it,  and  he  ne\'er  looks  after  me,  never 
visits  me,  nor  sends  to  me,  inquires  not  after  me, 
does  nothing  either  to  sweeten  my  imprisonment  or 
hasten  my  enlargement  ?  Doubtless  there  was  a 
good  reason  why  our  Lord  Jesus  did  not  go  to  John 
in  prison,  lest  there  should  seem  to  have  been  a  com- 
pact between  them  :  but  John  constiiied  it  into  a 
neglect,  and  it  was  perhaps  a  shock  to  his  faith  in 
Christ.  Note,  [1.]  Where  there  is  true  faith,  yet 
there  may  be  a  mixture  of  unbelief.  The  best  are 
not  always  alike  strong.    [2.]  Troubles  for  Christ, 


ST.  MATTHEW,  XL 


especially  when  they  continue  long  unrelieved,  are 
such  trials  of  faith  as  sometimes  prove  too  hard  to 
be  borne  up  against.  [3.  ]  The  remaining  unljelief 
of  good  men  may  sometimes,  in  an  liour  of  tempta- 
tion, stiike  at  the  root,  and  call  in  question  tlie  most 
fundamental  truths  which  were  tliought  to  be  well 
settled.  //>■//  tlw  Lord  cast  off forrver  ?  But  we 
will  hope  that  John's  faith  did  not  fail  in  this  mattci-, 
only  he  desired  to  have  it  strengthened  and  confirm- 
ed. Note,  The  best  saints  have  need  of  the  liest 
helps  they  can  get  for  the  strengthening  of  tlieir 
faith,  and  the  arming  of  themsehcs  against  tempta- 
tions to  infidelity.  Abraham  belie\'ed,  and  )  et  de- 
sired a  sign,  (Gen.  15.  6,  8.)  so  did  Gideon,  Judg.  6. 
36,  37.  'But,  (3.)  Others  think  that  John  sent  his 
disciples  to  Clirist  with  this  question,  not  so  much 
for  his  own  satisfaction  as  for  theirs.  Observe, 
Though  he  was  a  prisoner  they  adhered  to  him,  at- 
tended on  him,  and  were  ready  to  receive  insti-uc- 
tions  from  him  ;  they  loved  him,  and  would  not 
leave  him.  Now,  [1.]  They  were  weak  in  know- 
ledge, and  wavering  in  their  faith,  and  needed  in- 
struction and  confirmation  ;  and  in  this  matter  they 
were  somewhat  prejudiced  ;  being  jealous  for  their 
master,  they  were  jealous  of  our  Master ;  they  were 
loth  to  acknowledge  Jesus  to  be  the  Messiah,  be- 
cause he  eclipsed  John,  and  are  loth  to  believe  tlieir 
own  master  when  they  think  he  speaks  against  him- 
self and  tliem.  Good  men  are  apt  to  have  their 
judgments  biassed  by  their  interest.  Now  John 
would  have  their  mistakes  rectified,  and  wished 
them  to  be  as  well  satisfied  as  he  himself  was.  Note, 
The  strong  ought  to  consider  the  infirmities  of  the 
weak,  and  to  do  what  they  can  to  help  them  :  and 
such  as  we  cannot  help  ourselves  we  should  send  to 
those  that  can.  When  thou  art  converted,  strength- 
en thy  brethren.  [2.]  John  was  all  along  industrious 
to  turn  o^'er  his  disciples  to  Christ,  as  from  the 
grammar-school  to  the  academy.  Perhaps  he  fore- 
saw his  death  approaching,  and  therefore  would 
bring  his  disciples  to  be  better  acquainted  with 
Christ,  under  whose  guardianship  he  must  leave 
them.  Note,  Ministers'  business  is  to  direct  e\eiy 
body  to  Christ.  And  those  who  would  know  the 
certainty  of  the  doctrine  of  Christ,  must  apply 
themselves  to  him,  who  is  come  to  give  an  under- 
standing. They  who  would  grow  i:i  grace  must  be 
inquisitive. 

II.  Here  is  Christ's  answer  to  this  question,  v.  4 
— 6.  It  was  not  so  direct  and  express,  as  when  he 
said,  I  that  speak  unto  thee  am  he ;  but  it  was  a  real 
answer,  an  answer  in  fact.  Christ  will  have  us  to 
spell  out  the  convincing  evidences  of  gospel-traths, 
and  to  take  pains  in  digging  for  knowledge. 

1.  He  pomts  them  to  what  they  heard  and  saw, 
which  they  must  teU  John,  that  he  might  from  thence 
take  occasion,  the  more  fully  to  instiiict  and  con\ince 
them  out  of  their  own  mouths.  Go  and  tell  him 
ivhat  you  hear  and  see.  Note,  Our  senses  may  and 
ought  to  be  appealed  to  in  those  things  that  are  their 
proper  objects.  Therefore  the  popish  doctrine  of 
the  real  presence  agrees  not  with  the  ti-uth  as  it  is 
in  Jesus ;  for  Christ  refers  us  to  the  things  we  hear 
and  see.     Go  and  tell  John, 

(1.)  Wliat  you  see  of  the  fiovjer  of  Christ's  mira- 
cles ;  you  see  how,  by  the  word  of  Jesus,  the  blind 
receive  their  sight,  the  lame  walk,  &c.  Christ's  mi- 
racles were  done  openly,  and  in  the  view  of  all ;  for 
they  feared  not  the  strongest  and  most  impartial 
scn'itiny.  Veritas  non  quxrit  angulos — Truth  seeks 
not  concealment.,  They  are  to  be  considered,  [1.] 
As  the  acts  of  a  divine' power.  None  but  the  God 
of  nature  could  thus  overrule  and  outdo  the  power 
of  nature.  It  is  particularly  spoken  of  as  God's  pre- 
rogative to  open  the  eyes  of  the  blind,  Psal.  146.  8. 
Miracles  are  tlierefore  the  bi-oad  seal  of  heaven,  and 
the  doctrine  they  are  affixed  to  must  be  of  God,  for 


123 

his  power  will  never  contradict  his  truth  ;  nor  can  it 
be  imagined  that  he  should  set  his  seal  to  a  lie ;  how- 
ever lying  wonders  may  be  vouched  for,  in  proof  of 
false  doctrmes,  true  miracles  evince  a  divine  ccm- 
nussion  ;  such  Christ's  were,  and  they  leave  no  room 
to  doubt  that  he  was  sent  of  God,  and  that  his  doc- 
trine was  liis  that  sent  him.  [2.]  As  the  accom- 
plishment of  a  divine  prediction.  It  was  foretold, 
(Isa.  35.  5,  6.)  that  tiur  (iod  should  come,  and  that 
then  the  eyes  oj  the  blind  should  be  opened.  Now  if 
the  works  of  Christ  agree  witli  tlie  words  of  tlie  pro- 
])hct,  as  it  is  plain  they  do,  then  no  doubt  liut  this  is 
our  (Jod  whom  we  have  waited  for,  who  shall  cowe 
with  a  reeomjiense ;  this  is  he  who  is  so  nuich  wanted. 

(2.)  Tell  him  what  you  hear  of  tlie  preaching  of 
his  gospel,  which  accompanies  his  miracles.  Faith, 
thougli  confirmed  by  seemg,  comes  by  hearing.  Tell 
him,  [1.]  That  the  poor  preach  the  gospel;  so  some 
read  it.  It  proves  Christ's  divine  mission,  that  those 
whom  he  employed  in  founding  his  kingdom  were 
poor  men,  destitute  of  all  secular  advantages,  who, 
therefore,  could  never  have  carried  their  point,  if 
they  had  not  been  carried  on  by  a  divine  power. 
[2.  ]  That  the  Jioor  have  the  gospel  preached  to  them. 
Christ's  auditory  is  made  up  of  such  as  the  Scribes 
and  Pharisees  despised,  and  looked  upon  with  con- 
tempt, and  the  rabbies  would  not  instnict,  because 
they  were  not  able  to  pay  them.  The  Old-Testa- 
ment prophets  were  sent  mostly  to  kings  and  princes, 
but  Christ  preached  to  the  congregations  of  the  poor. 
It  was  foretold  that  the/2oo;-  of  the  flock  should  wait 
upon  him,  Xcc\\.  11.  11.  Note,  Christ's  gracious 
condescensions  and  compassions  to  the  poor,  are  an 
evidence  that  it  was  he  that  should  bring  to  the  world 
the  tender  mercies  of  our  God.  It  was  foretold  that 
the  Son  of  David  should  be  the  poor  man's  King, 
Ps.  72.  2,  4,  12,  13.  Or  we  may  understand  it,  not 
so  much  of  the  poor  of  the  world,  as  the  poor  in  spi- 
rit, and  so  that  scripture  is  fulfilled,  Isa.  61.  1.  He 
hath  anointed  me  to  jireach  glad  tidings  to  the  meek. 
Note,  It  is  a  proof  of  Christ  s  divine  mission  that  his 
doctrine  is  gospel  indeed ;  good  news  to  those  who 
are  truly  humbled  in  sorrow  for  their  sins,  and  tndy 
humble  in  the  denial  of  self;  to  them  it  is  accommo- 
dated, for  whom  God  alwajs  declared  he  had  mercy 
in  store.  [3.  ]  That  the  poor  receive  the  gosjiel,  and 
ai-e  wrought  upon  by  it,  they  are  evangelized,  they 
receive  and  entertain  the  gospel,  are  leavened  bv  it, 
and  delivered  into  it  as  into  a  mould.  Note,  The 
wonderful  efficacy  of  the  gospel  is  a  proof  of  its  di- 
vine original.  The  poor  are  wrought  u/>07i  by  it. 
The  prophets  complained  of  the  poor,  that  they 
knew  not  tlie  way  of  the  Lord,  Jer.  5.  4.  They 
could  do  no  good  upon  them  ;  but  the  gospel  of  Christ 
made  its  way  into  their  untutored  minds. 

2.  He  pronounces  a  blessing  on  those  that  were  not 
offended  in  him,  v.  6.  So  clear  are  these  e\'idences 
of  Christ's  mission,  that  they  who  are  not  wilfiilly 
prejudiced  against  him,  and  scandalized  in  him,  (so 
the  word  is,)  cannot  but  receive  his  doctrine,  and  so 
be  blessed  in  him.  Note,  (1. )  There  are  many  things 
in  Christ  which  they  who  are  ignorant  and  untliink- 
ing  are  apt  to  be  offended  at  some  circumstances, 
for  the  sake  of  which  they  reject  the  substance  of 
his  gospel.  The  meanness  of  his  appearance,  his 
education  at  Nazareth,  the  poverty  of  his  life,  the 
despicableness  of  his  followers,  the  slights  which  the 
great  men  put  upon  him,  the  strictness  of  his  doc- 
trine, the  contradiction  it  gives  to  flesh  and  blood, 
and  the  sufferings  that  attend  the  profession  of  his 
name  ;  these  are  things  that  keep  many  from  him, 
who  otherwise  cannot  but  see  much  of  God  in  him. 
Thus  he  is  set  for  the  fall  of  many,  even  in  Isi^ael, 
(Luke  2.  34.)  a  Rock  of  offence,  1  Pet.  2.  8.  (2.) 
They  are  happv  who  get  over  these  offences.  £le.is- 
ed  are  they.  The  expression  intimates,  that  it  is  a 
difficult  thing  to  conquer  these  prejudices,  and  a  dan- 


ST.  MATTHEW,  XL 


124 

gerous  thing  not  to  conquei-  them ;  but  as  to  those, 
■who,  notwithstanding  tliis  opposition,  do  believe  in 
Christ,  tlieir  faitli  will  be  found  so  much  the  mpi-e 
to  praise,  and  honour,  and  glory. 

7.  And,  as  they  departed,  Jesus  began 
to  say  unto  the  muhitudes  concerning  John, 
What  went  ye  out  into  the  wilderness  to 
see  1  A  reed  shaken  with  the  wind  1  8. 
But  what  went  ye  out  for  to  see  ?  A  man 
clothed  in  soft  raiment  ?  Behold,  they  that 
wear  soft  clothing  are  in  kings'  houses.  9. 
But  what  went  ye  out  for  to  see  ?  A  pro- 
phet ?  yea,  I  say  unto  you,  and  more  than 
a  prophet.  10.  For  this  is  he  of  whom  it 
is  written,  Behold,  I  send  my  messenger 
before  thy  face,  which  shall  prepare  thy 
way  before  thee.  11.  Verily  I  say  unto 
you,  among  them  that  are  born  of  women 
there  hath  not  risen  a  greater  than  John 
the  Baptist:  notwithstanding,  he  that  is 
least  in  the  kingdom  of  heaven  is  greater 
than  he.  12.  And  from  the  days  of  John 
the  Baptist  until  now  the  kingdom  of  hea- 
ven sufteretli  violence,  and  the  violent  take 
it  by  force.  13.  For  all  the  prophets  and 
the  law  prophesied  until  John.  14.  And 
if  ye  will  receive  it,  this  is  Elias,  which 
was  for  to  come.  15.  He  that  hath  ears 
to  hear,  let  him  hear. 

We  have  here  the  high  encomium  which  our  Lord 
Jesus  gave  of  John  the  Baptist ;  not  only  to  revive 
his  honour,  but  to  revive  his  work.  Some  of  Christ's 
disciples  might  perhajjs  take  occasion  from  the  ques- 
tion John  sent  to  reflect  upon  him,  as  weak  and  wa- 
vering, and  inconsistent  with  himself,  to  prevent 
which  Christ  gives  him  this  character.  Note,  It  is 
our  duty  to  consult  the  reputation  of  our  brethren, 
and  not  only  to  remove,  but  to  obviate  and  prevent, 
jealousies  and  ill  thoughts  of  them ;  and  we  must 
take  all  occasions,  especially  such  as  discover  any 
thing  of  infirmity,  to  speak  well  of  those  who  are 
praise-worthy,  and  to  give  them  that  fruit  of  tlieir 
hands.  John  the  Baptist,  when  he  was  upon  the 
stage,  and  Christ  in  privacy  and  retirement,  bore 
testimony  to  Christ ;  and  now  that  Christ  appeared 
publicly,  and  John  was  under  a  cloud,  he  bore  tes- 
timony to  John.  Note,  They  who  have  a  confirmed 
intei'est  themselves  should  improve  it  for  the  help- 
ing of  the  credit  and  reputation  of  others,  whose  cha- 
racter claims  it,  but  whose  temper  or  present  cir- 
cumstances put  them  out  of  the  way  of  it  This  is 
giving  honour  to  whom  honour  is  due.  John  had 
abased  himself  to  honour  Christ,  (John  3.  29,  30.  ch. 
3.  11. )  had  made  himself  nothing,  that  Christ  might 
be  All,  and  now  Christ  dignifies  him  with  tliis  cha- 
racter. Note,  They  who  humble  themselves  shall 
be  exalted,  and  those  that  honour  Christ  he  will 
honour ;  those  that  confess  him  before  men,  he  will 
confess,  and  sometimes  before  men  too,  even  in  this 
world.  John  had  now  ^finished  /lis  testijnony,  and 
now  Christ  commends  him.  Note,  Christ  resen-es 
honour  for  his  servants  when  they  /lave  done  their 
nvorlc,  John  12.  26. 

Now  concerning  this  commendation  of  John,  ob- 
serve, 

I.  That  Christ  spoke  thus  honourably  of  John,  not 
in  the  hearing  of  John's  disciples,  but  as  tliey  depart- 
ed, just  after  they  were  gone,  Luke  7.  24.  He  would 
not  so  much  as  seem  to  flatter  John,  nor  have  these 


praises  of  him  reported  to  him.  Note,  Though  we 
must  be  forward  to  give  to  all  their  due  praise  for 
their  encouragement,  yet  we  must  avoid  every  thing 
that  looks  like  flattery,  or  may  be  in  danger  of  pull- 
ing them  up.  They  who  in  other  things  are  mor- 
tified to  the  world,  yet  cannot  well  bear  their  own 
praise.  Pride  is  a  corrupt  humour,  which  we  must 
not  feed  either  in  others  or  in  oui'selves. 

II.  That  what  Christ  said  concerning  John,  was 
intended  not  only  for  his  praise,  but  for  the  people's 
profit,  to  re\  i\e  the  remembrance  of  John's  ministry 
which  had  been  well  attended,  but  which  was  now 
(as  other  such  things  used  to  be)  strangely  forgotten  : 
they  did  for  a  season,  and  but _/or  a  season,  rejoice  in 
Ins  light,  John  5.  35.  "Now,  consider,  ivhat  went 
ye  out  into  the  wilderness  to  see?  Put  this  question 
to  yourselves."  1.  John  preached  in  the  wilderness, 
and  thither  people  flocked  in  crowds  to  him,  though 
in  a  remote  place,  and  an  inconvenient  one.  If  teach- 
ers be  removed  into  comers,  it  is  better  to  go  after 
them  than  to  be  without  them.  Now  if  his  preach- 
ing was  worth  taking  so  much  pains  to  hear  it,  surely 
it  v/as  worth  taking  some  care  to  recollect  it.  The 
greater  the  difficulties  we  have  broken  through  to 
Irear  the  word,  the  more  we  are  concerned  to  profit 
by  it.  2.  They  went  out  to  him  to  see  him  ;  rather 
to  feed  their  eyes  with  the  unusual  appearance  of 
his  person,  than  to  feed  their  souls  with  his  whole- 
some instinictions ;  rather  for  curiosity  than  for  con- 
science. Note,  Many  that  attend  on  the  word  come 
rather  to  see  and  be  seen,  than  to  leani  and  be  taught, 
to  have  something  to  talk  of,  than  to  be  made  wise 
to  salvation.  Christ  puts  it  to  them,  what  went  ye 
out  to  see  ?  Note,  They  who  attend  on  the  word  will 
be  called  to  an  account,  what  their  intentions  and 
what  their  improvements  were.  "V\'e  think  when 
the  sermon  is  done,  the  care  is  over ;  no,  then  the 
greatest  of  the  care  begins.  It  will  shortly  be  asked, 
"  What  business  had  you  such  a  time  at  Such  an  or- 
dinance.'' Vlliat  brought  you  thither?  Was  it  cus- 
tom or  company,  or  was  it  a  desire  to  honour  God 
and  get  good?  Hliat  have  you  hrouglit  thence? 
^^'hat  knowledge,  and  gi'ace,  and  comfort  .■'  What 
went  you  to  see?"  Note,  When  we  go  to  read  and 
hear  the  word,  we  should  see  that  we  aim  right  in 
what  we  do. 

III.  Let  us  see  what  the  commendation  of  John 
was.  They  knew  not  what  answer  to  make  to 
Christ's  question  ;  well,  says  Christ,  "  I  will  tell  you 
what  a  man  John  the  Baptist  was." 

1.  "  He  was  a  firm,  resolute  man,  and  not  a  reed 
shalcen  with  the  wind ;  you  have  been  so  in  your 
thoughts  of  him,  but  he  was  not  so.  He  was  not 
wa^•ering  in  his  principles,  nor  uneven  in  his  conver- 
sation ;  but  was  remarkable  for  his  steadiness  and 
constant  consistency  with  himself."  They  who  are 
weak  as  reeds  will  be  shaken  as  reeds ;  but  John  was 
strong  in  spirit,  Eph.  4.  14.  When  the  wind  of  po- 
pular applause  on  the  one  hand  blew  fresh  and  fair, 
when  the  storm  of  Herod's  rage  on  the  other  hand 
grew  fierce  and  blustering,  John  was  still  the  same, 
the  same  in  all  weathers.  The  testimony  he  had 
borne  to  Christ  was  not  the  testimony  of  a  reed,  of  a 
man  who  was  of  one  mind  to-day,  and  of  another  to- 
mon-ow  ;  it  was  not  a  weather-cock  testimony ;  no, 
his  constancy  in  it  is  intimated  ;  (John  1.  20.)  he  con- 
fessed, and  denied  not,  but  confessed,  and  .stood  to  it 
afterwards,  John  3.  28.  And  therefore  this  question 
sent  by  his  disciples  was  not  to  be  constnied  into  any 
suspicion  of  the  tiiith  of  what  he  had  foi-merly  said  : 
therefore  the  people  flocked  to  him,  because  he  was 
not  as  a  reed.  Note,  There  is  nothing  lost  in  the 
long  ran  by  an  unshaken  resolution  to  go  on  with  our 
work,  neither  courting  the  smiles,  nor  fearing  tlie 
fro\vns  of  men, 

2.  He  was  a  self-denying  man,  and  mortified  to 
this  world.   ' '  Was  he  a  man  clothed  in  soft  raiment  ? 


ST.  MATTHEW,  XT. 


125 


If  so,  you  would  not  have  gone  inlo  the  ivildemess 
to  see  him,  but  to  tlie  court.  You  went  to  see  one 
that  had  Im  raiment  of  camel's  liair,  and  a  leathern 
girdle  about  his  loins;  his  mien  and  habit  showed 
that  he  was  dead  to  all  the  pomps  of  the  world  and 
the  pleasures  of  sense ;  his  clothmg  agi-ced  with  the 
luilderness  he  lived  in,  and  the  doctrine  he  preached 
there,  that  of  repentance.  Now  you  cannot  think 
that  he  who  was  such  a  stranger  to  the  pleasures  of 
a  court,  should  be  brought  to  change  his  mind  by  the 
terrors  of  a  prison,  and  now  to  question  whether 
Jesus  be  the  Messiah  or  not ! "  Note,  they  who  have 
lived  a  life  of  mortification,  are  least  likely  to  be 
driven  off  from  their  religion  by  persecution.  He 
was  not  a  man  clotlied  in  soft  raime?it ;  such  there 
are,  but  they  are  in  king's'  houses.  Note,  It  becomes 
people  in  all  their  appearances  to  be  consistent  with 
then'  character,  and  their  situation.  They  who  are 
preachers  must  not  affect  to  look  like  courtiers ;  nor 
must  they  whose  lot  is  cast  in  common  dwellings,  be 
ambitious  of  the  soft  clothing  which  they  wear  who 
are  in  kings'  houses.  Pi-udence  teaches  us  to  be  of 
a  fiiece.  John  appeared  rough  and  unpleasant,  yet 
they  flocked  after  him.  Note,  The  rememlirance 
of  our  former  zeal  in  attending  on  the  word  of  God, 
should  quicken  us  to,  and  in,  our  present  work  :  let 
it  not  be  said  that  we  have  done  and  suifered  so  many 
things  OT  vain,  have  run  in  vain,  and  laboured  in 
vain. 

3.  His  greatest  commendation  of  all  was  his  office 
and  ministiy,  which  was  more  his  honour  than  any 
personal  endowments  or  qualifications  could  be  ;  and 
therefore  this  is  most  enlarged  upon  in  a  full  enco- 
mium. 

( 1. )  He  was  a  jirophet,  yea,  and  more  than  a  jxro- 
filiet ;  (x>.  9.)  so  he  said  of  him  who  was  the  gi'eat 
Prophet,  to  whom  all  the  prophets  bare  witness. 
John  siiid  of  himself,  he  was  not  that  prolihet,  that 
great  prophet,  the  Messiah  himself;  and  now  Christ 
(a  very  competent  Judge)  says  of  him,  that  he  was 
more  than  a  /n-o/iliet.  He  owned  himself  inferior  to 
Oirist,  ajid  Christ  owned  him  superior  to  all  other 
prophets.  C)bser\'e,  The  forerunner  of  Christ  was 
not  a  king,  Init  a  prophet,  lest  it  should  seem  that 
the  kingdom  of  the  Messiah  had  been  laid  in  earthly 
power ;  but  his  immediate  forenmner  was  as  such, 
a  transcendent  prophet,  more  than  an  Old-  Testa- 
ment /iro/ihet ;  they  all  did  virtuously,  but  John  ex- 
celled tliem  all ;  they  saw  Christ's  day  at  a  distance, 
and  their  vision  was  yet  for  a  great  while  to  come  ; 
but  John  saw  the  day  dawn,  he  saw  the  sun  rise,  and 
told  the  people  of  the  Messiah,  as  one  that  stood 
among  them.  They  spake  of  Christ,  but  he  pointed 
to  him  :  thev  said,  Jl  virt(in  shall  conceive,  he  said; 
Behold  the  Lamb  of  God! 

(2.)  He  was  the  same  tliat  was  predicted  to  be 
Christ's  forenmner,  {v.  10.)  This  ii  Jie  of  whom  it 
is  written.  He  was  jjrophesied  of  by  the  other  pro- 
phets, and  therefore  was  greater  than  thev.  Mala- 
chi  prophesied  concerning  John,  Behold,  I  send  nm 
messenger  before  thy  face.  Herein  some  of  Christ's 
honour  was  put  upoii  him,  that  the  Old-  Testament 
prophets  spake  and  wrote  of  him  ;  and  this  honour 
have  all  the  saints,  that  their  names  are  written  in 
the  iMmh's  book  of  life.  It  was  gi-eat  preferment 
to  John  aljove  all  the  prophets,  that  he  was  Christ's 
harljinger.  He  was  a  7nessenger  sent  on  a  great  er- 
rand ;  a  messenger,  one  among  a  Mozisn!!(/, "deriving 
his  honour  from  him  whose  messenger  he  was ;  he 
IS  7ny  messenger,  sent  of  God,  and  sent  before  the 
Son  of  God.  His  business  was  to  fire/iare  Christ's 
way,  to  disjiose  people  to  recei^•e  the  Saviour,  by 
discovering  to  them  their  sin  and  misery,  and  their 
need  of  a  Sa\iour.  This  he  had  said'of  himself, 
(John  1.  23.)  and  now  Christ  said  it  of  him  ;  intend- 
ing hereby  not  only  to  put  an  honour  ujion  John's 
ministiy,  but  to  revive  people's  regard  to  it,  as  mak- 


ing way  for  the  Messiah.  Note,  Much  of  the  beauty 
of  God's  dispensations  lies  in  their  mutual  connex- 
ion and  coherence,  and  the  reference  they  have  one 
to  another.  That  which  advanced  John  above  the 
Old'- Testament  pro])hets  was,  that  he  went  imme- 
diately before  Christ.  Note,  The  nearer  any  are 
to  Christ,  the  more  ti-uly  honourable  they  are. 

(3.)  There  was  not  a  greater  horn  of  women  than 
John  the  Baptist,  v.  11.  Christ  knew  how  to  value 
persons  according  to  the  degi'ecs  of  their  worth,  and 
lie  prefers  John  before  all  that  went  before  him,  be- 
fore all  that  were  born  of  wo?nen  by  ordinaiy  gene- 
ration. Of  all  that  God  had  raised  up  and  called  to 
any  service  in  his  church,  John  is  the  most  eminent, 
even  beyond  Moses  himself ;  for  he  began  to  preach 
the  gospel-doctrine  of  remission  of  sin  to  those  who 
are  tiiily  penitent ;  and  he  had  more  signal  revela- 
tions from  heaven  than  any  of  them'  had  ;  for  he 
saw  heaven  ojiened,  and  the  Holy  Ghost  descend. 
He  also  had  gi-eat  success  in  his  ministry  ;  almost 
the  whole  nation  flocked  to  him  :  none  rose  on  so 
great  a  design,  or  came  on  so  noble  an  eiTand,  as 
John  did,  or  had  such  claims  to  a  welcome  recep- 
tion. Many  had  been  bom  of  women  that  made  a 
great  figure  in  the  world,  but  Christ  prefers  John 
before  them.  Note,  Greatness  is  not  to  be  mea- 
sured by  appearances  and  outward  splendour,  but 
they  are  the  greatest  men  who  are  the  gi-eatest 
saints,  and  the  greatest  blessings,  who  are,  as  John 
was,  great  in  the  sight  of  the  Lord,  Luke  1.  1'5._  _ 

Yet  this  high  encomium  of  John  has  a  surprising 
limitation,  notwithstaiuling,  he  that  is  least  in  the 
kingdom  of  heaven  is  greater  than  he.  [1.]  In  the 
kingdom  of  glory.  John  was  a  great  and  good  man, 
but  he  was  yet  in  a  state  of  infirmity  and  imperfec- 
tion, and  therefore  came  short  of  glorified  saints, 
and  the  spirits  of  just  men  made  perfect.  Note, 
First,  There  are  degi-ees  of  glory  in  heaven,  some 
that  are  less  than  others  there  ;  though  eveiy  vessel 
is  alike  full,  all  are  not  alike  large  and  capacious. 
Secondly,  The  least  saint  in  heaven  is  greater,  and 
knows  hiore,  and  loves  more,  and  does  more  in 
praising  God,  and  receives  more  from  him,  than  the 
gi-eates't  in  this  world.  The  saints  on  earth  are  ex- 
cellent ones,  (Ps.  16.  3.)  but  those  in  heaven  are 
much  more  excellent ;  the  best  in  this  world  are 
lower  than  the  angels,  (Ps.  8.  5.)  the  least  there  are 
equal  with  the  angels,  which  should  make  us  long 
for  that  blessed  state,  where  the  weak  shall  be  as 
David,  Zech.  12.  8.  [2.]  By  the  kingdom  of  hea- 
ven here,  is  rather  to  be  understood  the  kingdom  of 
grace,  the  gospel-dispensation  in  the  perfection  of 
its  power  and  purity;  and  o  /uixfinfc! — he  that  is 
less  in  that  is  greater  than  John.  Some  understand 
it  of  Christ  himself,  who  was  younger  than  John, 
and,  in  the  opinion  of  some,  less  than  John,  who  al- 
ways spoke  diminishingly  of  himself ;  Jam  aworm, 
and  no  man,  yet  greater  than  John  ;  so  it  agrees 
with  what  John  the  Baptist  said,  (John  1.  15.)  He 
that  Cometh  after  ine  is  preferred  before  me.  But  it 
is  rather  to  be  understood  ,of  the  apostles  and  minis- 
ters of  the  Xew-Testament,  the  evangelical  pro- 
phets ;  and  the  comparison  between  them  and  John, 
is  not  with  respect  to  their  personal  sanctity,  but  to 
their  office  ;  John  preached  Christ  coming,  but  they 
preached  Christ  not  only  come,  but  crucified  and 
glorified.  John  came  to  the  dawning  of  the  gospel- 
day,  and  therein  excelled  the  foregoing  prophets, 
but  he  was  taken  off  before  the  noon  of  that  day, 
before  the  rending  of  the  veil,  before  Christ's  death 
and  resurrection,  and  the  pouring  out  of  the  Spirit  ; 
so  that  the  least  of  the  apostles  and  evangelists, 
ha\ing  greater  discoveries  made  to  them,  and  being 
employed  in  a  gTeater  embassy,  is  greater  than 
John.  '  John  did' no  miracles,  the  apostles  wrought 
many.  The  ground  of  this  preference  is  laid  in  the 
preference  of  the  ^'fw-Testament  dispensation  to 


ST.  MATTHEW,  XL 


I2G 


that  of  the  Old  Testament.  Ministers  of  the  New 
Testament  therefore  excel,  because  their  adminis- 
tration does  so,  2  Cor.  3.  6,  &c.  John  was  a  vxaoci- 
vium  (jiiod  sic — t/ie  greatest  of  his  order  ;  lie  went  to 
the  utmost  that  the  dispensation  he  was  under  would 
allow  ;  but  minimum  maocimi  est  majus  maximo 
mmimi — the  least  of  the  highest  order  is  superior  to 
the  first  of  the  lozvest :  a  dwarf  upon  a  mountain 
sees  further  than  a  giant  in  the  valley.  Note,  All 
the  ti-ue  gi-catness  of  men  is  derived  from,  and  de- 
nominated by,  the  gracious  manifestation  of  Christ 
to  them.  The  best  men  are  no  better  than  he  is 
pleased  to  make  them.  What  reason  have  we  to 
be  thankful  that  our  lot  is  cast  in  the  days  of  the 
kingdovi  of  heave?!,  under  such  advantages  of  light 
and  love  ?  And  the  greater  the  advantages,  the 
greater  will  the  account  be,  if  we  receive  the  grace 
of  God  in  vaili. 

(4.)  The  great  commendation  of  John  the  Baptist 
was,  that  God  owned  his  ministry,  and  made  it  won- 
derfully successful  for  the  breaking  of  the  ice,  and 
the  preparing  of  people  for  the  kingdom  of  heaven. 
From  the  days  of  the  first  appearing  of  John  the 
Bafitist,  until  now,  (which  was  not  much  above  two 
years,)  a  gi-eat  deal  of  good  was  done  ;  so  quick  was 
the  motion  when  it  came  near  to  Christ  the  Centre  ; 
The  kingdom  of  heaven  suffereth  violetice — 0id^nxi 
— vim  patitur,  like  the  violence  of  an  army  taking 
a  city  by  storm,  or  of  a  crowd  bursting  into  a  house, 
so  the  violent  take  it  by  force.  ■  The  meaning  of  this 
we  have  in  the  parallel  place,  Luke  16.  16.  Since 
that  time  the  kingdom  of  God  is  preached,  and  ez'ery 
man  presseth  into  it.  Multitudes  are  wrought  upon, 
by  the  ministry  of  John,  and  become  his  disciples. 
And  it  is, 

[1.]  An  iw/iroioi/c  multitude.  Those  strove  for 
a  place  in  this  kingdom,  tliat  one  would  think  had 
no  right  nor  title  to  it,  and  so  seemed  to  lie  intruders, 
and  to  make  a  tortious  entrv,  as  our  law  calls  it,  a 
wi-ongful  and  forcible  one.  When  the  children  of 
the  kingdom  are  excluded  out.  of  it,  and  manv  come 
into  \ifrom  the  east  and  the  west,  then  it  suffers  vio- 
lence. Compare  this  with  ch.  21.  31,  32.  The  pub- 
licans and  harlots  believed  John,  whom  the  Scribes 
and  Pharisees  rejected,  and  so  went  into  the  king- 
dom of  God  before  them,  took  it  over  their  heads, 
while  they  trifled.  Note,  It  is  no  breach  of  good 
manners  to  go  to  heaven  before  our  betters  :  and  it 
is  a  gi-eat  commendation  of  the  gospel  from  the  days 
of  its  infancy,  that  it  has  brought  many  to  holiness 
that  were  very  unlikely. 

■[2.]  An  importunate  multitude.  This  violence 
denotes  a  strength,  and  vigour,  and  earnestness  of 
desire  and  endeavour,  in  those  who  followed  John's 
ministry,  else  they  would  not  have  come  so  far  to 
attend  upon  it.  It  shows  us  also,  %*liat  fervency  and 
zeal  are  required  of  all  those  who  design  to  make 
heaven  of  their  religion.  Note,  They  who  would 
enter  into  the  kingdom  of  heaven,  must  strive  to  en- 
ter ;  that  kingdom  suffers  a  holy  violence  ;  self  must 
be  denied,  the  bent  and  liias,  the  frame  and  temper, 
of  the  mind  must  be  altered ;  there  are  hard  ser- 
vices to  be  done,  and  hard  sufferings  to  be  under- 
gone, a  force  to  be  put  upon  the  cori-upt  nature ;  we 
must  nin,  and  wrestle,  and  fight,  and  be  m  an  agony, 
and  all  little  enough  to  win  such  a  prize,  and  to  get 
over  such  opposition  from  without  and  from  within. 
The  violent  take  it  by  force.  They  who  will  ha\e 
an  interest  in  the  great  salvation,  are  carried  out 
towards  it  with  a  strong  desire,  will  have  it  upon 
any  terms,  and  not  think  them  hard,  nor  quit  their 
hold  without  a  blessing,  Gen.  32.  26.  They  who 
will  make  their  calling  and  election  sure  must  give 
diligence.  The  kingdom  of  heaven  was  never  in- 
tended to  indulge  the  ease  of  triflers,  but  to  be  the 
rest  of  them  that  labour.  It  is  a  blessed  sight ;  Oh 
that  we  could  see  a  greater  number,  not  with  an 


angry  contention,  thrusting  others  out  of  the  king- 
dom of  heaven,  but  witli  a  holy  contention,  thrusting 
themselves  into  it  ! 

(5.)  The  ministry  of  John  was  the  beginning  of 
the  gospel,  as  it  is  reckoned,  Mark  1.  1.  Acts  1.  22. 
This  is  shown  here  in  two  things  : 

[1.]  In  John  the  Old-Testament  dispensation  be^ 
gan  to  die,  x'.  13.  So  long  that  ministration  con- 
tinued in  full  force  and  virtue,  but  then  it  began  to 
decline.  Though  the  obligation  of  the  law  of  Moses 
was  not  removed  till  Christ's  death,  yet  the  discove- 
ries of  the  Old  Testament  began  to  be  superseded 
liy  the  more  clear  manifestation  of  the  kijigdom  of 
heaven  as  at  hand.  Because  the  light  of  the  gospel 
(as  that  of  nature)  was  to  precede  and  make  way 
for  its  law,  therefore  the  prophecies  of  the  Old  Tes- 
tament came  to  an  end  (jinis  perficiens,  not  interfi- 
ciens — an  end  of  completion,  not  oj  duration,)  before 
the  precepts  of  it ;  so  that  when  Christ  says,  all  the 
profihets  and  the  law  prophesied  until  John,  he 
shows  us,  First,  How  the  light  of  the  Old  Testament 
was  set  up  ;  it  was  set  up  in  the  law  and  the  pro- 
fihets, who  spoke,  though  darkly,  of  Christ  and  his 
kingdom.  Observe,  The  law  is  said  to  prophesy  as 
well  as  the  prophets,  concerning  him  that  was  to 
come.  Christ  began  at  Moses;  (Luke  24.  27.)  Christ 
was  foretold  by  the  dumb  signs  of  the  Mosaic  work, 
as  well  as  by  the  more  articulate  voices  of  the  pro- 
phets, and  was  exhibited,  not  only  in  the  verbal 
pi'edictions,  but  in  the  personal  and  real  tvpes. 
Blessed  be  God  that  we  have  both  the  New-Testa- 
ment doctrine  to  explain  the  Old-Testament  pro- 
phecies, and  the  Old-Testament  prophecies  to  con- 
firm and  illustrate  the  New-Testament  doctrine : 
(Heb.  1.  1.)  Hke  the  two  chenibim,  they  look  at 
each  other.  The  law  was  given  liy  Moses  long  ago, 
and  there  had  been  no  prophets  for  three  hundred 
vears  before  John,  and  yet  they  are  both  said  lopro- 
'/iliesy  until  .John,  because  the  law  was  still  olisen'ed, 
and  Moses  and  the  prophets  still  read.  Note,  The 
scripture  is  teaching  to  this  day,  though  the  penmen 
(if  it  are  gone.  Moses  and  the  prophets  are  dead  ; 
the  apostles  and  evangelists  are  dead,  (Zech.  1.  5.) 
but  the  word  of  the  Lord  endures  forever  ;  (1  Pet. 
1.  25.)  the  scripture  is  speaking  ejcpressly,  though 
the  writers  are  silent  in  the  dust.  Secondly,  How 
this  light  was  laid  aside  ;  when  he  says,  they /;ro- 
fihesied  until  John,  he  intimates,  that  their  glory 
was  eclipsed  by  the  glory  which  excelled  ;  their 
predictions  superseded  by  John's  testimony,  Behold 
the  Lamb  of  God  !  Even  before  the  sun  rises,  the 
nioming  light  makes  candles  to  shine  dim.  Their 
prophecies  of  a  Christ  to  come  became  out  of  date, 
when  John  said,  He  is  come. 

[2.]  In  him  the  New-Testament  day  began  to 
dawn;  for,  {v.  14.)  This  is  Elias,  that  was  for  to 
come.  John  was  as  the  loop  that  coupled  the  two 
Testaments  ;  as  Noah  was  Fibula  -utriusque  mundi 
— the  link  connecting  both  worlds,  so  was  ho  utri- 
usque Testamenti — the  link  connecting  both  Testa- 
ments. The  concluding  prophecy  of  the  Old  Tes- 
tament was.  Behold,  L  will  send  you  FJijah,  Mai.  4. 
j  5,  6.  Those  words  prophesied  until  John,  and  then 
being  turned  into  a  liistor)',  they  ceased  to  prophesy. 
First,  Christ  speaks  of  it  as  a  great  tnith,  that  John 
the  Baptist  is  the  Elias  of  the  New  Testament ;  not 
Elias  in  piropria  persona — in  his  own  person,  as  the 
cai-nal  Jews  expected  ;  he  denied  that ;  (John  1.  21.) 
but  one  that  should  come  in  the  spirit  and  power  of 
Elias,  (Luke'l.  17.)  like  him  in  temper  and  conver- 
sation, that  should  press  repentance  with  ten-ors, 
and  esiiecially  as  it  is  in  the  prophecy,  that  should 
turn  the  hearts  of  the  fathers  to  the  children.  Se- 
condlv,  He  speaks  of  it  as  a  tnith,  which  would  not 
be  easily  apprehended  by  those  whose  expectations 
fastened  upon  the  temporal  kingdom  of  the  Messiah, 
and  introductions  to  it  agi-eeable.     Christ  suspects 


ST.  MATTHEW,  XI. 


127 


the  welcome  of  it,  if  ye  will  receive  it.  Not  but  that 
it  was  true,  whether  they  would  i-eceive  it  or  not, 
but  he  upbraids  them  with  their  prejudices,  that 
tliey  were  backward  to  receive  tlie  gi'eatest  truths 
that  were  opposed  to  their  sentiments,  though  never 
so  favourable  to  tlieir  interests.  Or,  "  If  you  ivill 
receixw  him,  or  if  you  will  receive  the  ministry  of 
John  as  that  of  the  prohiised  Elias,  he  will  be  an 
Elias  to  you,  to  turn  you  and  jji'cpare  you  for  the 
Lord."  Note,  Gospel-tiTiths  are,  as  they  are  re- 
cei\'ed,  a  sa\our  of  lite  or  death.  Christ  is  a  Saviour, 
and  Jolin  an  Elias,  to  those  who  will  receive  the  truth 
conceiTiing  them. 

Lastly,  Our  Lord  Jesus  closes  this  discourse  with 
a  solemn  demand  of  attention,  {v.  15.)  He  that 
hath  ears  to  hear,  let  him  hear :  which  intimates, 
that  those  things  were  dark  and  hard  to  be  under- 
stood, and  therefore  needed  attention,  but  of  great 
concern  and  consequence,  and  therefore  well  de- 
served it.  "Let  all  people  take  notice  of  this,  if 
John  be  the  Elias  prophesied  of,  then  certainly  here 
is  a  gi'eat  revolution  on  foot,  the  Messiah's  kingdom 
is  at  the  door,  and  the  world  will  shortly  be  suiprised 
into  a  happy  change.  These  are  things  which  re- 
quire your  serious  consideration,  and  therefore  you 
are  all  concerned  to  hearken  to  what  I  say. "  Note, 
The  things  of  God  are  of  great  and  common  concern, 
every  one  that  has  ears  to  hear  any  thing,  is  con- 
cerned to  hear  this.  It  intimates,  that  God  requires 
no  more  from  us  but  the  right  use  and  improvement 
of  the  faculties  he  has  already  given  us.  He  requires 
those  to  hear  that  have  ears,  those  to  use  their  rea- 
son that  have  reason.  Therefore  people  are  igno- 
rant, not  because  they  want  power,  but  because  they 
want  will ;  therefore  they  do  not  hear,  because,  lite 
the  deaf  adder,  they  stofi  their  ears, 

16.  But  whereunto  shall  I  liken  this  ge- 
neration ']  It  is  like  unto  children  sitting  in 
the  markets,  and  calling  unto  their  fellows, 
n.  And  sajdng,  We  have  piped  imto  you, 
and  ye  have  not  danced  ;  we  have  mourn- 
ed unto  you,  and  ye  have  not  lamented. 

18.  For  John  came  neither  eating  nor 
drinking ;  and  they  say,  He  hath  a  devil. 

19.  The  Son  of  man  came  eating  and 
drinking ;  and  they  say,  Behold  a  man 
gluttonous,  and  a  wine-bibber,  a  friend  of 
publicans  and  sinners.  But  Wisdom  is 
justified  of  her  children.  20.  Then  began 
he  to  upbraid  the  cities  wherein  most  of 
his  mighty  works  were  done,  because  they 
repented  not.  21.  Woe  unto  thee,  Cho- 
razin  !  woe  unto  thee,  Bethsaida  !  for  if 
the  mighty  works  which  were  done  in  you 
had  been  done  in  Tyre  and  Sidon,  they 
would  have  repented  long  ago  in  sackcloth 
and  ashes.  22.  But  I  say  unto  you,  It 
shall  be  more  tolerable  for  Tyre  and  Sidon 
at  the  day  of  judgment,  than  for  you.  23. 
And  thou,  Capernaum,  which  art  exalted 
unto  heaven,  shalt  be  brought  down  to 
hell :  for  if  the  migjity  works  which  have 
been  done  in  thee  had  been  done  in  Sodom, 
it  would  have  remained  until  this  day. 
24.  But  I  say  unto  you,  That  it  shall  be 
more  tolerable  for  the  land  of  Sodom  in 
the  day  of  judgment,  than  for  thee. 


Christ  was  going  on  in  the  praise  of  John  the  Baj)- 
tist  and  his  ministiy,  but  here  stops  on  a  sudden, 
and  turns  tliat  to  the  reproach  of  tliose  who  enjoyed 
both  that,  and  the  ministi-y  of  Christ,  and  his  apos- 
tles too,  in  vain.  As  to  that  generation,  we  may 
observe  to  wlioni  he  compares  them,  (y.  16 — 19.) 
and  as  to  the  particular  places  lie  instances  in,  we 
may  observe  with  whom  he  coinjiares  them,  v. 
20—24. 

I.  As  to  that  generation,  the  body  of  the  Jewish 
people  at  that  time.  There  were  many  indeed  that 
pressed  into  the  kingdom  of  heaven  ;  but  the  gene- 
rality continued  in  unbelief  and  obstinacy.  John  was 
a  gi'cat  and  good  man,  but  the  generation  into  which 
his  lot  was  cast  was  as  ban-en  and  unprofitable  as 
could  be,  and  unworthy  of  him.  Note,  The  badness 
of  the  places  where  good  ministers  live  serves  for  a 
foil  to  their  beauty.  It  was  Noah's  praise  that  he 
was  righteous  in  his  generation.  Having  commended 
John,  he  condemns  those  who  had  him  among  them, 
and  did  not  profit  by  his  ministiy.  Note,  The  more 
praise-worthy  the  minister  is,  the  more  blame-wor- 
thy the  people  are,  if  they  slight  him,  and  so  it  will 
be  found  in  the  day  of  account. 

This  our  Lord  Jesus  here  sets  forth  in  a  parable, 
yet  speaks  as  if  he  were  at  a  loss  to  find  out  a  simili- 
tude proper  to  represent  this,  Whereunto  shall  I 
liken  this  generation  ?  Note,  There  is  not  a  gi'eater 
absurdity  than  that  which  they  are  guilty  of  who 
have  good  preaching  among  them,  and  are  never 
the  better  for  it.  It  is  hard  to  say  what  they  are 
like.  The  similitude  is  taken  from  some  common 
custom  among  the  Jewish  children  at  their  play, 
who,  as  is  usual  with  children,  imitated  the  fashions 
of  grown  people  at  their  marriages  and  funerals,  re- 
joicing and  lamenting  ;  but  being  all  a  jest,  it  made 
no  impression  ;  no  more  did  the  ministry  either  of 
John  the  Baptist  or  of  Christ  upon  that  genei-ation. 
He  especially  reflects  on  the  Scribes  and  Pharisees, 
who  had  a  proud  conceit  of  themselves,  therefore  to 
liumble  them  he  compares  them  to  children,  and 
their  behaviour  to  children's  play. 

The  parable  will  be  best  explained  by  opening  it 
and  the  illustration  of  it  together  in  these  five  obser- 
vations. 

Note,  1.  The  God  of  heaven  uses  a  variety  of  pro- 
per means  and  methods  for  the  conversion  and  salva- 
tion of  poor  souls ;  he  would  have  all  men  to  be  saved, 
and  therefore  leaves  no  stone  unturned  in  order  to  it. 
The  great  thing  he  aims  at,  is  the  melting  of  our 
mills  into  a  compliance  with  the  will  of  God,  and  in 
order  to  this,  the  affecting  of  us  with  the  discoveries 
he  has  made  of  himself  Having  various  affections 
to  be  wrought  upon,  he  uses  various  ways  of  working 
upon  them,  which,  though  differing  one  from  ano- 
ther, all  tend  to  the  same  thing,  and  God  is  in  them 
all  carrying  on  the  same  design.  In  the  parable, 
this  is  called  his  pi/jing  to  us,  and  his  mourning  to 
us ;  he  hath  pi/ied  to  us  in  the  precious  promises  of 
the  gospel,  proper  to  work  upon  hope,  and  moui-ned 
to  us  in  the  dreadful  threatenings  of  the  law,  proper 
to  work  upon  fear,  that  he  might  frighten  us  out  of 
our  sins  and  allui-e  us  to  himself  He  has  /lified  to 
us'm  gracious  and  merciful  providences,  mourned  to 
us  in  calamitous,  afflicting  providences,  and  has  set 
the  one  over  against  the  other.  He  has  taught  his 
ministers  to  change  their  voice:  (Gal.  4.  20.)  some- 
times to  speak  inthunder  from  mount  Si7iai,  some- 
times in  a  still  small  voice  from  mount  Sion. 

In  the  explanation  of  the  parable  is  set  forth  the 
different  temper  of  John's  ministiy  and  of  Christ's, 
who  were  the  two  great  lights  of  that  generation. 

(1.)  On  the  one  hand,  John  came  mourning  to 
them,  neither  eating  nor  drinkirig;  not  conversing 
familiarly  with  people,  nor  ordinarily  eating  in  com- 
pany, but  alone,  in  his  cell  in  the  wilderness,  whei-e 
his  meat  was  locusts  and  wild  honey.     Now  this,  one 


128 


ST.  MATTHEW,  XL 


would  think,  should  work  upon  them ;  for  such  an 
austere,  mortified  life  as  this,  was  very  agreeable  to 
the  doctrine  he  preached ;  and  that  minister  is  most 
hkely  to  do  good,  whose  conversation  is  according  to 
his  doctrine ;  and  yet  the  preaching  even  of  such  a 
minister  is  not  always  effectual. 

(2.)  On  the  other  hand,  the  Son  of  man  came  eat- 
ing and  drinking,  and  so  he  pitied  unto  them.  Christ 
conversed  famiharly  with  all  sorts  of  people,  not 
affecting  any  peculiar  strictness  or  austerity  ;  he  was 
affable  and  easy  of  access,  not  shy  of  any  company, 
was  often  at  feasts,  both  with  Pharisees  and  Publi- 
cans, to  try  if  this  would  win  upon  those  who  were 
not  wrought  upon  by  John's  reservedness  :  those  who 
wei-e  not  awed  by  John's  frowns,  would  be  allured 
by  Christ's  smiles  ;  from  whom  St.  Paul  learned  to 
become  all  things  to  all  men,  1  Cor.  9.  22.  Now 
our  Lord  Jesus,  by  this  freedom,  did  not  at  all  con- 
demn John,  any  more  than  John  did  condemn  him, 
though  their  deportment  was  so  very  different. 
Note,  Though  we  are  never  so  clear  in  tlie  goodness 
of  our  own  practice,  yet  we  must  not  judge  of  others 
by  it,  Tliere  may  be  a  great  diversity  of  operations, 
where  it  is  the  same  God  that  nvorketh  'all  in  all,  (1 
Cor.  12.  6.)  and  tliis  various  manifestation  of  the 
Spirit  is  given  to  every  man  to  profit  withal',  v.  7. 
Observe  especially,  tliat  God's  ministers  are  vari- 
ously gifted :  the  ability  and  genius  of  some  lies  one 
way,  of  others,  another  way  ;  some  are  Boanergeses 
— sons  of  thunder  ;  others,  Barnabases — sons  of  con- 
solation; yet  all  these  worketh  that  one  and  the  self- 
same Spirit,  (1  Cor.  12.  11.)  and  therefore  we  ought 
not  to  condemn  either,  but  to  praise  both,  and  praise 
God  for  both,  who  tlius  tries  various  ways  of  dealing 
with  persons  of  various  tempers,  that  sinners  may 
oe  either  made  pliable  or  left  inexcusable,  so  that 
whatever  the  issue  is,  God  will  be  glorified. 

Note,  2.  The  various  methods  which  God  takes 
for  the  conversion  of  sinners,  are  with  many  fi-uitless 
and  ineffectual :  "  Ye  have  not  danced,  ye  have  not 
lamented;  you  have  not  been  suitably  affected  either 
with  the  one  or  with  the  other."  Particular  means 
have,  as  in  medicine,  their  particular  intentions, 
which  must  be  answered,  particular  impressions, 
which  must  be  submitted  to,  in  order  to  the  success 
of  the  gi'eat  and  general  design  ;  now  if  people  will 
be  neither  bound  by  laws,  nor  invited  by  promises, 
nor  frightened  by  threatenings,  will  neither  be  awa- 
kened by  the  greatest  things,  nor  allured  by  the 
sweetest  things,  nor  startled  by  the  most  terrible 
things,  nor  be  made  sensible  by  the  plainest  things ; 
if  they  will  hearken  to  the  voice  neither  of  scripture, 
nor  reason,  nor  experience,  nor  providence,  nor  con- 
science, nor  interest,  what  more  can  be  done  ?  The 
bellows  are  burned,  the  lead  is  consumed,  the  founder 
melteth  in  vain  ;  re/irobate  silver  shall  men  call  them, 
Jer.  6.  29.  Ministei's'  labour  is  bestowed  in  vain, 
(Isa.  49.  4. )  and,  which  is  a  much  greater  loss,  the 
grace  of  God  received  in  vain,  2  Cor.  6.  1.  Note, 
It  is  some  comfort  to  faithful  ministers,  when  they 
see  little  success  of  their  labours,  that  it  is  no  new 
thing  for  the  best  preacliers  and  best  preaching  in 
the  world  to  come  short  of  the  desired  end.  IVho 
has  believed  our  report?  If  from  the  blood  of  the 
slain,  from  the  fat  of  the  mighty,  the  bow  of  those 
great  commanders,"  Christ  and  John,  returned  so 
often  empty,  (2  Sam.  1.  22. )  no  marx'el  if  ours  do  so, 
and  we  prophesy  to  so  little  purpose  upon  dry  bones. 
Note,  3.  That  commonly  those  persons  who  do 
not  profit  by  the  means  of  grace,  are  perverse,  and 
reflect  upon  the  ministers  oy  whom  they  enjoy  those 
means ;  and  because  they  do  not  get  good  themselves, 
they  do  all  the  lu\rt  they  can  to  others,  by  raising 
and  propagating  prejudices  against  the  word,  and 
the  faithful  preachers  of  it.  Those  who  will  not 
comply  with  God,  and  walk  after  him,  confront  him, 
and  walk  contrary  to  hira.     So  this  generation  did ; 


because  they  were  resolved  not  to  believe  Christ 
and  John,  and  to  own  them  as  they  ought  to  have 
done  for  the  best  of  men,  they  set  themselves  to 
abuse  them,  and  to  represent  them  as  the  worst, 
(1.)  As  for  John  the  Baptist,  they  say.  He  has  a  de- 
vil. Tliey  imputed  his  strictness  and  reservedness 
to  melancholy,  and  some  kind  or  degree  of  a  posses- 
sion of  Satan.  "Why  should  we  heed  him  ?  he  is  a 
poor  hypochondriacal  man,  full  of  fancies,  and  under 
tlie  power  of  a  crazed  imagination."  (2.)  As  for 
Jesus  Christ,  they  imputed  his  free  and  obliging  con- 
versation to  the  more  vicious  habit  of  luxuiy  and 
flesh-pleasing ;  Behold  a  gluttonous  man  and  a  wine- 
bibber.  No  reflection  could  be  more  foul  and  invi- 
dious ;  it  is  the  charge  against  the  rebellious  son, 
(Deut  21.  20.)  He  is  a  glutton  and  a  drunkard; 
yet  none  could  be  more  false  and  unjust ;  for  Christ 
pleased  not  himself,  (Rom.  15.  3.)  nor  did  ever  any 
man  live  such  a  life  of  self-denial,  mortification,  .and 
contempt  of  the  world,  as  Clirist  lived :  he  that  was 
undffil-ed,  and  separate  from  sinners,  is  here  repre- 
sented as  in  league  witli  them,  and  polluted  by  them. 
Note,  The  most  uspotted  innocency,  and  the  most 
unparalleled  excellency,  will  not  always  be  a  fence 
against  the  reproach  ofto?igues:  nay,  a  man's  best 
gifts  and  best  actions,  which  are  both  well  intended 
and  well  calculated  for  edification,  may  be  made  the 
matter  of  his  reproach.  The  best  of  our  actions  may 
become  the  worst  of  our  accusations,  as  David  s 
fasting,  Ps.  69.  10.  It  was  ti-ue  in  some  sense,  that 
Clirist  was  a  Friend  to  /lublicans  and  sinners,  the 
best  Friend  they  ever  had,  for  he  came  into  the  world 
to  save  sinners,  gi-eat  sinners,  even  the  chief;  so  he 
said  veiy  feelingly,  who  had  been  himself  not  a  pub- 
licaji  and  sinner,  but  a  Pharisee  and  sinner ;  but  this 
is,  and  will  be  to  eternity,  Christ's  praise,  and  they 
forfeited  the  benefit  of  it  who  thus  tuiTied  it  to  his 
reproach. 

Note,- 4.  That  the  cause  of  this  great  unfruitful- 
ness  and  perverseness  of  people  under  the  means  of 
grace,  is  because  they  are  like  children  sitting  in  the 
markets;  they  are  foolish  as  children,  froward  as 
children,  mindless  and  playful  as  children  ;  would 
they  but  show  themselves  men  in  understanding,  there 
would  be  some  hopes  of  them.  The  market-place 
they  sit  in,  is  to  some  a  place  of  idleness ;  {ch.  20.  3.) 
to  others  a  place  of  worldly  business ;  (James  4.  13.) 
to  all  a  place  of  noise  or  dix'ersion  ;  so  that  if  you 
ask  .tlie  reason  why  people  get  so  little  good  by  the 
means  of  grace,  you  will  find  it  is,  because  they  are 
slothful  and  trifling,  and  do  not  love  to  take  pains ; 
or  because  their  heads,  and  hands,  and  hearts  are 
full  of  the  world,  the  cares  of  which  choke  the  word, 
and  choke  their  soids  at  h\st,  (Ezek.  33.  31.  Amos 
8.  5.)  and  they  study  to  divert  their  own  thoughts 
from  cvejy  thing  that  is  serious.  Thus  in  the  mar- 
kets they  are,  and  there  they  sit ;  in  these  things 
tlieir  hearts  rest,  and  by  them  tliey  resolve  to  abide. 
Note,  5.  Though  the  means  of  grace  be  thus 
slighted  and  abused  by  many,  by  the  most,  yet  there 
is  a  remnant  that,  through  grace,  do  improve  them, 
and  answer  the  designs  of  them,  to  the  glory  of  God, 
and  tlie  good  of  their  own  souls.  But  wisdom  is  jus- 
tified of  her  children.  Christ  is  JVisdom  ;  in  him  are 
hid  treasures  of  wisdom  ;  the  saints  are  the  children 
God  has  given  him,  Heb.  2.  13.  The  Rospel  is  wis- 
dom, it  is  the  wisdom  from  above:  tnie  believers  are 
begotten  again  by  it,  and  bom  from  above  too  :  they 
are  wise  children,  wise  for  themselves,  andtheirtrue 
interests ;  not  like  the  foolish  children  that  sat  in  the 
markets.  These  children  of  wisdom  justify  nvisdom  ; 
they  comply  with  the  designs  of  Christ's  grace,  an- 
swer the  intentions  of  it,  and  are  suitably  affected 
with,  and  impressed  by,  the  various  methods  it 
takes,  and  so  evidence  the  wisdom  of  Christ  in  taking 
these  methods.  This  is  explained,  Luke  7.  29.  The 
publicans  justified  God,  being  baptized  with  the  bap- 


ST.  MATTHEW,  XI. 


129 


tism  of  John,  and  afterwards  embracing  the  gospel 
of  Clirist.  Note,  The  success  of  the  means  of  grace 
justifies  the  wisdom  of  God,  in  the  choice  of  these 
means,  against  those  who  charge  him  witli  folly 
therein.  The  cure  of  every  patient,  that  observes 
the  physician's  orders,  justifies  the  wisdom  of  the 
physician  :  and  therefoi-e  Paul  is  not  ashamed  of  the 
gospel  of  Christ,  because  whatever  it  is  to  others, 
to  them  that  believe  it  is  the  flower  of  God  unto  sal- 
vation, Horn.  1.  16.  When  the  cross  of  Christ,  which- 
to  others  is  foolishness  and  a  stumtilius^-block,  \sto 
them  that  are  called  the  tuisdom  of  God,  and  tlie  flower 
of  God,  (1  Cor.  1.  23,  24.)  so  that  they  make  the 
knowledge  of  that,  the  summit  of  their  amljition,  (1 
Cor.  2.  2. )  and  the  efficacy  of  that,  the  crown  of 
their  glorying,  ((ial.  6.  14.)  here  is  wisdom  jus- 
tified of  her  chiltfren.  Wisdom's  children  are  wis- 
dom's witnesses  in  the  world,  (Isa.  43.  10.)  and  shall 
be  produced  as  witnesses  in  that  day,  when  wisdom, 
that  is  now  justified  by  the  saints,  shall  be  glorified 
in  the  saints,  and  admired  in  all  them  that  believe,  2 
Thess.  1.  10.  If  the  unbelief  of  some  reproach 
Christ,  by  giving  him  the  lie ;  the  faith  of  others 
sjiall  honour  him,  by  setting  to  its  seal  that  he  is  true, 
and  that  he  also  is  wise,  1  Cor.  1.  25.  Whether  we 
do  it  or  not,  it  will  be  done  ;  not  only  God's  equity, 
but  his  wisdom,  will  be  justified  when  he  sfieaks,  when 
he  judges. 

Well,  this  is  the  account  Chi-ist  gives  of  that  geyie- 
ration,  and  that  generation  is  not  passed  away,  but 
remains  in  a  succession  of  the  like ;  for  as  it  was 
then,  it  tias  been  since  and  is  still ;  some  believe  the 
things  which  are  spoken,  and  some  believe  not.  Acts 
28.  24. 

II.  As  to  the  particular  places  in  which  Christ 
was  most  conversant.  What  he  said  in  general  of 
that  generation,  he  applied  in  particular  to  those  ! 
places,  to  affect  them.  Then  began  he  to  upbraid 
them,  V.  20.  He  began  to  pi-each  to  them  lons'  be- 1 
fore,  {ch.  4.  17.)  but  he' did  not  begin  to  upbraid  till 
now.  Note,  Rough  and  unpleasing  methods  must 
not  be  taken,  till  gentler  means  have  first  been  used. 
Christ  is  not  apt  to  upbraid ;  he  gives  liberally,  and 
upbraideth  not,  till  sinners  by  their  obstinacy'extort 
it  from  him.  U'isdo?n  first  invites,  but  when  her 
invitations  are  slighted,  then  she  upbraids,  Prov.  1. 
20,  24.  Those  do  not  go  in  Christ's  method,  who 
begin  with  upbraidings.     Now  observe, 

1.  The  sin  charged  upon  them  ;  not  any  against 
the  moral  law,  then  an  ajjpeal  would  have  lain  to  the 
gospel,  which  would  ha\e  relieved,  but  a  sin  against 
the  gospel,  the  remedial  latv,  and  that  is  impenitcn- 
cy  :  this  was  it  he  upbraided  them  with,  or  reproach- 
ed them  for,  as  the  most  shameful,  ungrateful  thing 
that  could  be,  that  they  repented  not.  Note,  Wilful 
impenitency  is  the  great  damning  sin  of  multitudes 
that  enjoy  the  gospel,  and  which  (more  than  any 
other)  sinners  will  be  upbraided  with  to  etei-nit)'. 
The  gi-eat  doctrine  that  both  John  the  Baptist,  and 
Christ,  and  the  apostles  preached,  was  repentance  ; 
the  great  thmg  designed,  both  in  the  pipitig  and  in 
the  mourning,  was  to  prevail  with  people  to  change 
their  minds  and  ways,  to  leave  their  sins  and  turn  to 
God ;  and  this  they  would  not  be  brought  to.  He 
does  not  say,  because  they  beliex'ed  not ;  for  some 
kind  of  faith  many  of  tliem  had,  that  Christ  was  a 
Teacher  come  from  God;  but,  because  they  repented 
not :  their  faith  did  not  prevail  to  the  transforming 
of  their  hearts,  and  the  reforming  of  their  lives. 
Christ  reproved  them  for  their  other  sins,  that  he 
might  lead  them  to  repentance;  but  when  they  re- 
pented not.  He  u/ibraided  them  with  that,  as  their 
refusal  to  be  healed:  jfe  upbraided  them  with  it, 
that  they  might  upbraid 'themselves,  and  might  at 
lengtli  see  the  folly  of  it,  as  that  which  alone  makes 
the  sad  case  a  desperate  one,  and  the  wound  in- 
curable. 

Vol.  v.— R 


2.  The  aggravation  of  the  sin  ;  they  were  the  cities 
in  which  most  of  his  mighty  works  were  done;  for 
thereabouts  his  principal  residence  had  been  for 
some  time.  Note,  Some  ])laces  enjoy  the  means  of 
grace  in  greater  plenty,  power,  and  purity,  than 
other  places,  (iod  is  a  free  Agent,  and  acts  so  in  all 
his  disposals,  both  as  the  God  of  nature,  and  as  the 
God  of  grace,  common  and  distinguishing  grace. 
By  Christ's  mighty  works,  they  should  have  been 
prevailed  with,  not  only  to  receive  his  doctrine,  but 
to  obey  his  law  ;  the  curing  of  bodily  diseases  sliould 
have  been  the  healing  of  their  souls,  but  it  had  not 
that  effect.  Note,  The  stronger  inducements  we 
have  to  repent,  the  more  heinous  is  the  impeniten- 
cy, and  the  severer  will  the  reckoning  be  ;  for  Christ 
keeps  account  of  the  mighty  works  clone  among  us, 
and  of  the  gracious  works  done  for  us  too,  by  which 
also  we  should  be  led  to  repentance,  Rom.  2.  4. 

(1.)  Chorazin  and  Beth sai da  are  here  instanced, 
(t.  21,  22.)  they  have  each  of  them  their  woe  :  Woe 
unto  thee,  Chorazin,  woe  unto  thee,  Bethsaida.  Christ 
came  into  the  world  to  bless  us,  but  if  that  blessing 
be  slighted,  he  has  woes  in  reserve,  and  his  woes  are 
of  all  other  the  most  terrible.  These  two  cities  were 
situate  upon  the  sea  of  Galilee,  the  former  on  the 
east  side,  and  the  latter  on  the  west,  rich  and  popu- 
lous places  ;  Bethsaida  was  latelv  advanced  to  a  city 
by  Philip  the  tetrarch  ;  out  of  it  Christ  took  at  least 
three  of  his  apostles  :  thus  highly  were  these  places 
favoured  !  Yet  because  they  knew  not  the  day  of 
their  visitation,  they  fell  under  these  woes,  which 
'stuck  so  close  to  them,  that  soon  after  this,  they  de- 
cayed, and  dwindled  into  mean,  obscure  villages.  So 
fatally  does  sin  niin  cities,  and  so  certainly  does  the 
word  of  Christ  take  place  ! 

Now  Chorazin  and  Bethsaida  are  here  compared 
with  Tyre  and  Sidon,  two  maritime  cities  we  read 
much  of  in  the  Old  Testament,  that  had  been  brought 
to  min,  but  began  to  flourish  again ;  these  cities  bor- 
dered upon  Galilee,  but  were  in  a  very  ill  name 
among  the  Jews  for  idolatry  and  other  wickedness. 
Christ  sometimes  went  into  the  coasts  of  Tyre  and 
Sidon,  Ich.  15.  21.)  but  never  thither;  the  Jews 
would  have  taken  it  very  heinously  if  he  had  ;  there- 
fore Christ,  to  convince  and  humble  them,  here 
shows, 

[1.]  That  Tyre  and  Sidon  would  not  have  been 
so  bad  as  Chorazin  and  Bethsaida.  If  they  had  had 
the  same  word  preached,  and  the  same  miracles 
wrought  among  them,  they  would  have  repented,  and 
that  loner  a^o,  as  Nineveh  did,  in  sackcloth  and 
ashes.  Christ,  who  knows  the  hearts  of  all,  knew 
that  if  he  had  gone  and  hved  among  them,  and 
preached  among  "them,  he  should  have  done  more 
good  there,  than  where  he  was  ;  yet  he  continued 
where  he  was  for  some  time,  to  encourage  his  mi- 
nisters to  do  so,  though  thev  see  not  the  success  they 
desire.  Note,  among  the  children  of  disobedience, 
some  are  more  easily  wrought  upon  than  others ; 
and  it  is  a  great  aggravation  of  the  impenitency  of 
those  who  plentifully  enjoy  the  means  of  grace,  not 
onlv  that  there  are'  many  who  sit  under  the  same 
means  that  are  wrought 'upon,  but  that  there  are 
many  more  that  would  have  been  wrought  upon,  it 
thev  had  enjoved  the  same  means.  See  Ezek.  3.  6, 
7  'Our  repentance  is  slow  and  dclaved,  but  theirs 
would  have  been  spcedv:  thev  would  have  repented 
long  ago.  Ours  has  been  slight  and  supei-ficial, 
theirs  would  haxe  lieen  deep  and  serious,  in  sack- 
cloth and  ashes.  \et  we  must  obsenx,  with  an  aw- 
ful adoration  of  the  divine  sovereigntv,  that  the  Ty- 
rians  and  Sidonians  will  justly  perish  in  their  sin, 
thoush,  if  thev  had  had  the  means  of  gi-ace,  they 
would  ha\e  repented;  for  God  is  a  debtor  to  no  man. 
[■^.1  That  therefore  Tyre  and  Sidon  shall  not  be 
so  miserable  as  Chorazin  and  Bethsaida,  but  it  shall 
be  more  tolerable  for  them  in  the  day  of  judgment. 


130 


ST.  MATTHEW,  XI. 


•V.  22.  Note,  First,  At  the  day  of  judgment  the 
everlasting  state  of  the  children  of  men  will,  by  an 
unerring  and  unalterable  doom,  be  determined ; 
happiness  or  misery,  and  the  several  degrees  of 
each.  Therefore  it  is  called  the  eternal  Judgment, 
(Heb.  6.  2.)  because  decisive  of  the  etenial  state. 
Secondly,  In  that  judgment,  all  the  means  of  grace 
that  were  enjoyed  in  the  state  of  probation  will  cer- 
tainly come  into  the  account,  and  it  will  be  inquired, 
not  only  how  bad  we  were,  but  how  much  better  we 
might  have  been,  had  it  not  been  our  own  fault,  Isa. 
5.  3,  4.  Thirdly,  Though  the  damnation  of  all  that 
perish  will  be  intolerable,  vet  the  damnation  of  those 
who  had  the  fullest  and  clearest  discoveries  made 
them  of  the  power  and  grace  of  Christ,  and  yet  re- 
pented not,  will  be  of  all  other  the  most  intolerable. 
The  gospel-light  and  sound  open  the  faculties,  and 
enlarge  the  capacities  of  all  that  see  and  hear  it, 
either  to  receive  the  riches  of  dh'ine  grace,  or  (if 
that  grace  be  slighted)  to  take  in  the  more  plentiful 
efFusions  of  divine  ivratli.  If  self-reproach  be  the 
torture  of  hell,  it  must  needs  be  hell  indeed  to  those 
who  had  such  a  fair  opportunity  of  getting  to  heaven. 
Son,  remember  that. 

(2.)  Capernaum  is  here  condemned  with  an  em- 
phasis, {v.  23.)  "And  thou,  Capernaum,  hold  up 
thy  hand,  and  hear  thy  doom. "  CapeiT.aum,  above 
all  the  cities  of  Israel,  was  dignified  with  Christ's 
most  usual  residence  ;  it  was  like  Shiloh  of  old,  the 
place  which  he  chose  to  put  his  name  there,  and  it 
fared  with  it  as  with  Shiloh,  Jer.  7.  12,  14.  Christ's 
miracles  here  were  daily  bread,  and  therefore,  as  the' 
manna  of  old,  were  despised,  and  called  light  bread. 
Many  a  sweet  and  comfortable  lecture  of  grace  Christ 
had  read  them  to  little  purpose,  and  therefore  here 
he  reads  them  a  dreadful  lecture  of  wrath  :  those 
who  will  not  hear  the  foi-mer,  shall  be  made  to  feel 
the  latter. 
We  have  here  Capernaum's  doom, 
[1.]  Put  absolutely:  Thou  which  art  exalted  to 
heaven,  shall  be  brought  down  to  hell.  Note,  First, 
Those  who  enjoy  the  gospel  in  power  and  purity, 
are  thereby  exalted  to  heaven  ;  they  have  therein  a 
great  honour  for  the  present,  and  a  great  advantage 
for  etemity  ;  they  are  lifted  up  toward  heaven  ;  but 
if,  notwithstanding,  they  still  cleave  to  the  earth,  they 
may  thank  themselves  that  they  are  not  lifted  up  into 
heaven.  Secondly,  Gospel-advantages  and  advance- 
ments abused,  will  sink  sinners  so  much  the  lower 
into  hell.  Our  external  privileges  will  be  so  far  from 
saving  us,  that  if  our  hearts  and  lives  be  not  agi-eea- 
ble  to  them,  they  will  but  inflame  the  reckoning  : 
the  higher  the  precipice  is,  the  more  fatal  is  the  fall 
from  it :  Let  us  not  therefore  be  high-minded,  but 
fear;  not  slothful,  but  diligent     See  Job  20.  6,  7. 

[2.]  We  have  it  here  put  in  comparison  with  the 
doom  of  Sodom — a  place  more  remarkable,  both  for 
sin  and  rtiin,  than  perhaps  any  other;  and  yet  Christ 
here  tells  us, 

First,  Tliat  Capernaum's  means  would  have  saved 
Sodom.  If  these  miracles  had  been  done  among  the 
Sodomites,  as  bad  as  they  were,  they  would  have  re- 
pented, and  their  city  would  have  remained  unto  this 
day  a  monument  of  sparing  mercv,  as  now  it  is  of 
destroying  justice,  Jude  7.  Note,  Upon  trtie  repen- 
tance through  Christ,  even  the  greatest  sin  shall  be 
pardoned  and  the  greatest  rain  prevented,  that  of 
Sodom  not  excepted.  Angels  were  sent  to  Sodom, 
and  yet  it  remained  not ;  but  if  Christ  had  been  sent 
thither,  it  would  have  remained:  how  well  is  it  for 
us,  then  that  the  world  to  come  \sfiut  in  subjection 
to  Christ,  and  not  to  angels  .'  Heb.  2.  5.  Lot  would 
not  have  seemed  as  one  that  mocked  if  he  had  wrought 
miracles. 

Secondly,  That  Sodom's  niin  will  therefore  be  less 
.at  the  great  day  than  Capeniaum's.  Sodom  will 
have  many  sms  to  answer  for,  but  not  the  sin  of  ne- 


glecting Christ,  as  Capernaum  will.     If  the  gospel 

prove  a  savour  of  death,  a  killing  savour,  it  is  doubly 
so ;  it  is  of  death  unto  death,  so  great  a  death;  (2  Cor. 
2.  16.)  Christ  had  said  the  same  of  all  other  places 
that  receive  not  his  ministers  nor  bid  his  gospel  wel- 
come ;  {ch.  10.  15.)  It  shall  be  more  tolerable  for 
the  land  of  Sodom  than  for  that  city.  We  that  have 
now  the  written  word  in  our  hands,  the  gospel 
preached,  and  the  gospel-ordinances  administered 
to  us,  and  live  under  the  dispensation  of  the  Spirit, 
have  advantages  not  inferior  to  those  of  Chorazin, 
and  Bethsaida,  and  Capernaum,  and  the  account  in 
the  great  day  will  be  accordingly.  It  has  therefore 
been  justly  said,  that  the  professors  of  this  age,  whe- 
ther they  go  to  heaven  or  hell,  will  be  the  greatest 
debtors  m  either  of  these  places  ;  if  to  heaven,  the 
greatest  debtors  to  divine  merc^  for  those  rich 
means  that  brought  them  thither ;  if  to  hell,  the 
greatest  debtors  to  divine  justice,  for  those  rich 
means  that  would  have  kept  them  from  thence. 

25.  At  that  time  Jesus  answered  and 
said,  I  thank  thee,  O  Father,  Lord  of  hea- 
ven and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes:  26.  Even  so, 
Father :  for  so  it  seemed  good  in  thy  sight. 
27.  All  things  are  delivered  unto  me  of  my 
Father :  and  no  man  knoweth  the  Son  but 
the  Father ;  neither  knoweth  any  man  the 
Father,  save  the  Son,  and  he  to  whomso- 
ever the  Son  will  reveal  him.  28.  Come 
unto  me  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest.  29.  Take 
my  yoke  upon  you,  and  learn  of  me ;  for  1 
am  meek  and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls :  30.  For  my  yoke 
is  easy,  and  my  burden  is  light. 

In  these  verses  we  have  Christ  looking  up  to  hea- 
ven, with  thanksgiving  to  his  Father  for  the  sove- 
reignty and  security  of  the  covenant  of  redemption  ; 
and  looking  around  him  upon  this  earth,  with  an  of- 
fer to  all  the  children  of  men,  to  whom  these  presents 
shall  come,  of  the  privileges  and  benefits  of  the  co- 
venant of  grace. 

I.  Christ  here  returns  thanks  to  God  for  his  favour 
to  those  babes,  who  had  the  mysteries  of  the  gospel 
rei'ealed  to  them,  [v.  25,  26.)  Jesus  answered  and 
said.  It  is  called  an  answer,  though  no  other  words 
are  before  recorded  but  his  own,  because  it  is  so 
comfortable  a  reply  to  the  melancholy  considerations 
preceding,  and  is  aptly  set  in  the  balance  against 
them.  The  sin  and  ruin  of  those  woeful  cities,  no 
doubt,  was  a  ginef  to  the  Lord  Jesus  ;  he  could  not 
but  weefi  0T:'e;"them,  as  he  did  over  Jerusalem;  (Luke 
19.  41.)  with  this  thought  therefore  he  refreshes 
himself ;  and  to  make  it  the  more  refreshing,  he  puts 
it  into  a  thanksgiving ;  that  for  all  this,  there  is  a 
remnant,  though  but  babes,  to  whom  the  things  of 
the  gospel  are  revealed:  though  Israel  be  not  gather- 
ed, yet  shall  he  be  glorious.  Note,  we  may  take  great 
encouragement  in  looking  upward  to  God,  when 
round  aljoutus  we  see  nothing  but  what  is  discourag- 
ing. It  is  sad  to  see  how  regardless  most  men  are 
of  their  own  happiness,  but  it  is  comfortable  to  think 
that  the  wise  and  faithful  God  will,  however,  effec- 
tually secure  the  interests  of  his  own  glory.  Jesus 
answered  and  said,  I  thank  thee.  Note,  Thanks- 
giving is  a  proper  answer-tc^dark  and  disquieting 
thoughts,  and  may  be  an  effectual  means  to  silence 
them.  Songs  of  praise  are  sovereign  cordials  to 
drooping  souls,  and  wiU  help  to  cure  melancholy. 


ST.  MATTHEW,  XL 


131 


When  we  have  no  other  answer  ready  to  the  sug- 
gestions of  grief  and  fear,  we  may  have  recourse  to 
this,  /  thank  thee,  O  Father  ;  let  us  bless  God  that 
it  is  not  worse  with  us  than  it  is. 

Now  in  this  thanksgiving  of  Christ,  we  may  ob- 
serve, 

1.  1"he  titles  he  gives  to  God;  0  Father,  Lord  of 
heaven  and  earth.  Note,  (1.)  In  all  our  approaches 
to  God,  by  praise  as  well  as  by  prayer,  it  is  good  for 
us  to  eye  him  as  a  Father,  and  to  fasten  on  that  re- 
lation, not  only  when  we  ask  for  the  mercies  we  want, 
but  when  we  give  tlianks  for  the  mercies  we  have 
received.  Mercies  are  then  doubly  sweet,  and  pow- 
erful to  enlarge  the  heait  in  praise,  when  they  are 
received  as  tokens  of  a  Father's  love  and  gifts  of  a 
Father's  hand:  Givin^^  thanks  to  (he  Father ;  Col. 
1.  12.  It  becomes  children  to  be  grateful,  and  to 
say.  Thank  you,  father,  as  readily  as,  Pray,  father. 
(2!)  When  we  come  to  God  as  a  Father,  we  must 
withal  remember,  that  he  is  Lord  of  heaven  and 
earth  ;  which  obliges  us  to  come  to  him  with  rever- 
ence, as  to  the  sovereign  Lord  of  all,  and  yet  with 
confidence,  as  one  able  to  do  for  us  whatever  we 
need  or  can  desire  ;  to  defend  us  from  all  evil  and  to 
supply  us  with  all  good.  Christ,  in  Melchizedec, 
had  long  since  blessed  God  as  the  Possessor,  or  Lord 
of  heaven  and  earth  ;  and  in  all  our  thanksgivings  for 
mercies  in  the  stream,  we  must  give  him  the  glorv 
ot  the  all-sufficiehcy  that  is  in  the  fountain. 

2.  The  thing  he  gives  thanks  for  :  Because  thou 
hast  hid  these  things  from  the  wise  and  firiidetit,  and 
yet  revealed  them  to  babes,  lliese  things  ;  he  does 
not  say  what  things,  but  means  the  gi-eat  things  of 
the  gospeli  the  things  that  belong  to  our  peace,  Luke 
19.  42.  He  speaks  thus  emphatically  of  them,  these 
things,  because  they  were  things  that  filled  him  and 
should  fill  us  :  all  other  things  are  as  nothing  to  these 
things. 

Note,  (1.)  The  gi'eat  things  of  the  everlasting  gos- 
pel have  been  and  are  hid  from  many  that  were  wise 
and  prudent,  that  were  eminent  for  learning  and 
worldly  policy;  some  of  the  greatest  scholars  and 
the  greatest  statesmen  have  been  the  greatest  stran- 
gers to  gospel  mysteries:  The  world  by  wisdot?!  knew 
not  God,  1  Cor.  1.  21.  Nay,  there  is  an  opposition 
given  to  the  gospel,  by  a  science  falsely  so  called,  1 
Tim.  6.  20.  Those  who  are  most  expert  in  things 
sensible  and  secular,  are  commonl  v  least  experienced 
in  spiritual  things.  Men  may  dive  deep  into  the 
mysteries  of  nature,  and  the  mysteries  of  state,  and 
yet  be  ignorant  of,  and  mistake  about,  the  mysteries 
of  the  kingdom  of  heaveyi,  for  want  of  an  experience 
of  the  power  of  them. 

(2. )  While  the  wise  and  prudent  men  of  the  world 
are  in  the  dark  about  gospel  mysteries,  e\en  the 
babes  in  Christ  have  the  sanctifying,  saving  know- 
ledge of  them  :  Thou  hast  revealed  them  unto 
babes :  such  the  disciples  of  Christ  were  :  men  of 
mean  birth  and  education ;  no  scholars,  no  artists, 
no  politicians,  unlearned  and  ignorant  men.  Acts  4. 
13.  Thus  are  the  secrets  of  wisdom  which  are  dou- 
ble to  that  which  is,  (John  11.  6.)  made  known  to 
babes  andsucklings,  that  out  of  their  mouth  strength 
might  be  ordained,  (Ps.  8.  2. )  and  Gnd's/;?-«;V  there- 
by perfected.  The  learned  men  of  the  world  were 
not  made  choice  of  to  be  the  preachers  of  the  gospel, 
but  the  foolish  things  of  the  world,  1  Cor.  2.  6,  8,  10. 

(3.)  This  difference  between  the  prudent  and  the 
babes  K  oi  GciA's  own  making.  [1.]  It  is  he  that 
has  hid  these  things  from  the  wise  and  prudent ;  he 
gave  them  parts,  and  learning,  and  much  of  human 
understanding  above  others,  and  they  were  proud 
of  that,  and  rested  in  it,  and  look*  no  further ;  and 
therefore  God  justly  denies  them  the  Spirit  of  wis- 
dom and  revelation,  and  then,  though  they  hear  the 
sound  of  the  gospel-tidings,  they  are  to  them  as  a 
strange  thing.    God  is  not  the  Author  of  their  igno- 


rance and  error,  but  he  leaves  them  to  themselves, 
and  their  sin  becomes  their  punishment,  and  the 
Lord  is  righteous  in  it.  Sec  John  12.  39,  40.  Rom. 
11.  7,  8.  Acts  28.  26,  27.  \\m\  they  honoured  God 
with  the  wisdom  and  pi-udcnce  they  had,  he  would 
have  given  them  the  knowledge  of  these  better 
things;  but  Ijecause  they  served  their  lusts  with  them, 
he  has  hid  their  hearts  from  this  understanding.  [2.  ] 
It  is  he  tliat  has  revealed  them  unto  babes.  Things 
revealed  belong  to  our  children,  (Deut.  29.  29.)  and 
to  them  he  gives  an  understanding  to  receive  these 
things,  and  the  impressions  of  them.  Thus  he  resists 
the  proud,  and  gix'es  grace  to  the  humble.  Jam.  4.  6. 

(4.)  This  dispensation  must  be  resolved  into  the 
divine  sovereignty ;  Christ  himself  referred  it  to 
that ;  Fven  so,  Father,  for  so  it  seemed  good  in  thy 
sight.  Christ  here  subscribes  to  the  will  of  his  Fa- 
ther in  this  matter ;  Even  so.  Let  God  take  what 
way  he  pleases  to  glorify  himself,  and  make  use  of 
what  instruments  he  pleases  for  the  earning  on  of 
his  own  work ;  his  grace  is  his  own,  and  he  may 
give  or  withhold  it  as  he  pleases.  We  can  give  no 
reason  why  Peter,  a  fisherman,  should  be  made  an 
apostle,  and  not  Nicodemus,  a  Pharisee  and  a  i-ulcr 
of  the  Jews,  though  he  also  believed  in  Christ ;  but 
so  it  seemed  good  in  God's  sight.  Christ  said  this  in 
the  hearing  of  his  disciples,  to  show  them  that  it  was 
not  for  any  merit  of  their  own,  that  they  were  thus 
dignified  and  distinguished,  but  purely  from  God's 
good  pleasure  :  he  made  them  to  differ. 

(5.)  This  way  of  dispensing  divine  gi-ace  is  to  be 
acknowledged  by  us,  as  it  was  by  our  Lord  Jesus, 
with  all  thankfulness.  We  must  thank  God,  [1.] 
That  these  things  are  re-vealed ;  the  mysten'  hid 
from  ages  and  generations  is  manifested  ;  that  thev 
are  revealed,  not  to  a  few,  but  to  be  published  to  all 
the  world.  [2.]  That  they  are  revealed  to  babes, 
that  the  meek  and  humble  are  beautified  with  this 
salvation  ;  and  this  honour  put  upon  those  whom 
the  world  pours  contempt  upon.  [3.]  It  magnifies 
the  mercy  to  them,  that  these  things  are  hid  from 
the  wise  and  prudent:  distinguishing  favours  are 
most  obliging.  As  Job  adored  the  name  of  the  Lord 
in  taking  away  as  well  as  in  gix'ing,  so  may  we  in 
hiding  these  things  frojn  the  wise  and  prudent,  as  well 
as  in  reT.'ealing  them  unto  babes  ;  not  as  it  is  their 
misery,  but  as  it  is  a  method  by  which  self  is  abased, 
proud  thoughts  brought  down,  all  flesh  silenced, 
and  divine  power  and  wisdom  made  to  shine  the 
more  bright.     See  1  Cor.  1.  27,  31. 

II.  Christ  here  makes  a  gracious  offer  of  the  bene- 
fits of  the  gospel  to  all,  and  these  are  the  things 
which  are  revealed  to  babes,  v.  27,  is^c.  Observe 
here, 

1.  The  solemn  preface  which  ushers  in  this  call 
or  invitation,  both  to  command  our  attention  to  it, 
and  to  encourage  our  compliance  with  it.  That  we 
might  have  strong  consolation,  in  flying  for  refiige 
to  this  hope  set  before  us,  Christ  prefixes  his  autho- 
rity, produces  his  credentials ;  we  shall  see  he  is 
empowered  to  make  this  offer. 

Two  things  he  here  lays  before  us,  v.  27. 

(1.)  His  commission  from  the  Father  :  Jll  things 
are  delivered  unto  me  of  my  Father.  Christ,  as 
God,  is  equal  in  power  and  glory  with  the  Father  ; 
but  as  Mediator,  he  receives  his  power  and  glory 
from  the  Father  ;  has  all  judgment  committed  to 
him.  He  is  authorized  to  settle  a  new  covenant  be- 
tween God  and  man,  and  to  offer  peace  and  happi- 
ness to  the  apostate  world,  upon  such  terms  as  he 
should  think  fit :  he  was  sanctified  and  sealed  to  be 
the  sole  Plenipotcntiari,',  to  concert  and  establish 
this  gi-eat  affair.  In  order  to  this,  he  has  all  power 
both  in  heaven  and  in  earth;  (ch.  28.  18.)  power 
over  all  flesh  ;  (John  17.  2.)  authority  to  execute 
judgment.  John  5.  22,  27.  This  encourages  us  to 
come  to  Christ,  that  he  is  commissioned  to  receive 


132 


us,  and  to  give  us  what  we  come  for,  and  has  all 
things  delivered  to  him  for  that  purpose,  by  him  who 
is  Lord  of  all.  All  powers,  all  treasures  are  in  his 
hand.  Observe,  The  father  has  delivered  his  all 
into  the  hands  of  the  Lord  Jesus  ;  let  us  but  dcli\'er 
our  all  into  his  hand,  and  the  work  is  done  ;  God 
has  made  him  the  great  Referee,  the  blessed  Days- 
man, to  lay  his  hand  upon  us  both  :  that  which  we 
have  to  do  is  to  agree  to  the  reference,  to  submit  to 
the  arbitration  of  the  Lord  Jesus,  for  the  taking  up 
of  this  unhappy  controversy,  and  to  enter  into  bonds 
to  stand  to  his  award. 

(2.)  His  intimacy  with  the  Father:  JVo  man 
knoweth  the  Son  but  the  Father,  neither  knoweth 
any  man  the  Father  save  the  Son.  This  gives  us  a 
further  satisfaction,  and  an  abundant  one.  Am- 
bassadors use  to  have  not  only  their  commissions, 
which  they  produce,  but  their  instructions,  which 
they  reserve  to  themselves,  to  be  made  use  of  as 
there  is  occasion  in  their  negotiations  :  our  Lord  Je- 
sus had  both,  not  only  authority,  but  ability,  for  his 
undertaking.  In  transacting  the  great  business  of 
our  redemption,  the  Father  and  the  Son  are  the 
parties  principally  concerned ;  the  counsel  of  peace  is 
between  them,  Zech.  6.  13.  It  must  therefore  be  a 
great  encouragement  to  us  to  be  assured,  that  they 
understood  one  another  very  well  in  this  affair  ;  that 
the  Father  knew  the  Son,  and  the  Son  knew  the 
Father,  and  both  pei'fectly,  (a  mutual  consciousness 
we  may  call  it,  between  the  Father  and  the  Son,) 
so  that  there  could  be  no  mistake  in  the  settling  of 
this  matter  ;  as  often  there  is  among  men  to  the 
overthrow  of  contracts,  and  the  breaking  of  the 
measures  taken,  through  their  misvmderstanding 
one  another.  The  Sou  had  lain  in  the  bosom  of  the 
Father  from  eternity,  he  was  a  secretioribus — of  the 
cabinet-council,  John  1.  18.  He  was  by  him,  as  one 
brought  uji  ivith  him,  (Prov.  8.  30.)  so  that  none 
knows  the  Father  save  the  Son,  he  adds,  and  he  to 
whom  the  Son  will  reveal  him.  Note,  [1.]  The 
happiness  of  men  lies  in  an  acquaintance  with  God ; 
it  is  life  eternal,  it  is  the  perfection  of  rational  beings. 
[2.  ]  Those  who  would  have  an  acquaintance  with 
God,  must  apply  themselves  to  Jesus  Christ ;  for 
the  light  of  the  knowledge  of  the  glorv  of  God  shines 
in  the  face  of  Christ,  2  Cor.  4.  6.  We  are  oljliged 
to  Christ  for  all  the  revelation  we  have  of  God  the 
Father's  will  and  love,  ever  since  Adam  sinned  ; 
there  is  no  comfortable  intercourse  between  a  holy 
God  and  sinful  man,  but  in  and  by  a  Mediator,  John 
14.  6.         _ 

2.  Here  is  the  oflFer  itself  that  is  made  to  us,  and  an 
invitation  to  accept  of  it  After  so  solemn  a  preface, 
we  may  well  expect  something  verv  gi'eat ;  and  it  is 
so,  a  faithful  saying,  and  well  worthy  of  all  acce/ita- 
tion ;  words  whereby  we  may  be  saved.  We  are 
here  invited  to  Christ  as  our  Priest,  Prince,  and 
Prophet,  to  be  saved,  and,  in  order  to  that,  to  be 
ruled  and  taught,  bv  him. 

(1.)  We  must  come  to  Jesus  Christ  as  our  Rest, 
and  repose  ourselves  in  him,  (ti.  28.)  Come  unto  me, 
allye  that  labour.  Observe,  [1.]  The  characterof 
the  persons  invited  ;  all  that  labour,  and  are  heavy 
laden.  This  is  a  word  in  season  to  him  that  is  wea- 
ly,  Isa.  50.  4.  Those  who  complain  of  the  burden 
of  the  ceremonial  law,  which  was  an  intolerable 
yoke,  and  was  made  much  more  so  bv  the  tradition 
of  the  elders,  (Luke  11.  46.)  let  them  come  to 
Christ,  and  they  shall  be  made  easy  ;  he  came  to 
free  his  church  from  this  yoke,  to  cancel  the  impo- 
sition of  those  carnal  ordinances,  and  to  introduce  a 
purer  and  more  spiritual  wav  of  worship  :  but  it  is 
rather  to  be  understood  of  the  burden  of  sin,  both 
the  guilt  and  the  power  of  it.  Note,  All  those,  and 
those  only  are  invited  to  rest  in  Christ,  that  are  sen- 
sible of  sin  as  a  burden,  and  groan  under  it,  that  are 
not  only  convinced  of  the  evil  of  sin,  of  their  own 


ST.  MATTHEW,  XL 


sin,  but  are  contrite  in  soul  for  it ;  that  are  really 
sick  of  their  sins,  weary  of  the  sei-vice  of  the  world 
and  of  the  flesh  ;  that  see  their  state  sad  and  danger- 
ous by  reason  of  sin,  and  are  in  pain  and  fear  about 
it,  as  Ephraim,  (Jer.  31.  18 — 20.)  the  prodigal, 
(Luke  15.  17. )  the  publican,  (Luke  18.  13. )  Peter's 
hearers,  (Acts  2.  37.)  Paul,  (Acts  9.  4,  6,  9.)  the 
jailor,  Acts  16.  29,  30.  This  is  a  necessary  prepa- 
rative for  pardon  and  peace.  The  Comforter  must 
iirst  convince  J  (John  16.  8.)  I  have  tom,  and  then 
will  heal. 

[2.  ]  The  invitation  itself :  Come  unto  me.  That 
glorious  display  of  Christ's  greatness  which  we  had, 
(v.  27.)  as  Lord  of  all,  might  frighten  us  from  him, 
but  see  here  how  he  holds  out  the  golden  scefitre, 
that  we  may  touch  the  top  of  if  and  may  live.  Note, 
It  is  the  duty  and  interest  of  weary  and  heavy  laden 
sinners  to  come  to  Jesus  Christ.  Renouncing  all 
those  tilings  which  stand  in  opposition  to  him,  or  in 
competition  with  him,  we  must  accept  of  him,  as 
our  Physician  and  Advocate,  and  gi\e  up  ourselves 
to  his  conduct  and  govei-njnent ;  freely  willing  to  be 
saved  by  him,  in  his  own  way,  and  upon  his  own 
temis.  Come  and  cast  that  burden  u/ion  him,  under 
which  thou  art  heavy  laden.  This  is  the  gospel- 
call.  The  S/iirit  saith.  Come ;  and  the  bride  saith. 
Come;  Let  him  that  is  athirst  come:  IVhoever  will, 
let  him  come. 

[3.  ]  The  blessing  promised  to  those  that  do  come : 
/  willgri'e  you  rest.  Christ  is  our  Noah,  whose  name 
signifies  rest,  for  this  same  shall  gii'e  us  rest.  Gen. 
5.  29.-8.  9.  Tmly  rest  is  good,  (Gen.  49.  15.)  es- 
pecially to  those  that  labour,  and  are  heavy  laden, 
Eccl.  5.  12.  Note,  Jesus  Christ  will  gi^'e  'assured 
rest  to  those  weary  souls,  that  by  a  lively  faith  come 
to  him  for  it  ;  rest  from  the  terror  of  sin,  in  a  well- 
grounded  peace  of  conscience  ;  rest  from  the  power 
of  sin,  in  a  regular  order  of  the  soul,  and  its  due  go- 
vernment of  itself :  a  rest  in  God,  and  a  complacen- 
cy of  soul  in  his  love,  Ps.  11.  6,  7.  This  is  that  rest 
which  remains  for  the  fieojile  of  God,  (Heb.  4.  9.) 
begim  in  grace,  and  perfected  in  glory. 

(2. )  We  must  come  to  Jesus  Christ  as  our  i-uler, 
and  submit  ourselves  to  him,  (x>.  29.)  Take  my  yoke 
uflon  you.  This  must  go  along  with  the  former,  for 
Christ  is  exalted  to  be  both  a  Prince  and  Sax>iour, 
a  Priest  u/ion  his  throne.  The  rest  he  promises  is  a 
release  from  the  drudgery  of  sin,  not  from  the  ser- 
vice of  God,  but  an  obligation  to  the  duty  we  owe  to 
him.  Note,  Christ  has  a  yoke  for  our  necks,  as 
well  as  a  crown  for  our  heads,  and  this  yoke  he  ex- 
pects we  should  take  u/ion  us  and  draw  in.  To  call 
those  who  are  weary  and  heavy  laden,  to  take  a 
yoke  u/ion  them,  looks  like  adding  affliction  to  the 
afflicted;  but  the  pertinency  of  it  lies  in  the  word 
my:  "You  are  under  a  yoke  which  makes  you 
weary,  shake  that  off  and  try  mine,  which  will  make 
you  easy."  Servants  are  said  to  be  under  the  yoke, 
(l  Tim.  6.  1.)  and  subjects,  1  Kings  12.  10.  To' take 
Christ's  yoke  upon  us,  is  to  put  ourselves  into  the 
relation  of  seri'ants  and  subjects  to  him,  and  then  to 
conduct  ourselves  accordingly,  in  a  conscientious 
obedience  to  all  his  commands,  and  a  cheerful  sub- 
mission to  all  his  disposals  :  it  is  to  obei/  the  gospel 
of  Christ,  to  yield  ourselves  to  the  Lord :  it  is  Christ's 
yoke;  the  yoke  he  has  appointed;  a  yoke  he  has 
liimself  dratvn  in  before  us,  for  he  learned  obedience, 
and  which  he  does  by  his  Spirit  draw  in  with  us,  for 
he  helpeth  our  infirmities,  Rom.  8.  26.  A  yoke 
speaks  some  hardship,  but  if  the  beast  must  draw, 
the  yoke  helps  hinj.  Christ's  commands  are  all  in 
our  favour  :  we  rrtust  take  this  yoke  vpo7i  us  to  draw 
in  it.  We  are  yoked  to  work,  and  therefore  must 
be  diligent ;  we  are  yoked  to  submit,  and  therefore 
must  be  humble  and  patient :  we  are  yoked  toge- 
ther with  our  fellow-servants,  and  therefore  must 
keep  up  the  communion  of  saints :  and  the  words 


ST.  MATTHEW,  XII. 


133 


of  the  ivise  are  as  goads,  to  those  who  are  thus 
yoked. 

Now  this  is  the  hardest  part  of  our  lesson,  and 
therefore  it  is  qualified,  (v.  30.)  My  yoke  is  easy 
and  my  burden  is  light ;  you  need  not  be  afraid  of  it. 

[1.]  The  yoke  of  Christ's  commands  is  an  easy 
yoke ;  it  is  ;tf'"^TOc,  not  only  easy,  but  gi-acious,  so 
the  word  signifies  ;  it  is  sweet  and  pleasant ;  there 
is  nothing  in  it  to  gall  the  yielding  neck,  nothing  to 
hurt  us,  but  on  the  contrary,  much  to  refresh  us.  It 
is  a  yoke  tliat  is  lined  with  love.  Such  is  tlie  nature 
of  all  Christ's  commands,  so  reasonable  in  them- 
selves, so  profitable  to  us,  and  all  summed  up  in  one 
word,  and  that  a  sweet  word,  love.  So  powerful 
are  the  assistances  he  gives  us,  so  suitable  the  en- 
couragements, and  so  strong  the  consolations  that  are 
to  be  found  in  the  way  of  duty,  that  we  may  truly 
say,  it  is  a  yoke  of  pleasantness.  It  is  easy  to  the 
new  nature,  veiy  easy  to  him  that  understandeth, 
Prov.  14.  6.  It  may  be  a  little  hard  at  first,  but  it  is 
easy  afterwards  ;  the  love  of  God  and  the  hope  of 
heaven  will  make  it  easy. 

[2.]  The  burden  of  Christ's  cross  is  a  light  bur- 
den, very  light:  afflictions  from  Christ,  which  be- 
fall us  as  men  ;  afflictions  for  Christ,  which  befall 
us  as  christians  ;  the  latter  are  especially  meant. 
This  burden  in  itself  is  not  joyous,  but  grievous; 
yet  as  it  is  Christ's,  it  is  light,  Paul  knew  as  much 
of  it  as  any  man,  and  he  calls  it  a  light  affliction,  2 
Cor.  4.  17.  God's  presence,  (Isa.  43.  2.)  Christ's 
sympathy,  (Isa.  63.  9.  Dan.  3.  25.)  and  especially 
the  Spint's  aids  and  comforts,  (2  Cor.  1.  5.)  make 
sufFermg  for  Christ  light  and  easy.  As  afflictions 
abound,  and  are  prolonged,  consolations  abound,  and 
are  prolonged  too.  Let  this  therefore  reconcile  us 
to  the  difficulties,  and  help  us  over  the  discourage- 
ments, we  may  meet  with,  both  in  doing  work  and 
suffering  woi-k ;  though  we  may  lose  for  Christ,  we 
shall  not  lose  by  him. 

■  (3. )  We  must  come  to  Jesus  Christ  as  our  Teach- 
er, and  set  ourselves  to  leai-n  of  him,  v.  29.  Christ 
has  erected  a  gi-eat  school,  and  has  invited  us  to  be 
his  scholars.  \Ve  must  enter  ourselves,  associate 
with  his  scholars,  and  daily  attend  the  instructions 
he  gives  by  his  word  and  Spirit.  We  must  converse 
much  with  what  he  said,  and  have  it  ready  to  use 
upon  all  occasions ;  we  must  conform  to  what  he 
did,  and  follow  his  steps,  1  Pet  2.  21.  Some  make 
the  following  words,  for  I  am  meek  and  loivly  in 
heart,  to  be  the  particular  lesson  we  are  required  to 
learn  from  the  example  of  Christ.  We  must  learn 
of  him  to  be  meek  and  lowly,  and  must  mortify  our 
pride  and  passion,  which  render  us  so  unlike  to  him. 
We  must  so  learn  of  Christ  auto  learn  Christ,  (Eph. 
4.  20. )  for  he  is  both  Teacher  and  Lesson,  Guide 
and  Way,  and  All  in  All. 

Two  reasons  are  given  why  we  must  learn  of 
Christ. 

[1.]  /  am  meek  and  lowly  in  heart,  and  therefore 
fit  to  teach  you. 

First,  He  is  ?neek,  and  can  have  comfiassion  on  the 
ignorant,  whom  others  would  be  in  a  passion  with. 
Many  able  teachers  are  hot  and  hasty,  which  is  a 
great  discouragement  to  those  who  are  dull  and 
slow  ;  but  Christ  knows  how  to  bear  with  such,  and 
to  open  their  understandings.  His  carriage  toward 
his  twelve  disciples  was  a  specimen  of  this  ;  he  was 
mild  and  gentle  with  them,  and  made  the  best  of 
them  ;  though  they  were  heedless  andf  forgetful,  he 
was  not  extreme  to  mark  their  follies.  Secondly, 
He  is  lowly  in  heart.  He  condescends  to  teach  poor 
scholars,  to  teach  novices ;  he  chose  disciples,  not 
from  the  court,  nor  the  schools,  but  from  the  sea- 
side. He  teaches  the  first  principles,  such  things  as 
are  milk  for  babes  ;  he  stoops  to  the  meanest  capa- 
cities; he  taught  Ephraim  to  go,  Hos.  11.  3.  Wlio 
teaches  like  him  ?    It  is  an  encouragement  to  us  to 


Eut  ourselves  to  school  to  such  a  Teacher.  This 
umility  and  meekness,  as  it  qualifies  him  to  b".  a 
Teacher,  so  it  will  Ije  the  best  uualification  of  those 
who  are  to  be  taught  Ijy  him  ;  for  the  meek  viill  he 
guide  injudgment,  Ps.  25.  9, 

[2.  ]  You  shall  find  rest  to  your  souls.  This  pro- 
mise IS  boiTOwed  from  Jer.  6.  16.  for  Christ  delight- 
ed to  express  himself  in  the  language  of  the  pro- 
phets, to  show  the  harmony  between  the  two  Testa- 
ments. Note,  First,  Rest  for  the  soul  is  the  most 
desirable  rest ;  to  have  the  soul  to  dwell  at  ease. 
Secondly,  The  only  way,  and  a  sure  way  to  find  rest 
for  our  souls  is,  to  sit  at  Christ's  feet  and  hear  his 
word.  Tlie  way  of  duty  is  the  way  of  rest  The 
understanding  finds  rest  in  the  knowledge  of  God 
and  Jesus  Christ,  and  is  there  abundantly  satisfied, 
finding  that  wisdom  in  the  gospel  which  has  been 
sought  for  in  vain  throughout  the  whole  creation. 
Job  28.  12.  The  truths  Christ  teaches  are  such  as 
we  may  venture  our  souls  upon.  The  affections  find 
rest  in  the  love  of  God  and  Jesus  Christ,  and  meet 
with  that  in  them  which  gives  them  an  abundant 
satisfaction  ;  quietness  and  assurance  for  ever.  And 
those  satisfactions  will  be  perfected  and  perpetuated 
in  heaven,  where  we  shall  see  and  enjoy  God  imme- 
diately, shall  see  him  as  he  is,  and  enjoy  him  as  he 
is  ours.  This  rest  is  to  be  had  with  Christ  for  all 
those  wlio  learn  of  him. 

Well,  this  is  the  sum  and  substance  of  the  gospel- 
call  and  offer :  we  are  here  told,  in  a  few  words, 
what  the  Lord  Jesus  requires  of  us,  and  it  agrees 
with  what  God  said  of  liim  once  and  again.  This 
is  my  beloved  Son,  in  ivhom  I  am  well  fileased ;  hear 
ye  him, 

CHAP.  XII. 

In  this  chapter,  we  have,  I.  Christ's  clearing  of  the  law  of 
the  fourth  commandment  concerning  the  Sabbath-day,  and 
vindicating  it  from  some  superstitious  notions  advanced 
by  the  Jewish  teachers  ;  showing  that  works  of  necessity 
and  mercy  are  to  be  done  on  that  day,  v.  1  . .  13.  II.  The 
prudence,  humility,  and  self-denial  of  our  Lord  Jesus  in 
working  his  miracles,  v.  14. .  21.  III.  Christ's  answer  to 
the  blaspliemous  cavils  and  calumnies  of  the  Scribes  and 
Pharisees,  who  imputed  his  casting  out  devils  to  a  compact 
with  the  Devil,  v.  22 . .  37.  IV.  Christ's  reply  to  a  tempt- 
ing demand  of  the  Scribes  and  Pharisees,  challenging  him 
to  sliow  them  a  sign  from  heaven,  v.  38  . .  45,  V.  Christ's 
judgment  about  his  kindred  and  relations,  r.  46  . .  50. 

1.  AT  that  time  Jesus  went  on  the  Sab- 
1%^  bath-day  through  the  corn ;  and  his 
disciples  were  an  hungred,  and  began  to 
pluck  the  ears  of  corn,  and  to  eat.  2.  But 
when  the  Pharisees  saw  it,  they  said  unto 
him,  Behold,  thy  disciples  do  that  which  is 
not  lawful  to  do  upon  the  Sabbath-day. 
3.  But  he  said  unto  them,  Have  ye  not 
read  what  David  did  when  he  was  an  hun- 
gred, and  they  that  were  with  him;  4. 
How  he  entered  into  the  house  of  God, 
and  did  eat  the  shew-bread,  which  was  not 
lawful  for  him  to  eat,  neither  for  them 
which  were  with  him,  but  only  for  the 
priests  ?  5.  Or  have  ye  not  read  in  the 
law,  how  tliat  on  the  Sabbath-days  the 
priests  in  the  temple  profane  tlie  Sabbath, 
and  are  blameless  ?  6.  But  I  say  unto 
you,  that  in  tills  place  is  one  greater  than 
the  temple.  7.  But  if  ye  had  known  what 
this  meaneth,  I  will  have  mercy,  and  not 
sacrifice,  ye  would  not  have  condemned 


ST.  MATTHEW,  Xll. 


134 

the  guiltless.  8.  For  the  Son  of  man  is 
Lord  even  of  the  Sabbath-day.  9.  And 
when  he  was  departed  thence,  he  went 
into  their  synagogue :  1 0.  And,  behold, 
there  was  a  man  wliich  had  his  hand 
withered.  And  they  asked  him,  saying,  Is 
it  lawful  to  heal  on  the  Sabbath-days  ? 
that  they  might  accuse  him.  1 1 .  And  he 
said  unto  them,  What  man  shall  there  be 
among  you  that  shall  have  one  sheep,  and 
if  it  fall  into  a  pit  on  the  Sabbath-day,  will 
he  not  lay  hold  on  it,  and  lift  it  out  i  1 2. 
How  much  then  is  a  man  better  than  a 
sheep  ?  Wherefore  it  is  lawful  to  do  well 
on  the  Sabbath-days.  13.  Then  saith  he 
to  the  man,  Stretch  forth  thine.hand.  And 
he  stretched  it  forth  ;  and  it  was  restored 
whole,  like  as  the  other. 

The  Jewish  teachers  had  con-upted  many  of  the 
commandments,  by  intei-preting  them  more  loosely 
than  they  were  intended ;  a  mistake  whicli  Christ 
discovered  and  rectified,  (c/i.  5.)  in  his  sermon  on 
the  mount:  but  concerning  the  fourth  command- 
ment, they  had  ei'red  in  the  otlier  extreme,  and  in- 
terpreted it  too  strictly.  Note,  It  is  common  for 
men  of  corrupt  minds,  by  their  zeal  in  rituals,  and 
the  external  services  of  religion,  to  think  to  atone 
for  the  looseness  of  their  morals.  But  they  are 
cursed  who  add  to,  as  well  as  they  who  take  from, 
the  tvords  of  this  book,  Rev.  22.  16,  19.  Prov.'SO.  6. 
Now  that  which  our  Lord  Jesus  here  lays  down 
is,  that  the  works  of  necessity  and  mercy  are  lawful 
on  the  Sabl)ath-day,  which  the  Jews  in  many  in- 
stances were  tauglit  to  make  a  scniple  of.  Christ's 
industrious  explanation  of  the  fourth  commandment, 
intimates  its  peipetual  obligation  to  the  religious  ob- 
servation of  one  day  in  sei'en,  as  a  /loly  sabbath.  He 
would  not  expound  a  law  that  was  immediately  to 
expire,  but  doubtless  intended  hereby  to  settle  a 
pomt  which  would  be  of  use  to  his  church  in  all 
ages  ;  and  so  it  is  to  teach  us,  that  our  christian  sab- 
bath, though  under  the  direction  of  the  fourth  com- 
mandment, is  not  under  the  injunctions  of  the  Jewish 
elders. 

It  is  usual  to  settle  the  meaning  of  a  law  by  judg- 
ments given  upon  cases  that  happen  in  fact,  and  in 
like  manner  is  the  meaning  of  this  law  settled.  Here 
are  two  passages  of  story  put  together  for  this  pur- 
pose, happening  at  some  distance  of  time  from  each 
other,  and  of  a  different  nature,  but  both  answering 
this  intention. 

I.  Christ,  by  justifying  his  disciples  in  plucking 
the  ears  of  com  on  the  sabbath-day,  shows  that 
works  of  necessity  are  lawful  on  that  day.  Now 
here  observe, 

1.  ^yhat  it  was  that  the  disciples  did.  They  were 
following  their  Master  one  sabbath-day  through  a 
corn-field  ;  it  is  likely  they  were  going  to  the  syna- 
gogue, (x'.  9.  for  it  becomes  not  Christ's  disciples  to 
take  idle  walks  on  that  day,)  and  they  mere  hungry : 
let  it  be  no  disparagement  to  our  Master's  house- 
keeping. But  we  will  suppose  they  were  so  intent 
upon  the  sabbath-work,  that  they  forgot  to  eat 
bread;  had  spent  so  much  time  in  their  moniing 
worship,  that  they  had  no  time  for  their  morning 
meal,  but  came  oiit  fasting,  because  they  would  not 
come  late  to  the  synagogue.  Providence  ordered  it 
that  they  went  through  the  corn,  and  there  they 
were  supplied.  Note,  God  has  many  ways  of  bring- 
ing suitable  provision  to  his  people  when  they  need 
it,  and  will  take  particular  care  of  them  when  they 


are  going  to  the  synagogue,  as  of  old  for  them  that 
went  up  to  Jei-usalem  to  worship,  (Ps.  84.'  6,  7. )  for 
whose  use  the  rain  filled  the  pools  :  while  we  are  in 
the  way  of  duty,  Jehovah-jireh,  let  God  alone  to 
provide  for  us.  Being  in  the  corn-fields,  they  began 
to  filuck  the  ears  of  corn  ;  the  law  of  God  allowed 
this,  (Deut.  23.  25.)  to  teach  people  to  be  neigh- 
bourly, and  not  to  insist  upon  property  in  a  small 
matter,  whereby  another  may  be  benefited.  This 
was  but  slender  provision  for  Christ  and  his  disci- 
ples, but  it  was  the  best  they  had,  and  they  were 
content  with  it.  The  famous  Mr.  Ball,  of  Whit- 
more,  used  to  say  he  had  two  dishes  of  meat  to  his 
sabbath-dinner,  a  dish  of  hot  milk,  and  a  dish  of 
cold,  and  he  had  enough  and  enough. 

2.  What  was  the  offence  that  the  Pharisees  took 
at  this.  It  was  but  a  diy  breakfast,  yet  the  Phari- 
sees would  not  let  them  eat  that  in  quietness.  They 
did  not  quai'rel  with  them  for  taking  another  man's 
com,  (they  were  no  great  zealots  for  justice,)  but 
for  doing  it  on  the  sabbath-day  ;  for  plucking  and 
nibbing  the  ears  of  corn  on  that  day,  was  expressly 
forbidden  by  the  tradition  of  the  elders,  for  this  rea- 
son, because  it  was  a  kind  of  rea/iing.  Note,  It  is 
no  new  thing  for  the  most  harmless  and  innocent 
actions  of  Christ's  disciples  to  be  evil  spoken  of  and 
reflected  upon  as  unlawful,  especially  by  those  who 
are  zealous  for  their  own  inventions  and  impositions. 
The  Pharisees  complained  of  them  to  their  Master 
for  doing  that  which  it  was  not  laiifut  to  do.  Note, 
Those  are  no  friends  to  Christ  and  his  disciples, 
who  make  that  to  be  unlawful  which  God  has  not 
made  to  be  so. 

3.  What  was  Christ's  answer  to  this  cavil  of  the 
Pharisees.  The  disciples  could  say  little  for  them- 
selves, especially  because  those  who  quarrelled  with 
them  seemed  to  have  the  strictness  of  the  sabbath- 
sanctification  on  their  side  ;  and  it  is  safest  to  err  on 
that  hand  :  but  Christ  came  to  free  his  followers, 
not  only  from  the  cori-uptions  of  the  Pharisees,  but 
from  their  unscriptural  impositions,  and  therefore 
has  something  to  say  for  them,  and  justifies  what 
they  did,  though  it  was  a  transgression  of  the  canon. 

(i.)  He  justifies  them  by  precedents,  which  were 
allowed  to  be  good  by  the  Pharisees  themselves. 

[1.]  He  urges  an  ancient  instance  of  David,  who 
in  a  case  of  necessity  did  that  which  othei-wise  he 
ought  not  to  have  done  ;  (p.  3,  4.)  "Have  ye  not 
read  the  stojy  (1  Sam.  21.  6.)  of  David's  eating  the 
shew-bread,  which  by  the  law  was  appropriated  to 
the  priest  ?  (Lev.  24.  5 — 9.)  It  is  most  holy  to  Jlaron 
and  his  sons;  and  (Exod.  29.  33.)  a  stranger  shall 
not  eat  of  it ;  yet  the  priest  gave  it  to  David  and  his 
men  ;"  for  though  the  exception  of  a  case  of  neces- 
sity was  not  expressed,  yet  it  was  implied  in  that 
and  all  other  ritual  institutions.  That  which  bore 
out  David  in  eating  the  shew-bread  was  not  his  dig- 
nity, (ITzziah,  that  invaded  the  priest's  office  in  the 
pride  of  his  heart,  though  a  king,  was  sti-uck  with 
a  leprosy  for  it,  2  Chron.  26.  16,  &:c. )  but  his  hunger. 
The  gi-"eatest  shall  not  have  their  lusts  indulged, 
but  the  meanest  shall  have  their  wants  considered. 
Hunger  is  a  natural  desire  which  cannot  be  morti- 
fied, but  must  be  gi-atified,  and  cannot  be  put  off 
with  anv  thing  but  meat ;  therefore  we  say.  It  will 
break  through  stone  walls.  Now  the  Lord  is  for 
the  body,  and  allowed  his  own  appointment  to  be 
dispensed  with  in  a  case  of  distress ;  much  more 
might  the  tradition  of  the  elders  be  dispensed  with. 
Note,  That  may  be  done  in  a  case  of  necessity, 
which  may  not  be  done  at  another  time  ;  there  are 
laws  which  necessity  has  not,  but  it  is  a  law  to  itself. 
Men  do  not  des/tise,  but  pity,  a  thief  that  steals  to 
satisfy  his  soul  when  he  is  hungry,  Prov.  6.  30. 

[2.]  He  urges  a  daily  instance  of  the  priests, 
which  they  likewise  read  in  the  law,  and  according 
to  which  was  the  constant  usage,  v.  5.     The  priests 


ST.  MATTHEW,  XII, 


135 


in  the  temfile  did  a  great  deal  of  servile  work  on  the 
sabbath-day  ;  killing,  flaying,  burning  the  sacrificed 
beasts,  which  in  a  common  case  would  /lave  bcnn 
profaning  the  sabbath  ;  and  yet  it  was  never  reckon- 
ed any  transgression  of  the  fourth  commandment, 
because  the  temple-service  required  and  justified  it. 
This  intimates,  that  those  labours  are  lawful  on  the 
sabbath-dav  which  are  necessary,  not  only  to  the 
su/i/iort  of  life,  but  to  tlie  service  of  the  day  ;  as 
tolling  a  bell  to  call  the  congi-egation  together,  tra- 
velling to  church,  and  the  like.  Sabbath-rest  is  to 
promote,  uot  to  hinder,  sabbath-worship. 

(2. )  He  justifies  them  by  arguments,  three  cogent 
ones. 

[1.]  In  this  jilace  is  one  greater  than  the  temfile, 
V.  6.  If  the  temple-service  would  justify  what  the 
priests  did  in  their  ministration,  the  service  of  Christ 
would  much  more  justify  the  disciples  in  what  tliey 
did  in  their  attendance  upon  him.  The  Jews  had 
an  extreme  veneration  for  the  temple,  it  sanctified 
the  gold ;  Stephen  was  accused  for  blas/iheming  that 
holy  /dace  ;  (Acts  6.  13.)  but  Christ,  in  a  corn-field, 
was  greater  than  the  tem/ile,  for  in  him  dwelt  not 
the  firesence  of  God  syrabolicallv,  but  all  the  fulness 
of  the  Godhead  bodily.  Note,  If,  whatever  'we  do, 
we  do  it  in  the  name  of  Christ,  and  as  unto  him,  it 
shall  be  gi-aciously  accepted  of  God,  however  it  may 
be  censured  and  cavilled  at  by  men. 

[2.]  God  mill  have  mercy,  and  not  sacrifice,  v.  7. 
Ceremonial  duties  must  give  way  to  moral,  and  the 
natural,  royal  law  of  love  and  self-preservation  must 
take  place  of  i-itual  observances.  This  is  quoted 
from  Hos.  6.  6.  It  was  used  before,  ch.  9.  13.  in 
vindication  of  mercy  to  the  souls  of  men  ;  here,  of 
mercy  to  their  bodies.  The  rest  of  the  sabbatli  was 
ordained  for  man's  good,  in  favour  of  the  body,  Deut. 
5.  14.  Now  no  law  must  be  construed  so  as  to  con- 
tradict its  own  cud.  If  you  had  known  what  this 
means,  had  known  what  it  is  to  be  of  a  merciful  dis- 
position, you  would  have  been  sorr}'  that  they  were 
forced  to  do  this  to  satisfy  their  hunger,  and  would 
7iot  hax'e  condemned  the  guiltless.  Note,  First,  Ig- 
norance is  the  cause  of  our  rash  and  uncharitable 
censures  of  our  brethren.  Secondly,  It  is  not  enough 
for  us  to  know  tlie  scriptures,  but  we  must  labour  to 
/enow  the  meaning  of  them.  Let  him  that  readeth 
understand.  Thirdly,  Ignorance  of  the  meaning  of 
the  scripture  is  especially  shameful  in  those  who 
take  upon  them  to  teach  otliers. 

[3.]  The  Son  of  man  is  Lord  ex'en  of  the  sabbath- 
day,  V.  8.  Tliat  law,  as  all  the  rest,  is  put  into  the 
hand  of  Christ,  to  be  altered,  enforced,  or  dispensed 
with,  as  he  sees  good.  It  was  by  the  Son  that  God 
made  the  world,  and  by  him  he  instituted  the  sab- 
bath in  innocency  ;  bv  him  he  ga^'e  the  ten  com- 
mandments at  mount  Sinai,  and  as  Mediator  he  is 
inti-usted  with  the  institution  of  ordinances,  and  to 
make  what  changes  he  thought  fit ;  and  particularly, 
as  being  Lord  of  the  sabbath,  he  was  authorized  to 
make  such  an  alteration  of  that  dav,  as  that  it  should 
become  the  Lord's  day,  the  Lord  Clirist's  day.  And 
if  Christ  be  the  Lord  of  the  sabbath,  it  is  fit  the  day 
and  all  the  work  of  it  should  be  dedicated  to  liim. 
By  virtue  of  this  power,  Christ  here  enacts,  that 
works  of  necessity,  if  they  be  really  such,  and  not 
a  pretended  and  self-created  necessity,  are  lawful 
on  the  sabbath-day  :  and  this  explication  of  the  law 
plainly  shows  that  it  was  to  be  perpetual.  Exce/itio 
firmat  regulam — The  exception  confirms  the  rule. 

Christ  having  tlius  silenced  the  Pharisees,  and 
got  clear  of  them,  (r.  9.)  departed,  and  wetit  into 
their  synagogue,  the  sTOagogue  of  these  Pharisees, 
in  wliicli  tliey  presided,  and  toward  which  he  was 
going,  when  they  picked  tliis  quarrel  with  him. 
Note,  First,  We  must  take  heed  lest  anv  thing  that 
occurs  in  our  way  to  holy  ordinances  unfit  us  for,  or 
divert  us  from,  our  due  attendances  on  them,    Let 


us  proceed  in  the  way  of  our  duty,  notwithstanding 
the  artifices  of  Satan,  who  endeavours,  by  the  per- 
verse disputings  of  inen  of  corrupt  minds,  and  many 
other  ways,  to  i-uitle  and  disconipose  us.  Secondly, 
We  must  not,  for  tlie  sake  of  ])rivate  feuds  and 
personal  piques,  draw  back  from  public  worship. 
Though  the  Pharisees  had  thus  maliciously  cavilled 
at  Christ,  yet  he  weiit  into  their  synagogue.  Satan 
gains  his  point,  if,  by  sowing  discord  among  Ijrethren, 
lie  prevail  to  drive  tliem,  or  any  of  them,  from  the 
synagogue,  and  the  communion  of  tlie  faithful. 

II.  Christ,  by  healing  the  man  thai  had  the  wither- 
ed hand  on  the  sabbath-day,  shows  that  works  of 
mercy  are  lawful  and  proper  to  be  done  on  that  day. 
The  work  of  necessity  was  done  by  tlie  disciples, 
and  justifi.ed  by  him  ;  the  work  of  mercy  was  done 
by  himself ;  the  works  of  mercy  were  his  works  of 
necessity  ;  it  was  his  7neat  and  drink  to  do  good.  I 
must  preach,  says  he,  I^uke  4.  43.  .  This  cure  is  re- 
corded for  the  sake  of  the  time  when  it  was  wrought, 
on  the  sabbath. 

Here  is,  1.  The  affliction  that  this  poor  man  was 
in  ;  his  hand  was  withered  so  that  he  was  utterly 
disabled  to  get  his  living  by  working  with  his  hands. 
St.  Jerome  says,  that  the  gospel  of  Matthew  in  He- 
brew, used  by  the  Nazarenes  and  Ebionites,  adds 
this  circumstance  to  this  stoi-y  of  the  man  with  the 
withered  hand,  that  he  was  Cxmentarius — a  brick- 
layer, and  applied  himself  to  Christ  thus  ;  "  Lord, 
I  am  a  bricklayer,  and  haxie  got  ?ny  lii'ing  by  my 
labour;  (manibus  victum  quxritans;)  1  beseech 
thee,  O  Jesus,  restore  me  the  use  of  my  hand,  that 
I  may  not  be  obliged  to  beg  my  bread,"  (ne  turpiter 
mendicem  cibos.J  Hieron.  in  loc.  Tliis  poor  man 
was  in  the  synagogue.  Note,  Those  who  can  do 
but  little,  or  liave  but  little  to  do  for  the  world,  must 
do  so  much  the  more  for  their  souls ;  as  the  rich, 
the  aged,  and  the  infirm. 

2.  A  spiteful  question  which  the  Pharisees  put  to 
Christ  upon  the  sight  of  this  man.  They  asked  him, 
saying.  Is  it  lawful  to  heal?  We  read  not  here  of 
any  address  this'poor  man  made  to  Christ  for  a  cure, 
but  they  observed  Christ  began  to  take  notice  of 
him,  and  knew  it  was  usual  for  him  to  be  found  of 
those  that  sought  him  not,  and  therefore  with  their 
badness  they  anticipated  his  goodness,  and  started 
this  case  as  a  stumbling-block  in  the  way  of  doing 
good  ;  Is  it  lawful  to  heal  on  the  sabbath-day  ? 
Whether  it  was  lawful  ior physicians  to  heal  on  that 
day  or  not,  which  was  the  thing  disputed  in  their 
books,  one  would  think  it  past  dispute,  that  it  is  law- 
ful for  prophets  to  heal,  for  him  to  heal  who  disctf- 
vcrcd  a  di\ine  power  and  goodness  in  all  he  did  of 
this  kind,  and  manifested  himself  to  be  sent  of  God. 
Did  ever  anv  ask,  whether  it  is  lawful  for  God  to 
heal,  to  send'his  word  and  heal  ?  It  is  tnie,  Christ 
was  now  made  under  the  law,  by  a  voluntarj'  sub- 
mission to  it,  but  he  was  never  made  under  the  pre- 
cepts of  the  elders.  Is  it  lawful  to  heal  ?  To  inquire 
into  the  lawfulness  and  unlawftilness  of  actions  is 
very  good,  and  we  cannot  applv  ourselves  to  any 
with  such  inquiries  more  fitly  than  to  Christ ;  but' 
they  asked  here,  not  that  they  might  be  instnicted 
by  him,  but  that  they  might  accuse  him.  If  he 
should  say  that  it  was  lawfid  to  heal  on  the  sabbath- 
day,  they  would  accuse  him  of  a  conti-adiction  to  the 
fourth  commandment  ;  to  so  great  a  degree  of  su- 
perstition had  the  Pharisees  brought  the  sabbath- 
rest,  that,  unless  in  peril  of  life,  they  allowed  not 
anv  medicinal  operations  on  the  sabbath-day.  If 
he  should  say  that  it  was  not  lawful,  thev  would  ac- 
cuse him  of  partiality,  having  lately  justified  his  dis- 
ciples in  i^lucking  the  ears  of  com  on  that  day. 

3.  Christ's  answer  to  this  question,  by  way  of  ap- 
peal to  themselves,  and  their  own  opinion  and  prac- 
tice, V.  11,  12.  In  case  a  sheep  (though  but  one,  of 
which  the  loss  would  not  be  veiy  gi-eat)  should  fall 


ST.  MATTHEW,  XII. 


136 


into  a  pit  on  the  sabbath-day,  wowW  they  not  lift  it 
out?  No  doubt  they  might  do  it,  the  fourth  com- 
mandment allows  it ;  they  must  do  it,  for  a  merciful 
man  regardeth  the  life  of  his  beast,  and  for  their 
parts  tliey  would  do  it,  rather  than  lose  a  sheep  ; 
does  Christ  take  care  for  sheep  ?  Yes,  he  does  ;  he 

S reserves  and  provides  for  both  man  and  beast, 
ut  here  he  says  it  for  our  sakes,  (1  Cor.  9.  9,  10.) 
and  hence  argues.  How  much  liien  is  a  man  better 
than  a  slieep.  7  Sheep  are  not  only  harmless  but  use- 
ful creatures,  and  ai-e  prized  and  tended  accordingly ; 
yet  a  man  is  here  preferred  far  before  them.  Note, 
Man,  in  respect  of  his  being,  is  a  great  deal  better, 
and  more  valuable,  than  the  best  of  the  bmte  crea- 
tures :  man  is  a  reasonable  creature,  capable  of 
knowing,  loving,  and  glorifying  God,  and  therefore 
is  better  than  a  sheep.  The  sacrifice  of  a  sheep 
could  therefore  not  atone  for  the  sin  of  a  soul.  They 
do  not  consider  this,  who  are  more  solicitous  for  the 
education,  preservation,  and  supply  of  their  horses 
and  dogs  than  of  God's  poor,  or  perhaps  their  own 
household. 

Hence  Christ  infers  a  truth,  which,  even  at  first 
sight,  appears  very  reasonable  and  good-natured ; 
that  it  is  lawful  to  do  well  on  the  sabbath-days  ;  they 
had  asked,  Is  it  lawful  to  heal?  Christ  proves  it  is 
lawful  to  do  well,  and  let  any  one  judge  whether 
healing,  as  Christ  healed,  was  not  doing  well.  Note, 
There  are  more  ways  of  doing  well  upon  sabbath- 
days,  than  by  the  duties  of  God's  immediate  wor- 
ship ;  attending  the  sick,  relieving  tlie  poor,  helping 
those  who  are  fallen  into  sudden  distress  and  call  for 
speedy  relief;  this  is  doing  good:  and  this  must  be 
done  from  a»principle  of  love  and  charity,  with  hu- 
mility and  self-denial,  and  a  heavenly  frame  of  spirit, 
and  this  is  doing  well,  and  it  shall  be  accepted.  Gen. 

4.  r. 

4.  Christ's  curing  of  the  man,  notwithstanding  the 
offence  which  he  foresaw  the  Pharisees  would  take 
at  it,  X'.  13.  Though  they  could  not  answer  Christ's 
arguments,  they  were  resolved  to  persist  in  their 
prejudice  and  enmity ;  but  Christ  went  on  with  his 
work  notwithstanding.  Note,  Dvity  is  not  to  be  left 
undone,  nor  opportunities  of  doing  good  neglected, 
for  fear  of  givnig  offence.  Now  the  manner  of  the 
cure  is  observable ;  he  said  to  the  man,  "  Stretch 
forth  thy  hand,  exert  thyself  as  well  as  thou  canst ;" 
and  he  did  so,  and  it  was  restored  whole.  This,  as 
other  cures  Christ  wrought,  had  a  spiritual  signifi- 
cancy.  (1.)  By  nature  our  hands  are  withered,  we 
are  utterly  unable  of  ourselves  to  do  any  thing  that 
is  good.  (2.)  It  is  Christ  only,  by  the  power  of  his 
grace,  that  cures  us ;  he  heals  the  withered  hand  by 
putting  life  into  the  dead  soul,  works  in  us  both  to 
will  and  to  do.  (3.)  In  order  to  our  cure,  he  com- 
mands us  to  stretch  forth  our  hatids,  to  improve  our 
natural  powers,  and  do  as  well  as  we  can  ;  to  stretch 
them  out  in  prayer  to  God,  to  stretch  them  out  to 
lay  hold  on  Christ  by  faith,  to  stretch  them  out  in 
holy  endeavours.  Now  this  man  could  not  stretch 
forth  his  withered  hand  of  himself,  any  more  than 
the  impotent  man  could  arise  and  carry  his  bed,  or 
Lazarus  come  forth  out  of  his  grave ;  yet  Christ  bid 
him  do  it.  God's  commands  to  us  to  do  the  duty 
which  of  ourselves  we  are  not  able  to  do,  are  no 
more  al)surd  or  unjust,  than  this  command  to  the 
man  with  the  withered  hand,  to  stretch  it  forth  ;  for 
with  the  command,  there  is  a  promise  of  grace  which 
is  given  by  the  word.  Tiirn  ye  at  my  re/iroof  and 
I  will  pour  out  my  S/iirir,  Prov.  1.  23.  Those  who 
perish  are  as  inexcusable  as  this  man  would  have 
been,  if  he  had  not  attempted  to  stretch  forth  his 
hand,  and  so  had  not  been  healed.  But  those  who 
are  saved  have  no  more  to  boast  of  than  this  man  had 
of  contributing  to  his  own  cure,  by  stretching  forth 
his  hand,  but  are  as  much  indebted  to  the  power  and 
grace  of  Christ  as  he  was. 


14.  Then  the  Pharisees  went  out,  and 
held  a  council  against  him,  how  they  might 
destroy  him.  15.  But  when  Jesus  knew  i^ 
he  withdrew  himself  from  thence :  and  gieat 
multitudes  followed  him,  and  he  healed 
them  all;  16.  And  charged  them  that  they 
should  not  make  him  known:  17.  That  it 
might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saying,  18.  Behold,  my 
servant,  whom  J  have  chosen ;  my  beloved, 
in  whom  my, soul  is  well  pleased:  I  will 
put  my  spirit  upon  him,  and  he  shall  shew 
judgment  to  the  Gentiles.  19.  He  shall 
not  strive,  nor  cry ;  neither  shall  any  man 
hear  his  voice  in  the  streets.  20.  A  bruised 
reed  shall  he  not  break,  and  smoking  flax 
shall  he  not  quench,  till  he  send  forth  judg- 
ment unto  victory.  21.  And  in  his  name 
shall  the  Gentiles  trust. 

As  hi  the  midst  of  Christ's  greatest  humiliations, 
there  were  proofs  of  his  dignity,  so  in  the  midst  of 
his  greatest  honours,  he  gave  proofs  of  his  humility ; 
and  when  the  mighty  works  he  did  gave  him  an  op- 
portunity of  making  a  figure,  yet  he  made  it  appear 
that  he  emptied  himself,  and  ynade  himself  of  no  re- 
putation.    Here  we  have, 

I.  The  cursed  malice  of  the  Pharisees  against 
Christ ;  [v.  14. )  being  enraged  at  the  convincing  evi- 
dence of  his  miracles,  they  went  out,  and  held  a  coun- 
cil against  him,  how  they  might  destroy  him.  That 
which  vexed  them  was,  not  only  that  by  his  miracles 
his  honour  eclipsed  theirs,  but  that  the  doctrine  he 
preached  was  directly  opposite  to  their  pride,  and 
hypocrisy,  and  worldly  interest ;  but  they  pretended 
to  be  displeased  at  his  breaking  the  sabbath-day, 
which  was  by  the  law  a  capital  crime,  Exod.  35.  2. 
Note,  It  is  no  new  thing  to  see  the  vilest  practices 
cloaked  with  the  most  specious  pretences.  Observe 
their  policy  ;  they  took  counsel  about  it,  considered 
with  themselves  which  way  to  do  it  effectually ;  they 
took  counsel  together  in  a  close  cabal  about  it,  that 
they  might  both  animate  and  assist  one  another. 
Obsene  their  ciiielty ;  they  took  counsel,  not  to  im- 
prison or  banish  him,  but  to  destroy  him,  to  be  the 
deatli  of  him  who  came  that  we  might  have  life. 
What  an  indignity  was  hereby  put  upon  our  Lord 
Jesus,  to  i-un  him  down  as  an  outlaw,  {qui  caput gerit 
lu/iinum — carries  a  wolfs  head,)  and  the  plague  of 
his  country,  who  was  the  greatest  Blessing  of  it,  the 
Glory  of  his  people  Israel ! 

II.  Christ's  absconding  upon  this  occasion,  and  the 
privacy  he  chose,  to  decline,  not  his  work,  but  his 
danger;  because  his  hour  was  not  yet  come,  {v.  15.) 
he  withdrew  himself  from  thence.  He  could  have 
secured  himself  bv  miracle,  but  chose  to  do  it  in  the 
ordinarv  way  of  flight  and  retirement ;  because  in 
this,  as  in  other  things,  he  would  submit  to  the  sin- 
less infirmities  of  our  nature.  Herein  he  humbled 
himself,  that  he  was  driven  to  the  common  shift  of 
those  who  are  most  helpless ;  thus  also  he  would  give 
an  example  to  his  own  rule,  IVhen  thry  persecute  you 
in  one  citii,fiee  to  another.  Christ  had  said  and  done 
enough  to  convince  those  Pharisees,  if  reason  or  mi- 
racles would  have  done  it ;  but  instead  of  yielding  to 
the  conviction,  they  were  hardened  and  enraged,  and 
therefore  he  left  them  as  incurable,  Jer.  51.  9. 

Christ  did  not  retire  for  his  own  ease,  nor  seek  an 
excuse  to  leave  off  his  work ;  no,  his  retirements 
were  filled  up  with  business,  and  he  was  even  then 
doing  good,  when  he  was  forced  to  flee  for  the  same. 
Thus  he  gave  an  example  to  his  ministers,  to  do  what 


ST.  MATTHEW,  XII. 


137 


they  can,  when  they  cannot  do  what  they  would,  and 
to  continue  teaching,  even  when  they  are  removed 
into  comers.  When  the  Pliarisees,  the  great  dons 
and  doctors  of  tlie  nation,  forced  Christ  from  tliem, 
and  forced  him  to  withdraw  himself,  yet  the  com- 
mon people  crowded  aftei'  him,  great  miiltitudea  fol- 
lowed him  and  found  him  out.  This  some  would 
turn  to  liis  reproach,  and  call  liim  the  Ringleader  of 
tlie  mob  j^  but  it  was  really  liis  honour,  that  all  wlio 
were  unbiassed  and  unprejudiced,  and  not  blinded 
by  the  pomp  of  the  world,  were  so  hearty,  so  zealous 
for  him,  that  tliey  would  follow  him  whitliersoe\er 
he  went,  and  wliatever  hazards  tliey  ran  with  him  ; 
as  it  was  also  the  honour  of  liis  gi-ace,  that  the  poor 
■were  evangelized ;  that  wlien  they  received  him,  he 
received  tliem  and  healed  them  all.  Christ  came 
into  tlie  world  to  be  a  Physician-general,  as  tlie  sun 
to  tlie  lower  world,  with  healing  under  his  wings. 
Though  the  Pharisees  persecuted  Christ  for  doing 
good,  yet  he  went  on  in  it,  and  did  not  let  the  people 
fare  the  worse  for  the  wiclcedness  of  their  rulers. 
Note,  Though  some  are  unkind  to  us,  we  must  not 
on  that  account  be  unkind  to  others. 

Christ  studied  to  reconcile  usefulness  and  privacy ; 
he  healed  them  alt,  and  yet  (t.  16.)  charged  them 
that  they  should  not  make  him  hnow7i ;  which  may  be 
looked  upon,  1.  As  an  act  of  prudence  ;  it  was  not  so 
much  the  miracles  themselves,  as  the  public  dis- 
course concerning  them,  tliat  enraged  the  Phai-isees  ; 
{v.  23,  24. )  therefore  Clirist,  though  he  would  not 
omit  doing  good,  yet  would  do  it  with  as  little  noise 
as  possible,  to  avoid  offence  to  them  and  peril  to 
himself.  Note,  Wise  and  good  men,  though  they 
covet  to  do  good,  yet  are  far  fi-om  coveting  to  have 
it  talked  of  wlien  it  is  done  ;  because  it  is  God's  ac- 
ceptance, not  men's  applause,  tliat-  tliey  aim  at. 
And  in  suflering  times,  thougli  we  must  boldly  go 
on  in  the  way  of  duty,  yet  we  must  contrive  the  cir- 
cumstances of  it  so  as  not  to  exasperate,  more  than 
is  necessary,  those  who  seek  occasion  against  us ; 
J3e  ye  wise  as  ser/ients,  ch.  10.  16.  2.  It  may  be 
looked  upon  as  an  act  of  righteous  judgment  upon 
the  Pliansees,  who  were  unwoitliy  to  hear  of  any 
more  of  his  miracles,  having  made  so  light  of  those 
they  had  seen.  By  shutting  tlieir  eyes  against  the 
light,  they  had  forfeited  the  benefit  of  it.  3.  As  an 
act  of  humility  and  self-denial.  Though  Clirist's 
intention  in  his  miracles  was  to  prove  himself  the 
Messiah,  and  so  to  bring  men  to  believe  on  liim,  in 
order  to  which  it  was  requisite  that  they  should  be 
known,  yet  sometimes  he  charged  the  people  to 
conceal  them,  to  set  us  an  example  of  humility,  and 
to  teach  us  not  to  proclaim  our  own  goodness  or  use- 
fulness, or  to  desu'e  to  have  it  proclaimed.  Christ 
would  have  his  disciples  to  be  the  reverse  of  those 
who  did  all  their  works  to  be  seen  of  mm. 

III.  The  fulfilling  of  the  scriptures  in  all  this,  v. 
17.  Christ  retired  into  privacy  and  obscurit\",  that, 
though  he  was  eclipsed,  the  word  of  God  might  be 
fulfilled,  and  so  illustrated  and  glorified,  which  was 
the  thing  his  heart  was  upon.  The  scripture  here 
said  to  be  fulfilled  is  Isiu  42.  1 — 4.  which  is  quoted 
at  large,  t'.  18 — 21.  The  scope  of  it  is  to  show  how 
mild  and  quiet,  and  yet  how  successful,  our  Lord 
Jesus  should  be  in  his  undertaking ;  instances  of  botli 
which  we  have  in  the  foregoing  passages.  Observe 
here, 

1.  The  pleasure  of  the  Father  in  Christ ;  (x'.  18.) 
Behold,  my  Servant  whom  I  hax<e  chosen,  my  Be- 
loved in  whom  my  soul  is  well  fileased.  Hence  we 
may  learn, 

(i.)  That  OUT  Saviour  was  God's  Servant  in  the 
great  work  of  our  redemption.  He  therein  submit- 
ted himself  to  the  Father's  will,  (Heb.  10.  7. )  and 
set  himself  to  serve  the  designs  of  his  grace  and  the 
interests  of  his  glory,  in  repairing  the  breaches  that 
had  been  made  by  man's  apostasy.    As  a  Servant, 

Vol.  v.— S 


he  had  a  great  work  appointed  him  and  a  great  trust 
reposed  in  him.  This  was  a  part  of  his  humiliation, 
that  though  he  thought  it  not  robbery  to  be  equal 
with  God,  yet  that  in  the  work  of  our  salvation  he 
took  upon  him  the  form  of  a  servant,  received  a  law, 
and  came  into  bonds.  Though  he  were  a  son,  yet 
learned  he  this  obedience,  Heb.  5.  8.  'I'he  motto  of 
this  Prince  is,  Ich  dien — I  scn>e. 

(2.)  That  Jesus  Christ  was  chosen  of  God,  as  the 
only  fit  and  proper  Person  for  the  management  of  the 
great  work  of  our  redemption.  He  is  my  Servant 
whom  I  have  chosen,  as  Jiar  negolio — egual  to  the 
undertaking.  None  but  he  was  able  to  do  the  Re- 
deemer's work,  or  fit  to  wear  the  Redeemer's  crown. 
He  was  one  chose?!  out  of  the  people,  {Vs.  89.  19.) 
chosen  by  Infinite  Wisdom  to  that  post  of  sci-vice 
and  honour,  for  which  neither  man  nor  angel  was 
qualified ;  none  Ijut  Christ,  that  he  might  in  all  things 
have  tlie  pre-eminence.  Christ  did  not  thrust  him- 
self upon  this  work,  but  was  duly  chosen  into  it; 
Christ  was  so  CJod's  Chosen  as  to  be  the  Head  of 
election,  and  of  all  other  the  Elect,  for  we  are  chosen 
in  him,  Eph.  1.  4. 

(3.)  That  Jesus  Christ  is  God's  Beloved,  his  be- 
loved Son  ;  as  God,  he  lay  from  eternity  in  his  bo- 
som ;  (John  1.  18.)  he  was  daily  his  Delight,  Prov. 
8.  30.  Between  the  Father  and  the  Son  there  was 
before  all  time  an  eternal  and  inconceivable  inter- 
course and  interclianging  of  love,  and  thus  the  Lord 
possessed  him  in  the  beginning  of  his  way,  Prov.  8. 
2?.  As  Mediator,  the  i  ather  lo\  ed  him  ;  then  when 
it  pleased  tlie  Lord  to  biiiise  him,  and  he  submitted 
to  it,  therefore  did  the  Father  love  him,  John  10.  17. 

(4.)  That  Jesus  Christ  is  one  in  whom  the  Father 
is  well  pleased,  in  whom  his  soul  is  pleased  ;  which 
denotes  the  highest  complacency  imaginable.  God 
declared,  bv  a  voice  from  heaven,  that  he  was  his 
beloved  Son  in  whom  he  is  well  pleased ;  well  pleased 
in  him,  because  he  was  the  ready  and  cheerful  Un- 
dertaker of  that  work  of  wonder  which  God's  heart 
was  so  much  upon,  and  he  is  well  pleased  with  us  in 
him  ;  for  he  has  made  us  acce/ifed  in  the  Beloved, 
Eph.  1.  6.  All  the  interest  which  faUen  man  has 
or  can  have  in  God,  is  grounded  upon  and  owing  to 
God's  welt-fileasedness  in  Jesus  Christ ;  for  there  is 
no  coming  to  the  Father  but  by  him,  John  14.  6. 

2.  The  promise  of  the  Father  to  him  in  two  things. 

(1.)  That  he  should  be  eveiy  way  well  qualified 
for  his  undertaking  ;  I  will  put  my  Spirit  upon  him, 
as  a  Spirit  of  wisdom  and  counsel,  Isa.  11.  2,  3. 
Those  whom  God  calls  to  any  senice,  he  will  be 
sure  to  fit  and  qualify  for  it ;  and  by  that  it  will  ap- 
pear that  he  called  them  to  it,  as  Moses,  Exod.  4. 
12.  Christ,  as  God,  was  equal  in  power  and  glory 
with  the  Father ;  as  Mediator,  he  rccci\  cd  from  the 
Father  power  and  glory,  and  received  that  he  might 
give :  and  all  that  the  Father  ga\e  him,  to  qualify 
him  for  his  undertaking,  was  summed  up  in  this,  he 
put  his  Spirit  upon  him;  this  was  that  oil  of  glad- 
ness with  which  he  was  anointed  above  his  fellows, 
Heb.  1.  9.  He  received  the  Spirit,  not  by  measure,, 
but  without  measure,  John  3.  34.  Note,  \Mioever 
they  be  that  God  has  chosen,  and  in  whom  he  is  well 
pleased,  he  will  be  sure  to /n(?  his  Spirit  upon  them. 
\\lierever  he  confers  his  love,  he  confere  somewhat 
of  his  likeness. 

(2. )  That  he  should  be  abundantly  successful  in 
his  undertaking.  Those  whom  God  sends  he  wiU 
certainlv  own.  It  was  long  since  secured  by  pixv 
niise  to  bur  Lord  Jesus,  that  the  good  pleasure  of  the 
Lord  should  prosper  in  his  hand,  Isa.  53.  10.  And 
here  we  have  an  account  of  that  prospering  good 
pleasure. 

[1.]  He  shall  show  judgment  to  the  Gentiles. 
Christ  in  his  own  person  preached  to  those  who  bor- 
dered upon  the  heathen  nations,  (see  Mark  3.  6 — 8.) 
and  by  his  apostles  showed  his  gospel,  called  here. 


138 

Yiis  judgment,  to  the  Gentile  world.  The  way  and 
method  of  salvation,  thejudgment  which  is  committed 
to  the  Son,  is  not  only  wrought  out  by  him  as  our  gi'eat 
High-Priest,  but  showed  and  published  by  liim  as  our 
great  Prophet.  The  gospel,  as  it  is  a  i-ule  of  practice 
and  conversation,  which  has  a  direct  tendency  to  the 
reforming  and  bettering  of  men's  hearts  and  lives, 
shall  be  showed  to  the  Gentiles.  God's  judgments 
had  been  the  Jews'  peculiar,  (Psal.  147.  19. )  but  it 
was  often  foretold,  by  the  Old-Testament  prophets, 
that  they  should  be  showed  to  tlie  Gentites,  which 
therefore  ought  not  to  have  been  such  a  sui-prise  as 
it  was  to  the  unbelieving  Jews,  much  less  a  vexation. 
[2.  ]  In  his  name  shall  the  Gentiles  (rust,  -v.  21. 
He  sliall  so  show  judgment  to  them,  that  they  shall 
need  and  observe  what  he  sliows  them,  and  be  influ- 
enced by  it  to  depend  upon  him,  to  devote  them- 
selves to  him,  and  conform  to  tliat  judgment.  Note, 
The  great  design  of  tlie  gospel  is  to  bring  people  to 
trust  in  the  name  of  Jesus  Christ ;  his  name  Jesus,  a 
Saviour,  that  precious  name  whereby  he  is  called, 
and  wliich  is  as  ointment  poured  forth ;  The  Lord 
our  Righteousness.  Tlie  evangelist  here  follows  the 
Septuagint ;  (or  perhaps  the  latter  editions  of  the 
Septuagint  follow  the  evangelist ;)  the  Hebrew  (Isa. 
42.  4.)  is,  The  isles  shall  wait  for  his  law.  The  isles 
of  the  Gentiles  are  spoken  of  (Gen.  10.  5.)  as  peo- 
pled by  the  sons  of  Japhet,  of  whom  it  was  said, 
(Gen.  9.  27.)  God  shall  fiersuade  Japhet  to  dwell  in 
the  tents  of  Shem ;  which  was  now  to  be  fulfilled, 
when  the  isles,  (says  the  prophet,)  the  Gentiles,  (says 
the  evangelist,)  shall  wait  for  his  law,  and  trust  in 
his  name:  compare  these  together,  and  observe,  that 
they,  and  they  only,  can  wjth  confidence  trust  in 
Christ's  name,  that  wait  for  his  law  with  a  resolution 
to  be  ruled  by  it.  Observe  also,  that  the  law  we 
wait  for  is  the  law  of  faith,  the  law  of  tnisting  in  his 
name.  This  is  now  his  great  commandment,  that 
we  believe  in  Christ,  1  John  3.  23. 

3.  The  prediction  concerning  him,  and  his  mild  and 
quiet  management  of  his  undertaking,  v.  19,  20.  It  is 
chiefly  for  the  sake  of  this,  that  it  is  here  quoted,  upon 
occasion  of  Christ's  affected  privacy  and  concealm  ent. 
(1.)  That  he  should  carry  on  his  undertaking 
without  noise  or  ostentation.  He  shall  not  strirve,  or 
make  an  outcry.  Christ  and  his  kingdom  come  not 
with  obsei-vation,  Luke  17.  20,  21.  When  the  First- 
Begotten  was  brought  into  the  world,  it  was  not  with 
state  and  ceremony ;  he  made  no  public  entry,  had 
no  harbingei's  to  proclaim  him  King.  He  was  in  the 
•voorld,  and  the  world  knew  him  not.  Those  were 
mistaken,  who  fed  themselves  with  hopes  of  a  pom- 
pous Saviour.  Nis  voice  was  not  heard  in  the  streets ; 
"Lo,  here  is  Christ,"  or,  "Lo,  he  is  there:"  he 
spake  in  a  still  small  voice,  which  was  alluring  to  all, 
but  terrifying  to  none  ;  he  did  not  affect  to  make  a 
noise,  but  came  down  silently  like  the  dew.  What 
he  spake  and  did  was  with  the  gi-eatest  possible  hu- 
mility and  self-denial.  His  kingdom  was  spiritual, 
and  therefore  not  to  be  advanced  by  force,  or  vio- 
lence, or  by  high  pretensions.  No,  the  kingdom  of 
God  is  not  in  word,  but  in  power. 

(2.)  That  he  should  cany  on  his  undertaking 
without  severity  and  rigour,  {v.  20. )  ji  bruised  reed 
shall  he  not  break.  Some  understand  this  of  his  pa- 
tience in  bearing  with  the  wicked ;  he  could  as  easilv 
have  broken  these  Pharisees  as  a  bruised  reed,  and 
have  quenched  them  as  soon  as  smoking  flax  ;  but 
he  will  not  do  it  till  the  judgment-day,  when  all  his 
enemies  shall  be  made  his  footstool.  Others  rather 
understand  it  of  his  power  and  gi-ace  in  bearing  up 
the  weak.  In  general,  the  design  of  his  gospel  is  to 
establish  such  a  method  of  salvation  as  encourages 
sincerity,  though  there  be  much  infirmity  ;  it  does 
not  insist  upon  a  sinless  obedience,  but  accepts  an 
upright,  willing  mind.  As  to  particular  persons, 
that  follow  Christ  in  meekness,  and  in  fear,  and  in 


ST.  MATTHEW,  XII. 


much  trembling,  observe,  [1.]  How  their  case  is 
here  described — they  are  like  a  bruised  reed,  and 
smoking  Jiax.  Young  beginners  in  religion  are  weak 
as  a  bruised  reed,  and  their  weakness  offensive  like 
smoking  flax  ;  some  little  life  they  have,  but  it  is  like 
that  of  a  bruised  reed ;  some  little  heat,  but  like  that 
of  smoking  flax.  Christ's  disciples  were  as  yet  but 
weak,  and  many  are  so  that  have  a  place  in  his  fa- 
mily. The  grace  and  goodness  in  them  are  as  a 
bruised  reed,  the  corruption  and  badness  in  them 
are  as  smoking  flax,  as  the  wick  of  a  candle  when  it 
is  put  out  and  is  yet  smoking.  [2.  ]  What  is  the 
compassion  of  our  Lord  Jesus  toward  them.  He 
will  not  discourage  them,  much  less  reject  them  or 
cast  them  off;  the  reed  that  is  bi-uised  shall  not  be 
broken  and  trodden  down,  but  shall  be  supported, 
and  made  as  a  strong  cedar  or  flourishing  palm-tree. 
The  candle  newly  lighted,  though  it  only  smokes 
and  does  not  flame,  shall  not  be  blown  out,  but  blown 
up.  The  day  of  small  things  is  the  day  oi  precious 
things,  and  therefore  he  will  not  despise  it,  but  make 
it  the  day  of  great  things,  Zech.  4.  10.  Note,  Our 
Lord  Jesus  deals  very  tenderly  with  those  who  have 
true  gi'ace,  though  they  be  weak  in  it,  Isa.  40.  11. 
Heb.  5.  2.  He  remembers  not  only  that  we  are 
dust,  but  that  we  are  flesh.  [3.]  The  good  issue 
and  success  of  this,  intimated  in  that,  till  he  send 
forth  judgment  unto  victory.  That  judijment  which 
he  showed  to  the  Gentiles  shall  be  victorious,  he 
will  go  on  conquering  and  to  conquer.  Rev.  6.  2. 
Both  the  preaching  of  the  gospel  in  the  world,  and 
the  power  of  the  gospel  in  the  heart,  shall  prevail. 
Grace  shall  get  the  upper  hand  of  coiTuption,  and 
shall  at  length  be  perfected  in  glory.  Christ's  judg- 
ment will  be  brought  forth  to  victory,  for  when  he 
judges  he  will  overcome.  He  shall  bring  forth  judg- 
ment unto  truth  ;  so  it  is,  Isa.  42.  3.  Truth  and  vic- 
toi-y  are  much  the  same,  for  great  is  the  truth,  and 
will  prevail. 

22.  Then  was  brought  unto  him  one  pos- 
sessed with  a  devil,  bhnd  and  dumb :  and 
he  healed  him,  insomuch  that  the  blind  and 
dumb  both  spake  and  saw.  23.  And  all 
the  people  were  amazed,  and  said,  Is  not 
this  the  son  of  David  ?  24.  But  when  the 
Pharisees  heard  it,  they  said.  This  fellow 
doth  not  cast  out  devils,  but  by  Beelzebub 
the  prince  of  the  devils.  25.  And  Jesus 
knew  their  thoughts,  and  said  unto  them. 
Every  kingdom  divided  against  itself  is 
brought  to  desolation ;  and  every  city  or 
house  divided  against  itself  shall  not  stand : 
26.  And  if  Satan  cast  out  Satan,  he  is  di- 
vided against  himself;  how  shall  then  his 
kingdom  stand  ?  27.  And  if  I  by  Beelze- 
bub cast  out  devils,  by  whom  do  your  chil- 
dren cast  the?}i  out  ?  Therefore  they  shall 
be  your  judges.  28.  But  if  I  cast  out  de- 
vils by  the  Spirit  of  God,  then  the  kingdom 
of  God  is  come  unto  you.  29.  Or  else, 
how  can  one  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  first 
bind  the  strong  man  ?  and  then  he  will  spoil 
his  house.  30.  He  that  is  not  with  me,  is 
against  me ;  and  he  that  gathereth  not  with 
me  scattereth  abroad.  31.  Wherefore  I 
say  unto  you.  All  manner  of  sin  and  blas- 
phemy shall  be  forgiven  imto  men :  but  the 


ST.  MATTHEW,  XII. 


139 


blasphemy  against  the  Holy  Ghost  shall 
not  be  forgiven  unto  men.  32.  And  who- 
soever speaketh  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him :  but  whoso- 
ever speaketh  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come.  33. 
Either  make  the  tree  good,  and  his  fruit 
good ;  or  else  make  the  tree  corrupt,  and 
his  fruit  corrupt :  for  the  tree  is  known  by 
his  fruit.  34.  O  generation  of  vipers  !  how 
can  ye,  being  evil,  speak  good  things  ?  For 
out  of  the  abundance  of  the  heart  the  mouth 
speaketh.  35.  A  good  man,  out  of  the  good 
treasure  of  the  heart,  bringeth  forth  good 
things :  and  an  evil  man  out  of  the  evil  trea- 
sure, bringeth  forth  evil  things.  36.  But  I 
say  unto  you,  that  every  idle  word  that  men 
shall  speak,  they  shall  give  account  thereof 
in  the  day  of  judgment.  37.  For  by  thy 
words  thou  shalt  be  justified,  and  by  thy 
words  thou  shalt  be  condemned. 


In  these  verses,  we  have, 

I.  Christ's  glorious  conquest  of  Satan,  in  the  gra- 
cious cure  of  one  who,  by  the  divine  permission,  was 
under  his  power,  and  in  his  possession,  v.  22.  Here 
observe, 

1.  The  man's  case  was  very  sad ;  he  was  possessed 
•with  a  devil.  More  cases  of  this  kind  occurred  in 
Christ's  time  than  usual,  that  Christ's  power  mi^ht 
be  the  more  magnified,  and  his  puipose  the  more 
manifested,  in  opposing  and  dispossessmg  Satan  ;  and 
that  it  might  the  more  evidently  appear,  that  he 
came  to  destroy  the  works  of  the  dei<il.  I'his  poor 
man  that  was  possessed  was  blind  and  dumb  ;  a  mi- 
serable case  !  he  could  neither  see  to  help  himself, 
nor  speak  to  others  to  help  him.  A  soul  under  Sa- 
tan's power,  and  led  captive  by  him,  is  blind  in  the 
things  of  God,  and  dumb  at  the  throne  of  gi'ace ; 
sees  nothing,  and  says  nothing,  to  the  purpose.  Sa- 
tan blinds  the  eye  of  faith,  and  seals  up  the  lips  of 
prayer. 

2.  His  cure  was  very  strange,  and  the  more  so, 
because  sudden ;  he  heated  him.  Note,  Tlie  con- 
quering and  dispossessing  of  Satan  is  the  healing  of 
souls.  And  the  cause  being  removed,  immediately 
the  effect  ceased ;  the  bliyid  and  dumb  both  sfiake 
and  saw.  Note,  Christ's  mercy  is  directly  opposite 
to  Satan's  malice ;  his  favours,  to  the  devil's  mis- 
chiefs. When  Satan's  power  is  broken  in  the  soul, 
the  eyes  are  opened  to  see  God's  glory,  and  the  lips 
opened  to  speak  his  praise. 

II.  The  con\iction  which  this  gave  to  the  people, 
to  aW  the  jieople ;  they  TOPir  amazed.  Christ  had 
wrought  divers  miracles  of  this  kind  before  ;  but  his 
works  are  not  the  less  wonderful,  nor  the  less  to  be 
wondered  at,  for  their  being  often  repeated.  They 
inferred  from  it,  "  Is  not  this  the  Son  of  David?  The 
Messiah  promised,  that  was  to  spring  from  the  loins 
of  David  ?  Is  not  this  he  that  should  come  .■"'  We 
may  take  this,  1.  As  an  inquiring  question ;  thev 
asked.  Is  not  this  the  Son  of  David?  But  they  did 
not  stay  for  an  answer ;  the  impressions  were  cogent, 
but  they  were  transient.  It  was  a  good  question  that 
they  started ;  but,  it  should  seem,  it  was  soon  lost, 
and  was  not  prosecuted.  Such  convictions  as  these 
should  be  brought  to  a  head,  and  then  they  are  likelv 
to  be  brought  to  the  heart.  Or,  2.  As  an  affirming 
question ;  Is  not  this  the  Son  of  David  ?  "  Yes,  cer- 
tainly it  is,  it  can  be  no  other :  such  miracles  as  these 


plainly  evince  that  the  kingdom  of  the  Messiah  is 
now  in  the  setting  up."  And  they  were  the  people, 
the  vulgar  sort  of  the  spectators,  that  drew  this  in- 
ference from  Christ's  miracles.  Atheists  will  say, 
"  That  was  because  they  were  less  prying  than  the 
Pharisees  ;"  no,  the  matter  of  fact  was  obvious,  and 
required  not  much  search  ;  but  it  was  because  they 
were  less  prejudiced  and  biassed  by  worldly  interest. 
So  plain  and  easy  was  the  way  made  to  this  great 
trtith  of  Christ's  being  the  Mcssiali  and  Saviour  of 
the  world,  that  the  common  people  could  not  miss 
it ;  the  way-faring  men,  though  fools,  could  not  err 
therein.  See  Isa.  35.  8.  It  was  found  of  them  that 
sought  it.  It  is  an  instance  of  the  condescensions  of 
the  divine  grace,  that  the  things  that  were  hid  from 
the  wise  and  prudent  were  revealed  unto  babes. 
The  world  by  wisdom  knew  not  God,  and  by  the 
foolish  things  the  wise  were  confounded. 

III.  The  lilasphemous  cavil  of  the  Pharisees,  v. 
24.  The  Pharisees  were  a  sort  of  men  that  pre- 
tended to  more  knowledge  in,  and  zeal  for,  the  di- 
vine law,  than  other  people  ;  )et  they  were  the  most 
inveterate  enemies  to  Christ  and  his  doctrine.  They 
were  proud  of  the  reputation  they  had  arpong  the 
people  ;  that  fed  their  pride,  suppoited  their  power, 
and  filled  their  purses :  and  when  they  heard  the 
people  say.  Is  not  this  the  Son  of  David?  they  were 
extremely  irritated,  more  at  that  than  at  the  mira- 
cle itself;  this  made  them  jealous  of  our  Lord  Jesus, 
and  apprehensive,  that  as  his  interest  in  the  people's 
esteem  increased,  theirs  must  of  course  be  eclipsed 
and  diminished  ;  therefore  they  envied  him,  as  Saul 
did  his  father  David,  because  of  what  the  women 
sang  of  him,  1  Sam.  18.  7,  8.  Note,  Those  who 
bind  up  their  happiness  in  the  praise  and  applause 
of  men,  expose  themselves  to  a  peipetual  uneasiness 
upon  eveiy  favourable  word  that  they  hear  said  of 
any  other.  The  shadow  of  honour  followed  Christ, 
who  fled  from  it,  and  fled  from  the  Pharisees,  who 
were  eager  in  the  pursuit  of  it.  Thev  said,  "  This 
fellow  doth  not  cast  out  devils  but  by  iieelzebub  the 
'prince  of  the  devils,  and  therefore  is  not  the  Son  of 
David.''    Observe, 

1.  How  scornfully  they  speak  of  Christ,  this  fel- 
low ;  as  if  that  precious  name  of  his,  which  is  as  oint- 
ment poured  forth,  were  not  worthy  to  be  taken  into 
tlieir  lips.  It  is  an  instance  of  their  pride  and  super- 
ciliousness, and  their  diabolical  envi^,  that  the  more 
people  magnified  Christ,  the  more  industrious  they 
were  to  vilify  him.  It  is  a  bad  thing  to  speak  of 
good  men  with  disdain  because  they  are  poor. 

2.  How  blasphemously  they  speak  of  his  miracles; 
they  could  not  deny  the  matter  of  fact ;  it  was  as 
plain  as  the  sun,  that  de\ils  were  cast  out  by  the 
word  of  Christ ;  nor  could  they  deny  that  it  was  an 
extraordinary  thing,  and  siipernatural.  Being  thus 
forced  to  gi-ant  the  premises,  they  had  no  other  way 
to  avoid  the  conclusion,  that  this  is  the  Son  of  Darcid, 
than  bv  suggesting  that  Christ  cast  out  devils  by 
heelzebub ;i\\a.t  there  was  a  compact  between  Christ 
and  the  devil ;  pursuant  to  that,  the  devil  was  not 
cast  out,  but  did  voluntarily  retire,  and  give  back  by 
consent  and  with  design  :  or  as  if,  by  an  agreement 
with  the  ruling  devil,  he  had  power  to  cast  out  the 
inferior  devils.  No  surmise  could  be  more  palpably 
false  and  vile  than  this  ;  that  he,  who  is  Trath  itself, 
should  be  in  combination  with  the  father  of  lies,  to 
cheat  the  world.  This  was  the  last  refuge,  or  sub- 
terfuge rather,  of  an  obstinate  infidelity,  that  was 
resolved  to  stand  it  out  against  the  clearest  convic- 
tion. Observe,  Among  the  devils  there  is  a  prince, 
the  ringleader  of  the  apostacy  from  God  and  rebel- 
lion against  him  ;  but  this  prince  is  Beelzebub — the 
god  of  a  flv,  or  a  dunghill-god.  How  art  thou  fallen, 
b  Lucifer  !  from  an  angel  of  light,  to  be  a  lord  of 
flies  !  Vet  this  is  the  prince  of  the  devils  too,  the 
chief  of  the  gang  of  infernal  spirits. 


140 


IV.  Christ's  reply  to  this  base  insinuation,  v.  25 
— 30.  Jesus  knew  their  thoughts.  Note,  Jesus 
Christ  knows  what  we  are  thinking  at  any  time, 
knows  what  is  in  man ;  lie  understanSis  our  tlioughts 
afar  off.  It  should  seem  that  the  Pharisees  could 
not  for  shame  speak  it  out,  but  kept  it  in  their  minds; 
they  could  not  expect  to  satisfy  tlie  people  with  it, 
they  therefore  reserved  it  for  the  silencing  of  the 
convictions  of  their  own  consciences.  Note,  Many 
are  kept  off'  from  their  duty  by  that  which  they  are 
asliamed  to  own,  but  which  tliey  cannot  hide  from 
Jesus  Christ:  yet  it  is  probable' that  the  Pharisees 
had  whispered  what  they  thouglit  among  them- 
selves, to  help  to  harden  one  another ;  butClirist's 
reply  is  said  to  be  to  their  thoughts,  because  he  knew 
with  what  mind,  and  from  what  principle,  they  said 
it ;  that  they  did  not  say  it  in  their  haste,  but  that  it 
was  tlie  product  of  a  rooted  malignity. 

Christ's  reply  to  this  imputation  is  copious  and 
cogent,  that  en.'ery  mouth  may  be  stofified  with  sense 
and  reason,  before  it  be  stopped  with  fire  and  brim- 
stone. Here  are  three  arguments  by  which  he  de- 
monstrates the  unreasonableness  of  this  suggestion. 
1.  It  would  be  very  strange,  and  highly  improba- 
ble, that  Satan  should  be  cast  out  by  such  a  com- 
pact, because  then  Satan's  kingdojn  nvould  be  dwided 
against  itself;  which,  considering  his  subtlety,  is  not 
a  thing  to  be  imagined,  v.  25,  26. 

(1. )  Here  is  a  known  rule  laid  do^vn,  that  in  all 
societies  a  common  iniin  is  the  consequence  of  mutual 
quarrels :  Every  kingdom  divided  against  itself  is 
brought  to  desolation  ;  and  every  family  too  :  Quce 
enim  domus  tarn  stabilis  est,  quce  tarn  Jirma  civitas, 
qitx  non  odiis  atgue  dissidii^  funditus  everti  fiossit — 
Eor  what  family  is  so  strong,  what  community  so 
firm,  as  not  to  be  overturned  by  enmity  and  dissen- 
sion? Cic.  Lsel.  7.  Divisions  commonly  end  in  de- 
solations ;  if  we  clash,  we  break ;  if  we  divide  one 
from  another,  we  become  an  easy  prey  to  a  common 
enemy ;  much  more  if  we  bite  and  devour  one  an- 
other, shall  ive  be  consumed  one  of  another.  Gal.  5. 
15.  Churches  and  nations  have  known  this  by  sad 
experience. 

(2.)  The  application  of  it  to  the  case  in  hand,  (v. 
26.)  If  Satan  cast  out  Satan ;  if  the  prince  of  the 
devils  should  be  at  variance  with  the  inferior  devils, 
the  whole  kingdom  and  interest  would  soon  be  bro- 
ken _;  nay,  if  Satan  should  come  into  a  comjiact  with 
Christ,  it  must  be  to  his  own  niin  :  for  the  manifest 
design  and  tendency  of  Christ's  preaching  and  mira- 
cles was  to  overthrow  the  kingdom  of  Satan,  as  a 
kingdom  of  darkness,  wickedness,  and  enmity  to 
God ;  and  to  set  up,  upon  the  niins  of  it,  a  kingdom 
of  light,  holiness,  and  love.  The  works  of  the  dernl, 
as  a  rebel  against  God,  and  a  tvrant  o\'er  the  souls 
of  men,  were  destroyed  bv  Christ ;  and  therefore  it 
was  the  most  absurd  thing  imaginable,  to  think  that 
Beelzebub  should  at  all  countenance  such  a  design, 
or  come  into  it :  if  he  should  fall  in  with  Christ,  how 
should  then  his  kingdom  stand?  He  would  himself 
contribute  to  the  overthrow  of  it.  Note,  The  devil 
has  a  kingdom,  a  common  interest,  in  opposition  to 
God  and  Christ,  which,  to  the  utmost  of  his  power, 
he  ^vill  make  to  stand,  and  he  will  ne^■er  come  into 
Christ's  interests ;  he  must  be  conquered  and  broken 
by  Christ,  and  therefore  cannot  sulimit  and  iicnd  to 
him.  Jl7iai  concord  or  communion  can  there  be 
between  light  and  darhiess,  Christ  and  Belial,  Christ 
and  Beelzebub  ?  Christ  will  destroy  the  devil's  king- 
dom, but  he  needs  not  do  it  by  any  such  little  arts 
and  projects  as  that  of  a  secret  compact  with  Beel- 
zebub ;  no,  this  ^^ctorv  must  be  obtained  by  nobler 
methods.  Let  tlie  prince  of  the  devils  muster  up 
all  his  forces,  let  him  make  use  of  all  his  powers  and 
politics,  and  keep  his  interests  in  the  closest  confe- 
deracy, yet  Christ  will  be  too  hard  for  his  united 
force,  and  his  kingdom  shall  not  stand.  II 


ST.  MATTHEW,  XII. 


2.  It  was  not  at  all  strange,  or  improbable,  that 
devils  should  be  cast  out  by  the  Spirit  of  God ;  for, 
(1.)  How  otlierwisc  do  your  children  cast  the?n. 
out?  There  were  those  among  the  Jews  who,  by 
in\'Ocation  of  the  name  of  the  most  high  God,  or  the 
God  of  Abraham,  Isaac,  and  Jacob,  did  sometimes 
cast  out  dex'ils.  Josephus  speaks  of  some  in  his  time 
tliat  did  it ;  we  read  of  Jewish  exorcists,  (Acts  19. 
13.)  and  of  some  that  in  Christ's  name  cast  out  de- 
vils, though  they  did  not  follow  him,  (Mark  9.  38.) 
or  were  not  faithful  to  him,  ch.  7.  22.  These  the 
Phai'isees  condemned  not,  but  imimted  what  they 
did  to  the  Spirit  of  God,  and  valued  themselves  and 
their  nation  upon  it.  It  was  therefore  merely  from 
spite  and  envy  to  Christ,  that  they  would  own  that 
otliers  cast  out  devils  by  the  Spirit  of  God,  but  sug- 
gest that  he  did  it  by  compact  with  Beelzebub. 
Note,  It  is  tlie  way  of  malicious  people,  especially 
the  malicious  persecutors  of  Christ  and  Christianity, 
to  condemn  the  same  thing  in  those  tliey  hate,  which 
they  approve  of  and  applaud  in  those  they  have  a 
kindness  for :  the  judgments  of  envy  are  made,  not 
by  things,  but  persons ;  not  by  reason,  Ijut  prejudice. 
But  those  were  veiy  unfit  to  sit  in  Moses's  seat,  who 
knew  faces,  and  knew  nothing  else  in  judgment : 
Therefore  they  shall  be  your  judges  ;  "  This  contra- 
dicting of  yourselves  will  rise  up  in  judgment  against 
vou  at  the  great  day,  and  will  condemn  you. "  Note, 
In  the  last  judgment,  n'ot  only  e\-ery  sin,  but  e\ery 
aggravation  of  it,  will  be  brought  into  the  account, 
and  some  of  our  notions  that  were  right  and  good 
will  be  brought  in  evidence  against  us,  to  convict  us 
of  partiality. 

(2. )  This  casting  out  of  devils  was  a  certain  token 
and  indication  of  the  approach  and  appearance  of  the 
kingdom  of  God  ;  {v.  28. )  "  But  if  it  be  indeed  that 
I  cast  out  dex'ils  by  the  Sftirit  of  God,  as  certainly  I 
do,  then  you  must  conclude,  that  though  you  are 
unwilling  to  receive  it,  yet  the  kingdom  of  the  Mes- 
siah is  now  about  to  be  set  up  among  )'0u."  Other 
miracles  that  Christ  wrought  proved  him  sent  of 
God,  but  this  proved  him  sent  of  God  to  destroy  the 
Devil's  kingdom  and  his  work's.  Now  that  great 
promise  was  evidently  fulfilled,  that  the  seed  of  the 
woman  should  break  the  serpent's  head.  Gen.  o.  15. 
"  Therefore  that  glorious  dispensation  of  the  king- 
dom of  God,  which  has  been  long  expected,  is  now 
commenced;  slight  it  at  your  peril."  Note,  [1.] 
The  destniction  of  the  Devil's  power  is  wrought  by 
the  Spirit  of  God ;  that  Spirit  who  works  to  the  obe- 
dience of  faith,  overthrows  the  interest  of  that  spirit 
who  works  in  the  children  of  unbelief  atjd  disobedi- 
ence. [2.]  The  casting  out  of  devils  is  a  certain  in- 
troduction to  the  kingdom  of  God.  If  the  Devil's 
interest  in  a  soul  be  not  only  checked  by  custom  or 
external  restraints,  but  sunk  and  broken  by  the 
Spirit  of  God,  as  a  Sanctificr,  no  doubt  but  the  king- 
dom of  God  is  come  to  that  soul,  the  kingdom  of 
gi'ace,  a  blessed  earnest  of  the  kingdom  of  glory. 

3.  The  comparing  of  Christ's  miracles,  particu- 
larly this  of  casting  out  devils,  with  his  doctrine, 
and  the  design  and  tendency  of  his  holy  religion, 
evidenced  that  he  was  so  far  fi'om  being  in  league 
with  Satan,  that  he  was  at  open  enmity  and  hostility 
against  him;  {v.  29.)  How  can  one  enter  into  a 
strong  man's  house,  and  Jihinder  his  goods,  and  car- 
ry them  away,  excefit  he  first  bind  the  strong  man  ? 
Jlnd  then  he  may  do  what  he  pleases  with  his  goods. 
The  world,  that  sat  in  darkness,  and  lay  in  wicked- 
ness, was  in  Satan's  possession,  and  under  his  pow- 
er, as  a  house  in  the  possession  and  under  tlie  pow- 
er of  a  strong  man  ;  so  is  every  unregenerate  soul ; 
there  Satan  resides,  there  he  rtdes.  Now,  (I.)  The 
design  of  Christ's  gospel  was  to  spoil  the  Devil's 
house,  which,  as  a  strong  man,  he  kept  in  the  world  ; 
to  turn  the  people  from  darkness  to  light,  from  sin  to 
holiness,  from  this  world  to  a  better, /rom  the  power 


ST.  MATTHEW,  XII. 


141 


of  Satan  unto  God;  (Acts  26.  18.)  to  alter  the  pro- 
perty of  souls.  (2.)  Pui'suant  to  this  design,  he 
bound  the  strong  man,  when  he  cast  out  unclean 
spirits  by  his  word :  thus  he  wrested  the  sword  out 
of  the  Devil's  hand,  that  he  might  wrest  the  scejitre 
out  of  it.  The  doctrine  of  Christ  teaches  us  how  to 
construe  his  miracles,  and  when  he  showed  how 
easily  and  effectuidly  he  could  cast  the  Devil  out  of 
people's  bodies,  he  encouraged  all  believers  to  hope 
that,  whatever  power  Satan  might  usui-p  and  exer- 
cise in  the  souls  of  men,  Christ  by  his  grace  would 
break  it ;  he  will  spoil  him,  for  it  appears  that  he 
can  bind  him.  When  nations  were  turned  /rom  the 
service  of  idols  to  serve  the  Irving'  God,  when  some 
of  the  worst  of  sinners  were  sanctified  and  justified, 
and  became  the  best  of  saints,  then  Christ  spoiled 
the  Devil's  house,  and  will  spoil  it  more  and  more. 

4.  It  is  here  intimated,  that  this  holy  war,  which 
Christ  was  canying  on  with  ■\'igour  against  the 
Devil  and  his  kingdom,  was  such  as  would  not  ad- 
mit of  a  neutrality,  {v.  30. )  He  that  is  not  ivith  mc, 
is  against  me.  In  the  little  differences  that  may 
arise  between  the  disciples  of  Christ  among  them- 
selves, we  are  taught  to  lessen  the  matters  in  vari- 
ance, and  to  seek  peace,  by  accounting  those  who 
are  not  against  us,  to  be  with  us;  (Luke  9.  50.)  but 
in  the  great  quarrel  between  Christ  and  the  Devil, 
no  peace  is  to  be  sought,  nor  any  such  favourable 
consti-Tiction  to  be  made  of  any  difference  in  the 
matter  ;  he  that  is  not  hearty  for  Christ,  will  be 
reckoned  with  as  really  against  him  :  he  that  is  cold 
in  the  cause,  is  looked  upon  as  an  enemy.  When 
the  dispute  is  between  God  and  Baal,  there  is  no 
halting  between  two,  (1  Kings  18.  21.)  there  is  no 
trimming  between  Christ  and  Belial  ;  for  the  king- 
dom of  Christ,  as  it  is  eternally  opjiosite  to,  so  it  will 
be  eternally  victorious  over,  the  Devil's  kingdom  ; 
and  therefore  in  this  cause  there  is  no  sitting  still  with 
Gilead  beyond  Jordan,  or  Aslier  on  the  sea-shore; 
(Judg.  5.  16,  17.)  we  must  be  entirely,  faithfully, 
and  immovably,  on  Christ's  side  :  it  is  the  right 
side,  and  wiU  at  last  be  the  rising  side  ;  see  Exod. 
32.  26. 

The  latter  clause  is  to  the  same  purport  ;  He  that 
gathereth  not  with  me,  scatter eth.  Note,  (1. ) 
Christ's  eiTand  into  the  world  was  to  gather,  to 
gather  in  his  harvest,  to  gather  in  those  whom  the 
Father  had  given  him,  John  11.  52.  Eph.  1.  10.  2. 
Christ  expects  and  requires  from  those  who  are  with 
him,  that  they  gather  with  him  ;  that  they  not  only 
gather  to  him  themselves,  but  do  all  they  can  in 
their  places,  to  gather  others  to  him,  and  so  to 
strengthen  his  interest.  (3.)  Those  who  wUl  not 
appear,  and  act,  as  furtherers  of  Christ's  kingdom, 
will  be  looked  upon,  and  dealt  with,  as  hinderers  of 
it;  if  we  gather  not  with  Christ,  we  scatter ;  it  is 
not  enough,  not  to  do  hurt,  but  we  must  do  good. 
Thus  is  the  breach  widened  between  Christ  and 
Satan,  to  show  that  there  was  no  such  compact  be- 
tween them  as  the  Pharisees  whispered. 

V.  Here  is  a  discourse  of  Christ's  upon  this  occa- 
sion, concerning  tongue-sins  ;  JFherefore  I  say  unto 
you.  He  seems  to  turn  from  the  Pharisees  to  the 
people,  from  disputing  to  instmcting  ;  and  from  the 
sin  of  the  Pharisees  he  warns  the  people  concern- 
ing three  sorts  of  tongue-sins  ;  for  others'  harms  are 
admonitions  to  us. 

1.  Blasphemous  words  against  the  Holy  Ghost  are 
the  worst  kind  of  tongue-sins,  and  unpardonable,  x>. 
31,  32. 

(l. )  Here  is  a  gracious  assurance  of  the  pardon  of 
all  sin  upon  gospel-teiTns :  this  Christ  savs  to  us, 
and  it  is  a  comfortable  saying,  that  the  greatness  of 
sin  shall  be  no  bar  to  our  acceptance  with  God,  if 
we  truly  repent  and  believe  the  gospel :  .^11  manner 
of  sin  and  blasfihemy  shall  be  forgwen  unto  men. 
Though  the  sin  has  been  as  scarlet  and  crimson. 


(Isa.  1.  18.)  though  ever  so  heinous  in  its  nature, 
ever  so  much  aggravated  by  its  circumstances,  and 
ever  so  often  repeated,  though  it  reach  ufi  to  the 
heavens  yet  with  the  Lord  there  is  mercy,  that  reach- 
eth  beyond  the  heavens :  mercy  will  be  extended 
e\en  to  blasphemy,  a  sin  immediately  touching  God's 
name  and  honour :  Paul  obtained  mercy,  who  liad 
been  a  blasfihemer,  1  Tim.  1.  13.  Well  may  we 
say,  IVho  is  a  God  like  unto  thee,  jiardoning  iniqui- 
ty ?  Micah  7.  18.  Even  words  s/wken  against  the 
Son  of  man  shall  be  forgiven  ;  as  theirs  were  who 
reviled  him  at  his  death,  many  of  whom  repented 
and  found  mercy.  Christ  herein  has  set  an  exam- 
ple to  all  the  sons  of  men,  to  be  ready  to  forgive 
words  spoken  against  them  :  I,  as  a  deaf  man,  heard 
not.  Observe,  They  shall  be  forgh-en  unto  men,  not 
to  de\ils  ;  this  is  love  to  the  whole  world  of  man- 
kind, above  the  world  of  fallen  angels,  that  all  sin  is 
pardonable  to  them. 

(2. )  Here  is  an  exception  of  the  blasjihemy  against 
the  Holy  Ghost,  which  is  here  declared  to  be  the 
only  unpardonable  sin.     See  here, 

[1.]  What  this  sin  is;  it  is  speaking  against  the 
Holy  Ghost.  See  what  malignity  there  is  m  tongue- 
sins,  when  the  only  unpardonable  sin  is  so.  But 
Jesus  knew  their  thoughts,  v.  25.  It  is  not  all  speak- 
ing against  the  person  or  essence  of  the  Holy  Ghost, 
or  some  of  his  more  private  operations,  or  merely 
the  resisting  of  his  intei-nal  working  in  the  sinner 
himself,  that  is  here  meant ;  for  who  then  should  be 
saved  ?  It  is  adjudged  in  our  law,  that  an  act  of  in- 
demnity shall  always  be  construed  in  favour  of  that 
gi'ace  and  clemency  which  is  the  intention  of  the 
act ;  and  therefore  the  exceptions  in  the  act  are  not 
to  be  extended  further  than  needs  must.  The  gos- 
pel is  an  act  of  indemnity  ;  none  are  excepted  by 
name,  nor  any  by  description,  but  those  only  that 
blasfiheme  the  Holy  Ghost;  which  therefore  must 
be  construed  in  the  narrowest  sense  :  all  presuming 
sinners  are  effectually  cut  off  by  the  conditions  of 
the  indemnity,  faith  and  repentance  ;  and  therefore 
the  other  exceptions  must  not  be  stretched  far :  and 
this  blasphemy  is  excepted,  not  for  any  defect  of 
mercy  in  God  or  merit  m  Christ,  but  because  it  in- 
evitably leaves  the  sinner  in  infidelity  and  impeni- 
tency.  We  have  reason  to  think  that  none  are  guilty 
of  this  sin,  who  believe  that  Christ  is  the  Son  of  God, 
and  sincerely  desire  to  have  part  in  his  merit  and 
mercy  :  and  those  who  fear  they  have  committed 
this  sin,  give  a  good  sign  that  they  have  not.  The 
learned  Dr.  Wiiitby  veiy  well  obsenxs,  that  Christ 
speaks  not  of  what  was  now  said  or  done,  but  of 
what  should  be,  (Mark  3.  28.  Luke  12.  10.)  Whoso- 
ex'er  shall  blasfiheme.  As  for  those  w-ho  blasphcmtd 
Christ  when  he  was  here  upon  earth,  and  called 
him  a  Winebibber,  a  Deceiver,  a  Blasphemer,  and 
the  like,  they  had  some  colour  of  excuse,  because 
of  the  meanness  of  his  appearance,  and  the  preju- 
dices of  the  nation  against  him  ;  and  thepi-oof  of  his 
divine  mission  was  not  perfected  till  after  his  ascen- 
sion ;  and  therefore,  upon  their  repentance,  they 
shall  be  pardoned :  and  it  is  ho])cd  that  they  may  be 
convinced  bv  the  pouring  out  of  the  Spirit,  as  many 
of  them  were,  who  had  been  his  betrayers  and  mur- 
derers. But  if,  when  the  Holy  Ghost  is  flfiven,  in  his 
inward  gifts  of  revelation,  speaking  with  tongues, 
and  the  like,  such  as  were  the  distributions  of  the 
Spirit  among  the  apostles,  if  they  continue  to  blas- 
pheme the  Spirit  likewise;  as  an  "evil  spirit,  there  is 
no  hope  of  them,  that  they  will  ever  be  brought  to 
believe  in  Christ ;  for.  First,  Those  gifts  of  the  Holy 
Ghost  in  the  apostles  were  the  last  ]n-oof  that  God 
designed  to  make  use  of  for  the  confirming  of  the 
n-ospel,  and  were  still  kept  in  reserve,  when  other 
methods  preceded.  Secondly,  This  was  the  most 
powerful  evidence,  and  more  apt  to  convince  than 
miracles  themselves.   Thirdly,  Those  therefore  who 


142 


ST.  MATTHEW,  XII. 


blaspheme  this  dispensation  of  the  Spirit,  cannot 
possibly  be  brought  to  believe  in  Christ ;  those  who 
shall  impute  them  to  a  collusion  with  Satan,  as  the 
Pharisees  did  the  miracles,  what  can  convince  them  ? 
This  is  sucli,  a  strong  hold  of  infidelity  as  a  man  can 
never  be  beaten  out  of,  and  is  therefore  unpardona- 
ble, because  hereby  repentance  is  hid  from  the  sin- 
ner's eyes. 

[2.]  What  the  sentence  is  that  is  passed  upon  it ; 
Jt  shall  not  be  forgiven,  neither  in  this  world,  nor  in 
the  world  to  come.  As  in  the  then  present  state  of 
the  Jewish  church,  there  was  no  sacrifice  of  expia 
tion  for  the  soul  that  sinned  firesumptuously  j  so 
neither  under  the  dispensation  of  gospel-grace, 
which  is  often  in  scripture  called  the  world  to  come, 
shall  there  be  any  pardon  to  such  as  tread  under 
foot  the  blood  of  the  covenant,  and  do  desjiite  to  the 
Spirit  of  grace :  there  is  no  cure  for  a  sin  so  direct- 
ly against  the  remedy.  It  was  a  rule  in  our  old  law, 
>fo  sanctuary  for  sacrilege.  Or,  It  shall  be  forgiven, 
neither  now,  in  the  sinner's  own  conscience,  nor  in 
the  great  day,  when  the  pardon  shall  be  published. 
Or,  This  is  a  sin  that  exposes  the  sinner  both  to 
temporal  and  eternal  punishment,  both  to  present 
wrath  and  the  wrath  to  come. 

2.  Christ  speaks  here  concerning  other  wicked 
words,  the  products  of  coiTuption  reigning  in  the 
heart,  and  breaking  out  thence,  v.  33 — 35.  It  was 
said  (v,  25.)  tliat  Jesus  knew  their  thoughts,  and 
here  he  spoke  with  an  eye  to  them,  showing  that  it 
was  not  strange  that  they  sliould  speak  so  ill,  when 
their  hearts  were  so  full  of  enmity  and  malice ;  wliich 
yet  they  often  endeavoured  to  cloak  and  cover, 
by  feigning  themselves  just  men.  Our  Lord  Jesus 
thereiore  points  to  the  springs,  and  heals  them  ;  let 
the  heart  be  sanctified,  and  it  will  appear  in  our 
words. 

(l.)The  heart  is  the  roo^  the  language  is  the 
fruit ;  {v.  33. )  if  the  nature  of  the  tree  be  good,  it 
will  bring  forth  fi-uit  accordingly.  Where  grace  is 
the  reigning  principle  in  the  heart,  the  language 
will  be  the  language  of  Canaan ;  and,  on  the  con- 
trary, whatever  lust  reigns  in  the  lieart  it  will  break 
out ;  diseased  lungs  make  an  offensive  breath  :  men's 
language  discovers  what  countiy  tliey  are  of,  so  like- 
wise what  manner  of  spirit  they  are  of:  "  Kither 
make  the  tree  good,  and  then  the  fruit  will  be  good  ; 
get  pure  hearts  and  then  you  will  have  pure  lips  and 
pure  lives  ;  or  else  the  tree  will  be  corrupt,  and  the 
fruit  accordingly.  You  ma^  make  a  crab-stock  to 
become  a  good  tree,  by  gi-afting  into  it  a  shoot  from 
a  good  tree,  and  then  the  fi-uit  will  be  good  ;  but  if 
the  tree  be  still  the  same,  plant  it  where  you  will, 
and  water  it  how  you  will,  the  fruit  will  be  still  cor- 
rupt" Note,  Unless  the  heart  be  ?rn??.sformed,  the 
life  will  never  be  thoroughly  reformed.  These  Pha- 
risees were  shy  of  speakingout  their  wicked  thoughts 
of  Jesus  Christ ;  but  Christ  here  intimates,  how  vain 
it  was  for  them  to  seek  to  hide  that  root  of  bitter- 
ness in  them,  that  bore  this  gall  and  wormwood, 
when  they  never  sought  to  mortify  it.  Note,  It 
should  be  more  our  care  to  be  good  really,  than  to 
seem  good  outwardlv. 

(2. )  The  heart  is  the  fountain,  the  words  are  the 
streams;  {y.  S-t.)  Out  of  the  abundance  of  the  heart 
the  mouth  speaks,  as  the  streams  are  the  overflow- 
ings of  the  spring.  A  wicked  heart  is  said  to  send 
forth  wickedness,  as  a  fountain  casts  forth  her  waters, 
lev.  6.  7.  .4  troubled  'fountain,  and  a  corrupt s/iring, 
such  as  Solomon  speaks  of,  (Prov.  25.  26. )  must  needs 
send  forth  ynuddy  and  jinpleasant  streams.  Evil 
words  are  tlie  natural,  genuine  product  of  an  evil 
heart.  Nothing  but  the  salt  of  grace,  cast  into  the 
spring,  will  heal  the  waters,  season  the  speech,  and 
purify  the  corrupt  communication.  This  they  want- 
ed, they  were  evil ;  and  how  cati  ye,  being  evil, 
ip-eak  good  things  ?  They  were  a  generation  of  vi- 


pers; John  Baptist  had  called  them  so,  (ch.  5.  f.) 
and  they  were  all  still  the  same ;  for  can  the  Ethio- 
pian change  his  skiji  ?  The  people  looked  upon  the 
Pharisees  as  a  generation  of  saints,  but  Christ  calls 
them  a  generation  of  vi/iers,  the  seed  of  the  serpent, 
that  had  an  enmity  to  Christ  and  his  gospel.  Now 
what  could  be  expected  from  a  generatio?i  of  vipers, 
but  that  which  is  poisonous  and  malignant  .■"  Can  the 
viper  be  otherwise  than  venemous  .■'  Note,  Bad 
thmgs  may  be  expected  from  bad  people,  as  said 
the  proverb  of  the  ancients,  Jl'ickedness proceedeth 
from  the  wicked,  1  Sam.  24.  13.  The  vile  person 
will  speak  villuny,  Isa.  32.  6.  Those  who  ai-e  them- 
selves evil,  have  neither  skill  nor  will  to  speak  good 
things,  as  they  should  be  spoken.  Christ  would 
have  his  disciples  know  what  sort  of  men  they  were 
to  live  among,  that  they  might  know  what  to  look 
for.  They  are  as  Ezekiel  among  scorpions,  (Ezek. 
2.  6. )  and  must  not  think  it  strange  if  they  be  stung 
and  bitten. 

(3.)  The  heart  is  the  treasury,  the  words  are  the 
things  brought  out  of  that  treasury ;  {v.  35. )  and 
from  hence  men's  characters  may  be  drawn,  and 
may  be  judged  of 

[  1.  ]  It  is  the  character  of  a  good  man,  that  he  has 
a  good  treasure  in  his  heart,  and  from  thence  brings 
forth  good  things,  as  there  is  occasion.  Graces, 
comforts,  experiences,  good  knowledge,  good  affec- 
tions, good  resolutions,  these  are  a  good  treasure  in 
the  heart ;  the  word  of  God  hidden  there,  the  law 
of  God  written  there,  divine  tniths  dwelling  and 
ruling  there,  are  a  treasure  there,  ^'aluable  and  sui- 
table, kept  safe  and  kept  secret,  as  tlie  stores  of  the 
good  house-holder,  but  ready  for  use  upon  all  occa- 
sions. ^  good  man,  thus  furnished,  will  bring  forth, 
as  Joseph  out  of  his  stores  ;  will  be  speaking  and  do- 
ing that  which  is  good,  for  God's  glorv,  and  the  edi- 
fication of  othei-s.  See  Prov.  10.  11, 'l3,  14,  20,  21, 
31,  32.  This  is  bringing  forth  good  things.  Some 
pretend  to  good  expenses  that  ha\  e  not  a  good  trea- 
sure— such  will  soon  be  bankiiipts :  some  pretend'to 
have  a  good  treasure  within,  but  give  no  proof  of  it : 
they  hope  they  have  it  in  them,  and  thank  God, 
whatever  their  words  and  actions  are,  they  have 
good  hearts ;  but  faith  without  works  is  deacl :  and 
some  have  a  good  treasure  of  wisdom  and  know- 
ledge, but  they  are  not  communicative,  they  do  not 
bring  forth  out  of  it :  they  have  a  talent,  but  know 
not  how  to  trade  with  it.  The  complete  christian 
in  this  bears  the  image  of  God,  that  he  both  is  good, 
and  docs  good. 

[2.]  It  is  the  character  of  an  evil  mow,  that  he 
has  an  ex'il  treasure  in  his  heart,  and  out  of  it  bring- 
eth  forth  ei'il  things.  Lusts  and  comiptions  dwelling 
and  reigning  in  the  heart,  are  an  evil  treasure,  out 
of  Avhich  the  sinner  brings  forth  bad  words  and  ac- 
tions, to  the  dishonour  of  God,  and  the  hurt  of  others. 
See  Gen.  6.  5,  12.  Matth.  15.  18—20.  Jam.  1.  15. 
But  treasures  of  wickedness  {Vrov.  10.  2.)  will  be 
treasures  of  wrath. 

3.  Christ  speaks  here  concerning  idle  words,  and 
shows  what  evil  there  is  in  them  ;  {v.  36,  37.)  much 
more  is  there  in  such  wicked  words  as  the  Phari- 
sees spoke.  It  concei-ns  us  to  think  much  of  the 
day  of  judgment,  that  that  may  be  a  check  upon  our 
tongues  ;  and  let  us  consider, 

(1. )  How  particular  tlie  account  will  be  of  tongue- 
sins  in  that  day  :  even  for  n>ery  idle  word,  or  dis- 
course, that  men  s/ieak,  they  shall  gixie  account. 
This  intimates,  [1.]  That  God  takes  notice  of  eve- 
ry word  we  say,  even  that  which  we  ourseh'cs  do 
not  take  notice  of.  See  Ps.  139.  4.  JVot  a  word  in 
my  tongue  but  thou  knowest  it:  though  spoken 
without  regard  or  design,  God  takes  cognizance  of 
it.  [2.]  Tliat  vain,  idle,  impertinent  talk  is  displeas- 
ing to  God,  which  tends  not  to  any  good  pui-pose,  is 
not  good  to  any  use  of  edifying ;  it  is  the  product  of 


ST.  MATTHEW,  XII. 


143 


a  vain  and  trifling  heart.  These  idle  -words  are  the 
same  with  that  foolish  talkini^  and  jesting  which  is 
forbidden,  Eph.  5.  4.  Tliis  is  that  sin  which  is  sel- 
dom wanting  in  the  multitude  of  words,  unfirofitable 
talk,  Job  15.  3.  [3.]  We  must  shortly  account  for 
these  idle  words  ;  they  will  be  produced  in  evidence 
against  us,  to  prove  us  unprofitable  servants,  that 
have  not  improved  the  faculties  of  reason  and  speech, 
which  are  part  of  the  talents  we  are  inti-usted  with. 
If  we  repent  not  of  our  idle  words,  and  our  account 
for  them  be  not  balanced  by  the  blood  of  Christ,  we 
are  undone. 

(2.)  How  strict  the  judgment  will  be  upon  that 
account ;  {xk  37.)  By  thy  niiords  thou  shalt  oe  justi- 
fied or  condemned ;  a  common  i-ule  in  men's  judg- 
ments, and  here  applied  to  God's.  Note,  the  con- 
stant tenor  of  our  discourse,  according  as  it  is  gi-a- 
cioufe  or  not  gracious,  will  be  an  evidence  for  us,  or 
against  us,  at  the  great  day.  Those  who  seemed  to 
be  religious,  but  bridled  not  their  tongue,  will  then 
be  found  to  have  put  a  cheat  upon  themselves  with 
a  vain  religion.  Jam.  1.  26.  Some  think  that  Christ 
here  refers  to  that  of  Eliphaz,  (Job  15.  6.)  Thine 
own  mouth  condem?is  thee,  and  not  I;  or,  rather  to 
that  of  Solomon,  (Prov.  18,  21.)  Death  and  life  are 
in  the  flower  of  the  tongue. 

38.  Then  certain  of  the  Scribes  and  of 
the  Pharisees  answered,  saying,  Master, 
we  would  see  a  sign  from  thee.  39.  But 
he  answered  and  said  unto  them.  An  evil 
and  adulterous  generation  seeketh  after  a 
sign ;  and  there  shall  no  sign  be  given  to  it, 
but  the  sign  of  the  prophet  Jonas :  40.  For 
as  Jonas  was  three  days  and  three  nights 
in  the  whale's  belly;  so  shall  the  Son  of 
man  be  three  days  and  three  nights  in  the 
heart  of  the  earth.  41.  The  men  of  Nine- 
veh shall  rise  in  judgment  with  this  gene- 
ration, and  shall  condemn  it :  because  they 
repented  at  the  preaching  of  Jonas ;  and, 
behold,  a  gi-eater  than  Jonas  is  here.  42. 
The  queen  of  the  south  shall  rise  up  in 
the  judgment  with  this  generation,  and  shall 
condemn  it :  for  she  came  from  the  utter- 
most parts  of  the  earth  to  hear  the  wisdom 
of  Solomon:  and,  behold,  a  greater  than 
Solomon  is  here.  43.  When  the  unclean 
spirit  is  gone  out  of  a  man,  he  walketh 
through  diy  places,  seeking  rest,  and  find- 
eth  none.  44.  Then  he  saith,  I  will  return 
into  my  house  from  whence  I  came  out ; 
and  when  he  is  come,  he  findeth  it  empty, 
swept,  and  garnished.  45.  Then  goeth  he, 
and  taketh  with  himself  seven  other  spirits 
more  wicked  than  himself,  and  they  enter 
in  and  dwell  there :  and  the  last  state  of 
that  man  is  worse  than  the  first.  Even  so 
shall  it  be  also  unto  this  wicked  generation. 

It  is  probable  that  these  Pharisees  with  whom 
Christ  is  here  in  discourse,  were  not  the  same  that 
cavilled  at  him,  (_v.  2-1. )  and  would  not  credit  the 
signs  he  gave;  but  another  set  of  them,  who  saw  that 
there  was  no  reason  to  discredit  them,  but  would  not 
content  themselves  with  the  signs  he  gave,  nor  ad- 
mit the  evidence  of  them  unless  he  would  give  them 
such  further  proof  as  they  should  demand.     Here 


I.  Their  address  to  him,  v,  38.  They  compliment 
him  with  the  title  of  Master,  pretending  respect  for 
him,  when  they  intended  to  abuse  him  ;  all  are  not 
indeed  Christ's  servants,  who  call  him  Master. 
Their  request  is,  lie  would  see  a  sign  from  thee.  It 
was  highly  reasonable  that  they  should  see  a  sign, 
that  he  should  by  miracles  pro\e  his  divine  mission: 
see  Exod.  4.  8,  9.  He  came  to  take  down  a  model 
of  religion  that  was  set  up  by  miracles,  and  therefore 
it  was  requisite  he  should  produce  the  same  creden- 
tials ;  but  it  was  highly  unreasonable  to  demand  a 
sign  now,  when  he  had  given  so  many  signs  already, 
that  did  abundantly  prove  him  senf  o/G&c/.  Note, 
It  is  natural  to  proud  men  to/irescribe  to  God,  and. 
the'n  to  make  that  an  excuse  for  not  swAscribing  to 
him  ;  but  a  man's  offence  will  never  be  his  defence. 

II.  His  answer  to  this  addi'ess,  this  msolent  de- 
mand. 

1.  He  condemns  the  demand,  as  the  language  ot 
an  evil  and  adulterous  generation,  v.  39.  He  fastens 
the  charge,  not  only  on  the  Scribes  and  Pharisees, 
but  the  whole  nation  of  the  Jews ;  they  were  all  like 
their  leaders,  a  seed  and  succession  of  evil-doers : 
they  were  an  evil  generation  indeed,  that  not  only 
hardened  themselves  against  the  conviction  of 
Christ's  miracles,  but  set  themselves  to  abuse  him, 
and  put  contempt  on  his  miracles.  They  were  an 
adulterous  generation,  (1.)  As  an  adulterous  brood; 
so  miserably  degenerated  from  the  faith  and  obedi- 
ence of  their  ancestors,  that  Abraham  and  Israel 
acknowledged  them  not.  See  Isa.  57.  3.  Or,  (2.)i 
As  an  adulterous  wife ;  they  departed  from  that  God, 
to  whom  by  covenant  they  had  been  espoused  :  they 
were  not  guilty  of  the  whoredom  of  idolatr)',  as  they 
had  been  before  the  captivity,  but  they  were  guilty 
of  infidelity,  and  all  iniquity,  and  that  is  whoredom 
too  :  they  did  not  look  after  gods  of  their  own  mak- 
ing, but  they  looked  for  signs  of  their  own  devising; 
and  that  was  adultery. 

2.  He  refuses  to  give  them  any  other  sign  than  he 
has  already  given  them,  but  that  of  the  firo/ihet  Jo- 
nas. Note,  Though  Christ  is  always  ready  to  hear 
and  answer  holy  desires  and  prayers,  vet  he  will  not 
gi-atify  cornipt  lusts  and  humours.  Those  who  ask 
amiss,  ask,  and  have  not.  Signs  were  gi-anted  to  those 
who  desired  them  for  the  confirmation  of  their  faith, 
as  to  Abraham  ;uid  Gideon;  but  were  denied  to  those 
who  demanded  them  for  the  excuse  of  their  unbelief. 

Justly  might  Christ  have  said.  They  shall  never 
see  another  miracle  :  but  see  his  wonderful  goodness; 
(1.)  They  shall  have  the  same  signs  still  repeated, 
for  their  further  benefit,  and  more  abundant  convic- 
tion. (2.)  They  shall  have  one  sign  of  a  different 
kind  from  all  these,  and  that  is,  the  resurrection  of 
Christ  from  the  dead  by  his  own  power,  called  here 
the  sign  of  the  flroflhet  Jonas  ;  this  was  yet  resen-ed 
for  their  conviction,  and  was  intended  to  be  the  great 
proof  of  Christ's  being  the  Messiah  ;  for  by  that  he 
was  declared  to  be  the  Son  of  God  with  flower,  Rom. 
1.  4.  That  was  such  a  sign  as  surpassed  all  the  rest, 
completed  and  cro%vned  them.  "  If  they  will  not 
beliex'e  the  former  signs,  they  will  believe  this, 
(Exod.  4.  9.)  and  if  this  will  not  convince  them,  no- 
thing will. "  And  yet  the  unbelief  of  the  Jews  found 
out  an  evasion  to  shift  off  that  too,  by  saying.  His 
disciples  came  and  stole  him  away  ;  for  none  are  so 
incurably  blind  as  those  who  are  resolved  they  will 
not  see. 

Now  this  sign  of  the  prophet  Jonas  he  further  ex- 
plains here;  {v.  40.)  As  Jonas  was  three  days  and 
three  oughts  in  the  whale's  belly,  and  then  came  out 
again  safe  and  well,  thus  Christ  shall  be  so  long  in 
the  grave,  and  then  shiill  rise  again.  [  1.  ]  The  grave 
was  to  Christ  as  the  belly  of  the  fish  was  to  Jonah  ; 
thither  he  was  thro\vn,  as  a  ransom  for  lives  ready 
to  be  lost  in  a  storm  ;  there  he  lay,  as  m  the  belly  of 
hell,  (Jonahs.  2.)  and  seemed  to  be  cast  out  of  God's 


ST.  MATTHEW,  XII. 


144 

sieht  [2.]  He  continued  in  the  grave  just  as  long  as 
Jonah  continued  in  the  fish's  belly,  three  days  and 
three  nights;  not  three  whole  days  and  nights :  it  is 

Erobable,  Jonah  did  not  lie  so  long  in  the  whale's 
elly,  but  part  of  three  natural  days ;  {wx^SifiLtfn,  the 
Greeks  called  them ;)  he  was  buried  in  the  after- 
noon of  the  sixth  day  of  the  week,  and  rose  again  in 
the  morning  of  the  first  day;  it  is  a  manner  of  speech 
very  usual ;)  see  1  Kin|s  20.  29.  Esth.  4  16. — 5.  1. 
Luke  2.  21.  So  long  Jonah  was  a  prisoner  for  his 
own  sins,  so  long  Christ  was  a  Prisoner  for  ours. 
[3.  ]  As  Jonah  in  the  whale's  belly  comforted  himself 
with  an  assurance  that  yet  he  should  look  again  to- 
ivard  God's  holy  tem/ile,  (Jonah  2.  4.)  so  Christ, 
w-hen  he  lay  in  the  grave,  is  expressly  said  to  rest  in 
hofie,  as  one  assured  he  should  not  see  corruption, 
Acts  2.  26,  27.  [4.]  As  Jonah  on  the  third  day  was 
dischai'ged  from  his  prison,  and  came  to  the  land  of 
the  living  again,  from  the  congregation  of  the  dead, 
(for  dead  thmgs  are  said  to  be  formed  from  under 
the  nvater.  Job  26.  5. )  so  Christ  on  the  third  day 
should  return  to  life,  and  rise  out  of  his  gi'ave,  to 
send  abroad  his  gospel  to  the  Gentiles. 

3.  Christ  takes  this  occasion  to  represent  the  sad 
characters  and  condition  of  that  generation  in  which 
he  lived,  a  generation  that  would  not  be  reformed, 
and  therefore  could  not  but  be  ruined  ;  and  he  gives 
them  their  character,  as  it  would  stand  in  the  day 
of  judgment,  under  the  full  discoveries  and  final  sen- 
tences of  that  day.  Persons  and  things  now  appear 
under  false  colours  ;  characters  and  conditions  are 
here  changeable :  if  therefore  we  would  make  a 
right  estimate,  we  must  take  our  measures  from 
the  last  judgment ;  things  are  really,  what  they  are 
eternally. 

Now  Christ  represents  the  people  of  the  Jews, 
''  (1.)  As  a  generation  that  would  be  condemned 
by  the  7nen  of  Mineveh,  whose  rejienting  at  the 
preaching  of  Jonas  would  rise  up  injudgment  against 
them,  zt.  41.  Christ's  resurrection  will  be  the  sign 
of  the  prophet  Jonas  to  them  :  but  it  will  not  have 
so  happy  an  efiect  upon  them,  as  that  of  Jonas  had 
upon  the  Ninevites,  for  they  were  by  it  brought  to 
such  a  repentance  as  prevented  their  ruin  ;  but  the 
Jews  will  be  hardened  in  an  unbelief  that  shall  hasten 
their  rain  ;  and  in  the  day  of  judg-ment,  the  repent- 
ance of  the  Ninevites  will  be  mentioned  as  an  aggra- 
vation of  the  sin,  and  consequently  the  condemnation, 
of  those  to  whom  Christ  preached  then,  and  of 
those  to  whom  Christ  is  preached  now  ;  for  this 
reason,  because  Christ  is  greater  than  Jonah.  [1.] 
Jonah  was  but  a  man,  subject  to  like  passions,  to 
like  sinful  passions,  as  we  are  ;  but  Christ  is  the  Son 
of  God.  [2.]  Jonah  was  a  stranger  in  Nineveh,  he 
came  among  the  strangers  that  were  prejudiced 
against  his  country;  but  Christ  came  to  his  own, 
when  he  preached  to  the  Jews,  and  much  more 
when  he  is  preached  among  professing  Christians, 
that  are  called  by  his  name.  [3.  ]  Jonah  preached 
but  one  short  sermon,  and  that  with  no  great  solem- 
nity, but  as  he  passed  along  the  streets  ;  Christ  re- 
news his  calls,  sat  and  taught,  taught  in  the  syna- 
gogues. [4.]  Jonah  preached  nothing  but  wratli 
add  ruin  within  forty  days,  gave  no  instructions,  di- 
rections, or  encouragements,  to  repent  ;■  but  Christ, 
beside  the  warning  given  us  of  our  danger,  has  show- 
ed wherein  we  must  repent,  and  assured  us  of  ac- 
ceptance upon  our  repentance,  because  the  kingdom 
of  heaven  is  at  hand.  [5.]  Jonah  wrought  no  miracle 
to  confinn  his  doctrine,  showed  no  good-will  to  the 
Ninevites ;  but  Christ  wrought  abundance  of  mira- 
cles, and  all  miracles  of  mercy :  yet  the  Nine\ites 
repented  at  the  preaching  of  Jonas,  but  the  Jews 
were  not  wrought  upon  by  Christ's  preaching.  Note, 
the  goodness  of  some,  who  have  less  helps  and  ad- 
vantages for  their  souls,  will  aggi-avate  the  badness 
of  those  who  have  much  greater.    Those  who  by 


the  twihght  discover  the  things  that  belong  to  their 
fieace,  wUl  shame  those  who  grope  at  noon-day. 

(2. )  As  a  generation  that  would  be  condemned  by 
the  queen  ot  the  south,  the  queen  of  Shcba,  x>.  42. 
The  Ninevites  would  shame  them  for  not  repenting, 
the  queen  of  Sheba,  for  not  believing  in  Christ.  She 
came  from  a  far  country  to  hear  the  wisdom  of  Solo- 
mon ;  yet  people  will  not  be  persuaded  to  come  and 
hear  the  wisdom  of  Christ,  though  he  is  in  every 
thing  gi'eater  than  Solomon.  [1.]  The  queen  of 
Sheba  had  no  invitation  to  come  to  Solomon,  nor  any 
promise  of  being  welcome ;  but  we  are  invited  to 
Christ,  to  sit  at  his  feet,  and  hear  his  word.  [2.] 
Solomon  was  but  a  wise  man,  but  Christ  is  Wisdom 
itself,  ra  who7n  are  hid  all  the  treasures  of  wisdom. 
[3.]  The  queen  of  Sheba  had  many  diihculties  to 
break  'through ;  she  was  a  woman  unfit  for  ti-avel, 
the  journey  long  and  perilous  ;  she  was  a  queen,  and 
what  would  become  of  her  own  country  m  her  ab- 
sence ?  We  have  no  such  cares  to  hinder  us.  [4.] 
She  could  not  be  sure  that  it  would  be  worth  her 
while  to  go  so  far  on  this  errand  ;  fame  uses  to  flatter 
men,  and  perhaps  she  might  have  in  her  own  coun- 
try or  court  wise  men  sufficient  to  instiiict  her  ;  yet, 
having  heard  of  Solomon's  fame,  she  would  see  him  ; 
but  we  come  not  to  Christ  upon  such  uncertainties. 
[5.]  She  carne  from  the  uttermost  parts  of  the  earth, 
but  we  have  Christ  among  us,  and  his  word  nigh 
us  :  Behold,  he  stands  at  the  door,  and  knocks.  [6.] 
It  should  seem,  the  wisdom  the  queen  of  Sheba 
came  for,  was  only  philosophy  and  politics  ;  but  the 
wisdom  that  is  to  be  had  with  Christ,  is  wisdom  to 
salvation,  [r.]  She  could  only  hear  Solomon's  wis- 
dom ;  he  could  not  give  her  wisdom  :  but  Christ  will 
give  wisdom  to  those  who  come  to  him ;  nay,  he  will 
himself  be  77iade  of  God  to  them  Wisdom  :  so  that, 
upon  all  these  accounts,  if  we  do  not  hear  the  wisdom 
of  Christ,  the  forwardness  of  the  queen  of  Sheba  to 
come  and  hear  the  wisdom  of  Solomon  will  rise  up 
in  judgment  against  us  and  condemn  us  ;  for  Jesus 
Christ  is  greater  than  Solomon. 

(3.)  As  a  generation  that  were  resolved  to  conti- 
nue in  the  possession,  and  under  the  power,  of  Satan, 
notwithstanding  all  the  methods  that  were  used  to 
dispossess  him  and  rescue  them.  They  are  compared 
to  one  out  of  whom  the  Devil  is. gone,  but  returns 
with  double  force,  v.  43 — 45.  The  Devil  is  here 
called  the  unclean  s/iirit,  for  he  has  lost  all  his  purity, 
and  delights  in  and  promotes  all  manner  of  impurity 
among  men.     Now, 

[1.]  The  parable  represents  his  possessing  men's 
bodies  :  Christ  having  lately  cast  out  a  devil,  and 
they  having  said,  he  had  a  dei'il,  gave  occasion  to 
show  how  much  they  were  under  the  power  of  Sa- 
tan. This  is  a  further  proof  that  Christ  did  not  cast 
out  de\ils  by  compact  with  the  Devil,  for  then  he 
would  soon  have  retumed  again  ;  but  Christ's  eject- 
ment of  him  was  final,  and  such  as  barred  a  re-entry  : 
we  find  him  charging  the  evil  spirit  to  go  out,  and 
enter  no  more,  Mark  9.  25.  Probably  the  Devil  was 
wont  sometimes  thus  to  sport  with  those  he  had  pos- 
session of ;  he  would  go  out,  and  tlien  return  again 
with  more  fury ;  hence  the  lucid  intervals  of  those 
in  that  condition  were  commonly  followed  witli  the 
more  violent  fits.  When  the  Devil  is  gone  out,  he 
is  vineasv,  for  he  sleeps  not  except  he  have  done  7nisr 
chief ;  (Prov.  4.  16.)  he  walks  in  dry  places,  like  one 
that  is  very  melancholy ;  he  seeks  rest,  but  finds  none, 
till  he  returns  again.  When  Christ  cast  the  legion 
out  of  the  man,  they  begged  leave  to  enter  into  the 
swine,  where  they  went  not  long  in  diy  places,  but 
into  the  lake  presently. 

[2.]  The  application  of  the  parable  makes  it  to 
represent  the  case  of  the  body  of  the  Jewish  church 
and  nation  :  So  shall  it  be  ninth  this  wicked  generation, 
that  now  resist,  and  will  finally  reject,  the  gospel 
of  Christ.    The  Devil,  who  by  the  labours  of  Christ 


ST.  MATTHEW,  XIL 


145 


and  his  disciples,  had  been  cast  out  of  many  of  the 
Jews,  sought  for  rest  among  tlie  heathen,  from  whose 
persons  and  temples  the  christians  would  every 
where  expel  him :  so  Dr.  Whitby :  or  finding  no 
where  else  in  the  heathen  world  such  pleasant,  de- 
sirable habitations,  to  his  satisfaction,  as  here  in  the 
heart  of  the  Jews ;  so  Dr.  Hammond  :  he  shall  there- 
fore enter  again  into  them,  for  Christ  had  not  found 
admission  among  them,  and  ther,  by  their  prodi- 
gious wickedness  and  obstinate  unbelief,  were  still 
more  ready  than  ever  to  receive  hira  ;  and  then  he 
shall  tiike  a  durable  possession  here,  and  the  state 
of  this  people  is  likely  to  be  more  desperately  damnt- 
able  (so  Dr.  Hammond)  than  it  was  before  Clirist 
came  among  them,  or  would  have  been  if  Satan  had 
never  been  cast  out. 

The  body  of  that  nation  is  here  represented,  First, 
As  an  apostate  people.  After  the  captivity  in  Baby- 
lon, they  began  to  reform,  left  their  idols,  and  ap- 
peared with  some  face  of  religion ;  but  they  soon 
connipted  themselves  again  :  though  they  never  re- 
lapsed into  idolatiy,  they  fell  into  all  manner  of  im- 
piety and  profaneness,  grew  worse  and  worse,  and 
added  to  all  the  rest  of  their  wickedness  a  wilful 
contempt  of,  and  op]5osition  to,  Christ  and  his  gospel. 
Secondly,  As  a  people  marked  for  min.  A  new  com- 
mission was  passing  the  seals  against  that  hj-pocriti- 
cal  nation,  the  people  of  God's  wrath,  (like  that,  Isa. 
10.  6.)  and  their  desti-uction  by  the  Roman's  was 
likely  to  be  greater  than  any  other,  as  their  sins  had 
been  more  flagi-ant :  then  it  was  that  ivrath  ca7ne 
ufion  them,  to  the  uttermost,  1  Thess.  2.  15,  16.  Let 
this  be  a  warning  to  all  nations  and  chiu'ches,  to 
take  heed  of  leaving  their  first  love,  of  letting  fall  a 
good  work  of  reformation  Ijegim  among  them,  and 
returning  to  that  wickedness  which  they  seemed  to 
have  forsaken ;  for  the  last  state  of  such  ivill  be  worse 
than  the  first. 

46.  While  he  yet  talked  to  the  people, 
behold,  his  mother  and  his  brethren  stood 
without,  desiring  to  speak  with  hira.  47. 
Then  one  said  unto  him,  Behold,  thy  mo- 
ther and  thy  brethren  stand  without,  de- 
siring to  speak  with  thee.  48.  But  he 
answered  and  said  unto  him  that  told 
hira.  Who  is  my  mother  ?  and  who  are 
my  brethren  ?  49.  And  he  stretched  forth 
lii.s  hand  toward  his  disciples,  and  said. 
Behold,  my  raother  and  ray  brethren  !  50. 
For  whosoever  shall  do  the  will  of  ray  Fa- 
ther which  is  in  heaven,  the  sarae  is  my 
brother,  and  sister,  and  raother. 

Many  excellent,  useful  sayings  came  from  the 
mouth  of  our  Lord  Jesus  upon  particular  occasions ; 
even  his  digressions  were  instructive,  as  well  as  his 
set  discourses  :  as  here. 

Observe, 

I.  How  Christ  was  interrupted  in  his  preaching 
by  his  mother  and  his  brethren,  that  stood  without, 
desiring  to  sfieakivith  him  ;  {v.  46,  47.)  which  desire 
of  theirs  was  conveyed  to  him  through  the  crowd.  It 
is  needless  to  inquire  which  of  his  brethren  they 
■were  that  came  along  with  his  mother :  pcrha])s 
they  were  those  who  did  not  believe  in  him  ;  (John  7. 
5.)  or  what  their  business  was  ;  perhaps  it  was  onlv 
designed  to  oblige  him  to  break  off,  for  fear  he  should 
fatigue  himself,  or  to  caution  him  to  take  heed  of 
giving  offence  by  his  discourse  to  tlie  Pharisees,  and 
of  involving  himself  in  a  difficulty,  as  if  they  could 
teach  fiim  wisdom. 

1.  He  was  as  yet  talking  to  the  people.  Note, 
Christ's  preaching  was  talking:  it  was  plain,  easy, 

VoL.v.— T 


and  familiar,  and  suited  to  their  capacity  and  case. 
What  Christ  had  delivered  had  been  cavilled  at,  and 
yet  he  went  on.  Note,  The  ojjposition  we  meet  with 
m  our  work,  must  not  drive  us  fi-om  it.  He  left  off 
talking  with  the  Pharisees,  for  he  saw  he  could  do 
no  good  with  them  ;  but  continued  to  talk  to  the 
common  people,  who,  not  having  such  a  conceit  of 
their  knowledge  as  the  Pharisees  had,  were  willing 
to  learn. 

2.  His  mother  and  brethren  stood  without,  desir- 
ing to  speak  with  him,  when  they  should  have  been 
standing  within,  desiring  to  hear  him.  They  had 
the  ad\  antage  of  his  daily  con\  erse  in  private,  and 
therefore  were  less  mindful  to  attend  upon  his  public 
preaching.    Note,  Frequently  those  who  are  nearest 

I  to  the  means  of  knowledge  and  grace  are  most  neg- 
ligent Familiarity  and  easiness  of  access  breed 
some  degree  of  contempt.  We  are  apt  to  neglect 
that  this  day,  which  we  think  we  may  have  any  day, 
forgetting  that  it  is  only  tlie  present  time  we  can  be 
sure  of ;  to-mon-ow  is  none  of  ours.  There  is  too 
much  tiiith  in  tliat  common  proverb,  "The  nearer 
the  church,  the  further  from  God ;"  it  is  pity  it  should 
be  so. 

3.  Thcjf  not  only  would  not  hear  him  themselves, 
but  they  mteiTupted  others  that  heard  him  gladly. 
The  Devi!  was  a  sworn  enemy  to  our  Sa\iour's 
preaching.  He  had  sought  to  bafRe  his  discourse 
by  the  unreasonable  cavils  of  the  Scribes  and  Pha- 
risees, and  when  he  could  not  gain  his  point  that 
way,  he  endeavoured  to  break  it  off,  by  the  unsea- 
sonable visits  of  relations.  Note,  We  often  meet 
with  hindrances  and  obstructions  in  our  work,  by 
our  friends  that  are  about  us,  and  are  taken  off  by 
civil  respects  from  our  spiritual  concerns.  Those 
who  really  wish  well'  to  us  and  to  our  work,  may 
sometimes,  by  their  indiscretion,  prove  our  back- 
friends, and  impediments  to  us  in  cui-  dutv  ;  as  Peter 
was  offensive  to  Christ,  with  his  "  Master,  sfiare 
thyself,"  when  he  tliought  himself  very  officious. 
The  mother  of  our  Lord  desired  to  speak  with  him  ; 
it  seems  she  had  not  then  learned  to  command  her 
Son,  as  the  iniquity  and  idolatry  of  the  church  of 
Rome  has  since  pretended  to  teach  her :  nor  was 
she  so  free  from  fault  and  folly  as  they  would  make 
her.  It  was  Christ's  prei'ogative,  and  not  his  mo- 
ther's, to  do  every  thing  wisely,  and  well,  and  in  its 
season.  Christ  once  said  to  his  mother.  How  is  it 
that  ye  sought  me?  Wist  ye  not,  that  I  must  be 
about  my  Father's  business?  And  it  was  then  said, 
she  laid  u/i  that  .wying  in  her  heart  ;  (Luke  2.  49.) 
but  if  she  had  remembered  it  now,  she  would  not 
ha^e  given  him  this  interiiiption  when  he  was  about 
his  Father's  business.  Note,  There  is  many  a  good 
truth,  that  we  thought  was  well  laid  up,  when  we 
heard  it,  which  yet  is  out  of  the  way,  when  we  have 
occasion  to  use  it. 

II.  How  he  resented  this  interiiiption,  v.  48 — SO.* 
1.  He  would  not  hearken  to  it ;  he  was  so  intent 
upon  his  work,  that  no  natural  or  civil  respects 
should  take  him  off  from  it.  Jl'ho  is  my  mother 
and  who  are  mif  brethren  ?  Not  that  natuiid  affec- 
tion is  to  be  ])ut  off,  or  that,  under  pretence  of  reli- 
gion, we  may  be  disrespectful  to  parents  or  unkind 
to  other  relations  ;  but  every  thing  is  beautiful  hi  its 
season,  and  the  lesser  duty  must  stand  by,  while  the 
greater  is  done,  ^^^len  our  regard  to  our  relations 
comes  in  competition  with  the  service  of  God,  and 
the  improving  of  an  opportunity  to  do  good,  in  such 
a  case,  we  must  say  to  our  Fathei;  I  hax'e  not  seen 
him,  as  IJe^■i  did,  Dent.  33.  9.  The  nearest  relations 
must  be  comparatively  hated,  that  is,  we  must  love 
them  less  than  Christ,  (Luke  14.  26.)  and  our  duty 
to  God  must  have  the  ])reference.  This  Christ  has 
here  given  us  an  example  of ;  the  zeal  of  God's 
house  did  so  far  eat  him  u/i,  that  it  made  him  not 
only  forget  himself,  but  forget  his  dearest  reladons 


146 


ST.  MATTHEW,  XI 11. 


And  we  must  not  take  it  ill  of  our  friends,  nor  put 
it  upon  the  score  of  their  wickedness,  if  they  prefer 
the  pleasing  of  God  before  the  pleasing  of  us  ;  but 
we  must  readily  forgive  those  neglects,  which  may 
be  easily  irnputed  to  a  pious  zeal  for  God's  glory  and 
others'  good.  Nay,  We  must  deny  ourselves  and 
our  own  satisfaction,  ratlier  than  do  that  which  may 
any  way  divert  our  friends  from,  or  distract  them 
in,  their  duty  to  God. 

2.  He  took  that  occasion  to  prefer  his  disciples, 
who  were  his  spiritual  kindred,  before  his  natural 
relations  as  such  ;  which  was  a  good  reason  why  he 
would  not  leave  preaching  to  speak  with  his  bre- 
thren. He  would  rather  be  profiting  his  disciples, 
than  pleasing  his  relations.     (Jbserve, 

(1.)  Tlie  description  of  Christ's  disciples.  They 
are  such  as  do  the  will  of  Ms  Father  ;  not  only  hear 
it,  and  know  it,  and  talk  of  it,  but  do  it  ;  for  doing 
the  will  of  God  is  the  best  preparative  for  disciple- 
ship,  (John  7.  17.)  and  the  best  proof  of  it ;  (ch.  7. 
21. )  that  denominates  us  his  disciples  indeed.  Christ 
does  not  say,  "  Wliosoever  shall  do  my  will,"  for  he 
came  not  to  seek  or  do  his  own  will  distinct  from  his 
Father's  :  his  wiU  and  liis  Father's  are  the  same  ; 
but  he  refers  us  to  his  Father's  will,  because  now  in 
his  present  state  and  work  he  referred  himself  to  it, 
John  6.  38. 

(2.)  The  dignity  of  Christ's  disciples  :  The  same 
is  my  brother,  and  sister,  and  mother.  His  disciples, 
that  had  left  all  to  follow  him,  and  embraced  his 
doctrine,  were  dearer  to  him  than  any  that  were 
akin  to  him  according  to  the  flesh.  They  had  pre- 
ferred Christ  before  relations  ;  they  left  their  Father, 
{ch.  4.  22. — 10.  37.)  and  now  to  make  them  amends, 
and  to  show  that  there  was  no  love  lost,  he  preferred 
them  before  his  relations.  Did  not  they  hereby  re- 
ceive, in  point  of  honour,  an  hundred  fold  ?  ch.  19. 
29.  It  was  very  endearing  and  very  encouraging  for 
Christ  to  say.  Behold  my  mother  and  my  brethren  ; 
yet  it  was  not  their  privilege  alone,  this  honour  have 
all  the  saints.  Note,  All  obedient  believers  are  near 
akin  to  Jesus  Christ.  They  wear  his  name,  bear 
his  image,  have  his  nature,  are  of  his  family.  He 
loves  them,  converses  freely  with  them  as  his  rela- 
tions. He  bids  them  welcome  to  his  table,  takes 
care  of  them,  provides  for  them,  sees  that  they  want 
nothing  that  is  fit  for  them  ;  when  he  died,  he  left 
them  rich  legacies,  now  he  is  in  heaven  he  keeps 
up  a  correspondence  with  them,  and  will  have  them 
all  with  him  at  last,  and  will  in  nothing  fail  to  do 
the  kinsman's  /lart,  (Ruth  3.  13.)  nor  will  ever  be 
ashamed  of  his  poor  relations,  but  will  confess  them 
before  men,  before  the  angels,  and  before  his  Father. 

CHAP.  XIII. 

In  tliis  chapter,  we  have,  I.  Tlie  favour  which  Christ  did  to 
his  countrymen  in  preaching  the  kingdom  of  heaven  to 
them,  V.  1,  2.  He  preaciied  to  them  in  parables,  and  here 
gives  the  reason  why  he  chose  that  way  of  instructino;,  v. 
10. .  17.  And  the  evangelist  gives  another  reason,  v.  34, 
35,  There  are  ei^ht  parables  recorded  in  this  chapter, 
which  are  desijjned  to  represent  the  kingdom  of  heaven, 
the  method  of  planting  the  gospel-kingdom  in  the  world, 
and  of  its  growtli  and  success.  The  great  truths  and  laws 
of  that  kingdom  are  in  other  scriptures  laid  down  plainly, 
and  without  parables  ;  but  some  circumstances  of  its  be- 
ginning and  proirress  are  here  laid  open  in  parables.  1. 
Here  is  one  parable  to  sliowwhat  are  the  great  hindrances 
of  people's  profiting  by  the  word  of  the  gospel,  and  in  how 
many  it  comes  sliort  of  its  end,  through  their  own  folly, 
and  that  is  the  parable  of  the  four  sorts  of  ground,  deli- 
vered, V.  3 . .  9.  and  expounded  v.  18  . .  23.  2.  Here  are 
two  parables  intended  to  sliow  that  there  ivould  be  a  mix- 
ture of  good  and  bad  in  the  gospel-church,  wliicli  would 
continue  till  the  great  separation  between  them  in  the  judg- 
ment-day :  the  parable  of  the  tares  put  forth,  (v.  24  . .  30.) 
and  expounded  at  the  request  of  the  disciples;  (v.  36. .  43.) 
and  that  of  the  net  cast  nito  the  sea,  v.  47  . .  50.  3.  Here 
are  two  parables  intended  to  show  that  the  gospel-church 
should  be  very  small  at  first,  but  that  in  process  of  time  it 


should  become  a  considerable  body ;  that  of  the  grain  of 
mustard-seed,  (v.  3),  32.)  and  that  of  the  leaven,  v.  33. 

4.  Here  are  two  parables,  intended  to  show  that  those  who 
expect  salvation  by  the  gospel  must  be  willing  to  venture 
all,  and  quit  all,  in  the  prospect  of  it,  and  that  they  shall 
be  no  losers  by  the  bargain  ;  that  of  the  treasure  hid  in  the 
field,  (v.  44.)  and  that  of  the  pearl  of  great  price,  v.  46,46. 

5.  Here  is  one  parable  intended  for  direction  to  the  disci- 
ples, to  make  use  of  the  instructions  he  had  given  them 
for  the  benefit  of  others;  and  that  is  the  parable  of  the  good 
householder,  v.  51,52.  H.  The  contempt  which  his  coun- 
trymen put  upon  him  on  account  of  the  meanness  of  his 
parentage,  v.  53 . .  58. 

1 .  ^|"^HE  same  day  went  Jesus  out  of  the 
JL  house,  and  sat  by  the  sea-side.  2. 
And  great  muUitudes  were  gathered  to- 
gether unto  him,  so  tliat  he  went  into  a 
ship,  and  sat ;  and  the  whole  muhitude 
stood  on  the  shore.  3.  And  he  spake  many 
things  unto  them  in  parables,  saying,  Be- 
liold,  a  sower  went  forth  to  sow :  4.  And 
when  he  sowed,  some  seeds  fell  on  the  way- 
side, and  the  fowls  came  and  devoured 
them  up.  5.  Some  fell  upon  stony  places, 
where  they  had  not  mticli  earth ;  and  forth- 
with they  sprung  up,  because  they  had  no 
deepness  of  earth  :  6.  And  when  the  sun 
was  up,  they  were  scorched  ;  and  because 
they  had  no  root,  they  withered  away.  7. 
And  some  fell  among  thorns ;  and  the  thorns 
sprung  up,  and  choked  them.  8.  But  other 
fell  into  good  ground,  and  brought  forth 
frnit,  some  an  hundred-fold,  some  sixty- 
fold,  some  thirty-fold.  9.  Who  hath  ears 
to  hear,  let  him  hear.  10.  And  the  disci- 
ples came,  and  said  imto  him.  Why  speak- 
est  thou  unto  them  in  parables  ?  11.  He 
answered  and  said  unto  them.  Because  it 
is  given  imto  you  to  know  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is 
not  given.  12.  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  more 
abundance :  but  whosoever  hath  not,  from 
him  shall  be  taken  away  even  that  he  hath. 

1 3.  Therefore  speak  I  to  them  in  parables : 
because  they  seeing,  see  not ;  and  hearing, 
they  hear  not ;  neither  do  they  understand. 

1 4.  And  in  them  is  fulfilled  the  prophecy 
of  Esaias,  which  saith.  By  hearing  ye  shall 
hear,  and  shall  not  understand ;  and,  seeing 
ye  shall  see,  and  shall  not  perceive:  15. 
For  this  people's  heart  is  waxed  gross,  and 
t/ieir  ears  are  dull  of  hearing,  and  their 
eyes  they  have  closed  ;  lest  at  any  time 
they  should  see  with  their  eyes,  and  hear 
with  their  ears,  and  should  understand  with 
their  heart,  and  should  be  converted,  and 
I  should  heal  tliem.  16.  But  blessed  are 
yoiu  eyes,  for  they  see  ;  and  your  cars,  for 
they  hear.  1 7.  For  verily  I  say  unto  you, 
that  many  prophets  and  righteous  men  have 
desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to  hear  those 
things  which  ye  hear,  and  have  not  heard 


ST.  MATTHEW,  XIII. 


147 


them.  1 8.  Hear  ye  therefore  the  parable 
of  the  sower.  19.  When  any  one  hearetli 
the  word  of  the  kingdom,  and  understandeth 
it  not,  then  comcth  the  wicked  one,  and 
catcheth  away  that  which  was  sown  in  liis 
heart.  This  is  he  which  received  seed  by 
the  way-side.  20.  But  he  that  received 
the  seed  into  stony  places,  the  same  is  he 
that  heareth  the  word,  and  anon  with  joy 
receiveth  it :  21.  Yet  hath  he  not  root  in 
himself,  but  dureth  for  a  while  ;  for  when 
tribulation  or  persecution  ariseth  because 
of  the  word,  by  and  by  he  is  offended. 
22.  He  also  that  received  seed  among  the 
thorns  is  he  that  heareth  the  word ;  and 
the  care  of  this  world,  and  the  deceitful- 
ness  of  riches,  choke  the  w^ord,  and  he  be- 
cometh  unfruitful.  23.  But  he  that  received 
seed  into  the  good  ground  is  he  that  lieareth 
the  word,  and  understandeth  it ;  which  also 
beareth  fruit,  and  bringeth  forth,  some  an 
hundred-fold,  some  sixty,  some  tlrirty. 

We  have  here  Christ's  preaching,  and  may  ob- 
sen'e, 

1.  When  Christ  preached  this  sermon  ;  it  was  the 
same  day  that  he  preached  the  sermon  in  the  fore- 
going chapter  ;  so  unwearied  was  he  in  doing  good, 
and  working  the  works  of  liim  that  sent  liim.  Note, 
Christ  was  for  preaching  both  ends  of  the  day,  and 
has  by  his  example  recommended  that  practice  to 
his  church  ;  we  must  in  the  ?norning  soiv  our  seed, 
and  in  the  evening  not  ivithhotd  our  hand,  Eccl.  11. 
6.  An  afternoon  sermon  well  heard,  will  be  so  far 
from  dri\ing  out  the  morning  sermon,  that  it  will 
rather  clench  it,  and  fasten  the  nail  in  a  sure  place. 
Though  Christ  had  been  in  the  morning  opposed 
and  canlled  at  by  his  enemies,  disturbed  and  inter- 
rupted by  his  friends,  yet  he  went  on  with  his  work  ; 
and  in  the  latter  part  of  the  day,  we  do  not  find  that 
he  met  with  such  discouragements.  Those  who 
with  courage  and  zeal  break  through  difficulties  in 
God's  service,  will  perhaps  find  them  not  so  apt  to 
recur  as  they  fear.    Resist  them,  and  they  will  flee. 

2.  To  whom  he  preached ;  there  were  great  mul- 
titudes gathered  together  to  him,  and  they  were  the 
auditors  ;  we  do  not  find  that  any  of  the  Scribes  or 
Pharisees  were  present.  They  were  willing  to  hear 
him  when  he  preached  in  the  synagogue,  {ch.  12.  9, 
14.)  but  they  thought  it  below  them  to  hear  a  ser- 
mon by  the  sea-side,  though  Christ  himself  was  the 
Preacher  ;  and  tnily  he  had  Ijetter  have  their  room 
than  their  company,  for  now  they  were  absent,  he 
went  on  quietly  and  without  contradiction.  Note, 
Sometimes  there  is  most  of  the  fiotuer  of  religion 
where  there  is  less  of  the  /io?n/i  of  it :  The  jioor 
receive  the  gosficl.  When  Christ  went  to  the  sea- 
side, multitudes  were  presently  gathered  together  to 
him.  Where  the  king  is,  there  is  the  court ;  where 
Christ  is,  there  is  the  church,  though  it  be  by  the 
sea-side.  Note,  Those  who  would  get  good  by  the 
word,  must  be  willing  to  follow  it  in  all  its  removes  ; 
when  the  ark  shifts,  shift  after  it.  The  Pharisees 
had  been  labouring,  by  base  calumnies  and  sugges- 
tions, to  drive  the  people  off  from  following  Christ, 
but  thev  still  flocked  after  him  as  much  as  ever. 
Note,  Christ  will  be  glorified  in  spite  of  all  opposi- 
tion ;  he  will  be  followed. 

3.    Inhere  he  preached  this  sennon. 
(1.)  His  meeting-place  was  the  sea-side.  He  went 
out  of  the  house  (because  there  was  no  room  for  the 


auditory)  into  the  open  air.  It  was  pity  but  such  a 
Preacher  should  have  had  the  most  spacious,  sump- 
tuous, and  convenient  place  to  preach  in,  that  could 
be  devised,  like  one  of  the  Konum  theatres ;  but  he 
was  now  in  his  state  of  humiliation,  and  in  this,  as 
in  other  things,  he  denied  himself  the  honours  due 
to  him  ;  as  he  had  not  a  house  of  his  own  to  live  in, 
so  he  had  not  a  chapel  of  his  own  to  jjreach  in. 
By  this  he  teaches  us  in  the  extemal  circumstances 
of  worship  not  to  covet  that  which  is  stately,  but  to 
make  the  best  of  the  conveniences  which  God  in  his 
providence  allots  to  us.  When  Christ  was  bcni,  he 
was  crowded  into  the  stable,  and  now  to  the  sea- 
side, upon  the  strand,  where  all  persons  might  come 
to  him  with  freedom.  He  that  was  Ti-uth  itself 
sought  no  comers,  (no  adyta,)  as  the  pagan  myste- 
ries did.  Wisdom  cries  without,  Prov.  1.  20.  John 
18.  20. 

(2. )  His  pulpit  was  a  ship ;  not  like  Ezra's  pulpit, 
that  was  made  for  the  purpose,  (Nch.  8.  4.)  but 
converted  to  this  use  for  want  of  a  better.  No  place 
amiss  for  such  a  Preacher,  whose  presence  dignified 
and  consecrated  any  place  :  let  not  those  who  preach 
Christ  be  ashamed,  though  they  ha\e  mean  and  in- 
convenient places  to  preach  in.  Some  observe,  that 
the  people  stand  upon  dry  ground  and  firm  ground, 
while  the  Preacher  was  upon  the  water  in  more 
hazard.  Ministers  are  most  exposed  to  trouble. 
Here  was  a  tiiie  rostrum,  a  ship-pulpit. 

4.  }Vhat  and  how  he  preached.  (1.)  He  spake 
many  things  unto  them.  Many  more  it  is  likely  than 
are  here  recorded,  but  all  excellent  and  necessary 
things,  things  that  belong  to  our  peace,  things  per- 
taining to  the  kingdom  of  heaven  ;  they  were  not 
trifies,  but  things  of  everlasting  consequence,  that 
Christ  s]joke  of.  It  concerns  us  to  give  a  more  earnest 
heed,  when  Christ  has  so  many  things  to  say  to  us, 
that  we  miss  not  any  of  them.  (2.)  ■V\'hat  he  spake 
was  in  parables  :  a  parable  sometimes  signifies  any 
wise,  weighty  saying  that  is  instructive  ;  but  here  in 
the  gospels  it  generally  signifies  a  continued  simili- 
tude or  comparison,  by  which  spiritual  and  heavenly 
tilings  were  described  in  language  bon-owed  from 
the  things  of  this  life.  It  was  a  way  of  teaching  used 
ver\-  much,  not  onlv  by  the  Jewish  Rabbins,  but  by 
the  Arabians,  and  the'  other  wise  men  of  the  east  ; 
and  it  was  found  very  profitable,  and  the  more  so  for 
its  being  pleasant.  Our  Saviour  used  it  much,  and 
in  it  condescended  to  the  capacities  of  people,  and 
lisped  to  them  in  their  own  langiiage.  Ciod  had  long 
used  similitudes  by  his  servants  the  prophets,  (Hos. 
12.  10.)  and  to  little  purpose  ;  now  he  uses  simili- 
tudes by  his  Son  ;  surely  they  will  reverence  him 
who  speaks  from  heaven,  and  of  heavenly  things, 
and  yet  clothes  them  with  expressions  borrowed 
from  things  earthly.  See  John  3.  12.  So  descending 
in  a  cloud.     Now, 

I.  VCe  have  here  the  general  reason  why  Christ 
taught  in  parables.  The  disciples  were  a  little  sur- 
prised at  It,  for  hitherto,  in  his  preaching,  he  had 
not  much  used  it,  and  therefore  they  ask.  Why 
speakest  thou  to  them  in  parables?  Because  they  were 
ti-ulv  desirous  that  the  people  might  hear  with  un- 
derstanding. Thev  do  not  say,  \^■hy  sijeakest  thou 
to  us?  (they  knew  how  to  get  the  j^arables  explain- 
ed,) but  to  them.  Note,  \Ve  ought  to  be  concerned 
for  the  edification  of  others,  as  well  as  for  our  own, 
by  the  word  preached  ;  and  if  ourselves  be  strong, 
yet  to  bear  the  infirmities  of  the  weak. 

To  this  question  Christ  answers  largely,  t'.  11 — 
17.  where  he  tells  them,  that  therefore  he  preached 
by  parables,  because  thereby  the  things  of  God  were 
made  more  plain  and  easy  to  them  who  were  willing 
to  be  taught,  and  at  the  same  time  more  difficult  and 
obscure  to  those  who  were  willingly  ignorant ;  and 
thus  the  gospel  would  be  a  savour  of  life  to  some, 
and  of  death  to  others,     A  parable,  lite  the  pillar 


148 


ST.  MATTHEW,  XIU. 


of  cloud  and  fire,  turns  a  dark  side  towards  Egyp- 
tians, which  confounds  them,  but  a  light  side  towards 
Israelites,  which  comforts  them,  and  so  answei-s  a 
double  intention.  The  same  light  directs  the  eyes 
of  some,  but  dazzles  the  eyes  of  others.     Now, 

1.  This  reason  is  laid  down,  {v.  11.)  Because  it  is 
given  to  you  to  knonvthe  mysteries  of  the  kingdom  of 
heaven,  but  to  tliem  it  is  not  gix'en.  That  is,  (1. ) 
The  disciples  had  knowledge,  but  the  people  had 
not.  You  know  already  something  of  these  myste- 
ries, and  need  not  in  this  familiar  way  to  be  insti-uct- 
ed  ;  but  the  people  are  ignorant,  are  yet  but  babes, 
and  must  be  taught  as  such  by  plain  similitudes,  being 
yet  incapable  of  receiving  instruction  in  any  other 
way  :  for  though  they  have  eyes,  they  know  not  how 
to  use  them  ;  so  some.  Or,  (2.)  The  disciples  were 
well  inclined  to  the  knowledge  of  gospel-mysteries, 
and  would  search  into  the  parables,  and  by  them 
would  be  led  into  a  more  intimate  acquaintance  witli 
those  mysteries  ;  but  the  carnal  hearers  that  rested 
in  bare  hearing,  and  would  not  be  at  the  p? jns  to 
look  further,  nor  to  ask  the  meaning  of  the  parables, 
would  be  never  the  wiser,  and  so  would  justly  suffer 
for  their  remissness.  A  parable  is  a  shell  that  keeps 
good  fruit  for  the  diligent,  but  keeps  it  from  the 
slothful.  Note,  There  are  mysteries  in  the  kingdom 
of  heaven,  and  without  controversy,  great  is  t/ie  tnys- 
tery  of  godliness :  Christ's  incarnation,  satisfaction, 
intercession,  our  justification  and  sanctification  by 
union  with  Christ,  and  indeed  the  whole  work  of  re- 
demption, from  first  to  last,  are  mysteries,  could 
never  have  been  discovered  but  by  divine  revelation, 
(1.  Cor.  15.  51.)  were  at  this  time  discovered  but  in 
part  to  the  disciples,  and  will  never  be  fidly  disco- 
vered till  the  vail  shall  be  rent ;  but  the  mysterious- 
ness  of  gospel-truth  should  not  discourage  us  from, 
but  quicken  us  in,  our  inquiries  after  it  and  searches 
into  it.  [1.]  It  is  graciously  given  to  the  disciples 
of  Clirist  to  be  acquainted  with  these  mysteries. 
Knowledge  is  the  first  gift  of  God,  and  it  is  a  distin- 
guishing gift ;  (Prov.  2.  6.)  it  Was  given  to  the  apos- 
tles, because  they  were  Christ's  constant  followers 
and  attendants.  Note,  The  nearer  we  draw  to 
Christ,  and  the  more  we  converse  with  him,  the 
better  acquainted  we  shall  be  with  gospel-mysteries. 
[2.  ]  It  is  given  to  all  trae  believers,  who  have  an 
experimental  knowledge  of  the  gospel-mysteries, 
and  that  is  without  doubt  the  best  knowledge :  a 
principle  of  gi-ace  in  the  heart  is  that  which  riiakes 
men  of  quick  understanding  in  the  fear  of  the  Lord, 
and  in  the  faith  of  Christ,  and  so  in  the'meaning  of 
parables ;  and  for  want  of  that,  Nicodemus,  a  master 
in  Israel,  talked  of  the  new  birth  as  a  blind  man  of 
colours.  [3.]  Thei-e  ave.  t\\ose.  to  whom  this  knonu- 
ledge  is  not  given,  and  a  man  can  receive  nothim; 
unless  it  be  given  him  from  above ;  (John  3.  27. )  and 
be  it  remembered,  that  God  is  debtor  to  no  man  ;  his 
grace  is  his  own  ;  he  gives  or  withholds  it  at  plea- 
sure; (Rom.  11.  35.)  the  difference  must  be  resolved 
into  God's  sovereignty,  as  before,  ch.  11.  25,  26. 

2.  Tliis  reason  Is  further  illustrated  by  the  rule 
God  observes  in  dispensing  his  gifts ;  he  bestows  them 
on  those  who  improve  them,  but  takes  them  away 
from  those  who  bury  them.  It  is  a  rule  among  men, 
that  they  will  rather  intrust  their  money  with  those 
who  have  increased  their  estates  by  their  industry, 
than  with  those  who  have  diminished  them  by  their 
slothfiilness. 

(1.)  Here  is  a  promise  to  him  that  has,  that  has 
true  grace,  pursuant  to  the  election  of  grace,  that 
has,  and  uses  what  he  has  ;  he  shall  have  more  abun- 
dance :  God's  favours  are  earnests  of  further  favours ; 
where  he  lays  the  foundation,  he  will  build  upon  it. 
Christ's  disciples  used  the  knowledge  they  now  had, 
and  they  had  more  abundance  at  the  pouring  out  of 
the  Spirit,  Acts  2.  They  who  have  the  truth  of 
grace,  shall  have  the  wjcrcase  of  grace,  even  to  an 


abundance  in  glory,  Prov.  4.  18,  Joseph — He  mil 
add.  Gen.  30.  24. 

(2.)  Here  is  a  threatening  to  him  that  has  not, 
that  has  no  desire  of  grace,  that  makes  no  right  use 
of  the  gifts  and  gi'aces  he  has  ;  has  no  root,  no  solid 
principle  ;  that  has,  but  uses  not  what  he  has  ;  from 
him  shall  be  take/i  away  that  which  he  has,  or  seems 
to  have.  His  leaves  shall  wither,  his  gifts  decay; 
the  means  of  grace  he  has,  and  makes  no  use  of, 
shall  be  taken  from  him  ;  God  will  call  in  his  talents 
out  of  their  hands,  that  are  likely  to  become  bank- 
rupts quickly. 

3.  1  his  reason  is  particularly  explained,  with  re- 
ference to  the  two  sorts  of  people  Christ  had  to  do 
with. 

(1. )  Some  were  willingly  ignorant ;  and  such  were 
amused  by  the  parables,  {v.  13.)  because  they  seeing, 
see  not.  They  had  shut  their  eyes  against  the  clear 
light  of  Christ's  plainer  preaching,  and  therefore 
were  now  left  in  the  dai-k.  Seeing  Christ's  person, 
they  see  not  his  gloiy,  see  no  difference  between  him 
and  another  man ;  seeing  his  miracles,  and  hearing 
his  preaching,  they  see  not,  they  hear  not  with  any 
concern  or  application,  they  understand  neither. 
Note,  [1.  ]  Thei'e  are  many  that  see  the  gospel-light, 
and  hear  the  gospel-sound,  but  it  never  reaches  their 
hearts,  nor  has  it  any  place  ui  them.  [2.  ]  It  is  just 
with  God  to  take  away  the  liglit  from  those  who  shut 
their  eyes  against  it ;  that  such  as  will  be  ignorant, 
may  be  so ;  and  Gocl's  dealing  thus  with  them  mag- 
nifies his  distmguishing  grace  to  liis  disciples. 

Now  in  this  the  scripture  would  be  fulfilled,  v.  14, 
15.  It  is  quoted  from  Isa.  6.  9,  10.  The  evangeli- 
cal prophet  that  spoke  most  plainly  of  gospel-grace, 
foretold  the  contempt  of  it,  and  tlie  consequences  of 
that  contempt.  It  is  referred  to  no  less  than  six 
times  in  the  New  Testament,  which  intimates,  that 
in  gospel-times  spiritual  judgments  would  be  most 
common,  which  make  least  noise,  but  are  most 
dreadful.  That  which  was  spoken  of  the  sinners  in 
Isaiali's  time,  was  fulfilled  in  those  in  Christ's  time, 
and  it  is  still  fulfilling  eveiy  day ;  for  while  the  wick- 
ed heart  of  man  keeps  up  the  same  sin,  the  righteous 
hand  of  God  inflicts  the  same  punishment.    Here  is, 

J'lrst,  A  description  of  sinners'  wilful  blindnes  and 
hardness,  which  is  their  sin.  This  people's  heart 
is  waxed  gross;  it  is  fattened,  so  the  word  is;  which 
denotes  both  sensuality  and  senselessness  ;  (Ps.  119. 
70.)  secure  under  the  word  and  rod  of  God,  and 
scornful  as  Jeshurun,  that  waxed  fat  and  kicked, 
DeuL  32.  15.  And  when  the  heart  is  thus  heavy, 
no  wonder  that  the  ears  are  dull  of  hearing ;  the 
whispers  of  the  Spirit  they  hear  not  at  all ;  the  loud 
calls  of  the  word,  though  the  word  be  nigh  them, 
they  regard  not,  nor  are  at  all  affected  with  it :  They 
sto/i  their  ears,  Ps.  58.  4,  5.  And  because  they  are 
resolved  to  be  ignorant,  they  shut  both  the  learning 
senses ;  for  their  eyes  also  they  have  closed,  resolved 
that  they  would  not  see  light  come  into  the  world, 
when  the  Sun  of  righteousness  arose,  but  they  shut 
their  windows,  because  they  loved  darkness  rather 
than  light,  John  3.  19.     2  Pet.  3.  5. 

Secondly,  A  description  of  that  judicial  blindness, 
which  is  the  just  punishment  of  this.  "  By  hearing, 
ye  shall  hear,  and  shall  not  understand  ;  what  means 
of  grace  you  have,  shall  be  to  no  purpose  to  you ; 
though,  in  mercy  to  others,  they  are  continued,  ypt, 
in  judgment  to  you,  the  blessing  upon  them  is  deni- 
ed. "  The  saddest  condition  a  man  can  be  in  on  this 
side  hell,  is  to  sit  under  the  most  Uvely  ordinances 
with  a  dead,  stupid,  untouched  heart.  To  hear 
God's  word,  and  see  his  providences,  and  yet  not  to 
understand  and  perceive  his  will,  either  in  the  one 
or  in  the  other,  is  the  gi-eatest  sin  and  the  gi-eatest 
judgment  that  can  be.  Observe,  It  is  God's  work 
to  give  a?i  understanding  heart,  and  he  often,  in  a 
way  of  righteous  judgment,  denies  it  to  those  to 


ST.  MATTHEW,  XIII. 


149 


whom  he  has  given  the  hearing  ear,  and  the  seeing  ] 
eye,  in  vain.  Thus  does  God  clioose  sinners'  deki- 
sions,  (Isa.  66.  4. )  and  binds  them  over  to  tlie  great- 
est ruin,  by  giWug  tliem  up  to  their  own  heart's  lusts ; 
(Ps.  81.  11,  12.)  Let  them  alone;  (Hos.  4,  17.)  My 
Spirit  shall  not  always  strive,  Gen.  6.  3. 

T/iirdli/,  The  woeful  effect  and  consequence  of 
this;  Lest  at  any  lime  they  should  see.  They  will 
not  see,  because  they  wiU  not  turn ;  and  God  says 
that  they  shall  not  see,  because  they  shall  not  turn ; 
Lest  they  should  be  converted,  and  I  should  heal 
them. 

Note,  1.  That  seeing,  hearing,  and  understanding, 
are  necessary  to  conversion ;  for  God,  in  working 
grace,  deals  with  men  as  men,  as  rational  agents  ;  he 
draws  with  the  cords  of  a  man,  changes  the  heart  by 
opening  the  eyes,  and  tavasfrom  the  power  of  Satan 
unto  God,  by  turning  first  from  darkness  to  light. 
Acts  26.  18.  2.  All  those  who  are  ti-uly  converted 
to  God,  shall  certainly  be  healed  by  him.  "  If  they 
be  converted  I  shall  heal  them,  I  shall  save  them  :'' 
so  that  if  sinners  perish,  it  is  not  to  be  imputed  to 
God,  but  to  themselves  ;  they  foolishly  expected  to 
be  healed,  without  being  converted.  3.  It  is  just  I 
with  God  to  deny  his  gi-ace  to  those  who  have  long 
and  often  refused  the  proposals  of  it,  and  resisted  the 
power  of  it.  Pharaoh,  for  a  good  while,  hardened  i 
his  own  heart,  (Exod.  8.  15,  32. )  and  afterwards  God 
hardened  it,  ch.  9.  12. — 10.  20.  Let  us  therefore 
fear,  lest  by  sinning  against  the  divine  grace,  we  sin 
it  away. 

(2.)  Others  were  effectually  called  to  be  the  dis- 
ciples of  Christ,  and  were  tinily  desirous  to  be  taught 
of^hira  ;  and  they  were  insti-ucted,  and  made  to  im- 
prove greatly  in  knowledge,  by  these  parables,  es- 
pecially when  they  were  expounded  ;  and  by  them 
the  things  of  God  were  made  more  plain  and  easy, 
more  intelhgible  and  familiar,  and  more  apt  to  be 
remembered,  {y.  16,  17".)  Your  eyes  see,  your  ears 
hear.  They  saw  the  glory  of  God  in  Christ's  per- 
son ;  they  heard  the  mind  of  God  in  Christ's  doc- 
trine; they  saw  much,  and  were  desirous  to  see 
more,  and  thereby  were  prepared  to  receive  farther 
instruction ;  they  had  opportunity  for  it,  by  being 
constant  attendants  on  Christ,  and  they  should  have 
it  from  day  to  day,  and  grace  with  it.  Now  this 
Christ  speaks  of, 

[1.]  As  a  blessing  :  "Blessed  are  your  eyes  for 
they  see,  and  your  ears  for  they  hear;  it  is  your 
happiness,  and  it  is  a  happiness  for  which  you  are 
indebted  to  the  peculiar  favour  and  blessing  of  God. " 
It  is  a  promised  blessing,  that  in  the  days  of  the  Mes- 
siah the  eyes  of  them  that  see  shall  not  be  dim,  Isa. 
32.  3.     The  eyes  of  the  meanest  believer  that  knows 
experimentaUy  the  grace  of  Christ,  are  more  blessed 
than  those  of  the  greatest  scholars,  the  gi-eatest  mas- 
ters in  experimental  philosophy,  that  are  strangers 
to  God  ;  who,  like  the  other  gods  they  sei-ve,  have 
eyes,  and  see  not.     Blessed  are  your  eyes.     Note, 
True  blessedness  is  entailed  upon  the  right  under- 
standing and  due  improvement  of  the  mysteries  of 
the  kingdom  of  God.     The  hearing  car  and  the  see- 
ing eye  are  God's  work  in  those  who  are  sanctified  ; 
they  are  the  worl:  of  his  grace,  (Prov.  20.  12.)  and 
they  are  a  blessed  work,  which  shall  be  fulfilled  with 
power,  when  those  who  now  see  through  a  glass 
darkly,  shall  see  face  to  face.  It  was  to  illustrate  this 
blessedness  that  Christ  said  so  much  of  the  miseiy 
of  those  who  are  left  in  ignoi-ance ;  they  have  eiies 
and  see  not ;  but  blessed  are  your  eyes.  "Note,  The 
knowledge  of  Christ  is  a  distinguishing  favour  to 
those  who  have  it,  and  upon  that  account  it  lays 
under  the  greater  obligations :  see  John  14.  22.    The 
apostles  were  to  teach  others,  and  therefore  were 
themselves  blessed  with  the  clearest  discoveries  of 
divine  ti-uth  :  The  watchmen  shall  see  eye  to  eye,  Isa, 
52.  8. 


[2.]  As  a  transcendent  blessing,  desired  by,  but 

not  granted  to,  many  prophets  and  righteous  men, 
V.  17.     The  Old-Testament  saints,  who  had  some 
gUmpses,  some  glimmerings,  of  gospel-light,  coveted 
earnestly  further  discoveries.      They  had  the  types, 
shadows,  and  prophecies,  of  those  things,  but  longed 
to  see  the  Substance,  that  glorious  end  of  those  things 
which  they  could  not  steadfastly  look  unto ;  that  glo- 
rious inside  of  those  things  which  they  could  not  look 
into.     They  desired  to  see  the  gi'eat  Salvation,  the 
Consolation  of  Israel,  but  did  not  see  it,  because  the 
fulness  of  time  was  not  yet  come.  Note,  J''irst,  Those 
who  know  something  of  Christ,  cannot  but  covet  to 
know  more.     Secondly,  The  discoveries  of  divine 
gi-ace  are  made,  even  to  prophets  and  righteous  men, 
but  according  to  the  dispensation  they  are  under. 
Though  they  were  the  favourites  of  Heaven,  with 
whom  God's  secret  was,  yet  they  have  not  seen  the 
things  which  they  desired  to  see,  because  God  had 
determined  not  to  bring  them  to  light  yet ;  and  his  fa- 
vours shall  not  anticipate  his  counsels.     There  was 
then,  as  there  is  still,  a  glory  to  be  revealed;  something 
in  reserve,  that  they  without  us  should  not  be  made 
perfect,  Heb.  11.  40.     Thirdly,  For  the  exciting  of 
our  thankfulness,  and  the  quickening  of  our  diligence, 
it  is  good  for  us  to  consider  what  means  we  enjoy, 
and  what  discoveries  are  made  to  us,  now  under  the 
gospel,  above  what  they  had,  and  enjoyed,  who  lived 
under  the  Old-Testament  dispensation,  especially  in 
the  revelation  of  the  atonement  for  sin  ;  see  what  are 
the  advantages  of  the  New  Testament  above  the 
Old  ;  (2  Cor.  3.  7,  &c.  Heb.  12.  18. )  and  see  that  our 
improvements  be  proportionable  to  our  advantages. 
II.  We  have,  in  these  verses,  one  of  the  parables 
which  our  Saviour  put  forth  ;  it  is  that  of  the  sower 
and  the  seed:  both  the  parable  itself,  and  the  expla- 
nation of  it.     Christ's  parables  are  bon-owed  fi-om 
common,  ordinary  things,  not  from  any  philosophi- 
cal notions  or  speculations,  or  the  unusual  phenomena 
of  nature,  though  applicable  enough  to  the  matter  in 
hand,  but  from  the  most  obvious  things  that  are  of 
every  day's  obsei-vation,  and  come  within  the  reach 
of  the  meanest  capacity  ;  many  of  them  are  fetched 
from  the  husbandman's  calling,  as  this  of  the  sower, 
and  that  of  the  tares.     Christ  chose  to  do  thus,  1, 
That  spiritual  things  might  hereby  be  made  more 
plain,  and,  by  familiar  similitudes,  might  be  made 
the  more  easy  to  slide  into  our  understandings.     2. 
That  common  actions  might  hereby  be  spiritualized, 
and  we  might  take  occasion  from  those  things  which 
fall  so  often  under  our  view,  to  meditate  with  dehght 
on  tlie  things  of  God ;  .and  thus  when  our  hands  are 
busiest  about  the  world,  we  may  not  only  notwith- 
standing that,  but  even  with  the 'help  of  that,  be  led 
to  have  our  hearts  in  heaven.     Thus  the  word  of 
God  shall  talk  with  us,  talk  familiarly  with  us, 
Prov.  6.  22. 

The  parable  of  the  sower  is  plain  enough,  v.  3 — 
9.  The  exposition  of  it  we  have  from  Christ  him- 
self, who  knew  best  what  was  his  own  meaning. 
The  disciples,  when  they  asked.  Why  speakest  thou 
to  them  in  parables?  (_v.  10.)  intimated  a  desire  to 
have  the  parable  explained  for  the  sake  of  the  peo- 
ple ;  nor  was  it  any  disparagement  to  their  own  know- 
ledge to  desire  it  for  themselves.  Our  Lord  Jesus 
kindly  took  the  hint,  and  gave  the  sense,  and  caused 
them  to  understand  the  parable,  directing  his  dis- 
course to  the  discii)les,  but  in  the  hearing  of  the  mid- 
titude,  for  we  have  not  the  account  of  his  dismissing 
them  till  z'.  36.  "  Hear  ye  therefore  the  parable  of 
the  sower  ;  {v.  18.)  you  have  heard  it,  but  let  us  go 
over  it  again."  Note,  It  is  of  good  use,  and  would 
contribute  nnich  to  our  underst;mding  of  the  woi-d 
.and  profiting  bv  it,  to  hear  over  again  what  we  h.ave 
heard;  (Phil.  3.  1.)  "You  have  heard  it,  biit  hear 
the  intei-pretation  of  it. "  Note,  TV/f/i  only  we  hear 
the  word  aright,  and  to  good  purpose,  when  we  un- 


150 

derstand  what  we  hear ;  it  is  no  hearing  at  all,  if  it 
be  not  with  understanding,  Neh.  8.  2.  It  is  God's 
grace  indeed  that  gives  the  understanding,  but  it  is 
our  duty  to  give  our  minds  to  understand. 

Let  us  therefore  compare  the  parable  and  the  ex- 
position. 

(1.)  The  seed  so^vn  is  the  word  of  God,  here  call- 
ed the  word  of  the  kingdom,  {y.  19. )  the  kingdom  of 
heaven,  that  is  the  kmgdom ;  the  kingdoms  of  the 
world,  compared  with  that,  are  not  to  be  called 
kingdoms.  The  gospel  comes  from  that  kingdom, 
and  conducts  to  that  kingdom ;  the  word  of  the  gos- 
pel is  the  word  of  the  kingdom  ;  it  is  the  word  of  the 
King,  and  where  that  is,  there  is  power ;  it  is  a  law, 
by  which  we  must  be  ruled  and  governed.  This 
word  is  the  seed  sown,  which  seems  a  dead,  dry 
thing,  but  all  the  product  is  virtually  in  it.  It  is  in- 
corruptible seed ;  (1  Pet.  1.  23.)  it  is  the  gospel  that 
brings  forth  fruit  in  souls.  Col.  1.  5,  6. 

(2.)  The  sower  that  scatters  the  seed  is  our  Lord 
Jesus  Christ,  either  by  himself,  or  by  his  ministers ; 
see  V.  Sr.  The  people  are  God's  husbandry,  his 
tillage,  so  the  word  is ;  and  ministers  are  labourers 
together  with  God,  1  Cor.  3.  9.  Preaching  to  a  mul- 
titude is  sowing  the  corn ;  we  know  not  where  it 
must  light ;  only  see  that  it  be  good,  that  it  be 
clean,  and  be  sure  to  give  it  seed  enough.  The  sow- 
ing of  the  word  is  the  sowing  of  a  people  for  God's 
field,  the  com  of  his  floor,  Isa.  21.  10. 

(3.)  The  ground  in  which  this  seed  is  sown  is  the 
hearts  of  the  children  of  men,  which  are  differently 
qualiiied  and  disposed,  and  accordingly  the  success 
of  the  word  is  different.  Note,  Man's  heart  is  like 
soil,  capable  of  improvement,  of  bearing  good  fniit ; 
it  is  pity  it  should  lie  fallow,  or  be  like  the  field  of 
the  slothful,  Prov.  24.  30.  The  soid  is  the  proper 
place  for  the  word  of  God  to  dwell,  and  work,  and 
mle  in ;  its  operation  is  upon  conscience,  it  is  to  light 
that  candle  of  the  Lord.  Now  according  as  we  are, 
so  the  word  is  to  us  :  Recijiitur  ad  modum  recipieritis 
—  The  recelition  depends  upon  the  receiver.  As  it  is 
with  the  earth  ;  some  sort  of  ground,  take  ever  so 
much  pains  with  it,  and  throw  ever  so  good  seed  into 
it,  yet  it  brings  forth  no  fi-uit  to  any  pm-pose  ;  while 
the  good  soil  brings  forth  plentifully  :  so  it  is  with 
the  hearts  of  men,  whose  different  characters  are 
here  represented  by  four  sorts  of  ground,  of  which 
three  are  bad,  and  but  07ie  good.  Note,  The  number 
of  fruitless  hearers  is  very  great,  even  of  those  wlio 
heard  Christ  himself  preach.  IVho  has  believed  oixr 
report  ?  It  is  a  melancholy  prospect  which  this  para- 
ble gives  us  of  the  congi-egations  of  those  who  hear 
the  gospel  preached,  that  scarcely  one  in  four  brings 
forth  fruit  to  perfection.  Many  are  called  with  the 
common  call,  but  in  few  is  the  eternal  choice  evi- 
denced bv  the  efficacy  of  that  call,  ch.  20.  16. 

Now  observe  the  characters  of  these  four  sorts  of 
ground. 

[1.]  The  highway  gi-ound,  t.  4 — 19.  They  had 
pathways  through  their  corn-fields,  {ch.  12.  1.)  and 
the  seed  that  fell  on  them  never  entered,  and  so  the 
birds  picked  it  up.  The  place  where  Chi-ist's  hear- 
ers now  stood,  represented  the  characters  of  most  of 
them,  the  sand  on  the  sea-shore,  which  was  to  the 
seed  like  the  highway  ground. 

Observe,  First,  What  kind  of  hearers  are  com- 
pared to  tlie  highway  ground ;  such  as  hear  the 
word  and  understand  it  not ;  and  it  is  their  own 
fault  that  they  do  not.  They  take  no  heed  to  it, 
take  no  hold  of  it ;  they  do  not  come  with  any  de- 
sign to  get  good,  as  the  highway  was  never  intended 
to  be  sown.  They  come  before  God  as  his  people 
come,  and  sit  before  him  as  his  people  sit ;  but  it  is 
merely  for  fashion-sake,  to  see  and  be  seen ;  they 
mind  not  what  is  said,  it  comes  in  at  one  ear  and 
goes  out  at  the  other,  and  makes  no  impression. 

Secondly,  How  they  come  to  be  unprofitable  hear- 


ST.  MATTHEW,  XIII. 


ers.  The  wicked  owf,  thatis,  the  devil,  cometh  and 
catcheth  away  that  which  was  sown. — Such  mind- 
less, careless,  trifling  hearers,  are  an  easy  prey  to 
Satan  ;  who,  as  he  is  the  great  murderer  of  souls, 
so  he  is  the  great  thief  of  sermons,  and  will  be  sure 
to  rob  us  of  the  word,  if  we  take  not  care  to  keep  it : 
as  the  birds  pick  up  the  seed  that  falls  on  the  ground 
that  is  neither  ploughed  before,  nor  harrowed  after. 
If  we  break  not  up  the  fallow  ground,  by  preparing 
our  hearts  for  the  word,  and  humbling  them  to  it, 
and  engaging  our  own  attention ;  and  if  we  cover 
not  the  seed  afterwards,  by  meditation  and  prayer  ; 
if  we  give  not  a  more  earnest  heed  to  the  things  which 
we  have  heard,  we  aa'e  as  the  highway  ground. 
Note,  The  devil  is  a  sworn  enemy  to  our  profiting 
by  the  word  of  God  ;  and  none  do  more  befiiend  his 
design  than  heedless  hearers,  who  are  thinking  of- 
something  else,  when  they  should  be  thinking  of 
the  things  that  belong  to  their  peace. 

[2.]  The  stony  ground.  Some  fell  upon  stony 
places,  {y.  6,  7.)  which  represents  the  case  of  hear- 
ers that  go  further  than  the  former,  who  receive 
some  good  impressions  of  the  word,  but  they  are  not 
lasting,  V.  20,  21.  Note,  It  is  possible  we  may  be  a 
great  deal  better  th;m  some  others,  and  yet  not  be 
so  good  as  we  should  be  ;  may  go  beyond  our  neigh- 
bours, and  yet  come  short  of  heaven.  Now  observe 
concerning  these  hearers  that  are  represented  by 
the  stony  ground. 

First,  How  fai-  they  went.  1.  They  hear  the  word; 
they  tuni  neither  their  backs  upon  it,  nor  a  deaf  ear 
to  it.  Note,  Hearing  the  word,  though  ever  so  fre- 
quently, ever  so  gravely,  if  we  rest  in  that,  will  never 
bring  us  to  heaven.  2.  They  are  quick  in  hearing, 
swift  to  hear,  he  anon  receri'eth  it,  (ei;9-i5t,)  he  is  rea- 
dy to  receive  it,  forthwith  it  sprung  up,  {y.  5.)  it 
sooner  appeared  above  ground  than  that  which  was 
sown  in  the  good  soil.  Note,  Hypocrites  often  get 
the  start  of  trae  christians  in  the  shows  of  profession, 
and  are  often  too  hot  to  hold.  He  receirveth  it  straight- 
way, without  tiying  it ;  swallows  it  without  chew- 
ing, and  then  there  can  never  be  a  good  digestion. 
Those  are  most  likely  to  hold  fast  that  which  is  good, 
that  prove  all  things,  1  Thess.  5.  21.  3.  They  re- 
cei\'e  it  with  joy.  "Note,  There  are  many  that  are 
very  glad  to  hear  a  good  sermon,  that  yet  do  not 
profit  b)'  it ;  they  may  be  pleased  with  the  word; 
and  yet  not  changed  and  iiiled  by  it ;  the  heart  may 
melt  under  the  word,  and  yet  not  be  melted  down 
by  the  word,  much  less  into  it,  as  into  a  Ynould. 
Many  taste  the  good  word  of  God,  (Hcb.  6.  5. )  and 
say  they  find  sweetness  in  it,  but  some  beloved  lust 
is  rolled  tender  the  tongue,  which  it  would  not  agree 
with,  and  so  they  spit  it  out  again.  4.  They  endure 
for  a  while,  like  a  violent  motion  which  continues  as 
long  as  the  impression  of  the  force  remains,  but 
ceases  when  that  has  spent  itself  Note,  Many  en- 
dure for  a  while,  that  do  not  endure  to  the  end,  and 
so  come  short  of  the  happiness  which  is  promised  to 
them  onlv  that  persevere  ;  {ch.  10.  22.)  they  did 
run  well,  but  something  hindered  them.  Gal.  5.  7. 

Secondly,  How  they  fell  away,  so  that  no  fruit  was 
brought  to  perfection  ;  no  more  than  the  com,  that 
having  no  depth  of  earth  from  which  to  draw  mois- 
ture, is  scorched  and  withered  by  the  heat  of  the  sun. 
And  the  reason  is, 

1.  They  have  no  root  in  themselves,  no  settled, 
fixed  principles  in  their  judgments  ;  no  firm  resolu- 
tion in  their  wills,  nor  any  i-ooted  habits  in  their  af- 
fections ;  nothing  firm  that  will  be  either  the  sap  or 
the  strength  of  their  profession.  Note,  (1.)  It  is 
possible  there  may  be  the  green  blade  of  a  profes- 
sion, where  yet  there  is  not  the  root  of  grace  ;  hard- 
ness prevails  in  the  heart,  and  what  there  is  of  soil 
and  softness  is  only  in  the  surface  ;  inwardly  they 
are  no  more  affected  than  a  stone  ;  they  have  no 
root,  they  are  not  by  faith  united  to  Christ  who  is 


ST.  MATTHEW,  XIII. 


151 


our  Root ;  they  derive  not  from  him,  they  depend 
not  on  him.  (2. )  Where  there  is  not  a  principle, 
though  there  be  a  profession,  we  cannot  expect  per- 
severance. Those  wlio  have  no  i-oot  will  endure 
but  a  while.  A  ship  without  ballast,  though  she  may 
at  first  out-sail  the  laden  vessel,  yet  will  certainly 
fail  in  stress  of  weather,  and  never  make  her  port. 
2.  Times  of  trial  come,  and  then  they  come  to 
nothing.  JVhen  tridu/alio/i  and  persecution  arise  be- 
cause of  the  nvord,  he  is  offended  ;  it  is  a  stumbling- 
block  in  his  way  which  he  cannot  get  over,  and  so 
he  flics  oflF,  and  this  is  all  his  profession  comes  to. 
Note,  (1.)  After  a  fair  gale  of^  opportunity  usually 
follows  a  storm  of  persecution,  to  try  who  have  re- 
ceived the  word  in  sincerity,  and  who  have  not. 
When  the  word  of  Christ's  kingdom  comes  to  be 
the  word  of  Christ's  patience,  (Rev.  3.  10.)  then  is 
the  trial,  who  keeps  it,  and  who  does  not,  Rev.  1.  9. 
It  is  wisdom  to  prepare  for  such  a  day.  (2.)  When 
trying  times  come,  those  who  have  no  root  are  soon 
oftended ;  they  first  quarrel  with  their  profession, 
and  then  quit  it ;  first  find  fault  with  it,  and  then 
throw  it  off.  Hence  we  read  of  the  offence  of  the 
cross.  Gal.  5.  11.  Observe,  Persecution  is  repre- 
sented in  the  parable  by  the  scorching  sun  ;  (y.  6. ) 
the  same  sun  which  warms  and  cherishes  that  which 
was  well  rooted,  withers  and  bums  up  that  whicli 
wanted  I'oot  As  the  word  of  Christ,  so  the  cross  of 
Christ,  is  to  some  a  savour  of  life  unto  life,  to  others 
a  savour  of  death  unto  death  :  the  same  tribulation 
which  drives  some  to  apostacy  and  ruin,  works  for 
others  a  far  more  exceeding  and  eternal  weight  of 
glory.  Trials  which  shake  some,  confirm  otliers, 
Phil.  1.  12.  Observe  how  soon  they  fall  away,  by 
and  by  ;  as  soon  rotten  as  they  were  ripe  ;  a  pro- 
fession taken  up  without  consideration  is  commonly 
let  full  without  it :  "Light  come,  liglit  go." 

[3.]  The  tlrorny  ground.  Soyne  fell  among  thorns, 
(which  are  a  good  guard  to  the  com  when  they  are 
in  the  hedge,  but  a  b.ad  inmate  when  they  are  in  the 
field,)  and  the  thorns  sjirung  ufi ;  which  intimates 
that  they  did  not  appear,  or  but  little,  when  the  corn 
was  sown,  but  afterwards  they  proved  choking  to  it, 
■V.  7.  This  went  further  than  the  former,  for  it  had 
root ;  and  it  represents  the  condition  of  those  who 
do  not  quite  cast  off  their  profession,  and  yet  come 
short  of  any  saving  benefit  by  it  ;  the  good  they  gain 
by  the  word,  being  insensibly  overcome  and  over- 
bome  by  the  things  of  this  world.  Prosperity  de- 
stroys tlie  woi-d  in  the  heart,  as  much  as  persecution 
does ;  and  more  dangerously,  because  more  silently: 
the  stones  spoiled  the  root,  tlie  thorns  spoil  the  fmit. 
■  Now  what  are  these  choking  thoms  ? 
First,  The  cares  of  this  world.  Care  for  another 
world  would  quicken  the  springing  of  this  seed,  but 
care  for  this  world  chokes  it.  Worldly  cares  are 
fitly  compared  to  thoms,  for  they  came  in  witli  sin, 
and  are  a  fruit  of  the  curse  ;  they  are  good  in  their 
place  to  stop  a  gap,  but  a  man  must  be  well  armed 
that  deals  raucli  in  them  ;  (2  Sam.  23.  6,  7. )  they 
are  entangling,  vexing,  scratching,  and  their  end  is 
to  be  burned,  Heb.  6.  8.  These  thorns  choke  the 
good  seed.  Note,  Worldly  cares  are  gi-eat  hindran- 
ces to  our  profiting  by  the  word  of  God,  and  our 
proficiency  in  religion,  Thev  eat  up  that  vigour  of 
soul  which  should  be  spent  iri  divine  things  ;  divert 
us  from  duty,  distract  us  in  dutv,  and  do  us  most 
mischief  of  all  afterwards  ;  quenching  the  sparks  of 
good  affections,  and  bursting  the  cords  of  good  reso- 
lutions :  those  who  are  careful  and  cumbered  about 
many  things,  commonly  neglect  the  one  thin^  needful. 
Secondly,  The  deceitfulness  of  riches.  Those  who, 
by  their  care  and  industry,  have  raised  estates,  and 
so  the  danger  that  arises  from  care  seems  to  be  over, 
and  they  continue  hearers  of  the  word,  yet  are  still 
in  a  snare  ;  (Jer.  5.  4,  5.)  it  is  hard  for  them  to  enter 
into  the  kingdom  oflieaven  ;  they  are  apt  to  promise 


themselves  that  in  riches  which  is  not  in  them  ;  to 
rely  upon  them,  and  to  take  an  inordinate  compla- 
cency in  them  ;  and  this  chokes  the  word  as  much 
as  care  did.  Obsen-e,  It  is  not  so  much  riches,  as 
the  deceitfulness  of  riches,  that  docs  the  mischief : 
now  they  cannot  be  said  to  be  deceitful  to  us  unless 
we  put  our  confidence  in  them,  and  raise  our  expec- 
tations from  them,  and  then  it  is  that  they  choke  the 
good  seed. 

[4.]  The  good  ground;  {v.  18.)  Others  fell  into 
good  ground,  and  it  is  pity  but  that  good  seed  should 
always  meet  with  good  soil,  and  then  there  is  no 
loss ;  such  are  good  hearers  of  the  word,  v.  23. 
Note,  Though  there  are  many  that  receive  the  grace 
of  God,  and  the  word  of  his  grace,  in  vain,  yet  God 
has  a  remnant  by  whom  it  is  received  to  good  pur- 
pose ;  for  God's  word  shall  not  return  empty,  Isa. 
55.  10,  11. 

Now  that  which  distinguished  this  good  ground 
from  the  rest,  was,  in  one  word,  fruitfulness.  By 
this  tme  christians  are  distinguished  from  hj^po- 
crites,  that  they  bring  forth  the  fruits  of  righteous- 
ness ;  so  shall  ye  be  my  disciples,  John  15.  8.  He 
does  not  say  that  this  good  ground  has  no  stones  in 
it,  or  no  thoms  ;  but  there  were  none  that  prevailed 
to  hinder  its  fniitfulness.  Saints,  in  this  world,  are 
not  perfectly  free  from  the  remains  of  sin ;  but  hap- 
pilv  freed  from  the  reign  of  it. 

The  hearers  represented  by  the  good  ground  are, 

First,  Intelligent  heai-ers  ;  they  hear  the  word  and 
understand  it ;  they  understand  not  only  the  sense 
and  meaning  of  the  words,  but  their  own  concern  in 
them  ;  they  understand  it  as  a  man  of  business  un- 
derstands his  business.  God  in  his  word  deals  with 
men  as  men,  in  a  rational  way,  and  gains  possession 
of  the  will  and  affections  by  opening  the  understand- 
ing ;  whereas  Satan,  who  is  a  thief  and  a  robber,  comes 
not  in  by  that  door,  but  climbeth  ufi  another  way. 

Secoiidly,  Fniitful  hearers,  which  is  an  evidence 
of  their  good  understanding,  whicha/so  beareth  fruit. 
Fruit  is  to  every  seed  its  own  body,  a  substantial 
product  in  the  heart  and  life,  agreeable  to  the  seed 
of  the  word  received.  We  then  bear  fmit,  when 
we  pi-actise  according  to  the  word ;  when  the  tem- 
per of  our  minds  and  the  tenor  of  our  lives  are  con- 
fomiable  to  the  gospel  we  have  received,  and  we  do 
as  we  are  taught. 

Thirdly,  Not  all  alike  fmitful ;  some  an  hundred- 
fold, some  sixty,  some  thirty.  Note,  Among  fmit- 
ful christians,  some  are  more  fruitfid  than  others  : 
where  there  is  true  gi-ace,  yet  there  are  degrees  of 
it ;  some  are  of  gi-eater  attainments  in  knowledge 
and  holiness  than  others  ;  all  Christ's  scholars  are 
not  in  the  same  form.  ^VS'e  should  aim  at  the  high- 
est degree,  to  bring  forth  an  hundred-fold,  as  Isaac's 
gi-ound  did,  (Gen.  23.  V2.)  abounding  in  the  work  oj 
the  Lord,  John  15.  8.  But  if  the  gi-ound  be  good,  and 
the  fmit  right,  the  heart  honest,  and  the  life  of  a 
piece  with  it,  those  who  bring  forth  but  thirty-fold 
shall  be  graciously  accepted  of  God,  and  it  will  be 
fmit  abounding  to  their  account,  for  we  are  under 
grace,  and  not  under  the  law. 

Lastly,  He  closes  the  parable  with  a  solemn  call 
to  attention,  (t.  9.)  Who  hath  ears  to  hear,  let  him 
hear.  Note,  The  sense  of  hearing  cannot  be  better 
employed  than  in  hearing  the  word  of  God.  Some 
are  for  hearing  sweet  melodv,  their  ears  are  only 
the  daughters  of  music:  (Eccl.  12.  4.)  there  is  no 
melody  like  that  of  the  word  of  God  :  others  are  for 
hearing  new  things  ;  (Acts  10.  21. )  no  news  lite  that. 

24.  Another  parable  put  he  forth  unto 
them,  saving.  The  kingdom  of  heaven  is 
hkened  unto  a  man  which  sowed  good  seed 
in  his  field :  25.  But  while  men  slept,  his 
enemy  came  and  sowed  tares  among  the 


ST.  MATTHEW,  XIIL 


162 

wheat,  and  went  his  way.  26.  But  when 
the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also.  27.  So 
the  servants  of  the  householder  came  and 
said  unto  him,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?  From  whence  then  hath 
it  tares  ?  23.  He  said  mito  them,  An  ene- 
my hath  done  this.  The  servants  said  unto 
him,  Wilt  thou  then  that  we  go  and  gather 
them  up  1  29.  But  he  said,  Nay ;  lest  while 
ye  gather  up  the  tares,  ye  root  up  also  the 
wheat  with  them.  30.  Let  both  grow  to- 
gether until  the  hai-vest :  and  in  the  time 
of  harvest  I  will  say  to  the  reapers,  Gather 
ye  together  first  the  tares,  and  bind  them 
m  bundles  to  burn  them:  but  gather  the 
wheat  into  my  barn.  3 1 .  Another  parable 
put  he  forth  unto  them,  saying,  The  king- 
dom of  heaven  is  like  to  a  grain  of  mustard- 
seed,  which  a  man  took  and  sowed  in  his 
field :  32.  Which  indeed  is  the  least  of  all 
seeds :  but  when  it  is  grown,  it  is  the  great- 
est among  herbs,  and  becometh  a  tree,  so 
that  the  birds  of  the  air  come  and  lodge  in 
the  branches  thereof.  33.  Another  parable 
spake  he  unto  them :  The  kingdom  of  hea- 
ven is  like  unto  leaven,  whicJi  a  woman 
took,  and  hid  in  three  measures  of  meal, 
till  the  whole  was  leavened.  34.  All  these 
things  spake  Jesus  unto  the  multitude  in 
parables ;  and  without  a  parable  spake  he 
not  unto  them :  35.  That  it  might  be  ful- 
filled which  was  spoken  by  the  prophet, 
saying,  1  will  open  my  mouth  in  parables : 
T  will  utter  things  which  have  been  kept 
secret  from  the  foundation  of  the  world. 
36.  Then  Jesus  sent  the  multitude  away, 
and  went  into  the  house :  and  his  disciples 
came  unto  him,  saying.  Declare  unto  us 
the  parable  of  the  tares  of  the  field.  37. 
He  answered  and  said  unto  them.  He  that 
soweth  the  good  seed  is  the  Son  of  man : 

38.  The  field  is  the  world ;  the  good  seed 
are  the  children  of  the  kingdom ;  but  the 
tares  are  the  children  of  the  wicked  one : 

39.  The  enemy  that  sowed  them  is  the 
devil :  the  harvest  is  the  end  of  the  world ; 
and  the  reapers  are  the  angels.  40.  As 
therefore  the  tares  are  gathered  and  burned 
in  the  fire ;  so  shall  it  be  in  the  end  of  this 
world.  41.  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall  gather  out 
ol  his  kingdom  all  things  that  offend,  and 
them  which  do  iniquity;  42.  And  shall 
cast  them  into  a  furnace  of  fire :  there  shall 
be  wailing  and  gnashing  of  teeth.  43.  Then 
shall  the  righteous  shine  forth  as  the  sun, 
in  the  kingdom  of  their  Father.  Who  hath 
ears  to  hear,  let  him  hear. 

In  these  verses^  we  have. 


1.  Another  reason  given  why  Christ  preached  by 
parables,  Ti.  34,  35.  Jill  these  things  he  s/io/ce  m pa- 
rables, hecaxise  the  time  was  not  yet  come,  for  the 
more  clear  aiid  plain  discoveries  of  the  mysteries  of 
the  kingdom.  Christ,  to  keep  the  people  attending 
and  expecting,'  preached  in  parables,  and  ivithout 
a  parable  spake  he  not  unto  them  ;  namely,  at  this 
time  and  in  this  sermon.  Note,  Christ  tries  all  ways 
and  methods  to  do  good  to  the  souls  of  men,  and  to 
make  impressions  upon  them  ;  if  men  will  not  be  in- 
structed and  influenced  by  plain  preaching,  he  will 
try  them  with  parables  ;  and  the  reason  here  given 
is,  That  the  scripture  mi^ht  be  fulfilled.  The  pas- 
sage here  quoted  for  it,  is  part  of  the  preface  to  that 
historical  Psalm,  78.  2.  /  will  open  7ny  mouth  in  a 
parable.  What  the  Psalmist  David,  or  Asaph,  says 
there  of  his  nan-ative,  is  accommodated  to  Christ's 
sermons  ;  and  that  gi-eat  precedent  would  serve  to 
\andlcate  this  way  of  preaching  from  the  offence 
which  some  took  at  it.  Here  is,  1.  The  matter  of 
Christ's  preaching  ;  he  preached  things  which  had 
been  kept  secret  from  the  foundation  of  the  world. 
The  mystery  of  the  gospel  had  been  hid  in  God,  in 
his  councils  and  decrees,__/i-on;  the  beginning  of  the 
TOorW,  Eph.  3.- 9.  Compare  Rom.  16.  25.  i  Cor.  2. 
7.  Col.  1.  26.  If  we  delight  in  the  records  of  antient 
things,  and  in  the  revelation  of  secret  things,  how 
welcome  should  the  gospel  be  to  us,  which  has  in  it 
such  antiquity  and  such  mystery  !  It  was  from  the 
foundation  of  the  nuorld  wrapt  np  in  types  and  sha- 
dows, which  are  7ioiv  done  away  ;  and  those  secret 
things  are  now  become  such  things  revealed  0.9  be- 
long toils  and  to  our  children,  Deut.  29.  29.  2.  The 
manner  of  Christ's  preaching  ;  he  preached  by  pa- 
rables ;  wise  sayings,  but  figurative,  and  which  help 
to  engage  attention  and  a  diligent  search.  Solomon's 
sententious  dictates,  which  are  full  of  similitudes, 
axe  called  Proverbs,  or  parables ;  it  is  the^  same 
word  ;  but  in  this,  as  in  other  things.  Behold,  a 
greater  than  Solomon;iS  here,  in  tvhbm  are  hid  trea- 
sures of  wisdom. 

II.  The  parable  of  the  tares,  and  the  exposition 
of  it ;  thev  must  be  taken  together,  for  the  exposi- 
tion explains  the  parable,  and  the  parable  illustrates 
the  exposition. 

Observe,  1.  The  disciples'  request  to  their  Mas- 
ter to  have  this  parable  expounded  to  them  ;  {v.  36.) 
Jesus  sent  the  multitude  away  ;  and  it  is  to  be  feared 
many  of  them  went  away  no  wiser  than  they  came ; 
they  had  heard  a  sound  of  words,  and  that  was  all. 
It  is  sad  to  think  how  many  go  away  from  sennons 
with  the  word  of  gi-ace  in  their  ears,  but  not  the 
work  of  grace  in  their  hearts.  Christ  went  into  the 
house,  not  so  mucli  for  his  own  repose,  as  for  parti- 
cular converse  with  his  disciples,  whose  instruction 
he  chiefly  intended  in  all  his  preaching.  He  was 
ready  to  do  good  in  all  places,  the  disciples  laid  hold 
on  the  opportunity,  and  they  came  to  him.  Note, 
Those  who  would  be  wise  for  every  thing  else,  must 
be  wise  to  discern  and  impro\e  their  opportunities, 
especially  of  converse  with  Christ,  of  converse  Ivith 
him  alone,  in  secret  meditation  and  i)raycr.  It  is 
very  good,  when  we  return  from  the  solemn  assem- 
bly, to  talk  o\'er  what  we  have  heard  there,  and  by 
familiar  discourse  to  help  one  another  to  understand 
and  remember  it,  and  to  be  affected  with  it ;  for  we 
lose  the  benefit  of  many  a  sermon  by  vain  and  unpro- 
fitable discourse  after  it.  See  Luke  24.  32.  Deut. 
6.  6,  7.  It  is  especially  good,  if  it  may  be,  to  ask  of 
the  ministers  of  the  word  the  meaning  of  the  word, 
for  their  lips  .should  keep  knowledge,  Mai.  2.  7.  Pri- 
vate conference  would  contribute  much  to  our  pro- 
fiting by  pulilic  preaching.  Nathan's  Thou  art  the 
jnan,  was  that  which  touched  David  to  the  heart. 

The  disci))les'  request  to  their  Master  was,  De- 
clare unto  us  the  parable  of  the  tares.  This  implies 
an  acknowledgment  of  their  ignorance,  which  they 


ST.  MATTHEW,  XIU. 


163 


were  not  ashamed  to  make.  It  is  probable  they 
apprehended  the  general  scope  of  the  paraljle,  but 
they  desired  to  understand  it  more  particularly,  and 
to  be  assured  that  they  took  it  right.  Note,  Those 
are  rightly  disposed  for  Christ's  teaching,  that  are 
sensible  of  then-  ignorance,  and  sincerely  desirous  to 
be  taught.  He  will  teach  the  humble,  (Ps.  25.  8,  9.) 
but  nuUlfor  this  be  i?iyuired  of.  If  any  man  luck  in- 
struction, let  him  ask  it  of  (loci.  Christ  had  ex- 
pounded the  foregoing  paraljle  unasked,  but  for  the 
exposition  of  this  they  ask  him.  Note,  The  mer- 
cies we  have  received  must  be  improved,  both  for 
dij'ection  what  to  pray  for,  and  for  our  encourage- 
ment in  prayer.  The  first  light  and  the  first  grace 
are  given  ui  a  preventing  way,  further  degrees  of 
both  which  must  be  daily  prayed  for. 

2.  The  exposition  Christ  gave  of  the  parable,  in 
answer  to  their  request ;  so  ready  is  Christ  to  answer 
such  desires  of  his  chsciples.  Now  the  drift  of  the 
parable  is,  to  represent  to  us  the  present  and  future 
state  of  the  kingdom  of  heaven,  the  gospel-church ; 
Christ's  care  of  it,  the  devil's  enmity  against  it,  the 
mixture  that  there  is  in  it  of  good  and  bad  in  this 
world,  and  the  separation  between  them  in  the  other 
world.  Note,  The  visible  church  is  the  kingdom  of 
heaven ;  though  there  be  many  hypocrites  in  it, 
Christ  rules  in  it  as  a  King ;  and  there  is  a  remnant 
in  it,  that  are  the  subjects  and  heirs  of  heaven,  from 
whom,  as  the  better  part,  it  is  denominated :  the 
church  is  the  kingdom  of  hea-uen  upon  earth. 

Let  us  go  over  the  particulars  of  the  exposition  of 
the  parable. 

(1. )  He  that  sows  the  good  seed  is  the  Son  of  man. 
Jesus  Christ  is  the  Lord  of  the  field,  the  Lord  of  the 
harvest,  the  Sower  of  good  seed.  When  he  ascend- 
ed on  high,  he  gave  gifts  to  the  world ;  not  only  good 
ministers,  but  other  good  men.  Note,  Whatever 
good  seed  there  is  in  the  world,  it  all  comes  from 
the  hand  of  Christ,  and  is  of  his  sowing:  truths 
preached,  graces  planted,  souls  sanctified,  are  good 
seed,  and  all  owing  to  Christ.  Ministers  are  instru- 
ments in  Christ's  hand  to  sow  good  seed ;  arc  em- 
ployed by  him  and  under  him,  and  the  success  of 
their  labours  depend  purely  upon  his  blessing  ;  so 
that  it  may  well  be  said,  It  is  Christ,  and  no  other, 
that  sows  the  good  seed ;  he  is  the  Son  of  man,  one 
of  us,  that  his  ten-or  might  not  make  us  afraid ;  the 
Son  of  man,  the  Mediator,  and  that  has  authority. 

(2. )  The  field  is  the  world  ;  the  world  of  mankind, 
a  large  field,  capable  of  bringing  forth  good  fruit ; 
the  more  is  it  to  be  lamented  that  it  brings  forth  so 
much  bad  fmit :  the  world  here  is  the  visible  church, 
scattered  all  the  world  over,  not  confined  to  one  na- 
tion. Observe,  In  the  parable  it  is  called  his  field  ; 
the  world  is  Christ'syfeW,  for  all  things  are  delivered 
unto  him  of  the  Fattier:  whatever  power  and  interest 
the  devil  has  in  the  world,  it  is  usurped  and  unjust ; 
when  Christ  comes  to  take  possession,  he  comes 
whose  right  it  is ;  it  is  his  field,  and  because  it  is  his 
he  took  care  to  sow  it  with  good  seed. 

(3. )  The  good  seed  are  the  children  of  the  kingdom, 
true  saints.  They  are,  [1.]  The  children  of  the 
kingdom;  not  in  profession  onlv,  as  the  Jews  were, 
(cA.  8.  12.)  but  in  smcerity;  Jews  inwardlv,  Israel- 
ites indeed,  incorporated  in  faith  and  obedience  to 
Jesus  Christ  the  great  King  of  the  church.  [2.] 
They  are  the  good  seed,  precious  as  seed,  Ps.  126. 
6.  The  seed  is  the  substance  of  the  field  ;  so  the 
holy  seed,  Isa.  6.  13.  The  seed  is  scattered,  so  are 
the  saints ;  dispersed,  here  one  and  there  another, 
though  in  some  places  thicker  sown  than  in  others. 
The  seed  is  that  from  which  fruit  is  expected ;  what 
fruit  of  honour  and  service  God  has  from  this  world 
he  has  from  the  saints,  whom  he  has  sowed  unto 
himself  in  the  earth,  Hos.  2.  23. 

(4.)'  The  tares  are  the  children  of  the  wicked  one. 
Here  is  the  character  of  sinners,  hypocrites,  and  aU 

Vol.  v.— U 


profane  and  wicked  people.  [1.1  They  are  the 
children  of  the  devil,  as  a  wiclced  one.  Though 
they  do  not  own  his  name,  yet  they  bear  his  image, 
do  his  lusts,  and  from  him  they  have  their  education; 
he  rules  over  them,  he  works  in  them,  Eph.  2.  2. 
John  8.  44.  [2.  ]  They  are  tares  in  the  field  of  this 
world ;  they  do  no  good,  they  do  hurt  ;  unprofitable 
in  themselves,  and  hurtful  to  the  good  seed,  both  by 
temptation  and  persecution  :  they  are  weeds  in  the 
garden,  have  the  same  rain,  and  sunshine,  ;md  soil, 
with  the  good  plants,  but  are  good  for  nothing :  the 
tares  are  among  the  wheat.  Note,  (iod  has  so  or- 
dered it,  that  good  and  bad  should  be  mixed  together 
in  this  world,  that  the  good  may  be  exercised,  the 
bad  left  inexcusable,  and  a  cUifercnce  made  between 
earth  and  heaven. 

(5.)  The  enemy  that  sowed  the  tares  is  the  devil ; 
a  swoni  enemy  to  Christ  and  all  that  is  good,  to  the 
glory  of  the  good  God,  and  the  comfort  and  happi- 
ness of  all  good  men.  He  is  an  enemy  to  the  held 
of  the  world,  which  he  endeavours  to  make  his  own, 
by  sowing  his  tares  in  it.  Ever  since  he  became  a 
wicked  spirit  himself,  he  has  Ijeen  industrious  to 
promote  wickedness,  and  has  made  it  his  business, 
and  therein  to  counterwork  Christ. 

Now  concerning  the  sowing  of  the  tares,  observe 
in  the  parable, 

[1.]  That  they  were  sown  ro/ii/e  TWfTz  s/f/;?.  Ma- 
gistrates slept,  who  by  their  power,  ministers  slept, 
who  by  their  preaching,  should  have  prevented  tiiis 
mischief.  Note,  Satan  watches  all  opportunities, 
and  lays  hold  on  all  advantages,  to  propagate  vice 
and  profaneness.  The  prejudice  he  does  to  parti- 
cular pei-sons  is  when  reason  and  conscience  sleep, 
when  they  are  off  their  guard ;  we  have  therefore 
need  to  be  sober,  and  vigilant.  It  was  in  the  night 
for  that  is  the  sleeping  time.  Note,  Satan  rules  in 
the  darkness  of  this  world ;  that  gives  him  an  op])or- 
tunity  to  sow  tares,  Ps.  104.  20.  It  was  while  inen 
slejit;  and  there  is  no  remedy  but  men  must  have 
some  sleeping  time.  Note,  It  is  as  impossible  for 
us  to  prevent  hypocrites  being  in  the  church,  as  it 
is  for  the  husbanclman,  when  he  is  asleep,  to  huider 
an  enemy  from  spoiling  his  field. 

[2.]  The  enemy,  when  he  had  sown  the  tares, 
went  his  way,  {v.  25. )  that  it  might  not  be  known 
who  did  it.  '  Note,  When  Satan  is  doing  the  great- 
est mischief,  he  studies  most  to  conceal  himself;  for 
his  desig-n  is  in  danger  of  being  s]5oiled  if  he  be  seen 
in  it ;  and  therefore  when  he  comes  to  sow  tares,  he 
transforms  himself  into  an  angel  of  light,  2  Cor.  11. 
1 3,  14.  He  went  his  way,  as  it  he  had  done  no  hai-m  ; 
such  is  the  way  of  the  adulterous  woman,  Prov.  30, 
20.  Obsene,  Siich  is  the  proneness  of  fallen  man 
to  sin,  that  if  the  enemy  sow  the  tares,  he  may  even 
go  his  way,  they  will  spring  up  of  themselves  and  do 
iiuit ;  whereas,  when  good  seed  is  sown,  it  must  be 
tended,  watered,  and  fenced,  or  it  will  come  to  no- 
thing. 

[3.  ]  The  tares  appeared  not  till  the  blades  s/irung 
ufi,  and  brought  forth  fruit,  v.  26.  There  is  a  great 
deal  of  secret  wickedness  in  the  hearts  of  men,  which 
is  long  hid  under  the  cloak  of  a  ])lausible  profession, 
but  breaks  out  at  last.  As  the  good  seed,  so  the 
tares,  lie  a  great  while  under  the  clods,  and  at  first 
springing  up,  it  is  hard  to  distingiiish  them  ;  but  when 
a  trying  time  conies,  when  fmit  is  to  be  brought 
forth,  when  good  is  to  be  done  that  has  difficulty  and 
hazard  attending  it,  then  you  \vill  return  and  discern 
Ijctween  the  sincere  and  the  hypocrite ;  then  you 
may  say.  This  is  wheat,  and  that  is  tares. 

[4.]  The  servants,  when  they  were  aware  of  it, 
complained  to  their  master;  {v.  27.)  Sir,  didst  thou 
not  sow  good  seed  in  thy  field?  No  doubt  he  did; 
whatever  is  amiss  in  the  church,  we  are  sure  it  is 
not  of  Christ:  considering  the  seed  which  Christ 
sows,  we  may  well  ask,  with  wonder,  HTtence  sliould 


ST.  MATTHEW,  XHI. 


154 

these  tares  come?  Note,  The  rise  of  errors,  the 
lireaking  out  of  scandals,  and  the  growth  of  profane- 
ness,  are  matter  of  gi-eat  grief  to  all  the  servants  of 
Chi'ist ;  especially  to  his  faithful  ministers,  who  are 
directed  to  complain  of  it  to  him  whose  tlie  field  is. 
It  is  sad  to  see  such  tares,  such  weeds,  in  the  garden 
of  the  Lord  ;  to  see  the  good  soil  wasted,  the  good 
seed  choaked,  and  such  a  reflection  cast  on  the  name 
and  lionour  of  Clirist,  as  if  his  field  were  no  better 
than  the  field  of  the  slothful,  all  grown  over  luith 
thorns. 

[5.  ]  The  master  was  soon  aware  whence  it  was ; 
{y.  28. )  An  enemy  has  done  this.  He  does  not  lay 
the  blame  upon  the  sei-vants ;  they  could  not  help  it, 
but  had  done  what  was  in  tlieir  power  to  prevent  it. 
Note,  The  ministers  of  Christ,  that  are  faithful  and 
diligent,  shall  not  be  judged  of  Clirist,  and  therefore 
should  not  be  reproached  by  men,  for  the  mixture  of 
bad  with  good,  hypocrites  with  the  sincere,  in  the 
field  of  the  church.  It  must  needs  be  that  such  of- 
fences ivill  come ;  and  they  shall  not  be  laid  to  our 
charge,  if  we  do  our  duty,  though  it  have  not  the 
desired  success.  Though  they  sleep,  if  they  do  not 
love  sleep  ;  though  tares  be  sown,  if  they  do  not  sow 
them  nor  water  them,  nor  allow  of  them,  the  blame 
shall  not  lie  at  their  door, 

[6.]  The  servants  were  very  forward  to  have 
these  tares  rooted  up.  "  JVilt  thou  that  we  go  and 
do  it  presently  .■"'  Note,  The  over  hasty  and  incon- 
siderate zeal  of  Christ's  servants,  before  they  ha\'e 
consulted  with  their  Master,  is  sometimes  ready, 
with  the  hazard  of  the  church,  to  root  out  all  that 
they  presume  to  be  tares  :  Lord,  wilt  thou  that  ive 
call  for  fire  from  heaven  .^ 

[7.  ]  The  Master  very  wisely  prevented  this ;  (t. 
29. )  JVay,  lest  while  ye  gather  u/i  the  tares,  ye  root 
ufi  also  the  wheat  with  them.  Note,  It  is  not  possi- 
ble for  any  man  infallibly  to  distinguish  between 
tares  and  wheat,  but  he  may  be  mistaken  ;  and  there- 
fore such  is  the  wisdom  and  grace  of  Christ,  that  he 
will  rather  permit  the  tares,  than  any  way  endanger 
the  wheat.  It  is  certain,  scandalous  offenders  are 
to  be  censured,  and  we  are  to  withdraw  from  them  ; 
those  who  are  openly  the  children  of  the  wicked  one, 
are  not  to  be  admitted  to  special  ordinances  ;  yet  it 
is  possible  there  may  be  a  discipline,  either  so  mis- 
taken in  its  rules,  or  so  over-nice  in  the  application 
of  them,  as  may  prove  vexatious  to  many  that  are 
truly  godly  and  conscientious.  Great  caution  and 
moderation  must  be  used  in  inflicting  and  continuing 
church-censures,  lest  the  wlieat  be  trodden  down, 
if  not  plucked  up.  The  wisdom  from  above,  as  it 
is  fiure,  so  it  is  jieaceable,  and  those  who  oppose 
themselves  must  not  be  cut  off,  but  instructed,  and 
with  meekness,  2  Tim.  2.  25.  The  tares,  if  conti- 
nued under  the  means  of  gi-ace,  may  become  good 
corn  ;  therefore  have  patience  with  them. 

(6.)  The  harvest  is  the  end  of  the  world,  v.  39. 
This  world  will  have  an  end ;  though  it  continue  long, 
it  will  not  continue  always;  time  will  shortly  be 
swallowed  up  in  eternity.  At  the  end  of  the  world, 
there  will  be  a  great  harvest-day,  a  day  of  judgment ; 
at  harvest  all  is  ripe  and  ready  to  be  cut  down,  both 
good  and  bad  are  ripe  at  tlie  gi'eat  day,  .Rev.  6.  11. 
It  is  the  harvest  of  the  earth,  Rev.  14.  15.  At  har- 
vest the  reapers"  cut  down  all  before  them ;  not  a 
field,  not  a  comei-,  is  left  behind ;  so  at  the  great  day 
all  must  be  judged ;  (Rev.  20.  12,  13.)  God  has  set 
a  harvest,  (Hos.  6.  11.)  and  it  shall  not  fail.  Gen.  8. 
22.  At  harvest  every  man  reaps  as  he  sowed  ;  eveiy 
man's  ground,  and  seed,  and  skill,  and  industry,  will 
be  manifested :  see  Gal.  6.  7,  8.  Then  they  who 
sowed  precious  seed,  nvill  come  a^ain  with  rejoicing, 
(Ps.  126.  5,  6.)  with  the  joy  of  harvest ;  (Isa.  9.  3.) 
when  the  sluggard,  who  would  not  plough  by  reason 
of  cold,  shall  beg,  and  have  nothing;  (Prov.  20.  4.) 
shall  cry.  Lord,  Lord,  but  in  vain  j  wheh  the  har- 


vest of  those  who  sowed  to  the  flesh,  shall  be  a  day 
of  grief ,  and  desperate  sorrow,  Isa,  17.  11. 

(7.)  The  reapers  are  the  angels;  they  shall  be 
employed,  in  the  great  day,  in  executing  Christ's 
righteous  sentences,  both  of  approbation  and  con- 
demnation, as  ministers  of  his  justice,  ch.  25.  31. 
The  angels  are  skilful,  strong,  and  swift,  obedient 
servants  to  Christ,  holy  enemies  to  the  wicked,  and 
faithful  friends  to  all  the  saints,  and  therefore  fit  to 
be  thus  employed.  He  that  reapeth  receiveth  wages, 
and  the  angels  wUl  not  be  unpaid  for  their  attend- 
ance ;  for  he  that  soweth,  and  he  that  reapeth,  shall 
rejoice  together ;  (John  4.  36, )  that  is  joy  in  heaven 
in  the  presence  of  the  angels  of  God. 

(8.)  Hell  torments  are  the  fire,  into  which  the 
tares  shall  then  be  cast,  and  in  which  they  shall  be 
burned.  At  the  great  day  a  distinction  will  be  made, 
and  with  it  a  vast  difference ;  it  will  be  a  notable  day 
indeed, 

[1.]  The  tares  will  then  be  gathered  out:  The 
reapers  (whose  primary  work  it  is  to  gather  in  the  H 
corn)  shall  be  charged  first  to  gather  out  the  tares. 
Note,  Though  good  and  bad  are  together  in  this 
world  undistinguished,  yet  at  the  great  day  they 
shall  be  parted  ;  no  tares  shall  then  be  among  the 
wheat ;  no  sinners  among  the  saints  :  then  you  shall 
plainly  discern  between  tlie  righteous  and  the  wicked, 
which  here  sometimes  it  is  hard  to  do,  Mai.  3,  18. — 
4.  1,  Christ  will  not  bear  always,  Ps,  50.  1,  &c. 
They  shall  gather  out  of  his  kingdom  all  wicked 
things  that  offend,  and  all  wicked  persons  that  do  ini- 
quity :  when  he  begins,  he  will  make  a  full  end.  All 
those  coniipt  doctrines,  worships,  and  practices, 
which  ha\'e  offended,  have  been  scandals  to  the 
church,  and  stumbling-blocks  to  men's  consciences, 
shall  be  condemned  by  the  righteous  Judge  in  that 
day,  and  consumed  by  the  brightness  of  his  coming  ; 
all  the  wood,  hay,  and  stubble ;  (1  Cor,  3.  12.)  and 
then  woe  to  them  that  do  iniquity,  that  make  a  trade 
of  it,  and  persist  in  it ;  not  only  tliose  in  the  last  age 
of  Christ's  kingdom  upon  eaiih,  but  those  in  every 
age.  Perhaps  here  is  an  allusion  to  Zepli.  1.  3.  / 
will  consume  the  stumbling-blocks  with  the  wicked. 

[2.]  They  will  then  be  bound  in  bmidles,  X',  30. 
Sinners  of  the  same  sort  will  be  bundled  together  in 
the  gi-eat  day  :  a  bundle  of  atheists,  a  bundle  of  epi- 
cures, a  bundle  of  persecutors,  and  a  great  bundle 
of  hypocrites.  Those  who  have  been  associates  in 
sin,  will  be  so  in  shame  and  sorrow  ;  and  it  will  be 
an  aggravation  of  their  misery,  as  tlie  society  of  glo- 
rified saints  will  add  to  their  bliss.  Let  us  pray,  as 
David,  Lord,  gather  not  my  soul  with  sinners,  (Ps. 
26.  9.)  but  let  it  be  bound  in  the  bundle  of  life,  with 
the  Lord  our  God,  1  Sam.  25.  29. 

[3.  ]  They  will  be  cast  into  a  furnace  of  fire;  such 
will  be  the  end  of  wicked,  mischievous  people,  that 
are  in  the  church  as  tares  in  the  field  ;  they  are  fit 
for  nothing  but  fire ;  to  it  they  shall  go,  it  is  the  fit- 
test place  for  them.  Note,  Hell  is  a  furnace  of  fire, 
kindled  by  the  wrath  of  God,  and  kept  burning  by 
the  bundles  of  tares  cast  into  it,  who  will  be  ever  in 
the  consuming,  but  never  consumed.  But  he  slides 
out  of  the  metaphor  into  a  description  of  those  tor- 
ments that  are  designed  to  be  set  forth  by  it :  There 
shall  be  weeping,  and  gnashing  of  teeth ;  comfojlless 
soiTOW,  and  an  incurable  indignation  at  God,  them- 
selves, and  one  another,  will  be  the  endless  torture 
of  damned  souls.  Let  us  therefore,  knowing  these 
terrors  of  the  Lord,  be  persuaded  not  to  do  iniquity. 

(9. )  Heaven  is  the  bam  into  which  all  God's  wheat 
shall  be  gathered  in  that  harvest-day.  But  gather 
the  wheat  into  my  bam  :  so  it  is  in  the  parable,  v.  30. 
Note,  [1.]  In  the  field  of  this  world  good  people  are 
the  wheat,  the  most  precious  grain,  and  tlie  valu- 
able part  of  the  field.  [2.  ]  This  wheat  shall  shortly 
be  gathered,  gathered  from  among  the  tares  and 
weeds ;  all  gathered  together  in  a  general  asaembli/. 


ST.  MATTHEW,  XIII. 


155 


all  the  Old-Testament  saints,  all  the  New-Tes- 
tament saints,  not  one  missing :  Gather  my  saints 
together  to  me,  Ps.  50.  5.  [3.]  All  God's  wheat 
shall  be  lodged  together  in  God's  barn  :  particular 
souls  are  housed  at  death  as  a  shock  of  com,  (Job 
5.  26.)  but  the  general  in-gathering  will  be  at  the 
end  01  time  :  God's  wheat  will  then  be  put  together, 
and  no  longer  scattered ;  there  will  be  sheaves  of 
com,  as  well  as  bundles  of  tares  :  they  will  then  be 
secured,  and  no  longer  exposed  to  wind  and  weather, 
sin  and  sorrow  :  no  longer  afar  off,  and  at  a  distance, 
in  the  field,  but  near,  in  the  bam.  Nay,  heaven  is 
a  garner,  {ch.  3.  12.)  in  which  the  wheat  will  not 
only  be  separated  from  the  tares  of  ill  companions, 
but  sifted  trom  the  chaff  of  their  own  corruptions. 

In  the  explanation  of  the  parable,  this  is  gloriously 
represented  ;  (x'.  43. )  Then  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of  their  Father. 
First,  It  is  their  present  honour,  that  God  is  their 
Father.  Abw  are  we  the  sons  of  God  ;  (1  John  3. 
2.)  our  Father  in  heaven  is  King  there.  Christ, 
when  he  went  to  heaven,  went  to  his  Father,  and 
our  Father,  John  20.  17.  It  is  our  Father's  house, 
nay,  it  hour  Father's  palace,  his  throne,  Rev.  3.  21. 
Secondly,  The  honour  in  reserve  for  them  is,  that 
they  shall  shine  forth  as  the  sun  in  that  kingdom. 
Here  they  are  obscure  and  hidden,  (Col.  3.  3.)  their 
beauty  is  eclipsed  by  their  poverty,  and  the  mean- 
ness of  their  outward  condition ;  their  own  weak- 
nesses and  infirmities,  and  the  reproach  and  disgrace 
cast  upon  them,  cloud  them  ;  but  then  they  shall 
shine  forth  as  the  sun  from  behind  a  dark  cloud  :  at  ] 
death  they  shall  shine  forth  to  themselves,  at  the 
great  day  they  will  shine  forth  publicly  before  all  the 
world,  their  bodies  will  be  made  like  Christ's  glorious 
body  ;  they  shall  shine  by  reflection,  with  a  light 
borrowed  from  the  Fountain  of  light  :  their  sancti- 
fication  will  be  perfected,  and  their  justification  pub- 
lished ;  God  will  own  them  for  his  children,  and  will 
produce  the  record  of  all  their  services  and  suffer- 
ings for  his  name  :  they  shall  shine  as  the  sun,  the 
most  glorious  of  all  visible  beings.  The  glory  of  the 
saints  is  in  the  Old  Testament  compared  to  that  of 
the  firmament  and  the  stars,  but  here  to  that  of  the 
sun  ;  for  life  and  immortality  are  brought  to  a  much 
clearer  light  by  the  gosfiel,  than  under  the  law. 
Those  who  shine  as  lights  in  this  world,  that  God 
may  be  glorified,  shall  shine  as  the  sun  in  the  other 
world,  that  they  may  be  glorified.  Our  Saviour 
concludes  as  before,  with  a  demand  of  attention  ; 
JVho  hath  ears  to  hear,  let  him  hear.  These  are 
things  which  it  is  our  happiness  to  hear  of,  and  our 
duty  to  hearken  to. 

III.  Here  is  the  parable  of  the  grain  of  mustard- 
seed,  V.  31,  32.  The  scope  of  this  parable  is  to 
show  that  the  beginnings  of  the  gospel  would  be 
small,  but  that  its  latter  end  would  greatly  increase. 
In  this  way  the  gospel-church,  the  kingdom  of  God 
among  us,  would  be  set  ufi  in  the  world ;  in  this 
way  the  work  of  grace  in  the  heart,  the  kingdom  of 
God  within  us,  would  be  carried  on  in  particular 
persons. 
Now  concerning  the  work  of  the  gospel,  observe, 
1.  That  it  is  commonly  very  weak  and  small  at 
first,  like  a  grain  of  mustard-seed,  which  is  one  of 
the  least  of  all  seeds.  The  kingdom  of  the  Messiah, 
which  was  now  in  the  setting  up,  made  but  a  small 
figure  ;  Christ  and  the  apostles,  compared  with  the 
grandees  of  the  world,  appeared  like  a  grain  of 
mustard-seed,  the  weak  things  of  the  world.  In 
particular  places,  the  first  breaking  out  of  the  gos- 
pel-light is  but  as  the  dawning  of  the  day  ;  and  in 
f)articular  souls,  it  is  at  first  the  day  of  small  things. 
ike  a  bmised  reed.  Young  converts  are  like  lambs 
that  must  be  carried  in  the  arms,  Isa.  40.  11.  There  is 
a  little  faith,  but  there  is  much  lackingin  it,  (1  Thess. 
3  10.)  and  the  groanings  such  as  cannot  be  uttered. 


they  are  so  small ;  a  principle  of  spiritual  life,  and 
some  motion,  but  scarcely  discemible. 

2.  That  yet  it  is  gi-owing  and  coming  on.  Christ's 
kingdom  strangely  got  ground  ;  great  accessions  were 
made  to  it :  nations  were  bom  at  once,  in  spite  of  all 
the  oppositions  it  met  with  from  hell  and  earth.  In 
the  soul  where  gi-ace  is  ti-ue,  it  will  grow  really, 
though  perhaps  insensibly,  ji  grain  of  mustard- 
seed  is  small,  but,  however,  it  is  seed,  and  has  in  it 
a  disposition  to  gi'ow.  Grace  will  be  getting  ground, 
shining  more  and  more,  Prov.  4.  18.  Gracious  habits 
confii-med,  actings  quickened,  and  knowledge  more 
clear,  faith  more  confirmed,  love  more  inflamed ; 
here  is  the  seed  growing. 

3.  That  it  will  at  last  come  to  a  great  degree  of 
strength  and  usefulness  ;  when  it  is  grown  to  some 
maturity,  it  becomes  a  tree,  much  larger  in  those 
countries  than  in  ours.  The  church,  like  the  -vine 
brought  out  of  Egi/jit,  has  taken  root,  andflled  the 
earth,  Ps.  80.  9 — 11.  The  church  is  like  a  great 
tree,  in  which  the  fowls  of  the  air  do  lodge  ;  God's 
people  have  recourse  to  it  for  food  and  rest,  shade 
and  shelter.  In  particular  persons,  the  principle  of 
grace,  if  tnie,  will  persevere  and  be  perfected  at 
last  :  growing  grace  will  be  strong  grace,  and  will 
bring  much  to  pass.  Grown  christians  must  covet 
to  be  useful  to  others,  as  the  mustard-seed  when 
gTown  is  to  the  birds  ;  that  those  who  dwell  near  or 
under  their  shadow,  may  be  the  better  for  them, 
Hos.  14.  7. 

IV.  Here  is  the  parable  of  the  leaven,  v.  33.  The 
scope  of  this  is  much  the  same  with  that  of  the  fore- 
going parable,  to  show  that  the  gospel  should  pre- 
vail and  be  successful  by  degrees,  but  silently  and 
insensibly  :  the  preaching  of  the  gospel  is  like  lea- 
ven, and  works  like  leaven  in  the  hearts  of  those 
who  receive  it. 

1.  ^  woman  took  this  leaven,  it  was  her  work. 
Ministers  are  employed  in  leavening  places,  in  lea- 
vening souls,  with  tiie  gospel.  The  woman  is  the 
weaker  vessel,  and  we  have  this  treasure  in  such 
vessels. 

2.  The  leaven  was  hid  in  three  measures  of  meal. 
The  heart  is,  as  the  meal,  soft  and  pliable  ;  \t  is  the 
tender  heart  that  is  likely  to  profit  by  the  word : 
lea\en  among  corn  ungi-ound  does  not  work,  nor 
does  the  gospel  in  souls  unhumbled  and  unbroken 
for  sin  :  the  law  gi-inds  the  heart,  and  then  the  gos- 
pel leavens  it.  It  is  three  measures  of  meal,  a  great 
quantity,  for  a  little  leaven  leaveneth  the  whole  lump. 
"The  nieal  must  be  kneaded,  before  it  receive  the 
leaven  ;  our  hearts,  as  they  must  be  broken,  so  they 
must  be  moistened,  and  pains  taken  with  them  to 
prepare  them  for  the  word,  that  they  may  receive 
the  impressions  of  it.  This  leaven  must  be  hid  in 
the  heart,  (Ps.  119.  11.)  not  so  much  for  secrecy  (for 
it  will  show  itself)  as  for  safety  :  our  inward  thought 
must  be  upon  it,  we  must  lay  it  up,  as  Maiy  laid  up 
the  sayings  of  Christ,  Luke  2.  51.  AA'hen  the  wo- 
man hides  the  leaven  in  the  meal,  it  is  with  an  in- 
tention that  it  should  communicate  its  taste  and  relish 
to  it ;  so  we  must  treasure  up  the  word  in  our  souls, 
that  we  mav  be  sanctified  by  it,  John  17.  17. 

3.  The  leaven  thus  hid  in  the  dough,  works  there, 
it  ferments  ;  the  word  is  quick  and  fwweiful,  Heb. 
4.  12.  The  leaven  works  speedily,  so  does  the  word, 
and  yet  graduallv.  \Miat  a  sudden  change  did  Eli- 
jah's mantle  make  upon  Elisha  !  1  Kings  19.  20. 
It  works  silently  and  insensibly,  (Mark  4.  26.)  yet 
strongly  and  irresistibly  :  it  does  its  work  without 
noisej  for  so  is  the  way  of  the  Spirit,  but  does  it  with- 
out fail.  Hide  but  the  leaven  in  the  dough,  and  all 
the  world  cannot  hinder  it  from  communicating  its 
taste  and  relish  to  it,  and  yet  none  sees  how  it  is  done, 
but  by  degrees  the  whole  is  leavened. 

(1.)  Thus  it  was  in  the  world.  The  apostles,  by 
their  preaching,  hid  a  handful  of  leaven  in  the  great 


ST.  MATTHEW,  XIII. 


156 

mass  of  mankind,  and  it  had  a  strange  effect ;  it  put 
the  world  into  a  ferment,  and  in  a  sense  turned  it 
upside  down,  (Acts  17.  6.)  and  by  degrees  made  a 
wonderful  change  in  the  taste  and  reUsh  of  it :  the 
savour  of  the  gospel  was  manifested  in  every  place, 
2  Cor.  2.  14.  Kom.  15.  19.  It  was  thus  effectual, 
not  by  outward  force,  and  therefore  not  by  any  such 
force  resistible  and  conquerable,  l5ut  by  the  Sjiirit  of 
the  Lord  of  hosts,  ivho  works,  and  none  can  hinder. 
(2.)  Thus  it  is  in  the  heart.  When  the  gospel 
comes  into  the  soul,  [1.]  It  works  a  change,  not  in 
the  substance,  the  dough  is  the  same,  but  in  the 
quality  ;  it  makes  us  to  savour  otherwise  than  we 
have  done,  and  other  things  to  savour  with  us  other- 
wise than  they  used  to  do,  Kom.  8.  5.  [2.  ]  It  works 
a  aniversal  change  ;  it  diffuses  itself  into  all  the 
powers  and  faculties  of  the  soul,  and  alters  the  pro- 
perty even  of  the  members  of  the  body,  Rom.  6. 
13.  [3.]  This  change  is  such  as  makes  the  soul  to 
partake  of  the  nature  of  the  word,  as  the  dough 
does  of  the  leaven.  We  are  delivered  into  it  as  into 
a  mould,  (Rom.  6.  1". )  changed  into  the  same  image, 
(2  Cor.  3,  18.)  like  the  impression  of  the  seal  upon 
the  wax.  The  gospel  savours  of  God,  and  Christ, 
and  free  grace,  and  another  world,  and  these  things 
now  relish  with  the  soul.  It  is  a  word  of  faith  and 
repentance,  holiness  and  love,  and  these  are  wrought 
in  the  soul  by  it.  This  savour  is  communicated  insen- 
sibly, for  our  life  »■  hid  ;  but  inseparably,  for  grace 
is  a  good  part  that  shall  7iever  be  taken  away  from 
those  who  have  it  When  the  dough  is  leavened, 
then  to  the  oven  with  it ;  trials  and  afflictions  com- 
monly attend  this  change  ;  but  thus  saints  ax'e  fitted 
to  be  bread  for  our  Master's  table. 

44.  Again  :  The  kingdom  of  heaven  is 
like  unto  treasure  hid  in  a  field  ;  the  which 
when  a  man  hath  found,  he  hidetli,  and  for 
joy  theieof  goeth  and  selleth  all  that  he 
hath,  and  buyeth  that  field.  45.  Again : 
The  kingdom  of  heaven  is  like  unto  a 
merchantman,  seeking  goodly  pearls  :  46. 
Who,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had,  and 
bought  it.  47.  Again :  The  kingdom  of 
heaven  is  like  unto  a  net,  that  was  cast 
into  the  sea,  and  gathered  of  every  kind  : 
48.  Which,  when  it  was  full,  they  drew  to 
shore,  and  sat  down,  and  gathered  the  good 
into  vessels,  but  cast  the  bad  away.  49. 
So  shall  it  be  at  the  end  of  the  world :  the 
angels  shall  come  forth,  and  sever  the 
wicked  from  among  the  just,  50.  And  shall 
cast  them  into  the  furnace  of  fire :  there 
shall  be  wailing  and  gnashing  of  teeth. 
51.  Jesus  saith  unto  them,  Have  ye  under- 
stood all  these  things  ?  They  say  unto  him. 
Yea,  Lord.  52.  Then  said  he  unto  them. 
Therefore  eveiy  Scribe  v)hich  is  instructed 
unto  tlic  kingdom  of  heaven,  is  like  unto  a 
man  that  is  an  housejiolder,  which  bring- 
eth  forth  out  of  his  treasure  things  new 
and  old. 

We  have  four  short  parables  in  these  verses  : 

I.  That  of  the  treasure  hid  in  the  field.    Hitherto 

he_  had  compared  the  kingdom  of  'heaven  to  small 

things,  because  its  beginning  was  small ;  but,  lest 

any  should  thence  take  occasion  to  think  meanly  of 


it,  in  this  parable  and  the  next  he  represents  it  as  of 
great  value  in  itself,  and  of  great  advantage  to  those 
who  embrace  it,  and  arc  willing  to  come  up  to  its 
teiTTis ;  it  is  here  likened  to  a  treasure  hid  in  the 
field,  which,  if  we  will,  we  may  make  our  own. 

1.  Jesus  Christ  is  the  tnie  Ti-easurer ;  in  him 
there  is  an  abundance  of  all  that  which  is  rich  and 
useful,  and  will  be  a  portion  for  us;  all  fitness ; 
(Col.  1.  19.  John  1.  16.)  treasures  of  wisdotn  and- 
knowledge,  (Col.  2.  3.)  of  righteousness,  gi-ace,  and 
peace ;  these  are  laid  up  for  us  in  Christ ;  and,  if 
we  have  an  interest  in  him,  it  is  all  our  own. 

2.  The  gospel  is  the  field  in  which  this  treasure 
is  hid  ;  it  is  hid  in  the  word  of  the  gospel,  both  the 
Old-Testament  and  the  New-Testament  gospel.  In 
gospel-ordinances  he  is  hid  as  the  milk  in  the  breast, 
the  marrow  in  the  bone,  the  manna  in  the  dew  ;  as 
the  water  in  the  well ;  (Isa.  12.  3. )  as  the  honey  in 
the  honey-comb.  It  is  hid,  not  in  a  garden  inclosed, 
or  a  spring  shut  up,  but  in  a  field,  an  open  field  ; 
whoever  will,  let  him  come,  and  search  the  scrip- 
tures;  let  him  dig  in  this  field ;  (Prov.  2.  4.)  and 
whatever  royal  mines  we  find,  they  are  all  our  own, 
if  we  take  the  right  course. 

3.  It  is  a  great  thing  to  discover  the  treasure  hid 
in  this  field,  and  the  unspeakable  value  of  it.  The 
reason  .why  so  many  slight  the  gospel,  and  will  not 
be  at  the  expense,  and  iim  the  hazard,  of  entertain- 
ing it,  is  because  they  look  only  upon  the  surface  of 
the  field,  and  judge  by  that,  and  so  see  no  excellency 
in  the  chi'istian  institutes  above  those  of  the  philo- 
sophers ;  nay,  the  richest  mines  are  often  in  gi-ounds 
that  appear  most  barren  ;  and  therefore  they  will 
not  so  much  as  bid  for  the  field,  much  less  come  up 
to  the  price.  ]Vhat  is  thy  beloved  more  than  ano- 
ther beloved  ?  What  is  the  Bible  more  than  other 
good  books  ?  The  gospel  of  Christ  more  than  Plato's 
philosophy,  or  Confucius's  morals  ?  But  those  who 
liave  searched  the  scriptures,  so  as  in  them  to  find 
Christ  and  eternal  life,  (John  5.  39. )  have  discovered 
such  a  treasure  in  this  field  as  makes  it  infinitely 
more  valuable. 

4.  Those  who  discern  this  treasure  in  the  field, 
and  value  it  aright,  will  never  be  easy  till  they  have 
made  it  their  own  upon  any  terms.  He  that  has 
found  this  treasure,  hides  it,  which  denotes  a  holy 
jealousy,  lest  we  come  short,  (Heb.  4.  1.)  looking 
diligently,  (Heb.  12.  15.)  lest  Satan  come  between 
us  and  it.  He  rejoices  in  it,  though  as  yet  the  bar- 
gain be  not  made  ;  he  is  glad  there  is  such  a  bargain 
to  be  had,  and  that  he  is  in  a  fair  way  to  have  an 
interest  in  Christ ;  that  the  matter  is  in  treaty  :  their 
hearts  may  rejoice,  who  are  yet  but  seeking  the 
Lord,  Ps.  105.  3.  He  resolves  to  buy  this  field  : 
they  who  embrace  gospel-offers,  upon  gospel-tenns, 
buy  this  field  ;  they  make  it  their  own,  for  the  sake 
of  the  unseen  treasure  in  it.  It  is  Christ  in  the  gos- 
pel that  we  ai'e  to  have  an  eye  to  ;  we  need  not  go 
up  to  heaven,  but  Christ  in  the  word  is  nigh  us. 
And  so  intent  he  is  upon  it,  that  he  sells  all  to  buy 
this  field :  they  who  would  have  saving  benefit  by 
Christ,  must  be  willing  to  part  with  all,  that  they 
may  make  it  sure  to  themselves  ;  must  count  ex'eiy 
thing  but  loss,  that  they  may  win  Christ,  and  be 
found  in  him. 

II.  That  of  the  pearl  of  price,  {y.  45,  46.)  which 
is  to  the  same  pui-port  with  the  former,  of  the  trea- 
sure. The  dream  is  thus  doubled,  for  the  thing  is 
certain. 

Note,  1.  All  the  children  of  men  are  busy,  seek 
ing  goodly  pearls :  one  would  be  rich,  another  would 
be  honourable,  another  would  be  learned  ;  but  the 
most  are  imposed  upon,  and  take  up  with  counter- 
feits for  pearls. 

2.  Jesus  Christ  is  a  Pearl  of  great  price,  a  Jewel 
of  inestimable  value,  which  will  make  those  who 
have  it  rich,  ti-uly  rich,  rich  toward  God  :  in  having 


ST.  MATTHEW,  XIII. 


157 


him,  we  have  enough  to  make  us  happy  here  and 
for  ever. 

3.  A  true  christian  is  a  spiritual  merchant,  that 
seeks  and  finds  tliis  pearl  of  price  ;  that  does  not 
take  up  with  any  thing  short  of  an  interest  in  Christ, 
and,  as  one  that  is  resolved  to  be  spiritually  ricli, 
ti-ades  high  :  He  went  and  bought  that  pearl ;  did 
not  only  bid  for  it,  but  purcliased  it.  What  will 
it  avail  us  to  know  Christ,  if  we  do  not  know  him  as 
ours,  made  to  us  Wisdom  ?  1  Cor.  1.  30. 

4.  Those  who  would  have  a  saving  interest  in 
Clirist,  must  be  willing  to  part  with  all  for  him, 
leave  aU  to  follow  him.  Whatever  stands  in  oppo- 
sition to  Christ,  or  in  competition  with  him,  for  ofir 
love  and  sei'vice,  we  must  cheerfully  quit  it,  tlinugh 
ever  so  dear  to  us.  A  man  may  buy  gold  too  dear, 
but  not  tliis  pearl  of  price. 

111.  That  of  the  net  cast  into  the  sea,  v.  47 — 49. 

1.  Here  is  the  parable  itself.  WTiere  note,  (1.) 
The  world  is  a  vast  sea,  and  the  children  of  men  are 
things  creeping  innumerable,  both  small  and  great, 
in  that  sea,  Ps.  104.  25.  Men  in  their  natural  state 
are  like  the  Jishes  of  the  sea  that  liave  no  iiiler  over 
them,  Hab.  1.  14.  (2. )  The  preaching  of  the  gospel 
is  the  casting  of  a  net  into  tliis  sea,  to  catch  some- 
thing out  of  it,  for  his  glory  who  has  the  sovereignty 
of  this  sea.  Ministers  zxtjishers  of  men,  employed 
in  casting  and  drawing  this  net ;  and  then  tliey  speed, 
when  at  Christ's  word  they  let  down  the  net ;  other- 
wise, they  toil  arid  catch  nothing.  (3.)  This  net 
gathers  of  every  kind,  as  large  drag-nets  do.  In 
the  visible  church  there  is  a  deal  of  trash  and  rub- 
bish, dirt  and  weeds  and  vermin,  as  well  as  fish. 
(4. )  There  is  a  time  coming  when  this  net  will  be 
full,  and  drawn  to  thp  shore  ;  a  set  time  when  the 
gospel  shall  have  fulfilled  that  for  which  it  was 
sent,  and  we  are  sure  it  shall  not  return  void,  Isa.  55. 
10,  11.  The  net  is  now  filling;  sometimes  it  fills 
faster  than  at  other  times,  but  still  it  fills,  and  will 
be  drawn  to  shore,  when  the  mystery  of  God  shall 
be  finished.  (5. )  When  the  net  is  full  and  drawn  to 
the  sliore,  there  sliall  be  a  separation  between  the 
good  and  bad  that  were  gathered  in  it.  Hypocrites 
and  ti-ue  cliristians  shall  then  be  parted  ;  the  good 
shall  be  gathered  into  vessels,  as  valuable,  and  tliere- 
fore  to  be  carefully  kept,  but  the  bad  shall  be  cast 
away,  as  vile  and  unprofitable ;  and  miserable  is  tlie 
condition  of  those  who  are  cast  away  in  that  day. 
While  the  net  is  in  tlie  sea,  it  is  not  kno'wn  what  is 
in  it,  the  fishcnnen  themselves  cannot  distinguish  ; 
but  they  carefully  draw  it,  and  all  that  is  in  it,  to  the 
shore,  for  tlie  sake  of  the  good  tliat  is  in  it.  Such  is 
God's  care  for  tlie  visible  churcli,  and  such  should 
ministers'  concern  be  for  those  under  their  charge, 
tliough  they  are  mixed. 

2.  Here  is  tlie  explanation  of  thelatter  part  of  the 
parable,  the  former  is  obvious  and  plain  enough  : 
we  see  gatliered  in  the  visible  church,  some  of  every 
kind  :  but  the  latter  part  refers  to  that  wliich  is  yet 
to  come,  and  is  tlierefore  more  particularly  explain- 
ed, V.  49,  50.  So  shall  it  be  at  the  end  of  the  world  : 
then,  and  not  till  then,  will  the  dividing,  discovering 
day  be.  We  must  not  look  for  the  net  full  of  all  good 
fish  ;  the  vessels  will  be  so,  but  in  the  net  they  are 
mixed.  See  here,  (1.)  The  distinguishing  of  the 
wicked  from  the  righteous.  The  angels  of  heaven 
shall  come  fortli  to  do  that  which  the  angels  of  the 
churches  could  never  do ;  they  shall  .^ez'er  the  wicked 
from  among  the  just ;  and  we  need  not  ask  how  tliey 
will  distinguish  them  when  they  have  bntli  tliei'r 
commission  and  their  instructions  from  him  tliat 
knows  all  men,  and  particularly  knows  them  that 
are  hii,  and  them  tliat  are  not,  and  we  may  be  sure 
there  shall  be  no  mistake  or  blunder  either  way.  (2. ) 
The  doom  of  the  wicked  when  they  are  thus  severed. 
They  shall  be  cast  into  the  furnace.  Note,  Everlast- 
ing misery  and  sorrow  will  certainly  be  the  portion 


of  those  who  live  among  sanctified  ones,  but  them- 
selves die  unsanctified.  This  is  the  same  with  what 
we  had  before,  v.  42.  Note,  Christ  himself  preach- 
ed often  of  hell-torments,  as  the  everlasting  punish- 
ment of  hypocrites  ;  and  it  is  good  for  us  to  Ije  often 
reminded  of  this  awakening,  quickening  tnith. 

IV.  Here  is  the  parable  of  the  go.od-houaeholder, 
which  is  intended  to  rivet  all  the  rest. 

1.  The  occasion  of  it  was  the  good  proficiency 
which  the  disciples  had  made  in  learning,  and  tlieir 
profiting  by  this  sermon  in  particular.  ( 1. )  He  asked 
them.  Have  ye  understood  all  these  things  ?  Inti- 
mating, that  if  they  had  not,  he  was  reacly  to  explain 
what  they  did  not  understand.  Note,  It  is  the  will 
of  Christ,  that  all  those  who  read  and  hear  the  word 
should  understand  it;  for  otherwise,  how  should  they 
get  good  by  it  ?  It  is  therefore  good  for  us,  when 
we  have  read  or  heard  the  word,  to  examine  our- 
selves, or  to  be  examined,  whether  we  have  under- 
stood it  or  not.  It  is  no  disparagement  to  the  disci- 
ples of  Christ  to  be  catechised.  Christ  invites  us  to 
seek  to  liim  for  instimction,  and  ministers  should 
proffer  their  service  to  those  who  have  any  good 
question  to  ask  concerning  wliat  they  have  heard. 
(2.)  They  answered  him.  Yea,  Lord:  and  we  have 
reason  to  believe  thev  said  true,  because,  when  they 
did  not  understand,  they  asked  for  an  explication, 
V.  36.  And  the  exposition  of  that  parable  was  a  key 
to  the  rest.  Note,  The  right  understanding  of  one 
good  sei-mon,  will  vei-y  much  help  us  to  understand 
another;  for  good  truths  mutually  explain  and  illus- 
trate one  another ;  and  knowledge  is  easy  to  him  that 
understandeth. 

2.  The  scope  of  the  parable  itself  was  to  give  his 
approbation  and  commendation  of  their  proficiency. 
>fote,  Christ  is  ready  to  encourage  willing  learners 
in  his  school,  though  they  are  but  weak ;  and  to  say. 
Well  done,  well  said, 

(1.)  He  commends  them  as  scribes  instructed  unto 
the  kingdom  of  heaven.  They  were  now  leaming 
that  they  might  teach,  and  the  teachers  among  the 
Jews  were  the  scribes.  Ezra,  who  prepared  his 
heart  to  teach  in  Israel,  is  called  a  ready  scribe.  Ezra 
7.  6,  10.  Now  a  skilfvd,  faithful  minister  of  the  gos- 
pel is  a  scribe  too  ;  but  for  distinction,  he  is  called  a 
scribe  instructed  unto  the  kingdom  of  heaven,  well 
versed  in  the  things  of  the  gospel,  and  well  able  to 
teach  those  things.  Note,  [1.]  Those  who  are  to 
instrtict  otliers,  have  need  to  be  well  instructed  them- 
selves. If  the  priest's  lips  must  keep  knowledge,  his 
head  must  first  have  knowledge.  [2.  ]  The  instruc- 
tion of  a  gospel-minister  must  be  in  the  kingdom  of 
heaven,  that  is  it  about  which  his  business  lies.  A 
man  may  be  a  gi-eat  philosopher  and  politician,  and 
yet,  if  not  instructed  to  the  kingdom  of  heaven,  he 
will  make  but  a  bad  minister. 

(2.)  He  compares  them  to  a  good  householder, 
who  brings  forth  out  of  his  treasure  things  nenu  and 
old  ;  fruits  of  last  year's  gi-o\vth  and  this  year's  ga 
thering,  abundance  and  variety,  for  the  entertain- 
ment of  his  friends,  Cant.  7.  13.  See  here,  [1.] 
WTiat  should  be  a  minister's  furniture,  a  treasure 
of  thiners  new  and  old.  Those  who  have  so  manv 
and  various  occasions,  need  to  stock  themselves  well 
in  tlieir  gathering-days  with  ti-uths  new  and  old,  out 
of  tlie  Old  Testament  and  out  of  the  New  ;  with  an- 
cient and  modem  improvements,  that  the  man  of 
God  mail  be  thoroughly  furnished.  2  Tim.  3.  16, 
17.  Old  experiences,  and  new  observations,  all  have 
their  use  ;  and  we  must  not  content  ourselves  with 
old  discoveries,  but  must  be  adding  new.  Live  and 
leani.  [2.  ]  '\Miat  use  he  should  make  of  this  furni- 
ture ;  he  should  bring  forth :  laying  up  is  in  order  to 
laving  out,  for  tlie  benefit  of  others.  Sic  vos  nori 
vobis—You  are  to  lay  7ip,  but  not  for  yourselves. 
Many  are  full,  but  they  have  no  vent ;  (Job  32.  19.) 
have  a  talent,  but  they  bniy  it ;  such  are  miprofitable 


158 


servants;  Christ  himself  received  that  he  might  give; 
so  must  we,  and  we  shall  have  more.  In  bringing 
forth  things,  new  and  old  do  best  together;  old  truths, 
but  new  methods  and  expressions,  especially  new 
affections, 

53.  And  it  came  to  pass,  that  when  Jesus 
had  finished  these  parables,  he  departed 
thence.  54.  And  when  he  was  come  into 
his  own  country,  he  taught  them  in  their 
synagogue,  insomuch  that  they  were  aston- 
ished, and  said.  Whence  hatlr  tliis  man  this 
wisdom,  and  these  mighty  works  ?  55.  Is 
not  this  the  carpenter's  son  1  Is  not  his 
mother  called  Mary?  and  his  brethren, 
James,  and  Joses,  and  Simon,  and  Judas  ? 
56.  And  his  sisters,  are  they  not  all  with 
us  ?  Whence  then  hath  this  man  all  these 
things  ?  57.  And  they  were  offended  in 
him.  But  Jesup  said  imto  them,  A  prophet 
is  not  without  honour,  save  in  his  own 
country,  and  in  his  own  house.  58.  And 
he  did  not  many  mighty  works  there,  be- 
cause of  their  unbeUef. 

We  have  here  Christ  in  his  osvn  country.  He 
•went  about  doing  good,  yet  left  not  any  place  till  he 
had  finished  his  testimony  there  at  that  time.  His 
own  countrymen  had  rejected  him  once,  yet  he  came 
to  them  again.  Note,  Christ  does  not  take  refusers 
at  their  first  word,  but  repeats  his  offers  to  those 
•who  have  often  repulsed  them.  In  this,  as  in  other 
things,  Christ  was  like  his  brethren  ;  he  had  a  na- 
tural affection  to  his  own  country;  Patriam  cjuisque 
amat,  non  quia  pulchram,  sed  quia  siiam — Jivei-y 
one  loves  his  countiy,  not  because  it  is  beautiful, 
but  because  it  is  /lis  own.  Seneca.  His  treatment 
this  time  was  much  the  same  as  before,  scornful 
and  spiteful. 

Observe, 

I.  How  they  expressed  their  contempt  of  him. 
When  he  taught  them  in  their  synagogue,  they  ivere 
astonished;  not  that  they  were  taken  with  his  preach- 
ing, or  admired  his  doctrine  in  itself,  but  only  that  it 
should  be  his ;  looking  upon  him  as  unlikely  to  be 
such  a  teacher.  Two  things  they  upbraided  him 
with  : 

1.  His  want  of  academical  education.  They  owned 
that  he  had  wisdom,  and  did  mighty  works;  but  the 
question  was.  Whence  he  had  them  ?  For  they  knew 
he  was  not  brought  up  at  the  feet  of  their  rabbins  : 
he  had  never  been  at  the  university,  nor  taken  his 
degi-ee,  nor  was  called  of  men.  Rabbi,  Rabbi.  Note, 
Mean  and  prejudiced  spirits  are  apt  to  judge  of  men 
by  their  education,  and  to  inquire  more  into  their 
rise  than  into  their  reasons.  "  IVhence  has  this  man 
these  mighty  tuorks  ?  Did  he  come  honestly  by  them  ? 
Has  he  not  been  studying  the  black  art  ?"  Thus 
they  turned  that  against  him,  which  was  really  for 
him  ;  for  if  they  had  not  been  wilfully  blind,  they 
must  have  concluded  him  to  be  divinely  assisted  and 
commissioned,  who  without  the  help  of  education 
gave  such  proofs  of  extraordinary  wisdom  and  power. 

2.  The  meanness  and  poverty  of  his  relations,  v. 
55,  56. 

(1.)  They  upbraid  him  with  his  father.  Is  not 
this  the  carfienter's  son  ?  Yes,  it  is  true  he  was  re- 
puted so  :  and  what  harm  in  that  ?  No  disparage- 
ment to  him  to  be  the  son  of  an  honest  tradesman. 
They  remember  not  (though  they  might  have  known 
it)  that  this  carpenter  was  of  the  house  of  David, 
(Luke  1.  27.)  a  son  of  David  ;  {ch.  1.  20.)  though  a 
carpenter,  yet  a  person  of  honour.    Those  who  are 


ST.  MATTHEW,  XIV, 


willing  to  pick  quaiTels  will  overlook  that  which  is 
worthy  and  deserving,  and  fasten  upon  that  only 
which  seems  mean.  Some  sordid  spirits  regard  no 
branch,  no,  not  the  Branch  from  the  stem  of  Jesse, 
(Isa.  11.  1.)  if  it  be  not  the  top-branch. 

(2.)  They  upbraid  him  with  his  mother;  and  what 
quarrel  have  they  with  her  ?  Why,  truly,  his  mo- 
ther is  called  Mary,  and  that  was  a  ve:y  common 
name,  and  they  all  knew  her,  and  knew  her  to  be 
an  ordinary  person  ;  she  ivas  called  Mary,  not  Queen 
Mary,  nor  I^ady  Mary,  nor  so  much  as  Mistress 
Mary,  but  plain  Alary  ;  and  this  is  turned  to  his  re- 
proach, as  if  men  had  nothing  to  be  valued  by  but 
foreign  extraction,  noble  birth,  or  splendid  titles ; 
poor  things  to  measure  worth  by. 

(3.)  They  upbraid  him  with  his  brethren,  whose 
names  they  knew,  and  had  them  ready  enough  to 
serve  this  turn  ;  James,  and  Joses,  and  Simon,  and 
Judas,  good  men  but  poor  men,  and  therefore  des- 
pised ;  and  Christ  for  their  sakes.  These  brethren, 
it  is  probable,  were  Joseph's  children  by  a  foi-mer 
wife ;  or  whatever  their  relation  was  to  him,  they 
seem  to  have  been  brought  up  with  him  in  the  same 
family.  And  therefore  of  the  calling  of  three  of  these, 
who  were  of  the  twelve,  to  that  honour  (James,  Si- 
mon, and  Jude,  the  same  with  Thaddeus)  we  read 
not  particularly,  because  they  needed  not  such  an 
express  call  into  acquaintance  witli  Christ  who  had 
been  the  companions  of  his  youth. 

(4.)  His  sisters  too  are  all  with  us;  they  should 
therefore  ha\"e  loved  him  and  respected  him  the 
more,  because  he  was  one  of  themselves,  but  there- 
fore they  despised  him.  They  were  offended  in 
him :  they  stumbled  at  these  stumbling-stones,  for 
he  was  set  for  a  Sign  that  should  be  sjioken  against, 
Luke  2.  34.  Isa.  8.  14. 

II.  See  how  he  resented  this  contempt,  v.  57,  58. 

1.  It  did  not  trouble  his  heart.  It  appears  he  was 
not  much  concerned  at  it;  He  desfiised  the  shame, 
Heb.  12.  2.  Instead  of  aggi-avating  the  affront,  or 
expressing  an  offence  at  it,  or  retui-ning  such  an  an- 
swer to  their  foolish  suggestions  as  they  deserved, 
he  mildly  imputes  it  to  the  common  humour  of  the 
children  of  men,  to  undervalue  excellences  that  are 
cheap,  and  common,  and  home-bred.  It  is  usually 
so.  A  prophet  is  not  ivithout  honour,  save  in  his  onun 
country.  Note,  (1.)  Prophets  should  have  honour 
paid  them,  and  commonly  have ;  men  of  God  are 
gi'eat  men,  and  men  of  honour,  and  challenge  res- 
pect. It  is  strange  indeed  if  prophets  have  not  ho- 
nour. (2.)  Notwithstanding  this,  they  are  commonly 
least  regarded  and  reverenced  in  their  own  country, 
nay,  and  sometimes  are  most  envied.  Familiarity 
breeds  contempt.  ■ 

2.  It  did  forthe  present,  (to  speak  with  reverence,) 
in  effect,  tie  his  hands  ;  He  did  not  many  mighty 
works  there,  because  of  their  unbelief  Note,  Unbe- 
lief is  the  gi-eat  obstruction  to  Christ's  favours.  Alt 
things  are  in  general  possible  to  God,  {ch.  19.  26.) 
but  then  it  is  to  him  that  believes  as  to  the  particu- 
lars, Mark  9.  23.  The  gospel  is  the  power  of  God 
unto  salvation,  but  then  it  is  to  eiwry  one  that  be- 
lieves, Rom.  1.  16.  So  that  if  mighty  works  be  not 
wrought  in  us,  it  is  not  for  want  of  power  or  grace 
in  Christ,  but  for  want  of  faith  in  us.  By  grace  ye 
are  saved,  and  that  is  a  mighty  work,  but  it  is  through 
faith,  Eph.  2.  8. 

CHAP.  XIV. 

John  the  Baptist  had  said  concerninpr  Christ,  He  must  in- 
crease, but  I  must  decrease,  John  3.  30.  The  mornin?-star 
is  here  disappearinsf,  and  the  Sun  of  righteousness  rising 
to  his  meridian  lustre.  Here  is,  I.  The  martyrdom  of  John  ; 
his  imprisonment  for  his  faithfulness  to  Herod,  (v.  1 . .  5.) 
and  the  beheading  of  him  to  please  Herodias,  t.  6.  .  12. 
II.  The  miracles  of  Christ.  1.  His  feeding  five  thousand 
men  that  came  to  him  to  be  taught,  with  five  loaves  and  two 
fishes,  T.  13. .  21.    2.  Christ's  walking  on  the  water  to  his 


ST.  MATTHEW,  XIV, 


159 


disciples  in  a  storm,  v.  22 . .  S3.  3.  His  healing  the  sick 
with  the  touch  of  the  hem  of  his  garment,  v.  34 . .  36.  Thus 
he  went  forth,  thus  he  went  on,  conquering  and  to  conquer, 
or  rather,  curing  and  to  cure. 

1 .  A  T  tliat  time  Herod  the  tetrarch  heard 
j\.  of  the  fame  of  Jesus  ;  2.  And  said 
unto  liis  servants,  This  is  John  the  Baptist : 
he  is  risen  from  the  dead ;  and  therefore 
mighty  works  do  shew  fortii  themselves  in 
him.  3.  For  Herod  had  laid  hold  on  John, 
and  bound  him,  and  put  hiin  in  prison,  for 
Herodias'  sake,  his  brother  Philip's  wife. 
4.  For  John  said  unto  him,  It  is  not  lawful 
for  thee  to  have  her.  5.  And  when  he 
would  have.put  him  to  death,  he  feared  the 
multitude,  because  they  counted  him  as  a 
prophet.  6,  But  when  Herod's  birth-day 
was  kept,  the  daughter  of  Herodias  danced 
before  them,  and  pleased  Herod.  7.  Where- 
upon he  promised  with  an  oath  to  give  her 
whatsoever  she  would  ask.  8.  And  she, 
being  before  instructed  of  her  mother,  said. 
Give  me  here  John  Baptist's  head  in  a 
charger.  9.  And  the  king  was  soriy :  never- 
theless, for  the  oath's  sake,  and  them  wliich 
sat  with  him  at  meat,  he  commanded  it  to 
be  given  her.  10.  And  he  sent,  and  beheaded 
John  in  the  prison.  1 1.  And  his  head  was 
brought  in  a  charger,  and  given  to  the  dam- 
sel :  and  she  brought  it  to  her  mother.  1 2. 
And  his  disciples  came  and  took  up  the 
body,  and  buried  it,  and  went  and  told 
Jesus. 

We  have  here  the  story  of  John's  martyrdom. 
Observe, 

I.  The  occasion  of  relating  this  story  here,  v.  1,  2. 
Here  is, 

1.  The  account  brought  to  Herod  of  the  miracles 
which  Christ  wrought.  Herod,  the  tetrarch  or  chief 
governor  of  Galilee,  heard  of  the  fame  of  Jesus.  At 
that  time,  wlien  his  countrymen  slighted  him,  upon 
the  account  of  his  meanness  and  obscui-ity,  he  began 
to  be  famous  at  court.  Note,  God  will  honour  those 
that  are  despised  for  his  sake.  And  the  gospel,  like 
the  sea,  gets  in  one  place  what  it  loses  in  another. 
Christ  had  now  been  preaching  and  working  mira- 
cles above  two  years ;  yet,  it  should  seem,  Herod 
had  not  heard  of  him  till  now,  and  now  only  heard 
the  fame  of  him.  Note,  It  is  the  unhappiness  of  the 
great  ones  of  the  world,  that  they  are  most  out  of 
the  way  of  hearing  the  best  things,  (1  Cor.  2.  8.) 
•which  none  of  the  princes  of  this  world  knew,  1  Cor. 
1.  26.  Christ's  disciples  were  now  sent  abroad  to 
preach,  and  to  work  miracles  in  his  name,  and  this 
spread  the  fame  of  him  more  than  ever  ;  which  was 
an  indication  of  the  spreading  of  the  gospel  by  their 
means  after  his  ascension. 

2.  The  construction  he  puts  upon  this;  (x'.  2.) 
He  said  to  his  servants,  that  told  him  of  the  fame  of 
Jesus,  As  sure  as  we  are  here,  this  is  John  the  Bap- 
tist, he  is  7isen  from  the  dead.  Either  the  leaven  of 
Herod  was  not  Sadducism,  for  the  Sadducees  say. 
There  is  no  resurrection  ;  (Acts  23.  8.)  or  else  He- 
rod's guilty  conscience  (as  is  usual  with  Atheists) 
did  at  this  time  get  the  mastery  of  his  opinion,  and 
now  he  concludes,  whether  there  be  a  general  re- 
surrection or  no,  that  John  Baptist  is  certainly  risen, 
and  therefore  mighty  works  do  show  forth  themselves 


in  him.  John,  while  he  lived,  did  no  miracles ;  (John 
10.  41.)  but  Herod  concludes,  that,  being  risen  from 
the  dead,  he  is  clothed  with  a  greater  power  than 
he  had  while  he  was  living.  And  he  very  well  calls 
the  miracles  he  supposed  him  to  work,  not  his  mighty 
works,  but  mighty  works  showing  forth  themselves 
in  him.     Observe  here  concerning  Herod, 

(1.)  How  he  was  disappointed  in  what  he  intended 
by  beheading  John,  He  thought  if  he  could  get  that 
troublesome  fellow  out  of  the  way,  he  might  go  on 
in  his  sins,  undisturbed  and  uncontrolled;  yet  no 
sooner  is  that  effected,  than  he  hears  of  Jesus  and 
his  disciples  preaching  the  same  pure  doctrine  that 
John  preached ;  and,  which  is  more,  e\'en  the  dis- 
ciples confirming  it  by  miracles  in  their  master's 
name.  Note,  Ministers  may  be  silenced,  and  im- 
prisoned, and  banished,  and  slain,  but  the  word  of 
God  cannot  be  run  down.  The  prophets  Iti'e  not 
for  ever,  but  the  word  takes  hold,  Zech.  1.  5,  6. 
See  2  Tim.  2.  9.  Sometimes  God  raises  up  many 
faithful  ministers  out  of  the  ashes  of  one.  This  hope 
there  is  of  God's  trees,  though  they  be  cut  down. 
Job  14.  7—9. 

(  2. )  How  he  was  filled  with  causeless  fears,  mere- 
ly from  the  guUt  of  his  own  conscience.  Thus  blood 
cries,  not  only  from  the  earth  on  which  it  was  shed, 
but  from  the  heart  of  him  that  shed  it,  and  makes 
him  Magor-missahib — A  terror  round  about,  a  ter- 
ror to  himself.  A  guilty  conscience  suggests  every 
thing  that  is  friglitful,  and,  like  a  whirlpool,  gathers 
all  to  itself  that  comes  near  it.  Thus  the  wicked 
Jlee  tvhen  none  pursue  ;  (Prov.  28.  1.)  are  in  great 
fears,  where  no  fear  is,  Ps.  14.  5.  Herod,  by  a  lit- 
tle inquiiy,  might  have  found  out  that  this  Jesus  was 
in  being  long  before  John  Baptist's  death,  and  there- 
fore could  not  be  Johannes  redivtvus — John  restored 
to  life  ;  and  so  he  might  have  undeceived  himself; 
but  God  justly  left  him  to  this  infatuation. 

(3.)  How,  notwithstanding  this,  he  was  hardened 
in  his  wickedness  ;  for  though  he  was  con^^nced 
that  John  was  a  prophet,  and  one  owned  of  God,  yet 
he  does  not  express  the  least  remorse  or  sorrow  for 
his  sin  in  putting  liim  to  death.  The  devils  believe 
and  tremble,  but  they  never  believe  and  repent. 
Note,  There  may  be  the  terror  of  strong  convictions, 
where  there  is  not  the  truth  of  a  saving  conversion. 
n.  The  story  itself  of  the  imprisonment  and  mar- 
tyrdom of  John.  These  extraordinary  sufferings  of 
him  who  was  the  first  preacher  of  the  gospel,  plain 
ly  show  that  bonds  and  afflictions  will  abide  the  pro- 
fessors of  it.  As  tlie  first  Old-Testament  saint,  so 
the  first  New-Testament  minister,  died  a  martyr. 
And  if  Christ's  forerunner  was  thus  treated,  let  not 
his  followers  expect  to  be  caressed  by  the  world. 
Observe  here, 

1.  John's  faithfulness  in  reproving  Herod,  v.  3,  4. 
Herod  was  one  of  John's  hearers,  (Mark  6.  20. )  and 
therefore  John  might  be  the  more  bold  with  him. 
Note,  Ministers,  who  are  reprovers  by  office,  are 
especially  obliged  to  reprove  those  that  are  under 
their  charge,  and  not  to  stiver  sin  upon  the7n  ;  they 
have  the  fairest  opportunity  of  dealing  with  them, 
and  with  them  may  expect  the  most  favourable  ac- 
ceptance. 

The  particular  sin  he  reproved  him  for,  was, 
marrying  his  brother  Philip's  wife,  not  his  widow, 
(that'had  not  been  so  criminal,)  but  his  wife.  Phihp 
was  now  living,  and  Herod  inveigled  his  wife  from 
him,  and  kept  her  for  his  own.  Here  was  a  com- 
plication of  wickedness,  adultery,  incest,  beside  the 
wrong  done  to  Philip,  who  had  had  a  child  bv  this 
woman ;  and  it  was  an  aggravation  of  the  wrong, 
that  he  was  his  brother,  his  half  brother  bv  the  fa- 
ther, but  not  by  the  mother.  See  Ps.  50.  20.  For 
this  sin  John  reproved  him  ;  not  by  tacit  and  oblique 
terms,  but  in  plain  terms.  It  is  not  lawful  for  thee  to 
have  her.    He  charges  it  upon  him  as  a  sin ;  not.  It 


160 


ST.  MATTHEW,  XIV. 


is  not  honourable,  or.  It  is  not  safe,  but.  It  is  not 
laivful ;  the  sinfulness  of  sin,  as  it  is  the  transgres- 
sion of  the  law,  is  the  worst  thing  in  it.  This  was 
Herod's  own  iniquity,  his  beloved  sin,  and  therefore 
John  Baptist  tells  him  of  this  particularly.  Note, 
(1.)  That  which  by  the  law  of  God  is  unlawful  to 
other  people,  is  by  the  same  law  unlawful  to  prin- 
ces and  the  greatest  of  men.  They  who  rule  over 
men  must  not  forget  that  they  are  themselves  but 
men,  and  subject  to  God.  "It  is  not  laivful  for  thee, 
any  more  than  for  the  meanest  subject  thou  hast,  to 
debauch  another  man's  wife. "  There  is  no  prero- 
gative, no,  not  for  the  greatest  and  most  arlritrary 
kings,  to  break  the  laws  of  God.  (2.)  If  princes  and 
great  men  break  the  law  of  God,  it  is  very  fit  they 
should  be  told  of  it  by  proper  persons,  and  in  a  pro- 
per mamier.  As  they  are  not  above  the  commands 
of  God's  word,  so  they  are  not  above  the  reproofs  of 
his  ministers.  It  is  not  Jit  indeed  to  say  to  a  king. 
Thou  art  Belial,  (Job  34.  18.)  any  more  than  to 
call  a  brother  Baca,  or,  Thozi  fool :  it  is  not  fit, 
while  they  keep  within  the  sphere  of  their  own  au- 
thority, to  arraign  them.  But  it  is  fit  that,  by  those 
whose  office  it  is,  they  shoidd  be  told  what  is  un- 
lawful, and  told  with  application.  Thou  art  t)K  man; 
for  it  follows  there,  {y.  19.)  that  God,  (whose  agents 
and  ambassadors  faithful  ministers  are)  acceflteth  not 
the  flersojis  of  ftrinces,  nor  regardeth  the  rich  more 
than  the  floor. 

2.  The  imprisonment  of  John  for  his  faithfulness, 
•V.  3.  Herod  laid  hold  on  John  when  he  was  going 
on  to  preach  and  baptize,  put  an  end  to  his  work, 
bound  him,  and  Jiut  him  infirison;  partly  to  gratify 
his  own  revenge,  and  partly  to  please  Herodias,  who 
of  the  two  seemed  to  be  most  incensed  against  him  ; 
it  was  ybr  Aer  sa/(-e  that  he  did  it.  Note,  (l.)Faith- 
ful  reproofs,  if  they  do  not  profit,  usually  provoke  ; 
if  they  do  not  do  good,  they  are  resented  as  affronts, 
and  they  that  will  not  bow  to  the  reproof,  will  fly  in 
the  face  of  the  reprover  and  hate  him,  as  Ahab 
hated  Micaiah,  1  Kings  22.  8.  See  Prov.  9.  8. — 15. 
10,  12.  Veritas  odium  parit — Truth  produces  ha- 
tred. (2.)  It  is  no  new  thing  for  God's  ministers  to 
suffer  ill  for  doing  well.  Troubles  abide  those  most 
that  are  most  diligent  and  faithful  in  doing  their 
duty,  Acts  20.  20,  23.  It  was  so  with  the  Old  Testa- 
ment prophets,  see  2  Chron.  16.  10.— 24.  20,  21. 
Perhaps  some  of  John's  friends  would  blame  him  as 
indiscreet  in  reproving  Herod,  and  tell  him  he  had 
better  be  silent  than  provoke  Herod,  whose  charac- 
ter he  knew  very  well,  thus  to  deprive  him  of  his 
liberty  :  but  away  with  that  discretion  that  would 
hinder  men  fi-om  doing  their  duty  as  magistrates, 
ministers,  or  christian  friends  ;  I  believe  John's  own 
heart  did  not  reproach  him  for  it,  but  this  testimony 
of  his  conscience  for  him  made  his  bonds  easy,  that 
he  suffered  for  well-doing,  and  not  as  a  busy-body  in 
other  men's  matters,  2  Pet.  4.  15. 

3.  The  restraint  that  Herod  lay  under  from  further 
venting  of  his  rage  against  John,  v.  5. 

(1.)  He  would  have  put  him  to  death.  Perhaps 
that  %vas  not  intended  at  first  when  he  imprisoned 
him,  but  his  revenge  by  degi'ees  boiled  up  to  that 
height  Note,  The  way  of  sin,  especially  the  sin  of 
persecution,  is  down-hill ;  and  when  once  a  respect 
to  Christ's  ministers  is  cast  off  and  broken,  though 
in  one  instance,  that  is  at  length  done,  which  the 
man  would  sooner  have  thought  himself  a  dog  than 
to  have  been  guilty  of,  2  Kings  8.  13. 

(2.)  That  which  hindered  him  washisyear  of  the 
multitude,  because  they  counted  John  as  a  prophet. 
It  was  not  because  he  feared  God,  (if  the  fear  of  God 
had  been  before  his  eyes  he  would  not  have  impri- 
soned him,)  nor  because  he  feared  John,  though  for- 
merly he  had  had  a  reverence  for  him,  (his  lusts  had 
overcome  that,)  but  because  he  feared  the  people  ; 
he  was  afraid  for  hunsel^  his  own  safety,  and  the 


safety  of  his  government,  his  abuse  of  which  he 
knew  had  already  rendered  him  odious  to  the  peo- 
ple, whose  resentments  being  so  far  heated  already, 
would  be  apt,  upon  such  a  provocation  as  the  putting 
of  a  prophet  to  death,  to  break  out  into  a  flame. 
Note,  [1.]  Tyrants  have  their  fears.  Those  who 
are,  and  affect  to  be,  the  terror  of  the  mighty,  are 
many  times  the  greatest  ten-or  of  all  to  themselves  ; 
and  when  they  are  most  ambitious  to  be  feared  by 
the  people,  are  most  afraid  of  them.  [2.]  Wicked 
men  are  restrained  from  the  most  wicked  practices, 
merely  by  their  secular  intei'est,  and  not  by  any  re- 
gard to  God.  A  concern  for  their  ease,  credit, 
wealth,  and  safety,  being  their  reigning  principle, 
as  it  keeps  them  from  many  duties.  So  it  keeps  them 
from  many  sins,  which  otherwise  they  would  not  be 
restrained  fi'om  ;  and  this  is  one  means  by  which 
sinners  are  kept  from  being  overmuch  wicked,  Eccl. 
7.  17.  The  danger  of  sin  that  appears  to  sense,  or 
to  fancy  only,  influences  men  more  than  that  which 
appears  to  faith.  Herod  feared  that  the  putting  of 
John  to  death  might  raise  a  mutiny  among  the  peo- 
ple, which  it  did  not ;  but  he  never  feared  it  might 
raise  a  mutiny  in  his  own  conscience,  which  it  did, 
XK  2.  Men  fear  being  hanged  for  that  which  they  do 
not  fear  being  damned  for. 

4.  The  contrivance  of  Ijringing  John  to  his  death. 
Long  he  lay  in  prison ;  and,  against  the  liberty  of 
the  subject,  (which,  blessed  be  God,  is  secured  to 
us  of  this  nation  by  law,)  might  neither  be  tried  nor 
bailed.  It  is  computed  that  he  lay  a  year  and  a  half 
a  close  prisoner,  which  was  about  as  much  time  as 
he  had  spent  in  his  public  ministry,  from  his  first 
entrance  into  it.  Now  here  we  have  an  account  of 
his  release,  not  by  any  other  discharge  than  death, 
the  period  of  all  a  good  man's  troubles,  that  brings 
the  prisoners  to  rest  together,  so  that  they  hear  not 
the  voice  of  the  oppressor.  Job  3.  18. 

Hei-odias  laid  the  plot ;  her  implacable  revenge 
thirsted  after  John's  blood,  and  would  be  satisfied 
with  nothing  less.  Cross  the  carnal  appetites,  and 
they  turn  into  the  most  barbarous  passions  ;  it  was 
a  woman,  a  whore,  and  the  mother  of  harlots,  that 
was  drimk  with  the  blood  of  the  saints.  Rev.  17.  5, 
6.  Herodias  contrived  how  to  bring  about  the  mur- 
der of  John  so  artificially  as  to  save  Herod's  credit, 
and  so  to  pacify  the  people.  A  sorry  excuse  is  better 
than  none.  But  I  am  apt  to  think,  that  if  the  truth 
were  known,  Herod  was  himself  in  the  plot ;  and, 
for  all  his  pretences  of  surprise  and  sorrow,  was 
pri\'y  to  the  contrivance,  and  knew  before  what 
would  be  asked.  And  his  pretending  his  oath,  and 
respect  to  his  gaicsts,  was  all  but  sham  and  grimace. 
But  if  he  were  trepanned  into  it  ere  he  was  aware, 
yet  because  it  was  the  thing  he  might  have  prevent- 
ed, and  would  not,  he  is  justly  found  guilty  of  the 
whole  contrivance.  Though  Jezebel  bring  Naboth 
to  his  end,  yet  if  Ahab  take  possession,  he  hath  killed. 
So,  though  Herodias  contrive  the  beheading  of  John, 
yet,  if  Herod  consent  to  it,  and  take  pleasure  in  it, 
he  is  not  onlv  an  accessary,  but  a  principal  murder- 
er. Well,  the  scene  being  laid  behind  the  curtain, 
let  us  see  how  it  was  acted  upon  the  stage,  a:id  in 
what  method.     Here  we  have, 

(l.)The  humouring  of  Herod  by  the  damsel's 
dancing  upon  his  birth-day.  It  seems,  Herod's 
birth-day  was  kept  with  some  solemnity  ;  in  honour 
of  the  day,  there  must  needs  be,  as  usual,  a  ball  at 
court  ;  aiid,  to  grace  the  solemnity,  the  daughter  of 
Herodias  danced  before  them  ;  who,  being  the 
queen's  daughter,  it  was  more  than  she  ordinarily 
condescended  to  do.  Note,  Times  of  carnal  mirth 
and  jollity  are  convenient  times  for  carrying  on  bat", 
designs  against  God's  people.  When  the  king  was 
made  sick  ivilh  bottles  of  wine,  he  stretched  out  his 
hand  with  scorners,  (He's.  7.  5.)  for  it  is  part  of  the 
sport  of  a  fool  to  do  mischief,  Prov.  10.  23.     The 


ST.  MATl^HEW,  XIV. 


161 


Philistines,  when  their  heart  was  meiTy,  called  for  i 
Samson  to  abuse  him.  The  Parisian  massacre  was 
at  a  wedding.  This  young  lady's  dancing  pleased 
Herod.  We  are  not  told  who  danced  witli  her,  but 
none  pleased  Herod  like  her  dancing.  Note,  A  vain 
and  graceless  heart  is  apt  to  be  gi'eatly  in  love  with 
the  lusts  of  the  flesh  and  of  the  eye,  and  when  it  is 
so,  it  is  entering  into  further  temptation  ;  for  by  that 
Satan  gets  and  keeps  possession.  See  Prov.  23.  31, 
33.  Herod  was  now  ni  a  mirthful  mood,  and  noth-. 
ing  was  more  agreeable  to  him  than  that  which  fed 
his  vanity. 

(2.)  'i'he  rash  and  foolish  promise  which  Herod 
made  to  this  wanton  girl,  to  give  her  whatsoevei'  she 
would  ask ;  and  this  promise  confirmed  with  an  oath, 
■V.  7.  It  was  a  very  extravagant  obligation  which 
Herod  here  entered  into,  and  no  way  becoming  a 
prudent  man  that  is  afraid  of  being  snared  in  the 
•words  of  his  mouth,  (Prov.  6.  2.)  much  less  a  good 
man  that  fears  an  oath,  Eccl.  9.  2.  To  put  this 
blank  into  her  hand,  and  enable  her  to  draw  upon 
him  at  pleasure,  was  too  great  a  recompense  for 
such  a  sony  piece  of  merit ;  and,  I  am  apt  to  think, 
Herod  would  not  have  been  guilty  of  such  an  absur- 
dity, if  he  had  not  been  instructed  of  Herodias,  as 
well  as  the  damsel.  Note,  Promissoiy  oaths  are  en- 
snaring things,  and,  when  made  rashly,  are  the  pro- 
ducts of  inwa.rd  corruption,  and  the  occasions  of 
many  temptations.  Therefore  swear  not  so  at  all, 
lest  thou  have  occasion  to  say,  It  was  an  error, 
Eccl.  5.  6. 

(3.)  The  bloody  demand  the  young  lady  made  of 
John  the  Baptist's  head,  v.  8.  She  was  before  in^ 
structed  of  her  mother.  Note,  The  case  of  those 
children  is  very  sad,  whose  parents  are  their  coun- 
sellors to  do  wickedly,  as  Ahaziah's  ;  (2  Chron.  22. 
3.)  who  insti-uct  them  and  encourage  them  in  sin, 
and  set  them  bad  examples  ;  for  the  cornjpt  nature 
will  sooner  be  quickened  by  bad  instructions  than , 
restrained  and  mortified  by  good  ones.  Children 
ought  not  to  obey  their  fiarents  against  the  Lord, 
but,  if  they  command  them  to  sin,  must  say,  as  Levi 
did  to  father  and  mother,  they  have  not  seen  them. 

Herod  having  given  her  her  Commission,  and  He- 
rodias her  instructions,  she  requires  John  the  Bap- 
tist's head  in  a  charger.  Perhaps  Herodias  feared 
lest  Herod  should  grow  weary  of  her,  (as  lust  useth 
to  nauseate  and  be  cloyed,)  and  then  would  make 
John  Baptist's  reproof  a  pretence  to  dismiss  her  ;  to 
prevent  which  she  contrives  to  harden  Herod  in  it, 
by  engaging  him  in  the  murder  of  John.  John  must 
be  beheaded  then,  that  is  the  death  bv  which  he 
must  glorify  God  ;  and  because  it  was  his  who  died 
first  after  the  beginning  of  the  gospel,  though  the 
martyrs  died  various  kinds  of  deaths,  and  not  so 
easy  and  honourable  as  tlus,  yet  this  is  put  for  all 
the  rest.  Rev.  20.  4.  where  we  read  of  the  souls  of 
those  that  ivere  beheaded  for  the  witness  of  Jesus. 
Yet  this  is  not  enough,  the  thing  must  be  humoured 
too,  and  not  only  a  revenge,  but  a  fancy  must  be 
gratified  ;  it  must  be  g-iveti  her  here  in  a  charger, 
served  up  in  blood,  as  a  dish  of  meat  at  the  feast,  or 
sauce  to  all  the  other  dishes  ;  it  is  reserved  for  the 
third  course,  to  come  up  with  the  rarities.  He 
must  have  no  trial,  no  public  hearing,  no  forms  of 
law  or  justice  must  add  solemnity  to  his  death  ;  but 
he  is  tried,  condemned,  and  executed,  in  a  breath. 
It  was  well  for  him  he  was  so  mortified  to  the  world 
that  death  could  be  no  smprise  to  him,  though  ever 
so  sudden.  It  must  be  given  her,  and  she  will 
reckon  it  a  recompense  for  her  dancing,  and  desire 
no  more. 

(•t.)  Herod's  grant  of  this  demand;  (x:  9.)  77ie 
king  was  sorry,  at  least  took  on  him  to  be  so,  but, 
for  the  oath's  sake,  he  commanded  it  to  be  given  her. 
Here  is, 

n .  ]  A  pretended  concern  for  John.     Tlie  king 
VOL.  V. — X 


was  sorry.  Note,  Many  a  man  sins  with  regret, 
that  never  has  any  ti-ue  regret  for  his  sin  ;  is  sorry 
to  sin,  yet  is  utterly  a  stranger  to  godly  sorrow  ;  sins 
with  reluctancy,  and  yet  goes  on  to  sin.  Dr.  Ham 
mond  suggests,  that  one  reason  of  Herod's  sorrow 
was,  because  it  was  his  birth-day  festival,  and  it 
would  be  an  ill  omen  to  shed  blood  on  that  day, 
which,  as  other  days  of  joy,  used  to  be  graced  with 
acts  of  clemency  ;  J^atalem.  colimus,  tacete  lites — 
ll'e  are  celebrating  the  birth-day,  let  there  be  no 
contentions. 

[2.]  Here  is  a  pretended  conscience  of  his  oath, 
with  a  specious  show  of  honour  and  honesty  ;  he 
mnst  needs  do  something,  for  the  oath's  sake.  Note,- 
It  is  a  great  mistake,  to  think  that  a  wicked  oath 
will  justify  a  wicked  action.  It  was  implied  so  ne- 
cessarily, that  it  needed  not  be  expressed,  that  he 
would  do  any  thing  for  her  that  was  lawful  and  ho- 
nest ;  and  when  she  demanfledwhat  was  otherwise, 
he  ought  to  ha\e  declared,  and  he  might  have  done 
it  honourably,  that  the  oath  was  null  and  void,  and 
the  obligation  of  it  ceased.  No  man  can  lay  him- 
self under  an  obfigation  to  sin,  because  Ciod  has  al- 
ready so  strongly  obliged  every  man  against  sin. 

[3.]  Here  is  a  real  baseness  in  compliance  with 
wicked  companions.  Herod  yielding,  not  so  much 
for  the  sake  of  the  oath,  but  because  it  was  public, 
and  in  compliment  to  them  that  sat  at  meat  with 
him  ;  he  granted  the  demand,  that  he  might  not 
seem,  before  them,  to  have  broken  his  engagement. 
Note,  A  point  of  honour  goes  much  fiu'ther  with 
many  than  a  point  of  conscience.  Those  who  sat  at 
meat  with  him,  probably,  were  as  well  pleased  with 
the  damsel's  dancing  as  he,  and  therefore  would 
have  her  by  all  means  to  be  gratified  in  a  frolic,  and 
perhaps  were  as  willing  as  she  to  see  John  the  Bap- 
tist's head  off.  However,  none  of  them  had  the  hon- 
esty to  intei-posc,  as  they  ought  to  have  done,  for  the 
•  preventing  of  it,  as  Jehoiakim's  princes  did,  Jer.  36. 
25.  If  some  of  the  common  peo])le  had  been  here, 
tliey  would  have  rescued  this  Jonathan,  as  1  Sam. 
14.  45. 

[4.]  Here  is  a  real  malice  to  John,  at  the  bottom 
of  this  concession,  or  else  he  might  have  found  out 
evasions  enough  to  have  gotten  clear  of  his  promise. 
Note,  Though  a  wicked  mind  never  wants  an  ex- 
cuse, yet  the  truth  of  the  m.atter  is,  that  every  man 
is  temfited  when  he  is  drawn  aside  of  his  own  lusts, 
and  enticed.  Jam.  1.  14.  Perhaps  Herod  presently 
reflected  iipon  the  extravagance  of  his  promise,  on 
which  she  might  ground  a  demand  of  some  I'ast  sum 
of  moncv,  which  he  loved  a  gi-eat  deal  better  than 
John  the  I?aptist,  was  glad  to  get  clear  of  it  so  easily; 
and  therefore  immediately  issues  out  a  wan-ant  for 
the  beheading  of  John  the  Baptist,  it  should  seem 
not  in  writing,  but  only  by  word  of  mouth  ;  so  little 
account  is  made  of  that  precious  life  ;  he  connnanded 
it  to  be  gix'en  her. 

(5.)  The  execution  of  John,  pursu.ant  to  this  grant ; 
{v.  10. ),  He  sent  and  beheaded  John  in  the  flrison.  It 
is  probable  the  prison  was  vcrv  near,  at  the  gate  of 
the  palace  ;  and  thither  an  officer  was  sent  to  cut 
off  the  head  of  this  great  man.  He  must  be  beheaded 
with  ex])edition,  to  gi-atify  Herodias,  who  was  in  a 
longing  condition  till  it  was  done.  It  was  done  in  the 
night,  "for  it  was  at  supper-time,  after  supper  it  is 
likely.  It  was  done  in  the  prison,  not  at  the  usual 
place  of  execution,  for  fear  of  an  uproar.  A  great 
deal  of  innocent  blood,  of  martyrs'  blood,  has  thus 
been  huddled  up  in  coi-ners,  which,  when  God  comes 
to  make  inquisition  for  blood,  the  earth  shall  dis- 
close, and  shall  no  more  cover,  Isa.  26.  21.  Ps.  9.  12. 

Thus  was  that  voice  silenced,  that  bui-ning  and 
shining  light  extinguished  ;  thus  did  that  prophet, 
that  Elias,  of  the  New  Testament,  fall  a  sacrifice  to 
the  resentments  of  an  imperious,  whorish  woman. 
Thus  did  he,  who  was  great  in  the  sight  of  the  Lord, 


162 

die  as  a  fool  dieth,  his  hands  •mere  bound,  and  his  feet 
put  into  fetters;  and  as  a  man  falleth  before  ivicked 
■men,  so  he  fell,  a  ti-ue  martyr  to  all  intents  and  pur- 
poses;' dying,  though  not  for  the  profession  oi  his 
taith,  yet  for  the  performance  of  his  duty.  However, 
though  his  work  was  soon  done,  it  was  done,  and  his 
testimony  finished,  for  till  then  none  of  God's  wit- 
nesses are  slain.  And  God  brought  this  good  out  of 
it,  that  hereby  his  disciples,  who,  while  he  lived, 
though  in  prison,  kept  close  to  him,  now  after  his 
death  heartily  closed  with  Jesus  Christ. 

5.  The  disposal  of  the  poor  remains  of  this  blessed 
saint  and  martyr.  The  head  and  body  being  sepa- 
rated, 

(1.)  The  damsel  brought  the  head  in  triumph  to 
her  mother,  as  a  trophy  of  the  victories  of  her  malice 
and  revenge,  v.  11.  Jerome  ad  Riiffin.  relates,  that 
when  Herodias  had  John  the  Baptist's  head  brought 
her,  she  gave  herself  the  barbarous  diversion  of 
pricking  the  tongue  with  a  needle,  as  Fulvia  did  Tul- 
ly's.  Note,  Bloody  minds  are  pleased  with  bloody 
sights,  which  those  of  tender  spirits  shrink  and  trem- 
ble at.  Sometimes  the  insatiable  rage  of  bloody  per- 
secutors has  fallen  upon  the  dead  bodies  of  the  saints, 
and  made  sport  with  them,  Ps.  79.  2.  When  the 
witnesses  are  slain,  they  that  dioelLon  the  earth  re- 
joice over  them,  and  make  merry.  Rev.  11.  10.  Ps 
14.  4,  5. 

(2.)  The  disciples  buried  the  body,  3.n6.  brought 
the  news  in  tears  to  our  Lord  Jesus.  The  disciples 
of  John  had  fasted  often  while  their  master  was  in 
prison,  their  bridegroom  was  taken  anUay  from  them, 
and  they  prayed  earnestly  for  his  deliverance,  as  the 
church  did  for  Peter's,  Acts  12.  5.  They  had  free 
access  to  him  in  prison,  which  was  a  comfort  to  them, 
but  they  wished  to  see  him  at  liberty,  that  he  might 
preach  to  others ;  but  now  on  a  sudden  all  their  hopes 
are  dashed.  Disciples  weep  and  lament,  when  the 
world  rejoices.     Let  us  see  what  they  did. 

[1.]  They  buried  the  body.  Note,  There  is  a  re- 
spect owing  to  the  servants  of  Christ,  not  only  while 
they  live,  but  in  their  bodies  and  memories  when 
they  are  dead.  Conceraing  the  two  first  New-Tes- 
tament martyrs,  it  is  particularly  taken  notice  of, 
that  they  were  decently  buried,  John  the  Baptist 
by  his  disciples,  and  Stephen  by  devout  men  ;  (Acts 
8.  2.)  yet  there  was  no  enshrining  of  their  bones  or 
other  relics,  a  piece  of  superstition  which  sprung 
up  long  after,  when  the  enemy  had  sowed  tares. 
That  over-doing,  in  respect  to  the  bodies  of  tlie 
samts,  is  undoing ;  though  they  are  not  to  be  vilified, 
yet  they  are  not  to  be  deified. 

[2.]  They  ivent  and  told  Jesus;  not  so  much  that 
he  might  shift  for  his  o\vn  safety,  (no  doubt  he  heard 
it  from  others,  the  country  rang  of  it,)  as  that  they 
might  receive  comfort  from  him,  and  be  taken  in 
among  his  disciples.  Note,  First,  When  any  thing 
ails  us  at  any  time,  it  is  our  duty  and  privilege  to 
make  Christ  acquainted  with  it.  It  will  be  a  relief 
to  our  burdened  spirits  to  unbosom  ourselves  to  a 
friend  we  may  be  free  with.  Such  a  relation  dead  or 
unkmd,  such  a  comfort  lost  or  imbittered,  go  and  tell 
Jesus,  who  knows  already,  but  will  know  from  us 
the  trouble  of  our  souls  in  adversity.  Se.condly,  We 
must  take  heed,  lest  our  religion  and  the  profession 
ot  It  die  with  our  ministers ;  when  John  was  dead, 
they  did  not  return  every  man  to  his  own,  but  re- 
solved to  abide  by  it  still.  When  the  shepherds  are 
smitten,  the  sheep  need  not  be  scattered  while  they 
have  the  great  Shepherd  of  the  sheep  to  go  to,  who 
IS  still  the  same,  Heb.  13.  8,  20.  The  removal  of 
ministers  should  bring  us  nearer  to  Christ,  into  a 
more  immediate  communion  with  him.  Thirdlii 
Comforts,  otherwise  highly  valuable,  are  sometimes 
therejore  taken  from  us,  because  they  come  between 
us  and  Christ,  and  are  apt  to  cairy  away  that  love 
and  esteem  which  are  due  to  him  only :  John  had 


ST.  MATTHEW,  XIV. 


long  since  directed  his  disciples  to  Christ,  and  turned 
them  over  to  him,  but  they  could  not  leave  their  old 
master  while  he  lived ;  therefore  he  is  removed  that 
they  may  go  to  Jesus,  whom  they  had  sometimes 
emulated  and  envied  for  John's  sake.  It  is  better  to 
be  drawn  to  Christ  by  want  and  loss,  than  not  to 
Come  to  him  at  all.  If  our  masters  be  taken  from 
our  head,  this  is  our  comfort,  we  have  a  Master  in 
heaven,  who  himself  is  our  Head. 

Josephus  mentions  this  story  of  the  death  of  John 
the  Baptist,  {Antiquit.  lib.  18.  cafi.  7.)  and  adds,  that 
a  fatal  destruction  of  Herod's  army  in  his  war  with 
Aretas,  king  of  Petrea,  (whose  daughter  was  Herod's 
wife,  whom  he  put  away  to  make  room  for  Hero- 
dias,) was  generally  considered,  by  the  Jews,  to  be 
a  just  judgment  upon  him,  for  putting  John  the  Bap- 
tist to  death.  Herod  having,  at  the  instigation  of 
Herodias,  disobliged  the  emperor,  was  deprived  of 
his  government,  and  they  were  both  banished  to 
Lyons  in  France ;  which,  says  Josephus,  was  his  just 
punishment  for  hearkening  to  her  solicitations.  And, 
lastly,  it  is  storied  of  this  daughter  of  Herodias,  that 
going  over  the  ice  in  winter,  the  ice  broke,  and  she 
slipt  in  up  to  her  neck,  which  was  cut  through  by  the 
shai-pness  of  the  ice.  God  requiring  her  head  (says 
Dr.  Whitby)  for  that  of  the  Baptist;  which,  if  true, 
was  a  remarkable  providence. 

13.  When  Jesus  heard  of  it,  he  departed 
thence  by  ship  into  a  desert  place  apart: 
and  when  the  people  had  heard  thereof, 
tliey  followed  him  on  foot  out  of  the  cities. 
14.  And  Jesus  went  forth,  and  saw  a  great 
multitude,  and  waS  moved  with  compassion 
toward  them,  and  he  healed  their  sick.  1 5. 
And  when  it  was  evening  his  disciples  came 
to  him,  saying,  This  is  a  desert  place,  and 
the  time  is  now  past ;  send  the  multitude 
away,  that  they  may  go  into  the  villages, 
and  buy  themselves  victuals.  16.  But  Je- 
sus said  unto  them,  They  need  not  depart; 
give  ye  them  to  eat.  1 7.  And  they  say  unto 
him,  We  have  here  but  five  loaves,  and  two 
fishes.  18.  He  said,  Bring  them  hither  to 
me.  1 9.  And  he  conmianded  the  multitude 
to  sit  down  on  the  grass ;  and  took  the  five 
loaves  and  the  two  fishes,  and,  looking  up 
to  heaven,  he  blessed,  and  brake ;  and  gave 
the  loaves  to  his  disciples,  and  the  disciples 
to  the  multitude.  20.  And  they  did  all  eat, 
and  were  filled :  and  they  took  up  of  the 
fragments  that  remained  twelve  baskets 
full.  21.  And  they  that  had  eat-en  were 
about  five  thousand  men,  beside  women 
and  children. 

This  passage  of  story,  concerning  Christ's  feeding 
five  thousand  ?nen  ivith  fix'e  loaves  and  tnvo  fishes, 
is  recorded  by  all  the  four  Evangelists,  which  very 
few,  if  any,  of  Christ's  miracles  are  ;  this  intimates 
that  there  is  something  in  it  worthy  of  special  re- 
inark.     Observe, 

I.  The  great  resort  of  people  to  Christ,  when  he 
was  retired  into  a  desert  filace,  v.  13.  He  withdrew 
into  privacy  when  he  heard,  not  of  John's  death,  but 
of  the  thoughts  Herod  had  concerning  him,  that  he 
was  John  the  Baptist  risen  from  the  dead,  and  there- 
fore so  feared  by  Herod  as  to  be  hated  ;  hedei)arted 
further  off,  to  get  out  of  Herod's  jurisdiction.  Note, 
In  times  of  peril,  when  God  opens  a  door  of  escape. 


ST.  MATTHEW,  XIV. 


163 


it  is  lawful  to  flee  for  our  own  preservation,  unless 
we  have  some  special  call  to  expose  ourselves. 
Chnst's  hour  was  not  yet  come,  and  therefore  he 
would  not  thrust  himself  upon  suffering.  He  could 
have  secured  liimsclf  by  divine  power,  but  because 
his  life  was  intended  for  an  example,  he  did  it  l^y 
hiiman  prudence  ;  he  deliartcd  by  shiji.  But  a  city 
on  a  hilt  cannot  be  hid;  when  the  fieofile  heard  it, 
they  followed  him  on  foot  from  all  parts.  Such  an 
interest  Christ  had  in  the  affections  of  the  multitude, 
that  liis  withdrawing  from  them  did  but  draw  them 
after  him  with  so  much  the  more  eagerness.  Here, 
as  often,  the  scrifiture  mas  fulfilled,  that  unto  him 
shall  the  gathering  of  the  people  be.  It  should  seem, 
there  was  more  crowding  to  Christ  after  John's  mar- 
tyrdom than  before.  Sometimes  the  sufferings  of 
the  saints  are  made  to  further  tlie  gospel,  (Phil.  1. 
12.)  and  "the  blood  of  the  martyrs  is  tlie  seed  of 
the  church."  Now  John's  testimony  was  finished, 
it  was  recollected,  and  more  improxed  than  ever. 
Note,  1.  When  Christ  and  his  word  withdraw  from 
us,  it  is  best  for  us  (whatever  flesh  and  blood  may 
object  to  the  contrary)  to  follow  it,  preferring  oppor- 
tunities for  our  souls  before  any  secular  advantages 
.whatsoever.  When  the  ark  removes,  ye  shall  re- 
mo-ve,  and  go  after  it.  Josh.  3.  3.  2.  Those  that  truly 
desire  the  sincere  milk  of  the  word,  will  not  stick  at 
the  difficulties  they  may  meet  with  in  their  attend- 
ance on  it.  The  presence  of  Christ  and  his  gospel 
makes  a  desert  place  not  only  tolerable,  but  desira- 
ble; it  makes  the  wUdemess  an  Eden,  Isa.  51.  3. — 
41.  19,  20. 

II.  The  tender  compassion  of  our  Lord  Jesus  to- 
ward those  who  thus  followed  him,  v.  14.     1.  He 
went  forth,  and  appeared  publicly  among  them. 
Though  he  retired  for  his  own  security,  and  his  own 
repose,  yet  he  went  forth  from  his  retirement,  when 
he  saw  people  desirous  to  hear  him,  as  one  willing 
both  to  toil  himself,  and  to  expose  himself,  for  the 
good  of  souls ;  for  even  Christ  pleased  not  himself. 
2.  When  he  saw  the  multitude,  he  had  compassion  on 
them.     Note,  The  sight  of  a  great  multitude  may 
justly  move  compassion.     To  see  a  great  multitude, 
and  to  think  how  many  precious,  immoi-tal  souls  here 
are,  the  gi'eatest  part  of  which,  we  have  reason  to 
fear,  are  neglected  and  ready  to  perish,  would  gi-ieve 
one  to  the  heart.    None  like  Christ  for  pity  to  souls, 
hii  compassions  fail  not.     3.  He  did  not  only  pity 
them,  but  he  helped  them  :  many  of  them  were  sick, 
and  he,  in  compassion  to  them,  healed  them  ;  for  he 
came  into  the  world  to  be  the  great  Healer.  After  a 
while,  they  were  all  hungry,  and  he  in  compassion 
to  them,  fed  them.     Note,  In  all  the  favours  Christ 
shows  to  us,  he  is  moved  with  compassion,  Isa.  63.  9. 
III.  The  motion  which  the  disciples  made  for  the 
dismissing  of  the  congregation,  and  Christ's  setting 
aside  the  motion.     1.  The  ei'ening  drawing  on,  the 
disciples  moved  it  to  Christ  to  send  the  multitude 
away;  they  tliought  there  was  a  good  day's  work 
done,  and  it  was  time  to  disperse.     Note,  Christ's 
disciples  are  often  more  careful  to  show  their  dis- 
cretion, than  to  show  their  zeal ;  and  their  abundant 
consideration,  rather  than  their  abundant  affection 
in  the  things  of  God.     2.  Christ  would  not  dismiss 
them  hungiy  as  they  were,  nor  detain  them  longer 
without  meat,  nor  put  them  upon  the  trouble  and 
charge  of  buying  meat  for  themselves,  but  orders  his 
disciples  to  provide  for  them.     Christ  all  along  ex- 
pressed more  tenderness  toward  the  people  than  his 
disciples  did ;  for  what  are  the  compassions  of  the 
most  merciful  men,  compared  with  the  tender  mer- 
cies oj  God  in  Christ?  See  how  loath  Christ  is  to  part 
with  those  who  are  resolved  to  cleave  to  him  !  They 
need  not  depart.     Note,  Those  who  have  Christ, 
have  enough,  and  need  not  depart  to  seek  a  happi- 
ness and  livelihood  in  the  creature ;  they  that  have 
made  sure  of  the  one  thing  needful,  need  hot  be  cum- 


bered about  much  serving :  nor  will  Christ  put  his 
willing  followers  upon  a  needless  expense,  but  will 
make  their  attendance  cheap  to  them. 

But  if  they  be  hungry,  they  have  need  to  depart, 
for  that  is  a  necessity  which  has  no  law,  therefore 
gix'e  you  them  to  eat.  Note,  The  Lord  is  for  the 
body,  it  is  the  work  of  his  haruls,  it  is  part  of  his  pur- 
chase ;  he  was  him-sclf  clothed  with  a  body,  that  he 
might  encourage  us  to  depend  upon  him  for  the  sup- 
ply of  our  bodily  wants.  But  he  takes  a  particular 
care  of  the  body,  when  it  is  employed  to  serve  the 
soul  in  his  more  immediate  ser\  ice.  If  we  seek  first 
the  kingdom  of  God,  and  make  that  our  chief  care, 
we  may  depend  upon  God  to  add  other  things  to  us, 
as  far  as  he  sees  fit,  and  may  cast  all  our  cure  of  them 
upon  him.  These  followed  Christ  but  fur  a  trial,  in 
a  present  fit  of  zeal,  and  yet  Christ  took  this  care  of 
them ;  much  more  will  he  provide  for  those  who  fol- 
low him  fully. 

IV.  The  slender  provision  that  was  made  for  this 
great  multitude ;  and  here  we  must  compare  the 
number  of  invited  guests  with  the  bill  of  fare. 

1.  The  number  of  the  gnests  was  five  thousand 
men,  beside  women  and  children  ;  and  it  is  probable 
the  women  and  children  might  be  as  many  as  the 
men,  if  not  more.  This  was  a  vast  auditoiy  that 
Christ  preached  to,  and  we  have  reason  to  think  an 
attcntixe  auditoiy  ;  and  yet,  it  should  seem,  far  the 
greater  part,  notwithstanding  all  this  seeming  zeal 
and  forwardness,  came  to  nothing ;  they  went  off  and 
followed  him  no  more  ;  for  many  are  called,  but  few 
chosen.  We  would  rather  perceive  the  acceptable- 
ness  of  the  word  by  the  conversations,  than  by  the 
crowds,  of  its  hearers ;  though  that  also  is  a  good  sight 
and  a  good  sign. 

2.  The'  bill  of  fare  was  very  disproportionable  to 
the  numljcr  of  the  guests,  hntfive  loaves,  and  two 
fishes.  This  provision  the  disciples  carried  about 
with  them  for  the  use  of  the  family,  now  they  were 
retired  into  the  desert.  Christ  could  have  fed  them 
by  miracle,  but  to  set  us  an  example  of  providing  for 
those  of  our  own  households,  he  will  have  their  own 
camp  victualled  in  an  ordinary  way.  Here  is  neither 
plenty,  nor  variety,  nor  dainty;  a  dish  of  fish  was 
no  rarity  to  them'  that  were  fishermen,  but  it  was 
food  convenient  for  the  twelve  ;  two  fishes  for  their 
supper,  and  bread  to  serve  them  perhaps  for  a  day 
gr  two :  here  was  no  wine  or  strong  drink  ;  fair  water 
from  the  rivers  in  the  desert  was  the  best  thcv  had 
to  drink  with  their  meat ;  and  yet  out  of  this  Christ 
will  have  the  multitude  fed.  Note,  Those  who  have 
but  a  little,  vet  when  the  necessitv  is  urgent,  must 
relieve  others  out  of  that  little,  aiid  that  is  the  way 
to  make  it  more.  Can  God  fiirnish  a  table  in  the 
wilderness?  Yes,  he  can,  when  he  pleases,  a  plenti- 
ful table. 

V.  The  liberal  distribution  of  this  provision  among 
the  multitude ;  {v.  18,  19.)  Bring  them  hither  to  me. 
Note,  The  way  to  have  our  creature-comforts  com- 
forts indeed  to  us,  is  to  bring  them  to  Christ ;  for 
ever)'  thing  is  sanctified  by  his  word,  and  by  prayer 
to  him  :  that  is  likely  to  prosper  and  do  well  with  us, 
which  we  put  into  the  hands  of  our  Lord  Jesus,  that 
he  may  dispose  of  it  as  he  pleases,  and  that  we  may 
take  it  back  from  his  hand,  and  then  it  will  be  doubly 
sweet  to  us.  WTiat  we  give  in  charity,  we  should 
bring  to  Christ  first,  that  he  may  gi-aciously  accept 
it  from  us,  and  graciously  bless  it  to  those  to  whom 
it  is  given ;  this  is  doing  it  as  unto  the  Lord. 
Now  at  this  miraculous  meal  we  may  obsers-e, 
1.  The  seating  of  the  guests;  {v.  '19.)  He  com- 
manded them  to  sit  down;  which  intimates,  that 
while  he  was  pi-eaching  to  them  they  were  standing, 
which  is  a  posture  of  reverence,  and  readiness  for 
motion.  But  what  shall  we  do  for  chairs  for  them 
all  ?  Let  them  sit  down  on  the  grass.  When  Aha- 
suerus  would  show  the  riches  of  his  glorious  kingdom. 


164 


ST.  MATTHEW,  XIV. 


and  the  honour  of  his  excellent  majesty.  In  a  royal 
feast  for  the  great  men  of  all  his  pro-vinces,  the  beds 
or  couches  they  sat  on  were  of  gold  and  silver,  upon 
a  pavement  of  red,  and  blue,  and  white,  and  blactc 
OTcri/f,  Esther  1.  6.  Our  Lord  Jesus  did  now  show, 
in  a  divine  feast,  the  riches  of  a  more  glorious  king- 
dom than  that,  and  the  honour  of  a  more  excellent 
majesty,  even  a  dominion  over  nature  itself;  but  here 
is  not  so  much  as  a  cloth  spread,  no  plates  or  napkins 
laid,  no  knives  or  forks,  not  so  much  as  a  bench  to 
sit  down  on ;  but,  as  if  Christ  intended  indeed  to  re- 
duce the  world  to  the  plainness  and  simplicity,  and 
so  to  the  innocency  and  happiness,  of  Adam  in  para- 
dise, he  commanded  them  to  sit  down  on  the  grass. 
By  doing  every  thing  thus,  without  any  pomp  or 
splendour,  heplainly  showed  that  his  kingdom  was 
not  of  this  world,  nor  cotneth  with  obsenrntion. 

2.  The  craving  of  a  blessing.  He  did  not  appoint 
one  of  his  disciples  to  be  his  chaplain,  but  he  him- 
self looked  up  to  heaven,  and  blessed,  and  gave 
thanks;  he  praised  God  for  the  provision  they  had, 
and  prayed  to  God  to  bless  it  to  them.  His  craving 
a  blessing,  was  commanding  a  blessing;  for  as  he 
preached,  so  he  prayed,  like  one  having  authority  ; 
and  in  this  prayer  and  thanksgiving,  we  may  sup- 
pose, he  had  special  reference  to  the  multiplying 
of  this  food ;  but  herein  he  has  taught  us  that  good 
duty  of  craving  a  blessing  and  giving  thanks  at  our 
meals  :  God's  good  creatures  must  be  received  with 
tlianksgiving,  1  Tim.  4.  4.  Samuel  blessed  the  feast, 
1  Sam.  9.  13.  Acts  2.  46,  47.-27.  34,  35.  This  is 
eating  and  drinking  to  the  glory  of  God;  (1  Cor.  10. 
5,1.)  giving  God  thanks,  (Rom.  14.  6.)  eating  before 
God,  as  Moses,  and  his  father-in-law,  Exod.  is!  12, 
15.  When  Christ  blessed,  he  looked  up  to  heaven, 
to  teach  us,  in  prayer,  to  eye  God  as  a  Father  in 
heaven ;  and  when  we  receive  our  creature-comforts 
to  look  thitherward,  as  taking  them  from  God's  hand, 
and  depending  on  him  for  a  blessing. 

3.  Thecarvingof  the  meat.  The  Master  of  the 
feast  was  himself  head-carver,  for  he  brake,  and 
gave  the  loaves  to  the  disci/iles,  and  the  disciples'  to 
the  multitude.  Christ  intended  hereby  to  put  ho- 
nour upon  his  disciples,  that  they  might  be  respect- 
ed as  workers  together  with  him:  as" also  to  signify- 
in  what  way  the  spiritual  food  of  the  word  shoulS 
be  dispensed  to  the  world  ;  from  Christ,  as  the  ori- 
ginal Author,  by  his  ministers.  Wliat  Christ  de^ 
signed  for  the  churches,  he  signified  to  his  senmnt 
John  ;  (Rev.  1.  1,  4. )  they  delivered  all  that,  and  that 
only,  which  they  received  from  the  Lord,  1  Cor.  11. 
23.  Ministers  can  never  fill  the  people's  hearts, 
unless  Christ  first  fill  their  hands :  and  what  he  has 
given  to  the  disciples,  they  must  give  to  the  multi- 
tude ;  for  they  are  stewards,  to  give  to  evei-ii  one 
their  portion  of  meat,  ch.  24.  45.  And,  blessed  be 
God,  be  the  multitude  ever  so  gi-eat,  there  is  enough 
for  all,  enough  for  each. 

_  4.  The  increase  of  the  meat.  This  is  taken  no- 
tice of  only  in  the  effect,  not  in  the  cause  or  manner 
of  it  ;•  here  is  no  mention  of  any  word  that  Christ 
spoke,  by  which  the  food  was  multiplied  ;  the  pur- 
poses and  intentions  of  his  mind  and  will  shall  take 
effect,  though  they  be  not  spoken  out :  but  this  is  ob- 
seri'able,  that  the  meat  was  multiplied,  hot  in  the 
heap  at  first,  but  in  the  distribution  of  it.  As  the 
widow's  oil  increased  in  the  pouring  out,  so  here  the 
bread  in  the  breaking.  Thus  grace  gi-ows  by  being 
acted,  and,  while  other  things  perisii  in  the  using, 
spintul  gifts  increase  in  the  using.  God  ministers 
seed  to  the  sower,  and  multiplies  not  the  seed  hoard- 
ed up,  but  the  seed  sown,  2  Cor.  9.  10.  Thus  there 
IS  that  scattercth,  and  yet  increaseth  ;  that  scattereth, 
and  so  increaseth. 

VI.  The  plentiftd  satisfaction  of  all  the  guests  with 
this  provision.  Though  the  disproportion  was  so 
grant,  yet  there  was  enough  and  to  sjiare. 


1.  There  was  enough ;  T/iey  did  all  eat  and  luert 
filled.  Note,  Those  whom  Christ  feeds,  he  fills; 
so  rtins  the  promise,  (Psal.  37.  19.)  They  shall  be 
satisfied.  As  there  was  enough  for  all,  they  did  all 
eat,  so  there  was  enough  for  each,  they  were  filled ; 
though  there  was  but  a  little,  there  was  enough,  and 
that  is  as  good  as  a  feast.  Note,  The  blessing  of 
God  can  make  a  little  go  a  great  way ;  as,  if  God 
blasts  what  we  have,  we  eat,  and  have  not  enough. 
Hag.  1.  9. 

2.  There  was  to  spare ;  They  took  up  of  the  frag- 
ments that  remained,  twelve  baskets  full,  one  basket 
for  each  apostle ;  thus  what  they  gave  they  had  again, 
and  a  great  deal  more  with  it ;  and  they  were  so  far 
from  being  nice,  that  they  could  make  this  broken 
meat  serve  another  time,  and  be  thankful.  This 
was  to  manifest  and  magnify  the  miracle,  and  to  show 
that  the  provision  Christ  makes  for  those  who  are 
his  is  not  bare  and  scanty,  but  rich  and  plenteous ; 
bread  enough,  and  to  spare,  (Luke  15.  17. )  an  over- 
flowing fulness.  Elisha's  multiplying  the  loaves  was 
somewhat  like  this,  but  far  short  of  it  ;  and  then  it 
was  said.  They  shall  eat  and  leave,  2  Kings  4.  43. 

It  is  the  same  divine  power,  though  exerted  in  an 
ordinary  way,  which  multiplies  the  seed  sown  in  the 
ground  eveiy  year,  and  makes  the  earth  yield  her 
increase ;  so  that  what  was  brought  out  by  handfuls, 
is  brought  home  in  sheaves:  Tliis  is  the  Lord's  doing  ; 
it  is  by  Christ  that  all  natural  things  consist,  and  by 
the  word  of  his  power  that  they  are  upheld; 

22.  And  straightway  Jesus  constrained 
his  disciples  to  get  into  a  ship,  and  to  go 
before  him  unto  the  otlier  side,  while  he 
sent  the  muUittides  away.  23.  And  when 
he  had  sent  the  multitudes  away,  he  went 
up  into  a  mountain  apart  to  pray:  and 
when  the  evening  was  come,  he  was  there 
alone.  24.  But  the  ship  was  now  in  the 
midst  of  the  sea,  tossed  with  waves ;  for  the 
wind  was  contrary.  25.  And  in  the  fourth 
watch  of  the  night,  .Tesus  went  unto  them, 
walking  on  the  sea.  26.  And  when  the 
disciples  saw  him  walking  on  the  sea,  they 
were  troubled,  saying.  It  is  a  spirit ;  and 
they  cried  out  for  fear.  27.  But  straight- 
way .Tesus  spake  unto  them,  sayings  Be  of 
good  cheer,  it  is  I ;  be  not  afraid.  28.  And 
Peter  answered  liim  and  said.  Lord,  if  it 
be  thou,  bid  me  come  .  unto  thee,  on  the 
water.  29.  And  he  said.  Come.  And  when 
Peter  was  come  down  out  of  the  ship,  he 
walked  on  the  water,  to  go  to  Jesus.  30. 
But  when  he  saw  the  wind  boisterous,  he 
was  afraid ;  and  beginning  to  sink,  he  cried, 
saying.  Lord,  save  me  !  31.  And  imme- 
diately Jesus  stretched  forth  /lis  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of 
little  faith,  wherefore  didst  thou  doubt  ? 
32.  And  when  they  were  come  into  the 
ship,  the  wind  ceased.  33.  Then  they  that 
were  in  the  ship  came  and  worshipped  him, 
saying.  Of  a  truth  thou  art  the  Son  of  God. 

We  have  here  the  stoiy  of  another  miracle  which 
Christ  wrought  for  the  relief  of  his  friends  and  fol- 
lowers, his  walking  upon  the  water  to  his  disciples. 
In  the  foregoing  miracle  he  acted  as  the  Lord  of 
nature,  improving  its  powers  for  the  supply  of  those 


ST.  MATTHEW,  XIV. 


16b 


who  were  in  want ;  in  this,  he  acted  as  the  Lord  of 
nature,  correcting  and  controUmg  its  powers  for  the 
succour  of  those  who  were  in  danger  and  distress. 
Observe, 

I.  Christ's  dismissing  of  his  disciples  and  the  mul- 
titude, after  he  had  fed  tliem  miraculously.  He 
constrained  his  disciples  to  get  into  a  ship,  and  to  go 
before  him  unto  the  other  side,  v.  22.  St.  John  giv.es 
a  particular  reason  for  the  hasty  breaking  up  of  this 
assembly,  because  the  people  were  so  affected  with 
the  miracle  of  the  loaves,  that  they  were  about  to 
take  him  by  force,  and  make  him  a  King ;  (John  6. 
15.)  to  avoid  which,  he  immediately  scattered  the 
people,  sent  away  the  disciples,  lest  they  should  join 
■with  them,  and  he  himsen  withdrew,  John  6.  15. 
■  Wlien  they  liad  sat  down  to  eat  and  drink,  they 
did  not  rise  up  to  play,  but  each  went  to  his  business. 

1.  Christ  sent  the  people  away.  It  intimates  some- 
what of  solemnity  in  the  dismissing  of  them ;  he  sent 
them  away  with  a  blessing,  with  some  parting  words 
of  caution,  counsel,  and  comfort,  which  might  abide 
with  them. 

2.  He  constrained  the  disciples  to  go  into  a  ship 
first,  for  till  they  were  gone  tlie  people  would  not 
stir.  The  disciples  were  loath  to  go,  and  would  not 
have  gone,  if  he  had  not  constrained  them.  They 
were  loath  to  go  to  sea  without  him.  If  thy  presence 
go  not  with  us,  carry  us  not  up  hence,  Exod.  33.  15. 
They  were  loath  to  leave  him  alone,  without  any 
attendance,  or  any  ship  to  wait  for  him  j  but  they 
did  it  in  pui-e  obedience. 

II.  Christ's  retirement  hereupon;  (v.  23.)  He 
went  up  into  a  mountain  apart  to  pray.  Observe 
here, 

1.  That  he  was  alone  ;  he  went  apart  into  a  soli- 
tary place,  and  was  there  all  alone.  Though  he  had 
so  much  work  to  do  with  others,  yet  he  chose  some- 
times to  be  alone,  to  set  us  an  example.  Those  are 
not  Christ's  followers  that  do  not  care  for  being  alone; 
that  cannot  enjoy  themselves  in  solitude,  when  they 
have  none  else  to  converse  with,  none  else  to  enjoy, 
but  God  and  their  own  hearts. 

2.  That  he  was  alone  at  prayer ;  that  was  his  bu 
siness.  in  this  solitude,  to  pray.  Though  Chiist,  as 
God,  was  Lord  of  all,  and  was  prayed  to,  yet  Christ, 
as  Man,  had  the  form  of  a  serx'ant,  of  a  beggar,  and 
prayed.  Christ  has  herem  set  before  us  an  example 
of  secret  prayer,  and  the  perfomiance  of  it  secretly, 
according  to  the  rule  he  gave,  ch.  6.  6.  Perhaps  in 
this  mountain  there  was  some  private  oratory  or  con- 
venience, provided  for  such  an  occasion ;  it  was  usual 
among  the  Jews  to  have  such.  Observe,  When  the 
disciples  went  to  sea,  their  Master  went  to  prayer ; 
when  Peter  was  to  be  sifted  as  wheat,  Christ  prayed 
for  him. 

3.  That  he  was  long  alone ;  there  he  was  when  the 
evening  was  come,  and,  for  aught  that  appears,  there 
he  was  till  towards  morning,  the  fourth  watch  of  the 
night.  The  night  came  on,  and  it  was  a  stormy, 
tempestuous  night,  yet  he  continued  instant  in  pray- 
er. Note,  It  is  good,  at  least  sometimes,  upon  spe- 
cial occasions,  and  when  we  find  our  hearts  enlarged, 
to  continue  long  in  secret  prayer,  and  to  take  hill 
scope  in  pouring  out  our  hearts  before  the  Lord. 
We  must  not  restrain  prayer.  Job  15.  4. 

III.  The  condition  that  the  poor  disciples  were 
in  at  this  time :  Their  ship  was  now  in  the  midst  of 
the  sea,  tossed  with  waves,  v.  24.  We  may  obsen'-e 
here, 

1.  That  they  were  got  into  the  midst  of  the  sea 
when  the  storm  rose.  We  may  have  fair  weather  at 
thebeginning  of  our  voyage,  and  yet  meet  with  storms 
before  we  arrive  at  the  port  we  are  bound  for. 
Therefore  let  not, him  that  girdeth  on  the  harness 
boast  as  he  that  puts  it  off,  but  after  a  long  calm  ex- 
pect some  storm  or  other. 

2.  The  disciples  were  now  where  Christ  sent 


them,  and  yet  met  with  this  storm.  Had  they  been 
flying  from  their  Master,  and  their  work,  as  Jonah 
was,  when  he  w;is  arrested  by  the  storm,  it  had  been 
a  dreadful  one  indeed ;  but  they  had  a  special  com- 
mand from  their  Master  to  go  to  sea  at  this  time, 
and  were  going  about  their  work.  Note,  It  is  no 
new  thing  tor  Christ's  disciples  to  meet  with  storms 
in  the  way  of  their  duty,  and  to  be  sent  to  sea  then 
when  their  Master  foresees  a  stoi-m  ;  Ijut  let  them 
not  take  it  unkindly ;  what  he  does  they  know,  not 
now,  but  they  shall  know  hereafter,  that  Christ  de- 
signs hereby  to  manifest  himself  with  the  more  won- 
derful grace  to  them  and  for  them. 

3.  It  was  a  great  discouragement  to  them  now  that 
they  had  not  Christ  witli  them,  as  they  had  formerly 
when  they  were  in  a  stonn ;  though  he  was  then 
asleep  indeed,  yet  he  was  soon  awaked,  {ch.  8.  24.) 
but  now  he  was  not  with  them  at  all.  Thus  Christ 
uses  his  disciples  first  to  lesser  difhcidties,  and  then 
to  gi-eater,  and  so  trains  them  up  by  degrees  to  live 
by  faith,  and  not  by  sense. 

4.  Though  the  wind  was  contrary,  and  they  were 
tossed  with  waves,  yet  being  ordered  by  their  Mas- 
ter to  the  other  side,  they  did  not  tack  about  and 
come  back  again,  but  made  the  best  of  their  way 
forward.  Note,  Though  troubles  and  difficulties 
may  disturb  uS  in  our  duty,  they  must  not  drive  us 
from  it ;  but  through  the  midst  of  them  we  must 
press  forwards. 

IV.  Christ's  approach  to  them  in  this  condition ; 
(k.  25.)  and  in  this  we  have  an  instance, 

1.  Of  his  goodness,  that  he  went  unto  them,  as 
one  that  took  cognizance  of  their  case,  and  was  under 
a  concern  about  them,  as  a  father  about  his  children. 
Note,  The  extremity  of  the  church  and  people  of 
God  is  Christ's  opportunity  to  visit  tliem  and  appear 
for  them  :  but  he  came  not  till  the  fourth  watch,  to- 
ward three  o'clock  in  the  morning,  for  then  the 
fourth  watch  began.  It  was  iti  the  morning-watch 
that  the  Lord  appeared  for  Israel  in  the  Red  sea, 
(Exnd.  14.  24.)  so  was  this.  He  that  keepeth  Israel 
neither  slumbers  nor  sleeps,  but,  when  there  is  occa- 
sion, walks  in  darkness  for  their  succom'j  helps,  and 
that  right  early. 

2.  Of  his  power,  that  he  went  unto  them,  walking 
on  the  sea.  This  is  a  great  instance  of  Christ^ 
sovereign  dominion  over  all  the  creatin-es ;  they  are 
all  under  his  feet,  and  at  his  command ;  they  forget 
their  natures,  and  change  the  qualities  that  we  called 
essential.  We  need  not  inquii'e  how  this  was  done, 
whether  by  condensing  the  surface  of  the  water, 
(when  God  pleases,  the  depths  are  congealed  in  the 
heart  of  the  sea,  Exod.  15.  8.)  or  by  suspending  the 
gravitation  of  his  body,  which  was  transfigured  as 
he  pleased ;  it  is  sufficient  that  it  proves  his  di\Tne 
power,  for  it  is  God's  prerogative  to  tread  upon  the 
ivaves  of  the  sea,  (Job  9.  8.)  as  it  is  to  ride  upon  the 
wings  of  the  wind.  He  that  made  the  iraters  of  the 
sea  a  wall  for  the  redeemed  ofthel^ord,  (Isa.  51.  10.) 
here  makes  them  a  walk  for  the  Redeemer  himself, 
who,  as  Lord  of  all,  appears  with  one  foot  on  the  sea 
and  the  other  on  dr}-  land.  Rev.  10.  2.  The  same 
power  that  made  iron  to  swim,  (2  Kings  6.  6.)  did 
this.  What  ailed  thee,  O  thou  sea?  Ps.  114.  5.  It 
was  at  the  presence  of  the  Lord.  Thy  way,  O  God, 
is  in  the  sea,  Ps.  77.  \9.  Note,  Christ  can  "take  what 
way  he  pleases  to  save  his  people. 

V.  Here  is  an  account  of  what  passed  between 
Christ  and  his  distressed  friends  upon  his  approach. 

1.  Between  him  and  all  the  disciples.  AVe  are 
here  told, 

(1.)  How  their  fears  were  raised  ;  (y.  26.)  IfTien 
they  saw  hitn  walking  on  the  sea,  they  were  troubled, 
sailing.  It  is  a  s/tirit ;  <favTa(ir^a  Io-t; — It  is  an  a/ipo- 
riiion  ;  so  it  might  much  better  be  rendered.  It 
seems,  the  existence  and  appearance  of  spirits  was 
generally  believed  by  all  except  the  Sadducees. 


ST.  MATTHEW,  XIV. 


166 

whose  doctrine  Christ  had  warned  his  disciples 
against ;  yet,  doubtless,  many  supposed  apparitions 
have  been  merely  the  creatures  ot  men's  own  fear 
and  fancy.  These  disciples  said.  It  is  a  sjiirit ;  when 
they  shoiUd  have  said.  It  is  the  Lord  ;  it  can  be  no 
other.  Note,  [1.]  Even  the  appearances  and  ap- 
proaches of  deliverance  ai'e  sometimes  the  occasions 
of  trouble  and  peiplexity  to  God's  people,  who  are 
sometimes  most  frightened  when  they  are  least  hurt; 
nay,  when  they  ai-e  most  favoured,  as  the  Virgin 
Mai-y,  Luke  1.  29.  Exod.  3.  6,  7.  The  comforts  of 
the  Spirit  of  adoption  are  introduced  by  the  terrors 
oi  the  spirit  of  bondage,  Rom.  8.  15.  [2.]  The  ap- 
pearance of  a  spirit,  or  the  fancy  of  it,  cannot  but  be 
frightful,  and  sti-ike  a  terror  upon  us,  because  of  the 
distance  of  the  world  of  spirits  from  us,  the  just  quar- 
rel good  spirits  have  with  us,  and  the  inveterate  en- 
mity evil  spirits  have  against  us :  see  Job  4.  14,  15. 
The  more  acquaintance  we  have  with  God,  the 
Father  of  spirits,  and  the  more  careful  we  are  to 
keep  ourselves  in  his  love,  the  better  able  we  shall 
be  to  deal  with  those  fears.  [3.  ]  The  perplexin,^, 
disquieting  fears  of  good  people,  arise  from  then- 
mistakes  and  misapprehensions  concerning  Christ, 
his  person,  offices,  and  undertaking;  the  more  clearly 
and  fully  we  know  his  name,  with  the  more  assur- 
ance we  shall  tnist  in  him,  Ps.  9.  10.  [4.]  A  little 
thing  frightens  us  in  a  storm.  When  without  are 
Jightings,  no  marvel  that  within  are  fears.  Perhaps 
the  disciples  fancied  it  was  some  evil  spiiit  that 
raised  the  storm.  Note,  Most  of  our  danger  from 
outward  troubles  arises  from  the  occasion  they  give 
for  inward  troubles. 

(2.)  How  these  fears  were  silenced,  xk  27.  He 
straightway  relieved  them,  by  showing  them  their 
mistake ;  when  they  were  wrestling  Tt'M  the  waves, 
he  delayed  his  succour  for  some  time ;  but  he  has- 
tened his  succour  against  their  fright,  as  much  the 
more  dangerous ;  he  straightway  laid  that  storm 
with  his  word.  Be  of  good  cheer,  it  is  I;  be  not  afraid. 
[1.]  He  rectified  their  mistake,  by  making'  him- 
selt  known  to  them,  as  Joseph  to  liis  brethren  ;  It  is 
I.  He  does  not  name  himself,  as  he  did  to  Paul,  / 
am  Jesus;  for  Paul  as  yet  knew  him  not :  but  to  these 
disciples  it  was  enough  to  say.  It  is  I;  they  /cnew  his 
■voice,  as  his  sheep,  (John  10.  4.)  as  Mary  Magdalene, 
John  20.  16.  They  need  not  ask,  Ji'ho  art  thou. 
Lord?  ylrt  thou  for  us,  or  for  our  adx'ersaries ? 
They  could  say  with  the  spouse,  It  is  the  voice  of 
my  Beloved,  Cant.  2.  8. — 5.  2.  True  believers  know 
it  by  a  good  token.  It  was  enough  to  make  them 
easy,  to  understand  who  it  was  they  saw.  Note,  A 
right  knowledge  opens  the  door  to  true  comfort,  es- 
pecially the  knowledge  of  Christ. 

[2.]  He  encouraged  them  against  their  fright ;  It 
is  I,  and  therefore.  First,  Be  of  good  cheer  ;  Sapa-ini 
— "  Be  courageous ;  pluck  up  your  spirits,  and  be 
courageous."  If  Christ's  disciples  be  not  cheerful 
in  a  storm,  it  is  their  own  fault,  he  would  have  them 
so.  Secondly,  Be  not  afraid ;  1.  "Be  not  afraid  of 
me,  now  that  you  know  it  is  I ;  surely  you  will  not 
fear,  for  you  know  I  mean  you  no  hurt. "  Note, 
Christ  will  not  be  a  terror  to  those  to  whom  he  ma- 
nifests himself;  when  they  come  to  understand  him 
aright,  the  terror  will  be  over.  2.  "  Be  not  afraid 
of  the  tempest,  of  the  winds  and  waves,  though  noisy 
and  very  threatening ;  fear  them  not,  while  i  am  so 
near  you.  I  am  he  that  concerns  himself  for  you, 
and  will  not  stand  by,  and  see  you  perish. "  Note, 
Nothing  needs  be  a  terror  to  those  that  have  Christ 
near  them,  and  know  he  is  theirs :  no,  not  death  it- 
self. 

2.  Between  him  and  Peter,  v.  28 — 31.  where  ob- 
serve, 

(1.)  Peter's  courage,  and  Christ's  countenancing 
that 
[1.  ]  It  was  very  bold  in  Peter,  that  he  would  ven- 


ture to  come  to  Christ  upon  the  water;  (v.  28. )  Lord, 
if  it  be  thou,  bid  me  come  to  thee.  Courage  was  Pe- 
ter's master-grace ;  and  that  made  him  so  forward 
above  the  rest  to  express  his  love  to  Christ,  though 
others  perhaps  loved  him  as  well. 

First,  It  is  an  instance  of  Peter's  affection  to  Christ, 
that  he  desired  to  come  to  him.  \\'hen  he  sees 
Christ,  whom,  doubtless,  during  the  storm,  he  had 
many  a  time  wished  for,  he  is  impatient  to  be  with 
him.  He  does  not  say.  Bid  me  walk  on  the  waters, 
as  desiring  it  for  the  miracle-sake  ;  but.  Bid  me 
come  to  thee,  as  desiring  it  for  Christ's  sake  ;  "Let 
me  come  to  thee,  no  matter  how."  Note,  True 
love  will  break  through  fire  and  water,  if  duly  call- 
ed to  it,  to  come  to  Christ.  Christ  was  coming  to 
them,  to  succour  and  deliver  them.  Lord,  said 
Peter,  bid  me  (ome  to  thee.  Note,  WTien  Christ  is 
coming  towards  us  in  a  way  of  mercy,  we  must  go 
forth  to  meet  him  in  a  way  of  duty  ;  and  herein  we 
must  be  willing  and  bold  to  venture  with  him  and 
venture  for  him.  Those  that  would  have  benefit 
by  Christ  as  a  Saviour,  must  thus  by  faith  come  to 
him.  Christ  had  been  now,  for  some  time,  absent, 
and  hereby  it  appears  why  he  absented  himself ;  it 
was  to  endear  himself  so  much  the  more  to  his  dis- 
ciples at  his  return,  to  make  it  highly  seasonable  and 
doubly  acceptable.  Note,  When,  for  a  small  mo- 
ment, Christ  has  forsaken  his  people,  his  returns 
are  welcome,  and  most  affectionately  embraced ; 
when  gracious  souls,  after  long  seeking,  find  their 
Beloved  at  last,  they  hold  him,  and  will  not  let  him, 
go.  Cant.  3.  4. 

Secondly,  It  is  an  instance  of  Peter's  caution  and 
due  obsenance  of  the  will  of  Christ,  that  he  would 
not  come  without  a  warrant.  Not,  "  If  it  be  thou, 
I  will  come;"  btit.  If  it  be  thou,  bid  me  come.  Note, 
The  boldest  spirits  "must  wait  for  a  call  to  hazardous 
enterprizes,  and  we  must  not  rashly  and  presump- 
tuously thnist  ourselves  upon  them.  Our  will  to 
sei-vices  and  sufferings  is  inteipreted,  not  willing- 
ness, but  wilfulness,  if  it  have  not  a  regard  to  the 
will  of  Christ,  and  be  not  regulated  by  his  call  and 
command.  Such  extraordinary  warrants  as  this  to 
Peter  we  are  not  now  to  expect,  but  must  have  re- 
course to  the  general  rules  of  the  word,  in  the  ap- 
plication of  which  to  particular  cases,  with  the  help 
of  providential  hints,  wisdom  is  profitable  to  direct. 

Thirdly,  It  is  an  instance  of  Peter's  faith  and  re- 
solution, that  he  ventured  upon  the  water  when 
Christ  bid  him.  To  quit  the  safety  of  the  ship,  and 
throw  himself  into  the  jaws  of  death,  to  despise  the 
threatening  waves  he  so  lately  dreaded,  argued  a 
very  strong  dependence  upon  the  power  and  word 
of  Christ.  What  difficulty  or  danger  could  stand 
before  such  a  faith  and  such  a  zeal  ? 

[2.]  It  was  very  kind  and  condescending  in  Christ, 
that  he  was  pleased  to  own  him  in  it,  v.  29.  He 
might  have  condemned  the  proposal  as  foolish  and 
rash  ;  nay,  and  as  proud  and  assuming  ;  "  Shall  Pe- 
ter pretend  to  do  as  his  Master  does  ?"  But  Christ 
knew  that  it  came  from  a  sincere  and  zealous  affec- 
tion to  him,  and  gi-aciously  accepted  of  it.  Note, 
Christ  is  well  pleased  with  the  expressions  of  his 
people's  love,  though  mixed  with  manifold  infirmi- 
ties, and  makes  the  best  of  them. 

First,  He  bid  him  come.  When  the  Pharisees 
asked  a  sign,  they  had  not  only  a  repulse,  but  a  re- 
proof, for  it,  because  they  did  it  with  a  design  to 
tempt  Christ ;  when  Peter  asked  a  sign,  he  had  it, 
because  he  did  it  with  a  resolution  to  trust  Christ. 
The  gospel-call  is,  "  Come,  come  to  Christ ;  venture 
all  in  his  hand,  and  commit  the  keeping  of  your 
souls  to  him  ;  venture  through  a  stormy  sea,  a  trou- 
blesome world,  to  Jesus  Christ." 

Secondly,  He  bore  him  out  when  he  did  come ; 
Peter  walked  upon  the  water.  The  communion  of 
tnie  believers  with  Christ  is  represented  by  their 


ST.  MATTHEW,,X1V. 


167 


being  quickened  with  him,  raised  up.  with  him,  made 
to  sic  with  him,  (Eph.  2.  5,  6. )  and  being  crucified 
with  him,  Gal.  2.  20.  Now,  methinks,  it  is  repre- 
sented in  this  stoiy  by  their  walking  with  him  on  the 
water.  Through  the  strength  of  Christ  we  are  borne 
up  above  the  world,  enabled  to  trample  upon  it, 
kept  from  sinking  into  it,  from  being  overwhelmed 
by  it,  obtain  a  victory  over  it,  (1  John  3.  4.)  by  faith 
in  Christ's  victory,  (John  16.  33.)  and  with  him  are 
crucijied  to  it.  Gal.  6.  14.  See  blessed  Paul  walking 
upon  the  water  with  Jesus,  and  more  than  a  con- 
queror through  him,  and  treading  upon  all  the 
threatening  waves,  as  not  able  to  separate  him  from 
the  love  of  Christ,  Rom.  8.  35,  8cc.  Thus  the  sea 
of  the  world  is  become  like  a  sea  of  glass,  congealed 
so  as  to  bear ;  and  they  that  have  gotten  the  victory, 
stand  upon  it  and  sing.  Rev.  15.  2,  3. 

He  walked  upon  the  water,  not  for  diversion  or 
ostentation,  but  to  go  to  Jesus  ;  and  in  that  he  was 
thus  wonderfully  borne  up.  Note,  When  our  souls 
are  following  hard  after  God,  then  it  is  that  his 
right  hand  upholds  us ;  it  was  Da\id's  experience, 
Ps.  63.  8.  Special  supports  are  promised,  and  are 
to  be  expected,  only  in  spiritual  pursuits.  When 
God  bears  his  Israel  upon  eagles'  wings,  it  is  to 
bring  them  to  himself;  (Exod.  19.  4.)  nor  can  we 
ever  come  to  Jesus,  unless  we  be  upheld  by  his 
power  ;  it  is  in  his  own  strength  that  we  wrestle 
with  him,  that  we  reach  after  him,  that  we  press 
forward  toward  the  mark,  being  kept  by  the  power 
of  God,  which  power  we  must  depend  upon,  as  Pe- 
ter when  he  walked  -upon  the  water :  and  there  is 
no  danger  of  sinking  while  underneath  are  the  ever- 
lasting arms. 

(2.)  Here  is  Peter's  cowardice,  and  Chiist's  re- 
jSroving  him  and  succouring  him.  Christ  bid  him 
come,  not  only  that  he  might  walk  upon  the  water, 
and  so  know  Chi'ist's  power,  but  that  he  might  sink, 
ajid  so  know  his  own  weakness  ;  for  as  he  would 
ertcDurage  his  faith,  so  he  would  check  his  confi- 
dence, and  make  him  ashamed  of  it.  Observe  then, 
[1.]  Peter's  great  fear ;  (t'.  30.)  He  was  afraid. 
The  strongest  feith  and  the  greatest  courage  have 
a  mixture  of  fear.  I'hcse  that  can  say,  J.ord,  I 
beliex'e ,-  must  say.  Lord,  helfi  my  unbelief.  Nothing 
hut  perfect  love  will  quite  cast  out  fear.  Good  men 
often  fail  in  those  gi-aces  which  they  are  most  emi- 
nent for,  and  which  they  have  then  in  exercise  ;  to 
show  that  thev  have  not  yet  attained.  Peter  was 
very  stout  at  first,  but  afterwards  his  heart  failed 
him.  The  lengthening  out  of  a  trial  discovers  the 
weakness  of  faith. 

Here  is,  First,  The  cause  of  this  fear ;  He  saw 
the  wind  boisterous.  While  Peter  kept  his  eve  fixed 
upon  Christ,  and  upon  his  word  and  power,  he 
walked  ujion  the  water  well  enough  ;  but  when  he 
took  notice  withal  of  the  danger  he  was  in,  and  ob- 
served how  the  floods  lift  up  their  waves,  then  he 
feared.  Note,  Looking  at  difficulties  with  an  eye  of 
sense  more  than  at  precepts  and  promises  with  an 
eye  of  faith,  is  at  the  bottom  of  all  our  inordinate 
fears,  both  as  to  public  and  personal  concerns.  Abra- 
ham Was  strong  in  faith,  because  he  considered  not 
his  own  body  ;  (Rom.  4.  19.)  he  minded  not  the  dis- 
couraging improbabilities  which  the  promise  lay 
under,  but  kept  his  eye  on  God's  power ;  and  so, 
against  hope,  believed  in  hope,  v.  18.  Peter,  when 
he  saw  the  wind  boisterous,  should  have  remembered 
what  he  had  seen,  {ch.  8.  27.)  when  the  winds  and 
the  sea  obeyed  Christ ;  but  therefore  we  fear  con- 
tinually every  rf«!/,  because  we  forget  the  Lord  our 
Maker,  Isa.  51.  12,  13. 

Secondly,  The  effect  of  this  fear ;  He  began  to 
sink.  While  faith  kept  up,  he  kept  above  water  : 
but  when  faith  staggered,  he  began  to  sink.  Note, 
The  sinking  of  our  spirits  is  owing  to  the  weakness 
of  our  faith;  we  are  upheld  (but  it  is  as  we  are 


saved)  through  faith;  (1  Pet.  1.  5.)  and  therefore, 
when  our  souls'  are  cast  down  and  disquieted,  the 
sovereign  remedy  is,  to  hope  in  God,  Ps.  43.  5.  It 
is  probable  that  Peter,  being  bred  a  fisherman,  could 
swim  vei7  well ;  (John  21.  7. )  and  perhaps  he  trust- 
ed in  part  to  that,  when  he  cast  himself  into  the  sea ; 
if  he  could  not  walk,  he  could  swim  ;  but  Christ  let 
him  begin  to  sink,  to  show  him  that  it  was  Christ's 
right  hand  and  his  holy  arm,  not  any  skill  of  his  own, 
that  was  his  security.  It  was  Christ's  great  mercy 
to  him,  that,  upon  the  failing  of  his  faith,  he  did  not 
leave  him  to  sink  outright,  to  sink  to  the  bottom  as 
a  stone,  (Exod.  15.  5.)  but  gave  him  time  to  cry. 
Lord,  save  me.  Such  is  the  care  of  Christ  concern- 
ing true  believers ;  though  weak,  they  do  but  begin 
to  sink  !  A  man  is  never  sunk,  never  undone,  tiU  he 
is  in  hell.  Peter  walked  as  he  believed  ;  to  him,  as 
to  others,  the  rule  held  good,  .According  to  your 
faith  be  it  unto  you. 

Thirdly,  The  remedy  he  had  recourse  to  in  this 
distress,  the  old  tried,  approved  remedy,  and  that 
was  pi-ayer;  he  cried.  Lord,  save  me.  Obser\'e, 
1.  The  manner  of  his  praying  ;  it  is  fer\-ent  and  im- 
poi-tunate  ;  He  cried.  Note,  When  faith  is  weak, 
pi'ayer  should  be  strong.  Our  Lord  Jesus  has  taught 
us  m  the  day  of  our  fear  to  offer  up  strong  cries, 
Heb.  5.  7.  Sense  of  danger  will  make  us  cry,  sense 
of  duty  and  dependence  on  God  should  make  us  cry 
to  him.  2.  The  matter  of  his  prayer  was  pertinent 
and  to  the  pui-pose ;  He  cried.  Lord,  save  me.  Christ 
is  the  great  Sa^^our,  he  came  to  save ;  those  that 
would  be  saved,  must  not  only  come  to  him,  but  cry 
to  him,  for  salvation  ;  but  we  ai-e  never  brought  to 
this,  till  we  find  om-selves  sinking  j  sense  of  need 
will  drive  us  to  him. 

[2.]  Christ's  gi-eat  favour  to  Peter,  in  this  fright, 
Though  there  was  a  mixture  of  presumption  with 
Peter's  faith  in  his  first  adventure,  and  of  unbelief 
with  his  faith  in  his  after-fainting,  yet  Christ  did  not 
cast  him  oif ;  for, 

First,  He  saved  him  ;  he  answered  him  with  the 
.laving  strength  of  his  right  hand,  (Ps.  20.  6.)  for 
immediately  'le  stretched  forth  his  hajul,  and  caught 
hi!n.  Note,  Christ's  time  to  save  is,  when  we  sink, 
(Ps.  IS.  4—7.)  he  helps  at  a  dead  lift.  Christ's 
hand  is  still  stretched  out  to  all  believers,  to  keep 
them  from  sinking.  Those  whom  he  hath  once  ap- 
prehended as  his  own,  and  hath  snatched  as  brands 
out  of  the  burjiing,  he  will  catch  out  of  the  water 
too.  Though  he  may  seem  to  have  left  his  hold, 
he  doth  but  seem  to  do  so,  for  they  shall  never 
perish,  neither  shall  any  man  pluck  them  out  of  his 
hand,  John  10.  28.  Never  fear,  he  will  holcl  his 
own.  Our  deliverance  from  our  own  fears,  which 
else  would  o\-erwhelm  us,  is  owing  to  the  hand  of 
his  power  and  grace,  Ps.  34.  4. 

Secondly,  He  rebuked  him  ;  for  as  many  as  he 
loves  and  saves,  he  reproves  and  chides  ;  O  thou  of 
little  faith,  wherefore  didst  thou  doubt?  Note,  1. 
Faitli  may  be  tiiie,  and  yet  weak  ;  at  first,  like  a 
grain  of  mustard-seed.  Peter  had  faith  enough-  to 
bring  him  upon  the  water,  yet,  because  not  enough 
to  carry  him  through,  Christ  tells  him  he  had  but 
little.  2.  Our  discouraging  doubts  and  fears  are  all 
owing  to  the  weakness  of  our  faith  :  therefore  we 
doubt,  because  we  are  but  of  little  faith.  It  is  the 
business  of  faith  to  resolve  doubts,  the  doubts  of 
sense,  in  a  stormy  day,  so  as  even  then  to  keep  the 
head  above  water.  Could  we  but  believe  more,  we 
should  doubt  less.  3.  The  weakness  of  our  faith, 
and  the  prevalence  of  our  doubts,  are  ven'  displeas- 
ing to  our  Lord  Jesus.  It  is  true,  he  doth  not  cast 
off  weak  believers,  but  it  is  as  true,  that  he  is  not 
pleased  with  weak  faith,  no,  not  in  those  that  arc 
nearest  to  him.  iVherefore  didst  thou  doubt  ?  What 
reason  was  there  for  it  ?  Note,  Our  doubts  and  fears 
would  soon  vanish  before  a  strict  inquiry  into  the 


168 


cause  of  them ;  for,  all  things  considered,  there  is 
no  good  reason  why  Christ's  disciples  should  be  of 
a  doubtful  mind,  no,  not  in  a  stormy  day,  because 
he  is  ready  to  help  them,  a  very  present  Help. 

VI.  The  ceasing  of  the  storm,  v.  32.  Wlien  Christ 
was  come  into  the  ship,  they  were  presently  at  the 
shore.  Christ  walked  upon  the  water  tiU  he  came 
to  the  ship,  and  then  went  into  that,  when  he  could 
as  easily  have  walked  to  the  shore  ;  but  when  oixli- 
nary  means  are  to  be  had,  miracles  are  not  to  be 
expected.  Though  Christ  needs  not  instniments 
for  the  doing  of  his  work,  he  is  pleased  to  use  them. 
Observe,  When  Christ  came  uito  the  ship,  Peter 
came  in  with  him.  Companions  with  Christ  in  his 
patience,  shall  be  companions  in  his  kingdom,  Rev. 
1.  9.  Those  that  walk  with  him,  shall  reign  with 
him  ;  those  that  are  exposed,  and  that  suffer  with 
him,  shall  triumph  witli  him. 

When  they  were  come  into  the  ship,  immediately 
the  storm  ceased,  for  it  had  done  its  work,  its  trying 
work.  He  that  has  gathered  the  wind  into  his  Jists, 
and  bound  the  waters  in  a  garment,  is  the  same  that 
ascended  arid  descended  ;  and  his  word  even  stormy 
•winds  fulfil,  Ps.  148.  8.  When  Christ  comes  into  a 
soul,  he  makes  winds  and  storms  to  pease  there,  and 
commands  peace.  Welcome  Christ,  and  the  noise 
of  her  waves  will  soon  be  quelled.  The  way  to  be 
still  is,  to  know  that  he  is  God,  that  he  is  the  Lord 
with  us. 

VII.  The  adoration  paid  to  Chi-ist  hereupon  ;  {v. 
33.)  They  that  were  in  the  ship  came  and  worship- 
ped him,  and- said.  Of  a  truth,  thou  art  the  Son  of 
God.  Two  good  uses  they  made  of  this  distress, 
and  this  deliverance. 

1.  It  was  a  confirmation  of  their  faith  in  Christ, 
and  abundantly  convinced  them  that  the  fulness  of 
the  Godhead  dwelt  in  him  ;  for  none  but  the  world's 
Creator  could  multiply  the  loaves,  none  but  its  Go- 
vernor could  tread  upon  the  waters  of  the  sea ;  they 
therefore  yield  to  the  evidence  and  make  confession 
of  their  faith  ;  Thou  truly  art  the  Son  of  God. 
They  knew  before  that  he  was  the  Son  of  God,  but 
now  they  know  it  better.  Faith,  after  a  conflict 
with  unbelief,  is  sometimes  the  more  active,  and 
gets  to  greater  degrees  of  strength  by  being  exer- 
cised. Now  they  know  it  of  a  truth.  Note,  It  is 
good  for  us  to  know  more  and  more  of  tlie  certainty 
of  those  things  wherein  we  have  been  instructed, 
Luke  1.  4.  Faith  theyi  gi-ows,  when  it  arrives  at  a 
full  assurance,  when  it  sees  clearly,  and  saith.  Of  a 
truth. 

2.  They  took  occasion  from  it  to  give  him  the 
glory  due  unto  his  name.  They  not  only  owned 
that  great  truth,  but  were  suitably,  affected  by  it ; 
they  worshipped  Christ.  Note,  When  Christ  mani- 
fests his  glory  for  us,  we  ought  to  return  it  to  him  ; 
(Ps.  50.  15.1  I  will  deliver  thee,  and  thou  shalt  glo- 
rify me.  Their  worship  and  adoration  of  Christ 
were  thus  expressed,  Of  a  truth  thou  art  the  Son 
of  God.  Note,  The  matter  of  our  creed  may  and 
must  be  made  the  matter  of  our  praise.  Faith  is 
the  proper  principle  of  worship,  and  worship  the 
genuine  product  of  faith.  He  that  comes  to  God 
must  believe  J  and  he  that  fiefiiTura  in  God,  wiU  come, 
Heb.  11.  6.     • 

34.  And  when  they  were  gone  over,  they 
came  into  the  land  of  Genne'saret,  35.  And 
when  the  men  of  that  place  had  know- 
ledge of  him,  they  sent  out  into  all  that 
country  round  about,  and  brought  unto  him 
all  that  were  diseased ;  36.  And  besought 
him  that  they  might  only  touch  the  hem 
of  his  garment :  and  as  many  as  touched 
were  made  perfectly  whole. 


ST.  MATTHEW,  XIV. 


We  have  here  an  account  of  miracles  by  whole- 
sale, -which  Christ  wrought  on  the  other  side  the 
water,  in  the  land  of  Gennesaret.  Whithersoever 
Christ  went,  he  was  doing  good.  Gennesaret  was 
a  tract  of  land  that  lay  between  Bethsaida  3nd  Ca- 
pernaum, and  either  gave  the  nan:\e  to,  or  took  the 
name  from,  this  sea,  which  is  called,  (Lidie  5.  1.) 
The  lake  of  Gennesaret ;  it  signifies  the  valley  of 
branches.     Observe  here, 

I.  The  forwardness  and  faith  of  the  men  of  that 
place.  These  were  more  noble  than  the  Gergesenes, 
their  neighbours,  who  were  borderers  upon  the  same 
lake.  Those  besought  Christ  to  depart  from  them, 
they  had  no  occasion  for  him  ;  these  besought  him 
to  help  them,  they  had  need  of  him.  Christ  reckons 
it  the  greatest  honour  we  can  do  him,  to  make  use 
of  him.     Now  here  we  are  told, 

1.  How  the  men  of  that  place  were  brought  to 
Christ ;  they  had  knowledge  of  him.  It  is  probable 
that  his  miraculous  passage  over  the  sea,  which  they 
that  were  in  the  ship  would  industriously  spread  the 
report  of,  might  help  to  make  way  for  his  entertain- 
ment in  those  parts  ;  and  perhaps  it  was  one  thing 
Christ  intended  in  it,  for  he  has  gi'eat  reaches  in 
what  he  does.  This  they  had  knowledge  of,  and 
of  the  other  miracles  Christ  had  wrought,  and  there- 
fore they  flocked  to  him.  Note,  They  that  know 
Christ's  name,  will  make  their  application  to  him  : 
if  Christ  were  better  known,  he  would  not  be  ne- 
glected as  he  is ;  he  is  trusted  as  far  as  he  is  known. 
Tlicy  had  knowledge  of  him,  that  is,  of  his  being 
among  them,  and  that  he  would  be  but  a.  while 
among  them.  Note,  The  discerning  of  the  day  of 
our  opportunities  is  a  good  step  toward  the  improve- 
ment of  it.  This  was  the  conde7nnation  of  the  world, 
that  Christ  was  iyi  the  world,  and  the  world  know 
him  not ;  (John  1.  10.)  Jerusalem  .knew  him  not, 
(Luke  19.  42.)  but  there  were  some  who,  when  he 
was  among  them,  had  knowledge  of  him.  It  is  bet- 
ter to  know  that  there  is  a  prophet  among  us  than 
that  there  has  been  one,  Ezek.  2.  5. 

•2.  How  they  brought  others  to  Christ,  by  giving 
notice  to  their  neighbours  of  Christ's  being  come 
into  those  parts;  They  sent  out  into  all  that  country. 
Note,  Those  that' have  got  the  knowledge  of  Christ 
themselves,  should  do  aU  they  can  to  bring  others 
acquainted  with  him  too.  We  must  not  eat  these 
spiritual  morsels  alone  ;  there  is  in  Christ  enough 
for  us  all,  so  that  there  is  nothing  got  by  monopo- 
lizing. When  we  have  opportunities  of  getting  good 
to  our  souls,  we  should  bring  as  many  as  we  can  to 
share  with  us;  More  than  we  think  of  would  close 
with  opportunities,  if  they  were  but  called  upon  and 
invited  to  them.  They  sent  into  their  own  country, 
because  it  was  their  own,  and  they  desired  the  wel- 
fare of  it.  Note,  We  can  no  better  testify  our  love 
to  our  country  than  by  promoting  and  propagating 
the  knowledge  of  Christ  in  it.  Neighbourhood  is  an 
advantage  of  doing  good,  which  must  be  improved. 
Those  that  are  near  to  us,  we  should  contrive  to  do 
something  for,  at  least  by  our  example,  to  bring 
them  near  to  Christ. 

3.  What  their  business  was  with  Christ ;  not  only, 
perhaps  not  chiefly,  if  at  all,  to  be  taught,  but  to  have 
their  sick  healed;  They  brought  unto  him  all  that 
were  diseased.  If  love  to  Christ  and  his  doctrine  will 
not  bring  them  to  him,  yet  self-love  would.  Did  we 
but  rightly  seek  our  own  things,  the  things  of  our  own 
peace  and  welfare,  we  should  seek  the  things  of 
Christ.  We  should  do  him  honour,  and  please  him, 
bv  deriving  grace  and  righteousness  from  him.  Note, 
Christ  is  the  proper  Person  to  bring  the  diseased  to ; 
whither  should  they  go  but  to  the  Physician,  to  the 
Sun  of  righteousness,  that  hath  healing  under  /lis 
wings'? 

4.  How  they  made  their  application  to  him  ;  they 
besought  him  that  they  might  only  touch  the  hem  of 


ST.  MATTHEW,  XV. 


169 


his  garment,  v.  36.  They  applied  themselves  to 
him,  (1.)  With  great  importunity;  they  besouijht 
him.  Well  may  we  beseech  to  be  healed,  when  ( jod 
by  his  ministers  beseecheth  us  that  we  will  be  healed. 
Note,  Tlie  greatest  favours  and  blessings  arc  to  be 
obtained  from  Christ,  by  entreaty  ;  ^sL;  mid  it  slialt 
be  q-iven.  (2.)  With  great  humility  ;  they  came  to 
him  as  those  that  were  sensible  of  their  distance, 
humbly  beseeching  him  to  help  them  ;  and  their  de- 
siring to  touch  the  hem  of  his  garment,  intimates 
that  they  thought  themselves  unworthy  that  he 
should  take  any  particular  notice  of  them,  that 
he  should  so  much  as  speak  to  their  case,  much 
less  touch  them  for  their  cure ;  but  they  will  look 
upon  it  as  a  gi'eat  favour,  if  he  will  give  them  leave 
to  touch  the  he?n  of  his  garment.  The  eastern  nations 
show  respect  to  their  princes  by  kissing  their  slee\'e 
or  skirt.  (3.)  With  great  assurance  of  the  all-suffi- 
ciency of  his  power,  not  doubting  but  they  should 
be  healed,  even  by  touching  the  hem  of  his  garment ; 
that  they  should  recei\'e  abundant  communications 
from  him  by  the  smallest  token  or  symbol  of  com- 
munion with  him.  They  did  not  expect  the  formality 
of  striking  his  hand  over  the  place  of  persons  dis- 
eased, as  Naaman  did;  (2  Kings  5.  11.)  but  they 
were  sure  that  there  was  in  him  such  an  o\-erflowing 
fulness  of  healing  virtue,  that  they  could  not  fail  of  a 
cure,  who  were  but  admitted  near  him.  It  was  in 
this  country  and  neighbourhood  that  the  woman  with 
the  bloody  issue  was  cured  by  touching  the  hem  of 
.his  garme?it,  and  was  commended  for  her  faith  ;  (ch. 
9.  20 — 22. )  and  thence,  probably,  they  took  occasion 
to  ask  this.  Note,  The  experiences  of  others  in  their 
attendance  upon  Christ  may  be  of  use  both  to  direct 
and  to  encourage  us  in  our  attendance  on  him.  It  is 
good  using  those  means  and  methods  which  others 
before  us  have  sped  well  in  the  use  of. 

II.  ■  The  fruit  and  success  of  this  their  application 
to  Christ.  It  was  not  in  vain  that  these  seed  of  Jacob 
sought  him,  for  as  7nani/  as  touched,  ivere  made  Jier- 
fectly  whole.  Note,  1.  Christ's  cures  are  perfect 
cures.  Those  that  he  heals,  he  heals  perfectly.  He 
doth  not -do  his  work  by  halves.  Though  spiritual 
healing  be  not  perfected  at  first,  yet,  doubtless,  he 
that  has  beiciin  the  good  work,  wi/l  fierform  it,  Phil. 
1.  6.  2.  There  is  abundance  of  healing  virtue  in 
Christ  for  all  that  apply  themselves  to  him,  be  they 
ever  so  many.  That  precious  ointme>it  which  was 
poured  on  his  head,  ran  down  to  the  skirtaofhis  gar- 
ment, Ps.  loo.  2.  The  least  of  Christ's  institutions, 
like  the  hem  nf  his  garment,  is  replenished  with  the 
overflowing  fulness  of  his  grace,  and  he  is  able  to 
save  to  the  uttermost.  3.  The  healing  virtue  that  is 
in  Christ,  is  put  forth  for  the  benefit  of  those  that  by 
a  true  and  lively  faith  touch  him.  Christ  is  in  hea- 
ven, but  his  word  is  nigh  us,  and  he  himself  in  that 
■vyord.  When  we  mix  faith  with  the  word,  apply  it 
to  ourselves,  depend  upon  it,  and  submit  to  its  influ- 
ences and  commands,  then  we  touch  the  hem  of 
Christ's  garment.  It  is  but  thus  touching,  and  we 
are  made  whole.  On  such  easy  terms  are  spiritual 
cures  offered  by  him,  that  he  may  truly  be  said  to 
hea.\  freely.;  so  that  if  our  souls  die  of  their  wounds, 
it  is  not  owing  to  pur  Physician,  it  is  not  for  want  of 
skill  or  will  in  him  ;  but'  it  is  purely  owing  to  our- 
selves. He  could  have  healgd  us,  he  wotild  have 
healed  us,  but  we  would  not  be  healed;  so  that  our 
blood  will  lie  upon  our  own  heads. 

CHAP.  XV. 

In  this  chapter,  we  have  our  Lord  Jesus,  as  the  s;reat  Prophet 
teaching,  as  the  great  Physician  healing-,  and  as  the  great 
Shepherd  of  the  sheep  fe'edinsr;  as  the  Father  of  spirits 
instructing  them;  as  the  Conqueror  of  Satan  dispossessing 
him;  and  as  concerned  for  the  bodies  ofhis  people,  providing 
for  them.  Here  is,  I.  Christ^  discourse  with  the  Scribes 
and  Pharisees  about  human  traditions  and  injunctions,  v. 
J  .  .  9.    II.  His  discourse  with  the  multitude,  and  with  his 

Vol.  v. — Y 


disciples,  concerning  the  things  that  defile  a  man,  t.  10  .  . 
20.  III.  His  casting  of  tlie  devil  out  of  the  woman  of 
Canaan's  daughter,  v.  21  .  .  26.  IV.  His  liealinL'  of  all 
tliat  were  brouffht  to  liim,  v.  29  .  .  31.  V.  His  feeding  of 
four  thousand  men,  with  seven  loaves  and  a  few  little  fohes. 
v.  32  .  .  39.  ' 

1.  f  I UIEN  came  to  Jesus  Scribes  and 
JL  Pharisees,  whicli  were  of  Jerusa- 
lem, saying,  2.  Why  do  thy  disciples  trans- 
gress the  tradition  of  the  elders  /  Vox  they 
wash  not  their  hands  when  they  eat  bread. 
•3.  But  he  answered  and  said  unto  them, 
Why  do  ye  also  transgress  the  command- 
ment of  God  by  your  tradition  ?  4.  For  God 
commanded,  saying,  Honour  thy  father  and 
mother:  and,  He  that  curseth  father  or  mo- 
ther, let  him  die  the  death.  5.  But  ye  say, 
Whosoever  shall  say  to  his  father  or  his 
mother.  It  is  a  gift,  by  whatsoever  thou 
mightest  be  profited  by  me ;  6.  And  honour 
not  his  father  or  his  mother,  he  shall  be  free. 
Thus  have  ye  made  the  commandment  of 
God  of  none  effect  by  your  tradition.  7. 
Ye  hy]:)ocrites,  well  did  Esaias  prophesy  of 
you,  saying,  8.  This  people  draweth  nigh 
unto  me  with  their  mouth,  and  honoureth 
me  with  their  lips ;  but  their  heart  is  far 
from  me.  9.  But  in  vain  do  they  worship 
me,  teaching  for  doctrines  the  command- 
ments of  men. 

E\'il  manners,  we  say,  beget  good  laws.  The  in- 
temperate heat  of 'the  Jewish  teachers  for  the  sup- 
port of  their  hierarchy,  occasioned  many  excellent 
discourses  of  our  Saviour's  for  the  settling  of  the 
truth,  as  here, 

I.  Here  is  the  cavil  of  the  Scribes  and  Pharisees 
at  Christ's  disciples,  {or  eating  with  unwashen  hands. 
The  Scribes  and  Pharisees  were  the  great  men  of 
the  Jewish  church,  men  whose  gain  was  godliness, 
great  enemies  to  the  gospel  of  Christ,  but  colouring 
their  opposition  with  a  pretence  of  zeal  for  the  law 
of  Moses ;  when  really  nothing  was  intended  but  the 
support  of  their  own  t)ranny  over  the  consciences 
of  men.  They  were  men  of  learning  and  men  of 
business.  These  Scribes  and  Pharisees  here  intro- 
duced were  of  Jerusalem,  the  holy  city,  the  head- 
city,  whither  the  tribes  went  u/i,  and  where  were  set 
the  throyies  of  judgment ;  they  should  therefore  have 
Ijeen  better  than  others,  but  they  were  worse.  Note, 
External  pri'V'ileges,  if  they  be  not  duly  improved, 
commonly  swell  nien  up  the  more  with  pride  and 
malignity.  Jei-usalem,  which  sliould  have  been  a 
pure  spring,  was  now  Ijecome  a  poisoned  sink.  How 
is  the  faithful  city  become  a  harlot! 

Now  if  these  great  men  be  the  accusers,  pray  what 
is  the  accusation?  What  articles  do  they  exhibit 
against  the  disciples  of  Christ  ^  V^'Yiy,  tnily,  the 
thing  laid  to  their  charge,  is,  nonconformity  "to  the 
canons  of  their  church  ;  {v.  2.)  Uliy  do  thy  disciples 
transgress  the  tradition  of  the  elders?  This  charge 
they  rnake  good  in  a  particular  instance ;  They  wash 
not  their  hands  when  they  eat  bread.  A  very  high 
misdemeanor!  It  was  a  sign  that  Christ's  disciples 
conducted  themselves  inoffensively,  when  this  was 
the  worst  thing  they  could  charge  them  with. 

Observe,  1.  Wliat  was  the  tradition  of  the  elders— 
That  people  should  often  wash  their  hands,  and  al- 
ways at  meat.  This  they  placed  a  great  deal  of  re- 
ligion in,  supposing  that  the  meat  they  touched  with 
unwashen  hands  would  be  defiling  to  them.    The 


170 


ST,  MATTHEW,  XV. 


Pharisees  practised  this  themselves,  and  with  a  great 
deal  of  stnctness  imposed  it  upon  others,  not  under 
civil  penalties,  but  as  matter  of  conscience,  and  mak- 
ing it  a  sin  against  God  if  they  did  not  do  it.  Rabbi 
loses  determined,  "  that  to  eat  with  un  wash  en  hands 
is  as  great  a  sin  as  adultery."  And  Rabbi  Akiba  be- 
ing kept  a  close  prisoner,  having  water  sent  him  both 
to  wash  his  hands  with,  and  to  drink  with  liis  meat, 
the  greatest  part  being  accidentally  shed,  he  washed 
his  hands  with  the  remainder,  though  he  left  him- 
self none  to  drink,  saying  he  would  rather  die  than 
transgress  the  tradition  of  the  elders.  Nay,  they 
would  not  eat  meat  with  one  that  did  not  wash  be- 
fore meat.  This  mighty  zeal  in  so  small  a  matter 
would  appear  very  strange,  if  we  did  not  still  see  it 
incident  to  church-oppressors,  not  only  to  be  fond  of 
practising  their  own  mventions,  but  to  be  farious  in 
pressing  their  own  impositions. 

2.  What  was  the  transgression  of  this  tradition  or 
injunction  by  the  disciples ;  it  seems,  they  did  not 
wash  their  hands  when  they  ate  bread,  which  was 
the  more  offensive  to  the  fliarisees,  because  they 
were  men  who  in  other  things  were  strict  and  con- 
scientious. The  custom  was  innocent  enough,  and 
had  a  decency  in  its  civil  use.  We  read  of  the  wa- 
ter for  purifying  at  the  marriage  where  Christ  was 
present,  (John  2.  6.)  though  Christ  turned  it  into 
wine,  and  so  put  an  end  to  that  use  of  it.  But  when 
it  came  to  be  practised  and  imposed  as  a  religious 
rite  and  ceremony,  and  such  a  stress  laid  upon  it, 
the  disciples,  though  weak  in  knowledge,  yet  were 
so  well  taught  as  not  to  comply  witli  it,  or  observe 
it ;  no,  not  when  the  Scribes  and  Pharisees  had  their 
eye  upon  them.  They  had  already  learned  St.  Paul's 
lesson,  jlll  things  are  lawful  for  ?ne  ;  no  doubt,  it  is 
lawful  to  wash  before  meat ;  but  I  will  not  be  brought 
under  the  power  of  any  ;  especially  not  of  those  who 
said  to  their  souls.  Bow  do'.vn,  thai  we  may  sro  over, 
1  Cor.  6.  12. 

3.  What  was  the  complaint  of  the  Scribes  and 
Pharisees  against  them.  They  quarrel  with  Christ 
about  it,  supposing  that  he  allowed  them  in  it,  as  lie 
did,  no  doubt,  by  his  own  example  ;  "  Jiliy  do  thy 
disci/iles  transgress  the  canons  of  the  church  ?  And 
why  dost  thou  suffer  them  to  do  it  ?"  It  was  well  that 
the  complaint  was  made  to  Clirist ;  for  the  disciples 
themselves,  though  they  knew  their  duty  in  this 
case,  were  perliaps  not  so  well  able  to  give  a  reason 
for  what  they  did  as  were  to  be  wished. 

II.  Here  is  Christ's  answer  to  this  cavil,  and  his 
justification  of  the  disciples  in  tliat  which  was  charg- 
ed upon  them  as  a  transgression.  Note,  While  we 
stand  fast  in  the  liberty  wherewith  Christ  has  made 
us  free,  he  will  be  sure  to  bear  us  out  in  it. 

Two  ways  Christ  replies  upon  them  : 

1.  By  way  of  recrimmation,  v.  3 — 6.  They  were 
spying  motes  in  the  eyes  of  his  disciples,  but  Christ 
shows  them  a  beam  in  their  own.  But  that  which 
he  charges  upon  them,  is,  not  barely  a  recrimination, 
for  it  will  be  no  vindication  of  ourselves  to  condemn 
our  reprovers ;  but  it  is  such  a  censure  of  their  tradi- 
tion (and  the  authority  of  that  was  it  tliey  built  their 
charge  upon)  as  makes  not  only  a  non-compliance 
lawful,  but  an  opposition  a  duty.  That  human  a\i- 
thority  must  never  be  submitted  to,  which  sets  up  in 
competition  with  divine  authority. 

(1.)  The  charge  in  general  is.  You  transgress  the 
commandment  of  God  by  your  tradition.  They  call- 
ed it  the  tradition  of  the  elders,  laying  stress  upon 
the  antiquity  of  the  usage,  and  the  authoritv  of  them 
that  imposed  it,  as  the  church  of  Rome  does  upon 
■fathers  and  councils  ;  but  Christ  calls  it  their  tradi- 
tion. Note,  Illegal  impositions  will  be  laid  to  the 
charge  of  those  who  support  and  maintain  them,  and 
keep  them  up,  as  well  as  of  those  who  first  invented 
and  enjoined  them  ;  Mic.  6.  16.  You  transgress  the 
commandment  of  God.    Note,  Those  who  are  most 


zealous  of  their  own  impositions,  are  commonly  most 
careless  of  God's  commands ;  which  is  a  good  reason 
why  Christ's  disciples  should  stand  upon  their  guard 
against  such  impositions,  lest  though  at  first  they 
seem  only  to  infringe  the  liberty  of  christians,  they 
come  at  length  to  confront  the  authority  of  Christ, 
Though  the  Pharisees,  in  this  command  of  washing 
before  meat,  did  not  intrench  upon  any  command  of 
God ;  yet,  because  in  other  instances  they  did,  he 
justifies  his  disciples'  disobedience  to  this. 

(2.)  The  proof  of  this  charge  is  in  a  particular 
instance,  that  of  their  transgressing  the  fifth  com- 
mandment. 

[1.]  Let  us  see  what  the  command  of  God  is,  (v. 
4. )  what  the  precept,  and  what  the  sanction  of  the 
law  is. 

The  precept  is.  Honour  thy  father  and  thy  mo- 
ther ;  this  is  enjoined  by  the  common  Father  of  man- 
kind, and  by  paying  respect  to  them  whom  Provi- 
dence has  made  the  instniments  of  our  being,  we 
give  honour  to  him  who  is  the  Author  of  it,  who  has 
thereby,  as  to  us,  put  some  of  his  image  upon  them. 
The  whole  of  children's  duty  to  their  parents  is  in- 
cluded in  this  of  honouring  them,  which  is  the  spring 
and  foundation  of  all  the  rest.  If  I  be  a  Father,  where 
is  my  honour?  Our  Saviour  here  supposes  it  to  mean 
the  duty  of  children's  maintaining  their  parents,  and 
ministering  to  their  wants,  if  there  be  occasion,  and 
being  every  way  serviceable  to  their  comfort.  Ho- 
nour widows,  that  is,  maintain  them,  1  Tim.  5.  3. 

The  sanction  of  this  law  in  the  fifth  command- 
ment, is,  a  promise,  that  thy  days  may  be  long';  but 
our  Saviour  waves  tliat,  lest  any  should  thence  infer 
it  to  be  only  a  thing  commendable  and  profitable, 
and  insists  upon  the  penalty  annexed  to  the  breach 
of  this  commandment  in  anotlier  scripture,  which 
denotes  the  duty  to  be  highly  and  indispensably  ne- 
cessary ;  He  that  curseth  father  or  mother,  let  him 
die  the  death :  this  law  we  Ifiave,  Exod.  21.  17.  The 
sin  of  cursing  parents  is  here  opposed  to  the  duty  of 
honouring  them.  Those  wlio  speak  ill  of  their  pa- 
rents, or  wish  ill  to  them,  who  mock  at  them,  or  give 
them  taunting  and  opprobrious  language,  break  this 
law.  If  to  call  a  brother  Raca  be  so  penal,  what  is 
it  to  call  a  father  so  ?  By  our  Saviour's  application 
of  this  law,  it  appears,  tliat  denying  service  or  relief 
to  parents  is  included  in  cursing  them.  Though  the 
language  be  respectful  enough,  and  nothing  abusive 
in  it,  yet  what  will  that  avail,  if  the  deeds  be  not 
agreeable  ?  It  is  but  like  him  that  said,  I  go.  Sir,  and 
went  not,  ch.  21.  30. 

[2.]  Let  us  see  what  was  the  contradiction  which 
the  tradition  of  the  elders  gave  to  this  command. 
It  was  not  direct  and  downright,  but  implicit ;  their 
casuists  gave  them  sucli  rules  as  furnished  them  with 
an  easy  evasion  from  the  obligation  of  this  command, 
X'.  5,  6.  You  hear  what  God  saith,  but  ye  say  so  and 
so.  Note,  That  which  men  say,  even  great  men, 
and  learned  men,  and  men  in  authority,  must  be  ex- 
amined by  that  which  God  saith  ;  and  if  it  be  found 
either  contrary  or  inconsistent,  it  may  and  must  be 
rejected,  Acts  4.  19.     Observe, 

First,  What  their  tradition  was ;  That  a  man 
could  not  in  any  case  bestow  his  worldly  estate  bet- 
ter than  to  give  it  to  the  priests,  and  devote  it  to  the 
service  of  tlie  temple  :  and  that,  when  any  thing  was 
so  devoted,  it  was  not  only  unlawful  to  alienate  it, 
but  all  other  obligations,  though  ever  so  just  and  sa- 
cred, were  thereby  superseded,  and  a  man  was 
thereby  discharged  from  them.  And  this  proceeded 
partly  from  their  ceremoniousness,  and  the  superstir 
tious  regard  they  had  to  the  temple,  and  partly  from 
their  covetousncss,  and  love  of  money  :  for  what  was 
given  to  the  temple  they  were  gainers  by.  The 
former  was,  in  pretence,  the  latter  was,  in  truth,  at 
the  bottom  of  this  tradition. 

Secondly,  How  they  allowed  the  application  of 


ST.  MATTHEW,  XV. 


171 


this  to  the  case  of  children.  When  their  parents' 
necessities  called  for  their  assistance,  they  pleaded, 
that  all  they  could  spare  from  themselves  and  their 
children,  they  had  devoted  to  the  treasury  of  the 
temple ;  J(  is  a  gift,  by  mhatsorver  thou  mightest  be 
firofited  by  me,  and  therefore  their  parents  must 
expect  nothing  from  them  ;  suggesting  withal,  that 
the  spii-itual  advantage  of  what  was  so  devoted, 
would  redound  to  the  parents,  who  must  live  upon 
that  air.  This,  they  taught,  was  a  good  and  valid 
plea,  and  many  undutiful,  unnatural  children  made 
use  of  it,  and  they  justified  them  in  it,  and  said.  He 
shall  be  free  ;  so  we  supply  the  sense.  Some  go  fur- 
ther, and  supply  it  thus,  "  He  doth  ivell,  his  days 
shall  be  long  in  the  land,  and  he  shall  be  looked  upon 
as  having  duly  observed  the  fifth  commandment." 
The  pretence' of  religion  would  make  his  refusal  to 
provide  for  his  parents  not  only  passable  but  plausi- 
ble. But  the  absurdity  and  impiety  of  this  tradition 
were  very  evident ;  for  revealed  religion  was  intend- 
ed to  improve,  not  to  overthrow,  natural  religion  ; 
one  of  the  fundamental  laws  of  which  is  this  of  ho- 
nouring our  parents ;  and  had  they  known  what  that 
meant,  I  luill  have  justice,  and  mercy,  and  not  sacri- 
fice,  they  had  not  thus  made  the  most  arbitrary  ri- 
tuals destnictive  of  the  most  necessary  morals.  This 
was  making  the  command  of  God  of  no  effect.  Note, 
Whatever  leads  to,  or  countenances,  disobedience, 
does,  in  effect,  make  void  the  command ;  and  they 
that  take  upon  them  to  dispense  with  God's  law, 
do,  in  Christ's  account,  repeal  and  disannul  it.  To 
break  the  law  is  bad,  but  to  teach  men  so,  as  the 
Scribes  and  Pharisees  did,  is  much  worse,  fh.  5.  19. 
To  what  purpose  is  the  command  given,  if  it  be  not 
obeyed  ?  Tlie  rule  is,  as  to  us,  of  none  effect,  if  we 
be  not  ruled  by  it.  It  i?  time  for  thee.  Lord,  to  work  ; 
high  time  for  the  great  Reformer,  the  great  Refiner, 
to  appear;  for  they  have  made  void  thy  law ;  (Ps. 
119.  126.)  not  only  sinned  against  the  command- 
ment, but,  as  far  as  in  them  lay,  sinned  aiuay  the 
commandment  But,  thanks  be  to  God,  in  spite  of 
them  and  all  their  traditions,  the  command  stands 
in  full  force,  power,  and  virtue. 

2.  The  other  part  of  Christ's  answer  is  by  way  of 
reprehension  ;  and  that  which  he  here  charges  them 
with,  is  hypocrisy  ;  Ye  hypocrites,  v.  7.  Note,  It  is 
the  prerogative  of  him  who  searcheth  the  heart,  and 
knows  what  is  in  man,  to  pronounce  who  are  hypo- 
crites. The  eye  of  man  can  perceive  open  profane- 
ness,  but  it  is  only  the  eye  of  Christ  that  can  discern 
hypocrisy,  Luke  16.  15.  And  as  it  is  a  sin  which 
his  eye  discovers,  so  it  is  a  sin  which  of  all  others 
his  soul  hates. 

Now  Christ  fetches  his  reproof  from  Isa.  29.  13. 
Welldid  Esaias  firophesy  of  yon.  Isaiah  spoke  it  of 
the  men  of  that  generation  to  which  he  prophesied, 
yet  Christ  applies  it  to  these  Scribes  and  Pharisees. 
Note,  The  reproofs  of  sin  and  sinnere,  which  we  find 
in  scripture,  were  designed  to  reach  the  like  per- 
sons and  practices  to  the  end  of  the  world  ;  for  they 
are  not  of  private  intei-pretation,  2  Pet.  1.  20.  The 
sinners  of  the  latter  days  are  prophesied  of,  1  Tim. 
4.  1.  2  Tim.  3.  1.  2  Pet.  3.  3.  Threatenings  di- 
rected against  others,  belong  to  us,  if  we  be  guilty 
of  the  same  sins.  Isaiah  prophesied  not  of  them 
only,  but  of  all  other  hypocrites,  against  whom  that 
word  of  his  is  still  levelled,  and  stands  in  force.  The 
prophecies  of  scripture  are  every  day  in  the  fulfilling. 

This  prophecy  exactly  deciphers  a  hypocritical 
nation,  Isa.  9.  17. — 10.  6.     Here  is, 

(1.)  The  description  of  h\-pocrites,  in  two  things. 

[1.]  In  their  own  performances  of  religious  wor- 
ship, V.  8.  When  they  draw  nigh  to  God  with  their 
mouth,  and  honour  him  with  their  lips,  their  heart  is 
far  from  him.     Observe, 

F'irst,  How  far  a  hypocrite  goes  ;  he  draws  nigh 
to  God,  and  honours  him  j  he  is,  in  profession,  a 


worshipper  of  God.  The  Pharisees  ivent  up  to  the 
temple,  to  pray  ;  he  does  not  stand  at  that  distance 
which  those  are  at,  who  lin'e  without  God  in  the 
world,  but  has  a  name  among  the  ])eo])le  near  unto 
him.  They  honour  him  ;  that  is,  they  take  on  them 
to  honour  God,  they  join  with  those  that  do  so. 
Some  honour  God  has  even  from  the  services  of  hy- 
pocrites, as  they  help  to  keep  up  the  face  and  form 
of  godliness  in  the  world,  whence  Ciod  fetches 
honour  to  himself,  though  they  intend  it  not  to  him. 
\^■hcn  God's  enemies  submit  themselves  but  feign- 
edly,  when  they  lie  unto  him,  so  the  word  is,  (Ps.  66. 
3. )  it  redounds  to  his  honour,  and  he  gets  himself  a 
name. 

Secondly,  Where  he  rests  and  takes  up  ;  this  is 
done  but  with  his  mouth  and  with  his  lips.  It  is 
piety  but  from  the  teeth  outwards  ;  he  shows  much 
love,  and  that  is  all,  there  is  in  his  heart  no  true 
love  ;  they  make  their  voice  to  be  heard,  (Isa.  58.  4.) 
mention  the  name  of  the  Lord,  Isa.  48.  1.  Hj'po- 
crites  are  those  that  only  make  a  lip-labour  of  reli- 
gion and  religious  worship.  In  word  and  tongue, 
the  worst  hypocrites  may  do  as  well  as  the  best 
saints,  and  speak  as  fair  with  Jacob's  voice. 

Thirdly,  What  that  is  wherein  he  comes  short ; 
it  is  in  the  main  matter  ;  Their  heart  is  far  from  me, 
habitually  alienated  and  esti-anged,  (Eph.  4.  18.) 
actually  wandering  and  dwelling  upon  something 
else  ;  no  serious  thoughts  of  God,  no  pious  affec- 
tions toward  him,  no  concern  about  the  soul  and 
eternity,  no  thoughts  agreeable  to  the  .  service. 
God  is  7iear  in  their  mouth,  but  far  from  their  reins, 
Jer.  12.  2.  Ezek.  33.  31,  The  heart,  with  the 
fool's  eyes,  is  in  the  ends  of  the  earth.  It  is  a  silly 
dove  that  is  without  heart,  and  so  it  is  a  silly  duty, 
Hos.  7.  11.  A  hypocrite  says  one  thing,  but  thinks 
another.  The  great  thing  that  God  looks  at  and 
requires,  is,  the  heart  ;  (Prov.  23.  26.)  if  that  be  far 
from  him,  it  is  not  a  reasonable  ser\'ice,  and  there- 
fore not  an  acceptable  one,  it  is  the  sacrifice  of  fools, 
Eccl.  5.  1. 

[2.]  In  their  prescriptions  to  others.  This  is  an 
instance  of  their  hypociisy,  that  they  teach  for  doc- 
trines the  C07nma?id?ne7its  of  mcTi,  The  Jews  then, 
as  the  Papists  since,  paid  the  same  respect  to  oral 
tradition  that  thev  did  to  the  word  of  God,  receiving 
it  pari  fiietatis  affectu  ac  reverentid — nfilh  the  sane 
pious  affection  and  rererence.  Cone.  Trident.  Sess. 
4.  Deer.  1.  When  men's  inventions  are  tacked  to 
God's  institutions,  and  imposed  accordingly  ;  this  is 
hypocrisy,  a  mere  human  religion.  The  command- 
ments of  men  are  properly  conversant  about  the 
things  of  men,  but  God  will  have  his  own  work  done 
by  his  own  rules,  and  accepts  not  that  which  he  did 
not  himself  appoint.  That  only  comes  to  him,  that 
comes  from  him. 

(2.)  The  doom  of  h^^pocrites  ;  it  is  put  in  a  little 
compass  ;  In  vain  do  they  worship  me.  Their  wor- 
ship does  not  attain  the  end  for  which  it  was  ap- 
pointed ;  it  will  neither  please  God,  nor  profit  them- 
selves. If  it  be  not  in  spirit,  it  is  not  in  truth,  and 
so  it  is  all  nothing.  That  man  who  only  seems  to  be 
religious,  but  is  not  so,  his  religion  is  vain  ;  (James 
1.  26.)  and  if  our  religion  be  a  vain  oblation,  a  vain 
religion,  how  great  is  that  vanity  !  How  sad  is  it  to 
live  in  an  age  of  prayers  and  sermons,  and  sa1)baths 
and  sacraments,  in  vain,  to  beat  the  air  in  all  these  ; 
it  is  so,  if  the  heart  be  not  with  God  in  them.  Lip- 
labour  is  lost  labour,  Isa.  1.  11.  Hypocrites  sow  the 
wind  and  re.ap  the  whirlwind ;  they  trust  in  vanity, 
and  vanity  will  be  their  recompense. 

Thus  Christ  justified  his  disciples  in  their  disobe- 
dience to  the  traditions  of  the  elders  ;  and  this  the 
Scribes  and  Pharisees  got  by  their  cavilling.  We 
read  not  of  any  reply  they  made  ;  if  they  were  not 
satisfied,  yet  they  were  silenced,  and  could  not  re  - 
sist  the  power  wherewith  Christ  spake. 


ST.  MATTHEW,  XV. 


172 

10.  And  he  called  the  multitude,  and  said 
unto  them,  Hear,  and  understand :  11.  Not 
that  which  goeth  into  the  mouth  defileth 
a  man  ;  but  that  which  cometh  out  of  the 
mouth,  this  defileth  a  man.  1 2.  Then  came 
his  disciples,  and  said  unto  him,  Knowest 
thou  that  the  Pharisees  were  offended,  af- 
ter they  heard  this  saying  ?  1 3.  But  he  an- 
swered and  said.  Every  plant  which  my 
heavenly  Father  hath  not  planted,  shall  be 
rooted  up.  1 4,  Let  them  alone  :  they  be 
blind  leaders  of  the  blind.  And  if  the  blind 
lead  the  blind,  both  shall  fall  into  the  ditch. 
1 5.  Then  answered  Peter  and  said  unto 
him.  Declare  unto  us  this  parable.  16. 
And  Jesus  said.  Are  ye  also  yet  without 
understanding  ?  1 7.  Do  not  ye  yet  under- 
stand, that  whatsoever  entereth  in  at  the 
mouth  goeth  into  the  belly,  and  is  cast  out 
into  the  draught  ?  1 8.  But  those  things 
which  proceed  out  of  the  mouth  come  forth 
from  the  heart ;  and  they  defile  the  man. 
19.  For  out  of  the  heart  proceed  evil 
thoughts,  murders,  adulteries,  fornications, 
thefts,  false  witness,  blaspliemies.  20. 
These  are  the  things  which  defile  a  man : 
but  to  eat  with  unwashen  hands  defileth 
not  a  man. 

Christ  having  proved  that  the  disciples,  in  eating 
■with  unwashen  hands,  were  not  to  he  blamed,  as 
transgressing  tlie  traditions  and  injunctions  of  the 
elders,  comes  here  to  show  that  tliey  were  not  to  be 
blamed,  as  liaving  done  any  tiling  that  was  in  itself 
evil.  In  the  former  part  of  his  discourse  he  over- 
turned the  authority  of  the  law,  and  in  this  the  rea- 
son of  it.     Observe, 

1.  The  solemn  introduction  to  this  discourse  ;  (f. 
10.)  He  called  the  multitude.  They  were  withdrawn 
while  Christ  discoursed  with  the  Scribes  and  Phari- 
sees ;  probably  those  proud  men  ordered  them  to 
withdraw,  as  not  willing  to  talk  with  Christ  in  their 
hearing  ;  Christ  must  favour  them  at  their  pleasure 
with  a  discourse  in  private.  But  Christ  had  a  re- 
gard to  the  multitude  ;  he  soon  despatched  the 
Scribes  and  Pharisees,  and  then  turned  them  off, 
and  invited  the  mob,  the  multitude,  to  be  his  hear- 
ers :  thus  the  poor  are  evangelized  ;  and  the  foolish 
things  of  the  world,  and  things  that  are  despised, 
hath  Christ  chosen.  The  humble  Jesus  embraced 
those  whom  the  proud  Pharisees  looked  upon  with 
disdain,  and  to  them  he  designed  it  for  a  mortifica- 
tion. He  turns  from  them  as  wilful  and  unteacha- 
ble,  and  turns  to  the  multitude,  who,  though  weak, 
were  humble,  and  willing  to  be  taught.  To  them 
he  said.  Hear,  and  understand.  Note,  Wliat  we 
hear  from  the  mouth  of  Christ,  we  must  give  all  dili- 
gence to  understand.  Not  only  scholars,  but  even 
the  multitude,  the  ordinary  people,  must  apply  their 
minds  to  understand  the  words  of  Christ.  He  there- 
fore calls  upon  them  to  understand,  because  the  les- 
son he  was  now  about  to  teach  them,  was  contrary 
to  the  notions  which  they  had  sucked  in  with  their 
milk  from  their  teachers  ;  and  overturned  many  of 
the  customs  and  usages  which  they  were  wedded  to, 
and  laid  stress  upon.  Note,  There  is  need  of  a  great 
intention  of  mind  and  clearness  of  understanding,  to 
free  men  from  those  corrupt  principles  and  practi- 
ces which  they  have  been  bred  up  in  and  long  ac- 


customed to ;  for  in  that  case  the  understanding  is 
commonly  bribed  and  biassed  by  prejudice. 

II.  The  truth  itself  laid  down,  Qv.  11.)  in  two  pro- 
positions, which  were  opposite  to  the  vulgar  errors 
of  that  time,  and  were  therefore  sui-prising. 

1.  JVot  that  which  ^oes  into  the  mouth  dejiles  the 
man.  It  is  not  the  kmd  or  quality  of  our  food,  nor 
the  condition  of  our  hands,  that  affects  the  soul  with 
any  moral  pollution  or  defilement.  The  kiiigdom  of 
God  is  not  meat  and  drink,  Rom.  14.  17.  That  de- 
files the  man,  bv  which  guilt  is  contracted  before 
God,  and  the  man  is  rendered  offensive  to  him,  and 
disfitted  for  communion  with  him  ;  now  what  we 
eat,  if  we  do  not  eat  unreasonably  and  immoderate- 
Iv,  does  not  this  ;  for  to  the  jiure  all  things  are  pure. 
Tit.  1.  15.  The  Pharisees  carried  the  ceremonial 
pollutions,  by  eating  such  and  such  meats,  much 
further  than  the  law  intended,  and  burdened  it  with 
additions  of  their  own,  which  our  Saviour  Witnesses 
against  ;  intending  hereby  to  pave  the  way  to  a  re- 
peal of  the  ceremonial  law  in  that  matter.  He  was 
now  beginning  to  teach  his  followers  to  call  Toothing 
common  or  unclean  ;  and  if  Peter,  when  he  was  bid 
to  kill  and  eat,  had  remembered  this  word,  he  would 
not  have  said,  Mit  so.  Lord,  Acts  10.  13 — 15,  28. 

2.  But  that  luhich  comes  out  of  the  mouth,  this  de 
files  a  man.  We  are  polluted,  not  by  the  meat  we 
eat  with  unwashen  hands,  but  by  the  words  we  ■ 
speak  from  an  unsanctified  heart  ;  so  it  is  that  the 
mouth  causeth  thejlesh  to  sin,  Eccl.  5.  6.  Christ,  in 
a  former  discourse,  had  laid  a  great  stress  upon  our 
words ;  {ch.  12.  36,  37.)  and  that  was  intended  for 
reproof  and  warning  to  those  that  cavilled  at  him  : 
this  here  is  intended  for  reproof  and  warning  to  those 
that  cavilled  at  the  disciples,  and  censured  them. 
It  is  not  the  disciples  that  defile  themselves  with 
what  they  eat,  but  the  Pharisees  that  defile  them- 
selves with  what  they  speak  spitefully  and  censori- 
ously of  them.  Note,  Those  who  charge  guilt  upon 
others  for  transgressing  the  commandments  of  men, 
many  times  bring  greater  guilt  upon  themselves  by 
transgressing  the  law  of  God  against  rash  judging. 
Those  most  defile  themselves,  who  are  most  forward 
to  censure  the  defilements  of  others. 

III.  The  offence  that  was  taken  at  this  truth,  and 
the  account  brought  to  Christ  of  that  offence  ;  (xi. 
12.)  "  The  disciples  said  mito  hi?n,  Knowest  thou 
that  the  Pharisees  were  offended,  and  didst  thou  not 
foresee  that  they  would  be  so,  at  this  saying,  and 
would  think  the  worse  of  thee  and  of  thy  doctrine 
for  it,  and  be  the  more  enraged  at  thee  .'" 

1.  It  was  not  strange  that  the  Pharisees  should  be 
offended  at  this  plain  truth,  for  they  were  men  made 
up  of  eiTor  and  enmitv,  mistake  and  malice.  Sore 
eyes  cannot  bear  clear  light ;  and  nothing  is  more 
provoking  to  proud  imposers  than  the  undecei\ing 
of  those  whom  they  have  first  blindfolded,  and  then 
enslaved.  It  should  seem  that  the  Pharisees,  who 
were  strict  observers  of  the  traditions,  were  more 
offended  than  the  Scribes,  who  were  the  teachers  of 
them  ;  and  perhaps  they  were  as  much  galled  with 
the  latter  part  of  Christ's  doctrine,  which  taught  a 
strictness  in  the  government  of  om-  tongue,  as  with 
the  former  part,  which  taught  an  indifference  about 
washing  our  hands  ;  great  contenders  for  the  for- 
malities of  religion,  being  commonly  as  great  con- 
temners of  the  substantials  of  it. 

2.  The  disciples  thought  it  strange  that  their  Mas- 
ter should  say  that  which  he  knew  would  give  so 
much  offence  ;  he  did  not  use  to  do  so  :  surely,  think 
they,  if  he  had  considered  how  provoking  it  would 
be,  he  would  not  have  said  it.  But  he- knew  what 
he  said,  and  to  whom  he  said  it,  and  what  would  be 
the  effect  of  it ;  and  would  teach  us,  that  though 
in  indifferent  things  we  must  be  tender  of  giving 
offence,  yet  we  must  not,  for  fear  of  that,  evade  any 
truth  or  duty.     Truth  must  be  owned,  and  duty 


ST.  MATTHEW,  XV. 


173 


done ;  and  if  any  be  offended,  it  is  his  own  fault ;  it  i 
is  scandal,  not  given,  but  taken. 

Perhaps  the  disciples  themselves  stumbled  at  the  | 
■word  Christ  said,  which  they  thought  bold,  and 
scarcely  reconcileable  with  the  difference  that  was 
put  by  the  law  of  God  between  clean  and  -unclean 
meats ;  and  therefore  objected  this  to  Christ,  that 
they  might  themsehes  be  better  informed.  They 
seem  likewise  to  have  a  concern  upon  tliem  for  the 
Phaiisees,  though  they  had  quarrelled  with  them  ; 
■which  teaches  us  to  forgive,  and  seek  the  good,  es- 
pecially the  spiritual  good,  of  our  enemies,  perse- 
cutors, and  slanderers.  They  would  not  have  the 
Pharisees  go  away  displeased  at  any  thing  Christ 
had  said  ;  and  therefore,  though  they  do  not  desire 
him  to  retract  it,  they  hope  he  will  explain,  con-ect, 
and  mollify  it.  Weak  hearers  are  sometimes  more 
soHcitous  than  they  should  be  not  to  have  wicked 
hearers  offended.  But  if  we  please  men  with  the 
concealment  of  tiiith,  and  the  indulging  of  their 
errors  and  coiTuptions,  we  are  not  the  sei-vants  of 
Christ. 

rV.  The  doom  passed  upon  the  Pharisees  and 
their  cori'upt  traditions  ;  whicli  comes  in  as  a  reason 
■why  Christ  cared  not  tliough  he  offended  them,  and 
therefore  why  the  disciples  should  not  care ;  be- 
cause they  were  a  generation  of  men  that  hated  to 
be  reformed,  and  were  marked  out  for  destruction. 
Two  things  Christ  here  foretells  concerning  them. 

1.  The  rooting  out  of  them  and  their  traditions ; 
[y.  13.)  Every  plant  which  my  heavenly  Father 
hath  not  planted,  shall  be  rooted  up.  Not  only  tlie 
corrupt  opinions  and  superstitious  practices  of  tlie 
Pharisees,  but  their  sect,  and  way,  and  constitution, 
were  plants  not  of  God's  planting.  The  rules  of 
their  profession  were  no  institutions  of  his,  but  owed 
their  origin  to  pride  and  formality.  The  people  of 
the  Jews  were  planted  a  noble  vine ;  but  now  that 
they  are  become  tlie  degenerate  plant  of  a  strange 
■vine,  God  disowned  them,  as  not  of  his  planting. 
Note,  (1.)  In  the  visible  church,  it  is  no  strange 
thing  to  find  plants  that  our  heavenly  father  has  not 
planted.  It  is  implied  that  whatever  is  good  in  tlie 
church,  is  of  God's  planting,  Isa.  41.  19.  But  let 
the  husbandman  be  ever  so  careful,  his  gi-ound  will 
cast  forth  weeds  of  itself,  more  or  less,  and  there  is 
an  enemy  busv  sowing  tares.  \\'hat  is  comipt, 
though  of  God's  permitting,  is  not  of  his  planting, 
he  sows  nothing  but  good  seed  in  his  field.  Let  us 
not  therefore  be  deceived,  as  if  all  must  needs  be 
right,  that  we  find  in  the  church,  and  all  those  per- 
sons and  things  our  Father's  plants,  that  we  find  in 
our  Father's  garden.  Believe  not  every  spirit ,  but  try 
the  spirits;  see  Jer.  19.  5.-23.  31,  32.  (2.)  Those  that 
are  of  the  spii'it  of  the  Pharisees,  proud,  formal,  and 
imposing,  what  figure  soever  they  make,  and  of 
■what  denomination  soever  they  be,  God  will  not  own 
them  as  of  his  planting.  By  their  fruit  you  shall 
know  them.  (3.)  Those  plants  that  are  not  of  God's 
planting,  shall  not  be  of  his  protecting,  but  shall  un- 
doubtedly be  rooted  up.  What  is  not  of  God  shall 
not  stand.  Acts  5.  38.  v\Tiat  things  are  unscriptural, 
■will  wither  and  die  of  themselves,  or  be  justly  ex- 
ploded by  the  churches ;  however,  in  the  gi'eat  day 
these  tares  that  offend  will  be  bundled  for  the  fire. 
What  is  become  of  the  Pharisees  and  their  tradi- 
tions ?  They  are  long  since  abandoned ;  but  the  gos- 
pel of  truth  is  gi-eat,  and  wUl  remain.  It  cannot  be 
rooted  up. 

2.  The  rain  of  them,  and  their  followers,  who  had 
their  persons  and  principles  in  admiration,  v.  14. 
Where, 

(1.)  Christ  bids  his  disciples  let  them  alone. 
"  Have  no  converse  with  them  or  concern  for  them  ; 
neither  court  their  favour,  nor  dread  their  displea- 
sure ;  care  not  though  they  be  offended,  they  wiU 
take  their  course,  and  let  them  take  the  issue  of  it. 


They  are  wedded  to  their  o^wn  fancies,  and  will 
have  every  thing  their  own  way  ;  let  them  alone. 
Seek  not  to  please  a  generation  of  men  that  please 
not  God,  (1  Thcss.  2.  15.)  and  will  be  pleased  with 
nothing  less  than  an  absolute  dominion  over  your 
consciences.  They  are  joined  to  idols,  as  Ephraim, 
(Hos.  4.  17.)  the  idols  of  their  own  fancy  ;  let  them 
alone,  let  them  be  filthy  still,"  Rev.  22.  11.  The  case 
of  those  sinners  is  sad  indeed,  whom  Christ  orders 
his  ministers  to  let  alone. 

(2.)  He  gives  them  two  reasons  for  it.    Let  them 
alone;  for, 

[1.  ]  They  are  proud  and  ignorant ;  two  bad  quali- 
ties that  often  meet,  and  render  a  man  incurable  in 
his  folly,  Prov.  26.  12.  They  are  blind  leaders  of 
the  blind.  They  are  grossly  ignorant  in  the  things 
of  God,  and  strangers  to  the  spiritual  nature  of  the 
divine  law  ;  and  )et  so  proud,  tliat  they  think  they 
see  better  and  further  than  any,  and  therefore  un- 
dertake to  be  leaders  of  others,  to  show  others  the 
way  to  heaven,  when  they  themselves  know  not  one 
step  of  the  way  ;  and,  accordingly,  they  prescribe  to 
all,  and  proscribe  those  who  will  not  follow  them. 
Though  they  were  blind,  if  they  had  owned  it,  and 
come  to  Christ  for  eye-salve,  they  might  have  seen, 
but  they  disdained  the  intimation  of  such  a  thing  ; 
(John  9.  40.)  .^re  we  blind  also?  They  were  confi- 
dent that  they  themsehes  were  guides  of  the  blind, 
(Rom.  2.  19,  20.)  were  appointed  to  be  so,  and  fit 
to  be  so  ;  that  eveiy  thing  they  said,  was  an  oracle 
and  a  law  ;  "Therefore  let  them  alone,  their  case 
is  desperate  ;  do  not  meddle  with  them  ;  you  may 
soon  provoke  them,  but  never  convince  them."  How 
miserable  was  the  case  of  the  Jewish  church  now 
when  their  leaders  were  blind,  so  self-conceitedly 
foolish,  as  to  be  peremptoi-y  in  their  conduct,  while 
the  people  were  so  sottishly  foolish  as  to  follow  them 
with  an  implicit  faith  and  obedience,  and  willingly 
walk  after  the  commandment,  Hos.  5.  11,  Now  the 
prophecy  was  fulfilled,  Isa.  29.  10,  14.  And  it  is 
easy  to  imagine  what  will  be  in  the  end  hereof,  when 
the  prophets  prophesy  falsely,  and  the  priests  bear 
rule  by  their  means,  and  the  people  love  to  haveitso, 
Jer.  5.  31. 

[2.]  They  are  posting  to  destruction,  and  ■will 
shortly  be  plunged  into  it;  Both  shall  fall  mto  the 
ditch.  This  must  needs  be  the  end  of  it,  if  both  be 
so  blind,  and  yet  both  so  bold,  venturing  forward, 
and  yet  not  aware  of  danger.  Both  will  be  involved 
in  the  general  desolation  coming  upon  the  Jews,  and 
both  drowned  in  eteiTial  destniction  and  perdition. 
The  blind  leaders  and  the  blind  followers  will  perish 
together.  We  find  (Rev.  22.  15.)  that  hell  is  the 
portion  of  those  that  make  a  lie,  and  of  those  that  love 
it  when  it  is  made.  The  deceix'ed  and  the  deceiver 
are  obnoxious  to  the  judgment  of  God,  Job  12.  16. 
Note,  First,  Those  that  by  their  cunning  craftiness 
draw  others  to  sin  and  error,  shall  not,  ■svith  all  their 
craft  and  cunning,  escape  niin  themselves.  If  both 
fall  togetherinto  the  ditch,  the  blind  leaders  ■will  fall 
undermost,  and  have  the  -worst  of  it ;  see  Jer.  14.  15, 
16.  The  prophets  shall  be  consu7ned  first,  and  then 
the  people  to  whom  they  prophecy,  Jer.  20.  6. — 28. 
15,  16.  Secoridly,  The  "sin  and  rain  of  the  deceivers 
will  be  no  security  to  those  that  are  deceived  by 
them.  Though  the  leaders  of  this  people  cause 
them  to  err,  yet  thev  that  are  led  of  them  are  destroy- 
ed, (Isa.  9.  16. )  because  they  shut  their  eyes  against 
the  light  which  would  have  rectified  their  mistake. 


Seneca,  complaining  of  most  people's  being  led  by 
common  opinion  and  practice,  {Unusqzdsque  mavult 
credere  guam  judicare — Things  are  taken  upon 
trust,  and  never  examined,')  concludes,  Inde  ista 
tanta  coacervatio  aliorum  super  alios  rumtium — 
Hence  crowds  fall  upon  crowds,  in  vast  confusion. 
De  Vita  Beata.  The  falling  of  both  together  will 
aggravate  the  fall  of  both ;  for  they  that  "have  thus 


174 


mutually  increased  each  other's  sin,  will  mutually 
exasperate  each  other's  niin. 

V.  Instruction  given  to  the  disciples  concerning 
the  truth  Christ  had  laid  down,  xi.  10,  Though 
Christ  rejects  the  wilfully  ignorant  who  care  not  to 
be  taught,  he  can  have  compassion  on  the  ignorant 
who  are  willing  to  learn,  Heb.  5.  2.  If  the  Pharisees, 
who  made  void  the  law,  be  offended,  let  them  be 
offended ;  but  this  great  jieace  have  they  who  love 
the  taw,  that  nothing  shall  offend  them,  but,  some 
way  or  other,  the  oiience  shall  be  taken  off,  Ps.  119. 
165. 

Here  is,  1,  Their  desire  to  be  better  instructed  in 
this  matter;  (tj.  15.)  in  this  respect,  as  in  many 
others,  Peter  was  their  speaker ;  the  rest,  it  is  pro- 
bable, putting  him  on  to  speak,  or  intimating  their 
concurrence ;  Declare  unto  us  this  parable.  What 
Christ  said,  was  plain,  but,  because  it  agreed  not 
with  the  notions  they  had  imbibed,  though  they 
would  not  contradict  it,  yet  they  call  it  a  parable, 
and  cannot  understand  it.  Note,  (1.)  Weak  under- 
standings are  apt  to  turn  plain  traths  into  parables, 
and  to  seek  for  a  knot  in  a  bulrush.  The  disciples 
often  did  so,  as  John  16.  17.  even  the  gi-asshopper  is 
a  burden  to  a  weak  stomach,  and  babes  in  under- 
standing cannot  bear  and  digest  strong  meat.  (2.) 
Where  a  weak  head  doubts  conceni'mg  any  word  of 
Christ,  an  upright  heart  and  a  willing  mind  will  seek 
for  instruction.  The  Pharisees  were  offended,  but 
kept  it  to  themselves ;  hating  to  be  ri»formed,  they 
hated  to  be  informed  ;  but  the  disciples,  though  of- 
fended, sought  for  satisfaction,  imputing  the  offence, 
not  to  the  doctrine  delivered,  but  to  the  shallowness 
of  their  own  capacity. 

2.  The  reproof  Christ  gave  them  for  their  weak- 
ness and  ignorance ;  {v.  16.)  Are  ye  also  yetivithout 
understanding?  As  many  as  Christ  loves  and 
teaches,  he  thus  rebukes.  Note,  They  are  very 
ignorant  indeed,  who  understand  not  that  moi-al  pol- 
lutions are  abundantly  worse  and  more  dangerous 
than  ceremonial  ones.  Two  things  aggravated  their 
dulness  and  darkness. 

(1.)  That  they  were  the  disciples  of  Christ;  "Are 
ye  also  without  understanding .'  Ye  whom  I  have 
admitted  into  so  great  a  degree  of  familiarity  with 
me,  are  ye  so  unskilful  in  the  word  of  righteousness  ?" 
Note,  the  ignorance  and  mistakes  of  those  that  pro- 
fess religion,  and  enjoy  the  privileges  of  church- 
membership,  are  justly  a  grief  to  the  Lord  Jesus. 
"  No  wonder  that  the  Pharisees  vinderstand  not  this 
doctrine,  who  know  nothing  of  the  Messiah's  king- 
dom ;  but  ye  that  have  heard  it,  and  embraced  it 
yourselves,  and  preached  it  to  others,  are  ye  also 
such  strangers  to  the  spirit  and  genius  of  it  ?" 

(2.)  That  they  had  been  a  great  while  Christ's 
scholars;  "  Are  ye  yet  so,  after  ye  have  been  so  long 
under  my  teaching  ?"  Had  they  been  but  of  yester- 
day in  Christ's  school,  it  had  been  another  matter, 
but  to  have  been  for  so  many  montlis  Christ's  con- 
stant hearers,  and  yet  to  be  without  understanding, 
was  a  great  reproach  to  them.  Note,  Christ  expects 
from  us  some  proportion  of  knowledge,  and  grace, 
and  wisdom,  according  to  the  time  and  means  we 
have  had.  See  John  14.  9.  Heb.  5.  12.  2  Tim.  3.  7,  8. 

3.  The  explication  Christ  gave  them  of  this  doc- 
trine of  pollutions.  Though  he  chid  them  for  their 
dulness,  he  did  not  cast  them  off,  but  pitied  them, 
and  taught  them,  as  Luke  24.  25—27.  He  here 
shows  us, 

(1.)  What  little  danger  we  are  in  of  pollution 
from  that  which  entereth  in  at  the  mouth,  v.  17.  An 
inordinate  appetite,  intemperance,  and  excess  in 
eating,  come  out  of  the  heart,  and  are  defiling;  but 
meat  m  itself  is  not  so,  as  the  Pharisees  supposed. 
What  there  is  of  dregs  and  defilement  in  our  meat, 
nature  (or  rather  the  God  of  nature)  has  provided 
a  way  to  clear  us  of  it  j  it  goes  in  at  the  belly,  and  is 


ST.  MATTHEW,  XV. 


cast  out  into  the  draught,  and  nothing  remains  to  us 
but  pure  nourishment.  So  fearfully  and  wonderfully 
are  ive  made  and  preserved  and  our  souls  held  in 
life.  The  expulsive  faculty  is  as  necessaiy  in  the 
body  as  any  other,  for  the  discharge  of  that  which 
is  supei-fluous,  or  noxious  ;  so  happily  is  nature  ena^ 
bled  to  help  itself,  and  shift  for  its  own  good  :  by  this 
means  nothing  defiles ;  if  we  eat  with  unwashen 
hands,  and  so  any  thing  unclean  mix  with  our  food, 
nature  will  separate  it,  and  cast  it  out,  and  it  will  be 
no  defilement  to  us.  It  may  be  a  piece  of  cleanlinessj 
but  it  is  no  point  of  conscience,  to  wash  before  meat; 
and  we  go  upon  a  great  mistake  if  we  place  religion 
in  it.  It  is  not  the  practice  itself,  but  tlie  opinion  it 
is  built  upon,  that  Christ  condemns,  as  if  meat  com- 
mended us  to  God ;  (1  Cor.  8.  8. )  whereas  Christian- 
ity stands  not  in  such  observances. 

(2.)  What  great  danger  we  are  in  of  pollution 
from  that  v/hich  proceeds  out  of  the  mouth,  (t.  18.) 
out  of  the  abundance  of  the  heart :  compare  ch.  12. 
34.  There  is  no  defilement  in  the  products  of  God's 
bounty ;  the  defilement  arises  from  the  products  of 
our  o\vTi  conniption.     Now  here  we  have, 

[1.]  The  corrupt  foundation  of  that  which  pro- 
ceeds out  of  the  mouth ;  it  comes  from  the  heart  ; 
that  is  the  spring  and  source  of  all  sin,  Jer.  8.  7.  It 
is  the  heart  that  is  so  desperately  wicked  ;  (Jer.  17. 
9. )  for  there  is  no  sin  in  word  or  deed,  which  was  not 
first  in  the  heart.  There  is  the  root  of  bitterness, 
which  bears  gall  and  nvormwood.  It  is  the  inward 
part  of  a  sinner,  that  is  very  wickedness,  Ps.  5.  9. 
All  evil  speakings  come  forth  from  the  heart,  and 
are  defiling ;  from  the  corrupt  heart  comes  the  cor- 
rtipt  communication. 

[2.]  Some  of  the  corrupt  streams  which  flow  from 
this  fountain,  specified  ;  though  they  do  not  all  come 
out  of  the  mouth,  yet  they  all  come  out  of  the  man, 
and  are  the  fruits  of  that  wickedness  which  is  in  the 
heart,  and  is  wrought  there,  Ps.  58.  2. 

J'lrst,  Evil  thoughts,  sins  against  all  the  command- 
ments. Therefore  David  puts  vain  thoughts  in  op- 
position to  the  whole  law,  Ps.  119.  113.  These  are 
the  first-bom  of  the  corrupt  nature,  the  beginning 
of  its  strength,  and  do  most  resemble  it.  These,  as 
the  son  and  heir,  abide  in  the  house,  a7id  lodge  within 
us.  There  is  a  great  deal  of  sin  that  begins  and  ends 
in  the  heart,  and  goes  no  further.  Carnal  fancies 
and  imaginations  are  evil  thoughts,  wickedness  in 
tlie  contrivance,  {AittMyia-ixci  vovufo),)  wicked  plots, 
purposes,  and  devices  of  mischief  to  others,  Mic.  2. 1. 

Secondly,  Murders,  sins  against  the  sixth  com- 
mandment ;  these  come  from  a  malice  in  the  heart 
against  our  brother's  life,  or  a  contempt  of  it.  Hence 
he  that  hates  his  brother,  is  said  to  be  a  murderer ; 
he  is  so  at  God's  bar,  1  John  3.  15.  War  is  in  the 
heart,  Ps.  55.  21.  James  4.  1. 

Thirdly,  Adulteries  and  fornications,  sins  against 
the  seventh  commandment ;  those  come  from  the 
wanton,  unclean,  carnal  heart ;  and  the  lust  that 
reigns  there,  is  conceived  there,  and  brings  forth 
tliese  sins,  James  1.  15.  There  is  adultery  in  the 
heart  first,  and  then  in  the  act,  ch.  5.  28. 

Fourthly,  Thefts,  sins  against  the  eighth  com- 
mandment, cheats,  wrongs,  rapines,  and  all  inju- 
rious contracts ;  the  fountain  of  all  these  is  in  the 
heart,  that  is  it  that  is  exercised  in  these  covetous 
practices,  (2  Pet.  2.  14.)  that  is  set  upon  riches, 
Ps.  62.  10.  Achan  coveted,  and  then  took,  Joshua 
7.  20,  21. 

Fifthlu,  False  witness,  against  the  ninth  command- 
ment ;  this  comes  from  a  complication  of  falsehood 
and  covetousncss,  or  falsehood  and  malice  in  the 
heart.  If  truth,  holiness,  and  love,  which  God  re- 
quires in  the  inward  fiarts,  reigned  as  they  ought, 
there  would  be  no  false-witness  bearing,  Ps.  64,  6. 
Jer.  9.  8. 

Sixthly, Blasfihemies,  speaking  evil  of  God,  against 


ST.  MATTHEW,  XV. 


175 


the  third  commandment ;  speaking  evil  of  our  neigh- 
bour, against  the  ninth  commandment ;  these  come 
from  a  contempt  and  disesteem  of  both  in  the  heart; 
thence  the  blasfiliemy  against  the  Holy  Ghost  pro- 
ceeds; {ch.  12.  33,  34.)  these  are  the  overflowmgs 
of  the  gall  within. 

Kow  these  are  the  things  ivhich  defile  a  man,  v.  20. 
Note,  Sin  is  defiling  to  the  soul,  renders  it  unlovely 
and  abominable  in  the  eyes  of  the  pure  and  holy 
God,  unfit  for  communion  with  him,  and  for  the  en- 
joyment of  him  in  the  new  Jerusalem,  into  which  no- 
thing shall  enter,  that  defileth,  or  worketh  iniquity. 
The  mind  and  conscience  are  defiled  by  sin,  and 
that  makes  every  thing  else  so.  Tit.  1.  15.  This 
defilement  by  sin,  was  signified  by  the  ceremonial 
pollutions  which  the  Jewish  doctors  added  to,  but 
understood  not.     See  Heb.  9.  13,  14.  1  John  1.  7. 

These  therefore  are  the  things  we  must  carefully 
avoid,  and  all  approaches  toward  them,  and  not  lay 
stress  upon  the  washing  of  the  hands.  Christ  doth 
not  yet  repeal  the  law  of  the  distinction  of  meats, 
(that  was  not  done  tUl  Acts  10. )  but  the  tradition  of 
theelders,  which  was  tacked  to  that  law;  and  there- 
fore he  concludes.  To  eat  with  univashen  hands, 
(which  was  the  matter  now  in  question,)  this  defileth 
not  a  man.  If  he  wash,  he  is  not  the  better  before 
God ;  if  he  wash  not,  he  is  not  "the  worse. 

21.  Then  Jesus  went  thence,  and  depart- 
ed into  the  coasts  of  Tyre  and  Sidon.  22. 
And,  behold,  a  woman  of  Canaan  came 
out  of  the  same  coasts,  and  cried  unto  him, 
saying,  Have  mercy  on  me,  O  Lord,  thou 
son  of  David;  my  daughter  is  grievously 
vexed  with  a  devil.  23.  But  he  answered 
her  not  a  word.  And  his  disciples  came 
and  besought  him,  saying.  Send  her  away ; 
for  she  crieth  after  us.  24.  But  he  answer- 
ed and  said,  I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel.  25.  Then  came 
she  and  worshipped  him,  saying.  Lord, 
help  me  !  26.  But  he  answered  and  said. 
It  is  not  meet  to  take  the  children's  bread, 
and  to  cast  it  to  dogs.  27.  And  she  said. 
Truth,  Lord :  yet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  master's  table.  28. 
Then  Jesus  answered  and  said  unto  her, 
O  woman,  great  is  thy  faith :  be  it  unto 
thee  even  as  thou  wilt.  And  her  daughter 
was  made  whole  from  that  very  hour. 

We  have  here  that  famous  story  of  Christ's  cast- 
ing the  devil  out  of  the  woman  of  Canaan's  daugh- 
ter; it  has  somcthmg  in  it  singular  and  veiy  suipris- 
ing,  and  which  looks  favourably  upon  the  poor  Gen- 
tiles, and  is  an  earnest  of  that  mercy  which  Christ 
had  in  store  for  them.  Here  is  a  gleam  of  that  light 
which  was  to  lighten  the  Gentiles,  Luke  2.  32.  Christ 
came  to  his  own,  and  his  own  receixied  him  not ;  but 
many  of  them  quarrelled  with  him,  and  were  offend- 
ed in  him  ;  and  observe  what  follows,  v.  21. 

I.  Jesus  went  thence.  Note,  Justly  is  the  light 
taken  from  those  that  either  play  by  it,  or  rebel 
against  it.  When  Christ  and  his  disciples  could  not 
be  quiet  among  them,  he  left  them,  and  so  left  an 
example  to  his  own  rule,  {ch.  10.  14.)  Shake  off  the 
dust  of  your  feet.  Though  Christ  endure  long,  he 
will  not  always  endure  the  contradiction  of  sinners 
against  himself.  He  had  said,  (i'.  14.)  'Let  them 
aloTie,  and  he  did  so.  Note,  WilftU  prejudices  against 
the  gospel,  and  cavils  at  it,  often  provoke  Christ  to 


withdraw,  and  to  remove  the  candlestick  out  of  ilt 
filace.  Acts  13.  45,  51. 

II.  When  he  went  thence,  he  defiarted  into  the 
coasts  of  Tyre  and  Sidon  ;  not  to  those  cities,  (they 
were  excluded  from  any  share  in  Christ's  mighty 
works,  ch.  11.  21,  22.)  but  into  that  part  of  the  land 
of  Isiaei  which  lay  that  way:  thither  he  went,  as 
Elias  to  Sare/ita,  a  city  of  Sidon;  (Luke  4.  25.)  thi- 
ther he  went  to  look  after  this  poor  woman,  whom 
he  had  mercy  in  reserve  for.  While  he  went  about 
doing  good,  he  was  never  out  of  liis  way.  The  dark 
comers  of  the  country,  which  lay  most  remote,  shall 
have  their  share  of  his  benign  influences;  and  as  now 
the  ends  of  the  land,  so  afterward  the  ends  of  the 
earth,  shall  see  his  salvation,  Isa.  49.  6.  Here  it  was, 
that  this  miracle  was  wrought,  in  the  stoiy  of  which 
we  may  observe, 

1.  The  address  of  the  woman  of  Canaan  to  Christ, 
V.  22.  She  was  a  Gentile,  a  stranger  to  the  common- 
wealth of  Israel;  probably  one  of  the  posterity  of 
tliose  accursed  nations  that  were  devoted  by  that 
word.  Cursed  be  Canaan.  Note,  The  doom  of  po- 
litical bodies  doth  not  always  reach  every  individual 
member  of  them.  God  will  have  his  remnant  out 
of  all  nations,  chosen  vessels  in  all  coasts,  even  the 
most  unlikely:  she  came  out  of  the  same  coasts.  If 
Christ  had  not  now  made  a  visit  to  these  coasts, 
though  the  mercy  was  worth  traveUing  far  for,  it  is 
proljable  that  she  had  never  come  to  him.  Note, 
It  is  often  an  excitement  to  a  dormant  faith  and  zeal, 
to  have  opportunities  of  acquaintance  with  Christ 
brought  to  our  doors,  to  have  the  word  nigh  us. 

Her  address  was  very  importunate,  she  cried  to 
Christ,  as  one  in  earnest ;  cried,  as  being  at  some 
distance  from  him,  not  daring  to  approach  too  near, 
being  a  Canaanite,  lest  she  should  give  offence.  In 
her  address, 

(1.)  She  relates  her  misery;  My  daughter  is  grie- 
vously vexed  with  a  devil,  icuxZc  i±ifto\i^iT!ti — She  is 
ill-bewitched,  or  possessed.  There  were  degrees  of 
that  misery,  and  this  was  the  worst  sort.  It  was  a 
common  case  at  that  time,  and  ver}'  calamitous- 
Note,  The  vexations  of  children  are  the  trouble  of 
parents,  and  nothing  should  be  more  so  than  their 
being  under  the  power  of  Satan.  Tender  parents 
very  sensibl  v  feel  the  miseries  of  those  that  are  pieces 
of  themselves  ;  "Though  vexed  with  the  devil,  yet 
she  is  my  daughter  still. "  The  greatest  afflictions 
of  our  relations'  do  not  dissolve  our  obligations  to 
them,  and  therefore  ought  not  to  alienate  our  affec- 
tions from  them.  It  was  the  distress  and  trouble  of 
her  familv,  that  now  brought  her  to  Christ;  she 
came  to  him,  not  for  teaching,  but  for  healing  ;  yet, 
because  she  came  in  faith,  he  did  not  reject  her. 
Though  it  is  need  that  drives  us  to  Christ,  yet  we 
shall  not  therefore  be  driven  from  him.  It  was  the 
affliction  of  her  daughter  that  gave  her  this  occasion 
of  applying  to  Christ.  It  is  good  to  make  the  afflic- 
tions of  othere  our  o^vn,  in  sense  and  sympathy,,that 
we  may  make  them  our  own,  in  improvement  and 
advantage. 

(2.)  She  requests  for  mercy  ;  Have  mercy  on  me, 
O  Lord,  thou  Son  of  David. '  In  calling  him  Lord, 
the  Son  of  David,  she  owns  him  to  be  the  Messiah : 
that  is  the  great  thing  which  faith  should  fasten  upon, 
and  fetch  comfort  from.  From  the  Lord  we  may 
expect  acts  of  power,  he  can  command  deliverances; 
from  the  Son  of  Da\id  we  may  expect  all  the  mercy 
and  grace  which  were  f(j)-e'told  concerning  him. 
Though  a  Gentile,  she  owns  the  promise  made  to  the 
fatiiers  of  the  Jews,  and  the  honour  of  the  house  of 
toavid.  The  Gentiles  must  receive  Christianity,  not 
onlv  as  an  improvement  of  natui-al  religion,  but  as 
the  perfection  of  the  Jewish  reUgion,  with  an  eye  to 
the  Old  Testament. 

Her  petition  is.  Have  mercy  on  me.  She  doth  not 
limit  Christ  to  this  or  that  paiticulai-  instance  of 


176 


ST.  MATTHEW,  XV. 


mercy,  but  mei-cy,  mercy  is  the  thing  she  begs :  she 
pleads  not  merit,  but  depends  upon  mercy ;  Have 
mercy  u/ion  me.  Mercies  to  the  cliUdren  are  mercies 
to  the  parents ;  favours  to  ours  are  favours  to  us,  and 
are  so  to  be  accounted.  Note,  It  is  the  duty  of  pa- 
rents to  pray  for  their  children,  and  to  be  earnest  in 
prayer  for  them,  especially  for  their  souls ;  "  I  have 
a  son,  a  daugliter,  grievously  vexed  with  a  proud 
will,  an  unclean  devil,  a  malicious  devil,  led  captive 
by  him  at  his  will ;  Lord,  helji  them."  This  is  a 
case  more  deplorable  than  that  of  a  bodily  posses- 
sion. Bring  them  to  Christ  by  faith  and  prayer, 
who  alone  is  able  to  heal  them.  Parents  should 
look  upon  it  as  a  great  mercy  to  themselves,  to  have 
Satan's  power  broken  in  the  souls  of  their  cliildren. 

2.  The  discouragements  she  met  with  in  this  ad- 
dress :  in  all  the  story  of  Christ's  ministry  we  do  not 
meet  with  the  like.  He  was  wont  to  countenance 
and  encourage  all  that  came  to  him,  and  either  to 
answer  before  theij  called,  or  to  hear  while  they  were 
yet  sfieaking ;  but  here  was  one  otherwise  treated  : 
and  what  could  be  the  reason  of  it  ?  ( 1. )  Some  think 
that  Christ  showed  himself  backward  to  gratify  this 
poor  woman,  because  he  would  not  give  offence  to 
the  Jews,  by  being  as  free  and  as  forward  in  his  fa- 
vour to  the  Gentiles  as  to  them.  He  had  bid  his 
disciples  not  go  into  the  way  of  the  Gentiles,  (ch.  10. 
5.)  and  therefore  would  not  himself  seem  so  inclin- 
able to  them  as  to  others,  but  rather  more  shy.  Or 
rather,  (2.)  Christ  ti-eated  her  thus,  to  try  her;  he 
knows  what  is  in  the  heart,  knew  the  strength  of 
her  faith,  and  how  well  able  she  was,  by  his  grace, 
to  break  through  such  discouragements ;  he  the7-e- 
fore  met  her  with  them,  that  the  trial  of  her  faith 
might  be  found  unto  firaise,  and  honour,  and  glory, 
1  Pet.  1.  6,  7.  This  was  like  God's  tempting  Abra- 
ham, (Gen.  22.  l.)like  the  angel's  wrestling  with 
Jacob,  only  to  put  him  upon  wrestling,  Gen.  32.  24. 
Many  of  the  methods  of  Christ's  providence,  and 
especially  of  his  grace,  m  dealing  with  his  people, 
which  are  dark  and  pe:-plexing,  may  be  explained 
with  the  key  of  this  story,  which  is  for  that  end  left 
upon  record,  to  teach  us  that  there  may  be  love  in 
Christ's  heart  while  there  are  frowns' in  his  face, 
and  to  encourage  us,  therefore,  though  he  slay  us, 
yet  to  trust  in  him. 

Observe  the  particular  discouragements  given 
her : 

[1.]  When  she  aied  after  him,  he  answered  her 
not  a  word,  -v.  23.  His  ear  was  wont  to  be  always 
open  and  attentive  to  the  cries  of  poor  supplicants, 
and  his  lips,  which  dropped  as  the  honey-comb, 
always  ready  to  give  an  answer  of  peace ';  but  to 
this  poor  woman  he  turned  a  deaf  ear,  and  she  could 
get  neither  an  ;dms  nor  an  answer.  It  was  a  wonder 
that  she  did  not  fly  off  in  a  fret,  and  Say,  "  Is  this 
he  that  is  so  famed  for  clemency  and  tenderness  ? 
Have  so  many  been  heard  and  answered  by  him,  as 
they  talk,  and  must  I  be  the  first  rejected  suitor  ? 
Why  so  distant  to  me,  if  it  be  true  that  he  hath 
stooped  to  so  many  ?"  But  Christ  knew  what  he 
did,  and  therefore  did  not  answer,  tliat  she  miglit  be 
the  more  earnest  in  prayer.  He  heard  her,  and 
was  pleased  witli  her,  and  strengthened  her  tvith 
strength  in  her  soul  to  prosecute  her  request,  (Ps. 
138.  3.  Job  23.  6.)  though  he  did  not  immediately 
give  her  the  answer  she  expected.  By  seeming  to 
draw  away  the  desired  mercy  from  her,  he  drew 
her  on  to  be  so  much  tlje  more  importunate  for  it. 
Note,  Every  accepted  prayer  is  not  immediately  an 
answered  prayer.  Sometimes  God  seems  not  tore- 
gard  his  people's  prayers,  like  a  man  asleep  or  as- 
tonished, (Ps.  44.  23.'Jer.  14.  9.  Ps.  22.  1,  2.)  nay, 
to  be  angry  at  them  ;  (Ps.  80.  4.  Lam.  3.  8,  44.)  but 
it  is  to  prove,  and  so  to  imfirove,  their  faith,  and  to 
nriake  his  after-appearances  for  them  the  more  glo- 
rious to  himself,  and  the  more  welcome  to  them ;  for 


the  vision,  at  the  end,  shall  sfieak,  and  shall  not  lie, 
Hab.  2.  3.     See  Job  35.  14. 

[2.]  When  the  disciples  spake  a  good  word  for 
her,  he  gave  a  reason  why  he  refused  her,  which 
was  yet  more  discouraging. 

First,  It  was  some  little  relief,  that  the  disciples- 
interposed  on  her  behalf;  they  said,  Send  her  away, 
for  she  crieth  after  us.  It  is  desirable  to  have  an 
interest  in  the  prayers  of  good  people,  and  we  should 
be  desirous  of  it.  Yet  the  disciples,  though  wishing 
slie  might  have  what  she  came  for,  yet  therein  con- 
sulted rather  their  own  ease  than  the  poor  woman's 
satisfaction  ;  "  Send  her  away  witli  a  cure,  for  she 
cries,  and  is  in  good  earnest ;  she  cries  after  us,  and 
is  troublesome  to  us,  and  shames  us."  Continued 
importunity  may  be  uneasy  to  men,  even  to  good 
men ;  but  Christ  loves  to  be  cried  after. 

Secondly,  Christ's  answer  to  the  disciples  quite 
dashed  her  expectations ;  "  I aj/i  not  sent,  but  to  the 
lost  sheeji  of  the  house  of  Israel :  you  know  I  am  not, 
she  is  none  of  them,  and  would  you  have  me  go  be- 
yond my  commission?"  Importunity  seldom  con- 
quers the  settled  reason  of  a  wise  man ;  and  those 
refusals  are  most  silencing,  which  are  so  backed. 
He  dotli  not  only  not  answer  her,  but  he  argues 
against  her,  and  stops  her  mouth  witli  a  reason.  It 
is  true,  she  is  a  lost  shee/i,  and  hath  as  much  need, 
of  his  care  as  any,  but  she  is  not  of  the  house  of  Israel, 
to  whom  he  was  first  sent,  (Acts  3.  26.)  and  there- 
fore not  immediately  interested  in  it,  and  entitled  to 
it.  Christ  was  a  minister  of  the  circumcision  ;  (Rom, 
15.  8. )  and  though  he  was  intended  for  a  Light  to 
the  Gentiles,  yet  the  fulness  of  time  for  that  was  not 
now  come,  the  vail  was  not  yet  rent,  nor  the  parti- 
tion-wall taken  down.  Christ's  personal  ministry 
was  to  he  the  glory  of  his  people  Israel ;  "  If  I  am 
sent  to  them,  what  ha\'e  I  to  do  with  those  that  are 
none  of  them  ?"  Note,  It  is  a  great  trial,  when  we 
liave  occasion  given  us  to  question  whether  we  be  of 
those  to  whom  Christ  was  sent.  But,  blessed  be 
God,  no  room  is  left  for  that  doubt ;  the  distinction 
between  Jew  and  Gentile  is  taken  away  :  we  are  sure 
that  he  gave  his  life  a  ransom  for  7nany,  and  if  for 
many,  why  not  for  me  ? 

Thirdly,  Wlien  she  continued  her  importunity, 
he  insisted  upon  tlie  unfitness  of  the  thing,  and  gave 
her  not  only  a  repulse,  but  a  seeming  reproach  too  y 
(x".  26.)  It  is  ?iot  meet  to  take  the  children's  bread 
and  to  cast  it  unto  dogs.  This  seems  to  cut  her, off 
from  all  hope,  and  might  have  driven  her  to  despair, 
if  she  had  not  had  a  very  strong  faitli  indeed.  Gos- 
pel-grace and  miraculous  cures,  (the  appurtenances 
of  it,)  were  children's  bread  ;  they  belonged  to  them 
to  whom  pertained  the  adoption,  (Rorti.  9.  4.)  and 
lay  not  upon  the  same  le\'el  with  that  rain  from 
lieaven,  and  those  fruitful  seasons,  which  God  gave 
to  the  nations  whom  he  suffered  to  walk  in  their  own 
ways;  (Acts  14.  16,  17.)  no,  these  were  peculiar 
favours,  a])propriated  to  tlie  peculiar  people,  the 
garden  inclosed.  Christ  preached  to  the  Samari- 
tans, (John  4.  41.)  but  we  read  not  of  any  cures  he 
wrought  amongthem;  that  salvation  was  of  the  Jews; 
it  is  not  meet  therefore  to  alienate  tliese.  The 
Gentiles  were  looked  upon  by  the  Jews  with  gi-eat 
contempt,  were  called  and  counted  dogs;  and,  in 
comparison  with  the  house  of  Israel,  who  were  so 
dignified  and  privileged,  Christ  here  seems  to  allow 
it,  and  therefore  thinks  it  not  meet  that  the  Gentiles 
should  share  in  the  favours  bestowed  on  the  Jews. 
But  see  how  the  tables  are  turned  ;  after  the  bring- 
ing of  the  Gentiles  into  the  church,  the  Jewish  zea- 
lots for  the  law  are  called  dogs,  Phil.  3.  2. 

Now  this  Christ  urgeth  against  this  woman  of 
Canaan  ;  "  How  can  she  expect  to  eat  of  the  chil- 
dren's bread,  who  is  not  of  the  family  ?"  Note,  1. 
Those  whom  Christ  intends  most  signally  to  honour, 
he  first  humbles  and  lays  low  in  a  sense  of  their  own 


ST.  MATTHEW,  XV. 


177 


meanness  and  unwortliiness.  We  must  first  see  our- 
selves to  be  as  dogs,  less  than  the  least  of  all  God's 
mercies,  before  we  are  fit  to  be  digriified  and  privi- 
ledged  with  them.  2.  Christ  delights  to  exercise 
great  faith  with  gi-cat  trials,  and  sometimes  reserves 
the  shaqjest  for  the  last,  that,  being  tried,  ive  may 
come  forth  like  gold.  This  general  rale  is  applica- 
ble to  other  cases  for  direction,  though  here  used 
only  for  trial.  Special  ordinances  and  church-pri- 
vileges are  children's  bread,  and  must  not  be  pros- 
tituted to  the  grossly  ignorant  and  profane.  Com- 
mon charity  must  be  extended  to  all,  but  spiritual 
dignities  are  appropriated  to  the  household  of  faith  ; 
and  therefore  promiscuous  admission  to  them,  with- 
out distinction,  wastes  the  children's  bread,  and  is 
the  giving  of  that  -which  is  holy  to  the  dogs,  ch.  7.  6. 
Procul  hinc,  Jirocid  inde,  firofani — Off,  ye  jirofane. 
3.  Here  is  the  strength  of  her  faith  and  resolution, 
in  breaking  through  all  these  discouragements. 
Many  a  one,  thus  tried,  would  either  have  sunk 
down  into  silence,  or  broken  out  into  passion.  "Here 
is  cold  comfort,"  might  she  have  said,  "  for  a  poor 
distressed  creature  ;  as  good  for  me  to  have  staid  at 
home,  as  come  hither  to  be  taunted  at  and  abused 
at  this  rate  ;  not  only  to  have  a  piteous  case  slighted, 
but  to  be  called  a  dog!"  A  proud,  unhumbled  heart 
would  not  have  borne  it  The  reputation  of  the 
house  of  Israel  was  not  now  so  gi-eat  in  the  world, 
but  that  this  slight  put  upon  the  Gentiles  was  capa- 
ble of  being  retorted,  had  the  poor  woman  been  so 
minded.  It  might  have  occasioned  a  reflection  upon 
Christ,  and  might  have  been  a  blemish  upon  his  re- 
putation, as  well  as  a  shock  to  the  good  opinion  she 
had  entertained  of  him  ;  for  we  are  apt  to  judge  of 
pereons  as  we  ourselves  find  them  ;  and  think  that 
they  are  what  they  are  to  us.  "  Is  this  the  son  of 
David?"  (might  she  have  said:)  "Is  this  he  that 
has  such  a  reputation  for  kindness,  tenderness,  and 
compassion  .'  I  am  sure  I  have  no  i-eason  to  give  Ijim 
that  character,  for  I  was  never  treated  so  roughly 
in  my  life ;  he  might  have  done  as  much  for  me  as 
for  others ;  or,  if  not,  he  needed  not  to  have  set  me 
with  the  dogs  of  his  jlock.  I  am  not  a  dog,  I  am  a 
■woman,  and  an  honest  woman,  and  a  woman  in  mi- 
sery ;  and  I  am  sure  it  is  not  meet  to  call  me  dog." 
No,  here  is  not  a  word  of  this.  Note,  A  humble, 
believing  soul,  that  titily  loves  Christ,  takes  eveiy 
thing  in  good  part,  that  he  saith  and  doeth,  and  puts 
the  best  constnaction  upon  it. 

She  breaks  through  all  these  discouragements, 
(1.)  \\'ith  a  holy  earnestness  of  desire  in  prose- 
cuting her  petition.  This  appeared  upon  the  for- 
mer repulse ;  (i',  25.)  Then  came  she,  and  ivorship- 
fied  him,  saying.  Lord,  helji  me.  [1.]  She  continued 
to  pray.  \Vhat  Christ  said,  silenced  the  disciples  ; 
you  hear  no  more  of  them,  they  took  the  answer  but 
the  woman  did  not.  Note,  The  more  sensibly  we 
feel  the  burden,  the  more  resolutely  we  should  pray 
for  the  removal  of  it.  And  it  is  the  will  of  God,  that 
we  should  continue  instant  in  prayer,  should  always 
pray,  and  not  faint.  [2.]  She  improved  in  prayer. 
Instead  of  blaming  Christ,  or  charging  him  with  un- 
kindness,  she  seems  rather  to  suspect  herself,  and 
lay  the  fault  upon  herself.  She  fears  lest,  in  her 
first  address,  she  had  not  been  humble  and  reverent 
enough,  and  therefore  now  she  came,  and  worshi/i- 
fied  him,  and  paid  him  more  respect  than  she  had 
done ;  or  she  fears  that  she  had  not  been  earnest 
enough,  and  therefore  now  she  cries.  Lord,  hel/i  me. 
Note,  WTien  the  answers  of  prayer  are  defeiTcd, 
God  is  thereby  teaching  us  to  pray  more,  and  pray 
better.  It  is  then  time  to  inquire  wherein  we  have 
come  short  in  our  former  prayers,  that  what  has 
been  amiss  may  be  amended  for  the  ftiture.  Dis- 
appointments in  the  success  of  prayer,  must  be  ex- 
citements to  do  the  duty  of  prayer.  Christ,  in  his 
z:gony,  firayed  more  earnestly.    [3.]  She  waives  the 

Vol.  V, — Z 


question,  whether  she  was  of  those  to  whom  Christ 
was  sent  or  no;  she  will  not  argue  that  with  him, 
though  jierhaps  she  might  have  claimed  some  kin- 
dred to  the  house  of  Israel ;  l)ut,  "  Whether  an  Is- 
raelite or  no,  I  come  to  the  Son  of  David  for  mercy, 
and  I  will  7iot  let  him  go,  except  he  bless  me."  Many 
weak  christians  peqjlex  themselves  with  questions 
and  doubts  about  their  election,  whether  they  arc 
of  the  house  of  Israel  or  no  ;  such  had  better  mind 
their  errand  to  God,  and  continue  instant  in  prayer 
for  mercy  and  g:-ace  ;  throw  themselves  by  faith  at 
the  feet  of  Christ,  and  say.  If  I  perish,  I  will  perish 
here ;  and  then  that  matter  will  by  degrees  clear  it- 
self. If  we  cannot  reason  down  our  unbelief,  let  us 
pray  it  down.  A  fervent,  affectionate  Lord,  help 
me,  will  help  us  over  many  of  the  discouragements 
which  are  sometimes  ready  to  bear  us  down  and 
overwhelm  us.  [4.]  Her  prayer  is  very  short,  but 
comprehensive  and  fervent ;  Lord,  help  me.  I'ake 
this.  First,  As  lamenting  her  case ;  "If  the  Messiah 
be  sent  only  to  the  house  of  Israel,  the  Lord  help  me, 
what  will  become  of  me  and  mine. "  Note,  It  is  not 
in  vain  for  broken  hearts  to  bemoan  themselves ; 
God  looks  upon  them  then,  Jcr.  31.  IS.  Or,  Se- 
condly, As  begging  gi-ace  to  assist  her  in  this  hour 
of  temptation.  She  found  it  hard  to  keep  up  her 
faith  when  it  was  thus  frowned  upon,  and  therefore 
prays,  "Lord,  help  me;  Lord,  strengthen  my  faith 
now  ;  Lord,  let  thy  right  hand  uphold  me,  while  my 
soul  is  following  hard  after  thee,"  Ps.  6i  8.  Or, 
Thirdly,  As  enforcing  her  original  request ;  "  Lord, 
help  me;  Lord,  give  me  what  I  come  for."  She 
believed  that  Christ  could  and  would  help  her, 
tho>i!;h  she  was  not  of  the  house  of  Israel ;  else  she 
would  have  dropt  her  petition.  Still  she  keeps  up 
good  thoughts  of  Christ,  and  will  not  quit  her  hold. 
Lord,  help  me,  is  a  good  prayer,  if  well  put  up  ;  and 
it  is  pity  that  it  should  be  tumcd  into  a  by-word, 
and  that  we  should  take  God's  name  in  vain  in  it. 

(2.)  With  a  holy  skilfulness  of  faith,  suggesting  a 
very  surprising  plea.  Christ  had  placed  the  Jews 
with  the  children,  as  olrve-plants  round  about  God's 
table,  and  had  put  the  Gentiles  with  the  dogs,  under 
the  table ;  and  she  doth  not  deny  the  aptness  of  the 
similitude.  Note,  There  is  nothing  got  by  contra- 
dicting anv  word  of  Christ,  though  it  bear  ever  so 
hard  upon  us.  But  this  poor  woman,  since  she  can- 
not object  against  it,  resolves  to  make  the  best  of  it; 
(v.  27.)  Truth, Lord;  yet  the  dogs  eat  of  the  crumbs. 
Now  here, 

[1.1  Her  acknowledgment  was  very  humble: 
Truth,  Lord.  Note,  You  cannot  speak  so  meanly 
and  slightly  of  a  humble  believer,  but  he  is  ready  to 
speak  as  meanly  and  slightly  of  himself.  Some  that 
seem  to  dispraise  and  disparage  themselves,  will  yet 
take  it  as  an  affront  if  others  do  so  too ;  but  one  that 
is  humbled  aright,  will  subscribe  to  the  most  abasing 
challenges,  and  not  call  them  abusing  ones.  "  Truth, 
Lord;  I  cannot  deny  it ;  I  am  a  dog,  and  have  no 
right  to  the  children's  hread."  David,  Thou  hast 
done  foolishly,  very  fodlishly:  Truth,  Lord.  Asaph, 
Thou  hast  been  as  a  beast  before  God :  Truth,  Lord  : 
Ag-ur,  Thou  art  7nore  brutish  than  any  man:  Truth, 
Lord.  Paul,  Thou  hast  been  the  chief  of  sinners, 
art  less  than  the  least  of  saints,  not  meet  to  be  called 
an  apostle:  Truth,  Lord. 

[2.  ]  Her  improvement  of  this  into  a  plea  was  very 
ingenious ;  Yet  the  dogs  eat  of  the  crumbs.  It  was 
by  a  singular  acumen,  and  spiritual  quickness  and 
sagacitv,  that  she  discerned  matter  of  argument  in 
that  which  looked  like  a  slight.  Note,  A  lively, 
active  faith  will  make  that  to  be  for  us,  which  seems 
to  be  against  us  ;  will  fetch  meat  out  of  the  eater,  and 
sweetness  out  of  the  strong.  L^nbelief  is  apt  to  mis- 
take recruits  for  enemies,  and  to  draw  dismal  con- 
clusions even  from  comfortable  premises ;  (Judges 
13.  22,  23.)  but  faith  can  find  encouragement  even 


178 


ST.  MATTHEW,  XV. 


in  that  which  is  discouraging,  and  get  nearer  to  God 
by  taking  hold  on  that  hand  which  is  stretched  out 
to  push  it  away.  So  good  a  thing  it  is  to  be  of  quick 
understanding  in  the  fear  of  the  Lord,  Isa.  11.  3. 

Her  plea  is,  Yet  the  dogs  eat  of  the  crumbs.  It  is 
true,  the  full  and  regular  provision  is  intended  for 
the  children  only,  but  the  small  casual,  neglected 
crumbs  are  allowed  to  the  dogs,  and  are  not  grudged 
them  ;  that  is,  to  the  dogs  under  the  table,  that  at- 
tend there  expecting  them.  We  poor  Gentiles  can 
not  expect  the  stated  ministry  and  miracles  of  the 
Son  of  David,  that  belongs  to  the  Jews ;  but  they 
begin  now  to  be  weary  of  their  meat,  and  to  play 
with  it,  they  find  fault  with  it,  and  crumble  it  away  ; 
surely  then  some  of  the  broken  meat  may  fall  to  a 
poor  Gentile ;  "  I  beg  a  cure  by  the  by,  wliich  is  but 
as  a  cmmb,  though  of  the  same  precious  bread,  yet 
but  a  small  inconsiderable  piece,  compared  with  the 
loaves  which  they  have.''  Note,  When  we  are 
ready  to  surfeit  on  the  children's  bread,  we  should 
remember  how  many  there  are,  that  would  be  glad 
of  the  cmmbs.  Our  broken  meat  in  spiritual  pri- 
vileges, would  be  a  feast  to  many  a  soul;  Acts  13. 
42.     Obser\'e  here, 

First,  Her  humility  and  necessity  made  her  glad 
of  cinimbs.  Those  who  are  conscious  to  themselves 
that  they  deserve  nothing,  will  be  thankful  for  any 
thing ;  and  then  we  are  prepared  for  the  greatest  o'f 
God  s  mercies,  when  we  see  ourselves  less  than  the 
least  of  them.  The  least  of  Christ  is  precious  to  a 
believer,  and  the  \ery  crumbs  of  the  bread  of  life. 

Secondly,  Her  faith  encouraged  her  to  expect 
these  crumbs.  Why  should  it  not  be  at  Christ's 
table  as  at  a  great  man's,  where  the  dogs  are  fed  as 
sure  as  the  children  ?  Observe,  She  calls  it  their 
master's  table  ;  if  she  were  a  dog,  she  was  his  dog, 
and  it  cannot  be  ill  with  us,  if  we  stand  but  in  the 
meanest  relation  to  Christ ;  "  Though  unworthy  to 
be  called  children,  yet  make  me  as  one  of  the  hired 
servayits :  nay,  rather  let  me  be  set  with  the  dogs 
than  turned  out  of  the  house ;  for  in  my  Father's 
house  there  is  not  only  bread  enough,  but  to  sfiare, 
Luke  15.  17,  19.  It  "is  good  lying  in  God's  house, 
though  we  lie  at  the  threshold  there. 

4.  The  happy  issue  and  success  of  all  this.  She 
came  off  with  credit  and  comfort  from  this  struggle ; 
and,  though  a  Canaanite,  approved  herself  a  ti-ue 
daughter  of  Israel,  who,  like  a  prince,  had  fiower 
with  God,  and  prevailed.  Hitherto  Christ  hid  his 
face  from  her,  but  novi  gathers  her  with  ei'erlasting 
kindness,  v.  27.  Then  Jesus  said,  O  woman,  great 
is  thy  faith.  This  was  like  Joseph's  making  him- 
self known  to  his  brethren,  /  am  Joseph  :  so  here, 
in  effect,  Iain  Jesus.  Now  he  begins  to  speak  like 
himself,  and  put  on  his  own  countenance.  He  will 
not  contend  for  ever. 

(1.)  He  commended  her  faith.  O  woman,  great 
is  thy  faith.  Observe,  [1.]  It  is  her  faith  that  he 
commends.  There  were  several  other  graces  that 
shone  bright  in  her  conduct  of  this  affaii- — wisdom, 
humility,  meekness,  patience,  perseverance  in 
prayer ;  but  these  were  the  product  of  her  faith, 
and  therefore  Christ  fastens  upon  that  as  most  com- 
mendable ;  because  of  all  graces  faith  honours  Christ 
most,  therefore  of  all  graces  Christ  honours  faith 
most.  [2.]  It  is  the  greatness  of  her  faith.  Note, 
First,  Though  the  faith  of  all  the  saints  is  alike  pre- 
cious, yet  it  is  not  in  all  alike  strong  ;  all  believers 
are  not  of  the  same  size  and  stature.  Secondly,  The 
gi-eatness  of  faith  consists  much  in  a  resolute  adher- 
ence to  Jesus  Christ  as  an  all-sufficient  Saviour,  even 
in  the  face  of  discouragements ;  to  love  him,  and 
trust  him,  as  a  Friend,  even  then  when  he  seems  to 
come  forth  against  us  as  an  Enemv.  This  is  great 
faith  J  Thirdly,  Though  weak  faith,  if  true,  shall 
mot  be  rejected,  yet  great  faith  shall  be  commended, 
and  shall  appear  greatly  well  pleasing  to  Christ ; 


for  in  them  that  thus  believe  he  is  most  admired. 
Thus  Christ  commended  the  faith  of  the  centurion, 
and  he  was  a  GentUe  too  :  he  had  a  strong  faith  in 
the  power  of  Christ,  this  woman  in  the  good  will  of 
Christ ;  both  were  acceptable. 

(2.)  He  cured  her  daughter;  "Be  it  unto  thee 
even  as  thou  wilt :  I  can  deny  thee  nothing,  take 
what  thou  camest  for. "  Note,  Great  believers  may 
have  what  they  will  for  the  asking.  When  our  will 
conforms  to  the  will  of  Christ's  precept,  his  will 
concurs  with  the  will  of  our  desire.  Those  that  will 
deny  Christ  nothing,  shaU  find  that  he  will  deny 
them  nothing  at  last,  though  for  a  time  he  seems  to 
hide  his  face  from  them.  "  Thou  wouldest  have  thy 
sins  pardoned,  thy  corruptions  mortified,  thy  nature 
sanctified  ;  be  it  u7ito  thee  even  as  thou  wilt.  And 
what  canst  thou  desire  more  .■"'  When  we  come,  as 
this  poor  woman  did,  to  pray  against  Satan  and  his 
kingdom,  we  concur  with  the  intercession  of  Christ, 
and  it  shall  be  accordingly.  Though  Satan  may  sift 
Kcter,  and  biiff'et  Paul,  yet,  through  Christ's  prayer 
and  the  sufficiency  of  his  grace,  we  shall  be-more  than 
conquerors,  Luke  22.  31,  32.  2  Cor.  12.  7,  9.  Rom. 
16.  20. 

The  event  was  answerable  to  tlie  word  of  Christ ; 
Her  daughter  was  made  whole  from  that  very  hour; 
from  thenceforward  was  never  vexed  with  the  devil 
any  more ;  the  mother's  faith  prevailed  for  the 
daughter's  cure.  Though  the  patient  was  at  a  dis- 
tance, that  was  no  hinderauce  to  the  efficacy  of 
Christ's  word.     He  spake,  and  it  was  done. 

29.  And  Jesus  departed  from  thence,  and 
came  nigh  unto  the  sea  of  Galilee ;  and 
went  up  into  a  mountain,  and  sat  down 
there.  30.  And  great  multitudes  came 
unto  him,  having  with  them  those  that  were 
lame,  blind,  dumb,  maimed,  and  many 
others,  and  cast  them  down  at  Jesus'  feet ; 
and  he  healed  them :  3 1 .  Insomuch  that  the 
multitude  wondered,  when  they  saw  the 
dumb  to  speak,  the  maimed  to  be  whole, 
the  lame  to  walk,  and  the  blind  to  see :  and 
they  glorified  the  God  of  Israel.  32.  Then 
Jesus  called  his  disciples  ?into  him,  and  said, 
I  have  compassion  on  the  multitude,  be- 
cause they  continue  with  me  now  three 
days,  and  have  nothing  to  eat:  and  I  will 
not  send  them  away  fasting,  lest  they  faint 
in  the  way.  33.  And  his  disciples  say  unto 
him,  Whence  should  we  have  so  much 
bread  in  the  wilderness,  as  to  fill  so  great 
a  multitude  ?  34.  And  Jesus  saith  unto 
them.  How  many  loaves  have  ye  1  And 
they  said,  Seven,  and  a  few  little  fishes. 
35.  And  he  commanded  the  multitude  to 
sit  down  on  the  groiuid.  36.  And  he  took 
the  seven  loaves  and  the  fishes,  and  gave 
thanks,  and  brake  ihcm,  and  gave  to  his 
disciples,  and  the  disciples  to  the  multitude. 
37.  And  they  did  all  eat,  and  were  filled : 
and  they  took  up  of  the  broken  meat  that 
was  left,  seven  baskets  fiill.  38.  And  they 
that  did  eat  were  four  thousand  men,  besides 
women  and  children.  39.  And  he  sent 
away  the  multitude,  and  took  ship,  and 
came  into  the  coasts  of  Magdala. 


ST.  MATTHEW,  XV. 


179 


Here  is, 

1.  A  general  account  of  Christ's  cures,  his  curing 
by  wholesale.  The  tokens  of  Christ's  power  and 
goodness  are  neither  scarce  nor  scanty  ;  for  there  is 
in  him  an  overflowing  fulness.     Now  observe, 

1.  The  place  where  these  cures  were  wrought ;  it 
was  near  the  sea  of  Galilee,  a  part  of  the  country 
Christ  was  much  conversant  with.  We  read  not  of 
any  thing  he  did  in  the  coasts  of  Tyre  and  Sidon, 
but  the  casting  of  the  devil  out  of  the  woman  of  Ca- 
naan's daughter,  as  if  he  took  that  journey  on  pur- 
pose, with  that  in  prospect.  Let  not  ministers 
gi-udge  their  pains  to  do  good,  though  but  to  few. 
He  that  knows  the  worth  of  souls,  wou|d  go  a  great 
way  to  help  to  save  one  from  death  and  Satan's 
power. 

But  Jes2is  de/tarted  thence.  Having  let  fall  that 
crumb  under  the  table,  he  here  returns  to  make  a 
full  feast  for  the  children.  We  may  do  that  occa- 
sionally for  one,  which  we  may  not  make  a  constant 
Dractice  of.  Christ  steps  into  the  coast  of  Tyre  and 
feidon,  but  he  sits  down  by  thesea  of  Galilee,  {v.  29. ) 
sits  do^vn,  not  on  a  stately  throne,  or  tribunal  of 
judgment,  but  on  a  mountain  :  so  mean  and  homely 
were  his  most  solemn  appearances  in  the  days  of  his 
flesh  !  He  sat  down  on  a  mountain,  that  all  might 
see  him,  and  have  free  access  to  him  ;  for  he  is  an 
open  Saviour.  He  sat  down  there,  as  one  tired  with 
his  journey,  and  willing  to  have  a  little  rest ;  or 
rather,  as  one  waiting  to  be  gracious.  He  sat,  ex- 
pecting patients,  as  Abraham  at  his  tent-door,  ready 
to  entertain  strangers.  He  settled  himself  to  this 
good  work. 

2.  The  multitudes  and  maladies  that  were  healed 
by  him;  (v.  30.)  Great  multitudes  came  to  him; 
that  the  scripture  might  be  fulfilled.  Unto  him  shall 
the  gathering  of  the  jieople  be.  Gen.  49.  10.  If 
Christ's  ministers  could  cure  bodily  diseases  as 
Christ  did,  there  would  be  more  flocking  to  them 
than  there  is ;  we  are  soon  sensible  of  bodily  pain 
and  sickness,  but  few  are  concerned  about  their 
souls  and  their  spiritual  diseases. 

Now,  (1.)  Such  was  the  goodness  of  Christ,  that 
he  admitted  all  sorts  of  people  ;  the  poor  as  well  as 
the  rich  are  welcome  to  Christ,  and  with  him  there 
is  room  enough  for  all  comers.  He  ne\'er  complain- 
ed of  crowds  or  throngs  of  seekers,  or  looked  with 
contempt  upon  the  vidgar,  the  herd,  as  they  are 
called  ;  for  the  souls  of  peasants  are  as  precious  with 
him  as  the  souls  of  princes. 

(2.)  Such  was  the  power  of  Christ,  that  he  healed 
all  sorts  of  diseases ;  those  that  came  to  him, 
brought  their  sick  relations  and  friends  along  with 
them,  and  cast  them  down  at  Jesus'  feet,  v.  30.  \\'e 
read  not  of  any  thing  they  said  to  him,  but  they  laid 
them  down  before  him  as  objects  of  pity,  to  be  look- 
ed upon  by  him.  Their  calamities  spake  more  for 
them  than  the  tongue  of  the  most  eloquent  orator 
could.  David  showed  before  God  his  trouble,  that 
was  enough,  he  then  left  it  with  him,  Ps.  142.  2. 
Whatever  our  case  is,  the  only  way  to  find  case  and 
relief,  is,  to  lay  it  at  Christ's  feet,  to  spread  it  before 
him,  and  refer  it  to  his  cognizance,  and  then  sub- 
mit it  to  him,  and  refer  it  to  his  disposal.  Those 
tliat  would  have  spiritual  healing  from  Christ,  must 
lay  themselves  at  his  feet,  to  be  ruled  and  ordered 
as  he  pleaseth. 

Here  were  lame,  blind,  dumb,  maimed,  and  many 
others,  brought  to  Christ.  See  what  work  sin  has 
made  !  It  has  turned  the  world  into  an  hospital  : 
what  various  diseases  are  human  bodies  subject  to  ! 
See  what  work  the  SaWour  makes  !  He  conquers 
those  hosts  of  enemies  to  mankind.  Here  were  such 
diseases  as  a  flame  of  fancy  could  contribute  neither 
to  the  cause  of  nor  to  the  cure  of ;  as  lying  not  in  the 
humours,  but  in  the  members  of  the  body  ;  and  yet 
those  were  subject  to  the  commands  of  Christ,     He 


sent  his  word,  and  healed  them.  Note,  All  diseases 
are  at  the  command  of  Christ,  to  go  and  come  as  he 
bids  them.  This  is  an  instance  of  Christ's  power, 
which  may  comfort  us  in  all  our  weaknesses ;  and  of 
his  pity,  which  may  comfort  us  in  all  our  miseries. 
3.  The  influence  that  this  had  upon  the  people,  v. 

(1-)  They  wondered,  and  ^c\\  they  might. 
Christ's  works  should  be  our  wonder.  It  is  the 
^Lord's  doing,  and  it  is  marvellous,  Ps.  118.  23. 
The  spiritual  cures  that  Christ  works,  are  wonder- 
ful. When  blind  souls  are  made  to  see  by  faith, 
the  dumb  to  speak  in  prayer,  the  lame  to  walk  in 
holy  obedience,  it  is  to  be  wondered  at.  Sing  unto 
the  Lord  a  new  song,  for  thus  he  has  done  marvel- 
lous things. 

(2.)  They  glorified  the  God  of  Israel,  whom  the 
Pharisees,  when  they  saw  these  things,  blasphemed. 
Miracles,  which  are  the  matters  of  our  wonder, 
must  be  the  matter  of  our  praise  ;  and  mercies, 
which  are  matter  of  our  rejoicing,  must  be  the  mat- 
ter of  our  tlianksgiving.  Those  that  were  healed, 
glorified  God ;  if  he  heal  our  diseases,  all  that  is 
within  us  must  bless  his  holy  name  ;  and  if  we  have 
been  graciously  preserved  from  blindness,  and  lame- 
ness, and  dumbness,  we  have  as  much  reason  to 
bless  God  as  if  we  had  been  cured  of  them  :  nay, 
and  the  standers-by  glorified  God.  Note,  God  must 
be  acknowledged  with  praise  and  thankfulness  in 
the  mercies  of  others  as  m  our  own.  They  glorified 
him  as  the  God  of  Israel,  his  church's  God,  a  God 
in  covenant  with  his  people,  who  hath  sent  the 
Messiah  promised  ;  and  this  is  he.  See  Luke  1.  68. 
Blessed  be  the  Lord  God  of  Israel.  This  was  done 
by  the  power  of  the  God  of  Israel,  and  no  other  could 
do  it. 

II.  Here  is  a  particular  account  of  his  feeding_/b!/r 
thousand  men  with  seT.'en  loaves,  and  a  few  little 
fishes,  as  he  had  lately  fed  ^five  thousand  with  five 
loaves.  The  guests  indeed  were  now  not  quite  so 
many  as  then,  and  the  provision  a  little  more  ; 
which  does  not  intimate  that  Christ's  arm  was 
shortened,  but  that  he  wrought  his  miracles  as  the 
occasion  required,  and  not  for  ostentation,  and  there- 
fore he  suited  them  to  the  occasion  :  both  then  and 
now  he  took  as  many  as  were  to  be  fed,  and  made 
use  of  all  that  was  at  hand  to  feed  them  with,  ^\^le^ 
once  the  utmost  powers  of  nature  are  exceeded,  we 
must  say,  Tliis  is  the  finger  of  God  ;  and  it  is  neither 
here  nor  there  how  far  they  are  outdone  ;  so  that 
this  is  no  less  a  miracle  than  the  foi-mer. 

Here  is,  1.  Christ's  pity;  {v.  32.)  /  have  com- 
passion on  the  multitude.  He  tells  his  disciples 
this,  both  to  try  and  to  excite  their  compassion. 
\\'hen  he  was  about  to  work  this  miracle,  he  called 
them  to  him,  and  made  them  acquainted  with  his 
puipose,  and  discoursed  with  them  about  it ;  not 
because  he  needed  their  advice,  but  because  he 
would  give  an  instance  of  his  condescending  love  to 
them.  He  called  them  not  senmnts,  for  the  sen<ant 
knows  not  what  his  Lord  doeth,  but  treated  them  as 
friends  and  counsellors.  Shall  I  hide  from  .4braham. 
the  thing  that  I  do?  Gen.  18.  17.  In 'what  he  said  to 
them,  obsen'e, 

(1.)  The  case  of  the  multitude;  They  continue 
with  me  now  three  days,  and  have  nothing  to  eat. 
This  is  an  instance  of  their  zeal,  and  the  strength  of 
their  affection  to  Christ  and  his  woi-d,  that  they  not 
only  left  their  callings,  to  attend  upon  him  on  week- 
days, but  underwent  a  deal  of  hardship,  to  continue 
with  him  ;  they  wanted  their  natural  rest,  and,  for 
aught  that  appeared  lay  like  soldiers  in  the  field  ; 
they  wanted  necessary  food,  and  had  scarcely 
enough  to  keep  life  and  soul  together.  In  those 
hotter  countries  they  could  better  bear  long  fasting 
than  we  can  in  these  colder  climates  ;  but  though  it 
could  not  but  be  grievous  to  the  body,  and  might  en- 


180 


ST.  MATTHEW,  XV. 


daneer  their  health,  yet  the  zeal  of  God's  house  thus 
ate  them  ufi,  and  they  esteemed  the  words  of  Christ 
more  than  their  necessary  food.  We  tliink  three 
hours  too  much  to  attend  upon  public  ordinances  ; 
but  these  people  stayed  together  three  days,  and 
yet  snuffed  not  at  it,  nor  said.  Behold,  what  a  weari- 
ness is  it .'  Observe,  With  what  tenderness  Christ 
spake  of  it;  I  hav^co?n/iassio7i  on  them.  It  had  be- 
come them  to  have  compassion  on  liim,  who  took  so 
much  pains  with  them  for  three  days  together,  and 
was  so  indefatigable  in  teaching  and  healing  ;  so 
much  virtue  had  gone  out  of  him,  and  yet  for  aught 
that  appears,  he  was  fasting  too  ;  but  he  prevented 
them  with  his  compassion.  Note,  Our  Lord  Jesus 
keeps  an  account  how  long  his  followers  continue 
their  attendance  on  him,  and  takes  notice  of  the  dif- 
ficulty they  sustain  in  it ;  (Rev.  2.  2.)  /  know  thy 
works,  and  thy  labour,  and  thy  patience  ;  and  it  shall 
in  no  wise  lose  its  reward. 

Now  the  exigence  the  people  were  reduced  to 
serves  to  magnify,  [1.]  The  mercy  of  their  supply  : 
he  fed  them  when  they  were  hungiy  ;  and  then 
food  was  doubly  welcome.  He  treated  them  as  he 
did  Israel  of  old  ;  he  suffered  them  to  hunger,  and 
then  fed  them;  (Deut.  8.  3.)  for  that  is  sweet  to  the 
hungry  soul,  which  the  full  soul  loathes.  [2.]  The 
miracle  of  their  supply  :  having  been  so  long  fasting,  , 
their  appetites  were  the  more  craving.  If  two  hun- 
gry meals  make  the  third  a  glutton,  what  Avould 
three  hungry  days  do  ?  And  vet  they  did  all  eat  and 
were  filled.  Note,  There  are  mercy  and  grace  ; 
enough  with  Christ,  to  give  the  most  earnest  and 
enlarged  desire  an  abundant  satisfaction  ;  Open  thy 
mouth  wide,  and  I  will  fill  it.  He  rejilaiisheth  evai 
the  hungry  soul. 

2.  The  care  of  our  master  concerning  them  ;  / 
will  not  send  them  away  fasting,  lest  they  should 
faint  by  the  way  ;  which  would  be  a  discredit  to 
Christ  and  his  family,  and  a  discouragement  both  to 
them  and  to  others.  Note,  It  is  the  unhappiness  of 
our  present  state,  that  wlien  our  souls  are  in  some 
measure  elevated  and  enlarged,  our  bodies  cannot 
keep  pace  with  them  in  good  duties.  The  weakness 
of  the  flesh  is  a  ^reat  grievance  to  the  willingness  of 
the  spirit.  It  will  not  be  so  in  heaven,  where  the 
body  shall  be  made  spiritual,  where  they  rest  not, 
day  nor  night,  from  praising  God,  and  yet  faint  not; 
where  they  huiiger  7io  more,  nor  thirst  any  more. 
Rev.  7.  16. 

Here  is,  2.  Christ's  power.  His  pity  of  their  wants 
setshis  power  on  work  for  their  supply.  Now  observe, 
[1.]  How  his  power  was  distrasted  by  his  disci- 
ples ;  iy.  33.)  Whence  should  we  have  so  much  bread 
in  the  wilderness.?  A  proper  question,  one  would 
think,  like  that  of  Moses,  (Numb.  11.  22.)  Shall  the 
^flocks  and  the  herds  be  slain  to  suffice  them  ?  But  it 
was  here  an  improper  question,  considering  not  only 
the  general  assurance  the  disciples  had  of  the 
power  of  Christ,  but  the  particular  experience  they 
lately  had  of  a  seasonable  and  sufficient  provision  by 
miracle  in  a  like  case  ;  they  had  been  not  only  tlie 
witnesses,  but  the  ministers,  of  the  former  miracle  ; 
the  multiplied  bread  went  through  their  hands  ;  so 
that  it  was  an  instance  of  gi-eat  weakness  for  them 
to  ask,  IViience  shall  we  have  bread?  Could  they  be 
at  a  loss,  wliile  they  had  their  Master  with  them  ? 
Note,  Forgetting  former  experiences  leaves  us  un- 
der present  doubts,  * 

Christ  knew  how  slender  the  provision  was,  but 
he  would  know  it  from  them  ;  (t.  34.)  How  many 
loaxies  have  ye?  Before  he  would  work,  he  would 
have  it  seen  how  little  he  had  to  work  on,  that  his 
power  miglit  sliine  the  brighter.  What  they  had, 
they  had  for  themselves,  and  it  was  little  enough  for 
their  own  family  ;  but  Christ  would  have  them  be- 
stow it  all  upon  the  multitude,  and  trust  Providence 
for  more.    Note,  It  becomes  Christ's  disciples  to  be 


generous,  their  Master  was  so ;  what  we  have,  we 
should  be  free  of,  as  there  is  occasion  ;  gix'eri  to  hoa- 
jiitality ;  not  hke  Nabal,  (1  Sam.  25.  11.)  but  like 
Elisha,  2  Kings  4.  42.  Niggardliness  to-day,  out  of 
thoughtfulness  for  to-morrow,  is  a  complication  of 
comipt'affections  that  ought  to  be  mortiiied.  If  we 
be  pi-udently  kind  and  charitable  witli  what  we 
have,  we  may  piously  hope  tliat  God  will  send  more, 
Jehovah-jireh  ;  The  Lord  will  provide.  The  dis- 
ciples asked,  lllience  should  we  have  bread?  Christ 
asked.  How  many  loaves  have  ye?  Note,  When  we 
cannot  have  what  we  would,  we  must  make  tlie  best 
of  what  we  have,  and  do  good  with  it  as  far  as  it 
will  go  :  we  ttiust  not  think  so  much  of  our  wants  as 
of  our  havings.  Clirist  herein  went  according  to 
the  rijle  he  gave  to  Martha,  not  to  be  troubled  about 
many  things,  nor  cumbered  about  much  serving. 
Nature  is  content  with  little,  grace  with  less,  but 
lust  with  nothing. 

[2.]  How  his  power  was  discovered  to  the  multi- 
tude, in  the  plentiful  provision  he  made  for  them  ; 
the  manner  of  which  is  much  the  same  as  before, 
ch.  14.  18,  &c.     Observe  here. 

First,  The  provision  that  was  at  hand ;  seven 
loaves,  and  a  few  little  fishes :  the  fish  not  propor- 
tionable to  the  bread,  for  bread  is  the  staff  of  life. 
It  is  probable  that  the  fish  was  such  as  they  had 
themselves  taken  ;  for  they  were  fishers,  and  were 
now  near  the  sea.  Note,  It  is  comfortable  to  eat  the 
labour  of  our  hands,  (Ps.  128.  2.)  and  to  enjoy  that 
wliich  is  any  way  the  product  of  our  own  industry, 
Yvox.  12.  27.  And  what  we  have  got  by  God's 
blessing  on  our  labour  we  should  be  free  of ;  for 
therefore  we  must  labour,  that  we  may  have  to  give, 
Eph'.  4.  28. 

Secondly,  The  putting  of  the  people  in  a  posture 
to  receive  it ;  {v.  35.)  He  commanded  the  multitude 
to  sit  down  on  the  ground.  They  saw  but  very  little 
provision,  yet  they  must  sit  down,  in  faith  that  they 
should  have  a  meal's  meat  out  of  it.  They  who 
would  Iiave  spiritual  food  from  Christ,  must  sit  down 
at  his  feet,  to  hear  his  word,  and  expect  it  to  come 
in  an  unseen  way. 

Thirdly,  The  distributing  of  the  provision  among 
them.  He  first  gave  thanks — lu^K^api^Tio-a.!.  The 
word  used  in  the  former  miracle  was  ilkoyii<ri — he 
blessed.  It  comes  all  to  one  ;  giving  thanks  to  God 
is  a  proper  way  of  craving  a  blessing  from  God, 
And  when  we  come  to  ask  and  receive  further  mer- 
cy, v/e  ought  to  give  thanks  for  the  mercies  we  have 
received.  He  tlien  brake  the  loaves,  (for  it  was  in 
tlie  breaking  that  the  bread  multiplied,)  anrf  gax<e 
to  his  discifiles,  and  they  to  the  multitude.  Though 
the  disciples  had  distrusted  Christ's  power,  yet  he 
made  use  of  them  now  as  before  ;  he  is  not  pro- 
voked, as  he  might  be,  by  the  weaknesses  and  in- 
firmities of  his  ministers,  to '  lay  them  aside  ;  but 
still  he  gives  to  them,  and  they  to  his  people,  of  the 
word  of  life. 

Fourthhi,  The  plenty  there  was  among  them  ; 
(ti.  37.)  They  did  all  eat,  and  were  filed.  Note, 
Tliose  whom  Christ  feeds,  he  fills.  While  we  la- 
bour for  the  world,  we  labour  for  that  which  satis- 
fieth  not  ;  (Isa.  55.  2.)  but  those  that  duly  wait  on 
Clirist  shall  be  abundantly  satisfied  with  the  good- 
ness of  his  house,  Ps.  65.  4.  Christ  thus  fed  people 
once  and  again,  to  intimate  that  though  he  was  call- 
ed Jesus  of  Nazareth,  vet  he  was  of  Bethlehem,  the 
house  of  bread  ;  or  rather,  that  he  was  himself  the 
Bread' of  life. 

To  slinw  that  they  had  all  enough,  there  was  a 
great  deal  left — seven  baskets  full  of  broken  meat ; 
not  so  much  as  there  was  before,  because  they  did 
not  gatlier  after  so  many  eaters,  but  enough  to  show 
that  with  Christ  there  is  bread  enough,  and  to  spare; 
supplies  of  grace  for  more  than  seek  it,  and  for  those 
that  seek  more. 


ST.  MATTHEW,  XVI. 


181 


Fifthly,  The  account  taken  of  the  guests ;  not  that 
they  might  pay  their  share,  (here  was  no  reckoning 
to  be  discharged,  they  were  fed  gratis,)  but  that  they 
might  be  witnesses  to  the  power  and  goodness  of 
Christ,  and  that  this  might  be  some  resemblance  of 
that  universal  providence  that  gwesfood  to  alt  flesh, 
Ps.  136.  25.  Here  were  four  thousand  men  fed  ;  but 
what  were  they  to  that  great  family  which  is  pro- 
vided for  by  the  divine  care  every  day  ?  God  is  a 
gi'eat  Housekeeper,  on  whom  the  eyes  of  all  the 
creatures  wait,  and  he  giveth  them  their  food  in  due 
season,  Ps.  104.  27.— 145.  15. 

Lastly,  The  dismission  of  the  multitude,  and 
Christ's  departure  to  another  place  ;  (i'.  39. )  He 
sent  anvay  the  people.  Though  he  had  fed  them 
twice,  they  must  not  expect  miracles  to  be  their 
daily  bread.  Let  them  now  go  home  to  their  call- 
ings, and  to  their  own  tables.  And  he  himself  de- 
parted by  ship  to  another  place  ;  for,  being  the  Light 
of  the  world,  he  must  be  still  in  motion,  and  go  about 
to  do  good. 

CHAP.  XVI. 

None  of  Christ's  miracles  are  recorded  in  this  chapter,  but 
four  of  his  discourses.  Here  is,  1.  A  conference  with  the 
Pliarisees,  wlio  challenged  him  to  show  them  a  sifrn  from 
heaven,  v.  1 . .  4.  II.  Another  with  his  disciples  about 
the  leaven  of  the  Pharisees,  v.  5  . .  12.  III.  Another  witli 
them  concernino;  himself,  as  tite  Christ,  and  concerning 
his  church  built  upon  him,  v.  13. .  20.  IV.  Anotlier  con- 
cerning his  sufferings  for  tliem,  and  theirs  for  him,  v.  21 . .  28. 
And  ail  these  are  written  for  our  learning. 

1.  nr^HE  Pharisees  also  with  the  Sad- 
JL  ducees  came,  and  tempting,  desired 
him  that  he  would  shew  them  a  sign  from 
heaven.  2.  He  answered  and  said  unto 
them.  When  it  is  evening,  ye  say.  It  will 
be  fair  weather ;  for  the  sky  is  red :  3.  And 
in  the  morning.  It  tvill  be  foul  weather  to- 
day ;  for  the  sky  is  red  and  lowering.  O 
1/e  hypocrites  !  ye  can  discern  the  face  of 
the  sky ;  but  can  ye  not  discern  the  signs 
of  the  times  ?  4.  A  wicked  and  adulterous 
generation  seeketh  after  a  sign  ;  and  there 
shall  no  sign  be  given  unto  it,  but  the  sign 
of  the  prophet  Jonas.  And  he  left  them, 
and  departed. 

We  have  here  Christ's  discourse  with  the  Phari- 
sees and  Sadducees,  men  at  variance  among  them- 
selves, as  apjjears.  Acts  23.  7,  8.  and  yet  unanimous 
in  their  opposition  to  Christ ;  because  his  doctrine 
did  equally  overthrow  the  errors  and  heresies  of  the 
Sadducees,  who  denied  the  existence  of  spirits  and 
a  future  state  ;  and  the  pride,  tyranny,  and  hypo- 
crisy of  the  Pharisees,  who  were  the  great  imposers 
of  the  traditions  of  the  elders.  Christ  and  Christi- 
anity meet  with  opposition  on  all  hands.    Observe, 

I.  Their  demancl,  and  the  design  of  it. 

1.  The  demand  was  of  a  sign  from  heaven  ;  this 
they  desired  him  to  show  them  ;  pretending  they 
were  very  willing  to  be  satisfied  and  convinced,  when 
really  they  were  far  from  being  so,  but  sought  ex- 
cuses for  an  obstinate  infidelity.  That  which  they 
pretended  to  desire,  was, 

( 1. )  Some  other  sign  than  what  they  had  yet  had. 
They  had  great  plenty  of  signs ;  every  miracle  Christ 
wrought  was  a  sign,  for  no  man  could  do  what  he 
did  7inless  God  were  with  Imn.  But  this  will  not 
sei^e,  they  must  have  a  sign  of  their  own  choosing  ; 
they  despised  those  signs  which  relieved  the  neces- 
sity of  the  sick  and  sorro^vful,  and  insisted  upon 
some  sign  which  would  gratify  the  curiosity  of  the 


proud.  It  is  fit  that  the  proofs  of  divine  revelation 
should  be  chosen  by  the  wisdom  of  God,  not  by  the 
follies  and  fancies  of  men.  The  evidence  that  is 
given,  is  sufficient  to  satisfy  an  unprejudiced  under- 
standing, but  was  not  intended  to  please  a  vain  hu- 
mour. And  it  is  an  instance  of  the  deceitfulness  of 
the  heart,  to  think  that  we  shotild  be  wrought  upon 
by  the  means  and  advantages  which  we  have  not, 
while  we  slight  those  which  wc  have.  If  we  hear 
not  Moses  and  the  prophets,  neither  would  we  be 
wrought  upon  though  one  rose  from  the  dead. 

(2.)  It  must  be  a  sign  from  heaven.  They  would 
have  such  miracles  to  prove  his  commission,  as  were 
wrought  at  the  giving  of  the  law  upc  n  m(  unt  Sinai ; 
thunder,  and  lightning,  and  the  voice  of  w  rds,  were 
the  sign  from  heaven  they  required.  Whereas  the 
sensible  signs  and  terrible  ones  were  not  agreeable 
to  the  spiritual  and  comfortable  dispensation  of  the 
gospel.  Now  the  word  comes  more  nigh  us,  (Ronj. 
10.  8.)  and  therefore  the  miracles  do  so,  and  do  not 
oblige  us  to  keep  such  a  distance  as  these  did,  Heb. 
12.  18. 

2.  The  design  was,  to  tempt  him  ;  not  to  be  taught 
by  him,  but  to  ensnare  him.  If  he  should  show  them 
a  sign  from  heaven,  they  would  attribute  it  to  a  con- 
federacy with  the  prince  of  the  fiower  of  the  air ; 
if  he  should  not,  as  they  supposed  he  would  not, 
they  would  have  that  to  say  for  themselves,  why 
they  did  not  believe  on  him.  They  now  tempted 
Christ  as  Israel  did,  1  Cor.  10.  9.  And  observe 
their  perverseness  ;  then,  when  they  had  signs  from 
heaven,  they  tempted  Christ,  saying,  Ca7i  he  fur- 
nish a  table  in  the  wilderness  ?  Now  that  he  had 
furnished  a  table  in  the  wilderness,  they  tempted 
him,  saying.  Can  he  gix'e  vs  a  sign  from  heaven  ? 

II.  Christ's  reply  to  this  demand  ;  lest  they  should 
be  wise  in  their  own  conceit,  he  answered  these  fools 
according  to  their  folly,  Prov.  26.  5.    In  his  answer, 

1.  He  condemns  their  overlooking  of  the  signs 
they  had,  x'.  2.  3.  They  were  seeking  for  the  signs 
of  the  kingdom  of  God,  when  it  was  already  among 
them.  The  Lord  was  in  this  place,  and  they  knew 
it  7iot.  Thus  their  unbelieving  ancestors,  when  mi- 
racles were  their  dailv  bread,  asked,  Is  the  Lord 
among  lis,  or  is  he  not  ? 

To  expose  this,  he  observes  to  them, 

(1. )  Their  skilfulness  and  sagacity  in  other  things, 
particularly  in  natural  prognostications  of  the  wea- 
ther ;  "  You  know  that  a  red  sky  over  night  is  a 
presage  of  fair  weather,  and  a  red  sky  in  the  morn- 
ing, of  foul  weather.  There  are  common  i-ules  dra'wn 
from  observation  and  experience,  by  which  it  is  easy 
to  foretell  very  probably  what  weather  it  will  be. 
When  second  causes  have  begun  to  work,  we  may 
easily  guess  at  their  issue,  so  uniform  is  nature  in  its 
motions,  and  so  consistent  with  itself  VCe  know 
not  the  balancings  of  the  clouds,  (Job  37.  16.)  but  we 
may  spell  something  from  the  faces  of  them.  _  This 
gives  no  countenance  at  all  to  the  wild  and  ridicu- 
lous predictions  of  the  astrologers,  the  star-gazej-s, 
and  the  monthh/  prognosticators,  (Isa.  47.  13.)  con- 
cerning the  weather  long  before,  with  which  weak 
and  foolish  people  are  imposed  upon  ;  we  are  sure, 
in  general,  that  seed-time  and  han'est,  cold  and  heat, 
summer  and  winter,  shall  not  cease.  But  as  to  the 
particulars,  till,  by  the  weather-glasses,  or  other- 
wise, we  perceive  the  immediate  signs  and  harbin- 
gers of  the  change  of  weather,  it  is  not  for  us  to 
know,  no,  not  that  concerning  the  times  and  seasons. 
Let  it  suffice,*  that  it  shall  be  what  weather  pleases 
God  ;  and  that  which  pleases  God,  should  not  dis- 
please us. 

(2.)  Their  sottishness  and  stupidity  in  the  con- 
cerns of  their  souls  ;  Can  ye  not  discern  the  signs  of 
the  times  ? 

[1.]  "  Do  you  not  see  that  the  Messiah  is  come .'" 
The  sceptre  was  departed  from  Judah,  Daniel's 


182 

■weeks  were  just  expiring,  and  yet  they  regarded 
not.  The  miracles  Christ  wrought,  &nd  the  gather- 
ing of  the  people  to  him,  were  plain  indications  that 
the  kingdom  of  heaven  ivas  at  hand,  that  this  was 
the  day  of  their  visitation.  Note,  First,  There  are 
signs  of  the  times,  by  which  wise  and  upright  men 
are  enabled  to  make  moral  prognostications,  and  so 
far  to  understand  the  motions  and  methods  of  Pro- 
vidence, as  frbm  thence  to  ta'ke  their  measures,  and 
to  know  what  Israel  ought  to  do,  as  the  men  of  Is- 
sachar,  as  the  physician  from  some  certain  symp- 
toms finds  a  crisis  formed.  Secondly,  There  are 
many  who  are  skilful  enough  in  other  things,  and 
yet  cannot  or  win  not  discern  the  day  of  heir  op- 
portunities, are  not  aware  of  the  wmd  when  it  is 
fair  for  them,  and  so  let  slip  the  gale.  See  Jer.  8.  7. 
Isa.  1.  3.  Thirdly,  It  is  great  hypocrisy,  when  we 
slight  the  signs  of  God's  ordaining,  to  seek  for  signs 
of  our  own  pi'escribing. 

[2.]  "Do  not  you  foresee  your  own  ruin  coming 
for  rejecting  him  ?  You  will  not  entertain  the  gospel 
of  peace,  and  can  you  not  evidently  discern  that 
hereby  you  pull  an  inevitable  desti-uction  upon  your 
own  heads  ?"  Note,  It  is  the  undoing  of  multitudes, 
that  they  are  not  aware  what  will  be  the  end  of  their 
refusing  Christ 

2.  He  refuses  to  give  them  any  other  sign,  {v.  4. ) 
as  he  had  done  before  in  the  same  words,  ch.  12.  39. 
Those  that  persist  in  the  same  iniquities,  must  ex- 
pect to  meet  with  the  same  reproofs.  Here,  as 
there,  (1.)  He  calls  them  an  adulterous  generatioji ; 
because,  while  they  pi'ofessed  themselves  of  tlie 
true  church  and  spouse  of  God,  they  treacherously 
departed  from  him,  and  brake  tlieir  covenants  with 
him.  The  Pharisees  were  a  generation  pure  in  their 
oiun  eyes,  having  the  way  of  the  adulterous  woman, 
that  thinks  she  has  done  no  wickedness,  Prov.  30. 
20.  (2. )  He  refuses  to  gi-atify  their  desire.  Christ 
will  not  be  prescribed  to ;  ive  ask,  and  have  not, 
because  we  ask  amiss.  (3.)  He  refers  tliem  to  the 
sign  of  the  prophet  Jonas,  -v^hich  should  yet  be 
given  them  ;  his  resurrection  from  the  dead,  and  his 
preaching  by  his  apostles  to  tlie  Gentiles  ;  these 
were  reserved  for  the  last  and  highest  evidences  of 
his  divine  mission.  Note,  Though  the  fancies  of 
proud  men  shall  not  be  humoured,  yet  the  faith  of 
the  humble  shall  be  supported,  and  the  unbelief  of 
them  that  perish,  left  for  ever  inexcusable,  and  every 
mouth  shall  be  stopfied. 

This  discourse  broke  off  abniptly ;  he  left  them, 
and  departed.  Clirist  will  not  tan-y  long  with  those 
that  tempt  him,  but  justly  withdraws  from  those  that 
are  disposed  to  quarrel  witli  him.  He  left  them  as 
irreclaimable  ;  Let  them  alone.  He  left  them  to 
themselves,  left  them  in  the  hand  of  their  own 
counsels ;  so  he  gave  them,  ufi  to  their  oivn  hearts' 
lusts. 

5.  And  when  his  disciples  were  come  to 
the  other  side,  they  had  forgotten  to  take 
bread.  6.  Then  Jesus  said  unto  them, 
Take  heed  and  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Sadducees.  7. 
And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  taken  no  bread. 
8.  Which  when  Jesus  perceived,  he  said 
unto  them,  O  ye  of  little  faith,  why  reason 
ye  among  yourselves,  because  ye  have 
brought  no  bread  ?  9.  Do  ye  not  yet  under- 
stand, neither  remember  the  five  loaves  of 
the  five  thousand,  and  how  many  baskets 
ye  took  up  ?  10.  Neither  the  seven  loaves 
of  the  four  thousand,  and  how  many  bas- 


ST.  MATTHEW,  XVI. 


kets  ye  took  up  ?  11.  How  is  it  that  ye 
do  not  understand  that  I  spake  it  not  to 
you  concerning  bread,  that  ye  should  be- 
\^'are  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  ?  12.  Then  understood 
they  how  that  he  bade  them  not  beware  of 
the  leaven  of  bread,  but  of  the  doctrine  of 
the  Pharisees  and  of  the  Sadducees. 

We  have  here  Christ's  discourse  with  his  disci- 
ples concerning  bread,  in  which,  as  in  many  other 
discourses,  he  speaks  to  them  of  spiritual  things 
under  a  similitude,  and  they  misunderstand  him  of 
carnal  things.  The  occasion  of  it  was,  their  forget- 
ting to  victual  their  ship,  and  to  take  along  with 
them  provisions  for  their  family  on  the  other  side 
the  water ;  usually  they  carried  bread  along  with 
them,  because  they  were  sometimes  in  desert  places ; 
and  when  they  were  not,  yet  they  would  not  be  bur- 
densome. But  now  they  forgot ;  wc  will  hope  it  was 
because  their  minds  and  memories  were  filled  with 
better  things.  Note,  Christ's  disciples  are  often 
such  as  have  no  great  forecast  for  the  world. 

I.  Here  is  the  caution  Christ  gave  them,  to  beware 
of  the  leaven  of  the  Pharisees.  He  had  now  been 
discoursing  with  the  Pharisees  and  Sadducees,  and 
saw  them  to  be  men  of  such  a  spirit,  that  it  was  ne- 
cessarv  to  caution  his  disciples  to  have  nothing  to  do 
with  them.  Disciples  are  in  most  danger  from  hy- 
pocrites ;  against  those  that  are  openly  vicious  they 
stand  upon  their  guard,  but  against  Pharisees,  who 
are  great  pretenders  to  devotion,  and  Sadducees, 
who  pretend  to  a  free  and  impartial  search  after 
truth,  they  commonly  lie  unguarded  :  and  therefore 
the  caution  is  doubled,  Take  heed,  and  beware. 

The  corrupt  principles  and  practices  of  the  Pha- 
risees and  Sadducees  are  compared  to  leaven  ;  they 
were  souring,  and  swelling,  and  spreading,  like  lea- 
ven ;  they  fermented  wherever  they  came. 

II.  Their  mistake  conceniing  this  caution,  v.  7. 
They  thought  Christ  hereby  upbraided  them  with 
their  impro^^dence  and  forgetfulness,  that  they  were 
so  busy  attending  to  his  discourse  with  the  Pharisees, 
that  therefore  they  forgot  their  pri\'ate  concerns. 
Or,  because  having  no  bread  of  their  own  with 
them,  they  must  be  beholden  to  their  friends  for 
supply,  he  would  not  have  them  to  ask  it  of  the 
Pharisees  and  Sadducees,  nor  to  receive  of  their 
alms,  because  he  would  not  so  far  countenance  them  ; 
or,  for  fear,  lest,  under  pretence  of  feeding  them, 
they  should  do  them  a  mischief.  Or,  they  took  it 
for  a  caution,  not  to  be  familiar  with  the  Pharisees 
and  Sadducees,  not  to  eat  with  them,  (Prov.  23.  6. ) 
whereas  the  danger  was  not  in  their  bread,  (Christ 
himself  did  eat  with  them,  Luke  7.  36. — 14.  1. — 
11.  37.)  but  in  their  principles. 

III.  The  reproof  Christ  gave  them  for  this. 

1.  He  reproves  their  distrust  of  his  ability  and 
readiness  to  supply  them  in  this  strait ;  {v.  8.)  "  O 
ye  of  little  faith,  why  are  ye  in  such  perplexity  be- 
cause ye  have  taken  no  bread,  that  ye  can  mind  no- 
thing else,  that  ye  think  your  Master  is  as  full  of  it 
as  you,  and  apply  every  thing  he  saith  to  that  ?"  He 
does  not  chide  them  for  their  little  forecast,  as  they 
expected  he  would.  Note,  Parents  and  masters 
must  not  be  angry  at  the  forgetfulness  of  their  chil- 
dren and  seiTants,  more  than  is  necessary  to  make 
them  take  more  heed  another  time  ;  we  are  all  apt 
to  be  forgetful  of  our  duty.  This  should  serve  to 
excuse  a  fault,  Peradventure  it  was  an  oversight. 
See  how  easily  Christ  forgave  his  disciples'  careless- 
ness, though  it  was  in  such  a  material  point  as  taking 
bread  ;  and  do  likewise.  But  that  which  he  chides 
them  for,  is,  their  little  faith. 

(1.)  He  would  not  have  them  to  depend  upon  him 


ST.  MATTHEW,  XVT. 


183 


for  supply,  though  it  were  in  a  wilderness,  and  not 
to  disquiet  themselves  ^vith  anxious  thoughts  about 
it.  Note,  Though  Christ's  disciples  be  brought  into 
wants  and  sti-aits  through  then-  own  carelessness 
and  mcogitancy,  yet  he  encourages  them  to  ti-ust  in 
him  for  relief.  We  must  not  therefore  use  this  as 
an  excuse  for  our  want  of  charity  to  those  who  are 
really  poor,  that  they  should  have  minded  their  own 
affairs  better,  and  then  they  would  not  have  been  in 
need.  It  may  be  so,  but  they  must  not  therefore  be 
left  to  starve  when  they  are  m  need. 

(2.)  He  is  displeased  at  their  solicitude  in  this 
matter.  The  weakness  and  shiftlessness  of  good 
people  in  their  worldly  affairs,  is  that  for  which  men 
are  apt  to  condemn  them  ;  but  it  is  not  such  an  of- 
fence to  Christ  as  their  inordinate  care  and  anxiety 
about  those  things.  We  must  endeavour  to  keep 
the  mean  between  the  extremes  of  carelessness  and 
carefulness  ;  but  of  the  two,  the  excess  of  thought- 
ftilness  about  the  world  worst  becomes  Christ's  dis- 
ciples. "  Oye  of  little  faith,  why  are  ye  discjuieted 
for  want  of  bread  ?"  l>fote.  To  distrust  Christ,  and 
to  disturb  ourselves  wlien  we  are  in  straits  and  diffi- 
culties, is  an  evidence  of  the  weakness  of  our  faith, 
which,  if  it  were  in  exercise  as  it  should  be,  would 
ease  us  of  the  burden  of  care,  by  casting  it  on  the 
Lord,  who  caret h  for  us. 

(3.)  The  aggravation  of  their  distrust  was,  the 
experience  they  had  so  lately  had  of  the  power  and 
goodness  of  Christ  in  providing  for  them,  v.  9,  10. 
Though  they  had  no  bread  \vith  them,  they  had  him 
with  them,  who  could  provide  bread  for  them.  If 
they  had  not  the  cistern,  they  had  the  Fountain.  Do' 
ye  not  yet  understand,  neither  remember  ?  Note, 
Christ's  disciples  are  often  to  be  blamed  for  the  shal- 
lowness of  their  understandings,  and  the  slipperiness 
of  their  memories.  "  Have  ye  forgot  those  i-epeated 
instances  of  merciful  and  miraculous  supplies ;  five 
thousand  fed  with  five  loaves,  and  four  thousand 
with  seven  loaves,  and  yet  they  had  enough  and  to 
spare  ?  Remember  how  many  baskets  ye  took  vji. " 
These  baskets  were  intended  for  memorials,  by 
whiclx  to  keep  the  mercy  in  remembrance,  as  the 
pot  of  manna  which  was  presened  in  the  ark,  Exod. 
16.  32.  The  fragments  of  those  meals  would  be  a 
feast  now;  and  he  that  could  furnish  them  with  such 
an  oveiplus  then,  surely  could  furnish  them  with 
what  was  necessaiy  now.  That  meat  for  their  bo- 
dies was  intended  to  be  meat  for  their  faith,  (Ps. 
74.  14.)  which  therefore  they  should  have  lived 
upon,  now  that  they  had  forgotten  to  take  bread. 
Note,  We  are  therefore  perplexed  with  present 
cares  and  disti-usts,  because  we  do  not  duly  remem- 
ber our  former  experiences  of  divine  power  and 
goodness. 

_  2.  He  reproves  their  misunderstanding  of  the  cau- 
tion he  gave  them  ;  (v.  11.)  How  is  it  that  you  do 
not  understand  ?  Note,  Christ's  disciples  may  well 
be  ashamed  of  the  slo-svness  and  dulness  of  their  ap- 

Erehensions  in  divine  things  ;  especially  when  they 
ave  long  enjoyed  the  means  of  grace  ;  Isfiake  it  not 
unto  you  concerning  bread.  He  took  it  ill,  (1.)  That 
they  should  think  him  as  thoughtful  about  bread  as 
they  were  ;  whereas  his  meat  and  drink  were  to  do 
his  'Father's  will.  (2. )  That  thev  should  be  so  little 
acquainted  with  his  wav  of  ])reaching,  as  to  take  that 
literally  which  he  spake  bv  wav  of  parable ;  and 
should  thus  make  themselves  like  the  multitude, 
who,  when  Christ  spake  to  them  in  pai-ables,  seeing, 
saw  not,  and  hearing,  heard  not,  ch.  13.  13. 

IV.  The  rectifying  of  the  mistake  by  this  reproof ; 
(v.  12.)  Then  understood  they  what  he  meant. 
Note,  Christ  therefore  shows  us  our  folly  and  weak- 
ness, that  we  may  stir  up  ourselves  to'take  things 
right.  He  did  not  tell  them  expressly  what  he 
meant,  but  repeated  what  he  had  said,  that  they 
should  beware  of  the  leaven  ;  and  so  obliged  them, 


by  comparing  this  with  his  other  discourses,  to  arrive 
at  the  sense  of  it  in  their  own  thoughts.  Thus  Christ 
teaches  by  the  Spiint  of  wisdom  in  the  heart,  open- 
ing the  understanding  to  the  Spirit  of  revelation  in 
the  word.  And  those  tniths  are  most  precious, 
which  we  have  thus  digged  for,  and  have  found  out 
after  some  mistakes.  Though  Christ  did  not  tell 
them  plainly,  yet  now  they  were  aware  that  by  the 
leaven  of  the  Pharisees  and  Sadducees,  he  meant 
their  doctrine  and  way,  which  were  coiTupt  and  vi- 
cious, but,  as  they  managed  them,  very  apt  to  insi- 
nuate themselves  into  the  minds  of  men  like  leaven, 
and  to  eat  like  a  canker.  They  were  leading  men, 
and  were  had  in  reputation,  which  made  the  danger 
of  infection  by  their  errors  the  gi'eater.  In  our  age, 
we  may  reckon  atheism  and  deism  to  be  the  leaven 
of  the  Sadducees,  and  popery  to  be  the  leaven  of  the 
Pharisees,  against  both  which  it  concerns  all  chris- 
tians to  stand  upon  their  guard. 

13.  When  Jesus  came  into  the  coasts  of 
Cesarea  Philippi,  he  asked  his  disciples, 
saying,  Whom  do  men  say  that  I,  the  Son 
of  man,  am  ?  1 4.  And  they  said.  Some  say 
thai  thou  art  John  tlie  Baptist ;  some,  Ehas ; 
and  others,  Jeremias,  or  one  of  the  prophets. 
15.  He  saith  unto  them.  But  whom  say  ye 
that  I  am  ?  16.  And  Simon  Peter  answer- 
ed and  said,  Thou  art  Christ,  the  Son  of 
the  hving  God.  17.  And  Jesus  answered 
and  said  unto  him.  Blessed  art  thou,  Simon 
Bar-jona :  for  flesh  and  blood  hath  not  re- 
vealed it  unto  thee,  but  my  Father  which 
is  in  heaven.  1 8.  And  I  say  also  unto  thee, 
that  thou  art  Peter ;  and  upon  this  rock  1 
will  build  my  church  ;  and  the  gates  of  hell 
shall  not  prevail  against  it.  1 9.  And  I  will 
give  unto  thee  the  keys  of  the  kingdom  ol 
heaven :  and  whatsoever  thou  shall  bind  on 
earth  shall  be  bound  in  heaven ;  and  what- 
soever thou  shalt  loose  on  earth  shall  be 
loosed  in  heaven.  20.  Then  charged  he  his 
disciples  that  they  should  tell  no  man  that 
he  was  Jesus  the  Christ. 

We  have  here  a  private  conference  which  Christ 
had  with  his  disciples  concerning  himself.  It  was 
in  the  coasts  of  Cesarea  Philippi,  the  utmost  borders 
of  the  land  of  Canaan  northward  ;  there  in  that  re- 
mote comer,  perhaps,  there  was  less  flocking  after 
him  than  in  other  places,  which  gave  him  leisure 
for  this  private  conversation  with  his  disciples. 
Note,  Wlien  ministers  are  abridged  in  their  public 
work,  they  should  endeavour  to  do  the  more  in  their 
own  families. 

Christ  is  here  catechising  his  disciples. 

I.  He  inquires  what  the  opinions  of  others  were 
concerning  him;  Jf7;o  do  men  say  that  I,  the  Son  of 
man,  am  ? 

1.  He  calls  himself  the  Son  of  man  ;  which  may 
be  taken  either,  (1.)  As  a  title  common  to  him  with 
others.  He  was  called,  and  justly,  the  Son  of  God, 
for  so  he  was;  (Luke  1.  35.)  but  he  called  himself 
the  Son  of  m.an  ;  for  he  is  really  and  truly  "  Man, 
made  of  a  woman."  In  courts  of  honour,  it  is  a  rule 
to  distinguish  men  by  their  highest  titles;  but  Christ, 
having  now  emptied  himself,  though  he  was  the  Son 
of  God,  will  be  known  by  the  style  and  title  of  the 
Son  of  man.  Ezekiel  was  often  called  so  to  keefi  him 
humble:  Christ  called  himself  so,  to  show  that  he 
was  humble.    Or,  (2. )  As  a  title  peculiar  to  him  as 


ST.  MATTHEW,  XVI. 


184 


Mediator.  He  is  made  known,  in  Daniel's  vision,  as 
the  Son  of  man,  Dan.  7.  13.  I  am  the  Messiah,  that 
Son  of  man  that  was  promised.     But, 

2.  He  inquires  what  people's  sentiments  were  con- 
cerning him:  "  JV/io  do  men  say  that  I  am?  The  Son 
of  man?"  (So  I  think  it  might  better  be  read.) 
"  Do  they  own  me  for  the  Messiah  ?"  He  asks,  not, 
"Who  do  the  Scribes  and  Pharisees  say  that  I  am?" 
They  were  prejudiced  against  him,  and  said  that  he 
was  a  deceiver  and  in  league  wjtli  Satan ;  but, 
"  Who  do  7}ien  say  that  I  am  ?"  He  referred  to  the 
common  people,  whom  the  Pharisees  despised. 
Christ  asked  this  question,  not  as  one  that  knew 
not ;  for  if  he  knows  what  men  think,  much  more 
what  they  say;  nor  as  one  desirous  to  hear  his  own 
praises,  but  to  make  the  disciples  solicitous  concern- 
mg  the  success  of  their  preaching,  by  sliowing  that 
he  himself  was  so.  The  common  people  conversed 
more  familiarly  with  the  disciples  than  they  did  with 
their  Master,  and  therefore  from  tliem  he  miglit 
better  know  what  they  said.  Christ  liad  not  plainly 
said  who  he  was,  but  left  people  to  infer  it  from  his 
works,  John  10.  24,  25.  Now  he  would  know  what 
inferences  the  people  drew  from  thetn,  and  from  the 
miracles  which  his  apostles  wrought  in  his  name. 

3.  To  this  question  the  disciples  gave  him  an  an- 
swer; {v.  14.)  Some  say,  thou  art  John  the  Bafitist, 
iS'c.  There  were  some  that  said,  he  was  the  Son 
of  David,  [ch.  12.  23. )  and  the  gi-eat  Propliet,  John 
6.  14.  The  disciplfes,  however,  do  not  mention  that 
opinion,  but  only  such  opinions  as  were  wide  of  the 
truth,  which  they  had  gathered  up  from  their  coun- 
trymen.    Observe, 

(1.)  They  are  different  opinions;  some  say  one 
thing,  and  others  anotlier.  Ti-uth  is  one  ;  but  those 
who  vary  from  tliat  commonly  vary  one  from  ano- 
ther. Thus  Christ  came  eventually  to  send  division, 
Luke  12.  51.  Being  so  noted  a  person,  every  one 
would  be  ready  to  pass  his  verdict  upon  him,  and, 
"  Many  men,  many  minds  ;"  those  that  were  not 
willing  to  own  liim  to  be  the  Christ,  wandered  in 
endless  mazes,  and  followed  the  chase  of  every  un- 
certain guess  and  wild  hypothesis. 

(2.)  They  are  honourable  opinions,  and  bespeak 
the  respect  they  had  tor  him,  according  to  the  best 
of  their  judgment.  These  were  not  the  sentiments 
of  his  enemies,  but  the  sober  thoughts  of  those  that 
followed  him  witli  love  and  wonder.  Note,  It  is  pos- 
sible for  men  to  have  good  thoughts  of  Clirist,  and 
yet  not  right  ones,  a  high  opinion  of  him,  and  yet 
not  high  enougli. 

(3.)  They  all  suppose  him  to  be  one  risen  from 
the  dead ;  which  perhaps  arose  from  a  confused  no- 
tion they  liad  of  tlie  resurrection  of  the  Messiah, 
before  his  public  preaching,  as  of  Jonas.  Or  their 
notions  arose  from  an  excessive  value  for  antiquity; 
as  if  it  were  not  possible  for  an  excellent  man  to  be 
produced  in  their  own  age,  but  it  must  be  one  of  the 
ancients  returned  to  life  again. 

(4.)  They  are  all  false  opinions,  but  built  upon 
mistakes,  and  wilful  mistakes.  Christ's  doctrines 
and  miracles  bespoke  him  to  be  an 'extraordinary 
Person ;  but  because  of  the  meanness  of  his  appear- 
ance, so  dilTerent  from  what  they  expected,  they 
would  not  own  him  to  be  the  Messiah,  but  will  grant 
him  to  be  any  thing  rather  than  that. 

[1.]  Some  say.  Thou  art  John  the  Bafitist.  Herod 
said  so  ;  (c/i.  14.  2.)  and  those  about  him  would  be 
apt  to  say  as  he  did.  This  notion  might  be  strength- 
ened by  an  opinion  they  had,  that  those  who  died  as 
martyrs,  should  rise  again  before  others ;  which 
some  think  the  second  of  the  seven  sons  refers  to, 
in  his  answer  to  Antiochus,  2  Mace.  7.  9.  The  Kin^ 
vfthe  world  shall  raise  us  u/i,  who  have  died  for  his 
ianvs,  unto  exterlasting  life. 

[2.]  Some,  Elias;  taking  occasion,  no  doubt,  from 
the  prophecy  of  Malachi,  {ch.  4.  5.)  Behold,  I  will 


.lend  you  Elijah.  And  the  rather,  because  Elijah 
(as  Christ)  did  many  miracles,  and  was  himself,  in 
liis  translation,  the  greatest  miracle  of  all. 

[3.]  Others,  Jeremias:  they  fasten  upon  him, 
either  because  he  was  the  weeping  prophet,  and 
Christ  was  often  in  tears  ;  or  because  God  had  set 
him  over  kingdoms  and  nations,  (Jer.  1.  10.)  which 
they  thought  agreed  with  their  notion  of  the  Mes- 
siah. 

'  [4.]  Or,  one  of  the  flrofihets.  This  shows  what 
an  lionourable  idea  they  entertained  of  the  prophets; 
and  yet  they  were  the  children  of  them  that  Jierse- 
cute'd  and  slew  them,  ch.  23.  29.  Rather  than  they 
would  allow  Jesus  of  Nazareth,  one  of  their  own 
country,  to  be  such  an  extraordinarj'  person  as  his 
works  bespoke  him  to  be,  they  would  say,  "  It  was 
not  he,  but  one  of  the  old  jirojihets." 

II.  He  inquires  what  their  thoughts  were  concern- 
ing him  ;  "But  who  say  ye  that  lam.?    Ye  tell  me 
what  other  people  say  of  ine  ;  can  ye  say  better  ?" 
1.  The  disciples  had  themselves  been  better  taught 
than  others ;  had,  by  tlieir  intimacy  with  Christ, 
greater  advantages  of  getting  knowledge  than  others 
had.    Note,  It  is  justly  expected,  that  those  who  en- 
joy gi'eater  plenty  of  the  means  of  knowledge  and 
grace  than  others,  should  have .  a  more  clear  and 
distinct  knowledge  of  the  things  of  God  than  others. 
Tliose  wlio  have  more   acquaintance  with  Christ 
than  others,  should  have  truer  sentiments  concerning 
him,  and  be  able  to  gi^e  a  better  account  of  him 
than  others.     2.  The  disciples  were  trained  up  to 
teach  others,  and  therefore  it  was  higlily  req\>isite 
that  they  should  understand  the  tnith  themselves ; 
"Ye  that  are  to  preach  the  gospel  of  the  kingdom, 
what  are  your  notions  of  him  that  sends  yru  ?"  Note, 
Ministers  must  be  examined  before  they  be  sent 
forth,  especially  what  their  sentiments  are  of  Christ, 
and  who  they  say  that  he  is ;  for  how  can  they  be 
owned  as  ministers  of  Christ,  that  are  either  ignorant 
or  erroneous  concerning  Christ  ?  This  is  a  question 
we  should  every  one  of  us  be  frequently  putting  to 
ourselves,    "  lllio  do  we  say,  what  kind  of  one  do 
we  say,  that  the  Lord  Jesus  is  ?    Is  he  precious  to 
us  ?    Is  lie  in  our  eyes  tlie  chief  of  ten  thousand  ?  Is 
he  the  BcIo\ed  of  our  soids  .'"'     It  is  wcU  or  ill  with 
us,  according  as  our  thoughts  are  right  or  wrong  con- 
cerning Jesus  Christ. 
^^'ell,  this  is  the  question ;  now  let  us  obsen'e, 
(1.)  Peter's  answer  to  this  question,  v.  16.  To  the 
former  question  concerning  the  opinion  others  had 
of  Christ,  several  of  the  disciples  answered,  accord- 
ing as  they  had  heard  people  talk  ;  but  to  this  Peter 
answers  in  the  name  of  all  the  rest,  they  all  consent- 
ing to  it,  and  concurring  in  it.     Peter's  temper  led 
him  to  be  forward  in  speaking  upon  all  such  occa- 
sions,  and  sometimes  he    spake  well,   sometimes 
amiss ;  in  all  companies  there  are  found  some  warm, 
bold  men,  to  whom  a  precedency  of  speech  falls  of 
course  ;  Peter  was  such  a  one  :  yet  we  find  other  of 
the  apostles  sometimes  speaking  as  the  mouth  of  the 
rest ;  as /o/i?!,  (Mark  9.  38.)   Thomas,   Philip,  snA 
.hide,  John  14.  5,  8,  22.     So  that  this  is  far  from 
being  a  proof  of  such  primacy  and  superiority  of  Pe- 
ter above  the  rest  of  the  apostles,  as  the  church  of 
Rome  ascribes  to  him.     They  will  needs  advance 
him  to  be  a  judge,  when  the  utmost  they  can  make 
of  him,  is,  that  he  was  but  foreman  of  the  jury,  to 
speak  for  the  rest,  and  that  only  pro  hdc  vice— for 
this  once  ;  not  the  perpetual  dictator  or  speaker  of 
the  house,  only  chairman  upon  this  occasion. 

Peter's  answer  is  short,  but  it  is  full,  and  true,  and 
to  the  purpose;  Thoii  art  Christ,  the  Son  of  the  lixmig 
God.  Here  is  a  confession  of  the  Christian  faith, 
addressed  to  Christ,  and  so  made  an  act  of  devotion. 
Here  is  a  confession  of  the  tnie  God  as  the  living 
God,  in  opposition  to  dumb  and  dead  idols,  and  of 
Jesus  Christ  whom  he  hath  sent,  whom  to  know  is 


ST.  MATTHEW,  XVI. 


185 


life  eternal.    This  is  the  conclusion  of  the  whole 
matter. 

[1.]  The  people  called  him  a  Profihet,  that  Pro- 
phet;  (John  6.  14.)  but  the  disciples  own  him  to  be 
the  Christ,  the  anointed  One  ;  the  great  Prophet, 
Priest,  and  King  of  the  church ;  the  true  Messiah 
promised  to  the  fathers,  and  depended  on  by  them 
as  He  that  shall  come.  It  was  a  gi-eat  thing  to  be- 
lieve this  concerning  one  whose  outward  appearance 
was  so  contrary  to  the  general  idea  the  Jews  had  of 
the  Messiah. 

[2.  ]  He  called  himself  the  Son  of  man  ;  but  they 
owned  him  to  be  the  Son  of  the  Irving  God.  The 
fieop-le's  notion  of  him  was,  that  he  was  the  ghost  of 
a  dead  man,  Elias  or  Jeremias  ;  but  they  know  and 
believe  him  to  be  the  Son  of  the  living  God,  who  has 
life  in  himself,  and  has  given  to  his  Son  to  have  life 
in  himself,  and  to  be  the  Life  of  the  ivorld.  If  he 
be  the  Son  of  the  Irving  God,  he  is  of  the  same  na- 
ture with  him  ;  and  though  his  divine  nature  was 
now  vailed  with  the  cloud  of  flesh,  yet  there  were 
those  who  looked  through  it,  and  saw  his  glory,  the 
glory  as  of  the  Only-Begotten  of  the  Father,  full  of 
grace  and  truth.  Now  can  we  with  an  assurance  of 
feith  subscribe  to  this  confession  ?  Let  us  then,  with 
a  fervency  of  affection  and  adoration,  go  to  Christ, 
and  tell  him  so ;  Lord  Jesus,  thou  art  the  Christ,  the 
Son  of  the  lix'ing  God. 

(2.)  Christ's  approbation  of  his  answer;  (d.  17 — 
19.)  m  which  Peter  is  replied  to,  both  as  a  believer 
and  as  an  apostle. 

[1.]  As  a  believer,  7).  17.  Christ  shows  himself 
weU  pleased  with  Peter's  confession,  that  it  was  so 
clear  and  express,  without  ifs  or  ands,  as  we  say. 
Note,  The  proficiency  of  Christ's  disciples  in  know- 
ledge and  grace  is  very  acceptable  to  him ;  and 
Christ  shows  him  whence  he  received  the  know- 
ledge of  this  truth.  At  the  first  discovery  of  this 
truth  in  the  dawning  of  the  gospel-day,  it  was  a 
mighty  thing  to  believe  it ;  all  men  had  not  this 
knowledge,  had  not  this  faith.     But, 

First,  Peter  had  the  happiness  of  it ;  Blessed  art 
thou  Simon  Bar-jona.  He  reminds  him  of  his  rise 
and  original,  the  meanness  of  his  parentage,  the  ob- 
scurity of  his  extraction  ;  he  was  Bar-jonas — The 
son  of  a  dove :  so  some.  Let  him  remember  the  rock 
out  of  which  he  was  hewn,  that  he  may  see  he  was 
not  bom  to  this  dignity,  but  preferred  to  it  bv  the 
divine  favour ;  it  was  free  grace  that  made  him  to 
diifer.  Those  that  have  received  the  Spirit,  must 
remember  who  is  their  Father,  1  Sam.  10.  12.  Hav- 
ing reminded  him  of  this,  he  makes  him  sensible  of 
his  great  happiness  as  a  believer  ;  Blessed  art  thou. 
Note,  True  believers  are  truly  blessed,  and  those 
are  blessed  indeed  whom  Christ  pronounces  blessed  ; 
his  saying  they  are  so,  makes  them  so.  "Peter, 
thou  art  a  happy  man,  who  thus  knowest  the  joyful 
sound,"  Ps.  89.  15.  Blessed  are  your  eyes,  ch.  13. 
16.  All  happiness  attends  the  right  knowledge  of 
Christ 

Secondly,  God  must  have  the  glory  of  it ;  "  For 
flesh  anU  blood  have  not  revealed  it  to  thee.  Thou 
hadst  this  neither  by  the  invention  of  thy  own  wit 
and  reason,  nor  by  the  instruction  and  information 
of  others ;  this  light  sprang  neither  from  nature  nor 
from  education,  but  from  my  Father,  who  is  in  hea- 
ven. "  Note,  1.  The  christian  religion  is  a  revealed 
relipon,  has  its  rise  in  heaven ;  it  is  a  religion  from 
above,  given  by  inspiration  of  God,  not  the  learning 
of  philosophers,  nor  the  politics  of  statesmen.  2. 
Saving  faith  is  the  gift  of  God,  and,  wherever  it  is,  is 
wrought  by  him,  as  the  Father  of  our  Lord  Jesus 
Christ,  for  his  sake,  and  upon  the  score  of  his  medi- 
ation, Phil.  1.  29.  Therefore  thou  art  blessed,  be- 
cause my  Father  has  revealed  it  to  thee.  Note,  The 
i-evealing  of  Christ  to  us  and  in  us  is  a  distinguishing 
token  of  God's  good  will,  and  a  firm  foundation  oif 

Vol.  v.— 2  A 


true  happiness ;  and  blessed  are  they  that  are  thus 
highly  favoured. 

Perhaps  Christ  discerned  something  of  pride  and 
vain-glory  in  Peter's  confession  ;  a  subtle  sin,  and 
which  is  apt  to  mingle  itself  even  with  our  good  du- 
ties. It  is  hard  for  good  men  to  compare  themselves 
with  others,  and  not  to  have  too  great  a  conceit  of 
themselves ;  to  prevent  which,  we  should  consider 
that  our  preference  to  others  is  no  achievement  of 
our  own,  but  the  free  gift  of  God's  grace  to  us,  and 
not  to  others  ;  so  that  we  have  nothing  to  boast  of, 
Ps.  115.  1.     1  Cor.  4.  7. 

[2.  ]  Christ  replies  to  him  as  an  apostle  or  minis- 
ter, X'.  18,  19.  Peter,  in  the  name  of  the  church, 
had  confessed  Christ,  and  to  him  therefore  the  pro- 
mise intended  for  the  church  is  directed.  Note, 
There  is  nothing  lost  by  being  forward  to  confess 
Christ;  for  those  who  thus  honour  him,  he  will 
honour. 

Upon  occasion  of  this  great  confession  made  of 
Christ,  which  is  the  church's  homage  and  allegiance, 
he  signed  and  published  this  royal,  this  divine  char- 
ter, by  which  that  body  politic  is  incorporated.  Such 
is  the  communion  between  Christ  and  the  church, 
the  Bridegroom  and  the  spouse.  God  had  a  church 
in  the  world  from  the  beginning,  and  it  was  built 
upon  the  rock  of  the  promised  Seed,  Gen.  3.  15. 
But  now,  that  promised  Seed  being  come,  it  was 
requisite  that  the  church  should  have  a  new  charter, 
as  christian,  and  standing  in  relation  to  a  Christ  al- 
ready come.  Now  here  we  have  that  charter  ;  and 
a  thousand  pities  it  is,  that  this  word,  which  is  the 
great  support  of  the  kingdom  of  Christ,  should  be 
wrested  and  pressed  into  the  seirice  of  antichrist. 
But  the  devil  has  employed  his  subtlety  to  pervert 
it,  as  he  did  that  promise,  Ps.  91.  11.  which  he  per- 
verted to  his  own  purpose,  ch.  4.  6.  and  perhaps  both 
that  scripture  and  this  he  thus  perverted  because 
they  stood  in  his  way,  and  therefore  he  owed  them 
a  spite. 
Now  the  purport  of  this  charter  is, 
First,  To  establish  the  being  of  the  church ;  I  say 
also  unto  thee.  It  is  Christ  that  makes  the  grant,  he 
who  is  the  church's  Head  and  Ruler,  to  whom  all 
judgment  is  committed,  and  from  whom  all  power 
is  derived  ;  he  who  makes  it  pursuant  to  the  autho- 
rity received  from  the  Father,  and  his  undertaking 
for  the  salvation  of  the  elect.  The  grant  is  put  into 
Peter's  hand ;  "  I  say  it  to  thee.  The  Old-TesU- 
ment  promises  relating  to  the  church  were  given 
immediately  to  particular  persons,  eminent  for  faith 
and  hoUness,  as  to  Abraham  and  David ;  which  yet 
gave  no  supremacy  to  them,  much  less  to  any  of  their 
successors  ;  so  the  New-Testament  charter  is  here 
delivered  to  Peter  as  an  agent,  but  to  the  use  and 
behoof  of  the  church  in  all  ages,  according  to  the 
pui-poses  therein  specified  and  contained.  Now  it  is 
here  promised, 

1.  That  Christ  would  build  his  church  upon  a 
rock.  This  body  politic  is  incorporated  by  the  style 
and  title  of  Christ's  church.  It  is  a  number  of  the 
children  of  men  called  out  of  the  world,  and  set  apart 
from  it,  and  dedicated  toChrist.  It  is  not  thy  church, 
but  mine.  Peter  remembered  this,  when  he  caution- 
ed ministers  7iot  to  lord  it  over  God's  heritage.  The 
church  is  Christ's  peculiar,  appropriated  to  him. 
The  world  is  God's,  and  they  that  dwell  thereiti ; 
but  the  church  is  a  chosen  remnant,  that  stands  in 
relation  to  God  through  Christ  as  Mediator.  It 
bears  his  image  and  superscription. 

(1.)  The  Builder  and  Maker  of  the  church  is 
Christ  himself ;  /  will  build  it.  The  church  is  a 
temple  which  Christ  is  the  Builder  of,  Zech.  6.  11,% 
13.  Herein  Solomon  was  a  tvpe  of  Christ,  and  Cy- 
rus, Isa.  44.  28.  The  materials  and  workmanship 
are  his.  Bv  the  working  of  his  Spirit  with  the 
preaching  of  his  word  he  adds  souls  to  his  church. 


186 


ST.  MATTHEW,  XVI. 


and  so  builds  it  up  with  living  stones,  1  Pet.  2.  5. 
Ye  are  God's  building;  and  building  is  a  progressive 
work  ;  the  church  in  this  world  is  but  in  Jieri — in 
the  forming,  like  a  house  in  the  building.  It  is  com- 
fort to  all  those  who  wish  well  to  the  church,  that 
Christ,  who  has  divine  wisdom  and  power,  under- 
takes to  build  it. 

(2.)  The  foundation  on  which  it  is  built  is,  this 
Rock  ;  Let  the  architect  do  his  part  ever  so  well,  if 
the  foundation  be  rotten,  the  building  will  not  stand  ; 
let  us  therefore  see  what  the  foundation  is,  and  it 
must  be  meant  of  Christ,  for  other  foundation  can  no 
man  lay.     See  Isa.  28.  16. 

[1.]  The  church  is  built  upon  a  rock;  a  firm, 
sti-ong,  and  lasting  foundation,  which  time  will  not 
waste,  nor  will  it  sink  under  the  weight  of  the  build- 
ing. Christ  would  not  build  liis  house  upon  the  sand, 
for  he  knew  that  storms  would  arise.  A  rock  is 
high,  Ps.  61.  2.  Christ's  church  does  not  stand  upon 
a  level  with  this  world;  a  rock  is  large,  and  extends 
far,  so  does  the  church's  foundation  ;  and  the  more 
large,  the  more  firm ;  those  are  not  the  chui-ch's 
friends,  that  narrow  its  foundations. 

[2.]  It  is  built  upon  this  rock  ;  thou  art  Peter, 
■which  signifies  a  stone  or  rock ;  Christ  gave  him  that 
name  when  he  first  called  him,  (John  1.  42.)  and 
here  he  confirms  it ;  "  Peter,  thou  dost  answer  thy 
name,  thou  art  a  solid,  substantial  disciple,  fixed  and 
stayed,  and  one  that  there  is  some  hold  of.  Peter  is 
thy  name,  and  strength  and  stability  are  with  thee. 
Thou  art  not  shaken  with  the  waves  of  men's  fluc- 
tuating opinions  concerning  me,  but  established  in 
the  present  truth,"  2  Pet.  1.  12.  From  the  mention 
of  this  significant  name,  occasion  is  taken  for  this 
metaphor  of  building  it/ion  a  rock. 

First,  Some  by  this  rock  understand  Peter  himself 
as  an  apostle,  the  chief,  though  not  the  prince,  of  the 
twelve;  senior  among  them,  but  not  superior  over 
them.  The  church  is  built  upon  the  foundation  of 
the  apostles,  Eph.  2.  20.  The  first  stones  of  that 
building  were  laid  in  and  by  their  ministry  ;  hence 
their  names  are  said  to  be  written  in  the  foundations 
ot  the  new  Jerusalem,  Rev.  21.  14.  Now  Peter  be- 
ing that  apostle  by  whose  hand  the  first  stones  of  the 
church  were  laid,  both  in  Jewish  converts,  (Acts  2.) 
and  in  the  Gentile  converts,  (Acts  10. )  he  might  in 
some  sense  be  said  to  be  the  i-ock  on  which  it  was 
built.  Cejihas  was  one  that  seemed  to  be  a  pillar, 
Gal.  2.  9.  But  it  sounds  very  harsh,  to  call  a  man 
that  only  lays  the  first  stone  of  a  building,  which  is 
a  transient  act,  the  foundation  on  which  it  is  built, 
which  is  an  abiding  thing.  Yet  if  it  were  so,  this 
would  not  serve  to  support  the  pretensions  of  the 
Bishop  of  Rome  ;  for  Peter  had  no  such  headship  as 
he  claims,  much  less  could  derive  it  to  his  successors, 
least  of  all  to  the  Bishops  of  Rome,  who,  whether  they 
are  so  in  place  or  no,  is  a  question,  but  that  they  are 
not  so  in  the  trath  of  Christianity,  is  past  all  question. 

Secondly,  Others  by  this  rock  understand  Christ ; 
"  Thou  art  Peter,  thou  hast  the  name  of  a  stone, 
but  u/ion  this  rock,  pointing  to  himself,  I  build  my 
church. "  Perhaps  he  laid  his  hand  on  his  breast,  as 
when  he  said.  Destroy  this  temjile,  (John  2.  19.) 
■when  he  sjiake  of  the  tem/tle  of  his  body.  Then  he 
took  occasion  from  the  temple,  wherehe  was,  .so  to 
speak  of  himself,  and  gave  occasion  to  some  to  mis- 
understand him  of  that ;  so  here  he  took  occasion 
from  Peter,  to  speak  of  himself  as  the  Rock,  and 
^ve  occasion  to  some  to  misunderstand  him  of  Peter. 
But  this  must  be  explained  by  those  many  scriptures 
which  speak  of  Christ  as  the  only  Foundation  of  the 
chui-ch;  see  1  Cor.  3.  11.  1  Pet.  '2.  6.  Christ  is  both 
Its  Founder  and  its  Foundation  ;  he  draws  souls,  and 
draws  them  to  himself;  to  him  they  are  united,  and 
on  him  they  rest  and  have  a  constant  dependence. 

Thirdly,  Others  by  this  rock  understand  this  con- 
fession which  Peter  made  of  Christ,  and  this  comes 


all  to  one  with  understanding  it  of  Christ  himself. 
It  was  a  good  confession  which  Peter  witnessed. 
Thou  art  Christ  the  Son  of  the  living  God;  the  rest 
concurred  with  him  in  it.  "Now,"  saith  Christ, 
"  this  is  that  great  truth  ufion  which  I  will  build  my 
church."  1.  Take  away  this  truth  itself,  and  the 
universal  church  falls  to  the  ground.  If  Christ  be 
not  the  Son  of  God,  Christianity  is  a  cheat,  and  the 
church  is  a  mere  chimera ;  our  preaching  is  vain, 
your  faith  is  vain,  and  you  are  yet  in  your  sins,  \ 
Cor.  15.  14,  17.  If  Jesus  be  not  the  Christ,  these 
that  own  him  are  not  of  the  church,  but  deceivers 
and  deceived.  2.  Take  away  the  faith  and  confes- 
sion of  this  truth  from  any  particular  church,  and  it 
ceases  to  be  a  part  of  Christ's  church,  and  relapses 
to  the  state  and  character  of  infidelity.  This  is  ar- 
ticulus  stantis  et  cadentis  ecclesiae — that  article,  with 
the  admission  or  the  denial  of  which  the  church  either 
rises  or  falls ;  "the  main  hinge  on  which  the  door 
of  salvation  turns ;"  those  who  let  go  this,  do  not  hold 
the  foundation ;  and  though  they  may  call  themselves 
christians,  they  give  themselves  the  lie;  for  the 
church  is  a  sacred  society,  incorporated  upon  the 
certainty  and  assurance  of  this  great  truth ;  and  great 
it  is,  and  has  prevailed. 

2.  Christ  here  promises  to  presei-ve  and  secure 
his  church,  when  it  is  built ;  The  gates  of  hell  shall 
not  prevail  against  it ;  neither  against  this  truth, 
nor  against  the  church  which  is  built  upon  it. 

(1.)  This  imphes  that  the  church  has  enemies  that 
figlit  against  it,  and  endeavour  its  niin  and  over- 
throw, here  represented  by  the  gates  of  hell,  that  is, 
the  city  of  hell;  (which  is  directly  opposite  to  this 
heavenly  city,  this  city  of  the  living  God;)  the  de- 
vil's interest  among  the  children  of  men.  The  gates 
of  hell  arc  the  powers  and  policies  of  the  devil's 
kingdom,  the  dragon's  heads  and  horns,  by  which  he 
makes  war  with  the  Lamb  ;  all  that  comes  out  of 
hell-gates,  as  being  hatched  and  contrived  there. 
These  fight  against  the  church  by  opposing  gospel- 
tiTiths,  coiTupting  gospel-ordinances,  persecuting 
good  ministers  and  good  christians ;  drawing  or  driv- 
ing, persuading  by  craft  or  forcing  by  cruelty,  to  that 
which  is  inconsistent  with  the  purity  of  religion  :  this 
is  the  design  of  the  gates  of  hell,  to  root  out  the  name 
of  Christianity,  (Ps.  83.  4.)  to  devour  the  man  child, 
(Rev.  12.  9.)  to  raze  this  city  to  the  ground. 

(2. )  This  assures  us  that  the  enemies  of  the  church 
shall  not  gain  their  point.  While  the  world  stands, 
Christ  will  have  a  church  in  it,  in  which  his  truths 
and  ordinances  shall  be  owned  and  kept  up,  m  spite 
of  all  the  opposition  of  the  powers  of  darkness ;  They 
shall  not  prevail  against  it,  Ps.  129.  1,  2.  This  gives 
no  security  to  any  particular  church,  or  church-go- 
vernors, that  they  shall  never  eiT,  never  apostatize 
or  be  destroyed ;  but  that  somewhere  or  other  the 
christian  religion  shall  have  a  being,  though  not  al- 
ways in  the  same  degree  of  purity  and  splendour, 
yet  so  as  that  the  entail  of  it  shall  never  be  quite  cut 
off.  The  wo?nan  lii>es,  though  in  a  wilderness,  (Rev. 
12.  14.)  cast  down,  but  not  destroyed,  (2  Cor.  4.  9.) 
as  dying,  and  behold  we  live,  2  Cor.  6.  9.  Corrup- 
tions grieving,  persecutions  grievous,  but  neither 
fatal.  The  church  may  be  foiled  in  particular  en- 
counters, but  in  the  main  battle  it  shall  come  off 
mo7-e  than  a  cont/ueror.  Particular  believers  are 
kept  by  the  power  of  God,  through  faith,  unto  salva- 
tion, 1  Pet.  1.  5. 

Secondly,  The  other  part  of  this  charter  is,  to 
settle  the  order  and  govemmenl  of  the  church,  v. 
19.  When  a  city  or  society  is  incorporated,  officers 
are  appointed  and  empowered  to  act  for  the  common 
good.  A  city  without  goveniment  is  a  chaos.  Now 
this  constituting  of  the  government  of  the  church,  is 
here  expressed  by  the  delivering  of  the  keys,  and, 
with  them,  a  power  to  bind  and  loose.  This  is  not 
to  be  understood  of  any  peculiar  power  that  Peter 


ST.  MATTHEW,  XVI. 


1{ 


was  invested  with,  as  if  he  were  sole  door-keeper  of  I 
the  kingdom  of  heaven,  and  had  that  key  of  David, 
which  belongs  only  to  the  Son  of  David  ;  no,  this  in- 
vests all  the  apostles  and  their  successors  with  a  mi- 
nisterial power  to  guide  and  govern  tlie  church  of 
Christ,  as  it  exists  in  particular  congregations  or 
churches,  according  to  the  rules  of  the  gospel. 
Claves  regni  celorum  in  B.  Petro  ajiostolo  ciincti 
susce/iimus  sacerdotes — All  we  that  are  priests,  re- 
ceived, in  the  person  of  the  blessed  apostle  Peter,  the 
keys  of  the  kingdom  of  heaven  ;  so  Ambrose  De  Dig- 
nit.  Sacerd.  Only  the  keys  were  first  put  into  Pe- 
ter's hand,  because  he  was  the  first  that  opened  the 
door  of  faith  to  the  Gentiles,  Acts  10.  28.  As  the 
king,  m  giving  a  charter  to  a  coiporation,  impowers 
the  magistrates  to  hold  courts  m  his  name,  to  tiy 
matters  of  fact,  and  determine  therein  according  to 
law,  confirming  what  is  so  done,  regularly,  as  if  done 
in  any  of  the  superior  courts  ;  so  Christ,  having  in- 
corporated his  church,  hath  appointed  the  office  of 
the  ministry  for  the  keeping  up  of  order  and  govern- 
ment, and  to  see  that  his  laws  be  duly  served ;  /  will 
give  thee  the  keys.  He  doth  not  say,  "  I  have  given 
them,"  or  "1  do  now  ;"  but  "  I  will  do  it,"  meaning 
after  his  resurrection  ;  when  he  ascended  on  high,  he 
gave  those  gifts,  Eplies.  4.  8.  then  this  power  was 
actually  given,  not  to  Peter  only,  but  to  all  the  rest, 
ch.  28.  19,  20.  John  20.  21.  He  doth  not  say.  The 
keys  shall  be  given,  but,  I  will  give  them ;  for  minis- 
ters derive  their  autliority  from  Christ,  and  all  their 
power  is  to  be  used  in  his  name,  1  Cor.  5,  4, 

Now,  1.  The  power  here  delegated,  is  a  spiritual 
power;  it  is  a  power /jfrtomm^  to  the  kingdom  of 
neaven,  that  is,  to  the  church,  that  part  of  it  which 
is  militant  here  on  earth,  to  the  gospel-dispensation  ; 
that  is  it  about  which  the  apostolical  and  ministerial 
power  is  wholly  conversant  It  is  not  any  civil,  se- 
cular power  that  is  hereby  conveyed,  Christ's  king- 
dom is  not  of  this  world  ;  their  instructions  afterward 
were  in  things  pertaining  to  the  kingdom  of  God, 
Acts  1.  3. 

2.  It  is  the  power  of  the  keys  that  is  given,  allud- 
ing to  the  custom  of  investing  men  with  authority  in 
such  a  place,  by  delivering  to  them  the  keys  of  the 
place.  Or  as  the  master  of  the  house  gives  the  keys 
to  the  steward,  the  keys  of  the  stores  where  the  pro- 
visions are  kept,  that  he  may  give  to  every  one  in  the 
house  their  portion  of  meat  in  due  season,  (Luke  12. 
42.)  and  deny  it  as  there  is  occasion,  according  to 
the  rules  of  the  family.  Ministers  are  stewards,  1 
Cor.  4.  1.  Tit.  1.  7.  Eliakim,  who  had  the  key  of 
the  house  of  David,  was  over  the  household,  Isa. 
22.  22. 

3.  It  is  a  power  to  bind  and  loose,  that  is,  (follow- 
ing the  metaphor  of  the  keys,)  to  shut  and  open. 
Joseph,  who  was  lord  of  Pharaoh's  house,  and  stew- 
ard of  the  stores,  had  power  to  bind  his  princes,  and 
to  teach  his  se7iators  wisdom,  Fs.  105.  21,  22.  When 
the  stores  and  treasures  of  the  house  are  shut  up 
from  any,  they  are  bound,  interdico  tibi  agud  et  igne 
— I  forbid  thee  the  use  of  fire  and  water;  when  they 
are  opened  to  them  again,  they  are  loosed  from  that 
bond,  are  discharged  from  the  censure,  and  restored 
to  their  liberty. 

4.  It  is  a  power  which  Christ  has  promised  to  own 
the  due  administration  of;  (he  will  ratify  the  sen- 
tences of  his  stewards  with  his  own  approbation  ;)  It 
shall  be  bound  in  heaxien,  and  loosed  in  heaven  :  not 
that  Christ  hath  hereby  obliged  himself  to  confirm 
all  church-censures,  right  or  wrong ;  but  such  as  are 
duly  passed  according  totlie  word,  clave  non  errante 
— the  key  turning  the  right  way,  such  are  sealed  in 
heaven ;  that  is,  the  word  of  the  gospel,  in  the  mouth 
of  faithful  ministers,  is  to  be  looked  upon,  not  as  the 
word  of  man,  but  as  the  word  of  God,  and  to  be  re- 
ceived accordingly,  1  Thess.  2.  13.  John  13.  20. 

Now  the  keys  of  the  kingdom  of  heaven  are. 


(1.)  The  key  of  doctrine,  called  the  key  of  know- 
ledge ;  Your  business  shall  be  to  explain  to  the  world 
the  will  of  God,  both  as  to  tnith  and  duty  ;  and  for 
this  you  shall  have  your  commissions,  credentials, 
and  full  instructions,  to  bind  and  loose  :  these,  in  the 
common  speech  of  the  Jews,  at  that  time,  signified 
to  prohibit  and  permit ;  to  teach  or  declare  a  thing 
to  be  unlawful,  was  to  bind ;  to  be  lawful,  was  to  loose. 
Now  the  apostles  had  an  extraordinary  power  of  this 
kind  ;  some  things  forbidden  by  the  law  of  Moses 
were  now  to  be  allowed,  as  the  eating  of  such  and 
such  meats ;  some  things  allowed  there  were  now  to 
be  forbidden,  as  divorce ;  and  the  apostles  were  im- 
powered  to  declare  this  to  the  world,  and  men  might 
take  it  upon  their  words.  When  Peter  was  first 
taught  himself,  and  then  taught  others,  to  call  no- 
thing commoti  or  unclean,  this  power  was  exercised. 
There  is  also  an  ordinary  power  hereby  conveyed  to 
all  ministers,  to  preach  the  gospel  as  appointed  offi- 
cers ;  to  tell  people,  in  God's  name,  and  according  to 
the  scriptures,  what  is  good,  and  what  the  Lord  re- 
quires of  them :  and  tliey  who  declare  the  whole 
counsel  of  God,  use  these  keys  well.  Acts  20.  27. 

Some  make  the  giving  of  the  keys  to  allude  to  the 
custom  of  the  Jews  in  creating  a  doctor  of  the  law, 
which  was  to  put  into  his  hand  the  keys  of  the  chest 
where  the  book  of  the  law  was  kept,  denoting  his 
being  authoi-ized  to  take  and  read  it ;  and  the  binding 
and  loosing,  to  allude  to  the  fashion  about  their  books, 
which  were  in  rolls ;  they  shut  them  by  binding  them 
up  with  a  string,  which  they  untied  when  they  open- 
ed them.  Christ  gi\'es  his  apostles  power  to  shut  or 
open  the  book  of  the  gospel  to  people,  as  the  case 
required.  See  the  exercise  of  this  power.  Acts  13. 
46. — 18.  6.  When  ministers  preach  pardon  and 
peace  to  the  penitent,  wrath  and  the  curse  to  the 
impenitent,  in  Christ's  name,  they  act  then  pursu- 
ant to  this  authority  of  binding  and  loosing. 

(2.)  The  key  oi  discipline,  which  is  but  the  appli- 
cation of  the  former  to  particular  persons,  upon  a 
right  estimate  of  their  characters  and  actions.  Ii  is 
not  legislative  power  that  is  hereby  conferred,  but 
judicial ;  the  judge  d-oth  not  make  the  law,  but  only 
declare  what  is  law,  and,  upon  an  impartial  inquiry 
into  the  merits  of  the  cause,  gives  sentence  accord- 
ingly. Such  is  the  power  of  the  keys,  wherever  it  is 
lodged,  with  reference  to  church-membership  and 
the  privileges  thereof.  [1.]  Christ's  ministers  have 
a  power  to  admit  into  the  church  ;  "  Go,  discifile  all 
nations,  baptizing  them  ;  those  who  profess  faith  in 
Christ,  and  obedience  to  him,  admit  them  and  their 
seed  members  of  the  church  by  baptism."  Ministers 
are  to  let  in  to  the  wedding-feast  those  that  are  bid- 
den ;  and  to  keep  out  such  as  are  apparently  unfit 
for  so  holv  a  communion.  [2.  ]  They  have  a  power 
to  expel  and  cast  out  such  as  have  forfeited  their 
church  membership,  that  is  binding  ;  refusing  to 
unbelievers  the  application  of  gospel-promises  and 
the  seals  of  them  ;  and  declaring  to  such  as  appear 
to  be  in  the  gall  of  bitterness  and  bond  of  iniquity, 
that  they  haveno'jmrt  or  lot  in  the  inatter,  as  Peter 
did  to  Simon  Magus,  though  he  had  been  baptized ; 
and  this  is  a  binding  o\er  to  the  judgment  of  God. 
[3.  ]  They  ha\c  a  power  to  restore  and  to  receive  in 
again,  upon  their  repentance,  such  as  had  been 
thrown  out ;  to  loose  those  whom  they  had  bound  ; 
declaring  to  them,  that,  if  their  repentance  be  sin- 
cere, the  promise  of  pardon  belongs  to  them.  The 
apostles  had  a  miraculous  gift  of  discerning  spirits; 
vet  even  the;/  went  bv  the  i-ule  of  outward  appear- 
.inces,  (as  Acts  8.  21!  1  Cor.  5.  1.  2  Cor.  2.  7.  1 
Tim.  1.  20.)  which  ministers  may  still  make  a  judg- 
ment upon,  if  they  be  skilfvil  and  faithful. 

Lastlu,  Here  is' the  charge  which  Christ  gave  his 
disciples,  to  keep  this  private  for  the  present ;  (t. 
20.)  Then  must  tell  no  man  that  he  was  Jesus  the 
Christ.   'Wliat  they  had  professed  to  him,  they 


188 


ST.  MATTHEW,  XVI. 


must  not  yet  publish  to  the  world,  for  several  rea- 
sons ;  1.  Because  this  was  the  time  of  preparation 
for  his  kingdom  ;  the  gi-eat  thing  now  preached, 
was,  that  the  kingdom  of  heaven  ivas  at  hand;  and 
therefore  those  things  were  now  to  be  insisted  on, 
which  were  proper  to  make  way  for  Christ ;  as  the 
doctrine  of  repentance ;  not  this  great  truth,  in  and 
with  which  the  kingdom  ofheazien  was  to  be  actual- 
ly set  up.  Every  thing  is  beautiful  in  its  season,  and 
it  is  good  advice.  Prepare  thy  work;  and  afterward 
build,  Prov.  24.  27.  2.  Christ  would  have  his  Mes- 
siahship  proved  by  his  works,  and  would  rather  they 
should  testify  of  him  than  that  his  disciples  should, 
because  their  testimony  was  but  as  his  own,  which 
he  insisted  Jiot  on.  See  John  5.  31,  34.  He  was  so 
secure  of  the  demonstration  of  his  miracles,  that  he 
waved  other  witnesses,  John  10.  25,  38.  3.  If  they 
had  known  that  he  was  Jesus  the  Christ,  they  would 
not  have  crucified  the  Lord  of  glory,  1  Cor.  2.  8. 
4.  Christ  would  not  have  the  apostles  preach  this, 
till  they  had  the  most  convincing  evidence  ready  to 
allege  in  confirmation  of  it.  Great  ti'uths  may  suffer 
damage  by  being  asserted  before  they  can  be  suffi- 
ciently proved.  Now  the  great  proof  of  Jesus  being 
the  Christ,  was,  his  resurrection ;  by  that  he  was 
declared  to  be  the  Son  of  God,  with  power ;  and 
therefore  the  divine  wisdom  would  not  have  this 
truth  preached,  till  that  could  be  alleged  for  proof 
of  it  5.  It  was  requisite  that  the  preachers  of  so 
great  a  truth  should  be  furnished  with  gi-eater  mea- 
sures of  the  Spirit  than  the  apostles  as  yet  had  ; 
therefore  the  open  asserting  of  it  was  adjourned  till 
the  Spirit  should  be  poured  out  upon  them.  But 
•when  Christ  was  glorified  and  the  Spirit  poured  out, 
■we  find  Peter  proclaiming  upon  the  house-tops  what 
was  here  spoken  in  a  corner,  (Acts  2.  36.)  That 
God  hath  made  this  same  Jesus  both  Lord  and 
Christ ;  for  as  there  is  a  time  to  keep  silence,  so 
there  is  a  time  to  speak. 

21.  From  that  time  forth  began  Jesus  to 
shew  unto  his  disciples,  how  that  he  must 
go  unto  Jerusalem,  and  suffer  many  things 
of  the  elders  and  chief  priests  and  scribes, 
and  be  killed,  and  be  raised  again  the  third 
day.  22.  Then  Peter  took  him,  and  began 
to  rebuke  him,  saying.  Be  it  far  from  thee. 
Lord :  this  shall  not  be  unto  thee.  23.  But 
he  turned,  and  said  unto  Peter,  Get  thee 
behind  me,  Satan :  thou  art  an  offence  unto 
me :  for  thou  savourest  not  the  things  that 
be  of  God,  but  those  that  be  of  men. 

We  have  here  Christ's  discourse  with  his  disci- 
ples concerning  his  own  suffeinngs ;  in  which  ob- 
serve, 

I.  Christ's  foretelling  of  his  sufferings.  Now  he 
began  to  do  it,  and  from  this  time  he  frequently  spake 
of  them.  Some  hints  he  had  already  given  of  suf- 
ferings, as  when  he  said.  Destroy  this  temple :  when 
he  spake  of  the  Son  of  man  being  lifted  up,  and  of 
eating  his  fiesh,  and  drinking  his  blood:  but  now  he 
began  to  show  it,  to  speak  plainly  and  expressly  of 
it.  Hitherto  he  had  not  touched  upon  this,  because 
the  disciples  were  weak,  and  could  not  weU  bear 
the  notice  of  a  thing  so  very  strange,  and  so  very 
melancholy  ;  but  now  that  they  were  more  ripe  in 
knowledge,  and  strong  in  faith,  he  began  to  tell  them 
this.  Note,  Christ  reveals  his  mind  to  his  people 
gradually,  and  lets  in  light  as  they  can  bear  it,  and 
are  fit  to  receive  it. 

From  that  time,  when  they  had  made  that  full 
confession  of  Christ,  that  he  was  the  Son  of  God, 
then  he  began  to  show  them  this.  When  he  found 
them  knowing  in  one  tnith,  he  taught  them  another ; 


for  to  him  that  has,  shall  be  given.  Let  them  first 
be  established  in  the  principles  of  the  doctrine  of 
Christ,  and  then  go  on  to  perfection,  Heb.  6.  1.  If 
they  had  not  been  well  grounded  in  the  belief  of 
Christ's  being  the  Son  of  God,  it  would  have  been  a 
great  shaking  to  their  faith.  All  truths  are  not  to 
be  spoken  to  all  persons  at  all  times,  but  such  as  are 
proper  and  suitable  to  their  present  state.  Now  ob- 
serve, 

1.  What  he  foretold  concerning  his  sufferings,  the 
particulars  and  circumstances  of  them,  are  all  sur- 
prising. 

(1.)  The  place  where  he  should  suffer.  He  must 
go  to  Jerusalem,  the  head  city,  the  holy  city,  and 
suffer  there.  Though  he  lived  most  of  his  time  in 
Galilee,  he  must  die  at  Jerusalem ;  there  all  the 
sacrifices  were  offered,  there  therefore  he  must  die, 
who  is  the  great  Sacrifice. 

(2. )  The  persons  by  whom  he  should  suffer ;  the 
elders,  and  chief  priests,  and  scribes :  these  made  up 
the  gi-eat  sanhedrim,  which  sat  at  Jerusalem,  and 
was  had  in  veneration  by  the  people.  Those  that 
should  have  been  most  forward  in  owning  and  ad- 
miring Christ,  were  the  most  bitter  in  persecuting 
him.  It  was  strange  that  men  of  knowledge  in  the 
scripture,  who  professed  to  expect  the  Messiah's 
coming,  and  pretended  to  have  something  sacred  in 
their  character,  should  use  him  thus  barbarously 
when  he  did  come.  It  was  the  Roman  power  that 
condemned  and  crucified  Christ,  but  he  lays  it  at 
the  door  of  the  chief  priests  and  Scribes,  who  were 
the  first  movers. 

(3.)  What  he  should  suffer ;  He  must  suffer  many 
things,  and  be  killed.  His  enemies'  insatiable  ma- 
lice, and  his  own  invincible  patience,  appear  in  the 
variety  and  multiplicity  of  his  sufferings,  (he  suffer- 
ed many  things,)  and  in  the  extremity  of  them  ; 
nothing  less  than  his  death  would  satisfy  them,  he 
must  be  killed.  The  suffering  of  many  things,  if 
not  unto  them,  is  more  tolerable  ;  for  while  there  is 
life,  there  is  hope ;  and  death,  without  such  pre- 
faces, would  be  less  terrible  ;  but  he  must  first  suffer 
many  things,  and  then  be  killed. 

(4. )  What  should  be  the  happy  issue  of  all  his  suf- 
ferings ;  he  shall  be  raised  again  the  third  day.  As 
the  prophets,  so  Christ  himself,  when  he  testified 
beforehand  his  sufferings,  testified  withal  the  glory 
that  should  follow,  1  Pet.  1.  11.  His  rising  again 
the  third  day  proved  him  to  be  the  Son  of  God,  not- 
withstanding his  sufferings  ;  and  therefore  he  men- 
tions that,  to  keep  up  their  faith.  When  he  spake 
of  the  cross  and  the  shame,  he  spake  in  the  same 
breath  of  the  joy  set  before  him,  in  the  prospect  of 
which  he  endured  the  cross,  and  despised  the  shajne. 
Thus  we  must  look  upon  Christ's  suffering  for  us, 
trace  in  it  the  way  to  his  glory  ;  and  thus  we  must 
look  upon  our  suffering  for  Christ,  look  through  it 
to  the  recompense  of  reward,  if  we  suffer  with 
him,  we  shall  reign  with  him. 

2.  Why  he  foretold  his  sufferings.  (1.)  To  show 
that  they  were  the  product  of  an  eternal  counsel 
and  consent ;  were  agi-eed  upon  between  the  Father 
and  the  Son  from  eternity  ;  thus  it  behoved  Christ  to 
suffer.  The  matter  was  settled  in  the  determinate 
counsel  and  foreknowledge,  in  pursuance  of  his  own 
voluntary  susception  and  undertaking  for  our  salva- 
tion ;  his  sufferings  were  no  surprise  to  him,  did  not 
come  upon  him  as  a  snare,  but  he  had  a  distinct  and 
certain  foresight  of  them,  which  greatly  magnifies 
his  love,  John  18.  4.  (2.)  To  rectify  the  mistakes 
which  his  disciples  had  imbibed  concerning  the 
eternal  pomp  and  power  of  his  kingdom.  Believing 
him  to  be  the  Messiah,  they  counted  upon  nothing 
but  dignity  and  authority  in  the  world  ;  but  here 
Christ  reads  them  another  lesson,  tells  them  of  the 
cross  and  sufferings  ;  nay,  that  the  chief  priests  and 
the  elders,  whom,  it  is  likely,  they  expected  to  be 


ST.  MATTHEW,  XVI. 


189 


the  supports  of  the  Messiah's  kingdom,  should  be 
its  gi-eat  enemies  and  persecutors  ;  this  would  give 
them  quite  another  idea  of  that  kingdom  which  they 
themselves  had  preached  the  approach  of ;  and  it 
was  requisite  that  this  mistake  should  be  rectified. 
Those  that  follow  Christ  must  be  dealt  plainly  with, 
and  warned  not  to  expect  great  things  in  this  world. 
(3. )  It  was  to  prepare  them  for  the  share,  at  least, 
of  sorrow  and  fear,  which  they  must  have  in  his  suf- 
ferings. When  he  suffered  many  things,  the  disci- 
ples could  not  but  suffer  some  ;  if  their  Master  be 
killed,  they  will  be  seized  with  terror ;  let  them 
know  it  before,  that  they  may  provide  accordingly, 
and,  being  iore-nvaimed,  may  be  iore-armed. 

II.  The  offence  which  Peter  took  at  this  ;  he  said, 
Be  it  far  front  thee.  Lord:  probably  he  spake  the 
sense  of  the  rest  of  the  disciples,  as  before,  for  he 
was  chief  speaker.  He  took  him,  and  began  to  re- 
buke him.  Perhaps  Peter  was  a  little  elevated  with 
the  great  things  Christ  had  now  said  unto  him, 
which  made  him  more  bold  with  Christ  than  did 
become  him  ;  so  hard  is  it  to  keep  the  spirit  low  and 
humble  in  the  midst  of  great  advancements  ! 

1.  It  did  not  become  Peter  to  contradict  his  Mas- 
ter, or  take  upon  him  to  ad\nse  him  ;  he  might  have 
wished,  that,  if  it  were  possible,  this  cup  might  pass 
aivay,  without  saying  so  peremptorily,  TViis  shall 
not  be,  when  Christ  had  said.  It  must  be.  Shall  any 
teach  God  knowledge?  He  that  reproveth  God,  let 
him  answer  it.  Note,  When  God's  dispensations 
are  either  intricate  or  cross  to  us,  it  becomes  us 
silently  to  acquiesce  in,  and  not  to  prescribe  to,  the 
divine  will ;  God  knows  what  he  has  to  do,  without 
our  teaching.  Unless  we  know  the  mind  of  the 
Lord,  it  is  not  for  us  to  be  his  counsellors,  Rom.  11. 
34. 

2.  It  savoured  much  of  fleshly  wisdom,  for  him  to 
appear  so  warmly  against  suffering,  and  to  startle 
thus  at  the  offence  of  the  cross.  It  is  the  corrupt 
part  of  us,  that  is  thus  solicitous  to  sleep  in  a  whole 
skin.  We  are  apt  to  look  upon  sufferings  as  they 
relate  to  this  present  life,  to  which  they  are  uneasy ; 
but  there  are  other  rales  to  measure  them  by,  which, 
if  duly  observed,  will  enable  us  cheerfully  to  bear 
them,  Rom.  8.  18.  See  how  passionately  Peter 
speaks  ;  "  Be  it  far  from  thee.  Lord.  God  forbid, 
that  thou  shouldst  suffer  and  be  killed ;  we  cannot 
bear  the  thoughts  of  it."  Master,  spare  thyself:  so 
it  might  be  read;  Txeif  o-o;,  xif/s — "Be  merciful  to 
thyself,  and  then  no  one  else  can  be  crael  to  thee  ; 
pity  thyself,  and  then  this  shall  not  be  to  thee."  He 
would  have  Christ  to  dread  suffering  as  much  as  he 
did ;  but  we  mistake,  if  we  measure  Christ's  love 
and  patience  by  our  own.  He  intimates,  hkewise, 
the  improbability  of  the  thing,  humanly  speaking  ; 
"  This  shall  not  be  unto  thee.  It  is  impossible  that  one 
who  hath  so  great  an  interest  in  the  people  as  thou 
hast,  should  be  crushed  by  the  elders,  who  fear  the 
people  :  this  can  never  be  ;  we  that  have  followed 
thee,  will  fight  for  thee,  if  occasion  be  ;  and  there 
are  thousands  that  will  stand  by  us." 

III.  Christ's  displeasure  against  Peter  for  this  sug- 
gestion of  his,  V.  23.  We  do  not  read  of  any  thing 
said  or  done  by  any  of  his  disciples,  at  any  time, 
that  he  resented  so  much  as  this,  though  they  often 
offended. 

Observe,  1.  How  he  expressed  his  displeasure  : 
He  turned  upon  Peter,  and  (we  may  suppose)  with 
a  frown  said.  Get  thee  behind  me,  Satan.  He  did 
not  so  much  as  take  time  to  deliberate  upon  it,  but 
gave  an  immediate  reply  to  the  temptation,  which 
was  such  as  made  it  to  appear  how  ill  he  took  it. 
Just  now,  he  had  said.  Blessed  art  thou,  Simon,  and 
had  even  laid  him  in  his  bosom  ;  but  here.  Get  thee 
behind  me,  Satan ;  and  there  was  cause  for  both. 
Note,  A  good  man  may  by  a  surprise  of  temptation 
soon  grow  very  unlike  himself.    He  answered  him 


as  he  did  Satan  himself,  ch.  4.  10.  Note,  (l.)Itis 
the  subtlety  of  Satan,  to  send  temptations  to  us  by 
the  unsuspected  hands  of  our  best  and  dearest 
friends.  Thus  he  assaulted  Adam  by  Eve,  Job  by 
his  wife,  and  here  Christ  by  his  beloved  Peter.  It 
concerns  us  therefore  not  to  be  ignorant  of  his  de- 
vices, but  to  stand  against  his  wiles  and  depths,  by 
standing  always  upon  our  guard  against  sin,  whoever 
moves  us  to  it.  Kven  the  kindnesses  of  our  friends 
are  often  abused  by  Satan,  and  made  use  of  as  temp- 
tations to  us.  (2. )  Those  who  have  their  spiritual 
senses  exercised,  will  be  aware  of  the  voice  of  Satan, 
even  in  a  friend,  a  disciple,  a  minister,  that  dis- 
suades them  from  their  duty.  We  must  not  regard 
who  speaks,  so  much  as  what  is  spoken ;  we  should 
learn  to  know  the  devil's  voice  when  he  speaks  in  a 
saint  as  well  as  when  he  speaks  in  a  serpent.  Who- 
ever takes  us  off  from  that  which  is  good,  and  would 
have  us  afraid  of  doing  too  much  for  God,  speaks 
Satan's  language.  (3. )  We  must  be  free  and  faith- 
fol  in  reproving  the  dearest  friend  we  have,  that 
saith  or  doth  amiss,  though  it  may  be  under  colour 
of  kindness  to  us.  We  must  not  compliment,  but 
rebuke,  mistaken  courtesies.  Faithful  are  the 
wounds  of  a  friend.  Such  smitings  must  be  account- 
ed kindnesses,  Ps.  141.  5.  (4. )  Whatever  appears  to 
be  a  temptation  to  sin,  must  be  resisted  with  abhor- 
rence, and  not  parleyed  with. 

2.  What  was  the  ground  of  this  displeasure  ;  why 
did  Christ  thus  resent  a  motion  that  seemed  not  only 
harmless,  but  kind  ?  Two  refisons  are  given  : 

(1.)  Thou  art  an  offence  to  me;  'X>i.iita.\ii  fnav  ii — 
Thou  art  my  hinaerance;  (so  it  may  be  read;) 
"  thou  standest  in  my  way."  Christ  was  hastening 
on  in  the  work  of  our  salvation,  and  his  heart  was 
so  much  upon  it,  that  he  took  it  ill  to  be  hindered, 
or  tempted  to  start  back  from  the  hardest  and  most 
discouraging  part  of  his  tmdertaking.  So  strongly 
was  he  engaged  for  our  redemption,  that  they  who 
but  indirectly  endeavoured  to  divert  him  fix)m  it, 
touched  him  in  a  very  tender  and  sensible  part. 
Peter  was  not  so  sharply  reproved  for  disowning 
and  denying  his  Master  in  his  sufferings  as  he  was 
for  dissuading  him  from  them  ;  though  that  was  the 
defect,  this  the  excess,  of  kindness.  It  argues  a 
verj'  great  firmness  and  resolution  of  mind  in  any 
business,  when  it  is  an  offence  to  be  dissuaded,  and 
a  man  will  not  endure  to  hear  any  thing  to  the  con- 
trary ;  like  that  of  Ruth,  Entreat  me  not  to  leave 
thee.  Note,  Our  Lord  Jesus  preferred  our  salva- 
tion before  his  own  ease  and  safety  ;  for  even  Christ 
pleased  not  himself;  (Rom.  15.  3. )  he  came  into  the 
world,  not  to  spare  himself,  as  Peter  advised,  but  to 
spend  himself. 

See  why  he  called  Peter  Satan,  when  he  suggested 
this  to  him  ;  because,  whatever  stood  in  the  way  of 
our  salvation,  he  looked  upon  as  coming  from  the 
devil,  who  is  a  sworn  enemy  to  it.  The  same  Satan 
that  afterwards  entered  into  Judas,  maliciously  to 
destroy  him  in  his  undertaking,  here  prompted  Pe- 
ter plausibly  to  divert  him  from  it.  Thus  he  chan- 
ges himself  into  an  angel  of  light. 

Thou  art  an  offence  to  me.  "Note,  [1.]  Those  that 
engage  in  any  great  and  good  work,  must  expect  to 
meet  with  hinderance  and  opposition  from  friends 
and  foes,  from  within  and  from  without.  [2.]  Those 
that  obstruct  our  progress  in  any  duty,  must  be 
looked  upon  as  an  offence  to  us.  Then  we  do  the 
will  of  God,  as  Christ  did,  whose  meat  and  drink  it 
was  to  do  it,  when  it  is  a  trouble  to  us  to  be  solicited 
from  our  duty.  Those  that  hinder  us  from  doing  or 
suffering  for  God,  when  we  are  called  to  it,  what- 
ever they  are  in  other  things,  in  that  they  are  Sa- 
tans,  adversaries  to  us. 

(2.)  Thou  savouresC  not  the  things  that  are  of 
God,  but  those  that  are  of  men.  Note,  [1.]  TJie 
things  that  are  of  God,  that  is,  the  concerns  of  his 


190 


■will  and  glory,  often  clash  and  interfere  with  the 
things  that  are  of  men,  that  is,  with  our  own  wealth, 
pleasure,  and  reputation.  Wliile  we  mind  cliristian 
duty  as  our  way  and  work,  and  the  divine  favour  as 
our  end  and  portion,  we  savour  the  things  of  God ; 
but  if  these  be  minded,  the  flesh  must  be  denied, 
hazards  must  be  run  and  hardships  borne  ;  and  here 
is  tlie  trial  which  of  the  two  we  savour.  [2.]  Those 
that  inordinately  fear,  and  industriously  decline  suf- 
fering for  Christ,  when  they  are  called  to  it,  savour 
more  of  the  things  of  man  than  of  the  things  of  God ; 
they  relish  those  things  more  themselves,  and  make 
it  appear  to  others  that  they  do  so. 

24.  Then  said  Jesus  unto  his  disciples, 
If  any  man  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross,  and 
follow  me.  25.  For  whosoever  will  save 
his  life  shall  lose  it :  and  whosoever  will 
lose  his  life  for  my  sake  shall  find  it.  26. 
For  what  is  a  man  profited,  if  he  shall 
gain  the  whole  world,  and  lose  his  own 
soul  1  Or  what  shall  a  man  give  in  ex- 
change for  his  soul  ?  27.  For  the  Son  of 
man  shall  come  in  the  glory  of  his  Father 
with  liis  angels  ;  and  then  he  shall  reward 
every  man  according  to  liis  works.  28. 
Verily  I  say  unto  you,  There  are  some 
standing  here,  which  shall  not  taste  of 
death,  till  they  see  the  Son  of  man  coming 
in  his  kingdom. 

Christ,  baring  showed  his  disciples  that  he  must 
suffer,  and  that  he  was  ready  and  willing  to  suffer, 
here  shows  them  that  they  must  suffer  too,  and  must 
be  ready  and  willing.  It  is  a  weighty  discourse  that 
we  have  in  these  verses  : 

I.  Here  is  the  law  of  discipleship  laid  down,  and 
the  terms  fixed,  upon  which  we  may  have  the  ho- 
nour and  benefit  of  it,  v.  24.  He  said  this  to  his  dis- 
ciples, not  only  that  they  might  instruct  others  con- 
cerning it,  but  that  by  this  riile  they  might  examine 
their  own  sincerity.     Observe, 

1.  What  it  is  to  be  a  disciple  of  Christ ;  it  is  to 
come  after  him.  When  Christ  called  his  disciples, 
this  was  the  word  of  command,  Follotu  me.  A  true 
disciple  of  Christ  is  one  that  doth  follow  him  in  duty, 
and  shaU  follow  him  to  glory.  He  is  one  that  comes 
after  Christ,  not  one  that  prescribes  to  him,  as  Peter 
now  undertook  to  do,  forgetting  his  place.  A  disci- 
ple of  Christ  comes  after  him,  as  the  sheep  after  the 
shepherd,  the  servant  after  his  master,  the  soldiers 
after  ther  captain  ;  he  is  one  that  aims  at  the  same 
end  that  Christ  aimed  at,  the  glory  of  God,  and  the 
glory  of  heaven  ;  and  one  that  walks  in  the  same 
way  that  he  walked  in,  is  led  by  his  Spirit,  treads  in 
hts  steps,  submits  to  his  conduct,  and  foUovjs  the 
Lamb,  whithersoever  he  goes,  Kev.  14.  4. 

2.  What  are  the  great  things  required  of  those 
that  will  be  Christ's  disciples ;  If  any  man  will  come, 
«i  TIC  biKit — If  any  man  be  ivilling  to  come.  It  de- 
notes a  deliberate  choice,  and  cheerfulness  and  reso- 
lution in  that  choice.  Many  are  disciples  more  by 
chance  or  the  will  of  others  than  by  any  act  of  their 
own  will ;  but  Christ  will  have  his  people  volun- 
teers, Ps.  110.  3.  It  is  as  if  Christ  had  said,  "If 
any  of  the  people  that  are  not  my  disciples,  be 
steadfastly  minded  to  come  to  me,  and  if  you  that 
are,  be  in  like  manner  minded  to  adhere  to  me,  it  is 
upon  these  terms,  these  and  no  other  ;  you  must 
follow  me  in  sufferings  as  well  as  in  other  things, 
and  therefore  when  you  sit  down  to  count  the  cost, 
reckon  upon  it. " 


ST.  MATTHEW,  XVI. 


Now  what  are  these  terms  ? 

(1.)  Let  him  deny  himself.  Peter  had  advised 
Christ  to  spare  himself,  and  would  be  ready,  in  the 
like  case,  to  take  the  advice  ;  but  Christ  tells  them 
all,  they  must  be  so  far  from  sparing  themselves, 
that  they  must  deny  themselves.  Herein  they  must 
come  after  Christ,  for  his  birth,  and  life,  and  death, 
were  all  a  continued  act  of  self-denial,  a  self-empty- 
ing, Phil.  2.  7,  8.  If  self-denial  be  a  hard  lesson, 
and  against  the  grain  to  flesh  and  blood,  it  is  no 
more  than  what  our  Master  learned  and  practised 
before  us  and  for  us,  both  for  our  redemption  and  for 
our  instruction ;  and  the  servant  is  not  above  his  lord. 
Note,  All  the  disciples  and  followers  of  Jesus  Christ 
must  deny  themselves.  It  is  the  fundamental  law 
of  admission  into  Christ's  school,  and  the  first  and 
great  lesson  to  be  learned  in  this  school,  to  deny 
ourselves ;  it  is  both  the  strait  gate,  and  the  narrow 
way  ;  it  is  necessary  in  order  to  our  learning  all  the 
other  good  lessons  that  are  there  taught  We  must 
deny  ourselves  absolutely,  we  must  not  admire  our 
own  shadow,  nor  gratify  our  own  humour  ;  we  must 
not  lean  to  our  own  undei'standing,  nor  seek  our  own 
things,  nor  be  our  own  end.  We  must  deny  our- 
selves, comparatively  ;  we  must  deny  ourselves  for 
Christ,  and  his  will  and  glory,  and  the  service  of  his 
interest  in  the  world  ;  we  must  deny  ourselves  for 
our  brethren,  and  for  their  good ;  and  we  must  deny 
ourselves  for  ourselves,  deny  the  appetites  of  the 
body  for  the  benefit  of  the  soul. 

(2. )  Let  him  take  -iifi  his  cross.  The  cross  is  here 
put  for  all  sufferings,  as  men  or  christians  ;  provi- 
dential afflictions,  persecutions  for  righteousness' 
sake,  every  trouble  that  befalls  us,  eitherfor  doing 
well  or  for  not  doing  ill.  The  troubles  of  christians 
are  fitly  called  crosses,  in  allusion  to  the  death  of  the 
cross,  which  Christ  was  obedient  to  ;  and  it  should 
reconcile  us  to  troubles,  and  take  off  the  terror  of 
them,  that  they  are  what  we  bear  in  common  with 
Christ,  and  such  as  he  hath  borne  before  us.  Note, 
[1.]  Every  disciple  of  Christ  hath  his  cross,  and 
must  count  upon  it ;  as  each  hath  his  special  duty 
to  be  done,  so  each  hath  his  special  trouble  to  be 
borne,  and  every  one  feels  most  from  his  own  bur- 
den. Crosses  are  the  common  lot  of  God's  children, 
but  of  this  common  lot  each  hath  his  particular 
share.  That  is  our  cross  which  Infinite  Wisdom 
has  appointed  for  us,  and  a  Sovereign  Providence 
has  laid  on  us,  as  fitted  for  us.  It  is  good  for  us  to 
call  the  cross  we  are  under,  our  own,  and  entertain 
it  accordingly.  We  are  apt  to  think  we  could  bear 
such  a  one's  cross  better  than  our  own  ;  but  that  is 
best,  which  is,  and  we  ought  to  make  the  best  of  it. 
[2.]  Every  disciple  of  Christ  must  take  up  that 
which  the  wise  God  hath  made  his  cross.  It  is  an 
allusion  to  the  Roman  custom  of  compelling  those 
that  were  condemned  to  be  crucified,  to  caiTy  their 
cross  :  when  Simon  carried  Christ's  cross  after  him, 
this  phrase  was  illustrated.  jFifst,  It  is  supposed 
that  the  cross  lies  in  our  way,  and  is  prepared  for  us. 
We  must  not  make  crosses  to  ourselves,  but  must 
accommodate  ourselves  to  those  which  God  has 
made  for  us.  Our  rule  is,  not  to  go  a  step  out  of  the 
way  of  duty,  either  to  meet  a  cross,  or  to  miss  one. 
We  must  not  by  our  rashness  and  indiscretion  pull 
crosses  down  upon  our  own  heads,  but  must  take 
them  up  when  they  are  laid  in  our  way.  We  must 
so  manage  an  affliction,  that  it  may  not  be  a  stum- 
bling-block or  hinderance  to  us  in  any  service  we 
have  to  do  for  God.  We  must  take  it  up  out  of  our 
way,  by  getting  over  the  offence  of  the  cross  ;  A'bne 
of  these  things  move  me ;  and  we  must  then  go  on 
with  it  in  our  way,  though  it  lie  hea\T.  Secondly, 
That  which  we  have  to  do,  is,  not  only  to  bear  the 
cross,  (that  a  stock  or  a  stone  or  a  stick  may  do,) 
not  only  to  be  silent  under  it,  but  we  must  take  ufi 
the  cross,  must  improve  it  to  some  good  advantage. 


ST.  MATTHEW,  XVI. 


191 


We  should  not  say,  "This  is  an  evil,  and  I  must 
bear  it,  because  I  cannot  help  it ;"  but  "  This  is  an 
evil,  and  I  will  bear  it,  because  it  shall  work  for  my 
good."  When  we  rejoice  in  our  qffliclions,  and  glory 
in  them,  then  we  take  up  the  cross.  This  fitly  fol- 
lows upon  denying  ourselves ;  for  he  that  will  not 
deny  himself  the  pleasures  of  sin,  and  the  advan- 
tages of  tliis  world  for  Christ,  when  it  comes  to  the 
push,  will  never  have  the  heart  to  take  up  his  cross. 
"  He  that  cannot  take  up  a  resolution  to  live  a  saint, 
has  a  demonstration  within  himself,  that  he  is  never 
like  to  die  a  martyr  ;"  so  Archbishop  TiUotson. 

(3.)  Let  him  follow  me,  in  this  particular  of  taking 
up  the  cross.  Suffering  saints  must  look  unto  Jesus, 
and  take  from  him  both  direction  and  encourage- 
ment in  suffering.  Do  we  bear  the  cross  ?  We 
therein  follow  Christ,  who  bears  it  before  us,  bears 
it  for  us,  and  so  bears  it  from  us.  He  bore  the 
heavy  end  of  the  cross,  the  end  that  had  the  curse 
upon  it,  that  was  a  hea\'y  end,  and  so  made  the  other 
light  and  easy  for  us.  Or,  we  may  take  it  in  gene- 
ral, we  must  follow  Christ  in  all  instances  of  holiness 
and  obedience.  Note,  The  disciples  of  Christ  must 
study  to  imitate  their  Master,  and  conform  them- 
selves in  every  thing  to  his  example,  and  continue 
in  well-doing,  whatever  crosses  lie  in  their  way. 
To  do  well  and  to  suffer  ill,  is  to  follow  Christ.  If 
any  man  will  come  after  me,  let  him  follonv  me  ; 
that  seems  to  be  idem  per  idem — the  same  thing  over 
again.  What  is  the  difference  ?  Surely  it  is  this, 
"  If  any  man  will  come  after  me,  in  profession,  and 
so  have  the  name  and  credit  of  a  disciple,  let  him 
follow  me  in  truth,  and  so  do  the  work  and  duty  of 
a  disciple."  Or  thus,  If  any  man  will  set  out  after 
me,  in  good  beginnings,  let  him  continue  to  follonv 
me  with  all  perseverance.  That  is  following  the 
Lord  fully,  as  Caleb  did.  Those  that  come  after 
Christ,  must  fulfil  after  him. 

II.  Here  are  arguments  to  persuade  us  to  submit 
to  these  laws,  and  come  up  to  these  terms.  Self- 
denial,  and  patient  suffering,  are  hard  lessons,  which 
will  never  be  learned  if  we  consult  with  flesh  and 
blood  ;  let  us  therefore  consult  with  our  Lord  Jesus, 
and  see  what  ad\nce  he  gives  us ;  and  here  he  gives 
us, 

1.  Some  considerations  proper  to  engage  us  to 
these  duties  of  self-denial  and  suffering  for  Christ. 
Consider, 

(1.)  The  weight  of  that  eternity  which  depends 
upon  our  present  choice ;  {v.  25. )  IVIiosoever  ivill 
save  his  life,  by  denying  Christ,  shall  lose  it ;  and 
•whosoever  is  contented  to  lose  his  life,  for  o^vning 
Christ,  shall  find  it.  Here  are  life  and  death,  good 
and  evil,  the  blessing  and  the  curse,  set  before  us. 
Observe, 

[1.]  The  misery  that  attends  the  most  plausible 
apostacy.  Whosoever  will  sax'e  his  life  in  this  world, 
if  it  be  by  sin,  he  shall  lose  it  in  another  ;  he  that 
forsakes  Christ,  to  preser\'e  a  temporal  life  and  avoid 
a  temporal  death,  will  certainly  come  short  of  eter- 
nal life,  and  will  be  hurt  of  the  second  death,  and 
certainly  held  by  it  There  cannot  be  a  fairer  pre- 
tence for  apostacy  and  iniquity  than  saving  the  life 
by  it,  so  cogent  is  the  law  of  self-preservation  ;  and 
yet  even  that  is  folly,  for  it  will  prove  in  the  end 
self-destruction  ;  the  life  saved  is  but  for  a  moment, 
the  death  shunned  is  but  as  a  sleep  ;  but  the  life  lost 
is  everlasting,  and  the  death  run  upon  is  the  depth 
and  complement  of  all  misery,  and  an  endless  sepa- 
ration from  all  good.  Now,  let  anv  rational  man 
consider  of  it,  take  ad\'ice  and  speak  his  mind,  whe- 
ther there  is  any  thing  got,  at  long  run,  by  apostacv, 
though  a  man  save  his  estate,  preferment,  or  life, 
by  it. 

[2.]  The  advantage  that  attends  the  most  peril- 
ous and  expensive  constancy ;  Mliosoei^er  will  lose 
his  Itfe  for  Christ's  sake  in  this  world,  shall  find  it 


in  a  better,  infinitely  to  his  advantage.  Note,  First, 
Many  a  life  is  lost,  for  Christ's  sake,  in  doing  his 
work,  by  labouring  fervently  for  his  name  ;  in  suf- 
fering work,  by  choosing  rather  to  die  than  to  deny 
him  or  his  ti-uths  and  ways.  Christ's  holy  religion 
is  handed  down  to  us,  sealed  with  the  blood  of  thou- 
sands, that  have  not  known  their  own  souls,  but 
have  des/tised  their  lives,  (as  Job  speaks  in  another 
case,)  though  veiy  valuable  ones,  when  they  have 
stood  in  competition  with  their  duty  and  the  testi- 
mony of  Jesus,  Rev.  20.  4.  Secondly,  Though  many 
have  been  losers  for  Christ,  even  of  life  itself,  yet 
never  any  one  was,  or  will  be,  a  loser  by  him  in  the 
end.  The  loss  of  other  comforts,  for  Christ,  may 
possibly  be  made  up  in  this  world  ;  (Mark  10.  30.) 
the  loss  of  life  cannot,  but  it  shall  be  made  up  in  the 
other  world,  in  an  eternal  life  ;  the  believing  pros- 
pect of  which  hath  been  the  great  support  of  suffer- 
ing saints  in  all  ages.  An  assurance  of  the  life  they 
should  find,  in  lieu  of  the  life  they  hazarded,  hath 
enabled  them  to  triumph  over  death  in  all  its  ter- 
rors ;  to  go  smiling  to  a  scaffold,  and  stand  singing 
at  a  stake,  and  to  call  the  utmost  instances  of  their 
enemies'  rage  but  a  light  affliction. 

[3.]  The  worth  of  the  soul  which  lies  at  stake, 
and  the  worthlessness  of  the  world  in  comparison 
of  it ;  {xt.  26.)  What  is  a  man  profited,  if  he  gain 
the  whole  world  and  lose  his  own  soul  ?  tih  -{u^fiy 
auTa  ;  the  same  word  which  is  translated  his  life,  [y. 
25.)  for  the  soul  is  the  life.  Gen.  2.  7.  This  alludes 
to  that  common  principle,  that,  whatever  a  man 
gets,  if  he  lose  his  life,  it  will  do  him  no  good,  he 
cannot  enjoy  his  gains.  But  it  looks  higher,  and 
speaks  of  the  soul  as  immortal,  and  a  loss  of  it  be- 
yond death,  which  cannot  be  compensated  by  the 
gain  of  the  whole  world.  Note,  First,  Every  man 
has  a  soul  of  his  own.  The  soul  is  the  spiritual  and 
immortal  part  of  man,  which  thinks  and  reasons, 
has  a  power  of  reflection  and  prospect,  which  actu- 
ates the  body  now,  and  will  shortly  act  in  a  separa- 
tion from  the  body.  Our  souls  are  our  own  not  in 
respect  of  dominion  and  propriety,  (for  we  are  not 
owv  own.  All  souls  are  mine,  saithGod,)  but  in  re- 
spect of  nearness  and  concern ;  our  souls  are  our 
own,  for  they  are  ourselves.  Secondly,  It  is  possible 
for  the  soul  to  be  lost,  and  there  is  danger  of  it.  The 
soul  is  lost  when  it  is  eternally  separated  from  all 
the  good  to  all  the  evil  that  a  soul  is  capable  of ; 
when  it  dies  as  far  as  a  soul  can  die  ;  when  it  is  se- 
parated from  the  favour  of  God,  and  sunk  under  his 
wrath  and  curse.  A  man  is  never  undone  till  he  is 
in  hell.  Thirdly,  If  the  soul  be  lost,  it  is  of  the 
sinner's  own  losing.  The  man  loses  his  own  soul, 
for  he  does  that  which  is  certainly  destroying  to  it, 
and  neglects  that  which  alone  would  be  saving,  Hos. 
13.  9.  The  sinner  dies  because  he  will  die ;  his  blood 
is  on  his  own  head.  Fourthly,  One  soul  is  more 
worth  than  all  the  world ;  our  o\vn  souls  are  of 
greater  value  to  us  than  all  the  wealth,  honour,  and 
pleasures  of  this  present  time,  if  we  had  them.  Here 
is  the  whole  world  set  in  the  scale  against  one  soul, 
and  Tekel  written  upon  it ;  it  is  weighed  in  the  ba- 
lance, and  found  too  light  to  weigh  it  do^vn.  This 
is  Christ's  judgment  upon  the  matter,  and  he  is  a 
competent  Judge  ;  he  had  reason  to  know  the  price 
of  souls,  for  he  redeemed  them  ;  nor  would  he  un- 
der-rate  the  world,  for  he  made  it.  Fifthly,  The 
winning  of  the  world  is  often  the  losing  of  the  soul. 
Many  a  one  has  ruined  his  eternal  interests  bv  his 
preposterous  and  inordinate  care  to  secure  and  ad- 
vance his  temporal  ones.  It  is  the  love  of  the  world, 
and  the  eager  pursuit  of  it,  that  drowns  men  in  de- 
struction and  perdition.  Sijcthly,  The  loss  of  the 
soul  is  so  gi-eat  a  loss,  that  the  gain  of  the  whole 
world  will  not  countervail  it,  or  make  it  up.  He 
that  loses  his  soul,  though  it  be  to  gain  the  world, 
makes  a  very  bad  bargain  for  himself,  and  will  sit 


192 


ST.  MATTHEW,  XVII. 


down  at  last  an  unspeakable  loser.  When  he  comes 
to  balance  the  account,  and  to  compare  profit  and 
loss,  he  will  find  that,  instead  of  the  advantage  he 
promised  himself,  he  is  ruined  to  all  intents  and 
purposes,  is  irreparably  broken. 

jnat  shall  a  man  give  in  exchange  for  his  soul  ? 
Note,  If  once  the  soul  be  lost,  it  is  lost  for  ever. 
There  is  no  ifraXKa-yfAit — counter-firice,  that  can  be 
paid,  or  will  be  accepted.  It  is  a  loss  that  can  never 
be  repaired,  never  be  retrieved.  If,  after  that  great 
price  which  Christ  laid  down  to  redeem  our  souls, 
and  to  restore  us  to  the  possession  of  them,  they  be 
so  neglected  for  the  world,  that  they  come  to  be  lost, 
that  new  mortgage  will  never  be  taken  off ;  there 
remains  no  more  sacrifice  for  sins,  nor  price  for 
souls,  but  the  equity  of  redemption  is  eternally  pre- 
cluded. Therefore  it  is  good  to  be  wise  in  time,  and 
do  well  for  ourselves. 

2.  Here  are  some  considerations  proper  to  en- 
courage us  in  self-denial  and  suffering  for  Christ. 

(1.)  The  assurance  we  have  of  Christ's  glory,  at 
his  second  coming  to  judge  the  world,  -v.  27.  If  we 
look  to  the  end  of  all  these  things,  the  period  of  the 
world,  and  the  posture  of  souls  then,  we  shall  thence 
form  a  very  different  idea  of  the  present  state  of 
things.  If  we  see  things  as  they  "will  appear  then, 
we  shall  see  them  as  they  sAoura  appear  now. 

The  great  encouragement  to  steadfastness  in  reli- 
gion is  taken  from  the  second  coming  of  Christ,  con- 
sidering it, 

[1.]  As  his  honour  ;  The  Son  of  man  shall  come 
in  the  glory  oj"  his  Father,  ivith  his  angels.  To  look 
upon  Christ  m  his  state  of  humiliation,  so  abased, 
so  abused,  a  reproach  of  men,  and  desfiised  of  the 
fieofile,  would  discourage  his  followers  from  taking 
any  pains,  or  running  any  hazards  for  him ;  but  with 
an  eye  of  faith  to  see  the  Captain  of  our  salvation 
commg  in  his  glorj',  in  all  the  pomp  and  power  of 
the  upper  world,  will  animate  us,  and  make  us  think 
nothing  too  much  to  do,  or  too  hard  to  suffer,  for 
him.  The  Son  of  man  shall  come.  He  here  gives 
himself  the  title  of  his  humble  state,  (he  is  the  Son 
of  man,)  to  show  that  he  is  not  ashamed  to  own  it. 
His  first  coming  was  in  the  meanness  of  his  children, 
who  being  partakers  of  flesh,  he  took  part  of  the 
same  ;  but  his  second  coming  will  be  in  the  glory  of 
his  Father.  At  his  first  coming,  he  was  attended 
with  poor  disciples  ;  at  his  second  coming,  he  will 
be  attended  with  glorious  angels  ;  and  if  we  suffer 
with  him,  nve  shall  be  glorified  with  him,  2  Tim.  2.  12. 

[2.]  As  our  concern ;  Then  he  shall  reward  every 
man  according  to  his  works.  Observe,  First,  Jesus 
Christ  will  come  as  a  Judge,  to  dispense  rewards 
and  punishments,  infinitely  exceeding  the  greatest 
that  any  earthly  potentate  has  the  dispensing  of. 
The  terror  of  men's  tribunal  {ch.  10.  18.)  will  be 
taken  off  by  a  believing  prospect  of  the  glory  of 
Christ's  tribunal.  Secondly,  Men  will  then  be  re- 
warded, not  according  to  their  gains  in  this  world, 
but  according  to  their  works,  according  to  what 
they  were  and  did.  In  that  day,  the  treachery  of 
backsliders  will  be  punished  with  eternal  destruc- 
tion, and  the  constancy  of  faithful  souls  recompensed 
with  a  crown  of  life.  Thirdly,  The  best  prepara- 
tive for  that  day,  is,  to  deny  ourselves,  and  take  nfi 
our  cross,  and  follow  Christ  ;  for  so  we  shall  make 
the  Judge  our  Friend,  and  these  things  will  then 
pass  well  in  the  account.  Fourthly,  The  rewarding 
of  men  according  to  their  works  is  deferred  till  that 
day.  Here  good  and  evil  seem  to  be  dispensed  pro- 
miscuously ;  we  see  not  apostacy  punished  with  im- 
mediate strokes,  nor  fidelity  encouraged  with  im- 
mediate smiles,  from  heaven ;  but  in  that  day  all 
will  be  set  to  rights.  Therefore 7Mc(g-f  nothing  before 
the  time,  2  Tim.  4.  6 — 8. 

(2.)  The  near  approach  of  his  kingdom  in  this 
M-oild,  V.  28.     It  was  so  near,  that  there  were  some 


attending  him,  who  should  live  to  see  it.  As  Si 
meon  was  assured  that  he  should  not  see  death  till 
he  had  seen  the  Lord's  Christ  come  in  the  flesh ;  so 
some  here  are  assured  that  they  shall  not  taste  death 
(death  is  a  sensible  thing,  its  terrors  are  seen,  its 
bitterness  is  tasted)  till  they  had  seen  the  Lord's 
Christ  coming  in  his  kingdom.  At  the  end  of  time, 
he  shall  come  in  his  Father's  glory ;  but  now,  in  the 
fulness  of  time,  he  was  to  come  in  his  own  kingdom, 
his  mediatorial  kingdom.  Some  little  specimen  was 
given  of  his  glory  a  few  days  after  this,  in  his  trans- 
figuration ;  {ch.  17.  1.)  then  he  tried  his  robes.  But 
this  points  at  Christ's  coming  by  the  pouring  out  of 
his  Spirit,  the  planting  of  the  gospel-church,  the 
desti-uction  of  Jeiiisalem,  and  the  taking  away  of  the 
place  and  nation  of  the  Jews,  who  were  the  most 
bitter  enemies  to  Christianity.  Here  was  the  Son  of 
man  coming  in  his  kingdom.  Many  then  present 
lived  to  see  it,  particularly  John,  who  lived  till  after 
the  destruction  of  Jerusalem,  and  saw  Christianity 
planted  in  the  world.  Let  this  encourage  the  fol- 
lowers of  Christ  to  suffer  for  him,  [1.]  That  their 
undei-taking  shall  be  succeeded ;  the  apostles  were 
employed  in  setting  up  Christ's  kingdom ;  let  them 
know,  for  their  comfort,  that,  whatever  opposition 
they  meet  with,  yet  they  shall  carry  their  point, 
shall  see  of  the  travail  of  their  soul.  Note,  It  is  a 
great  encouragement  to  suffering  saints,  to  be  assur- 
ed, not  only  of  the  safety,  but  of  the  advancement, 
of  Christ's  kingdom  among  men ;  not  only  notwith- 
standing their  sufferings,  but  by  their  sufferings.  A 
believing  prospect  of  the  success  of  the  kingdom  of 
gi-ace,  as  well  as  of  our  share  in  the  kingdom  of  gloiy, 
may  cany  us  cheerfully  through  our  sufferings.  [2.  ] 
That  their  cause  shall  be  pleaded ;  their  deaths  shall 
be  revenged,  and  their  persecutors  reckoned  with. 
[3.]  That  this  shall  be  done  shortly,  in  the  present 
age.  Note,  The  nearer  the  church's  deliverances 
are,  the  more  cheerful  should  we  be  in  our  suffer- 
ings for  Christ.  Behold,  the  Judge  standeth  before 
the  door.  It  is  spoken  as  a  favour  to  those  that  should 
survive  the  present  cloudy  time,  that  they  should 
see  better  days.  Note,  It  is  desirable  to  share  with 
the  church  in  her  joys,  Dan.  12.  12.  Obser\'e, 
Christ  saith,  Sotne  shall  live  to  see  those  glorious 
days,  not  all ;  some  shall  enter  into  the  promised 
land,  but  others  shall  fall  in  the  wilderness.  He 
does  not  tell  them  who  should  live  to  see  this  king- 
dom, lest,  if  they  had  known,  they  should  have  put 
off  the  thoughts  of  dying,  but  some  of  them  shall ; 
Behold,  the  Lord  is  at  hand.  The  Judge  standeth 
before  the  door;  be patieyit,  therefore,  brethren. 

CHAP.  XVII. 

In  this  chapter  we  have,  I.  Christ  in  his  pomp  and  glory, 
transfigured,  v.  1 , .  13.  II.  Christ  in  his  power  and  ,^race, 
casting  the  devil  out  of  a  child,  v.  14..  21.  And,  III. 
Christ  in  his  poverty  and  great  humiliation,  1.  Foretelling 
his  own  sufferinffs,  v.  22, 23.  2.  Paying  tribute,  v.  24 . .  27. 
So  that  here  is  Christ,  the  Brightness  of  his  Father's  glory, 
by  himself  purging  our  sins,  paying  our  debts,  and  destroy- 
ing for  us  him  that  had  the  power  ofdeath,  that  is,  the  devil. 
Thus  were  the  several  indications  of  Christ's  gracious  in- 
tentions admirably  interwoven. 

1.  A  ND  after  six  days  Jesus  taketh  Pe- 
J\.  ter,  James,  and  John  his  brother, 
and  bringeth  them  up  into  an  high  moun- 
tain apart,  2.  And  was  transfigured  before 
them :  and  his  face  did  shine  as  the  sun, 
and  his  raiment  was  white  as  the  light.  3. 
And,  behold,  there  appeared  unto  them 
Moses  and  Elias,  talking  with  him.  4. 
Then  answered  Peter,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here :  if  thou 


ST.  MATTHEW,  XVII. 


19.1 


wilt,  let  us  make  here  three  tabernacles ; 
one  for  thee,  and  one  for  Moses,  and  one 
for  Elias.  5.  While  he  yet  spake,  behold, 
a  bright  cloud  overshadowed  them :  and, 
behold,  a  voice  out  of  the  cloud,  which  said, 
This  is  my  beloved  Son,  in  whom  I  am  well 
pleased ;  hear  ye  him.  6.  And  when  the 
disciples  heard  //,  they  fell  on  their  face, 
and  were  sore  afraid.  7.  And  Jesus  came 
and  touched  them,  and  said.  Arise,  and  be 
not  afraid.  8.  And  when  they  had  lifted 
up  their  eyes,  they  saw  no  man,  save  Jesus 
only.  9.  And  as  tliey  came  dowTi  from  the 
mountain,  Jesus  charged  them,  saying.  Tell 
the  vision  to  no  man,  until  the  Son  of  man 
be  risen  again  from  the  dead.  1 0.  And  his 
disciples  asked  him,  saying.  Why  then  say 
the  Scribes  that  Elias  must  first  come  ? 
11.  And  Jesus  answered  and  said  unto 
them,  Elias  truly  shall  first  come,  and  re- 
store all  things.  12.  But  I  say  unto  you, 
that  Elias  is  come  already,  and  they  knew 
him  not,  but  have  done  unto  him  whatso- 
ever they  listed.  Likewise  shall  also  the 
Son  of  man  suffer  of  them.  1 3.  Then  the 
disciples  understood  that  he  spake  mito 
them  of  John  the  Baptist. 

We  have  here  the  stoiy  of  Christ's  transfiguration; 
he  had  said  that  the  Sotiofnwn  should  shortlj'  come 
in  hie  kingdom,  with  which  promise  all  the  three 
evangelists  industriously  connect  this  stoi-y;  as  if 
Christ's  transfiguration  were  intended  for  a  speci- 
men and  an  earnest  of  the  kingdom  oi  Christ,  and 
of  that  Hght  and  love  of,  his,  which  therein  appears 
to  his  select  and  sanctified  ones.  Peter  speaks  of 
this  as  the  poivcr  and  coming  of  our  Lord  Jesus;  (2 
Pet  1.  16.)because  it  was  an  emanation  ofhis  power, 
and  a  previous  notice  of  his  coming,  which  was  fitly 
introduced  by  such  prefaces. 

_\Mien  Christ  was  here  in  his  liumiliation,  though 
his  state,  in  the  main,  was  a  state  of  aliasement  and 
afflictions,  there  were  some  glimpses  of  his  glory  in- 
termixed, that  he  himself  iiiight  be  the  more  en- 
couraged in  his  sufferings,  and  others  the  less  oflFend- 
ed.  His  birth,  his  baptism,  his  temptation,  and  his 
death,_  were  the  most  remarkable  instances  of  his 
humiliation ;  and  these  were  each  of  them  attended 
with  some  signal  points  of  glorv,  and  the  smiles  of 
heaven.  But  the  series  of  his  public  ministiy  being 
a  continued  humihation,  here,  just  in  the  midst  of 
that,  comes  in  this  discovery  of  his  glory.  As,  now 
that  he  is  in  heaven,  he  has  his  condescensions,  so, 
when  he  was  on  earth,  he  had  his  advancements. 

Now  concerning  Christ's  ti'ansfiguration,  observe, 

I.  The  circumstances  of  it,  which  are  here  noted, 
V.  1. 

1.  The  time  ;  sijc  days  after  he  had  the  solemn 
conference  with  his  disciples,  ch.  16.  21.  St.  Luke 
saith,  It  -was  about  eight  days  after,  six  whole  days 
mtervening,  and  this  the  eighth 'dav,  that  dav  seveii- 
night  Nothing  is  recorded  to  be  said  or  done  by 
our  Lord  Jesus  for  six  days  before  his  transfigura- 
tion ;  thus,  before  some  great  appearances,  there  ivas 
silence  in  heaven  for  the  space  of  half  an  hour,  Rev. 
8.  1.  Then  when  Christ  seems  to  be  doing  nothing 
for  his  church,  expect,  ere  long,  something  more 
than  ordinary. 

2.  The  place ;  it  was  on  the  toft  of  a  hi^h  moun-  j 
tain  a/iart.     Christ  chose  a  mountain,  (l\  As  a  se- 

VOL.  v.— 2  B  V    y  I 


I  cret  place,  he  went  apart  ;  for  though  a  city  upon  a 
hill  can  hardly  be  hid,  two  or  three  pei-sons  upon  a 
hill  can  hardly  be  found ;  therefore  their  private  ora- 
tories were  conmionly  on  mountains.  Christ  chose 
a  retired  place  to  be  ti-ansligured  in,  because  his  ap- 
pearing publicly  in  his  glory-  was  not  agi-eeable  to 
his  present  state  ;  and  thas  he  would  show  his  humi- 
lity, and  teach  us  that  privacy  much  befriends  our 
communion  with  God.  Those  that  would  maintain 
intercourse  with  heaven,  must  fiequently  withdraw 
from  the  con\  erse  and  business  of^  this  world ;  and 
they  will  find  themselves  never  less  alone  than  when 
alone,  for  the  Father  is  with  them.  (2.)  Though  a 
sublime  place,  elevated  above  things  below.  Note, 
Those  that  would  have  a  transforming  fellowship 
with  God,  must  not  only  retire,  but  ascend ;  lift  up 
their  hearts,  and  seek  things  above.  The  call  is. 
Come  n/i  hither,  Re\'.  6.  1. 

3.  The  witnesses  of  it  He  took  with  him  Peter 
and  James  and.  John.  (1.)  He  took  three,  a  com- 
petent number  to  testify  what  they  should  see ;  for 
out  of  the  mouth  of  two  or  three  witnesses  shall  every 
word  be  established.  Christ  makes  his  appearances 
certain  enough,  but  not  too  common  ;  not  to  all  the 
people,  but  to  witnesses,  (Acts  10.  41.)  that  they 
might  be  blessed,  who  have  not  seen,  and  yet  ha-\e 
believed.  (2.)  He  took  these  three  because  they 
were  the  chief  of  his  disciples,  the  first  three  of  the 
worthies  of  the  Son  of  Da\id ;  probably  they  excel- 
led in  gifts  and  graces;  they  were  Christ's  favour- 
ites, singled  out  to  be  the  witnesses  of  his  retirements. 
Thev  were  present  Vv-hen  he  raised  the  damsel  to 
hfe,  Mark  5.  3".  They  were  afterward  to  be  the 
witnesses  of  his  agony,  and  this  was  to  prepare  them 
for  that.  Note,  A  sight  of  Christ's  glory  while  we 
are  here  in  this  world,  is  a  good  preparative  for  our 
sufferings  w-ith  him,  as  these  are  preparatives  for 
the  sight  of  his  glory  in  the  other  world.  Paul,  who 
had  abundance  of  trouble,  had  abundance  of  revela- 
tions. 

II.  The  manner  of  it ;  (f.  2.)  He  was  transfigur- 
ed before  them.  The  substance  of  his  body  remain- 
ed the  same,  but  the  accidents  and  appearances  of 
it  v.'ere  greatly  altered ;  he  was  not  turfied  into  a 
spirit,  but  his  body,  whic'n  had  appeared  in  weak- 
ness and  dishonour,  now  appeared  in  power  and 
glory.  He  was  transfigured,  ,usTa^cf9~5» — he  was 
metamor/ihosed.  The  profane  poets  amused  and 
abused  the  world  with  idle  extravagant  stories  of 
metamoiplioses,  especially  the  metamoi-phoses  of 
their  gods,  such  as  were  disparaging  and  diminish- 
ing to  them,  equally  false  and  ridiculous;  to  these 
some  think  Peter  has  an  eye,  when,  being  about  to 
mention  this  transfiguration  of  Christ,  he  saith,  Jte 
have  not  followed  cunningly  devised  fables,  when  ive 
made  it  k7iO':im  unto  you,  2  Pet  1.  16.  Christ  was 
both  God  and  man  ;  but,  in  the  da\"S  of  his  flesh,  he 
took  on  him  the  form  of  a  sei-vant — fAiffiv  iTi^'Acu, 
Phil.  2.  7.  He  drew  a  vail  over  the  gloiy  of  his  god- 
head ;  but  now,  in  his  transfiguration,  he  jjut  by  that 
vail,  appeared  iv  fxcp<f>i  ©siiJ — in  the  form  of  God, 
(Phil.  2.  6.)  and  gave  his  disciples  a  glimpse  of  his 
glory,  which  could  not  but  change  his  form. 

The  gi-eat  ti-uth  which  we  declare,  is,  that  God 
is  Light,  (1  John  1.  5.)  dwells  in  light,  (1  Tim.  6. 
16.)  covers  himself  wi'k  light,  Ps.  104.  2.  And  there- 
fore when  Christ  would  appear  in  the  form  of  God, 
he  appeared  in  light,  the  most  glorious  of  all  visible 
Ijeings,  the  fii-st-bom  of  the  creation,  and  most  nearly 
resembling  the  etemal  Parent.  Christ  is  the  Light; 
while  he  w.as  in  the  world,  he  shined  in  daj-kness, 
and  therefore  the  world  knew  him  not ;  (John  1.  5, 
10.)  but,  at  this  time,  that  Light  shined  out  of  the 
darkness. 
Now  his  ti-ansfiguration  appeared  in  two  things  : 
1.  His  face  did  shine  as  the  sun.  The  face  is  the 
pi-incipal  part  of  the  body,  by  which  we  ai-e  known; 


ST.  MATTHEW,  XVII. 


194 

therefore  such  a  brightness  was  put  on  Christ's  face, 
that  face  which  afterward  be  hid  not  from  shame 
and  spitting.  It  shone  as  the  sun  when  he  goes 
■forth  in  his  strength,  so  clear,  so  bright ;  for  he  is 
the  Sun  of  righteousness,  the  Light  of  the  world. 
The  face  of  Moses  shone  but  as  the  moon,  with  a 
borrowed,  reflected  hglit,  but  Christ's  shone  as  the 
sun,  with  an  innate,  inlierent  Hglit,  whicli  was  the 
more  sensibly  glorious,  because  it  suddenly  broke 
out,  as  it  were,  from  behind  a  black  cloud. 

2.  His  raiment  was  white  as  the  tight.  All  his 
body  was  altered,  as  his  face  was ;  so  that  beams  of 
light,  darting  from  every  part  through  his  clothes, 
made  them  white  and  glittering.  The  shining  of 
the  face  of  Moses  was  so  weak,  that  it  could  easily 
be  concealed  by  a  thin  vail ;  but  such  was  the  gloiy 
of  Christ's  body,  that  his  clothes  were  .enlightened 
by  it. 

III.  The  companions  of  it.  He  will  come,  at  last, 
with  ten  thousands  of  his  saints ;  and,  as  a  specimen 
of  thai,  there  now  a/i/ieared  unto  them  Mo.'ies  and 
Elias  talking  with  him,  v.  3.  Observe,  1.  There 
were  glorified  saints  attending  him,  that,  when  there 
were  three  to  bear  record  on  earth,  Peter,  James, 
and  John,  there  might  be  some  to  bear  record  from 
heaven^  too.  Thus  here  was  a  lively  resemblance 
of  Christ's  kingdom,  which  is  made  up  of  saints  in 
heaven  and  saints  on  earth,  and  to  which  belong  the 
spirits  of  just  men  made  perfect.  Wa  see  here,  that 
they  who  are  fallen  asleep  in  Christ,  are  not  perish- 
ed, but  exist  in  a  separate  state,  and  shall  be  forth- 
coming when  there  is  occasion.  2.  These  two  were 
Moses  and  Elias,  men  very  eminent  in  their  day. 
They  had  both  fasted  forty  days  and  forty  nights, 
as  Christ  did,  and  wrought  other  miracles,  and  were 
both  remarkable  at  their  going  out  of  the  world  as 
well  as  in  their  living  in  the  world.  Elias  was  car- 
ried to  heaven  in  a  fiery  chariot,  and  died  not.  The 
body  of  Moses  was  ne^■er  found,  possibly  it  was  pre- 
served from  corrujjtion,  and  reser\ed  for  this  ap- 
pearance. The  Jews  had  great  respect  for  the 
memory  of  Moses  and  Elias,  and  therefore  they 
canie  to  witness  of  him,  they  came  to  carry  tidings 
concerning  him  to  the  upper  world.  In  them  the 
law  and  the  prophets  honoured  Christ,  :md  bore 
testimony  to  him.  Mrses  and  Elias  appeared  to  the 
disciples  ;  the'y  saw  them,  and  heard  them  talk,  and, 
either  by  their  disccurse  or  by  information  from 
Christ,  they  knew  them  to  be"  Moses  and  Elias ; 
glorified  saints  shall  know  one  another,  in  heaven. 
They  talked  with  Christ.  Note,  Christ  has  com- 
munion with  the  blessed,  and  will  be  no  stranger  to 
any  of  the  members  of  that  glorified  coi-poration. 
Christ  was  now  to  be  sealed  in  his  prophetic  office, 
and  therefore  these  two  great  prophets  were  fittest 
to  attend  him,  as  transferring  all  their  honour  and 
interest  to  him  :  for  in  these  last  days  God  speaks  to 
lis  hii  his  Son,  Heb.  1.  1. 

IV.  The  great  pleasure  and  satisfaction  that  the 
disciples  took  in  the  sight  of  Christ's  glory.  Peter, 
as  usvial,  spoke  for  the  rest ;  Lord,  it  is  good  for  lis 
to  be  here.     Peter  here  expresses, 

1.  The  delight  they  had  in  this  converse  ;  Lord, 
it  is  good  to  be  here.  Though  upon  a  high  moun- 
tain, which  we  may  suppose  rough  and  unpleasant, 
bleak  and  cold,  yet  it  is  good  to  be  here.  He  speaks 
the  sense  of  his  'fellow-disciples ;  It  is  good  not  only 
for  7ne,  but  for  us.  He  did  not  covet  to  monopolize 
this  favour,  but  gladly  takes  them  in.  He  saith  this 
to  Christ.  Pious  and  devout  affections  love  to  pour 
out  themselves  before  the  Lord  Jesus.  The  soul 
that  loves  Christ  and  loves  to  be  with  him,  loves  to 
go  and  tell  him  so ;  Lord,  it  is  good  for  us  to  be  here. 
This  intimates  a  thankful  acknov;fledgment  of  his 
kindness  m  admitting  them  to  his  favour.  Note, 
Communion  with  Christ  is  the  delight  of  christians. 
All  the  disciples  of  the  Lord  Jesus  reckon  it  is  good 


for  them  to  be  with  him  in  the  holy  mount.  It  is 
good  to  be  here  where  Christ  is,  and  whither  he 
brings  us  along  with  him  by  his  appointment;  it  is 
good  to  be  here,  retired  arid  alcne  with  Christ ;  to 
be  here,  where  we  may  behold  the  beauty  of  the 
Lord  Jesus,  Ps.  27.  4.  It  is  pleasant  to  hear  Christ 
compare  notes  with  Moses  and  the  prophets,  to  see 
how  all  the  institutions  of  the  law,  and  all  the  pre- 
dictions of  the  prophets,  pomted  at  Christ,  and  were 
fulfilled  in  him. 

2.  The  desii'e  they  had  of  the  continuance  of  it ; 
Let  us  make  here  three  tabernacles.  There  was  in 
this,  as  in  many  other  of  Peter's  sayings,  a  mixture 
of  weakness  and  of  good  will,  more  zeal  than  dis- 
cretion. 

(1.)  Here  was  a  zeal  for  this  converse  with  hea- 
venly things,  a  laudable  complacency  in  the  sight 
they  had  of  Christ's  gloiy.  Note,  Those  that  by 
faith  behold  the  beauty  of  the  Lord  in  his  house,  can- 
not but  desire  to  dwell  there  all  the  days  of  their  life. 
It  is  good  having  a  nail  in  God's  holy  place,  (Ezra 
9.  8.)  a  constant  abode  ;  to  be  in  holy  ordinances  as 
a  man  at  home,  not  as  a  wayfaring  man.  Peter 
thought  this  mountain  was  a  fine  spot  of  ground  to 
build  upon,  and  he  was  for  making  tabernacles  there; 
as  Moses  in  the  wilderness  made  a  tabernacle  for 
the  Shekinah,  or  divine  glory. 

It  argued  great  respect  for  his  Master  and  the 
heavenly  guests,  with  some  commendable  forgetful- 
ness  cf  himself  and  his  fellow-disciples,  that  he  would 
have  tabernacles  for  Christ,  and  Moses,  and  Elias, 
but  none  for  himself.  He  would  be  content  to  lie 
in  the  open  air,  on  the  cold  ground,  in  such  good 
company  ;  if  his  Master  have  but  where  to  lay  his 
head,  no  matter  whether  he  himself  has  or  no. 

(2.-)  Yet  in  this  zeal  he  betrayed  a  great  deal  of 
weakness  and  ignorance.  \\  hat  need  had  Moses 
and  Elias  of  tabernacles .'  They  belonged  to  that 
blessed  world,  where  they  hunger  no  more,  nor  doth 
the  sun  light  upon  them.  Christ  had  lately  foretold 
his  sufferings,  and  bid  his  disciples  expect  the  like  ; 
Peter  forgets  that,  or,  to  prevent  it,  will  needs  be 
building  tabernacles  in  the  mount  of  glory,  cut  of  the 
way  of  trouble.  Still  he  harps  upon.  Master,  spare 
thyself  though  he  had  been  so  lately  checked  for  it. 
Note,  There  is  a  proneness  in  good  men  to  expect 
the  crown  without  the  cross.  Peter  was  for  laying 
hold  of  this  as  the  prize,  though  he  had  not  as  yet 
fought  his  fight,  nor  finished  his  course,  as  those 
other  disciples,'  ch.  20.  21.  "We  are  out  in  our  aim, 
if  we  look  for  a  heaven  here  upon  earth.  It  is  not 
for  strangers  and  pilgrims,  (such  we  are  in  our  best 
circumstances  in  this  world,)  to  talk  of  building,  or 
to  expect  a  continuing  city. 

Yet  it  is  some  excuse  for  the  incongruity  of  Pe- 
ter's proposal,  not  only  that  he  knew  not  what  he 
said,  (Luke  9.  33. )  but  also  that  he  submitted  the 
proposal  to  the  wisdom  of  Christ ;  Jf  thou  wilt,  let 
us  make  tabernacles.  Note,  'V\'hateAer  tabernacles 
we  propose  to  make  to  ourselves  in  this  world,  we 
must  always  remember  to  ask  Christ's  leave. 

Now  to  this  which  Peter  said,  there  was  no  reply 
made  ;  the  disappearing  of  the  glory  would  soon  an- 
swer it.  They  that  promise  themsehes  great  things 
on  this  earth,  will  soon  be  t\ndeceiycd  by  their  own 
experience. 

\.  The  glorious  testimony  which  God  the  Father 
gave  to  our  Lord  Jesus,  in  which  he  received  from 
him  honour  and  glory,  (2  Pet.  1.  17.)  when  there 
came  this  voice  fro?n  the  e-Tcellent glory.  This  was 
like  pi-oclaiming  the  titles  of  honour  or  the  royal  style 
of  a  prince,  when,  at  his  coronation,  he  appears  in 
his  robes  of  state;  and  be  it  known,  to  the  comfort  of 
mankind,  the  royal  style  of  Christ  is  taken  from  his 
mediation.  Thus,  in  vision,  he  appeared  with  a 
rainbow,  the  seal  of  the  covenant,  about  his  throne  ; 
(Rev.  4,  3.)  for  it  is  his  gloiy  to  be  our  Redeemer. 


ST.  MATTHEW,  XVII. 


195 


Now  concerning  this  testimony  from  heaven  to 
Christ,  observe, 

1.  How  it  came,  and  in  what  manner  it  was  intro- 
duced. 

(1.)  There  was  a  cloud.  We  find  often  in  the 
Old  Testament,  that  a  cloud  was  a  visible  token  of 
God's  presence  ;  he  came  down  upon  mount  Sinai 
in  a  cloud,  (Exod.  19.  9.)  and  so  to  Moses,  Exod. 
34.5.  Numb.  11.  25.  He  took  possession  of  tlie  ta- 
bernacle in  a  cloud,  and  afterward  of  the  temple  ; 
where  Christ  was  in  his  glory,  the  temple  was,  and 
there  God  showed  himself  present.  \Ve  know  not 
the  balancings  of  the  clouds,  but  we  know  that  much 
of  the  intercourse  and  communication  between  hea- 
ven and  earth  is  maintainedby  them.  By  the  clouds 
vapours  ascend,  and  rains  descend ;  therefore  God 
is  said  to  make  the  clouds  his  chariots  ;  so  he  did  here 
when  he  descended  upon  this  mount. 

(2. )  It  was  a  bright  cloud  ;  under  the  law  it  was 
commonly  a  thick  and  dark  cloud  that  God  m;ule  the 
token  of  his  presence  ;  lie  came  down  upon  mount 
Sinai  in  a  thick  cloud,  (Exod.  19.  16.)  and  said  he 
■would  (■/«'("//  in  thick  darkness;  see  1  Kings  8.  12. 
But  lue  arc  now  come,  not  to  the  mount  that  was  co- 
vered with  blackness  and  darkness,  (Heb.  12.  18.) 
but  to  the  mount  that  is  crowned  with  a  bi'iglit  cloud. 
Both  the  Okl-Testamcnt  and  the  New  Testament- 
dispensation  had  tokens  of  God's  presence  ;  but  that 
was  a  dispensation  of  darkness,  and  terror,  and  bon- 
dage ;  this,  of  light,  love,  and  liberty. 

(3. )  It  o\ershadowed  them.  This  cloud  was  in- 
tended to  break  the  force  of  that  gi-eat  light  which 
otherwise  wo\dd  have  overcome  the  disciples,  and 
have  been  intolerable ;  it  was  like  the  vail  which  Mo- 
ses put  upon  his  face  when  it  shone.  God,  in  mani- 
festmg  himself  to  his  people,  considers  their  frame. 
This  cloud  was  to  their  eyes  as  parables  to  their  un- 
derstandings, to  convey  spiritual  things  by  things  sen- 
sible, as  they  were  able  to  bear  them. 

(4.)  There  came  a  x'oice  out  of  the  cloud,  and  it 
was  the  voice  of  Gnd,  who  now,  'as  of  old,  s/iake  in 
the  cloudy  Jullar,  Ps.  99.  7.  Here  was  no  thunder, 
orliglitning,  or  voice  of  a  trumpet,  as  there  was  when 
the  law  was  given  by  Moses,  but  only  a  \-oice,  a  still 
small  voice,  and  that  not  ushered  in  v/ith  a  strong 
wind,  or  an  earthquake,  or  fire,  as  when  God  spake 
to  Elias,  1  Kings  19.  11,  12.  Moses  then  and  Elias 
were  witnesses,  that  in  these  last  days  God  hath  spo- 
ken to  lis  by  his  Son,  in  another  way  than  he  spake 
formerly  to  them.  This  voice  came  from  the  ex- 
cellent gloiy,  (2  Pet.  1.  17.)  the  gloiy  which  excel- 
leth,  in  comparison  of  which  tlie  forrner  had  no  glo- 
ry ;  though  the  excellent  glory  was  clouded,  )'et 
thence  came  a  voice,  for  faith  comes  by  heai-inq-.' 

2.  What  this  testimony  from  heaven  was  ;  This  is 
my  beloved  Son,  hear  ye  him.     Here  we  have, 

(1.)  The  gi-eat  gospel-mvstery  revealed  ;  This  is 
my  beloved  Son,  in  whom  lam  well  fileased.  This 
was  the  veiy  same  that  was  spoken  from  heaven  at 
his  baptism  ;  {ch.  3.  7. )  and  it  was  the  best  news  that 
ever  came  from  heaven  to  earth  since  man  sinned. 
It  is  to  the  same  puiport  with  that  great  doctrine, 
(2  Cor.  5.  19.)  That  Godwasin  Christ,  reconciling 
the  world  itnto  himself.  Moses  and  Elias  were  gi-eat 
men,  and  favourites  of  Heaven,  yet  they  were  but 
ser\-ants,  and  servants  that  God  was  not  alwavs  well 
pleased  in  ;  for  Moses  spake  unadvisedlv,  and  Elias 
was  a  man  subject  to  passions  ;  but  Christ  is  a  Son, 
and  in  liim  God  was  always  well  pleased.  Moses 
and  Elias  were  sometimes  instraments  of  reconcilia- 
tion between  God  and  Israel ;  Moses  was  a  great  in- 
tercessor, and  Elias  a  gi-eat  reformer  ;  but  m  Christ 
God  is  reconciling  the  world ;  his  intercession  is  more 
prevalent  than  that  of  Moses,  and  his  reformation 
more  effectual  than  that  of  Elias. 

Tliis  repetition  of  the  same  voice  that  came  from 
heaven  at  his  baptism  was  no  vain  repetition ;  but, 


like  the  doubling  of  Pharaoh's  dream,  was  to  show 
the  thuig  was  cstablislied.  What  God  liath  thus 
spoken  once,  yea,  twice,  no  doubt  lie  will  stand  to, 
and  he  expects  we  should  take  notice  of  it.  It  was 
spoken  at  his  Ijaptism,  because  then  he  was  enter- 
mgupon  his  temptation,  and  his  public  ministry;  and 
now  It  was  repeated,  because  lie  was  entering  upon 
his  sufferings,  which  are  to  be  dated  from  hence;  for 
now,  and  not  liefore,  he  began  to  foretell  tlieni,  and 
immediately  after  histransfiguraticn  it  is  said,  (Luke 
9.  51. )  tliat  the  time  was  come,  that  he  should  be  re- 
ceived u/i ;  this  therefore  was  then  repeated,  to  arm 
him  against  the  teiTor,  and  his  disciiiles  against  the 
offence,  of  the  cross.  When  sufferings^  begin  to 
abound,  consolations  are  given  in  more  abundiantlv 
2  Cor.  1.  5. 

(2.)  The  great  gospel-duty  required,  and  it  is  the 
condition  of  our  benefit  hy  Christ ;  Hear  ye  him. 
God  is  well  pleased  with  none  in  Christ  but  those  that 
hear  him.  It  is  not  enough  to  give  him  the  hearing, 
(what  will  that  avail  us  ?j  but  we  must  hear  him  aiid 
believe  him,  as  the  great  Prophet  and  Teacher ; 
hear  him,  mid  be  ruled  by  him,  as  the  gi-eat  Prince 
and  Lawgiver  ;  hear  him,  and  heed  him.  Whoever 
would  know  the.  mind  of  Gnd,  must  hearken  to  Je- 
sus Christ  ;  for  by  him  God  has  in  these  last  days 
spoken  to  us.  This  voice  from  lieaven  has  made  all 
the  sayings  of  Christ  as  autlientic  as  if  they  had  been 
thus  spoken  out  of  a  cloud.  God  does  here,  as  it 
were,  tum  us  over  to  Christ  for  all  the  revelations 
of  his  mind  ;  and  it  refei-s  to  that  prediction  concern- 
ing the  Prophet  Godni'oxild  raise  uji  like  unto  Closes; 
(Deut  18.  IS.)  hhn  sJiall  ye  hear. 

Christ  now  appeared  in  glory  ;  and  the  more  we 
see  of  Christ's  glory,  the  more  cause  we  shall  see  to 
hearken  to  liini  :  but  the  disciples  were  gazing  on 
that  gloiy  of  his  wliich  they  saw  ;  they  are  therefore 
bid  not  to  look  at  him  but  to  hear  him.  Their  sight 
of  his  gloiy  was  soon  intercepted  bv  the  cloud,  but 
their  lousiness  was  to  hear  him.  ^^"'e  walk  by  faith, 
which  comes  by  hearing;  not  by  sight,  2  Cor.  5.  7. 

Moses  and  Elias  were  nov/  with  him,  the  law  and 
the  prophets  ;  hitherto  it  was  said,  Near  them,  Luke 
16.  29.  The  disciples  were  ready  to  equal  them 
with  Christ,  when  thej  must  have  tabernacles  for 
them  as  well  as  for  hiro.  They  liad  been  talking 
with  Christ,  and  probably  the  disciples  were  very'- 
desirous  to  know  what  they  said,  and  to  hear  some- 
thing more  from  them  ;  No,  saith  Gcd,  hear  him,  and 
that  is  enough  ;  him,  and  not  Moses  and  Elias,  who 
were  present,  and  whose  silence  gave  consent  to  this 
voice ;  tliey  had  nothing  to  say  to  the  contraiy ; 
whatever  interest  they  had  in  the  world  as  prophets, 
they  were  willing  to  see  it  all  transferred  to  Christ, 
that  in  all  things  he  might  have  the  pre-eminetice. 
Be  not  troubled  that  Moses  and  Elias  make  so  short 
a  stay  with  you  ;  hear  Christ,  and  you  will  not  want 
them. 

Tl.  The  fright  which  the  disciples  were  put  into 
by  this  voice,  and  the  encouragement  Christ  gave 
them. 

1.  Tlie  disciples  fell  on  their  faces,  and  were  sore 
afraid.  _  The  greatness  of  the  light,  and  the  surprise 
of  it  might  have  a  natural  influence  upon  them,  to 
dispirit  them.  But  that  was  not  all,  e\er  since  man 
sinned,  and  heard  God's  voice  in  the  garden,  extra- 
ordinaiy  appearances  of  God  have  ever  been  teni- 
ble  to  man,  who,  knowing  he  has  no  reason  to  expect 
any  good,  lias  been  afraid  to  hear  any  thing  immedi- 
ately from  God.  Note,  Eien  then  when  fair  wea- 
ther conies  out  of  the  secret  place,  yet  with  God  is 
terrible  majesty,  Job  37.  22.  See  what  dreadful  work 
the  -iioice  of  the  Lord  makes,  Ps.  29.  4.  It  is  well  for 
us  that  God  speaks  to  us  by  men  like  ourselves 
whose  terror  shall  not  make  lis  afraid. 

2.  Christ  graciously  raised  them  up  with  abun- 
dance of  tenderness.    Note,  The  gloiies  and  ad- 


196 

vancements  of  our  Lord  Jesus  do  not  at  all  lessen  his 
regard  to,  and  concern  for,  his  people  that  are  com- 
passed about  with  infirmity.  It  is  comfortable  to 
think,  that  now,  in  his  exalted  state,  he  has  a  com- 
passion for,  and  condescends  to,  the  meanest  true 
believer.  Observe  here,  (1.)  What  he  did;  he  came, 
and  touched  them.  His  approaches  banished  their 
fears  ;  and  when  thejr  apprehended  that  they  were 
apprehended  of  Christ,  there  needed  no  more  to 
make  them  easy.  Christ  laid  his  right  hand  upon 
John  in  a  like  case,  and  upon  Daniel,  Rev.  1.  17.  Dan. 
8.  18. — 10.  18.  Christ's  touches  were  often  healing, 
and  here  they  were  strengthening  and  comforting. 
■.(2.)  What  he  said  ;  Arise,  and  be  not  afraid.  Note, 
Though  a  fear  of  reverence  in  our  converse  with 
Heaven  is  pleasing  to  Christ,  yet  a  fear  of  amaze- 
ment is  not  so,  but  must  be  striven  against.  Christ 
said,  jirise.  Note,  It  is  Christ  by  his  word,  and  the 
power  of  his  grace  going  along  with  it,  that  raises  up 
Kood  men  ivoxa  their  dejections,  and  silences  their 
fears  ;  and  none  but  Christ  can  do  it ;  Arise,  be  not 
afraid.  Note,  Causeless  fears  would  soon  vanish,  if  | 
we  would  not  yield  to  them,  and  lie  down  under ' 
them,  but  get  up,  and  do  what  we  can  against  them. 
Considering  what  they  had  seen  and  heard,  they  had  ; 
more  reason  to  rejoice  than  to  fear,  and  yet,  it  seems, 
they  needed  this  caution.  Note,  Tlirough  the  infir- 
mity of  the  flesh,  we  often  frighten  ourselves  with 
that  wherewith  we  should  encourage  ourselves.  Ob- 
serve, After  thev  had  had  an  express  command  from 
heaven  to  hear  Christ,  the  first  word  they  had  from 
him,  was.  Be  not  afraid,  hear  that.  Note,  Christ's 
•errand  into  the  world,  was  to  give  comfort  to  good 
people,  that,  beingdelivered  outof  the  hands  of  their 
enemies,  they  might  sei've  God  without  fear,  Luke 
1.  74,  75. 

VII.  Thedisappearingof  the  vision  ;(t'.  8.)  They 
lift  themselves,  and  then  lift  ufi  their  eyes,  and  saw 
no  man,  save  Jesus  only.  Moses  and  Elias  were 
gone,  the  rays  of  Christ's  glory  were  laid  aside,  or 
vailed  again.  They  hoped  this  had  been  the  day  of 
Christ's  entrance  into  his  kingdom,  and  his  public 
appearance  in  that  external  splendour  which  they 
dreamed  of ;  but  see  how  they  are  disappointed. 
Note,  It  is  not  wisdom  to  raise  our  expectations  high 
in  this  world,  forthe  most  valuable  of  our  glories  and 
joys  here  are  vanishing,  even  those  of  near  commu- 
nion with  God  are  so,  not  a  continual  feast,  but  a 
running  banquet.  If  sometimes  we  are  favoured  with 
special  manifestations  of  divine  grace,  glimpses  and 
pledges  of  future  glory,  yet  they  are  withdrawn  pre- 
sently ;  two  hca\-ens  are  too  much  for  those  to  ex- 
pect, that  never  deserve  one.  Now  they  saw  no  man, 
save  Jesus  only.  Note,  Christ  will  tarry  with  us 
when  Moses  arid  Elias  are  gone.  The  projihets  do 
not  live  for  ever,  (Zech.  1.  5.)  and  we  see  the  period 
of  our  ministers'  conversation;  but  Jesus  Christ  is  the 
same  yesterday,  to-day,  and  for  ever,  Heb.  13.  7,8. 

VIlL  The  discourse  between  Christ  and  his  disci- 
ples as  they  came  down  from  the  mountain,  v.  9,  13. 

Observe,  1.  They  came  dotan  from  the  mountain. 
Note,  We  must  come  down  from  the  holy  moun- 
tains, where  we  have  communion  with  God,  and 
complacency  in  that  communion,  and  of  which  we 
are  saying.  It  is  good  to  be  here  ;  even  there  we  have 
no  continuing  city.  Blessed  be  God,  there  is  a  moun- 
tain of  glory  and  jov  before  us,  whence  we  shall  never 
come  down.  But  observe,  When  the  disciples  came 
down,  Jesus  came  with  them.  Note,  When  we  re- 
turn to  the  world  again  after  an  ordinance,  it  must 
be  our  care  to  take  Christ  with  us,  and  then  it  may 
be  our  comfort  that  he  is  with  us. 

2.  As  they  came  down,  they  talked  of  Christ. 
Note,  When  we  are  returning  from  holy  ordinan- 
ces, it  is  good  to  entertain  ourselves  and  one  another 
with  discourse  suitable  to  the  work  we  have  been 
about.    That  communication  which  is  good  to  the 


ST.  MATTHEW,  XVII. 


use  of  edifying,  is  then  in  a  special  manner  seasona- 
ble ;  as,  on  the  contrary,  that  which,  is  corrupt,  is 
worse  than  that  at  another  time. 

Here  is,  (1.)  The  charge  that  Christ  gave  the  dis- 
ciples to  keep  the  vision  very  private  for  the  pre- 
sent ;  iy.  9.)  Tell  it  to  no  man  till  the  Son  of  man  is 
risen.  If  they  had  proclaimed  it,  the  credibility  of 
it  would  have  been  shocked  by  his  sufferings,  -which 
were  now  hastening  on.  But  let  the  publication  of 
it  be  adjourned  till  after  his  resurrection,  and  then 
that  and  his  subsequent  glory  will  be  a  great  confir- 
mation of  it.  Note,  Christ  obsei-ved  a  method  in  the 
manifestation  of  himself ;  would  have  his  works  put 
together,  mutually  to  explain  and  illustrate  each 
other,  that  they  might  appear  in  their  full  strength 
and  convincing  evidence.  Eveij  thing  is  beautifiil 
in  its  season.  Christ's  resurrection  was  properly  the 
beginning  of  the  gospel-state  and  kingdom,  to  which 
all  before  was  but  preparatory  and  by  way  of  pre- 
face ;  and  therefore,  though  this  was  transacted  be- 
fore, it  must  not  be  produced  as  evidence  till  then, 
(and  then  it  appears  to  have  been  much  insisted  on  by 
2  Pet.  1.  16 — 18.)  when  the  religion  it  was  designed 
for  the  confirmation  of  was  brought  to  its  full  consis- 
tence and  maturity.  Christ's  time  is  the  best  and 
fittest  for  the  manifesting  of  himself,  and  must  be 
attended  to  Ijy  us. 

(2.)  An  objection  which  the  disciples  made  against 
something  Christ  had  said;  (v.  10.)  "Why  then 
say  the  scribes  that  Elias  tnustfrst  coine?  If  Elias 
make  so  short  a  sta^',  and  is  gone  so  suddenly,  and 
we  must  say  nothiiig  of  him  ;  why  ha^'e  we  been 
taught  out  of  the  law  to  expect  his  public  appear- 
ance in  the  world  immediately  before  the  setting  up 
of  the  Messiah's  kingdom  ?  Must  the  coming  of  Elias 
be  a  secret,  which  every  body  looks  for  ?"  Or  thus ; 
"  If  the  resurrection  of  the  Messiah,  and  with  it  the 
beginning  of  his  kingdom,  be  at  hand,  what  come  of 
that  glorious  preface  and  introduction  to  it,  which 
we  expect  in  the  coming  of  Elias  ?"  The  scribes, 
who  \vere  the  public  expositors  of  the  law,  said  this 
according  to  the  scripture;  (Mai.  4.  5.)  Behold,  I 
send  you  Elijah  the  prophet.  The  disciples  spake 
the  common  language  of  the  Jews,  who  made  that  the 
saying  of  the  scribes,  which  was  the  saying  of  the 
scripture  ;  whereas  of  that  which  ministers  speak  to 
us  according  to  the  word  of  God,  we  should  say, 
"  God  speaks  it  to  us,  not  the  ministers  ;"  for  we 
must  not  receive  it  as  the  word  of  men,  1  Thess.  2. 
13.  Observe,  When  the  disciples  could  not  recon 
cile  what  Christ  said  with  what  they  had  heard  out 
of  the  Old  Testament,  they  desired  him  to  explain 
it  to  them.  Note,  When  we  are  puzzled  with  scrip- 
ture-difficulties, we  must  apply  ourselves  to  Christ 
by  prayer  for  his  Spirit  to  open  our  understandings, 
and  to  lead  us  into  All  truth. 

(3. )  The  soh'tng  of  this  objection.  Ask,  and  it  shall 
be  given  ;  ask  insti-uction,  and  it  shall  be  given. 

[1.]  Christ  allows  the  prediction:  (v.  11.)  "Elias 
truly  shall  first  come,  and  restore  all  things;  so  far 
you  are  in  the  right."  Christ  did  not  come  to  alter 
or  invalidate  any  thing  foretold  in  the  Old  Testa- 
ment. Note,  Cornipt  and  mistaken  glosses  maybe 
sufficiently  rejected  and  exploded,  without  diminish- 
ing or  derogating  from  the  authority  or  dignity  of  the 
sacred  text.  New-Testament  prophecies  are  true 
and  good,  and  are  to  be  received  and  improved, 
though  some  hot  foolish  men  may  ha\'e  misinterpre- 
ted them,  and  drawn  wrong  inferences  from  them. 
He  shall  come,  and  restore  all  things  ;  not  restore 
them  to  their  former  state,  (John  Baptist  went  not 
about  to  do  that,)  but  he  shall  accomplish  all  things, 
(so  it  may  be  read,)  all  things  that  were  ^vritten  of 
him,  all  the  predictions  of  the  coming  of  Elias.  John 
Baptist  came  to  restore  things  spiritually,  to  revive 
the  decays  of  religion,  to  turn  the  hearts  of  the  fa- 
thers to  the  children  ;  which  means  the  same  with 


ST.  MATTHEW,  XVII. 


this,  he  shall  restore  all  things.    John  preached  re- 
pentance, and  that  restores  all  things. 

[2.]  He  asserts  the  accomplishment.  The  scribes 
say  true,  that  Elias  shall  come  ;  hut  I  say  unto  you, 
•what  the  scribes  could  not  say,  that  Elias  is  come,  v. 
12.  Note,  God's  promises  are  often  fulfilled,  and 
men  perceive  it  not,  but  inquire,  Where  is  the  Jiro- 
mise  ?  when  it  is  already  performed.  Elias  is  come, 
and  they  knev)  him  not ;  they  knew  him  not  to  be 
the  Elias  promised,  the  forcmnner  of  the  Messiah. 
The  scribes  busied  themselves  in  criticising  upon 
the  scripture,  but  understood  not  by  the  signs  of  the 
times  the  fulfilling  of  the  scripture.  Note,  It  is 
easier  to  explain  the  word  of  God  than  to  apply  it 
and  make  a  right  use  of  it.  But  it  is  no  wonder  that 
the  moi-ning  star  was  not  observed,  when  he  who 
is  the  Sun  itself,  was  in  the  world,  and  the  morld 
knew  him  not. 

Because  they  knew  him  not,  they  have  done  to 
Mm  whatsoever  they  listed  ;  if  they  had  known,  they 
would  not  have  cnicified  Christ,  or  beheaded  John, 
1  Cor.  2.  8.  They  ridiculed  John,  persecuted  him, 
and  at  last  put  him  to  death ;  which  was  Herod's 
doing,  but  is  here  charged  upon  the  whole  genera- 
tion of  unbelieving  Jews,  and  particularly  the  scribes, 
who,  though  they  could  not  prosecute  John  them- 
selves, were  pleased  with  what  Herod  did.  He 
adds,  Likewise  also  shall  the  Son  of  man  suffer  of 
them.  Marvel  not  that  Elias  should  be  abused  and 
killed  by  those  who  pretended,  with  a  great  deal  of 
reverence,  to  expect  him,  when  the  Messias  him- 
self will  be  in  like  manner  treated.  Note,  The  suf- 
ferings of  Christ  took  off  the  strangeness  of  all  other 
sufferings;  (John  15.  18.)  when  tliey  had  imbrued 
their  hands  in  the  blood  of  John  Baptist,  they  were 
ready  to  do  the  like  to  Christ.  Note,  As  men  deal 
with  Christ's  servants,  so  they  would  deal  with  him 
himself :  and  they  that  are  diiink  with  the  blood  of 
the  martyrs,  still  cry.  Give,  give.  Acts  12.  1 — 3. 

(4. )  The  disciples'  satisfaction  in  Christ's  reply  to 
their  objection  ;  {v.  13.)  They  understood  that  he 
sfiake  unto  them  of  John  the  Baptist.  He  did  not 
name  John,  but  gives  them  such  a  description  of  him 
as  would  put  them  in  mind  of  what  he  had  said  to 
them  formerly  concerning  him  ;  This  is  Elias.  This 
is  a  profitable  way  of  teaching ;  it  engages  the 
learners'  own  thoughts,  and  makes  them,  if  not  their 
own  teachers,  yet  their  own  remembrancers  ;  and 
thus  knowledge  becomes  easy  to  him  that  under- 
stands. Wlien  we  diligently  use  the  means  of  know- 
ledge, how  strangely  are  mists  scattered  and  mis- 
takes rectified ! 

14.  And  when  they  were  come  to  the 
multitude,  there  came  to  him  a  certain  man, 
kneehng  down  to  him,  and  saying,  15. 
Lord,  have  mercy  on  my  son ;  for  he  is 
lunatic,  and  sore  vexed :  for  oft-times  he 
falleth  into  the  fire,  and  oft  into  the  water. 
16.  And  I  brought  him  to  thy  disciples, 
and  they  could  not  cure  him.  17.  Then 
Jesus  answered  and  said,  O  faithless  and 
perverse  generation  !  how  long  shall  I  be 
with  you  ?  how  long  shall  I  suffer  you  ? 
Bring  him  hither  to  me.  18.  And  Jcsus 
rebuked  the  devil,  and  he  departed  out  of 
him:  and  the  child  was  cured  from  that 
very  hour.  19.  Then  came  the  disciples  to 
Jesus  apart,  and  said,  Why  could  not  we 
cast  him  out  ?  20.  And  Jesus  said  unto 
them.  Because  of  your  unbelief:  for  verily 
I  say  unto  you,  If  ye  have  faith  as  a  grain 


197 


of  mustard-seed,  yc  shall  say  unto  this 
mountain,  Remove  hence  to  yonder  place ; 
and  it  shall  remove  ;  and  nothing  shall  be 
impossible  unto  you.  21.  Howbcit  this 
kind  goeth  not  out,  but  by  prayer  and  fasting. 

We  have  here  the  miraculous  cure  of  a  child  that 
was  lunatic  and  vexed  with  a  devil.     Observe, 

I.  A  melancholy  representation  of  the  case  of  this 
child,  made  to  Christ  by  the  afflicted  father.  This 
was  immediately  upon  his  coming  down  from  the 
mountain  where  he  was  transfigured.  Note,  Christ's 
glories  do  not  make  him  unmindful  of  us  and  of  our 
wants  and  miseries.  Christ,  when  he  came  down 
from  the  mount,  where  he  had  conversation  with 
Moses  and  Elias,  did  not  take  state  upon  him,  but 
was  as  easy  of  access,  as  ready  to  poor  beggars,  and 
as  familiar  with  the  multitude,  as  ever  he  used  to 
be.  This  poor  man's  address  was  veiy  importunate  ; 
he  came  kneeling  to  Christ.  Note,  Sense  of  misery 
will  bring  peqile  to  their  knees.  Those  who  see 
their  need  of  Christ,  will  be  earnest,  will  be  in  good 
earnest,  in  their  applications  to  him  ;  and  he  de- 
lights to  be  thus  wrestled  with. 

Two  things  the  father  of  the  child  complains  of. 

1.  The  distress  of  his  child  ;  {v.  15.)  Lord,  have 
mercy  on  my  son.  The  affliction  of  the  children 
cannot  but  affect  the  tender  parents,  for  they*are 
pieces  of  themselves.  And  the  case  of  afflicted 
children  should  be  presented  to  God  by  faithful  and 
fervent  prayer.  This  child's  distemper,  probably, 
disabled  him  to  pray  for  himself.  Note,  Parents 
are  doubly  concerned  to  pray  for  their  children,  not 
only  that  are  weak  and  cannot,  but  much  more  that 
are  wicked  and  will  not,  pray  for  themselves.  Now, 
( 1. )  The  nature  of  this  child's  disease  was  very  sad  ; 
He  is  lunatic  and  sore  vexed.  A  lunatic  is  properly 
one  whose  distemper  lies  in  the  brain,  and  returns 
with  the  change  of  the  moon.  The  devil,  by  the 
divine  permission,  either  caused  this  distemper,  or 
at  least  concurred  with  it,  to  heighten  and  aggravate 
it.  The  child  had  the  falling-sickness,  and  the 
hand  of  Satan  was  in  it ;  by  it  he  tormented  then, 
and  made  it  much  more  grievous  than  ordinarily  it 
is.  Those  whom  Satan  got  possession  of,  he  afflicted 
by  those  diseases  of  the  body  which  do  most  aftect 
the  mind  ;  for  it  is  the  soul  that  he  aims  to  do  mis- 
chief to.  The  father,  in  his  complaint,  saith.  He  is 
lunatic,  taking  notice  of  the  effect ;  but  Christ,  in 
the  cure,  rebuked  the  devil,  and  so  sti-uck  at  the 
cause.  Thus  he  doth  in  spiritual  cures.  (2.)  The 
effects  of  the  disease  were  veiy  deplorable  ;  He  oft 
falls  into  the  Jire,  a7ul  into  the  water.  If  the  force 
of  the  disease  made  him  to  fall,  the  malice  of  the 
devil  made  him  to  fall  into  the  fire  or  water  ;  so 
mischievous  is  he  where  he  gains  possession  and 
power  in  any  soul.  He  seeks  to  devour,  1  Pet. 
5.  8.  _ 

2.  The  disappointment  of  his  expectation  from 
the  disciples  ;  {v.  16.)  /  brought  him  to  thy  disci- 
files,  and  they  could  hot  cure  him.  Christ  gave  his 
disciples  powei-  to  cast  cut  devils,  {ch.  10.  1,8.)  and 
therein  they  were  successful ;  (Luke  10.  1/.)  yet  at 
this  time  they  failed  in  the  operation,  though  there 
were  nine  of  them  together,  and  before  a  great  mul- 
titude. Christ  pemiitted  this,  (1.)  To  keep  them 
humble,  and  to  show  their  dependence  upon  him, 
that  without  him  they  could  do  nothing.  (2. )  To 
glorify  himself  and  his  o%\-n  power.  It  is  for  the 
honour  of  Christ  to  come  in  with  help  at  a  dead-lift, 

i  when  other  helpers  cannot  help.  Elisha's  staff  in 
i  Gehazi's  hand  will  not  raise  the  child,  he  must  come 
himself.  Note,  There  are  some  special  favours 
which  Christ  reserves  the  bestowing  of  to  himself ; 
and  sometimes  he  keeps  the  cistcm  emptv,  that  he 
may  bring  us  to  himself  the  Fountdn. '  But  the 


198 


failures  of  instruments  sliall  not  hinder  the  opera- 
tions of  his  grace,  which  will" work,  if  not  by  them, 
yet  loitliout  them. 

II.  The  rebukes  that  Christ  gave  to  the  people 
first,  and  then  to  the  devU. 

1.  He  chid  those  about  him  ;  (i'.  17. )  O  faithless 
and  fiei-verse  generation  !  This  is  not  spoken  to 
the  disciples,  but  to  the  people,  and  perhaps  es- 
pecially to  the  scribes,  who  are  mentioned  in  Mark 
9.  14.  and  who,  as  it  should  seem,  insulted  over  the 
disciples,  because  they  had  now  met  with  a  case 
that  was  too  hard  for  them.  Christ  himself  could 
not  do  many  mighty  works  among  a  people  in  whom 
unbelief  reigned.  It  was  here  owing  to  the  faith- 
lessness of  this  genei-ation,  that  they  could  not  ob- 
tain those  blessings  from  God,  which  otherwise  they 
might  have  had  ;  as  it  was  owing  to  the  weakness  of 
the  disciples'  faith,  that  they  could  not  do  those 
works  for  God,  which  otherwise  they  might  have 
done.  They  were  faithless  and  perverse.  Note, 
Those  that  are  faithless,  will  be  perverse  ;  andper- 
verseness  is  sin  in  its  worst  colours.  Faith  is  com- 
pliance with  God,  unbelief  is  opposition  and  contra- 
diction to  God.  Israel  of  old  was  perverse,  because 
faithless,  (Ps.  95.  9.)  froward,  forin  themisnofaith, 
Deut  32.  20. 

Two  things  he  upbraids  them  with.  (1.)  His 
presence  with  them  so  long  ;  "  How  long  shall  I  be 
with  you  ?  Will  you  always  need  my  bodily  pre- 
sence, and  never  come  to  such  maturity  as  to  be  fit 
to  be  left,  the  people  to  the  conduct  of  the  disciples, 
and  the  disciples  to  the  conduct  of  the  Spirit  and  of 
their  commission  .■'  Must  the  child  be  always  car- 
ried, and  will  it  never  learn  to  go  alone  ?"  (2.)  His 
patience  with  them  so  long  ;  Ho%v  long  shall  I  suffer 
you?  Note,  [1.]  The  faithlessness  and  pei-verse- 
ness  of  those  who  enjoy  the  means  of  grace  arc  a 
great  grief  to  the  Lord  Jesus.  Thus  did  lie  suffer 
the  manners  of  Israel  of  old.  Acts  13.  18.  [2.]  The 
longer  Christ  has  borne  with  a  perverse  and  faith- 
less people,  the  more  he  is  displeased  with  their 
perverseness  and  unbelief;  and  he  is  God,-andnot 
man,  else  he  would  not  suffer  so  long,  nor  bear  so 
much  as  he  doth. 

2.  He  cured  the  child,  and  set  him  to  rights.again. 
He  called.  Bring  him  hither  to  me.  Though  the 
people  were  per\erse,  and  Christ  was  provoked, 
yet  cai-e  was  taken  of  the  child.  Note,  Though 
Christ  may  be  angiy,  he  is  never  mikind,  nor  doth 
he,  in  the  greatest  of  his  displeasure,  shut  up  the 
bowels  of  his  compassion  from  the  miserable  ;  Bring 
him  to  ?:ie.  Note,  'V\'hen  all  other  helps  and  suc- 
cours fail,  we  are  welcome  to  Christ,  and  may  be 
confident  in  him  and  in  his  power  and  goodness. 

See  here  an  emblem  of  Christ's  undertaking  as 
our  Redeemer. 

1.  He  breaks  the  power  of  Satan  ;  (v.  18.)  Jesus 
rebuked  the  devil,  as  one  having  authority,  who 
could  back  with  force  his  word  of  command.  Note, 
Christ's  victories  over  Satan  are  obtained  by  the 
power  of  his  word,  the  sword  that  comes  out  ef  his 
mouth.  Rev.  19.  21.  Satan  cannot  stand  before  the 
rebukes  of  Christ,  though  his  possession  has  been 
ever  so  long.  It  is  coriifortable  to  those  who  are 
wrestling  with  principalities  and  powers,  that  Christ 
hath  spoiled  them,  Coloss.  2.  15.  The  Lion  of  the 
tribe  of  Judah  will  be  too  hard  for  the  roaring  hon 
that  seeks  to  devour. 

2.  He  redresses  the  grievances  of  the  children  of 
men  ;  The  child  ivas  cured  from  that  very  hour.  It 
was  an  immediate  cure,  and  a  pei-fect  one.  This  is 
an  encouragement  to  parents  to  bring  their  children 
to  Christ,  whose  souls  are  under  Satan's  power  ;  he 
is  able  to  heal  them,  and  as  willing  as  he  is  able. 
Not  only  biing  them  to  Christ  by  prayer,  but  bring 
them  to  the  word  of  Christ,  the  ordinary  means  by 
which  Satan's  strong  holds  are  demolished  in  the 


ST.  MATTHEW,  XVII. 


soul.  Christ's  rebukes,  brought  home  to  the  heart, 
will  ruin  Satan's  power. 

III.  Christ's  discourse  with  his  disciples  hereupon. 

1.  They  ask  the  reason  why  they  couid  not  cast 
out  the  devU  at  this  time;  {v.  19.)  They  came  to 
Jesus  apart.  Note,  Ministers,  who  are  to  deal  for 
Christ  in  public,  have  need  to  keep  up  a  private 
commmiion  with  him,  that  they  may  in  secret, 
where  no  e)-e  sees,  bewail  their  weakness  and  strait- 
ness,  their  follies  and  infirmities,  in  their  public  per- 
formances, and  inquire  into  the  cause  of  them.  v\'e 
should  make  use  of  the  liberty  of  access  we  have  to 
Jesus  apart,  where  we  may  be  free  and  particular 
with  him.  Such  questions  as  the  disciples  put  to 
Christ,  we  should  put  to  ourselves,  in  communing 
with  our  own  hearts  upon  our  beds  ;  Why  were  we 
so  dull  and  careless  at  such  a  time  .■'  Why  came  we 
so  much  short  in  such  a  duty  ?  That  which  is  amiss, 
may,  when  found  out,  be  amended. 

2.  Christ  gives  them  two  reasons  why  they  failed. 
(1.)  It  yias  because  of  their  unbelief,  V.  20.  When 

he  spake  to  the  father  of  the  child  and  to  the  peo- 
ple, he  charged  it  upon  their  unljelief;  when  he 
spake  to  his  disciples,  he  charged  it  upon  theirs  ;  for 
the  truth  was,  there  were  faults  on  both  sides  ;  but 
we  are  more  concerned  to  hear  of  our  own  faults 
than  of  other  people's,  and  to  impute  what  is  amiss 
to  ourselves  than  to  others.  When  the  preaching 
of  the  word  seems  not  to  be  so  successful  as  some- 
times it  has  been,  the  peojjle  ai"e  apt  to  lay  all  the 
fault  upon  the  ministers,  and  the  ministers  upon  the 
people  ;  whereas,  it  is  more  becoming  for  each  to 
own  his  own  faultiness,  and  to  say,  "  It  is  owing 
to  me."  Ministers,  in  re])roving,  must  learn  thus 
to  give  to  each  his  portion  of  the  word ;  and  to 
take  people  off  from  judging  others,  by  teaching  all 
to  judge  themselves  ;  It  is  because  of  your  unbelief. 
Though  they  had  faith,  yet  that  faith  was  weak  and 
ineffectual.  Note,  [1.]  As  far  as  faith  falls  short 
of  its  due  strength,  \igour,  and  activity,  it  may  truly 
be  said,  "There  is  unbelief."  Many  are  chargea- 
ble with  unbelief,  who  yet  are  not  to  be  called  un- 
belie-i'eis.  [2.^  It  is  because  of  our  unljelief,  that 
we  bring  so  little  to  pass  in  religicn,  and  so  often 
miscarry,  and  come  short,  in  that  which  is  good. 

Our  Lord  Jesus  takes  this  occasion  to  show  them 
the  power  cf  faith,  that  they  might  not  be  defective 
in  that,  another  time,  as  they  w-ere  now  ;  If  ye  have 
faith  as  a  grain  of  jmistard  seed,  ye  shall  do  won- 
ders, V.  20.  Some  make  the  comparison  to  refer  to 
the  quality  of  the  mustard  seed,  which  is,  when 
bruised,  shai-p  and  penetrating ;  "  If  you  have  an 
acti^-e,  gi'owing  faith,  not  dead,  flat,  or  insipid,  you 
will  not  be  baffled  thus."  But  it  rather  refers  to  the 
quantity;  "If  you  had  but  a  grain  of  true  faith, 
though  so  little,  that  it  were  like  that  which  is  the 
least  of  all  seeds,  you  would  do  wonders."  Faith  in 
general  is  a  firm  assent  to,  a  compliance  with,  and  a 
confidence  in,  all  divine  revelation.  The  faith  here 
required,  is  that  which  had  for  its  oljjcct  that  par- 
ticular re\'elation  by  which  Christ  gave  his  disciples 
])nwer  to  work  miracles  in  his  name,  foi'  the  con- 
firmation of  the  doctrine  they  preached.  It  was  a 
faith  in  this  revelation  that  they  were  defective  in  ; 
either  doubting  the  validity  of  their  commission,  or 
fearing  that  it  was  expired  with  their  first  mission, 
and  was  not  to  continue  when  they  were  returning 
to  their  Master  ;  or  that  it  was  some  way  or  other 
forfeitec^  or  withdrawn.  Perhaps  their  Master's 
absence  with  the  three  chief  of  his  disciples,  with  a 
charge  to  the  rest  not  to  follow  them,  might  occasion 
some  doubts  concerning  their  power,  or  rather  the 
power  of  the  Lord  with  them,  to  do  this  ;  howe-\er, 
there  were  not  at  present,  such  a  strong  actual  de- 
pendence upon,  and  confidence  in,  tlie  promise  of 
Christ's  presence  with  them,  as  there  should  have  . 
been.     It  is  good  for  us  to  be  diffident  of  oui-selves 


ST.  MATTHEW,  XVIl. 


199 


and  of  our  own  strength  ;  but  it  is  displeasing  to 
Christ,  when  we  distrust  any  power  derived  from 
him  or  granted  by  him. 

If  ye  have  ever  so  little  of  this  faith  in  sincerity, 
if  ye  truly  rely  upon  the  powers  committed  to  you, 
ye  shall  say  to  this  mountain,  Remox'e.  This  is  a 
proverbial  expression,  denoting  that  which  follows, 
and  no  more,  A'othing  shall  be  imjiossible  to  ,you. 
They  had  a  full  commission,  among  other  things,  to 
cast  out  devUs  without  exception ;  but,  this  devil 
being  more  than  ordinarily  malicious  and  inveterate, 
they  disti-usted  the  power  they  had  received,  and  so 
failed.  To  convince  them  of  this,  Christ  shows 
them  what  they  might  ha\e  done.  Note,  An  active 
faith  can  remove  mountains,  not  of  itself,  but  in  the 
virtue  of  a  divine  power  engaged  by  a  divine  pro- 
mise, botli  which  fidth  fastens  upon. 

(2. )  Because  there  was  something  in  the  kind  of 
the  malady,  which  rendered  the  cui-e  more  than 
ordinarily  difficult ;  {v.  21.)  "  This  kind  goes  not 
out  but  by  Jirayer  and  fasting.  This  possession, 
which  works  by  a  falling  sickness,  or  this  kind  of 
devils  that  are  thus  furious,  is  not  cast  out  ordinarily, 
but  by  gi-eat  acts  of  devotion,  and  thei-ein  ye  were 
defective."  Note,  [1.]  Though  the  adversaries  we 
wrestle  with,  be  aU  principalities  and  powers,  yet 
some  are  sti-onger  than  others,  and  their  power 
more  hardly  broken.  [2.]  The  extraordinaiy 
power  of  Satan  must  not  discourage  our  faith,  but 
quicken  us  to  a  greater  intenseness  in  the  acting  of 
it,  and  more  earnestness  in  praying  to  God  for  the 
increase  of  it ;  so  some  understand  it  here  ;  "  This 
kind  of  faith  (which  removeth  mountains)  doth  not 
proceed,  is  not  obtained,  froni  God,  nor  is  it  earned 
up  to  its  full  growth,  nor  drawn  out  into  act  and  ex- 
ercise, but  by  earnest  prayer."  [3.]  Fasting  and 
prayer  are  proper  means  for  the  bringing  down  of 
Satan's  power  against  us,  and  the  fetching  in  of 
divine  power  to  our  assistance.  Fasting  is  of  use  to 
put  an  edge  upon  prayer  ;  it  is  an  evidence  and  in- 
stance of  humiliation,  which  is  necessary  in  prayer, 
and  is  a  means  of  mortifying  some  corrupt  habits, 
and  of  disposing  the  body  to  serve  the  soul  in  prayer. 
When  the  devil's  interest  in  the  soul  is  confirmed 
by  the  temper  and  constitution  of  the  body,  fasting 
must  be  joined  with  prayer,  to  keep  under  the  body. 

22.  And  while  they  abode  in  Galilee, 
Jesus  said  unto  them,  The  Son  of  man 
shall  be  betrayed  into  the  hands  of  men  ; 
23.  And  they  shall .  kill  him,  and  the  third 
day  he  shall  be  raised  again.  And  they 
were  exceeding  sorry. 

Christ  here  foretells  his  own  sufferings ;  he  began 
to  do  it  before  ;  (c/i.  16.  21.)  and,  finding  that  it  was 
to  his  disciples  a  hai-d  saying,  he  saw  it  necessary 
to  repeat  it.  There  are  some  things  which  God 
sjieaketh  once,  yea,  twice,  and  yet  man  jierceiveth  it 
not.     Observe  here, 

1.  What  he  foretold  conceramg  himself — that  he 
should  be  betrayed  and  killed.  He  perfectly  knew, 
before,  all  things  that  should  come  to  him,  and  yet 
undertook  the  work  of  our  redemption,  which 
gi-eatly  commends  his  love  ;  nav,  his  clear  foresight 
of  them  was  a  kind  of  ante-passion,  had  not  his  love 
to  man  made  all  easy  to  him. 

(1.)  He  tells  theni  that  he  should  be  betrayed  iyito 
the  hands  of  men.  He  shall  be  delivered  ii/i ;  (so  it 
might  be  read,  and  understood  of  his  Father's  deli- 
vering him  up  by  his  determined  counsel  and  fore- 
knowled^e,  Acts  2.  23.  Rom.  8.  32.)  but  as  we  ren- 
der it,  it  refers  to  Judas's  betraying  him  into  the 
hands  of  the  priests,  and  their  betraying  him  into 
the  hands  of  the  Romans.  He  w;is  betrayed  into  the 
hands  of  men  ;  men,  to  whom  he  was  allied  by  na- 


ture, and  from  whom  therefore  he  might  expect 
pity  and  tenderness;  men,  whom  he  had  undertaken 
to  save,  and  from  whom  therefore  he  might  expect 
honour  and  gratitude  j  yet  these  are  his  persecutors 
and  murderers, 

(2.)  That  they  should  kill  him;  nothing  less  than 
that  would  satisfy  their  rage  ;  it  was  his  blood,  his 
precious  blood,  that  they  thirsted  after.  This  is  tlie 
heir,  come,  let  us  kill  him.  Nothing  less  would  sa- 
tisfy God's  justice,  and  answer  his  undeitaking ;  if 
he  be  a  Sacrifice  of  atonement,  he  must  be  killed; 
without  blood  no  remission. 

(3.)  T\\aX  he  shall  be  raised  again  the  third  day. 
Still,  when  he  spake  of  his  death,  he  gave  a  hint  of 
his  resurrection,  the  joy  set  before  him,  in  the  pros- 
pect of  which  he  endured  the  cross,  and  des/iiscd  the 
shame.  This  was  an  encouragement,  not  only  to 
him,  but  to  his  disciples ;  for  if  he  rise  the  third  day, 
his  absence  from  them  will  not  be  long,  and  his  re- 
turn to  them  will  be  glorious. 

2.  How  the  disciples  received  this ;  They  mere 
exceeding  sorry.  Herein  appeared  their  love  to 
their  Master's  person,  but  with  all  their  ignorance 
and  mistake  concerning  his  undertaking.  Peter  in- 
deed durst  not  say  any  thing  against  it,  as  he  had 
done  before,  (_ch.  16.  22.)  having  then  been  severely 
chidden  for  it ;  but  he,  and  the  rest  of  them,  greatly 
lamented  it,  as  it  would  be  their  own  loss,  their  Mas- 
ter's gi'ief,  and  the  sin  and  ruin  of  them  that  did  it. 

24.  And  when  they  were  come  to  Ca- 
pernaum, they  that  received  tribute-?/i07zey 
came  to  Peter,  and  said,  Doth  not  3'onr 
master  pay  tribute  1  25.  He  saith,  Yes. 
And  when  he  was  coine  into  the  house, 
Jesus  prevented  him,  saying.  What  thinkest 
thou,  Simon  ?  of  whom  do  the  kings  of  the 
earth  take  custom  or  tribute  ?  of  their  own 
children,  or  of  strangers  ?  Peter  saith  unto 
him.  Of  strangers.  Jesus  saith  unto  him, 
Then  are  the  children  free.  27.  Notwith- 
standing, lest  we  should  offend  them,  go 
thou  to  the  sea,  and  cast  an  hook,  and  take 
up  the  fish  that  first  cometh  up  ;  and  when 
thou  hast  opened  his  mouth,  thou  shalt  find 
a  piece  of  money :  that  take,  and  give  unto 
them  for  me  and  thee. 

We  have  here  an  account  of  Christ's  paying  tri- 
bute. 

I.  Observe  how  it  was  demanded,  v.  24.  Christ 
was  now  at  Capernaum,  his  head-quarters,  where 
he  mostly  resided  ;  he  did  not  keep  from  thence,  to 
decline  being  called  upon  for  his  dues,  but  the  rather 
came  thither,  to  be  ready  to  pay  them. 

1.  The  tribute  demanded  was  not  any  civil  pay- 
ment to  the  Roman  powers,  that  was  strictly  exact- 
ed by  the  publicans,  but  the  church-duties,  the  half 
shekel,  about  fifteen  pence,  which  was  required 
from  every  person  for  the  service  of  the  temple,  and 
the  defraying  of  tlie  expenses  of  the  worship  there ; 
it  is  called  a  ransom  for  the  soul,  Exod.  30.  12,  &c. 
This  was  not  so  strictly  exacted  now  as  sometimes 
it  had  been,  especially  not  in  Gahlee, 

2.  The  demand  was  very  modest ;  the  collectors 
stood  in  such  awe  of  Christ,  because  of  his  mighty 
works,  tliat  they  durst  not  speak  to  him  about  it, 
but  applied  themselves  to  Peter,  whose  house  was 
in  Capernaum,  and  probably  in  his  house  Christ 
lodged,  he  therefore  was  fittest  to  be  spoken  to  as 
the  housekeeper,  and  they  presumed  he  knew  his 
Master's  mind.  Their  question  is,  Doth  not  your 
master  fiay  tribute?    Some  think  that  they  sought 


200 


ST.  MATTHEW,  XVII. 


an  occasion  against  him,  designing,  if  he  refused,  to 
represent  him  as  disaffected  to  tlie  temple-service, 
and  his  followers  as  lawless  people,  that  would  pay 
neither  toll,  tribute,  nor  ctistom,  Ezra  4.  13.  It  should 
rather  seem,  they  asked  this  with  respect,  intimat- 
ing, that  if  he  had  any  privilege  to  exempt  him  from 
this  payment,  they  would  not  insist  upon  it. 

Peter  presently  passed  his  word  for  his  Master ; 
"  Yes,  certainly;  my  Master  pays  tribute;  it  is  his 
principle  and  practice ;  you  need  not  fear  moving  it 
to  him."  (1.)  He  was  made  iinder  the  law  ;  (Gal. 
4.  4. )  therefore  under  this  law  he  was  paid  for  at 
forty  days  old,  (Luke  2.  22. )  and  now  he  paid  for 
himself,  as  one  who,  in  his  estate  of  humiliation,  had 
taken  ujwn  him  the  form  of  a  sen<ant,  Phil.  2.  7,  8. 
(2.)  He  was  made  sin  for  us,  and  vias  sent  forth  in 
the  likeness  of  sinful  flesh,  Rom.  8.  3.  Now  this  tax 
paid  to  the  temple,  is  called  an  atonement  for  the  soul, 
Exod.  30.  15.  Christ,  that  in  every  thing  he  might 
appear  in  the  likeness  of  sinners,  paid  it,  though  he 
had  no  sin  to  atone  for.  (3.)  Thus  it  became  him  to 
fulfil  all  righteous}iess,  ch.  4.  15.  He  did  this,  to 
set  us  an  example,  [1.]  Of  rendering  to  all  their 
due,  tribute  to  whom  tribute  is  due,  Rom.  13.  7.  The 
kingdom  of  Christ  not  being  of  this  world,  the  fa- 
vourites and  officers  of  it  are  so  far  from  having  a 
power  granted  them,  as  such,  to  tax  other  people's 
purses,  that  theirs  are  made  liable  to  the  powers 
that  are.  [2.  ]  Of  contributing  to  the  support  of  the 
public  worship  of  God  in  the  places  where  we  are. 
If  we  reap  spiritual  things,  it  is  fit  that  we  should  re- 
turn carnal  things.  The  temple  was  now  made  a  den 
of  thieves,  and  the  temple-worship  a  pretence  for 
the  opposition  which  the  chief  priests  gave  to  Christ 
and  his  doctrine  ;  and  yet  Christ  paid  this  tribute. 
Note,  Church-duties,  legally  imposed,  are  to  be 
paid,  notwithstanding  church-corruptions.  We  must 
take  care  not  to  use  our  liberty  as  a  cloak  of  covet- 
ousness  or  maliciousness,  1  Pet.  2.  16.  If  Christ  pay 
tribute,  who  can  pretend  an  exemption  ? 

II.  How  it  was  disputed,  {v.  25.)  not  with  the 
collectors  themselves,  lest  they  should  be  irritated, 
but  with  Peter,  that  he  might  be  satisfied  in  the  rea- 
son why  Christ  paid  tribute,  and  might  not  mistake 
about  it  He  brought  the  collectors  into  the  house  ; 
but  Christ  anticipated  him,  to  give  him  a  proof  of 
his  omniscience,  and  that  no  thought  can  be  with- 
holden  from  him.  The  disciples  of  Christ  are  never 
attacked  without  his  knowledge. 

Now,  1.  He  appeals  to  the  way  of  the  kings  of  the 
earth,  which  is,  to  take  tribute  of  strangers,  of  the 
subjects  of  their  kingdom,  or  foreigners  that  deal 
with  them,  but  not  of  their  own  children  that  are  of 
their  families ;  there  is  such  a  community  of  goods 
between  parents  and  children,  and  a  joint  interest  in 
what  they  have,  that  it  would  be  absurd  for  the  pa- 
rents to  levy  taxes  upon  the  children,  or  demand  any 
thing  from  them ;  it  is  like  one  hand  taxing  the  other. 

2.  He  applies  this  to  himself ;  Then  are  the  chil- 
dren free.  Christ  is  the  Son  of  God,  and  heir  of  all 
things;  the  temple  is  his  temple,  (Mai.  3.  1.)  his 
Father's  house,  (John  2.  16.)  in  it  he  is  faithful  as  a 
Son  in  his  own  house;  (Heb.  3.  6.)  and  therefore  not 
obliged  to  pay  this  tax  for  the  service  of  the  temple. 
Thus  Christ  asserts  his  right,  lest  his  payins;  this 
tribute  should  be  misimproved  to  the  weakening  of 
his  title  as  the  Son  of  God,  and  the  King  of  Israel, 
and  should  ha\e  looked  like  a  disowning  of  it  him- 
self. These  immunities  of  the  children  are  to  be 
extended  no  further  than  our  Lord  Jesus  himself 
God's  children  are  freed  by  grace  and  adoption, 
from  the  slaverj;  of  sin  and  Satan,  but  not  from  their 
subjection  to  civil  magistrates  in  civU  things  ;  here 
the  law  of  Christ  is  express ;  Let  every  soul  (sancti- 
fied souls  not  excepted)  be  subject  to  the  higher  pow- 
ers.    Render  to  Caesar  the  things  that  are  Csesar's. 

III.  How  it  was  paid,  notwithstanding,  (r.  27'.} 


1.  For  what  reason  Christ  waved  his  privilege, 
and  paid  this  tribute,  though  he  was  entitled  to  an 
exemption — Lestwe  should  offend  them.  Few  knew, 
as  Peter  did,  that  he  was  the  Son  of  God ;  and  it 
would  have  been  a  diminution  to  the  honour  of  that 
gi'eat  tinith,  which  was  yet  a  secret,  to  advance  it 
now,  to  serve  such  a  purpose  as  this.  Therefore 
Christ  drops  that  argument,  and  considers,  that  if 
he  should  refuse  this  payment,  it  would  increase 
people's  prejudice  against  him  and  his  doctrine,  and 
alienate  their  affections  from  him,  and  therefore  he 
resolves  to  pay  it.  Note,  Christian  prudence  and 
humility  teach  us,  in  many  cases,  to  recede  from 
our  right,  rather  than  give  offence  by  insisting  upon 
it.  We  must  never  decline  our  duty  for  fear  of 
giving  offence ;  (Christ's  preaching  and  miracles  of- 
fended them,  yet  he  went  on  with  them,  ch.  15.  12, 
13. )  better  offend  men  than  God;  but  we  must  some- 
times deny  ourselves  in  that  which  is  our  secular  in- 
terest, rather  than  give  offence  ;  as  Paul,  1  Cor.  8. 
13.  Rom.  14.  13. 

2.  What  course  he  took  for  the  payment  of  this 
tax;  he  furnished  himself  with  money  for  it  out  of 
the  mouth  of  a  fish,  {%<.  27. )  wherein  appears, 

(1.)  The  poverty  of  Christ;  he  had  not  fifteen 
pence  at  command  to  pay  his  tax  with,  though  he 
cured  so  many  that  were  diseased  ;  it  seems,  he  did 
all  gratis  ifor  our  sokes  he  became  poor,  2  Cor.  8.  9. 
In  his  ordinary  expenses,  he  lived  upon  alms, 
(Luke  8.  3. )  and  in  extraordinary  ones,  he  lived 
upon  miracles.  He  did  not  order  Judas  to  pay  this 
out  of  the  bag  which  he  can-ied  ;  that  was  tor  sub- 
sistence, and  he  would  not  order  that  for  his  parti- 
cular use,  which  was  intended  for  the  benefit  of  the 
community. 

(2.)  The  power  of  Christ,  in  fetching  money  out 
of  a  fish's  mouth  for  this  puiyose.  Whether  his 
omnipotence  put  it  there,  or  his  omniscience  knew 
that  it  was  there,  it  comes  all  to  one ;  it  was  an  evi- 
dence of  his  divinitv,  and  that  he  is  Lord  of  hosts. 
Those  creatures  that  are  most  remote  from  man, 
are  at  the  command  of  Christ,  even  the  fishes  of  the 
sea  are  under  his  feet ;  (Ps.  8.  5.)  and  to  evidence 
his  dominion  in  this  lower  world,  and  to  accommo- 
date himself  to  his  present  state  of  humiliation,  he 
chose  to  take  it  out  of  a  fish's  mouth,  when  he  could 
have  taken  it  out  of  an  angel's  hand.   Now  observe, 

[1.]  Peter  must  catch  the  fish  by  angling.  Even 
in  miracles  he  would  use  means-to  encourage  indus- 
trv  and  endeavour.  Peter  has  something  to  do,  and 
it  is  in  the  way  of  his  old  calling  too ;  to  teach  us  dili- 
gence in  the  employment  we  are  called  to,  and  call- 
ed in.  Do  we  expect  that  Christ  shoidd  give  to  us .' 
Let  us  be  ready  to  work  for  him. 

[2.]  The  fish  came  up,  with  money  in  the  mouth 
of  it ;  which  represents  to  us  the  reward  of  obedience 
in  obedience.  Wliat  work  we  do  at  Christ's  com- 
mand, brings  its  own  pay  along  with  it :  7/2  keeping 
God's  commands,  as  well  as  after  keeping  them, 
there  is  great  reward.  Vs.  19.  11.  Peter  was  made 
a  fisher  of  men,  and  those  that  he  caught  thus,  came 
up  ;  where  the  heart  is  opened  to  entertain  Christ's 
word,  the  hand  is  open  to  encourage  his  ministers. 

[3.]  The  piece  of  money  was  just  enough  to  pay 
the  tax  for  Christ  and  Peter.  Thou  shalt  find  a 
stater,  the  value  of  a  Jewish  shekel,  which  would 
pay  the  poll-tax  for  two,  for  it  was  half  a  shekel, 
Exod.  30.  13.  Christ  could  as  easily  have  com- 
manded a  bag  of  money  as  a  piece  of  money;  but  he 
would  teach  us  not  to  covet  superfluities,  but,  having 
enough  for  our  present  occasions,  therewith  to  be 
content,  and  not  to  distrust  God,  though  we  live  but 
from  hand  to  mouth.  Christ  made  the  fish  his  cash- 
keeper;  and  why  may  not  we  make  God's  provi- 
dence our  storehouse  and  treasury  ?  If  we  have  a 
competency  for  to-dav,  let  to-morrow  take  thought 
for  the  things  of  itself.    Christ  paid  for  himself  and 


ST.  MATTHEW,  XVIIl. 


201 


Peter,  because  it  is  probable  that  here  he  only  was 
assessed,  and  of  him  it  was  at  this  time  demanded  ; 
perhaps  the  rest  had  paid  already,  or  were  to  pay 
elsewhere.  The  papists  made  a  great  mystery  of 
Christ's  paying-  for  h'eter,  as  if  this  made  him  the 
head  and  rejircscntativc  of  the  whole  church ;  where- 
as the  paymcjit  of  tribute  for  him,  was  rather  a  sign 
of  subjection  than  of  superiority.  His  pretended  suc- 
cessors pay  no  ti'ibute,  but  exact  it.  Peter  fished  for 
his  money,  and  therefore  part  of  it  went  for  his  use. 
Those  that  are  luorkers  together  ivith  Christ  in  win- 
ning souls,  shall  be  sharers  witli  him  in  his  glory,  and 
shall  shine  with  him.  Owe  it  for  thee  and  me.  What 
Christ  paid  for  himself  was  looked  upon  as  a  debt ; 
what  he  paid  for  Peter,  was  a  courtesy  to  him. 
Note,  It  is  a  desirable  thing,  if  God  so  please,  to 
have  wherewithal  of  this  world's  goods,  not  only  to 
be  just,  but  to  be  kind ;  not  only  to  be  charitable  to 
the  poor,  bvit  obliging  to  our  friends.  What  is  a 
great  estate  good  foi-,  but  that  it  enables  a  man  to  do 
so  much  the  more  good  i" 

Lastly,  Observe,  The  evangelist  records  here  the 
orders  Christ  ga\'e  to  Peter,  the  warrant ;  the  effect 
is  not  particularly  mentioned,  but  taken  for  granted, 
and  justly;  for  with  Christ,  saying  and  doing  are  the 
same  thing. 

CHAP.  XVIII. 

The  gospels  are,  in  short,  a  record  of  what  Jesus  began  both 
,to  do  and  to  teach.  In  the  foregoing  chapter,  we  had  an 
account  of  liis  doings,  in  this  of  his  teachings  ;  probably, 
not  all  at  the  same  time,  in  a  continued  discourse,  but  at 
several  times,  upon  divers  occasions,  here  put  together,  as 
neac  akin.  We  have  here,  I.  instructions  concerning  hu- 
mility, v.  1 . .  6.  II.  Concerning  oft'ences  in  general,  (v. 
7.)  pailicularly  offences  given,  1.  By  us  to  ourselves,  v. 
8,  9.  2.  By  us  to  others,  v.  10. .  14.  3.  By  others  to  us  ; 
which  are  of  two  sorts,  (I.)  Scandalous  sins,  which  are  to 
be  reproved,  V.  15..  20.  (2.)  Personal  wrongs,  which  are 
to  be  forgiven,  v.  21 .  .  35.  See  how  practical  Christ's 
preaching  was  ;  he  could  have  revealed  mysteries,  but  he 
pressed  plain  duties,  especially  those  that  are  most  displeas- 
ing to  flesh  and  blood. 

1 


T  the  same  time  came  the  disciples 
±3l.  unto  Jesus,  saying,  Who  is  the 
greatest  in  the  kingdom  of  heaven  ?  2.  And 
Jesus  called  a  little  child  unto  him,  and  set 
him  in  the  midst  of  them,  3.  And  said, 
Verily  I  say  unto  you,  except  ye  be  con- 
verted, and  become  as  little  children,  ye 
shall  not  enter  into  the  kingdom  of  heaven. 
4.  Whosoever  therefore  shall  humble  him- 
self as  this  little  child,  the  same  is  greatest 
in  the  kingdom  of  heaven.  5.  And  whoso 
shall  receive  one  such  little  child  in  my 
name,  receiveth  me.  6.  But  whoso  shall 
offend  one  of  these  little  ones  which  believe 
in  me,  it  were  better  for  him  that  a  mill- 
stone were  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the  sea. 

As  there  never  was  a  greater  pattern  of  humility, 
so  there  never  was  a  greater  preacher  of  it,  than 
Christ ;  he  took  all  occasions  to  command  it,  to  com- 
mend it,  to  his  disciples  and  followers. 

I.  The  occasion  of  this  discourse  concerning  hu- 
mility was,  an  unbecoming  contest  among  the  disci- 
ples for  precedency;  they  came  to  him,  sayiiig,  among 
themselves,  (for  they  were  ashamed  to  ask  him, 
Mark  9.  34.)  Who  is  the  greatest  in  the  kingdom  of 
heaven  ?  They  mean  not,  ivho  by  character,  (then 
the  question  had  been  good,  that  they  might  know 
what  graces  and  duties  to  excel  in,)  but  "who  by 
name.  They  had  heard  much,  and  preached  much. 

Vol.  v.— 2  C 


of  the  kingdom  of  heaven,  the  kingdom  of  the  Mes- 
siah, his  church  in  this  world  ;  but  as  yet  they  were 
.so  far  from  having  any  clear  notion  of  it,  that  they 
dreamt  of  a  temporal  kingdom,  and  the  external 
pomp'and  power  of  it.  Christ  had  lately  foretold 
his  sufFeiings,  and  the  gloiy  that  should  follow,  that 
he  should  rise  again,  from  whence  they  expected  his 
kingdom  would  commence  ;  and  now  they  thought 
it  was  time  to  put  in  for  their  places  in  it ;  it  is  good, 
in  such  cases,  to  speak  early.  Upon  other  discourses 
of  Christ  to  tliat  purport,  debates  of  this  kind  arose ; 
{eh.  20.  19,  20.  Luke  22.  22,  24.)  he  spake  many 
words  of  his  sufferings,  but  only  one  of  his  glory;  yet 
they  fasten  upon  that,  and  overlook  the  other  ;  and, 
instead  of  asking  how  they  might  have  strength  and 
grace  to  suffer  with  him,  they  ask  him,  "  AA'ho  shall 
be  highest  in  reigning  with  him  .■"'  Note,  Many  love 
to  hear  and  speak  of  privileges  and  glnn',  who  are 
willing  to  pass  Ijy  the  thoughts  of  work  and  trouble. 
They  look  so  much  at  the  crown,  that  they  forget 
the  yoke  and  the  cross.  So  the  disciples  here  did, 
when  they  asked.  Who  is  the  greatest  in  the  king- 
dom of  heaven  ? 

1.  They  suppose  that  all  who  have  a  place  in  that 
kingdom,  are  great,  for  it  is  a  kingdom  of  priests. 
Note,  Those' ai'e  truly  great,  who  are  ti-uly  good; 
and  they  will  appear  so  at  last,  when  Christ  shall 
own  them  as  his,  though  ever  so  mean  and  poor  in 
the  world. 

2.  They  suppose  that  there  are  degrees  in  this 
greatness.  All  the  saints  are  honoui-able,  but  not 
all  alike  so ;  one  star  differs  from  another  star  in  glo- 
rii.  All  David's  oificers  were  not  worthies,  nor  all 
his  worthies  of-  the  first  three. 

3.  They  suppose  it  must  be  some  of  them,  that 
must  be  prime  ministers  of  state.  To  whom  sliould- 
King  Jesus  delight  to  do  honour,  but  to  them  who 
had  left  all  for  him,  and  were  now  his  companions 
in  patience  and  tribulation  ? 

4.  They  strive  who  it  should  be,  each  having 
some  pretence  or  other  to  it.  Peter  was  always  the 
chief  speaker,  and  already  had  the  keys  given  him  ; 
he  expects  to  be  lord  chancellor,  or  lord  chamber- 
lain of  the  household,  and  so  to  be  the  greatest. 
Judas  had  the  bag,  and  therefore  he  expects  to  be 
lord  treasurer,  which,  though  now  he  come  last,  he 
hopes  will  then  denominate  him  the  gi-eatest.  Simon 
and  Jude  are  nearly  related  to  Christ,  and  they  hope 
to  take  place  of  all  the  great  officers  of  state,  as 
princes  of  the  blood.  John  is  the  beloved  disciple, 
the  favourite  of  the  Prince,  and  therefore  hopes  to 
be  the  greatest.  Andrew  was  first  called,  and  why 
should  not  he  be  first  preferred  .''  Note,  ^^'e  are  very 
apt  to  amuse  and  humour  ourselves  with  foolish 
fancies  of  things  that  will  never  be. 

II.  The  discourse  itself,  which  is  a  just  rebuke  to 
the  question,  JVho  shall  be  greatest  ?  'VN'e  have  abun- 
dant reason  to  think,  that  if  Christ  ever  intended 
that  Peter  and  his  successors  at  Rome  should  be 
heads  of  the  church,  and  his  chief  vicars  on  rarth, 
having  so  fair  an  occasion  given  him,  he  would  now 
have  let  his  disciples  know  it ;  but  so  far  is  he  from 
this,  that  his  answer  disallows  and  condemns  the 
thing  itself.  Christ  will  not  lodge  such  an  authority 
or  supremacy  any  where  in  his  church ;  whoever 
pretend  to  it,'  are.'usupers ;  instead  of  settling  any  of 
the  disciples  in  this  dignity,  he  warns  them  all  not 
to  put  in  for  it. 

Christ  here  teacheth  them  to  be  humble. 

1.  By  a  sign  ;  {v.  2. )  He  called  a  little  child  to  him, 
and  set  him  in  the  midst  of  them.  Christ  often  taught 
by  signs  or  sensible  representations,  (comparisons  to 
the  eye,)  as  the  prophets  of  old.  Note,  humility  is 
a  lesson  so  hardly  learned,  that  we  have  need  by  all 
ways  and  means  to  be  taught  it.  When  we  look 
upon  a  little  child,  we  should  be  put  in  niind  of  the 
use  Christ  made  of  this  child.     Sensible  thing's  must 


202 


ST.  MATTHEW,  XVIII. 


be  improved  to  spiritual  purposes.  He  set  him  m 
the  midst  of  them ;  not  that  they  might  play  with 
him,  but  that  they  might  learn  by  him.  Grown 
men,  and  great  men,  should  not  disdain  tlie  company 
of  little  children,  or  think  it  below  them  to  take  no- 
tice of  them.  They  may  either  speak  to  them,  and 
give  instniction  to  tlieni ;  or  look  upon  them,  and  re- 
ceive instruction  from  them.  Christ  himself,  when 
a  Child,  was  in  the  midst  of  the  doctors,  Luke  2.  46^ 

2.  By  a  sermon  upon  this  sign  ;  in  which  he  shows 
them  and  us, 

(1.)  The  necessity  of  humility, -y.  3.  His  preface 
is  solemn,  and  commands  both  attention  and  assent ; 
Verily  I  say  unto  you,  I,  the  Amen,  the  faithful 
Witness,  say  it,  Exce/it  ye  be  converted,  and  become 
as  little  children,  ye  shall  not  enter  into  the  kingdom 
of  heaven.     Here  oljserve, 

[1.]  What  it  is  that  he  requires  and  insists  upon. 
First,  "  You  must  be  converted,  you  must  be  of 
another  mind,  and  in  another  frame  and  temper, 
must  have  other  thoughts,  both  of  yourselves,  and 
of  the  kingdom  of  heaven,  before  you  be  fit  for  a 
place  in  it.  The  pride,  ambition,  and  affiectation  of 
honour  and  dominion,  which  appear  in  you,  must  be 
repented  of,  mortified,  and  reformed,  and  you  must 
come  to  yourselves. "  Note,  Beside  the  first  conver- 
sion of  a  soul  from  a  state  of  nature  to  a  state  of 
grace,  there  are  after-conversions  from  particular 
paths  of  backsliding,  whicli  are  equally  necessary  to 
salvation.  Eveiy  step  out  of  the  way  by  sin,  must 
be  a  step  into  it  again  by  repentance.  When  Peter 
repented  of  his  denying  his  Master,  he  was  con- 
verted. Secondly,  You  must  become  as  little  children. 
Note,  Converting  grace  makes  us  like  little  children, 
not  foolish  as  children,  (1  Cor.  14.  20,)  nor  fickle, 
(Eph.  4.  14.)  nor  playful ;  {ch.  11.  16.)  but,  as  chil- 
dren, we  must  desire  the  sincere  milk  of  the  word  ;  (1 
Pet.  2.  2. )  as  children,  we  must  be  careful  for  no- 
thing, but  leave  it  to  ourhea\-enly  Father  to  care  for 
us;  {ch.  6.  31.)  we  must,  as  children,  l)e  harmless 
and  inoffensive,  and  void  of  malice,  (1  Cor.  14.  20.) 
governable,  and  under  command;  (Gal.  4.  2.)  and 
(which  is  here  chiefly  intended)  we  must  be  humble 
as  little  children,  who  do  not  take  state  upon  them, 
nor  stand  upon  the  punctilios  of  honour ;  the  child  of 
a  gentleman  will  play  with  the  child  of  a  beggar, 
([Rom.  12.  16. )  the  child  in  rags,  if  it  have  the  breast, 
is  well  enough  pleased  with,  and  envies  not,  the  gaiety 
of  the  child  in  silk  ;  little  children  have  no  great  aims 
at  great  places,  or  projects  to  raise  themselves  in  the 
■world ;  they  exercise  not  themselves  in  things  too  high 
for  them :  and  we  should  in  like  manner  behave,  and 
(jfuiet  ourselves.  Vs.  131.  1,  2.  As  children  are  little 
m  body  and  low  in  stature,  so  we  must  be  little  and 
low  in  spirit,  and  in  our  thoughts  of  ourselves.  This 
is  a  temper  which  leads  to  other  good  dispositions ; 
the  age  of  childhood  is  the  learning  age. 

[2.]  What  stress  he  lays  upon  this  ;  Without  this 
you  shall  not  enter  into  the  kingdom  of  heaven. 
Note,  Disciples  of  Christ  have  need  to  be  kept  in 
awe  by  threatenings,  that  they  may  fear  lest  they 
seem  to  come  short,  Heb.  4.  1.  The  disciples,  wheii 
they  put  that  question,  (v.  1.)  thought  themselves 
sure  of  the  kingdom  of  heaven  ;  but  Christ  awakens 
them  to  be  jealous  of  themselves.  They  were  am- 
bitious of  being  greatest  in  the  kingdom  'of  heaven ; 
Christ  tells  them,  that,  except  thev  came  to  abetter 
temper,  they  should  ne\er  come  thither.  Note, 
Many  that  set  up  for  great  ones  in  the  church,  prove 
not  only  little,  but  nothing,  and  are  fovmd  to  have  no 
part  or  lot  in  the  matter.  Our  Lord  designs  here  to 
show  the  great  danger  of  pride  and  ambition  ;  what- 
ever profession  men  make,  if  thev  allow  themselves 
in  this  sm,  they  will  he  rejected  both  from  God's 
tabernacle  and  from  his  holy  hill.  Pride  threw  the 
angels  that  sinned,  out  of  heaven,  and  will  keep  us 
out,  if  we  be  not  c/inverted  from  it.     They  that  are 


lifted  up  with  pride,  _/a//  into  the  condemnation  of  the 
deinl ;  to  prevent  this,  we  must  become  as  little 
children,  and,  in  order  to  that,  must  be  born  again, 
must  put  on  the  new  man,  must  be  like  the  holy  child 
Jesus  ;  so  he  is  called  even  after  his  ascension,  Acts 
4.  27.  . 

(2.)  He  shows  the  honour  and  advancement  that 
attend  humility,  [y.  4.)  thus  furnishing  a  direct  but 
surprising  answer  to  their  question  ;  He  that  hum- 
bles himself  as  a  little  child,  though  he  may  fear 
that  hereby  he  will  render  himself  contemptible,  as 
men  of  timid  minds,  who  thereby  throw  themselves 
out  of  the  way  of  preferment,  yet  the  same  is  great- 
est in  the  kingdom  of  heaven.  Note,  I'he  humblest 
christians  are  the  best  christians,  and  most  like  to 
Christ,  and  highest  in  his  favour ;  are  best  disposed 
for  the  communications  of  divine  grace,  and  fittest 
to  serve  God  in  this  world,  and  enjoy  him  in  ano- 
ther. They  are  great,  for  God  overlooks  heaven 
and  earth,  to  look  on  such  ;  and  certainly  those  are 
to  be  most  respected  and  honoured  in  the  church, 
that  are  most  humble  and  seif-denying ;  for  though 
they  least  seek  it,  they  best  deserve  it. 

(3.)  The  special  care  Christ  takes  for  those  that 
are  liumble  ;  he  espouses  their  cause,  protects  them, 
interests  himself  in  their  concerns,  and  will  see  that 
they  are  not  wronged,  without  being  righted. 

Tliose  that  thus  humble  themselves,  will  be 
afraid, 

[1.]  That  nobody  will  receive  them  ;  but,  {v.  5.) 
Whoso  shall  receive  one  such  little  child  in  my  name, 
receii>eth  me.  '\Miatever  kindnesses  are  done  to  such, 
Christ  takes  as  done  to  himself  Whoso  entertains 
a  meek  and  humble  christian,  keeps  him  in  counte- 
nance, will  not  let  him  lose  by  his  modesty,  takes 
him  into  his  love  and  friendship,  and  society  and 
care,  and  studies  to  do  him  a  kindness  ;  and  doth 
this  in  Christ's  name,  for  his  sake,  because  he  bears 
the  image  of  Christ,  serves  Christ,  and  because 
Christ  has  received  him  ;  this  shall  be  accepted, 
and  recompensed  as  an  acceptable  piece  of  respect 
to  Christ.  Observe,  though  it  be  but  one  such  little 
child  that  is  recei^'ed  in  Christ's  name,  it  shall  be 
accepted.  Note,  The  tender  regard  Christ  has  to 
his  church,  extends  itself  to  every  particular  mem- 
ber, e^en  the  meanest ;  not  only  to  the  whole  fami- 
ly, but  to  every  child  of  the  family  ;  the  less  they 
are  in  themseh'es,  to  whom  we  show  kindness,  the 
more  there  is  of  good  will  in  it  to  Christ ;  the  less  it 
is  for  their  sakes,  the  more  it  is  for  his  ;  and  he 
takes  it  accordingly.  If  Christ  were  personally 
among  us,  we  think  we  should  never  do  enough  to 
welcome  him  ;  the  fioor,  the  poor  in  spirit,  we  have 
always  with  us,  and  they  are  his  receivers.  See  ch. 
25.  35—40.  ■ 

[2.]  They  will  be  afraid  that  every  body  will 
abuse  them  ;  the  basest  men  delight  to  trample 
upon  the  humble  ;  Vexat  censura  columbas — cen- 
sure pounces  on  doves.  This  objection  he  obviates, 
{y.  6.)  where  he  warns  all  people,  as  they  will  an- 
swer it  at  their  utmost  peril,  not  to  offer  anv  injury 
to  one  of  Chi-ist's  little  ones.  This  word  makes  a 
wall  of  fire  about  them  ;  he  that  touches  them, 
touches  the  apple  of  God's  eye. 

Obsene,  First,  The  crime  supposed ;  offending 
one  of  these  little  ones  that  believe  in  Christ.  Their 
believing  in  Christ,  though  they  be  little  ones,  unites 
them  to  him,  so  that,  as  they  partake  of  the  benefit 
of  his  sufferings,  he  also  partakes  in  the  wrong  of 
theirs,  and  interests  him  in  their  cause.  Even  the 
little  ones  that  believe,  have  the  same  privileges 
with  the  great  ones,  for  they  have  all  obtained  like 
precious  faith.  There  are  those  that  offend  these 
little  ones,  by  drawing  them  to  sin,  (1  Cor.  8.  10, 
11.)  grieving  and  vexing  their  righteous  souls,  dis- 
couraging them,  taking  occasion  from  their  mild- 
ness to  make  a  prey  of  them  in  their  persons,  fami- 


ST.  MATTHEW,  XVIII. 


203 


lies,  goods,  or  good  name.    Thus  the  best  men  have 
often  met  witli  the  worst  treatment  in  this  world. 

Secondly,  'I'he  puuislinient  of  this  crime  ;  inti- 
mated in  that  word,  Better  for  liim  that  lie  ivere 
drowned  in  the  depth  of  the  sea.  The  sin  is  so  hei- 
nous, and  the  ruin  proportionably  so  great,  that  he 
had  better  undergo  the  sorest  punishments  inflicted 
on  the  worst  of  malefactors,  which  can  only  kill  the 
body.  Note,  1.  Hell  is  worse  tiian  the  depth  of  the 
sea  ;  for  it  is  a  bottomless  pit,  and  it  is  a  burning 
lake.  The  depth  of  the  sea  is  only  killing,  but  hell 
is  tormenting.  We  meet  with  one  that  had  comfort 
in  the  depth  of  the  sea,  it  was  Jonah  ;  {ch.  2.  2,  4, 
9.)  but  never  any  had  the  least  grain  or  glimpse  of 
comfort  in  hell,  nor  will  have  to  eternity.  2.  The 
irresistible,  irrevocable  doom  of  the  great  Judge,  will 
sink  sooner  and  surer,  and  bind  faster,  than  a  mill- 
stone  /lang-ed  about  the  neck.  It  fixes  a  great  gulf, 
which  can  never  be  broken  through,  Luke  16.  26. 
Ofl'ending  Christ's  little  ones,  though  by  omission,  is 
assigned  as  the  reason  of  that  dreadful  sentence.  Go 
ye  cursed,  which  will  at  last  be  the  doom  of  proud 
persecutors. 

7.  Woe  unto  the  world  because  of  of- 
fences !  for  it  must  needs  be  that  offences 
come ;  but  woe  to  that  man  by  whom  the 
offence  Cometh  !  8.  Wherefore,  if  thy  hand 
or  thy  foot  offend  thee,  cut  them  off,  and 
cast  them  from  thee :  it  is  better  for  thee  to 
enter  into  hfe  halt  or  maimed,  rather  than 
having  two  hands,  or  two  feet,  to  be  cast 
into  everlasting  fii-e.  9.  And  if  thine  eye 
offend  thee,  pluck  it  out,  and  cast  it  from 
thee :  it  is  better  for  thee  to  enter  into  life 
with  one  eye,  rather  than  having  two  eyes 
to  be  cast  into  hell-fue.  10.  Take  heed 
that  ye  despise  not  one  of  these  little  ones ; 
for  I  say  unto  j'ou.  That  in  heaven  their 
angels  do  always  behold  the  face  of  my  Fa- 
ther which  is  in  lieaven.  1 1 .  For  the  Son 
of  man  is  come  to  save  that  which  was  lost. 
12.  How  think  ye  ?  If  a  man  have  an  hun- 
dred sheep,  and  one  of  them  be  gone  astray, 
doth  he  not  leave  the  ninety  and  nine,  and 
goeth  into  the  mountains,  and  seek  that 
which  is  gone  astray  ?  1 3.  And  if  so  be  that 
he  find  it,  verily  I  say  unto  you.  He  rejoiceth 
more  of  that  sheep,  than  of  the  ninety  and 
nine  which  went  not  astray.  14.  Even  so, 
it  is  not  the  will  of  your  Father  which  is  in 
heaven  that  one  of  these  little  ones  should 
perish. 

Our  Saviour  here  speaks  of  offences,  or  scandals, 
I.  In  general,  v.  7.  Having  mentioned  the  offend- 
ing of  little  ones,  he  takes  occasion  to  speak  more 
generally  of  offences.  That  is  an  offence,  1.  Which 
occasion's  guilt,  which  by  enticement  oraffrightment 
tends  to  draw  men  from  that  which  is  good  to  that 
which  is  evil.  2.  Which  occasions  grief,  which 
Tnakes  the  heart  of  the  righteous  sad.  Now,  con- 
cerning offences,  Christ  here  tells  them, 

(1.)  That  they  were  certain  things ;  It  must  7ieeds 
be  that  offences  come.  When  we  are  sure  there  is 
danger,  we  should  be  the  better  armed.  Not  that 
Christ's  word  necessitates  any  man  to  offend,  but  it 
is  a  prediction  upon  a  view  of  the  causes ;  considering 
the  subtlety  and  malice  of  Satan,  the  weakness  and 
depravity  of  men's  hearts,  and  the  foohshness  that 


is  found  there,  it  is  morally  impossible  but  that  there 
should  be  offences  ;  and  (>od  has  determined  to  ]jer- 
mit  tliem  fur  wise  and  hnly  ends,  that  both  they  which 
are  perfect,  and  they  -li'hich  are  not,  inay  be  made 
manifest.  See  1  Cor.  11.  19.  Dan.  11.  35.  Being 
told,  before,  that  there  will  be  seducers,  tempters, 
persecutors,  and  many  bad  examples,  let  us  stand 
upon  our  guard,  ch.  24.  24.   Acts  20.  29,  30. 

(2.)  That  they  would  be  woeful  things,  and  the 
consequence  of  them  fatal.  Here  is  a  double  woe 
annexed  to  offences : 

[1.]  A  woe  to  the  careless  and  unguarded,  to 
whom  the  offence  is  given  ;  IVoe  to  the  world  because 
of  offences.  The  obstructions  and  oppositions  given 
to  ftiith  and  h'^ilincss  in  all  places,  are  the  bane  and 
plague  of  mankind,  and  the  ruin  of  thousands.  This 
present  world  is  an  evil  world,  it  is  so  full  of  offences, 
of  sins,  and  snares,  and  soitows  ;  a  dangerous  road 
we  travel,  full  of  stumbling-blocks,  precipices,  and 
false  guides.  Woe  to  the  world.  As  for  those  whom 
Ciod  hath  chosen  and  called  out  of  the  world,  and 
delivered  from  it,  they  are  presen-ed  by  the  power 
of  God  from  the  prejudice  of  these  offences,  are  help- 
ed over  all  these  stones  of  stumbling.  They  that 
love  God's  law,  have  great  peace,  and  nothing  shall 
offend  them,  Ps.  119.  165. 

[2.]  A  woe  to  the  wicked,  who  wilfully  give  the 
offence  ;  But  woe  to  that  man  by  whom  the  offence 
comes.  Though  it  must  needs  be,  that  the  offence 
will  come,  that  will  be  no  excuse  for  the  offenders. 
Note,  Though  God  makes  the  sins  of  sinners  to  serve 
his  pni-poses,  that  will  not  secure  them  from  his 
wrath  :  and  the  guilt  will  be  laid  at  the  door  of  those 
who  give  the  offence,  though  they  also  fall  under  a 
woe,  who  take  it.  Note,  They  who  any  way  hinder 
the  salvation  of  others  will  find  their  own  condem- 
nation the  more  intolerable,  Wk^e  Jeroboam,  who  sin- 
7ied  and  ?nade  Israel  to  sin.  This  woe  is  the  moral 
of  that  judicial  law,  (Exod.  21.  33,  34. — 22.  6.)  that 
he  who  opened  the  pit,  and  kindled  the  fire,  was 
accountable  for  all  the  damage  that  ensued.  The 
antichristian  generation,  by  whom  came  the  great 
offence,  will  fall  under  this  woe,  for  their  delusion  of 
sinners,  (2  Thess.  2.  11,  12.)  and  their  persecutions 
of  saints,  (Rev.  17.  1,  2,  6.)  for  the  righteous  God 
will  reckon  with  those  who  i-uin  the  eternal  interests 
of  precious  souls,  and  the  temporal  interests  of  pre- 
cious saints ;  for  /irecious  in  the  sight  of  the  Lord  is 
the  blood  of  souls  and  the  blood  of  saints  ;  and  men 
will  be  reckoned  with,  not  only  for  their  doings,  but 
for  the  fruit  of  their  doings,  the  mischief  done  by 
them. 

II.  In  particular,  Christ  here  speaks  of  offences 
given, 

1.  Bv  us  to  ourselves,  which  is  expressed  by  our 
hand  or  foot  offending  us  ;  in  such  a  case,  it  must  be 
cut  off",  V.  8,  9.  This  Christ  had  said  before,  (ch.  5. 
29,  30.)  where  it  especiallv  refers  to  seventh-com- 
mandment sins ;  here  it  is  taken  more  generally. 
Note,  Those  hard  savings  of  Christ,  which  are  dis- 
pleasing to  flesh  and  blood,  need  to  be  repeated  to  us 
again  and  again,  and  all  little  enough.  Now  obser\'e, 

(1.)  What  it  is  that  is  here  enjoined.  \A"e  must 
part  with  an  eye,  or  a  hand,  or  afoot,  that  is,  that, 
whatever  it  is,  which  is  dear  to  us,  when  it  proves 
unavoidably  an  occasion  of  sin  to  us.  Note,  [1.] 
Many  prevailing  temptations  to  sin  arise  from  within 
ourselves  ;  our  own  eyes  and  hands  offend  us  ;  if  there 
were  never  a  devil  to  tempt  us,  we  should  be  drawn 
away  of  our  own  lust :  nay,  those  things  which  in 
themselves  are  good,  and  may  be  used  as  instru- 
ments of  good,  even  those,  through  the  corruptions 
of  our  hearts,  prove  snares  to  us,  incline  us  to  sin, 
and  hinder  us  in  duty.  [2.]  In  such  a  case,  we  must, 
as  far  as  lawfully  we  may,  part  with  that  which  we 
cannot  keep  without  being  entangled  in  sin  by  it. 
J'''irst,  It  is  certain,  the  inward  lust  must  be  mortified. 


204 


ST.  MATTHEW,  XVIII. 


though  it  be  dear  to  us  as  an  eye,  or  a  hand.  The 
iiesh,  with  its  affections  and  lusts,  must  be  mortijied. 
Gal.  5.  24.  'I'he  body  of  sin  must  be  destroyed; 
con-upt  inclinations  and  appetites  must  be  checked 
and  crossed  ;  the  beloved  lust,  that  has  been  rolled 
under  the  tongue  as  a  sweet  morsel,  must  be  aban- 
doned with  abhorrence.  Secondly,  The  outward 
occasions  of  sin  must  be  avoided,  though  we  thereby 
put  as  great  a  violence  upon  ourselves  as  it  would 
be  to  cut  off  a  hand,  or  pluck  out  an  eye.  When 
Abraham  quitted  his  native  country,  for  fear  of 
being  ensnared  in  the  idolatry  of  it,  and  when  Moses 
quitted  Pharaoh's  court,  for  fear  of  being  entangled 
in  the  sinful  pleasures  of  it,  there  was  a  right  hand 
cut  oflF.  We  must  think  nothing  too  dear  to  part 
"with,  for  the  keeping  of  a  good  conscience. 

(2. )  Upon  what  inducement  this  is  required  ;  It  is 
better  for  thee  to  enter  into  life  maimed,  than,  having 
two  haiids,  to  be  cast  into  hell.  The  argument  is 
taken  from  the  future  state,  from  heaven  and  hell ; 
thence  are  fetched  the  most  cogent  dissuasives  from 
sin.  I'he  argument  is  the  same  with  that  of  the 
apostle;  (Rom.  8.  13.)  [1.]  If  we  live  after  the 
Jiesh,  ive  must  die  ;  having  two  eves,  no  breaches 
made  upon  the  body  of  sin,  inbred  corruption,  like 
Adonijah,  never  displeased,  we  shall  be  cast  into 
hell-fire.  [2.]  If  we  through  the  Sjnrit  mortify  the 
deeds  of  the  body,  we  shall  Iwe ;  that  is  meant  by  our 
entering-  into  life  maimed,  that  is,  tlie  bodv  of  sin 
maimed  ;  and  it  is  but  maimed  at  the  best,  while  we 
are  in  this  world.  If  the  right  hand  of  the  old  man 
be  cut  off,  and  its  right  eye  plucked  out,  its  chief 
policies  blasted  and  powers  broken,  it  is  well ;  but 
there  is  still  an  eye  and  a  hand  remaining,  with 
which  it  will  struggle.  They  that  are  Christ's,  have 
nailed  the  flesh  to  the  cross,  but  it  is  not  yet  dead  ; 
its  life  is  prolonged,  but  its  dominion  taken  away, 
(Dan.  7.  12.)  and  the  deadly  wound  given  it,  that 
shall  not  be  healed. 

1.  Concerning  offences  given  by  us  to  others,  es- 
pecially Christ's  little  ones,  which  we  are  here 
charged  to  take  heed  of,  pursuant  to  what  he  had 
said,  V.  6.     Observe, 

(1.)  The  caution  itself;  Take  heed  that  ye  de- 
sfiise  not  one  of  these  little  ones.  This  is  spoken' to  the 
disciples.  As  Christ  will  be  displeased  with  the 
enemies  of  his  church,  if  they  wrong  any  of  the 
members  of  it,  even  the  least,  so  he  will  be  displeas- 
ed with  the  great  ones  of  the  church,  if  thev  de- 
spise the  little  ones  of  it.  "  You  that  are  striving 
who  shall  he  gi-eatest,  take  heed  lest  in  this  contest 
you  despise  the  little  ones."  We  may  understand 
it  literally  of  little  children  ;  of  them'  Christ  was 
speaking,  v.  2,  4.  The  infant  seed  of  the  faithful 
belong  to  the  family  of  Christ,  and  are  not  to  be  de- 
spised. Or,  figuratively  ;  true  but  weak  believers 
are  these  little  ones,  who  in  their  outward  condition, 
or  the  frame  of  their  spirits,  are  like  little  children, 
the  lambs  of  Christ's  flock. 

[1.  ]  We  must  not  despise  them,  not  think  meanly 
of  them,  as  lambs  despised.  Job  12.  5.  We  mus't 
not  make  a  jest  of  their  infirmities,  not  look  upon 
them  with  contempt,  not  conduct  ourselves  scorn- 
fully or  disdainfully  toward  them,  as  if  we  care  not 
what  became  of  them  ;  we  must  not  say,  "  Though 
they  be  offended,  and  grie\-ed,  and  stumbled,  what 
is  that  to  us  ?"  Nor  should  make  a  slight  matter  of 
doing  that  which  will  entangle  and  perplex  them. 
This  despising  of  the  little  ones,  is  what  we  are 
largely  cautioned  against,  Rom.  14.  3,  10,  15,  20, 
21.  We  must,  not  impose  upon  the  consciences  of 
others,  nor  bring  them  into  subjection  to  our  hu- 
mours, as  they  do  who  say  to  men's  souls.  Bow  down 
that  we  may  go  over.  There  is  a  respect  owing  to 
the  conscience  of  every  man  who  appears  to  be  con- 
scientious. 

£2.]  We  must  take  heed  that  we  do  not  despise 


j  them  ;  we  must  be  afraid  of  the  sin,  and  be  very 
I  cautious  what  we  say  and  do,  lest  we  should  through 
inadvertency  give  offence  to  Christ's  little  ones,  lest 
we  put  contempt  upon  them,  without  being  aware 
of  it.  There  were  those  that  hated  them,  and  cast 
them  out,  and  yet  said,  Let  the  Lord  be  glorified. 
And  we  must  be  afraid  of  the  punishment ;  "  'I'ake 
heed  of  despising  them,  for  it  is  at  your  peril  if  you 
do." 

(2.)  The  reasons  to  enforce  the  caution.  We 
must  not  look  upon  these  little  ones  as  contemptible, 
because  really  tltey  are  considerable.  Let  not  earth 
despise  those  whom  heaven  respects  ;  not  let  those 
be  looked  upon  by  us  with  disdain,  whom  God  has 
put  honour  upon,  and  looks  upon  with  respect,  as 
his  favourites.  To  prove  that  the  little  ones  which 
believe  in  Christ  are  worthy  to  be  respected,  con- 
sider, 

[1.]  The  ministration  of  the  good  angels  about 
them  ;  In  heavert  their  angels  always  behold  the  face 
of  my  Father.  This  Christ  saith  to  us,  and  we  may 
take  it  upon  his  word,  who  came  from  heaven  to  let 
us  know  what  is  done  there  by  the  world  of  angels. 
Two  things  he  lets  us  know  concerning  tliem. 

First,  That  they  are  the  littleones' angels.  God's 
angels  are  theirs  ;  ibr  all  his  is  ours,  if  we  be  Christ's, 
1  Cor.  3.  22.  "They  are  theirs ;  for  they  have  a 
charge  concerning  them  to  minister  for  tHeir  good, 
(Heb.  1.  14. )  to  pitch  tlieir  tents  about  them,  and 
bear  them  up  in  their  arms.  Some  have  imagined 
that  every  particular  saint  has  a  guardian  angel ; 
but  why  should  we  suppose  that,  when  we  are  sure 
that  every  pa-.ticular  saint,  when  there  is  occasion, 
has  a  guard  of  angels  ?  Tliis  is  particularly  applied 
here  to  the  little  ones,  because  they  are  most  de- 
spised and  most  exposed.  I'hey  have  but  little  that 
they  can  call  their  own,  but  they  can  look  by  faith 
on  the  heavenly  hosts,  and  call  them  theirs.  While 
the  great  ones  of  the  world  have  honourable  men 
for  their  retinue  and  guards,  the  little  ones  of  the 
church  are  attended  with  glorious  angels ;  which 
bespeaks  not  only  their  dignity,  but  the  danger  those 
run  themselves  upon,  who  despise  and  abuse  them. 
It  is  bad  being  enemies  to  those  who  are  so  guarded  ; 
and  it  is  good  having  God  for  our  God,  for  then  we 
have  his  angels  for  our  angels. 

Secondly,  That  they-  always  behold  the  face  of  the 
Father  in  heaven.  This  bespeaks,  1.  The  angels' 
continual  felicity  and  honour.  The  happiness  of 
heaven  consists  in  the  vision  of  God,  seeing  him  face 
to  face  as  he  is,  beholding  his  beauty  ;  this  the  an- 
gels have  without  interniption  ;  when  they  are  min- 
istering to  us  on  earth,  yet  even  then  by  contempla- 
tion they  behold  the  face  of  God,  for  they  are  full 
of  eyes  within.  Gabriel,  when  speaking  to  Zecharias, 
yet  stands  in  the  presence  of  God,  Uev.  4.  8.  Luke 
i.  19.  The  expression  intimates,  as  some  think, 
the  special  dignity  and  honour  of  the  little  ones'  an- 
gels ;  the  prime  ministers  of  state  are  said  to  see  the 
king's  face,  (Esth.  1.  14.)  as  if  the  strongest  angels 
had  the  charge  of  the  weakest  saints.  2.  It  be- 
speaks their  continual  readiness  to  minister  to  the 
saints.  They  behold  the  face  of  God,  expecting  to 
receive  orders  from  him  what  to  do  for  the  good  of 
the  saints.  .As  the  eiies  of  the  servant  are  to  the  hand 
of  his  master,  ready  to  go  or  come  upon  the  least 
beck,  so  the  eyes  of  the  angels  are  upon  the  face  of 
God,  waiting  for  the  intimations  of  his  will,  which 
those  winged  messengers  fly  swifty  to  fulfil ;  they  fi"o 
and  return  like  afiash  of  lightning,  Ezek.  1.  14.  If 
we  would  behold  the  face  of  God  in  glory  hereafter, 
as  the  angels  do,  (Luke  20.  36.)  we  must  behold  the 
face  of  God  now,  in  readiness  to  our  duty,  as  they 
do.  Acts  9.  6. 

[2.]  The  gracious  design  of  Christ  concerning 
them  ;  {v.  lll^)  For  the  Son  of  man  is  come  to  save 
that  which  was  lost.     This  is  a  reason.  First,  Why 


ST.  MATTHEW,  XVIIl. 


205 


the  little  ones'  angels  have  such  a  charge  concern- 
ing them,  and  attend  upon  them ;  it  is  in  pursuance 
of  Christ's  design  to  save  them.  Note,  1  lie  minis- 
tration of  angels  is  founded  in  tlie  mediation  of 
Christ ;  through  him  angels  are  reconciled  to  us  ; 
and,  when  they  celebrated  God's  good  will  toward 
men,  to  it  they  annexed  their  own.  Secondly,  Why 
they  are  not  to  be  despised  ;  because  Christ  came 
to  save  them,  to  save  tliem  that  are  lost,  the  little 
ones  tliat  are  lost  in  their  own  eyes,  (Isa.  56.  3.)  that 
are  at  a  loss  within  themselves.  Or  rather,  the 
children  of  men.  Note,  1.  Our  souls  by  nature  are 
lost  souls  ;  as  a  traveller  is  lost,  that  is  out  of  his  way, 
as  a  convicted  prisoner  is  lost.  Gsd  lost  the  serxice 
of  fallen  man,  lost  the  honour  he  should  have  had 
from  him.  2.  Christ's  errand  into  the  world  was, 
to  save  that  •which  ivas  tost,  to  reduce  us  to  our  al- 
legiance, restore  us  to  ovir  work,  reinstate  us  in  our 
pnvileges,  and  so  to  put  us  into  the  right  way  that 
leads  to  our  great  end  ;  to  save  those  that  are 
spiritually  lost  from  being  eternally  so.  3.  This  is 
a  good  reason  why  the  least  and  weakest  Ijeliever 
should  not  be  despised  or  offended.  If  Christ  put 
such  a  value  upon  them,  let  us  not  undervalue  them. 
If  he  denied  himself  so  much  for  their  salvation, 
surely  we  should  deny  ourselves  for  their  edification 
and  consolation.  See  this  argument  urged,  Rom. 
14.  15.  1  Cor.  8.  11,  12.  Nay,  if  Christ  came  into 
the  world  to  save  souls,  and  his  heart  is  so  much 
upon  that  work,  he  will  reckon  severely  with  those 
that  obstruct  and  hinder  it,  by  obstructing  the  pro- 
gress of  those  that  are  setting  their  faces  heaven- 
ward, and  so  thwart  his  great  design. 

[3.]  The  tender  regard  which  our  heavenly 
Father  has  to  these  little  ones,  and  his  concern  for 
their  Welfare.  This  is  illustrated  by  a  comparison, 
V.  12 — 14.  Observe  the  gradation  of  the  argument  ; 
the  angels  of  God  are  their  servants,  the  Son  of  God 
is  their  Saviour,  and,  to  complete  their  honour,  God 
himself  is  their  Friend.  A'one  shall  filuck  them  out 
of  my  Father's  hand,  John  10.  28. 

Here  is.  First,  The  comparison,  -v.  12,  13.  The 
owner  that  had  lost  one  sheep  out  of  a  hundred,  does 
not  slight  it,  but  diligently  inquires  after  it,  is  greatly 

C leased  wlien  he  has  found  it,  and  has  in  that  a  sensi- 
le  and  affecting  joy,  more  than  in  the  ninetv  and 
nine  that  wandered  not.  The  fear  he  was  in  of 
losing  that  one,  and  the  sui-prise  of  finding  it,  add  to 
the  joy.  Now  this  is  applicable,  1.  To  the  state  of 
fallen  man  in  general ;  he  is  strayed  like  a  lost  sheep, 
the  angels  that  stood,  were  as  the  ninety-nine  that 
never  went  astray  ;  wandering  man  is  sought  \ipon 
the  mountains,  which  Christ,  in  great  fatigue, 
traversed  in  pursuit  of  him,  and  he  is  found  ;  which 
is  matter  of  joy.  Greater  joy  there  is  in  heaven  for 
returning  sinners  than  for  remaining  angels.  2.  To 
particular  believers,  who  are  offended  and  put  out 
of  their  way  by  the  stumbling-blocks  that  are  laid 
in  their  way,  or  the  wiles  of  those  who  seduce  them 
out  of  the  way.  Now  though  but  one  of  a  hundred 
should  hereby  be  driven  off,  as  sheep  easily  are,  yet 
that  one  shall  be  looked  after  with  a  great  deal'  of 
care,  the  return  of  it  welcomed  with  a  great  deal  of 
pleasure  ;  and  therefore  the  wrong  done  to  it,  no 
doubt,  will  be  reckoned  for  with  a  great  deal  of  dis- 
pleasure. If  there  be  joy  in  heaven  for  the  finding 
of  one  of  these  little  ones,  there  is  wrath  in  heaven 
for  the  offending  of  them.  Note,  God  is  graciously 
concerned,  not  only  for  his  flock  in  general,  lint  for 
every  lamb,  or  sheep,  that  belongs  to  it.  Though 
they  are  many,  yet  out  of  those  manv  he  can  easily 
miss  one,  for  he  is  a  great  Shepherd,  but  not  so 
easily  lose  it,  for  he  is  a  good  Shepherd,  and  takes 
a  more  particular  cognizance  of  his  flock  than  e\er 
any  did  ;  for  he  calls  his  own  sheefl  by  name,  John 
1 0.  3.  See  a  full  exposition  of  this  parable,  Ezek. 
34.  2,  10,  16,  19. 


Secondly,  The  application  of  this  comparison  ;  (y. 
14.)  Jt  is  7iot  the  wilt  of  your  Father,  that  one  of  these 
tittle  ones  should  perish.  More  is  im])lied  than  is 
expressed.  It  is  not  his  will,  that  any  should  perish, 
but,  1.  It  is  his  will,  that  these  little' ones  should  be 
saved  ;  it  is  the  will  of  his  design  and  delight,  he  has 
designed  it,  and  set  his  heart  upon  it,  and  he  will 
effect  it ;  it  is  the  will  of  his  precept,  that  all  should 
do  what  they  can  to  further  it,  and  nothing  to  hinder 
it.  2.  This  care  extends  itself  to  excry  particular 
member  of  the  flock,  even  the  meanest.  We  think, 
if  but  one  or  two  be  offended  and  ensnared,  it  is  no 
great  matter,  we  need  not  mind  it ;  but  God's 
thoughts  of  love  and  tenderness  are  above  ours.  '  3. 
It  is  intimated  that  those  who  do  any  thing  by  which 
any  of  these  little  ones  are  brought  into  danger  of 
perishing,  contradict  the  will  of  God,  and  highly 
provoke  him  ;  and  tliough  they  cannot  prevail  in  it,, 
yet  they  will  be  reckoned  with  for  it  by  liini,  who, 
in  his  saints,  as  in  other  things,  is  jealous  of  his 
honour,  and  will  not  bear  to  have  it  trampled  on. 
See  Isa.  3.  15.  What  mean  ye  that  ye  beat  my  fieo- 
filePFs.  76.  8,  9. 

Observe,  Christ  called  God,  (xr.  19.)  my  Father 
ivhich  is  in  heaven;  he  calls  him,  (t'.  14.)  your 
Father  which  is  in  heaven  ;  intimating  that  he  is  not 
ashamed  to  call  his  poor  .disciples  brethren ;  for 
have  not  he  and  they  one  F"ather  ?  I  ascend  to  viy 
Father  and  your  Father;  (John  20.  17.)  therefore 
ours  because  his.  This  intimates  likewise  the 
gi'ound  of  the  safety  of  his  little  ones ;  that  God  is 
their  Father,  and  is  therefore  inclined  to  succour 
them.  A  father  takes  care  of  all  his  children,  but 
is  particularly  tender  of  the  little  ones.  Gen.  33.  13. 
He  is  their  Fatlier  in  heaven  ;  a  place  of  prospect, 
and  therefore  he  sees  all  the  indignities  oflFeredthem  ; 
and  a  place  of  power,  therefore  he  is  able  to  avenge 
them.  This  comforts  offended  little  ones,  that  their 
Witness  is  in  heaven,  (Job  16.  19.)  their  Judge  is 
there,  Ps.  68.  5. 

15.  Moreover,  if  thy  brother  shall  tres- 
pass against  thee,  go  and  tell  him  his  fault 
between  thee  and  him  alone  :  if  he  shall 
hear  thee,  thou  hast  gained  thj'  brother. 
16.  But  if  he  will  not  hear  thee,  then  take 
with  thee  one  or  two  more,  that  in  thp 
mouth  of  two  or  three  witnesses  every  word 
maybe  estabhshed.  17.  And  if  he  shall 
neglect  to  hear  them,  tell  it  unto  the  church : 
but  if  he  neglect  to  hear  the  church,  let  him 
be  unlo  thee  as  ah  heathen  man  and  a 
publican.  18.  Verily  I  say  unto  you, 
Whatsoever  ye  shall  bind  on  earth  shall 
be  bound  in  heaven ;  and  whatsoever  ye 
shall  loose  on  earth  shall  be  loosed  in  hea- 
ven. 19.  Again  I  say  unto  you.  That  if 
two  of  you  shall  agree  on  earth  as  touching 
any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in 
heaven.  20.  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them. 

Christ,  haxing  cautioned  his  disciples  not  to  give 
offence,  comes  next  to  direct  them  what  they  must 
do  in  case  of  ofTences  given  them  ;  which  may  be 
understood  either  of  personal  injuries,  and  then  these 
directions  are  intended  for  the  prcserxing  the  peace 
of  the  church  ;  or  of  public  scandals,  and  then  they 
are  intended  for  the  preserving  of  the  purity  and 
beauty  of  the  church.  Let  us  consider  it  both  ways. 


206. 


ST.  MATTHEW,  XVIII. 


I.  Let  us  apply  it  to  the  quan-els  that  happen, 
upon  any  account,  among  christians.  If  thy  brother 
trespass  against  thee,  by  grieving  thy  soul,  (1  Cor. 
8.  12. )  by  affronting  thee,  or  putting  contempt  or 
abuse  upon  thee,  if  he  blemish  thy  good  name  by 
false  reports  or  tale-bearing,  if  he  encroach  on  thy 
rights,  or  be  any  way  injurious  to  thee  in  thy  estate  ; 
if  he  be  guilty  of  any  of  those  trespasses  that  are 
specified.  Lev.  6.  2,  3.  If  he  transgress  the  laws  of 
justice,  charity,  or  relative  duties  ;  these  are  tres- 
passes against  us,  and  often  happen  among  Christ's 
disciples,  and  sometimes,  for  want  of  pi-udence,  are 
of  very  mischievous  consequence.  Now  observe 
what  is  the  nale  prescribed  in  this  case. 

1.  Go,  and  tellhim  his  fault  betiveen  him  and  thee 
alone.  Let  this  be  compared  with,  and  explained 
by.  Lev.  19.  17.  Thou  shalt  not  hate  thy  brother  in 
thy  heart ;  that  is,  "If  thou  hast  conceived  a  dis- 
pleasure at  thy  brother  for  any  injury  he  hath  done 
thee,  do  not  suffer  thy  resentments  to  ripen  into  a 
Becret  malice,  (like  a  wound,  which  is  most  danger- 
ous when  it  bleeds  inwardly,)  but  give  vent  to  them 
in  a  mild  and  gra\e  admonition,  let  them  so  spend 
themselves,  and  they  will  expire  the  sooner  ;  do  not 
go  and  rail  against  him  behind  his  back,  but  thou 
shalt  in  any  wise  rejvove  him.  If  he  has  indeed 
done  thee  a  considerable  wrong,  endeavour  to  make 
him  sensible  of  it,  but  let  the  rebuke  be  private,  be- 
tween thee  and  him  alone  ;  if  thou  wouldst  convince 
him,  do  not  expose  him,  for  that  will  but  exasperate 
him,  and  make  the  reproof  look  like  a  revenge." 
This  agrees  with  Prov.  25.  8,  9.   "  Go  not  forth 

'  hastily  to  strive,  but  debate  thy  cause  ivith  thy  ?ieigh- 
bour  himself,  argue  it  calmly  and  amicably  ;  and  if 
he  shall  hear  thee,  well  and  good,  thou  hast  gained 
thy  brother,  there  is  an  end  of  tlie  controversy,  and 
it  is  a  happy  end  ;  let  no  more  be  said  of  it,  but  let 
the  falling  out  of  friends  be  the  renewing  of  friend- 
ship." 

2.  "If  he  nvill  not  hear  thee,  if  he  wiD  not  own 
himself  m  a  fault,  nor  come  to  an  agreement,  yet  do 
not  despair,  but  tiy  what  he  will  say  to  it,  if  thou 
take  one  or  two  more,  not  only  to  be  witnesses  of 
what  passes,  but  to  reason  the  case  further  with 
him  ;  he  will  be  the  more  likely  to  hearken  to  them 
because  they  are  disinterested ;  and  if  reason  will 
rule  him,  the  word  of  reason  in  the  mouth  of  two  or 
three  witnesses  wiU  be  better  spoken  to  him," 
(Plus  vident  oculi,  quam  oculus — Many  eyes  see 
more  than  one, )  "  and  more  regarded  by  him,  and 
perhaps  it  will  influence  him  to  acknowledge  his 
error,  and  to  say,  I  repent." 

3.  "If  he  shall  neglect  to  hear  them,  and  will  not 
refer  the  matter  to  their  arbitration,  then  tell  it  to 
the  church,  to  the  ministers,  elders,  or  other  officers, 
or  the  most  considerable  persons  in  the  congrega- 
tion you  belong  to,  make  them  the  referees  to  ac 
commodate  the  matter,  and  do  not  presently  appeal 
to  the  magistrate,  or  fetch  a  writ  for  him."  This  is 
fully  explained  by  the  apostle,  (1  Cor.  6.)  when  he 
reproves  those  that  went  to  law  before  the  unjust, 
and  not  before  the  saints,  (t.  1. )  he  would  have  the 
saints  to  judge  those  small  matters,  (x'.  2.)  that  per- 
tain to  this  life,  v.  3.  If  you  ask,  "Who  is  the 
church  that  must  be  told  ?"  The  apostle  directs 
there,  (t.  5.)  Is  there  not  a  wise  man  ajnojig  you  ? 
Those  of  the  church  that  are  presumed  to  be  most 
capable  of  determining  such  matters  ;  and  he  speaks 
ironically,  when  he  says,  (i'.  4.)  "  Set  them  to  judge, 
who  are  least  esteemed  in  the  church  ;  those,  if  there 
be  no  better,  those,  rather  than  suffer  an  irrecon- 
cileable  breach  between  two  church-members." 
This  rule  was  then  in  a  special  manner  requisite, 
when  the  civil  government  was  in  the  hands  of  such 
as  were  not  only  aliens,  but  enemies. 

4.  "  If  he  will  not  hear  the  church,  -vvill  not  stand 
to  their  award,  but  persists  in  the  wrong  he  has  done 


thee,  and  proceeds  to  do  thee  further  wrong,  let  him 
be  to  thee  as  a  heathen  man,  and  a  publican  ;  take 
the  benefit  of  the  law  against  him,  but  let  that  al- 
ways be  the  last  remedy  ;  appeal  rot  to  the  courts 
of  justice  till  thou  hast  first  tried  all  other  means  to 
compromise  the  matter  in  variance.  Or  thou  mayst, 
if  thou  wilt,  break  off  thy  friendship  and  familiarity 
with  him  ;  though  thou  must  by  no  means  study  ve- 
\enge,  yet  thou  mayst  choose  whether  thou  wilt 
have  any  dealings  with  him,  at  least,  in  such  a  way 
as  may  give  him  an  opportunity  of  doing  the  like 
again.  Thou  wouldst  have  healed  him,  wouldst 
have  preserved  his  friendship,  but  he  would  not,  and 
so  has  forfeited  iti"  If  a  man  cheat  and  abuse  me 
once,  it  is  liis  fault ;  if  twice,  it  is  my  own. 

II.  Let  us  apply  it  to  scandalous  sins,  which  are 
an  offence  to  the  little  ones,  of  bad  example  to  those 
that  are  weak  and  pliable,  and  of  great  grief  to 
those  that  are  weak  and  timorous.  Christ,  having 
taught  us  to  indulge  the  weakness  of  our  brethren, 
here  cautions  us  not  to  indulge  their  wickedness  un- 
der pretence  of  that.  Christ,  designing  to  erect  a 
church  for  himself  in  the  world,  here  took  care  for 
the  preservation,  1.  Of  its  purity,  that  it  might  have 
an  expulsive  faculty,  a  power  to  cleanse  and  clear 
itself,  like  a  fountain  of  living  waters,  which  is  ne- 
cessary as  long  as  the  net  of  the  gospel  brings  up 
both  good  fish  and  bad.  2.  Of  its  peace  and  order, 
that  eveiy  member  may  know  his  place  and  duty, 
and  the  purity  of  it  may  be  preserved  in  a  regular 
way  and  not  tumultuously.     Now  let  us  see, 

(1.)  What  is  the  case  supposed  ;  If  thy  brother 
trespass  against  thee.  [1.]  "The  offender  is  a  bro- 
ther, one  that  is  in  christian  communion,  that  is 
baptized,  that  hears  the  word,  and  prays  with  thee, 
with  whom  thou  joinest  in  the  worship  of  God,  sta- 
tedly or  occasionally."  Note,  Church-discipline  is 
for  church-members.  Them  that  are  without  God 
judges,  1  Cor.  5.  12,  13.  When  any  trespass  is 
done  against  us,  it  is  good  to  remember  that  the 
trespasser  is  a  brother,  which  furnishes  us  with  a 
qualifying  consideration.  [2.]  "The  offence  is  a 
trespass  against  thee  ;  if  thy  brother  sin  against 
thee,  (so  the  word  is,)  if  he  do  any  thing  which  is 
offensive  to  thee  as  a  christian."  Note,  A  gross  sin 
against  God  is  a  trespass  against  his  people,  who 
have  a  true  concern  for  his  honour.  Christ  and  be- 
lie^■ers  have  twisted  interests  ;  what  is  done  against 
them,  Christ  takes  as  done  against  himself;  and 
what  is  done  against  him,  they  cannot  but  take  as 
done  against  themselves.  The  reproaches  of  them 
that  reproached  thee  are  fallen  upon  me,  Ps.  69.  9. 

(2.)  W'hat  is  to  be  done  in  this  case.  We  have 
here, 

[1.]  The  rules  prescribed,  v.  15 — 17.  Proceed 
in  this  method  : 

First,  "  Go  and  tell  him.  his  fault  between  him  and 
thee  alone.  Do  not  stay  till  he  comes  to  thee,  but 
go  to  him,  as  the  physician  visits  the  patient,  and 
the  shepherd  goes  after  the  lost  sheep."  Note,  We 
should  tliink  no  pains  too  much  to  take  for  the  re- 
covering of  a  sinner  to  repentance. '  "  Tell  him  his 
fault,  remind  him  of  what  he  has  done,  and  of  the 
evil  of  it,  show  him  his  abominations. "  Note,  Peo- 
ple are  loath  to  see  their  faults,  and  have  need  to  be 
told  of  them.  Though  the  fact  is  plain,  and  the 
fault  too,  yet  they  must  be  put  together  with  appli- 
cation. Great  sins  often  amuse  conscience,  and  for 
the  present  stupify  and  silence  it ;  and  there  is  need 
of  help  to  awaken  it.  David's  own  heart  smote  him, 
when  he  had  cut  off  Saul's  skirt,  and  when  he  had 
numbered  the  people  ;  but  (which  is  very  strange) 
we  do  not  find  that  it  smote  him  in  the  matter  of 
Uriah,  till  Nathan  told  him.  Thou  art  the  man. 

"  Tell  him  his  fault,  'aiy^ov  iwrov — argue  the  case 
with  him  ;"  (so  the  word  signifies  ;)  "  and  do  it  with 
reason  and  argument,  not  with  passion."    Where 


ST.  MATTHEW,  XVIII. 


207 


the  fault  is  plain  and  gi'eat,  the  person  proper  for  us 
to  (leal  with,  and  we  ha\c  an  opportunity  for  it,  and 
there  is  no  apjiarcnt  danger  of  doing  more  hurt  than 
good,  we  must  witli  meekness  and  faithfuhiess  tell 
people  of  what  is  amiss  in  thejn.  Christian  reproof 
is  an  ordinance  of  Christ  for  the  bringing  of  sinners 
to  repentance,  and  must  be  managed  as  an  ordi- 
nance. "  Let  the  rejiroof  be  private,  between  thee 
and  him  alone  ;  that  it  may  appear  you  seek  not  his 
reproach,  but  his  i-epentance."  Note,  It  is  a  good 
rule,  which  should  ordinarily  be  oljserved  among 
christians,  not  to  speak  of  our  brethren's  faults  to 
others,  till  we  have  first  spoken  of  them  to  them- 
selves ;  this  would  make  less  reproaching  and  more 
reproving ;  that  is,  less  sin  committed,  and  more 
duty  done.  It  will  be  likely  to  work  upon  an  of- 
fender, when  lie  sees  his  reprover  concerned  not  only 
for  his  sahation,  in  telling  him  his  fault,  but  for  his 
reputation,  in  telling  him  of  it  privately. 

"  If  he  shall  hear  //;ef,"  that  is,  *'heed  thee,  if 
he  be  wrought  upon  Ijy  the  reproof,  it  is  well,  thou 
hunt  framed  thy  brother  ;  thou  hast  hel])ed  to  save 
him  from  sin  and  ruin,  and  it  will  be  thy  credit  and 
comfort,"  James  5.  19,  20.  Note,  The  converting 
of  a  soul  is  the  winning  of  that  soul ;  (Prov.  11.  30.) 
and  we  should  covet  it,  and  labour  after  it,  as  gain 
to  us  ;  and  if  the  loss  of  a  soul  be  a  great  loss,  the 
gain  of  a  soul  is  sure  no  small  gain. 

Secondly,  If  that  doth  not  pre\-ail,  t/ien  take  with 
thee  one  or  two  more,  i'.  15.  Note,  We  must  not 
we  weary  of  well-doing,  though  we  see  not  pre- 
sently the  good  success  of  it.  "  If  he  will  not  hear 
thee,  yet  do  not  give  him  up  as  in  a  desperate  case  ; 
say  not.  It  will  be  to  no  purpose  to  deal  with  him 
any  further ;  but  go  on  in  the  use  of  other  means  ; 
even  those  that  harden  their  necks,  must  be  often 
reproved,  and  those  that  oppose  themseh'es,  in- 
structed in  meekness."  In  work  of  this  kind  we 
must  travail  in  birth  again;  (Gal.  4.  19.)  and  it  is 
after  many  pains  and  throes  that  the  child  is  born. 

"  Take  with  thee  one  or  two  more ;  1.  To  assist 
thee  ;  they  may  speak  some  pertinent,  convincing 
word  which  thou  didst  not  think  of,  and  may  manage 
the  matter  with  more  piiidence  than  thou  didst."  | 
Note,  Christians  should  see  their  need  of  help  in  I 
doing  good,  and  pray  in  the  aid  one  of  another  ;  as 
in  other  things,  so  in  gi\ing  reproofs,  that  the  dutv 
may  be  done,  and  maybe  done  well.  2.  "To  af- 
fect him  ;  he  will  lie  the  more  likely  to  be  humliled 
for  his  fault,  when  he  sees  it  witnessed  against  liv 
two  or  three."  Deut.  19.  15.  Note,  Those  should 
think  it  high  time  to  repent  and  reform,  who  see 
their  misconduct  become  a  general  offence  and  scan- 
dal. Though  in  such  a  world  as  this  it  is  rare  to 
find  one  good  whom  all  men  s/ieak  well  of,  yet  it  is 
more  rare  to  find  one  good  whom  all  men  s/ieak  ill 
of.  3.  "To  lie  witnesses  of  his  conduct,  in  case 
tlie  matter  should  afterward  be  brought  before  the 
chui'cli."  None  should  come  under  the  censure  of 
the  church  as  obstinate  and  contumacious  till  it  be 
verv  well  proved  that  they  are  so. 

Thirdly,  If  he  Jieiflect  'to  hear  them,  and  will  not 
be  hmiibled,  then  tell  it  to  the  church,  v.  17.  There 
are  some  stubborn  spirits  to  whom  the  likeliest 
means  of  conviction  pro\e  ineffectual ;  yet  such  must 
not  be  gi\eu  over  as  incuralile,  but  let  the  matter  be 
made  more  public,  and  fmther  help  called  in.  Note, 
1.  Private  admonitions  must  alwavs  go  before  pulilic 
censures ;  if  gentler  methods  will  do  the  work,  those 
that  are  moi'e  rough  and  severe  must  not  be  used. 
Tit.  3.  10.  Those  that  will  lie  reasoned  out  of  theii- 
sins,  need  not  be  shamed  out  of  them.  Let  God's 
work  be  done  efTectualh-,  liut  with  as  little  noise  as 
may  be  ;  his  kingdom  comes  with  power,  but  not 
^yith  observation.  But,  2.  \Aniere  private  admoni- 
tion does  not  prevail,  there  public  censure  must  take 
place.    The  church  must  receive  the  complaints  of 


the  offended,  and  rebuke  the  sins  of  the  offenders, 
aiid  judge  between  them,  after  an  impartial  inquiry 
made  into  the  merits  of  the  cause. 

7'ell  it  to  the  church.  It  is  a  thousand  pities  that 
this  appointment  of  Christ,  which  was  designed  to 
end  differences,  and  remove  offences,  should  itself 
be  so  much  a  matter  of  dcliate,  and  occasion  differ- 
ences and  offences,  thi'ough  the  corruption  of  men's 
hearts.  What  church  must  lie  told — is  the  great 
question  ;  The  civil  magistrate,  say  some  ;  The  Jew- 
ish sanhedrim  then  in  being,  say  others  ;  liut  by 
what  follows,  {v.  18.)  it  is  plain  that  he  means  a 
christian  church,  which,  though  not  yet  fomied,  was 
now  in  the  embryo.  "  Tell  it  the  church,  that  par- 
ticular church,  in  the  communion  of  which  the  of- 
fender lives ;  make  the  matter  known  to  those  of 
that  congregation,  who  are  by  consent  apjiointed  to 
receive  informations  of  that  kind.  Tell  it  to  the 
guides  and  governors  of  the  church,  the  minister  or 
ministers,  the  elders  or  deacons,  or  (if  such  the  con- 
stitution of  the  society  be)  tell  it  to  the  representa- 
tives or  heads  of  the  congregation,  or  to  all  the 
iTfembers  of  it ;  let  them  examine  the  matter,  and 
if  they  find  the  complaint  frivolous  and  groundless, 
let  them  rebuke  the  complainant ;  if  they  find  it 
just,  let  them  rebuke  the  offender,  and  call  him  to 
repentance,  and  this  will  be  likely  to  put  an  edge 
and  an  efficacy  upon  the  reproof,  liecause  given," 
1.  "With  greater  solemnity,"  and,  2.  "With  great- 
er authority."  It  is  an  awful  thing  to  receive  a  re- 
proof from  a  church,  from  a  minister,  a  reprover 
by  office  ;  and  therefore  it  is  the  more  regarded  by 
such  as  pay  any  deference  to  an  institution  of  Christ 
and  his  ambassadors. 

Fourthly,  "  If  he  neglect  to  hear  the  church,  if 
he  slight  the  admonition,  and  will  neither  be  ashamed 
of  his  faults,  nor  amend  them,  let  him  he  unto  thee 
an  a  heathen  man  and  a  pttblican  ;  let  him  be  cast 
out  of  the  communion  of  the  chin-cli,  secluded  from 
special  ordinances,  degi'aded  from  the  dignity  of  a 
church-member,  let  him  be  put  under  disgrace,  and 
let  the  members  of  the  society  be  warned  to  with- 
draw from  him,  that  he  may  be  ashamed  of  his  sin, 
and  they  may  not  lie  infected  by  it,  or  made  cliarge- 
alile  with  it."  Those  who  put  contempt  on  the  or- 
ders and  ndes  of  a  society,  and  liring  reproach  upon 
it,  forfeit  the  honours  and  privileges  of  it,  and  are 
justly  laid  aside  till  they  repent  and  submit,  and  re- 
concile themselves  to  it  again.  Christ  has  appointed 
this  method  for  the  vindicating  of  the  church's  ho- 
nour, the  presen'ing  of  its  purity,  and  the  conviction 
and  reformation  of  those  that  are  scandalous.  But 
observe,  he  doth  not  say,  "  Let  him  be  to  thee  as  a 
devil  or  damned  spirit,  as  one  whose  case  is  despe- 
rate," but,  "as  a  heathen  and  a  publican,  as  one  in 
a  capacity  of  being  restored  and  received  in  again. 
Coimt  him  not  as  an  enemy,  but  admonish  him  as  a 
lirother."  The  directions  given  to  the  church  of 
Corinth  concerning  the  incestuous  person,  agree 
with  the  rules  here  ;  he  must  be  taken  away  from 
anion!-:  them,  (1  Cor.  5.  2.)  must  be  delirered  to  Sa- 
tan ;  for  if  he  be  cast  out  of  Christ's  kingdom,  he  is 
looked  upon  as  belonging  to  Satan's  kingdom  ;  they 
must  not  keep  company  with  him,  t.  11,  13.  But 
when  by  this  he  is  humbled  and  reclaimed,  he  must 
be  welcomed  into  communion  again,  and  all  shall  be 
well. 

[2.]  Here  is  a  warrant  signed  foi-  the  ratification 
of  all  the  church's  proceedings  according  to  these 
lilies,  T'.  18.  What  was  said  before  to  Peter,  is 
here  said  to  all  the  disciples,  and  in  them  to  all  the 
faithful  office-bearers  in  the  church,  to  the  world's 
end.  While  ministers  preach  the  word  of  Christ 
faithfully,  and  in  their  government  of  the  church 
stricth'  adhere  to  his  laws,  (clai'c  non  erra7ite — the 
kry  not  turning  the  wrong  way,)  they  may  be  as- 
sui^  that  he  will  ovvn  them,  and  stand  by  them. 


208 


ST.  MATTHEW,  XVIII. 


and  will  ratify  what  they  say  and  do,  so  that  it  shall 
be  taken  as  said  and  done  by  himself.  He  will  own 
them,  . 

First,  In  their  sentence  of  suspension ;  Tiviatso- 
ever  ye  shall  bind  on  earth,  shall  be  bound  in  heaven. 
If  tlie  censures  of  the  church  duly  follow  the  insti- 
tution of  Christ,  his  judgments  will  follow  the  cen- 
sures of  the  church,  his  spiritual  judgments,  which 
are  the  sorest  of  all  other,  such  as  the  rejected  Jews 
fell  under,  (Rom.  11.  8.)  a  s/urit  of  slumber ;  for 
Christ  will  not  suffer  his  own  ordinances  to  be  tram- 
pled upon,  but  will  say  ainen  to  the  righteous  sen- 
tences which  the  church  passes  on  obstinate  offend- 
ers. How  light  soever  proud  scorners  may  make 
of  the  censures  of  the  church,  let  them  know  that 
they  are  confirmed  in  the  court  of  heaven  ;  and  it  is 
in  \'ain  for  them  to  appeal  to  that  court,  for  judgment 
is  there  already  given  against  them.  They  that  are 
shut  out  from  the  congregation  of  the  righteous 
now,  shall  not  stand  in  it  in  the  great  day,  Ps.  1.  5. 
Christ  will  not  own  those,  as  his,  nor  receive  them 
to  himself,  whom  the  church  has  duly  delivered  to 
Satan  ;  but  if  through  error  or  en-^-y  the  censures  ef 
the  church  be  unjust,  Christ  will  graciously  find 
those  who  are  so  cast  out,  John  9.  34,  35. 

Secondly,  In  their  sentence  of  absolution  ;  ll'hat- 
soever  ye  shall  loose  on  earth,  shall  be  loosed  in  hea- 
ven. Note,  1.  No  church-censures  bind  so  fast,  but 
that,  upon  the  sinner's  repentance  and  reformation, 
they  may  and  must  be  loosed  again.  Sufficient  is 
the  punishment  which  has  attained  its  end,  and  the 
offender  must  then  be  forgiven  and  comforted,  2  Cor. 
2.  6.  There  is  no  unpassable  gulf  fixed  but  that 
between  hell  and  heaven.  2.  Those  who,  upon 
their  repentance,  are  received  by  the  church  mto 
communion  again,  may  take  the  comfort  of  their 
absolution  in  heaven,  if  their  hearts  be  upright  with 
God.  As  suspension  is  for  the  terror  ot  the  obsti- 
nate, so  absolution  is  for  the  encouragement  of  tlie 
penitent.  St.  Paul  speaks  in  the  person  of  Christ, 
when  Ire  saith.  To  ivJiom  ye  forgive  any  thing,  I 
forgive  also,  2  Cor.  2.  10. 

Now  it  is  a  great  honour  which  Christ  herejjuts 
upon  the  church,  that  he  will  condescend  not  only 
to  take  cognizance  of  their  sentences,  but  to  confirm 
them  ;  and  in  the  following  verses  we  have  two 
things  laid  down  as  the  ground  of  this. 

(1.)  God's  readiness  to  answer  the  church's  pray- 
ers ;  {y.  19.)  If  tTVO  of  you  shall  agree  harmoni- 
ously, touching  any  thi/ig  that  they  shall  ask,  it  shall 
be  done  for  them.     Apply  this, 

[1.]  In  general,  to  all  the  requests  of  the  faithful 
praying  seed  of  Jacob  ;  they  shall  not  seek  God's 
face  in  vain.  Many  promises  we  have  in  scripture 
of  a  gi-acious  answer  to  the  prayers  of  faith,  but 
this  gives  a  particular  encouragement  to  joint  prayer ; 
"  the  requests  which  two  of  you  agree  in,  much 
more  which  many  agree  in."  No  law  of  hca\en 
limits  the  number  of  petitioners.  Note,  Christ  has 
been  pleased  to  put  an  honour  upon,  and  to  allow  a 
special  efficacy  in,  the  joint  prayers  of  the  faithful, 
and  the  common  supplications  they  make  to  God. 
If  they  join  in  the  same  prayer,  if  they  meet  liy  ap- 
pointment to  come  together  to  the  throne  of  grace 
on  some  special  errand,  or,  though  at  a'  distance, 
agree  in  some  particular  matter  of  pi-ayer,  they 
shall  speed  well.  Beside  tlie  general  regard  God 
has  to  the  prayers  of  the  saints,  he  is  particularly 
pleased  with  their  union  and  communion  in  those 
prayers.     See  2  Chron.  5.  13.  Acts  4.  31. 

[2.]  In  particular,  to  those  requests  that  are  put 
up  to  God  about  binding  and  loosing  ;  to  which  this 
promise  seems  more  especially  to  refer.  Observe, 
First,  That  the  power  of  church-discipline  is  not 
here  lodged  in  the  hand  of  a  single  person,  but  two, 
at  least,  are  supposed  to  be  concerned  in  it.  When 
the  incestuous  Corinthian  was  to  be  cast  out,  the 


church  was  gathered  together,  (1  Cor.  5.  4.)  and  it 
was  a  punishment  inflicted  of  many,  2  Cor.  2.  6.  In 
an  affair  of  such  importance,  two  are  better  than 
one,  and  in  the  multitude  of  counsellors  there  is 
safety.  Secondly,  It  is  good  to  see  those  who  have 
the  management  of  church-discipline,  agreeing  in 
it.  Heats  and  animosities  among  those  whose  work 
it  is  to  remove  offences,  will  be  the  greatest  offence 
of  all.  Thirdly,  Prayer  must  evermore  go  along 
with  church-discipline.  Pass  no  sentence,  which 
you  caimot  in  faith  ask  God  to  confirm.  The  bind- 
mg  and  loosing  spoken  of,  {ch.  16.  19.)  was  done 
by  preaching,  this  by  praying.  Thus  the  whole 
power  of  gospel-ministers  is  resolved  into  the  word 
and  prayer,  to  which  they  must  wholly  give  them- 
selves. He  doth  not  say,  "If  you  shall  agree  to 
sentence  and  decree  a  thing,  it  shall  be  done  ;"  (as 
if  ministers  were  judges  and  lords;)  but,  "If  you 
agree  to  ask  it  of  God,  from  him  you  shall  obtain 
it."  Prayer  must  go  along  with  all  our  endeavours 
for  the  conversion  of  sinners  ;  see  James  5.  16, 
Fourthly,  The  unanimous  petitions  of  the  church 
of  God,  for  the  ratification  of  their  just  censures, 
shall  be  heard  in  heaven,  and  obtain  an  answer ; 
"It  shall  be  done,  it  shall  be  bound  and  loosed  in 
heaven ;  God  will  set  his  fiat  to  the  appeals  and 
applications  you  make  to  him."  If  Christ  (who 
here  speaks  as  one  having  authority)  say,  "It  shall 
be  done,"  we  may  be  assured  that  it  is  done,  though 
we  see  not  the  effect  in  the  way  that  we  look  for  it. 
God  doth  especially  own  and  accept  us,  when  we 
are  graying  for  those  that  ha^•e  offended  him  and  us. 
The  Lord  turned  the  captivity  of  Job,  not  when  he 
prayed  for  himself,  but  when  he  prayed  for  his 
friends  who  had  trespassed  against  him. 

(2. )  The  presence  of  Christ  in  the  assemblies  of 
christians,  t>.  2CI.  Every  believer  has  the  presence 
of  Christ  with  him  ;  but  the  promise  here  refers  to 
the  meetings  where  two  or  three  are  gathered  in  his 
name,  not  only  for  discipline,  but  for  religious  wor- 
ship, or  any  act  of  christian  communion.  Assem- 
blies of  christians  for  holy  purposes  are  hereby  ap- 
pointed, directed,  and  encouraged. 

[1.]  They  are  hereby  appointed;  the  church  of 
Christ  in  the  world  exists  most  visibly  in  religious 
assemblies ;  it  is  the  will  of  Christ  that  these  should 
be  set  up,  and  kept  up  for  the  honour  of  God,  the 
edification  of  men,  and  the  preserving  of  a  face  of 
religion  upon  the  world.  \Vhen  God  intends  spe- 
cial answers  to  prayer,  he  calls  for  a  solemn  assem- 
bly, Joel  2.  15,  16.  If  there  be  no  liberty  and  op- 
portunity for  large  and  numerous  assemblies,  yet 
then  it  is  the  will  of  God  that  two  or  three  should 
gather  together,  to  show  their  good  will  to  the  great 
congregation.  Note,  When  we  cannot  do  what  we 
would  in  religion,  we  must  do  as  we  can,  and  God 
will  accept  us. 

[2.]  They  are  hereby  directed  to  gather  together 
in  Christ's  name.  In  the  exercise  of  church-disci 
pline,  they  must  come  together  in  the  name  of  Christ, 
1  Cor.  5.  4.  That  name  gives  to  what  they  do  an 
authority  on  earth,  and  an  acceptableness  in  heaven. 
In  meeting  for  worship,  we  must  have  an  eye  to 
Christ ;  must  come  together,  by  virtue  of  his  war- 
rant and  appointment,  in  token  of  our  relation  to 
him,  professing  faith  in  him,  and  in  communion  with 
all  that  in  every  place  call  upon  him.  When  we 
come  together,  to  worship  God  in  a  dependence 
upon  the  Spirit  and  grace  of  Christ  as  Mediator  for 
assistance,  and  upon  his  merit  and  righteousness  as 
Mediator  for  acceptance,  having  an  actual  regard  to 
him  as  our  Way  to  the  Father,  and  our  Advocate 
with  the  Father,  then  we  are  met  together  in  his 
name. 

[3.]  They  are  hereby  encouraged  with  an  assur- 
ance of  the  presence  of  Christ ;  'There  am  I  in  the 
midst  of  them.     By  his  common  presence  he  is  in 


ST.  MATTHEW,  XVIIl. 


209 


all  places,  as  God ;  but  this  is  a  promise  of  his  spe- 
cial presence.  Where  his  saints  are,  his  sanctuary 
is,  and  there  he  will  dwell}  it  is  his  rest,  (Ps.  132. 
14.)  it  is  his  walk ;  (Rev.  2.  1.)  he  is  in  the  midst  of 
them,  to  quicken  and  strengthen  them,  to  refresh 
and  comfort  them,  as  the  sun  in  the  midst  of  the 
universe.  He  is  in  the  midst  of  them,  that  is,  in 
their  hearts ;  it  is  a  spiritual  presence,  the  presence 
of  Christ's  Spirit  with  their  spirits,  tliat  is  here  in-  j 
tended.  There  am  J,  not  only  /  will  be  there,  but 
I  am  there  ;  as  if  he  came  first,  is  ready  before  them, 
they  shall  find  him  there  ;  he  repeated  this  promise 
at  parting,  {ch.  28.  20.)  Lo,  I  am  with  you  always. 
Note,  The  presence  of  Christ  in  the  assemblies  of 
christians  is  promised,  and  may  in  faith  be  prayed 
for  and  depended  on  ;  There  am  I.  This  is  equiva- 
lent to  the  Shechinah,  or  special  presence  of  God  in 
the  tabernacle  and  temple  of  old,  Exod.  40.  24.  2 
Chron.  5.  14. 

Though  but  two  or  three  are  met  together,  Chi-ist 
is  among  them ;  this  is  an  encouragement  to  the 
meeting  of  a  few,  when  it  is  either.  First,  Of  choice.  { 
Beside  the  secret  worship  perfoi-med  by  particular 
persons,  and  the  public  services  of  the  whole  con- 
gregation, there  may  be  occasion  sometimes  for  two 
or  three  to  come  together,  either  for  mutual  assist- 
ance in  conference  or  joint  assistance  in  prayer,  not 
in  contempt  of  puljlic  worship,  but  in  concurrence 
with  it ;  there  Christ  will  be  present.  Or,  Secondly, 
By  constraint ;  when  there  are  not  more  than  two 
or  three  to  come  together,  or,  if  there  be,  they  dare 
not,  for  fear  of  the  Jews,  yet  Christ  will  be  in  the 
midst  of  them  ;  for  it  is  not  the  multitude,  but  the 
faith  and  sincere  devotion,  of  the  worshippers,  that 
invites  the  presence  of  Christ ;  and  though  there  be 
but  two  or  three,  the  smallest  number  that  can  be, 
yet,  if  Christ  make  one  among  them,  who  is  the 
principal  one,  their  meeting  is  as  honourable  and 
comfortable  as  If  they  were  two  or  three  thousand. 

21,  Then  came  Peter  to  him,  and  said, 
Lord,  how  oft  shall  my  brother  sin  against 
me,  and  I  forgive  him  ?  till  seven  times  ? 
22,  Jesus  saith  unto  him,  I  say  not  unto 
thee,  Until  seven  times ;  but.  Until  seventy 
times  seven.  23.  Therefore  is  the  kingdom 
of  heaven  likened  unto  a  certain  king, 
which  would  take  account  of  his  servants. 
24.  And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him  which  owed  him  ten 
thousand  talents :  25.  But  forasmuch  as 
he  had  not  to  pay,  his  lord  commanded  him 
to  be  sold,  and  his  wife  and  children,  and 
all  that  he  had,  and  payment  to  be  made. 
26.  The  servant  therefore  fell  down,  and 
worshipped  him,  saying.  Lord,  have  pa- 
tience wilh  me,  and  I  will  pay  thee  all.  27. 
Then  the  Lord  of  that  servant  was  moved 
with  compassion,  and  loosed  him,  and  for- 
gave him  the  debt.  28.  But  the  same  ser- 
vant went  out,  and  found  one  of  his  fellow- 
servants  which  owed  him  an  hundred 
pence  ;  and  he  laid  hands  on  him,  and  took 
him  by  the  throat,  saying.  Pay  me  that  thou 
owest.  29.  And  his  fellow-servant  fell 
down  at  his  feet,  and  besought  him,  saying. 
Have  patience  with  me,  and  I  will  pay  thee 
all.  30.  And  he  would  not ;  but  went  and 
cast  him  into  prison,  till  he  should  pay  the 

Vol.  v.— 2  D 


debt.  31.  So  when  his  fellow-servants  saw 
what  was  done,  they  were  very  sorry,  and 
came  and  told  unto  their  lord  all  that  was 
done.  32.  Then  his  lord,  after  that  he  had 
called  him,  said  unto  him,  O  thou  wicked 
servant,  I  forgave  thee  all  that  debt,  be- 
cause thou  desircdst  me :  33.  Shouldest 
not  thou  also  have  had  compassion  on  thy 
fellow-servant,  even  as  I  had  pity  on  thee  ? 
34.  And  his  lord  was  wroth,  and  delivered 
him  to  the  tormentors,  till  he  should  pay  all 
that  was  due  unto  him.  35.  So  likewise 
shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one 
his  brother  their  trespasses. 

This  part  of  the  discourse,  concerning  offences,  is 
certainly  to  be  understood  of  personal  wrongs,  which 
it  is  in  our  power  to  forgive.     Now  obsei-ve, 

I.  Peter's  question  concerning  this  matter;  {v.  21.) 
Lord,  how  oft  shall  my  brother  tresfiass  against  me, 
and  I  forgive  him  ?  Will  it  suffice  to  do  it  seven 
times  ? 

1.  He  takes  it  for  granted  that  he  must  forgive ; 
Christ  had  before  taught  his  disciples  this  lesson, 
{ch.  6.  14,  15. )  and  Peter  has  not  forgotten  it  He 
knows  that  he  must  not  only  not  bear  a  grudge  against 
his  brother,  or  meditate  revenge,  but  be  as  good  a 
friend  as  ever,  and  forget  the  injuiy. 

2.  He  thinks  it  a  great  matter,  to  forgive  till  seven 
times ;  he  means  not  serven  times  a-day,  as  Christ 
said,  (Luke  \7.  4.)  but  seven  times  in  his  life  ;  sup- 
posing, that  if  a  man  had  any  way  abused  him  seven 
times,  though  he  were  ever  so  desirous  to  be  recon- 
ciled, he  might  then  abandon  his  society,  and  have 
no  more  to  do  with  him.  Perhaps  Peter  had  an  eye 
toProv.  24.  16.  yl  just  man  falleth  seven  times;  or  to 
the  mention  of  three  transgressions,  and/our,  which 
God  would  no  more  pass  by,  Amos  2.  1.  Note, 
There  is  a  proneness  m  our  con-upt  nature  to  stint 
ourselves  in  that  which  is  good,  and  to  be  afraid  of 
doing  too  much  in  religion,  particularly  of  forgiving 
too  much,  though  we  have  so  much  forgiven  us. 

II.  Christ's  direct  answer  to  Peter's  question ;  I 
say  not  unto  thee.  Until  seven  times,  (he  never  in- 
tended to  set  up  any  such  bounds,)  but,  Until  seventy 
times  seven  ;  a  certain  number  for  an  indefinite  one, 
but  a  great  one.  Note,  It  does  not  look  well  for  us 
to  keep  count  of  the  offences  dene  against  us  by  our 
brethren.  There  is  something  of  ill-nature  in  scor- 
ing up  the  injuries  we  torgive,  as  if  we  would  allow 
ourselves  to  be  revenged  when  the  measure  is  full. 
God  keeps  an  account,  (Deut.  32.  34. )  because  he 
is  the  Judge,  and  vengeance  is  his ;  but  we  must  not, 
lest  we  be  found  stepping  into  his  throne.  It  is  ne- 
cessary to  the  preservation  of  peace,  both  within 
and  without,  to  pass  bv  injuries,  without  reckoning 
how  often  ;  to  forgi\'e,  and  forget.  God  multiplies 
his  pardons,  and  so  should  we,  Ps.  78.  38,  40.  It 
intimates  that  we  should  make  it  our  constant  prac- 
tice to  forgive  injuries,  and  should  accustom  ourselves 
to  it  till  it  becomes  habitual. 

III.  A  fiirther  discourse  of  our  Saviour's,  by  way 
of  paralile,  to  show  the  necessity  of  forgiving  the  in- 
juries that  are  done  to  us.  Parables  are  of  use,  not 
only  for  the  explaining  of  christian  doctrines,  but 
for  tlie  pressing  of  christian  duties ;  for  they  make 
and  leave  an  impression.  The  parable  is  a  com- 
ment upon  the  fifth  petition  of  the  Lord's  prayer, 
Forgwe  us  our  tres/iasses,  as  we  forgix'e  them  that 
tres/iass  against  us.  Those,  and  those  only,  may 
expect  to  be  forgiven  of  God,  who  forgive  their  bre- 
thren.    The  parable  represents  the  kingdom  ofhea- 


ST.  MATTHEW,  XVIIl. 


210 

ven,  that  is,  the  church,  and  the  administration  of 
the  gospel-dispensation  in  it  The  church  is  God's 
family,  it  is- his  court;  there  he  dwells,  there  he 
rules.  God  is  our  Master,  his  servants  we  are,  at 
least,  in  profession  and  obligation.  In  general,  the 
parable  intimates  how  much  provocation  God  has 
from  his  family  on  earth,  and  how  untoward  his  ser- 
vants are. 

There  are  three  things  in  the  parable. 

1.  The  master's  wonderful  clemency  to  his  ser- 
vant who  was  indebted  to  him  ;  he  forga\'e  him  ten 
thousand  talents,  out  of  pure  compassion  to  him ;  v. 
23 — 27.     Where  observe, 

(1.)  Every  sin  we  commit,  is  a  debt  to  God  ;  not 
like  a  debt  to  an  equal,  contracted  by  buying  or  bor- 
rowing, but  to  a  superior ;  like  a  debt  to  a  prince 
when  a  recognizance  is  forfeited,  or  a  penalty  incur- 
red by  a  breach  of  the  law  or  a  Ijreach  of  the  peace; 
like  the  debt  of  a  servant  to  his  master,  by  with- 
holding his  service,  wasting  his  lord's  goods,  break- 
ing his  indentures,  and  incurring  the  penalty.  We 
are  all  debtors ;  we  owe  satisfaction,  and  are  liable 
to  the  process  of  the  law. 

(2.)  There  is  an  account  kept  of  these  debts,  and 
■we  must  shortly  be  reckoned  with  for  them.  This 
king  tvould  take  accmmt  of  his  sej-vants.  God  now 
reckons  with  us  bv  our  own  consciences ;  conscience 
is  an  auditor  for  God  in  the  soul,  to  call  us  to  ac- 
count, and  to  account  with  us.  One  of  the  first  ques- 
tions that  an  awakened  christian  asks,  is,  Hoiv  much 
owest  thou  unto  my  Lord?  And  unless  it  be  bribed, 
it  will  tell  the  truth,  and  not  write  fifty  for  a  hun- 
dred. There  is  another  day  of  reckoning  coming, 
■when  these  accounts  will  be  called  over,  and  either 
passed  or  disallowed,  and  nothing  but  the  blood  of 
Christ  will  balance  the  account. 

(3. )  The  debt  of  sin  is  a  very  gi-eat  debt ;  and 
some  are  more  in  debt,  by  reason  of  sin,  than  others. 
When  he  began  to  reckon,  one  of  the  first  defaulters 
appeared  to  owe  ten  thousand  talents.  There  is  no 
evading  the  inquiries  of  divine  justice,  your  sin  will 
be  sure  to  find  you  out.  The  debt  was  ten  thousand 
talents,  a  vast  sum,  amounting  by  computation  to  one 
million,  eight  hundred,  seventy-five  thousand  pounds 
sterling;  a  king's  ransom  or  a  kingdom's  subsidy, 
more  likely,  than  a  servant's  debt ;  see  what  our 
sins  are ;  [1.]  For  the  heinousness  of  their  nature  ; 
they  are  talents,  the  greatest  denomination  that  ever 
■was  used  in  the  account  of  money  or  weight.  Eveiy 
sin  is  the  load  of  a  talent,  a  talent  of  lead,  this  is  iiiick- 
edness,  Zech.  5.  7,  8.  The  trusts  committed  to  us, 
as  stewards  of  the  grace  of  God,  are  each  of  then\  a 
talent,  {ch.  25.  15.)  a  talent  of  gold,  and  for  every 
one  of  them  buried,  much  more  for  eveiy  one  of 
them  wasted,  we  are  a  talent  in  debt,  and  this  raises 
the  account.  [2.]  Forthevastness  of  their  number; 
they  are  ten  thousand,  a  mvriad,  more  than  the  hairs 
on  our  head,  Ps.  40.  12.  Who  can  understand  the 
vumber  of  his  errors,  or  tell  how  oft  he  offends?  Ps. 
19.  12. 

(4.)  The  debt  of  sin  is  so  great,  that  we  are  not 
able  to  pay  it ;  He  had  riot  to  pay.  Sinners  are  in- 
solvent debtors ;  the  scripture,  which  concludeth  all 
under  sin,  is  a  statute  of  bankruptcy  against  us  all. 
Silver  and  gold  would  not  pay  our  debt,  Ps.  49.  6,  7. 
Sacrifice  and  offering  would  not  do  it ;  our  good 
works  are  but  God's  work  in  us,  and  cannot  make 
satisfaction ;  we  are  without  strength,  and  cannot 
help  ourselves. 

(5.)  If  God  should  deal  with  us  in  strict  justice, 
■we  should  be  condemned  as  insolvent  debtors,  and 
God  might  exact  the  debt  by  glorifying  himself  in 
our  utter  ruin.  Justice  demands  satisfaction,  Oir- 
rat  lex — Let  the  sentence  of  the  law  be  executed. 
The  servant  had  contracted  this  debt  bv  his  waste- 
hilness  and  wilfulness,  and  therefore  might  j\istly  be 
left  to  lie  by  it.     Bis  lord  commanded  him  to  be  sold. 


as  a  bond-slave  into  the  galleys,  sold  to  grind  in  the 
prison-house ;  his  wife  and  children  to  be  sold,  and 
all  that  he  had,  and  payment  to  be  made.  See  here 
what  every  sin  deserves;  this  is  the  wages  of  sin. 
[1.  ]  To  be  sold.  Those  that  sell  themselves  to  work 
wickedness,  must  be  sold,  to  make  satisfaction.  Cap- 
ti\'es  to  sin  are  captives  of  wrath.  He  that  is  sold 
for  a  bond-sla^e,  is  deprived  of  all  his  comforts,  and 
has  nothing  left  him  but  his  life,  that  he  may  be  sen- 
sible of  his  miseries ;  which  is  the  case  of  damned 
sinners.  [2.]  Thus  he  would  have /ii2t/7«en? /o  be 
made,  that  is,  something  done  towards  it ;  though  it 
is  impossible  that  the  sale  of  one  so  worthless  should 
amount  to  the  payment  of  so  great  a  debt.  By  the 
damnation  of  sinners  divine  justice  will  be  to  eternity 
in  the  satisfying,  but  never  satisfied. 

(6.)  Convinced  sinners  cannot  but  humble  them- 
selves before  God,  and  pray  for  mercy.  I'he  ser- 
vant, under  this  charge,  and  this  doom,  fell  down 
at  the  feet  of  his  royal  master,  and  worshipped  him  ; 
or,  as  some  copies  read  it,  he  besought  him ;  his  ad- 
dress was  very  submissive  and  very  importunate; 
Have  patience  with  me,  and  I  will  pay  thee  all,  v. 
26.  The  servant  knew  before  that  he  was  so  much 
in  debt,  and  yet  was  under  no  concern  about  it,  till 
he  was  called  to  an  account.  Sinners  are  commonly 
careless  about  the  pardon  of  their  sins,  till  they  come 
under  the  arrests  of  some  awakening  word,  some 
startling  providence,  or  approaching  death, and  then, 
Wherewith  shall  I  come  before  the  Lord?  Mic.  6.  6. 
How  easily,  how  quickly,  can  God  bring  the  proud- 
est sinner  to  his  feet :  Ahab  to  his  sackcloth,  Ma- 
nasseh  to  his  prayei's,  Pharaoh  to  his  confessions, 
Judas  to  his  restitution,  Simon  Magus  to  his  suppli- 
cation, Belshazzar  and  Fehx  to  their  tremblmgs. 
The  stoutest  heart  will  fail,  when  God  sets  the  sins 
in  order  before  it.  This  servant  doth  not  deny  the 
debt,  noi-  seek  evasions,  nor  go  about  to  abscond. 

But,  [1.]  He  begs  time  ;  Have  patience  with  me. 
Patience  and  forbearance  are  a  great  favour,  but  it 
is  folly  to  think  that  these  alone  will  save  us ;  re- 
prieves are  not  pardons.  Many  are  borne  with,  who 
are  not  thereby  brought  to  repentance,  (Rem.  2.  4.) 
and  then  their'being  borne  with  does  them  no  kind- 
ness. 

[2.]  He  promises  payment;  Have  patience  a 
while,  and  I  will  pay  thee  all.  Note,  It  is  the  folly 
of  many  who  are  under  convictions  of  sin,  to  imagine 
that  they  can  make  God  satisfaction  for  the  wrong 
they  have  done  him  ;  as  those  who,  like  a  compound- 
ing bankrupt,  would  discharge  the  debt,  by  giving 
their  Jii-st-bo7-n  for  their  transgression,  (Mic.  6.  7.) 
who  go  about  to  establish  their  own  righteousness, 
Rom.  10.  3.  He  that  had  nothing  to  fiay,  {v.  25.) 
fancied  he  could  pay  all.  See  how  close  pride  sticks, 
even  to  awakened  sinners ;  they  are  convinced,  but 
not  humbled. 

(7. )  The  God  of  infinite  mercy  is  veiy  ready,  out 
of  pure  compassion,  to  forgive  the  sins  of  those  that 
humble  themselves  before  him;  {v.  27.)  The  lord 
of  that  servant,  when  he  might  justly  have  ruined 
him,  mercifully  released  him ;  and  since  he  could 
not  he  satisfied  by  the  payment  of  the  debt,  he  ■n'ould 
be  glorified  bv  the  pardon  of  it.  The  sen'ant's 
prayer  was.  Have  patience  with  me;  the  master's 
graiit  is,  a  discharge  in  full.  Nctc,  [1.]  The  par- 
don of  sin  is  owing  to  the  mercy  of  God,  to  his  ten- 
der mercy;  (Luke  1.  77,  78.)  He  was  moved  with 
compassion.  God's  reasons  of  mercy  are  fetched 
from  within  himself;  he  has  mercy  because  he  will 
have  mercy.  God  looked  with  pity  on  mankind  in 
general,  because  miserable,  and  sent  his  Son  to  be  a 
Surety  for  them  ;  he  looks  with  pity  on  particular 
penitents,  because  sensible  of  their  misei-y,  (their 
hearts  broken  and  contrite,)  and  accepts  them  in 
the  Beloved.  [2.]  There  is  forgiveness  with  God 
for  the  gi-eatest  sins,  if  they  be  repented  of.  Though 


ST.  MATTHEW,  XVIll. 


211 


the  debt  was  vastly  great,  lie  forgave  it  all,  v.  32. 
Though  our  sins  be  very  numerous  and  very  hein- 
ous, \et,  upon  gospel-terms,  they  may  Ije  pardoned. 
[3.]  The  ibrgiving  of  the  debt  is  the  loosing  of  the 
debtor ;  He  loosed  him.  The  obligation  is  cancelled, 
the  judgment  vacated;  we  never  walk  at  liberty  till 
our  sins  are  forgiven.  But  obser\e,  Though  he  dis- 
charged him  from  the  penalty  as  a  debtor,  he  did 
not  discharge  him  from  his  duty  as  a  servant.  The 
pardon  of  sin  doth  not  slacken,  but  strengthen,  our 
obligations  to  oliedience ;  and  we  must  reckon  it  a 
favour  that  God  is  pleased  to  continue  such  wasteful 
servants  as  we  ha\'e  been,  in  such  a  gainful  ser\ice 
as  his  is,  and  should  therefore  deliver  us,  that  we 
might  serve  him,  Luke  1.  74.  /  am  thy  servant,  for 
thou  hast  loosed  my  bonds. 

2.  The  servant's  unreasonable  severity  toward  his 
fellow-servant,  notwithstanding  his  lord's  clemency 
towai'd  him,  t'.  28 — 30.  This  represents  the  sin  of 
those  who,  though  they  are  not  unjust  in  demanding 
that  which  is  not  their  own,  yet  are  rigorous  and  un- 
merciful in  demanding  that  which  is  theiij  own,  to 
the  utmost  of  right,  which  sometimes  proves  a  real 
wrong.  Summiim  jus  siimma  injuria  Push  a  claim 
to  an  extremity,  and  it  becomes  a  wrung.  To  exiict 
satisfaction  for  debts  of  injury,  which  tend  neither  to 
reparation  nor  to  the  public  good,  but  purely  for  re- 
venge, though  the  law  may  allow  it,  in  terrorem — in 
order  to  strike  terror,  and  for  the  hardness  of  men's 
hearts,  yet  savours  not  of  a  christian  spirit.  To  sue 
for  money-debts,  when  the  debtor  cannot  possiblv 
pay  them,  and  so  let  him  perish  in  prison,  argues  a 
greater  love  of  money,  and  a  less  love  of  our  neigh- 
bour, than  we  ought  to  have,  Neh.  5.  7. 

See  here,  (1.)  How  small  the  debt  was,  how  verv 
small,  compared  with  the  ten  thousand  talents  which 
his  lord  forgave  him  ;  He  owed  him  a  hundred  fience, 
about  three  pounds  and  half-a-crown  of  our  monev. 
Note,  Offences  done  to  men  are  nothing  to  those 
which  are  committed  against  God.  Dishonours  done 
to  a  man  like  ourselves,  are  but  as  pence,  motes, 
gnats ;  but  dishonours  done  to  God,  are  as  talents, 
beams,  camels.  Not  that  therefore  we  may  make 
light  of  wronging  our  neighbour,  for  that  is  also  a  sin 
against  God ;  but  therefore  we  should  make  light  of 
our  neighbour's  wronging  us,  and  not  aggravate  it, 
or  studv  revenge.  David  was  unconcerned  at  the 
indignities  done  to  him  ;  I,asa  deaf  man,  heard  not ; 
but  laid  much  to  heart  the  sins  committed  against 
God  ;  for  them,  rivers  of  tears  ran  down  his  ei/es. 

(2.)  How  severe  the  demand  was;  He  laid  hands 
on  him,  and  took  him  by  the  throat.  Proud  and 
angry  men  think,  if  the  matter  of  their  demand  be 
just,  that  will  bear  them  out,  though  the  manner  of 
it  be  ever  so  cniel  and  unmerciful ;  but  it  will  not 
hold.  What  needed  all  this  violence?  The- debt 
might  have  been  demanded  without  taking  the 
debtor  hv  the  throat ;  without  sending  for  a  writ,  or 
setting  the  bailiff  upon  him.  How  lordlv  is  this 
man's  carriage,  and  yet  how  base  and  servile  is  his 
spirit !  If  he  had  been  himself  going  to  prison  for  his 
debt  to  his  lord,  his  occasions  would  have  been  so 
pressing,  that  he  might  have  had  some  pretence  for 
going  to  this_  extremity  in  requiring  his  own ;  but 
frequently  pride  and  malice  prevail  more  to  make 
men  se^-ere  than  the  most  urgent  necessity  would  do. 

(3.)  How  submissive  the  debtor  was  ; 'i/w/c//o'rw- 
servant,  though  his  equal,  yet  knowing  how  much 
he  lav  at  his  mercy,  fell  down  at  his  feet,  and  hum- 
bled himself  to  him  for  this  trifling  debt,  a«  much  as 
he  did  to  his  lord  for  that  great  debt ;  for  the  bor- 
rower is  servant  to  the  lender,  Pmv.  22.  7.  Note, 
Those  who  cannot  pay  their  debts,  ought  to  be  ven,- 
respectful  to  their  creditors,  and  not  only  give  thern 
good  words,  but  do  them  all  the  good  offices  thev 
possibly  can  :  they  must  not  be  angry  at  those  who 
claim  their  own,  nor  speak  ill  of  them  for  it,  no,  not 


though  they  do  it  in  a  rigorous  manner,  but  in  that 
case  leave  it  to  God  to  plead  their  cause.  'I'he  poor 
man's  request  is.  Have  jialience  vjith  me  ;  he  honest- 
ly confesses  the  debt,  and  puts  not  his  creditor  to  the 
charge  of  proving  it,  onlj-  begs  time.  Note,  For- 
bearance, though  it  be  no  acquittance,  is  sometimes 
a  piece  of  needful  and  laudaljle  charity.  As  we  must 
not  be  hard,  so  we  must  not  be  hasty,  in  our  de- 
mands, but  think  how  long  God  bears  with  us, 

(4. )  How  implacable  and  furious  the  creditor  was ; 
{v.  30. )  He  would  not  have  Jiatience  with  him,  would 
not  hearken  to  his  fair  promise,  but  without  mercy 
cast  him  into  prison.  How  insolently  did  he  trample 
upon  one  as  good  as  himself,  that  submitted  to  him  ! 
How  ciTielly  did  he  use  one  that  had  done  him  no 
harm,  and  though  it  would  be  no  advantage  to  him- 
self !  In  this,  as  in  a  glass,  lunnerciful  creditors  may 
see  their  own  faces,  who  take  pleasure  in  nothing 
more  than  to  swallow  up  and  destroy,  (2  Sam.  20. 
19. )  and  glory  in  ha\ing  their  poor  debtor's  bones. 

(5. )  How  much  concerned  the  rest  of  the  servants 
were  ;  They  were  very  sorry,  {v.  31.)  sony  for  the 
creditor's  cnielty,  and  for  the  debtor's  calamity. 
Note,  The  sins  and  sufferings  of  our  fellow-servants 
should  be  matter  of  grief  and  trouble  to  us.  It  is 
sad  that  any  of  our  brethren  should  either  make 
themselves  beasts  of  prey,  by  cruelty  and  barbarity  ; 
or  be  made  beasts  of  slaveiy,  by  the  inhuman  usage 
of  those  who haxe  power  over  them.  To  see  a  fel- 
low-servant, either  raging  like  a  bear  or  trampled 
on  like  a  worm,  cannot  but  occasion  great  regret  to 
all  that  ha%e  anv  jealousy  for  the  honour  either  of 
their  nature  or  of  their  religion.  See  with  what  eye 
Solomon  looked  both  upon  the  tears  of  the  oppressed, 
and  the  /lower  of  the  oppressors,  Eccl.  4.  1. 

(6.)  How  notice  of  it  was  brought  to  the  master  ■ 
They  came  and  told  their  lord.  They  durst  not 
reprove  their  fellow-servant  for  it,  he  was  so  unrea- 
sonable and  outrageous  ;  fLet  a  bear  robbed  of  her 
whelps  7neet  a  man,  rather  than  such  a  fool  in  his 
folly  ;)  but  they  went  to  their  lord,  and  besought 
him  to  appear  for  the  oppressed  against  the  op- 
pressor. Note,  That  which  gi-^es  us  occasion  for 
sorrow,  should  give  us  occasion  for  prayer.  Let  our 
complaints  both  of  the  wickedness  of  the  wicked  and 
of  the  afflictions  of  the  afflicted,  be  brought  to  God, 
and  left  with  him. 

3.  The  master's  just  resentment  of  the  cruelty  his 
sei-vant  was  guilty  of.  If  the  servant  took  it  so  iU, 
much  more  would  the  master,  whose  compassions 
are  infinitely  above  ours.     Now  observe  here, 

(1.)  How  he  reproved  his  servant's  cruelty ;  {y. 
32,  33.)  O  thou  wicked  serva?it.  Note,  LTnmerciful- 
ness  is  wickedness,  it  is  great  wickedness.  [1.]  He 
upbraids  him  with  the  mercy  he  had  found  with  his 
master;  I  forgave  thee  all'  that  debt.  Those  that 
will  use  God's  favours,  shall  never  be  upbraided 
with  them,  but  those  that  abuse  them,  may  expect 
it,  ch.  11.  20.  Consider,  It  was  all  that  debt,  that 
gi-eat  debt.  Note,  The  greatness  of  sin  magnifies 
the  riches  of  pardoning  mercy  :  we  should  think  hew 
much  has  been  forgiven  us,  Luke  7.  47.  [2.]  He 
thence  shows  him  the  obligation  he  was  under  to  be 
merciful  to  his  fellow-servant ;  Shouldest  not  thou 
also  have  had  coynpassion  on  thy  fellow-sen-ant,  even 
as  I  had  pitii  on  thee?  Note,  It  is  justly  expected, 
that  such  as  have  received  mercy,  should  show 
mercy.  Dat  ille  veniam  facile,  cui  vema  est  opus — 
He  who  needs  forgri'eness,  easily  bestows  it.  Senec 
.■Ygamcmn.  He  shows  him,  First,  That  he  should 
have  been  more  compassionate  to  the  distress  of  his 
fellow-servant,  because  he  had  himself  experienced 
the  same  distress.  \\"hat  we  have  had  the  feeling 
of  ourselves,  we  can  the  better  have  the  fellow-feel- 
ing of  with  our  brethren.  The  Israelites  know  the 
heart  of  a  stranger,  for  they  were  strangers;  and 
this  senant  should  have  better  known  the  heart  of 


212 


ST.  MATTHEW,  XIX. 


an  arrested  debtor,  than  to  have  been  thus  hard  upon 
such  a  one.  Secondly,  That  he  should  have  been 
more  conformable  to  the  example  of  his  master's 
tenderness,  having  himself  experienced  it,  so  much 
to  his  advantage.     Note,  The  comfortable  sense  of 

Eardoning  mercy  tends  much  to  the  disposing  of  our 
earts  to  forgive  our  brethren.  It  was  in  the  close 
of  the  day  of  atonement,  that  the  jubilee-ti-umpet 
sounded  a  release  of  debts  ;  (Lev.  25.  9.)  for  we  must 
have  compassion  on  our  brethren,  as  God  has  on  us. 

(2.)  How  he  revoked  his  pardon,  and  cancelled 
the  acquittance,  so  that  the  judgment  against  him 
revived  ;  {v.  34.)  He  delivered  him  to  the  tormentors, 
till  he  should  pay  all  that  luas  due  unto  him.  Though 
the  wickedness  was  very  great,  his  lord  laid  upon 
him  no  other  punishment  than  the  payment  of  his 
own  debt.  Note,  Those  that  will  not  come  up  to 
the  terms  of  the  gospel,  need  be  no  more  miserable 
than  to  be  left  open  to  the  law,  and  to  let  that  have 
its  course  against  them.  See  how  the  punishment 
answers  the  sin  ;  he  that  would  not  forgive,  shall  not 
be  forgiven  ;  He  delivered  him  to  the  tormentors;  the 
utmost  he  could  do  to  his  fellow-sen-ant,  was  but  to 
cast  him  into  prison,  but  he  was  himself  delivered 
to  the  tormentors.  Note,  The  power  of  God's  wrath 
to  ruin  us,  goes  far  beyond  the  utmost  extent  of  any 
creature's  strength  and  wrath.  The  reproaches  and 
terrors  of  his  own  conscience  would  be  his  tormen- 
tors, for  that  is  a  worm  that  dies  not ;  devils,  the  ex- 
ecutioners of  God's  wrath,  that  are  sinners'  tempters 
now,  will  be  their  tormentors  for  ever.  He  was  sent 
to  bridewell  till  he  should  pay  all.  Note,  Our  debts 
to  God  are  never  compounded ;  either  all  is  forgiven 
en-  all  is  exacted  ;  glorified  saints  in  heaven  are  par- 
doned all,  through  Christ's  complete  satisfaction; 
damned  sinners  in  hell  are  paying  all,  that  is,  are 
punished  for  all.  The  offence"  done  to  God  by  sin, 
is  m  pouit  of  honour,  which  cannot  be  compounded 
for  without  such  a  diminution  as  the  case  will  by  no 
means  admit,  and  therefore,  some  way  or  other,  by 
•the  sinner  or  by  his  surety,  it  must  be  satisfied. 

Lastly,  Here  is  the  application  of  the  whole  pa- 
rable ;  {v.  35.)  So  likewise  shall  my  heavenly  Father 
do  unto  you.  The  title  Christ  here  gives"  to  God, 
was  made  use  of,  [y.  19.)  in  a  comfortable  promise  ; 
It  shall  be  done  for  them  of  my  Father  vjhich  is  in 
heaven;  here  it  is  made  use  of"  in  a  terrible  threat- 
ening. If  God's  government  be  fatherlv,  it  follows 
thence,  that  it  is  righteous,  but  it  does  not  therefore 
follow,  that  it  is  not  rigorous,  or  that  under  his  go- 
vernment we  must  not  be  kept  in  awe  by  the  fear  of 
the  divine  wrath.  When  we  pray  to  God  as  our 
Father  in  heaven,  we  are  taught  to  ask  for  the  for- 
giveness of  sins,  as  ive  forgive  our  debtors.  Ob- 
serve here, 

1.  The  duty  of  forgiving ;  we  must  from  our  hearts 
forgive.  Note,  We  do  not  forgive  our  offending 
brother  aright,  nor  acceptably,  if  we  do  not  forgive 
from  the  heart ;  for  that  is  it  that  God  looks  at.  No 
malice  must  be  harboured  there,  or  ill  will  to  any 
person,  one  or  another ;  no  projects  of  revenge  must 
be  hatched  there  or  desires  of  it,  as  there  are  in 
rnany  who  outwardly  appear  peaceable  and  recon- 
ciled. Yet  this  is  not  enough ;  we  must  from  the 
heart  desire  and  endeavour  the  welfare  even  of  those 
that  have  offended  us. 

2-  The  danger  of  not  forgiving ;  So  shall  your  hea- 
venly Father  do.  (1.)  This  is  not  intended  to  teach 
us  that  God  reverses  his  pardons  to  any,  but  that  he 
denies  them  to  those  that  are  unqualified  for  them, 
according  to  the  tenor  of  the  gospel ;  though  having 
seemed  to  be  humbled,  like  Ahab,  they  thought 
themselves,  and  others  thought  them,  in  a  pardoned 
state,  and  they  made  bold  with  the  comfort  of  it 
Intimations  enough  we  have  in  scripture,  of  the  for- 
teiture  of  pardons,  for  caution  to  the  presumptuous ; 
and  yet  we  have  security  enough  of  the  continuance 


of  them,  for  comfort  to  those  that  are  sincere,  bu» 
timorous ;  that  the  one  may  fear,  and  the  other  may 
hope.  Those  that  do  noX.  forgive  their  brother's  tres- 
fiasses,  did  never  truly  repent  of  their  own,  nor  ever 
truly  believe  the  gospel ;  and  therefore  that  which 
is  taken  aivay,  is  only  what  they  seemed  to  have, 
Luke  8.  18.  (2.)  This  is  intended  to  teach  us,  that 
they  shall  have  judgment  without  mercy,  that  have 
showed  no  mercy,  Jam.  2.  13.  It  is  indispensably 
necessary  to  pardon  and  peace,  that  we  not  only  do 
justly,  but  love  mercy.  It  is  an  essential  part  of 
that  religion  which  is  fiure  arid  undejiled  before  God 
and  the  Father,  of  that  wisdom  from  above,  which 
is  gentle,  and  easy  to  be  entreated.  Look  how  they 
will  answer  it  another  day,  who,  though  they  bear 
the  christian  name,  persist  in  the  most  rigorous  and 
unmerciful  treatment  of  their  brethren,  as  if  the 
strictest  laws  of  Christ  might  be  dispensed  with  for 
the  gratifying  of  their  unbridled  passions;  and  so  they 
curse  themselves  every  time  they  say  the  Lord  a 
prayer. 

CHAP.  XIX. 

In  this  chapter,  we  have,  I.  Christ  changing^  his  quarters,  leav- 
ing Galilee,  and  coming  into  the  coasts  of  Judea,  v.  1,2. 
\\.  His  dispute  with  the  Pharisees  ahout  divorce,  and  his 
discourse  ivith  his  disciples  upon  occasion  of  it,  v.  3. .  12. 
III.  The  kind  entertainment  he  pave  to  some  little  children 
which  were  brought  to  him,  v.  13 . .  15.  IV.  An  account 
of  what  passed  between  Christ  and  a  hopeful  youiig  gen- 
tleman that  applied  himself  to  him,  v.  16..  22.  V.  "Hiff 
discourse  with  his  disciples  upon  that  occasion,  concerning 
the  difTicuIty  ofthe  salvation  of  those  that  have  much  in  the 
world,  and  the  certain  recompense  of  those  that  leave  all 
for  Christ,  V.  23.. 30. 

1 .  A  ND  it  came  to  pass,  that  when  Jesus 
-HL  had  finished  these  sayings,  he  de- 
parted from  Gahlee,  and  came  into  the 
coasts  of  Judea  beyond  Jordan  :  2.  And 
great  muhitudes  followed  him ;  and  he  heal- 
ed them  there. 

We  have  here  an  account  of  Christ's  removal. 
Observe, 

1.  He  left  Galilee.  There  he  had  been  brought 
up  and  had  spent  the  greatest  part  of  his  life  in  that 
remote  despicable  part  of  the  country  ;  it  was  only 
upon  occasion  of  the  feasts,  that  he  came  ufi  to  Je- 
rusalem, and  manifested  himself  there  ;  and,  we  may 
suppose,  that,  having  no  constant  residence  there 
when  he  did  come,  his  preaching  and  miracles  were 
the  more  observable  and  acceptable.  But  it  was  an 
instance  of  his  humiliation,  and  in  this,  as  in  other 
things,  he  appeared  in  a  mean  state,  that  he  would 
go  under  the  character  of  a  Galilean,  a  north-coun- 
tryman, the  least  polite  and  refined  part  of  the  na- 
tion. Most  of  Christ's  sermons  hitherto  had  been 
preached,  and  most  of  his  miracles  wrought,  in  Ga- 
lilee ;  but  now,  \\s.y\w^  finished  these  sayings,  he  de- 
parted from  Galilee,  and  it  was  his  final  farewell; 
for  (unless  h\s  passing  through  the  midst  of  Samaria 
and  Galilee,  Luke  17.  11.  was  after  this,  which  yet 
was  but  a  visit  in  transitu — as  he  passed  through  the 
country )  he  never  came  to  Galilee  again  till  after 
his  resurrection,  which  makes  this  transition  very 
remarkable.  Christ  did  not  take  his  leave  of  Gah- 
lee till  he  had  done  his  work  there,  and  then  he  de- 
parted thence.  Note,  As  Christ's  faithful  ministers 
are  not  taken  out  of  the  world,  so  they  are  not  re- 
moved from  any  place,  till  they  have  finished  their 
testimony  in  that  place.  Rev.  11.  7.  This  is  very 
comfortable  to  those  that  follow  •  not  their  own  hu- 
mours, but  God's  providence,  in  their  removals,  that 
their  sayings  shall  be  finished  before  they  depart. 
And  who  would  desire  to  continue  any  where  longer 
than  he  has  work  to  do  for  God  there  .■' 

2.  He  came  into  Che  coasts  of  Judea,  beyond  Jor- 


ST.  MATTHEW,  XIX. 


213 


dan,  liiat  they  might  have  their  day  of  visitation  as  I 
well  as  Galilee,  for  they  also  belonged  to  the  lost  i 
shee/i  of  the  house  of  Israel.  But  still  Christ  kept 
to  those  parts  of  Canaan  that  lay  towards  other  na- 
tions ;  Galilee  is  called  Galilee  of  the  Gentiles  ;  and 
the  Syrians  dwelt  be)ond  Jordan.  Thus  Christ  in- 
timated, that,  while  he  kept  within  the  confines  of 
the  Jewish  nation,  he  had  his  eye  upon  the  Gentiles, 
and  his  gospel  w;is  aiming  and  coming  toward  them. 
3.  Great  multitudes  follonved  him.  Where  Shi- 
loh  is,  there  will  the  gatliering  of  the  jieofile  be. 
The  redeemed  of  the  Lord  are  such  as  follow  the 
Lamb  whithersoever  he  goes.  Rev.  14.  i.  When 
Christ  departs,  it  is  best  for  us  to  follow  him.  It  i 
was  a  piece  of  respect  to  Christ,  and  yet  it  was  a 
continual  trouble,  to  be  thus  crowded  after,  wher- 
ever he  went ;  but  he  sought  not  his  own  ease,  nor, 
considering  how  mean  and  contemjjtible  this  mob 
was,  (as  some  would  call  them,)  his  own  honour 
much,  in  the  eye  of  the  world  ;  he  went  about  doing 
good ;  for  so  it  follows,  he  healed  them  there.  This 
shows  what  they  followed  him  for,  to  have  their  sick 
healed ;  and  they  found  him  as  able  and  ready  to 
help  here,  as  he  had  been  in  Galilee  ;  for,  wherever 
this  Suyi  of  righteousness  arose,  it  was  with  healing 
under  his  wings.  He  healed  them  there,  because  he 
would  not  have  them  follow  him  to  Jenisalem,  lest 
it  should  give  offence.     Lfe  shall  not,  strive,  nor  cry. 

3.  The  Pharisees  also  came  unto  him, 
tempting  him,  and  saying  unto  him,  Is  it 
lawful  for  a  man  to  put  away  his  wife  for 
every  cause  ?  4.  And  he  answered  and 
said  unto  them.  Have  ye  not  read,  that  he 
which  made  them  at  the  beginning,  made 
them  male  and  female  ;  5.  And  said.  For  i 
this  cause  shall  a  man  leave  father  and  j 
mother,  and  shall  cleave  to  his  wife  ;  and  j 
they  twain  shall  be  one  flesh  ?  6.  Where- 
fore they  are  no  more  twain,  but  one  flesh. 
What  therefore  God  hath  joined  together, 
let  not  man  put  asunder.  7.  They  saj^ 
unto  him.  Why  did  Moses  then  command 
to  give  a  writing  of  divorcement,  and  to  put 
her  away  1  8.  He  saith  unto  them,  Moses, 
because  of  the  hardness  of  j^our  hearts,  suf- 
fered you  to  put  away  your  wives ;  but  from 
the  beginning  it  was  not  so.  9.  And  I  say 
unto  you.  Whosoever  shall  put  away  his 
wife,  except  it  be  for  fornication,  and  shall 
marry  another,  committeth  adultery :  and 
whoso  marrieth  her  which  is  put  away  doth 
commit  adultery.  10.  His  chsciples  say 
unto  him,  If  the  case  of  the  man  be  so  with 
his  wife,  it  is  not  good  to  marry.  1 1.  But 
he  said  unto  them.  All  meji  cannot  receive 
this  saying,  save  thej/  to  whom  it  is  given. 
12.  For  there  are  some  eunuchs,  which 
were  so  born  from  their  mother's  womb : 
and  there  are  some  eunuchs,  which  were 
made  eunuchs  of  men :  and  there  be  eu- 
nuchs, which  have  made  themselves  eu- 
nuchs for  the  kingdom  of  heaven's  sake 
He  that  is  able  to  receive  it  let  him  receive  it. 

We  have  here  the  law  of  Christ  in  thex;ase  of 
divorce,  occasioned,  as  some  other  dedarations  of 


his  will,  by  a  dispute  with  the  Pharisees.  So  patient- 
ly did  he  endure  the  contradiction  of  sinners,  that  he 
turned  it  into  insti-uctions  to  his  own  disciples  !  Ob- 
serve here, 

I.  The  case  proposed  by  the  Pharisees;  (v.  13.) 
Is  it  lawful  for  a  man  to  /nit  away  his  wife?  This 
they  asked,  tempting  him,  not  desiring  to  be  taught 
by  him.  Some  time  ago,  he  had,  in  Galilee,  declared 
his  mind  in  this  matter,  against  that  which  was  the 
common  practice  ;  {ch.  5.  31,  32.)  and  if  he  would, 
in  like  manner,  declare  himself  now  against  divorce, 
they  would  make  use  of  it  for  the  prejudicing  and 
incensing  of  the  people  of  this  country  against  him, 
who  would  look  with  a  jealous  eye  upon  one  that  at- 
tempted to  cut  them  short  in  a  liberty  they  were 
fond  of.  They  hoped  he  would  lose  himself  in  the 
affections  of  the  people  as  much  by  this  as  by  any 
of  his  precepts.  Or,  tlie  temptation  might  be  de- 
signed thus  ;  If  he  should  say  that  divorces  were 
not  lawful,  they  would  reflect  upon  him  as  an  enemy 
to  the  law  of  Moses,  which  allowed  them  ;  if  he 
should  say  that  they  were,  they  would  repre:'-nt  his 
doctrine  as  not  having  that  perfection  in  it  which 
was  expected  in  the  doctrine  of  tlie  Messiah  ;  since, 
though  divorces  were  tolerated,  they  were  looked 
upon  by  the  stricter  sort  of  people  as  not  of  good  re- 
port. Some  think,  that,  though  the  law  of  Moses 
did  permit  divorce,  yet,  in  assigning  the  just  causes 
for  it,  there  was  a  controversy  between  the  Phari- 
sees among  themselves,  and  they  desired  to  know 
what  Christ  said  to  it.  Matrimonial  cases  have  been 
numerous,  and  sometimes  intricate  and  pei-plexed  ; 
made  so,  not  by  the  law  of  God,  but  by  the  lusts  and 
follies  of  men  ;  and  often  in  these  cases  people  re- 
solve, before  they  ask,  what  they  will  d-: 

Their  question  is,  JHiether  a  man  7nrr,,  /lut  away 
his  wife  for  every  cause  ?  That  it  might  be  done  for 
some  cause,  even  for  that  of  fcniication,  was  grant- 
ed; but  may  it  be  done,  as  now  it  commonly  was 
done,  by  the  looser  sort  of  people,  for  every  cause  ; 
for  any  cause  that  a  man  shall  think  fit  to  assien, 
though  ever  so  frivolous ;  upon  every  dislike  or  dis- 
pleasure ?  The  toleration,  in  this  case,  permitted 
it,  in  case  she  found  no  favour  in  his  eyes,  because  hr 
hath  found  some  uncleanness  in  her.  Dent.  24  i. 
This  they  interpreted  so  largely  as  to  make  any  dis- 
gust, though  causeless,  the  ground  of  a  divorce. 

II.  Christ's  answer  to  this  question  ;  though  it  was 
proposed  to  tempt  him,  yet,  being  a  case  of  con- 
science, and  a  weighty  one,  he  gave  a  full  answer  to 
it,  not  a  direct  one,  but  an  effectual  one ;  lay)''.g 
down  such  principles  as  undeniably  prove  that  such 
arbitrary  divorces  as  were  then  in  use,  which  made 
the  matrimonial  bond  so  very  precarious,  were  by 
no  means  lawful.  Christ  himself  would  not  give  the 
rule  without  a  reason,  nor  lay  down  his  judgment 
without  scripture-proof  to  support  it.  Now  his  ar- 
gument is  this  ;  "  If  husband  and  wife  are  by  the 
will  and  appointment  of  God  joined  together  in  the 
strictest  and  closest  union,  then  they  are  not  to  be 
lightlv,  and  upon  every  occasion,  separated  ;  if  the 
knot  be  sacred,  it  cannot  be  easily  untied. "  Now, 
to  prove  that  there  is  such  a  union  between  man  and 
wife,  he  urges  three  things. 

1.  The  creation  of  Adam  and  Eve,  concerning 
which  he  appeals  to  their  own  knowledge  of  the 
scriptures ;  Have  ye  not  read  ?  It  is  some  advantage 
in  arguing,  to  deal  with  those  that  own,  and  have 
read,  the  scriptures ;  Ye  have  read  (but  have  not 
considered)  that  he  which  made  them  at  tlie  begin- 
ning, made  them  male  a?id  female.  Gen.  1.  2". — .5.  2. 
Note,  It  will  be  of  great  use  to  us,  often  to  think  of 
our  creation,  how  and  by  whom,  what  and  for  what, 
we  were  created.  He  made  them  male  and  female, 
one  female  for  one  male  ;  so  that  Adam  could  not 
divorce  his  wife,  and  take  another,  for  there  was  no 
other  to  take.     It  likewise  intimated  an  insepai-able 


214 


ST.  MATTHEW,  XTX. 


union  between  them  ;  Eve  was  a  rib  out  of  Adam's 
side,  so  that  he  could  not  put  her  away,  but  he  must 
put  away  a  piece  of  liimself,  and  contradict  the  mani- 
fest indications  of  her  creation.  Christ  hints  briefly  at 
this,  but  in  appealing  to  what  they  had  read,  he  re- 
fers them  to  the  original  record,  where  it  is  observa- 
ble, that,  though  the  rest  of  the  living  creatures  were 
made  male  and  female,  yet  it  is  not  said  so  concern- 
ing any  of  them,  but  only  concerning  mankind  ;  be- 
cause between  man  and  woman  the  conjunction  is 
rational,  and  intended  for  nobler  purposes  than  mere- 
ly the  pleasing  of  sense  and  tlie  preserving  of  a  seed; 
and  it  is  therefore  more  close  and  firm  than  that  be- 
tween male  and  female  among  the  brutes,  who  were 
not  capable  of  being  such  help-meets  for  one  another 
as  Adam  and  Eve  were.  Hence  the  manner  of  ex- 
pression is  somewhat  singular,  (Gen.  1.  27.)  In  the 
image  of  God  created  he  him,  male  and  female  crea- 
ted he  them;  him  and  thejn  are  used  promiscuously; 
being  one  by  creation  before  they  were  two,  when 
they  became  one  again  by  marriage-covenant,  that 
oneness  could  not  but  be  closer  and  indissolvable. 

2.  The  fundamental  law  of  marriage,  which  is, 
that  a  man  shall  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  v.  5.  The  relation  between  hus- 
band and  wife  is  nearer  than  that  between  parents 
and  children;  now,  if  the  filial  relation  may  not  easily 
be  violated,  much  less  may  the  marriage-union  be 
broken.  May  a  child  desert  his  parents,  or  may  a 
parent  abandon  his  children,  for  any  cause,  for  every 
cause  ?  No,  by  no  means.  Much  less  may  a  hus- 
band put  away  his  wife,  betwixt  whom,  though  not 
by  nature,  yet  by  divine  appointment,  the  relation  is 
nearer,  and  the  bond  of  union  stronger,  than  between 
parents  and  children  ;  for  that  is  in  a  great  measure 
superseded  by  marriage,  when  a  man  must  ieave 
his  parents,  to  cleave  to  his  wife.  See  here  the 
power  of  a  divine  institution,  that  the  result  of  it  is 
a  union  stronger  than  that  which  results  from  the 
highest  obligations  of  nature. 

3.  The  nature  of  the  marriage-contract ;  it  is  a 
union  of  persons ;  They  twain  shall  be  one  flesh,  so 
that  (i».  6.)  they  are  no  more  twain,  but  one  flesh. 
A  man's  children  are  pieces  of  himself,  but  his  wife 
is  himself  As  the  conjugal  union  is  closer  than  that 
between  parents  and  children,  so  it  is  in  a  manner 
equivalent  to  that  between  one  member  and  another 
in  the  natural  body.  As  this  is  a  reason  why  hus- 
bands should  love  their  wives,  so  it  is  a  reason  whv 
they  should  not  put  away  their  wives  ;  for  no  man 
ever  yet  hated  his  own  flesh,  or  cut  it  off,  but  nour- 
ishes and  cherishes  it,  and  does  all  he  can  to  preserve 
it.  They  two  shall  be  one,  therefore  there  must  be 
but  one  wife,  for  God  made  but  one  Eve  for  one 
Adam,  Mai.  2.  15. 

From  hence  he  infers,  What  God  hath  joined  to- 

f  ether,  let  not  man  /nit  asunder.  Note,  (1.)  Hus- 
and  and  wife  are  of  God's  joining  together;  o-un'^fujsv 
— he  hath  yoked  t/iem  Co.^cMcr,' so  the  word  is,  and 
it  is  very  significant.  God  himself  instituted  the 
relation  between  husband  and  wife  in  the  state  of  in- 
nocence. Marriage  and  the  sabbath  are  tlie  most 
ancient  of  divine  ordinances.  Though  marriage  be 
not  peculiar  to  the  church,  but  common  to  the  world, 
yet  being  stamped  with  a  divine  institution,  and  here 
ratified  by  our  Lord  Jesus,  it  ought  to  be  managed 
after  a  godly  sort,  and  sanctified  by  the  word  of 
God  and  firayer.  A  conscientious  regard  to  God  in 
this  ordinance,  would  have  a  good  influence  upon 
the  duty,  and  consequently  upon  the  comfort,  of  the 
relation.  (2.)  Husband  and  wife  being  joined  toge- 
ther by  the  ordinance  of  God,  are  not  to  be  put  asun- 
der by  any  ordinance  of  man.  Let  not  man  put  them 
asunder ;  not  the  husband  himself,  or  any  one  for 
him;  not  the  magistrate,  God  never  gave  him  au- 
thority to  do  it.  The  God  of  Israel  hath  said,  that 
he  hateth  tiutting  away,  Mai.  2,  16.    It  is  a  general 


ride,  that  man  must  not  go  about  to  put  asunder  what 
God  hath  joined  together. 

III.  An  objection  started  by  the  Pharisees  against 
this  ;  an  objection  not  destitute  of  colour  and  plausi- 
bility; {x>.  7.)  "  Why  did  Moses  command  to  give  a 
writing  ofdix'orcemeyit,  in  case  a  man  did  put  away 
his  wit'e  V'  He  urged  scripture  reason  against  di- 
vorce, they  allege  scripture  authority  for  it.  Note, 
The  seeming  contradictions  that  are  in  the  word  of 
God,  are  great  stumbling-blocks  to  men  of  corrupt 
minds.  It  is  true,  Moses  was  faithful  to  him  that 
a/ifiointed  him,  and  commanded  nothing  but  what 
he  receti'edfrom  the  Lord ;  but  as  to  the  thing  itself, 
what  they  call  a  co7nmand  v/as  only  a.n  allowance, 
(Deut.  24.  1.)  and  designed  rather  to  restrain  the 
exorbitances  of  it  than  to  give  countenance  to  the 
thing  itself  The  Jewish  doctors  themselves  observe 
such  limitations  in  that  law,  that  it  could  not  be  done 
without  great  deliberation.  A  particular  reason 
must  be  assigned,  the  bill  of  divorce  must  be  written, 
and,  as  a  judicial  act,  must  have  all  the  solemnities 
of  a  deed,  executed  and  enrolled.  It  must  be  given 
into  the  hands  of  the  wife  herself,  and  (which  would 
oblige  men,  if  they  had  any  consideration  in  them, 
to  consider)  they  were  expressly  forbidden  ever  to 
come  together  again. 

IV.  Clirist's  answer  to  this  objection,  in  which, 

1.  He  rectifies  their  mistake  concerning  the  law 
of  Moses ;  they  called  it  a  command,  Christ  calls  it 
but  a  permission,  a  toleration.  Carnal  hearts  will 
take  an  ell  if  but  an  inch  be  given  them.  The  law 
of  Moses,  in  this  case,  was  a  political  law,  which 
Cjod  gave,  as  the  Governor  of  that  people ;  and  it 
was  for  reasons  of  state,  that  divorces  were  tolerated. 
The  strictness  of  the  marriage-union  being  the  re- 
sult, not  of  a  natural,  but  of  a  positive,  law,  the  wis- 
dom of  God  dispensed  with  divorces  in  some  cases, 
without  anv  impeachment  of  his  holiness. 

But  Christ  tells  them  there  was  a  reason  for  this 
toleration,  not  at  all  for  their  credit ;  ;;  was  because 
of  the  hardness  of  your  hearts,  that  you  were  per- 
mitted to/iut  away  yourwives.  Moses  complamed 
of  the  people  of  Israel  in  his  time,  that  their  hearts 
were  hardened,  (Dent.  9.  6. — 31.  27.)  hardened 
against  God  ;  this  is  here  meant  of  their  being  hard- 
ened against  their  relations ;  they  were  generally- 
violent  and  outrageous,  which  way  soever  they  took, 
both  in  their  appetites  and  in  their  passions ;  and 
therefore  if  they  had  not  been  allowed  to  put  away 
their  wives,  when  they  had  conceived  a  dislike  of 
them,  they  would  have  used  them  cruelly,  would 
have  beaten  and  abused  them,  and  perhaps  have 
murdered  them.  Note,  There  is  not  a  greater  piece  ' 
of  hai'd-heartedness  in  the  world,  than  for  a  man  to 
he  harsh  and  severe  with  his  own  wife.  The  Jews, 
it  seems,  were  infamoiis  for  this,  and  therefore  were 
allowed  to  put  them  away;  better  divorce  them  than 
do  worse,  than  that  the  altar  of  the  Lord  should  be 
covered  with  tears,  Mai.  2.  13.  A  little  compliance, 
to  humour  a  madman,  or  a  man  in  a  phrenzy,  may 
prevent  a  greater  mischief  Positive  laws  may  be 
dispensed  with  for  the  preservation  of  the  law  of  na- 
t\n'e,  for  God  will  have  mercy,  and  not  sacrifice  ;  but 
then  those  are  hard-hearted  wretches,  who  have 
made  it  necessary;  and  none  can  wish  to  have  the 
liberty  of  divorce,  without  virtually  owningthe  hard- 
ness of  their  hearts.  Observe,  He  saith.  It  is  for  the 
hardness  of  your  hearts,  not  only  theirs  who  lived 
then,  but  all  their  seed.  Note,  God  not  only  sees, 
but  foresees,  the  hardness  of  men's  hearts ;  he  suited 
both  the  ordinances  and  providences  of  the  Old  Tes- 
tament to  the  temper  of  that  people,  both  in  terror. 
Further  observe,  The  law  of  Moses  considered  the 
hardness  of  men's  hearts,  but  the  gospel  of  Christ 
cures  it ;  and  his  grace  takes  away  the  heart  of  stone, 
and  gives  a  heart  offiesh.  By  thelaw  was  the  know- 
J  ledge  of  sin,  but  by  the  gospel  was  the  conquest  of  it. 


ST.  MATTHEW,  XIX. 


215 


2.  He  reduces  them  to  the  original  institution; 
But  from  the  beginning  it  -was  not  so.  Note,  Corrup- 
tions that  are  crept  into  any  ordinance  of  God,  must 
be  purged  out  by  liaving  recourse  to  the  primitive 
msfitution.  If  the  copy  be  vicious,  it  must  be  exa- 
mined and  corrected  by  the  original.  Thus,  when 
St.  Paul  would  redress  the  grievances  in  the  church 
of  Corinth  about  the  Lord's  supper,  he  appealed  to 
the  appointment,  (1  Cor.  11.  23.)  So  and  so  /  re- 
ceived from  the  Lord.  Truth  was  from  tlie  begin- 
ning; we  must  therefore  inquire  for  the  good  old  ivay, 
(Jer.  6.  16. )  and  must  reform,  not  by  latter  patterns, 
but  by  ancient  rules. 

3.  He  settles  the  point  by  an  express  law  ;  /  say 
unto  you.;  {v.  9.)  and  it  agrees  with  what  he  said 
before  ;  {ch.  5.  32.)  there  it  was  said  in  preaching, 
here  in  dispute,  but  it  is  the  same,  for  Christ  is  con- 
stant to  liimself.     Now,  in  both  these  places, 

(1.)  He  allows  divorce,  in  case  of  adultery;  the 
reason  of  the  law  against  divorce  being  this.  They 
two  shall  be  one  flesh.  If  the  wife  play  the  harlot, 
and  make  herself  one  flesh  with  an  adulterer,  the 
reason  of  the  law  ceases,  and  so  does  the  law.  By 
the  law  of  Moses  adultery  was  punished  with  death, 
Deut.  22.  22.  Now  our  Saviour  mitigates  tlie  rigour 
of  that,  and  appoints  divorce  to  be  the  penalty.  Dr. 
Whitby  understands  this,  not  of  adultery,  but  (be- 
cause our  Saviour  uses  the  word  Trofviix — ^fornication) 
of  uncleanness  committed  before  marriage,  but  dis- 
covered afterward ;  because,  if  it  were  committed 
after,  it  was  a  capital  crime,  and  there  needed  no 
divorce. 

(2.)  He  disallows  it  in  all  other  cases;  llliosoever 
fiuts  away  his  wife,  exce fit  for  fornication,  and  mar- 
ries another,  commits  adultery.  This  is  a  direct  an- 
swer to  their  query,  tliat  it  is  not  lawful.  In  this,  as 
in  other  things,  gospel-times  are  times  of  reforma- 
tion, Heb.  9.  10.  The  law  of  Christ  tends  to  rein- 
state man  in  his  primitive  integrity;  the  law  of  love, 
conjugal  love,  is  no  new  commandment,  but  was 
from  the  beginning.  If  we  consider  what  mischiefs 
to  families  and  states,  what  confusions  and  disorders, 
would  follow  upon  arbitrary  divorces,  we  shall  see 
how  much  this  law  of  Christ  is  for  our  own  benefit, 
and  what  a  friend  Christianity  is  to  our  secular  in- 
terests. 

The  law  of  Moses  allowing  divorce  for  the  hard- 
ness of  men's  liearts,  and  the  law  of  Christ  forbid- 
ding it,  intimate,  that  christians  being  under  a  dis- 
pensation of  love  and  liberty,  tenderness  of  heart 
may  justly  be  expected  among  them,  that  they  will 
not  be  hard-licarted,  like  Jews,  for  God  has  called 
us  to  fieace.  There  will  be  no  occasion  for  divorces, 
i!  v/e  forbear  one  another,  and  forgive  one  another, 
in  love,  as  tliose  that  are,  and  hope  to  be,  forgiven, 
and  have  found  God  not  forward  to  put  us  away, 
Isa.  50.  1.  No  need  of  divorces,  if  husbands  love 
their  wives,  and  wix'es  be  obedient  to  their  husbands, 
and  they  live  togetlier  as  heirs  of  the  grace  of  life  : 
and  these  are  the  laws  of  Christ,  such  as  we  find 
not  in  all  the  law  of  Moses. 

V.  Here  is  a  suggestion  of  the  disciples  against 
this  law  of  Christ ;  (x>.  10.)  If  the  case  of  a  man  be 
so  with  his  wife,  it  is  better  not  to  marry.  It  seems, 
the  disciples  themselves  were  loath  to  give  up  the 
liberty  of  divorce,  thinking  it  a  good  expedient  for 
preserving  comfort  in  the  married  state  ;  and  there- 
fore, like  sullen  children,  if  they  may  not  have  wliat 
they  would  have,  they  will  throw  away  what  tliey 
have.  If  they  may  not  be  allowed  to  piit  away  their 
■wives  when  they  please,  they  wiU  have  no  wl\es  at 
all ;  though,  from  the  beginning,  when  no  divorce 
was  allowed,  God  said,  It  is  not  good  for  man  to  be 
alone,  and  blessed  them,  pronounced  tliem  blessed, 
who  were  thus  strictly  joined  together ;  yet,  unless 
they  may  have  a  liberty  of  divorce,  they  think  it  is 
good  for  a  man  not  to  marry.     Note,  1.  Corrupt  na- 


ture is  impatient  of  restraint,  and  would  fain  break 
Christ's  bonds  in  sunder,  and  have  a  liberty  for  its 
own  lusts.  2.  It  is  a  foolish,  peevish  thing  for  men 
to  abandon  the  comforts  of  this  life,  because  of  the 
crosses  that  are  commonly  woven  in  witlhtliem.  As 
if  we  must  needs  go  out  of  the  world,  because  we 
have  not  every  thing  to  our  mind  in  the  world ;  or 
must  enter  into  no  useful  calling  or  condition,  be- 
cause it  is  made  our  duty  to  abide  in  it.  No,  what- 
ever our  condition  is,  we  must  bring  our  minds  to  it, 
be  thankful  for  its  comforts,  submissive  to  its  crosses, 
and,  as  God  has  done,  set  the  one  over  against  the 
other,  and  make  the  best  of  that  which  is,  Eccl.  7. 
14.  If  tlie  yoke  of  marriage  may  not  be  tlirown  off 
at  pleasure,  it  does  not  follow  that  therefore  we  must 
not  come  under  it ;  but  therefore,  when  we  do  come 
under  it,  we  must  resolve  to  comport  with  it,  by  love, 
and  meekness,  and  patience,  which  will  make  di- 
vorce tlie  most  unnecessary,  undesirable  thing  that 
can  be. 

VI.  Christ's  answertothis  suggestion,  {v.  11,  12.) 
in  which, 

1.  He  allows  it  good  for  sonje  not  to  marry  ;  He 
that  is  able  to  receive  it,  let  him  receive  it.  Christ  al- 
lowed what  the  disciples  said.  It  is  good  not  to  mar- 
ry; not  as  an  objection  against  the  prohibition  of  di- 
vorce, as  they  intended  it,  but  as  giving  them  a  rule, 
(perhaps  no  less  unpleasing  to  them,)  that  they  who 
have  the  gift  of  continence,  and  are  not  under  any 
necessity  of  marrying,  do  best  if  they  continue  single; 
(1  Cor.  7.  1.)  for  they  that  are  unmarried  have  op- 
portunity, if  they  have  but  a  heart,  to  care  more ybr 
the  things  of  the  Lord,  how  they  may  /ilease  the  Lord, 
(1  Cor.  7.  32,  34.)  being  less  encumbered  with  the 
cares  of  this  life,  and  having  a  greater  vacancy  of 
thought  and  time  to  mind  better  things.  The  in- 
crease of  grace  is  better  than  the  increase  of  the  fa- 
mily, and  fellowship  with  the  Father  and  with  his 
Son  Jesus  Christ,  is  to  be  prefeiTed  before  any  other 
fellowship. 

2.  He  disallows  it,  as  utterly  mischievous,  to  for- 
bid marriage,  because  all  men  cannot  receix'e  this 
saying;  indeed  few  can,  and  therefore  the  crosses 
of  the  married  state  must  be  borne,  rather  than  that 
men  should  run  themselves  into  temptation,  to  avoid 
them  ;  better  marry  than  burn. 

Christ  here  speaks  of  a  two-fold  unaptness  to  mar- 
riage : 

(1.)  That  which  is  a  calamity  by  the  providence 
of  God ;  such  as  those  labour  under,  who  are  born 
eunuchs,  or  made  so  by  men,  who,  being  incapable 
of  answering  one  gi'eat  end  of  marriage,  ought  not 
to  marry.  But  to  that  calamity  let  them  oppose  the 
opportunity  that  there  is  in  the  single  state,  of  serv- 
ing God  better,  to  balance  it. 

(2.)  That  whicli  is  a  \'irtue  by  the  grace  of  God ; 
such  is  theirs  who  have  made  themselves  eunuchs  for 
the  kingdom  of  heaven's  sake.  This  is  meant  of  an 
unaptness  for  "marriage,  not  in  body,  (which  some, 
through  mistake  of  this  scripture,  have  fooUshly  and 
wickedly  brought  upon  themselves,)  but  in  mind. 
Those  have  thus  made  themselves  eunuchs,  who 
have  attained  a  holy  indifference  to  all  the  delights 
of  the  married  state,  have  a  fixed  resolution,  in  the 
strength  of  God's  grace,  wholly  to  abstain  from 
them  ;  and  bv  fasting,  and  other  instances  of  morti- 
fication, have  subdued  all  desires  toward  them. 
These  are  they  that  can  receree  this  saying  ;  and  yet 
these  are  not  to  bind  themselves  by  a  vow  that  they 
will  never  marry,  only  that,  in  the  mind  they  are 
now  in,  thev  purpose  not  to  marry. 

Now,  [1.]  This  affection  to  the  single  state  must 
be  given  of  God  ;  for  none  can  receive  it,  save  they 
to  whom  it  is  green.  Note,  Continence  is  a  special 
gift  of  God  to  some,  and  not  to  others  ;  and  when  a 
man,  in  the  single  state,  finds,  by  experience,  that 
he  has  this  gift,  he  may  determine  with  himself,  and 


216 

(as  the  apostle  speaks,  1  Cor.  7.  37.)  stand  steadfast 
in  his  heart,  having  no  necessity,  but  having  power 
over  his  own  will,  that  he  will  keep  himself  so.  But 
men,  in  this  case,  must  take  heed  lest  they  boast  of  a 
false  gift,  ^rov.  25.  14. 

[2.]  The  single  state  must  be  chosen  for  the  king- 
dom of  heaven's  sake  ;  in  tliose  who  resolve  never  to 
many,  only  tliat  they  may  save  charges,  or  may 
gratify  a  morose,  selfish  humour,  or  have  a  greater 
liberty  to  serve  other  lusts  and  pleasures,  it  is  so  far 
from  being  a  virtue,  that  it  is  an  ill-natured  vice  ; 
but  when  it  is  for  religion's  sake,  not  as  in  itself  a 
meritorious  act,  (which  the  papists  make  it,)  but 
only  as  a  means  to  keep  our  minds  more  entire  for, 
and  more  intent  upon,  the  services  of  religion,  and 
having  no  families  to  provide  for,  we  may  do  the 
more  in  works  of  charity,  then  it  is  approved  and 
accepted  of  God.  Note,  That  condition  is  best  for 
us,  and  to  be  chosen  and  stuck  to  accordingly,  which 
is  best  for  our  souls,  and  tends  most  to  the  preparing 
of  us  for,  and  the  preserving  of  us  to,  the  kingdom  of 
heaven. 

1 3.  Then  were  there  brought  unto  him 
little  children,  that  he  should  put  his  hands 
on  them,  and  pray :  and  the  disciples  re- 
buked them.  14.  But  Jesus  said.  Suffer 
little  children,  and  forbid  them  not,  to  come 
unto  me ;  for  of  such  is  the  kingdom  of 
heaven.  15.  And  he  laid  his  hands  on 
them,  and  departed  thence. 

We  have  here  the  welcome  which  Christ  gave  to 
some  little  children  that  were  brought  to  him.  Ob- 
serve, 

I.  The  faith  of  those  that  brought  them.  How 
many  they  were,  that  were  brought,  we  are  not 
told ;  but  they  were  so  little  as  to  be  taken  up  in 
arms,  a  year  old,  it  may  be,  or  two  at  most.  The 
account  here  given  of  it,  is,  that  there  were  brought 
■unto  him  little  children,  that  he  should  p.ut  his  hands 
anthem,  and  firay,-v.  13.  Probably  they  were  their 
parents,  guardians,  or  nurses,  that  bi-ought  them  ; 
and  herein,  1.  They  testified  their  respect  to  Christ, 
and  the  value  they  liad  for  his  favour  and  blessing. 
Note,  Those  who  glorify  Christ  by  coming  to  him 
themselves,  should  further  glorify  him  by  bringing 
all  they  have,  or  have  influence  upon,  to  him  like- 
wise. Thus  give  him  the  honour  of  his  unsearcha- 
ble riches  of  gi-ace,  his  over-flowing,  never-faihng 
fulness.  We  cannot  better  honour  Christ  than  by 
making  use  of  him.  2.  They  did  a  kindness  to  their 
children,  not  doubting  but  they  would  fare  the  bet- 
ter, in  this  world  and  tlie  other,  for  the  blessing  and 
prayers  of  the  Lord  Jesus,  whom  tliey  looked  upon 
at  least  as  an  extraordinary  Person,  as  a  Prophet,  if 
not  as  a  Priest  and  King  ;  and  the  blessings  of  such 
■were  valued  and  desired.  Others  brought  their  chil- 
dren to  Christ,  to  be  healed  when  they  were  sick;  but 
these  children  were  under  no  present  malady,  only 
they  desii'ed  a  blessing  for  them.  Note,  It  is  a  good 
thing  when  we  come  to  Christ  ourselves,  and  bring 
our  children  to  him,  before  we  are  driven  to  him  (as 
we  say)  by  woe-need  ;  not  only  to  visit  him'when  we 
are  in  trouble,  but  to  address  ourselves  to  him  in  a 
sense  of  our  general  dependence  on  him,  and  of  the 
benefit  we  expect  by  him,  this  is  pleasing  to  him. 

They  desired  that  he  would  put  hishands  on  them, 
and  pray.  Imposition  of  hands  was  a  ceremony 
used,  especially  in  paternal  blessing  ;  Jacob  used  it 
when  he  blessed  and  adopted  the  sons  of  Joseph,  Gen. 
48.  14.  It  intimates  something  of  love  and  famili- 
arity mixed  with  power  and  authority,  and  bespeaks 
an  efficacy  in  the  blessing.  Whom  Christ  pi-avs  for 
in  heaven,  )\e  fiuts  his  hand  ufionhy 'b\?,9>ym'i.  Note, 
(1. )  Little  childrenmaybe  brought  to  Christ  as  need- 


ST.  MATTHEW,  XIX. 


ing,  and  bein^  capable  of  receiving,  blessings  from 
him,  and  havmg  an  interest  in  his  intercession.  (2.) 
Therefore  they  should  be  brought  to  him.  We  can- 
not do  better  for  our  children  than  to  commit  them 
to  the  Lord  Jesus,  to  be  wrought  upon,  and  prayed 
for,  by  him.  We  can  but  beg  a  blessing  for  them, 
it  is  Christ  only  that  can  command  the  blessing. 

II.  The  fault  of  the  disciples  in  rebuking  them. 
They  discountenanced  the  address  as  vain  and  frivo- 
lous, and  reproved  them  that  made  it  as  impertinent 
and  troublesome.  Either  they  thought  it  below  their 
Master  to  take  notice  of  little  children,  except  any 
thing  in  particular  ailed  them  ;  or  they  thought  he 
had  toil  enough  with  his  other  work,  and  would  not 
have  diverted  him  from  it ;  or,  they  thought  if  such 
an  address  as  this  were  encouraged,  all  the  country 
would  bring  their  children  to  him,  and  they  should 
never  see  an  end  of  it.  Note,  It  is  well  for  us,  that 
Christ  has  more  love  and  tenderness  in  him  than  the 
best  of  his  disciples  have.  And  let  us  learn  of  him 
not  to  discountenance  any  willing,  well-meaning 
souls  in  their  inquiries  after  Christ,  though  they  are 
but  weak.  If  he  do  not  break  the  bruised  reed,  we 
should  not.  Those  that  seek  unto  Christ,  must  not 
think  it  strange  if  they  meet  with  opposition  and  re- 
buke, even  from  good  men,  who  think,  they  know  the 
mind  of  Christ  better  than  they  do. 

III.  The  favour  of  our  Lord  Jesus.  See  how  he 
carried  it  here. 

1.  He  rebuked  the  disciples ;  {v.  U.)  Suffer  little 
children,  and  forbid  them  not ;  and  he  rectifies  the 
mistake  they  went  upon.  Of  such  is  the  kingdom  of 
heaven.  Note,  (1.)  The  children  of  beheving  parents 
belong  to  the  kmgdom  of  heaven,  and  are  members 
of  the  visible  church.  Of  such,  not  only  of  such  in 
disfiosition  and  affection,  (that  might  have  served  for 
a  reason  why  doves  or  lambs  should  be  brought  to 
him,)  but  of  such  in  age,  is  the  kingdom  of  heaven  ; 
to  them  pertain  the  privileges  of  visible  church- 
membership,  as  among  the  Jews  of  old.  The  promise 
is  to  you,  and  to  your  children.  I  will  be  a  God  to 
thee  and  thy  seed.  (2. )  That  for  this  reason  they 
are  welcome  to  Christ,  who  is  ready  to  entertain 
those  who,  when  they  cannot  come  themselves,  are 
brought  to  him.  And  this,  [1.]  In  respect  to  the 
little  children  themselves,  whom  he  has  upon  all  oc- 
casions expressed  a  concern  for  ;  and  who,  having 
participated  of  the  malignant  influences  of  the  first 
Adam's  sin,  must  needs  share  in  the  riches  of  the 
second  Adam's  grace,  else  what  would  come  of  the 
apostle's  parallel,  1  Cor.  15.  22.  Rom.  5.  14,  15,  &c. 
Those  who  are  given  to  Christ,  as  part  of  his  pur- 
chase, he  will  in  no  wise  cast  out.  [2.]  With  an  eye 
to  the  faith  of  the  parents  that  brought  them,  and 
presented  them  as  living  sacrifices.  Parents  are 
trustees  of  their  children's  wills,  are  empowered  by 
nature  to  transact  for  their  benefit;  and  therefore 
Christ  accepts  their  dedication  of  them  as  their  act 
and  deed,  and  will  own  these  dedicated  things  in  the 
day  he  makes  up  his  jewels.  [3.]  Therefore  he 
takes  it  ill  of  those  who  forbid  them,  and  exclude 
those  whom  he  has  received  ;  who  cast  them  out 
from  the  inheritance  of  the  Lord,  and  say,  Ye  have 
no  part  in  the  Lord;  (see  Josh.  22.  27.)  and  who  for- 
bid water,  that  they  should  be  baptized,  who,  if  that 
pi-omise  be  fulfilled,  (Isa.  44.  3.)  have  received  the 
Holy  Ghost  as  well  as  we,  for  aught  we  know. 

2.  He  receri<ed  the  little  children,  and  did  as  he  was 
desired ;  he  laid  his  hands  on  them,  that  is,  he  bless- 
ed them.  The  strongest  believer  lives  not  so  much 
by  apprehending  Christ  as  by  being  apprehended  of 
him,  (Phil.  3.  12.)  not  so  much  by  knowing  God  as 
by  being  known  of  him  ;  (Gal.  4.  9.)  and  this  the 
least  child  is  capable  of.  If  they  cannot  stretch  out 
their  hands  to  Christ,  yet  he  can  lay  his  hands  on 
them,  and  so  make  them  his  own,  and  own  them  for 
his  own. 


ST.  MATTHEW,  XIX. 


217 


Methinks  it  has  something  observable  in  it,  that, 
v,-heii  he  had  done  this,  he  departed  thence,  v.  5.  As 
if  lie  reckoned  he  had  done  enough  there,  when  he 
had  thus  asserted  the  rights  of  the  lambs  of  his  flock, 
and  made  this  provision  for  a  succession  of  subjects 
in  his  kingdom. 

16.  And,  behold,  one  came  and  said  unto 
him.  Good  Master,  what  good  thing  shall  I 
do,  that  I  may  have  eternal  life  1  17.  And 
he  said  unto  him.  Why  callest  thou  me 
good  ?  there  is  none  good  but  one,  that  is 
God  :  but  if  thou  wilt  enter  into  life,  keep 
the  commandments.  1 8.  He  saith  unto 
him.  Which  ?  Jesus  said,  Thou  shalt  do  no 
murder,  Thou  shalt  not  commit  adultery. 
Thou  shalt  not  steal.  Thou  shalt  not  bear 
false  witness ;  1 9.  Honour  thy  father  and  thi/ 
motlier ;  and.  Thou  shalt  love  thy  neigli- 
bour  as  thyself.  20.  The  young  man  saith 
unto  him.  All  these  things  have  I  kept  from 
my  youth  up  :  what  lack  I  yet  ?  2 1 .  Jesus 
said  unto  him.  If  thou  wilt  be  perfect,  go  cuid 
sell  that  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven ;  and 
come  and  follow  me.  22.  But  when  the 
young  man  heard  that  saying,  he  went 
away  sorrowful :  for  he  had  great  posses- 
sions. 

Here  is  an  account  of  what  passed  between  Christ 
and  a  hopeful  young  gentleman  that  addressed  him- 
self to  him  upon  a  serious  errand  ;  he  is  said  to  be  a 
young  man  ;  (x'.  22.)  and  I  called  him  a.  gentleman, 
not  only  because  he  had  great  possessions,  but  be- 
cause he  was  a  ruler,  (Luke  18.  18.)  a  magistrate,  a 
justice  of  peace  in  his  country;  it  is  probable  that  he 
had  abilities  beyond  his  years,  else  his  youth  would 
have  debarred  him  from  the  magistracy. 

Now  concerning  this  young  gentleman,  we  are  told 
how  fair  he  bid  for  heaven,  and  came  short. 

I.  How  fair  he  bid  for  heaven,  and  how  kindly 
and  tenderly  Christ  treated  him,  in  favour  to  good 
beginnings.     Here  is, 

1.  The  gentleman's  serious  address  to  Jesus  Christ ; 
{y.  16.)  Good  JMaster,  what  good  thing  shall  I  do, 
that  I  may  have  eternal  life  ?  Not  a  better  question 
could  be  asked,  nor  more  gravely. 

(1.)  He  gives  Christ  an  honourable  title,  Good 
Master — AKfaTB^xe  iyctbi.  It  signifies  not  a  ruling, 
but  a  teaching.  Master.  His  calling  him.  Master, 
bespeaks  his  submissiveness,  and  willingness  to  be 
taught ;  and  good  Master,  his  affection  and  peculiar 
respect  to  the  Teacher,  like  that  of  Nicodemus, 
Thou  art  a  Teacher  come  from  God.  We  read  not 
of  any  that  addressed  themselves  to  Christ  more  re- 
spectfully than  that  master  in  Israel  and  this  ruler. 
It  is  a  good  thing  when  men's  quality  and  dignity  in- 
crease their  civility  and  courtesy.  It  was  gentleman- 
like to  give  this  title  of  respect  to  Christ,  notwith- 
standing the  present  meanness  of  his  appearance.  It 
was  not  usual  among  the  Jews  to  accost  their  teach- 
ers with  the  title  of  good ;  and  therefore  this  be- 
s]>eaks  the  unconimon  respect  he  had  for  Christ. 
Note,  Jesus  Christ  is  a  good  master,  the  best  of 
teachers  ;  none  teaches  like  him  ;  he  is  distinguish- 
ed for  his  goodness,  for  he  can  have  com/iassion  on 
the  ignorant ;  he  is  meek  and  lowly  in  heart. 

(2.)  He  comes  to  him  upon  an  errand  of  import- 
ance, (none  could  be  more  so,)  and  he  came  not  to 
tempt  him,  but  sincerely  desiring  to  be  taught  by 
him.      His  question  is,    IJTiat  good  thing  shall  I 

Vol.  v.— 2  E 


do,  that  I  may  have  eternal  life?  By  this  it  appears, 
[1.]  That  he  had  a  firm  belief  of  eternal  lite;  he 
was  no  Sadducee.  He  was  convinced  that  there  is 
a  happiness  pi-eparcd  for  those  in  the  other  world, 
who  are  prepared  for  it  in  this  world.  [2.]  That 
he  was  concerned  to  make  it  sure  to  himself  that  he 
should  live  eternally,  and  was  desirous  of  that  life 
more  than  of  any  of  the  delights  of  this  life.  It  was  a 
rare  thing  for  one  of  his  age  and  quality  to  appear 
so  much  in  care  about  another  world.  The  rich 
are  apt  to  think  it  below  them  to  make  such  an  in- 
quiiT  as  this  ;  and  young  people  think  it  time  enough 
vet ;  btit  here  was  a  young  man,  and  a  rich  man, 
solicitous  aljout  his  soid  and  eternity.  [3.  ]  That  he 
was  sensible  something  must  be  done,  some  good 
thing,  for  the  attainment  of  this  happiness.  It  is  by 
/latient  continuance  in  ivell-doing,  that  we  seek  for 
itnmortaliti/,  Rom.  2.  7.  M'e  must  be  doing,  and 
doing  that  which  is  good.  The  blood  of  Christ  is 
the  only  purchase  of  eternal  life,  (he  merited  it  for 
us,)  but  obedience  to  Christ  is  the  appointed  way  to 
it.  Hell.  5.  9.  [4.]  That  he  was,  or  at  least  thought 
himself,  willing  to  do  what  was  to  be  done  for  the 
obtaining  of  this  eternal  life.  Those  that  know  what 
it  is  to  have  eternal  life,  and  what  it  is  to  come  short 
of  it,  will  be  glad  to  accept  of  it  upon  any  terms. 
Such  a  holy  violence  does  the  kingdom  of  heaven 
suffer.  Note,  While  there  are  many  that  say.  Who 
v.'itl  show  us  any  good  ?  our  great  inquiiy  should  be, 
What  shall  we  do,  that  we  may  have  eternal  life  ? 
What  shall  we  do,  to  be  for  e\iv  happy,  happy  in 
another  world  ?  For  this  world  has  not  that  in  it, 
that  will  make  us  happy. 

2.  The  encouragement  that  Jesus  Christ  gavetothis 
address.  It  is  not  his  manner  to  send  any  away  with- 
out an  answer,  that  come  to  him  on  such  an  eiTand, 
for  nothing  pleases  him  more,  v.  17.  In  his  answer, 
(1.)  He  tenderlv  assists  his  faith  ;  for,  doubtless, 
he  did  not  mean  it  for  a  reproof,  when  he  said.  Why 
callest  thou  me  good  ?  But  he  would  seem  to  find 
that  faith  in  what  he  said,  when  he  called  him  good 
Master,  which  the  gentleman  ]5erhaps  was  not  con- 
scious to  himself  of ;  he  intended  no  more  than  to 
own  and  honour  him  as  a  good  man,  but  Christ  would 
lead  him  to  own  and  honour  him  as  a  good  God ;  for 
there  is  none  good  but  one,  that  is  God.  Note,  As 
Christ  is  graciously  ready  to  make  the  best  that  he 
can  of  what  is  said  or  done  amiss  ;  so  he  is  ready  to 
make  the  most  that  can  be  of  what  is  well  said  and 
well  done.  His  consti-uctions  are  often  better  than 
our  intentions;  .as  in  that,  "  I  was  hungry,  and  you 
gave  me  meat,  though  you  little  thought  it  was  to 
me."  Christ  will  have  this  young  man  either  know 
him  to  be  God,  or  not  call  him  good  ;  to  teach  us 
to  transfer  to  God  all  the  praise  that  is  at  any  time 
given  to  us.  Do  any  call  us  good?  Let  us  tell  them 
all  goodness  is  from  God,  and  therefore  not  to  us, 
but' to  him  give  glory.  All  crowns  must  lie  before 
his  throne.  Note,  God  only  is  good,  and  there  is 
none  essentially,  originally,  and  unchangeably  .good, 
but  God  only.  His  goodness  is  of  and  from  himself, 
and  all  the  goodness  in  the  creature  is  from  him  ; 
he  is  the  Fountain  of  Goodness,  and  whatever  the 
streams  are,  all  the  s/irings  are  in  him.  Jam.  1.  17. 
He  is  the  great  Pattern  and  Sample  of  goodness,  by 
him  all  eoodness  is  to  be  measured  ;  that  is  good, 
which  is  like  him,  and  agreeable  to  his  mind.  We 
in  our  language  call  him  God,  because  he  is  good. 
In  this,  as"  in  other  things,  our  Lord  Jesus  -was  the 
Brightness  of  his  glory,  (and  his  goodness  is  his 
glory.)  and  the  express  Image  of  his  person,  and 
therefore  fitl\'  called  good  ]\[aster. 

(2.)  He  plainly  directs  his  practice,  in  answer  to 
his  question.  He  started  that  thought  of  his  being 
good,  and  therefore  God,  but  did  not  stay  upon  it, 
iest  he  should  seem  to  di\ert  from,  and  so  to  drop  the 
main  question,  as  many  do  in  needless  disputes  and 


ST.  MATTHEW,  XIX, 


213 

strifes  of  words.  Now  Christ's  answer  is,  in  short, 
this.  If  thou  wilt  enter  into  life,  keep,  the  command- 
ments. 

[1.]  The  end  proposed  is,  entering  into  life.  The 
young  man,  in  his  question,  spake  of  eternal  life. 
Christ,  in  his  answer,  speaks  of  ife;  to  teach  us, 
that  eternal  life  is  the  only  true  life.  The  words 
concerning  that  are  the  words  of  this  life.  Acts  5.  20. 
The  present  life  scarcely  deserves  the  name  of  life, 
form  the  midst  of  life  we  are  in  death.  Or,  into  life, 
that  spiritual  life  which  is  the  beginning  and  earnest 
of  eternal  life.  He  desired  to  know  how  he  might 
have  eternal  life ;  Christ  tells  him  how  he  "might 
enter  into  it:  we  have  it  by  the  merit  of  Christ,  a 
mystery  which  was  not  as  yet  fully  revealed,  and 
therefore  Christ  waves  that ;  but  the  way  of  oitering 
into  it,  is,  by  obedience,  and  Christ  directs  us  in  that. 
By  the  former  we  make  our  title  ;  by  this,  as  by  our 
evidence,  v/e/irove  it ;  it  is  by  adding  to  faith  vi7-tue, 
that  an  entrance  (the  word  here  used)  is  ministered 
to  us  into  the  everlasting  kingdom,  2  Pet.  1.  5,  11. 
Christ,  who  is  our  Life,  is  the  way  to  the  Father, 
and  to  the  vision  and  fruition  of  him  ;  he  is  the  only 
Way  ;  but  duty,  and  the  obedience  of  faith,  are  the 
way  to  Christ.  There  is  an  entrance  into  life  here- 
after, at  death,  at  the  great  day,  a  complete  entrance, 
and  those  only  shall  then  enter  into  life  that  do  their 
duty  ;  it  is  the  diligent,  faithful  servant  that  shall  then 
enter  into  the  joy  of  his  Lord,  and  that  joy  will  be  his 
eternal  life.  There  is  an  entrance  into  life  now  ;  we 
who  have  believed,  do  enter  into  rest,  Heb.  4.  3.  '\A'e 
have  peace,  and  comfort,  and  joy,  in  the  believing 
prospect  of  the  glory  to  be  revealed,  and  to  this  also 
sincere  obedience  is  indispensably  necessary. 

[2.]  The  way  prescribed  is,  keeping  the  com- 
mandments. Note,  Keeping  the  commandments  of 
God,  according  as  they  are  revealed  and  made  known 
to  us,  is  the  only  way  to  life  and  salvation  ;  and  sin- 
cerity herein  is  accepted  through  Christ  as  our  gos- 
pel-perfection, provision  being  made  of  pardon, 
upon  repentance,  wherein  we  come  short.  Through 
Christ  we  are  delivered  from  the  condemning  power 
of  the  law,  but  the  comm.anding  power  of  it  is  lodged 
in  the  hand  of  the  Mediator,  and  under  that,  in  that 
hand,  we  still  are  under  the  law  to  Christ,  (1  Cor.  9. 
12.)  under  it  as  a  rule,  though  not  as  a  covenant. 
Keeping  the  comynandments  mcludes  faith  in  Jest/s 
Christ,  for  that  is  the  great  comniandi'nent,  (1  John 
3.  23.)  and  it  was  one  of  the  laws  of  Moses,  that, 
■when  the  gi-eat  Prophet  should  be  raised  up,  they 
should  hear  him.  Observe,  In  order  to  our  happiness 
here  and  forever,  it  is  not  enough  for  us  to  know  the 
commandments  of  God,  but  we  must  kee/i  them, 
keep  in  them  as  our  way,  keep  to  them  as  our  rule, 
keep  them  as  our  treasure,  and  with  care,  as  the 
apijlc  of  our  eye. 

[3.]  At  his  fvnther  instance  and  request,  he  men- 
tions some  particular  commandments  which  he  miist 
keep;  (v.  18,  19.)  The  young  man  sayeth  unto  him, 
IVliich?  Note,  Those  that  would  do  the  command- 
ments of  God,  must  seek  them  diligently,  and  enquire 
after  them,  what  they  ax-e.  Ezi'a  set  himself  to  seek 
the  law,  and  to  do  it,  Ezra  7.  10.  "  There  were 
many  commandments  in  the  law  of  Moses;  good 
Master,  let  me  know  which  those  are,  the  keeping 
of  which  is  necessary  to  salvation." 

In  answer  to  this,  Christ  specifies  several,  espe- 
cially the  commandments  of  the  second  table.  First, 
That  which  concerns  our  own  and  our  neighljour's 
life;  Thou  shah  do  no  murder.  Secondly,  Ourown 
and  our  neii^hbour's  chastitv,  which  should  be  as 
dear  to  us  as  life  itself;  Thoit  shalt  not  commit  adul- 
tery. Thirdly,  Our  own  and  our  neighbour's  wealth 
and  outward  estate,  as  hedged  about  by  the  law  of 
property ;  Thou  shalt  not  steal.  Fourthly,  That 
which  concerns  truth,  and  our  own  and  oiir  neigh- 
bo\ir's  good  name ;  Thou  shalt  not  bear  false  witness. 


neither /or  thyself  nor  against  thy  neighbour;  for  so 
it  is  here  left  at  large.  Fifthly,  That  which  con- 
cerns the  duties  of  particular  relations  ;  Honour  thy 
father  and  mother.  Sixthly,  That  comprehensive 
law  of  love,  which  is  the  spring  and  summary  of  all 
these  duties,  whence  they  all  flow,  on  which  they 
are  all  founded,  and  in  which  they  are  all  fulfilled ; 
Thou  shalt  love  thy  neighbour  as  thyself,  (Gal.  5. 
14.  Rom.  13.  9.)  that  roya/  law.  Jam.  2.  8.  Some 
think  this  comes  in  here,  not  as  the  sum  of  the  se- 
cond table,  but  as  the  particular  import  of  the  tenth 
commandment ;  Thou  shall  not  covet,  which,  in 
Mark,  is.  Defraud  not;  intimating  that  it  is  not 
lawful  for  me  to  design  advantage  or  gain  to  myself 
by  the  diminution  or  loss  of  another ;  for  that  is  to 
covet,  and  to  love  myself  better  than  my  neighbour, 
whom  I  ought  to  love  as  myself,  and  to  treat  as  I 
would  myself  be  treated. 

Our  Saviour  here  specifies  second-table  duties 
only ;  not  as  if  the  first  were  of  less  account,  but,  1. 
Because  they  that  now  sat  in  Moses's  seat,  either 
wholly  neglected,  or  greatly  corrupted,  these  pre- 
cepts in  their  preaching.  While  they  pressed  the 
tithing  of  7nint,  anise,  and  cummin,  judgment,  and 
mercy,  and  faith,  the  summai-y  of  second-table  du- 
ties, were  overlooked,  ch.  23.  23.  Their  preaching 
ran  out  all  in  rituals,  and  nothing  in  morals ;  and 
therefore  Christ  pressed  that  most,  which  they  least 
insisted  on.  As  one  trath,  so  one  duty,  must  not 
justle  out  another,  but  each  must  know  its  place, 
and  be  kept  in  it ;  but  equity  requires  that  that  be 
helped  up,  which  is  most  in  danger  of  being  thnist 
out.  That  is  the  present  truth  which  we  are  called 
to  bear  our  testimony  to,  not  only  which  is  opposed, 
but  which  is  neglected.  2.  Because  he  would  teach 
him,  and  us  all,  that  moral  honesty  is  a  necessary 
branch  of  true  Christianity,  and  to  be  minded  ac- 
cordingly. Though  a  mere  moral  man  comes  short 
of  being  a  complete  christian,  vet  an  immoral  man 
is  certainly  no  true  christian  ;  for  the  grace  of  God 
teaches  us'  to  live  soberly  and  righteously,  as  well  as 
godly.  Nav,  though  first-table  duties  have  in  them 
more  of  the  essence  of  religion,  yet  second-table 
duties  have  in  them  more  of  the  evidence  of  it.  Our 
light  burns  in  love  to  God,  but  it  shines  in  love  to  our 
neighbour. 

II.  See  here  how  he  came  short,  though  he  bid 
thus  fair,  and  wherein  he  failed ;  he  failed  by  two 
things. 

1.  By  pride,  and  a  vain  conceit  of  his  own  merit 
and  strength  ;  this  is  the  niin  of  thousands,  who  keep 
themselves  miserable  bv  fancying  themselves  happy. 
\\'hen  Christ  told  him  what  commandments  he  must 
keep,  he  answered  verv  scornfully,  All  these  things 
have  I  kept  from  mu  youth  up,  v.  20. 

Now,  (1.)  According  as  he  understood  the  law,  as 
prohibiting  only  the  outward  acts  of  sin,  I  am  apt  to 
think  that  he  said  tnie,  and  Christ  knew  it,  for  he 
did  not  contradict  him  ;  nay,  it  is, said  in  Mark,  He 
lox'ed  him :  so  far  was  very  good  and  pleasing  to 
Christ.  St.  Paul  reckons  it  a  pri\'ilege,  not  con- 
temptible in  itself,  though  it  was  dross  in  comparison 
with  Christ,  tliat  he  was,  as  touching  the  righteous- 
ness that  is  in  the  law,  blameless,¥\\\].  3.  6.  Hisobsen'- 
ance  of  these  commands  was  universal ;  All  these 
hax'e  I  kept :  it  was  early  and  constant ;  from  my 
youth  up.  Note,  A  man  may  be  free  from  gross 
sin,  and  yet  come  short  of  grace  and  glory.  His 
hands  mav  be  clean  from  external  pollutions,  and  yet 
he  mav  perish  etemallv  in  his  heart-wickedness. 
What  shall  we  think  then  of  those  who  do  not  attain 
to  this ;  whose  fraud  and  injustice,  dnmkenness  and 
uncleanness,  witness  against  them,  that  all  these 
they  have  Ijroken  from  "their  youth  up,  though  they 
have  named  the  name  of  Christ?  Well,  it  is  sad  to 
come  short  of  those  that  come  short  of  heaven. 

It  was  commendable  also,  that  he  desired  to  know 


ST.  MATTHEW,  XIX. 


219 


further  what  his  duty  was;  TV/mt  lack  I  yet'/  He 
was  convinced  that  he  wanted  something  to  fill  up 
his  works  before  God,  and  was  therefore  desirous  to 
know  it,  because,  if  he  was  not  mistaken  in  himself, 
he  was  willing  to  do  it.  Having  not  yet  attained,  he 
thus  seemed  to  press  forward.  And  he  applied  him- 
self to  Christ,  whose  doctrine  was  supposed  to  im- 
prove and  perfect  the  Mosaic  institution.  He  desii-ed 
to  know  wliat  were  the  peculiar  precepts  of  his  reli- 
gion, that  he  might  have  all  that  was  in  them  to 
polish  and  accomplish  him.    Who  could  bid  fairer  ? 

But,  (2.)  Even  in  this  that  he  said,  he  discovered 
his  ignorance  and  folly.  [1.]  Taking  the  law  in  its 
spiritual  sense,  as  Christ  expounded  it,  no  doubt,  in 
many  things  he  had  offended  against  all  these  com- 
mands. Had  he  been  acquainted  with  the  extent 
and  spiritual  meaning  of  the  law,  instead  of  saying, 
jill  these  have  I  kepi;  what  lack  I  yet?  he  would 
have  said,  with  shame  and  sorrow,  "  All  these  have 
I  broken,  what  shall  I  do  to  get  my  sins  pardoned  ?" 
[2.  ]  Take  it  how  you  will,  what  he  said  savoured  of 
pride  and  vain-glory,  and  had  in  it  too  much  of  that 
boasting  which  is  excluded  by  the  law  of  faith, 
(Rom.  5.  2~.)  and  which  excludes  from  justification, 
Luke  18.  11,  14  He  valued  himself  too  much,  as 
the  Pharisees  did,  upon  the  plausibleness  of  his  pro- 
fession before  men,  and  was  proud  of  that,  which 
spoiled  the  acceptableness  of  it.  That  word,  jnat 
lack  I  yet?  perhaps  was  not  so  much  a  desire  of  fur- 
ther instruction,  as  a  demand  of  the  praise  of  his  pre- 
sent fancied  perfection,  and  a  challenge  to  Christ 
himself  to  show  him  any  one  instance  wherein  he 
was  deficient. 

2.  He  came  short  by  an  inordinate  love  of  the 
world,  and  his  enjoyments  in  it.  This  was  the  fatal 
rock  on  which  he  split     Observe, 

(1.)  How  he  was  tried  in  this  matter ;  {v.  21.) 
Jesus  said  unto  him,  If  thou  wilt  be /lerfect,  go  and 
sell  that  thou  hast.  Christ  waved  the  matter  of  his 
boasted  obedience  to  the  law,  and  let  that  drop,  be- 
cause this  would  be  a  more  effectual  wav  of  disco- 
vering him  than  a  dispute  of  the  extent  of  the  law. 
"  Come,"  saith  Christ,  "  if  thou  wilt  be  perfect,  if 
thou  wilt  approve  thyself  sincere  in  thine  obedience," 
(for  sincerity  is  our  gospel-perfection,)  "  if  thou  wilt 
come  up  to  that  which  Christ  has  added  to  the  law 
of  Moses,  if  thou  wilt  be  perfect,  if  thou  wilt  enter 
into  life,  and  so  be  perfectly  happy  ;"  for  that  wliich 
Christ  here  prescribes,  is  not  a  thing  of  supereroga- 
tion, or  a  jierfection  we  may  be  saved  without ;  but 
in  the  main  scope  and  intendment  of  it,  it  is  our 
necessary  and  indisjiensable  dutv.  What  Christ 
said  to  him,  he  thus  far  said  to  us  all,  that,  if  we  will 
approve  ourselves  christians  indeed,  and  would  be 
found  at  last  the  heirs  of  eternal  life,  we  must  do 
these  two  things. 

[1.]  We  must  pi'actically  prefer  the  heavenly 
treasures  before  all  the  wealth  and  riches  in  this 
world.  That  glory  must  have  the  pre-eminence  in 
our  judgment  and  esteem  before  this  glory.  No 
thanks  to  us  to  prefer  heaven  before  hell ;  the  worst 
man  in  the  world  would  be  glad  of  that  Jerusalem 
for  a  refuge  when  he  can  stay  no  longer  here,  and  to 
have  it  in  reser\e  ;  but  to  make  it  our  choice,  and  to 
])refer  it  before  this  earth — that  is  to  be  a  christian 
mdeed.  Now,  as  an  evidence  of  this.  First,  We  must 
dispose  of  what  we  have  in  this  world,  for  the  honour 
of  God,  and  in  his  service  ;  "  Sell  that  thou  hast,  and 
give  to  the  ftooi:  If  the  occasions  of  charity  be  very 
pressing,  sell  thy  possessions,  that  thou  mayst  have 
to  give  them  that  need ;  as  the  first  christians  did, 
with  an  eye  to  this  precept,  Acts  4.  34.  Sell  what 
thou  canst  spare  for  pious  uses,  all  thy  superfluities  ; 
if  thou  canst  not  otherwise  do  good  with  it,  sell  it. 
Sit  loose  to  it,  be  willing  to  part  with  it  for  the 
honour  of  God,  and  the  relief  of  the  poor. "  A  gra- 
cious contempt  of  the  world,  and  compassion  of  the 


poor  and  afflicted  ones  in  it,  are  in  all  a  necessary 
condition  of  salvation  ;  and  in  those  that  have  where- 
withal, giving  of  alms  is  as  necessary  an  evidence  of 
that  contempt  of  the  world,  and  compassion  to  our 
brethren  ;  by  this  the  trial  will  be  at  the  great  day, 
ch.  35.  35.  Though  many  that  call  tliemselves 
chrisfians,  do  not  act  as  if  thev  believed  it,  it  is  cer- 
tain that,  when  we  embrace  Christ,  we  must  let  go 
the  world,  for  we  cannot  serve  Ciod  and  mammon. 
Christ  knew  that  covetousness  was  the  sin  that  did 
most  easily  beset  this  young  man  ;  that  though  what 
he  had  he  had  got  honestly,  yet  he  could  not  cheer- 
fully part  with  it,  and  by  this  he  discovered  his  in- 
sincerity. This  command  was  like  the  call  to  Abra- 
ham, Get  thee  out  of  thy  country,  to  a  land  that  I 
will  show  thee.  As  God  tries  believers  by  their 
strongest  gi-aces,  so  hypocrites  by  their  strongest 
corruptions.  Secondly,  We  must  depend  upon  what 
we  hope  for  in  the  other  world,  as  an  abundant  re- 
compense for  all  we  have  left,  or  lost,  or  laid  out, 
for  God  in  this  world  ;  Thou  shall  have  treasure  in 
heaven.  We  must,  in  the  way  of  chargeable  dutjr, 
trust  God  for  a  happiness  out  of  sight,  which  will 
make  us  rich  amends  for  all  our  expenses  in  God's 
service.  The  precept  sounded  hard  and  harsh  ; 
"Sell  that  thou  hast,  and  give  it  away  ;"  and  the  ob- 
jection agdinst  it  would  soon  arise,  that  "Charity 
begins  at  home  ;"  therefore  Christ  immediately  an- 
nexes this  assurance  of  a  treasure  in  heaven.  Note, 
Christ's  promises  make  his  precepts  easy,  and  his 
yoke  not  only  tolerable,  but  pleasant,  and  sweet, 
and  very  comfortable  ;  yet  this  promise  was  as  much 
a  trial  of  this  young  man's  faith,  as  the  precept  was 
of  his  charity,  and  contempt  of  the  world. 

[2.]  We  "must  devote  ourseh'es  entirely  to  the 
conduct  and  government  of  our  Lord  Jesus  ;  Come, 
and  follow  me.  It  seems  here  to  be  meant  of  a 
close  and  constant  attendance  upon  his  person,  such 
as  the  selling  of  what  he  had  in  the  world  was  as 
necessary  to  as  it  was  to  the  other  disciples  to  quit 
their  calUngs  ;  but  of  us  it  is  required  that  we  follow 
Christ,  that  we  duly  attend  upon  his  ordinances, 
strictly  conform  to  his  pattern,  and  cheerfully  sub- 
mit to  his  disposals,  and  by  upright  and  universal 
oljedience  to  observe  his  statutes,  and  keep  his  laws  ; 
and  all  this  from  a  principle  of  love  to  him,  and  de- 
pendence on  him,  and  with  a  holy  contempt  of  every 
thing  else  in  comparison  of  him,  and  much  more  in 
competition  with  him.  This  is  to  follow  Christ  fully. 
To  sell  all,  and  give  to  the  poor,  will  not  serve,  un- 
less we  come,  and  follow  Christ.  If  I  give  all  my 
goods  to  feed  the  poor,  and  have  not  love,  it  profits 
me  nothing.  Well,  on  these  tei-ms,  and  on  no  lower, 
is  salvation  to  be  had  ;  and  they  are  very  easy  and 
reasonable  terms,  and  will  appear  so  to  those  who 
are  brought  to  be  glad  of  it  upon  any  terms. 

(2.)  See  how  he  was  discovered.  This  touched 
him  in  a  tender  part  ;  {v.  22.)  JVhen  he  heard  that 
saying,  he  went  away  sorrowful,  for  he  had  great 
/lossessions. 

[1.]  He  was  a  rich  man,  and  loved  his  riches,  and 
therefore  went  away.  He  did  not  like  eternal  life 
upon  these  terms.  Note,  First,  Those  who  have 
much  in  the  worid,  are  in  the  greatest  temptation 
to  love  it,  and  to  set  their  hearts  upon  it.  Such  is 
the  bewitching  nature  of  worldly  wealth,  that  those 
who  want  it  least,  desire  it  most ;  when  riches  in- 
crease, then  is  the  danger  of  setting  the  heart  upon 
them,  Ps.  62.  10.  If  he  had  had  but  two  mites  in 
all  the  world,  and  had  been  commanded  to  give  them 
to  the  poor,  or  but  one  handful  of  meal  in  the  bar- 
rel, and  a  little  oil  in  the  ciiise,  and  had  been  bidden 
to  make  a  cake  of  that  for  a  poor  prophet,  the  trial, 
one  would  think,  had  been  much  greater,  and  yet 
those  trials  have  been  overcome  ;  (Luke  21.  4  and 
1  Kings  17.  14.)  which  shows  that  the  love  of  tlie 
world  draws  stronger  than  the  most  pressing  neces- 


ST.  MATTHEW,  XIX. 


220 


sities.  Secondly,  The  reigning  love  of  this  world 
keeps  many  from  Christ,  who  seem  to  have  some 
good  desires  toward  him.  A  gi-eat  estate,  as  to 
those  who  are  got  above  it,  is  a  great  furtherance  ; 
so  to  those  who  are  entangled  in  the  love  of  it,  it  is  a 
great  liinderance,  in  the  way  to  heaven.  • 

Yet  sometliing  of  honesty  there  was  in  it,  that 
when  lie  did  not  like  tlie  terms,  he  went  away,  and 
would  not  pretend  to  tliat  whicli  lie  could  not  find  in 
his  heart  to  come  up  to  the  strictness  of ;  better  so, 
than  do  as  Demas  did,  who,  having  known  the  way 
of  righteousness,  afterward  turned  aside,  out  of  lo\-e 
to  this  present  world,  to  the  gi-eater  scandal  of  pro- 
fession ;  since  he  could  not  be  a  complete  christian 
he  would  not  be  a  hypocrite. 

[2.  ]  Yet  he  was  a  thinking  man,  and  well  inclined, 
and  therefore  went  away  sorrowful.  He  had  a  lean- 
ing toward  Christ,  and  was  loath  to  part  with  him. 
Kote,  Many  a  one  is  mined  by  the  sin  he  commits 
with  reluctance  ;  leaves  Christ  sorrowfully,  and  yet 
is  never  truly  sorry  for  leaving  him,  for,  if  he  were, 
he  would  return  to  him.  Thus  this  man's  wealth 
was  vexation  of  spirit  to  him,  then  when  it  was  his 
temptation.  What  then  would  the  sorrow  be  after- 
ward, when  his  possessions  would  be  gone,  and  all 
hopes  of  eternal  life  gone  too  ^ 

23.  Then  said  Jesus  unto  his  disciples, 
Verily  I  say  unto  you.  That  a  rich  man 
shall  hardly  enter  into  the  kingdom  of  hea- 
ven. 24.  And  again  I  say  unto  you.  It  is 
easier  for  a  camel  to  go  through  the  eye  of 
a  needle,  than  for  a  rich  man  to  enter  into 
the  kingdom  of  God.  25.  When  his  disci- 
ples heard  2/,  they  were  exceedingly 
amazed,  saying.  Who  then  can  be  saved  .' 
26.  But  Jesus  beheld  them,  and  said  unto 
them,  With  men  this  is  impossible ;  but 
with  God  all  things  are  possible.  27.  Then 
answered  Peter,  and  said  unto  him.  Be- 
hold, we  have  forsaken  all,  and  followed 
thee :  what  shall  we  have  therefore  ?  28. 
And  Jesus  said  unto  them,  Verily  I  say 
unto  you,  That  ye  which  have  followed  me 
in  the  regeneration,  when  the  Son  of  man 
shall  sit  in  the  throne  of  his  gloiy,  ye  also 
shall  sit  upon  twelve  thrones,  judging  the 
twelve  tribes  of  Israel.  29.  And  every  one 
that  hath  forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  name's  sake,  shall 
receive  an  hundred-fold,  and  shall  inherit 
everlasting  life.  30.  But  many  that  are 
first  shall  be  last ;  and  the  last  shall  be  first. 

We  have  here  Christ's  discourse  with  his  disci- 
ples upon  occasion  of  the  rich  man's  breaking  with 
Christ. 

I.  Christ  took  occasion  from  thence  to  show  the 
difficulty  of  the  salvation  of  rich  people,  v.  23.  26. 

1.  That  it  is  a  very  hard  thing  for  a  rich  man  to 

fet  to  heaven,  such  a  rich  man  as  this  here.     Note, 
'rom  the  harms  and  falls  of  others  it  is  good  for  us 
to  infer  that  which  will  be  of  caution  to  us. 

Now,  (1.)  This  is  vehemently  asserted  by  our 
Saviour,  V.  23,  24.  He  said  this  to  his  disciples, 
who  were  poor,  and  had  but  little  in  the  world,  to 
reconcile  them  to  their  condition  with  this,  that  the 
less  they  had  of  worldly  wealth,  the  less  hinderance 
they  had  in  the  way  to  heaven.    Note,  It  should  be 


a  satisfaction  to  them  who  are  m  a  low  condition, 
that  they  are  not  exposed  to  the  temptations  of  a 
high  and  prosperous  condition  :  if  they  live  more 
hardly  in  this  world  than  the  rich,  yet,  if  withal 
they  get  more  easily  to  a  better  world,  they  have  no 
reason  to  complain.  This  saying  is  ratified,  -u.  23. 
Verity  I  say  unto  you.  He  that  has  reason  to  know 
what  the  way  to  heaven  is,  for  he  has  laid  it  open, 
he  tells  us  that  this  is  one  of  the  gi-eatest  difficulties 
in  that  way.  It  is  repeated,  x<.  24.  Again  I  say  unto 
you.  Thus  he  speaks  once,  yea,  twice,  that  which 
man  is  loath  to  perceive,  and  mOre  loath  to  believe. 

[1.]  He  saith  that  it  is  a  hard  thing  for  a  rich 
man  to  be  a  good  christian,  and  to  be  saved ;  to 
enter  into  the  kingdom  of  heaven,  either  here  or 
hereafter.  The  way  to  heaven  is  to  all  a  narrow 
way  ;  and  the  gate  that  leads  into  it  a  strait  gate  ; 
but  it  is  particularly  so  to  rich  people.  More  duties 
are  exjiected  from  them  than  from  others,  which 
they  can  hardly  do ;  and  more  sins  do  easily  beset 
them,  which  they  can  hardly  avoid.  Rich  people 
have  great  temptations  to  resist,  and  such  as  are 
veiT  insinuating  ;  it  is  hard  not  to  be  charmed  with 
a  smiling  world  ;  very  hard,  when  we  are  filled  with 
these  hid  treasures,  not  to  take  up  with  them  for  a 
portion.  Rich  people  have  a  great  account  to  make 
up  for  their  estates,  their  interest,  their  time,  and 
their  opportunities  of  doing  and  getting  good,  above 
others.  It  must  be  a  great  measure  of  divine  grace 
that  will  enable  a  man  to  break  through  these  diffi- 
culties. 

[2.]  He  saith  that  the  conversion  and  salvation  of 
a  rich  man  is  so  extremely  difficult,  that  it  is  easier 
for  a  camel  to  go  through  the  eye  of  a  needle,  v.  24. 
This  is  a  proverbial  expression,  denoting  a  difficulty 
altogether  unconquerable  by  the  art  and  power  of 
man  ;  nothing  less  than  the  almighty  gi-ace  of  God 
will  enable  a  rich  man  to  get  over  this  difficulty. 
The  difficulty  of  the  salvation  of  apostates,  (Heb. 
6.  4. )  and  of  old  sinners,  (Jer.  13.  23.)  is  thus  repre- 
sented as  an  impossibility.  The  salvation  of  any  is 
so  very  difficult,  (even  the  righteous  scarcely  are 
saved,)  that  where  there  is  a  peculiar  difficulty,  it 
is  fitly  set  forth  thus.  It  is  very  rare  for  a  man  to 
be  rich,  and  not  to  set  his  heart  upon  his  riches  ; 
and  it  is  utterly  impossible  for  a  man  that  sets  his 
heart  upon  his  riches  to  get  to  heaven  ;  for  if  any 
man  love  the  world,  the  love  of  the  Father  is  not  in 
him,  1  John  2.  15.  James  4.  4.  First,  The  way  to 
hea-\en  is  very  fitly  compared  to  a  needle's  eye, 
which  it  is  hard  to  hit,  and  hard  to  get  through. 
Secondly,  A  rich  man  is  fitly  compared  to  a  camel, 
a  beast  of  burden,  for  he  has  riches,  as  a  camel  has 
his  load  ;  he  carries  it,  but  it  is  another's,  he  has  it 
from  others,  spends  it  for  others,  and  must  shortly 
leave  it  to  others ;  it  is  a  burden,  for  men  load  them~ 
selves  with  thick  clay,  Hab.  2.  26.  A  camel  is  a 
large  creature,  but  unwieldy. 

(2.)  This  truth  is  very  much  wondered  at,  and 
scarcely  credited  by  the  disciples  ;  (_v.  25.)  They 
were  exceedingly  amazed,  saying,  Who  then  can  be 
saved  ?  Many  suiprising  truths  Christ  told  them, 
which  they  were  astonished  at,  and  knew  not  what 
to  make  of ;  this  was  one,  but  their  weakness  was 
the  cause  of  their  wonder.  It  was  not  in  contradic- 
tion to  Christ,  but  for  awakening  to  themselves,  that 
they  said.  Who  then  can  he  saved?  Note,  Consider- 
ing the  many  difficulties  that  are  in  the  way  of  sal- 
vation, it  is  really  strange  that  any  are  saved.  When 
we  think  how  good  God  is,  it  may  seem  a  wonder 
that  so  few  are  his ;  but  when  we  think  how  bad 
man  is,  it  is  more  a  wonder  that  so  many  are,  atid 
Christ  will  be  eternally  admired  in  them.  Who 
can  then  be  saved  ?  Since  so  many  are  rich,  and  have 
great  possessions,  and  so  many  more  would  be  rich, 
and  are  well  affected  to  gi-eat' possessions  ;  who  can 
be  saved  ?  If  riches  are  a  hinderance  to  rich  people. 


ST.  MATTHEW,  XIX. 


221 


are  not  pride  and  luxuiy  incident  to  those  that  are 
not  rich,  and  as  dangerous  to  tlicm  ;  and  wlio  tlien 
can  get  to  heaven  ?  This  is  a  good  reason  why  ricli 
peojjle  should  strive  against  the  stream. 

2.  Tliat,  thougli  It  be  hard,  yet  it  is  not  impossible, 
for  the  rich  to  be  saved ;  {v.  26.)  Jesus  beheld  them, 
turned  and  looked  wistfully  upon  his  disciples,  to 
shame  them  out  of  their  fond  conceit  of  the  ad\an- 
tages  ricli  people  had  in  spiritual  things.  He  beheld 
them  as  men  that  had  got  over  this  difficulty,  and 
■were  in  a  fair  way  for  heaven,  and  the  more  so  be- 
cause poor  in  this  world  ;  ayid  he  said  unto  them. 
With  men  this  is  imliossible,  but  with  God  all  things 
are  fiossible.  This  is  a  great  truth  in  general,  that 
God  is  able  to  do  that  which  quite  exceeds  all  cre- 
ated power  ;  that  nothing  is  too  hard  for  God,  Gen. 
18.  14.  Numb.  11.  23.  When  men  are  at  a  loss, 
God  is  not,  for  his  power  is  infinite  and  irresistible  ; 
but  this  truth  is  here  apphed,  (1.)  To  the  sahation 
of  any.  ll'ho  can  be  saved?  say  the  disciples. 
None,  saith  Christ,  by  any  created  power,  tilth 
men  this  is  im/iossible :  the  wisdom  of  man  would 
soon  be  nonplussed  in  contriving,  and  the  power  of 
man  baffled  in  effecting,  the  salvation  of  a  soul.  No 
creature  can  work,  the  change  that  is  necessary  to 
the  salvation  of  a  soul,  either  in  itself  or  in  any  one 
else.  With  men  it  is  impossible  that  so  strong  a 
stream  should  be  turned,  so  hard  a  heart  softened, 
so  stubborn  a  will  bowed.  It  is  a  creation,  it  is  a 
resurrection,  and  with  men  this  is  impossible  ;  it  can 
never  be  done  by  philosophy,  medicine,  or  politics  ; 
but  ivith  God  all  things  are  fiossible.  Note,  The 
beginning,  progress,  and  perfection  of  the  work  of 
salvation,  depend  entirely  upon  the  almighty  power 
of  God,  to  which  aU  things  are  possible.  Faith  is 
wrought  by  that  power,  (Eph.  1.  19.)  and  is  kept 
by  it,  1  Pet.  1.  5.  Job's  experience  of  God's  con- 
vincing, humbling  grace,  made  him  acknowledge 
more  than  any  thing  else,  I  know  thou  canst  do  ex^ery 
thing.  Job  42.  2.  (2. )  To  the  salvation  of  rich  jieo- 
ple  especially  ;  it  is  impossible  with  men  that  such 
sliould  be  saved,  but  with  God  even  this  is  possible  ; 
not  that  rich  people  should  be  saved  in  their  world- 
liness,  but  that  they  should  be  saved  /ro;»  it.  Note, 
The  sanctification  and  salvation  of  such  as  are  sur- 
rounded with  the  temptations  of  this  world  are  not 
to  be  despaired  of ;  it  is  possible  ;  it  may  be  brought 
about  by  the  all-sufficiency  of  the  divine  grace  ;  and 
when  such  are  brought  to  heaven,  they  will  be  there 
everlasting  monuments  of  the  power  of  God.  I  am 
willing  to  think  that  in  this  word  of  Christ  there  is 
an  intimation  of  mercy  Christ  had  yet  in  store  for 
this  young  gentleman,  who  was  now  gone  away  sor- 
rowful ;  it  was  not  impossible  to  God  yet  to  recover 
him,  and  bring  him  to  a  better  mind. 

II.  Peter  took  occasion  from  hence  to  inquire  what 
they  should  get  by  it,  who  had  come  up  to  these 
.terms,  upon  which  this  young  man  broke  with 
Christ,  and  had  left  all  to  follow  him,  v.  27,  &c. 
We  have  here  the  disciples'  expectations  from 
Christ,  and  his  promises  to  them. 

1.  We  have  their  expectations  from  Christ ;  Pe- 
ter, in  the  name  of  the  rest,  signifies  that  they  de- 
pended upon  him  for  something  considerable  in  lieu 
of  what  they  had  left  for  him  ;  Behold,  we  have 
forsaken  all,  and  have  followed  thee  ;  what  shall  we 
have  therefore  ?  Christ  had  promised  the  young 
man,  that,  if  he  would  sell  all,  and  come  and  follow 
him,  he  should  have  treasure  in  heaven:  now  Peter 
desires  to  know, 

(1.)  WTiether  they  had  sufficiently  come  up  to 
those  terms  :  they  had  not  sold  all,  (for  they  had 
many  of  them  wives  and  families  to  provide  for,) 
but  they  had  foirsaken  all ;  they  had  not  given  it  to 
the  poor,  but  they  had  renounced  it  as  far  as  it  might 
be  any  way  a  hinderence  to  them  in  serving  Christ. 
Note,  When  we  hear  what  are  the  chai-iicters  of 


those  that  shall  be  saved,  it  concerns  us  to  inquire 
whether  we,  through  grace,  answer  those  charac- 
ters. Now  Peter  hopes  that,  as  to  the  main  scoije 
and  intendment  of  the  condition,  they  had  come  up 
to  it,  for  God  had  wrought  in  them  a  holy  contempt 
of  the  world  and  the  things  that  are  seen,  in  com- 
parison with  Christ  and  the  things  that  are  not  seen  ; 
and  how  this  must  be  evidenced,  no  certain  rule  can 
be  given,  but  according  as  we  are  called. 

Lord,  saith  Peter,  we  have  forsaken  all.  Alas  ! 
it  was  but  a  poor  all  that  they  iiad  forsaken  ;  one  of 
them  had  indeed  quitted  a  place  in  the  custom- 
house, but  Peter  and  the  most  of  them  had  cnly  left 
a  few  boats  and  nets,  and  the  appurtenances  of  a 
poor  fishing-trade ;  and  yet  obser\  e  how  Peter  there 
speaks  of  it,  as  if  it  had  been  some  mighty  thing ; 
Behold,  we  have  forsaken  all.  Note,  \\'e  are  too 
apt  to  make  the  most  of  our  services  and  suflVrings, 
our  expenses  and  losses  for  Christ,  and  to  think  we 
have  made  him  much  cur  Debtor.  However,  Christ 
does  not  upbraid  them  with  this  ;  though  it  was  but 
little  that  they  had  forsaken,  yet  it  was  their  all, 
like  the  widow's  two  mites,  and  was  as  dear  to  them 
as  if  it  had  been  more,  and  therefore  Christ  took  it 
kindly  that  they  left  it  to  follow  him  ;  for  he  accepts 
according  to  what  a  man  hath. 

(2.)  Whether  therefore  they  might  expect  that 
treasure  which  the  young  man  shall  have  if  he  will 
sell  all.  "Lord,"  saith "Peter,  "shall  we  have  it, 
who  have  left  all  ?"  All  people  are  for  what  they 
can  get ;  and  Christ's  followers  are  allowed  to  con- 
sult their  own  ti-ue  interest,  and  to  ask.  What  shall 
we  have  ?  Christ  looked  at  the  joy  set  before  him, 
and  Moses  at  the  recomfiense  of  reward.  For  this 
end  it  is  set  before  us,  that  by  a  patient  continuance 
in  well-doing  we  might  seek  for  it.  Christ  en- 
courages us  to  ask  what  we  shall  gain  by  leaving  all 
to  follow  him  ;  that  we  may  see  he  doth  not  call  us 
to  our  pi-ejudice,  but  unspeakably  to  our  advantage. 
As  it  is  the  language  of  an  obediential  faith  to  ask, 
"  What  shall  we  do  ?"  with  an  eye  to  the  precepts  ; 
so  it  is  of  a  hoping,  trusting  faith,  to  ask,  "What 
shall  we  have  ?"  with  an  eye  to  the  prornises.  But 
obser\e,  the  disciples  had  long  since  left  all  to  en- 
gage themselves  in  the  service  of  Christ,  and  yet 
ne\er  till  now  asked,  JVhat  shall  we  have  ?  Though 
there  was  no  visible  jirospect  of  advantage  by  it, 
they  were  so  well  assured  of  his  goodness,  that  they 
knew  they  should  not  lose  by  him  at  last,  and  there- 
fore referred  themselves  to  him,  in  what  way  lie 
would  make  up  their  losses  to  them  ;  minded  their 
work,  and  asked  not  what  should  be  their  wages. 
Note,  It  honours  Christ,  to  ti-ust  him  and  serve  him, 
and  not  to  indent  with  him.  Now  that  this  young 
man  was  gone  from  Christ  to  his  possessions,  it  was 
time  for  them  to  think  which  they  should  take  to, 
what  they  should  tnist  to.  When  we  see  ^vhat 
others  keep  by  their  hypocrisy  and  apostacv,  it  is 
proper  for  us  to  consider  what  we  hope,  through 
grace,  to  gain,  not  for,  but  by,  our  sincerity  and 
constancy,  and  then  we  shall  see  more  reason  to  pity 
them  than  to  envy  them. 

2.  We  have  here  Christ's  promises  to  them,  and 
to  all  others  that  tread  in  the  steps  of  their  faith 
and  obedience.  What  there  was  either  of  vain- 
glory or  of  vain  hopes  in  that  which  Peter  said, 
Christ  overlooks,  and  is  not  extreme  to  mark  it,  but 
takes  this  occasion  to  give  the  bond  of  :i promise, 

(1.)  To  his  immediate  followers,  v.  28.  They 
had  signalized  their  respect  to  him,  as  the  first  that 
followed  him,  and  to  them  he  promises  not  only 
treasure,  but  honour,  in  heaven  ;  and  here  they  have 
a  gi-ant  or  patent  for  it  from  him  who  is  the  Foun- 
tain of  honour  in  that  kingdom  ;  Ye  which  have  fol- 
lowed 7iie,  in  the  regeneration  shall  sit  down  ufion 
twelve  thrones.     Observe, 

[1.]  The  preamble  to  the  patent,  or  the  consi- 


222 

deration  of  the  grant,  which,  as  usual,  is  a  recital  of 
their  services  ;  "You  have  followed  me  in  the  re- 
generation, and  therefore  tliis  will  I  do  for  you." 
The  time  of  Christ's  appearing  in  this  world  was  a 
time  of  regeneration,  ot  reformation,  (Heb.  9.  10.) 
when  old  things  began  to  pass  away,  and  all  things 
to  look  new.  The  disciples  had  followed  Christ 
when  the  church  was  yet  in  the  embryo  state,  wlien 
the  gospel-temple  was  but  in  the  framing,  when 
they  had  more  of  the  work  and  service  of  apostles 
than  of  the  dignity  and  power  that  belonged  to  their 
office.  Now  they  followed  Christ  with  constant  fa- 
tigue, when  few  did  ;  and  therefore  on  them  he  will 
put  particular  marks  of  honour.  Note,  Christ  hath 
special  favour  for  those  who  begin  early  with  him, 
who  trust  him  further  than  they  can  see  him,  as 
they  did,  who  followed  him  in  the  regeneration. 
Observe,  Peter  spake  of  their  forsaking  all,  to  fol- 
low him  ;  Christ  only  speaks  of  t\ie\r  following  him, 
which  was  the  main  matter. 

[2.]  The  date  of  their  honour,  which  fixes  the 
time  when  it  sliould  commence ;  not  immediately 
from  the  day  of  the  date  of  these  presents,  no,  they 
must  continue  a  while  in  obscurity,  as  they  were. 
But  '■jjhen  the  Son  of  man  shall  sit  in  the  throne  of 
his  glory  ;  and  to  this  some  refer  that,  in  the  re- 
generation ;  "  You  who  now  have  followed  me,  shall, 
m  the  regeneration,  be  thus  dignified."  Clirist's 
second  coming  will  be  a  i-egeneration,  when  there 
shall  be  new  heavens,  aiid  a  7iew  earth,  and  the  res- 
titution of  all  things.  All  that  partake  of  the  re- 
generation in  grace,  (John  3.  3.)  shall  partake  of 
the  regeneration  in  glory  ;  for  as  grace  is  the  first 
resurrection,  (Rev.  20.  6. )  so  glory  is  the  second  re- 
generation. 

Now  their  honour  being  adjourned  till  the  Son  of 
man's  sitting  in  the  throne  of  his  glory,  intimates, 
Fii-st,  That  they  must  stay  for  their  advancement 
till  then.  Note,  As  long  as  our  Master's  glory  is 
delayed,  it  is  fit  that  ours  should  be  so  too,  and  that 
we  should  wait  for  it  with  an  earnest  expectation, 
as  of  a  hojje  not  seen,  Rom.  8.  19.  We  must  live, 
and  work,  and  suffer,  in  faith,  and  hope,  and  pa- 
tience, which  therefore  must  be  tried  by  these  de- 
lays. Secondly,  That  they  must  share  with  Christ 
in  his  advancement ;  their  honour  must  be  a  com- 
munion with  him  in  liis  honour.  They,  having  suf- 
fered with  a  suffering  Jesus,  must  reign  with  a  reign- 
ing Jesus,  for  both  here  and  hereafter  Christ  will  be 
all  in  all ;  we  must  be  where  he  is,  (John  12.  26.) 
must  afiliear  with  him  ;  (Col.  3.  4.)  and  this  will  be 
an  abundant  recompense  not  only  for  our  loss,  biit 
for  the  delay  ;  and  when  our  Lord  comes,  we  shall 
receive  not  only  our  own,  but  our  own  with  usury. 
The  longest  voyages  make  the  richest  returns. 

[3.]  The  honour  itself  hereby  granted  ;  Ye  also 
shall  sit  upon  twelve  thrones,  judging  the  twelve 
tribes  of  Israel.  It  is  hard  to  determine  the  parti- 
cular sense  of  this  promise,  and  whether  it  was  not 
to  have  many  accomplishments,  whicli  I  see  no 
harm  in  admitting.  First,  When  Christ  is  ascend- 
ed to  the  riglit  hand  of  the  Father,  and  sits  on  the 
throne  of  his  glory,  there  the  apostles  shall  receive 
power  by  the  Holy  Ghost;  (Acts  1.  8.)  shall  be  so 
much  advanced  above  themselves  as  they  are  now, 
that  they  shall  think  themselves  upon  thrones,  in 
promoting  the  gospel  ;  they  shall  deliver  it  with 
authority,  as  a  judge  from  the  bench;  they  shall 
then  have  their  commission  enlarged,  and  shall  pub- 
lish the  laws  of  Christ,  by  which  the  church,  God's 
spiritual  Israel,  (Gal.  6.  i6.)  shall  be  governed,  and 
Israel  according  to  the  flesh,  that  continues  in  infi- 
delity, with  all  others  that  do  likewise,  shall  be  con- 
demned. The  honour  and  power  given  them  may 
be  explained  by  Jer.  1.  10.  See,  I  have  set  thee  over 
the  nations  ;  and  Ezek.  20.  4.  H'ilt  thou  judge  them  ? 
and  Dan.  7.  18.   The  saints  shall  take  the  kingdom  ; 


ST.  MATTHEW,  XIX. 


and  Rev.  12.  11.  where  the  doctrine  of  Christ  is 
called  a  crown  of  twelve  stars.  Secondly,  When 
Christ  appears  for  the  destruction  of  Jerusalem, 
{ch.  24.  31.)  then  shall  he  send  the  apostles  to  judge 
the  Jewish  nation,  because  in  that  destruction  their 
predictions,  according  to  the  word  of  Christ,  would 
be  accomplished.  Thirdly,  Some  think  it  has  re- 
ference to  the  conversion  of  the  Jews,  which  is  yet 
to  come,  at  the  latter  end  of  the  world,  after  the  fall 
of  antichrist ;  so  Dr.  Whitby  ;  and  that  "it  respects 
the  apostles'  government  ot  the  twelve  tribes  of  Is- 
rael, not  by  a  resurrection  of  their  persons,  but  by  a 
reviviscence  of  thatSpiritwhich  resided  in  them,  and 
of  that  purity  and  knowledge  which  they  delivered 
to  the  world,  and  chiefly  by  admission  of  their  gos- 
pel to  be  the  standard  of  their  faith,  and  the  threc- 
tion  of  their  lives."  Fourthly,  It  is  certainly  to 
have  its  full  accomplishment  at  the  second  coming 
of  Jesus  Christ,  when  the  saints  in  general  shall  judge 
the  world,  and  the  twelve  apostles  especially,  as  as- 
sessors with  Christ,  in  the  judgment  of  the  great 
day,  when  all  the  world  shall  receive  their  final 
doom,  and  they  shall  ratify  and  applaud  the  sen- 
tence. But  the  tribes  of  Israel  are  named,  partly 
because  the  number  of  the  apostles  was  designedly 
the  same  with  the  number  of  the  tribes  ;  partly  be- 
cause the  apostles  were  Jews,  befriended  them  most, 
but  were  most  spitefully  persecuted  by  them  ;  and 
it  intimates  that  the  saints  will  judge  their  acquain- 
tance and  kindred  according  to  the  flesh,  and  will, 
in  the  great  day,  judge  those  they  had  a  kindness 
for  ;  will  judge  their  persecutors,  who  in  this  world 
judged  them. 

But  the  general  intendment  of  this  promise  is,  to 
show  the  glory  and  dignity  reseiTed  for  the  saints  in 
heaven,  which  will  be  an  abundant  recompense  for 
the  disgrace  they  suffered  here  in  Christ's  cause. 
There  are  higher  degrees  of  glory  for  those  that 
have  done  and  suffered  most.  The  apostles  in  this 
world  were  hurried  and  tossed,  there  they  shall  sit 
down  at  rest  and  ease ;  here  bonds,  and  afflictions, 
and  deaths  did  abide  them,  but  there  they  shall  sit 
on  thrones  of  glory  ;  here  they  were  dragged  to  the 
bar,  there  they  shall  be  advanced  to  the  bench ; 
here  the  twelve  tribes  of  Israel  trampled  upon  them, 
there  they  shall  tremble  before  them.  And  will  not 
this  be  recompense  enough  to  make  up  all  their 
losses  and  expenses  for  Christ  ?  Luke  22.  29. 

[4.]  The  ratification  of  this  grant ;  it  is  firm,  it  is 
inviolably,  immutably  sure ;  for  Christ  hath  said, 
"  Verily  I  say  unto  you,  I  the  Amen,  the  faithful 
Witness,  who  am  empowered  to  make  this  gi'ant,  I 
have  said  it,  and  it  cannot  be  disannulled." 

(2. )  Here  is  a  promise  to  all  others  that  should  in 
like  mamier  leave  all  to  follow  Christ.  It  was  not 
peculiar  to  the  apostles,  to  be  thus  prcfericd,  but 
this  honour  have  all  his  saints.  Christ  will  take  care 
they  shall  none  of  them  lose  by  him  ;  {v.  29. )  Every 
one  tliat  has  forsaken  any  thing  for  Christ,  shall  re- 
ceive. 

[1.]  Losses  for  Christ  are  here  supposed.  Christ 
had  told  them  that  his  disciples  must  deny  them- 
selves in  all  that  is  done  to  them  in  this  woi-ld  ;  now 
here  he  specifies  particulars ;  for  it  is  good  to  count 
upon  the  worst.  If  they  have  not  forsaken  all,  as  the 
apostles  did,  yet  they  have  forsaken  a  great  deal, 
houses  suppose,  and  have  turned  themselves  out,  to 
wander  in  deserts ;  or  dear  relations,  that  would  not 
go  with  them,  to  follow  Christ ;  these  are  particularly 
mentioned,  as  hardest  for  a  tender,  gracious  spirit  to 
part  with  ;  brethren,  or  sisters,  or  father,  or  mother, 
or  wife,  or  children ;  and  lands  are  added  in  the  close, 
the  profits  of  which  were  the  support  of  the  family. 

Now,  First,  The  loss  of  these  things  is  supposed 
to  be  for  Christ's  name's  sake;  else  he  doth  not  oblige 
himself  to  make  it  up.  IVIany  forsake  brethren, 
and  wife,  and  children,  in  humour  and  passion,  as 


ST.  MATTHEW,  XX. 


223 


the  bird  Chat  wanders  from  her  nest ;  that  is  a  sin- 
ful desertion.  But  if  we  forsake  them /or  Christ's 
sake,  because  we  cannot  keep  them,  and  keep  a  good 
conscience,  we  must  either  quit  them,  or  quit  our 
interest  in  Chi'ist ;  if  we  do  not  quit  our  concern  for 
them,  or  our  duty  to  tliem,  but  our  comfort  in  them, 
and  will  do  it  rather  than  deny  Christ,  and  this  with 
an  eye  to  him  and  to  his  will  and  glory,  this  is  that 
which  shall  be  thus  recompensed.  It  is  not  the  suf- 
fering, but  the  cause,  that  makes  both  the  martyr 
and  the  confessor. 

Secondly,  It  is  supposed  to  be  a  great  loss  ;  and 
yet  Christ  undertakes  to  make  it  up,  for  he  is  able 
to  do  it,  be  it  e\er  so  gi-eat.  See  tne  barbarity  of  the 
persecutors,  that  they  stripped  innocent  people  of  all 
they  had,  for  no  other  crime  than  their  adherence 
to  Christ !  See  the  patience  of  the  persecuted  ;  and 
the  strength  of  their  love  to  Christ,  which  was  such 
as  all  these  waters  could  not  quench  ! 

[2.  ]  A  recompense  of  these  losses  is  here  secured. 
Thousands  have  dealt  with  Christ,  and  have  trusted 
him  far  ;  but  never  any  one  lost  by  him,  never  any 
one  but  was  an  unspeakaljle  gaiiier  by  him,  when 
the  account  came  to  be  balanced.  Christ  here  gives 
his  word  for  it,  that  he  will  not  only  indemnify  his 
suffering  servants,  and  save  them  harmless,  but  will 
abundantly  reward  them.  Let  tliem  make  a  sche- 
dule of  their  losses  for  Christ,  and  they  shall  be  sure 
to  receive, 

First,  A  hundred-fold  in  this  life :  sometimes  in 
kind,  in  the  things  themselves  which  they  have  part- 
ed with.  God  will  raise  up  for  his  suffering  ser- 
vants more  friends,  that  will  be  so  to  them  for 
Christ's  sake,  than  they  have  left  that  were  so  for 
their  own  sakes.  The  apostles,  wherever  they 
came,  met  with  those  that  were  kind  to  them,  and 
entertained  them,  and  opened  their  hearts  and  doors 
to  them.  However,  they  shall  recetiw  a  hundred-fold 
in  kindness,  in  those  things  that  are  abundantly  bet- 
ter and  more  valuable.  Their  graces  shall  increase, 
their  comforts  abound,  they  shall  have  tokens  of 
God's  love,  more  free  communion  with  him,  more 
full  communications  from  him,  clearer  foresights, 
and  sweeter  foretastes,  of  the  glory  to  be  revealed ; 
and  then  they  may  truly  say,  they  have  received  a 
hundred  times  more  comfort  in  God  and  Christ  than 
they  could  have  had  in  luife  or  children. 

Secondly,  Eternal  life  at  last.  The  former  is  re- 
ward enough,  if  there  were  no  more  ;  cent,  per  cent, 
is  great  profit ;  what  then  is  a  hundred  to  one  ?  But 
this  comes  in  over  and  above,  as  it  wei-e,  into  the 
bargain.  The  life  here  promised  includes  in  it  all  the 
comforts  of  life  in  the  highest  degree,  and  all  eternal. 
Now  if  we  could  but  mix  faith  with  the  promise, 
and  trust  Christ  for  the  performance  of  it,  surely 
we  should  think  nothing  too  much  to  do,  nothing  too 
hard  to  suffer,  nothing  too  dear  to  part  with,  for 
him. 

Our  Saviour,  in  the  last  verse,  obviates  a  mistake 
of  some,  as  if  pre-eminence  in  glorv  went  by  prece- 
dence in  time,  rather  than  the  measure  and  degree 
of  gi-ace.  No  ;  many  that  are  first,  shall  be  last,  and 
the  last,  first,  xk  30.  God  will  cross  hands  ;  will  re- 
veal that  to  babes,  which  he  hid  from  the  wise  and 
prudent ;  will  reject  unbelieving  Jews,  and  receive 
believing  Gentiles.  The  heavenly  inheritance  is  not 
given  as  earthly  inheritances  commonly  are,  by  se- 
niority of  age,  and  priority  of  birth,  but  according  to 
God's  pleasure.  This  is  the  text  of  another  sermon, 
which  we  shall  meet  with  in  the  next  chapter. 

CHAP.  XX. 

We  have  four  thing;.?  in  this  chapter ;  I.  The  parable  of  the 
labourers  in  the  vineyard,  v.  I .  .  16.  II.  A  prediction  of 
Christ's  approaching  sufferings,  v.  16.  ,  19.  III.  The 
petition  of  two  of  the  disciples,  by  their  mother,  reproved, 
V.  20. .  28.  IV.  The  petition  of  the  two  blind  men  grant- 
ed, and  their  eyes  opened,  t.  29 . .  34. 


1.  TT^OR  the  kingdom  of  heaven  is  like 
JL     unto  a  man  that  is  an  householder, 
which  went  out  early  in  the  morning  to  hire 
labourers  into  his  vineyard.     2.  And  when 
he  had  agreed  with  tlie  labourers  for  a 
penny  a  day,  he  sent  thein  into  his  vine- 
yard.    3.  And  he  went  out  about  the  third 
hour,  and  saw  others  standing  idle  in  the 
market-place.      4.  And  said  unto  them. 
Go  ye  also  into  the  vineyard ;  and  whatso- 
ever is  right,  I  will  give  you.     And  they 
went  tlieir  way.     5.  Again  he  went  out 
about  the  sixth  and  ninth  hour,  and  did 
likewise.     6.  And  about  the  eleventh  hour 
he   went  out,  and  found  others  standing 
idle,  and  saith  unto  them.  Why  stand  ye 
here  all  the  day  idle  ?     7.  They  say  unto 
him,  Because  no  man  hath  hired  us.     He 
saith  unto  them,  Go  ye  also  into  the  vine- 
yard; and  whatsoever  is  right,  that  shall 
ye  receive.     8.  So  when  even  was  come, 
the  lord   of  the  vineyard  saith  unto   his 
steward,  Call  the  labourers,  and  give  them 
their   hire,  beginning  from   the  last  unto 
the  first.     9.  And  when  they  came  that 
u-ere  hired  about  the  eleventh  hour,  they 
received    every  man   a  penny.      10.  But 
when  the  first  came,  they  supposed  that 
they  should  have  received  more ;  and  they 
likewise    received    every  man  a   penny. 
11.  And  when  they  had  received  it,  they 
murmured  against  the  good  man  of  the 
hotise,  12.  Saying,  These  last  have  wrought 
but  one  hour,  and  thou  hast  made  them 
equal  unto  us,  which  have  borne  the  biu:- 
den  and  heat  of  the  day.     13.  But  he  an- 
swered one  of  them,  and  said.  Friend,  I  do 
thee  no  wrong:  didst  not  thoti  agree  with 
me  for  a  penny?     14.  Take  ;/;f/V  thine  is, 
and  go  thy  way :  I  will  give  unto  this  last 
even  as  unto  thee.     15.  Is  it  not  lawful  for 
me  to  do  what  I  will  with  mine  own  ?     Is 
thine  eye  evil  because  I  am  good  ?     16.  So 
the  last  shall  be  first,  and  the  first  last :  for 
many  be  called,  but  few  chosen. 

This  parable  of  the  labourers  in  the  vineyard  is 
intended, 

I.  To  represent  to  us  the  kingdom  ofheax'en,  {y. 
1.)  that  is,  the  way  and  the  method  of  the  gospel- 
dispensation.  The  laws  of  that  kingdom  are  not 
wrapt  up  in  parables,  but  plainly  set  down,  as  in  the 
sermon  upon  the  mount ;  but  the  mysteries  of  that 
kingdom  are  delivered  in  parables,  in  sacraments, 
as  here  and  ch.  13.  The  duties  of  Christianity  are 
more  necessary  to  be  known  than  the  notions  of  it ; 
and  yet  the  notions  of  it  are  more  necessary  to  be 
illustrated  than  the  duties  of  it;  which  is  that  which 
parables  are  designed  for. 

II.  In  particular,  to  represent  to  us  that  concern- 
ing the  kingdom  of  heaven,  which  he  had  said  in 
the  close  of  the  foregoing  chapter,  that  many  that 
are  first  shall  be  last,  and  the  last^first ;  with  which 
this  parable  is  connected  ;  that  truth,  having  in  it  a 
seeming  contradiction,  needed  faither  explication. 


224 

Notliing  was  more  a  mystery  in  the  gospel-dispen- 
sation than  the  rejection  of  the  Jews  and  the  calling 
in  of  the  Gentiles ;  so  the  apostle  speaks  of  it ;  (Eph. 

3.  3 6.)  that  the  Gentiles  should  be  fellow-heirs  : 

nor  was  any  thing  more  provoking  to  the  Jews  than 
the  intimation  9f  it.  Now  this  seems  to  be  the  prin- 
cipal scope  of  this  parable,  to  show  that  the  Jews 
should  be  first  called  into  the  vineyard,  and  many  of 
them  should  come  at  the  call;  but,  at  length,  the  gos- 
pel should  be  preached  to  the  Gentiles,  and  they 
should  receive  it,  and  be  admitted  to  equal  privi- 
leges and  advantages  with  the  Jews;  should  he  fel- 
low-citizens with  the  saints,  which  the  Jews,  e\'en 
those  of  them  that  believed,  would  be  very  much 
disgusted  at,  but  without  reason. 

But  the  parable  may  be  applied  more  generally, 
and  shows  us,  1.  That  God  is  Debtor  to  no  man  ; 
a  great  truth,  which  the  contents  in  our  Bible  give 
as  the  scope  of  this  parable.  2.  That  many  who 
begin  last,  and  promise  little  in  religion,  sometimes, 
by  the  blessing  of  God,  arrive  at  greater  attainments 
in  knowledge,  grace,  and  usefulness,  than  others 
whose  entrance  was  more  early,  and  who  promised 
fairer.  Though  Cushi  gets  the  start  of  Ahimaaz, 
yet  Ahimaaz,  choosing  the  may  of  the  plain,  outruns 
Cushi.  John  is  swifter  of  foot,  and  comes^rst  to  the 
se/iulchre:  but  Peter  has  more  courage,  and  goes 
Jirst  into  it.  Thus  many  that  are  last,  shall  be  first. 
Some  make  it  a  caution  to  the  disciples,  who  had 
boasted  of  their  timely  and  zealous  embracing  of 
Christ ;  they  had  left  all  to  follow  him  ;  but  let  them 
look  to  it,  that  they  keep  up  their  zeal ;  let  them 
press  forward  and  persevere ;  else  their  good  be- 
ginnings will  avail  them  little ;  they  that  seemed  to 
hejtrst,  would  be  last.  Sometimes  those  that  are 
converted  later  in  their  lives,  outstrip  those  that  are 
converted  earlier.  Paul  was  as  one  born  out  of  due 
time,  yet  came  not  behind  the  chiefest  of  the  apostles, 
and  outdid  those  that  were  in  Christ  before  him. 
Something  of  affinity  there  is  between  this  parable 
and  that  of  the  prodigal  son,  where  he  that  returned 
from  his  wandering,  was  as  dear  to  his  father  as  he 
was,  that  never  went  astray  'tjirst  and  last  alike.  3. 
That  the  recompense  of  j-eward  will  be  given  to  the 
saints,  not  according  to  the  time  of  their  conversion, 
but  according  to  the  preparations  for  it  by  grace  in 
this  world ;  not  according  to  the  seniority,  (as  Gen. 
43.  33.)  but  according-  to  the  measure  of  the  stature 
of  the  fulness  of  Christ.  Christ  had  promised  the 
apostles,  who  followed  him  in  the  regeneration,  at 
the  beginning  of  the  gospel-dispensation,  great  glory; 
(rh.  19.  28.)  but  he  now  tells  them  that  those  who 
are  in  like  manner  faithful  to  him,  even  in  the  latter 
end  of  the  world,  shall  have  the  same  reward,  shall 
sit  with  Christ  on  his  throne,  as  well  as  the  apostles. 
Rev.  2.  26. — 3.  21.  Sufferers  for  Christ  in  the  lat- 
ter days  shall  have  the  same  reward  with  the  mar- 
tyrs and  confessors  of  the  primitive  times,  though 
they  are  more  celebrated ;  and  faithful  ministers 
now,  the  same  with  the  first  fathers. 

We  have  two  things  in  the  parable  ;  the  agree- 
ment with  the  labourers,  and  the  account  with  them. 

(1.)  Here  is  the  agi-eement  made  with  the  labour- 
ers; (t>.  1 — 7.)  and  liere  it  will  be  asked,  as  usual, 

[1.]  Who  hires  them  ?  .A  man  that  is  a  house- 
holder. God  is  the  great  Householder,  nvhose  we 
are,  and  whom  we  .^erve ;  as  a  householder,  he  has 
■work  that  he  will  have  to  be  done,  and  servants 
that  he  will  have  to  be  doing ;  he  has  a  great  family 
in  heaven  and  earth,  which  is  named  from  Jesus 
Christ,  (Eph.  3.  16.)  which  he  is  Owner  and  Ruler 
of.  God  hires  labourers,  not  because  he  needs  them 
or  their  services,  (for,  if  vje  be  righteous,  what  do 
we  unto  him  ?)  but  as  some  charitable,  generous 
householders  keep  poor  men  to  work,  in  kindness 
to  them,  to  save  them  from  idleness  and  poverty, 
and  pay  them  for  working  for  themselves. 


ST.  MATTHEW,  XX. 


[2.]  M'Tience  they  are  hired  ?  Out  of  the  market- 
place, where,  till  they  are  hired  into  God's  service, 
they  stand  idle,  (t.  3.')  all  the  day  idle,  v.  6.  Note, 
J'^irst,  The  soul  of  man  stands  ready  to  be  hired  into 
some  service  or  other  ;  it  was  (as  all  the  creatures 
were)  created  to  work,  and  is  either  a  servant  to 
iniquity,  or  a  serx'ant  to  righteousness,  Rom.  6.  19. 
The  devil,  by  his  temptations,  is  hiring  labourers 
into  his  field,  to  feed  swine  ;  God,  by  his  gospel,  is 
hiring  labourers  into  his  inneyard,  to  dress  it,  and 
keep  it,  paradise-work.  We  are  put  to  our  choice  ; 
for  hired  we  must  be;  (Josh.  24.  15.)  Choose  ye 
this  day  whom  you  will  serve.  Secondly,  Till  we  are 
hired  into  the  service  of  God,  we  are"  standing  all 
the  day  idle  ;  a  sinful  state,  though  a  state  of  drudge- 
ry to  Satan,  may  really  be  called  a  state  of  idleness; 
sinners  are  doing  nothing,  nothing  to  the  purpose, 
nothing  of  the  great  work  they  were  sent  into  the 
world  about,  nothing  that  will  pass  well  in  the  ac- 
count. Thirdly,  The  gospel-call  is  given  to  those 
that  stand  idle  in  the  market-place.  The  market- 
place is  a  place  of  concourse,  and  there  wisdom  cries: 
(Prov.  1.  20,  21.)  it  is  a  place  of  spoi-t,  there  the 
children  are  playing;  [ch.  11.  16.)  and  the  gospel 
calls  us  from  vanity  to  seriousness  ;  it  is  a  place  of 
business,  of  noise  and  huiTy  ;  and  from  that  we  are 
called  to  retire.  "  Come,  come  from  this  market 
place." 

[3.]  What  are  they  hired  to  do  ?  To  labour  in 
his  vineyard.  Note,  First,  The  church  is  God's  vine 
yard  ;  it  is  of  his  planting,  watering,  and  fencing ;  and 
the  fi-uits  of  it  must  be  to  his  honour  and  praise.  Se- 
condly, We  are  all  called  upon  to  be  labourers  in  this 
vinevard.  The  work  of  religion  is  vineyard-work, 
pruning,  dressing,  digging,  watering,  fencing,  weed- 
ing. We  have  each  oif  us  our  own  vineyard  to  keep, 
our  own  soul  ;  and  it  is  God's,  and  to  be  kept  and 
dressed  for  him.  In  this  work  we  must  not  be  sloth 
ful,  not  loiterers,  but  labourers,  working,  and  work 
ing  out  our  own  sah'ation.  Work  for  God  will  not 
admit  of  trifling.  A  man  may  go  idle  to  hell ;  but 
he  that  will  go  to  heaven,  must  be  busy. 

[4.]  \^^lat  shall  be  their  wages  ?  He  promises. 
First,  A  jiemiy,  t.  2.  The  Roman  penny  was,  in 
our  money,  of  the  value  of  sevenpence  halfpenny, 
a  day's  wages  for  a  day's  work,  and  the  wages  siif 
ficieiit  for  the  day's  maintenance.  This  doth  not 
prove  that  the  reward  of  our  obedience  to  God  is  of 
works,  oyofdebt,  (no,  it  is  of  grace,  free  grace,  Rom. 
4.  4.)  or  that  there  is  any  proportion  between  out 
services  and  heaven's  glories ;  no,  when  we  havf 
done  all,  we  are  unprofitable  sen<ants  ;  but  it  is  to 
signify  that  there  is  a  reward  set  before  us,  and  a 
sufficient  one.  Secondly,  n7;a/,'!oeTi°r  is  right,  t/.  4,7. 
Note,  God  will  be  sure  not  to  be  behindhand  with 
any  for  the  service  they  do  him  :  never  any  lost  by 
working  for  God.  The  crown  set  before  us  is  a 
crown  of  righteousness,  which  the  righteous  Judge 
shall  give. 

[5.]  For  what  term  are  they  hired  ?  For  a  day. 
It  is  but  a  dav's  work,  that  is  here  done.  The  time 
of  life  is  the  day,  in  which  we  must  work  the  works 
of  him  that  sent  us  into  the  world.  It  is  a  short 
time  ;  the  reward  is  for  eternity,  the  work  is  but  for 
a  day  ;  man  is  said  to  accomfilish,  as  a  hireling,  his 
datf,  }oh  14.  6.  This  should  quicken  us  to  expedi- 
tion and  diligence  in  our  work,  that  we  have  but  a 
little  time  to  work  in,  and  the  night  is  hastening  on, 
when  no  man  can  work ;  and  if  our  gi-eat  work  be 
undone  when  our  day  is  done,  we  are  undone  for 
ever.  It  should  also  encourage  us  in  reference  to 
the  hardships  and  difficulties  of  our  work,  that  it  is 
but  for  a  day ;  the  approaching  shadow,  which  the 
seniant  earnestly  desireth,  will  bring  with  it  both 
rest,  and  the  reward  of  our  work.  Job  7.  2.  Hold 
out,  faith  and  patience,'  yet  a  little  while. 

[6.]  Notice  is  taken  of  the  several  hours  of  the 


ST.  MATTHEW,  XX. 


225 


day,  at  which  the  labourers  were  hired.  The  apos- 
tles were  sent  forth  at  tliejirstand  third  hour  of  the 
gospel-day  ;  they  had  a  hrst  and  a  second  mission, 
whUe  Christ  was  on  earth,  and  their  business  was  to 
call  in  the  Jews  ;  after  Christ's  ascension,  about  the 
sixth  and  ninth  hour,  they  went  out  again  on  the 
same  errand,  ftreaching  the  ifos/iel  to  the  Jews  only, 
to  them  in  Judea  first,  and  afterward  to  them  of  the 
dispersion  ;  but,  at  length,  as  it  were  about  the  ele- 
venth hour,  they  called  the  Gentiles  to  the  same 
work,  and  privilege  with  the  Jews,  and  told  them 
that  in  Chnst  Jesus  there  should  be  no  difference 
made  between  Jew  and  Greek. 

But  this  mav  be,  and  commonly  is,  applied  to  the 
several  ages  of  life,  in  which  souls  are  converted  to 
Christ.  The  common  call  is  promiscuous,  to  come 
work  in  the  vineyard ;  but  the  effectual  call  is  parti- 
cular, and  it  is  then  effectual  when  we  come  at  the 
call. 

First,  Some  are  effectually  called,  and  begin  to 
work  in  the  vineyard  when  they  are  very  young  ; 
are  sent  in  early  in  the  morning,  whose  tender  years 
are  seasoned  with  grace,  and  the  remembrance  of 
their  Creator.  John  the  Baptist  was  sanctified  from 
the  womb,  and  therefore  great;  (Luke  1.  15.)  1  imo- 
thy  from  a  child;  (2  Tim.  3.  15.)  Obadiah  feared  the 
I^ordfrom  his  youth.  Those  that  have  such  a  journey 
to  go,  had  need  set  out  betimes,  the  sooner  the  better. 

Secondly,  Others  are  savingly  wrought  upon  in 
middle  age ;  Go  work  in  the  vineyard,  at  the  third, 
sixth,  or  ninth  hour.  The  power  of  divine  grace  is 
magnified  in  the  conversion  of  some,  when  they  are 
in  the  midst  of  their  pleasures  and  worldly  pursuits, 
as  Paul.  God  has  work  for  all  ages ;  no  time  amiss 
to  turn  to  God;  none  can  say,  "It  is  all  in  good  time;" 
for,  whatever  hour  of  the  day  it  is  with  us,  the  time 
past  of  our  life  may  suffice  that  we  have  served  sin  ; 
Go  ye  also  into  the  vineyard.  God  turns  away  none 
that  are  willing  to  be  hired,  for  yet  there  is  room. 

Thirdly,  Others  are  hired  into  the  vineyard  in  old 
age,  at  the  elei-enth  hour,  when  the  day  of  life  is  far 
spent,  and  there  is  but  one  hour  of  the  twelve  re- 
maining. None  are  hired  at  the  twelfth  hour ;  when 
life  is  done,  opportimity  is  done ;  but,  "  while  there 
is  life,  there  is  hope."  1.  There  is  hope  /or  old  sin- 
ners ;  for  if,  in  sincerity,  they  turn  to  God,  they  shall 
doubtless  be  accepted  :  true  repentance  is  never  too 
late.  And,  2.  There  is  hope  o/"old  sinners,  that  they 
may  be  brought  to  true  repentance  ;  nothing  is  too 
hard  for  almighty  gi'ace  to  do,  it  can  change  the 
Ethiofiian's  skin,  and  the  leopard's  spots;  can  set 
those  to  work,  who  have  contracted  a  habit  of  idle- 
ness. Nicodemus  may  be  horn  again  when  he  is  old, 
and  the  old  man  be  put  off,  which  is  corrupt. 

Yet  let  none  upon  this  presumption,  put  off  their 
repentance  till  they  are  old.  These  were  sent  into 
the  vineyard,  it  is  true,  at  the  elex'enth  hour ;  but  no- 
body had  hired  them,  or  offered  to  hire  them,  be- 
fore. The  Gentiles  came  in  at  the  eleventh  hour,  but 
it  was  because  the  i^ospel  had  not  been  before 
preached  to  them.  Those  that  ha\'e  had  gospel- 
offei-s  made  them  at  the  third,  or  sixth  hour,  and 
have  resisted  and  refused  them,  will  not  have  that 
to  say  for  themselves  at  the  eleventh  hour,  that  these 
had;  Ab  man  has  hired  us;  nor  can  they  be  sure 
that  any  man  will  hire  them  at  the  ninth  or  eleventh 
hour ;  and  therefore  not  to  discourage  an^•,  but  to 
awaken  all,  be  it  remembered,  that  now  is  the  ac- 
cepted time;  if  we  will  hear  his  voice,  it  must  be  to- 
day. 

(2.)  Here  is  the  accoimt  with  the  labourers.  Ob- 
sen'e, 

[1.]  WTien  the  account  was  taken;  when  theei'en- 
ingwas  come,  then,  as  usual,  the  day-labourers  were 
called  and  paid.  Note,  Evening-time  is  the  reckon- 
ing time  ;  the  particular  account  must  be  given  up  in 
the  evening  of  our  life ;  for  after  death  cometh  the 

Vol.  v.— 2  F 


judgment.  Faithful  labourers  thall  receive  their 
reward  when  they  die  ;  it  is  defeiTCd  till  then,  that 
they  may  wait  witli  patience  for  it,  but  no  longer; 
for  God  will  observe  his  own  i-ulc,  The  hire  of  the 
labourers  shall  not  abide  with  thee  all  night,  until  the 
morning.  See  Deut.  24.  15.  When  Paul,  that  faith- 
ful labourer,  departs,  he  is  with  Christ  presently. 
The  paym.ent  shall  not  be  wholly  defeiTcd  till  the 
morning  of  the  resurrection  ;  but'then,  in  the  even- 
ing of  the  world,  will  be  the  general  account,  when 
every  one  shall  receive  according  to  the  things  done 
in  the  body.  When  time  ends,  and  with  it  tlie  world 
of  work  and  opportunity,  then  the  state  of  retribu- 
tion commences  ;  then  call  the  labourers,  and  give 
them  their  hire.  Ministers  call  them  into  the  vine- 
yard, to  do  their  work  ;  death  calls  them  out  of  the 
vineyard  to  receive  their  penny:  and  those  to  whom 
the  call  into  the  ^■ineyard  is  effectual,  the  call  out 
of  it  will  be  joj'ful.  Observe,  They  did  not  come  for 
their  pay  till  they  were  called ;  we  must  with  pa- 
tience wait  God's  time  for  our  rest  and  recompense  ; 
go  by  our  master's  clock.  The  last  trumpet,  at  the 
great  day,  shall  call  the  labourers,  1  Thess.  4.  16. 
The7i  shalt  thou  call,  saith  the  good  and  faithful  ser- 
vant, and  I  will  answer.  In  calling  the  labourers, 
they  must  begin  from  the  last,  and  so  to  the  first. 
Let  not  those  that  come  in  at  the  eleventh  hour,  be 
put  behind  the  rest,  but  lest  they  should  be  discou- 
raged, call  them  first,  yit  the  great  day,  though  the 
dead  in  Christ  shall  rise  first,  yet  they  which  are  alive 
and  remain,  on  whom  the  ends  of  the  world  (the 
eleventh  hour  of  its  day)  comes,  shall  be  caught  up 
together  nvith  them  in  the  clouds;  no  preference  shall 
be  given  to  seniority,  but  every  man  shall  stand  in 
his  own  lot  at  the  end  of  the  days. 

[2.]  M'Tiat  the  account  was  ;  and  in  that  observe, 

First,  The  genei-alpay;  (v.  9,  10.)  They  received 
every  man  a  penny.  Note,  jill  that  by  patient  con- 
tinuance in  well-doing,  seek  for  glory,  honour,  and 
immortality,  shall  undoubtedly  obtain  eternal  life, 
(Rom.  2.  r. )  not  as  wages  for  the  value  of  their  work, 
but  as  the  gift  of  God.  Though  there  be  degrees 
of  glory  in  heaven,  yet  it  will  be  to  all  a  complete 
happiness.  They  that  come  from  the  east  and  west, 
and  so  come  in  late,  that  are  picked  up  out  of  the 
highways  and  the  hedges,  shall  sit  down  with  Abra- 
ham, Isaac,  and  Jacob,  at  the  same  feast,  ch.  8.  11. 
In  heaven,  every  vessel  will  be  full,  brim-full,  though 
eveiy  vessel  is  not  alike  large  and  capacious.  In  the 
distributions  of  future  joj-s,  as  it  was  in  the  gathering 
of  the  manna,  he  that  shall  gather  much,  will  have 
nothing  over,  and  he  that  shall  gather  little  will 
have  no  lack,  Exod.  16.  18.  Those  whom  Christ 
fed  miraculously,  though  of  different  sizes,  men,  wo- 
men, and  children,  did  all  eat,  and  were  filled. 

The  giving  of  a  whole  day's  wages  to  those  that 
had  not  done  the  tenth  part  of  a  day's  work,  is  de- 
sigTied  to  show  that  God  distributes  his  rewards  by 
grace  and  sovereigyity,  and  not  of  debt.  The  best 
of  the  labourers,  and  those  that  begin  soonest,  ha\ing 
so  many  emijty  spaces  in  their  time,  and  their  works 
not  being  filled  up  before  God,  may  truly  be  said  to 
labour  in  the  vineyard  scarcely  one  hour  of  their 
twelve ;  but  because  we  are  under  grace,  and  not 
under  the  law,  even  such  defective  services,  done  in 
sincerity,  shall  not  only  be  accepted,  but  by  free 
grace  richly  rewarded.  Compare  Luke  17.  7,  8. 
with  Luke  12.  37. 

Secondly,  The  particidarpleadhigwith  those  that 
were  offended  with  this  distribution  in  gavel-kind.* 
The  circumstances  of  this  serve  to  adorn  the  pai-a- 
ble  ;  but  the  general  scope  is  plain,  that  the  last  shall 
be  first.     We  have  here, 

i.  The  offence  taken;  (v.  11, 12.)  They  murmur- 

*  A  le^al  custom,  according  to  which  all  the  aeos  inherit 

equally.— Ed. 


ST.  MATTHEW,  XX. 


226     . 

ed  at  the  good  man  of  the  house  ;  not  that  there  is, 
or  can  be,  any  discontent  or  murmuring  in  heaven, 
for  that  is  both  guUt  and  grief,  and  in  lieaven  tliere  is 
neither;  but  there  maybe,  and  often  are,  discontent 
and  murmuring  concerning  hea\'en  and  lieavenly 
things,  wliile  they  are  in  prospect  and  promise  in 
tliis  world.  This  signifies  tlie  jealousy  which  the 
Jews  were  provoked  to  by  the  admission  of  the  Gen- 
tles into  the  kingdom  of  heaven.  As  the  elder  bro- 
ther, in  the  parable  of  the  prodigal,  repined  at  the 
reception  of  his  younger  brother,  and  complained 
of  his  father's  generosity  to  him  ;  so  these  labourers 
quarrelled  with  their  master,  and  found  fault,  not 
because  they  had  not  enough,  so  much  as  because 
others  were  made  ecjiial  with  them.  They  boast,  as 
the  prodigal's  elder  brother  did,  of  their  good  ser- 
vices; We  have  borne  the  burden  and  heat  of  the 
day;  that  was  the  most  they  could  make  of  it.  Sin- 
ners are  said  to  labour  in  the  very  fire,  (Hab.  2.  13.) 
whereas  God's  servants,  at  the  worst,  do  but  labour 
in  the  sun ;  not  in  the  heat  of  the  iron-furnace,  but 
only  in  the  heat  of  the  day.  Now  these  last  have 
•worked  but  one  hour,  and  that  too  in  the  cool  of  the 
day;  and  yet  thou  hast  made  them  equal  nvith  us. 
The  Gentiles,  who  are  newly  called  in,  have  as 
much  of  the  privileges  of  the  kingdom  of  the  Mes- 
siah as  the  Jews  have,  who  have  so  long  been  labour- 
ing in  the  vineyard  of  the  Old-Testament  church, 
under  the  yoke  of  the  ceremonial  law,  in  expecta- 
tion of  that' kingdom.  Note,  There  is  a  great  prone- 
ness  in  us  to  think  that  we  have  too  little,  and  others 
too  much,  of  the  tokens  of  God's  favour ;  and  that 
we  do  too  much,  and  others  too  little,  in  the  work 
of  God.  Very  apt  we  all  are  to  undenalue  the  de- 
serts of  others,  and  to  overvalue  our  own.  Perhaps, 
Christ  here  gives  an  intimation  to  Peter,  not  to  boast 
too  much,  as  he  seemed  to  do,  of  his  having  left  all 
to  follow  Christ ;  as  if,  because  he  and  the  rest  of 
them  had  borne  the  burden  and  heat  of  the  day  thus, 
they  must  have  a  heaven  by  themselves.  It  is  hard 
for  those  that  do  or  suffer  more  than  ordinary  for 
God,  not  to  be  elevated  too  much  with  the  thought 
of  it,  and  to  expect  to  merit  by  it.  Blessed  Paul 
guarded  against  this,  when,  though  the  chief  of  the 
afiostles,  he  owned  himself  to  be  nothing,  to  be  less 
than  the  least  of  all  saints. 

2.  The  offence  removed.  Three  things  the  mas- 
ter of  the  house  urges,  in  answer  to  this  ill-natured 
surmise. 

(1.)  That  the  complainant  had  no  reason  at  all  to 
say,  he  had  any  wrong  done  to  him,  v.  13,  14.  Here 
he  asserts  his  own  justice  ;  Friend,  I  do  thee  no 
wrong.  He  calls  him  friend,  for  in  reasoning  with 
others  we  should  use  soft  words  and  hard  arguments; 
if  our  inferiors  are  peevish  and  provoking,  yet  we 
should  not  thereby  be  put  into  a  passion,  but  speak 
calmly  to  them.  [1.]  It  is  incontestably  true,  that 
God  can  do  no  wrong.  This  is  the  prerogative  of  the 
King  of  kings.  Is  there  unrighteousness  luith  God? 
The  apostle  startles  at  the  thought  of  it ;  God  for- 
bid! Rom.  3.  5,  6.  His  word  should  silence  all  our 
murmurings,  that,  whatever  God  doth  to  us,  or  with- 
holds from  us,  he  doth  us  no  wrong.  [2.]  If  God 
gives  that  gi-ace  to  others,  which  he  denies  to  us, 
it  is  kindiiess  to  them,  but  no  injustice  to  us,  and 
bounty  to  another,  while  it  is  no  injustice  to  us,  we 
ought  not  to  find  fault  with.  Because  it  is  free  grace, 
that  is  given  to  those  that  have  it,  boasting  is  for 
ever  excluded  ;  and  because  it  is  free  grace  that  is 
withheld  from  those  that  have  it  not,  munrmring  is 
for  ever  excluded.  Thus«Aa//  ex'ery  mouth  be  stop- 
ped, and  alljiesh  be  silent  before  God. 

To  convince  the  murmurer  that  he  did  no  wrong, 
he  refers  him  to  the  bargain,  "  Didst  not  thou  agree 
■with  me  for  a  penny  ?  And  if  thou  hast  what  thou 
didst  agree  for,  thou  hast  no  reason  to  cry  out  of 
wrong;    thou  shalt   have  what  we  agreed   for." 


Though  God  is  a  Debtor  to  none,  yet  he  is  graciously 
pleased  to  make  himself  a  Debtor  by  his  own  pro- 
mise, for  the  benefit  of  which,  through  Christ,  be- 
lievers agree  with  him,  and  he  will  stand  to  his  part 
of  the  agreement.  Note,  It  is  good  for  us  often  to 
consider  what  it  was  that  we  agreed  with  God  for. 
First,  Carnal  worldlings  agree  with  God  for  their 
penny  in  this  world ;  they  choose  their  portion  in  this 
life ;  (Ps.  17.  14.)  in  these  things  they  are  willing  to 
have  their  reivard,  {ch.  6.  2,  5.)  their  co7isolation, 
(Luke  6.  24.)  their  good  things;  (Luke  16.  25.)  and 
with  these  they  shall  be  put  off,  shall  be  cut  off  from 
spiritual  and  eternal  blessings;  and  herein  God  doeth 
them  no  wrong ;  they  ha\e  what  they  chose,  the 
penny  they  agi'eed  for  ;  so  shall  their  doom  be,  them- 
selves have  decided  it;  it  is  conclusive  against  them. 
Secondly,  Obedient  believers  agree  with  God  for 
their  penny  in  the  other  world,  and  they  must  re- 
member that  they  have  so  agreed.  Didst  not  thou 
agree  to  take  God's  word  for  it  ?  Thou  didst ;  and 
wilt  thou  go  and  agree  with  the  world  ?  Didst  not 
thou  agree  to  take  up  with  heaven  as  thy  portion, 
thy  all,  and  to  take  up  with  nothing  short  of  it  ?  And 
wilt  thou  seek  for  a  happiness  in  the  creature,  or 
think  from  thence  to  make  up  the  deficiencies  of  thy 
happiness  in  God  ? 

He  therefore,  1.  Ties  him  to  his  bargain ;  {v.  14.) 
Take  that  thine  is,  and  go  thy  ivay.  If  we  under- 
stand it  of  that  which  is  ours  by  debt  or  absolute 
propriety,  it  would  be  a  dreadfid  word;  we  are  all 
undone,  if  we  be  put  off  with  that  only  which  we  can 
call  our  oivn.  The  highest  creature  must  go  away 
into  nothing,  if  he  must  go  away  with  that  only 
which  is  his  own  :  but  if  we  understand  it  of  that 
which  is  ours  hy  gift,  the  free  gift  of  God,  it  teaches 
us  to  be  content  ivith  such  things  as  tve  have.  In- 
stead of  repining  that  we  have  no  more,  let  us  take 
what  we  have,  and  be  thankful.  If  God  be  better 
in  any  respect  to  others  than  to  us,  yet  we  have  no 
reason  to  complain  while  he  is  so  much  better  to  us 
than  we  deserve,  in  giving  us  our  penny,  though  we 
are  unjji-ofitable  servants.  2.  He  tells  him  that  those 
he  envied  should  fare  as  well  as  he  did;  "  J  will 
give  unto  this  last,  even  as  unto  thee  ;  I  am  resolved 
I  will. "  Note,  The  unchangeableness  of  God's  pur- 
poses in  dispensing  his  gifts,  shoidd  silence  our  mur- 
murings. If  he  will  do  it,  it  is  not  for  us  to  gainsay; 
for  he  is  in  one  mind,  and  who  caji  turn  him  ?  JVeither 
gti'eth  he  an  account  of  any  of  his  matters  ;  nor  is  it 
fit  he  should. 

(2. )  He  had  no  reason  to  quarrel  with  the  master; 
for  what  he  gave,  was  absolutely  his  own,  v.  15.  As 
before  he  asserted  his  justice,  so  here  his  sovereignty; 
7s  it  not  lawful  for  7ne  to  do  what  I  will  with  my  own  ? 
Note,  [1.]  God  is  the  Owner  of  all  good  ;  his  pro- 
priety in  it  is  absolute,  sovereign,  and  unlimited. 
[2.]  He  may  therefore  give  or  withhold  his  bles- 
sings, as  he  pleases.  What  we  have,  is  not  our  own, 
and  therefore  it  is  not  lawful  for  us  to  do  what  we 
will  with  it ;  but  what  God  has,  is  his  own ;  and  this 
will  justify  him.  First,  In  all  the  disposals  of  his  pro- 
vidence ;  when  God  takes  from  ns  that  which  was 
dear  to  us,  and  which  we  could  ill  spare,  we  must 
silence  our  discontents  with  this ;  May  he  not  do 
what  he  will  with  his  own  ?  Jlbstulit,  sed  et  dedit — 
He  hath  taken  away  ;  but  he  originally  gave.  It  is 
not  for  such  depending  creatures  as  we  are  to  quar- 
rel with  our  Sovereign.  Secondly,  In  all  the  dis- 
pensations of  his  grace,  God  gives  or  withholds  the 
means  of  grace,  and  theSpirit  of  grace,  ashe  pleases. 
Not  but  that  there  is  a  counsel  in  every  will  of  God, 
and  what  seems  to  us  to  be  done  arbitrarily,  will 
appe.ar  at  length  to  have  been  done  wisely,  and  for 
holy  ends.  But  this  is  enough  to  silence  all  mur- 
murers  and  objectors,  that  God  is  sovereign  Lord 
of  all,  and  may  do  what  he  will  with  his  own.  We 
are  in  his  hand,  as  clay  in  the  hands  of  a  potter;  and 


ST.  MATTHEW,  XX. 


227 


•t  is  not  for  us  to  prescribe  to  him,  or  strive  with 
nini. 

(3.)  He  had  no  reason  to  envy  his  fcllow-sen'ant, 
or  to  grudge  at  him ;  or  to  be  angi-y  that  he  came 
into  the  vineyard  no  sooner ;  for  he  was  not  sooner 
called ;  he  had  no  reason  to  be  angry  that  the  mas- 
ter had  given  him  wages  for  the  whole  day,  when 
he  had  idled  away  the  gratest  part  of  it ;  for,  Is  thine 
eye  e^U,  because  lam  good !  Sec  here, 

[1.]  The  nature  of  em^ ;  "It  is  an  evil  eye." 
The  eve  is  often  both  the  inlet  and  the  outlet  of  this 
sin.  Saul  saio  r/iat  David  firosjiered,  and  he  eyed 
him,  1  Sam.  18.  9,  15.  It  is  an  evil  eye,  which  is 
displeased  at  the  good  of  others,  and  desires  their 
hurt.  Wliat  can  have  more  e\il  in  it  ?  It  is  ginef  to 
ourselves,  anger  to  God;  and  ill-will  to  our  neigh- 
bour ;  and  it  is  a  sin  that  has  neither  pleasure,  profit, 
nor  honour,  in  it ;  ii  is  an  ex>il,  an  only  evil. 

[2.1  The  aggravation  of  it ;  "  It  is  because  I  am 
good.  Envy  is  unlikeness  to  God,  who  is  good,  and 
doeth  good,  and  delighteth  in  doing  good  ;  nay,  it  is 
an  opposition  and  contradiction  to  God ;  it  is  a  dis- 
like of  his  proceedings,  and  a  displeasure  at  what 
he  doeth,  and  is  pleased  with.  It  is  a  direct  viola- 
tion of  both  the  two  great  commandments  at  once  ; 
both  that  of  love  to  God,  in  whose  %vill  we  should 
acquiesce,  and  love  to  our  neighbour,  in  whose  wel- 
fare we  should  rejoice.  Thus  man's  badness  takes 
occasion  from  God's  goodness  to  be  more  e>;ceeding 
sinful. 

Lastly,  Here  is  the  application  of  the  parable,  {v. 
16. )  in  that  obser\'ation  which  occasioned  it ;  (f /;.  19. 
30. )  So  the  first  shall  be  last,  and  the  last  first.  There 
were  many  that  followed  Christ  now  in  the  regene- 
ration, when  the  gospel-kingdom  was  first  set  up, 
and  these  Jewish  converts  seemed  to  have  got  the 
start  of  others ;  but  Christ,  to  obviate  and  silence 
their  Ijoasting,  here  tells  them, 

1.  That  they  might  possibly  he  outstripped  by 
their  successors  in  profession,  and,  though  they  were 
before  othei-s  in  profession,  might  be  found  inferior 
to  them  in  knowledge,  grace,  and  holiness.  The 
Gentile  church,  which  was  as  yet  unborn,  the  Gen- 
tile world,  which  as  yet  stood  idle  in  the  market- 
filace,  would  produce  greater  numbers  of  eminent, 
useful  christians,  than  were  found  among  the  Jews. 
More  and  more  excellent  shall  be  the  children  of  the 
desolate  than  those  of  the  married  ivife,  Isa.  54.  1. 
Who  knows  but  that  the  church,  in  its  old  age,  may 
be  more  fat  and  flourishing  than  ever,  to  show  that 
the  Lord  is  upright  ?  Though  primitive  Christianity 
had  more  of  the  purity  and  power  of  that  holy  reli- 
gion than  is  to  he  found  in  the  degenerate  age  wherein 
we  live,  yet  what  labourers  may  be  sent  into  the  vine- 
yard in  the  eleventh  hour  of  the  church's  day,  in  the 
Philadelphian  period,  and  what  plentiful  effiisions 
of  the  Spirit  may  then  be,  above  what  has  been  yet, 
who  can  tell  ? 

2.  That  they  had  reason  to  fear,  lest  they  them- 
selves should  be  found  hir-pocrites  at  last ;  for  niany 
are  called,  but  fe^u  chosen.  This  is  applied  to  the 
Jews ;  (c/i.  22.  14.)  it  was  so  then,  it  is  too  tnie  still ; 
many  are  called  with  a  common  call,  that  are  not 
chosen  with  a  saving  choice.  All  that  are  chosen 
from  eternity,  are  effectually  called,  in  the  filness 
of  time,  (Rom.  8.  30.)  so  that,  in  making  our  effec- 
tual calling  sure,  we  make  sm-e  our  election ;  (2  Pet. 

1.  10.)  but  it  is  not  so  as  to  the  outward  call ;  many 
are  called,  and  yet  refuse,  (Prov.  1.  24.)  nav,  as  they 
are  called  to  God,  so  they  go  from  him,  (Hos.  11. 

2,  7. )  by  which  it  appears  that  they  were  not  chosen, 
for  the  election  will  obtai?i,  Rom.  11.  7.  Note,  There 
are  but  few  chosen  Christians,  in  comparison  with 
the  many  that  are  only  called  Christians ;  it  there- 
fore highly  concerns  us  to  build  our  hope  for  heaven 
upon  the  rock  of  an  eternal  choice,  and  not  upon  the 
sand  of  an  extenial  call ;  and  we  should  fear  lest  we 


be  found  but  seeming  Christians,  and  so  should  really 
come  short ;  naj',  lest  we  be  found  blemished  Chris- 
tians, and  so  should  scan  to  come  short,  Heb.  4.  1. 

17.  And  Jesus,  going  up  to  Jerusalem, 
took  the  twelve  disciples  apart  in  the  way, 
and  said  unto  them,  18.  Behold,  we  go 
up  to  Jerusalem  ;  and  the  Son  of  man  shall 
be  betrayed  unto  the  chief  priests,  and  unto 
the  Scribes,  and  they  shall  condemn  him 
to  death,  19.  And  shall  deliver  him  to  the 
Gentiles,  to  mock,  and  to  scourge,  and  to 
crucify  Jiim :  and  the  third  day  he  shall  rise 
again. 

This  is  the  third  time  that  Christ  gave  his  disci- 
ples notice  of  his  a])proaching  sufferings;  he  was  now 
going  up  to  Jerusalem  to  celebrate  the  passover,  and 
to  offer  up  himself,  the  Great  Passover;  both  must 
be  done  at  Jemsalem,  there  the  passover  must  be 
kefit,  (Deut.  12.  5.)  and  there  a  prophet  must  pe- 
rish, because  there  the  great  Sanhedrim  sat,  who 
were  judges  in  that  case,  Luke  13.  33. 

Obser\e, 

I.  The  privacy  of  this  prediction;  He  took  the 
twelve  disci/iles  apart  in  the  way.  This  was  one  of 
those  things  which  were  told  to  them  in  darkness, 
but  which  they  were  afterward  to  speak  in  the  light, 
ch.  10.  27.  His  secret  was  with  them,  as  his  friends, 
and  this  particularly.  It  was  a  hard  saving,  and,  if 
any  could  bear  it,  they  could.  They  would  be  more 
immediately  exposed  to  pei-il  with  him,  and  there- 
foi'e  it  was  requisite  that  they  should  know  of  it,  that, 
being  fore-wanied,  they  might  be  fore-armed.  It 
was  not  fit  to  be  spoken  publicly  as  yet,  1.  Because 
many,  that  were  cool  toward  him,  would  hereby 
have  been  diiven  to  turn  their  backs  upon  him  ;  the 
scandal  of  the  cross  would  have  frightened  them 
from  following  him  any  longer.  2.  Because  many, 
that  were  hot  for  him,  would  hei-eby  be  driven  to 
take  up  arms  in  his  defence,  and  it  niight  have  oc- 
casioned an  uproar  amojig  the  people,  (ch.  26.  5.) 
which  would  have  been  laid  to  his  charge,  if  he  had 
told  them  of  it  publicly  before ;  and,  besides  that 
such  methods  are  utterly  disagreeable  to  the  genius 
of  his  kingdom,  which  is  not  of  this  world,  he  never 
countenanced  any  thing  which  .had  a  tendency  to 
prevent  his  sufferings.  This  discourse  was  not  in 
the  sjTiagogue,  or  in  the  house,  but  in  the  way,  as 
they  travelled  along ;  which  teaches  us,  in  our 
walks  or  ti-avels  with  our  friends,  to  keep  up  such 
discourse  as  is  good,  and  to  the  use  of  edifymg.  See 
Deut.  16.  7. 

II.  The  prediction  itself,  -v.  18,  19.     Obseiwe, 

1.  It  is  but  a  repetition  of  what  he  had  once  and 
again  said  before,  ch.  16.  21. — 17.  22,  23.  This  in- 
tinip.tes  tliat  he  not  oidy  saw  clearly  what  troubles 
lay  before  him,  but  that  his  heart  was  upon  his  suf- 
fering work ;  it  filled  him,  not  with  fear,  then  he 
would  have  studied  to  avoid  it,  and  could  have  done 
it,  but  with  desire  and  expectation  ;  he  spake  thus 
frequently  of  his  sufferings,  because  through  them 
he  was  to  enter  into  his  gloiy.  Note,  It  is  good  for 
us  to  be  often  thinking  and  speaking  of  our  death, 
and  of  the  sufferings  which,  it  is  likel  v,  we  may  meet 
with  betwixt  this  and  the  gi-ave  ;  and  thus,  by  mak- 
ing them  more  familiar,  they  would  become  less  for- 
midable. This  is  one  way  of  dying  daily,  and  of 
taking  up  our  cross  daily,  to  be  daily  speaking  of  the 
cross,  and  of  dj-ing ;  which  would  come  neither  the 
sooner  nor  the  surer,  but  much  the  better,  for  our 
thoughts  and  discourses  of  them. 

2.  He  is  more  particular  here  in  foretelling  his 
sufferings  than  any  time  before.  He  had  said,  (ch, 
16.  21.)  that  he  should  suffer  many  things,  and  be 


228 


ST.  MATTHEW,  XX. 


killed  ;  and  {ch.  17.  22.)  that  he  should  be  betrayed 
into  the  hands  of  men,  and  they  should  kill  him  ;  but 
here  lie  adds,  that  he  shall  be  eondemiied  and  deli- 
vered to  tlie  Gentiles,  that  they  shall  mock  him,  and 
scourge  him,  and  crucify  him.  Tliese  ai-e  frijjhtful 
things,  and  the  certain' tbresiglit  of  them  was  eiiough 
to  damp  an  ordinary  resolution,  yet  (as  was  foretold 
concerning  liini,  Isa.  42.  4.)  he  did  not  fad,  nor  was 
discouraged ;  but  the  more  clearly  he  foresaw  his 
sufferings,  the  more  cheerfully  he  went  forth  to  meet 
them.  He  foretells  by  whom  he  should  suffer,  Ijy 
the  chief  Jiriests  and  the  Scribes  ;  so  he  had  said  be- 
fore, but  here  he  adds.  They  shall  deliver  him  to  the 
Gentiles,  that  he  might  be  the  better  understood ; 
for  the  chief  priests  and  Scribes  had  no  power  to  jjut 
him  to  death,  nor  was  cmcifying  a  manner  of  death 
in  use  among  the  Jews.  Christ  suffered  from  the 
malice  both  of  Jews  and  Gentiles,  because  he  was 
to  suffer  for  the  salvation  both  of  Jews  and  Cientiles  ; 
both  had  a  hand  in  his  death,  because  he  was  to  re- 
concile both  by  his  cross,  Epli.  2.  16. 

3.  Here,  as  before,  he  annexes  the  mention  of  his 
resurrection  and  his  gloiy  to  that  of  his  death  and 
sufferings  ;  The  third  day  he  shall  ri.ie  again.  He 
still  brings  this  in,  (1.)  To  encourage  himself  in  lus 
sufferings,and  to  cany  him  cheerfully  through  them. 
He  endured  the  cross  for  the  joy  set  before  him  ;  he 
foresaw  he  should  rise  again,  and  rise  quickly,  the 
third  day.  He  shall  be  straightway  glorified,"John, 
13.  32.  The  reward  is  not  only  sure,  but  vei-y  near. 
(2.)  To  encourage  his  disciples,  and  comfort  them, 
who  would  be  overwhelmed  and  greatly  terrified  by 
his  sufferings.  (3.)  To  direct  us,  under  all  the  suf- 
ferings of  this  present  tiinc,  to  keep  up  a  beUc\iiig 
prospect  of  the  glory  to  be  revealed,  to  look  at  tlie 
things  that  are  not  seen,  that  are  eternal,  which 
would  enable  us  to  call  the  present  afflictions  light, 
and  but  for  a  moment. 

20.  Then  came  to  him  tlie  mother  of  Ze- 
bedee's  children  with  her  sons,  worshipping 
him,  and  desiring  a  certain  thing  of  liini. 

21.  And  he  said  unto  her.  What  \vilt  thou  ? 
She  saith  unto  him,  Grant  that  these  my 
two  sons  may  sit,  the  one  on  thy  right  hand, 
and  the  other  on  the  left,  in  thy  kingdom. 

22.  But  Jesus  answered  and  said,  Ye  know 
not  what  ye  ask.  Are  ye  able  to  drink  of 
the  cup  tiiat  I  shall  drink  of,  and  to  be  bap- 
tized with  the  baptism  that  I  am  baptized 
with  ?  They  say  unto  him,  We  are  able. 

23.  And  he  saith  unto  them,  Ye  shall  drink 
indeed  of  my  cup,  and  be  baptized  with  the 
baptism  that  I  am  baptized  with :  but  to  sit 
on  my  right  hand,  and  on  my  left,  is  not 
mine  to  give,  but  it  shall  be  given  to  them  for 
wl\om  it  is  prepared  of  my  Father.  24. 
And  when  the  ten  heard  z7,  they  were  mov- 
ed with  indignation  against  the  two  bre- 
thren. 25.  But  Jesus  called  them  unto  him, 
and  said.  Ye  know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  authority  upon 
them.  26.  But  it  shall  not  be  so  among 
you :  but  whosoever  will  be  great  among 
you,  let  him  be  your  minister ;  27.  And 
whosoever  will  be  chief  among  you,  let  him 
be  your  servant :  28.  Even  as  the  Son  of 
man  came  not  to  be  ministered  unto,  but 


to  minister,  and  to  give  his  life  a  ransom 
for  many. 

Here  is,  first,  the  request  of  the  two  disciples  to 
Christ,  and  the  rectifying  of  the  mistake  u])on  which 
that  was  grounded,  v.  20,  23.  The  sons  of  Zebedee 
were  James  and  John,  two  of  the  first  three  of 
Christ's  disciples ;  Peter  and  they  were  his  fa\  oui'- 
ites ;  John  was  tlie  disciple  whom  Jesus  loved ;  yet 
none  were  so  often  rejoroved  as  they  ;  whom  Christ 
loves  best  he  reproves  most.  Rev.  3.  19. 

I.  Here  is  the  amljitious  address  they  made  to 
Christ — that  they  might  sit,  the  one  on  his  right 
hand,  and  the  other  on  his  left,  in  his  kingdom,  xi. 
20,  21.  It  was  a  great  degree  of  faith,  that  they 
were  confident  of  his  kingdom,  though  now  he  ap- 
peared in  meanness;  Ijut  a  great  degree  of  ignorance, 
tliat  they  still  expected  a  temporal  kingdom  with 
worldly  pomp  and  power,  when  Christ  had  so  often 
told  them  of  sufferings  and  self-denial.  In  this  they 
ex])ectcd  to  he  grandees.  They  ask  not  for  employ- 
ment in  this  kingdom,  but  for  honour  only ;  and  no 
place  would  serve  them,  in  this  imaginary  kingdom, 
Ijut  the  highest,  next  to  Christ,  and  above  evei-y 
body  else.  It  is  proljable,  that  the  last  word  in 
Christ's  foregoing  discourse  gave  occasion  to  this  re- 
quest, that  the  third  day  he  should  rise  again.  They 
concluded  that  his  resurrection  would  be  his  entrance 
upon  his  kingdom,  and  therefore  were  resolved  to 
put  in  betimes  for  the  best  place;  nor  would  they 
lose  it  for  want  of  speaking  early.  What  Christ 
said  to  comfort  them,  they  thus  abused,  and  were 
puffed  u])  with.  Some  cannot  bear  comforts,  but 
they  turn  them  to  a  wrong  purpose  ;  as  sweetmeats 
in  a  foul  stomach  produce  bile.     Now  observe, 

1.  There  was  policy  in  the  management  in  this 
address,  that  they  put  their  mother  on  to  present  it, 
that  it  might  be  looked  upon  as  her  request,  and  not 
their's.  Though  proud  people  think  well  of  tliem- 
sehes,  they  would  not  he  thought  to  do  so,  and  there- 
fore affect  nothing  more  than  a  show  of  humility, 
(Col.  2.  18.)  and  others  must  be  put  on  to  court  that 
honour  for  them,  which  they  are  ashamed  to  court 
for  themselves.  The  mother  of  James  and  John 
was  Salome,  as  appears  by  comparing  ch.  27.  61. 
with  Mark  15.  40.  Some  think  she  was  daughter 
of  Cleophas  or  Aljiheus,  and  sister  or  cousin  german 
to  Maiy  the  mother  of  our  Lord.  She  was  one  of 
those  women  that  attended  Christ,  and  ministered 
to  him  ;  and  they  thought  she  had  such  an  interest 
in  him,  that  he  could  deny  her  nothing,  and  there- 
fore they  make  her  their  ad\-ocate.  Thus,  when 
Adonijah  had  an  unreasonable  request  to  make  to 
Solomon,  he  put  Bathsheba  on  to  speak  for  him.  It 
was  their  mother's  weakness  thus  to  become  the 
tool  of  their  amijition,  which  she  slioidd  ha\-e  given 
a  check  to.  Those  that  are  wise  and  good,  would 
not  be  seen  in  an  ill-favoured  thing.  In  gracious  re- 
quests, we  should  learn  this  wisdom,  to  desire  the 
prayers  of  those  that  have  an  interest  at  the  throne 
of  gTace ;  we  should  beg  of  our  praying  friends  to 
pray  for  us,  and  reckon  it  a  real  kindness. 

It  was  likewise  policy  to  ask  first  for  a  general 
grant,  that  he  would  do  a  certain  thing  for  them,  not 
in  faith,  but  in  presumjition,  upon  that  general  pro- 
mise ;  ylsk,  and  it  shall  be  gti'en  you;  in  which  is 
implied  this  qualification  of  our  request,  that  it  be 
according  to  the  re\ealed  will  of  God,  othei-wise  we 
ask  and  have  not,  if  we  ask  to  consume  it  ufion  our 
htsts.  Jam.  4.  3. 

2.  Tlicve  was  pride  at  the  bottom  of  it,  a  proud 
conceit  of  their  own  merit,  a  proud  contempt  of  their 
brethren,  and  a  proud  desire  of  honour  and  prefer- 
ment ;  pride  is  a  sin  that  most  easily  besets  us,  and 
which  it  is  hard  to  get  clear  of.  It  is  a  holy  ambi- 
tion, to  strive  to  excel  others  in  grace  and  holiness ; 
but  it  is  a  sinful  ambition  to  covet  to  exceed  others 


ST.  MATTHEW,  XX. 


229 


Jn  pomp  and  grandeur.  Seekest  thou  great  things 
for  thyself,  when  thou  hast  just  now  heard  of  tliy 
Master's  being  mocked,  and  scourged,  ajid  crucified? 
For  sliame  !  cieek  them  not,  Jer.  45.  5. 

11.  Christ's  answer  to  this  address,  (y.  22,  23.) 
directed  not  to  tlie  mother,  but  to  the  sons  that  set 
her  on.  Though  others  be  our  mouth  in  prayer,  the 
answer  will  be  given  to  us  according  as  we  stand  af- 
fected. Christ's  answer  is  veiy  mild;  they  were 
overtaken  in  the  fault  of  ambition,  but  Christ  re- 
stored them  with  the  sjiirit  of  meekness.     Observe, 

1.  How  he  reproved  the  ignorance  and  error  of 
their  petition  ;  Ye  know  notiuhutye  ask.  (1.)  They 
were  much  in  the  dark  concerning  the  kingdom  the)^ 
had  tlieir  eye  upon ;  they  dreamed  of  a  temporal 
kingdom,  whereas  Christ's  kingdom  is  not  ot  this 
world.  They  knew  not  what  it  was  to  sit  on  his 
right  hand,  and  on  his  left ;  they  talked  of  it  as  blind 
men  do  of  colours.  Our  apprehensions  of  that  gloiy 
which  is  yet  to  be  revealed,  are  like  the  apprehen- 
sions which  a  child  has  of  the  preferments  of  grown 
men.  If  at  length,  through  grace,  we  arrive  at  per- 
fection, we  shall  then  put  away  such  childish  fan- 
cies ;  when  we  come  to  see  face  to  face,  we  shall 
know  what  we  enjoy ;  but  now,  alas,  we  know  not 
what  we  ask ;  we  can  but  ask  for  the  good  as  it  lies 
in  the  promise.  Tit.  1.  2.  What  it  will  be  in  the 
performance,  ej-e  has  not  seen,  nor  ear  heard.  (2.) 
They  were  much  in  the  dark  concerning  the  way 
to  that  kingdom.  They  know  not  what  they  ask, 
who  ask  for  the  end,  but  overlook  the  means,  and 
so  put  asunder  what  God  has  joined  together.  The 
disciples  thought,  when  they  had  left  what  little  All 
they  had  for  Christ,  and  had  gone  about  the  country 
a  while  preaching  the  gospel  of  the  kingdom,  ;dl 
their  service  and  suffering  were  over,  and  it  was 
now  time  to  ask,  IVhat  shall  ive  have  ?  As  if  nothing 
were  now  to  be  looked  for  but  crowns  and  garlands ; 
whereas  there  were  far  gi-eater  hardships  and  diffi- 
culties before  them  than  they  had  yet  met  with. 
They  imagined  their  warfare  was  accomplished 
when  it  was  scarcely  begun,  and  they  had  )et  but 
nin  with  the  footmen.  1  hey  dream  of  being  in  Ca- 
naan presently,  and  consider  not  what  they  shall  do 
in  the  swellings  of  Jordan.  Note,  [1.]  We  are  all 
apt,  when  we  are  but  girding  on  the  hai-ness,  to  boast 
as  though  we  had  put  it  ojf.  [2.]  We  know  not 
what  we  ask,  when  we  ask  tor  the  glory  of  wearing 
the  crown,  and  ask  not  for  grace  to  bear  the  cross 
in  our  way  to  it. 

2.  How  he  repressed  the  vanity  and  ambition  of 
their  request.  They  were  pleasing  themselves  with 
the  fancy  of  sitting  on  his  right  hand,  and  on  his  left, 
in  great  state  ;  now,  to  check  this,  he  leads  them  to 
the  thoughts  of  their  suflTerings,  and  leaves  them  in 
the  dark  about  their  glory. 

( 1. )  He  leads  them  to  the  thoughts  of  their  suffer- 
ings, which  they  were  not  so  mindful  of  as  they  ought 
to  have  been.  They  looked  so  earnestly  upon  the 
crown,  the  prize,  that  they  were  ready  to  plunge 
headlong  and  unprepared  into  the  foul  way  that  led 
to  it ;  and  therefore  he  thinks  it  necessary  to  put 
them  in  mind  of  the  hardships  that  were  before 
them,  that  they  might  be  no  surprise  or  teiTor  to 
them. 

Observe,  [1.]  How  fairlv  he  puts  the  matter  to 
them,  concerning  these  difficulties ;  {v.  22.)  "You 
would  stand  candidates  for  the  first  post  of  honour 
in  the  kingdom  ;  but  are  you  able  to  drink  of  the  cu/i 
that  I  shall  drink  of?  You  talk  of  what  great  things 
you  must  have  when  you  have  done  your  work  ;  Ijut 
are  you  able  to  hold  out  to  the  end  of  it  ?  Put  the 
matter  seriously  to  yourselves."  These  same  two 
disciples  once  knew  not  what  manner  of  spirit  thev 
were  of,  when  they  were  disturbed  with  anger; 
(Luke  9.  55. )  and  now  they  were  not  aware  what 
was  amiss  in  their  spirits,  when  they  were  lifted  up 


with  ambition.     Christ  sees  that  pride  in  us,  which 

we  discern  not  in  ourseh  es. 

Note,  Jurst,  'I'hat  to  suffer  for  Christ,  is  to  drink 
of  a  cu/i,  and  to  be  baptized  with  a  baptism.  In  this 
description  of  suflerings,  1.  It  is  true,  that  affliction 
doth  abound.  It  is  sujjposed  to  be  a  bitter  cup,  that 
is  drunk  of,  wormwood  and  gall,  those  waters  of  a 
full  cup,  that  are  wrung  out  to  God's  people  ;  (Ps. 
"3.  10. )  a  cup  of  trembling  indeed,  but  not  of  fire  and 
brimstone,  the  portion  of  the  cup  of  the  wicked  men, 
Ps.  11.  6.  It  is  supposed  to  be  a  baptism,  a  washing 
with  the  waters  ot  affliction ;  some  are  dipped  in 
them,  the  waters  compass  them  about  even  to  the 
soul;  (Jonah  2.  5.)  others  have  but  a  sprinkling  of 
them  ;  both  are  baptisms,  some  are  oveiwhelmed  in 
them,  as  in  a  deluge,  others  ill  wet,  as  in  a  sharp 
shower.  But,  2.  Even  in  this,  consolation  doth  more 
abound.  It  is  but  a  cup,  not  an  ocean  ;  it  is  but  a 
draught,  bitter  perhaps,  but  we  shall  see  the  bottom 
of  it :  it  is  a  cup  in  the  hand  of  a  Father;  (John  18. 
11.)  and  it  is  fuU  of  mixture,  Ps.  75.  8.  It  is  but  a 
baptism  ;  if  di])ped,  that  is  the  worst  of  it,  not  drown- 
ed ;  perplexed,  but  not  in  despair.  Baptism  is  an 
ordinance  by  which  we  join  ourselves  to  the  Lord  in 
covenant  and  communion ;  and  so  is  suffering  for 
Christ,  Ezek.  20.  57.  Isa.  48.  10.  Baptism  is  "an 
outward  and  visible  sign  of  an  inward  and  spiritual 
grace ;"  and  so  is  suffering  for  Christ,  for  unto  us  it 
is  given,  Phil.  1.  29. 

Secondly,  It  is  to  drink  of  the  same  cup  that 
Christ  drank  of,  and  to  be  baptized  with  the  same 
baptism  that  he  was  baptized  with.  Christ  is  be- 
forehand with  us  in  suflfering,  and  in  that,  as  in 
other  things,  left  us  an  example.  1.  It  bespeaks 
the  condescension  of  a  sufTermg  Christ,  that  he 
would  drink  of  such  a  cup,  (John  18.  11.)  nay,  and 
such  a  brook,  (Ps.  110.  7.1  and  drink  so  deep,  and 
yet  so  cheerfully  ;  that  he  would  be  baptized  with 
such  a  baptism,  and  was  so  forward  to  it,  Luke  12. 
50.  It  was  much  that  he  would  be  baptized  with 
water  as  a  common  sinner,  much  more  with  blood 
as  an  uncommon  malefactor.  But  in  all  this  he  was 
made  in  the  likeness  of  sinful  Jlesh,  and  was  made 
Sin  for  us.  2.  It  bespeaks  the  consolation  of  suf- 
fering Christians,  that  they  do  but  pledge  Christ  in 
the  bitter  cup,  are  partakers  of  his  sufferings,  and 
Jill  up  that  which  is  behind  of  them  ;  we  must  there- 
fore arm  ourselves  with  the  same  mind,  and  go  to 
him  without  the  camp. 

Thirdly,  It  is  good  for  us  to  be  often  putting  it  to 
ourselves,  whether  we  are  able  to  drink  of  this  cup, 
and  to  be  baptized  with  this  baptism.  We  must  ex- 
pect suffering,  and  look  upon  it  as  a  hard  thing  to 
suffer  well,  and  as  becomes  us.  Are  we  able  to 
suffer  cheerfully,  and  in  the  worst  of  times  still  to 
hold  fast  our  integrity  ?  What  can  we  afford  to 
part  with  for  Christ  ?  How  far  will  we  give  him 
credit  ?  Could  I  find  in  my  heart  to  drink  of  a  bitter 
cup,  and  to  be  baptized  with  a  bloody  baptism, 
rather  than  let  go  my  hold  of  Christ  ?  The  truth  is. 
Religion,  if  it  be  worth  any  thing,  is  worth  every 
thing  ;  but  it  is  worth  little,  if  it  be  not  worth  suffer- 
ing for.  Now  let  us  sit  down,  and  count  the  cost  of 
dying  for  Christ,  rather  than  denying  him,  and  ask. 
Can  we  take  him  upon  these  terms  ? 

[2.]  See  how  boldly  they  engage  for  themselves  ; 
they  said,  Jle  are  able,  in  hopes  of  sitting  on  his 
right  hand,  and  on  his  left  ;  but  at  the  same  time 
they  fondly  hoped  that  they  should  never  be  tried. 
.\s  before  they  knew  not  what  they  asked,  so  now 
they  knew  not  what  they  answered.  Tie  are  able : 
they  would  have  done  well  to  put  in,  "  Lord,  by  thy 
strength,  and  in  thy  grace,  we  are  able,  otherwise 
we  are  not. "  But  the  same  that  was  Peter's  tempta- 
tion, to  be  confident  of  his  ow-n  sufficiency,  and  pre- 
sume upon  his  own  strength,  was  here  the  tempta- 
tion of  James  and  John ;  and  it  is  a  sin  we  are  all 


230 


prone  to.  They  knew  not  what  Christ's  cup  was, 
nor  what  his  baptism,  and  therefore  they  were  thus 
bold  in  promising  for  themselves.  But  tliose  are 
commonly  most  confident,  that  are  least  acquainted 
with  tlie  cross. 

[3.]  See  how  plainly  and  positively  their  suffer- 
ings are  here  foretold;  (v.  23.)  Ye  shall  drink  of  my 
cu/i.  Sufferings  foreseen  will  be  the  more  easily 
borne,  especially  if  looked  upon  under  a  right  no- 
tion, as  drinking  of  his  cup,  and  being  baptized  with 
his  baptism.  Christ  began  in  suffei-ing  for  us,  and 
expects  we  should  pledge  him,  in  suffering  for  Km. 
Christ  will  have  us  know  the  worst,  that  we  may 
make  the  best  of  our  way  to  hea\en  ;  Ye  shall  drink- : 
that  is,  ye  shall  suffer.  James  drank  tlie  bloody 
cup,  first  of  all  the  apostles.  Acts  12.  2.  John, 
though  at  last  he  died  in  his  bed,  if  we  may  credit 
the  ecclesiastical  historians,  yet  often  drank  of  tliis 
bitter  cup,  as  when  he  was  banished  into  the  isle  of 
Patmos,  (Rev.  1.  9.)  and  when  (as  they  say)  at 
Ephesus  he  was  put  into  a  caldron  of  boiling  oil,  but 
was  miraculously  preserved.  He  was,  as  the  rest 
of  the  apostles,  in  deaths  often.  He  took  the  cup, 
offered  himself  to  the  baptism,  and  it  was  accepted. 

(2. )  He  lea\'es  them  in  the  dark  about  the  degrees 
of  their  glory.  To  carry  them  cheerfully  through 
their  sufferings,  it  was  enough  to  be  assured  that 
they  should  have  a  jilace  in  his  kingdom:  The 
lowest  seat  in  heaven  is  an  abundant  recompencc 
for  the  greatest  sufferings  on  earth.  But  as  to  the 
prefei-ments  there,  it  was  not  fit  there  should  be 
any  intimation  given  for  whom  they  were  intended  ; 
for  the  infirmity  of  their  present  state  could  not  bear 
such  a discoxery  with  any  evenness  ;"  To  sit  on  my 
right  hand  and  on  my  left,  is  not  7nine  to  give,  and 
therefore  it  is  not  for  you  to  ask  it  or  to  know  it ;  but 
it  shall  be  given  to  them  of  nvhom  it  is  firejiared  of 
my  Father."  Note,  [1.]  It  is  very  probable  that 
there  are  degrees  of  glory  in  heaven  ;  for  om-  Saviour 
seems  to  allow  that  there  are  some  that  shall  sit  on 
his  right  hand  and  on  his  left,  in  the  highest  places. 
[2.]  As  the  future  glory  itself,  so  the  degrees  of  it, 
are  ])urposed  and  prepared  in  the  eternal  counsel  of 
God  ;  as  the  common  sahation,  so  the  more  peculiar 
honours,  are  appointed,  the  whole  affair  is  long  since 
settled,  and  there  is  a  certain  measure  of  the  stature, 
both  in  grace  and  glory,  Eph.  4.  13.  [3.]  Christ, 
in  dispensing  the  fiiiits  of  his  own  purchase,  goes 
exactly  by  the  measures  of  his  Father's  ])urpose. 
It  is  not  ?nine  to  give,  save  to  them  (so  it  may  be 
read) /"or  whom  it  is  firef tared.  Christ  has  the  sole 
power  of  gi\'ing  eternal  life,  but  then  it  is  to  as  many 
as  were  gix'en  him,  John  17.  2.  //  is  not  mine  to 
give,  that  is,  to  Jiromise  nov/  ;  that  matter  is  already 
settled  and  concerted,  and  the  Father  and  Son  un- 
derstand one  another  perfectly  well  in  this  matter. 
"It  is  not  mine  to  give  to  those  that  seek  and  are 
ambitious  of  it,  but  to  those  that  by  great  humility 
and  self-denial  are  preipared  for  it. " 

III.  Here  are  the  reproof  and  instniction  which 
Christ  gave  to  the  other  ten  disciples  for  their  dis- 
])leasure  at  the  request  of  James  and  John.  He  had 
much  to  Ijear  with  in  them  all,  they  were  so  weak 
in  knowledge  and  grace,  yet  he  bore  their  mannei's. 

1.  The  fret  that  the  ten  discijiles  were  in  ;  (v. 
24.)  '/'hey  were  moved  with  indignation  against 
the  two  brethren  ;  not  because  they  were  desirous  to 
be  preferred,  which  was  tlieir  sin,  and  for  wliich 
Christ  was  displeased  with  them,  but  because  tlie\- 
were  desii-ous  to  be  preferred  before  them,  which 
was  a  reflection  ujion  them.  Many  seem  to  ha\'e 
indignation  at  sin  ;  but  it  is  not  because  it  is  sin,  but 
because  it  touches  them.  They  will  inform  against 
a  man  that  swears ;  biit  it  is  only  if  he  swear  at  them, 
and  affront  tl\em,  not  Ijecause  he  dishonours  God. 
These  disciples  were  angry  at  their  brethren's  am- 
bition, thougli  they  themsehes,  nay  because  they 


ST.  MATTHEW,  XX. 


themselves,  were  as  ambitious.  Note,  It  is  common 
for  people  to  be  angry  at  those  sins  in  others,  which 
they  allow  of  and  indulge  in  themselves.  •  Those 
that  are  proud  and  covetous  themselves  do  not  care 
to  see  others  so.  Nothing  makes  more  mischief 
among  brethren,  nor  is  the  cause  of  more  indignation 
and  contention,  than  ambition,  and  desire  of  great- 
ness. We  ne\'cr  find  Christ's  disciples  quarrelling, 
but  something  of  this  was  at  the  bottom  of  it. 

2.  The  check  that  Christ  gave  them,  which  was 
very  gentle,  rather  by  way  of  insti-uction  what  they 
should  be,  than  by  way  of  reprehension  for  what 
they  were.  He  had  reproved  this  very  sin  before, 
(ch.  18.  3.)  and  told  thein  they  must  be  humble  as 
little  children  ;  yet  they  relapsed  into  it,  and  yet  he 
reproved  them  for  it  thus  mildly. 

He  called  them  unto  him,  which  intimates  great 
tenderness  and  familiarity.  He  did  not,  in  anger, 
bid  them  get  out  of  his  presence,  but  called  them, 
in  love,  to  come  into  his  presence  ;  for  therefore  he 
is  fit  to  teach,  and  we  ai-e  invited  to  learn  of  him, 
because  he  is  meek  and  lowly  in  heart.  What  he 
had  to  say  concerned  both  the  two  disciples  and  the 
ten,  and  therefore  he  will  have  them  all  together. 
And  he  tells  them,  that,  whereas  they  were  asking 
which  of  them  should  have  dominion  in  a  temporal 
kingdom,  there  was  really  no  such  dominion  reserv- 
ed for  any  of  them.     For, 

(1.)  They  must  not  be  like  the  princes  of  the  Gen- 
tiles. Christ's  disciples  must  not  be  like  Gentiles, 
no  not  like  princes  of  the  Gentiles.  Principality 
doth  no  more  become  ministers  than  Gentilism  doth 
Christians. 

Observe,  [1.]  What  is  the  way  of  the  princes  of 
the  Gentiles;  {v.  25.)  to  exercise  dominioti  and 
authority  over  their  subjects,  and  (if  they  can  but 
win  the  upper  hand  with  a  strong  hand)  over  one 
another  too.  That  which  bears  them  up  in  it,  is, 
that  they  are  great,  and  great  men  think  they  may 
do  any  thing.  Dominion  and  authority  are  the  great 
things  which  the  princes  of  the  Gentiles  puj'sue, 
and  pride  themsehes  in  ;  they  would  bear  sway, 
would  carry  all  before  them,  ha\e  eveiy  body 
titickle  to  them,  and  every  sheaf  bow  to  their's. 
They  would  have  it  ciied  before  them.  Bow  the 
knee ;  hke  Nebuchadnezzar,  who  slew,  and  kept 
ali\e,  at  pleasure. 

[2.]  What  is  the  will  of  Christ  concerning  his 
apostles  and  ministers,  in  this  matter. 

First,  It  shall  not  be  so  among  you.  The  consti- 
tution of  the  spiritual  kingdom  is  quite  different  from 
this.  You  are  to  teach  the  subjects  of  this  kingdom, 
to  instmct  and  beseech  them,  to  counsel  and  com- 
fort them,  to  take  pains  with  them,  and  suffer  with 
them,  not  to  exercise  dominion  or  authority  o\er 
them  ;  you  are  not  to  lo?-d  it  over  (iod's  heritage, 
(1  Pet.  5.  3.)  but  to  labour  in  it."  This  forbids  not 
only  tyranny,  and  abuse  of  power,  but  the  claim  or 
use  of  any  such  secular  authority  as  the  ])rinces  of 
the  Gentiles  lawfully  exercise.  So  hard  is  it  for 
vain  men,  even  good  men,  to  have  such  authoi-ity, 
and  not  to  be  ])uffed  up  with  it,  and  do  more  hurt 
than  good  with  it,  that  ourLord  Jesus  saw  fit  wholly 
to  banish  it  out  of  his  church.  Paul  himself  dis- 
owns dominion  o\er  the  faith  of  any,  2  Cor.  1.  24. 
The  ])omp  and  grandeur  of  the  princes  of  the  Gen- 
tiles ill  become  Christ's  disciples.  Now,  if  thei-e 
were  no  such  powei-  and  honour  intended  to  be  in 
the  church,  it  was  nonsense  for  them  to  be  sti-i\ing 
who  should  have  it.  7'hey  knew  not  what  they 
asked. 

Secondly,  How  then  shall  it  be  among  the  disci- 
ples of  Christ  ?  Something  of  greatness  among  them 
Christ  hniiself  had  intimated,  and  here  he  ex])lains 
it ;  "  Ne  that  will  be  great  among  you,  that  will  be 
chief,  tliat  would  really  be  so,  and  would  be  found 
to  be  so  at  last,  let  him  be  your  7ninister,  your  ser- 


ST.  MATTHEW,  XX. 


231 


vant,"  V.  26,  27.  Here  oliserve,  1.  That  it  is  the 
duty  of  Christ's  disciples  to  serve  one  another,  for 
mutual  edification.  Tliis  includes  both  humility 
and  usefulness.  The  followers  of  Christ  must  be 
ready  to  stoop  to  the  meanest  offices  of  love  for  the 
good  one  of  another,  must  submit  one  to  cmother,  (1 
Pet  5.  5.  Eph.  5.  21.)  and  edify  one  another,  (Rom. 
14  19.)  filease  one  another  for  good,  Rom.  15.  2. 
The  great  apostle  made  himself  every  one's  ser- 
vant ;  see  1  Cor.  9.  19.  2.  It  is  the  dignity  of 
Christ's  disciples  faithfully  to  discharge  this  duty. 
The  way  to  be  great  and  chief  is  to  be  humble  and 
serviceable.  Those  are  to  be  best  accounted  of, 
and  most  respected,  in  the  church,  and  will  be  so 
by  all  that  understand  things  aright ;  not  those  that 
are  dignified  with  high  and  mighty  names,  like  the 
names  of  the  great  ones  of  the  earth,  that  appear  in 
pomp,  and  assume  to  themselves  a  power  propor- 
tionable, but  those  that  are  most  humble  and  self- 
denying,  and  lay  out  themselves  most  to  do  good, 
though  to  the  diminishing  of  themselves.  These 
honour  God  most,  and  those  he  will  honour.  As  he 
must  become  a  fool,  that  would  be  wise,  so  he  must 
become  a  servant,  that  would  be  chief.  St.  Paul 
was  a  gi'eat  example  of  this ;  he  laboured  viore 
abundantly  than  they  all,  made  himself  (as  some 
would  call  it)  a  drudge  to  his  work  ;  and  is  not  he 
chief.'  Do  we  not  by  consent  call  him  the  great 
apostle,  though  he  called  himself  less  than  the  least? 
And  perhaps  our  Lord  Jesus  had  an  eye  to  him, 
when  he  said.  There  were  last,  that  should  be  ^ra<  ; 
for  Paul  was  one  bom  out  of  due  time  ;  (1  Cor.  15. 
8.)  not  only  the  youngest  child  of  the  family  of  the 
apostles,  but  a  posthumous  one,  yet  he  became 
greatest  And  perhaps  he  it  was  for  whom  the 
first  post  of  honour  in  Christ's  kingdom  was  resented 
and  prepared  of  his  Father,  not  for  James  who 
sought  it ;  and  therefore,  just  before  Paul  began  to 
beJFamous  as  an  apostle.  Providence  ordered  it  so 
that  James  was  cut  off,  (Acts  12.  1.)  that  in  the 
college  pf  the  twelve  Paul  might  be  substituted  in 
his  room. 

(2.)  They  must  be  like  the  Master  himself;  and 
it  is  very  fit  that  they  should,  that,  wliile  they  were 
in  the  world,  they  should  be  as  he  was  when  he  was 
in  the  world  ;  for  to  both  the  present  state  is  a  state 
of  humiliation,  the  crown  and  gloiy  were  reserved 
for  both  in  the  future  state.  Let  them  consider  that 
the  Son  of  man  came  not  to  he  ministered  to,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many,  v. 
28.  Our  Lord  Jesus  here  sets  himself  before  his 
disciples  as  a  pattern  of  those  two  things  before 
recommended,  humility,  and  usefulness. 

[1.]  Never  was  there  such  an  example  of  hu- 
mility and  condescension  as  there  was  in  the  life  of 
Christ,  who  came  not  to  be  ministered  unto,  but  to 
minister.  When  the  Son  of  Ciod  came  into  the 
•world,  his  Ambassador  to  the  children  of  men,  one 
would  think  he  should  have  been  ministered  to, 
should  have  appeared  in  an  equipage  agreeable  to 
his  person  and  character ;  but  he  did  not  so ;  he 
made  no  figure,  had  no  pompous  train  of  state-ser- 
vants to  attend  him,  nor  was  he  clad  in  robes  of 
honour,  for  he  took  upon  him  l\\c  form  of  a  senmnt. 
He  was  indeed  ministered  to  as  a  poor  man,  which 
was  a  part  of  his  humiliation  ;  there  were  those  that 
ministered  to  him  of  their  substance  ;  (Luke  8.  2,  3.) 
but  he  was  never  ministered  to  as  a  great  man  ;  he 
never  took  state  upon  him,  was  not  waited  on  at 
table  ;  he  once  washed  his  disciples'  feet,  but  we 
never  read  that  they  washed  his  feet.  He  came  to 
minister  help  to  all  that  were  in  distress  ;  he  made 
himself  a  servant  to  the  sick  and  diseased  ;  was  as 
ready  to  tlieir  requests  as  ever  any  servant  was  at  the 
beck  of  his  master,  and  took  as  mvich  pains  to  ser\-e 
them  ;  he  attended  continuallv  to  this  very  thing, 
and  denied  himself  both  food  and  re.st  to  attend  to  it. 


[2.  ]  Never  was  there  siich  an  example  of  benefi- 
cence and  usefulness  as  there  was  in  the  death  of 
Christ,  who  gave  his  life  a  ransom  for  many.  He 
lived  as  a  sen'ant,  and  went  about  doing  good  ;  but 
he  died  as  a  saci-ificc,  and  in  that  he  did  the  greatest 
good  of  all.  He  came  mto  the  world  on  pui-pose  to 
give  his  life  a  ransom  ;  it  was  first  in  his  intention. 
The  aspiring  princes  of  the  Gentiles  make  the  lives 
of  many  a  ransom  for  their  own  honour,  and  per- 
haps a  sacrifice  to  their  own  humour.  Christ  doth 
not  do  so  ;  his  subjects'  blood  is  precious  to  him,  and 
he  is  not  prodigal  of  it ;  (Ps.  72.  14.)  but,  on  the 
contrary,  he  gives  his  honour,  and  life  too,  a  ransom 
for  his  subjects.  Note,  J-'irst,  Jesus  Christ  laid 
down  his  life  for  a  ransom.  Our  lives  were  forfeited 
into  the  hands  of  divine  justice  by  sin.  Christ,  by 
parting  with  his  life,  made  atonement  for  sin,  and  so 
rescued  our's  ;  he  was  inade  Sin  and  a  Curse  for  us, 
and  died,  not  only  for  our  good,  but  in  our  stead, 
Acts  20,  28.  1  Peter  1.  18,  19.  Secondly,  It  was 
a  ransom  for  many,  sufficient  for  all,  effectual  for 
many  ;  and,  if  for  many,  then,  saith  the  poor  doubt- 
ing soul,  "Why  not  for  me.'"  It  was  for  many, 
that  by  him  many  may  be  made  righteous.  These 
many  were  his  seed,  for  which  his  soul  travailed  ; 
(Isa.  53.  10,  11.)  for  many,  so  they  will  be  when 
they  come  all  together,  though  now  they  appear 
but  a  little  flock. 

Now  this  is  a  good  reason  why  we  should  not 
strive  for  precedency,  because  the  cross  is  our  ban- 
ner, and  our  Master's  death  is  our  life.  It  is  a  good 
reason  why  we  should  study  to  do  good,  and,  in 
consideration  of  the  love  of  Christ  in  dying  for  us, 
not  hesitate  to  lay  doivji  our  lives  for  the  brethren, 
\  John  3.  16.  Ministers  should  be  more  forward 
than  others  to  serve  and  suffer  for  the  good  of  souls, 
as  blessed  Paul  was.  Acts  20.  24.  Phil.  2.  17.  The 
nearer  we  are  all  concerned  in,  and  the  more  we 
are  ad\'antaged  by,  the  humility  and  humiliation  of 
Christ,  the  more  ready  and  careful  we  should  be  to 
imitate  it 

29.  And  as  they  departed  from  Jericho, 
a  great  muUitude  followed  him.  30.  And, 
behold,  two  blind  men  sitting  by  the  way- 
side, when  they  heard  that  Jesus  passed  by, 
cried  out,  saying.  Have  mercy  on  us,  O 
Lord,  thou  son  of  David.  31.  And  the 
multitude  rebuked  them,  because  they 
should  hold  their  peace :  but  they  cried  the 
more,  saying,  Have  mercy  on  us,  O  Lord, 
thou  son  of  David.  32.  And  Jesus  stood 
still,  and  called  them,  and  said.  What  w'ill 
ye  that  I  shall  do  unto  you  ?  33.  They 
say  unto  him.  Lord,  that  our  eyes  may  be 
opened.  34.  So  Jesus  had  compassion  on 
them,  and  touched  their  eyes:  and  imme- 
diately their  eyes  received  sight,  and  they 
followed  him. 

We  have  here  an  account  of  the  cure  of  two  poor 
blind  lieggars ;  in  which  we  may  observe, 

L  Their  address  to  Christ,  T'.  29,  30.  And  in  this, 
1.  The  circumstances  of  it  are  observable.  It 
was  as  Christ  and  his  disciples  departed  from  Jeri- 
cho ;  of  that  devoted  place,  which  was  rebuilt  under 
a  curse,  Christ  took  his  leave  with  this  blessing,  for 
he  recei^■ed  gifts  even  for  the  rebellious.  It  was  in 
the  presence  of  a  great  multitude  that  follo'.ved  him  ; 
Christ  had  a. numerous,  though  not  a  pompous,  at- 
tendance, and  did  good  to  them,  though  he  did  not 
take  state  to  himself.  This  multitude  that  followed 
Christ  was  a  mixed  multitude.     Some  followed  him 


ST.  MATTHEW,  XX. 


232 

for  loaves,  and  some  for  love,  some  for  curiosity,  and 
some  in  expectation  of  his  temporal  reign,  whicli 
the  disciples  themselves  dreamed  of,  very  few  with 
desire  to  be  taught  their  duty  ;  yet,  for  the  sake  of 
those  few,  he  confirmed  his  doctrine  by  miracles 
wrought  in  the  presence  of  great  multitudes  ;  who, 
if  they  were  not  convinced  by  them,  would  be  the 
more  inexcusable.  Two  blind  men  concurred  in 
their  i-equest ;  for  joint-prayer  is  pleasing  to  Christ, 
ch.  18.  19.  Tlaese  joint-sufferers  were  joint-suiters  ; 
being  companions  in  tlie  same  tribulation,  they  were 
partners  in  the  same  supplication.  Note,  It  is  good 
for  those  that  are  labouring  under  tlie  same  calamity, 
or  infirmity  of  body  or  mind,  to  join  together  in  the 
same  prayer  to  God  for  relief,  that  they  may  quicken 
one  another's  fervency,  and  encourage  one  another's 
faith.  There  is  mercy  enough  in  Christ  for  all  the 
petitioners.  These  blind  men  were  sitting  by  the 
■way-side,  as  blind  beggars  used  to  do.  Note,  Those 
that  would  receive  mercy  from  Christ,  must  place 
themselves  there  where  his  out-goings  are  ;  where 
he  manifests  himself  to  those  that  seek  him.  It  is 
good  thus  to  way-lay  Christ,  to  be  in  his  road. 

T/iey  heard  that  Jesus  passed  by.  Though  they 
were  blind,  they  were  not  deaf  Seeing  and  hear- 
ing are  the  learning  senses.  It  is  a  gTeat  calamity 
to  want  either  ;  but  the  defect  of  one  may  be,  and 
often  is,  made  up  in  the  acuteness  of  the  other  ;  and 
therefore  it  has  been  obsen-ed  by  some,  as  an  in- 
stance of  the  goodness  of  Providence,  that  none  were 
ever  known  to  be  born  both  blind  and  deaf ;  but 
that,  one  way  or  other,  all  are  in  a  capacity  of  re- 
ceiving knowledge.  These  blind  men  had  heard 
of  Christ  by  the  hearing  of  the  ear,  but  they  desired 
that  their  eyes  might  see 'him.  When  they  heard 
that  Jesus  fiassed  by,  they  asked  no  further  ques- 
tions, who  were  with  him,  or  whether  he  was  in 
haste,  but  immediately  cried  out.  Note,  it  is  good 
to  improve  the  present  opportunity,  to  make  the 
best  of  the  price  now  in  the  hand,  because,  if  once 
let  slip,  it  may  never  return  ;  these  blind  men  did 
so,  and  did  wisely  ;  for  we  do  not  find  that  Christ 
ever  came  to  Jericho  again.  J^oiv  is  the  accepted 
time. 

2.  The  address  itself  is  more  observable  ;  Have 
mercy  on  us,  0  Lord,  thou  Son  of  David,  repeated 
again,  T.  31.  Four  things  are  recommended  to  us 
for  an  example  in  this  address  ;  for,  though  the  eye 
of  the  body  was  dark,  the  eye  of  the  mind  was  en- 
lightened concerning  tnith,  duty,  and  interest. 

(1.)  Here  is  an  example  of  importunity  in  prayer. 
They  cried  out  as  men  in  earnest  ;  men  in  want  are 
earnest,  of  course.  Cold  desires  do  but  beg  denials. 
Those  that  would  prevail  in  prayer,  must  stir  up 
themselves  to  take  hold  on  God  in  the  duty.  \Vhen 
they  were  discountenanced  in  it,  they  cried  the 
more.  The  stream  of  fervency,  if  it  be  stopped, 
will  rise  and  swell  the  higher.  This  is  wrestling 
with  God  in  prayer,  and  makes  us  the  fitter  to  re- 
ceive mercy  ;  for  the  more  it  is  striven  for,  the 
more  it  will  be  prized  and  thankfully  acknowledged. 
(2. )  Of  humility  in  prayer ;  in  that  word.  Have 
mercy  on  us,  not  specifying  the  favour,  or  prescrib- 
ing what,  much  less  pleading  merit,  but  casting 
themselves  upon,  and  referring  themselves  cheer- 
fully to,  the  Mediator's  mercy,  in  what  way  he 
pleases;  "Only  have  mercy."  They  ask  ncit  for 
silver  and  gold,  though  thev  were  poor,  but  mercy, 
mercy.  This  is  that  which  our  hearts  must  be 
upon,  when  we  come  to  the  throne  of  grace,  that  we 
may  find  mercy,  Heb.  4.  16.  Ps.  130.  7. 

(3.)  Of  faith  in  prayer ;  in  the  title  they  gave  to 
Christ,  which  was  in  the  nature  of  a  plea  ; '  6  Lord, 
thou  Son  of  David ;  they  confess  that  Jesus  Christ 
is  Lord,  and  therefore  had  authority  to  command 
deliverance  for  them.  Surely  it  was  by  the  Holy 
Ghost  that  they  called  Christ  Lord,  1  Cor.  12.  3. 


Thus  they  take  their  encouragement  in  prayer  from 
his  power,  as,  in  calling  him  the  son  of  David,  they 
take  encouragement  from  his  goodness,  as  Messiah, 
of  whom  so  many  kind  and  tender  things  had  been 
foretold,  particularly  his  compassion  to  the  poor  and 
needy,  Ps.  72.  12,  13.  It  is  of  excellent  use,  in 
prayer,  to  eye  Christ  in  the  grace  and  glory  of  his 
Messiahship  ;  to  remember  that  he  is  the  Son  of 
David,  whose  office  it  is  to  help,  and  save,  and  to 
plead  it  with  him. 

(4.)  Of  perseverance  in  prayer,  notwithstanding 
discouragement.  The  multitude  rebuked  them,  as 
noisy,  clamorous,  and  impeitinent,  and  bid  them 
ho/d  their  peace,  and  not  disturb  the  Master,  who 
perhaps  at  first  himself  seemed  not  to  regard  them. 
In  following  Christ  with  our  prayers,  we  must  ex- 
pect to  meet  with  hinderances  and  manifold  dis- 
couragements from  within  and  from  without,  some- 
thing or  other  that  bids  us  hold  our  peace.  Such 
rebukes  are  permitted,  that  faith  and  fervency,  pa- 
tience and  perseverance,  may  be  tried.  These 
poor  blind  men  were  rebuked  by  the  multitude  that 
followed  Christ.  Note,  The  sincere  and  serious 
beggars  at  Christ's  door  commonly  meet  with  the 
worst  rebukes  from  those  that  follow  him  but  in 
pretence  and  hypocrisy.  But  they  would  not  be 
beaten  off  so  ;  when  they  were  in  pursuit  of  such  a 
mercy,  it  was  no  time  to  compliment,  or  to  practise 
a  timid  delicacy ;  no,  they  cried  the  more.  Note, 
Men  oiight  ahvays  to  pray,  and  not  to  faint ;  to  pray 
with  all  perseverance ;  (Luke  18.  1.)  to  continue  in 
prayer  with  resolution,  and  not  to  yield  to  opposi- 
tion. 

11.  The  answer  of  Christ  to  this  address  of  their's. 
The  multitude  rebuked  them  ;  but  Christ  encourag- 
ed them.  It  were  sad  for  us,  if  the  Master  were 
not  more  kind  and  tender  than  the  multitude  ;  but 
he  loves  to  countenance  those  with  special  favour 
that  are  under  frowns,  and  rebukes,  and  contempts 
from  men.  He  will  not  suffer  his  humble  suppli- 
cants to  be  inin  down,  and  put  out  of  countenance. 

1.  He  stood  still,  and  called  them,  v.  32.  He  was 
now  going  up  to  Jerusalem,  and  was  straitened  till 
his  work  there  was  accomplished  ;  and  yet  he  stood 
still  to  cure  these  blind  men.  Note,  MHien  we  are 
ever  so  much  in  haste  about  any  business,  yet  we 
should  be  willing  to  stand  still,  to  do  good.  Lie 
called  them,  not  because  he  could  not  cure  them  at 
a  distance,  but  because  he  would  do  it  in  the  most 
obliging  and  instnicting  way,  and  would  countenance 
weak  but  willing  patients  and  petitioners.  Christ 
not  only  enjoins  us  to  pray,  but  invites  us  ;  holds  out 
the  golden  sceptre  to  us,  and  bids  us  come  touch  the 
top  of  it. 

2.  He  inquired  further  into  their  case ;  Wiat  will 
ye  that  I  shall  do  unto  you?  This  implies  (1.)  A 
very  fair  offer ;  "  Here  I  am  ;  let  me  know  what 
you  would  have,  and  you  shall  have  it."  What 
would  we  more  ?  He  is  able  to  do  for  us,  and  as 
willing  as  he  is  able  ;  Jsk,  and  it  shall  be  given  you. 
(2.)  A  condition  annexed  to  this  offer,  which  is  a 
very  easy  and  reasonable  one — that  they  should  tell 
him  what  they  .would  have  him  do  for  them.  One 
would  think  this  a  strange  question,  any  one  might 
tell  what  they  would  have.  Christ"  knew  well 
enough  ;  but  he  would  know  it  from  them,  whether 
they  begged  only  for  an  alms,  as  from  a  common 
person,  or  for  a  cure,  as  from  the  Messiah.  Note, 
It  is  the  will  of  God  that  we  should  in  every  thing 
make  our  requests  known  to  him  by  prayer  and 
supplication  ;  not  to  inform  or  move  him,  but  to 
qualify  oursehes  for  the  mercy.  The  waterman  in 
the  boat,  who  with  his  hook  takes  hold  of  the  shore, 
does  not  thereby  pull  the  shore  to  the  boat,  but  the 
boat  to  the  shore.  So  in  prayer  we  do  not  draw  the 
mercy  to  ourselves,  but  ourselves  to  the  mercy. 

They  soon  made  known  their  request  to  him,  such 


ST.  MATTHEW,  XXI. 


233 


a  one  as  they  never  made  to  any  one  eke  ;  Lord, 
that  our  eyes  may  be  opened.  The  wants  and  bur- 
thens of  the  body  we  are  soon  sensible  of,  and  can 
readily  relate  ;  Ubi  dolor,  ibi  digitus — The  finger 
promfitly  fioints  to  the  seat  of  jtain.  Oh  that  we 
were  but  as  apprehensive  of  our  spiritual  maladies, 
and  could  as  teelingly  complain  of  them,  especially 
our  spiritual  blindness  !  Lord,  that  the  eyes  of  our 
mind  may  be  opened  !  Many  are  spiritually  blind, 
and  vet  say  they  see,  John  9.  41.  Were  we  but 
sensible  of  our  darkness,  we  should  soon  apply  our- 
selves to  him,  who  alone  has  the  eye-salve,  with 
this  request.  Lord,  that  our  eyes  niay  be  o/iened. 

3.  He  cured  them  ;  when  he  encouraged  them  to 
seek  him,  he  did  not  say,  Seek,  in  -vain.  What  he 
did  was  an  instance, 

(1.)  Of  his  pity;  He  had  compassion  on  them. 
Misery  is  the  object  of  mercy.  They  that  are  poor 
and  blind  are  nvretched  and  miserable,  (Rev.  3.  17.) 
and  the  objects  of  compassion.  It  was  the  tender 
mercy  of  our  God,  that  gave  light  and  sight  to  them 
that  sat  in  darkness,  Luke  1.  78,  79.  vVe  cannot 
help  those  that  are  under  such  calamities,  as  Christ 
did  ;  but  we  may  and  must  pity  them,  as  Christ  did, 
and  draw  out  our  soul  to  them. 

(2. )  Of  his  power  ;  He  that  formed  the  eye,  can  he 
not  heal  it  ?  \  es,  he  can,  he  did,  he  did  it  easily,  he 
touched  their  eyes ;  he  did  it  effectually,  Im7ncdi- 
ately  tlieir  eyes  receri'ed  sight.  Thus  he  not  only 
proved  that  he  was  sent  of  God,  but  shewed  on 
what  errand  he  was  sent — to  give  sight  to  those  that 
are  spiritually  blind,  to  turn  them  from  darkness  to 
light. 

Lastly,  These  blind  men,  when  they  had  received 
sight,  followed  him.  Note,  None  follow  Christ  blind- 
fold. He  first  by  his  grace  opens  men's  eyes,  and  so 
draws  their  hearts  after  him.  They  followed  Christ, 
as  his  disciples,  to  learn  of  him,  and  as  his  witnesses, 
eye-witnesses,  to  bear  their  testimony  to  him  and  to 
his  power  and  goodness.  The  best  evidence  of  spiri- 
tual illumination,  is  a  constant  inseparable  adher- 
ence to  Jesus  Christ  as  our  Lord  and  Leader. 

CHAP.  XXI. 

The  death  and  resurrection  of  Jesus  Christ  are  the  two  main 
hinges  upon  which  the  door  of  salvation  turns.  He  came 
into  the  world  on  purpose  to  give  his  life  a  ransom  ;  so  he 
had  lately  said,  ch.  20.  28.  And  therefore  the  history  of 
his  sufferings,  even  unto  death,  and  his  rising  agam,  is 
more  particularly  recorded  by  all  the  evangelists  than  any 
other  part  of  his  story ;  and  to  that  this  evangelist  now 
hastens  apace.  For  at  this  chapter  begins  that  which  is 
called  the  passion-week.  He  had  said  to  his  disciples 
more  than  once,  Behold,  we  go  up  to  Jerusalem,  and  there 
the  Son  of  man  must  be  betrayed.  A  great  deal  of  good 
work  he  did  by  the  way,  and  now  at  length  he  is  come  up 
to  Jerusalem  ;  and  here  we  have,  I.  The  public  entry 
which  he  made  into  Jerusalem,  upon  the  first  day  of  the 
passion-week,  v.  1  . .  11.  II.  The  authority  he  exercised 
there,  in  cleansing  the  temple,  and  driving  out  of  it  the 
buyers  and  sellers,  v.  12  . .  16.  HI.  The  emblem  he  gave 
of  the  state  of  the  Jewish  church,  in  cursing  the  barren 
fig-tree,  and  his  discourse  with  his  disciples  thereupon,  v. 
17..  22..  IV.  His  justifying  his  own  authority,  by  ap- 
pealmg  to  the  baptism  of  John,  v.  23  .  .  27.    V.  His  sham- 

■  ing  the  infidelity  and  obstinacy  of  the  cliief  priests  and  el- 
ders, with  the  repentance  of  the  publicans,  illustrated  by 
the  parable  of  the  two  sons,  v.  29  . .  32.  VI.  His  reading 
the  doom  of  the  Jewish  church  for  its  unfruitfulness,  in 
the  parable  of  the  vineyard  let  out  to  unthankful  husband- 
men, V.  33  . .  46. 

1-  A  ND  when  they  drew  nigh  unto  Je- 
-L%.  rusalem,  and  were  come  to  Beth- 
phage,  unto  the  mount  of  Ohves,  then  sent 
Jesus  two  disciples,  2.  Saying  unto  them, 
Go  into  the  village  over  against  you,  and 
straight^yay  ye  shall  find  an  ass  tied,  and 
a  colt  with  her  :  loose  them,  and  brine  them 
Vol.  v.— 2  G 


unto  me.  3.  And  if  any  man  say  ought 
unto  you,  yc  shall  say.  The  Lord  hath  need 
of  them ;  and  straightway  he  will  send 
them.  4.  All  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  by  the  pro- 
phet, saying,  5.  Tell  ye  the  daughter  of 
Sion,  Behold,  thy  King  cometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  and  a  colt 
the  foal  of  an  ass.  6.  And  the  disciples 
went,  and  did  as  .Tesus  commanded  them, 
7.  And  brought  the  ass,  and  the  colt,  and 
put  on  them  their  clothes,  and  they  set  him 
thereon.  8.  And  a  very  great  multitude 
spread  their  garments  in  the  way ;  others 
cut  down  branches  from  the  trees,  and 
strawed  them  in  the  way.  9.  And  the  mul- 
titudes that  went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the  son  of  Da- 
vid :  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord ;  Hosanna  in  the  highest.  1 0. 
And  when  he  was  come  into  Jenisalem, 
all  the  city  was  moved,  saying,  Who  is 
this  ?  11.  And  the  multitude  said.  This  is 
Jesus  the  prophet  of  Nazareth  of  Galilee. 

All  the  four  evangelists  take  notice  of  this  passage 
of  Christ's  riding  in  triumph  into  Jerusalem,  five 
days  before  his  death.  The  passover  was  on  the 
fourteenth  day  of  the  month,  and  this  was  the  tenth; 
on  which  day  the  law  appointed  that  the  paschal 
lamb  should  be  taken  up,  (Exod.  12.  3.)  and  set 
apart  for  that  service  ;  on  that  day  therefore  Christ 
our  Passover,  who  was  to  be  sacrificed  for  us,  was 
publicly  shewed.  So  that  this  was  the  prelude  to 
his  passion.  He  had  lodged  at  Bethany,  a  village 
not  far  from  Jerusalem,  for  some  time  ;  at  a  supper 
there,  the  night  before,  Mary  had  anointed  his  feet, 
John  12.  2.  But,  as  is  usual  with  ambassadors,  he 
defen-ed  his  public  entry  till  some  time  after  his  ar- 
rival. Our  Lord  Jesus  travelled  much,  and  his  cus- 
tom was  to  tra\el  on  foot  from  Galilee  to  Jerusalem, 
some  scores  of  miles,  which  was  both  humbling  and 
toilsome  ;  many  a  dirty  weary  step  he  had  when  he 
went  about  doing  good.  How  ill  does  it  become 
Christians  to  be  inordinately  solicitous  about  their 
own  ease  and  state,  when  their  Master  had  so  little 
of  either  !  Yet  once  in  his  life  he  rode  in  triumph  ; 
and  it  was  now  when  he  went  into  Jerusalem,  to  suf- 
fer and  die,  as  if  that  were  the  pleasure  and  prefer- 
ment he  courted  ;  and  then  he  thought  himself  be- 
gin to  look  great. 

Now  here  we  have, 

I.  The  provision  that  was  made  for  this  solemni- 
ty ;  and  it  was  very  poor  and  ordinan',  and  such  as 
bespoke  his  kingdom  to  be  not  of  this  nvorld.  Here 
were  no  heralds  at  arms  provided,  no  trumpet 
sounded  before  him,  no  chariots  of  state,  no  liveries ; 
such  things  as  these  were  not  agreeable  to  his  pre- 
sent state  of  humiliation,  but  will  be  far  outdone  at 
his  second,  coming,  to  which  his  magnificent  appear- 
ance is  reserved,  when  the  last  trumpet  shall  sound, 
the  glorious  angels  shall  be  his  heralds  and  atten- 
dants, and  the  clouds  his  chariots.  But  in  this  pub- 
lic appearance, 

1.  The  preparation  was  sudden  and  off-hand.  For 
his  glor\'  in  the  other  world,  and  our's  with  him, 
preparation  was  made  before  the  foundation  of  the 
world,  for  that  was  the  glon-  his  heart  was  upon  ; 
his  glory  in  this  world  he  was  dead  to,  and  there- 
fore, though  he  had  it  in  prospect,  did  not  forecast 
foi-  it,  but  took  what  came  next.     They  were  come 


234 

to  Bethphage,  which  was  the  suburbs  of  Jerusalem, 
and  was  accounted  (say  the  Jewish  doctors)  in  all 
things  as  Jerusalem,  a  long  scattering  street  that 
lay  toward  the  mount  of  Olives  ;  when  he  entered 
upon  that,  he  seyit  two  of  his  disciples,  some  think 
Peter  and  John,  to  fetch  him  an  ass,  for  he  had  none 
ready  for  him. 

2.  It  was  very  mean.  He  sent  only  for  an  ass  and 
her  colt,  v.  2.  Asses  were  much  used  in  that  coun- 
try for  travel ;  horses  were  kept  only  by  great  men, 
and  for  war.  Christ  could  have  summoned  a  cherub 
to  carry  him  ;  (Ps.  18.  10.)  but  though  by  his  name 
Jail,  which  speaks  him  God,  he  rides  vjion  the  hea- 
vens, yet  now  by  his  name  Jesus,  Immanuel,  God 
luith  us,  in  his  state  of  humiliation,  he  rides  upon  an 
ass.  Yet  some  think  that  he  had  herein  an  eye  to 
the  custom  in  Isi'ael  for  the  judges  to  ride  upon  white 
asses,  (Judg.  5.  10. )  and  tlieir  sons  on  ass-colts,  Judg. 
12.  14.  .  And  Christ  would  thus  enter,  not  as  a  Con- 
queror, but  as  the  Judge  of  Israel,  who  for  judgment 
came  into  this  world. 

3.  It  was  not  his  own,  but  boiTowed.  Though  he 
had  not  a  house  of  his  own,  yet,  one  would  think, 
like  some  wayfaring  men  tliat  live  upon  their  friends, 
he  might  have  had  an  ass  of  his  own,  to  carry  him 
about ;  but  for  our  sakes  he  became  in  all  respects 
poor,  2  Cor.  8.  9.  It  is  commonly  said,  "  They 
that  live  on  borrowing,  li\e  on  son-owing  ;"  in  this, 
therefore,  as  in  other  things,  Christ  was  a  man  of 
sorrows — that  he  had  nothing  of  this  world's  goods 
but  what  was  given  him  or  lent  him. 

The  disciples  who  were  sent  to  borrow  this  ass, 
are  directed  to  say,  The  Lord  has  need  of  him. 
Those  that  are  in  need,  must  not  be  ashamed  to 
own  their  need,  nor  say,  as  the  unjust  steward.  To 
beg  I  am  ashamed,  Luke  16.  3.  On  the  other  hand, 
none  ought  to  impose  upon  the  kindness  of  their 
friends,  by  going  to  beg  or  borrow,  when  they  have 
not  need.     In  the  borrowing  of  this  ass, 

(1.)  We  have  an  instance  of  Christ's  knowledge. 
Though  the  thing  was  altogether  contingent,'  yet 
Christ  could  tell  his  disciples  where  they  should  find 
an  ass  tied,  and  a  colt  with  her.  His  omniscience 
extends  itself  to  the  meanest  of  his  creatures  ;  asses 
and  their  colts,  and  their  being  bound  or  loosed. 
Doth  God  take  care  for  oxen?  (1  Cor.  9.  9.)  No 
doubt  he  doth,  and  would  not  have  Balaam's  ass 
abused.  He  knows  all  the  creatures,  so  as  to  make 
them  serve  his  own  purpose. 

(2. )  ^^'e  have  an  instance  of  his  power  over  the 
spirits  of  men.  The  hearts  of  the  meanest  subjects, 
as  well  as  of  kings,  are  in  the  hand  of  the  ford. 
Christ  asserts  his  right  to  use  the  ass,  in  bidding 
them  bring  it  to  him  ;  the  fulness  of  the  earth  is  the 
Lord  Christ's  ;  but  he  foresees  some  hinderance 
which  the  disciples  might  meet  with  in  this  service  ; 
they  must  not  take  them  clam  et  secreto — firrnily, 
but  in  tlie  siglit  of  the  owner,  much  less  vi  et  armis 
— with  force  and  arms,  but  with  the  consent  of  the 
owner,  which  he  undertakes  they  shall  have ;  If 
any  man  sai/  aught  to  you,  ye  shall  say.  The  Lord 
has  need  of  hiin.  Note,  What  Christ  sets  us  to  do, 
he  will  bear  us  out  in  the  doing  of,  and  famish  us 
with  answers  to  the  objections  we  may  be  assaulted 
with,  and  make  them  prevalent ;  as  here,  Straight- 
ivay  he  will  send  them.  Christ,  in  commanding  the 
ass  into  his  service,  shewed  that  he  is  Lord  of  hosts  ; 
and,  in  inclining  the  owner  to  send  him  without  fur- 
ther security,  shewed  that  he  is  the  God  of  the  spi- 
rits of  all  flesh,  and  can  bow  men's  hearts. 

(3.)  We  have  an  example  of  justice  and  honesty, 
in  not  using  the  ass,  though  for  so  small  a  piece  of 
■  service  as  riding  the  length  of  a  street  or  two,  with- 
out the  owner's  consent.  As  some  read  the  latter 
clause,  it  gi\es  us  a  further  rule  of  justice  ;  "  You 
shall  say,  T/ie  Lord  has  need  of  them,  and  he"  that 
is,  the  Lord)  "  will  presently 'send  them  back,  and 


ST.  MATTHEW,  XXI. 


take  care  that  they  be  safely  delivered  to  the  owner, 
as  soon  as  he  has  done  with  them."  Note,  What  we 
borrow  we  must  restore  in  due  time,  and  in  good 
order  ;  for  the  wicked  borrows,  and  pays  not  again. 
Care  must  be  taken  of  boiTowed  goods,  that  they 
be  not  damaged.  Alas,  Master,  for  it  was  bor- 
rowed ! 

II.  The  prediction  that  was  fulfilled  in  this,  -v.  4, 5. 
Our  Lord  Jesus,  in  all  he  did  and  suffered,  had  very 
much  his  eye  upon  this.  That  the  scriptures  might 
he  fulfilled'.  As  the  prophets  looked  forward  to 
hirii,  (to  him  they  all  bare  witness,)  so  he  looked 
back  upon  them,  that  all  things  which  were  writ- 
ten of  the  Messiah  might  be  punctually  accomplish- 
ed in  him.  This  particularly  which  was  written 
of  him,  Zech.  9.  9.  where  it  ushers  in  a  large  pre- 
diction of  the  kingdom  of  the  Messiah,  Tell  the 
daughter  of  Zion,  Behold,  thy  King  cometh,  must 
be  accomplished.     Now  observe  here, 

1.  How  the  coming  of  Christ  is  foretold  ;  Tell  ye 
the  daughter  of  Ziorr,  the  church,  the  holy  moun- 
tain. Behold,  thy  King  cometh  unto  thee.  Note, 
(1.)  Jesus  Christ  is  the  church's  King,  one  of  our 
Ijrethren  like  unto  us,  according  to  the  law  of  the 
kingdom,  Dcut.  17.  15.  He  is  appointed  King  over 
the  church,  Ps.  2.  6.  He  is  accepted  King  by  the 
church  ;  the  daughter  of  Zion  swears  allegiance  to 
him,  Hos.  1.  11.  (2.)  Christ,  the  King  of  his 
church,  came  to  his  church,  even  in  this  lower 
world  ;  he  comes  to  thee,  to  rule  thee,  to  rule  in 
thee,  to  rule  for  thee  ;  he  is  Head  over  all  things  to 
the  church.  He  came  to  Sion,  (Rom.  11.  26.)  that 
out  of  Sion  the  law  might  go  forth  ;  for  the  church 
and  its  interests  were  all  in  all  Avith  the  Redeemer. 
(3.)  Notice  was  gi^en  to  the  church,  beforehand, 
of  the  coming  of  her  King  ;  Tell  the  daughter  of 
Sion,  Note,  Christ  will  have  his  coming  looked  for, 
and  waited  for,  and  his  subjects  'big  with  expecta- 
tion of  it ;  Tell  the  daughter  of  Sion,  that  they  may 
go  forth,  and  behold  king  Solomon,  Cant.  3.  11. 
Notices  of  Christ's  coming  are  usually  ushered  in 
with  a  Behold  !  A  note  commanding  bnth  attention 
and  admiration  ;  Behold,  thy  King  cometh  ;  behold, 
and  wonder  at  him,  behold,  and  welcome  him. 
Here  is  a  royal  progress  tmly  admirable.  Pilate, 
like  Caiaphas,  said  he  knew  not  what,  in  that  great 
word,  (John  19.  14.)  Behold  your  King. 

2.  How  his  coming  is  described,  '\\lien  a  king 
comes,  something  great  and  magnificent  is  expect- 
ed, especially  when  he  comes  to  take  possession  of 
his  kingdom.  The  King,  the  Lord  of  hosts,  was 
seen  upo?i  a  throne,  high,  and  lifted  up  ;  (Isa.  6.  1.) 
but  there  is  nothing  of  that  here  ;  Behold,  he  cometh 
to  thee,  ?neek,  and  sitting  upon  an  ass.  When 
Cln-ist  would  appear  in  his  glory,  it  is  in  his  meek- 
ness, not  in  his  majesty. 

(1.)  His  temper  is  very  mild.  He  comes  not  in 
wrath  to  take  vengeance,"  but  in  mercy  to  work  sal- 
vation. He  is  meek  to  suffer  the  greatest  injuries 
and  indignities  for  Sion's  cause;  meek  to  bear  with 
the  follies  and  unkiudness  of  Sion's  own  children. 
He  is  easy  of  access,  easy  to  be  entreated.  He  is 
meek  not  only  as  a  Teacher,  but  as  a  Ruler;  he 
rules  by  love.  His  government  is  mild  and  gentle, 
and  his  laws  not  written  in  the  blood  of  his  subjects, 
but  in  his  own.     His  yoke  is  easy. 

(2.)  As  an  CA-idence  of  this,  his  appearance  is 
very  mean,  sitting  upon  an  ass,  a  creature  made  not 
for  state,  but  service,  not  for  battles,  but  for  bur- 
thens ;  slow  in  its  motions,  but  sure,  and  safe,  and 
constant.  The  foretelling  of  this  so  long  before, 
and  the  care  taken  that  it  should  be  exactly  fulfill- 
ed, intimate  it  to  have  a  peculiar  significancy,  for 
the  encouragement  of  poor  souls  to  apply  themselves 
to  Christ.  Sion's  Kmg  comes  riding,  not  on  a  pran- 
cing horse,  which  the  timorous  petitioner  dares  not 
[  come  near,  or  a  running  horse,  which  the  slow-foot 


ST.  MATTHEW,  XXI. 


235 


ed  petitioner  cannot  keep  pace  with,  but  on  a  quiet 
ass,  that  the  poorest  of  his  subjects  may  not  be  dis- 
couraged in  their  access  to  him.  Mention  is  made 
in  the  prophecy  of  a  colt,  the  foal  of  an  ass  ;  and 
therefore  Christ  sent  for  tlie  colt  with  the  ass,  that 
the  scripture  might  be  fulfilled. 

III.  The  procession  itself,  which  was  answerable 
to  the  preparation,  both  being  destitute  of  worldly 
pomp,  and  yet  both  accompanied  with  a  spiritual 
power. 

Observe,  1.  His  equipage  ;  The  disci/iles  did  as 
Jesus  commanded  them  ;  (x".  6. )  they  went  to  fetch 
the  ass  and  the  colt,  not  doubting  but  to  find  them, 
and  to  find  the  owner  willing  to  lend  them.  Note, 
Christ's  commands  must  not  be  disputed,  but  obey- 
ed ;  and  those  that  sincerely  obey  them  shall  not  be 
balked  or  baffled  in  it ;  They  brought  the  ass,  and 
the  colt.  The  meanness  and  contemptibleness  of 
the  beast  Christ  rode  on  might  have  been  made  up 
with  the  richness  of  the  trappings  ;  but  those  were, 
like  all  the  rest,  such  as  came  next  to  hand  ;  they 
had  not  so  much  as  a  saddle  for  the  ass,  but  the  dis- 
ciples threw  some  of  their  clothes  upon  it,  and  that 
must  serve  for  want  of  better  accommodations. 
Note,  \Ve  ought  not  to  be  nice  or  curious,  or  to  af- 
fect exactness,  in  outward  CMiveniencies.  A  holy 
indifference  and  neglect  well  becomes  us  in  these 
things  :  it  will  evidence  that  our  heart  is  not  upon 
them,  and  that  we  have  learned  the  apostle's  rule, 
(Rom.  12.  16.  margin,)  to  be  content  tvith  mean 
things.  Any  thing  will  serve  travellers  ;  and  there 
is  a  beauty  in  some  sort  of  carelessness,  a  noble  neg- 
ligence ;  yet  the  disciples  furnished  him  with  the 
best  they  had,  and  did  not  object  the  spoiling  of 
their  clothes  when  the  Lord  hath  need  of  them. 
Note,  We  must  not  think  the  clothes  on  our  backs 
too  dear  to  part  with  for  the  service  of  Christ,  for 
the  clothing  of  his  poor  destitute  and  afflicted  mem- 
bers. I  was  naked,  and  you  clothed  me,  ch.  25.  36. 
Christ  stript  himself  for  us. 

2.  His  retinue  ;  there  was  nothing  in  this  stately 
or  magnificent  Sion's  King  comes  to  Sion,  and 
the  daughter  of  Sion  was  told  of  his  coming  long 
before  ;  yet  he  is  not  attended  by  the  gentlemen  of 
the  country,  nor  met  by  the  magistrates  of  the  city 
in  their  formalities,  as  one  might  have  expected  ; 
he  should  have  had  the  keys  of  the  city  presented 
to  him,  and  should  have  been  conducted  with  all 
possible  convenience  to  the  thrones  of  judgment,  the 
thrones  of  the  house  of  David  ;  but  here  is  nothing 
of  all  this  ;  yet  he  has  his  attendants,  a  very  great 
multitude  ;  they  were  only  the  common  people,  the 
mob,  (the  rabble  we  should  have  been  apt  to  call 
them,)  that  graced  the  solemnity  of  Christ's  tri- 
umph, and  none  but  such.  The  chief  priests  and 
the  elders  afterward  herded  themselves  with  the 
multitude  that  abused  him  upon  the  cross  ;  but  we 
find  none  of  them  here  joining  with  the  multitude 
that  did  him  honour.  Ye  see  here  your  calling,  bre- 
thren, not  many  mighty,  or  noble,  attend  on  Chi'ist, 
but  the  foolish  things  of  thus  world,  and  base  things, 
which  are  despised,  1  Cor.  1.  26,  28.  Note,  Christ 
is  honoured  by  the  multitude,  more  than  by  the 
magnificence,  of  his  followers ;  for  he  values  men 
by  their  souls,  not  by  their  preferments,  names,  or 
titles  of  honovir. 

Now,  concerning  this  great  multitude,  we  are 
here  told, 

(1.)  W)\3.t  they  did;  according  to  the  best  of 
their  capacity,  they  studied  to  do  honour  to  Christ. 
[1.]  They  sfiread  their  garments  in  the  way,  that 
he  might  ride  upon  them.  \ATien  Jehu  was  pro- 
claimed king,  the  captains  put  their  garments  under 
him,  in  token  of  their  subjection  to  him.  Note, 
Those  that  take  Christ  for  their  King,  must  lay 
their  all  under  his  feet ;  the  clothes,  in  token  of 
their  heart;  for  when  Christ  comes,  though  not 


when  any  one  else  comes,  it  musthe naid  to  the  soul, 
Bow  down,  that  he  may  go  over.  Some  think  that 
these  garments  were  spread,  not  upon  the  ground, 
but  on  the  hedges  or  walls,  to  adoni  the  roads  ;  as, 
to  beautify  a  cavalcade,  the  balconies  are  hung  with 
tapestry.  This  was  but  a  poor  piece  of  state,  yet 
Christ  accepted  their  good-will ;  and  we  are  here- 
by taught  to  contrive  how  to  make  Christ  welcome, 
Christ  and  his  grace,  Christ  and  his  gospel,  into  our 
hearts  and  houses.  How  shall  we  express  our  re- 
spects to  Christ .'  What  honour  and  what  dignity 
shall  be  done  imto  him  •'  [2.]  Others  cut  down 
branches  from  the  trees,  and  strewed  them  in  the 
way,  as  they  used  to  do  at  the  feast  of  tabernacles, 
in  token  of  liberty,  victory,  and  joy  ;  for  the  myste- 
ly  of  that  feast  is  particularly  spoken  of  as  belonging 
to  gospel-times,  Zech.  14.  16. 

(2. )  What  they  said  ;  They  that  went  before,  and 
they  that  followed,  were  in  the  same  tune ;  both 
those  that  gave  notice  of  his  coming,  and  those  that 
attended  him  with  their  applauses,  cried,  saying, 
Hosamia  to  the  Son  of  David,  v.  9.  \\'lien  they 
carried  branches  about  at  the  feast  of  taliernacles, 
they  were  wont  to  cry  Hosanna,  and  from  thence 
to  call  their  bundles  of  branches  their  Hosannas. 
Hosanna  signifies.  Save  now,  we  beseech  thee  ;  re- 
ferring to  Ps.  118.  25,  26.  where  the  Messiah  is 
prophesied  of  as  the  Head-stone  of  the  corner, 
though //if  builders  refused  him;  and  all  his  loyal 
subjects  are  brought  in  triumphing  with  him,  and 
attending  him  with  hearty  good  wishes  to  the  pros- 
perity of  all  his  entei-prises.  Hosanna  to  the  Son 
of  David  is,  "  This  we  do  in  honour  of  the  Son  of 
David." 

The  hosannas  with'  which  Christ  was  attended, 
bespeak  two  things, 

[1.]  Their  welcoming  his  kingdom.  Hosanna 
bespeaks  the  same  with.  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord.  It  was  foretold  concern- 
ing this  Son  of  David,  that  all  7iations  shall  call  him 
blessed  ;  (Ps.  "2.  1'.)  these  here  began,  and  all  true 
believers  in  all  ages  concur  in  it,  and  call  him  bles- 
sed ;  it  is  the  genuine  language  of  faith.  Note, 
First,  Jesus  Christ  co7nes  in  the  name  of  the  Lord  ; 
he  is  sanctified,  and  sent  into  the  world,  as  Media- 
tor ;  him  hath  God  the  Father  sealed.  Secondly, 
The  coming  of  Christ,  in  the  name  of  the  Lord,  is 
worthy  of  all  acceptation  ;  and  we  all  ought  to  say, 
Ble.'ssed  IS  he  that  cometh;  to  praise  him,  and  be 
pleased  in  him.  Let  his  coming  in  the  name  of  the 
hard  be  mentioned  with  strong  affections,  to  our 
comfort,  and  jovful  acclamations,  to  his  glory-  Well 
may  we  say,  Blessed  is  he  ;  for  it  is  in  him  that  we 
are  blessed.  Well  may  we  follow  him  with  our 
blessings,  who  meets  us  with  his. 

[2.]  Their  ivishing  well  to  his  kingdom  ;  inti- 
mated in  their  Hosanna  ;  earnestly  desiring  that 
prosperity  and  success  may  attend  it,  and  that  it 
might  be'a  victorious  kingdom  ;  "  Setul  now  pros- 
perity  to  that  kingdom. "  If  they  understood  it  of  a 
temporal  kingdom,  and  had  their  hearts  carried  out 
thus  toward  that,  it  was  their  mistake,  which  a  little 
time  would  rectifv  ;  however,  their  good-will  was 
accepted.  Note,  'It  it  our  duty  earnestly  to  desire 
and  prav  for  the  prosperity  and  success  of  Christ's 
kingdoni  in  the  world.  Thus /jrai/cr  must  be  made 
for  him  continual ly,  (Ps.  72.  15.)  that  all  happiness 
may  attend  his  interest  in  the  world,  and  that, 
though  he  may  ride  on  an  ass,  yet  in  his  majesty  he 
may  ride  prosfierously,  because  of  that  meekness, 
Ps.  45.  4.  This  we  "mean,  when  we  pray.  Thy 
kingdom  come.  They  add,  Hosanna  in  the  highest; 
Let  prosperity  in  the  highest  degree  attend  him, 
let  him  have  a  name  above  even'  name,  a  throne 
above  every  throne  ;  or,  Let  us  praise  him  in  the 
best  manner  with  exalted  affections ;  or.  Let  our 
prayers  for  his  church  ascend  to  heaven,  to  the 


236 


ST.  MATTHEW,  XXI. 


highest  heavens,  and  fetch  in  peace  and  salvation 
from  thence.  See  Ps.  20.  6.  The  Lord  saveth  his 
Anointed,  and  ivill  hear  from  his  high,  his  holy  hea- 
ven. 

3.  We  have  here  his  entertainment  in  Jenisalem  ; 
(t.  10. )  iVhen  he  nvas  come  into  Jerusalem,  all  the 
city  was  moved  ;  every  one  took  notice  of  him,  some 
were  moved  with  wonder  at  tlie  novelty  of  tlie  thing, 
others  with  laughter  at  the  meanness  of  it ;  some 
perhaps  were  moved  with  joy,  who  waited  for  the 
Consolation  of  Israel:  others,  of  tlie  pharisaical 
class,  were  moved  witli  envy  and  indignation.  So 
various  are  the  motions  in  the  minds  of  men  upon 
the  approach  of  Christ's  kingdom  ! 

Upon  this  commotion,  we  are  further  told, 

(l.)What  the  citizens,  said ;  Who  is  this?  [1.] 
They  were,  it  seems,  ignorant  concerning  Clirist. 
Though  he  was  the  Glory  of  his  peofile  Israel,  yet 
Israel  knew  him  not ;  tliough  he  had  distingiiished 
himself  by  the  many  miracles  he  wrought  among 
them,  yet  the  daughters  of  Jerwsakm  knew  him  not 
from  another  beloved.  Cant.  5.  9.  The  Holy.  One 
unknown  in  the  holy  city  !  In  places  where  the 
clearest  light  shines,  and  the  greatest  profession  of 
religion  is  made,  there  is  more  ignorance  than  we 
are  aware  of.  [2.]  Yet  they  were  inquisitive  con- 
cerning him.  Who  is  this  that  is  thus  cried  up,  and 
comes  with  so  much  observation  ?  IVho  is  this  King 
of  glori/,  that  demands  admission  into  our  hearts  .■' 
Ps.  24.  8.  Isa.  63.  1. 

(2.)  How  the  multitude  answered  them;  This  is 
Jesus,  V.  11.  The  multitude  were  better  acquaint- 
ed with  Christ  than  the  great  ones.  Fojc  /lo/iuli — 
The  voice  of  the  /leo/ile,  is  sometimes  vo.r  Dei — the 
voice  of  God.  Now,  in  the  account  they  give  of 
him,  [1.]  They  were  right  in  calling  him  the  Pro- 
phet, that  great  Prophet.  Hitherto  he  had  been 
known  as  a  Prophet,  teaching  and  working  mira- 
cles ;  now  they  attend  him  as  a  King ;  Christ's 
priestly  office  was,  of  all  the  tliree,  last  discovered. 
[2.  ]  \  ct  they  missed  it,  in  saying  he  was  of  J^aza- 
reth  ;  and  it  helped  to  confirm  some  in  their  preju- 
dices against  him.  Note,  Some,  that  are  willing  to 
honour  Christ,  and  bear  their  testimony  to  him,  j-et 
labour  under  mistakes  concerning  him,  which  would 
be  rectified,  if  they  would  take  pains  to  inform  them- 
selves. 

12.  And  Jesus  went  into  the  temple  of 
God,  and  cast  out  all  them  that  sold  and 
bought  in  tlie  temple,  and  overthrew  the 
tables  of  the  money-changers,  and  the 
seats  of  them  that  sold  doves,  1 3.  And  said 
unto  them.  It  is  written.  My  house  shall  be 
called  the  house  of  prayer ;  but  ye  have 
made  it  a  den  of  thieves.  14.  And  the 
blind  and  the  lame  came  to  him  in  the 
temple,  and  he  healed  them.  1 5.  And  when 
the  chief  priests  and  scribes  saw  the  won- 
derful things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying,  Hosanna 
to  the  son  of  David ;  they  were  sore  dis- 
pleased, 16.  And  said  unto  him,  Hearest 
thou  what  these  say  ?  And  Jesus  saith  un- 
to them.  Yea ;  have  ye  never  read,  Out  of 
the  mouth  of  babes  and  sucklings  thou  hast 
perfected  praise?  17.  And  he  left  them, 
and  went  out  of  the  city  into  Bethany; 
and  he  lodged  there. 

When  Christ  came  into  Jerusalem,  he  did  not  go 
up  to  the  court  or  the  palace,  though  he  came  in  as 


a  King,  but  into  the  temple  ;  for  his  kingdom  is  spi- 
ritual, and  not  of  this  world  ;  it  is  in  holy  things  that 
he  rules,  in  the  temple  of  God  that  he  exercises  au- 
thority.    Now,  what  did  he  do  there  ? 

I.  Thence  he  drove  the  buyers  and  sellers. 
Abuses  must  first  be  purged  out,  and  the  plants  not 
of  God's  planting  be  plucked  up,  before  that  which 
is  right  can  be  established.  Tlie  great  Redeemer 
appears  as  a  great  Refomier,  that  turns  away  un- 
godliness, Horn.  11.  26.     Here  we  are  told, 

1.  What  he  did;  {v.  12.)  He  cast  out  all  them 
that  sold  and  bought;  he  had  done  this  once  be- 
fore, (John  2.  14,  15.)  but  there  was  occasion  to  do 
it  again.  Note,  Buyers  and  sellers,  driven  out  of 
the  temple,  will  return  and  nestle  there  again,  if 
there  be  not  a  continual  care  and  oversight  to  pre- 
vent it,  and  if  the  blow  be  not  followed,  and  often 
repeated. 

( 1. )  The  abuse  was,  buying  and  selling,  and  chang- 
ing money,  in  the  temple.  Note,  Lawful  things,  ill 
timed  and  ill  placed,  may  become  sinful  things. 
That  which  was  decent  enough  in  another  place, 
and  not  only  lawful,  but  laudable,  on  another  day, 
defiles  the  sanctuary,  and  profanes  the  sabbath. 
This  buying  and  selling,  and  changing  money, 
though  secular  employments,  yet  had  the  pretence 
of  being  in  ordine  ad  epiritiialia — for  spiritual  pur- 
poses. They  sold  beasts  for  sacrifice,  for  the  con- 
venience of  those  that  could  more  easily  bring  their 
money  with  them  than  their  beast ;  and  they  chang- 
ed money  for  those  that  wanted  the  half  shekel, 
which  was  their  yearly  poll,  or  redemption-money ; 
or,  upon  the  bills  of  return  ;  so  that  this  might  pass 
for  the  outward  business  of  the  house  of  God  ;  and 
yet  Clirist  will  not  allow  of  it.  Note,  Great  cor- 
ruptions and  abuses  come  into  the  church  by  the 
practices  of  those  whose  gain  is  godliness,  that  is, 
who  make  worldly  gain  the  end  of  their  godliness, 
and  counterfeit  godliness  their  way  to  worldly  gain  ; 
(1  Tim.  6.  5.)  from  such  tuni  away. 

(2. )  The  purging  out  of  tliis  abuse.  Christ  cast 
them  out  that  sold.  He  did  it  before  with  a  scourge 
of  small  cards  ;  (John  2.  13.)  now  he  did  it  with  a 
look,  with  a  frown,  with  a  word  of  command.  Some 
reckon  this  none  of  the  least  of  Christ's  miracles, 
that  he  should  himself  thus  clear  the  temple,  and 
not  be  opposed  in  it  by  them  who  by  this  craft  got 
their  living,  and  were  backed  in  it  by  the  priests 
and  eldei's.  It  is  an  instance  of  his  power  over  the 
spirits  of  men,  and  the  hold  he  has  of  them  by  their 
own  consciences.  This  was  the  only  act  of  regal 
authority  and  coercive  power  that  Christ  did  in  the 
days  of  his  flesh  ;  he  began  with  it,  John  2.  and 
here  ended  with  it.  Tradition  says,  that  his  face 
shone,  and  beams  of  light  darted  from  his  blessed 
eves,  which  astonished  these  market-people,  and 
compelled  them  to  yield  to  his  command  ;  if  so, 
the  scripture  was  fulfilled,  Prov.  8.  20.  The  King 
that  sitteth  on  the  throne  of  Judgment,  scattereth 
away  all  evil  with  his  eyes.  He  overthrew  the  tables 
of  the  money  changers  ;  he  did  not  take  the  money 
to  himself,  but  scattered  it,  threw  it  to  the  ground, 
the  fittest  place  for  it.  The  Jews,  in  Esther's  time, 
on  the  spoil  laid  not  their  hand,  Esther  9.  10. 

(2.)  What  he  said,  to  justify  himself,  and  to  con- 
vict them  ;  {v.  13.)  It  is  written.  Note,  In  the  re- 
formation of  the  church,  the  eye  must  be  upon  the 
scripture,  and  that  must  be  adhered  to  as  the  rule, 
the  pattern  in  the  mount ;  and  we  must  go  no  fur- 
ther than  we  can  justify  oursehes  with,  It  is  written. 
Reformation  is  then  right,  when  corrupted  ordi- 
nances are  reduced  to  their  primitive  institution. 

(1.)  He  shews,  from  a  scripture  prophecy,  what 
the  temple  should  be,  and  was  designed  to  be  ;  My 
house  shall  be  called  the  house  of  prayer  ;  which  is 
quoted  from  Isa.  56.  7.  Note,  All  the  ceremonial 
institutions  were  intended  to  be  subservient  to  moral 


ST.  MATTHEW,  XXI 


237 


duties  ;  the  house  of  sacrifices  was  to  be  a  house  of 
prayer,  for  tliat  was  tlie  substance  and  soul  of  all 
those  services  ;  the  temple  was  in  a  special  manner 
sanctified  to  be  a  house  of  prayer,  for  it  was  not  only 
the  place  of  that  worship,  but  the  medium  of  it,  so 
that  the  prayers  made  in  or  toward  that  house  had 
a  particular  promise  of  acceptance,  (2  Chron.  6.  21. ) 
as  it  was  a  type  of  Chi'ist  •  therefore  Daniel  looked 
that  way  in  prayer  ;  and  in  this  sense,  no  house  or 
place  is  now,  or  can  be,  a  house  of  prayer ;  for 
Christ  is  our  Temple  ;  yet  in  some  sense  the  ap- 
pointed places  of  our  religious  assemblies  may  be  so 
called,  as  Jilaces  where  prayer  is  wont  to  be  inade, 
Acts  16.  13. 

(2. )  He  shews,  from  a  scripture  i-eproof,  how  they 
had  abused  the  temple,  and  perverted  the  intention 
of  it ;  Ye  have  viade  it  a  den  of  thieves.  This  is 
quoted  from  Jer.  7.  11.  Is  this  house  become  a  den 
of  robbers  in  your  eyes  ?  When  dissembled  piety  is 
made  the  cloak  and  cover  of  iniquity,  it  may  be  said 
that  the  house  of  firayer  is  become  a  den  of  thieiies, 
in  which  they  lurk,  and  shelter  themselves.  Mar- 
kets are  two  often  dens  of  thieves,  so  many  are  the 
corrupt  and  clieating  practices  in  buying  and  selling ; 
but  markets  in  the  temple  are  certainly  so,  for  they 
rob  God  of  his  honour,  the  worst  of  thieves,  Mai, 
3.  8.  The  priests  lived,  and  lived  plentifully,  upon 
the  altar;  but,  not  content  with  that,  they  found 
other  ways  and  means  to  squeeze  money  out  of 
the  people ;  and  therefore  Christ  here  calls  them 
thieries,  for  they  exacted  that  which  did  not  belong 
to  them. 

11.  There,  in  the  temple,  he  healed  the  blind  and 
the  lame,  v.  14.  When  he  had  driven  the  buyers 
and  sellei-s  out  of  the  temple,  he  invited  the  blind 
and  lame  into  it ;  for  he  Jills  the  hungry  with  good 
things,  but  the  rich  he  sends  emfity  away.  Christ, 
in  the  temple,  by  his  word  there  preached,  and  in 
answer  to  the  prayers  there  made,  heals  those  that 
are  spiritually  blind  and  lame.  It  is  good  coming  to 
the  temple,  when  Christ  is  there,  who,  as  he  shews 
himself  jealous  for  the  honour  of  his  temple,  in  ex- 
pelling those  who  profane  it,  so  he  shews  himself 
gracious  to  those  who  humbly  seek  him.  The  blind 
and  the  lame  were  debarred  David's  palace,  (2  Sam. 
5.  8. )  but  were  admitted  into  God's  house  ;  for  the 
state  and  honour  of  his  temple  lie  not  in  those  things 
■wherein  the  magnificence  of  princes'  palaces  is  sup- 
posed to  consist ;  from  them  bhnd  and  lame  must 
keep  their  distance,  but  fi-om  God's  temple  only  the 
wicked  and  profane.  The  temple  was  profaned  and 
abused  when  it  was  made  a  market-place,  but  it 
was  graced  and  honoured  when  it  was  made  an  hos- 
pital ;  to  be  doing  good  in  God's  house,  is  more  ho- 
nourable, and  better  becomes  it,  than  to  be  getting 
money  there.  Christ's  healing  was  a  real  answer 
to  that  question.  Who  is  this  ?  His  works  testified 
of  him  more  than  the  hosannas ;  and  his  healing  in 
the  temple  was  the  fulfilling  of  the  promise,  that 
the  glory  of  the  latter  house  should  be  greater  than 
the  glory  of  the  former. 

There  also  he  silenced  the  offence  which  the  chief 
priests  and  scribes  took  at  the  acclamations  with 
which  he  was  attended,  v.  15,  16.  They  that  should 
have  been  most  forward  to  give  him  honour  were 
his  worst  enemies. 

1.  They  were  inwardly  vexed  at  the  wonderful 
things  that  he  did  ;  they  could  not  deny  them  to  be 
true  miracles,  and  therefore  were  cut  to  the  heart 
with  indignation  at  them,  as  Acts  4.  16. — 5.  33. 
The  works  that  Christ  did  recommended  them- 
selves to  every  man's  conscience.  If  they  had  any 
sense,  they  could  not  but  own  the  miracle  of  them  ; 
and,  if  any  good  nature,  could  not  but  be  in  love 
with  the  mercy  of  them  ;  yet,  because  they  were 
resolved  to  oppose  him,  for  these  they  envied  him, 
and  bore  him  a  grudge. 


(2.)  They  openly  quarrelled  at  the  children's  ho- 
sannas ;  they  thought  that  hereby  an  honour  was 
given  him,  which  did  not  belong  to  him,  and  that  it 
looked  like  ostentation.  Proud  men  cannot  bear 
that  honour  should  be  done  to  any  but  to  themselves, 
and  are  uneasy  at  nothing  more  than  at  the  just 
praises  of  deserving  men.  Thus  Saul  envied  David 
the  women's  songs;  and  "Who  can  stand  before 
envy  ?"  When  Christ  is  most  honoured,  his  enemies 
are  most  displeased. 

Just  now  we  had  Christ  preferring  the  blind  and 
the  lame  before  the  Ijuyers  and  sellers  ;  now  here 
we  have  him  {v.  16.)  taking  part  with  the  children 
against  priests  and  scribes. 

Observe,  (1.)  The  children  were  in  the  temple, 
perhaps  playing  there  ;  no  wonder,  when  the  rulers 
make  it  a  market-place,  that  the  children  make  it  a 
place  of  pastime  ;  but  we  are  willing  to  hope  that 
many  of  them  were  worshipping  there.  Note,  It  is 
good  to  bring  children  betimes  to  the  house  of  pray- 
er, for  of  such  is  the  kingdom  of  heaven.  Let  chil- 
dren be  taught  to  keep  up  the  foi-m  of  godliness,  it 
will  help  to  lead  them  to  the  power  of  it.  Christ 
has  a  tenderness  for  the  lambs  of  his  flock. 

(2.)  They  were  there,  crying,  Hosanna  to  the 
Son  of  David.  This  tliey  learned  from  those  that 
were  gi'own  up.  Little  children  say  and  do  as  they 
hear  others  say,  and  see  others  do  ;  so  easily  do  they 
imitate  ;  and  therefore  great  care  must  be  taken  to 
set  them  good  examples,  and  no  bad  ones.  Maxi- 
ma  debetur  puero  reverentia — Our  intercourse  with 
the  yomig  should  be  conducted  with  the  most  scru- 
pulous care.  Children  will  learn  of  those  that  are 
with  them,  either  to  curse  and  swear,  or  to  pray 
and  praise.  The  Jews  did  betimes  teach  their  chil- 
dren to  carry  branches  at  the  feast  of  tabernacles, 
and  to  cry  liosanna  ;  but  God  taught  them  here  to 
apply  it  to  Christ.  Note,  Hosanna  to  the  Son  of 
David  well  becomes  the  mouths  of  little  children, 
who  should  learn  young  the  language  of  Canaan. 

(3.)  Our  Lord  Jesus  not  only  allowed  it,  but  was 
very  well  pleased  with  it,  and  quoted  a  scripture 
which  was  ftilfilled  in  it,  (Ps.  8.  2.)  or,  at  least,  may 
be  accommodated  to  it ;  Out  of  the  mouth  of  babes 
and  sucklings  thou  hast  perfected  praise;  which, 
some  think,  refers  to  the  children's  joining  in  the 
acclamations  of  the  people,  and  the  women's  songs 
v;ith  which  David  was  honoured  when  he  returned 
from  the  slaughter  of  the  Philistine,  and  therefore 
is  very  fitly  applied  here  to  the  hosannas  with  which 
the  Son  of  David  was  saluted,  now  that  he  was  en- 
tering upon  his  conflict  with  Satan,  that  Goliath. 
Note,  [1.]  Christ  is  so  far  from  being  ashamed  of 
the  services  of  little  children,  that  he  takes  parti- 
cular notice  of  them,  (and  children  love  to  be  taken 
notice  of,)  and  is  well  pleased  with  them.  If  God 
may  be  honoured  by  babes  and  sucklings,  who  are 
made  to  hope  at  the  best,  much  more  by  children 
who  are  gi-own  up  to  maturity  and  some  capacity. 
[2.]  Praise  is  perfected  out  of  the  mouth  of  such  ; 
it  has  a  peculiar  tendency  to  the  honour  and  .glory 
of  God  for  little  children  "to  join  in  his  praises  ;  the 
praise  would  be  accounteddefective  and  imperfect, 
if  they  had  not  their  siliare  in  it ;  which  is  an  en- 
couragement for  children  to  be  good  betimes,  and 
to  parents  to  teach  them  to  be  so ;  the  labour  neither 
of  the  one  nor  of  the  other  shall  be  in  vain.  In  this 
psalm'  it  is.  Thou  hast  ordained  strength.  Note, 
GoA perfecteth  praise,  by  ordaining  strength  out  of 
the  mouths  of  babes  and  sucklings.  When  great 
things  are  brought  about  by  weai  and  unlikely  in- 
stniments,  God  is  thereby  much  honoured,  for  his 
strength  is  perfected  in  weakness,  and  the  infirmities 
of  the  babes  and  sucklings  serve  for  a  foil  to  the 
divine  power.  That  which  follows  in  the  psalm. 
That  thou  mightest  still  the  enemy  and  the  avenger, 
was  ve:y  applicable  to  the  priests  and  scribes,  but 


238 


Christ  did  not  apply  it  to  them,  but  left  it  to  them 
to  apply  it 

Lastly,  Christ,  having  thus  silenced  them,  forsook 
them,  V.  IT.  He  left  them,  in  prudence,  lest  they 
should  now  have  seized  him  before  his  hour  was 
come  ;  in  justice,  because  they  had  forfeited  the  fa- 
vour of  his  presence.  By  repining  at  Christ's  praises 
we  drive  him  from  us.  He  left  them  as  incorrigible, 
and  he  nuent  out  of  the  city  to  Bethany,  which  was 
a  more  quiet  retired  place ;  not  so  much  that  he 
might  sleefl  undisturbed  as  that  he  might  pray  un- 
disturbed. Bethany  was  but  tivo  little  miles  f-om 
Jerusalem  ;  thither  he  now  went  on  foot,  to  shew 
that,  when  he  rode,  it  was  only  to  fulfil  the  scii/i- 
ture.  He  was  not  lifted  up  with  the  hosannas  of  tlie 
people  ;  but,  as  having- forgot  them,  soon  returned 
to  his  mean  and  toilsome  way  of  travelhng, 

18.  Now  in  the  morning,  as  he  returned 
'nto  the  city,  he  hungered.  19.  And  when 
he  saw  a  fig  tree  in  the  way,  he  came  to  it, 
and  found  nothing  thereon,  but  leaves  only, 
and  said  unto  it,  Let  no  fruit  grow  on  thee 
henceforward  for  ever.  And  presently  the 
fig  tree  withered  away.  20.  And  when  the 
disciples  saw  it,  they  marvelled,  saying, 
How  soon  is  the  fig  tree  withered  away  ! 
21.  Jesus  answered  and  said  unto  them, 
Verily  I  say  unto  3rou,  If  ye  have  faith,  and 
doubt  not,  ye  shall  not  only  do  this  ivhich 
is  done  to  the  fig  tree,  but  also  if  ye  shall 
say  unto  this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea  ;  it  shall  be 
done.  22.  And  all  things,  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye  shall  re- 
ceive. 

Observe, 

I.  Christ  returned  in  the  morning  to  Jerusalem, 
■V.  18.  Some  think  that  he  went  out  of  the  city  over 
night,  because  none  of  his  friends  there  durst  enter- 
tam  him,  for  fear  of  the  great  men ;  yet,  having 
work  to  do  there,  he  r-etumed..  Note,  W'e  must 
never  be  driven  off  from  our  duty,  either  by  the 
malice  of  our  foes,  or  the  unkindness  of  our  friends. 
Though  he  knew  that  in  the  city  bonds  and. afflictions 
did  abide  him,  yet  7ione  of  these  things  moved  him. 
Paul  followed  him  when  he  nvent  bound  in  the  Spirit 
to  Jerusalem.     Acts  20.  22. 

II.  jls  he  went  he  hungered.  He  was  a  Man,  and' 
submitted  to  the  infirmities  of  nature  ;  he  was  an 
active  Man,  and  was  so  intent  upon  his  work,  that 
he  neglected  his  food,  and  came  out  fasting  ;  for  the 
zeal  of  God's  house  did  even  eat  him  up,  and  his 
meat  and  drink  was  to  do  his  Father's  will.  He  was 
a  poor  Man,  and  had  no  present  supply  ;  he  was  a 
Man  that  pleased  not  himself,  for  he  would  willingly 
have  taken  up  with  gi-een  raw  figs  for  his  breakfast, 
when  it  was  fit  that  he  should  have  had  something 
warm. 

Christ  therefore  hungered,  that  he  might  have 
occasion  to  work  this  miracle,  m  cursing,  and  so 
withering,  the  ban-en  fig  tree,  and  there  might  give 
us  an  instance  of  his  justice  and  his  power,  and  both 
instructive. 

1.  See  his  justice,  v.  19.  He  went  to  it,  expect- 
ing fruit,  because  it  had  lea\'es  ;  but,  finding  none, 
he  sentenced  it  to  a  pei-petual  barrenness.  The 
miracle  had  its  significance,  as  well  as  other  his  mi- 
racles. All  Christ's  miracles  hitherto  were  wrought 
for  the  good  of  men,  and  proved  the  power  of  his 
grace  and  blessing ;  (the  sending  of  the  devils  into 


ST.  MATTHEW,  XXI. 


the  herd  of  swine  was  but  a  permission  ;)  all  he  did 
was  for  the  benefit  and  comfort  of  his  friends,  none 
for  the  terror  or  punishment  of  his  enemies  ;  but 
now,  at  last,  to  shew  that  all  judgment  is  committed 
to  him,  and  that  he  is  able  not  only  to  save,  but  to 
destroy,  he  would  give  a  specimen  of  the  power  to 
his  wrath  and  curse  ;  yet  this  not  on  any  man,  wo- 
man, or  child,  because  the  great  day  of  his  wrath  is 
not  yet  come,  but  on  an  inanimate  tree,  that  is  set 
forth  for  an  example  ;  Come,  learn  a  parable  of  the 
Jig  tree,  ch.  24.  32.  The  scope  of  it  is  the  same 
witli  the  parable  of  the  Jig  tree,  Luke  13.  6. 

(1. )  This  cursing  of  the  barren  fig  tree,  represents 
the  state  of  hypocrites  in  general ;  and  so  it  teaches 
us,  [3.]  That  tlie  fruit  of  fig  trees  may  justly  be 
expected  from  those  that  have  the  leaves.  Christ 
looks  for  the  power  of  religion  fropi  those  that  make 
profession  of  it ;  the  favour  of  it  from  those  that  have 
the  show  of  it ;  grapes  from  the  vineyard  that  is 
planted  in  a  fruitful  hill :  he  hungers  after  it,  his 
so\i\  desires  the  first  ripe  fruits.  [2.]  Christ's  just 
expectations  from  flourishing  professors  are  often 
frustrated  and  disappointed  ;  he  comes  to  many, 
seeking  fniit,  and  finds  leaves  onlv,  and  he  disco- 
vers it.  .  Many  have  a  name  to  lIvCj,  and  are  not 
ali\e  indeed  ;  dote  on  the  form  of  godliness,  and  yet 
deny  the  power  of  it.  [3.]  The  sin  of  barrenness  is 
justly  punished  with  the  curse  and  plague  of  barren- 
ness ;  jLf ?  no  fruit  grow  on  thee  henceforward  for 
ever.  As  one  of  the  chiefest  blessings,  and  which 
was  the  first,  is.  Be  fruitful ;  so  one  of  the  saddest 
curses  is.  Be  no  more  fruitful.  Thus  the  sin  of  hy- 
pocrites is  made  their  pumshment ;  they  would  not 
do  good,  and  therefore  they  shall  do  none  ;  he  that 
is  fruitless,  let  him  be  fniitless  still,  and  lose  his  ho- 
nour and  comfort.  [4.]  A  false  and  hypocritical 
profession  corhmonly  withers  in  this  world,  and  it  is 
the  effect  of  Christ's  curse  ;  the  fig  tree,  that  had 
no  fruit,  soon  lost  its  leaves.  Hypocrites  may  look 
plausible  for  a  time,  but,  having  no  principle,  no 
root  in  themselves,  their  profession  will  soon  come 
to  nothing  ;  the  gifts  wither,  common  graces  decay, 
the  credit  of  the  profession  declines  and  sinks,  and 
the  falseness  and  folly  of  the  pretender  is  manifested 
to  all  men. 

(2.)  It  represents  the  state  of  the  nation  and  peo- 
ple of  the  Jews  in  particular  ;  they  were  a  fig  tree 
planted  in  Christ's  way,  as  a  church.  Now  observe, 
[1.]  The  disappointment  they  gave  to  our  Lord 
Jesus.  He  came  among  them,  expecting  to  find 
some  fniit,  something  that  would  be  pleasing  to  him  ; 
he  hungered  after  it ;  not  that  he  desired  a  gift,  he 
needed  it  not,  but  fruit  that  might  abound  to  a  good 
account ;  but  liis  expectations  were  fiiistrated,  he 
found  nothing  but  leaves ;  they  called  .Abraham  their 
father,  but  did  not  do  the  works  of  Abraham  ;  they 
professed  themselves  expectants'  of  the  promised 
Messiah,  but,  when  he  came,  they  did  not  receive 
and  entertain  him.  [2.]  The  doom  he  passed  upon 
them,  that  7iexier  any  fruit  should  grow  Upon  them, 
or  be  gathered  from  them,  as  a  church  or  as  a  peo- 
ple, fro?n  he7iceforward  for  ever.  Never  any  good 
came  from  them,  (except  the  particular  persons 
among  them  that  believed,)  after  they  rejected 
Christ ;  they  became  worse  and  worse  ;  blindness 
and  hardness  happened  to  them,  and  grew  upon 
them,  till  they  were  unchurched,  unpeopled,  and 
undone,  and  their  place  and  nation  rooted  up  ;  their 
beauty  was  defaced,  their  privileges  and  ornaments, 
their  temple,  and  priesthood,  and  sacrifices,  and 
festivals,  and  all  the  glories  of  their  church  and 
state,  fell  like  leaves  in  autumn.  How  soon  did  their 
fig  tree  wither  away,  after  they  said.  His  blood  be 
on  us,  and  on  our  children?'  An^  the  Lord  was 
righteous  in  it. 

2.  See  the  power  of  Christ ;  the  former  is  wi-ap- 
ped  up  in  the  figure,  but  this  more  fully  discoursed 


ST.  MATTHEW,  XXI. 


of;  Christ  intending  thereby  to  direct  his  disciples 
in  the  use  of  their  powers. 

(1.)  The  disciples  admired  tlie  effect  of  Christ's 
curse;  {v.  20.)  T/iey  marvelled;  no  power  could 
do  it  but  his,  m/io  sfla/ce  and  it  was  do?ie.  They 
marvelled  at  the  suddenness  of  the  thing ;  Ho7V  soon 
is  the  Jig  tree  withered  away  !  There  was  no  visible 
cause  of  the  fig  tree's  withering,  but  it  was  a  secret 
blast,  a  worm  at  the  root ;  it  was  not  only  the  leaves 
of  it  that  withered,  but  the  body  of  the  tree ;  it 
withered  away  in  an  instant,  and  became  like  a  dry 
stick.  Gospel  curses  are,  upon  this  account,  the 
most  dreadful— that  they  work  insensibly  and  silent- 
ly, by  a  fire  not  blown,  but  effectually. 

(2. )  Christ  empowered  them  by  faith  to  do  the 
like;  {i:  21,  22.)  as  he  said,  (John  14.  12.)  Greater 
works  than  these  shall  i/e  do. 

Observe,  [1.]  The"  description  of  this  wonder- 
working faith ;  If  ye  have  faith,  and  doubt  7iot. 
Note,  Doubting  of  the  power  and  promise  of  God  is 
the  great  thing  that  spoils  the  efljcacy  and  success 
of  faith.  "If  you  have  faith,  and  dispute  not,"  (so 
some  read  it,)  "  dispute  not  with  yourselves,  dispute 
not  with  tlie  promise  of  God  ;  if  you  stagger  not  at 
tlie  firomise;'  (Rom.  4.  20.)  for,  as  far  as  we  do,  so 
our  faith  is  deficient ;  as  certain  as  the  promise  is,  so 
confident  our  faith  should  be. 

[2.]  The  power  and  prevalence  of  it  expressed 
figuratively ;  If  ye  shall  say  to  this  mountain,  (mean- 
ing the  mount  of  Olives,)  Be  thou  removed,  it  shall 
be  done.  There  might  be  a  particidar  reason  for 
his  saying  so  of  this  mountain,  for  there  was  a  pro- 
phecy, that  the  mount  of  Olives,  which  is  before  Je- 
rusalem, should  cleave  in  the  midst,  and  then  remove, 
Zech.  14.  4.  Whatever  was  the  intent  of  that  word, 
the  same  must  be.  the  expectation  of  faith,  liow  im- 
possible soever  it  might  appear  to  sense.  But  this 
IS  a  proverbial  expression  ;  mtimating  tlrat  we  ai'e  to 
believe  that  nothing  is  impossible  with  God,  and 
tlierefore  that  what  he  has  promised  shall  certainly 
be  performed,  though  to  us  it  seem  impossible.  It 
was  among  the  Jews  a  usual  commendation  of  their 
learned  Rabbins,  that  they  were  removers  of  moun- 
tains, that  is,  could  solve  the  greatest  diflRculties ; 
now  this  may  be  done  by  faith  acted  on  the  word  of 
God,  which  wUl  bring  great  and  strange  things  to 
pass. 

,  [3.]  The  way  and  means  of  exeiB;ising  this  faith, 
and  of  doing  that  which  is  to  be  done  by  it ;  All  things 
whatsoei'er  ye  shall  ask  in  prayer,  belie~i<ing,  ye  shall 
receive.  Faith  is  the  soul,  prayer  is  the  body  ;  both 
together  make  a  complete  man  for  any  sei-vice. 
Faith,  if  it  be  right,  will  excite  prayer ;  and  prayer 
is  not  riglit,  if  it  do  not  spring  from  faith.  This  is 
the  condition  of  our  receiving ;  we  must  ask  in 
/irayer,  beliexung.  The  requests  of  prayer  shall  not 
be  denied;  the  expectations  of  faitlr- shall  not  be  frus- 
trated. We  have  many  promises  to  this  pui-jjort 
from  the  mouth  of-  our  Lord  Jesus,  and  all  to  en- 
courage faith,  the  principal  gi-ace,  and  prayer,  the 
principal  duty,  of  a  Christian.  It  is  but  ask  and 
have,  believe  and  receive;  and  what  would  we  more  ? 
Observe  how  comprehensive  the  promise  is — all 
things  whatsoever  ye  shall  ask;  this  is  like  all  and 
every  the  premises  in  a  conveyance.  All  things,  is 
general ;  whatsoever,  brings  it  to  particulars  ;  though 
generals  include  particulars,  yet  such  is  the  folly  of 
our  unbelief,  that,  though  we  think  we  assent  to 
promises  in  the  general,  yet  we  fly  off,  when  it  comes 
to  particulars,  and  therefore,  that  we  might  have 
strong  consolation,  it  is  thus  copiously  expressed, 
All  things  whatsoever. 

23.  And  when  he  was  come  into  the 
temple,  the  chief  priests, and  the  elders  of 
the  people  came  unto  him  as  he  was  teach- 


239 

ing,  and  said,  By  what  authority  doest  thou 
these  things,  and  who  gave  thee  this  autho- 
rity ?  24,  And  Jesus  answered  and  said 
unto  them,  I  also  will  ask  you  one  thing, 
which  if  ye  tell  me,  I  in  likewise  will  tell 
you  by  what  authority  I  do  these  things, 
25.  The  baptism  of  John,  whence  was  it  ? 
from  heaven,  or  of  men  1  And  they  rea- 
soned with  themselves,  saying.  If  we  shall 
say.  From  heaven ;  he  will  say  unto  us, 
Why  did  ye  not  then  beheve  him  ?  26. 
But  if  we  shall  say,  Of  men ;  we  fear  the 
people  ;  for  all  hold  John  as  a  prophet.  27. 
And  they  answered  Jesus,  a"nd  said.  We 
cannot  tell.  And  he  said  unto  them.  Nei- 
ther tell  I  you  by  what  authority  I  do  these 
things. 

Our  Lord  Jesus  (like  St.  Paul  after  him)  preached 
his  gospel  with  much  contention ;  his  first  appear- 
ance was  in  a  dispute  with  the  doctors  in  the  temple, 
when  he  was  twelve  years  old  ;  and  here,  just  before 
he  died,  we  have  him  engaged  in  controversy.  In 
this  sense,  he  was  like  Jeremiah,  a  inan  of  conten- 
tion ;  not  striving,  but  striven  with.  The  great  con- 
tenders with,  him,  were,  the  chief  firiests  and  the- 
elders,  the  judges  of  two  distinct  courts:  the  chief 
priests  presided  in  the  ecclesiastical  court,  in  all 
matters  of  the  Lord,  as  they  are  called ;  the  elders 
of  the  people  were  judges  of  the  civil  courts,  in  tem- 
poral matters.  See  an  idea  of  both,  2  Chron.  19.  5, 
8,  11.  These  joined  to  attack  Christ,  thinking  they 
should  find  or  make  him  obnoxious  either  to  the  one 
or  to  the  other.  See  how  woefully  degenerate  that 
generation  was,  when  the  governors  both  in  church 
and  state,  who  should  have  been  the  great  promot- 
ers of  the  Messiah's  kingdom,  were  the  great  op- 
posers  of  it !  Here  we  have  them  disturbing  him 
when  he  was  preaching,  z'.  23.  They  would  neither 
receive  his  instnictions  themselves,  nor  let  others 
receive  them.     Observe, 

I.  As  soon  as  he  came  into  Jemsalem,  he  went  to 
the  temple,  though  he  had  been  affronted  there  the 
day  before,  was  there  in  the  midst  of  enemies,  and 
in  the  mouth  of  danger;  yet  thither  he  went,  for 
there  he  had  a  fairer  opportunity  of  doing  good  to 
souls  than  any  where  else  in  Jei-usalem.  Though 
he  came  hungry  to  the  city,  and  was  disappointed 
of  a  breakfast  at  the  barren  fig  tree,  yet,  for  aught 
that  appears,  he  went  straight  to  the  temple,  as  one 
that  esteemed  the  words  of  God's  mouth,  the  preach- 
ing of  them,  more  than  his  necessary  food. 

II.  In  the  temple  he  was  teaching ;  he  had  called 
it  a  house  of  prayer,  {v.  13.)  and  here  we  have  him 
preaching  "there!  Note,  In  the  solemn  assemblies 
of  Christians,  praying  and  preaching  must  go  to- 
gether, and  neither  must  encroach  upon,  or  justle 
out,  the  other.  To  make  up  communion  with  God, 
we  must  not  only  speak  to  him  in  prayer,  but  hear 
what  he  has  to  sav  to  us  by  his  word  ;  niinisters  must 
give  themselves  both  to  the  word  and  to  prayer.  Acts 
6.  4.  Now  that  Christ  taught  in  the  temple,  that 
scripture  was  fulfilled,  (Isa."2.  3.)  Let  us  go  up  to 
the  house  of  the  Lord,  and  he  will  teach  us  his  ways. 
The  priests  of  old  often  tau.ght  there  the  good  know- 
ledge of  the  Lord  ;  but  they  never  had  sucli  a  teacher 
as  this. 

III.  ^V^len  Christ  was  teaching  the  people,  the 
priests  and  elders  came  upon  him,  and  challenged 
him  to  produce  his  orders  ;  the  hand  of  Satan  was  in 
this,  to  hinder  him  in  his  work.  Note,  It  cannot 
but  be  a  trouble  to  a  faithful  minister,  to  be  taken 


240 


ST.  MATTHEW,  XXI. 


oft,  or  diverted  from,  plain  and  practical  preaching, 
by  an  unavoidable  necessity  of  engaging  in  contro- 
versies ;  yet  good  was  brought  out  of  this  evil,  for 
hereby  occasion  was  given  to  Christ  to  dispel  the 
objections  that  were  advanced  against  him,  to  the 
greater  satisfaction  of  his  followers ;  and,  while  his 
adversaries  thought  by  their  power  to  have  silenced 
him,  he  by  his  wisdom  silenced  them. 
Now,  in  this  dispute  with  them,  we  may  obser\'e, 

1.  How  he  was  assaulted  by  their  insolent  de- 
mand; By  ivhat  authority  doest  thou  these  things, 
and -who  gave  thee  this  authority?  Had  they  duly 
considered  his  miracles,  and  the  power  by  which 
he  wrought  them,  they  needed  not  to  have  asked 
this  question ;  but  they  must  have  something  to  say 
for  the  shelter  of  an  obstinate  infidelity.  "  Thou 
ridest  in  triumph  into  Jenisalem,  receivest  the  ho- 
sannas  of  the  people,  controulest  in  the  temple,  driv- 
es! out  such  as  had  licence  to  be  there,  from  the 
rulers  of  the  temple,  and  paid  them  rent ;  thou  art 
here  preaching  a  new  doctruie ;  whence  hadst  thou 
a  commission  to  do  all  this  ?  Was  it  from  Ciesar,  or 
from  the  high  priest,  or  from  God  ?  Produce  thy 
■warrant,  thy  credentials.  Dost  not  thou  take  too 
much  upon  thee  .■"'  Note,  It  is  good  for  all  that  take 
upon  them  to  act  with  authority,  to  put  this  question 
to  themselves,  "  Who  gave  us  that  authority  ?"  For 
unless  a  man  be  clear  in  his  own  conscience  concern- 
ing that,  he  cannot  act  with  any  comfort  or  hope  of 
success.  They  who  run  before  their  warrant,  run 
without  their  blessing,  Jer.  23.  21,  22. 

Christ  had  often  said  it,  and  proved  it  beyond  con- 
tradiction, and  Nicodemus  a  master  in  Israel,  had 
owned  it,  that  he  was  a  Teacher  sent  of  God ;  (John 
3.  2. )  yet,  at  this  time  of  day,  when  that  point  had 
been  so  fully  cleared  and  settled,  they  come  to  him 
■with  this  question.  (1.)  In  the  ostentation  of  their 
own  power,  as  chief  priests  and  elders,  which,  they 
thought,  authorised  them  to  call  him  to  an  account 
in  this  manner.  How  haughtily  do  they  ask,  Who 
gave  thee  this  authority?  Intimating  that  he  could 
have  no  authority,  because  he  had  none  from  them, 
1  Kings  22.  24.  Jer.  20.  1.  Note,  It  is  common  for 
the  greatest  abusers  of  their  power,  to  Ijc  the  most 
rigorous  asserters  of  it,  and  to  take  a  pride  and  plea- 
sure in  any  thing  that  looks  like  the  exercise  of  it. 
(2. )  It  was  to  insnare  and  entangle  him.  Should  he 
refuse  to  answer  this  ■  question,  they  would  enter 
judgment  against  him  upon  J\rihil  dicet — He  says  no- 
thing ;  would  condemn  him  as  standing  mute;  and 
would  insinuate  to  the  people,  that  his  silence  was  a 
tacit  confessing  of  himself  to  be  a  Usurper ;  should 
he  plead  an  authority  from  God,  they  would,  as  for- 
merly, demand  a  sign  from  heaven,  or  make  his  de- 
fence his  offence,  and  accuse  him  of  blasphemy  for  it. 

2.  How  he  answered  this  demand  with  another, 
which  would  help  them  to  answer  it  themselves ; 
{v.  24,  25.)  /  also  will  ask  you  one  thing.  He  de- 
clined giving  them  a  direct  answer,  lest  they  should 
take  advantage  against  him  ;  but  answers  them  with 
a  question.  Those  that  are  as  shee/i  in  the  midst  of 
wolves,  have  need  to  be  luise  as  serfients:  the  heart 
of  the  wise  studieth  to  answer.  We  must  give  a  rea- 
son of  the  hofie  that  is  in  us,  not  only  with  meekness, 
but  with  fear,  (1  Pet.  3.  15.)  with  pi-udent  caution, 
lest  ti-uth  be  damaged,  or  ourselves  endangered. 

Now  this  question  is  concerning  John's  baptism, 
here  put  for  his  whole  ministr)',  preaching  as  well 
as  baptizing ;  "  Was  this  from  'heaven,  or  of  'men  ? 
One  of  the  two  it  must  be  ;  either  what  he  did  was 
of  his  own  head,  or  he  was  sent  of  God  to  do  it." 
Gamaliel's  ar.gximent  turned  upon  this  hinge ;  (Acts 
5.  38,  39.)  Either  this  counsel  is  of  men,  or  of  God. 
Though  that  which  is  manifestly  bad  cannot  be  of 
God,  yet  that  which  is  seemingly  good  may  be  of 
men,  nay,  of  Satan,  when  he  transforms  himself  into 
an  angel  of  light.     This  question  was  not  at  all  shuf- 


fling, to  evade  their's;  but,  (1.)  If  they  answered 
this  question,  it  would  answer  their's  :  should  they 
say,  against  their  consciences,  that  John's  baptism 
was  ot  men,  yet  it  would  be  easy  to  answer,  John 
did  710  miracles,  (John  10.  41.)  Christ  did  many; 
but,  should  they  say,  as  they  could  not  but  own,  that 
John's  baptism  was  from  heaven,  (which  was  sup- 
posed in  the  questions  sent  him,  John  1.  21.  ,/lrt 
thou  Elias,  or  that  profihet  ? )  then  their  demand 
was  answered,  for  he  bare  testimony  to  Christ, 
Note,  Truths  appear  in  the  clearest  light  when  they 
are  taken  in  then-  due  order ;  the  resolving  of  the 
previous  question  will  be  a  key  to  the  main  question. 

(2.)  If  they  refused  to  answer  it,  that  would  be  a 
good  reason  why  he  should  not  offer  proofs  of  his 
authority  to  men  that  were  obstinately  prejudiced 
against  the  strongest  conviction  ;  it  was  but  to  cast 
pearls  before  swine.  Thus  he  taketh  the  wise  in  their 
own  craftiness  ;  (1  Cor.  3.  19.)  and  those  that  would 
not  be  convinced  of  the  plainest  ti-uths  shall  be  con- 
victed of  the  vilest  malice,  against  John  first,  then 
against  Christ,  and  in  both  against  God, 

3.  How  they  were  hereby  baffled  and  run  aground; 
they  knew  the  ti'uth,  but  would  not  own  it,  and  so 
were  taken  in  the  snare  they  laid  for  our  Lord  Jesus, 
Observe, 

(1.)  How  they  reasoned  with  themselves,  not  con- 
cerning the  merits  of  the  cause,  what  proofs  there 
were  of  the  divine  original  of  John's  baptism ;  no, 
their  care  was,  how  to  make  their  part  good  against 
Christ.  Two  things  they  considered  and  consulted, 
in  this  reasoning  with  themselves — ^their  credit,  and 
their  safety;  the  same  things  which  they  principally 
aim  at,  who  seek  their  own  things. 

[1.]  They  consider  their  own  credit,  which  they 
would  endanger,  if  they  should  own  John's  baptism 
to  be  of  God ;  for  then  Christ  would  ask  them,  be- 
fore all  the  people,  ll^iy  did  ye  not  believe  him  ? 
And  to  acknowledge  that  a  doctrine  is  from  God, 
and  yet  not  to  receive  and  entertain  it,  is  the  gi-eat- 
est  absurdity  and- iniquity  that  a  man  can  be  charged 
with.  Many,  that  will  not  be  kept  by  the  fear  of 
sin  from  neglecting  and  opposing  that  which  they 
know  to  be  ti-ue  and  good,  are  kept  by  the  fear  of 
shame  from  owning  that  to  be  tnie  and  good  which 
they  neglect  and  oppose.  Thus  they  reject  the  coun- 
sel of  God  against  theynselves,  in  not  submitting  to 
John's  baptism,  and  were  left  without  excuse. 

[2.]  They  consider  their  own  safety,  that  they 
would  expose  themselves  to  the  resentments  of  the 
people,  if  they  should  say  that  John's  baptism  was 
of  men  ;  iVe  fear  the  people,  for  all  hold  John  as  a 
prophet.  It  seems,  then.  First,  That  the  people 
had  tnier  sentiments  of  John  than  the  chief  priests 
and  the  elders  had,  or,  at  least,  were  more  free  and 
faithful  in  declaring  their  sentiments.  This  people, 
of  whom  they  said  in  their  pride  that  they  knew 
not  the  law,  and  were  cursed,  (John  7.  49. )  it  seems 
knew  the  gospel,  and  were  blessed.  Secondly,  That 
the  chief  priests  and  elders  stood  in  awe  of  the  com- 
mon people,  which  is  an  evidence  that  things  were 
in  disorder  among  them,  and  that  mutual  jealousies 
were  at  a  great  height ;  that  the  government  was 
become  obnoxious  to  the  hatred  and  scorn  of  the 
people,  and  the  scripture  was  fulfilled,  I  have  made 
you  contemptible  and  base,  Mai.  2.  8,  9.  If  they 
had  kept  their  integrity,  and  done  their  duty,  they 
had  kept  np  their  authority,  and  needed  not  to  fear 
the  people.  We  find  sometimes  that  the  people 
feared  them,  and  it  ser\-ed  them  for  a  reason  why 
they  did  not  confess  Christ,  John  9.  22.— 12.  42. 
Note,  Those  could  but  fear  the  people,  who  studied 
only  how  to  make  the  people  fear  them.  Thirdly, 
That  it  is  usually  the  temper  even  of  comnion  peo- 
ple, to  be  zealous  for  the  honour  of  that  which  they 
account  sacred  and  divine.  If  they  account  John  as 
a  prophet,  they  will  not  endure  that  it  should  be  said. 


ST.  MATTHEW,  XXI. 


341 


His  bafitism  ivaa  of  men ;  hence  the  hottest  contests 
have  been  about  holy  things.  Fourthly,  That  the 
chief  priests  and  elders  were  kept  from  an  open  de- 
nial of  the  truth,  even  against  the  conviction  of  their 
own  minds,  not  by  the  fear  of  God,  but  purely  by 
the  fear  of  the  people ;  as  the /car  0/  man  may  bring 
good  people  into  a  snare,  (Prov.  29.  25. )  so  some- 
times It  may  keep  bad  people  from  being  over-much 
•wicked,  lest  they  should  die  before  their  time,  Eccl. 
7.  17,  Many  bad  people  would  be  a  deal  worse  than 
they  are,  if  they  durst. 

(2.)  How  they  replied  to  our  Saviour,  andsodropt 
the  question.  They  fairly  confessed,  Jli  cannot 
tell;  that  is,  "We  will  not ;"  «»  olSufiiv — JVe  never 
kneiv.  The  more  shame  for  them,  while  they  pre- 
tended to  be  leaders  of  the  people,  and  by  their  office 
were  obliged  to  take  cognizance  of  such  things ; 
when  they  would  not  confess  their  knowledge,  they 
were  constrained  to  confess  their  ignorance.  And 
observe  by  the  way,  when  they  said,  IVe  cannot  tell, 
they  told  a  lie,  for  they  knew  that  John's  baptism 
was  of  God.  Note,  There  are  many  who  are  more 
afraid  of  the  shame  of  lying  than  of  the  sin,  and  there- 
fore scruple  not  to  speak  that  which  they  know  to 
be  false  concerning  their  own  thoughts  and  appre- 
hensions, their  affections  and  intentions,  or  their  re- 
membering or  forgetting  of  things,  because  in  those 
things  they  know  nobody  can  disprove  them. 

Thus  Christ  avoided  the  snare  they  laid  for  him, 
and  justified  himself  in  refusing  to  gratify  them ; 
J^either  tell  I  you  by  what  authority  I  do  these  things. 
If  they  be  so  wicked  and  base  as  either  not  to  believe, 
or  not  to  confess,  that  the  baptism  of  John  was  from 
heaven,  (though  it  obliged  to  repentance,  that  great 
duty,  and  sealed  the  kingdom  of  God  at  hand,  that 
gi-eat  promise,)  they  were  not  fit  to  be  discoursed 
with  concerning  Christ's  authority  ;  for  men  of  such 
a-disposition  could  not  be  con\inced  of  the  ti-uth, 
nay,  they  could  not  but  be  provoked  by  it,  and  there- 
fore he  that  is  thus  ignorant,  let  him  be  ignorant  still. 
Note,  Those  that  imprison  the  tniths  they  know,  in 
unrighteousness,  (either  by  not  professing  them,  or 
by  not  practising  according  to  them,)  are  justly  de- 
nied the  further  truths  they  inquire  after,  Rom.  1. 
18,  19.  Take  away  the  talent  from  him  that  buried 
it ;  those  that  ivilt  not  see,  shall  not  see. 

28.  But  what  think  ye  ?  A  certain  man 
had  two  sons ;  and  he  came  to  the  first,  and 
said,  Son,  go  work  to-day  in  my  vineyard. 
29.  He  answered  and  said,  I  will  not :  but 
afterward  he  repented,  and  went.  30.  And 
he  came  to  the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go,  sir :  and 
went  not.  31 .  Wliether  of  them  twain  did 
the  will  of  his  father  ?  They  say  unto  liim. 
The  first.  Jesus  saith  unto  them.  Verily  I 
say  unto  you,  that  the  publicans  and  the 
harlots  go  into  the  kingdom  of  God  before 
you.  32.  For  John  came  unto  you  in  the 
way  of  righteousness,  and  ye  believed  him 
not :  but  the  publicans  and  the  harlots  be- 
lieved him ;  and  ye,  when  ye  had  seen  it, 
repented  not  afterward,  that  ye  might  be- 
lieve him. 

As  Chi-ist  instructed  his  disciples  by  parables, 
which  made  the  instructions  the  more  easy,  so  some- 
times he  convinced  his  ad\crsaries  by  parables, 
which  bring  reproofs  more  close,  and  'make  men, 
or  ever  they  are  aware,  to  repro\e  themselves. 
Thus  Nathan  convinced  Da\id  by  a  parable,  (2 
Sam.  12.  1.)  and  the  woman  of  Tekoa  surprised  iiim 

Vol.  v.— 2  H 


in  like  manner,  2  Sam.  14.  2.    Reproving  parables 

are  appeals  to  the  offenders  themselves,  and  judge 
them  out  of  tlicir  own  mouths.  This  Christ  designs 
here,  as  appears  by  the  first  words,  (y.  28.)  But 
what  think  you  ? 

In  these  verses,  we  have  the  parable  of  the  two 
sons  sent  to  work  in  the  vineyard,  the  scope  of  which 
is  to  show  that  tliey  who  knew  not  John's  baptism  to 
be  of  God,  were  ashamed  even  by  thej}ublicans  and 
harlots,  who  knew  it,  and  owned  it.     Here  is, 

I.  The  parable  itself,  which  represents  two  sorts 
of  persons  ;  some  that  prove  better  than  they  pro- 
mise, represented  by  the  first  of  those  sons  ;  others 
that  promise  better  than  they  prove,  represented  by 
the  second. 

1.  They  had  both  one  and  the  same  father,  which 
signifies  that  God  is  a  common  Father  to  all  man- 
kind. There  are  favours  which  all  alike  receive 
from  him,  and  obligations  which  all  alike  lie  under 
to  him  ;  Have  we  not  all  one  Father?  Yes,  and  yet 
there  is  a  vast  difference  between  men's  characters. 

2.  They  had  both  the  same  command  given  them ; 
Son,  go  work  to-day  in  my  vineyard.  Parents 
should  not  breed  up  their  children  in  idleness  ;  no- 
thing is  more  pleasing,  and  yet  nothing  more  perni- 
cious, to  youth  than  that,  Lam.  3.  27.  God  sets  his 
children  to  work,  though  they  are  all  heirs.  This 
command  is  given  to  every  one  of  us.  Note,  (1.) 
The  work  of  religion,  which  we  are  called  to  en- 
gage in,  is  vineyard-work,  creditable,  profitable,  and 
pleasant.  By  the  sin  of  Adam  we  were  turned  out 
to  work  upon  the  common,  and  to  eat  the  herb  of 
the  field  ;  but  by  the  grace  of  our  Lord  Jesus  we  are 
called  to  work  again  in  the  %-ineyard.  (2.)  The 
gospel-call  to  work  in  the  vineyard,  requires  present 
obedience  ;  S071,  go  work  to-day,  while  it  is  called 
to-day,  because  the  night  comes  when  no  man  can 
work.  We  were  not  sent  into  the  world  to  be  idle, 
nor  had  we  day-light  given  us  to  play  by ;  and  there- 
fore, if  ever  we  mean  to  do  any  thing  for  God  and 
our  souls.  Why  not  now  ?  Why  not  to-day  ?  (3.) 
The  exhortation  to  go  work  to-day  in  the  vineyard, 
speaketh  unto  us  as  unto  children;  (Heb.  12.  5.) 
Son,  go  work.  It  is  the  command  of  a  Father, 
which  carries  with  it  both  authority  and  affection,  a 
Father  that  pities  his  children,  and  considers  their 
frame,  and  will  not  over-task  them,  (Ps.  103.  13, 
14.)  a  Father  that  is  vei-y  tender  of  his  Son  that 
serves  him,  Mai.  3.  17.  If  we  work  in  our  Father's 
vineyard,  we  work  for  ourselves. 

3.  Their  conduct  was  very  different. 

(1.)  One  of  the  sons  did  better  than  he  said, 
proved  better  than  he  promised.  His  answer  was 
bad,  but  his  actions  were  good. 

[1.]  Here  is  the  untoward  answer  that  he  gave  to 
his  father  ;  he  said,  flat  and  plain,  I  will  not.  See 
to  what  a  degree  of  impudence  the  cornipt  nature 
of  man  rises,  to  say,  /  will  not,  to  the  command  of 
a  Father  ;  such  a  command  of  such  a  Father  ;  they 
are  impudent  children  and  stiff-hearted.  Those 
that  will  not  bend,  surely  they  cannot  blush  ;  if  they 
had  any  degree  of  modesty  left  them,  they  could 
not  say.  We  will  not,  Jer.  2.  25.  Excuses  are  bad, 
but  do^¥Tll•ight  denials  are  worse  ;  yet  such  peremp- 
tory refusals  do  the  calls  of  the  gospel  often  meet 
with.  First,  Some  love  their  ease,  and  will  not 
work  ;  they  would  live  in  the  world,  as  leviathan  in 
the  waters,  to  play  therein  ;  (Ps.  104.  26.)  they  do 
not  love  working.  Secondly,  Their  hearts  are  so 
much  upon  their  own  fields,  that  they  are  not  for 
working  in  God's  vineyard.  They  love  the  busi- 
ness of  the  world  better  than  the  husiness  of  their 
religion.  Thus  some  by  the  delights  of  sense,  and 
others  by  the  employments  of  the  world,  are  kept 
from  doing  that  great  work  which  they  were  sent 
into  the  world  about,  and  so  stand  all  the  dan  idle. 

[2. 1  Here  is  the  happy  change  of  his  mind,  and 


242 

of  his  way,  upon  second  thoiglits  ;  Afterward  he  re- 
pented, and  ivent.  Note,  There  are  many  who  in 
their  beginning  are  wicked  and  wilful,  and  veiy  un- 
promising, who  afterward  repent  and  mend,  and 
come  to  something.  Some,  that  God  hath  chosen, 
are  suffered  for  a  great  while  to  iiin  to  a  great  ex- 
cess of  riot ;  Suc/i  were  some  of  you,  1  Cor.  6.  11. 
These  are  set  forth  for  fiatlerns  of  long'  suffering,  1 
Tim.  1.  16.  Aftenvard  he  refienled.  Repentance 
is^erijoix — an  after-wit ;  and^tTK^s'^eia — anafter- 
care.  Better  late  than  never.  Observe,  When  he 
repented,  he  went ;  that  was  the  fruit  meet  for  re- 
pentance. The  only  evidence  of  our  repentance 
for  our  former  resistance,  is,  immediately  to  comply, 
and  set  to  work  ;  and  then  what  is  past  shall  be 
pardoned,  and  all  shall  be  well.  See  what  a  kind 
Father  God  is  ;  he  resents  not  the  affront  of  our  re- 
fusals, as  justly  he  might  He  that  told  his  father 
to  his  face,  that  he  would  not  do  as  he  bid  him,  dc 
served  to  be  turned  out  of  doors,  and  disinherited  ; 
but  our  God  waits  to  be  gracious,  and,  notwithstand- 
ing our  former  follies,  if  we  repent  and  mend,  will 
favourably  accept  of  us  :  blessed  be  God,  we  are 
under  a  covenant  that  leaves  room  for  such  a  re- 
pentance. 

(2.)  The  other  son  said  better  than  he  did,  pro- 
mised better  than  he  proved  ;  his  answer  was  good, 
but  his  actions  bad.  To  him  the  father  said  like- 
wise, V.  30.  The  gospel-call,  though  very  diff'erent, 
is,  in  effect,  the  same  to  all,  and  is  carried  on  with 
an  even  tenour.  We  have  all  the  same  commands, 
engagements,  encouragements,  though  to  some  they 
are  a  savour  of  life  unto  Ufe,  to  others  of  death  unto 
death.     Observe, 

[  1.  ]  How  fairly  this  other  son  promised  ;  He  said, 
I  go,  sir.  He  gives  his  father  a  title  of  respect,  sir. 
!Note,  It  becomes  children  to  speak  respectfully  to 
their  parents.  It  is  one  branch  of  that  honour  which 
the  fifth  commandment  requires.  He  professes  'a 
ready  obedience,  I  go  ;  not,  "  I  will  go  by  and  by," 
but,  "Ready,  sir,  you  may  depend  upon  it,  I  go  just 
now. "  This  answer  we  should  give  from  the  heart 
heartily  to  all  the  calls  and  commands  of  the  word 
of  God.     See  Jer  3.  22.  Ps.  27.  8. 

[2.]  How  he  failed  in  the  performance  ;  He  went 
not.  Note,  There  are  many  that  give  good  words, 
and  make  fair  promises,  in  religion,  and  those  from 
some  good  motions  for  the  present,  that  rest  there, 
and  go  no  further,  and  so  come  to  nothing.  Saying 
and  doing  are  two  things  ;  and  many  there  are  that 
say,  and  do  not ;  it  is  particularly  charged  upon  the 
Pharisees,  ch.  23.  3.  Many  with  their  mouth  show 
much  love,  but  their  heart  goes  another  way.  They 
had  a  good  mind  to  be  religious,  but  they  met  with 
something  to  be  done,  that  was  too  hard,  or  some- 
thing to  be  parted  with,  that  was  too  dear,  and  so 
their  purposes  are  to  no  purpose.  Buds  and  blos- 
soms are  not  fruit. 

II.  A  general  appeal  upon  the  parable  ;  THiither 
of  them  did  the  will  of  his  father  ?  v.  31.     They  both 
had  their  faults,  one  was  nide,  and  the  other  was 
false  ;  sucli  variety  of  exercises  parents  sometimes 
have  in  the  different  humours  of  their  children,  and 
they  have  need  of  a  great  deal  of  wisdom,  and  grace 
to  know  what  is  the  best  way  of  managing  them. 
But  the  question  is.  Which  was  the  better  of  the 
two,  and  the  less  faulty  ?  And  it  was  soon  resolved  ; 
the  first,  because  his  actions  were  better  than  his 
words,  and  his  latter  end  than  his  beginning.     This 
they  had  learned  from  the  common  sense  of  man- 
kind, who  would  much  rather  deal  with  one  that 
will  be  better  than  his  word,  than  with  one  that  will 
be  false  to  his  word.     And,  in  the  intention  of  it,  , 
they  had  learned  from  the  account  God  gives  of  the  } 
rule  of  his  judgment,  (Ezek.  18.  21,  22.  j  that  if  the  \ 
sinner  turn  from  his  wickedness,  he  shall  be  pardon-  | 
ed ;  and  if  the  righteous  man  turn  from  his  righteous-  i 


ST.  MATTHEW,  XXI. 


ness,  he  shall  be  rejected.  The  tenour  of  the  whole 
scriptures  gives  us  to  understand  that  those  are  ac- 
cepted as  doing  their  Father's  will,  who,  wherein 
they  have  missed  it,  are  sorry  for  it,  and  do  better. 

III.  A  particular  application  of  it  to  the  matter  in 
hand,  t.  31,  32.  The  primary  scope  of  the  parable, 
is,  to  show  how  the  publicans  and  harlots,  who 
never  talked  of  the  Messiah  and  his  kingdom,  yet 
entertained  the  doctrine,  and  submitted  to  the  dis- 
cipline, of  John  the  Baptist,  his  forenmner,  when 
the  priests  and  elders,  who  were  big  with  expecta- 
tions of  the  Messiah,  and  seemed  very  ready  to  go 
into  his  measures,  slighted  John  the  Baptist,  and 
run  counter  to  the  designs  of  his  mission.  But  it  has 
a  furtlier  reach  ;  the  Gentiles  were  sometimes  dis- 
obedient, had  been  long  so,  children  of  disobedience, 
like  the  elder  son  ;  (Tit.  3.  3,  4. )  yet,  when  the  gos- 
pel was  preached  to  them,  they  became  obedient  to 
the  faith  ;  whereas  the  Jews,  who  said,  /  go,  sir, 
promised  fair,  (Exod.  24.  7.  Josh.  24.  24.)  yet  went 
not ;  they  did  but  flatter  God  with  their  mouth,  Ps. 
78.  36.     ^ 

In  Christ's  application  of  this  parable,  observe. 

1.  How  he  proves  that  John's  baptism  -was  from 
heaven,  and  not  of  men.  "  If  you  cannot  tell,"  saith 
Christ,  "you  might  tell." 

( 1. )  By  the  scope  of  his  ministry  ;  John  came  unto 
you  in  the  way  of  righteousness.  Would  you  know 
whether  John  had  his  commission  from  Heaven,  re- 
member the  rule  of  trial.  By  their  fruits  ye  shall 
know  them  ;  the  fruits  of  their  doctrines,  the  fruits 
of  their  doings.  Observe  but  their  way,  and  you 
may  trace  out  both  their  rise  and  their  tendency. 
Now  it  was  evident  that  John  came  in  the  way  of 
righteousness.  In  this  ministiy,  he  taught  people  to 
repent,  and  to  work  the  works  of  righteousness.  In 
his  conversation,  he  was  a  great  example  of  strict- 
ness, and  seriousness,  and  contempt  of  the  world, 
denying  himself,  and  doing  good  to  every  body  else. 
Christ  therefore  submitted  to  the  baptism  of  John, 
because  it  became  him  to  fulfil  all  righteousness. 
Now,  if  John  thus  came  in  the  way  of  righteo\isness, 
could  Mley  be  ignorant  that  his  baptism  was  from 
heaven,  or  make  any  doubt  of  it .'' 

(2.)  By  the  success  of  his  ministry  ;  The  publicans 
and  the  harlots  belieried  him  ;  he  did  abundance  of 
good  among  the  worst  sort  of  people.  St.  Paul 
proves  his  apostleship  by  the  seals  of  his  ministry, 
1  Cor.  9.  2.  If  God  had  not  sent  John  the  Baptist, 
he  would  not  have  crowned  his  labours  with  such 
wonderful  success,  nor  have  made  him  so  instru- 
mental as  he  was  for  the  conversion  of  souls.  If 
publicans  and  harlots  believe  his  report,  surely  the 
arm  of  the  Lord  is  with  him.  The  people's  profit- 
ing is  the  minister's  best  testimonial. 

2.  How  he  reproves  them  for  their  contempt  of 
John's  baptism,  which  yet,  for  fear  of  the  people, 
they  were  not  willing  to  own.  To  shame  them  for 
it,  he  sets  before  them  the  faith,  repentance,  and 
obedience,  of  the  publicans  and  harlots,  which  ag- 
gravated their  unbelief  and  impenitence.  As  he 
shows,  ch.  11.  21.  that  the  less  likely  would  have 
rejjcnted,  so  here,  that  the  less  likely  did  repent. 

(1.)  The  publicans  and  harlots  were  like  the  first 
son  in  the  parable,  from  whom  little  of  religion  was 
expected.  They  promised  little  good,  and  those 
that  knew  them  promised  themselves  little  good 
from  them.  Their  disposition  was  generally  rude, 
and  their  conversation  profligate  and  debauched ; 
and  yet  many  of  them  were  wrought  upon  by  the 
ministry  of  John,  who  came  in  the  spirit  and  power 
of  Elias.  See  Luke  7.  29.  These  fitly  represented 
the  Gentile  world  ;  for,  as  Dr.  Whitby  observes,  the 
Jews  generally  ranked  the  publicans  with  the  hea- 
then ;  nav,  and  the  heathen  were  represented  by  the 
Jews  as  harlots,  and  boim  of  harlots,  John  8.  41. 

(2.)  The  Scribes  and  Pharisees,  the  chief  priests 


ST.  MATTHEW,  XXI. 


243 


and  elders,  and  indeed  the  Jewish  nation  in  general, 
were  like  the  other  son  that  ga\c  good  words ;  they 
made  a  specious  profession  of  religion,  and  yet,  when 
the  kingdom  ot  the  Messiah  was  Ijrought  among 
them  by  the  baptism  of  John,  they  slighted  it,  they 
turned  their  back  upon  it,  nay  they  lifted  ufi  the  heel 
against  it.  A  hypocrite  is  more  hardlv  convinced 
and  converted  than  a  gross  sinner  ;  the  form  of  god- 
liness, if  that  be  rested  in,  becomes  one  of  Satan's 
strong-holds,  by  which  he  opposes  the  power  of 
godUness.  It  was  an  aggravation  of  their  unbelief, 
'[1.]  That  John  was  such  an  excellent  person,  that 
he  came,  and  came  to  them,  in  the  way  of  rii^hteoua- 
ness.  The  better  the  means  are,  the  gi-eater  will 
the  account  be,  if  not  improved.  [2.  ]  That,  when 
they  saw  the  publicans  and  harlots  go  before  them 
into  the  kingdom  of  heaven,  they  did  not  afterward 
repent  and  believe  ;  were  not  thereby  provoked  to  a 
holy  emulation,  Rom.  11.  14.  Shall  publicans  and 
harlots  go  away  .with  grace  and  glory  ;  and  shall  not 
we  put  in  for  a  share  .'  Shall  our  inferiors  be  more 
holy  and  more  happy  than  we  .■'  They  had  not  the 
wit  and  grace  that  Esau  had,  who  was  moved  to 
take  other  measures  than  he  had  done,  by  the  ex- 
ample of  his  younger  brothei-.  Gen.  28.  6.  These 
proud  priests,  that  set  up- for  leaders,  sconied  to 
follow,  though  it  were  into  the  kingdom  of  heaven, 
especially  to  follow  publicans  ;  through  the  pride  of 
their  countenance,  they  would  not  seek  after  God, 
after  Christ,  Ps.  10.  4. 

33.  Hear  another  parable :  There  was  a 
certain  householder,  which  planted  a  vine- 
yard, and  hedged  it  round  about,  and  dig- 
ged a  wine-press  in  it,  and  built  a  tower, 
and  let  it  out  to  husbandmen,  and  went  into 
a  far  country:  34.  And  when  the  time  of 
tlie  fruit  drew  near,  he  sent  his  servants  to 
the  husbandmen,  that  they  might  receive 
the  fruits  of  it.  35.  And  the  husbandmen 
took  his  servants,  and  beat  one,  and  killed 
another,  and  stoned  anothei-.  36.  Again, 
he  sent  otlier  servants  more  than  the  first : 
and  they  did  unto  them  likewise.  37.  But 
last  of  all  he  sent  unto  them  his  son,  say- 
ing. They  will  reverence  my  son.  38.  But 
when  the  husbandmen  saw  the  son,  they 
said  among  themselves,  This  is  the  heir ; 
come,  let  us  kill  him,  and  let  us  seize  on  his 
inheritance.  39.  And  they  caught  him,  and 
cast  him  out  of  the  vineyard,  and  slew  him. 
40.  When  the  Lord  therefore  of  the  vine- 
yard Cometh,  what  will  he  do  unto  those 
husbandmen?  41.  They  say  unto  him, 
He  will  miserably  destroy  those  wicked 
men,  and  will  let  out  his  vineyard  unto 
other  husbandmen,  which  shall  render  him 
the  fruits  in  their  seasons.  42.  Jesus  saith 
unto  them.  Did  ye  never  read  in  the  scrip- 
tures. The  stone  which  the  builders  re- 
jected, the  same  is  become  the  head  of  the 
corner :  this  is  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes  ?  43.  Therefore 
say  I  unto  3'ou,  The  kingdom  of  God  shall 
be  taken  from  you,  and  given  to  a  nation 
bringing  fortli  the  fruits  thereof.  44.  And 
whosoever  shall  fall  on  this  stone,  shall  be 


broken  :  but  on  whomsoever  it  shall  fall,  it 
will  grind  iiim  to  powder.  45.  And  when 
the  chief  priests  and  Piiarisces  had  heard 
his  parables,  they  perceived  that  he  spake 
of  them.  46.  But  when  tiiey  sought  to  lay 
hands  on  him,  they  feared  the  multitude, 
because  they  took  him  for  a  prophet. 

This  parable  plainly  sets  forth  the  sin  and  ruin  of 
the  Jewish  nation;  they  and  their  leaders  are  the 
husbandmen  here  ;  and  what  is  spoken  for  convic- 
tion to  them,  is  spoken  for  caution  to  all  that  enjoy 
the  privileges  of  the  visible  church,  not  to  be  high- 
minded,  but  fear. 

I.  We  have  here  the  privileges  of  the  Jewish 
church,  repi-esented  by  the  letting  out  of  a  vine- 
yard to  the  husbandmen  ;  they  were  as  tenants  hold- 
mg  by,  from,  and  under,  God  the  great  House- 
holder.    Observe, 

1.  How  God  established  a  church  for  himself  in 
the  world.  The  kingdom  of  God  upon  earth  is 
here  compared  to  a  vineyard,  funiished  with  all 
things  requisite  to  an  advantageous  management 
and  improvement  of  it.  (1.)  He  planted  this  vine- 
yard. The  church  is  the  jilanting  of  the  Lord, 
Isa.  61.  3.  The  forming  of  a  church  is  a  work  by 
itself,  like  the  planting  of  a  vineyard,  which  re- 
quires a  great  deal  of  cost  and  care.  It  is  tlie  vine- 
yard which  his  right  hand  has  planted,  (Ps.  80.  15.) 
planted  with  the  chi'efest  vine,  (Isa.  5.  2.)  a  noble 
vine,]er.  2.  21.  The  earth  of  itself  produces  thorns 
and  briers  ;  but  vines  must  be  planted.  The  being 
of  a  church  is  owing  to  God's  distinguishing  favour, 
and  his  manifesting  himself  to  some,  and  not  to 
others.  (2.)  He  hedged  it  round  about.  Note, 
God's  church  in  the  world  is  taken  under  his  special 
protection.  It  is  a  hedge  round  about,  Vike  that 
about  Job  on  every  side,  (Job  1.  10.)  a  wall  of  fire, 
Zech.  2.  5.  \\n\erever  God  has  a  ch\irch,  it  is,  and 
will  always  be,  his  peculiar  care.  The  covenant  of 
circumcision  and  the  ceremonial  law  were  a  hedge 
or  a  wall  of  partition  about  the  Jewish  church,  which 
is  taken  down  by  Christ  ;  who  vet  has  appointed  a 
gospel  order  and  discipline  to  be  the  hedge  of  his 
church.  He  will  not  nave  his  vinevard  to  lie  in 
common,  that  those  who  are  without  may  thmst  in 
at  pleasure  ;  not  to  lie  at  large,  that  those  who  are 
within  may  lash  out  at  pleasure  ;  but  care  is  taken 
to  set  bounds  about  this  holy  mountain.  (3. )  He 
digged  a  wine-firess,  and  built  a  tower.  The  altar 
of  burnt-offerings  was  the  wine-press,  to  which  all 
the  offerings  were  brought.  God  instituted  ordi- 
nances in  his  church  for  the  due  o\ersight  of  it,  and 
for  the  promoting  of  its  fraitfulness.  What  could 
have  been  done  more  to  make  it  every  way  conve- 
nient ? 

2.  How  he  mtrtisted  these  ■('isible  church  privi- 
leges with  the  nation  and  people  of  the  Jews,  espe- 
cially their  chief  priests  and  elders  ;  he  let  it  out  to 
them  as  husbandmen,  not  because  he  had  need  of 
them,  as  landlords  have  of  their  tenants,  but  because 
he  would  try  them,  and  be  honoured  by  them. 
When  in  Judah  God  was  known,  and  his  name  was 
great ;  when  they  were  taken  to  be  to  God  for  a 
people,  and  for  a  name,  and  for  a  praise ;  (Jer.  13. 
11. )  when  he  revealed  his  word  unto  Jacob;  (Ps.  147'. 
19.)  when  the  covenant  of  life  and  peace  was  made 
with  Levi ;  (Mai.  2.  4,  5.)  then  this  vinevard  was 
let  out.  See  an  abstract  of  the  lease.  Cant.  8.  11, 
12.  The  I^ord  of  the  vinej-ard  was  to  have  a  thou- 
sand pieces  of  silver,  (compare  Isa.  ".  13.)  the  main 
profit  was  tci  be  his ;  but  the  keepers  were  to  have 
two  hundred,  a  competent  and  comfortable  encou- 
ragement. And  then  he  went  into  a  far  coujitrii. 
When  God  had  in  a  viable  appearance  settled  the 


244 


ST,  MATTHEW,  XXI. 


Jewish  church  at  mount  Sinai,  he  did  in  a  manner 
withdraw ;  they  had  no  more  such  open  vision,  but 
were  left  to  the  written  word.  Or,  they  inxagined 
that  he  was  gone  into  a  far  country,  as  Israel,  when 
they  made  the  calf,  fancied  that  Moses  was  gone. 
They  put  far  from  them  the  evil  day. 

II.  God's  expectation  of  rent  from  those  husband- 
men, -u.  34.  It  was  a  reasonable  expectation ;  for 
ittfio  plants  a  vineyard,  and  eats  not  of  the  fruit 
thereof?  Note,  From  those  that  enjoy  church  pri- 
vileges, both  ministers  and  people,  God  looks  for 
fruit  accordingly.  1.  Hjs  expectations  were  not 
hasty;  he  did  not  demand  a  fore-rent,  though  he  had 
been  at  such  expense  upon  it ;  but  staid  till  the  time 
of  the  fruit  drew  near,  as  it  did  now  that  John  preach- 
ed the  kingdom  of  heaven  is  at  hand.  God  waits  to 
be  gracious,  that  he  may  give  us  time.  2.  They 
were  not  high  ;  he  did  not  requii-e  them  to  come  at 
their  peril,  upon  penalty  of  forfeiting  their  lease  if 
they  ran  behindhand ;  but  he  sent  his  servants  to 
them,  to  mind  them  of  their  duty,  and  of  the  rent 
day,  and  to  help  them  in  gathering  in  the  fniit,  and 
making  return  of  it.  These  servants  were  the  pro- 
phets of  the  Old  Testament,  who  were  sent,  and 
sometimes  directly,  to  the  people  of  the  Jews,  to  re- 
prove and  insti-uct  them.  3.  They  were  not  hard ; 
it  was  only  to  receive  the  fruits.  He  did  not  demand 
more  than  they  could  make  of  it,  but  some  fruit  of 
that  which  he  himself  planted,  and  observance  of 
the  laws  and  statutes  he  gave  them.  What  could 
have  been  done  more  reasonable  ?  Israel  was  an 
empty  vine,  nay  it  was  become  the  degenerate 
plant  of  a  strange- vine,  and  brought  forth  wild 
grapes. 

III.  The  husbandmen's  baseness  in  abusing  the 
messengers  that  were  sent  to  them. 

1.  When  he  sent  them  his  servants,  they  abused 
them,  though  they  represented  the  master  himself, 
and  spake  in  his  name.  Note,  The  calls  and  re- 
proofs of  the  world,  if  they  do  not  engage,  will  but 
exasperate.  See  here  what  hath  all  along  been  the 
lot  of  God's  faithful  messengers,  more  or  less  ;  (1.) 
To  suffer ;  so  persecuted  they  the profihets,  who  were 
hated  with  a  cruel  hatred.  They  not  only  despised 
and  reproached  them,  but  treated  them  as  the  worst 
of  malefactors — they  beat  them,  and  killed  them, 
and  stoned  them.  They  beat  Jeremiah,  killed  Isaiah, 
stoned  Zechariah  the  son  of  Jehoiada  in  the  temple. 
If  they  that  /h'f  godly  in  Christ  Jesus  themselves, 
shall  suffer  persecution,  much  more  they  that  press 
others  to  it  This  was  God's  old  quarrel  with  the 
Jews,  misusing  his  prophets,  2  Chron.  36.  16.  (2.) 
It  has  been  their  lot  to  suffer  from  their  master's  own 
tenants ;  they  were  the  husbandmen  that  treated 
them  thus,  the  chief  priests  and  elders  that  sat  in 
Moses's  chair,  that  professed  religion  and  relation  to 
God ;  these  were  the  most  bitter  enemies  of  the 
Lord's  prophets,  that  cast  them  out,  and  killed  them, 
and  said.  Let  the  Lord  be  gloried,  Isa.  66.  5.  See 
Jer.  20.  1,  2.-26.  11. 

Now  see,  [1.1  How  God  persevered  in  his  good- 
ness to  them.  He  sent  other  servants  more  than  the 
first ;  though  the  first  sped  not,  but  were  abused. 
He  sent  them  John  the  Baptist,  and  him  they  had 
beheaded ;  and  yet  he  sent  them  his  disciples,  to 
prepare  his  way.  Oh  the  riches  of  the  patience  and 
forbearance  of  God,  in  keeping  up  in  his  church  a 
despised,  persecuted  ministiy !  [2.]  How  they  per- 
sisted in  their  wickedness.  They  did  unto  them 
likewise.  One  sin  makes  way  for  another  of  the 
same  kind.  They  that  are  drunk  with  the  blood  of 
the  saints,  add  drunkenness  to  thirst,  and  still  cry. 
Give,  give. 

2.  At  length,  he  sent  them  his  Son  ;  we  have  seen 
God's  goodness  in  sending,  and  their  badness  in 
abusing,  the  servants ;  but  in  the  latter  instance  both 
these  exceed  themselves. 


(1.)  Never  did  grace  appear  more  gracious  tnan 
in  sending  the  Son.  This  was  done  last  of  all.  Note, 
All  the  prophets  were  harbingers  and  foi'erunners 
to  Christ  He  was  sent  last ;  for  if  nothing  else 
would  work  upon  them,  surely  this  would  ;  it  was 
therefore  reserved  for  the  ratio  ultima — the  last  ex- 
pedient. Surely  they  will  reverence  my  Son,  and 
therefore  I  will  send  him.     Note,  It  might  reasona-  i 

bly  be  expected  that  the  Son  of  God,  when  he  came  ■ 

to  his  own,  should  be  reverenced  ;  and  reverence  to 
Christ  would  be  a  powerful  and  effectual  principle 
of  fruitfulness  and  obedience,  to  the  glory  of  God ; 
if  they  will  but  reverence  the  Son,  the  point  is  gain- 
ed. Surely  they  will  rcT-'erence  my  Son,  for  he  comes 
with  more  authority  than  the  servants  could :  judg- 
ment is  committed  to  him,  that  all  men  should  hon- 
our him.  There  is  greater  danger  in  refiising  him 
than  in  despising  Moses's  law. 

(2.)  Never  did  sin  appear  more  sinful  than  in  the 
abusing  of  him,  which  was  now  to  be  done  in  two 
or  three  days.     Observe, 

[1.]  How  it  was  plotted;  (x^.  38.)  ^^en  they  saw 
the  Son  :  when  he  came,  whom  the  people  owned 
and  followed  as  the  Messiah,  who  would  either  have 
the  rent  paid,  or  distrained  for  it ;  this  touched  their 
copyhold,  and  they  were  resolved  to  make  one  bold 
push  for  it,  and  to  preserve  their  wealth  and  gran- 
deur by  taking  hi7n  out  of  the  way,  who  was  the 
only  hinderance  of  it,  and  rival  with  them.  77iis  is 
the  heir ;  come,  let  us  kill  him.  Pilate  and  Herod, 
the  princes  of  this  world,  knew  not ;  for  if  they  had 
known,  they  would  not  have  crucified  the  Lord  of 
glory,  1  Cor.  2.  8.  But  the  chief  priests  and  elders 
knew  that  this  was  the  heir,  at  least,  some  of  them  ; 
and  therefore  Come,  let  us  kill  him.  Many  are  killed 
for  what  they  have.  The  chief  thing  they  envied 
him,  and  for  which  they  hated  and  feared  him,  was, 
his  interest  in  the  people,  and  their  hosannas,  which, 
if  he  was  taken  off,  they  hoped  to  engi-oss  securely 
to  themselves.  They  pretended  that  he  must  die, 
to  save  the  people  from  the  Romans;  (John  11.  50.) 
but  really  he  must  die,  to  save  their  hypocrisy  and 
tyranny  from  that  reformation  which  the  expected 
king;dom  of  the  Messiah  would  certainly  bring  along 
with  it.  He  drives  the  buyers  and  sellers  out  of  the 
temple;  and  therefore  let  us  kill  him;  and  then,  as  if 
the  premises  must  of  course  go  to  the  occupant,  let 
us  seize  on  his  inhnitarice.  1  hey  thought,  if  they 
could  but  get  rid  of  this  Jesus,  they  should  carry  all 
before  them  in  the  church  without  control,  might 
impose  what  traditions,  and  force  the  people  to  what 
submissions,  they  pleased.  Thus  they  take  counsel 
against  the  Lord  and  his  anointed  ;  but  he  that  si*s 
in  heaven,  laughs  to  see  them  out-shot  in  their  own 
bono  ;  for,  while  they  thought  to  kill  him,  and  so  to 
seize  on  his  inheritance,  he  went  by  his  cross  to  his  ■< 

crown,  and  they  were  broken  in  pieces  with  a  rod  " 

of  ii'on,  and  their  inheritance  seized,  Ps.  2.  2,  3,  6,  9. 
[2.]  How  this  plot  was  executed,  v.  39.  While 
they  were  so  set  upon  killing  him,  in  pursuance  of 
their  design  to  secure  their  own  pomp  and  power, 
and  while  he  was  so  set  upon  dying,  in  pursuance 
of  his  desi^  to  subdue  Satan,  and  save  his  chosen, 
no  wonder  if  they  soon  caught  him  and  slew  him, 
when  hishourwas  come.  Though  the  Roman  power 
condemned  him,  yet  it  is  still  charged  upon  the  chief 
priests  and  elders ;  for  they  were  not  only  the  pro- 
secutors, but  the  principal  agents,  and  had  the  great- 
er sin.  Ye  have  taken.  Acts  2.  23.  Nay,  looking 
upon  him  to  be  as  unworthy  to  live,  as  they  were 
unwilling  he  should,  they  cast  him  out  of  the  vine- 
yard, out  of  the  holy  church,  which  they  supposed 
themselves  to  have  the  key  of,  and  out  of  the  holy 
city,  for  he  was  crucified  without  the  gate,  Heb.  13. 
12.  As  if  He  had  been  the  Shame  and  Reproach, 
who  was  the  greatest  glory,  of  his  people  Israel. 
Thus  they  who  persecuted  the  servants,  persecuted 


ST.  MATTHEW,  XXL 


24! 


the  Son ;  as  men  treat  God's  ministers,  they  would 
treat  Christ  himself,  if  he  were  with  them. 

IV.  Here  is  their  doom  read  out  of  their  own 
mouths,  V.  40,  41.  He  puts  it  to  them,  py/icn  the 
LiOrd  of  the  vineyard  comes,  ivliat  will  lie  do  unto 
these  husbandmen?  He  puts  it  to  themselves,  for 
their  stronger  conviction,  that,  knowing  the  judg- 
ment of  God  against  them  which  do  sucli  tilings, 
they  might  be  the  more  inexcusable.     Note,  God's 

Eroceedings  arc  so  unexceptionable,  that  there  needs 
ut  an  appeal  to  sinners  themselves  concerning  the 
equity  of  them.  God  will  be  justified  when  he  s/ieaks. 
They  could  readily  answer.  He  will  miserably  de- 
stroy these  wicked  meii.  Note,  Many  can  easily 
prognosticate  the  dismal  consequences  of  other  peo- 
ple's sins,  that  see  not  what  will  be  the  end  of  their 
own. 

1.  Our  Saviour,  in  his  question,  supposes  that  the 
lord  of  the  vineyard  will  come,  and  reckon  with 
them.  God  is  the  Lord  of  the  ^^neyard ;  the  pro- 
perty is  his,  and  he  will  make  thejyi  know  it,  who  now 
lord  it  over  his  heritage,  as  if  it  were  all  their  own. 
The  Lord  of  the  vineyard  will  come.  Persecutors 
say  in  their  hearts,  He  delays  his  coming,  he  doth 
not  see,  he  will  not  require ;  but  they  shall  find, 
though  he  bear  long  with  them,  he  will  not  bear  al- 
ways. It  is  comfort  to  abused  saints  and  ministers, 
that  the  Lord  is  at  hand,  the  Judge  stands  before  the 
door.  When  he  comes,  what  will  he  do  to  carnal 
professors  ?  What  will  he  do  to  cruel  persecutors  .■' 
They  must  be  called  to  account,  they  have  their  day 
now;  but  he  sees  that  his  day  is  coining. 

2.  They,  in  their  answer,  suppose  that  it  will  be 
a  terrible  reckoning ;  the  crime  appearing  so  very 
black,  you  may  be  sure, 

(1.)  That  he  will  miserably  destroy  those  wicked 
men  ;  it  is  destruction  that  is  their  doom.  Kaxsf 
x.itKZt  ava\i(rii — Malos  male  per  det.  Let  men  never 
expect  to  do  ill,  and  fare  well.  This  was  fulfilled 
upon  the  Jews,  in  that  miserable  destruction  which 
was  brought  them  by  the  Romans,  and  was  complet- 
ed about  forty  years  after  this ;  an  unparalleled  i-uin, 
attended  with  all  the  most  dismal  aggravating  cir- 
cumstances. It  will  be  fulfilled  upon  all  that  tread 
in  the  steps  of  their  wickedness  ;  hell  is  everlasting 
destniction,  and  it  will  be  the  most  miserable  de- 
struction to  them  of  all  others,  that  have  enjoyed 
the  greatest  share  of  church  pri\ilcges,  and  have 
not  improved  them.  The  hottest  place  in  hell  will 
be  the  portion  of  hypocrites  and  persecutors. 

(2. )  That  he  will  let  out  his  vineyard  to  other  hus- 
bandmen. Note,  God  will  have  a  church  in  the 
world,  notwithstanding  the  unworthiness  and  oppo- 
sition of  many  that  abuse  the  privileges  of  it.  The 
unbelief  and  forwardness  of  man  shall  not  make  the 
word  of  God  of  no  effect  If  one  will  not,  another 
will.  The  Jews'  leavings  were  the  Gentiles'  feast. 
Persecutors  may  destroy  the  ministers,  but  cannot 
destroy  the  church.  The  Jews  imagined  that,  no 
doubt,  they  were  the  Jieofile,  and  wisdom  and  holiness 
must  die  with  them  ;  and  if  they  were  cut  off,  what 
would  God  do  for  a  church  in  the  world  ?  But  when 
God  makes  use  of  any  to  bear  up  his  name,  it  is  not 
because  he  needs  them,  nor  is  he  at  all  beholden  to 
them.  If  we  were  made  a  desolation  and  an  aston- 
ishment, God  could  build  a  flourishing  church  upon 
our  ruins ;  for  he  is  never  at  a  loss  what  to  do  for  his 
great  name,  whatever  becomes  of  us,  and  of  our 
place  and  nation. 

V.  The  further  illustration  and  application  of  this 
by  Christ  himself,  telling  them,  in  effect,  that  they 
had  rightly  judged. 

1.  He  illustrates  it  by  referring  to  a  scripture  ful- 
filled in  this;  {v.  42. )  Did  ye  never  read  in  the  scrifi- 
ture?  Yes,  no  doubt,  they  had  often  read  and  sung 
it,  but  had  not  considered  it  Wc  lose  the  benefit 
of  what  we  read,  for  want  of  meditation.  The  scrip- 


ture he  quotes,  is,  Ps.  118.  22, 23.  the  same  context 
out  of  which  the  children  fetched  their  hosannas. 
The  same  word  yields  matter  of  praise  and  comfort 
to  Christ's  friends  and  followers,  which  speaks  con- 
viction and  terror  to  his  enemies.  Such  a  two-edged 
sword  is  the  word  of  God.  That  scripture,  the 
St07ie  which  the  builders  refused  is  become  the  Head- 
stone of  the  corner,  illustrates  the  preceding  parable, 
especially  that  part  of  it  which  refers  to  Christ. 

(1.)  'I  he  builders  rejecting  the  stone  is  the  same 
with  the  husbandmen's  abusmg  of  the  son  that  was 
sent  to  them.  The  chief  priests  and  the  ciders  were 
the  builders,  had  the  oversight  of  the  Jewish  church, 
which  was  God's  building:  and  they  would  not  allow 
Christ  a  place  in  their  building,  would  not  admit  his 
doctrine  or  laws  into  their  constitution  ;  they  threw 
him  aside  as  a  despised  broken  Vessel,  a  Stone  that 
would  serve  only  for  a  stepping-stone,  to  be  trampled 
upon. 

(2.)  The  advancing  of  this  stone  to  be  the  head  of 
the  corner,  is  the  same  with  letting  out  the  vineyard 
to  other  husbandmen.  He  who  was  rejected  by  the 
Jews,  was  embraced  by  the  Gentiles ;  and  to  that 
church  where  there  is  no  difference  of  circumcision 
or  uncircumcision.  Christ  is  all  and  in  all.  His 
authority  over  tlie  gospel-church,  and  influence  upon 
it,  his  i-uling  it  as  the  Head,  and  uniting  it  as  the 
Comer-stone,  are  the  great  tokens  of  his  exaltation. 
Thus,  in  spite  of  the  malice  of  the  priests  and  elders, 
he  divided  a  portion  with  the  great,  and  received  his 
kingdom,  though  they  would  not  have  him  to  reign 
over  them. 

(3.)  The  hand  of  God  was  in  all  this  ;  This  is  the 
Lord's  doing.  Even  the  rejecting  of  him  by  the 
Jewish  builders,  was  by  the  determmate  counsel  and 
foreknowledge  of  God ;  he  permitted  and  overruled 
it;  much  more  was  his  advancement  to  the  Head  of 
the  comer ;  his  right  hand  and  his  holy  arm  brought 
it  about ;  it  was  Godhimscif  that  highly  exalted  him, 
and  gave  him  a  name  above  every  name  ;  and  it  is 
marvellous  in  our  eyes.  The  wickedness  of  the 
Jews  that  rejected  him,  is  mar\  ellous ;  that  men 
should  be  so  prejudiced  against  their  own  interest ; 
See  Isa.  29.  9,  10,  14.  The  honour  done  him  b)-  the 
Gentile  world,  notwithstanding  the  abuses  done  him 
by  his  own  people,  is  marvellous;  that  he  whom  men 
despised  and  abhorred,  should  be  adored  by  kings! 
Isa.  49.  7.     But  it  is  the  Lord's  doing. 

2.  He  applies  it  to  them,  and  application  is  the  life 
of  preaching. 

(1. )  He  applies  the  sentence  which  they  had  pass- 
ed, (t;.  41.)  and  turns  it  upon  themselves  ;  not  the 
former  part  of  it,  conceming  the  miserable  destruc- 
tion of  the  husbandmen,  (he  could  not  bear  to  speak 
of  that,)  but  the  latter  part,  of  letting  cut  the  vine- 
yard  to  others;  Ijecause,  though  it  looked  black  upon 
the  Jews,  it  spake  good  to  the  Gentiles.  Know  then, 

[1.]  That  the  Jews  shall  be  unchurched  ;  The 
kingdom  of  God  shall  he  taken  from  you.  Thistum- 
ing  out  of  the  husbandmen  speaks  the  same  doom 
with  that  of  dismantling  the  vineyard,  and  laying  it 
common,  Isa.  5.  5.  To  the  Jews  had  long  pertained 
the  adoption  and  the  glory ;  (Rom.  9.  4.)  to  them 
were  committed  the  oracles  of  God,  (Rom.  3.  2.) 
and  the  sacred  ti-ust  of  revealed  religion,  and  bear- 
ing up  of  God's  name  in  the  world  ;  (Ps.  "6.  1,  2.) 
but  now  it  shall  be  so  no  longer.  They  were  not 
only  imfruitfiil  in  the  use  of  their  privileges,  but, 
under  ])retcnce  of  them,  opposed  the  gospel  of  Christ, 
and  so  forfeited  them,  and  it  was  not  long  ere  the 
forfeiture  was  taken.  Note,  It  is  a  righteous  thing 
with  God,  to  remove  church  privileges  from  those 
that  not  only  sin  against  them,  but  sin  with  them, 
Rev.  2.  4,  5.  The  kingdom  of  God  was  taken  from 
the  Jews,  not  only  by  the  temporal  judgments  that 
bcfcl  them,  but  by  the  spiritual  judgments  they  lay 
under,  their  blindness  of  mind,  hardness  of  heait,  and 


246 


indignation  at  the  gospel,  Rom,  11.  8 — 10.  iThess. 
2.  15. 

[2.]  That  the  Gentiles  shall  be  taken  in.  God 
needs  not  ask  us  leave,  whether  he  shall  have  a 
church  in  the  world ;  though  his  vine  be  plucked  up 
in  one  place,  he  will  find  another  to  plant  it  in.  He 
will  give  it  s9-»ej — to  the  Gentile  world,  that  will  bring 
forth  the  fruit  of  it.  They  who  had  been  not  a  peo- 
ple, and  had  not  obtained  mercy,  became  favourites 
of  Heaven.  This  is  the  mystery  which  blessed  Paul 
was  so  much  affected  with,  (Rom.  11.  30,  33.)  and 
which  the  Jews  were  so  much  affronted  by,  Acts  22. 
21,  22.  At  the  first  planting  of  Israel  in  Canaan,  the 
fall  of  the  Gentiles  was  the  riches  of  Israel ;  (Ps.  135. 
10,  11. )  so,  at  their  extirpation,  the  fall  of  Israel  was 
the  riches  of  the  Gentiles,  Rom.  11.  12.  It  shall  go 
to  a  nation  bringing  forth  the  fruits  thereof.  Note, 
Christ  knows  beforehand  who  will  bring  forth  gos- 
pel-fruits in  the  use  of  gospel-means  ;  because  our 
iniitfulness  is  all  the  work  of  his  o^vn  hands,  and 
known  unto  God  are  all  his  works.  They  shall  bring 
forth  the  fruits  better  than  the  Jews  had  done ;  God 
has  had  more  glory  from  the  New-Testament  church 
than  from  that  of  the  Old-Testament ;  for,  when  he 
changes,  it  shall  not  be  to  his  loss. 

(2. )  He  applies  the  scripture  which  he  had  quoted, 
{y.  42.)  to  their  terror,  v.  44.  This  Stone,  which 
the  builders  refused,  is  set  for  the  fall  of  many  in 
Israel ;  and  we  have  here  the  doom  of  two  sorts  of 
people,  for  whose  fall  it  proves  that  Christ  is  set. 

[1.]  Some,  through  ignorance,  stumble  at  Christ 
in  his  estate  of  humiliation  ;  when  this  Stone  lies  on 
the  earth,  where  the  builders  threw  it,  they,  through 
their  blindness  and  carelessness,  fall  on  it,  fall  over 
it,  and  they  shall  be  broken.  The  offence  they  take 
at  Christ  will  not  hurt  him,  any  more  than  he  that 
stumbles  hurts  the  stone  he  stumbles  at ;  but  it  will 
hurt  themselves ;  they  will  fall,  and  be  broken,  and 
snared,  Isa.  8.  14.— 1  Pet.  2.  7,  8.  The  unbelief  of 
sinners  will  be  their  I'uin. 

[2.]  Others,  through  malice,  oppose  Christ,  and 
bid  defiance  to  him  in  his  estate  of  exaltation,  when 
this  Stone  is  advanced  to  the  head  of  the  corner  ;  and 
on  them  it  shall  fall,  for  they  pull  it  on  their  own 
heads,  as  the  Jews  did  by  that  challenge.  His  blood 
be  ulion  us  and  upon  our  children,  and  it  will  grind 
them  to/iowder.  The  former  seems  to  bespeak  the 
sin  and  ruin  of  all  unbelievers ;  this  is  tlie  gi-eater  sin, 
and  sorer  i-uin,  of  persecutors,  that  kick  against  the 
pricks,  and  persist  in  it.  Christ's  kingdom  wUl  be  a 
burthensome  stone  to  all  those  that  attempt  to  over- 
throw it,  or  heave  it  out  of  its  place  ;  see  Zech.  12.  3. 
This  Stone,  cut  out  of  the  mountain  without  hands, 
will  break  in  pieces  all  opposing  power,  Dan.  2.  34, 
35.  Some  make  this  an  allusion  to  the  manner  of 
stoning  to  death  among  the  Jews.  The  malefactors 
were  first  thrown  down  violently  from  a  high  scaffold 
upon  a  gi-eat  stone,  which  would  much  braise  them  ; 
but  then  they  threw  another  great  stone  upon  them, 
which  would  crush  them  to  pieces :  one  way  or  other, 
Christ  will  utterly  destroy  all  those  that  fight  against 
him.  If  they  be  so  stout-hearted,  that  they  are  not 
destroyed  by  falling  on  this  stone,  yet  it  shall  fall  on 
them,  and  so  destroy  them.  He  will  strike  throuifh 
kings,  he  w'MJill  the  places  with  dead  bodies,  Ps.  110. 
5,  6.  None  ever  hardened  his  heart  against  God, 
and  prospered. 

Lastly,  The  entertainment  which  this  discourse  of 
Christ  met  with  among  the  chief  priests  and  elders, 
that  heard  his  parables. 

1.  They  percerved  that  he  spake  of  them,  (v.  45.) 
and  that,  m  what  they  said,  (tj.  41.)  they  had  but 
read  their  own  doom.  Note,  A  guilty  conscience 
needs  no  accuser,  and  sometimes  will  save  a  minister 
the  labour  of  saying,  T/iou  art  the  man.  Mutato 
nomine,  de  te  fabula  narratur— Change  but  the 
name,  the  tale  is  told  of  thee.    So  quick  and  power- 


ST.  MATTHEW,  XXII. 


ful  is  the  word  of  God,  and  such  a  discemer  of  the 
thoughts  and  intents  of  the  heart,  that  it  is  easy  for 
bad  men  (if  conscience  be  not  quite  seared)  to  per- 
ceive that  it  speaks  of  them. 

2.  They  sought  to  lay  hands  on  him.  Note,  When 
those  who  hear  the  reproofs  of  the  word,  perceive 
that  it  speaks  of  them,  if  it  do  not  do  them  a  great 
deal  of  good,  it  will  certainly  do  them  a  great  deal 
of  hurt.  If  they  be  not  pricked  to  the  heart  with 
conviction  and  contrition,  as  they  were,  Acts  2.  37. 
they  will  be  cut  to  the  heart  with  rage  and  indigna- 
tion, as  they  were.  Acts  5.  33. 

3.  They  durst  not  do  it,  for  fear  of  the  multitude, 
who  took  him  for  a  prophet,  though  not  for  the  Mes- 
siah J  this  served  to  keep  the  Pharisees  in  awe.  The 
fear  of  the  people  restrained  them  from  peaking  ill 
of  John,  (ti.  26.)  and  here  from  doing  ill  to  Christ, 
Note,  God  has  many  ways  of  restraining  the  remain- 
ders of  wrath,  as  he  has  of  making  that  which  breaks 
out  to  redound  to  his  pi-aise,  Ps,  76.  10, 

CHAP.  XXII. 

This  chapter  is  a  continuation  of  Christ's  discourses  in  tlie 
temple,  two  or  three  days  before  he  died.  His  discourses 
then  are  largely  recorded,  as  being  of  special  weight  and 
consequence.  In  this  chapter,  we  hare,  I.  Instruction 
given,  by  the  parable  of  the  marriage  supper,  concerning 
the  rejection  of  the  Jews,  and  the  calling  of  the  Gentiles, 
(t.  1 . .  10.)  and,  by  the  doom  of  the  guest  that  had  not  the 
wedding  garment,  the  danger  of  liypocrisy  in  the  profes- 
sion of  Christianity,  v.  11  .  .  14.  11.  Disputes  with  the 
Pharisees,  Sadducees,  and  Scribes,  who  opposed  Christ,  1. 
Concerning  paying  tribute  to  Ca!sar,  v.  15  .  .  22.  2.  Con- 
cerning the  resurrection  of  the  dead,  and  the  future  state, 
V.  23 .  .  33.  3.  Concerning  the  great  commandment  of  the 
law,  V.  34  .  .  40.  4.  Concerning  the  relation  of  the  Messiah 
to  David,  V.  41  ..  46. 

1.  A  ND  Jesus  answered  and  spake  unto 
xJL  them  again  by  parables,  and  said,  2. 
The  kingdom  of  heaven  is  like  unto  a  cer- 
tain king,  which  made  a  marriage  for  his 
son,  3.  And  sent  forth  his  servants  to  call 
them  that  were  bidden  to  the  wedding :  and 
they  would  not  come.  4.  Again,  he  sent 
forth  other  servants,  saying,  Tell  them 
which  are  bidden,  Behold,  I  have  prepared 
my  dinner ;  my  oxen  and  my  fallings  are 
killed,  and  all  things  art  ready :  come  unto 
the  marriage.  6.  But  they  made  light  of  27, 
and  went  their  ways,  one  to  his  farm,  ano- 
ther to  his  merchandise :  6.  And  the  rem- 
nant took  his  servants,  and  entreated  ihem, 
spitefully,  and  slew  them.  7.  But  when  the 
king  heard  thereof^  he  was  wroth:  and  he 
sent  forth  his  armies,  and  destroyed  those 
murderers,  and  burned  up  their  city.  8.. 
Then  saith  he  to  his  servants,  The  wedding 
is  ready,  but  they  which  were  bidden  were 
not  worthy.  9.  Go  ye  therefore  into  the 
highways,  and  as  many  as  ye  shall  find,  bid 
to  the  marriage.  1 0.  So  those  servants  went 
out  into  the  /»^Aways,and  gathered  together 
all  as  many  as  they  founti,  both  bad  and 
good :  and  the  wedding  was  furnished  with 
guests.  1 1 .  And  when  the  king  came  in 
to  see  the  guests,  he  saw  there  a  man  which 
had  not  on  a  wedding  garment :  1 2.  And 
he  saith  unto  him,  Friend, how  earnest  thou 
in  hither,  not  having  a  wedding  garment  ? 


ST.  MATTHEW,  XXII. 


247 


And  he  was  speechless.  1 3.  Then  said  the 
king  to  the  servants,  Bind  him  hand  and 
foot,  and  take  liim  away,  and  cast  him  into 
outer  darkness ;  there  shall  be  weeping  and 
gnashing  of  teeth.  1 4.  For  many  are  called, 
but  few  are  chosen. 

We  have  here  the  parable  of  the  guests  invited  to 
the  •wedding  feast.  In  this  it  is  said,  {v.  1.)  Jesus 
ansiuered,  not  to  what  his  opposers  said,  (for  they 
were  put  to  silence,)  but  to  wliat  they  thought,  when 
they  were  wishing  for  an  opportunity  to  lay  hands 
on  him,  ch.  21.  46.  Note,  Christ  knows  how  to  an- 
swer men's  thoughts,  for  he  is  a  Discemer  of  them. 
Or,  He  answered,  that  is,  he  continued  his  discourse 
to  the  same  puqjort ;  for,  this  parable  represents  the 
gospel-offer,  and  the  entertainment  it  meets  with,  as 
the  former,  but  under  another  similitude.  The  pa- 
rable of  the  vineyard  represents  the  sin  of  the  i-ulers 
that  persecuted  the  prophets ;  it  shews  also  the  sin 
of  the  people,  who  generally  neglected  the  message, 
while  their  great  ones  were  persecuting  the  mes- 
sengers. 

I.  Gospel-preparations  are  here  represented  by  a 
feast  which  a  king  made  at  the  marriage  of  his  son  ; 
such  is  the  kingdom  ofhea-ven,  such  the  provision 
made  for  precious  souls,  in  and  by  the  new  covenant. 
Tlie  King  is  God,  a  great  King,  King  of  kings.  Now, 

X.  Here  is  a  marriage  made  for  his  son.  Christ  is 
the  Bridegi'oom,  the  church  is  the  bride  ;  the  gospel 
day  is  the  day  of  his  esjiousals.  Cant.  3.  11.  Behold 
by  faith  the  church  of  the  first  bom,  that  are  luritten 
in  heaven,  and  were  given  to  Christ  by  him  whose 
they  were ;  and  in  them  you  see  the  bride,  the  Lamb's 


hey 


a>(/(',  Rev.  21.  9.  The  gospel  covenant  isa marriage 
covenant  betwixt  Christ  and  believers,  and  it  is  a 
marriage  of  God's  making.  This  branch  of  the  si- 
militude is  only  mentioned,  and  not.prosecuted  here. 
2.  Here  is  a  ditmer prepared  for  this  marriage,  t. 
4.  All  the  privileges  of  church  membership,  and 
all  the  blessings  of  the  new  covenant,  pardon  of  sin, 
the  favour  of  God,  peace  of  conscience,  the  promises 
of  the  gospel,  and  all  the  riches  contained  m  them, 
access  to  the  throne  of  gxace,  the  comforts  of  the 
Spirit,  and  a  well-grounded  hope  of  eternal  life. 
These  are  the  preparations  for  this  feast,  a  heaven 
upon  earth  now,  and  a  heaven  in  heaven  shortly. 
God  has  prepared  it  in  his  counsel,  in  his  covenant. 
It  is  a  dinner,  denoting  present  privileges  in  the  midst 
of  our  day,  beside  the  supper  at  night  in  glory. 

(1.)  It  is  a  feast.  Gospel  preparations  were  pro- 
phesied of  as  Q./i-asi,  (Isa.  25.  6.)afeastoffatthings, 
and  were  typified  by  the  msny  festivals  of  the  cere- 
monial law ;  (1  Cor.  5.  8.)  Lei  us  keep  the  feast.  A 
feast  is  a  good  day;  (Esth.  8.  7.)  so  is  the  gospel ;  it 
IS  a  continual  feast.  Oxen  and  fallings  are  killed  for 
this  feast ;  no  niceties,  but  substantial  food ;  enough, 
and  enough  of  the  best.  The  day  of  a  feast  is  a  day 
of  slaughter,  or  sacrifice.  Jam.  5.  5.  Gospel  prepa- 
rations are  all  founded  in  the  death  of  Christ,  his 
sacrifice  of  himself,  A  feast  was  made  for  love,  it  is 
a  reconciliation  feast,  a  token  of  God's  good  will  to- 
ward men.  It  was  made  for  laughter,  (Eccl.  10. 
19.)  it  is  a  rejoicing  feast.  It  was  made  for  fulness ; 
the  design  of  the  gospel  was  to  fill  every  hungry 
soul  ivith  good  things.  It  was  made  for  fellowship, 
to  maintain  an  intercourse  between  heaven  and  earth. 
We  are  sent  for  to  the  banquet  ofnuine,  that  we  may 
tell  what  is  our  petition,  and  what  is  our  request. 

(2. )  It  is  a  wedding  feast.  Wedding  feasts  are 
usually  rich,  free,  and  joyful.  The  first  miracle 
Christ  wrought,  was,  to  make  plentiful  provision  for 
a  wedding  feast;  (John  2.  7.)  and  surely  then  he 
will  not  be  wanting  in  provision  for  his  own  wedding 
feast,  when  the  marriage  of  the  Lamb  is  come,  and 


the  bride  has  made  herself  ready,  a  victorious  tri- 
umphant feast,  Kev.  19.  7,  17,  18. 

(3. )  It  is  a  royal  wedding  fast  ;  it  is  the  feast  of  a 
king,  (1  Sam.  25.  36.)  at  the  marriage,  not  of  a  ser- 
vant, but  of  a  son  ;  and  then,  if  ever,  he  will,  like 
Ahasuenis,  show  the  riches  of  his  glorious  kingdom, 
Esth.  1.  4.  The  provision  made  for  believers  in  the 
covenant  of  grace,  is  not  such  as  worthless  worms, 
like  us,  had  any  reason  to  expect,  but  such  as  it  be- 
comes the  King  of  glory  to  give.  He  gives  like  him- 
self, for  he  gives  himself  to  be  to  them  El-shaddai 
— a  God  that  is  enough,  a  feast  indeed  for  a  soul. 

II.  Gospel  calls  and  offers  are  represented  by  an 
invitation  to  this  feast.  Those  that  make  a  feast, 
will  have  guests  to  grace  the  feast  with.  God's 
guests  are  the  cliildren  of  men.  Lord,  what  is  man, 
that  he  should  be  thus  dignified  !  I'he  guests  that 
were  first  invited  were  the  Jews  ;  wherever  the  gos- 
pel is  preached,  this  invitation  is  given ;  ministers 
are  the  sen>ants  that  are  sent  to  invite,  Prov.  9.  4,  5. 
Now,  1.  The  guests  are  called,  bidden  to  the  wed- 
ding. All  that  are  within  hearing  of  the  joyful  sound 
of  the  gospel,  to  them  is  the  word  of  this  invitation 
sent.  The  servants  that  bring  the  invitation  do  not 
set  down  their  names  in  a  paper ;  there  is  no  occa- 
sion for  that,  since  none  are  excluded  but  those  that 
exclude  themselves.  Those  that  are  bidden  to  the 
dinner,  are  bidden  to  the  wedding ;  for  all  that  par- 
take of  gospel  privileges,  are  to  give  a  due  and  res- 
pectful attendance  on  the  Lord  Jesus,  as  the  faithful 
friend  and  humble  servant  of  the  Bridegroom.  They 
are  bidden  to  the  wedding,  that  they  may  go  forth 
to  meet  the  Bridegroom  ;  for  it  is  the  Father's  will 
that  all  men  should  honour  the  Son. 

2.  The  guests  are  called  upon  ;  for  in  the  gospel 
there  are  not  only  gracious  proposals  made,  but 
gracious  persuasives.  XVe  persuade  men,  we  beseech 
them  in  Christ's  stead,  2  Cor.  5.  11,  20.  See  how 
much  Christ's  heart  is  set  upon  the  happiness  of 
poor  souls!  He  not  only  provides  for  them,  in  con- 
sideration of  their  want,  but  sends  to  them,  in  con- 
sideration of  their  weakness  and  forgetfulness. 
When  the  invited  guests  were  slack  in  coming,  the 
king  sent  forth  other  servants,  i<.  4.  ^^'hen  the  pro- 
phets of  the  Old  Testament  prevailed  not,  nor  John 
the  Baptist,  nor  Christ  himself,  who  told  them  the 
entertainment  was  almost  ready,  (the  kingdom  of 
God  was  at  hand,  J  the  apostles  and  ministers  of  the 
gospel  were  sent,  after  Christ's  resurrection,  to  tell 
them  it  was  come,  it  was  quite  ready;  and  to  per- 
suade them  to  accept  the  offer.  One  would  think  it 
had  been  enough  to  give  men  an  intimation  that  they 
had  leave  to  come,  and  should  be  welcome ;  that, 
during  the  solemnity  of  the  wedding,  the  king  kept 
open  house  ;  but,  because  the  natural  man  discerns 
not,  and  therefore  desires  not,  the  things  of  the  Spi- 
rit of  God,  we  are  pressed  to  accept  the  call  by  the 
most  powerful  inducements,  drawn  with  the  cords 
of  man,  and  all  the  bonds  of  love.  If  the  repetition 
of  the  call  will  move  us,  Behold,  the  Spirit  saith, 
Coyne ;  and  the  bride  saith.  Come ;  let  him  that  hears 
say.  Come ;  let  him  that  isathirst,  come.  Rev.  22.  17, 
If  the  reason  of  the  call  wUl  work  upon  us.  Behold, 
the  dinner  is  prepared,  the  oxen  and  fallings  are 
killed,  and  all  things  are  ready;  the  Father  is  ready 
to  accept  of  us,  the  Son  to  intercede  for  us,  the  Spirit 
to  sanctify  us;  pardon  is  ready,  peace  is  ready,  com- 
fort is  ready ;  the  promises  are  ready,  as  wells  of 
living  water  for  supply;  ordinances  are  ready,  as 
golden  pipes  for  conveyance  ;  angels  are  ready  to 
attend  us,  creatures  are  ready  to  be  in  league  with 
us,  providences  are  ready  to  work  for  our  good,  and 
heaven,  at  last,  is  ready  to  receive  us  ;  it  is  a  king- 
dmn  lu-efmred,  ready  to  be  revealed  in  the  last  time. 
Is  all  this  ready;  and  shall  we  be  unready?  Is  all 
this  preparation  made  for  us;  and  is  there  any  room 
to  doubt  of  our  welcome,  if  we  come  in  a  right  man- 


243 

ner.?  Come,  therefore,  Oh  come  to  the  marriage  ; 
lue  beseech  you,  receive  not  all  this  ^race  of  God  in 
vain,  2  Cor.  6.  1. 

III.  The  cold  treatment  which  the  gospel  of  Christ 
often  meets  with  among  the  children  of  men,  repre- 
sented Ijy  the  cold  treatment  that  this  message  met 
with,  and  the  hot  treatment  that  the  messengers 
met  with,  in  both  which  the  king  himself  and  the 
royal  bridegroom  are  affronted.  This  reflects  pri- 
maiily  upon  the  Jews,  who  rejected  the  counsel  of 
God  against  themselves ;  but  it  looks  further,  to 
the  contempt  that  would,  by  many  in  all  ages,  be 
put  upon,  and  the  opposition  that  would  be  given  to, 
the  gospel  of  Christ. 

1.  The  message  was  basely  slighted  ;  {v.  3. )  They 
would  not  come.  Note,  1  he  reason  why  sinners 
come  not  to  Christ  and  salvation  by  him,  is,  not  be- 
cause they  cannot,  but  because  they  will  not ;  (John 
5.  40.)  Ye  ivill  not  come  unto  me.  This  will  aggi'a- 
vate  the  misery  of  sinners,  that  they  might  have  had 
happiness  for  tlie  coming  for,  but  it  was  their  own 
act  and  deed  to  refuse  it.  I  would,  and  ye  mould 
not.  But  this  was  not  all  ;  {y.  5.)  they  made  light 
of  it ;  they  thought  it  not  worth  coming  for  ;  thought 
the  messengers  made  more  ado  than  needs  ;  let 
them  magnify  the  preparations  ever  so  much,  they 
could  feast  as  well  at  home.  Note,  Making  light 
of  Christ,  and  of  the  great  salvation  wrought  out  by 
him,  is  the  damning  sin  of  the  world.  'a^sxairaiiTtc — 
They  were  careless.  Note,  Multitudes  perish  eternal- 
lythroughmere  carelessness,  whohave  notany  direct 
aversion,  but  a  prevailing  indifference,  to  the  matters 
of  their  souls,  and  an  unconcemedness  about  them. 

And  the  reason  why  they  made  light  of  the  mar- 
riage feast,  was,  because  they  had  other  things  that 
they  minded  more,  and  had  more  mind  to  ;  they  went 
their  ways,  one  to  his  farm.,  and  anotlier  to  his  mer- 
chandise. Note,  The  business  and  profit  of  worldly 
employments  prove  to  many  a  great  hinderance  in 
closing  with  Christ :  none  tm-n  their  back  on  the 
feast,  but  with  some  plausible  excuse  or  other, 
Luke  14.  18.  The  counti-y  people  have  their  farms 
to  look  after,  about  which  there  is  always  something 
or  other  to  do  ;  the  town's  people  must  tend  their 
shops,  and  be  constant  upon  the  exchange ;  they 
must  buy,  and  sell,  and  get  gain.  It  is  true  that 
both  farmers  and  merchants  must  be  diligent  in 
their  business,  but  not  so  as  to  keep  them  from  mak- 
ing religion  their  main  business.  Licitis  jierimus 
omnes — These  lawful  things  undo  us,  when  they  are 
luilawfully  managed ;  when  we  are  so  careful  and 
troubled  about  many  things,  as  to  neglect  the  one 
thing  needful.  Observe,  Both  the  city  and  the 
country  have  their  temptations,  the  merchandise  in 
the  one,  and  the  farms  in  thg  other  ;  so  that,  what- 
ever we  have  of  the  world  in  our  hands,  our  care 
must  be  to  keep  it  out  of  our  hearts,  lest  it  come  be- 
tween us  and  Christ. 

2.  The  messengers  were  basely  abused  ;  The 
remnant,  or  the  rest  of  them,  that  is,  those  who  did 
not  go  to  the  farms  or  merchandise,  were  jieither 
Imsbandraen  nor  tradesmen,  but  ecclesiastics,  the 
Scribes,and  Pharisees,  and  chief  priests  ;  these  were 
the  persecutors,  these  took  the  seii'ants,  and  treated 
them_  sfiitefully,  and  slew  them.  This,  in  the  para- 
ble, is  unaccountable,  never  any  could  be  so  i-ude 
and  barbarous  as  this,  to  servants  that  came  to  invite 
them  to  a  feast ;  but,  in  the  application  of  the  para- 
ble, it  was  matter  of  fact ;  they,  whose  feet  should 
have  been  beautiful,  because  they  brought  the  glad 
tidings  of  the  soletnn  feasts,  (Nahum  i.  15.)  were 
treated  as  the  offscouring  of  all  things,  1  Cor.  4.  13. 
The  prophets  and  John  tHe  Baptist  had  been  thus 
abused  already,  and  the  apostles  and  ministers  of 
Christ  must  count  u])on  the  same.  The  Jews  were, 
either  directly  or  indirectly,  agents  in  most  of  the 
persecutions  of  the  first  preachers  of  the  gospel ; 


ST.  MATTHEW,  XXU. 


witness  the  histoiy  of  the  Acts,  that  is,  the  suffer- 
ings, of  the  apostles. 

IV.  The  utter  ruin  that  was  coming  upon  the 
Jewish  church  and  nation,  is  here  represented  by 
the  revenge  which  the  king,  in  wrath,  took  on  these 
insolent  recusants ;  {y.  7. )  He  was  wroth.  The 
Jews,  who  had  been  the  people  of  God's  love  and 
blessing,  by  rejecting  the  gospel,  became  the  genera- 
tion of  his  wrath  and  curse.  JVrath  came  upon  them 
to  the  uttermost,  1  Thess.  2.  16.  Now,  observe  here, 

1.  What  was  the  crying  sin  that  brought  the  ruin  ; 
it  was  their  being  murderers.  He  does  not  say  he 
destroyed  those  despisers  of  his  call,  but  those  mur- 
derers of  his  servants  ;  as  if  God  were  more  jealous 
for  the  lives  of  his  ministers  than  for  the  honour  of 
his  gospel ;  he  that  toucheth  them,  toucheth  the  ap- 
ple of  his  eye.  Note,  Persecution  of  Christ's  faith- 
ful ministers  fills  the  measure  of  guilt  more  than  any 
thing.  Filling  Jerusalem  with  innocent  blood,  was 
that  sin  of  Manasseh  which  the  Lord  would  not  par- 
don, 2  Kings  24.  4. 

2.  What  was  the  ruin  itself,  that  was  coming ; 
He  sent  forth  his  armies.  The  Roman  armies  were 
his  armies,  of  his  raising,  of  his  sending  against  the 
people  of  his  wrath  ;  and  he  gave  them  a  charge  to 
tread  them  under  foot,  Isa.  10.  6.  God  is  the  Lord 
of  men's  hosts,  and  makes  what  use  he  pleases  of 
tliem,  to  serve  his  own  purposes,  though  they  mean 
not  so,  neither  doth  their  heart  think  so,  Mic.  4.  11, 
12.  His  armies  destroyed  those  murderers,  and 
burnt  up  their  city.  This  points  out  very  plainly 
the  destruction  of  the  Jews,  and  the  burning  of  Je- 
rusalem, by  the  Romans,  forty  years  after  this.  No 
age  ever  saw  a  greater  desolation  than  that,  nor 
more  of  the  direful  effects  of  fire  and  swoi'd.  Though 
Jerusalem  had  been  a  holy  city,  the  city  that  God 
had  chosen  to  put  his  name  there,  beautiful  for  situ- 
tion,  the  joy  of  the  whole  earth  ;  yet  that  city  being 
now  become  a  harlot,  righteousness  being  no  longer 
lodged  in  it,  but  murderers,  the  worst  of  murderers, 
(as  the  prophet  speaks,  Isa.  1.  21.)  judgment  came 
upon  it,  and  ruin  without  remedy ;  and  it  is  set 
forth  for  an  example  to  all  that  should  oppose 
Christ  and  his  gospel.  It  was  the  Lord's  doing,  to 
avenge  the  quarrel  of  his  covenant. 

V.  The  replenishing  of  the  church  again,  by  the 
bringing  in  of  the  Gentiles,  is  here  represented  by 
the  furnishing  of  the  feast  with  guests  out  of  the 
highways,  v.  8,  10. 

Here  is,  1.  The  complaint  of  the  master  of  the 
feast  concerning  those  that  were  first  bidden  ;  (v.  8. ) 
The  wedding  is  ready,  the  covenant  of  grace  ready 
to  be  sealed,  a  church  ready  to  be  founded  ;  but 
they  which  were  bidden,  that  is,  the  Jews  to  whom 
pertained  the  covenant  and  the  promises,  by  which 
they  were  of  old  invited  to  the  feast  of  fat  things, 
they  were  not  worthy,  they  were  utterly  unworthy, 
and,  by  their  contempt  of  Christ,  had  forfeited  all 
the  privileges  they  were  invited  to.  Note,  It  is 
not  owing  to  God  that  sinners  perish,  but  to  them- 
seh'es.  Thus,  when  Israel  of  old  was  within  sight 
of  Canaan,  the  land  of  promise  was  ready,  tlie  milk 
and  honey  ready,  but  their  unbelief  and  murmuring, 
and  contempt  of  that  pleasant  land,  shut  them  out, 
and  their  carcases  were  left  to  perish  in  the  wilder- 
ness ;  and  these  things  happened  to  them  for  ensam- 
ples.     See  1  Cor.  10.  11.     Heb.  3.  16.— 4.  1. 

2.  The  commission  he  gave  to  the  servants,  to  in- 
vite other  guests.  The  inhabitants  of  the  city  (v.  7.) 
had  refused  ;  Go  to  the  high-ways  then  ;  into  the 
way  of  the  Gentiles,  which  at  first  they  were  to  de- 
cline, ch.  10.  5.  Thus,  by  the  fall  of  the  Jews,  sal- 
vation is  come  to  the  Gentiles,  Rom.  11.  11,  12. 
Eph.  3.  8.  Note,  Christ  will  have  a  kingdom  in 
the  world,  though  many  reject  the  grace,  and  resist 
the  power,  of  that  kingdom.  Though  Israel  be  not 
gathered,  he  will  be  glorious.     The  offer  of  Christ 


ST.  MATTHEW,  XXII. 


249 


and  salvation  to  the  Gentiles,  was,  (1.)  Unlocked 
for  and  unexpected  ;  such  a  surprise  as  it  would  be 
to  wayfaring  men  upon  the  road,  to  be  met  with  an 
invitation  to  a  wedding  feast.  The  Jews  had  notice 
of  the  gospel  long  before,  and  expected  the  Messiah 
and  his  kingdom  ;  but  to  the  Gentiles  it  was  all  new, 
what  they  had  never  heard  of  before,  (Acts  17.  19, 
20.)  and,  consequently,  what  they  could  not  con- 
ceive of  as  belonging  to  them.  See  Isa.  65.  1,  2. 
(2. )  It  was  universal  and  undisting^ishing  ;  Go,  and 
bid  as  many  as  you  find.  The  highways  are  pub- 
lic places,  and  there  Wisdom  cries,  Prov.  1.  20. 
"  Ask  them  that  go  by  the  way,  ask  any  body, 
(Job  21.  29. )  high  and  low,  rich  and  poor,  bound 
and  free,  young  and  old,  Jew  and  Gentile  ;  tell 
them  all,  that  tliey  shall  be  welcome  to  gospel-pri- 
vileges upon  gospel-terms ;  whoever  will,  let  him 
come,  without  exception. " 

3.  The  success  of  this  second  invitation;  if  some 
will  not  come,  others  will  ;  {y.  10.)  They  gathered 
together  all,  as  many  as  they  found.  The  servants 
obeyed  their  orders.  Jonali  was  sent  into  the  high- 
ivays,  but  was  so  tender  of  the  honour  of  his  coun- 
try, that  he  avoided  the  errand  ;  but  Christ's  apos- 
tles, though  Jews,  preferred  the  service  of  Christ 
before  their  respect  to  their  nation ;  and  St.  Paul, 
though  sorrowing  for  the  Jews,  yet  magnifies  his 
office  as  the  apostle  of  the  Gentiles.  They  gathered 
together  all.  The  design  of  the  gospel  is,  (1.)  To 
gather  souls  together ;  not  the  nation  of  the  Jews 
only,  but  all  the  children  of  God  who  were  scattered 
abroad,  (John  11.  52.)  the  other  sheeji  that  '.vere  not 
of  that  fold,  John  10.  16.  They  were  gathered  into 
one  body,  one  family,  one  coi-poration.  (2.)  To 
gather  them  together  *  the  wedding  feast,  to  pay 
their  respect  to  Christ,  and  to  partake  of  the  prrvi- 
leges  of  the  new  covenant,  ^^^lere  the  dole  is, 
there  will  the  poor  be  gathered  together. 

Now,  the  giicsts  tl\at  were  gatliered,  were  [1.] 
A  multitude,  all,  as  many  as  they  found  ;  so  many, 
that  the  guest  chamber  was  filled.  The  sealed  ones 
of  the  Jews  were  numbered,  but  those  of  other  na- 
tions luere  without  number,  a  very  great  multitude. 
Rev.  7.  9.  See  Isa.  60.  4,  8.  [2.]  A  mixed  multi- 
tude, both  bad  and  good ;  some  that,  before  their 
conversion,  were  sober  and  well  inclined,  as  the  de- 
vout Greeks,  (Acts  17.  4.)  and  Cornelius;  others, 
that  had  run  to  an  excess  of  riot,  as  the  Corinthi- 
ans ;  (1  Cor.  6.  11.)  Such  were  some  of  you  ;  or 
some  that,  after  their  conversion,  proved  bad,  that 
turned  not  to  the  Lord  with  all  their  heart,  but 
feignedly ;  others,  that  were  upright  and  sincere, 
and  proved  of  the  right  class.  Ministers,  in  casting 
the  net  of  the  gospel,  inclose  both  good  fish  and 
bad ;  but  the  Lord  knows  them  that  are  his. 

VI.  The  case  of  hypocrites,  who  are  in  the 
church,  but  not  of  it,  who  have  a  name  to  live,  but 
are  not  alive  indeed,  is  represented  by  the  guest 
that  had  not  on  a  wedding  garment  ;  one  of  the  bad 
that  were  gathered  in.  Those  come  short  of  salva- 
tion by  Christ,  not  only  who  refuse  to  take  upon 
them  the  profession  of  religion,  but  who  are  not 
sound  at  heart  in  that  profession.  Concerning  this 
hvpocrite  observe, 

1.  His  discovery  ;  how  he  was  found  out,  t.  11. 

(1.)  The  king  came  in  to  see  the  guests,  to  bid 
those  welcome  who  came  prepared,  and  to  turn 
those  out  who  came  otherwise.  Note,  The  God  of 
heaven  takes  particular  notice  of  those  who  profess 
religion,  and  have  a  place  and  a  name  in  the  visible 
church.  Our  Lord  Jesus  walks  among  the  golden 
candlesticks,  and  therefore  knows  their  works.  See 
Rev.  2.  1,  2.  Cant.  7.  12.  Let  this  bea  warning  to 
us  against  hypocrisy,  that  disguises  will  shortly  be 
stript  off,  and  e\ery  man  will  appear  in  his  own  co- 
lours ;  and  an  encouragement  to  us  in  our  sinceritv, 
that  God  is  a  witness  to  it. 

Vol.  v.— 2  I 


Observe,  This  hypocrite  was  never  discovered  to 
be  without  a  wedding  garment,  till  the  king  himself 
came  in  to  see  the  guests.  Note,  It  is  God's  prero- 
gative to  know  who  are  sound  at  lieart  in  their  pro- 
fession, and  who  are  not.  We  may  he  deceived  in 
men,  either  one  way  or  other  ;  but  Me  cannot.  The 
day  of  judgment  will  be  the  gi-eat  discovering  day, 
when  all  the  guests  will  be  presented  to  the  King  ; 
then  he  will  separate  between  the  precious  and  the 
vile,  {ch.  25.  32.)  the  secrets  of  all  hearts  will  then  be 
inade  manifest,  and  we  shall  infallibly  discern  be- 
iween  the  righteous  and  the  wicked,  which  now  it  is 
not  easy  to  do.  It  concerns  all  the  guests,  to  pre- 
pare for  the  scrutiny,  and  to  consider  how  they  will 
pass  the  piercing  eye  of  the  heart-searching  God. 

(2.)  As  soon  as  he  came  in,  he  presently  espied 
the  hypocrite  ;  He  saw  there  a  man  which  had  not 
on  a  wedding  garment ;  though  but  one,  he  soon 
had  his  eye  upon  him  ;  there  is  no  hope  of  being 
hid  in  a  crowd  from  the  arrests  of  divine  justice  ;  he 
had  not  on  a  wedding  garment ;  he  was  not  dressed 
as  became  a  nuptial  solemnity  ;  he  had  not  his  best 
clothes  on.  Note,  Many  come  to  the  wedding  feast 
without  a  wedding  garment.  If  the  gospel  be  the 
wedding  feast,  then  the  wedding  garment  is  a  frame 
of  heart  and  a  course  of  life  agreeable  to  the  gospel, 
and  our  profession  of  it,  worthy  of  the  vocation 
wherewith  we  are  called,  (Eph.  4.  1.)  as  becomes 
the  gospel  of  Christ,  Phil.  1.27.  The  righteousness 
of  saints,  their  real  holiness  and  sanctification,  and 
Christ  7nade  Righteousiiess  to  them,  is  the  clean 
linen.  Rev.  19.  6.  This  man  was  not  naked,  or  in 
rags  ;  some  i-aiment  he  had,  but  not  a  wedding  gar- 
ment. Those,  and  those  only,  who  put  on  the  Lord 
Jesus,  that  have  a  Christian  temper  of  mind,  and 
are  adorned  with  Christian  graces,  who  live  by  faith 
in  Christ,  and  to  whom  he  is  All  in  all,  have  the 
wedding  garment. 

2.  His  trial  ;  (y.  12.)  and  there  we  may  observe, 

(1.)  How  he  was  arraigned  ;  (y.  12.)  Friend,  hovf 
catnest  thou  in  hither,  not  hax'ing  a  wedding  gar- 
ment ?  A  startling  question  to  one  that  was  priding 
himself  in  the  place  he  securely  possessed  at  the 
feast.  Friend'.  That  was  a  cutting  word  ;  a  seem- 
ing friend,  a  pretended  friend,  a  friend  in  profession, 
under  manifold  ties  and  obligations  to  be  a  friend. 
Note,  There  are  many  in  the  church  who  are  false 
friends  to  Jesus  Christ,  who  sav  that  thev  love  him, 
while  their  hearts  are  not  with  him.  Uow  camest 
thou  in  hither  ?  He  does  not  chide  the  servants  for 
letting  him  in  ;  (the  wedding  garment  is  an  inward 
thing,  ministers  must  go  according  to  that  which 
falls  within  their  cognizance ;)  but  he  checks  his 
presumption  in  crowding  in,  when  he  knew  that  his 
heart  was  not  ui^right  ;  "  How  durst  thou  claim  a 
share  in  gospel-benefits,  when  thou  hadst  no  re- 
gard to  gospel-niles  ?  IVhat  hast  thou  to  do  to  rfe- 
clare  my  statutes  ?"  Ps.  50.  16,  17.  Such  are  spots 
in  the  feast,  dishonour  the  Bridegroom,  affront  the 
company,  and  disgrace  themselves  ;  and,  therefore, 
How  camest  thou  in  hither?  Note,  The  day  is  com- 
ing, when  hypocrites  will  be  called  to  aii  account 
for  all  their  presumptuous  intrusion  into  gospel-or- 
dinances, and  usurpation  of  gospel-privileges.  Who 
has  required  this  at  your  hand?  Isa.  1.  12.  De- 
spised sabbaths  and  "abused  sacraments  must  be 
reckoned  for,  and  judgment  taken  out  upon  an  ac- 
tion of  waste  against  all  those  who  ?-ffpn'fa  the  grace 
of  God  in  vain.  "  How  camest  thou  to  the  I^ord's 
table,  at  such  a  time,  unhumbled  and  unsanctified  ^ 
What  brought  thee  to  sit  before  God's  pro])hets,  as 
his  people  do,  when  thy  heart  wesrt  after  thv  covet- 
ousness  ?  How  camest  thoii  in  ?  Not  bv  the  door, 
but  some  other  way,  as  a  thief  end  a  robber.  It  was 
a  tortuous  entrv,  a  possession  without  colour  of  a 
title."  Note,  It  is  good  for  those  that  have  a  plnre 
in  the  church,  often  to  put  it  to  themselves,  "  How 


250 


ST.  MATTHEW,  XXII. 


came  I  in  hither  ?  Have  I  a  wedding  garment  ?"  If 
we  would  thus  judge  ourselves,  we  should  not  be 
judged. 

(2. )  How  he  was  convicted  ;  he  -was  speechless  : 
i^i/xaiBii — he  was  muzzled;  (so  the  word  is  used, 
1  Cor.  9.  9.)  the  man  stood  mute,  upon  his  arraign- 
ment, being  convicted  and  condemned  by  Iiis  own 
conscience.  Tliey  who  live  within  the  church,  and 
die  witliout  Christ,  will  not  have  one  word  to  say 
for  themselves  in  the  judgment  of  the  great  day, 
they  will  be  without  excuse  ;  should  they  plead, 
Jii  have  eaten  and  drunken  in  thy  firescnce,  as  they 
do,  Luke  13.  26.  that  is,  to  plead  guilty ;  for,  the 
crime  they  are  charged  with,  is,  thrusting  them- 
sel\-es  into  the  presence  of  Christ,  and  to  liis  table, 
before  they  were  called.  They  who  never  heard  a 
word  of  this  wedding  feast  will  have  more  to  say  for 
themselves  ;  their  sin  will  be  more  excusable,'  and 
their  condemnation  more  tolerable,  than  theirs  who 
came  to  the  feast  without  the  wedding  garment,  and 
so  sin  against  the  clearest  light  and  dearest  love. 

3.  His  sentence;  (v.  13.)  Bind  him  hand  and 
foot,  &c. 

(1.)  He  is  ordered  to  be  pinioned,  as  condemned 
malefactors  are,  to  be  manacled  and  shackled. 
Those  that  will  not  work  and  walk  as  they  should, 
may  expect  to  be  bound  hand  and  foot.  There  is 
a  binding  in  this  world  by  the  servants,  the  minis- 
ters, whose  suspending  of  persons  that  walk  disor- 
derly, to  the  scandid  of  religion,  is  called  binding  of 
them,  ch.  18.  18.  "  Bind  them  up  from  partaking 
of  special  ordinances,  and  the  peculiar  privileges  of 
their  church-membership  ;  bind  them  over  to  the 
righteous  judgment  of  God. "  In  the  day  of  judg- 
ment, hypocrites  will  be  bound ;  the  angels  shall 
hind  uji  these  tares  in  bundles  for  the  fire,  ch.  13.  41. 
Damned  sinners  are  bound  hand  and  foot  by  an  irre- 
versible sentence  ;  this  signifies  the  same  with  the 
fixing  of  the  great  gulf ;  they  can  neither  resist  nor 
outrun  their  punishment. 

(2. )  He  is  ordered  to  be  canned  off  from  the  wed- 
ding feast ;  Take  him  away.  When  the  wicked- 
ness of  hypocrites  appears,  they  are  to  be  taken 
away  from  the  communion  of  the  faithful,  to  be  cut 
off  as  withered  branches.  This  bespeaks  the  pun- 
ishment of  loss  in  the  other  world  ;  they  shall  be 
taken  away  from  the  King,  from  the  kingdom,  from 
the  wedding  feast ;  Depart  from  me,  ye  cursed.  It 
will  aggravate  their  misery,  that  (like  the  unbe- 
lieving lord,  2  Kings  7.  2.)  they  shall  see  all  this 
plenty  with  their  eyes,  but  shall  not  taste  of  it.  Note, 
Those  that  walk  unworthy  of  their  Christianity, 
forfeit  all  the  happiness  they  presumptuously  laid 
claim  to,  and  comjjlimented  themselves  with  a 
groundless  expectation  of. 

(3. )  He  is  ordered  into  a  doleful  dungeon  ;  Cast 
him  into  outer  darkness.  Our  Saviour  here  insensi- 
bly slides  out  of  this  parable  into  that  which  it  inti- 
mates— the  damnation  of  hypocrites  in  the  other 
world.  Hell  is  utter  darkness,  it  is  darkness  out  of 
heaven,  the  land  of  light ;  or  it  is  extreme  dark- 
ness, darkness  to  the  last  degree,  without  the  least 
ray  or  spark  of  light,  or  hope  of  it,  like  that  of 
Egypt ;  darkness  which  might  he  felt  ;  the  blackness 
of  darkness,  as  darkness  itself.  Job  10.  22.  Note, 
Hypocrites  go  by  the  light  of  the  gospel  itself  down 
to  utter  darkness  ;  and  hell  will  be  hell  indeed  to 
such,  a  condemnation  more  intolerable  ;  there  shall 
be  weeping,  and  gnashing  of  teeth.  This  our  Sa- 
viour often  uses  as  part  of  the  description  of  hell- 
torments,  which  are  hereby  represented,  not  so 
much  bv  the  misery  itself,  asbv  the  resentment  sin- 
ners will  have  of  it  ;  there  shall  be  weeping,  an  ex- 
pression of  great  sorrow  and  anguish  ;  not  a  gush  of 
tears,  which  gives  present  ease,  but  constant  weep- 
ing, which  IS  constant  torment;  smd  the g7iashing 
of  teeth,  IS  an  expression  of  the  greatest  rage  and 


indignation  ;  they  will  be  like  a  wild  bull  in  a  net, 
full  of  the  fury  of  the  Lord,  Isa.  51.  20.— 8.  21,  22. 
Let  us  therefore  hear  and  fear. 

Lastly,  The  parable  is  concluded  with  that  re- 
markable saying  which  we  had  before,  (ch.  20.  16.) 
Many  are  called,  but  few  are  chosen,  v.  14.  Of  the 
many  that  are  called  to  the  wedding  feast,  if  you 
set  aside  all  those  as  unchosen,  that  made  light  of 
it,  and  avowedly  prefer  other  things  before  it ;  if 
then  you  set  aside  all  that  make  a  profession  of  re- 
ligion, but  the  temper  of  whose  spirits,  and  the  tenor 
of  whose  conversation,  is  a  constant  contradiction  to 
it ;  if  you  set  aside  all  the  profane,  and  all  the  hypo- 
critical, you  will  find  that  they  are  few,  very  few,  that 
are  chosen  ;  many  called  to  the  wedding  feast,  but 
few  chosen  to  the  wedding  garment,  that  is,  to  sal- 
vation, by  sanctification  of  the  Spirit.  This  is  the 
strait  gate,  and  narrow  way,  which  few  find. 

1 5.  Then  went  the  Pharisees,  and  took 
counsel  how  they  might  entangle  him  in 
his  talk.  16.  And  they  sent  out  unto  him 
their  disciples  with  the  Herodians,  saying, 
Master,  we  know  that  thou  art  true,  and 
teachest  the  way  of  God  in  truth,  neither 
carest  thou  for  any  7na?i ;  for  thou  regard- 
est  not  the  person  of  men.  17.  Tell  us 
therefore,  What  thinkest  thou  ?  Is  it  law- 
ful to  give  tribute  unto  Caesar,  or  not  ?  1 8. 
But  Jesus  perceived  their  wickedness,  and 
said.  Why  tempt  ye  me,  ye  hypocrites  ?  1 9. 
Shew  me  the  tribute  Inoney.  And  they 
brought  unto  him  a  penny.  20.  And  he 
saith  unto  them,  Whose  is  this  image  and 
superscription?  21.  They  say  unto  him, 
Caesar's.  Then  saith  he  unto  them.  Ren- 
der therefore  unto  Cgesar  the  tilings  which 
are  Cajsar's ;  and  unto  God  the  things  that 
are  God's.  22.  When  they  had  heard  these 
ivords,  they  marvelled,  and  left  liim,  and 
went  their  way. 

It  was  not  the  least  grievous  of  the  sufferings  of 
Christ,  that  he  endured  the  contradiction  of  sinners 
against  himself,  and  had  snares  laid  for  him  by  those 
that  sought  how  to  take  him  off  with  some  pretence. 
In  these  verses,  we  have  him  attacked  by  the  Pha- 
risees and  Herodians,  with  a  question  about  paying 
tribute  to  Cssar.     Oljserve, 

I.  What  the  design  was,  which  they  proposed  to 
themselves.  They  took  counsel  to  entangle  him  in 
his  talk.  Hitherto,  his  rencountere  had  been  most- 
ly with  the  chief  priests  and  the  elders,  men  in  au- 
thority, who  tnisted  moi-e  to  their  power  than  to 
their  policy,  and  examined  him  concerning  his  com- 
mission ;  {ch.  21,  23.)  but  now  he  is  set  upon  from 
another  quarter  ;  the  Pharisees  will  try  whether 
they  can  deal  with  him  by  their  learning  in  the  law, 
and  in  casuistical  divinity,  and  they  have  a  tentamen 
novum — a  new  trial  for  him.  Note,  It  is  vain  for 
the  best  and  wisest  of  men  to  think  that,  by  their 
ingenuity,  or  interest,  or  industry,  or  even  by  their 
innocence  and  integrity,  they  can  escape  the  hatred 
and  ill-will  of  bad  men,  or  screen  themselves  from 
the  strife  of  tongues.  See  how  unwearied  the  ene- 
mies of  Christ  and  his  kingdom  are  in  their  oppo- 
sition ! 

1.  They  took  counsel.  It  was  foretold  concerning 
him,  that  the  ?v//(?rs  would  take  counsel  against  him  ; 
(Ps.  2.  2.)  and  so  persecuted  they  the  prophets. 
Come,  and  let  us  devise  dexnces  against  Jeremiah. 
See  Jer.  18.  18.— 20.  10.     Note,  The  more  there  is 


ST.  MATTHEW,  XXII. 


251 


of  contrivance  and  consultation  about  sin,  tlie  worse 
it  is.  There  is  a  particular  ivoe  to  them  that  dexiise 
iniquity,  Mic.  2.  1.  The  more  there  is  of  the  wick- 
ed wit  in  the  coiitrix-ance  of  a  sin,  the  more  there  is 
of  the  wicked  will  in  the  commission  of  it. 

2.  That  which  they  aimed  at,  was,  to  entangle 
him  in  /lis  talk.  They  saw  him  free  and  bold  in 
speaking  his  mind,  and  hoped  by  that,  if  they  could 
bring  him  to  some  nice  and  tender  point,  to  get  an 
advantage  against  him.  It  has  been  the  old  prac- 
tice of  Satan's  agents  and  emissaries,  to  make  a  man 
an  offender  for  a  word,  a  word  misplaced,  or  mis- 
taken, or  misunderstood  ;  a  word,  though  innocent- 
ly designed,  vet  perverted  by  strained  innuendos  : 
thus  tiiev  lav  a  saare  for  him  that  refirovcth  in  the 
gate,  (Isa.  29.  21.)  and  represent  the  greatest  teach- 
ers as  the  greatest  troublers  of  Israel  :  \h\\s  the  wick- 
ed filottcth  against  theju.st,  Ps.  oT.  12,  13. 

There  are  two  ways  by  which  the  enemies  of 
Christ  might  be  revenged  on  him,  and  be  rid  of  him  ; 
either  by  law,  or  by  force.  By  law  they  could  not 
do  it,  unless  they  could  make  him  obnoxious  to  the 
civil  government  ;  for  it  nofls  not  lanvful  for  them  to 
fiut  any  man  to  death  ;  (John  18.  31.)  and  the  Ro- 
man powers  were  not  apt  to  concern  themselves 
about  questions  oftvords,  and  names,  and  their  law. 
Acts  18.  14.  By  force  they  could  not  do  it,  unless 
they  could  make  him  obnoxious  to  the  people,  who 
were  always  the  hands,  whoever  were  the  heads,  in 
such  acts  of  violence,  which  they  called  the  beating 
of  the  rebels  ;  but  the  people  took  Christ  for  a  Pro- 
phet, and  therefore  his  enemies  could  not  raise  the 
mob  against  him.  Now,  (as  the  old  serpent  was 
from  the  beginning  more  subtle  than  any  beast  of 
the  field,)  the  design  was,  to  bring  him  into  such  a 
dilemma,  that  he  must  make  himself  liable  to  the 
displeasure,  either  of  the  Jewish  multitude,  or  of  the 
Roman  magistrates  ;  let  him  take  which  side  of  the 
question  he  will,  he  shaU  nm  himself  into  a  premu- 
nire  ;  and  so  they  will  gam  their  point,  and  make  his 
own  tongue  to  fall  upon  him. 

II.  The  question  which  they  put  to  him,  pursuant 
to  this  design,  v.  16,  17.  Having  devised  this  ini- 
quity in  secret,  in  a  close  cabal,  behind  the  curtain, 
when  they  went  abroad,  without  loss  of  time,  they 
practised  it.     Obsers'e, 

1.  The  persons  they  employed ;  thev  did  not  go 
themsehes,  lest  the  design  should  be  suspected,  and 
Christ  should  stand  the  more  upon  his  guard  ;  but 
they  sent  their  disciples,  who  would  look  less  like 
tempters,  and  more  like  learners.  Note,  Wicked 
men  will  never  want  wicked  instniments  to  be  em- 
ployed in  cariying  on  their  wicked  counsels.  Phari- 
sees have  their  disciples  at  their  beck,  who  will  go 
on  any  errand  for  them,  and  say  as  they  say  ;  and 
they  have  this  in  their  eye,  when  they  are  so  indus- 
trious to  make  proselytes. 

\\'ith  them  they  sent  the  Herodians,  a  party 
among  the  Jews,  who  were  for  a  cheerful  and  en- 
tire subjection  to  the  Roman  emperor,  and  to  Herod 
his  deputy  ;  and  who  made  it  their  business  to  re- 
concile people  to  that  govemment,  and  pressed  all 
to  pay  their  tribute.  Some  think  that  they  were  the 
collectors  of  the  land  tax,  as  the  publicans  were  of 
the  customs,  and  that  they  went  with  the  Pharisees 
to  Christ,  with  this  blind  upon  their  plot,  that,  while 
the  Herodians  demanded  the  tax,  and  the  Phai-isees 
denied  it,  they  were  both  willing  to  refer  it  to  Christ, 
as  a  proper  Judge  to  decide  the  quarrel.  Herod 
being  obliged,  by  the  charter  of  the  sovereignty,  to 
take  care  of  the  tribute,  these  Herodians,  by  assist- 
ing him  in  that,  helped  to  endear  him  to  his  great 
friends  at  home.  The  Pharisees,  on  the  other  hand, 
were  zealous  for  the  liberty  of  the  Jews,  and  did 
what  they  could  to  make  them  im])atient  of  the  Ro- 
man yoke.  Now,  if  he  should  coimtenance  the  pay- 
ing of  tribute,  the  Pharisees  would  incense  the  peo- 


ple against  him  ;  if  he  should  discountenance  or  dis- 
allow it,  the  Herodians  would  incense  the  government 
against  him.  Note,  It  is  common  for  those  that  op- 
pose one  another,  to  continue  in  an  opposition  to 
Christ  and  his  kingdom.  Samson's  foxes  looked 
several  wavs,  but  met  in  one  firebrand.  See  Ps.  83. 
3,  5,  7,  8.  if  they  arc  unanimous  in  opposing,  should 
not  we  be  so  in  maintaining,  the  interests  of  the  gos- 
pel? 

2.  The  preface,  with  which  they  were  plausibly 
to  introduce  the  question  ;  it  was  highly  complimen- 
tary to  our  Saviour  ;  (i'.  16.)  Master,  ive  know  that 
thou  art  true,  and  teackest  the  way  of  God  in  truth. 
Note,  It  is  a  common  thing  for  the  most  spiteful  pro- 
jects to  be  covered  with  the  most  specious  preten- 
ces. Had  they  come  to  Christ  with  the  most  seri- 
ous inquirv,  and  the  most  sincere  intention,  they 
could  not  have  expressed  themselves  better.  Here 
is  hatred  covered  with  deceit,  and  a  wicked  heart  with 
burning  lips;  (Prov.  26.  23.)  as  Judas,  who  kissed, 
1  and  betrayed,  as  Joab,  who  kissed,  and  killed. 

Now,  (1.)  What  they  said  of  Christ,  was  right, 
\  and,  whether  they  knew  it  or  no,  blessed  be  God, 
1  we  know  it. 

1  [1.]  That  Jesus  Christ  was  a  faithful  Teacher  ; 
Thou  art  true,  and  teachest  the  way  of  God  in  truth. 
For  himself,  he  is  true,  the  Amen,  the  faithful  Wit- 
ness; he  is  the  Truth  itself.  As  for  his  doctrine, 
the  matter  of  his  teaching  was  the  way  of  God,  the 
way  that  God  requires  us  to  walk  in,  the  way  of 
duty,  that  leads  to  happiness ;  that  is  the  way  of 
God.  The  manner  of  it  was  in  trath  ;  he  shewed 
people  the  right  wait,  the  way  in  which  they  should 
ifo.  He  was  a  skilful  Teacher,  and  knew  the  way 
"of  God  :  and  a  faithful  Teacher,  that  would  be  sure 
to  let  us  know  it.  See  Prov.  8.  6—9.  This  is  the 
character  of  a  good  teacher,  to  preach  the  truth, 
the  whole  truth, 'and  nothing  but  the  ti-uth,  and  not 
to  suppress,  pervert,  or  stretch,  any  tiiith,  for  fa- 
vour or  affection,  hatred  or  good-will,  either  out  of 
a  desire  to  please,  or  a  fear  to  offend,  any  man. 

[2.]  That  he  was  a  bold  Reprover.  In  preaching, 
he  cared  not  for  any  ;  he  valued  no  m.an's  frowns  or 
smiles,  he  did  not  court,  he  did  not  dread,  either  the 
great  or  the  many,  for  he  regarded  not  the  person  of 
man.  In  his  evangelical  judgment,  he  did  not  know 
faces  ;  that  Lion  of  the  tribe  of  Judah  turned  not 
away  for  any,  (Prov.  30.  30.)  turned  not  a  step  from 
the  tnith,  nor  from  his  work,  for  fear  of  the  most 
formidable.  He  reproved  with  equity,  (Isa.  11.  4.) 
and  never  with  partialitv. 

(2.)  Though  what  they  said  was  true  for  the  mat- 
ter of  it,  vet  there  was  nothing  but  flattery  and 
treacheiy  in  the  intention  of  it.  They  called  him 
Master,  when  they  were  contriving  to  treat  him  as 
the  worst  of  malefactors  ;  they  pretended  respect 
for  him,  when  thev  intended  mischief  against  him  ; 
and  thev  affi-onted  his  wisdom  as  Man,  much  more 
his  omniscience  as  God,  of  which  he  had  so  often 
given  undeniable  proofs,  when  thev  imagine  that 
thev  could  impose  upon  him  with  these  pretences, 
and  that  he  could  not  see  through  them.  It  is  the 
grossest  atheism,  that  is,  the  greatest  folly  in  the 
world,  to  think  to  put  a  cheat  upon  Christ,  who 
searches  the  heart,  Rev.  2.  23.  Those  that  mock 
God,  do  but  deceive  themselves,  Gal.  6.  ". 

3.  The  proposal  of  the  case  ;  Tlliat  thinkest  thou  ? 
1  As  if  they  had  said,  "  Many  men  are  of  many  minds 
in  this  matter  ;  it  is  a  case  which  relates  to  practice, 
and  occurs  daily  ;  let  us  have  thy  thoughts  freely  in 
the  matter,  Ts  it  lawful  to  give  tribute  to  Caesar,  or 
not  ?"  This  implies  a  further  question  ;  Has  Czesar 
a  right  to  demand  it  ?  The  nation  of  the  Jews  was 
lately,  about  a  hundred  years  before  this,  conquered 
I  by  the  Roman  sword,  and  so,  as  other  nations,  made 
subject  to  the  Roman  yoke,  and  became  a  province 
I  of  the  empire  ;  accordingly,  toll,  tribute,  and  cus- 


ST.  MATTHEW,  XXII. 


252 

torn,  were  demanded  from  them,  and  sometimes 
poll-money.  By  this  it  appeared  that  the  scefitre 
•was  defiarted  from  Judah ;  (Gen.  49.  lO. )  and 
therefore,  if  tliey  had  understood  the  signs  of  the 
times,  they  must  have  concluded  that  ^hiloh  was 
come,  and  either  that  this  was  he,  or  they  must  find 
out  another  more  likely  to  be  so. 

Now,  the  question  was.  Whether  it  was  lawful  to 
pay  these  taxes  voluntarily,  or.  Whether  they  should 
not  insist  upon  the  ancient  liberty  of  their  nation,  and 
rather  suffer  tliemselves  to  be  distrained  upon  ?  The 
ground  of  the  doubt  was,  that  they  were  Abraham's 
seed,  and  should  not  by  consent  be  in  bondage  to  any 
man,  John  8.  33.  God  had  given  them  a  law,  that 
they  should  not  set  a  stranger  over  them  ;  Did  not 
that  imply  that  they  were  not  to  yield  any  willing 
subjection  to  any  prince,  state,  or  potentate,  that 
was  not  of  their  own  nation  and  religion .'  This  was 
an  old  mistake,  arising  from  that  pride,  and  that 
haughty  sfiirit,  which  bring  destruction  and  a  fall. 
Jeremiah,  in  his  time,  though  he  spake  in  God's 
name,  could  not  possibly  beat  them  off  it,  nor  per- 
suade them  to  submit  to  the  king  of  Babylon  ;  and 
their  obstinacy  in  that  matter  was  then  their  ruin  : 
(Jer.  27.  13.)  and  now  again  they  stumbled  at  the 
same  stone  ;  and  it  was  the  very  tiling  which,  in  a 
few  years  after,  brought  final  destruction  upon  them 
by  the  Romans.  They  quite  mistook  the  sense  both 
of  the  precept  and  of  the  privilege,  and,  under  co- 
lour of  God's  word,  contended  with  his  providence, 
when  they  should  have  kissed  the  rod,  and  accepted 
the  punishment  of  their  iniquity-. 

However,  by  this  question  they  hoped  to  entan- 
gle Christ,  and,  which  way  soever  he  solved  it,  to 
expose  him  to  the  fuiy  either  of  the  jealous  Jews, 
or  of  the  jealous  Romans  ;  thev  were  ready  to  tri- 
umph, as  Pharaoh  did  over  Israel,  that  the  wilder- 
ness had  shut  him  in,  and  his  doctrine  would  be  con- 
cluded either  injurious  to  the  rights  of  the  church, 
orliurtful  to  kings  and  provinces. 

III.  The  brealting  of  this  snare  by  the  wisdom  of 
the  Lord  Jesus. 

1.  He  discovered  it ;  (v.  18.)  He  fiercerved  their 
wickedness  ;  for,  surely  in  vain  is  the  net  spread  in 
the  sight  of  any  bird,  Prov.  1.  17.  A  temptation 
perceived  is  half  conquered,  for  our  greatest  danger 
lies  from  snakes  under  the  green  grass ;  and  he  said. 
Why  temfit  ye  me,  ye  hypocrites  ?  Note,  Whatever 
vizard  the  hypocrites  put  on,  our  Lord  Jesus  sees 
through  it ;  he  perceives  all  the  wickedness  that  is 
in  the  hearts  of  pretenders,  and  can  easily  convict 
them  of  it,  and  set  it  in  order  before  them.  He 
cannot  be  imposed  upon,  as  we  often  are,  by  flatteries 
and  fair  pretences.  He  that  searches  the  heart,  can 
call  hypocrites  by  their  own  name,  as  Ahijah  did 
the  wife  of  Jeroboam,  (1  Kings  14.  6.)  IVhy  feignest 
thou  thyself  to  be  another?  \\1iy  tempt  ye  me,  ye 
hypocrites  ?  Note,  H)-pocrites  tempt  Jesus  Christ  ; 
they  try  his  knowledge,  whether  he  can  discover 
them  tlirough  tlieir  disguises  ;  they  try  his  holiness 
and  truth,  whether  he  will  allow  of  them  in  his 
church  ;  but  if  they  that  of  old  tempted  Christ,  when 
he  was  but  darkly  revealed,  ivere  destroyed  of  ser- 
pents, of  hoxo  much  sorer  punishmet  shall  they  be 
thought  worthy,  who  tempt  him  now  in  the  midst 
of  gospel-light  and  love  !  Those  that  presume  to 
tempt  Christ  will  certainly  find  him  too  hard  for 
them,  and  that  lie  is  of  more  piercing  eyes  than  not 
to  see,  and  more  pure  eyes  than  not  to  hate,  the  dis- 
guised wickedness  of  h\-pocrites,  that  dig  deep  to 
hide  their  counsel  from  him. 

2.  He  evaded  it ;  his  con\icting  them  of  hypocrisy 
might  have  served  for  an  answer :  such  captious 
malicious  questions  deserve  a  reproof,  not  a  reply  : 
but  our  Lord  Jesus  gave  a  full  answer  to  their  ques- 
tion, and  introduced  it  by  an  argument  sufficient  to 
support  it,  so  as  to  lay  do^vn  a  rule  for  his  church  in 


this  matter,  and  yet  to  avoid  giving  offence,  and  to 

break  the  snare. 

(1.)  He  forced  them,  ere  they  were  aware,  to 
confess  Ca;sar's  authority  over  them,  f.  19,  20.  In 
dealing  with  those  that  are  captious,  it  is  good  to 
give  our  reasons,  and,  if  possible,  reasons  of  con- 
fessed cogency,  before  we  give  our  resolutions. 
Tlius  the  evidence  of  truth  may  silence  gainsayers 
by  surprise,  while  they  only  stood  upon  their  guard 
against  the  tnith  itself,  not  against  the  reason  of  it ; 
Shew  me  the  tribute  money.  He  had  none  of  his 
own  to  convince  them  by ;  it  should  seem  he  had 
not  so  much  as  one  piece  of  money  about  him,  for, 
for  our  sakes,  he  emptied  himself  and  became  poor ; 
he  despised  the  wealth  of  this  world,  and  thereby 
taught  us  not  to  overvalue  it ;  silver  and  gold  he  had 
none ;  why  then  should  we  covet  to  load  ourselves 
with  the  thick  clay  ?  The  Romans  demanded  their 
tribute  in  their  own  money,  wliich  was  current 
among  the  Jews  at  that  time  :  that,  therefore,  is 
called  the  tribute  mo?tey ;  he  does  not  name  what 
piece,  but  the  tribute  money,  to  shew  that  he  did 
not  mind  things  of  that  nature,  nor  concern  himself 
about  them  ;  his  heart  was  upon  better  things,  the 
kingdom  of  God,  and  the  riches  and  righteousness 
thereof,  and  our's  should  be  so  too.  They  presently 
brought  him  a  penny,  a  Roman  penny  in  silver,  in 
value  about  seven  pence  halfpenny  of  our  money, 
tlie  most  common  piece  then  in  use  :  it  was  stamp- 
ed with  the  emperor's  image  and  superscription, 
which  was  the  warrant  of  the  public  faith  for  the 
value  of  the  pieces  so  stamped ;  a  method  agreed 
on  by  most  nations,  for  the  more  easy  circulation  of 
money  with  satisfaction.  The  coining  of  money  has 
always  been  looked  upon  as  a  branch  of  the  prero- 
gative, a  flower  of  the  crown,  a  royalty  belonging  to 
the  sovereign  powers  ;  and  the  admitting  of  that  as 
the  good  and  lawful  money  of  a  country,  is  an  im- 
plicit submission  to  those  powers,  and  an  owning  of 
them  in  money  matters.  How  happy  is  our  consti- 
tution, and  how  happy  we,  who  live  in  a  nation 
where,  though  the  image  and  supei-scription  be  the 
sovereign's,  the  property  is  the  subjects,  under  the 
protection  of  the  laws,  and  that  what  we  have  we 
can  call  our  own  ! 

Christ  asked  them,  JHiose  image  is  this?  They 
owned  it  to  be  Cxsar's,  and  thereby  convicted  those 
of  falsehood,  who  said,  JVc  were  never  in  bondage  to 
any ;  and  confirmed  what  afterwards  they  said,  PFe 
have  no  king  but  Caesar.  It  is  a  rule  in  the  Jewish 
Talmud,  that  "  he  is  the  king  of  the  country  whose 
coin  is  current  in  the  countiy."  Some  think  that 
the  superscription  upon  this  coin,  was,  a  memoran- 
dum of  the  conquest  of  Judea  by  the  Romans,  anno 
post  captam  JudcCam — the  year  after  that  ex'ent; 
and  that  they  admitted  that  too. 

(2.)  From  thence  he  inferred  the  lawfiilness  of 
paving  tribute  to  C;esar  ;  {v.  21.)  Render  therefore 
to  Cxsar  the  things  that  are  Caesar's;  not,  "  Give  it 
him,"  (as  they  expressed  it,  v.  17.)  but  '•  Render'it ; 
Return,"  or,  "Restore  it ;  if  Cxsar  fill  the  purses, 
let  C:esar  command  them.  It  is  too  late  now  to  dis- 
pute paying  tribute  to  Caisar,  for  you  are  become  a 
pro'^'ince  of  the  empire,  and,  when  once  a  relation  is 
admitted,  the  duty  of  it  must  be  performed.  Render 
to  all  their  due  ;  and,  particularly,  tribute  to  whom 
tribute  is  due."    Now,  by  this  answer, 

[1.]  No  offence  was  given.  It  was  much  to  the 
honour  of  Christ  and  his  doctrine,  that  he  did  not 
inteipose  as  a  Judge  or  a  Divider  in  matters  of  this 
nature,  but  left  them  as  he  found  them,  im  his  king- 
dom is  not  of  this  world  ;  and  in  this  he  hath  given 
an  example  to  his  ministers,  who  deal  in  sacred 
things,  not  to  meddle  with  disputes  about  things  se- 
cular, not  to  wade  far  into  controversies  relating  to 
them,  but  to  leave  that  to  those  whose  proper  busi- 
ness it  is.     Ministers,  that  would  mind  their  busi- 


ST.  MATTHEW,  XXII. 


253 


ness  and  please  their  Master,  must  not  entangle 
themsefues  in  the  affairs  of  this  life  ;  they  forfeit  the 
guidance  of  God's  Spirit,  and  the  convoy  of  his  pro- 
vidence, when  they  thus  go  out  of  their  way.  Christ 
discusses  not  the  emperor's  title,  but  enjoins  a  peace- 
able subjection  to  the  powers  that  be.  The  go- 
vernment therefore  had  no  reason  to  take  offence  at 
his  detei-mination,  but  to  thank  him,  for  it  would 
strengthen  Ca:sar's  interest  with  the  people,  who 
held  him  for  a  Prophet  ;  and  yet  such  was  the  im- 
pudence of  his  prosecutors,  that,  though  he  had  ex- 
pressly charged  them  to  render  to  Cxsar  the  things 
that  are  Csesar's,  they  laid  the  direct  contrary  in 
his  indictment,  that  he  forbade  to  girve  tribute  to 
Caesar,  Luke  23.  2.  As  to  the  people,  the  Phari- 
sees could  not  accuse  him  to  them,  because  they 
themselves  had,  before  they  were  aware,  yielded 
the  premises,  and  then  it  was  too  late  to  evade  the 
conclusion.  Note,  Though  truth  seeks  not  a  frau- 
dulent concealment,  yet  it  sometimes  needs  a  pru- 
dent management,  to  prevent  the  offence  which 
may  be  taken  at  it. 

[2.  ]  His  adversaries  were  reproved.  First,  Some 
of  them  would  have  had  him  made  it  unlawful  to 
give  tribute  to  Cxsar,  that  they  might  have  a  pre- 
tence to  save  their  money.  Thus  many  excuse 
themselves  from  that  which  they  must  do,  by  argu- 
ing whether  they  may  do  it  or  no.  Secondly,  They 
all  withheld  from  God  his  dues,  and  are  reproved 
for  that :  while  they  were  vainly  contending  about 
their  civil  liberties,  they  had  lost  the  life  and  power 
of  religion,  and  needed  to  be  put  in  mind  of  their 
duty  to  God,  with  that  to  Cssar. 

[3.]  His  disciples  were  insti-ucted,  and  standing 
rules  left  to  the  church, 

First,  That  the  Christian  religion-  is  no  enemy  to 
civil  government,  but  a  friend  to  it.  Christ's  kmg- 
dom  doth  not  clash  or  interfere  with  the  kingdoms 
of  the  earth,  in  any  thing  that  pertains  to  their 
jurisdiction.     By  Christ  kings  reign. 

Secondly,  It  is  the  duty  of  subjects  to  render  to 
magistrates  that  which,  according  to  the  laws  of 
their  country,  is  their  due.  The  higher  powers, 
being  intrusted  with  the  public  welfare,  the  protec- 
tion of  the  subject,  and  the  conservation  of  the  peace, 
are  entitled,  in  consideration  thereof,  to  a  just  pro- 
portion of  the  public  wealth,  and  the  revenue  of  the 
nation.  For  this  cause,  pay  we  tribute,  because  they 
attend  continually  to  this  very  thing;  (Rom.  13.  6.) 
and  it  is  doubtless  a  gi-eater  sin  to  cheat  the  govern- 
ment than  to  cheat  a  private  person.  Though  it  is 
the  constitution  that  determines  what  is  Csesar's, 
yet,  when  that  is  determined,  Christ  bids  us  render 
It  to  him  ;  my  coat  is  my  coat,  by  the  law  of  man  ; 
but  he  is  a  thief,  by  the  law  of  God,  that  takes  it 
from  me. 

Thirdly,  WTien  we  render  to  Cssar  the  things 
that  are  Csesar's,  we  must  remember  withal  to  ren- 
der to  God  the  things  that  are  God's.  If  our  purses 
be  Cssar's,  our  consciences  are  God's  ;  he  hath  said. 
My  son,  give  me  thy  heart  ;  he  must  have  the  inner- 
most and  uppei-most  place  there  ;  we  must  render 
to  God  that  which  is  his  due,  out  of  our  time,  and 
out  of  our  estates ;  from  them  he  must  have  his 
share,  as  well  as  Cxsar  his ;  and,  if  Cxsar's  com- 
mands interfere  with  God's,  we  must  obey  God 
rather  than  men. 

Lastly,  Observe  how  they  were  nonplussed  by 
this  answer  ;  they  marvelled,  and  left  him,  and  went 
their  way,  v.  22.  They  admired  his  sagacity  in 
discovering  and  evading  a  snare  which  thev  thought 
so  craftily  laid.  Christ  is,  and  will  be,  the  Wonder, 
not  only  of  his  beloved  friends,  but  of  his  baffled 
enemies.  One  would  think,  they  should  have  mar- 
velled and  followed  him,  marvelled,  and  submitted 
to  him  ;  no,  they  marvelled,  and  left  him.  Note, 
There  are  many  in  whose  eyes  Christ  is  marvellous, 


and  yet  not  precious.  They  admire  his  wisdom, 
but  will  not  be  guided  by  it,  his  power,  but  will  not 
submit  to  it.  They  went  their  way,  as  persons 
shamed,  and  made  an  inglorious  retreat.  The 
stratagem  being  defeated,  they  quitted  the  field. 
Note,  There  is  nothing  got  by  contending  with 
Christ. 

23.  The  same  day  came  to  him  the  Sad- 
ducees,  which  say  that  there  is  no  resur- 
rection, and  asked  him,  24.  Saying,  Mas- 
ter, Moses  said,  If  a  man  die,  having  no 
children,  his  brother  shall  marry  his  wife, 
and  raise  up  seed  unto  his  brother.  25. 
Now  there  were  with  us  seven  brethren : 
and  the  first,  when  he  had  married  a  wife, 
deceased,  and,  having  no  issue,  left  his  wife 
unto  his  brother.  26.  Likewise  the  second 
also,  and  the  third,  unto  the  seventh.  27. 
And  last  of  all  the  woman  died  also.  28. 
Therefore  in  the  resurrection  whose  wife 
shall  she  be  of  the  seven  ?  for  they  all  had 
her.  29.  Jesus  answered  and  said  unto 
them.  Ye  do  err,  not  knowing  the  scrip- 
tures, nor  the  power  of  God.  30.  For  in 
the  resurrection  they  neither  marry,  nor 
are  given  in  marriage ;  but  are  as  the  an- 
gels of  God  in  heaven.  31.  But  as  touch- 
ing the  resurrection  of  the  dead,  have  ye 
not  read  that  which  was  spoken  unto  you 
by  God,  saying,  32.  I  am  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  God  is  not  the  God  of  the 
dead,  but  of  the  living.  33.  And  when  the 
multitude  heard  this,  they  were  astonished 
at  his  doctrine. 

We  have  here  Christ's  dispute  with  the  Saddu- 
cees  concerning  the  resuiTection  ;  it  was  the  same 
day  on  which  he  was  attacked  by  the  Pharisees 
about  paying  tribute.  Satan  was  now  more  busy 
than  ever  to  iiifHe  and  disturb  him  ;  it  was  an  hour 
of  temptation.  Rev.  3.  10.  The  truth  as  it  is  in 
Jesus  will  still  meet  with  contradiction,  in  some 
branch  or  other  of  it.     Observe  here, 

I.  The  opposition  which  the  Sadducees  made  to 
a  veiy  great  truth  of  religion  ;  they  say.  There  is  no 
resurrection,  as  there  are  some  fools  who  say.  There 
is  no  God.  These  heretics  were  called  Sadducees, 
from  one  Sadoc,  a  disciple  of  Antigonus  Sochjeus, 
who  flourished  about  two  hundred  and  eighty-four 
years  before  our  Saviour's  birth.  They  he  under 
heavy  censures  among  the  writers  of  their  own  na- 
tion, as  men  of  base  and  debauched  conversations, 
which  their  principles  led  them  to.  They  were  the 
fewest  in  number  of  all  the  sects  among  the  Jews, 
but  generally  persons  of  some  rank.  As  the  Pjiari 
sees  and  Essenes  seemed  to  follow  Plato  and  Pytha 
goras,  so  the  Sadducees  were  much  of  the  genius  oi 
the  Epicureans,  thev  denied  the  resuiTection,  the> 
said.  There  is  no  future  state,  no  life  after  this 
that,  when  the  body  dies,  the  soul  is  annihilated, 
and  dies  with  it ;  that  there  is  no  state  of  rewards  or 
punishments  in  the  other  world ;  no  judgment  tc 
come  in  heaven  or  hell.  They  maintained,  that, 
except  God,  there  is  no  spirit,  (Acts  23.  8. )  nothing 
but  matter  and  motion.  They  would  not  own  the 
divine  inspiration  of  the  prophets,  nor  any  revela 
tion  from  heaven,  but  what  God  himself  spake  upon 
mount  Sinai,    Now,  the  doctrine  of  Christ  carried 


254 

that  great  truth,  of  the  resurrection  and  a  future 
state,  much  farther  than  it  had  yet  been  revealed, 
and  therefore  the  Sadducees  in  aparticular  manner 
set  tlieniselves  against  it.  Tlie  Pharisees  and  Sad- 
ducees were  contraiy  to  each  other,  and  yet  con- 
federates against  Christ.  Christ's  gospel  hath  al- 
ways suffered  between  superstitious  ceremonious 
hypocrites  and  bigots  on  the  one  hand,  and  profane 
deists  and  infidels  on  the  other.  The  foimer  abus- 
ing, the  latter  despising,  the  forrn  of  godliness,  but 
both  denying  the  power  of  it. 

II.  The  objection  they  made  against  the  truth, 
■which  was  taken  from  a  supposed  case  of  a  woman 
that  had  seven  husbands  successively ;  now,  they 
take  it  for  gi'anted,  that,  if  there  be  a  resurrection, 
it  must  be  a  return  to  such  a  state  as  this  we  are 
now  in,  and  to  the  same  circumstances,  like  the 
imaginaiy  Platonic  year  ;  and  if  so,  it  is  an  invinci- 
ble absurdity  for  this  woman  in  the  future  state  to 
have  seven  husbands,  or  else  an  insuperable  diffi- 
culty which  of  them  should  have  her  ;  he  whom  she 
had  first,  or  he  whom  she  had  last,  or  he  whom  she 
loved  best,  or  he  whom  she  lived  longest  with. 

1.  They  suggest  the  law  of  Moses  in  this  matter, 
(f.  24.)  that  the  next  of  kin  should  marry  the 
widow  of  him  that  died  childless ;  (Deut.  25.  5.)  we 
have  it  practised,  Ruth  4.  5.  It  was  a  political  law, 
founded  in  the  particular  constitution  of  the  Jewish 
commonwealth,  to  preserve  the  distinction  of  fami- 
lies and  inheritances,  of  both  which  there  was  special 
care  taken  in  that  government. 

2.  They  put  a  case  upon  this  statute,  which, 
whether  it  were  a  case  in  fact,  or  only  a  jyioot  case, 
is  not  at  all  material ;  if  it  had  not  really  occurred, 
yet  possibly  it  might.  It  was  of  seven  brothers, 
who  married  the  same  woman,  v.  25 — -27.  Now, 
this  case  supposes, 

(1.)  The  desolations  that  death  sometimes  makes 
in  families  when  it  comes  with  commission  ;  how  it 
often  sweeps  away  a  whole  fraternity  in  a  little  time  : 
seldom  (as  the  case  is  put)  according  to  seniority, 
(the  land  of  darkness  is  without  any  order,)  but 
heaps  upon  heaps  ;  it  diminishes  families  that  had 
multiplied  greatly,  Ps.  107.  38,  39.  \\'hen  there 
were  seven  brothei's  grown  up  to  man's  estate,  there 
was  a  family  very  likely  to  be  built  up  ;  and  yet  this 
numerous  family  leaves  neither  son  nor  nephew,  nor 
any  remaining  in  their  divellings.  Job  18.  19.  \\'ell 
may  we  say  then,  Kxcept  the  Lord  build  the  house, 
they  labour  in  vain  that  build  it.  Let  none  be  sure 
of  the  advancement  and  pei-petuity  of  their  names 
and  families,  unless  they  could  make  a  covenant  of 
peace  with  death,  or  be  at  an  agreement  with  the 
grave. 

(2. )  The  obedience  of  these  seven  brothers  to  the 
law,  though  they  had  a  power  of  refusal  under  the 
penalty  of  a  reproach,  Deut.  25.  -T.  Note,  Dis- 
couraging providences  should  not  keep  us  from  doing 
our  duty  ;  because  we  must  be  governed  by  the  rule, 
not  by  the  event.  The  seventh,  who  ventured  last 
to  many  the  widow,  (many  a  one  would  say,)  was 
a  bold  man. .  I  would  say,  if  he  did  it  purely  in 
obedience  to  God,  he  was  a  good  man,  and  one  that 
mad^  conscience  of  his  duty. 

But,  last  of  all,  the  woman  died  also.  Note,  Sur- 
vivorship is 'but  a  reprieve ;  they  that  live  long,  and 
bury  their  relations  and  neighbours  one  after  an- 
other, do  not  thereby  acquire  an  immortality  ;  no, 
their  day  will  come  to  fall.  Death's  bitter  cup 
goes  round,  and,  sooner  or  later,  we  must  all  pledge 
in  it,  Jer.  25.  26. 

3.  They  propose  a  doubt  upon  this  case  ;  (f.  28.) 
"  In  the  resurrection,  whose  wife  shall  she  he  of  the 
seven  ?  You  cannot  tell  whose  ;  and  therefore  we 
must  conclude  there  is  no  resurrection."  The  Phari- 
sees, who  professed  to  believe  a  resurrection,  had 
very  gross  and  carnal  notions  concerning  it,  and  con- 


ST.  MATTHEW,  XXll. 


cerning  the  future  state  ;  expecting  to  find  there,  as 
the  Turks  in  their  paradise,  the  delights  and  plea- 
sures of  the  animal  life,  which  perhaps  drove  the 
Sadducees  to  deny  the  thmg  itself ;  for  nothing  gives 
greater  advantage  to  atheism  and  infidelity,  than 
the  carnality  of  those  that  make  religion,  either  in 
its  professions  or  in  its  prospects,  a  servant  to  their 
sensual  appetites  and  secular  interests ;  while  those 
that  are  erroneous  deny  the  truth,  those  that  are 
superstitious  betray  it  to  them.  Now  they,  in  this 
objection,  went  upon  the  Pharisees'  hypothesis. 
Note,  It  is  not  strange  that  carnal  minds  have  very 
false  notions  of  spiritual  and  eternal  things.  The 
natural  man  receiveth  not  these  thing.s,  for  they  are 
foolishness  to  him,  1  Cor.  2.  14.  Let  truth  be  set  in 
"a  clear  light,  and  then  it  appears  in  its  full  strength. 

III.  Christ's  answer  to  this  objection  ;  by  reprov- 
ing their  ignorance,  and  rectifying  their  mistake, 
he  shews  the  objection  to  be  fallacious  and  uncon- 
cluding. 

1.  He  reproves  their  ignorance;  {v.  28.)  Ye  do 
err.  Note,  Those  do  greatly  err,  in  the  judgment 
of  Christ,  who  deny  the  resurrection  and  a  future 
state.  Here  Christ  reproves  with  the  meekness  of 
wisdom,  and  is  not  so  shai-p  upon  them  (whatever 
was  the  reason)  as  sometimes  he  was  upon  the  chief 
priests  and  elders  ;  Ye  do  err,  not  knowing.  Note, 
Ignorance  is  the  cause  of  error  ;  those  that  are  in  the 
dark,  miss  their  way.  The  patrons  of  error  do, 
therefore,  resist  the  light,  and  do  what  they  can  to 
take  away  the  key  of  knowledge  ;  Ye  do  err  in  this 
matter,  riot  knowing.  Note,  Ignorance  is  the  cause 
of  error  about  the  resurrection  and  the  future  state. 
]Vhat  it  is  in  its  particular  instances,  the  wisest  and 
best  know  not ;  it  doth  not  yet  appear  what  we  shall 
be,  it  is  a  glory  that  is  to  be  revealed  ;  when  we 
speak  of  the  state  of  separate  souls,  the  resurrection 
of  the  body,  and  of  eternal  happiness  and  miserj^, 
we  are  soon  at  a  loss  ;  we  cannot  order  our  speech, 
by  reason  of  darkness,  but  that  it  is,  is  a  thing  about 
which  >ve  are  not  left  in  the  dark  ;  blessed  be  God, 
wc  are  not ;  and  those  who  deny  it,  are  guilty  of  a 
willing  and  affected  ignorance.  It  seems  there  were 
some  Sadducees,  some  such  monsters,  among  pro- 
fessing Christians,  srjme  among  you,  that  say,  There 
is  no  resurrection  of  the  dead ;  (1  Cor.  15.  12.)  and 
some  that  did  in  effect  deny  it,  by  turning  it  into  an 
allegory,  saying.  The  resurrection  is  past  already. 
Now  observe, 

(1.)  They  know  not  the  power  of  God ;  which 
would  lead  "men  to  infer,  that  there  may  be  a  resur- 
rection and  a  future  state.  Note,  The  ignorance, 
disbelief,  or  weak  belief,  of  God's  power,  is  at  the 
bottom  of  many  errors,  particularly  their's  who  deny 
the  resun-e'cticn.  When  we  are  told  of  the  soul's 
existence  and  agency  in  a  state  of  separation  from 
the  body,  and  especially  that  a  dead  body,  which 
has  lain  many  ages  in  the  gra\'e,  and  is  turned  into 
common  and  undistinguished  dust,  that  this  shall  be 
raised  the  same  body  that  it  was,  and  live,  move, 
and  act,  again  ;  we  are  ready  to  say.  How  can  these 
things  be  ?  Natm-e  allows  it  for  a  maxim,  A prirva- 
tione  ad  habitum  non  datur  regressus — The  habits 
attaching  to  a  state  of  existence  vanish  irrecoverably 
with  the  state  itself,  if  a  man  die,  shall  he  live  again  > 
And  vain  men,  because  they  cannot  comprehend  the 
noaii  of  it,  qVcstion  the  truth  of  it ;  whereas,  if  we 
firmly  believe  in  God  the  Father  Almighty,  that 
nothing  is  impossible  with  God,  all  these  difficulties 
vanish.  This,  therefore,  we  must  fasten  upon,  in 
the  first  place,  that  God' is  omnipotent,  and  can  do 
what  he  will  ;  and  then  no  room  is  left  for  doubting 
but  that  he  will  do  what  he  has  promised  ;  and  if  so, 
why  should  it  be  thought  a  thing  incredible  with  you, 
that  God  should  raise  the  dead?  Acts  26.  8.  His 
power  far  exceeds  the  power  of  nature. 

(2.)    They  know  not  the  saiptures,  which  de- 


ST.  MATTHEW,  XXII. 


255 


cidedly  affirm  that  there  shall  be  a  resurrection  and 
a  future  state.  The  power  of  God,  determined  arid 
engaged  by  his  promise,  is  the  foundation  for  faith 
.to  build  upon.  Now,  the  sciiptures  speak  plainly, 
that  the  soul  is  immortal,  and  there  is  anotlier  life 
after  this  ;  it  is  the  scope  both  of  the  law  and  of  the 
prophets,  that  there  shall  be  a  resurrection  of  the 
dead,  both  of  the  just  and  of  the  unjust.  Acts  24.  14, 
15.  Job  knew  it,  (Job  19.  26.)  Ezekiel  foi-esaw  it, 
(Ezek.  37.)  and  Daniel  plainly  foretold  it,  Dan.  12. 
2.  Christ  rose  again  according  to  the  scriptures; 
(1  Cor.  15.  3.)  and  so  shall  we.  Those,  therefore, 
who  deny  it,  either  have  not  conversed  with  the 
scriptures,  or  do  not  believe  them,  or  do  not  take 
the  true  sense  and  meaning  of  them.  Note,  Igno- 
rance of  the  scripture  is  the  rise  of  abundance  of 
imschief. 

2.  He  rectifies  their  mistake,  and  (v.  30.)  corrects 
those  gross  ideas  which  they  had  of  the  resun'ec- 
tion  and  a  future  state,  and  fixes  these  doctrines  upon 
a  true  and  lasting  basis.  Concerning  that  state, 
observe, 

(1.)  It  is  not  like  the  state  we  are  now  in  upon 
earth  ;  lyiey  neither  marry,  nor  are  given  in  mar- 
riage.    In  our  present  state,  marriage  is  necessary  ; 
it  was  instituted  in  innocency ;  whatever  intermis- 
sion or  neglect  there  has  been  of  other  institutions, 
this  was  never  laid  aside,  nor  will  be  to  the  end  of 
time.     In  the  old  world,  they  were  marrying,  and 
gh'ing  in  marriage  ;  the  Jews  in  Babylon,  when  cut 
off  from  other  ordinances,  yet  were  tid  to  take  them 
ivii'es,  Jer.  29.  6.     All  civilized  nations  have  had  a 
sense  of  the  obligation  of  the  marriage  covenant ; 
and  it  is  requisite  for  the  gratifying  of  the  desires, 
and  recruiting  the  deficiencies,  of  the  human  nature. 
But,  in  the  resuiTection,  there  is  no  occasion  for 
marriage  ;  whether  in  glorified  bodies  there  will  be 
any  distinction  of  sexes  some  too  curiously  dispute  ; 
(the  ancients  are  di\^ded  in  their  opinions  about  it ;) 
but  whether  there  will  be  a  distinction  or  no,  it  is 
certain  that  there  will  be  no  conjunction ;  where 
God  will  be  all  in  all,  there  needs  no  other  7nect- 
hel/i ;  the  body  will  be  spiritual,  and  there  will  be 
in  it  no  carnal  desires  to  be  gratified  :  when  the 
mystical  body  is  completed,  there  will  be  no  further 
occasion  to  seek  a  godly  seed,  which  was  one  end  of 
the  institution  of  maniage,  Mai.  2.  15.     In  heaven 
there  will  be  no  decay  of  the  individuals,  and  there- 
fore no  eating  and  drinking  ;  no  decay  of  the  species, 
and  therefore  no  manying  ;  where  there  shall  be  Jio 
more  deaths,  (Rev.  21.  4.)  there  needs  be  no  more 
births.     The  married  state  is  a  composition  of  joys 
and  cares  ;  those  that  enter  upon  it,  are  taught  to 
look  upon  it  as  subject  to  clianges,  richer  and  poorer, 
sickness  and  health  ;  and  therefore  it  is  fit  for  this 
mixed,  changing;  world  ;  but,  as  in  hell,  where  there 
is  no  joy,  the  voice  of  the  bridegroom  and  the  voice 
of  the  bride  shall  be  heard  no  more  at  all,  so  in  hea- 
ven, where  there  is  all  joy,  and  no  care,  or  pain,  or 
trouble,  there  will  be  no  marrying.     The  joys  of 
that  state  are  pure  and  spiritual,  and  arise  from  the 
marriage  of  all  of  them  to  the  Lamb,  not  of  any  of 
them  to  one  another. 

2.  It  is  like  the  state  angels  are  now  in,  in  heaven  ; 
They  are  as  the  angels  of  God  in  heaven  ;  they  are 
so,  that  is,  undoubtedly  they  shall  be  so.  Tliev  are 
so  already  in  Christ  their  Head,  who  has  made  them 
sit  with  him  in  heavenly  places,  Eph.  2.  6.  The 
spirits  of  just  men  already  made  perfect,  are  of  the 
same  coi-poration  with  the  innumerable  company  of 
angels,  Heb.  12.  22,  23.  Man,  in  his  creation,  was 
made  a  little  lower  than  the  angels  ;  (Ps.  8.  5.)  but, 
in  his  complete  redemption  and  renovation,  will  be 
as  the  angels ;  pure  and  spiritual  as  the  angels, 
knowing  and  loving  as  those  blessed  sei-aphim,  ever 
praising  God  like  them  and  with  them.  The  bodies 
of  the  saints  shall  be  raised  incomiptible  and  glori- 


ous, like  the  uncompounded  vehicles  of  those  pure 
and  holy  sjurits,  (1  Cor.  15.  42,  Sec.)  swift  and  strong 
like  them.  We  should  ihrnforc  desire  and  endea 
vour  to  do  the  will  of  (iod  now  as  the  angels  do  it  in 
heaven,  because  we  litipc  shortly  to  be  like  the  an- 
gels, who  always  behold  our  Fatlier's  face.  He  saith 
nothing  of  the  state  of  the  wicked  in  the  resurrec- 
tion ;  but,  by  consequence,  they  shall  be  like  the 
devils,  whose  lusts  they  have  done. 

IV.  Christ's  argument  to  confirm  this  great  truth 
of  the  resurrection  and  a  future  state  ;  the  matters 
being  of  great  concern,  he  did  not  think  it  enough 
(as  in  some  other  disputes)  to  discover  the  fallacy 
and  sophistry  of  the  objections,  but  backed  the  ti-uth 
•with  a  solid  argument ;  for  Christ  brings  forth  judg- 
ment to  truth  as  well  as  victoiy,  and  cnaljles  his  fol- 
lowers to  give  a  reason  of  the  hope  that  is  in  them. 
Now  observe, 

1.  \\'lience  he  fetched  his  argument — from  the 
scripture ;  that  js  the  gi-eat  magazine,  or  armory, 
whence  we  may  be  furnished  with  spiritual  weapons, 
offensive  and  defensive.     It  is  written,  is  Goliath's 
sword.     Have  ye  not  read  that  which  was  spoken  to 
you  by  God?  Note,  (1.)  \Miatthe  scripture  speaks, 
God  speaks.     (2. )  What  was  spoken  to  Moses,  was 
spoken  to  us ;  it  was  spoken  and  written  for  our 
learning.    (3. )  It  concerns  us  to  read  and  hear  what 
God  hath  spoken,  because  it  is  spoken  to  us.    It  was 
spoken  to  you  Jews,  in  the  first  place,  for  to  them 
were  committed  the  oracles  of  God.     The  argu- 
ment is  fetched  from  the  books  of  Moses,  because 
the  Sadducees  received  them  only,  as  some  think, 
or,  however,  them  chiefly,  for  canonical  scriptures ; 
Christ  therefore  fetched  his  proof  from  the  most 
indisputable  fountain.     The  latter  prophets  have 
more  express  proofs  of  a  future  state  than  the  law 
of  Moses  has ;  for,  though  the  law  of  Moses  sup- 
poses the  immortality  of  the  soul  and  a  future  state, 
as  principles  of  what  is  called  natural  religion,  yet 
no  express  revelation  of  it  is  made  by  the  law  of 
Moses  ;  because  so  much  of  that  law  was  peculiar 
to  that  people,  and  was  therefore  giiarded,  as  muni- 
cipal laws  used  to  he,  with  temporal  promises  and 
threatenings,  and  the  more  express  revelation  of  a 
future  state  was  resented  for  the  latter  days  ;  but 
our  Saviour  finds  a  veiy  solid  argument  for  the  re- 
suiTection, even  in  the  ^vritings  of  Moses.     Much 
scripture-treasure  lies  under  ground,  that  must  be 
digged  for. 

2.  WHiat  his  argument  was  ;  {v.  32.)  /  am  the 
God  of  Abraham.  This  was  not  an  express  proof, 
totidem  verbis — in  so  many  words ;  and  yet  it  was 
really  a  conclusive  argument.  Consequences  from 
scripture,  if  rightly  deduced,  must  be  received  as 
scripture  ;  for  it  was  written  for  those  that  have  the 
use  of  reason. 
Now  the  drift  of  the  argument  is  to  prove, 
(1.)  That  there  is  a  ftiture  state,  another  life  after 
this,  in  which  the  righteous  shall  be  truly  and  con- 
stantly happy.  This'is  proved  from  what  God  said ; 
lam  the  God  of  Abraham. 

[1.]  For  God  to  be  any  one's  God,  supposes  some 
very  extraordinary  privilege  and  haiipiness  ;  unless 
we 'know  fully  what  God  is,  we  could  not  compre- 
hend the  riches  of  that  word,  /  will  be  to  thee  a 
God,  that  is,  a  Benefactor  like  mvsclf  The  God 
of  Israel  is  a  God  to  Israel,  (1  Chron.  17.  24.)  a 
spiritual  Benefactor  ;  for  he  is  the  Father  of  spirits, 
and  blessed  with  sriritual  blessings  :  it  is  to  be  an 
all-sufficient  Benefactor,  a  God  that  is  enough,  a 
complete  Good,  and  an  eternal  Benefactor  ;  for  he 
is  liTmsclf  an  everlasting  God,  and  will  be  to  those 
that  are  in  covenant  with  him  an  everlasting  Good. 
This  great  word  God  had  often  said  to  Abraham, 
Isaac,  and  Jacob  ;  and  it  was  intended  as  a  recom- 
pence  for  their  singular  faith  and  obedience,  in  quit- 
ting their  country  at  God's  caU.     The  Jews  had  a 


256 


ST.  MATTHEW,  XXII. 


profound  veneration  for  those  three  patriarchs,  and 
■would  extend  the  promise  God  made  them  to  the 
uttermost. 

[2.  ]  It  is  manifest  that  these  good  men  had  no 
such  extraordinary  happiness  in  this  life,  as  might 
look  any  thing  like  the  accomplishment  of  so  great 
a  word  as  that.  They  were  strangers  in  the  land 
of  promise,  wandering,  pinched  with  famine  ;  they 
had  not  a  foot  of  ground  of  their  own  but  a  burying- 

Elace,  which  directed  them  to  look  for  something 
eyond  this  life.  In  present  enjoyments  they  came 
far  short  of  their  neighbours  that  were  strangers  to 
this  covenant.  What  was  there  in  this  world  to  dis-  | 
tinguish  them  and  the  heirs  of  their  faitli  from  other  I 
people,  any  whit  proportionable  to  the  dignity  and  \ 
distmction  of  this  covenant  ^  If  no  happiness  had 
been  reserved  for  these  great  and  good  men  on  the 
other  side  death,  that  melancholy  word  of  poor  Ja- 
cob's, when  he  was  old,  (Gen.  47.  9.)  Few  and  evil 
have  the  days  of  the  years  of  my  life  been,  would 
have  been  an  eternal  reproach  to  the  wisdom,  good- 
ness, and  faithfulness,  ot  that  God  who  had  so  often 
called  himself  the  God  of  Jacob. 

[3.]  Therefore  there  must  certainly  be  a  future 
state,  in  which,  as  God  will  ever  live  to  be  eternally 
rewarding,  so  Abraham,  Isaac,  and  Jacob,  will  ever 
live  to  be  eternally  rewarded.  That  of  the  apostle, 
(Heb.  11.  16.)  is  a  key  to  this  argument,  where, 
■when  he  had  been  speaking  of  the  faith  and  obedi- 
ence of  the  patriarchs  in  the  land  of  their  pilgrim- 
age, he  adds.  Therefore  God  is  not  ashamed  to  be 
called  their  God;  because  he  has  firovided  for  them 
a  city,  a  heavenly  city  ;  implying,  that  if  he  had  not 
provided  so  well  for  them  in  the  other  world,  con- 
sidering how  they  sped  in  this,  he  would  have  been 
ashamed  to  have  called  himself  their  God ;  but  now 
he  is  not,  having  done  that  for  them  which  answers 
it  in  its  true  intent  and  full  extent. 

(2.)  That  the  soul  is  immortal,  and  the  body  shall 
rise  again,  to  be  united  ;  if  the  former  point  be  gain- 
ed, these  will  follow  ;  but  they  are  likewise  proved 
by  considering  the  time  when  God  spake  this ;  it 
was  to  Moses  at  the  bush,  long  after  Abraham,  Isaac, 
and  Jacob,  were  dead  and  buried  ;  and  yet  God  saith 
not,  "  I  mas,"  or  "have  been,"  but  /  am,  the  God 
of  Abraham.  Now,  God  is  not  the  God  of  the  dead, 
but  of  the  livini;.  He  is  a  living  God,  and  commu- 
nicates vital  influence  to  those  to  whom  he  is  a  God. 
If,  when  Abraham  died,  there  had  been  an  end  of 
him,  there  had  been  an  end  likewise  of  God's  rela- 
tion to  him  as  his  God  ;  but,  at  that  time,  when  God 
spake  to  Moses,  he  was  the  God  of  Abraham,  and 
therefore  Abraham  must  be  then  alive  ;  which 
proves  the  immortality  of  the  soul  in  a  state  of  bliss  ; 
and  that,  by  consequence,  infers  the  resurrection  of 
the  body  ;  for  there  is  such  an  inclination  in  the  hu- 
man soul  to  its  body,  as  woiUd  make  a  final  and  eter- 
nal separation  inconsistent  with  the  bliss  of  those 
that  have  God  for  their  God.  The  Sadducees'  no- 
tion was,  that  the  union  between  body  and  soul  is  so 
close,  that,  when  the  body  dies,  the  soul  dies  with 
it.  Now,  upon  the  same' hypothesis,  if  the  soul  lives, 
as  it  certainly  does,  the  body  must,  sometime  or 
other,  live  with  it.  And  besides,  the  Lord  is  for  the 
body,  it  is  an  essential  part  of  the  man  ;  there  is  a 
covenant  with  the  dust,  which  will  be  remembered, 
otherwise  the  man  would  not  be  happy.  The  charge 
■which  the  dying  patriarchs  gave  concerning  their 
bones,  and  that  in  faith,  was  an  evidence  that  they 
had  some  expectation  of  the  resurrection  of  their 
bodies.  But  this  doctrine  was  reserved  for  a  more 
full  revelation  after  the  resurrection  of  Christ,  who 
was  the  first  fruits  of  them  that  slefit. 

Lastly,  We  have  the  issue  of  this  dispute.  The 
Sadducees  were  fiut  to  silence,  (i>.  34.)  and  so  put 
to  shame.  They  thought,  by  their  subtlety,  to  put 
Christ  to  shame,  when  they  were  preparing  shame 


for  themselves.  But  the  multitude  -were  astonished 
at  his  doctrine,  v.  33.  1.  Because  it  was  new  to  them. 
See  to  what  a  sad  pass  the  exposition  of  scripture 
was  come  among  them,  when  people  were  astonish-* 
ed  at  it  as  a  miracle,  to  hear  the  fundamental  pro- 
mise applied  to  this  great  truth  ;  they  had  sorry 
Scribes,  or  this  had  been  no  news  to  them.  2.  Be- 
cause it  had  something  in  it  ver}'  good  and  gi-eat. 
Truth  often  shews  the  brighter,  and  is  the  more  ad- 
mired, for  its  being  opposed.  Observe,  Many  gain- 
sayers  are  silenced,  and  many  hearers  astonished, 
without  being  savingly  converted  ;  yet,  even  in  the 
silence  and  astonishment  of  unsanctified  souls,  God 
magnifies  his  law,  magnifies  his  gospel,  and  makes 
both  honourable. 

34.  But  when  the  Pharisees  had  heard 
that  he  had  put  the  Sadducees  to  silence, 
they  were  gathered  together.  35.  Then 
one  of  them,  zvkich  was  a  lawyer,  asked 
Iiim  a  question,  tempting  him,  and  saying, 
36.  Master,  which  is  the  great  command- 
ment in  the  law  ?  37.  Jesus  said  unto  him, 
Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  38.  Thi^  is  the  first  and  great 
commandment.  39.  And  the  second  is 
like  unto  it.  Thou  shalt  love  thy  neighbour 
as  thyself.  40.  On  these  two  command- 
ments hang  all  the  law  and  the  prophets. 

Here  is  a  discourse  which  Christ  had  with  a  Pha- 
risee lawyer,  about  the  great  commandment  of  the 
law.     Observe, 

I.  The  combination  of  the  Pharisees  against 
Christ,  V.  34.  They  heard  that  he  had  put  the  Sad- 
ducees to  silence,  had  stopped  their  mouths,  though 
their  understandings  were  not  opened  ;  and  they 
were  gathered  together,  not  to  return  him  the  thanks 
of  their  party,  as  they  ought  to  have  done,  for  his 
effectual  asserting  and  confirming  of  the  truth  against 
the  Sadducees,  tfie  common  enemies  of  their  reli- 
g-ion,  but  to  temfit  him,  in  hopes  to  get  the  reputa- 
tion of  puzzling  him  who  had  puzzled  the  Sadducees. 
They  were  more  vexed  that  Christ  was  honoured, 
than  pleased  that  the  Sadducees  were  silenced  ;  be- 
ing more  concerned  for  their  own  tyranny  and  tra- 
ditions, which  Christ  opposed,  than  for  the  doctrine 
of  the  resurrection  and  a  future  state,  which  the 
Sadducees  opposed.  Note,  It  is  an  instance  of  Pha- 
risaical envy  and  malice,  to  be  displeased  at  the 
maintaining  of  a  confessed  truth,  when  it  is  done  by 
those  we  do  not  like  ;  to  sacrifice  a  public  good  to 
private,  piques  and  prejudices.  Blessed  Paul  was 
otherwise  minded,  Phil.  1.  18. 

II.  The  lawyer's  question,  which  he  ])ut  to  Christ. 
The  lawvcrs  were  students  in,  and  teachers  of,  the 
law  of  Moses,  as  the  Scribes  were  ;  but  some  think 
that  in  this  they  differed,  that  they  dealt  more  in 
practical  questions  than  the  Scribes ;  they  studied 
and  professed  casuistical  divinity.  This  lawyer  ask- 
ed him  a  question,  temfiting  him  :  not  with  any  de- 
sign to  insnare  him,  as  appears  by  St.  Mark's  rela- 
tion of  the  story,  where  we  find  that  this  was  he  to 
whom  Christ  said,  Thou  art  not  far  from  the  king- 
dom of  God,  Mark  12.  34.  but  only  to  see  what  he 
would  say,  and  to  draw  on  discourse  with  him,  to 
satisfy  his  own  and  his  friends'  curiosity. 

1.  The  question  was.  Master,  nvhich  is  the  great 
commandment  of  the  law  ?  A  needless  question, 
when  all  the  things  of  God's  law  are  great  things, 
(Hos.  8.  12.)  and  the  -ndsdom  from  above  is  without 
partiality,  partiality  in  the  law,  (Mai.  2.  9. )  and  hath 
respect  to  them  all.    Yet,  it  is  true,  there  are  some 


ST.  MATTHEW,  XXII. 


257 


commands  that  are  the  principles  of  the  oracles  of 
God,  more  extensive  and  inclusive  than  others.  Our 
Saviour  speaks  of  the  weightier  matters  of  the  law, 
ch.  23.  23. 

2.  The  design  was  to  try  him,  or  tempt  him  ;  to 
try,  not  so  much  his  knowledge  as  his  judgment. 
It  was  a  question  disputed  among  the  critics  in  the 
law.  Some  would  have  the  law  of  circumcision  to 
be  the  great  commandment,  others  the  law  of  the 
sabbath,  others  the  law  of  sacrifices,  according  as 
they  severally  stood  affected,  and  spent  their  zeal ; 
now  they  would  try  what  Christ  said  to  this  (ques- 
tion, hoping  to  nicense  the  people  against  him,  if  he 
should  not  answer  according  to  the  vulgar  opinion  ; 
and  if  he  should  magnify  one  commandment,  they 
would  reflect  on  him  as  vilifying  the  rest.  The 
question  was  harmless  enough,  and  it  appears,  by 
comparing  Luke  10.  27,  28.  that  it  was  an  adjudged 
point  among  the  lawyers,  that  the  love  of  God  and 
our  neighbour  is  the  great  commandment,  and  the 
sum  of  all  the  rest,  and  Christ  had  there  approved 
it ;  so  that  the  putting  of  it  to  him,  here,  seems 
rather  a  scornful  design  to  catechise  him  as- a  child, 
than  a  spiteful  design  to  dispute  with  him  as  an  ad- 
versary. 

III.  Christ's  answer  to  this  question.  It  is  well 
for  us  that  such  a  question  was  asked  him,  that  we 
might  have  his  answer.  It  is  no  disparagement  to 
great  men  to  answer  plain  questions.  Now,  Christ 
recommends  to  us  those  as  the  great  command- 
ments, not  which  are  so  exclusive  of  others,  buf 
which  are  therefore  great,  because  inclusive  of 
others.     Observe, 

1.  Which  these  great  commandments  are  ;  (t. 
37 — 39.)  not  the  judicial  laws,  those  could  not  be 
the  greatest,  now  that  the  peo])le  of  the  Jews,  to 
whom  they  pertained,  were  so  little  ;  not  the  cere- 
monial laws,  those  could  not  be  the  greatest,  now 
that  they  were  waxen  old,  and  were  ready  to  vanish 
away  ;  lior  any  particular  moral  precept  ■;  but  the 
love  of  God  and  nur  neighbour,  which  are  the  spring 
and  foundation  of  all  the  rest,  which  (these  being 
supposed)  will  follow  of  course. 

(1.)  All  the  law  is  fulfilled  in  one  word,  and  that 
is,  love.  See  Rom.  13.  10.  All  obedience  begins  in 
the  affections,  and  nothing  in  religion  is  done  right, 
that  is  not  done  there  first.  Love  is  the  leading  af- 
fection, which  gives  law,  and  gives  ground,  to  the 
rest ;  and  therefore  that,  as  the  main  fort,  is  to  be 
first  secured  and  gan-isoned  for  God.  Man  is  a 
creature  cut  out  for  love  ;  thus  therefore  is  the  law 
\yritten  in  the  heart,  that  it  is  a  lam  of  love.  Love 
is  a  short  and  sweet  word  ;  and  if  that  be  the  ful- 
filling of  the  law,  surely  the  yoke  of  the  command 
IS  very  easy.  Lo\-e  is  the  rest  and  satisfaction  of  the 
soul ;  if  we  walk  in  this  good  old  way,  we  shall  find 
rest. 

(2.)  The  love  of  God  is  the  first  and  srreat  com- 
mandment of  all,  and  the  summary  of  all  the  com- 
mands of  the  first  table.  The  proper  act  of  love 
being  complacency,  good  is  the  proper  object  of  it. 
Now  God,  being  good  infinitely,  originally,'and  eter- 
nally, is  to  be  loved  in  the  first  place,  and  nothing 
loved  beside  him,  but  what  is  loved  for  him.  Lox^e 
is  the  first  and  great  thing  that  God  demands  from 
us,  and  therefore  the  first  and  great  thing  that  we 
should  devote  to  him. 

Now  here  we  are  directed, 

[1.]  To  love  God  as  our's ;,  TJmu  shalt  love  the 
Lord  thy  God  as  thine.  The  first  commandment 
is.  Thou  shalt  have  no  other  god ;  which  implies, 
that  we  must  have  him  for  our  God,  and  that  will 
engage  our  love  to  him.  Those  that  made  the  sun 
and  moon  their  gods,  loved  them,  Jer.  8.  2.  Judges 
18.  24.  To  love  God  as  our's,  is  to  love  him  because 
he  is  our's,  our  Creator,  Owner,  and  Ruler,  and  to 
conduct  ourselves  to  him  as  our's,  with  obedience  to 

Vol.  v.— 2  K 


him,  and  dependence  on  him.  We  must  love  God 
as  reconciled  to  us,  and  made  our's  by  covenant ; 
that  is  the  foundation  of  this,  Thy  Gad. 

[2.]  To  love  him  with  all  our  heart,  and  soul, 
and  mind.  Some  make  these  to  signify  one  and  the 
same  thing,  to  love  him  with  all  our  powers ;  others 
di.stinguish  them  ;  the  heart,  soul,  and  mind,  are  the 
will,  affections,  and  understanding ;  or  the  vital,  sen- 
sitive, and  intellectual,  faculties.  Our  love  of  God 
must  be  a  sincere  love,  and  not  in  word  and  tongue 
only,  as  their's  is,  who  say  they  lo\e  him,  but  their 
hearts  are  not  with  him.  It  must  be  a  strong  love, 
we  must  love  him  in  the  most  intense  degree  ;  as  we 
YtmA  firaise  him,  so  we  must  love  him,  with  all  that 
is  within  us,  Ps.  103.  1.  It  must  be  a  singular  and 
superlative  love,  we  must  love  him  more  than  any 
thing  else  ;  this  way  the  stream  of  our  affections 
must  entirely  nm.  The  heart  must  be  united  to 
love  God,  in  opposition  to  a  divided  heart.  All  our 
love  is  too  little  to  bestow  upon  him,  and  therefore 
all  the  powers  of  the  soul  must  be  engaged  for  him, 
and  carried  out  toward  him.  This  is  the  Jirst  and 
great  commandment ;  for  obedience  to  this  is  the 
spring  of  obedience  to  all  the  rest ;  which  is  then 
only  acceptable,  when  it  flows  from  love. 

(3.)  To  love  our  neighbour  as  ourselves  is  the 
second  great  commandment ;  {v.  39.)  Jt  is  like  unto 
that  Jirst ;  it  is  inclusive  of  all  the  precepts  of  the 
second  table,  as  that  is  of  the  first.  It  is  like  it,  for 
it  is  founded  upon  it,  and  flows  from  it ;  and  a  right 
love  to  our  brother,  whom  we  have  seen,  is  both  an 
instance  and  an  evidence  of  our  love  to  God,  whom 
we  have  not  seen,  1  John  4.  20. 

[1.]  It  is  implied,  that  we  do,  and  should,  love 
ourselves.  There  is  a  self-love  which  is  corrupt, 
and  the  root  of  the  gi-eatest  sins,  and  it  must  be  put 
off  and  mortified :  but  there  is  a  self-love  which  is 
natural,  and  the  njle  of  the  greatest  duty,  and  it 
must  be  preserved  and  sanctified.  \\'e  must  love 
ourselves,  that  is,  we  must  have  a  due  regard  to  the 
dignity  of  our  own  natures,  and  a  due  concern  for  the 
welfare  of  our  own  souls  and  bodies. 

[2.]  It  is  prescribed,  that  we  lome  our  neighbour 
as  ourselves.  We  must  honour  and  esteem  all  men, 
and  must  wrong  and  injure  none  ;  must  have  a  good- 
will to  all,  and  good  wishes  for  all,  and,  as  we  have 
opportunity,  must  do  good  to  all.  \^'e  must  love  our 
neighbour  as  ourselves,  as  tndy  and  sincerely  as  we 
love  ourselves,  and  in  the  same  instances ;  nay,  in 
many  cases  we  must  deny  ourselves  for  the  good  of 
our  neighbour,  and  must  make  ourselves  senants  to 
the  true  welfare  of  others,  and  be  willing  to  spend 
and  be  spent  for  them,  to  lay  down  our  lives  for  the 
brethren. 

2.  Observe  what  the  weight  and  gi-eatness  of  these 
commandments  is;  {v.  40.)  On  these  two  command- 
ments hang  all  the  law  and  the  prophets;  that  is. 
This  is  the  sum  and  substance  of  all  those  precepts 
relating  to  practical  religion,  which  were  written  in 
men's  hearts  bv  nature,  re\ivcd  by  Moses,  and  back- 
ed and  enforced  by  the  preaching  and  writing  of  the 
prophets.  All  hang  upon  the  law  of  love;  take 
awa^-  this,  and  all  falls  to  the  ground,  and  comes  to 
nothing.  Rituals  and  ceremonials  must  give  way  to 
these,  as  must  all  spiritual  gifts,  for  love  is  the  more 
excellent  way.  This  is  the  spirit  of  the  law,  which 
animates  it,  the  cement  of  the  law,  which  joins  it ; 
it  is  the  root  and  spring  of  all  other  duties,  the  com- 
pendium of  the  whole  Bible,  not  only  of  the  law  and 
the  prophets,  but  of  the  gospel  too,  only  supposing 
this  love  to  be  the  fruit  of  faith,  and  tliat  we  lo\e 
God  in  Christ,  and  our  neighbour  for  his  sake.  All 
hangs  on  these  two  commandments,  as  the  effect 
doth  both  on  it.s  efficient  and  on  its  final  cause  ;  for 
the  fulfilling  of  the  law  is  love,  (Rom.  13.  10.)  a:id 
the  end  of  the  law  is  love,  1  Tim.  1.  5.  The  law  of 
love  is  the  nail,  is  the  nail  in  the  sure  place,  fastened 


ST.  MATTHEW,  XXII. 


258 

by  the  masters  of  assemblies,  (Eccl.  12.  11.)  on  -which 
is  hung  all  the  gloi-y  of  the  law  and  the  profihets, 
(Isa.  22.  24.)  a  nail  that  shall  never  be  drawn  ;  for 
on  this  nail  all  the  glory  of  the  new  Jenasalem  shall 
eternally  hang.  Love  never  faileth.  Into  these  two 
great  commandments  therefore  let  our  hearts  be  de- 
fivered  as  into  a  mould ;  in  the  defence  and  evidence 
of  these  let  us  spend  our  zeal,  and  not  in  notions, 
names,  and  strifes  of  words,  as  if  those  were  the 
mighty  things  on  which  the  law  and  the  prophets 
hung,  and  to  them  the  love  of  God  and  our  neigh- 
bour must  be  sacrificed;  but  to  the  commanding 
power  of  these  let  every  thing  else  be  made  to  bow. 

41.  While  the  Pharisees  were  gathered 
together,  Jesus  asked  them,  42.  Saying, 
What  think  ye  of  Christ?  Whose  son  is  \wl 
They  say  unto  him.  The  son  of  David.  43. 
He  saith  unto  them.  How  then  doth  David 
in  spirit  call  him  Lord,  saying,  44.  The 
Lord  said  unto  my  Lord,  Sit  thou  on  my 
right  hand,  till  I  make  thine  enemies  thy 
footstool  ?  45.  If  David  then  call  him 
Lord,  how  is  he  his  son  1  46.  And  no  man 
was  able  to  answer  him  a  word,  neither 
durst  any  man  from  that  day  forth  ask  him 
any  more  questions. 

Many  questions  the  Pharisees  had  asked  Christ, 
by  which,  though  they  thought  to  pose  him,  they 
did  but  expose  themselves ;  but  now  let  him  ask 
them  a  question ;  and  he  will  do  it  when  they  are 
gathered  together,  v.  41.  He  did  not  take  some 
one  of  them  apart  from  the  rest,  (ne  Hercules  con- 
tra duos — Hercules  himself  may  be  overmatched,) 
but,  to  shame  them  the  more,  he  took  them  all  to- 
gether, when  they  were  in  confederacy  and  consult 
against  him,  and  yet  puzzled  them.  Note,  God  de- 
lights to  baffle  his  enemies  when  they  most  strengthen 
themselves ;  he  gives  them  all  the  advantages  they 
can  wish  for,  and  yet  conquers  them.  Associate 
yourselves,  and  you  shall  be  broken  infiieces,  Isa.  3. 
9,  10.     Now  here, 

I.  Christ  proposes  a  question  to  them,  which  they 
could  easily  answer ;  it  was  a  question  in  their  own 
catechism;  "  What  think  ye  of  Christ?  Whose  so7i 
is  he?  Whose  son  do  you  expect  the  Messiah  to  be, 
who  was  promised  to  the  fathers  ?"  This  they  could 
easily  answer.  The  son  of  David.  It  was  the  com- 
mon periphrasis  of  the  Messiah ;  they  called  him 
the  son  of  David.  So  the  Scribes,  who  expounded 
the  scripture,  had  taught  them,  from  Ps.  89.  35,  36. 
Invill  not  lie  unto  David;  his  seed  shall  endure  for 
ever,  (Isa.  9.  7.)  ufton  the  throne  of  David.  And 
Isa.  11.  1.  ./f  rod  out  of  the  stem  of  Jesse.  The  co- 
venant of  royalty  made  with  David  was  a  figure  of 
the  covenant  of  redemption  made  with  Christ,  who, 
as  David,  was  made  Kmg  ivith  an  oath,  and  was  first 
humbled  and  then  advanced.  If  Christ  was  the  son 
of  David,  he  was  really  and  ti-uly  man.  Israel  said, 
We  have  ten  fiarts  in  David;  and  Judah  said,  He  is 
our  bone  and  our  flesh;  what  part  have  we  then  in 
the  Son  of  David,'  who  took  our  nature  upon  him  ? 

Wliat  think  ye  of  Christ  ?  They  had  put  questions 
to  him,  one  after  another,  out  of  the  law;  but  he 
comes  and  puts  a  question  to  them  upon  the  promise. 
Many  are  so  full  of  the  law,  that  they  forgetChrist, 
as  if  their  duties  would  save  them  without  his  merit 
and  grace.  It  concerns  each  of  us  seriously  to  ask 
ourselves.  What  think  we  of  Christ  ?  Some  think 
not  of  him  at  all,  he  is  not  in  all,  not  in  any,  of  their 
thoughts;  some  think  meanly, and  some  think  hardly, 
of  him  ;  but,  to  them  that  believe  he  is  firecious  ;  and 
ho-v  precious  then  are  the  thoughts  of  him .'  While 


the  daughters  of  Jerusalem  think  no  more  of  Christ 
than  of  another  beloved,  the  spouse  thinks  of  him  as 
the  Chief  of  ten  thousands. 

II.  He  starts  a  difficulty  upon  their  answer,  which 
they  could  not  so  easily  solve,  v.  43 — 45.  Many 
can  so  readily  affirm  the'  truth,  that  they  think  they 
have  knowledge  enough  to  be  proud  of,  who,  when 
they  are  called  to  confirm  the  tnith,  and  to  vindicate 
and  defend  it,  show  they  have  ignorance  enough  to 
be  ashamed  of.  The  objection  Christ  raised  was. 
If  Christ  be  David's  son,  how  then  doth  David,  in 
spirit,  call  him  Lord?  He  did  not  hereby  design  to 
insnare  them,  as  they  did  him,  but  to  instruct  them 
in  a  tnith  they  were  loath  to  believe — that  the  ex- 
pected Messiah  is  God. 

1.  It  is  easy  to  see  that  David  calls  Christ  Lord, 
and  this  in  spirit,  being  divinely  inspired,  and  ac- 
tuated therein  by  a  spirit  of  prophecy  :  for  it  was  the 
S/iirit  of  the  Lord  that  spake  by  him,  2  Sam.  23.  1,  2. 
David  was  one  of  those  holy  men  that  spake  as  they 
were  moved  by  the  Holy  Ghost,  especially  in  callint^ 
Christ  Lord;'ior  it  was  then,  as  it  is  still,  (1  Cor. 
12.  3.)  that  710  man  can  say  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost.  Now,  to  prove  that  David, 
in  spirit,  called  Christ  Lord,  he  quotes  Ps.  110.  1. 
which  psalm  the  Scribes  themselves  understood  of 
Christ;  of  him  it  is  certain,  the  prophet  there  speaks 
of  him  and  of  no  other  man  ;  and  it  is  a  prophetical 
summary  of  the  doctrine  of  Christ,  it  describes  him 
executing  the  offices  of  a  Prophet,  Priest,  and  King, 
both  in  his  humiliation  and  also  in  his  exaltation. 

Christ  quotes  the  whole  verse,  which  shews  the 
Redeemer  in  his  exaltation  ;  (1.)  Sitting  at  the  right 
hand  of  God.  His  sitting  denotes  both  rest  and  i-ule; 
his  sitting  at  God's  right  hand  denotes  superlative 
honour  and  sovereign  power.  See  in  what  great 
words  this  is  expressed  ;  (Heb.  8.  1. )  He  is  set  on  the 
right  hand  of  the  throne  of  the  Majesty.  See  Phil. 
2.  9.  Kph.  1.  21.  He  did  not  take  this  honour  to 
himself^  but  was  entitled  to  it  by  covenant  with  his 
Father,  and  invested  in  it  by  commission  from  him, 
and  here  is  that  commission.  (2.)  Subduing  his 
enemies.  There  he  shall  sit,  till  they  be  all  made 
either  his  friends  or  his  footstool.  The  carnal  mind, 
wherever  it  is,  is  enmity  to  Christ ;  and  that  is  sub- 
dued in  the  conversion  of  the  willing  Jieople  that  are 
called  to  his  foot,  (as  the  expression  is,  Isa.  41.  2.) 
and  in  the  confusion  of  his  impenitent  adversaries, 
who  shall  be  brought  under  his  foot,  as  the  kings  of 
Canaan  wer    under  the  feet  of  Joshua. 

But  that  which  this  verse  is  quoted  for,  is,  that 
David  calls  the  Messiah  his  Lord  ;  The  Lord,  Jeho- 
vah, said  unto  my  Lord.  This  intimates  to  us,  that, 
in  expounding  scripture,  we  must  take  notice  of,  and 
improve,  not  only  that  which  is  the  main  scope  and 
sense  of  a  verse,  but  of  the  words  and  phrases,  by 
which  the  Spirit  chooses  to  express  that  sense,  which 
have  often  a  very  useful  and  instructive  significance. 
Here  is  a  good  note  from  that  word,  My  Lord. 

2.  It  is  not  so  easy  for  those  who  believe  not  the 
Godhead  of  the  Messiah,  to  clear  this  from  an  ab- 
surdity, if  Christ  be  David's  son.  It  is  incongruous 
for  the  father  to  speak  of  his  son,  the  predecessor  of 
his  successor,  as  his  Lord.  If  David  call  him  Lord, 
that  is  laid  down,  {v.  45.)  as  the  magis  notum—the 
more  evident  truth  ;  for  whatever  is  said  of  Christ's 
humanity,  and  humiliation,  must  be  construed  and 
understood  in  consistency  with  the  tiTith  of  his  di- 
vine nature  and  dominion.  We  must  hold  this  fast, 
that  he  is  David's  Lord,  and  by  that  explain  his  be- 
ing David's  son.  The  seeming  differences  of  scrip- 
ture, as  here,  may  not  only  be  accommodated,  but 
contribute  to  the  beauty  and  hai-mony  of  the  whole. 
Jlmicse  scripturarum  lites,  utmam  et  nostrte — The 
differences  obserxmble  in  the  scriptures  are  of  a  friend- 
ly kind ;  would  to  God  that  our  differences  were  of 
the  same  kind  I 


ST.  MATTHEW,  XXIII. 


259 


ni.  We  have  here  the  success  of  this  gentle  trial  i]  your  father  upon  the  earth  :  for  one  is  your 
which  Christ  made  of  the  Pharisees'  knowledge,  in  |<'athp,.^  ^hich  is  in  heaven.  1 0.  ]\  either 
two  th^ns^-^^j^^  ^j^^^^  ^  ^^^_  ^g^  j^^  ^^^  ^^^^  ^^^^  ro    be  ye  called  masters :  for  one  is  your  Mas- 

•swerhimaiuord.     Either  it  was  their  ignorance     ter,  e«C7J  Christ.      11.  But  he  that  is  greatest 


answer 

that  they  did  not  know,  or  their  impiety  that  they 
would  not  own,  the  Messiah  to  be  God ;  which  ti-uth 
was  the  only  key  to  unlock  this  difficulty.  What 
those  Rabbles  could  not  then  answer,  blessed  be  God, 
the  plainest  Christian,  that  is  led  into  the  under- 
standing of  the  gospel  of  Christ,  can  now  account  for; 
that  Christ,  as  God,  was  David's  Lord ;  and  Christ, 
as  man,  was  David's  so7i.  This  he  did  not  now  him- 
self explain,  but  reserved  it  till  the  proof  of  it  was 
completed  by  his  resurrection ;  but  we  have  it  fully 
explained  by  him  in  his  glory;  (Rev.  22.  16.)  lam 
the  root  and  offspring  of  David.  Christ,  as  God, 
was  David's  root ;  Christ,  as  man,  was  David's  off- 
sfiring.  If  we  hold  not  fast  this  truth,  that  Jesus  | 
Christ  is  over  all  God  blessed  for  ever,  we  run  our- 
selves into  inextricable  difficulties.  And  well  might 
David,  his  remote  ancestor,  call  him  Lord,  when  ! 
Mary,  his  immediate  mother,  after  she  had  con-  I 
ceived  hira,  called  him.  Lord  and  God,  her  Saviour, 
Luke  1.  46,  47. 

2.  It  silenced  them,  and  all  others  that  sought  oc- 
casion against  him ;  JVeither  durst  any  man,  from 
that  day  forth,  ask  him  any  more  such  captious, 
tempting,  insnaring  questions.  Note,  God  will  glo- 
rify himself  in  the  silencing  of  many  whom  he  will 
not  glorify  himself  in  the  salvation  of.  Many  are 
convmced,  that  are  not  converted,  by  the  word. 
Had  these  been  converted,  they  would  have  asked 
him  more  questions,  especially  that  great  question. 
What  must  ive  do  to  be  saved?  But,  since  they  could 
not  gain  their  point,  they  would  have  no  more  to  do 
with  him.  But  thus  all  that  strive  with  their  Mas- 
ter shall  be  convinced,  as  these  Pharisees  and  law- 
yers here  were,  of  the  inequaUty  of  the  match. 

CHAP.  XXIIt. 

In  the  foregoing  chapter,  we  had  our  Saviour's  discourses 
with  the  Scribes  and  Pharisees ;  here  we  have  his  discourse 
concerning  them,  or  rather  against  them.     I.  He  allows 

.  their  office,  v.  2,  3.  U.  He  warns  his  disciples  not  to  imi- 
tate their  hypocrisy  and  pride,  v.  4 . .  12.  III.  He  exhibits 
a  charge  against  them  for  divers  high  crimes  and  misde- 
meanors, corrupting  the  law,  opposing  the  gospel,  and 
treacherous  dealing  both  with  God  and  man  ;  and  to  each 
article  he  prefixes  a  woe,  v.  13 . .  33.  IV.  He  passes  sen- 
tence upon  Jerusalem,  and  foretells  the  ruin  of  the  city  and 
temple,  especially  for  the  sin  of  persecution,  v.  34.  .39. 

1.  r  I  "^HEN  spake  Jesus  to  the  multitude, 
JL  and  to  his  disciples,  2.  Saj'ing, 
The  Scribes  and  the  Pharisees  sit  in  Mo- 
ses' seat:  3.  All  therefore  whatsoever 
they. bid  you  observe,  that  observe  and  do  ; 
but  do  not  ye  after  their  works :  for  they 
say,  and  do  not.  4.  For  they  bind  heavy 
burdens,  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders ;  but  they  them- 
selves will  not  move  them  with  one  of  their 
fingers.  5.  But  all  their  works  they  do  for 
to  be  seen  of  men :  they  make  broad  their 
phylacteries,  and  enlarge  the  borders  of 
their  garments,  6.  And  love  the  upper- 
most rooms  at  feasts,  and  the  chief  seats  in 
the  synagogues,  7.  And  greetings  in  the 
markets,  and  to  be  called  of  men.  Rabbi, 
Rabbi.  8.  But  be  not  ye  called  Rabbi : 
for  one  is  your  Master,  even  Christ ;  and 
all  ye  are  brethren.     9.  And  call  no  man 


greatest 
among  you  shall  be  your  servant.  1 2.  And 
whosoever  shall  exalt  himself  shall  be  abas- 
ed ;  and  he  that  shall  humble  liiniself  shall 
be  exalted. 

We  find  not  Christ,  in  all  his  preaching,  so  severe 
upon  any  sort  of  people  as  upon  these  ticribcs  and 
Pharisees;  for  the  truth  is,  nothing  is  more  directly 
opposite  to  the  spirit  of  the  gospel  than  the  temper 
and  practice  of  that  generation  of  men,  who  were 
made  up  of  pride,  worldliness,  and  tyranny,  under 
a  cloak  and  pretence  of  religion ;  yet  these  were  the 
idols  and  darlings  of  the  people,  who  thought,  if  but 
two  men  went  to  heaven,  one  would  be  a  Pharisee. 
Now  Christ  directs  his  discourse,  here,  to  the  mul- 
titude, and  to  his  disciples,  [y.  1.)  to  rectify  their 
mistakes  concerning  these  scribes  and  Pharisees, 
by  painting  them  out  in  their  true  colours,  and  so  to 
take  off  the  prejudice  which  some  of  the  multitude 
had  conceived  against  Christ  and  his  doctrine,  be- 
cause it  was  opposed  by  those  men  of  their  church 
that  called  themselves  the  people's  guides.  Note, 
It  is  good  to  know  the  true  characters  of  men,  that 
we  may  not  be  imposed  upon  by  great  and  mighty 
names,  titles,  and  pretensions  to  power.  People 
must  be  told  of  the  wolves,  (Acts  20.  29,  30.)  the 
dogs,  (Phil.  3.  2.)  the  deceitful  workers,  (2  Cor.  11. 
13.)  that  they  may  know  where  to  stand  upon  their 
guard.  And  not  only  the  mixed  multitude,  but  even 
the  disciples,  need  these  cautions ;  for  good  men  are 
apt  to  have  their  eyes  dazzled  with  worldly  pomp. 
Now,  in  this  discourse, 

I.  Christ  allows  their  office  as  expositors  of  the 
law  ;  The  Scribes  and  Pharisees,  (that  is,  the  whole 
Sanhedrim,  who  sat  at  the  helm  of  church-govern- 
ment, who  were  all  called  Scribes,  and  were  some 
of  them  Pharisees,)  they  sit  in  jMosts's  seat,  {v.  2.) 
as  public  teachers  and  inteipreters  of  the  law  ;  and, 
the  law  of  Moses  being  the  municipal  law  of  their 
state,  they  were  as  judges,  or  a  bench  of  justices ; 
teaching  and  judging  seem  to  be  equivalent,  com- 
paring 2  Chron.  17.  7,  9.  with  2  Chron.  19.  5,  6,  8. 
They  were  not  the  itinerant  judges,  that  rode  ths 
circuit,  but  the  standing  bench,  that  determined  on 
appeals,  special  verdicts,  or  writs  of  error,  by  the 
law  ;  they  sat  in  Moses's  seat,  not  as  he  was  mediator 
between  God  and  Israel,  but  only  as  he  was  chief 
justice,  Exod.  18.  26.  Or,  we  may  apply  it,  not  to 
the  Sanhedrim,  but  to  the  other  Pharisees  and 
Scribes  that  expounded  the  law,  and  taught  the  peo- 
ple how  to  apply  it  to  particular  cases.  The  pulpit 
of  wood,  such  as  was  made  for  Ezra,  that  ready 
scribe  in  the  law  of  God,  (Neh.  8.  4. )  is  here  called 
Moses's  seat;  because  Moses  had  those  in  every  city, 
(so  the  expression  is,  Acts  15.  21.)  who,  in  those 
pulpits,  preached  him  ;  this  was  their  office,  and  it 
was  just  and  honourable  ;  it  was  requisite  that  there 
should  be  some  at  whose  mouth  the  people  might 
inquire  the  law,  Mai.  2.  7.  Note,  1.  Many  a  good 
place  is  filled  with  bad  men  ;  it  is  no  new  thing  for 
the  vilest  men  to  be  exalted  even  to  Moses's  seat ; 
(Ps.  12.  8. )  and  when  it  is  so,  the  men  are  not  so 
much  honoured  by  the  seat  as  the  seat  is  dishonoured 
by  the  men.  Now  they  that  sat  in  Moses's  seat  were 
so  wretchedly  degenerated,  that  it  was  time  for  the 
great  Prophet  to  arise,  like  unto  Moses,  to  erect  an- 
other seat.  2.  Good  and  useful  offices  and  powers 
are  not  therefore  to  be  condemned  and  abolished, 
because  they  fall  sometimes  into  the  hands  of  bad 
men,  who  abuse  them.  We  must  not  therefore  pull 
down  Moses's  seat,  because  Scribes  and  Pharisees 


260 


ST.  MATTHEW,  XXIIL 


have  got  possession  of  it ;  rather  than  so,  let  both 
groiv  together  until  the  harvest,  ch.  13.  30. 

Hence  he  infers,  [y.  3.)  "  Whatsoever  they  bid 
you  obsenie,  that  observe  and  do.  As  far  as  they  sit 
in  Moses's  seat,  tliat  is,  read  and  preach  the  law  that 
was  given  by  Moses,"  ^ which,  as  yet,  continued  in 
full  force,  power,  and  virtue,)  "and  judge  accord- 
ing to  that  law,  so  far  you  must  hearken  to  them, 
as  remembrancers  to  you  of  the  written  word. "  The 
Scribes  and  Pharisees  made  it  their  business  to  study 
the  scripture,  and  were  well  acquainted  with  the 
language,  history,  and  customs,  of  it,  and  its  style 
and  pliraseology.  Now  Christ  would  have  the  peo- 
ple to  make  use  of  the  helps  they  gave  them  for  the 
understanding  of  the  scripture,  and  do  accordingly. 
As  long  as  their  comments  did  illustrate  the  text, 
and  not  pervert  it ;  did  make  plain,  and  not  make 
void,  the  commandment  of  God;  so  far  they  must 
be  observed  and  obeyed,  but  with  caution  and  a  judg- 
ment of  discretion.  Note,  We  must  not  tliink  the 
worse  of  good  truths  for  their  being  preached  by  bad 
ministers ;  nor  of  good  laws  for  their  being  executed 
by  bad  magistrates.  Though  it  is  most  desirable  to 
have  our  food  brought  by  angels,  yet,  if  God  sends 
it  us  by  ravens,  if  it  be  good  and  wholesome,  we  must 
take  it,  and  thank  God  for  it.  Our  Lord  Jesus  pre- 
miseth  this,  to  prevent  the  cavil  which  some  would 
be  apt  to  make  at  his  following  discourse ;  as  if,  by 
condemning  the  Scribes  and  Pharisees,  he  designee! 
to  bring  the  law  of  Moses  into  contempt,  and  to  draw 
people  off  from  it ;  whereas  he  came  not  to  destroy, 
but  to  fulfil.  Note,  It  is  wisdom  to  obviate  the  ex- 
ceptions which  may  be  taken  at  just  reproofs,  espe- 
cially when  there  is  occasion  to  distinguish  between 
officers  and  their  offices,  that  the  ministry  be  not 
blamed,  when  the  ministers  are. 

II.  He  condemns  the  men.  He  had  ordered  the 
multitude  to  do  as  they  taught ;  but,  here,  he  an- 
nexeth  a  caution  not  to  do  as  they  did,  to  beware  of 
their  leaven  ;  Do  not  ye  after  their  nvarks.  Their 
traditions  were  their  works,  were  their  idols,  the 
works  of  their  fancy.  Or,  "Do  not  according  to 
their  example. "  Doctrines  and  practices  are  spi- 
rits that  must  be  tried,  and,  where  there  is  occasion, 
must  be  carefully  separated  and  distinguished  :  and, 
as  we  must  not  swallow  corrupt  doctrines  for  the 
sake  of  any  laudable  practices  of  those  that  teach 
them,  so  we  must  not  imitate  any  bad  examples  for 
the  sake  of  the  plausible  doctrines  of  those  that  give 
them.  Tlie  Scribes  and  Pharisees  boasted  as  much 
of  the  goodness  of  their  works  as  of  the  orthodoxy 
of  their  teaching,  and  hoped  tobd  justified  by  them  ; 
it  was  the  plea  they  put  m  ;  (Luke  18.  11,  i2.)  and 
yet  these  things,  which  they  valued  themselves  so 
much  upon,  were  an  abomination  in  the  sight  of 
God.  _  ^ 

Our  Saviour  here,  and  in  the  following  verses,  spe- 
cifies divers  particulars  of  their  works,  wherein  we 
must  not  imitate  them.  In  general,  they  are  charg- 
ed with  hypocrisy,  dissimulation,  or  double  dealing, 
in  religion  ;  a  crime  which  cannot  be  inquired  of  at 
men's  bar,  because  we  can  only  judge  according  to 
outward  appearance  ;  but  God,  who  searcheth  the 
heart,  can  convict  of  hypocrisy  ;  and  nothing  is  more 
displeasing  to  him,  for  he  desireth  truth. 

Four  things  are  in  these  verses  charged  upon 
them. 

1.  Their  saying  and  doing  were  two  things. 

Their  practice  was  no  way  agreeable  either  to 
their  preaching  or  to  their  profession  ;  for  they  say, 
and  do  not ;  they  teach  out  of  the  law  that  which  'is 
good,  but  their  conversation  gives  them  the  lie  ;  and 
they  seem  to  have  found  another  way  to  heaven  for 
themselves  than  what  they  shew  to  others.  See  this 
illustrated  and  charged  home  upon  them,  Rom.  2. 
17 — 24.  Those  are  of  all  sinners  most  inexcusable, 
that  allow  themselves  in  the  sins  they  condemn  in 


others,  or  in  worse.  This  doth  especially  touch 
wicked  ministeis,  who  will  be  sure  to  have  their 
portion  appointed  them  with  hypocrites ;  {ch.  24, 
51.)  for  what  greater  hypocrisy  can  there  be,  than 
to  press  that  upon  others,  to  be  belie\ed  and  done, 
which  they  themselves  disbelieve  and  disobey ; 
pulling  down,  in  their  practice,  what  they  build  up 
in  their  preaching  ;  when  in  the  pulpit,  preaching 
so  well,  that  it  is  pity  they  should  e\er  come  out ; 
but,  when  out  of  the  pulpit,  living  so  ill,  that  it  is 
pity  they  should  exer  come  in  ;  like  bells,  that  call 
others  to  church,  but  hang  out  of  it  themselves  ;  or 
mercurial  posts,  that  point  the  way  to  others,  but 
stand  still  themselves.  Such  will  be  judged  out  of 
their  own  mouths. 

It  is  applicable  to  all  others  that  say,  and  do  not ; 
that  make  a  plausible  profession  of  religion,  but  do 
not  live  up  to  that  profession  ;  that  make  fair  pro- 
mises, but  do  not  perform  their  promises  ;  are  full 
of  good  discourse,  and  can  lay  down  the  law  to  all 
about  them,  but  are  empty  of  good  works  ;  great 
talkers,  but  little  doers  ;  the  voice  is  Jacob's  voice, 
but  the  hands  are  the  hands  of  Esau.  Vox,  etfirse- 
terea  nihil — mere  sound.  They  speak  fair,  I  go, 
sir  ;  but  there  is  no  tiiisting  them,  for  there  are  seven 
abominations  in  their  heart. 

2.  They  were  very  se\'ere  in  imposing  upon 
others  those  things  which  they  were  not  themselves 
willing  to  submit  to  the  burthen  of ;  (t'.  4.)  They 
bind  heavy  burthens,  and  griex<ous  to  be  borne  ;  'not 
only  insisting  upon  the  minute  circumstances  of  the 
law,  which  is  called  a  yoke,  (Acts  15.  10.)  and  press- 
ing the  observation  of  them  with  more  strictness  and 
severity  than  God  himself  did,  (whereas  the  maxim 
of  the  lawyers  is,  ..Ifiices  juris  non  sunt  jura — Mere 
fioints  of  taw  are  not  law,  J  but  by  adding  to  his 
words,  and  imposing  their  own  inventions  and  tra- 
ditions, under  the  highest  penalties.  They  loved  to 
shew  their  authority  and  to  exercise  their  domi- 
neering faculty,  lording  it  over  God's  heritage,  and 
saying  to  men's  souls.  Bow  jjown,  that  we  may  go 
over ;  witness  their  many  additions  to  the  law  of  the 
fourth  commandment,  by  wliich  they  made  the  sab- 
bath a  burthen  on  men's  shoulders,  which  was  de- 
sig-ned  to  be  the  joy  of  their  hearts.  Thus,  with 
force  and  cruelty,  did  those  shepherds  rz(/e  thejlock, 
as  of  old,  Ezek.  34.  4. 

But  see  their  hypocrisv  :  They  themselves  will  not 
move  them  with  one  of  their  /fingers.  (1.)  They 
would  not  exercise  themselves  in  those  things  which 
they  imposed  upon  others  ;  they  pressed  upon  the 
people  a  strictness  in  religion,  which  they  them- 
selves would  not  be  bound  by  ;  but  secretly  trans- 
gressed their  own  traditions,  which  they  publicly 
enforced.  They  indulged  their  pride  in  giving  law 
to  others ;  but  consulted  their  ease  in  their  own 
practice.  Thus  it  has  been  said,  to  the  reproach  of 
the  popish  priests,  that  they  fast  witli  wine  and 
sweetmeats,  while  they  force  the  people  to  fast  with 
bread  and  water ;  and  decline  the  penances  they  en- 
join the  laity.  (2.)  They  would  not  ease  the  people 
in  these  things,  nor  put  a  finger  to  lighten  their  bur- 
then, when  they  saw  it  pinched  them.  They  could 
find  out  loose  constmctions  to  put  upon  God's  law, 
and  could  dispense  with  that,  but  would  not  bate  an 
ace  of  their  own  impositions,  nor  dispense  with  a 
failure  in  the  least  punctilio  of  them.  They  allow- 
ed no  chancei-y  to  relieve  the  extremity  of  their 
common  law.  How  contraiy  to  this  was  the  prac- 
tice of  Christ's  apostles,  who  would  allow  to  others 
that  use  of  Christian  liberty,  which,  for  the  peace 
and  edification  of  the  church,  they  would  deny  them- 
selves in  !  They  would  lay  no  other  burthen  than 
necessarv  tilings,  and  those  easy.  Acts  15.  28.  How 
carefullv  doth  Paul  spare  those  to  whom  he  writes  ! 
1  Cor.  7.  28.-9.  12. 

3.  They  were  all  for  show,  and  nothing  for  sub- 


ST.  MATTHEW,  XXIII 


261 


stance,  in  religion  ;  (v.  5.)  Jll  their  works  theij  do  \ 
to  be  seen  of  men.  We  must  do  such  good  works, 
that  they  who  see  them  may  glorify  God  ;  but  we 
must  not  proclaim  our  good  works,  with  design  that 
otliers  may  sec  them,  and  glorify  us ;  which  our 
Saviour  here  cliargcth  upon  the  Pharisees  in  gene- 
ral, as  lie  had  done  before  in  the  particular  instances 
of  prayer  and  giving  of  alms.  All  their  end  was  to 
be  pi'aised  of  men,  and  therefore  all  their  endeavour 
was  to  be  seen  of  men,  to  i/m/ce  a  fair  show  in  the 
flesh.  In  those  duties  of  religion  which  fall  under 
"the  eye  of  men,  none  were  so  constant  and  abundant 
as  they  ;  but  in  what  lies  between  God  and  their 
souls,  in  the  retirement  of  their  closets,  and  the  re- 
cesses of  their  hearts,  they  desire  to  be  excused. 
"Cweform  of  godliness  will  get  them  a  name  to  live, 
which  is  all  they  aim  at,  and  therefore  they  trouble 
not  themselves  with  the  jiovjer  of  it,  which  is  essen- 
tial to  a  life  indeed.  He  that  doth  all  to  be  seen, 
doth  nothing  to  the  pui-pose. 

He  specifies  two  things  which  they  did,  to  be  seen 
of  men. 

(1.)  They  made  broad  their  phylacteries.  Those 
were  little  scrolls  of  paper  or  parchment,  wherein 
were  written,  with  great  niceness,  these  four  para- 
gi-aphs  of  the  law,  Exod.  13.  2 — II.  Exod.  13.  11 
—16.  Dcut.  6.  4 — 9.  Deut.  11.  13—21.  These 
were  sewn  up  in  leather,  and  worn  upon  their  fore- 
heads and  left  arms.  It  was  a  tradition  of  the  el- 
ders, which  had  reference  to  Exod.  13.  9.  and  Prov. 
7.  3.  where  the  expressions  seem  to  be  figurative, 
intimating  no  more  than  that  we  should  bear  the 
things  of  God  in  our  minds  as  carefully  as  if  we  had 
them  bound  between  our  eyes.  Now  the  Pharisees 
made  broad  these  phylacteries,  that  they  might  be 
thought  more  holy,  and  strict,  and  zealous,  for  the 
law,  than  others.  It  is  a  gracious  ambition,  to  covet 
to  be  really  more  holy  than  others,  but  it  is  a  proud 
ambition  to  covet  to  ajjpear  so.  It  is  good  to  excel 
in  real  piety,  but  not  to  exceed  in  outward  shows  ; 
for  overdoing  is  justly  suspected  of  design,  Prov.  27. 
14.  It  is  the  guise  of  lij'pocrisy,  to  make  more  ado 
than  needs  in  external  services,  more  than  is  need- 
ful either  to  pro\'e,  or  to  improve,  the  good  affec- 
tions and  dispositions  of  the  soul. 

(2.)  They  enlarged  the  borders  of  their  garments. 
God  appointed  the  Jews  to  make  borders,  or  fringes, 
upon  their  garments,  (Numb.  15.  38.)  to  distinguish 
them  from  other  nations,  and  to  bt  a  memorandum 
to  them  of  their  being  a  peculiar  people  ;  but  the 
Pharisees  were  not  content  to  have  these  borders 
like  other  people's,  wliich  might  serve  God's  de- 
sign in  appointing  them  ;  but  they  must  l^e  larger 
than  ordinary,  to  answer  their  design  of  making 
themselves  to  be  taken  notice  of ;  as  if  they  were 
more  religious  than  others.  But  those  wlio  thus  en- 
large their  phylacteries,  and  the  borders  of  their 
garments,  while  their  hearts  are  straitened,  and  des- 
titute of  the  love  of  God  and  their  neighbour,  though 
they  may  now  deceive  others,  will  in  the  end  de- 
ceive themselves. 

4.  They  much  affected  pre-eminence  and  superi- 
ority, and  prided  themselves  extremeh'  in  it.  Pride 
was  the  darling  reigning  sin  of  the  Pharisees,  the  sin 
that  did  most  easily  beset  them,  and  which  our  Lord 
Jesus  takes  all  occasions  to  witness  against. 

(1.)  He  describes  their  pride,  v.  6,  7.  They 
courted  and  coveted, 

[1.]  Places  of  honour  and  respect.  In  aU  public 
appearances,  as  at  feasts,  and  in  the  synagogues, 
they  expected,  and'liad,  to  their  hearts' delight,  the 
u/i/ier?nost  rooms,  and  the  chief  seats.  Thev  took 
place  of  all  others,  and  precedency  was  adjudged  to 
them,  as  persons  of  the  greatest  note  and  merit ; 
and  it  is  easy  to  imagine  what  a  complacency  they 
took  in  it ;  they  loved  to  have  the  pre-eminence,  3 
John  9.     It  is  not  possessing  the  uppermost  rooms, 


nor  sitting  in  the  chief  seats,  that  is  condemned, 
(somebody  must  sit  uppermost,)  but  loving  them  ; 
for  men  to  \ahie  such  a  litlic  piece  of  ceremony  as 
sitting  highest,  going  first,  taking  the  wall,  or  the 
better  hand,  and  to  value  tliemselves  upon  it,  to  seek 
it,  and  to  feel  resentment  if  they  have  it  not ;  what 
is  that  l^ut  making  an  idol  of  ourselves,  and  then 
falling  down  and  worshipping  it  ? — the  worst  kind  of 
idolatry  !  It  is  bad  any  wliere,  Ijut  especially  in  the 
synagogues.  There  to  seek  honour  to  ourselves, 
where  we  appear  in  order  to  give  gloiy  to  God,  and 
tn  humble  ourselves  before  him,  is  indeed  to  mock 
God,  instead  of  serving  him.  David  would  willingly 
lie  at  the  threshold  in  God's  house  ;  so  far  was  he 
from  coveting  the  chief  seat  tliere,  Ps.  84.  10.  It  sa- 
vours much  of  pride  and  hypocrisy,  when  people  do 
not  care  for  going  to  church,  unless  they  can  look 
fine,  and  make  a  figure  there. 

[2.]  Titles  of  honour  and  respect.  Thev  loved 
greetings  in  the  markets,  loved  to  ha\'e  people  put 
off  their  hats  to  them,  and  shew  them  respect  when 
they  met  them  in  the  streets.  Oh  how  it  pleased 
tliem,  and  fed  their  vain  humour,  digito  monstrari, 
et  dicier,  Hie  est — to  be  pointed  out,  and  to  have  it 
said.  This  is  he,  to  have  way  made  for  them  in  the 
crowd  of  market-people  ;  "Stand  off",  here  is  a  Pha- 
risee coming  !"  and  to  be  complimented  with  the 
high  and  pompous  title  of  Rabbi,  Habbi !  This  was 
meat,  and  drink,  and  dainties  to  them  ;  and  they 
took  as  great  a  satisfaction  in  it  as  Nebuchadnezzar 
did  in  his  palace,  when  he  said,  7s  7iot  this  great 
Babytoji  that  I  have  built?  The  greetings  would 
not  have  done  them  half  so  much  good,  if  they  had 
not  been  in  the  markets,  where  eveiy  body  might 
see  how  much  they  were  respected,  and  how  high 
thev  stood  in  the  opinion  of  the  people.  It  was  but 
a  little  before  Christ's  time,  that  the  Jewish  teach- 
ers, the  masters  of  Israel,  had  assumed  the  titles  of 
Rabbi,  Rah,  and  Rabban,  which  signifies  great,  or 
much  ;  and  was  constmed  as  Doctor,  or  JMy  lord. 
And  they  laid  such  a  stress  upon  it,  that  they  gave 
it  for  a  maxim,  that  "  he  who  salutes  his  teacher, 
and  does  not  call  him  Rabbi,  provokes  the  Divine 
Majesty  to  depart  from  Israel."  So  much  religion 
did  they  place  in  that  which  was  but  a  piece  of  good 
manners  !  For  him  that  is  taught,  in  tlie  word,  to 
give  respect  to  him  that  teaches,  is  commendable 
enough  in  him  that  gives  it ;  but  for  him  that 
teaches,  to  love  it,  and  demand  it,  and  affect  it,  to  be 
puffed  up  with  it,  and  to  be  displeased  if  it  be  omitted, 
is  sinful  and  abominal^le  ;  and,  instead  of  teaching, 
he  has  need  to  learn  the  first  lesson  in  the  school  of 
Christ,  which  is,  Humilitv. 

(2.)  He  cautions  his  disciples  against  being  herein 
like  them  ;  herein  they  must  not  do  after  their 
works  ;  "  But  be  not  )'e  called  so,  for  ye  shall  not  be 
of  such  a  spirit,"  z<.  8,  ?c"c. 

Here  is,  [1.]  A  prohibition  of  pride.  They  are 
here  forbidden. 

First,  To  challenge  titles  of  honour  and  dominion 
to  themselves,  v.  8,  10.  It  is  repeated  twice ;  £e 
not  called  Rabbi,  neither  be  ue  called  Master  or 
Guide ;  not  that  it  is  unlawfiil  to  give  civil  respect 
to  those  that  are  over  us  in  the  Lord,  nay,  it  is  an  in- 
stance of  the  honour  and  esteem  which  it  is  our  duty 
to  shew  them  ;  but,  1.  Christ's  ministers  must  not 
affect  the  name  of  Rabbi,  or  Master,  by  way  of  dis- 
tinction from  other  people  ;  it  is  not  agreeable  to  the 
simplicity  of  the  gospel,  for  them  to  covet  or  accept 
the  honour  which  they  have  that  are  in  kings'  pala- 
ces. 2.  They  must  not  assume  the  authority  and 
dominion  implied  in  those  names  ;  they  must  not  be 
magisterial,  nor  domineer  over  their  brethren,  or 
over  God's  heritage,  as  if  thev  had  dominion  over 
the  faith  of  Christians  :  what  they  received  of  the 
Lord,  all  must  receive  from  them  ;  but  in  other 
things  they  must  not  make  their  opinions  and  wills 


262 

a  rule  and  standard  to  all  other  people,  to  be  ad- 
mitted with  an  implicit  obedience.  The  reasons  for 
this  prohibition  are, 

(1.)  On?  is  your  Master,  even  Christ,  z'.  8.  and 
again,  v.  10.  Note,  [1.1  Christ  is  our  Master,  our 
Teacher,  our  Guide.  Mr.  George  Herbert,  when 
he  named  the  name  of  Christ,  usually  added.  My 
Master.  [2.]  Christ  only  is  our  Master,  ministers 
are  but  ushers  in  the  school,  Christ  only  is  the  Mas- 
ter, that  great  Prophet  whom  we  must  hear,  and  be 
ruled  and  oven'uled  by ;  whose  word  must  be  an 
oracle  and  a  law  to  us  ;  Verily  I  say  unto  you,  must 
be  enough  to  us.  And  if  he  only  be  our  Master, 
then  for  his  ministers  to  set  up  for  dictators,  and  to 
pretend  to  a  supremacy,  and  an  infallibility,  is  a 
daring  usurpation  of  tliat  honour  of  Christ  which  he 
will  not  give  to  another. 

(2. )  Ml  ye  are  brethren.  Ministers  are  brethren 
not  only  to  one  another,  but  to  the  people ;  and 
therefore  it  ill  becomes  them  to  be  masters,  when 
there  are  none  for  them  to  master  it  over  but  their 
brethren ;  yea,  and  we  are  all  younger  brethren, 
otherwise  the  eldest  might  claim  an  excellency  of 
dignity  and  power,  Gen.  49.  3.  But,  to  precludie 
that,  Christ  himself  is  the  First-bom  among  many 
brethren,  Rom.  8.  29.  Ye  are  brethren,  as  ye  are 
all  disciples  of  the  same  Master.  School-fellows  are 
brethren,  and,  as  such,  should  help  one  another  in 
getting  their  lesson  ;  but  it  will  by  no  means  be  al- 
lowed, that  one  of  the  scholars  step  into  the  master's 
seat,  and  give  law  to  the  school.  If  we  are  all 
brethren,  we  must  not  be  many  inasters.  Jam.  3.  1. 

Secondly,  Tliey  are  forbidden  to  ascribe  such  titles 
toothers;  (x'.  9.)  "  Call  no  man  your  father  upon 
the  earth  ;  constitute  no  man  the  father  of  your  rcr 
ligion,  that  is,  tlie  founder,  autllor,  director,  and  go- 
vernor, of  it. "  The  fathers  of  our  flesli  must  be 
called  fathers,  and  as  such  we  must  gixie  them  re- 
x'erence  ;  but  God  only  must  be  owned  as  the  Father 
of  our  s/iirits,  Hel).  12.  9.  Our  religion  must  not  be 
derived  from,  or  made  to  depend  upon,  any  man. 
We  are  born  again  to  the  spiritual  and  divine  life, 
not  of  corru/itible  seed,  but  by  the  word  of  God  ;  not 
of  the  will  of  the  flesh,  or  the  will  of  man,  but  of  God. 
Now  the  will  of  man,  not  being  the  rise  of  our  re- 
ligion, must  not  be  the  rule  of  it.  We  must  not 
jurare  in  verba  7nagistri — swear  to  the  dictates  of 
any  creature,  not  the  wisest  or  best,  nor  pin  our  faith 
on  any  man's  slce\e,  because  we  know  not  whether 
he  will  cany  it.  St.  Paul  calls  himself  a  Father  to 
those  whose  conversion  he  had  been  an  instru- 
ment of ;  (1  Cor.  4.  15.  Phil.  10.)  but  he  pretends  to 
no  dominion  over  them,  and  uses  that  title  to  denote, 
not  authority,  but  affection ;  therefore  he  calls  them 
not  his  obliged,  but  his  beloved,  sons,  1  Cor.  4.  14. 

The  reason  given,  is.  One  is  your  Father,  who  is 
in  heaven.  God  is  our  Father,  and  is  All  in  all  in 
our  religion.  He  is  the  Fountain  of  it,  and  its  Foun- 
der ;  the  Life  of  it,  and  its  Lord  ;  from  whom  alone, 
as  the  Original,  our  spiritual  life  is  deri\'ed,  and  on 
whom  it  depends.  He  is  the  Father  of  all  lights, 
(Jam.  1.  17. )  that  one  Father,  from  whom  are  all 
things,  and  we  in  him,  Eph.  4.  6.  Christ  having 
taught  us  to  say.  Our  Father,  who  art  in  heaven, 
let  us  call  no  man  Father  upon  earth  ;  no  man,  be- 
cause man  is  a  worm,  and  the  son  of  man  !sawor?n, 
hewsi  out  of  the  same  rock  with  us  ;  especially  not 
upon  earth,  for  man  upon  earth  is  a  sinful  worm  ; 
there  k  not  a  just  man  upon  earth,  that  doeth  good, 
and  sinneth  not,  and  therefore  no  one  is  fit  to  be 
called  Father. 

[2.]  Here  is  a  precept  of  humility  and  mutual 
subjection,  {v.  11.)  He  that  is  greatest  among  you 
shall  be  your  sei-vant ;  not  onlv  call  himself  so,  (we 
know  of  one  that  styles  himself  Servus  servorum 
JDei — Servant  of  the  servants  of  God,  but  acts  as 
Rabbi,  and  father,  and  master,  and  Dominus  Deua 


ST.  MATTHEW,  XXIII. 


noster — The  Lord  our  God,  and  wnat  not,)  but  he 
shall  be  so.  Take  it  as  a  promise  ;  "  He  shall  be 
accounted  greatest,  and  stand  highest  in  the  favour 
of  God,  that  is  most  submissive  and  serviceable  :" 
or  as  a  precept ;  "  He  that  is  advanced  to  any  place 
of  dignity,  trust,  and  honour,  in  the  church,  let  him 
be  your  servant ;"  (some  copies  read  Vri,  for  Sra/,) 
"let  him  not  think  that  his  patent  of  honour  is  a 
writ  of  ease  ;  no  ;  he  that  is  greatest  is  not  a  lord,  but 
a  minister."  St.  Paul,  who  knew  his  privilege  as 
well  as  duty,  though//-ef  /;-o?n  all,  yet  made  himself 
servant  of  all;  (1  Cor.  9.  19.)  and  our  Master  fre- 
quently pressed  it  upon  his  disciples,  to  be  humble 
and  self-denying,  mild  and  condescending,  and  to 
abound  in  all  offices  of  Christian  love,  though  mean, 
and  to  the  meanest ;  and  of  this  he  hath  set  us  an  ex- 
ample. 

[3.]  Here  is  a  good  reason  for  all  this,  v,  12. 
Consider, 

First,  The  punishment  intended  for  the  proud ; 
Whosoever  shall  exalt  himself  shall  be  abased.  If 
God  give  them  repentance,  they  will  be  abased  in 
their  own  eyes,  and  will  abhor  themselves  for  it ;  if 
they  repent  not,  sooner  or  later  they  will  be  abased 
before  the  world.  Nebuchadnezzar,  in  the  height 
of  his  pride,  was  turned  to  be  a  fellow-commoner 
with  the  beasts  ;  Herod,  to  be  a  feast  for  the  worms ; 
and  Babylon,  that  sat  as  a  queen,  to  be  the  scorn  of 
nations.  God  made  the  proud  and  aspiring  priests 
contemptible  and  base,  (Mai.  2.  9. )  and  the  lying 
prophet  to  be  the  tail,  Isa.  9.  15.  But,  if  proud  men 
have  not  marks  of  humiliation  set  upon  them  in  this 
world,  there  is  a  day  coming,  when  they  shall  rise 
to  everlasting  shame  and  contempt ;  (Dan.  12.  2.) 
,so  plentifully  will  he  reward  the  proud  doer!  Ps, 
31.  23. 

Secondly,  The  prefenuent  intended  for  the  hum- 
ble ;  He  that  shall  humble  himself  shall  be  exalted. 
Humility  is  that  ornament  which  is  in  the  sight  of 
God  of  great  price.  In  this  world  the  humble  have 
the  honour  of  being  accepted  with  the  holy  God, 
and  respected  by  all  wise  and  good  men  ;  of  being 
qualified  for,  and  often  called  out  to,  the  most  ho- 
nourable services ;  for  honour  is  like  the  shadow, 
which  flees  from  those  that  pursue  it,  and  grasp  at 
it,  but  follows  those  that  flee  from  it.  However,  in 
the  other  world,  they  that  have  humbled  themselves 
in  contrition  for  their  sin,  in  compliance  with  their 
God,  and  in  condescension  to  their  brethren,  shall 
be  exalted  to  inherit  the  throne  of  glory  :  shall  be 
not  only  owned,  but  crowned,  before  angels  and 
men. 

13.  But  woe  unto  you,  Scribes  and  Pha- 
risees, hypocrites  !  for  ye  shut  up  the  king- 
dom of  heaven  against  men  :  for  ye  neither 
go  in  yourselves,  neither  suffer  ye  them  that 
are  entering  to  go  in.  14.  Woe  unto  you, 
Scribes  and  Pharisees,  hypocrites  !  for  ye 
devour  widows'  houses,  and  for  a  pretence 
make  long  prayer:  therefore  ye  shall  re- 
ceive the  greater  damnation.  15.  Woe 
unto  you,  Scribes  and  Pharisees,  hypo- 
crites !  for  ye  compass  sea  and  land  to 
make  one  proselyte,  and  when  he  is  made, 
ye  make  him  twofold  more  the  child  of  hell 
than  yourselves.  16.  Woe  unto  you,  ye 
blind  guides,  which  say.  Whosoever  shall 
swear  by  the  temple,  it  is  nothing;  but 
whosoever  shall  swear  by  the  gold  of  the 
temple,  he  is  a  debtor.  17.  Ye  fools,  and 
bbnd :  for  whether  is  greater,  the  gold,  or 


ST.  MATTHEW,  XXIII. 


263 


the  temple  that  sanctifieth  the  gold  ?  1 8. 
And  whosoever  shall  swear  by  the  altar,  it 
is  notliing ;  but  whosoever  sweareth  by  the 
gift  that  is  upon  it,  he  is  guilty.  1 9.  Ye 
fools,  and  blind :  for  whether  is  greater,  the 
gift,  or  the  altar  that  sanctifieth  the  gift  ? 
20.  Whoso  therefore  shall  swear  by  the 
altar,  sweareth  by  it,  and  by  all  things 
thereon.  21.  And  whoso  shall  swear  by 
the  temple,  sweareth  by  it,  and  by  him  that 
dwelleth  therein.  22.  And  he  that  shall 
swear  by  heaven,  sweareth  by  the  throne 
of  God,  and  by  him  that  sitteth  thereon. 

23.  Woe  unto  you.  Scribes  and  Pharisees, 
hypocrites  !  for  ye  pay  tithe  of  mint,  and 
anise,  and  cummin,  and  have  omitted  the 
weightier  matters  of  the  ]a\v,  judgment, 
mercy,  and  faith :  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone. 

24.  Ye  blind  guides,  wliich  strain  at  a 
gnat,  and  swallow  a  camel.  25.  Woe 
unto  you.  Scribes  and  Pharisees,  hypo- 
crites !  for  ye  make  clean  the  outside  of  the 
cup  and  of  the  platter,  but  within  they  are 
full  of  extortion  and  excess.  26.  Thou 
blind  Pharisee,  cleanse  first  that  jvhick  is 
within  the  cup  and  platter,  that  the  outside 
of  them  may  be  clean  also.  27.  Woe  unto 
you,  Scribes  and  Pharisees,  hypocrites  !  for 
ye  are  like  unto  whited  sepulchres,  which 
indeed  appear  beautiful  outward,  but  are 
within  full  of  dead  men's  bones,  and  of  all 
uncleanness.  23.  Even  so  ye  also  out- 
wardly appear  righteous  unto  men,  but 
within  ye  are  full  of  hypocrisy  and  iniquity. 
29.  Woe  unto  you,  Scribes  and  Pharisees, 
hypocrites  !  because  ye  build  the  tombs  of 
the  prophets,  and  garnish  the  sepulchres  of 
the  righteous,  30.  And  say,  If  we  had  been 
in  the  days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  the  blood 
of  the  prophets.  31.  AVherefore  ye  be  wit- 
nesses unto  yourselves,  that  ye  are  the  chil- 
dren of  thein  which  killed  the  prophets. 
32.  Fill  ye  up  then  the  measure  of  your 
fathers.  33.  Ye  serpents,  j/e  generation  of 
vipers,  how  can  ye  escape  the  damnation 
of  hell? 

In  these  verses  we  have  eight  woes  levelled 
directly  against  the  Scribes  and  Pharisees  by  our 
Lord  Jesus  Christ,  like  so  many  claps  of  thunder, 
or  flashes  of  lightning,  from  mount  Sinai.  Three 
woes  are  made  to  look  veiy  dreadful ;  (Rev.  8.  13. 
— 9.  12.)  but  here  are  eight  woes,  in  opposition  to 
the  eight  beatitudes,  Matth.  5.  3.  The  gospel  has 
its  woes  as  well  as  the  law,  and  gospel-curses  are  of 
all  other  the  hea\iest  These  woes  are  the  more 
remarkable,  not  only  because  of  the  authority,  but 
because  of  tlic  meekness  and  gentleness,  of  him  that 
denounced  them.  He  came  to  bless,  and  loved  to 
bless  ;  but,  if  his  wrath  be  kindled,  there  is  surely 
cause  for  it :  and  who  shall  entreat  for  him  that  the 


gi'eat  Intercessor  pleads  against  ?  A  woe  from 
Christ  is  a  remediless  woe. 

This  is  here  the  burthen  of  the  song,  and  it  is  a 
heavy  burthen  ;  Woe  unto  you,  Scribes  and  Phari- 
sees, hypocrites.  Note,  1.  The  Scribes  and  Phari- 
sees were  hypocrites  ;  that  is  it  in  which  all  the  rest 
of  their  bad  characters  are  summed  up  ;  it  was  the 
leaven  which  gave  the  relish  to  all  they  said  and  did. 
A  hypocrite  is  a  stage-player  in  religion  ;  (that  is 
the  primary  signification  of  the  word  ;)  he  per- 
sonates, or  acts,  the  part  of  one  that  he  neither  is, 
nor  may  be  ;  or,  perhaps,  that  he  neither  is,  nor 
would  be.  2.  That  hypocrites  arc  in  a  woeful  state 
and  condition.  Woe  to  hypocrites  ;  so  he  said,  whose 
saying  that  their  case  is  miserable  makes  it  so ; 
while  they  live,  their  religion  is  vain  ;  when  they 
die,  their  rain  is  great. 

Now  each  of  these  woes  against  the  Scribes  and 
Pharisees  has  a  reason  annexed  to  it,  containing  a 
separate  crime  charged  upon  them,  proving  their 
hypocrisy,  and  justifying  the  judgment  of  Christ 
upon  them ;  for  his  woes,  his  curses,  are  never 
causeless. 

I.  They  were  sworn  enemies  to  the  gospel  of 
Christ,  and  consequently  to  the  salvation  of  the  souls 
of  men  ;  {y.  13.)  They  shut  up  the  kingdom  of  hea- 
ven against  men,  that  is,  they  did  all  they  could  to 
keep  people  from  believing  iu  Christ,  and  so  enter- 
ing mto  his  kingdom.  Christ  came  to  open  the  king- 
dom of  heaven,  that  is,  to  lay  open  for  us  a  new  and 
living  way  into  it,  to  bring  men  to  be  subjects  of  that 
kingdom.  Now  the  Scribes  and  Pharisees,  who  sat 
in  Moses's  seat,  and  pretended  to  the  key  of  know- 
ledge, ought  to  have  contributed  their  assistance 
herein,  by  opening  those  scriptures  of  the  Old  Tes- 
tament, which  pointed  at  the  Messiah  and  his  king- 
dom, in  their  true  proper  sense  ;  they  that  under- 
took to  expound  Moses  and  the  prophets,  should 
have  shewed  the  people  how  they  testified  of  Christ ; 
that  Daniel's  weeks  were  expiring,  the  sceptre  was 
departed  from  Judah,  and  therefore  now  was  the 
time  for  the  Messiah's  appearing.  Thus  they  might 
have  facilitated  that  great  work,  and  have  helped 
thousands  to  heaven  ;  but,  instead  of  this,  they  shut 
up  the  kingdom  of  heaven  ;  they  made  it  their  busi- 
ness to  press  the  ceremonial  law,  which  was  now  in 
the  vanishing,  to  suppress  the  prophecies,  which 
were  now  in  the  accomplishing,  and  to  beget  and 
nourish  up  in  the  minds  of  people  prejudices  against 
Christ  and  his  doctrine. 

1.  They  would  not  go  in  themselves  ;  Have  any 
of  the  rulers,  or  of  the  Pharisees,  believed  on  him  ? 
(John  7.  48.)  No;  they  were  too  proud  to  stoop  to 
his  meanness,  too  formal  to  be  reconciled  to  his 
plainness  ;  they  did  not  like  a  religion  which  insisted 
so  m.uch  on  humility,  self-denial,  contempt  of  the 
world,  and  spiritual  worship.  Repentance  was  the 
door  of  admission  into  this  kingdom,  and  nothing 
could  be  more  disagreeable  to  the  Pharisees,  who 
justified  and  admired  themselves,  than  to  repent, 
that  is,  to  accuse,  and  abase,  and  abhor  themselves; 
therefore  they  ivent  not  in  themselves  ;  but  that  was 
not  all, 

2.  They  would  not  suffer  them  that  were  entering, 
to  go  in.  It  is  bad  to  keep  away  from  Christ  our- 
selves, but  it  is  worse  to  keep  others  from  him  ;  yet 
that  is  commonly  the  way  of  h)-pocrites  :  they  do 
not  love  that  any  should  go  beyond  them  in  religion, 
or  be  better  than  they.  Their  not  going  in  them- 
selves, was  a  hinderance  to  many  ;  for,  they  having 
so  great  an  interest  in  the  people,  multitudes  re- 
jected the  gospel  only  because  their  leaders  did  ; 
but,  besides  that,  they  opposed  both  Christ's  enter- 
tainment of  sinners,  (Luke  7.  39.)  and  sinners'  en- 
tertaining of  Christ ;  they  perverted  his  doctrine, 
confronted  his  miracles,  quarrelled  with  his  disci- 
ples, and  represented  him,  and  his  institutes  and 


264 


ST.  MATTHEW,  XXIIl. 


economy,  to  the  people  in  the  most  disingenuous, 
disadvantageous,  manner  imaginable  ;  they  thun- 
dered out  their  excommunications  against  those  that 
confessed  him,  and  used  all  their  wit  and  power  to 
serve  their  malice  against  him  ;  and  thus  they  sliut 
np  the  kingdom  of  heaven,  so  that  they  vjho  would 
enter  \nX.o  it  must  suffer  violence,  {ch.  11.  12.)  and 
press  into  it,  (Luke  16.  16.)  through  a  crowd  of 
Scribes  and  Phai'isees,  and  all  the  obstructions  and 
difficulties  they  could  contrive  to  lay  in  their  way. 
How  well  is  it  for  us,  that  our  sahation  is  not  in- 
tinisted  in  the  hands  of  any  man,  or  company  of  men, 
in  the  world  ;  if  it  were,  we  were  undone.  They 
that  shut  out  of,  the  church,  would  shut  out  of  hea- 
ven, if  they  could  ;  but  the  malice  of  men  cannot 
make  the  promise  of  God  to  his  chosen  of  no  effect ; 
blessed  be  God,  it  cannot. 

11.  They  made  religion  and  the  form  of  godliness 
a  cloak  and  stalking-horse  to  their  covetous  pi'ac- 
tices  and  desires,  v.  14.     Observe  here, 

1.  What  their  wicked  practices  were  ;  they  de- 
voured widows'  houses,  either  by  quartering  them- 
selves and  their  attendants  upon  them  for  entertain- 
ment, which  must  be  of  the  best  for  men  of  their 
figure  ;  or  by  insinuating  tliemselves  into  their  affec- 
tions, and  so  getting  to  be  the  trustees  of  their  es- 
tates, which  they  could  make  an  easy  prey  of ;  for 
who  could  presume  to  call  such  as  they  were  to  an 
account  ?  The  tiling  they  aimed  at,  was,  to  enrich 
themselves  ;  and,  this  being  their  chief  and  highest 
end,  all  considerations  of  justice  and  equity  were 
laid  aside,  and  even  widows'  houses  were  sacrificed 
to  this.  Widows  are  of  the  weaker  sex  in  its 
•weakest  state,  easily  imposed  upon  ;  and  therefore 
they  fastened  on  them,  to  make  a  prey  of.  They 
devoured  those  whom,  by  the  law  of  God,  they  were 
jjarticularly  obliged  to  protect,  patronise,  and  re- 
lieve. There  is  a  woe  in  the  Old  Testament  to 
those  that  made  widows  their  prey  ;  (Isa.  10.  1,  2. ) 
and  Christ  here  seconded  it  with  his  woe.  God  is 
the  Judge  of  the  widows  ;  they  are  his  peculiar  care, 
he  estahlisheth  their  border,  (Prov.  15.  25.)  and  fs- 
pouseth  their  cause ;  ("Exod.  22.  22,  23.)  yet  these 
were  they  whose  houses  the  Pharisees  devoured  by 
■wholesale  ;  so  greedy  were  they  to  get  their  bellies 
^filled  wijh  the  treasures  of  wickedness  !  Their  de- 
vouring denotes  not  only  covetousness,  but  craelty 
in  their  oppression,  described  Mic.  3.  3.  They  eat 
thefiesh,  and  flay  the  skin  ;  and,  doubtless,  they  did 
all  this  under  colour  of  law  ;  for  they  did  it  so  art- 
fully, that  it  passed  uncensured,  and  did  not  at  all 
lessen  the  people's  veneration  for  them. 

2.  What  was  the  cloak  with  which  they  covered 
this  wicked  practice  ;  for  a  preteyice  they  made  long 
prayers  ;  very  long  indeed,  if  it  be  true  which  some 
of  the  Jewish  writers  tell  us,  that  they  spent  three 
hours  at  a  time  in  the  formalities  of  meditation  and 
prayer,  and  did  it  thrice  e\ery  day,  which  is  more 
than  an  upright  soul,  that  makes  conscience  of  being 
inward  with  God  in  the  duty,  dare  pretend  ordi- 
narily to  do  ;  but  to  the  Pharisees  it  was  easy 
enough,  who  never  made  a  business  of  the  duty,  and 
always  made  a  trade  of  the  outside  of  it.  By  this 
craft  they  got  their  wealth,  and  maintained  their 
grandeur.  It  is  not  probable  that  these  long  prayers 
were  extemporary,  for  then  (as  Mr.  Baxter  ob- 
sen'es)  the  Pharisees  had  much  more  the  gift  of 
prayer  than  Christ's  disciples  had  ;  but  rather  that 
they  were  stated  forms  of  words  in  use  among  them, 
■which  they  said  over  bv  tale,  as  the  papists  drop 
their  beads.  Christ  doth  not  here  condemn  long 
prayers,  as  in  themselves  hypocritical ;  nay,  if 
there  were  not  a  great  appearance  of  good  in  them, 
they  would  not  have  been  used  for  a  pretence  ;  and 
the  cloak  must  be  very  thick  which  was  used  to 
cover  such  wicked  practices.  Christ  himself  con- 
tinued all  night  in  prayer  to  God,  and  we  are  com- 


manded to  pray  without  ceasing  too  soon ;  where 
there  are  many  sins  to  be  confessed,  and  many 
wants  to  pray  for  the  supply  of,  and  many  mercies 
to  give  thanks  for,  tliere  is  occasion  for  long  pray- 
ers. But  the  Pharisees'  long  prayers  were  made 
up  of  vain  repetitions,  and  (which  was  the  end  of 
them)  they  were  for  a  Jiretence  ;  by  them  they  got 
the  reputation  of  pious  devout  men,  that  loved  pray- 
er, and  were  the  favourites  of  Heaven  ;  and  by  this 
means  people  were  made  to  believe  it  was  not  pos- 
sible that  such  men  as  they,  should  cheat  them  ; 
and,  therefore,  happy  the  widow  that  could  get  a 
Pharisee  for  her  trustee,  and  guardian  to  her  chil- 
dren !  Thus,  while  they  seemed  to  soar  heaven- 
ward, upon  the  wings  of  prayer,  their  eye,  like  the 
kite's,  was  all  the  while  upon  their  prey  on  the 
earth,  some  widows'  house  or  other  that  lay  conve- 
nient for  them.  Thus  circumcision  was  the  cloak 
of  Shechemites'  covetousness,  (Gen.  34.  22,  23.) 
the  payment  of  a  vow  in  Hebron  the  cover  of  Ab- 
salom's rebellion,  (2  Sam.  IS.  7.)  a  fast  in  Jezreel 
must  patronise  Naboth's  murder,  and  the  extiipa- 
tion  of  Baal  is  the  footstool  of  Jehu's  ambition.  Po- 
pisli  priests,  under  pretence  of  long  prayers  for  the 
dead,  masses,  and  dirges,  and  I  know  not  what,  en- 
rich themselves  by  devouring  the  houses  of  the  wi- 
dows and  fathei'less.  Note,  It  is  no  new  thing  for 
the  show  and  form  of  godliness  to  be  made  a  cloak 
to  the  greatest  enormities.  But  dissembled  piety, 
however  it  passeth  now,  will  be  reckoned  -for  as 
double  iniquity,  in  the  day  when  God  shall  judge 
the  secrets  of  men. 

3.  The  doom  passed  upon  them  for  this  ;  There- 
fore ye  shall  receix'e  the  greater  damnation.  (1.) 
There  are  degrees  of  damnation  ;  there  are  some, 
whose  sin  is  more  inexcusable,  and  whose  ruin  will 
therefore  be  more  intolerable.  (2.)  The  pretences 
of  religion,  with  which  hypocrites  disg-uise,  or  ex- 
cuse, their  sin  now,  will  aggravate  their  condem- 
nation shortly.  Such  is  the  deceitfulness  of  sin, 
that  that  very  thing  by  which  sinners  hope  to  ex- 
]3iate  and  atone  for  their  sins,  will  come  against 
them,  and  make  their  sins  more  exceeding  sinful. 
But  it  is  sad  for  the  criminal,  when  his  rfefence 
proves  his  offence,  and  his  plea  (  He  have  prophe- 
sied in  thy  name,  and  in  thy  jiame  made  long  pray- 
ers,) heightens  the  charge  against  him. 

III.  While  they  wei'e  such  enemies  to  the  con- 
version of  souls  to  Christianity,  they  ■were  very  in- 
dustrious in  the  perversion  of  them  to  their  faction. 
They  shut  up  the  kingdom  of  heaven  against  those 
that  would  turn  to  Christ,  but  at  the  same  time  com- 
passed sea  and  land  to  make  proselytes  to  them- 
selves. V.  15.     Observe  here, 

1.  Their  commendable  industry  in  making  prose- 
lytes to  the  Jewish  religion,  not  only  proselytes  of 
the  gate,  who  obliged  themselves  to  no  more  than 
the  obsen-ance  of  the  seven  precepts  of  the  sons  of 
Noah,  but  proselytes  of  righteousness,  who  addicted 
themselves  wholly  to  all  the  pitcs  of  the  Jewish  reli- 
gion, for  that  ■(vas  the  game  they  flew  at  ;  for  this, 
for  one  such,  though  but  one,  they  compass  sea  and 
land,  had  many  a  cunning  reach,  and  laid  many  a 
plot,  rid  and  inm,  and  sent  and  wrote,  and  laboured 
unweariedly.  And  what  did  they  aim  at  ?  Not  the 
glory  of  God,  and  the  good  of  souls  ;  but  that  they 
might  have  the  credit  of  making  them  proselytes, 
and  the  advantage  of  making  a  prey  of  them  when 
they  were  made.  Note,  (1.)  The  making  of  pro- 
selytes, if  it  be  to  the  truth  and  serious  godliness, 
and  be  done  with  a  good  design,  isa  good  work,  well 
worthy  of  the  utmost  cai'e  and  pains.  Such  is  the 
value  of  souls,  that  nothin,g  must  be  thought  too 
much  to  do  to  save  a  soul  from  death.  The  indus- 
tiy  of  the  Pharisees  herein  may  shew  the  negli- 
gence of  many,  who  would  be  thought  to  act  from 
better  principles,  but  will  be  at  no  pains  or  cost  to 


ST.  MATTHEW,  XXIII. 


265 


propagate  the  gospel.  (2.)  To  make  a  proselyte, 
sea  and  land  must  be  compassed ;  all  ways  and 
means  must  be  tried  ;  first  one  way,  and  then  ano- 
ther must  be  tried,  all  little  enough  ;  but  all  well 
paid,  if  the  point  be  gained,  (3.)  Carnal  hearts 
seldom  shrink  from  the  pains  necessai-y  to  carry  on 
their  canial  purposes ;  when  a  proselyte  is  to  be 
made  to  serve  a  turn  for  themselves,  they  will  com- 
pass sea  and  land  to  make  him,  rather  than  be  dis- 
appointed. 

2.  Their  cursed  impiety  in  abusing  their  prose- 
lytes when  they  were  made  ;  "  Ye  make  him  the 
disciple  of  a  Pharisee  presently,  and  he  sucks  in  all 
a  Pharisee's  notions ;  and  so  ye  make  him  twofold 
more  the  ckild  of  hell  than  yourselves.  Note,  (1.) 
Hypocrites,  while  they  fancy  themselves  heirs  of 
heaven,  are,  in  the  judgment  of  Christ,  the  children 
of  hell.  The  rise  of  their  hypocrisy  is  from  hell, 
for  the  devil  is  the  father  of  lies  ;  and  the  tendency 
of  their  hjqjocrisy  is  toward  hell,  that  is  the  country 
they  belong  to,  the  inheritance  they  are  heirs  to  ; 
they  are  called  children  of  hell,  because  of  their 
rooted  enmity  to  the  kingdom  of  heaven,  which  was 
the  principle  and  genius  of  Pharisaism.  (2. )  Though 
all  that  maliciously  oppose  the  gospel  are  children 
of  hell,  yet  some  are  twofold  more  so  than  others, 
more  furious,  and  bigoted,  and  malignant.  (3.)  Per- 
verted proselytes  ai-e  commonly  the  greatest  bigots ; 
the  scholars  outdid  their  masters.  [1.]  In  fondness 
of  ceremony ;  the  Pharisees  themselves  saw  the 
folly  of  their  own  impositions,  and  in  their  hearts 
smiled  at  the  obsequiousness  of  those  that  conform- 
ed to  them ;  but  their  proselytes  were  eager  for 
them.  Note,  Weak  heads  commonly  admire  those 
shows  and  ceremonies  which  wise  men  (however 
for  public  ends  they  may  countenance  them)  can- 
not but  think,  meanly  of.  [2.]  In  fury  against 
Christianity ;  the  proselytes  readily  imbibed  the 
principles  which  their  crafty  leaders  were  not  want- 
ing to  possess  them  with,  and  so  became  extreme 
hot  against  the  truth.  The  most  bitter  enemies  the 
apostles  met  with  in  all  places,  were,  the  Hellenist 
Jews,  who  were  mostlv  proselytes,  Acts  13.  45. — 
14.  2,  19.— 17.  5.— 18. '6.  Paul,  a  disciple  of  the 
Pharisees,  was  exceedingly  ?nad  against  the  Chris- 
tians, (.-icts  26.  11.)  when  his  master,  Gamaliel, 
seems  to  have  been  more  moderate. 

IV.  Their  seeking  of  their  own  worldly  gain  and 
honour  more  than  God's  glory,  put  them  upon  coin- 
ing false  and  unwarrantable  distinctions,  with  which 
they  led  the  people  into  dangerous  mistakes,  parti- 
cularly in  the  matter  of  oaths ;  which,  as  an  evi- 
dence of  a  uni\-ersal  sense  of  religion,  have  been  by 
all  nations  accounted  sacred;  (y.  16.)  Ye  blind 
guides.  Note,  1.  It  is  sad  to  think  how  many  are 
under  the  guidance  of  such  as  are  themselves  blind  ; 
who  undertake  to  shew  others  that  way  which  they 
are  themselves  willingly  ignorant  of.  His  watch- 
men are  blind  ;  (Isa.  56.'  10.)  and  too  often  the  peo- 
ple love  to  have  it  so,  and  say  to  the  seers,  See  not. 
But  the  case  is  bad,  when  the  leadei-s  of  the  people 
cciuse  them  to  err,  Isa.  9.  16.  2.  Though  the  con- 
dition of  those  whose  guides  are  blind  is  very  sad, 
yet  that  of  the  blind  guides  themselves  is  yet  more 
woeful.  Christ  denounces  a  woe  to  the  blind  guides 
that  have  the  blood  of  so  many  souls  to  answer  for. 

Now,  to  prox'e  their  blindness,  he  specifies  the 
matter  of  swearing,  and  shews  what  corrupt  casuists 
they  were. 

(i.)  He  lays  down  the  doctrine  they  taught. 

[1.]  They  were  allowed  swearing  by  creatures, 
provided  they  \yere  consecrated  to  the  seo'ice  of 
God,  and  stood  in  any  special  relation  to  him.  Thev 
allowed  swearing  by  the  temple  and  the  altar,  though 
they  were  the  work  of  men's  hands,  intended  to  be 
the  servants  of  God's  honour,  not  sharers  in  it.  An 
oath  is  an  appe.al  to  God,  to  his  omniscience  and 

Vol.  v.— 2  L 


justice  ;  and  to  njake  this  appeal  to  any  creature^  is 
to  put  that  creature  in  the  place  of  God.  See  Deut. 
6,  13. 

[2.]  They  distinguished  between  an  oath  by  the 
tem/ile  and  an  oath  by  the  gold  of  the  tcmfile  ;  an 
oath  by  the  altar  and  an  oath  by  the  gift  u/ion  the 
altar;  making  the  latter  binding,  but  not  the  for- 
mer. Here  was  a  double  wickedness  ;  First,  that 
there  were  some  oaths  which  they  dispensed  with, 
and  made  light  of,  and  reckoned  a  man  was  not 
bound  by  to  assert  the  truth,  or  perform  a  promise. 
They  ought  not  to  have  sworn  by  the  temple,  or  the 
altar;  but,  when  they  had  so  sworn,  they  were 
taken  in  the  words  of  their  mouth.  That  doctrine 
cannot  be  of  the  God  of  truth,  which  gives  counte- 
nance to  the  breach  of  faith,  in  any  case  whatsoever. 
Oaths  are  edged-tools,  and  are  not  to  be  jested  with. 
Secondly,  That  they  prefen-ed  the  gold  Ijefore  the 
temple,  and  the  gift  before  the  altar,  to  encourage 
people  to  bring  gifts  to  the  altar,  and  gold  to  the 
treasurers  of  the  temple,  which  they  hoped  to  be 
gainers  by.  They  who  had  made  gold  their  hope, 
and  whose  eyes  were  blinded  by  gifts  in  secret,  were 
gTcat  friends  to  the  Corban  ;  and  gain  being  their 
godliness,  by  a  thousand  artifices  they  made  reli- 
gion truckle  to  their  worldly  interests.  Comipt 
church-guides  make  things  to  be  sin  or  no  sin,  as  it 
serves  their  pui-poses,  and  lay  a  much  greater  stress 
on  that  which  concerns  their  own  gain,  than  on  that 
which  is  for  God's  glon'  and  the  good  of  souls. 

(2. )  He  shews  the  folly  and  absurdity  of  this  dis- 
tinction ;  (v.  17,,  19.)  Ye  fools,  and  blind.  It  was 
in  the  way  of  a  necessary  reproof,  not  an  angry  re- 
proach, that  Christ  called  them  fools.  Let  it  suffice 
us,  from  the  word  of  wisdom,  to  show  the  folly  of 
sinful  opinions  and  practices  ;  but,  for  the  fastening 
of  the  character  upon  particular  persons,  leave  that 
to  Christ,  who  knows  what  is  ui  man,  and  has  for- 
bidden us  to  say.  Thou  fool. 

To  convict  them  of  folly,  he  appeals  to  them- 
selves, Jl'hetheris  greater,  the  gold,  (the  golden  ves- 
sels and  ornaments,  or  the  gold  in  the  treasury,)  or 
the  tem/ile  that  sanctifies  the  gold  ;  the  gift,  or  the 
altar  that  sanctifies  the  gift  ?  Any  one  will  own.  Profi- 
ler quod  aliquid,  est  tale,  id  est  mogis  tale — That, 
on  account  ofnvhich  any  thing  is  qualified  in  a  par- 
ticular way,  must  itself  be  much  more  qualified  in 
the  same  way.  They  that  sware  by  the  gold  of  the 
temple,  had  an  eye  to  it  as  holy  ;  but  what  was  it 
that  made  it  holy  but  the  holiness  of  the  temple,  to 
the  service  of  which  it  was  appropriated  ?  And 
therefore  the  temple  cannot  be  less  holv  than  the 
gold,  but  must  be  more  so ;  for  the  less  is  blessed 
and  sanctified  of  the  better,  Heb.  7.  7.  The  tem- 
ple and  altar  were  dedicated  to  God,  fixedly,  the 
gold  and  gift  but  secondarily.  Christ  is  our  Altar, 
(Heb.  13.  10.)  our  Temple;  (John  2.  21.)  for  it  is 
he  that  sanctifies  all  our  gifts,  and  puts  an  accepta- 
bleness  in  them,  1  Pet.  2.  5.  Those  that  put  theie 
own  works  into  the  place  of  Christ's  I'ighteousness 
in  justification,  are  guilty  of  the  Pharisees'  absurdi- 
ty, who  preferred  the  gift  before  the  altar.  Every 
true  Christian  is  a  living  temple  ;  and  by  virtue 
thereof  common  things  are  sanctified  to  him  ;  unto 
the  jiure  all  things  are  pure,  (Tit.  1.  15.)  and  Me 
utibeliex'ing  husband  is  sanctified  by  the  believing 
•wife,  1  Cor.  7.  14. 

(3.)  He  rectifies  the  mistake,  {v.  20 — 32.)  by 
reducing  all  the  oatlis  they  had  invented  to  the  true 
intent  of  an  oath,  which  is,  By  the  name  of  the 
Lord  :  so  that  tliough  an  oath  by  the  temple,  or  the 
altar,  or  heaven,  be  formally  bad,  yet  they  are 
binding.  Quod  fieri  non  debuit,  factum  valet— En- 
gagements which  ought  not  to  have  been  made,  are 
yet,  when  made,  binding.  A  man  shall  never  take 
advantage  of  his  own  fault. 

[1.]  He  that  swears  by  the  altar,  let  him  not 


266 


ST.  MATTHEW,  XXIII. 


think  to  shake  off  the  obligation  of  it  by  saving, 
"The  altar  is  but  wood,  and  stone,  and  brass  ;  for 
his  oath  shall  be  constraed  most  strongly  against 
himself;  because  he  was  culpable,  and  so  as  that 
the  obligation  of  it  may  be  presei-ved,  ut  res  potius 
■valeat  (/nam  jiereat — the  obligation  being  hereby 
strengthened  rather  than  destroyed.  And  therefore 
an  oath  by  the  altar  should  be  intej-prcted  by  it  and 
by  all  things  thereon ;  for  the  appurtenances  pass 
with  the  principal.  And  the  things  thereon  being 
offered  up  to  God,  to  swear  by  it  and  them,  was,  in 
effect,  to  call  God  himself  to  witness  :  for  it  was  the 
altar  of  God  ;  and  he  that  went  to  that,  went  to  God, 
Ps.  43.  4.-26.  6. 

[2.]  He  that  swears  by  the  temple,  if  he  under- 
stand what  he  does,  cannot  but  apprehend  that  the 
ground  of  such  a  respect  to  it,  is,  not  because  it  is  a 
hne  house,  but  because  it  is  the  house  of  God,  dedi- 
cated to  his  service,  the  place  which  he  has  chosen 
to  put  his  name  there  ;  and  therefore  he  swears  by 
it,  and  by  him  that  dwells  therein;  there  he  was 
pleased  in  a  peculiar  manner  to  manifest  himself, 
and  give  tokens  of  his  presence  ;  so  that  whoso 
swears  by  it,  swears  by  him  who  had  said.  This  is 
my  rest,  here  will  I  'dwell.  Good  Christians  are 
God's  temples,  and  the  Spirit  of  God  dAvells  m  them, 
(1  Cor.  3.  16. — 6.  19.)  and  God  takes  what  is  done 
to  them  as  done  to  himself  ;  he  that  gi-ieves  a  gra- 
cious soul,  grieves  it,  and  the  Spirit  that  dwells  in  it, 
Eph.  4.  30. 

[3.]  If  a  man  swears  by  heaven,  he  sins  ;  (ch.  5. 
34. )  yet  he  shall  not  therefore  be  discharged  from 
the  obligation  of  his  oath  ;  no,  God  will  make  him 
know,  that  the  heaven  he  swears  by  is  his  throne  ; 
(Isa.  66.  1. )  and  he  that  swears  by  the  throne,  ap- 
peals to  him  that  sits  upon  it ;  who,  as  he  resents 
the  affront  done  to  him  in  the  form  of  the  oath,  so 
he  will  certainly  revenge  the  greater  affront  done  to 
him  by  the  violation  of  it.  Christ  will  not  counte- 
nance the  evasion  of  a  solemn  oath,  though  ever  so 
plausible. 

V.  They  were  very  strict  and  precise  in  the 
smaller  matters  of  the  law,  but  as  careless  and 
loose  in  the  weightier  matters,  v.  23,  24.  They 
y/cre  partial  in  the  law,  (Mai.  2.  9.)  would  pick  ani 
choose  their  duty,  according  as  they  were  interest- 
ed or  stood  affected.  Sincere  obedience  is  univer- 
sal, and  he  that  from  a  right  principle  obeys  any  of 
God's  precepts,  will  have  respect  to  them  all,  Ps. 
119.  6.  But  hypocrites,  who  act  in  religion  for 
themselves,  and  not  for  God,  will  do  no  more  in  re- 
ligion than  they  can  serve  a  turn  by  for  themselves. 
The  partiality  of  the  Scribes  and  Pharisees  appears 
here,  in  two  instances. 

1.  They  observed  smaller  duties,  but  omitted 
greater  :  they  were  very  exact  in  paying  tithes,  till 
it  came  to  mint,  anise,  and  cummin,  their  exactness 
in  tithing  of  which  would  not  cost  them  much,  but 
would  be  cried  up,  and  they  should  buy  reputation 
cheap.  The  Pharisee  boasted  of  this,  J  give  tithes 
of  all  that  /possess,  Luke  18.  12.  But  it  is  proba- 
ble that  they  had  ends  of  their  own  to  serve,  and 
would  find  their  own  account  in  it  ;  for  the  priests 
and  Levitcs,  to  whom  the  tithes  were  paid,  were  in 
their  interests,  and  knew  how  to  return  their  kind- 
ness. Paying  tithes  was  their  duty,  and  what  the 
law  required  ;  Christ  tells  them  they  ought  not  to 
leave  it  undone.  Note,  All  ought  in  their  places  to 
contribute  to  the  support  and  maintenance  of  a  stand- 
ing ministry  :  withholding  tithes  is  called  robbing 
God,  Mai.  3.  8—10.  They  that  are  taught  in  the 
•word,  and  do  not  communicate  to  them  that  teach 
them,  that  love  a  cheap  gospel,  come  short  of  the 
Pharisees. 

But  that  which  Christ  here  condems  them  for,  is, 
that  they  omitted  the  weightier  matters  of  the  law, 
judgment,  mercy,  and  faith  ,■  and  their  hiceness  in 


paying  tithes,  was,  if  not  to  atone  before  God,  yet 
at  least  to  excuse  and  palliate  to  men  the  omission 
of  those.  All  the  things  of  God's  law  are  weighty, 
but  those  are  most  weighty  which  are  most  expres- 
sive of  inward  holiness  in  the  heart  ;  the  instances 
of  self-denial,  contempt  of  the  world,  and  resigna- 
tion to  Ciod,  in  which  lies  the  life  of  religion.  Judg- 
ment and  mercy  toward  men,  and  faith  toward  God, 
are  the  weightier  matters  of  the  law,  the  good  things 
which  the  Lord  our  God  requires,  (Mic.  6.  8.)  to 
do  justly,  and  love  mercy,  and  humble  ourselves  by 
faith  to  walk  with  God.  This  is  the  obedience 
which  is  better  than  sacrifice  or  tithe  ;  judgment  is 
preferred  before  sacrifice,  Isa.  1.  11.  To  be  just  to 
the  priests  in  their  tithe,  and  yet  to  cheat  and  de- 
fraud every  body  else,  is  but  to  mock  God,  and  de- 
ceive ourselves.  Mercy  also  is  preferred  before  sa- 
crifice, Hos.  6.  6.  To  feed  those  who  made  them- 
selves fat  with  the  offerings  of  the  Lord,  and  at  the 
same  time  to  shut  up  the  bowels  of  compassion  from 
a  brother  or  a  sister  that  is  naked,  and  destitute 
of  daily  food,  to  pay  tithe-mint  to  the  priest,  and 
to  deny  a  crumb  to  Lazanis,  is  to  lie  open  to  that 
judgment  without  mercy,  which  is  awarded  to  those 
who  pretended  to  judgment,  and  shewed  no  mercy  ; 
nor  will  judgment  and  mercy  serve  without  faith  in 
divine  revelation  ;  for  God  wUl  be  honoured  in  his 
ti-uths  as  well  as  in  his  laws. 

2.  They  avoided  lesser  sins,  but  committed  great- 
er ;  (xi.  24. )  Ye  blind  guides ;  so  he  had  called 
them  before,  {v.  16.)  for  their  corrupt  teaching; 
here  he  calls  them  so  for  their  comipt  living,  for 
their  example  was  leading  as  well  as  their  doctrine  ; 
and  in  this  also  they  were  blind  and  partial ;  they 
strained  at  a  gnat,  atid  swallowed  a  camel.  In  their 
doctrine  they  strained  at  gnats,  warned  people 
against  every  the  least  violation  of  the  tradition  of 
the  elders.  In  their  practice  tliey  strained  at  gnats, 
heaved  at  them,  with  a  seeming  dread,  as  if  they 
had  a  great  abhorrence  of  sin,  and  were  afraid  of  it 
in  the  least  instance  ;  but  they  made  no  difficulty  of 
those  sins  which,  in  comparison  with  them,  were  as 
a  camel  to  a  gnat ;  when  they  devoured  widows' 
houses,  they  did  indeed  swallow  a  camel;  when 
they  gave  Judas  the  price  of  innocent  blood,  and  yet 
scrupled  to  put  the  returned  money  into  the  treasu- 
ry ;  (c/;.  27.  6. )  when  they  would  not  go  into  the 
judg-ment-hall,  for  fear  of  being  defiled,  and  yet 
would  stand  at  the  door,  and  cry  out  against  the  holy 
Jesus;  (John  18.  28.)  when  they  quarrelled  with 
the  disciples  for  eating  with  unwashen  hands,  and 
yet,  for  the  filling  of  the  Corban,  taught  people  to 
break  the  fifth  commandment,  they  strained  at 
gnats,  or  lesser  things,  and  yet  swallowed  camels. 
It  is  not  the  scniplingof  a  little  sin  that  Christ  here 
reproves  ;  if  it  be  a  sin,  though  but  a  gnat,  it  must 
be  strained  at ;  but  the  doing  of  tliat,  and  then 
swallowing  a  camel.  In  the  lesser  matters  of  the 
law  to  be  superstitious,  and  to  be  profane  in  the 
greater,  is  the  hypocrisy  here  condemned. 

VI.  They  were  all  for  the  outside,  and  not  at  all 
for  the  inside,  of  religion.  They  were  more  desi- 
rous and  solicitous  to  appear  pious  to  men,  than  to 
approve  themselves  so  toward  God.  This  is  illus- 
trated by  two  similitudes  : 

1.  Thev  are  compared  to  a  vessel  that  is  clean 
washed  on  the  outside,  but  all  dirt  within,  v.  25,  26. 
The  Pharisees  placed  religion  in  that  which  at  best 
was  but  a  point  of  decency — ^the  washing  of  cups, 
Mark  7.  4.  They  were  in  care  to  eat  their  meat 
in  clean  cups  and  platters,  but  made  no  conscience 
of  getting  their  meat  by  extortion,  and  using  it  to 
excess.  Now,  wliat  a  foolish  thing  would  it  be  for 
a  man  to  wash  only  tlie  outside  of  a  cup,  which  is 
to  be  looked  at,  and  to  leave  the  inside  dirty,  which 
is  to  be  used  ?  so  tliey  do,  who  only  avoid  scanda- 
lous sins  that  would  spoil  their  reputation  with  men. 


ST.  MATTHEW,  XXIII. 


267 


but  allow  tliemselves  in  heart-wickedness,  whicli 
renders  tliem  odious  to  the  pure  and  holy  God,  In 
reference  to  this,  observe, 

(1.)  The  practice  of  the  Pharisees;  they  made 
clean  the  outside.  In  those  things  which  fell  under 
the  observation  of  their  neighljours,  they  seemed 
very  exact,  and  carried  on  their  wicked  intrigues 
with  so  much  artifice;  that  their  wickedness  was  not 
suspected  ;  people  generally  took  them  for  very 
good  men.  But  within,  in  the  recesses  of  their 
hearts,  and  the  close  retirements  of  their  lives,  they 
were  full  of  extortion  and  excess  ;  of  inolence  and 
incontinence  ;  (so  Dr.  Hammond  ;)  that  is,  of  injus- 
tice and  intemperance.  While  they  would  seem  to 
be  godly,  they  were  neither  sober  nor  righteous.  [ 
Their  iniuard  jiart  was  very  wici'edness  ;  (Ps..5. 
9. )  and  that  we  are  really,  which  we  are  inwardly.  | 

(2.)  The  i-ule  Christ  gives,  in  opposition  to  this 
practice,  v.  26.     It  is  addressed  to  the  blind  Phari- 
sees. Thev  thought  themselves  the  secraq/"c/;(" /«?;(/, 
but  (John  9.  40.)  Christ  calls  them  blind.     Note, 
Those  are  blind,  in  Christ's  account,  who  (how 
quick-sighted  soever  they  are  in  other  things)  are 
strangers,  and  no  enemies,   to  the  wickedness  of  ; 
their  own  hearts  ;  who  see  not,  and  hate  not,  the  ; 
secret  sin  that  lodgeth  there.     Self-ignorance  is  the  ; 
most  shameful  and  hurtful  ignorance.  Rev.  3.  17.  ; 
The  rule  is,  Cleanse ^first  that  which  is  within.  Note,  t 
The  principal  care  of  every  one  of  us  should  be  to 
wash  our  hearts  from  wickedness,  Jer.  4.  14.     The 
main  business  of  a  Christian  lies  within,   to  get  i 
cleansed  from  the  filthiness  of  the  spirit.     Corrupt ! 
affections  and  inclinations,  the  secret  lusts  that  lurk 
in  the  soul,  unseen  and  unobserved  ;   those  must 
first  be  mortified  and  subdued.     Those  sins  must  be 
conscientiously  abstained  from,  which  the  eye  of 
God  only  is  a  witness  to,  who  searcheth  the  heart. 

Observe  the  method  prescribed ;  Cleanse  first  that 
•which  is  within  ;  not  that  only,  hat  t\\sX  Jirst ;  be- 
cause, if  due  care  be  taken  concerning  that,  the  out-  '. 
side  will  be  clean  also.     External  motives  and  in- 
ducements  may  keep  the  outside  clean,  while  the  in-  J 
side  is  filthv;  but  if  renewing,   sanctifying  gi-ace 
make  clean  the  inside,  that  will  have  an  influence  j 
upon  the  outside,  for  the  commanding  principle  is 
within.     If  the  heart  be  well  kept,  all  is  well,  for 
out  of  it  are  the  issues  of  life  ;  the  eruptions  will  va- 
nish of  course.    If  the  heart  and  spirit  be  made  new, 
there  will  be  a  newness  of  life  ;  here  therefore  we 
must  begin  with  ourselves  ;  first  cleanse  that  which 
is  within  ;  we  then  make  sure  work,  when  this  is  our 
first  work. 

2.  They  are  compared  to  tvhited  sepulchres,  v.  2", 
28. 

(1.)  They  were  fair  without,  like  sepulchres,  I 
which  afxjiear  beautiful  outward.  Some  make  it  to  \ 
refer  to  the  custom  of  the  Jews  to  whiten  graves,  ; 
only  for  the  notifying  of  them,  especially  if  they  ; 
were  in  unusual  places,  that  people  might  avoid 
them,  because  of  the  ceremonial  pollution  contracted 
by  the  touch  of  a  grave.  Numb.  19.  16.  And  it  was 
part  of  the  charge  of  the  overseers  of  the  highways, 
to  repair  that  whitening  when  it  was  decayed.  Se- 
pulchres were  thus  made  remarkable,  2  "Kings  23.  j 
16,  ir.  The  formality  of  hj'pocrites,  by  which  they  i 
study  to  recommend  themselves  to  the  world,  doth 
but  make  all  wise  and  good  men  the  more  careful  to 
avoid  them,  for  fear  of  being  defiled  by  them.  Be- 
ware of  the  Scribes,  Luke  20.  46.  It  rather  al- 
ludes to  the  custom  of  whitening  the  sepulchres  of 
eminent  persons,  for  the  beautifying  of  them.  It  is 
said  here,  {v.  29.)  that  they  garnished  the  sepul- 
chres of  the  righteous  ;  as  it  is  usual  with  us  to  erect 
monuments  upon  the  graves  of  great  persons,  and  to 
strew  flowers  on  the  gi-aves  of  dear  friends.  Now 
the  righteousness  of  the  Scribes  and  Pharisees  was 
like  the  ornaments  of  a  grave,  or  the  dressing  up  of 


a  dead  body,  only  for  show.  The  top  of  their  am- 
bition was  to  upjicar  righteous  before  men,  and  to  be 
applauded  and  had  in  admiration  by  them.     But, 

(2.)  They  were y?ju/ within,  like  sepulchres, _/u// 
of  dead  men's  bones,  and  all  uncleanncHS :  so  vile  are 
our  bodies,  when  tlie  soul  has  deserted  them!  Thus 
were  they  full  of  hypocrisy  and  iniquity.  Hypocrisy 
is  the  worst  iniquity  of  all  other.  Note,  It  is  possible 
for  those  that  have  their  hearts  full  of  sin,  to  have 
their  lives  free  from  blame,  and  to  appear  very  good. 
But  what  will  it  avail  Us,  to  have  the  good  word  of 
our  fellow-servants,  if  our  Master  doth  not  say. 
Well  done  ?  When  all  other  gi'a\es  are  opened, 
these  whited  sepulchres  will  be  looked  into,  and  the 
dead  men's  bones,  and  all  the  uncleanness,  shall  be 
brought  out,  and  be  spread  before  all  the  host  of 
heaven,  Jer.  8.  1,  2.  For  it  is  the  day  when  God 
shall  judge,  not  the  shows,  but  the  secrets,  of  men. 
And  it  will  then  be  small  comfort  to  them,  who  shall 
have  their  portion  with  hypocrites,  to  remember 
how  credibly  and  plausibly  they  went  to  hell,  ap- 
plauded by  all  their  neighbours. 

VII.  They  pretended  a  deal  of  kindness  for  the 
memory  of  the  prophets  that  were  dead  and  gone, 
while  they  hated  and  persecuted  those  that  were 
present  with  them.  This  is  put  last,  because  it  was 
the  blackest  part  of  their  character.  God  is  jealous 
for  his  honour  in  his  laws  and  ordinances,  and  resents 
it  if  they  be  profaned  and  abused  ;  but  lie  has  often 
expressed  an  equal  jealousy  for  his  honour  in  his  pro- 
phets and  ministers,  and  resents  it  worse,  if  they  be 
wronged  and  persecuted  :  and  therefore,  when  our 
Lord  Jesus  comes  to  this  head,  he  speaks  more  fully 
than  upon  any  of  the  other ;  {y.  29 — 37.)  for  he  that 
toucheth  his  ministers,  toucheth  his  Anointed,  and 
toucheth  the  apple  of  his  eye.     Observe  here, 

1.  The  respect  which  the  Scribes  and  Pharisees 
pretended  for  the  prophets  that  were  gone,  v,  29,  30. 
This  was  the  varnish,  and  that  in  which  they  out- 
wardly appeared  righteous. 

(1.)  Thev  honoured  the  relics  of  the  prophets, 
they  built  their  tombs,  and  gai-nished  their  sepul- 
chres. It  seems,  the  places  of  their  burial  were 
known,  David's  sepulchre  was  with  them.  Acts  2. 
29.  There  was  a  title  upon  the  sepulchre  of  the 
man  of  God,  (2  Kings  23.  17. )  and  Josiah  thought  it 
respect  enough  not  to  move  his  bones,  v.  18.  But 
they  would  do  more,  rebuild  and  beautify  them. 
Now  consider  this,  [1.]  As  an  instance  of  honour 
done  to  deceased  prophets,  who,  while  they  lived, 
were  counted  as  the  off-scouring  of  all  things,  and 
had  all  manner  of  evil  spoken  against  them  falsely. 
Note,  God  can  extort,  e\en  from  bad  men,  an  ac- 
knowledgment of  the  honour  of  piety  and  holiness. 
Them  that  honour  God,  he  will  honour,  and  some- 
times with  those  from  whom  contempt  is  expected, 
2  Sam.  6.  22.  The  memory  of  the  just  is  blessed, 
when  the  names  of  those  that  hated  and  persecuted 
them  shall  be  covered  with  shame.  The  honour 
of  constancy  and  resolution,  in  the  way  of  duty,  will 
be  a  lasting  honour  ;  and  those  that  are  manifest  to 
God,  will  be  manifest  in  the  consciences  of  those 
about  them.  [2.  ]  As  an  instance  of  the  h^-pocrisy 
of  the  Scribes  and  Pharisees  who  paid  their  respect 
to  them.  Note,  Carnal  people  can  easily  honour  the 
memories  of  faithful  ministers  that  are  dead  and 
gone,  because  they  do  not  reprove  them,  nor  disturb 
them,  in  their  sin's.  Dead  prophets  are  seers  that 
see  not,  and  those  they  can  bear  \yell  enough  ;  they 
do  not  torment  them,  as  the  living  witnesses  do,  that 
bear  their  testimony  x'tiia  voce — with  a  living  voice. 
Rev.  11.  10.  They  can  pay  respect  to  the  writings 
of  the  dead  prophets,  which  tell  them  what  they 
should  be;  but  not  the  reproofs  of  the  living  prophets, 
which  tell  them  what  they  are.  Sit  dri<us,  modo  non 
sit  vivus. — Let  there  be  saints,  but  let  them  not  be 
living  here.    The  extravagant  respect  \vhich  the 


363 


ST.  MATTHEW,  XXIII. 


church  of  Rome  pays  to  the  memory  of  saints  de- 
parted, especially  the  martyrs,  dedicating  days  and 
places  to  their  names,  enshrining  their  relics,  pray- 
ing to  them,  and  offering  to  their  images,  while  they 
make  themselves  drunk  with  the  blood  of  the  saints 
of  their  own  day,  is  a  manifest  proof  that  they  not 
only  succeed,  but  exceed,  the  Scribes  and  Pharisees 
in  a  counterfeit  hypocritical  religion,  which  builds 
the  prophets' tombs,  but  hates  the  prophetb-*  doctrine. 
(2.)  They  protested  against  the  murder  of  them  ; 
(v.  30. )  Ifive  had  been  in  the  days  of  our  fathers,  we 
^ould  not  have  been  partakers  ivith  them.  They 
■would  never  have  consented  to  the  silencing  of 
Amos,  and  the  imprisonment  of  Micaiah,  to  the 
putting  of  Hanani  in  the  stocks,  and  Jeremiah  in  the 
dungeon,  to  the  stoning  of  Zechariah,  the  mocking 
of  all  the  messengers  of  the  Lord,  and  the  abuses 
put  upon  his  prophets;  no,  not  they,  they  would 
sooner  have  lost  their  right  hands  than  have  done 
any  such  thing.  What,  is  thy  servant  a  dog?  And 
yet  they  were  at  this  time  plotting  to  murder  Christ, 
to  whom  all  the  firo/ihets  bore  witness.  They  think, 
if  they  had  lived  in  the  days  of  the  prophets,  they 
■would  have  heard  them  gladly,  and  obeyed ;  and 
yet  they  rebelled  against  the  light  that  Christ 
Drought  into  the  world.  But  it  is  certain,  a  Herod 
and  a  Herodias  to  John  the  Baptist,  would  have  been 
an  Ahab  and  a  Jezebel  to  Elijah.  Note,  The  de- 
ceitfulness  of  sinners'  hearts  appears  very  much  in 
this,  that,  while  they  go  down  the  stream  of  the 
sins  of  their  own  day,  they  fancy  they  should  ha\e 
swum  against  the  stream  of  the  sins  of  the  former 
days ;  that,  if  they  had  had  other  people's  opportu- 
nities, they  would  have  improved  them  more  faith- 
fully ;  if  they  had  been  in  other  people's  tempta- 
tions, they  would  have  resisted  them  more  vigorous- 
ly ;  when  yet  they  improve  not  the  opportunities 
they  have,  nor  resist  the  temptations  they  are  in. 
We  are  sometitmes  thinking,  it  we  had  lived  when 
Christ  was  upon  earth,  how  constantly  we  would 
have  followed  him  ;  we  would  not  have  despised  and 
rejected  him,  as  they  then  did ;  and  yet  Chi-ist  in  his 
spirit,  in  his  word,  in  his  ministers,  is  still  no  better 
treated. 

2.  The  enmity  and  opposition  to  Christ  and  his 
gospel,  notwithstanding,  and  the  ruin  they  were 
bringing  upon  themselves  and  upon  that  generation 
thereby,  v.  31 — 33.     Obsen'e  here, 

(1.)  The  indictment  proved;  Ye  are  witnesses 
against  yourselves.  Note,  Sinners  cannot  hope  to 
escape  the  judgment  of  Christ,  for  want  of  proof 
against  them,  when  it  is  easy  to  find  them  witnesses 
against  themselves ;  and  their  very  pleas  will  not 
only  be  overruled,  but  turned  to  their  conviction, 
and  their  own  Hingues  shall  be  made  to  fall  iijion 
them,  Ps.  64.  8.  **. 

[1.]  By  their  o-wn  confession,  it  was  the  great 
wickedness  of  their  forefathers,  to  kill  the  prophets  ; 
so  that  they  knew  the  fault  of  it,  and  yet  were  them- 
selves guilty  of  the  same  fact.  Note,  They  who 
condemn  sin  in  others,  and  yet  allow  the  same  or 
worse  in  themselves,  are  of  all  others  most  inexcu- 
sable, Rom.  1.  32. — 2.  1.  They  knew  they  ought 
not  to  have  been  partakers  with  persecutors,  and 
yet  were  the  followers  of  them.  Such  self-contra- 
dictions now  will  amount  to  self-condemnations  in 
•the  great  day.  Christ  puts  another  construction 
upon  their  building  of  the  tombs  of  the  prophets 
than  what  they  intended  ;  as  if  by  beautifying  their 
graves  they  justified  their  murderers,  (Lute  11.  48.) 
lor  they  persisted  in  the  sin. 

[2.]  By  their  own  confession,  these  notorious  per- 
secutors were  their  ancestors ;  Ye  are  the  children 
of  them.  They  meant  no  more  than  that  they  were 
their  children  by  blood  and  nature  ;  but  Christ  turns 
it  upon  them,  that  they  were  so  by  spirit  and  dispo- 
sition ;  You  are  of  those  fathers,  and  their  lusts  ijou 


will  do.  They  are,  as  you  say,  your  fathers,  and 
you  patrizare — take  after  your  fathers;  it  is  the  sin 
that  runs  in  the  blood  among  you.  Js  your  fathers 
did,  so  do  ye.  Acts  7.  51.  They  came  of  a  perse- 
cuting race,  were  a  seed  of  exnl  doers,  (Isa.  1.  4.) 
risen  up  in  their  fathers^  stead.  Numb.  32.  14. 
Malice,  em'y,  and  cruelty,  were  bred  in  the  bone 
with  them,  and  they  had  formerly  espoused  it  for  a 
principle,  to  do  as  their  fathers  did,  Jer.  44.  17. 
And  it  is  observable  here,  {v.  30.)  how  careful  they 
are  to  mention  the  relation;  "They  were  ot(r  fa- 
thers, that  killed  the  prophets,  and  they  were  men 
in  honour  and  power,  whose  sons  and  successors  we 
are."  If  they  had  detested  the  wickedness  of  their 
ancestors,  as  they  ought  to  have  done,  they  would 
not  have  been  so  fond  to  call  them  their  fathers  ;  for 
it  is  no  credit  to  be  akin  to  persecutors,  though  they 
have  ever  so  much  dignity  and  dominion. 

(2.)  The  Sentence  passed  upon  them.  Christ 
here  proceeds, 

[1.  J  To  give  them  up  to  sin,  as  irreclaimable; 
{v.  52.)  Fill  ye  up  then  the  measure  of  your  fathers. 
If  Ephraim  be  joined  to  idols,  and  hate  to  be  re- 
formed, let  him  alone.  He  that  is  filthy,  let  him  be 
, filthy  still.  Christ  knew  they  were  now  contriving 
his  death,  and  in  a  few  days  would  accomplish  it ; 
"  Well,"  saith  he,  "  go  on  with  your  plot,  take  your 
course,  walk  in  the  way  of  your  heart,  and  in  the 
sight  of  your  eyes,  and  see  what  will  come  of  it. 
IVhat  thou  does't,  do  quickly.  You  will  but  fill  up 
the  measure  of  guilt,  which  will  then  overflow  in  a 
deluge  of  wrath."  Note,  First,  There  is  a  measure 
of  sin  to  be  filled  up,  before  utter  ruin  comes  upon 
persons  and  families,  churches  and  nations.  God 
will  bear  long,  but  the  time  will  come,  when  he  can 
no  longer  forbear,  Jer.  44.  22.  'V\^e  read  of  the 
measure  of  the  Amorites  that  was  to  be  filled,  (Gen. 
15.  16. )  of  the  harvest  of  the  earth  being  ripe  for  the 
sickle,  (Rev.  14.  15,  19.)  and  of  sinners  making  an 
end  to  deal  treacherously,  aiTJving  at  a  full  stature 
in  treachei'y,  Isa.  33.  1.  Secondly,  Children  fill  up 
the  measure  of  their  fathers'  sins  when  they  are 
gone,  if  they  persist  in  the  same,  or  the  like.  That 
national  guilt  which  brings  national  i-uin,  is  made  up 
of  the  sin  of  many  in  several  ages,  and  in  the  suc- 
cessions of  societies  there  is  a  score  going  on ;  for 
God  justly  visits  the  iniquity  of  the  fathers  upon  the 
children  that  tread  in  the  steps  of  it.  Thirdly,  Per- 
secuting Christ,  and  his  people  and  ministers,  is  a 
siri  that  fills  the  measure  of  a  nation's  gxiilt  sooner 
than  any  other.  This  was  it  that  brought  wrath 
without  remedy  upon  the  fathers,  (2Chron.  36.  16.) 
and  wrath  to  the  utmost  upon  the  children  too,  1 
Thess.  2.  16.  This  was  that  fourth  transgression, 
of  which,  when  added  to  the  other  three,  the  Lord 
wo?ild  not  turn  away  the  punishment,  Amos  1.  3,  6, 
9,  11,  13.  Fourthly,  It  is  just  with  God  to  g-ive 
those  up  to  their  own  heart's  lusts,  who  obstinately 
persist  in  the  gratification  of  them.  Those  who  will 
ran  headlong  to  ruin,  let  the  reins  be  laid  on  their 
neck,  and  it  is  the  saddest  condition  a  man  can  be  in 
on  this  side  hell. 

[2.]  He  proceeds  to  give  them  up  to  ruin  as  irre- 
coverable, to  a  personal  ruin  in  the  other  world ; 
(i>.  33.)  Ye  serpents,  ye  generation  of  X'ipers,  how 
can  ye  escape  the  danw.ation  of  hell?  These  are 
strange  words  to  come  from  the  mouth  of  Christ, 
into  whose  lips  grace  was  poured..  But  he  can  and 
will  speak  terror,  and  in  these  words  he  explains 
and  sums  up  the  eight  woes  he  had  denounced 
against  the  Scribes  and  Pharisees. 

Here  is,  First,  The  description  ;  Ye  serpents. 
Doth  Christ  call  names  ?  Yes,  but  this  doth  not  war- 
rant us  to  do  so.  He  infallibly  knew  what  was  in 
man,  and  knew  them  to  be  subtle  as  serpents  cleav- 
ing to  the  earth,  feeding  on  dust ;  they  had  a  sj'eci- 
ous  outside,  but  were  within  malignant,  had  poison 


ST.  MATTHEW,  XXIIl. 


269 


under  their  tongues ;  tlie  seed  of  the  old  serpent. 
They  were  a  generalion  of  vi/iers;  they,  and  those 
that  went  before  them,  tliey,  and  those  that  joined 
with  them,  were  a  generation  of  envenomed,  enrag- 
ed, spiteful  adversaries  to  Christ  and  his  gospel. 
They  loved  to  be  called,  of  men.  Rabbi,  rabbi,  but 
Christ  calls  tliem  serpents,  and  vi/iers  ;  for  he  gives 
men  their  true  characfters,  and  delights  to  put  con- 
tempt upon  the  proud. 

Secondly,  Their  doom.  He  represents  their  con- 
dition as  very  sad,  and  in  a  manner  desperate  ;  How 
can  ye  escape  the  damnation  of  hell?  Christ  himself 
preached  hell  and  damnation,  for  which  his  minis- 
ters have  often  been  reproached  by  those  that  care 
not  to  hear  of  it.  Note,  1.  The  damnation  of  hell 
will  be  the  fearful  end  of  all  impenitent  sinners. 
This  doom,  coming  from  Christ,  was  more  terrible 
than  coming  from  all  the  prophets  and  ministers 
that  ever  were,  for  he  is  the  Judge,  into  whose  hands 
the  keys  of  hell  and  death  are  put,  and  his  sajing 
they  were  damned  made  them  so.  2.  There  is  a 
way  of  escaping  this  damnation,  this  is  implied  here; 
some  are  delixtered  ffo?n  the  wrath  to  come.  3.  Of 
all  sinners,  those  who  are  of  the  spirit  of  the  Scribes 
and  Pharisees  are  least  likely  to  escape  this  damna- 
tion ;  for  repentance  and  faith  are  necessary  to  that 
escape  ;  and  how  will  they  be  brought  to  these,  who 
are  so  conceited  of  themselves,  and  so  prejudiced 
against  Christ  and  his  gospel,  as  they  were  ?  How 
could  they  be  healed  and.  saved,  who  would  not  bear 
to  have  their  wound  searched,  nor  the  balm  of  Gi- 
lead  applied  to  it  ^  Publicans  and  harlots,  who  were 
sensible  of  their  disease,  and  applied  themsehes  to 
the  Physician,  were  more  likely  to  escape  the  dam- 
nation of  hell  than  those  ;  who,  though  they  were  in 
the  high  road  to  it,  were  confident  they  were  in  the 
way  to  heaven. 

34.  Wherefore,  behold,  I  send  unto  5'ou 
prophets,  and  wise  men,  and  scribes  :  and 
some  of  theril  ye  shall  kill  and  crucify  ;  and 
some  of  them  shall  ye  scourge  in  your  syna- 
gogues, and  persecute  them  from  city  to 
city :  35.  That  upon  you  may  come  all  the 
righteous  blood  shed  upon  the  earth,  from 
the  blood  of  righteous  Abel  imto  the  blood 
of  Zacharias  son  of  Barachias,  whom  j^e 
slew  between  the  temple  and  the  altar.  36. 
Verily  1  say  unto  you.  All  these  things  shall 
come  upon  this  generation.  37.  O  Jerusa- 
lem, Jerusalem,  thou  that  kiljest  the  pro- 
phets, and  stonest  tlicm  wiiich  are  sent 
unto  thee,  how  often  would  1  have  gathered 
thy  children  together,  even  as  a  hen  gather- 
eth  her  chickens  under  her  wings,  and  ye 
would  not !  38.  Behold,  your  house  is  left 
unto  you  desolate.  39.  For  1  say  unto  you, 
Ye  shall  not  see  me  henceforth,  till  ye  shall 
say.  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord. 

We  have  left  the  bhnd  leaders  fallen  into  the 
ditch,  under  Christ's  sentence,  into  the  damnation 
of  hell ;  let  us  see  what  will  become  of  the  blind  fol- 
lowers, of  the  body  of  the  Jewish  church,  and  par- 
ticularly Jerusalem. 

I.  Jesus  C^hrist  designs  yet  to  tiy  them  with  the 
means  of  grace;  I  send  unto  you  prophets,  andwise 
men,  and  scribes.  The  connexion  is  strange ;  "  You 
are  a  generation  of  vipers,  not  likely  to  escape  the 
damnation  of  hell ;"  one  would  think  it  should  follow, 
"Therefore  you  shall  never  have  a  prophet  sent  to 


you  any  more  ;"butno,  "  Tlierefore  I  will  send  unto 
you  prophets,  to  see  if  you  will  yet  at  length  be 
wrought  upon,  or  else  to  leave  you  inexcusable,  and 
to  justify  God  in  your  i-uin."  It  is  therefore  usher- 
ed in  with  a  note  of  admiration,  behold  !  Observe, 

1.  It  is  Christ  that  sends  them  ;  J  send.  By  this 
he  avows  himself  to  be  God,  having  power  to  gift 
and  commission  prophets.  It  is  an  act  of  kingly  of- 
fice ;  he  sends  them  as  amI)assadoi-s  to  treat  with  us 
about  the  concerns  of  our  souls.  After  his  resurrec- 
tion, he  made  tliis  word  good,  when  he  said,  -So  send 

i  I  you,  }ohn  20.  21.  Though  now  he  appeared  mean, 
'  yet  he  was  intinisted  with  this  great  authority. 

2.  He  sends  them  to  the  Jews  first ;  "  I  send  them 
to  you."  They  began  at  Jerusalem  ;  and,  wherever 
they  went,  they  observed  this  rule,  to  make  the 
first  tender  of  gospel-grace  to  the  Jews,  Acts  13.  46. 

3.  Those  he  sends  are  called /i?-o/;/ier.s,  wise  men, 
and  scribes,  Old-Testament  names  for  New-Testa- 
ment officers  ;  to  shew  that  the  ministers  sent  to  them 
now  should  not  be  inferior  to  the  prophets  of  the 
Old  Testament,  to  Solomon  the  wise,  or  Ezra  the 
scribe.  The  extraordinary  ministers,  who  in  the  first 
ages  were  divinely  inspired,  were  as  the  prophets 
commissioned  immediately  from  heaven  ;  the  ordi- 
nary settled  ministers,  who  were  then,  and  continue 
in  the  church  still,  and  will  do  to  the  end  of  time, 
are,  as  the  wise  men  and  scribes,  to  guide  and  in- 
stiiict  the  people  in  the  things  of  God.  Or,  we  may 
take  the  apostles  and  evangelists  forthe  prophets  and 
wise  men,  and  the  pastors  and  teachers  for  the 
scribes,  instructed  to  the  kingdom  of  heaven  ;  {ch.  13. 
52. )  for  the  office  of  a  scribe  was  honourable  tUl  the 
men  dishonoured  it. 

II.  He  foresees  and  foretells  the  ill  usage  that  his 
messengers  would  meet  with  among  them  ;  "  Some 
of  them  ye  shall  kill  and  crucify,  and  yet  I  will  send 
them."  Christ  knows  befoi-ehand  how  ill  his  ser- 
vants will  be  treated,  and  vet  sends  them,  and  ap- 
points them  their  measure  of  sufferings ;  yet  he  loves 
them  never  the  less  for  his  thus  ex])osing  them,  for 
he  designs  to  glorify  himself  by  their  sufrcrings,  and 
them  after  them  ;  he  will  counterbalance  them, 
though  not  prevent  them.     Observe, 

1.  The  crueltv'  of  these  persecutors ;  Ye  shall 
kill  and  crucify  them.  It  is  no  less  than  the  blood, 
the  life-blood,  that  they  thirst  after  ;  their  lust  is 
not  satisfied  with  any  thing  short  of  their  destruc- 
tion, Exod.  15.  9.  They  killed  the  two  James's, 
crucified  Simon  the  son  of  Cleophas,  and  scourged 
Peter  and  John  ;  thus  did  the  members  partake  of 
the  sufferings  of  the  Head,  he  was  killed  and  ci-uci- 
fied,  and  so  were  they.  Christians  must  expect  to 
resist  unto  blood. 

2.  Their  unwearied  industry  ;  Ye  shall  persecute 
them  from  city  to  city.  As  the  apostles  went  from 
city  to  city,  to  preach  the  gospel,  the  Jews  dodged 
them,  and  haunted  them,  and  stirred  up  persecu- 
tion against  them.  Acts  14.  19. — 1".  13.  They  that 
did  not  belin<e  in  Judea,  w-ei'e  more  bitter  enemies 
to  the  gospel  than  any  otherunbelievers,  Rom.  15.  31. 

3.  The  pretence  of  religion  in  this  ;  they  scourg- 
ed them  in  their  SAiiagogues,  their  places  of  wor- 
ship, where  they  kept  their  ecclesiastical  courts,  so 
that  thev  did  it  as  a  piece  of  service  to  the  church  ; 
cast  them  out,  and  said.  Let  the  Lord  be  glorified, 
Isa.  66.  5.  John  16.  2. 

III.  He  imputes  the  sin  of  their  fathers  to  them, 
because  they  imitated  it ;  That  upon  you  may  come 
all  the  righteous  blood  shed  upon  the  earth,  v.  35, 
36.  Though  God  bear  long  with  a  persecuting  ge- 
neration, he  will  not  bear  always  ;  and  patience 
abused,  tums  into  the  greatest  wrath.  The  longer 
sinners  ha\"e  been  heaping  up  treasures  of  wicked- 
ness, the  deeper  and  fuller  will  the  treasures  of 
wrath  be*;  and  the  breaking  of  them  up  will  be  like 
breaking  up  tlie  fountains  of  tlie  great  deep. 


270 

Observe,  1.  The  extent  of  this  imputation ;  it  takes 
in  all  the  righteous  blood  shed  ufion  the  earth,  that 
is  the  blood  shed  for  righteousness'  salie,  wliich  lias 
all  been  laid  up  in  God's  treasury,  and  not  a  drop  of 
it  lost,  for  ;■;  is  precious,  Ps.  72.  14.  He  dates  the  ac- 
count from  the  blood  of  righteous  Abel,  thence  this 
gera  martyrum — age  of  martyrs,  commences  ;  he  is 
called  righteous  Abel,  for  he  obtained  witness  from 
heaven  that  he  was  righteous,  God  testifying  of  his 
gifts.  How  early  did  martyrdom  come  into  the 
world  !  The  first  that  died,  died  for  his  religion, 
and,  being  dead,  he  yet  sjieaketh.  His  blood  not  only 
cried  agamst  Cain,  but  continues  to  cry  against  all 
that  walk  in  the  way  of  Cain,  and  hate  and  perse- 
cute their  brother,  because  their  work's  are  righteous. 
He  extends  it  to  the  blood  of  Zacharias  the  son  of 
Barachias,  {v.  36. )  not  Zecharias  the  prophet,  (as 
some  would  have  it,)  though  he  was  the  son  of  Ba- 
rachias, (Zecli.  1.  1. )  nor  Zecharias,  the  father  of 
John  Baptist,  as  others  say  ;  but,  as  is  most  proba- 
ble, Zechariah  the  son  of  Jehoiada,  who  was  slain  in 
the  court  of  the  Lord's  house,  2  Chron.  24.  20,  21. 
His  father  is  called  Barachias,  which  signifies  much 
the  same  with  Jehoiada  ;  and  it  was  usual  among  the 
Jews  for  the  same  person  to  have  two  names  ;  ivhom 
ye  sleiv,  ye  of  this  nation,  though  not  of  this  genera- 
tion. This  is  specified,  because  the  requiring  of  that 
is  particularly  spoken  of,  (2  Chron.  24.  22. )  as  that 
of  Abel's  is.  The  Jews  imaginedthat  the  captivity 
had  sufficiently  atoned  for  that  g-uilt ;  but  Clirist  lets 
them  know  that  it  was  not  yet  fully  accounted  for, 
but  remained  upon  tlie  score.  And  some  think  that 
this  is  mentioned  with  a  prophetical  hint,  for  there 
was  one  Zecharias,  the  son  of  Baruch,  whom  Jose- 
phus  speaks  of,  {De  Bello  Judaico,  lib.  5.  cap.  1.) 
who  was  a  just  and  good  man,  who  was  killed  in  tlie 
temple  a  little  before  it  was  destroyed  by  the  Ro- 
mans. Archbishop  Tillotson  thinks  that  Christ  both 
alludes  to  the  history  of  the  former  Zecharias  in 
Chronicles,  and  foretells  the  death  of  this  latter  in 
Josephus.  Though  the  latter  was  not  yet  slain,  yet, 
before  this  destruction  comes,  it  would  be  ti-uc  that 
they  had  slain  him  ;  so  that  all  shall  be  put  together 
from  first  to  last. 

2.  The  effect  of  it ;  jill  these  things  shall  come  ; 
all  the  guilt  of  this  blood,  all  the  punishment  of  it, 
it  shall  all  come  upon  this  generation.  The  misery 
and  niin  that  are  coming  upon  them  shall  be  so  very 
great,  that,  though,  considering  the  evil  of  their  o-wn 
sins,  it  was  less  than  even  those  deserved  ;  yet,  com- 
paring it  with  other  judgments,  it  will  seem  to  be 
a  general  reckoning  for  all  the  wickedness  of  their 
ancestors,  especially  their  persecutions,  to  all  which 
God  declared  this  ruin  to  have  special  reference  and 
relation.  The  desti-uction  shall  be  so  dreadful,  as 
if  God  had  once  for  all  arraigned  them  for  all  the 
righteous  blood  shed  in  the  world.  It  shall  co?ne 
upon  this  generation  ;  which  intimates,  that  it  shall 
come  quickly  ;  some  here  shall  live  to  see  it.  Note, 
The  sorer  and  nearer  the  punishment  of  sin  is,  the 
louder  is  the  call  to  repentance  and  reformation. 

IV.  Helamentsthe  wickedness  of  Jerusalem,  and 
justly  upbraids  them  with  the  many  kind  offers  he 
had  made  them,  v.  37.  See  with  what  concern  he 
speaks  of  that  city  ;  O  Jerusalem,  Jerusalem  ! 
The  repetition  is  emphatical,  and  bespeaks  abun- 
dance of  commiseration.  A  day  or  two  before,  Christ 
had  wept  over  Jei-usalem,  now  he  sighed  and  groan- 
ed over  it.  Jerusalem,  the  -vision  of  peace,  (so  it  sig- 
nifies,) must  now  be  the  seat  of  war  and  confusion. 
Jerusalem,  that  had  been  the  joy  of  the  whole  earth, 
must  now  be  a  hissing,  and  an  astonishment,  and  a 
by-word:  Jerusalem,  that  has  been  a  city  compact 
together,  shall  now  be  shattered  and  iniined  by  its 
own  intestine  broils.  Jerusalem,  the  place  that  God 
has  chosen  to  put  his  name  there,  shall  now  be  aban- 
doned to  the  spoil  and  the  robbers.  Lam,  1,  1,^-4,1, 


ST.  MATTHEW,  XXIII. 


But  wherefore  will  the  Lord  do  all  this  to  Jerusa- 
lem .''  Why  .'  Jerusalem  hath  grievously  sinned. 
Lam.  1.  8. 

1.  She  persecuted  God's  messengers  ;  Thou  that 
killest  the  prophets,  and  stonest  them  that  are  setit 
unto  thee.  This  sin  is  especially  charged  upon  Je- 
i-usalem,  because  there  the  Sanhedrim,  or  great 
council,  sat,  who  took  cognisance  of  church-matters, 
and  therefore  a  prophet  could  not  perish  but  in  Je- 
rusalem, Luke  13.  33.  It  is  true,  they  had  not  now 
a  power  to  put  any  man  to  death,  but  they  killed  the 
prophets  in  popular  tumults,  mobbed  them,  as  Ste- 
phen, and  put  the  Roman  powers  on  to  kill  them. 
At  Jei-usalem,  where  the  gospel  was  first  preached, 
it  was  first  persecuted,  (Acts  8.  1.)  and  that  place 
was  the  head-quarters  of  the  persecutors,  thence 
warrants  were  issued  out  to  other  cities,  and  thither 
the  saints  were  brought  bound.  Acts  9.  2.  Thou 
stonest  them  :  that  was  a  capital  punishment,  in  use 
only  among  the  Jews.  By  the  law,  false  prophets 
ancl  seducers  were  to  be  stoned,  (Deut.  13.  10. )  un- 
der colour  of  which  law,  they  put  the  tnie  prophets 
to  death.  Note,  It  has  often  been  the  artifice  of 
Satan,  to  turn  that  artillery  against  the  church, 
which  was  originally  planted  in  the  defence  of  it. 
Brand  the  tnie  prophets  as  seducers,  and  the  true 
professors  of  religion  as  heretics  and  schismatics, 
and  then  it  will  be  easy  to  persecute  them.  There 
was  abundance  of  other  wickedness  in  Jerusalem  ; 
but  this  was  the  sin  that  made  the  loudest  cry,  and 
which  God  had  an  eye  to  more  than  any  other,  in 
bringing  that  ruin  upon  them,  as  2  Kings  24.  4.  2 
Chron.  36.  16.  Observe,  Christ  speaks  in  the  pre- 
sent tense  ;  Thou  killest,  and  stonest ;  for  all  they 
had  done,  and  all  they  would  do,  was  present  to 
Christ's  notice. 

2.  She  refused  and  rejected  Christ,  and  gospel- 
offers.  The  former  was  a  sin  without  remedy,  this 
chains;  the  remedy.  Here  is,  (1.)  The  wondei-fiil 
grace  and  favour  of  Jesus  Christ  toward  them  ; 
Now  often  would  I  hax>e  gathered  tBy  children  to- 
gether, as  a  hen  gathers  her  chickens  under  her 
wings  !  Thus  kind  and  condescending  are  the  offiers 
of  gospel-grace,  even  to  Jenisalem's  children,  bad 
as  she  is,  the  inhabitants,  the  little  ones  not  ex- 
cepted. 

[1.]  The  favour  proposed,  was  the  gathering  of 
them.  Christ's  design  is  to  gather  poor  souls, 
gather  them  in  from  their  wanderings,  gather  them 
home  to  himself,  as  the  Centre  ot  unity ;  for  to 
him  must  the  gathering  of  the  people  be.  He  would 
have  taken  the  whole  body  of  the  Jewish  nation  into 
the  church,  and  so  gathered  them  all  (as  the  Jews 
used  to  speak  of  proselytes)  iinder  the  wings  of  the 
Dix'ine  Majesty.  It  is  here  illustrated  by  a  humble 
similitude ;  as  a  hen  clucks  her  chickeris  together. 
Christ  would  have  gathered  them.  First,  With  such 
a  tenderness  of  affection  as  the  hen  does,  which  has, 
by  instinct,  a  peculiar  concern  for  her  young  ones. 
Christ's  gathering  of  souls  comes  from  his  love, 
Jer.  31.  3.  Secondly,  for  the  same  end.  The  hen 
gathereth  her  chickens  under  her  wings,  for  protec- 
tion and  safety,  and  for  warmth  and  comfort  ;  poor 
souls  have  in  Christ  both  refuge  and  refreshment. 
The  chickens  naturally  ran  to  the  hen  for  shelter, 
when  they  are  threatened  by  the  birds  of  prey  ;  per- 
haps Christ  refers  to  that  promise,  (Ps.  91.  4.)  He 
shall  cover  thee  with  his  feathers.  There  is  healing 
under  Christ's  wings  ;  (Mai.  4.  2.)  that  is  more  than 
the  hen  has  for  her  chickens. 

[2.]  The  forwardness  of  Christ  to  confer  this  fa- 
vour. His  off"ers  are.  First,  Veiy  free  ;  I,would  have 
done  it.  Jesus  Christ  is  traly  willing  to  recei\e  and 
save  poor  souls  that  come  to  him.  He  desires  not 
their  i-uin,  he  delights  in  their  repentance.  Second- 
ly, Very  frequent ;  How  often  !  Christ  often  came 
up  to  Jerusalem,  preached,  and  wrought  miracles 


ST.  MATTHEW,  XXIV. 


271 


there  ;  and  the  meaning  of  all  this,  was,  he  would 
have  gathered  them.  He  keeps  account  how  often 
his  calls  have  been  i-epeated.  As  often  as  we  have 
heard  the  sound  of  the  gospel,  as  often  as  we  have 
felt  the  strivings  of  the  Spint,  so  often  Christ  would 
have  gathered  us. 

[3.  ]  Their  wilful  refusal  of  this  grace  and  favour  ; 
Ye  would  not.  How  emphatically  is  their  obstinacy 
opposed  to  Christ's  mercy  !  1  would,  and  ye  would 
7iot.  He  was  willing  to  save  them,  but  they  were 
not  wiUing  to  be  saved  by  him.  Note,  It  is  wholly 
owing  to  the  wicked  wills  of  sinners,  that  they  are 
not  gathered  under  the  wings  of  the  Lord  Jesus. 
They  did  not  like  the  terms  upon  which  Christ  pro- 
posed to  gather  them  ;  they  loved  their  sins,  and 
yet  trusted  to  their  righteousness  ;  they  would  not 
submit  either  to  the  grace  of  Christ  or  to  his  go- 
vernment, and  so  the  bargain  broke  off. 

V.  He  reads  Jenisalem's  doom  ;  {y,  38,  39. ) 
Therefore  behold,  your  house  is  left  unto  you  deso- 
late. Both  the  city  and  the  temple,  God's  house  and 
their  own,  all  shall  be  laid  waste.  But  it  is  especial- 
ly meant  of  the  temple,  which  they  boasted  of,  and 
trusted  to ;  that  holy  mountain  because  of  which 
they  were  so  haughty.  Note,  They  that  will  not 
be  gathered  by  the  love  and  grace  of  Christ,  shall 
be  consumed  and  scattered  by  his  wrath  ;  I  would, 
and  you  would  not.  Israel  would  none  of  me,  so  I 
gave  them  u/i,  Ps.  81.  11,  12. 

1,  Their  house  shall  be  deserted  ;  It  is  left  unto 
you.  Christ  was  now  departing  from  the  temple, 
and  never  came  into  it  again,  but  by  his  word  aban- 
doned it  to  ruin.  They  doated  on  it,  would  have  it 
to  themselves  ;  Christ  must  have  no  room  or  inte- 
rest there.  "  Well,"  saith  Christ,  "  it  is  left  to  you ; 
take  it,  and  make  your  best  of  it ;  I  will  never  have 
any  thing  more  to  do  with  it. "  They  had  made  it  a 
house  of  merchandise,  and  a  den  of  thiezies,  and  so 
it  is  left  to  them.  Not  long  after  this,  the  voice  was 
heard  in  the  temple,  "Let  us  depart  hence."  When 
Christ  went,  Ichabod,  tlie  glory  defiarted.  Their 
city  also  was  left  to  them,  destitute  of  God's  pre- 
sence and  grace  ;  he  was  no  longer  a  Wall  of  fire 
about  them,  nor  the  glory  in  the  midst  of  them. 

2.  It  shall  be  desolate  ;  It  is  left  unto  you  desolate  ; 
it  is  left  £p/;toc — a  wilderness.  (1.)  It  was  immedi- 
ately, wlien  Christ  left  it,  in  the  eyes  of  all  that  un- 
derstood themselves,  a  very  dismal  melancholy 
place.  Christ's  departure  makes  the  best  furnish- 
ed, best  i-eplcnished,  place  a  wilderness,  tliough  it 
be  the  temple,  the  chief  place  of  concourse  ;  for 
what  comfort  can  there  be  where  Christ  is  not  ^ 
Though  there  may  be  a  crowd  of  other  content- 
ments, yet  if  Christ's  special  spiritual  presence  be 
withdra%vn,  that  soul,  that  place,  is  become  a  wilder- 
ness, a  land  of  darkness,  as  darkness  itself.  Tliis 
comes  of  men's  rejecting  Christ,  and  driving  him 
away  from  them.  (2. )  It  was,  not  long  after,  de- 
stroyed and  ruined,  and  7iot  one  stone  left  iifion  an- 
other. The  lot  of  Jerusalem's  enemies  will  now  be- 
come Jerusalem's  lot,  to  be  made  of  a  city  a  hea]i, 
of  a  defenced  city  a  ruin,  (Isa.  25.  2.)  a  lofty  city 
laid  low,  even  to  the  ground,  Isa.  26.  5.  The  tem- 
ple, that  holy  and  beautiful  house,  became  desolate. 
\\'Tien  God  goes  ovit,  all  enemies  break  in. 

Lastly,  Here  is  the  final  farewell  that  Christ  took 
of  them  and  their  temple  ;  Ye  shall  not  see  me  hence- 
forth, till  ye  shall  say.  Blessed  is  he  that  cometh 
This  bespeaks, 

1.  His  departure  from  them.  The  time  was  at 
hand,  wlicn  he  should  leave  the  world,  to  go  to  his 
Father,  and  be  seen  no  more.  After  his  resurrec- 
tion, he  was  seen  only  by  a  few  chosen  witnesses,  and 
they  saw  him  not  long,  but  \\e  soon  removed  to  the 
invisible  world,  and  there  will  be  till  the  time  of  the 
restitution  of  all  things,  when  his  welcome  at  his 
first  coming  will  be  repeated  with  loud  acclama- 


tions. Blessed  is  he  that  cometh  in  the  name  of  the 
Lord.  Christ  will  not  be  seen  again  till  he  come  in 
the  clouds,  and  every  eye  shall  see  him ;  (Rev.  1.  7.) 
and  then,  even  they,  who,  when  time  was,  rejected 
and  pierced  him,  will  be  glad  to  come  in  among  his 
adorers ;  then  every  knee  shall  bow  to  him,  even 
those  that  had  bowed  to  Baal ;  and  even  the  work- 
ers of  iniquity  will  then  ciy.  Lord,  Lord,  and  will 
own,  when  his  wrath  is  kindled,  that  blessed  are  all 
they  that  fiut  their  trust  in  him.  Would  we  have  our 
lot  in  that  day  with  those  that  say.  Blessed  is  he  that 
cometh  ;  let  us  be  with  them  now,  with  them  that 
truly  worship,  and  truly  welcome,  Jesus  Christ. 

2.  Their  continued  blindness  and  obstinacy ;  Ye 
shall  not  see  me,  that  is,  not  see  me  to  be  the  Messi- 
ah, (for  otherwise  they  did  see  him  upon  the  cross,) 
not  see  the  light  of  the  t'nith  concerning  me,  nor 
the  things  that  belong  to  your  peace,  till  ye  shall  say, 
Blsssed  is  he  that  cometh.  They  will  never  be  con- 
vinced, tin  Christ's  second  coming  convince  them, 
when  it  will  be  too  late  to  make  an  interest  in  him, 
and  nothing  will  remain  but  a  fearful  looking  for  of 
Judgment.  Note,  (1.)  WilfiU  blifidness  is  often  pu- 
nished with  judicial  blindness.  If  they  will  not  see, 
they  s/mll  not  see.  With  this  word  he  concludes 
his  public  preaching.  .After  his  resurrection,  which 
was  the  sign  of  the  firophet  Jonas,  they  should 
have  no  other  sign  given  them,  till  they  should  see 
the  sign  of  the  Son  of  man,  ch.  24.  30.  (2.)  When 
the  Lord  comes  with  ten  thousand  of  his  saints,  he 
will  convince  all,  and  will  force  acknowledgments 
from  the  proudest  of  his  enemies  of  his  being  the 
Messiah,  and  even  they  shall  be  found  liars  to  him. 
They  that  would  not  now  come  at  his  call,  shall 
tlien  be  forced  to  depart  with  his  curse.  The  chief 
priests  and  scribes  were  disjileased  with  the  chil- 
dren for  crjnng  hosanna  to  Christ ;  but  the  day  is 
coming,  when  proud  persecutors  would  gladly  be 
found  in  the  condition  of  the  meanest  and  poorest 
tliey  now  trample  upon.  They  who  now  reproach 
and  ridicule  the  hosannas  of  the  saints,  will  be  of  an- 
other mind  shortly  ;  it  were  therefore  better  to  be 
of  that  mind  now.  Some  make  this  to  refer  to  the 
conversion  of  the  Jews  to  the  faith  of  Christ  ;  then 
they  shall  see  him,  and  own  him,  and  say.  Blessed 
is  he  that  cometh  ;  but  it  seems  rather  to  look  fur- 
ther, for,  the  complete  manifestation  of  Christ,  and 
conviction  of  sinners,  are  reserved  to  be  the  glory 
of  the  last  day, 

CHAP.  XXIV. 

Christ's  preachinsr  was  mostly  practical ;  but,  in  this  chapter, 
we  have  a  prophetical  discourse,  a  prediction  of  things  to 
come ;  such,  however,  as  had  a  practical  tendency,  and 
was  intended,  not  to  gratify  the  curiosity  of  his  disciples, 
but  to  puide  tlieir  consciences  and  conversations,  and  it  is 
therefore  concluded  with  a  practical  application.  The 
church  has  always  had  particular  prophecies,  beside  gene- 
ral promises,  both  for  direction  and  for  encouragement  to 
believers :  but  it  is  observable,  Christ  preached  this  pro- 
phetical sermon  in  the  close  of  his  ministry,  as  the  Apoca- 
lypse is  the  last  book  of  the  New  Testament,  and  the  pro- 
phetical books  of  the  Old  Testament  are  placed  last,  to 
intimate  to  us,  that  we  must  be  well  grounded  in  plain 
truths  and  duties,  and  those  must  first  be  well  digested, 
before  we  dive  into  those  things  that  are  dark  and  difficult ; 
many  run  themselves  into  confusion  by  beginning  their 
Bible  at  the  wrong  end.  Now,  in  this  chapter,  we  have, 
I.  The  occasion  of  this  discourse,  v.  I . .  3.  II.  The  dis- 
course Itself,  in  which  we  have,  1.  The  prophecy  of  divers 
events,  especially  referring  to  the  destruction  of  Jerusalem, 
and  the  utter  ruin  of  the  Jewish  church  and  nation,  which 
were  now  hastening  on,  and  were  completed  about  forty 
years  after;  the  prefaces  to  that  destruction,  the  concomi- 
tants and  consequences  of  it;  yet  looking  further,  to  Christ's 
coming  at  the  end  of  time,  and  the  consummation  of  all 
things,  of  which  that  was  a  type  and  figure,  v.  4 . .  31.  2. 
The  practical  application  of  this  prophecy  for  the  awaken- 
ing and  quickening  of  his  disciples  to  prepare  for  these  great 
and  awful  things,  v.  32 . .  51. 


273 


1.  A  ND  Jesus  went  out,  and  departed 
J\.  from  the  temple  :  and  his  disciples 
came  to  kirn  for  to  shew  him  the  buildings 
of  the  temple.  2.  And  Jesus  said  unto 
them,  See  ye  not  all  these  things  ?  Verily 
I  say  unto  you,  There  shall  not  be  left  here 
one  stone  upon  another,  that  shall  not  be 
thrown  down.  3.  And  as  he  sat  upon  the 
mount  of  Olives,  the  disciples  came  unto 
him  privately,  saying.  Tell  us,  when  shall 
these  things  be  ?  and  what  shall  be  the  sign 
of  thy  coming,  and  of  the  end  of  the  world  ? 

Here  is,  • 

I.  Christ's  quitting  the  temfile,  and  his  public  work 
there.  He  had  said,  in  the  close  of  the  foregoing 
chapter,  Your  house  is  left  unto  you  desolate;  and 
here  he  made  his  words  good,  He  went  out,  and  de- 
parted from  the  temfile.  The  manner  of  expression 
is  observable  :  he  not  only  went  out  of  the  temple, 
but  departed  from  it,  took  his  final  farewell  of  it;  he 
departed  from  it,  never  to  return  to  it  any  more ; 
and  then  immediately  follows  a  prediction  of  its  i-uin. 
Kote,  That  house  is  left  desolate  indeed,  which 
Christ  leaves.  Woe  unto  them  when  Idefiart,  Hos. 
9.  12.  Jer.  6.  8.  It  was  now  time  to  gi-oan  out  their 
Ichabod,  The  glory  is  departed,  their  defence  is  de- 
fiarted.  Three  days  after  this,  the  vail  of  the  tem- 
ple was  rent ;  when  Christ  left  it,  all  became  com- 
mon and  unclean;  but  Christ  departed  not  till  they 
drove  him  away ;  did  not  reject  them,  tiU  they  first 
rejected  him. 

II.  His  private  discourse  with  his  disciples ;  he 
left  the  temple,  but  he  did  not  leave  the  twelve,  who 
were  the  seed  of  the  gospel-church,  which  the  cast- 
ing off  of  the  Jews  was  the  enriching  of.  When  he 
left  the  temple,  his  disciples  left  it  too,  and  came  to 
him.  Note,  It  is  good  being  where  Christ  is,  and 
leaving  that  which  he  leaves.  They  came  to  him, 
to  be  instructed  in  private,  when  his'public  preach- 
ing was  over ;  for  the  secret  of  the  Lord  is  with  them 
that  fear  him.  He  had  spoken  of  the  destruction  of 
the  Jewish  church  to  the  multitude  in  parables, 
which  here,  as  usual,  he  explains  to  his  disciples. 
Observe, 

1.  His  disci/iles  came  to  him,  to  shew  him  the  build- 
ings of  the  temfile.  It  was  a  stately  and  beautiful 
structure,  one  of  the  wondei-s  of  the  world ;  no  cost 
was  spared,  no  art  left  untried,  to  make  it  sumptu- 
ous. Though  it  came  short  of  Solomon's  temple, 
and  its  beginning  was  small,  yet  its  latter  end  did 
greatly  increase.  It  was  richly  furnished  with  gifts 
and  offerings,  to  which  there  were  continual  addi- 
tions made.  They  shewed  Christ  these  things,  and 
desired  him  to  take  notice  of  them,  either, 

(1.)  As  being  greatly  pleased  with  them  them- 
selves, and  expecting  he  should  be  so  too.  They 
had  lived  mostly  in  Galilee,  at  a  distance  from  the 
temple,  had  seldom  seen  it,  and  therefore  were  the 
more  struck  with  admiration  at  it,  and  thought  he 
should  admire,  as  much  as  they  did,  all  J  his  glory  ; 
(Gen.  31.  1.)  and  they  would  have  him  divert  him- 
self (after  his  preaching,  and  from  his  sorrow  which 
they  saw  him  perhaps  almost  overwhelmed  with) 
with  looking  about  him.  Note,  Even  good  men  are 
apt  to  be  too  much  enamoured  with  outward  pomp 
and  gaiety,  and  to  overvalue  it,  even  in  the  things 
of  God ;  whereas  we  should  be  as  Christ  was,  dead 
to  it,  and  look  upon  it  with  contempt  The  temple 
was  indeed  glorious,  but,  [1.]  Its  glory  was  sullied 
and  stained  with  the  sin  of  the  priests  and  people ; 
that  wicked  doctrine  of  the  Pharisees,  which  pre- 
ferred the  gold  before  the  temple  that  sanctified  it, 
was  enough  to  deface  the  beauty  of  all  the  ornaments 


ST.  MATTHEW,  XXIV. 


of  the  temple.  [2.  ]  Its  glory  was  eclipsed  and  out- 
done by  the  presence  of  Christ  in  it,  who  was  the 
Glory  of  this  latter  house,^  (Hag.  2.  9.)  so  that  the 
buildings  had  no  glory,  in  comparison  with  that 
Glory  which  excelled. 

Or,  (2.)  As  grieving  that  this  house  should  be  left 
desolate ;  they  shewed  him  the  buildings,  as  if  they 
would  move  him  to  reverse  the  sentence ;  "Lord, 
let  not  this  holy  and  beautiful  house,  where  our  fa- 
thers praised  thee,  be  made  a  desolation. "  They 
foi-got  how  many  providences,  concerning  Solomon's 
temple,  had  manifested  how  little  God  cared  for  that 
outward  gloiy  which  they  had  so  much  admired, 
when  the  people  were  wicked,  2  Chron.  7.  21.  This 
house,  which  is  high,  sin  will  bring  low.  Christ  had 
lately  looked  upon  the  firecious  souls,  and  wept  for 
them,  Luke  19.  41.     The  disciples  look  upon  the 

fiompous  buildings,  and  are  ready  to  weep  for  them, 
n  this,  as  in  other  things,  his  thoughts  are  not  like 
our's.  It  was  weakness,  and  meanness  of  spirit,  in 
the  disciples,  to  be  so  fond  of  fine  buildings ;  it  was 
a  childish  thing.  Animo  ?nagno  7iihil  magnum — 
To  a  great  mind  nothing^  is  great.     Seneca. 

2.  Christ,  hereupon,  foretells  the  utter  ruin  and 
destruction  that  were  coming  upon  this  place,  v.  2. 
Note,  A  believing  foresight  of^  the  defacing  of  all 
worldly  glory  will  help  to  take  us  off  from  admiring 
it,  and  overvaluing  it.  The  most  beautiful  body  will 
be  shortly  worms'-meat,  and  the  most  beautiful 
building  a  ruinous  heap.  And  shall  we  then  set  our 
eyes  upon  that  which  so  soon  is  not,  and  look  upon 
that  with  so  much  admiration,  which  ere  long  we 
shall  certainly  look  upon  with  so  much  contempt  .•" 
See  ye  not  all  these  things?  Tliey  would  have  Christ 
look  upon  them,  and  be  as  much  in  love  with  them 
as  they  were  ;  he  would  have  them  look  upon  them, 
and  be  as  dead  to  them  as  he  was.  There  is  such  a 
sight  of  these  things  as  will  do  us  good ;  so  to  see 
them  as  to  see  through  them,  and  to  see  to  the  end 
of  them. 

Christ,  instead  of  reversing  the  decree,  ratifies  it ; 
Verily,  I  say  unto  you,  there  shall  not  be  left  one 
stone  upon  another. 

(1.)  He  speaks  of  it  as  a  certain  niin ;  "/  say 
unto  you.  I,  that  know  what  I  say,  and  know  how 
to  make  good  what  I  say;  take  my  word  for  it,  it 
shall  be  so;  /,  the  Jlmen,  the  true  Witness,  say  it 
to  you. "  All  judgment  being  committed  to  the  Son, 
the  threatenings,  as  well  as  the  promises,  are  all  yea, 
a?id  amen,  in  him,  Heb.  6.  17,  18. 

(2.)  He  speaks  of  it  as  an  utter  ruin.  The  tem- 
ple shall  not  only  be  stripped,  and  plundered,  and 
defaced,  but  uttei'ly  demolished  and  laid  waste  ;  A'bt 
one  stone  shall  be  left  u/ion  another.  Notice  is  taken, 
in  the  building  of  the  second  temple,  of  the  laying 
of  one  stone  upon  another ;  (Hag.  2.  15.)  and  here, 
in  the  ruin,  of  not  leaving  one  stone  upon  another. 
History  tells  us,  that  this  was  fulfilled  in  the  latter ; 
for  though  Titus,  when  he  took  the  city,  did  all  he 
could  to  preserve  the  temple,  yet  he  could  not  re- 
strain the  enraged  soldiers  from  destroying  it  utterly; 
and  it  was  done  to  that  degree,  that  Turnus  Rufus 
ploughed  up  the  ground  on  which  it  had  stood  :  thus 
that  scripture  was  fulfilled,  (Mic.  3.  12.)  Zion  shall, 
for  your  sake,  be  ploughed  as  a  field.  And  after- 
ward, in  Julian  the  Apostate's  time,  when  the  Jews 
were  encouraged  by  him  to  rebuild  their  temple,  in 
opposition  to  the  Christian  religion,  what  remained 
of  the  iniins  was  quite  pulled  down,  to  level  the  ground 
for  a  new  foundation  ;  but  the  attempt  was  defeated 
by  the  miraculous  eruption  of  fire  out  of  the  groimd, 
which  destroyed  the  foundation  they  laid,  and  fright- 
ened awav  the  builders.  Now  this  prediction  of  the 
final  and  irreparable  i-uin  of  the  temple,  includes  a 
prediction  of  the  period  of  the  Levitical  priesthood 
and  the  ceremonial  law. 

3,  The  disciples,  not  disputing  either  the  truth  or 


ST.  MATTHEW,  XXIV. 


273 


the  equity  of  this  sentence,  nor  doubting  of  tlie  ac- 
complishment of  it,  inquire  more  particularly  of  the 
time  wlien  it  should  come  to  pass,  and  the  signs  of 
its  approach,  v.  3.     Observe, 

(1.)  Where  they  made  this  inquiry  ;  privately,  as 
he  sat  ufion  the  mount  of  Olives ;  pi'obably,  he  was 
returning  to  Bethany,  and  there  sat  down  by  the 
way,  to  rest  him  ;  the  mount  of  Olives  directly  faced 
the  temple,  and  from  thence  he  might  have  a  full 
prospect  of  it  at  some  distance  ;  there  he  sat  as  a 
Judge  upon  the  bench,  the  temple  and  city  being 
before  him  as  at  the  bar,  and  thus  he  passed  sentence 
on  them.  Weread(Ezek.  11.  23.)  of  the  removing 
of  the  glory  of  the  Lord  from  the  temple  to  the  moun- 
tain ;  so  Christ,  the  great  Shechinah,  here  removes 
to  this  mountain. 

(2. )  What  the  inquiiy  itself  was ;  IVIicn  shall  these 
things  be?  and  what  shall  be  the  sign  of  thy  coming, 
and  of  the  end  of  the  world  ?  Here  are  thi-ee  ques- 
tions. 

[1.]  Some  think,  these  questions  do  all  point  at 
one  and  the  same  thing — the  destruction  of  the  tem- 
ple, and  the  period  of  the  Jewish  church  and  nation, 
which  Christ  had  himself  spoken  of  at  his  coming, 
(f  A.  16.  28. )  and  which  would  be  the  consummation 
of  the  age,  (for  so  it  may  be  read,)  the  finishing  of 
that  dispensation.  Or,  they  thought  the  destraction 
of  the  temple  must  needs  be  the  end  of  the  world. 
If  that  house  be  laid  waste,  the  world  cannot  stand ; 
for  the  Rabbins  used  to  say,  that  the  house  of  the 
sanctuary  was  one  of  the  se^'en  things  for  the  sake 
of  which  the  world  was  made  ;  and  they  think,  if  so, 
the  world  will  not  survive  the  temple. 

[2.]  Others  think  their  question,  IVhen  shall  these 
things  be?  refers  to  the  destruction  of  Jerusalem, 
and  theothertwototheendof  the  world;  orChrist's 
coming  may  refer  to  his  setting  up  his  gospel-king- 
dom, and  the  end  of  the  world  to  the  day  of  judg- 
ment. I  rather  incline  to  think  that  their  question 
looked  no  further  than  the  event  Christ  now  foretold; 
but  it  appears,  by  other  passages,  that  they  had  very 
confused  thoughts  of  future  events ;  so  that  perhaps 
it  is  not  possible  to  put  any  certain  construction  upon 
this  question  of  their's. 

But  Christ,  in  his  answer,  though  he  does  not  ex- 
pressly rectify  the  mistakes  of  his  disciples,  (that 
must  be  done  by  the  pouring  out  of  the  Spirit,)  yet 
looks  further  than  their  question,  and  instructs  his 
church,  not  only  concerning  the  great  events  of  that 
age,  the  destruction  of  Jerusalem,  but  concerning 
his  second  coming  at  the  end  of  time,  which  here 
he  insensibly  slides  into  a  discourse  of,  and  of  that, 
it  is  plain,  he  speaks  in  the  next  chapter,  which  is 
a  continuation  of  this  sermon. 

4.  And  Jesus  answered  and  said  unto 
them,  Take  heed  that  no  man  deceive  you. 

5.  For  many  shall  come  in  my  name,  say- 
ing, I  am  Christ ;  and  shall  deceive  many. 

6.  And  ye  shall  hear  of  wars,  and  rumours 
of  wars :  see  that  ye  be  not  troubled :  for 
all  these  things  must  come  to  pass,  but  the 
end  is  not  yet.  7.  For  nation  shall  rise 
against  nation,  and  kingdom  against  king, 
clom :  and  there  shall  be  famines,  and  pes- 
tilences, and  earthquakes,  in  divers  places. 

8.  All  these  are  the  beginning  of  sorrows. 

9.  Then  shall  they  deliver  you  up  to  be  af- 
flicted, and  shall  kill  you :  and  ye  shall  be 
hated  of  all  nations  for  my  name's  sake. 

1 0.  And  then  shall  many  be  offended,  and 
shall  betray  one  another,"  and  shall  hate  one 

Vol.  v.— 2  M 


another.      11.    And  many  false  prophets 
shall  rise,  and  shall  deceive  many.     12. 
And  because  iniquity  shall  abound,  the  love 
of  many  shall  wax  cold.     13.  But  he  that 
shall  endure  unto  the  end,  the  same  shall 
be  saved.     1 4.  And  this  gospel  of  the  king- 
dom shall  be  preached  in  all  the  world  for 
a  witness  unto  all  nations ;  and  then  shall 
the  end  come.      15.  When  ye  therefore 
shall  see  the  abomination  of  desolation, 
spoken  of  by  Daniel  the  prophet,  stand  in 
the  holy  place,  (whoso  readeth,  let  him  un- 
derstand,)    16.  Then  let  them  which  be 
in  Judea  flee  into  the  mountains.     17.  Let 
him  which  is  on  the  house-top  not  come 
down  to  take  any  thing  out  of  his  house: 
18.  Neither  let  him  which  is  in  the  field 
return  back  to  take  his  clothes.     19.  And 
woe  unto  them  that  are  with  cliild,  and  to 
them  that  give  suck  in  those  days.    20.  But 
pray  ye  that  your  flight  be  not  in  the  win- 
ter, neither  on  the  sabbath  day :     21.  For 
then  shall  be  great  tribulation,  such  as  was 
not  since  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be.     22.  And  ex- 
cept those  days  should  be  shortened,  there 
should  no  flesh  be  saved  :  but  for  the  elect's 
sake  those  days  shall  be  shortened.     23. 
Then  if  any  man  shall  say  unto  you,  Lo, 
here  is  Christ,  or  there ;  believe  it  not.     24. 
For  there  shall  arise  false  Christs,  and  false 
prophets,  and  shall  shew  great  signs  and 
wonders;  insomuch  that,  li it  ivere  possible, 
they  shall  deceive  the  very  elect.     25.  Be- 
hold, I  have  told  you  before.     26.  Where- 
fore, if  they  shall  say  unto  you.  Behold,  he 
is  in  the  desert ;  go  not  forth :  behold,  he  is 
in  the  secret  chambers ;  believe  it  not.     27. 
For  as  the  lightning  cometh  out  of  the  east, 
and  shineth  even  unto  the  west ;  so  shall 
also  the  coming  of  the  Son  of  man  be.    28. 
For  wheresoever  the  carcase  is,  there  will 
the  eagles  be  gathered  together.     29.  Im- 
mediately after  the  tribulation  of  those  days 
shall  the  sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers  of  the 
heavens  shall  be  shaken  :     30.  And  then 
shall  appear  the  sign  of  the  Son  of  man  in 
heaven  :  and  then  shall  all  the  tribes  of  the 
earth  mourn,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven,  with 
power  and  great  glory.     3 1 .  And  he  shall 
send  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  his 
elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other. 

The  disciples  had  asked  concerning  the  times, 
men  these  things  should  be?  Christ  gives  them  no 
answer  to  that,  after  what  number  of  days  and  \  cars 


274 


ST.  MATTHEW,  XXIV. 


his  prediction  should  be  accomplished,  for  il  is  not 
for  us  to  know  the  times  ;  (Acts  1.  7.)  but  they  liad 
asked,  What  shall  be  the  sign?  That  question  he  an- 
swers fully,  for  we  are  concerned  to  understand  the 
signs  of  the  times,  ch.  16.  3.  Now  the  prophecy  pri- 
maiTly  respects  the  events  near  at  hand — the  de- 
struction of  Jerusalem,  the  period  of  the  Jewish 
church  and  state,  the  calling  ot  the  Gentiles,  and  the 
setting  up  of  Christ's  kingdom  in  the  world  ;  but  as 
the  prophecies  of  tlie  Old  Testament,  wliich  have 
an  immediate  reference  to  the  affairs  of  the  Jews  and 
the  revolutions  of  their  state,  under  the  figure  of 
them,  do  certainly  look  further,  to  the  gospel-church 
and  the  kingdom  of  the  Messiah,  and  are  so  ex- 
pounded in  the  New  Testament ;  and  such  expres- 
sions are  found  in  those  predictions  as  are  peculiar 
thereto,  and  not  applicable  otlicrwise ;  so  this  pro- 
phecy, under  the  type  of  Jerusalem's  destruction, 
looks  as  fai-  forward  as  tlic  genend  judgment ;  and, 
as  is  usual  in  prophecies,  some  passages  are  most 
applicable  to  tlie  type,  and  others  to  the  antitjpe  ; 
and  toward  tlie  close,  as  usual,  it  points  more  par- 
ticularly to  tlie  latter.  It  is  observable,  tliat  what 
Christ  here  saith  to  his  disciples,  tends  more  to  en- 
gage their  caution  than  to  satisfj'  their  curiosity ; 
more  to  prepare  them  for  the  events  that  should 
happen,  tlian  to  give  them  a  distinct  idea  of  the 
events  themselves.  This  is  that  good  understand- 
ing of  the  times  which  we  should  all  covet,  thence 
to  infer  what  Israel  ought  to  do :  and  so  this  pro- 
phecy is  of  standing  lasting  use  to  the  church,  and 
■wiU  be  so  to  the  end  of  time  ;  for  the  thing  that  has 
been,  is  that  which  shall  be,  (Eccl.  1.  5,  6,  V,  9.)  and 
the  series,  connexion,  and  presages,  of  events,  are 
much  the  same  still  that  they  were  then ;  so  that 
upon  the  prophecy  of  this  chapter,  pointing  at  that 
event,  moral  prognostications  may  be  made,  and 
such  constructions  of  the  signs  of  the  times,  as  the 
wise  man's  heart  will  know  how  to  improve. 

I.  Christ  here  foretells  the  going  forth  of  deceiv- 
ers ;  he  begins  with  a  caution.  Take  heed  that  no 
man  deceive  you.  They  expected  to  be  told  when 
these  things  should  be,  to  be  let  into  that  secret ; 
but  this  caution  is  a  check  to  their  curiosity,  "  What 
is  that  to  you?  Mind  you  your  duty,  follow  me,  and 
be  not  seduced  from  following  me."  Those  that  are 
most  inquisitive  concerning  the  secret  tilings  which 
belong  not  to  them,  are  easiliest  imposed  upon  by 
seducers,  2  Thess.  2.  3.  The  disciples,  when  they 
heard  that  the  Jews,  their  most  inveterate  enemies, 
should  be  destroyed,  might  be  in  danger  of  falling 
into  security  ;  "  Nay,"  saith  Christ,  "  you  are  more 
exposed  other  ways.'"  Seducers  are  more  dangerous 
enemies  to  the  church  than  persecutors. 

Three  times  in  this  discourse  he  mentions  the  ap- 
pearing of  false  projihets,  which  was,  1.  A  presage 
of  Jerusalem's  ruin.  Justly  were  they  who  killed 
the  true  prophets,  left  to  be  insnared  by  false  pro- 
phets ;  and  they  who  cinicified  the  true  iVIessiah, 
left  to  be  deceixed  and  broken  by  false  Christs  and 
pretended  Messiahs.  Tlie  appearing  of  these  was 
the  occasion  of  dividing  that  people  into  parties  and 
factions,  which  made  their  rain  the  more  easv  and 
speedy  ;  and  the  sin  of  the  manv,  that  were  led 
aside  by  them,  helped  to  fill  the  measure.  2.  It  was 
a  trial  to  the  disciples  of  Christ,  and  therefore  agree- 
able to  their  state  of  probation,  that  they  which  are 
perfect  may  be  made  manifest. 
Now  concerning  these  deceivers,  observe  here, 
(1.)  The  pretences  thev  should  come  under.  Sa- 
tan acts  most  mischievouslv,  when  he  appears  as  an 
angel  of  light ;  the  colour  of  the  greatest  good  is 
often  the  cover  of  the  greatest  evil. 

[1.]  There  should  appear  false  prophets,  {v.  11, 
24.)  the  deceivers  would  pretend  to  divine  inspira- 
tion, and  immediate  mission,  and  a  spirit  of  pro- 
phecy, when  it  was  all  a  lie,     Such  there  had  been 


\  formerly,  (Jer.  23.  16.  Ezek.  13.  6.)  as  was  fore- 
told, Deut.  13.  3.  Some  think,  the  seducers  here 
pointed  to  were  such  as  had  been  settled  teachers  in 
the  church,  and  had  gained  reputation  as  such,  but 
afterward  betrayed  the  trath  they  had  taught,  and 
revolted  to  error  ;  and  from  such  the  danger  is  the 
greater,  because  least  suspected.  One  false  traitor 
in  the  garrison  may  do  more  mischief  than  a  thou- 
sand avowed  enemies  without. 

[2.]  There  should  appear  _/a/sf  Christs,  coming 
in  Christ's  name,  {i<.  5.)  assuming  to  themselves  the 
name  peculiar  to  him,  and  saying,  /  am  Christ, 
flseudo-Christs,  v.  24.  There  was  at  that  time  a 
general  expectation  of  the  appearing  of  the  Mes- 
sias  ;  they  spoke  of  him,  as  he  that  shall  come  ;  but 
when  he  did  come,  the  body  of  the  nation  rejected 
him  ;  which  those  who  were  ambitious  of  making 
themselves  a  name,  took  advantage  of,  and  set  up 
for  Christs.  Josephus  speaks  of  several  such  impos- 
tors between  this  and  the  destruction  of  Jerusalem  ; 
one  Theudas,  that  was  defeated  by  Cuspius  Fadus  ; 
;motlier  by  Felix,  another  by  Festus.  Dosetheus  said, 
he  was  the  Christ  foretold  by  Moses,  Origen  adver- 
sus  Celsum.  See  Acts  5.  36, 37. — 21.28.  Simon  Ma- 
gus pretended  to  be  the  great  power  of  God,  Acts  8. 
10.  In  after-ages  there  have  been  such  pretenders ; 
one  about  a  hundred  years  after  Christ,  that  called 
himself  Bcr-cohobas — The  son  of  a  star,  but  proved 
Bar-cosba — The  son  of  a  lie.  About  fifty  years  ago, 
Sabbati-Levi  set  up  for  a  Messiah  in  the  Turkish 
empire,  and  was  greatly  caressed  by  the  Jews  ;  but 
in  a  short  time  his  folly  was  made  manifest :  see  Sir 
Paul  Rycaut's  History.  The  popish  religion  doth, 
in  effect,  set  up  a  false  Christ  ;  the  Pope  comes,  in 
Christ's  name,  as  his  vicar,  but  invades  and  usurps 
all  his  offices,  and  so  is  a  rival  with  him,  and,  as  such, 
an  enemy  to  him,  a  deceiver,  and  an  antichrist. 

[3.  ]  These  false  Christs  and  false  prophets  would 
have  their  agents  and  emissaries  busy  in  all  places 
to  draw  people  in  to  them,  v.  23.  Then  when  pub- 
lic troubles  are  great  and  threatening,  and  people 
will  be  catching  at  any  thing  that  looks  like  de- 
liverance, then  Satan  will  take  the  advantage  of  im- 
posing on  them  ;  then  they  will  say,  Lo,  here  is  a 
Christ,  or  there  is  one  ;  but  do  not  mind  them  :  the 
trtie  Christ  did  not  strive,  or  cry  ;  nor  was  it  said  of 
him,  Lo  here!  or,  Lo  there  !  (Luke  17.  21.)  there- 
fore if  any  man  say  so  concerning  him,  look  upon  it 
as  a  temptation.  The  hermits,  who  place  religion 
in  a  monastical  life,  say,  He  is  in  the  desert ;  the 
priests,  who  make  the  consecrated  wafer  to  be 
Christ,  say,  "  He  is  h  to7c  tx/mioi; — in  the  cupboards, 
in  the  secret  chambers  ;  lo,  he  is  in  this  shrine,  in  that 
image."  Thus  some  appropriate  Christ's  spiritual 
presence  to  one  party  or  persuasion,  as  if  they  had 
the  monopoly  of  Christ  and  Christianity ;  and  the 
kingdom  of  Christ  must  stand  and  fall,  must  live  and 
die,  with  them  ;  "Lo,  he  is  in  this  church,  in  that 
council ;"  whereas  Christ  is  All  in  all,  not  here  or 
there,  but  meets  his  people  with  a  blessing  in  every 
place  where  he  records  his  name. 

(2.)  The  proof  they  should  offer  for  the  making 
good  of  these  pretences ;  They  shall  shew  great  signs 
and  wonders,  {ii.  24. )  not  trtie  miracles,  those  are 
a  divine  seal,  and  with  those  the  doctrine  of  Christ 
stands  confirmed  ;  and  therefore,  if  any  offer  to  draw 
us  from  that  by  signs  and  wonders,  we  must  have 
recourse  to  that  iiile  given  of  old,  (Deut.  13.  1,  2,  3. ) 
If  the  sign  or  wonder  come  to  pass,  yet  follow  not 
him  that  would  draw  you  to  serve  other  gods,  or 
believe  in  other  Christs,  for  the  Lord  your  God 
proveth  you.  Butthcse  were  lying  wonders  wrought 
by  Satan,  (God  permitting  him,)  who  is  the  prince 
of  the  power  of  the  air,  2  Thess.  2.  9.  It  is  not  said. 
They  shall  work  miracles,  but,  Theti  shall  shew  great 
signs ;  they  are  but  a  show  ;  either  they  impose  upon 
men's  credulity  by  false  narratives,  or  deceive  their 


ST.  MATTHEW,  XXIV. 


275 


senses  by  tricks  of  legerdemain,  or  arts  of  divina- 
tion, as  the  magicians  of  Egj'pt  by  tlieir  enchant- 
ments. 

(3.)  The  success  they  should  have  in  these  at- 
tempts. 

[1.]  Tlieu  shall  deceive  many,  {y.  5.)  and  again, 
V.  11.  Note,  Tlie  devil  and  liis  instruments  may 
prevail  far  in  deceiving  poor  souls  ;  few  find  the 
strait  gate,  but  many  are  drawn  into  tlie  broad  way  ; 
many  will  be  imposed  upon  by  their  signs  and  won- 
ders, and  manv  drawn  in  by  tlic  hopes  of  deliver- 
ance from  tlieir  oppressions.  Note,  Neither  mira- 
cles nor  multitudes  are  certain  signs  of  a  trtie  church  ; 
for  all  the  nvorld  monders  after  the  beast,  Rev.  13.  3. 

[2.3  They  shall  deceive,  if  it  were  possible,  the 
very  elect,  v.  24.  Tliis  bespeaks.  First,  Tlie  strength 
of  the  delusion  ;  it  is  such  as  many  shall  be  carried 
away  by,  (so  strong  shall  the  stream  be,)  even  those 
that  were  thought  to  stand  fast  Men's  knowledge, 
gifts,  learning,  eminent  station,  and  long  profession, 
will  not  secure  tliem  ;  but,  notwithstanding  tliese, 
many  vnW  be  deceived ;  nothing  but  the  almighty 
grace  of  God,  pursuant  to  his  eternal  purpose,  will 
be  a  protection.  Secondly,  The  safetv  of  the  elect 
in  the  midst  of  this  danger,  which  is  taken  for 
granted  in  that  parenthesis.  If  it  were  possible, 
plainly  implying  that  it  is  not  possible,  for  they  are 
kefit  by  tlie  fiower  of  God,  that  the  purpose  of  God, 
according  to  the  election,  may  stand.  It  is  possible 
for  those  tliat  have  been  enlightened  to  fall  away, 
(Heb.  6.  4,  5,  6. )  but  not  for  those  that  were  elected. 
If  God's  chosen  ones  should  be  deceived,  God's 
choice  would  be  defeated,  which  is  not  to  be  ima- 
gined, for  whom  he  did  predestinate,  he  called,  jus- 
tified, and  glorified,  Rom.  8.  30.  They  were  given 
to  Christ ;  and  of  all  that  were  given  to  him  he  will 
lose  none,  John  10.  28.  Grotius  will  have  this  to  be 
meant  of  the  great  difficulty  of  drawing  the  primi- 
tive Christians  from  their  religion,  and  quotes  it  as 
used  proverbially  by  Galen  ;  when  he  would  express 
a  thing  very  difficult  and  morally  impossible,  he 
saith,  "  You  may  sooner  draw  away  a  Christian  from 
Christ." 

(4.)  The  repeated  cautions  which  our  Saviour 
gives  to  his  disciples  to  stand  upon  their  guard 
against  them  ;  therefore  he  ga\e  them  warning,  that 
they  might  watch  ;  {v.  25.)  Behold,  I  have  told  you 
before.  He  that  is  told  before  where  he  will  be  as- 
saulted, may  save  himself,  as  the  king  of  Israel  did, 
2  Kings  6.  9,  10.  Note,  Christ's  warnings  are  de- 
signed to  engage  our  watchfulness  ;  and  though  the 
elect  shall  be  preserved  from  delusion,  yet  they  shall 
be  preserved  by  the  use  of  appointed  means,  and  a 
due  regard  to  the  cautions  of  the  word  ;  we  arc  kept 
through  faith,  faith  in  Christ's  word,  which  he  has 
told  us  before. 

[I.]  We  must  not  believe  those  that  say,  Lo,  here 
is  Christ ;  or,  Lo,  he  is  there,  v.  23.  VVe  believe 
that  the  true  Christ  is  at  the  right  hand  of  God,  and 
that  his  spiritual  presence  is  where  two  or  three  are 
gathered  together  in  his  name  ;  believe  not  those 
therefore  who  would  draw  you  off  from  a  Christ  in 
heaven,  by  telling  you  he  is  any  where  on  earth  ; 
or  draw  you  off  from  the  catholic  church  on  earth, 
by  telling  you  he  is  here,  or  he  is  there  ;  believe  it 
not.  Note,  There  is  not  a  greater  enemy  to  true 
faith  than  vain  credulity.  The  simple  believeth 
every  word,  and  runs  "after  every  cry.  Ms^mtro 
i^imiv — Beware  of  believing. 

[2.]  We  must  not  go  forth  after  those  that  say. 
He  is  in  the  desert,  or,  He  is  in  the  secret  chambers, 
V.  26.  We  must  not  hearken  to  every  empiric  and 
pretender,  nor  follow  every  one  that  puts  up  the 
finger  to  point  us  to  a  new  Christ,  and  a  new  gospel ; 
"Go  not  forth,  for  if  you  do,  you  are  in  danger  of 
being  taken  by  them  ;  therefore  keep  out  of  harm's 
way,  be  not  carried  about  with  every  wind;  many 


a  man's  vain  curiosity  to  go  forth  hath  led  him  into 
a  fatal  apostacy  ;  your  strength  at  such  a  time  is  to 
sit  still,  to  have  the  heart  established  with  grace." 

II.  He  foretells  wars  and  great  commotions  among 
the  nations,  t.  6,  7.  Wlicn  Clirist  was  bom,  there 
was  a  uni\'ersal  peace  in  tlie  empire,  the  temple  of 
Janus  was  shut;  but  think  not  that  Christ  came  to 
send,  or  continue,  such  a  peace  ;  (Luke  12.  51.)  no, 
his  city  and  his  wall  are  to  be  built  e\en  in  trouble- 
some times,  and  even  wars  shall  forward  his  work. 
From  the  time  that  the  Jews  rejected  Christ,  and 
he  left  their  house  desolate,  the  sword  did  nez'cr  de- 
part from  their  house,  the  sword  of  the  Lord  was 
never  quiet,  because  he  had  given  it  a  charge  against 
a  hypocritical  nation  and  -the  people  Of  his  wrath, 
and  by  it  brought  ruin  upon  them. 

Here  is,  1.  A  prediction  of  the  e\ent  of  the  day  ; 
You  will  now  shortly  hear  of  wars,  and  rumours  of 
wars.  When  wars  are,  they  will  be  heard  ;  for 
every  battle  of  the  warrior  is  with  confused  noise, 
Isa.  9.  5.  See  how  ten-ible  it  is,  (Jer.  4.  10.)  Thou 
hast  heard,  O  my  soul,  the  alarm  of  wars .'  Even 
the  quiet  in  the  land,  and  the  least  inquisitive  after 
new  things,  cannot  but  hear  the  rumours  of  war. 
See  what  comes  of  refusing  the  gospel  !  Those  that 
will  not  hear  the  messengers  of  peace,  shall  be 
made  to  hear  the  messengers  of  war.  God  has  a 
sword  ready  to  avenge  the  quarrel  of  his  covenant, 
his  new  covenant.  A'ation  shall  rise  up  against  na- 
tion, that  is,  one  part  or  province  of  the  Jewish  na- 
tion against  another,  one  city  against  another ;  (2 
Chron.  15.  5,  6.)  and  in  the  same  province  and  city 
one  party  or  faction  shall  rise  up  against  another,  so 
that  they  sliall  be  devoured  by,  and  dashed  in  pieces 
against,  one  another,  Isa.  9.  19,  21. 

2.  A  prescription  of  the  duty  of  the  day  ;  See  that 
ye  be  not  troubled.  Is  it  possible  to  hear  such  sad 
news,  and  not  be  troubled  ?  Yet,  where  the  heart  is 
fixed,  ti-usting  in  God,  it  is  kept  in  peace,  and  is  not 
afraid,  no  not  of  the  evil  tidings  of  wars,  and  rumours 
of  wars ;  no  not  the  noise  of  Arm,  arm.  Be  not 
troubled  ;  /uiS-foti^i — Be  not  put  into  confusion  or 
commotion  ;  not  put  into  throes,  as  a  woman  with 
child  by  a  fright ;  See  that  ye  be  not — t'f&Tt.  Note, 
There  is  need  of  constant  care  and  watchfulness  to 
keep  trouble  from  the  heart  when  there  are  wars 
abroad  ;  and  it  is  against  the  mind  of  Christ,  that  his 
people  should  have  troubled  hearts  even  in  troublous 
times. 

^^'e  must  not  be  troubled,  for  two  reasons  : 

(1.)  Because  we  are  bid  to  expect  this  ;  the  Jews 
must  be  punished,  niin  must  be  brought  upon  them  ; 
by  this  the  justice  of  God  and  the  honour  of  the  Re- 
deemer must  be  asserted  ;  and  therefore  all  those 
things  must  come  to  pass  ;  the  word  is  gone  out  of 
God's  mouth,  and  it  shall  be  accomplished  in  its 
season.  Note,  The  consideration  of  the  unchange- 
ableness  of  the  divine  counsels,  which  govern  all 
events,  should  compose  and  quiet  our  spirits,  what- 
ever happens.  God  is  but  performing  the  thingthat 
is  appointed  for  us,  and  our  inordinate  trouble  is  an 
intei-pretative  quarrel  with  that  appointment.  Let 
us  therefore  acquiesce,  because  these  things  must 
come  to  pass ;  not  only  necessitate  decreti — as  the 
product  of  the  divine  counsel,  but  necessitate  medii — 
as  a  means  in  order  to  a  further  end.  The  old  house 
must  be  taken  down,  (though  it  cannot  be  done  with- 
out noise,  and  dust,  and  danger,)  ere  the  new  fabric 
can  be  erected  ;  the  things  that  are  shaken,  (and  ill 
shaken  they  were,)  must  be  removed,  that  the  things 
which  cannot  be  shaken  may  remain,  Heb.  12.  2". 

(2.)  Because  we  are  still  to  expect  woi-se  ;  IVie 
end  is  not  yet ;  the  end  of  time  is  not,  and,  while 
time  lasts,  we  must  expect  trouble,  and  that  the  end 
of  one  affliction  will  be  but  the  Ijeginning  of  another ; 
or,  "The  end  of  these  troubles  is  not  yet;  there 
must  be  more  judgments  than  one  made  use  of  to 


276 


ST.  MATTHEW,  XXIV. 


bring  down  the  Jewish  power ;  more  vials  of  wrath 
must  yet  be  poured  out ;  there  is  but  one  woe  past, 
more  woes  are  yet  to  come,  more  arrows  are  yet  to 
be  spent  upon  them  out  of  God's  quiver  ;  therefore 
be  not  troubled,  do  not  give  way  to  fear  and  trouble, 
sink  not  under  the  present  burthen,  but  rather  ga- 
ther in  all  the  strength  and  spirit  you  have,  to  en- 
counter what  is  yet  before  you.  Be  not  troubled  to 
hear  of  wars  and  rumours  of  wars  ;  for  then  what 
will  become  of  you  when  the  famines  and  pestilences 
come  ?"  If  it  be  to  us  a  vexation  but  to  understand 
the  refiort,  (Isa.  28.  19.)  what  will  it  be  to  feel  the 
stroke  when  it  toucheth  the  bone  and  the  Jiesh  ?  If 
running  with  the  footmen  weary  us,  how  shall  we 
contend  with  horses  ?  And  if  we  be  frightened  at  a 
little  brook  in  our  way,  nuhat  shall  we  do  in  the  sivel- 
linga  of  Jordan  ?  Jer.  12.  5. 

III.  He  foretells  other  judgments  more  immedi- 
ately sent  of  God — -famines,  pestilences,  and  earth- 
quakes. Famine  is  often  the  effect  of  war,  and  pes- 
tilence of  famine.  These  were  the  three  judgments 
which  David  was  to  choose  one  out  of ;  and  he  was 
in  a  great  strait,  for  he  knew  not  which  was  the 
worst :  but  what  dreadful  desolations  will  they  make, 
when  they  all  pour  in  together  upon  a  people  .■'  Be- 
side war,  (and  that  is  enough,)  there  shall  be, 

1.  Famine,  signified  by  the  black  horse  under  the 
third  seal.  Rev.  6.  5,  6.  We  read  of  a  famine  in 
Judea,  not  long  after  Christ's  time,  which  was  very 
impoverishing  ;  (Acts  11.  28,  29.)  but  the  sorest  fa- 
mine was  in  Jerusalem  during  the  siege.  See  Lam. 
4.  9,  10. 

2.  Pestilences,  signified  by  the  fiale  horse,  and 
Death  iifion  him,  and  the  grave  at  his  heels,  under 
the  fourth  seal,  Rev.  6.  7,  8.  This  destroys  with- 
out distinction,  and  in  a  little  time  lays  heaps  upon 
heaps. 

3.  Earthquakes  in  divers  filaces,  or  from  place  to 
place,  pursuing  those  that  flee  from  them,  as  they 
did  from  the  earthquake  in  the  days  of  Uzziah, 
■Zech.  14.  5.  Great  desolations  have  sometimes  been 
made  by  earthquakes,  of  late  and  formerly  ;  they 
have  been  the  death  of  many,  and  the  terror  of  more. 
In  the  apocalyptic  visions,  it  is  observable,  that 
earthquakes  bode  good,  and  no  e\'il,  to  the  church, 
Rev.  6.  12.  Compare  v.  15. — 11.  12,  13,  19. — 16. 
17 — 19.     ^Vhen  God  shakes  terribly  the  earth,  (Isa. 

2.  21. )  it  is  to  shake  the  wicked  out  of  it,  (Job  38.  13. ) 
and  to  introduce  the  Desire  of  all  nations.  Hag.  2. 
6,  7.  But  here  they  are  spoken  of  as  dreadful  judg- 
ments, aud  yet  but  the  beginning  of  sorrows,  ijhm 
— of  travailing  fiaijis,  quick,  violent,  yet  tedious  too. 
Note,  Wlien  God  judgeth,  he  will  overcome  ;  when 
he  begins  in  wi-ath,  he  will  make  a  full  end,  1  Sam. 

3.  12.  When  we  look  forward  to  the  eternity  of 
misei-y  that  is  before  the  obstinate  refusers  of  Christ 
and  his  gospel,  we  may  ti-uly  sav,  concerning  the 
greatest  temporal  judgments,  "They  are  but  the 
beginning  of  sorrows  :  bad  as  things  are  with  them, 
there  is  worse  behind." 

IV.  He  foretells  the  persecution  of  his  own  peo- 
ple and  ministers,  and  a  general  apostacv  and  decay 
m  religion,  thereupon,  v.  9,  10,  12,  13.    'Observe, 

1.  The  cross  itself  foretold,  v.  9.  Note,  Of  all 
future  events,  we  are  as  much  concerned,  though 
commonly  as  little  desirous,  to  know  of  our  own  suf- 
ferings as  of  any  thing  else.  Then,  when  famines 
and  pestilences  prevail,  then  they  shall  impute  them 
to  the  Christians,  and  make  that  a  pretence  for  per- 
secuting them  ;  Christianos  ad  leones — .^way  with 
Christians  to  the  lions.  Christ  had  told  h's  disciples, 
when  he  first  sent  them  out,  what  hard  things  they 
should  suffer,  but  they  had  hitherto  experienced 
little  of  it,  and  therefore  he  reminds  them  again, 
that  the  less  they  had  suffered,  the  more  there  was 
behind  to  be  filled  up.  Col.  1.  24. 

(1.)  They  shall  be  afflicted  with  bonds  and  im- 


prisonments, crziel  mockings  and  scourgings,  as 
blessed  Paul;  (2  Cor.  11.  23,  25.)  not  killed  out- 
right, but  killed  all  the  day  long,  in  deaths  often, 
killed  so  as  to  feel  themselves  die,  vtade  a  spectacle 
to  the  world,  1  Cor.  4.  9,  11. 

(2. )  They  shall  be  killed  ;  so  cruel  are  the  church's 
enemies,  that  nothing  less  will  satisfy  them  than  the 
blood  of  the  saints,  which  they  thirst  after,  suck, 
and  shed,  like  water. 

(3. )  They  shall  be  hated  of  all  nations  for  Christ's 
name's  sake,  as  he  had  told  them  before,  ch.  10.  22. 
The  world  was  generally  leavened  with  enmity  and 
malignity  to  Christians ;  the  Jews,  though  spiteful  to 
the  heathen,  were  never  persecuted  by  them  so  as 
the  Christians  were  ;  they  were  hated  by  the  Jews 
that  were  dispersed  among  the  nations,  were  the 
common  butt  of  the  world's  malice.  What  shall  we 
think  of  this  world,  when  the  best  men  had  the  worst 
usage  in  it  ?  It  is  the  cause  that  makes  the  martyr, 
and  comforts  him  ;  it  was  for  Christ's  sake  that  they 
were  thus  hated  ;  their  professing  and  preaching  his 
name  incensed  the  nations  so  much  against  them  ; 
the  devil,  finding  a  fatal  shock  thereby  given  to  his 
kingdom,  and  that  his  time  was  likely  to  be  short, 
came  dowti,  having  great  wrath. 

2.  The  offence  of  the  cross,  v.  10,  12.  Satan  thus 
carries  on  his  interest  by  force  of  arms,  though 
Christ,  at  length,  will  bring  glory  to  himself  out  of 
the  sufferings  of  his  people  and  mmisters.  Three 
ill  effects  of  persecution  are  here  foretold  : 

(1.)  The  afiostacy  of  some.  When  the  profession 
of  Christianity  begins  to  cost  men  dear,  then  shall 
many  be  offended,  shall  first  fall  out  with,  and  then 
fall  off  from,  their  profession  ;  they  will  begin  to  pick 
quarrels  with  their  religion,  sit  loose  to  it,  grow 
weary  of  it,  and  at  length  revolt  from  it.  Note,  [1.  ] 
It  is  no  new  thing  (though  it  is  a  strange  thing)  for 
those  that  have  known  the  way  of  righteousness,  to 
turn  aside  out  of  it.  Paul  often  complains  of  desert 
ers,  who  began  well,  but  sometimes  hindered  them. 
They  were  with  us,  but  went  out  from  us,  because 
never  truly  of  us,  1  John  2.  19.  We  are  told  of  it 
before.  [2.]  Suffering  times  are  shaking  times;  and 
those  fall  in  the  storm,  tliat  stood  in  fair  weather, 
like  the  stony-ground  hearers,  ch.  13.  21.  Many 
will  follow  Christ  in  the  sunshine,  who  will  shift  for 
themselves,  and  leave  him  to  do  so  too,  in  the  cloudy 
dark  day.  They  like  their  religion  while  they  can 
have  it  cheap,  and  sleep  with  it  in  a  whole  skin,  but, 
if  their  profession  cost  them  any  thing,  they  quit  it 
presently. 

(2.)  The  malignity  of  others.  When  persecution 
is  in  fashion,  emy,  enmity,  and  malice,  are  strangely 
diffused  into  the  minds  of  men  by  contagion :  and 
charity,  tenderness,  and  moderation,  are  looked  upon 
as  singularities,  which  make  a  man  like  a  speckled 
bird.  Then  they  shall  betray  one  another,  that  is, 
"  Those  that  have  treacherously  deserted  their  reli- 
gion shall  hate  and  betray  those  who  adhere  to  it, 
for  whom  they  have  pretended  friendship."  Apos- 
tates ha\'e  commonly  been  the  most  bitter  and  violent 
persecutors.  Note,  Persecuting  times  are  discover- 
ing times.  \A^olves  in  sheep's  clothing  will  then 
throw  off  their  disguise,  and  appear  wolves  :  they 
shall  betray  one  another,  and  hate  one  another.  The 
times  must  needs  be  perilous,  when  treachery  and 
hatred,  two  of  the  worst  things  that  can  be,  because 
directly  contrary  to  two  of  the  best,  (tinith  and  love, ) 
shall  have  the  ascendant.  This  seems  to  refer  to  the 
barbarous  treatment  which  the  several  contending 
factions  among  the  Jews  gave  to  one  another  ;  and 
justly  were  thev,  who  eat  up  God's  people  as  they 
eat  bread,  left  thus  to  bite  and  devour  one  another 
till  they  were  consumed  one  of  another ;  or  it  may 
refer  to  the  mischiefs  done  to"  Christ's  disciples  by 
those  that  were  nearest  to  them,  as  ch.  10.  21.  TTie 
brother  shall  deliver  ufi  the  brother  to  death. 


ST.  MATTHEW,  XXIV. 


277 


(3.)  The  general  declining  and  cooling  of  most,  tj. 
12.  In  seducing  times,  when  false  prophets  arise, 
in  persecuting  times,  when  the  saints  are  hated, 
expect  these  two  things  : 

[1.]  The  abounding  of  iniquity  ;  though  the  world 
always  lies  in  wickedness,  yet  there  are  some  times 
in  which  it  may  lie  said,  that  iniquity  doth  in  a  spe- 
cial manner  abound  ;  as  when  it  is  more  extensive 
than  ordinaiy,  as  in  the  old  world,  wlien  allficsli  had 
corrujited  their  may  ;  and  when  it  is  more  excessive 
than  ordinary,  when  -violence  is  risen  ufi  to  a  rod  of 
wickedness,  (Ezek.  7.  11.)  so  that  hell  seems  to  be 
broke  loose  in  blasphemies  against  God,  and  enmi- 
ties to  the  saints. 

[2.]  The  abating  of  love  ;  this  is  the  consequence 
of  the  former;  Because  iniquity  shall  abound,  the 
love  of  many  shall  wax  cold.  Understand  it  in  ge- 
neral of  true  serious  godliness,  which  is  all  summed 
up  in  love  ;  it  is  too  common  for  professors  of  religion 
to  grow  cool  in  their  profession,  when  the  wicked 
are  hot  in  their  wickedness  ;  as  the  church  of  Ephe- 
,sus  in  bad  times  left  her  first  love.  Rev.  2.  2,  4.  Or, 
it  may  be  understood  more  particularly  of  brotherly 
love.  When  iniquity  abounds,  seducing  iniquity, 
persecuting  iniquity,  this  grace  commonly  waxes 
cold.  Christians  begin  to  be  shy  and  suspicious  one 
of  another,  affections  are  alienated,  distances  crea- 
ted, parties  made,  and  so  love  comes  to  nothing. 
The  devil  is  the  accuser  of  the  brethren,  not  only  to 
their  enemies,  which  makes  persecuting  iniquity 
abound,  but  one  to  another,  which  makes  the  love 
of  many  to  wax  cold. 

This  gives  a  melancholy  prospect  of  the  times, 
that  there  shall  be  such  a  great  decay  of  love ;  but. 
First,  It  is  of  the  love  of  many  not  of  all.  In  the  worst 
of  times,  God  has  his  remnant  that  hold  fast  their 
integrity,  and  retain  their  zeal,  as  in  Elijah's  days, 
■when  he  thought  himself  left  alone.  Secondly,  This 
love  is  grown  cold,  but  not  dead ;  it  abates,  but  is  not 
quite  cast  off.  There  is  life  in  the  root,  which  will 
shew  itself  when  the  winter  is  past.  The  new  nature 
may  max  cold,  but  shall  not  ivax  old,  for  then  it 
would  decay  and  vanish  away. 

3.  Comfort  administered  in  reference  to  this  of- 
fence of  the  cross,  for  the  support  of  the  Lord's  peo- 
ple under  it ;  (t;.  13.)  He  that  endures  to  the  end  shall 
be  saved.  (1.)  It  is  comfortable  to  those  who  wish 
■well  to  the  cause  of  Christ  in  general,  that,  though 
many  are  offended,  yet  some  shall  endure  to  the  end. 
When  we  see  so  many  drawing  back,  we  are  ready 
to  fear  that  the  cause  of  Christ  will  sink  for  want  of 
supporters,  and  his  name  be  left  and  forgotten  for 
■\vant  of  some  to  make  profession  of  it ;  but  even  at 
this  time  there  is  a  remnant  according  to  the  election 
of  grace,  Rom.  11.  5.  It  is  spoken  of  the  same  time 
that  this  prophecy  has  reference  to ;  a  remnant  who 
are_  not  of  tliem  that  draw  back  unto  fierdition,  but 
believe  and  persevere  to  the  saving  of  the  soul ;  tliey 
endure  to  the  end,  to  the  end  of  their  lives,  to  the 
end  of  their  present  state  of  probation,  or  to  the  end 
of  these  suffering  trying  times,  to  the  last  encounter, 
though  they  should' be  called  to  resist  unto  blood. 
(2. )  It  is  comfortable  to  those  who  do  thus  endure  to 
the  end,  and  suffer  for  their  constancv,  that  thev  shall 
be  saved.  Perseverance  wins  the  crown  through  free 
grace,  and  shall  wear  it  They  shall  be  saved;  per- 
haps they  may  be  delivered  out  of  their  troubles,  and 
comfortably  sui-vive  them  m  this  world ;  but  it  is  the 
eternal  salvation  that  is  here  intended.  They  that 
endure  to  the  end  of  their  days,  shall  then  receive 
the  end  of  their  faith  and  hope,  even  the  salvation  of 
their  souls,  1  Pet.  1.  9.  Rom.  2.  7.  Rev.  3.  20.  The 
cro-wn  of  glon'  will  make  amends  for  all ;  and  a  be- 
lieving regard  to  that  will  enable  us  to  choose  rather 
to  die  at  a  stake  with  the  persecuted,  than  to  live  in 
a  palace  with  the  persecutors. 

V.  He  foretells  the  preaching  of  the  gospel  in  all 


the  world ;  (-y.  14.)  This  gospel  shall  be  fireachcd,  and 
then  shall  the  end  come.  Observe  here,  1.  It  is  called 
tlie  gospel  of  the  kingdom,  because  it  reveals  the 
kingdom  of  grace,  whicli  leads  to  the  kingdom  of 
glory,  sets  up  Christ's  kingdom  in  this  world  ;  and 
secures  our's  in  the  other  world.  2.  This  gospel, 
sooner  or  later,  is  to  be  preached  in  all  tlie  world, 
to  every  creature,  and  all  nations  are  to  be  discipled 
by  it ;  for  in  it  Christ  is  to  be  Salvation  to  the  ends 
of  the  earth  ;  for  this  end  tlie  gift  of  tongues  was  the 
jhrst  fruits  of  the  Spirit.  3.  I'he  gospel  isjireached 
for  a  witness  to  all  nations,  that  is,  a  faithful  declara- 
tion of  the  mind  and  will  of  God  concerning  the  duty 
which  God  requires  from  man,  and  the  recompence 
which  man  may  expect  from  God.  It  is  a  record, 
(1  John  5.  11.)  it  is  a  witness,  for  those  who  believe, 
that  they  shall  be  saved,  and  against  those  who  per- 
sist in  unbelief,  that  they  shall  be  damned.  See 
Mark  16.  16.     But  how  does  this  come  in  here  ? 

( 1. )  It  is  intimated  that  the  gospel  should  be,  if  not 
heard,  yet  at  least  heard  of,  throughout  the  then 
known  world,  before  the  destruction  of  Jerusalem ; 
that  the  Old-Testament  church  should  not  be  quite 
dissolved  till  the  New-Testament  was  pretty  well 
settled,  had  got  considerable  footing,  and  began  to 
make  some  figure.  Better  is  the  face  of  a  corrupt 
degenerate  church  than  none  at  all.  \\'ilhin  forty 
years  after  Christ's  death,  the  sound  of  the  gospel 
wasgone  forth  to  the  ends  of  the  earth,  Kom.  10.  18. 
St.  Paul  fully  preached  the  gospel  from  Jerusalem, 
and  round  about  unto  Illyricum ;  and  the  other 
apostles  were  not  idle.  The  persecuting  of  the  saints 
at  Jei-usalem  helped  to  disperse  them,  so  that  they 
went  exiery  where,  preaching  the  word.  Acts  8.  1,  4. 
And  when  the  tidings  of  the  Redeemer  are  sent  over 
all  parts  of  the  world,  then  shall  come  the  end  of  the 
Jewish  state.  Thus,  that  which  they  thought  to  pre- 
vent, by  putting  Christ  to  death,  they  thereby  jjro- 
cured ;  all  men  believed  on  him,  and  the  Romans 
came,  and  took  away  their  place  and  nation,  John 
11.  48.  Paul  speaks  of  the  gospel  being  come  to  all 
the  world,  and  preached  to  every  creature,  Col.  1. 
6,  23. 

(2.)  It  is  likewise  intimated,  that,  even  in  times 
of  temptation,  trouble,  and  persecution,  the  gospel 
of  the  kingdom  shall  be  preached  and  propagated, 
and  shall  force  its  way  through  the  greatest  opposi- 
tion. Thouglr  the  enemies  of  the  church  gi-ow  very 
hot,  and  many  of  her  friends  very  cool,  yet  the  gos- 
pel shall  be  preached.  And  even  then,  when  many 
fall  by  the  sword  and  by  flame,  and  many  do  wick- 
edly, and  are  con-upted  by  flatteries,  yet  then  the 
people  that  do  know  their  God  shall  be  strengthened 
to  do  the  greatest  exploits  of  all,  in  instructing  many  ; 
see  Dan.  11.  32,  33.  and  see  an  instance,  Phil.  1. 
12—14. 

(3.)  That  which  seems  chiefly  intended  here,  is, 
that  the  end  of  the  world  shall  be  then,  and  not  till 
then,  when  the  gospel  has  done  its  work  in  the  world. 
The  gospel  shall  be  preached,  and  that  work  carried 
on,  when  you  are  dead ;  so  that  all  nations,  first  or 
last,  shall  have  either  the  enjoyment,  or  the  refusal, 
of  the  gospel ;  and  then  comt'th  the  e?}d,  ■when  the 
kingdom  shall  be  deli-vered  up  to  God,  even  the  Fa- 
ther ;  when  the  mystery  of  God  shall  be  finished, 
the  mystical  body  completed,  and  the  nations  either 
converted  and  saved,  or  convicted  and  silenced,  by 
the  gospel ;  then  shall  the  end  come,  of  which  he  had 
said  berore,  (i'.  6,  7.)  not  yet,  not  till  those  interme- 
diate counsels  be  fulfilled.  The  world  shall  stand 
as  long  as  any  of  God's  chosen  ones  remain  uncalled  ; 
but,  when  they  are  all  gathered  in,  it  will  be  set  on 
fire  immediately. 

VI.  He  foretells  more  particularly  the  i-uin  that 
was  coming  upon  the  people  of  the  J'ews,  their  city, 
t(  mplc,  and  nation,  v.  15,  tT'r.  Here  he  comes  more 
closely  to  answer  their  question  concerning  the  deso- 


278 


ST.  MATTHEW,  XXIV. 


lation  of  the  temple ;  and  what  he  said  here  would  be 
of  use  to  his  disciples,  both  for  their  conduct  and  for 
their  comfort,  in  reference  to  that  great  event ;  he 
describes  the  several  steps  of  that  calamity,  such  as 
are  usual  in  war. 

1.  The  Romans  setting  ufi  the  abomination  of  de- 
solation in  the  holy  filace,  v.  15.  Now,  (1.)  Some 
understand  by  this  an  image,  or  statue,  set  up  in  the 
temple  by  some  of  the  Rom;m  governors,  which  was 
very  offensive  to  the  Jews,  provoked  them  to  rebel, 
and  so  brought  the  desolation  upon  them.  The  image 
of  Jupiter  Olympius,  which  Antiochus  caused  to  be 
set  upon  the  altar  of  God,  is  called  fiiixvy/jLO.  ifu/uJi^i^; 
—  The  abomination  of  desolation,  the  very  word  here 
used  by  the  historian,  1  Mac.  1.  54.  Since  the  cap- 
tivity in  Babylon,  nothing  was,  nor  could  be,  more 
distasteful  to  the  Jews  than  an  image  in  the  holy 
place,  as  appeared  by  the  mighty  opposition  they 
made  when  Galigula  offered  to  set  up  his  statue 
there,  which  had  been  of  fatal  consequence,  if  it  had 
not  been  prevented,  and  the  matter  accommodated, 
by  the  conduct  of  Petronius ;  but  Herod  did  set  up 
an  eagle  over  the  temple-gate ;  and,  some  say,  the 
statue  of  Titus  was  set  up  in  the  temple.  (2. )  C)thers 
choose  to  expound  it  by  the  parallel  place,  (Luke 
21.  20.)  when  ye  shall  see  Jerusalem  conifiassed  with 
armies.  Jenisalem  was  the  holy  city,  Canaan  the 
holy  land,  the  mount  Moriah,  which  lay  about  Je- 
rusalem, for  its  nearness  to  the  temple,  was,  they 
thought,  in  a  particular  manner,  holy  ground  ;  on  the 
country  lying  round  about  Jerusalem  the  Roman 
army  was  encamped,  that  was  the  abomination  that 
made  desolate.  The  land  of  an  enemy  is  said  to  be 
the  land  which  thou  abhorrest ;  (Isa.  7.  16.)  so  an 
enemy's  army,  to  a  weak  but  wilful  people,  may  well 
be  called  the  abomination.  Now  this  is  said  to  be 
sfioken  of  by  Daniel  the  jirophet,  who  spake  more 
plainly  of  the  Messiah  and  his  kingdom  than  any  of 
the  Old-Testament  prophets  did.  He  speaks  of  an 
abomination  making  desolate,  which  should  be  set 
up  by  Antiochus;  (Dan.  11.  31. — 12.  11.)  but  this, 
that  our  Saviour  refers  to,  we  have  in  the  message 
that  the  angel  brought  him,  (Dan.  9.  27.)  of  what 
should  come  at  the  end  of  seventy  weeks,  long  after 
the  former  ;  for  the  overs/ireading  of  abominations, 
or,  as  the  margin  reads  it,  with  the  abominable  ar- 
mies, (which  comes  home  to  the  prophecy  here,)  he 
shall  make  it  desolate.  Armies  of  idolaters  may  well 
he  CiWe^A  abominable  armies ;  and,  some  think,  the 
tumults,  insurrections,  and  abominable  factions  and 
seditions,  in  the  city  and  temple,  may  at  least  be 
taken  in  as  part  of  the  abomination  making  desolate. 
Christ  refers  them  to  that  prophecy  of  Daniel,  that 
they  might  see  how  the  ruin  of  their  city  and  temple 
was  spoken  of  in  the  Old  Testament,  wliich  would 
both  confirm  his  prediction,  and  take  off  the  odium 
of  it.  They  might  likewise  from  thence  gather  the 
time  of  it — soon  after  the  cutting  off  Messiah  the 
Prince  ;  the  sin  that  procured  it — their  rejecting  him, 
and  the  certainty  of  it — it  is  a  desolation  determined. 
As  Christ  by  his  precepts  confirmed  the  law,  so  by 
his  predictions  he  confirmed  the  prophecies  of  the 
Old  Testament,  and  it  will  be  of  good  use  to  com- 
pare both  together. 

Reference  being  here  had  to  a  prophecy,  which  is 
commonly  dark  and  obscure,  Christ  inserts  this  me- 
morandum, "  Hlioso  readeth,  let  him  understand; 
whoso  readeth  the  prophecy  of  Daniel,  let  him  un- 
derstand that  it  is  to  have  its  accomplishment  now 
shortly  in  the  desolations  of  Jerusalem."  Note, 
Those  that  read  the  scriptures  should  labour  to  un- 
derstand the  scriptures,  else  their  reading  is  to  little 
purpose ;  we  cannot  use  that  which  we  do  not  under- 
stand. See  John  5.  39.  Acts  8.  30.  The  angel, 
that  delivered  this  prophecy  to  Daniel,  stirred  him 
up  to  know  and  understand,  Dan.  9.  25.  And  we 
must  not  despair  of  understanding  even  dark  pro- 


phecies ;  the  great  New-Testament  prophecy  is  call- 
ed a  revelation,  not  a  secret.  Now,  things  revealed 
belong  to  us,  and  therefore  must  be  humbly  and  dili- 
gently searched  into.  Or,  I.et  him  understand,  not 
only  the  scriptures  which  speak  of  those  things,  but, 
by  the  scriptures,  let  him  tinderstand  the  times,  1 
Chron.  12.  32.  L.et  him  observe  and  take  notice ; 
so  some  read  it ;  let  him  be  assured,  that,  notwith- 
standing the  vain  hopes  with  which  the  deluded  peo- 
ple feed  themselves,  the  abominable  armies  will 
make  desolate. 

2.  The  means  of  preservation  which  thinking  men 
should  betake  themselves  to;  (ii.  16,  20.)  Then  let 
them  which  are  in  Judeajlee.  Then  conclude  there 
is  no  other  way  to  help  yourselves  than  by  flying  for 
the  same.     We  may  take  this, 

(1.)  As  a  prediction  of  the  rain  itself;  that  it 
should  be  irresistible  ;  that  it  would  be  impossible 
for  the  stoutest  hearts  to  make  head  against  it,  or 
contend  with  it,  but  they  must  have  recourse  to  the 
last  shift,  getting  out  of  the  way.  It  speaks  that 
which  Jeremiah  so  much  insisted  upon,  but  in  vain, 
when  Jenisalem  was  besieged  by  the  Chaldeans,  that 
it  would  be  to  no  puipose  to  resist,  but  that  it  was 
their  wisdom  to  yield  and  capitulate  ;  so  Christ  here, 
to  shew  how  fi-uitless  it  would  be  to  stand  it  out,  bids 
every  one  make  the  best  of  his  way. 

(2. )  We  may  take  it  as  a  direction  to  the  followers 
of  Christ  what  to  do,  not  to  say,  A  confederacy  with 
those  who  fought  and  warred  against  the  Romans  for 
the  preservation  of  their  city  and  nation,  only  that 
they  might  consume  the  wealth  of  both  upon  their 
lusts  ;  (for  to  tliis  very  affair  the  struggles  of  the  Jews 
against  the  Roman  power,  some  years  before  their 
final  overthrow,  the  apostle  refers.  Jam.  4.  1 — 3.) 
but  let  them  acquiesce  in  the  decree  that  was  gone 
forth,  and  with  all  speed  quit  the  city  and  country, 
as  they  would  quit  a  falling  house  or  a  sinking  ship, 
as  Lot  quitted  Sodom,  and  Israel  the  tents  of  Dathan 
and  Abiram  ;  he  shews  them, 

[1.]  Whither  they  must  flee — from  Judea  to  the 
motintains ;  not  the  mountains  round  about  Jenisa- 
salem,  but  those  in  the  remote  comers  of  the  land, 
which  would  be  some  shelter  to  them,  not  so  much 
,by  their  strength  as  by  their  secrecy.  Israel  is  said 
to  be  scattered  ufion  the  mountains ;  (2  Chron.  18. 
16.)  and  see  Heb.  11.  38.  It  would  be  safer  among 
the  lion's  dens,  and  the  mountains  of  the  leopards, 
than  among  the  seditious  Jews,  or  the  enraged  Ro- 
mans. Note,  In  times  of  imminent  peril  and  danger, 
it  is  not  only  lawfiil,  but  our  duty,  to  seek  our  own 
preservation  by  all  good  and  honest  means ;  and  if 
God  opens  a  door  of  escape,  we  ought  to  make  our 
escape,  otherwise  we  do  not  trast  God,  but  tempt 
him.  There  may  be  a  time  when  even  those  that 
are  in  Judea,  where  God  is  known,  and  his  name  is 
great,  must ^Cf  to  the  mountains  ;  and  while  we  only 
go  out  of  the  way  of  danger,  not  out  of  the  way  oif 
duty,  we  m;iy  trust  God  to  provide  a  dwelling  for 
his  outcasts,  Isa.  16.  4,  5.  In  times  of  public  cala- 
mity, when  it  is  manifest  that  we  cannot  be  sendee- 
able  at  home,  and  may  be  safe  abroad.  Providence 
calls  us  to  make  our  escape.  He  that  flees  may 
fight  again. 

[2.]  What  haste  they  must  make,  v.  17,  18. 
The  life  will  be  in  danger,  in  imminent  danger,  the 
scourge  will  slay  suddenly  ;  and  therefore  he  that  is 
on  the  house-top,  when  the  alarm  comes,  let  him  not 
come  down  into  the  house,  to  look  after  his  effects 
there,  but  go  the  nearest  way  down,  to  make  his 
escape  ;  and  so  he  that  shall  be  in  the  field  will  find 
it  his  wisest  course  to  run  immediately,  and  not  re- 
tura  to  fetch  his  clothes  or  the  wealth  of  his  house, 
for  two  reasons.  First,  Because  the  time  which 
would  be  taken  up  in  packing  up  his  things  would 
delay  his  flight.  Note,  When  death  is  at  the  door, 
delays  are  dangerous;  it  was  the  charge  to  Lot, 


ST.  MATTHEW,  XXIV. 


279 


Look  not  behind  thee.  Those  that  are  convinced  of 
the  misery  of  a  sinful  state,  and  the  ruin  that  attends 
them  in  that  state,  and,  consequently,  of  the  neces- 
sity of  their  fleeing  to  Christ,  must  take  heed,  lest, 
after  all  these  convictions,  they  perish  eternally  by 
delays.  Secondly,  Because  the  carrying  of  his 
clothes,  and  his  other  moveables  and  valuables, 
with  him,  would  but  burthen  him,  and  clog  his 
flight.  The  Syrians,  in  their  flight,  cast  away  their 
garments,  2  Kings  7,  15.  At  sudi  a  time  we  must 
be  thankful  if  our  lives  be  given  usforafirey,  though 
we  can  save  nothing,  Jer.  45.  4,  5.  For  the  life  is 
more  than  meat,  ch.  6.  25.  Those  who  carried  off' 
least,  were  safest  in  their  flight.  Cantabit  vacuus 
coram  latrone  viator — The  Jiennyless  traveller  can 
lose  nothing  by  robbers.  It  was  to  his  own  disciples 
that  Christ  recommended  this  forgetfulness  of  their 
house  and  clothes,  who  had  a  habitation  in  heaven, 
treasure  there,  and  durable  clothing,  which  the 
enemy  could  not  plunder  them  of.  Omnia  mea 
mecum  /lorto — I  have  all  my  firo/ierty  with  me,  said 
Bias  the  philosopher  in  his  flight  empty-handed. 
He  that  has  grace  in  his  heart,  carries  his  all  along 
with  him,  when  stript  of  all. 

Now,  those  to  whom  Christ  said  this  immediately, 
did  not  live  to  see  this  dismal  day,  none  of  all  the 
twelve  but  John  onlv  ;  they  needed  not  to  be  hidden 
in  the  mountains,  (Christ  hid  them  in  heaven,)  but 
they  left  the  direction  to  their  successors  in  profes- 
sion, who  pursued  it,  and  it  was  of  use  to  them  ;  for, 
when  the  Christians  in  Jerusalem  and  Judea  saw  the 
ruin  coming  on,  they  aU  retired  to  a  town  called 
Pella,  on  the  other  side  Jordan,  where  they  were 
safe  ;  so  that,  of  the  many  thousands  that  perished 
in  the  desti'uction  of  Jerusalem,  there  was  not  so 
much  as  one  Christian.  See  Euseb.  Eccl.  Hist.  lib. 
3.  cap.  5.  Thus  the  prudent  man  foresees  the  evil, 
and  hides  himself,  Prov.  22.  3.  Heb.  11.  7.  This 
warning  was  not  kept  private.  St.  Matthew's  gos- 
pel was  published  long  before  that  destruction,  so 
that  others  might  have  taken  the  advantage  of  it ; 
but  their  pei-ishing  through  their  unbelief  of  this, 
was  a  figure  of  their  eternal  perishing  through  their 
unbelief  of  the  warnings  Christ  gave  concerning  the 
wrath  to  come. 

[3.  ]  Whom  it  would  go  hard  with  at  that  time ; 
(f.  19. )  Woe  to  them  that  are  with  child,  and  to  them 
that  give  suck.  To  this  same  event  that  saying  of 
Christ  at  his  death  refers,  (Luke  23.  29.)  The)' 
shall  say.  Blessed  are  the  wombs  that  never  bare,  and 
the  fia/is  that  never  gax>e  suck.  Happy  are  they 
that  have  no  children  to  see  the  murder  of;  but 
most  unhappy  they  whose  wombs  are  then  bearing, 
their  paps  then  giving  suck ;  they  of  all  others  will 
be  in  the  most  melancholy  circumstances.  First, 
To  them  the  famine  would  be  most  grievous,  when 
they  should  see  the  tongue  of  the  sucking  child 
cleavingto  theroofofhis  mouth  for  thirst,  and  them- 
selves by  the  calamity  made  more  cruel  than  the 
sea  monsters,  Lam.  4.  '3,  4.  Secondly,  To  them  the 
sword  would  be  most  ten-ible,  when  it  is  in  the  hand 
of  worse  than  bi-utal  rage.  It  is  a  direful  midwifery, 
when  the  women  with  child  come  to  be  ript  up  by 
the  enraged  conqueror,  (2  Kings  15.  16.  Hos.  13. 
16.  Amos  1.  13.)  or  the  children  brought  forth  to 
the  murderers,  Hos.  9.  13.  Thirdly,  To  them  also 
the  flight  would  be  most  afflictive  ;  the  women  with 
child  cannot  make  haste,  or  go  far ;  the  sucking 
child  cannot  be  left  behind,  or,  if  it  should,  can  a 
"woman  forget  it,  that  she  should  not  have  compas- 
sion on  it?  If  it  be  carried  along,  it  retards  the 
mother's  flight,  and  so  exposes  her  life,  and  is  in 
danger  of  Mephibosheth's  fate,  who  was  lamed  by 
a  fall  he  got  in  his  nurse's  flight,  2  Sam.  4.  4. 

[4.]  \Vhat  they  should  pray  against  at  that  time 
— that  your  flight  be  not  in  the  winter,  or  on  the  sab- 
bath day,  V.  20.     Observe,  in  general,  it  becomes 


Christ's  disciples,  in  times  of  public  trouble  and 
calamity,  to  be  much  in  prayer  ;  that  is  a  salve  for 
every  sore,  never  out  or  season,  but  in  a  special 
manner  seasonable  when  we  are  distressed  on  ever)- 
side.  There  is  no  remedy  but  you  must  flee,  the 
decree  is  gone  forth,  so  that  God  will  not  be  en- 
treated to  take  away  his  wratli,  no  not  if  A'oah, 
Daniel,  and  Job,  stood  before  him.  Let  it  suffice 
thee,  speak  no  more  of  that  matter,  but  labour  to 
make  the  best  of  that  which  is  ;  and  when  you  can- 
not in  faith  pray  that  you  may  not  be  forced  to  flee, 
yet  pray  that  the  circumstances  of  it  may  be  gra- 
ciously ordered,  that  though  the  cup  may  not  pass 
from  you,  yet  the  extremity  of  the  judijment  may  be 
prevented.  Note,  God  has  tlie  disposing  of  the  cir- 
cumstances of  events,  which  sometimes  make  a 
great  alteration  one  way  or  other  ;  and  therefore  in 
those  our  eyes  must  be  ever  toward  him.  Chiist's 
bidding  them  pray  for  this  favour,  intimates  his  pur- 
pose of  gi-anting  it  to  them  ;  and  in  a  general  calamity 
we  must  not  overlook  a  circumstancial  kindness,  but 
see  and  own  wherein  it  might  have  been  worse. 
Christ  still  bids  his  disciples  to  pray  for  themselves 
and  their  friends,  that,  whenever  they  were  forced 
to  flee,  it  might  be  in  the  most  convenient  time. 
Note,  WhenU-ouble  is  in  prospect,  at  a  great  dis- 
tance, it  is  good  to  lay  in  a  stock  of  prayers  before- 
hand ;  they  must  pray.  First,  That  their  flight,  if  it 
were  the  will  of  God,  might  not  be  in  the  winter, 
when  the  days  are  short,  the  weather  cold,  the  ways 
dirty,  and  therefore  travelling  veiy  uncomfortable, 
especially  for  whole  families.  Paul  hastens  Timo- 
thy to  come  to  him  before  winter,  2  Tim.  4.  21. 
Note,  Though  the  ease  of  the  body  is  not  to  be 
mainly  consulted,  it  ought  to  be  duly  considered ; 
though  we  must  take  what  God  sends,  and  when  he 
sends  it,  yet  we  may  pray  against  bodily  incon- 
veniences, and  are  encouraged  to  do  so,  in  that  the 
Lord  is  for  the  body.  Secondly,  That  it  might  not 
be  on  the  sabbath  day ;  not  on  the  Jewish  sabbath, 
because  travelling  then  would  give  offence  to  them 
who  were  angry  with  the  disciples  for  plucking  the 
ears  of  com  on  that  day  ;  not  on  the  Christian  sab- 
bath, because  being  forced  to  travel  on  that  day 
would  be  a  grief  to  themselves.  This  intimates 
Christ's  design,  that  a  weekly  sabbath  should  be  ob- 
served in  his  church,  after  the  preaching  of  the  gos- 
pel to  all  the  world.  We  read  not  of  any  of  the 
ordinances  of  the  Jewish  church,  which  were  purely 
ceremonial,  that  Christ  ever  expressed  any  care 
about,  because  they  were  aU  to  vanish  ;  but  for  the 
sabbath  he  often  shewed  a  conceni.  It  intimates 
likewise  that  the  sabbath  is  ordinarily  to  be  observed 
as  a  day  of  rest  from  travel  and  worldly  labour ;  but 
that,  according  to  his  own  explication  of  the  fourth 
commandment,  works  of  necessity  were  lawful  on 
the  sabbath  day,  as  this  of  fleeing  from  an  enemy  to 
save  our  lives :  had  it  not  been  lawful,  he  would  have 
said,  "Whatever  becomes  of  you,  do  not  flee  on  the 
sabbath  day,  but  abide  by  it,  though  you  die  by  it." 
For  we  must  not  commit  the  least  sin,  to  escape  the 
greatest  trouble.  But  it  intimates,  likewise,  that  it 
is  very  uneasv  and  uncomfortable  to  a  good  man,  to 
be  taken  off  by  any  work  of  necessity  from  the 
solemn  service  and  worship  of  God  on  the  sabbath 
day.  We  should  prav  that  we  may  have  quiet  un- 
disturbed sabbaths,  and  may  have  no  other  work 
than  sabbath  work  to  do  on  sabbath  days  ;  that  we 
may  attend  upon  the  Lord  without  distraction.  It 
was  desirable,  that,  if  they  must  flee,  they  might 
have  the  benefit  and  comfort  of  one  sabbath  more  to 
help  to  bear  their  charges.  To  flee  in  the  winter  is 
uncomfortable  to  the  body  ;  but  to  flee  on  the  sab- 
bath day  is  so  to  the  soul,  and  the  more  so  when  it 
remembers  former  sabbaths,  as  Ps.  42.  4. 

3.  The  greatness  of  the  troubles  which  should  im- 
mediately'ensue ;  (v.  21.)  Then  shall  be  great  tribu- 


280 

lation :  then  when  the  measure  of  iniquity  is  full ; 
then  when  the  sen'ants  of  God  are  sealed  and  se- 
cured, then  come  the  troubles ;  nothing  can  be  done 
against  Sodom  till  Lot  is  entered  into  Zoar,  and  then 
look  for  fire  and  brimstone  immediately.  There 
shall  be  great  tribulation.  Great  indeed,  when 
within  the  city  plague  and  famine  raged,  and  (worse 
than  either)  faction  and  division,  so  that  every  man's 
sword  was  against  his  fellow  ;  then,  and  there,  it 
was,  tliat  the  hands  of  the  pitiful  women  flayed  their 
own  children.  Without  the  city  was  the  Roman 
army,  ready  to  swallow  them  up,  with  a  particular 
rage  against  them,  not  only  as  Jews,  but  as  rebel- 
lious Jews.  War  was  the  only  one  of  the  three  sore 
judgments  that  David  excepted  against ;  but  that 
was  it  by  which  the  Jews  were  ruined  ;  and  there 
were  famine  and  pestilence  in  extremity,  besides. 
Josephus's  History  of  the  Wars  of  the  Jeivs  has  in  it 
more  tragical  passages  than  perhaps  any  history 
•whatsoever. 

(1.)  It  was  a  desolation  unparalleled,  such  as  nvas 
not  since  the  beginning  of  the  world,  nor  ever  shall 
be.  Many  a  city  and  kingdom  has  been  made  deso- 
late, but  never  any  with  desolation  like  this.  Let 
not  daring  sinners  think  that  God  has  done  his  worst, 
he  can  heat  the  furnace  seven  times,  and  yet  seven 
times  hotter,  and  will,  when  he  sees  gi-eater  and 
still  greater  abominations.  The  Romans,  when 
they  destroyed  Jerusalem,  were  degenerated  from 
the  honour  and  virtue  of  their  ancestors,  which  had 
made  even  their  \ictories  easy  to  be  vanquished. 
And  the  wilfulness  and  obstinacy  of  the  Jews  them- 
selves contributed  much  to  the  increase  of  the  tribu- 
lation. No  wonder  that  the  niin  of  Jerusalem  was 
an  unparalleled  ruin,  when  the  sin  of  Jenisalem  was 
an  unparalleled  sin — even  their  cnicifying  Christ. 
The  nearer  any  people  are  to  God  in  profession  and 
pi'ivileges,  the  greater  and  heavier  will  his  judg- 
ments be  upon  them,  if  they  abuse  those  privileges, 
and  be  false  to  that  profession,  Amos  3.  2. 

(2. )  It  was  a  desolation  which,  if  it  should  con- 
tinue long,  would  be  intolerable,  so  that  no  Jiesh 
should  he  saved,  t.  22.  So  triumphantly  would 
death  ride,  in  so  many  dismal  shapes,  and  with  such 
attendants,  that  there  would  be  no  escaping,  but, 
first  or  last,  all  would  be  cut  oflF.  He  that  escaped 
one  sword,  would  fall  by  another,  Isa.  24.  17,  18. 
The  computation  which  Josephus  makes  of  those 
that  were  slain  in  several  places  amounts  to  above 
two  minions,  .A'b  flesh  shall  be  saved ;  he  doth  not 
sav,  "No  soul  shall  be  saved,"  for  the  destruction 
of  the  flesh  may  be  for  the  saving  of  the  sfiirit  in  the 
day  of  the  Lord  Jesus;  but  temporal  lives  will  be 
sacrificed  so  profusely,  that  one  would  think,  if  it 
last  a  while,  it  would  make  a  full  end. 

But  here  is  one  word  of  comfort  in  tlie  midst  of  all 
this  terror — that  for  the  elects'  sake  these  days  shall 
be  shortened,  not  made  shorter  than  what  God  had 
determined,  (for  that  ivhich  is  detertnined  shall  be 
floured  upon  the  desolate,  Dan.  9.  27.)  but  shorter 
than  what  he  might  have  decreed,  if  he  had  dealt 
with  them  according  to  their  sins ;  shorter  than 
what  the  enemy  designed,  who  would  have  cut  all 
off,  if  God,  who  made  nse  of  them  to  serve  his  own 
purpose,  had  not  set  bounds  to  their  wrath  ;  shorter 
than  one,  who  judged  by  human  probabilities,  would 
have  imagined.  Note,  [1.]  In  times  of  common 
calamity  God  manifests  his  favour  to  the  elect  rem- 
nant ;  his  jewels  which  he  will  then  make  up  ;  his 
peculiar  treasure,  which  he  will  secure  when  the 
lumber  is  abandoned  to  the  spoiler.  [2.]  The 
shortening  of  calamities  is  a  kindness  God  often 
grants  for  the  elects'  sake.  Instead  of  complaining 
that  our  afflictions  last  so  long,  if  we  consider  our 
defects,  we  shall  see  reason  to'be  thankful  that  they 
do  not  last  always ;  when  it  is  bad  with  us,  it  be- 
comes us  to  say,   "Blessed  be  God  that  it  is  no 


ST.  MATTHEW,  XXIV. 


worse ;  blessed  be  God  that  it  is  not  hell,  endless 
and  remediless  miseiy."  It  was  a  lamenting  church 
that  said.  It  is  of  the  Lord's  mercies  that  we  are  not 
consumed ;  and  it  is  for  the  sake  of  the  elect,  lest 
their  spirit  should  fail  before  them,  if  he  should  con- 
tend for  ever,  and  lest  they  should  be  tempted  to 
put  forth,  if  not  their  heait,  yet  their  hand,  to 
iniquity. 

And  now  comes  in  the  repeated  caution,  which 
was  opened  before,  to  take  heed  of  being  insnared 
by  false  Christs,  and  false  prophets,  (f.  23,  Is'c.) 
who  would  promise  them  deli\erance,  as  the  lying 
prophets  in  Jeremiah's  time,  (Jer.  14.  13. — 23.  16, 
17.— 27.  16.— 28.  2.)  but  would  delude  them.  Times 
of  great  trouble  are  times  of  great  temptation,  and 
therefore  we  have  need  to  double  our  guard  tlien. 
If  they  shall  say,  He7-e  is  a  Christ,  or  there  is  one, 
that  shall  deliver  us  from  the  Romans,  do  not  heed 
them,  it  is  all  but  talk  ;  such  a  deliverance  is  not  to 
be  expected,  and  therefore  not  such  a  deliverer. 

VIl.  He  foretells  the  sudden  spreading  of  the 
gospel  in  the  world  about  the  time  of  these  great 
events  ;  {v.  27,  28.)  jis  the  lightning  comes  out  of 
the  east,  so  shall  the  coming  of  the  Son  of  man  be.  It 
comes  in  here,  as  an  antidote  against  the  poison  of 
those  seducers  that  said,  Lo,  here  is  Christ,  or,  Lo, 
he  is  there  ;  compare  Luke  17.  23,  24.  Hearken  not 
to  them,  for  the  coming  of  the  Son  of  man  will  be  as 
the  lightning. 

1.  It  seems  primarily  to  be  meant  of  his  coming 
to  set  up  his  spiritual  kingdom  in  the  world  ;  where 
the  gospel  came  in  its  light  and  power,  there  the 
Son  of  man  came,  and  in  a  way  quite  contrary  to  the 
fashion  of  the  seducers  and  false  Christs,  who  came 
creeping  TO  the  desert,  or  the  secret  chatnbers ;  (2 
Tim.  3.  6.)  whereas  Christ  comes  not  with  such  a 
s/ii7it  of  fear,  but  of  Jiower,  and  of  love,  and  of  a 
sojind  mind.  The  gospel  would  be  remarkable  for 
two  things  : 

(1.)  Its  swift  spreading;  it  shall  fly  as  the  light- 
ning ;  so  shall  the  gospel  be  preached  and  propa- 
gated. The  gospel  is  light;  (John  3.  19.)  and  it  is 
not  in  this  as  the  lightning,  that  it  is  a  sudden  flash, 
and  away,  for  it  is  sun-light,  and  day-light ;  but  it  is 
as  lightning  in  these  respects  : 

[1.]  It  is  light  from  heaven,  as  the  lightning.  It 
is  God,  and  not  man,  that  sends  the  lightnings,  and 
summons  them,  that  they  may  go,  and  sav.  Here  ive 
are.  Job  38.  35.  It  is  God  that  directs  it ;  (Job  37. 
3.)  To  man  it  is  one  of  nature's  miracles,  above  his 
power  to  effect,  and  one  of  nature's  mysteries,  above 
his  skill  to  account  for,  but  is  from  alJove  ;  his  light- 
nings lightened  the  world,  Ps.  97.  4. 

[2.]  It  is  visible  and  conspicuous  as  the  lightning. 
The  seducers  carried  on  their  depths  of  Satan  in  the 
desert,  and  the  secret  chambers,  shunning  the  light ; 
heretics  were  called  lucifuge — light-shiinners.  But 
tnith  seeks  no  coraers,  however  it  may  sometimes 
be  forced  into  them,  as  the  woinan  in  the  wilderness, 
though  cloathed  with  the  sun.  Rev.  12.  1,  6.  Christ 
preached  his  gospel  openly,  (John  18.  20.)  and  his 
apostles  on  the  hovse-tofi,  (ch.  10.  27.)  not  in  a  cor- 
ner. Acts  26.  26.     See  Ps.  98.  2. 

[3.]  It  was  sudden  and  surprising  to  the  world  as 
the  lightning ;  the  Jews  indeed  had  predictions  of  it, 
but  to  the  Gentiles  it  was  altogether  unlooked  for, 
and  came  upon  them  with  an  unaccountable  energy 
or  ever  they  were  aware.  It  was  light  out  of  dark- 
ness, ch.  4.  16.  2  Coi-.  4.  6.  We  read  of  the  dis- 
comfiting of  armies  bv  lightning,  2  Sam.  22.  15.  Ps. 
144.  6.  The  powers  of  darkness  were  dispersed  and 
vanquished  by  the  gospel-lightning. 

[4. 3  It  spreads  far  and  wide,  and  that  quickly  and 
irresistibly,  like  the  lightning,  which  comes,  sup- 
pose out  of  the  east,  (Christ  is  said  to  ascend  from 
the  east.  Rev.  7.  2.  Isa.  41.  2.)  and  lighteneth  to 
the  west.     The  propagating  of  Christianity  to  so 


ST.  MATTHEW,  XXIV. 


many  distant  countries,  of  divers  languages,  by  such 
unlikely  instruments,  destitute  of  all  secular  ad- 
vantages, and  in  the  face  of  so  much  opposition,  and 
this  in  so  short  a  time,  was  one  of  the  greatest  mira- 
cles that  was  ever  wrought  for  the  confirmation  of 
it ;  here  was  Christ  upon  his  white  horse,  denoting 
speed  as  well  as  strength,  and  going  on  conquering 
and  to  conquer,  Rev.  6.  2.  Gospel-light  rose  with 
the  sun,  and  went  with  the  same,  so  that  the  beams 
of  it  reached  to  the  ends  of  the  earth,  Rom.  10.  18. 
Compare  with  Ps.  19.  3,  4.  Though  it  was  fought 
against,  it  could  never  be  cooped  up  in  a  desert,  or 
in  a  secret  place,  as  the  seducers  were  ;  but  by  this, 
according  to  Gamaliel's  rule,  proved  itself  to  be  of 
God,  that  it  could  not  be  overthrown.  Acts  5.  38, 
39.  Christ  speaks  of  shining  into  the  west,  because 
it  spread  most  effectually  into  those  countries  which 
lay  west  from  Jei-usalem,  as  Mr.  Herbert  observes 
in  his  Church-Militant.  How  soon  did  the  gospel- 
lightning  reach  this  island  of  CJreat  Britain  !  Ter- 
tuUian,  who  wrote  in  the  second  century,  takes  no- 
tice of  it,  Britannorum,  inaccessa  Roinanis  loca, 
Christo  tamen  subdita — The  fastnesses  of  Britain, 
though  inaccessible  by  the  Romans,  were  occufiied  by 
Jesus  Christ.     This  was  the  Lord's  doing. 

(2.)  Another  thing  remarkable  concerning  the 
gospel,  was,  its  strange  success  in  those  places  to 
which  it  was  spread  ;  it  gathered  in  multitudes,  not 
by  external  compulsion,  but,  as  it  were,  by  such  a 
natural  instinct  and  inclination,  as  brings  the  birds 
of  prey  to  their  prey  ;  for  where  the  carcase  is,  there 
•will  the  eagles  be  gathered  together,  {x>.  28. )  where 
Christ  is  preached,  souls  will  be  gathered  in  to  him. 
The  lifting  u/i  of  Christ  from  the  earth,  that  is,  the 
preaching  of  Christ  crucified,  which,  one  would 
think,  should  drive  all  men  from  him,  will  draw  all 
men  to  him,  (John  12.  32.)  according  to  Jacob's 
prophecy,  that  to  him  shall  the  gathering  of  the 
fieofile  be.  Gen.  49.  10.  See  Isa.  60.  8.  The  eagles 
will  be  where  the  carcase  is,  for  it  is  food  for  them, 
it  is  a  feast  for  them  ;  where  the  slain  are,  there  is  she. 
Job  39.  30.  Eagles  are  said  to  have  a  strange 
sagacity  and  quickness  of  scent  to  find  out  the  prey, 
and  then  fly  swiftly  to  it.  Job  9.  26.  So  those,  whose 
spirits  God  shall  stir  up,  will  be  effectually  drawn 
to  Jesus  Christ,  to  feed  upon  him  ;  whither  should 
the  eagle  go  but  to  the  prey  .'  Whither  should  the 
soul  go  but  to  Jesus  Christ,  who  has  the  words  of 
eternal  life  ?  The  eagles  will  distinguish  what  is 
proper  for  them  from  that  which  is  not ;  so  those 
who  have  spiritual  senses  exercised,  will  know  the 
voice  of  the  good  Shepherd  from  that  of  a  thief  and 
a  robber.  Saints  will  be  where  the  true  Christ  is, 
not  the  false  Christs.  This  is  applicable  to  the  de- 
sires that  are  wrought  in  every  gracious  soul  after 
Christ,  and  communion  with  him.  Where  he  is  in 
his  ordinances,  there  will  his  servants  choose  to  be. 
A  living  principle  of  gi-ace  is  a  kind  of  natural  in- 
stinct in  all  the  saints,  dra^ving  them  to  Christ,  to 
live  upon  him. 

2.  Some  understand  these  verses  of  the  coming 
of  the  Son  of  man  to  destroy  Jerusalem,  Mai.  3.  1, 
2,  5.  So  much  was  there  of  an  extraordinary  dis- 
play of  divine  power  and  justice  in  that  event,  that 
it  is  called  the  coming  of  Christ. 
Now  here  are  two  things  intimated  conceniing  it. 
(1.)  That  to  the  most  it  would  be  as  unexpected 
as  a  flash  of  lightning,  which  indeed  gives  warning 
of  the  clap  of  thunder  which  follows,  but  is  itself 
surprising.  The  seducers  say,  Lo,  here  is  Christ  to 
deliver  us  ;  or  there  is  one,  a  creature  of  their  own 
fancies  ;  but  here  they  are  aware  the  wrath  of  the 
Lamb,  the  true  Christ,  will  arrest  them,  and  they 
shall  not  escape. 

(2.)  That  it  might  be  as  justly  expected  as  that 
the  eagle  should  flv  to  the  carcases ;  though  thev 
put  far  from  them  the  evil  day,  yet  the  desolation 

Vol.  v.— 2  N 


281 

will  come  as  certainly  as  the  birds  of  prey  to  a  dead 
carcase,  that  lies  exposed  in  the  open  field.  [1.] 
The  Jews  were  so  coiTupt  and  degenerate,  so  vile 
and  vicious,  that  they  were  become  a  carcase,  ob- 
noxious to  the  righteous  judgment  of  God :  they 
were  also  so  factious  and  seditious,  and  every  way 
so  provoking  to  the  Romans,  that  they  had  made 
themselves  obnoxious  to  their  resentments,  and  an 
inviting  prey  to  them.  [2.]  The  Romans  were  as 
an  eagle,  and  the  ensign  of  their  armies  was  an 
eagle.  The  army  of  the  Chaldeans  is  said  to  fly 
as  the  eagle  that  hasteth  to  eat,  Hab.  1.  8.  The 
niin  of  the  New-Testament  Babylon  is  represented 
by  a  call  to  the  birds  of  prey  to  come  and  least  upon 
the  slain.  Rev.  19.  17,  18.  Notorious  malefactors 
have  their  eyes  eaten  out  by  the  young  eagles,  Prov. 
30.  17.  The  Jews  were  hung  up  in  chains,  Jer.  7. 
33. — 16.  4.  [3.]  The  Jews  can  no  more  preserv'e 
themselves  from  the  Romans  than  the  carcase  can 
secureitself  from  the  eagles.  [4.]  The  destiniction 
shall  find  out  the  Jews,  wherever  they  are,  as  the 
eagle  scents  the  prey.  Note,  When  a  people  do  by 
their  sin  make  themselves  carcases,  putrid  and 
loathsome,  nothing  can  be  expected  but  that  God 
should  send  eagles  among  them,  to  devour  and  de- 
stroy them. 

3.  It  is  veiy  applicable  to  the  day  of  judgment, 
the  coming  of  our  Lord  Jesus  Christ  in  that  day,  and 
our  gathering  together  unto  him,  2  Thess.  2.  1. 
Now  see  here, 

(1.)  How  he  shall  come  ;  as  the  lightning.  The 
time  was  now  at  hand,  when  he  should  defiart  out 
of  tlie  world,  to  go  to  the  Father.  Therefore  those 
that  inquire  after  Christ  must  not  go  into  the  desert 
or  the  secret  places,  nor  listen  to  ever)'  one  that 
will  put  up  the  finger  to  invite  them  to  a  sight  of 
Christ ;  but  let  them  look  upward,  for  the  heavens 
must  contain  him,  and  thence  we  look  for  the  Sa- 
viour;  (Phil.  3.  20.)  he  shall  come  in  the  clouds,  as 
the  lightning  doth,  and  ex'ery  eye  shall  see  him,  as 
they  say  it  is  natural  for  all  living  creatures  to  turn 
their  faces  toward  the  lightning,  Rev.  1.  7.  Christ 
will  appear  to  all  the  world,  from  one  end  of  heaven 
to  the  other ;  nor  shall  any  thing  be  hid  from  the 
light  and  heat  of  that  day. 

(2.)  How  the  saints  shall  be  gathered  to  him  ;  as 
the  eagles  are  to  the  carcase  by  natural  instinct, 
and  with  the  gi-eatest  swiftness  and  alacrity  imagi- 
nable. Saints,  when  they  shall  be  fetched  to  glory, 
will  be  earned  as  on  eagles'  wings.  (Exod.  19.  4.)  as 
on  angels'  wings.  They  shall  mount  up  with  wings, 
like  eagles,  and,  like  them,  renew  their  j'outh. 

VIII.  He  foretells  his  second  coming  at  the  end  of 
time,  X'.  20,  30,  31.      The  sun  shall  be  darkened,  &C. 

1.  Some  think  this  is  to  be  understood  only  of  the 
destniction  of  Jci-usalem  and  the  Jewish  nation  ;  the 
darkening  of  the  sun,  moon,  and  stars,  denotes  the 
eclipse  of  the  gloiy  of  that  state,  its  convulsions, 
and  the  general  confusion  that  attends  that  desola- 
tion. Great  slaughter  and  devastation  are  in  the 
Old  Testament  thus  set  forth  ;  (as  Isa.  13.  10. — 
34.  4.  Ezek.  32.  7.  Joel  2.  31.)  or  by  the  stin, 
moon,  and  stai's,  may  be  meant  the  temjile,  Jerusa- 
lem, and  the  cities  of  Judah,  which  should  all  come 
to  ruin.  The  sign  of  the  Son  of  man,  (i:  30.) 
means  a  signal  appearance  of  the  power  and  justice 
of  the  Lord  Jesus  in  it,  a\enging  his  own  blood  on 
them  that  imprecated  the  guilt  of  it  upon  them  and 
their  children  ;  and  the  gathering  of  the  elect,  (v. 
31. )  signifies  the  delivering  of  a  remnant  from  this  sin 
and  ruin. 

2.  It  seems  rather  to  refer  to  Christ's  second 
coming.  The  destruction  of  the  particular  enemies 
of  the  church  was  typical  of  the  complete  request 
of  them  all ;  and  therefore  what  will  be  done  really, 
at  the  great  day,  may  be  applied  mct.aphorically  to 
those  destructions :  but  still  we  must  attend  to  the 


282 

principal  scope  of  them  ;  and,  while  we  are  all 
agreed  to  expect  Christ's  second  coming,  what 
need  is  there  to  put  such  strained  constractions,  as 
some  do,  upon  these  verses,  which  speak  of  it  so 
clearly,  and  so  agreeably  to  other  scriptures,  espe- 
cially when  Christ  is  here  answering  an  inquiry  con- 
cerning his  coming  at  the  end  of  the  world,  which 
Christ  was  never  shy  of  speaking  of  to  his  disciples  ? 

The  only  objection  agamst  this,  is,  that  it  is  said 
to  be  immediately  after  the  tribulation  of  those  days; 
but,  as  to  that,  (1.)  It  is  usual,  in  the  prophetical 
style,  to  speak  of  things  great  and  certain  as  near 
and  just  at  hand,  only  to  express  the  greatness  and 
certainty  of  them.  Enoch  spake  of  Christ's  se- 
cond coming  as  within  ken.  Behold,  the  Lord 
cometh,  Jude  14.  (2.)  A  thousand  years  are,  in 
God's  sight,  but  as  one  day,  2  Pet.  3.  8.  It  is  there 
urged,  with  reference  to  this  very  thing,  and  so  it 
might  be  said  to  be  immediately  after.  The  tribu- 
lation of  those  days  includes  not  only  the  destmction 
of  Jerusalem,  but  all  the  other  tribulations  which 
the  church  must  pass  through  ;  not  only  its  share 
in  the  calamities  or  the  nations,  but  the  tribulations 
peculiar  to  itself ;  while  the  nations  are  torn  with 
wars,  and  the  church  with  schisms,  delusions,  and 
persecutions,  we  cannot  say  that  the  tribulation  of 
those  days  is  over  ;  the  whole  state  of  the  church  on 
earth  is  militant,  we  must  coimt  upon  that ;  but 
when  the  church's  tribulation  is  over,  her  warfare 
accomplished,  and  what  is  behind  of  the  sufferings 
of  Christ  filled  up,  then  look  for  the  end. 

Now,  concerning  Christ's  second  coming,  it  is 
here  foretold, 

[1.]  That  there  shall  be  then  a  great  and  amaz- 
ing change  of  the  creatures,  and  particularly  the 
hea-venly  bodies;  {xk  29.)  The  sun  shall  be  dark- 
ened, and  the  moon  not  give  her  light.  The  moon 
shines  with  a  borrowed  light,  and  therefore  if  the 
sun,  from  whom  she  borrows  her  light,  is  turned 
into  darkness,  she  must  fail  of  course,  and  become 
bankrupt.  The  stars  shall  fall ;  they  shall  lose 
their  light,  and  disappear,  and  be  as  if  they  were 
fallen ;  and  the  /towers  of  heai<en  shall  be  shaken. 
This  intimates. 

First,  That  there  shall  be  a  great  change,  in  order 
to  the  making  of  all  things  new.  Then  shall  be  the 
restitution  of  all  things,  when  the  heavens  shall  not 
be  cast  away  as  a  rag,  but  ehanged  as  a  vesture,  to 
be  worn  in  a  better  fashion,  Ps.  102.  26.  They  shall 
fiass  away  with  a  great  noise,  that  there  may  be 
new  heavens,  2  Pet.  3.  10,  13. 

Secondly,  It  shall  be  a  visible  change,  and  such 
as  all  the  world  must  take  notice  of ;  for  svich  the 
darkening  of  the  sun  and  moon  cannot  but  be  :  and 
it  would  be  an  amazing  change ;  for  the  heavenly 
bodies  are  not  so  liable  to  alteration  as  the  crea- 
tures of  this  lower  world  are.  The  days  of  heaven, 
and  the  continuance  of  the  sun  and  moon,  are  used 
to  express  that  which  is  lasting  and  unchangeable  ; 
(as  Ps.  89.  29,  36,  37. )  yet  they  shall  thus  be  shaken. 

Thirdly,  It  shall  be  a  universal  change.  If  the 
sun  be  turned  into  darkness,  and  the  powers  of 
heaven  be  shaken,  the  earth  cannot  but  be  turned 
into  a  dungeon,  and  its  foundation  made  to  tremble. 
Howl,  fir-trees,  if  the  cedars  be  shaken,  Wlien  the 
stars  of  heaven  drop,  no  maiwel  if  the  everlasting 
mountains  melt,  and  the  lierlietual  hills  bow.  Na- 
ture shall  sustain  a  general  shock  and  con\'ulsion, 
which  yet  shall  be  no  hinderance  to  the  joy  and  re- 
joicing of  heaven  and  earth  before  the  Lord,  when 
he  cometh  to  judge  the  world;  (Ps.  96.  11,  13.) 
they  shall,  as  it  were,  glory  in  the  tribulation. 

Fourthly,  The  darkening  of  the  sun,  moon,  and 
stars,  which  were  made  to  rule  over  the  day,  and 
over  the  7iight,  (which  is  the  first  dominion  we  find 
of  any  creature.  Gen.  1.  16,.  18.)  signifies  the  fiut- 
tmg  down  of  all  rule,  authority,  and  power,  (even 


ST.  MATTHEW,  XXIV. 


that  which  seems  of  the  greatest  antiquity  and  use- 
fulness,) that  the  kingdom  may  be  delirvered  up.  to 
God,  ei'en  the  Father,  and  he  may  be  All  in  all, 
1  Cor.  15.  24,  28.  The  sun  was  darkened  at  the 
death  of  Christ,  for  then  was,  in  one  sense,  the  judg- 
ment of  this  world,  (John  12.  31.)  an  indication 
what  would  be  at  the  general  judgment. 

Fifthly,  The  glorious  appearance  of  our  Lord 
Jesus,  who  will  then  shew  himself  as  the  Bright- 
ness of  his  Father's  glory,  and  the  express  Image 
of  his  Jierson,  will  darken  the  sun  and  moon,  as  a 
candle  is  darkened  in  the  beams  of  the  noon-day 
sun  ;  they  will  have  no  glory,  because  of  the  Glory 
that  excelleth,  2  Cor.  3.  10.  Then  the  sun  shall  be 
ashamed,  and  the  moon  confou7ided,  when  God  shall 
appear,  Isa.  24.  23. 

Sixthly,  The  sun  and  moon  shall  be  then  dark- 
ened, because  there  will  be  no  more  occasion  for 
them.  To  sinners  that  choose  their  portion  in  this 
life,  all  comfort  will  be  eternally  denied ;  as  they 
shall  not  have  a  drop  of  water,  so  not  a  ray  of  light. 
Now  God  causeth  his  Son  to  rise  on  the  earth,  but 
then  Interdico  tibi  sole  et  luna — I  forbid  thee  the 
light  of  the  sun  and  the  moon.  Darkness  must  be 
their  portion.  To  the  saints  that  had  their  treasure 
above,  such  light  of  joy  and  comfort  will  be  given 
as  shall  supersede  that  of  the  sun  and  moon,  and 
render  it  useless.  What  need  is  there  of  vessels  of 
light,  when  we  come  to  the  Fountain  and  Father 
of  light?  See  Isa.  60.  19.     Rev.  22.  5. 

[2.]  That  then  shall  appear  the  sign,  of  the  Son 
of  man  in  heaven,  (jv.  30.)  the  Son  of  man  himself, 
as  it  follows  here.  They  shall  see  the  Son  of  man 
coming  in  the  clouds.  At  his  first  coming,  he  was 
Set  for  a  Sign  that  should  be  spoken  against; 
(Luke  2.  34.)  but,  at  his  second  coming,  a  Sign 
that  should  be  admired.  Ezekiel  was  a  son  of  man, 
set  for  a  sign,  Ezek.  12.  6.  Some  make  this  a 
prediction  of  the  harbingers  and  forerunners  of  his 
coming,  giving  notice  of  his  approach  ;  a  light  shin- 
ing before  him,  and  the  fire  devouring,  (Ps.  50.  3. 
1  Kings  19.  11,  12.)  the  beams  coming  out  of  his 
hand,  where  had  long  been  the  hiding  of  his  power, 
Hab.  3.  4.  It  is  a  groundless  conceit  of  some  of  the 
ancients,  that  this  sign  of  the  Son  of  man  will  be  the 
sign  of  the  cross  displayed  as  a  banner.  It  will  cer- 
tainly be  such  a  clear  convincing  sign  as  will  dash 
infidelity  quite  out  of  countenance,  and  fill  their 
faces  with  shame,  who  said.  Where  is  the  promise 
of  his  coming  ? 

[3.]  That  then  all  the  tribes  of  the  earth  shall 
mourn,  v.  30.  See  Rev.  1.  7.  All  the  kindreds  of 
the  earth  shall  then  wail  because  of  him  ;  some  of  all 
the  tribes  and  kindreds  of  the  earth  shall  mourn  ;  for 
the  greater  part  will  tremble  at  his  approach,  while 
the  chosen  remnant,  one  of  a  family  and  two  of  a 
tribe,  shall  lift  up  their  heads  with  joy,  knowing 
that  their  redemption  draws  nigh,  and  their  Re- 
deemer. Note,  Sooner  or  later,  all  sinners  will  be 
mourners ;  penitent  sinners  look  to  Christ,  and 
mourn  after  a  godly  sort ;  and  they  who  sow  in  those 
tears,  shall  shortly  reap  in  joy  ;  impenitent  sinners 
shall  look  unto  him  whom  they  have  pierced,  and, 
though  they  laugh  now,  shall  mourn  and  weep,  after 
a  devilish  sort,  in  endless  horror  and  despair. 

[4.]  That  then  they  shall  see  the  Son  of  man  com- 
ing in.  the  clouds  of  heaven,  with  power  and  great 
glory.  Note,  F'trst,  The  judgment  of  the  great 
day  will  be  committed  to  the  Son  of  man,  both  in 
pursuance,  and  in  recompence,  of  his  great  under- 
taking for  us  as  Mediator,  John  5.  22,  27.  _  Se- 
condly, The  Son  of  man  will  at  that  day  come  in  the 
cloud's  of  heaven.  Much  of  the  sensible  intercourse 
between  heaven  and  earth  is  by  the  clouds ;  they 
arc  betwixt  them,  as  it  were,  the  medium  partici- 
pationis — the  medium  of  participation,  drawn  by 
heaven  from  the  earth,  distilled  by  heaven  upon  the 


ST.  MATTHEW,  XXIV. 


283 


earth.  Christ  went  to  heaven  in  a  cloud,  and  will 
in  liie  manner  come  again,  Acts  1.  9,  11.  Behold, 
he  cometh  in  the  clouds,  Rev.  1.  7.  A  cloud  will  be 
the  Judge's  chariot,  (Ps.  lO-l.  3.)  his  robe,  (Rev. 
10.  1.)  his  pavilion,  (Ps.  18.  11.)  his  throne,  Rev. 
14.  14.  W  hen  the  world  was  destroyed  by  water, 
the  judgment  came  in  the  clouds  of  heaven,  for  the 
windows  of  heaven  were  opened ;  so  shall  it  be 
when  it  shall  be  destroyed  by  fire.  Christ  went 
before  Israel  in  a  cloud,  which  had  a  bright  side 
and  a  dark,  side ;  so  will  the  cloud  have  in  which 
Christ  will  come  at  the  great  day,  it  will  brin.5  forth 
comfort  and  terror.  Thirdly,  He  will  com^  with 
power  and  great  glory:  his  first  coming  was  in 
weakness  and  great  meanness ;  (2  Cor.  13.  4. )  but 
his  second  coming  will  be  with  power  and  glory, 
agreeable  both  to  the  dignity  of  his  person  and  to 
the  purposes  of  his  coming.  Fourthly,  He  will  be 
seen  with  bodily  eyes  in  his  coming  :  therefore  the 
Son  of  man  will  be  the  Judge,  that  he  may  be  seen, 
that  sinners  thereby  may  be  no  more  confounded, 
who  shall  see  him  as  Balaam  did,  but  not  nigh, 
(Numb.  24.  1". )  see  him,  but  not  as  their's.  It  added 
to  the  torment  of  that  damned  sinner,  that  he  saw 
jibraham  afar  off.  "  Is  this  he  whom  we  have 
slighted,  and  rejected,  and  rebelled  against ;  whom 
we  have  cnicified  to  ourselves  afresh  ;  who  might 
have  been  our  Sa\aour,  but  is  our  Judge,  and  will 
be  our  enemy  for  ever  ?"  The  Desire  of  all  nations 
will  then  be  their  dread. 

[5.]  That  he  shall  send  his  angels  with  a  great 
sound  of  a  trumfiet,  v.  31.  Note,  First,  The  angels 
shall  be  attendants  upon  Christ  at  his  second  com- 
ing ;  they  are  called  his  angels,  which  proves  him 
to  be  God  and  Lord  of  the  angels ;  they  shall  be 
obliged  to  wait  upon  him.  Secondly,  These  attend- 
ants shall  be  employed  by  him  as  officers  of  the 
court  in  the  judgment  of  that  day ;  they  are  now 
ministering  spirits  sent  forth  by  him,  (Heb.  1.  14.) 
and  will  be  so  then.  Thirdly,  Their  ministration 
will  be  ushered  in  with  a  great  sound  of  a  trumpet, 
to  awaken  and  alarm  a  sleeping  world.  This  trum- 
pet is  spoken  of,  1  Cor.  15.  52.  and  1  Thess.  4.  16. 
At  the  giving  of  the  law  on  mount  Sinai,  the  sound 
of  the  trumpet  was  remarkably  terrible ;  (Exod. 
19.  13,  16.)  but  much  more  ^villit  be  so  in  the  gi-eat 
day.  By  the  law,  ti-umpets  were  to  be  sounded  for 
the  calling  of  assemblies,  (Numb.  10.  2.)  in  praising 
God,  (Ps.  81.  3.)  in  offering  sacrifices,  (Numb.  10. 
10.)  and  in  proclaiming  the  year  of  jubilee.  Lev. 
25.  9.  Veiy  fitly,  therefore,  shall  there  be  the  sound 
of  a  trumpet  at  the  last  day,  when  the  general  as- 
sembly shall  be  called,  when  the  praises  of  God 
shall  be  gloriously  celebrated,  when  sinners  shall 
fall  as  sacrifices  to  divine  justice,  and  when  the 
saints  shall  enter  upon  their  eternal  jubilee. 

[6. J  That  they  shall  gather  together  his  elect  from 
the  four  winds.  At  the  second  coming  of  Jesus 
Christ,  there  will  be  a  general  meeting  of  all  the 
saints.  First,  The  elect  only  will  be  gathered,  the 
chosen  remnant,  who  are  but  few  in  comparison 
with  the  many  that  are  only  called.  This  is  the 
foundation  of  the  saints'  eternal  happiness,  that  they 
are  God's  elect.  The  gifts  of  lo\-e  to  eternity  fol- 
low the  thoughts  of  love  from  eternity ;  and  The 
Lord  knows  them  that  are  his.  Secondly,  The  an- 
gels shall  be  employed  to  bring  them  together,  as 
Christ's  servants,  and  as  the  saints'  friends ;  we 
have  the  commission  given  them,  Ps.  50.  5.  Ga- 
ther my  saints  together  unto  me;  nay,  it  will  be 
said  to  them,  Habetis  fratres — These  are  your  bre- 
thren; for  the  elect  will  then  be  equal  to  the  an- 
gels, Luke  20.  36.  Thirdly,  They  shall  be  ga- 
thered from  one  end  of  heaven  to  the  other;  the 
elect  of  God  are  scattered  abroad,  (John  11.  52.) 
there  are  some  in  all  places,  in  all  nations  ;  (Rev. 
7.  9.)  but  when  that  great  gathering  day  comes, 


there  shall  not  one  of  them  be  missing ;  distance  of 
place  shall  keep  none  out  of  heaven,  if  distance  of 
affection  do  not.  Undicjue  ad  celos  tantundem  eat 
vix — Heaven  is  equally  accessible  from  every  /ilace. 
See  ch.  8.  11.  Isa.  43.  6. — 49.  12. 

32.  Now  learn  a  parable  of  the  fig-tree : 
When  his  branch  is  yet  tender,  and  putteth 
forth  leaves,  ye  know  that  summer  is  nigh. 
33.  So  likewise  ye,  when  ye  shall  see  all 
these  things,  know  that  it  is  near,  even  at 
the  doors.  34.  Verily  I  say  unto  you.  This 
generation  shall  not  pass,  till  all  these  things 
be  fulfilled.  35.  Heaven  and  earth  shall 
pass  away,  but  my  word  shall  not  pass 
away.  36.  But  of  that  day  and  Jiour  know- 
eth  no  man,  no,  not  the  angels  of  heaven, 
but  my  Father  only.  37.  But  as  the  days 
of  Noe  tcere,  so  shall  also  the  coming  of  the 
Son  of  man  be.  38.  For  as  in  the  days 
that  were  before  the  flood,  they  were  eat- 
ing and  drinking,  marrying  and  giving  in 
marriage,  until  the  day  that  Noe  entered 
into  the  ark,  39.  And  knew  not  until  the 
flood  came,  and  took  them  all  away ;  so 
shall  also  the  coming  of  the  Son  of  man  be. 
40.  Then  shall  two  be  in  the  field ;  the  one 
shall  be  taken,  and  the  other  left.  4 1 .  Two 
iwmen  shall  be  grinding  at  the  mill ;  the  one 
shall  be  taken,  and  the  other  left.  42. 
Watch  therefore :  for  ye  know  not  what 
hour  your  Lord  doth  come.  43.  But  know 
this,  that  if  the  goodman  of  the  house  had 
known  in  what  watch  the  thief  would  come, 
he  would  have  watched,  and  would  not 
have  suffered  Ms  house  to  be  broken  up. 
44.  Therefore  be  ye  also  ready :  for  in  such 
an  hour  as  ye  think  not  the  Son  of  man 
cometh.  45.  Who  then  is  a  faithful  and 
wise  servant,  whom  his  Lord  hath  made 
ruler  over  his  household,  to  give  them  meat 
in  due  season  ?  46.  Blessed  is  that  servant, 
whom  his  Lord  when  he  cometh  shall  find 
so  doing.  47.  Verily  I  say  unto  you,  that 
he  shall  make  him  ruler  over  all  his  goods. 

48.  But  and  if  that  evil  servant  shall  say 
in  his  heart.  My  Lord  delayeth  iiis  coming ; 

49.  And  shall  begin  to  smite  his  fellow-ser- 
vants, and  to  eat  and  drink  with  the  drun- 
ken, 50.  The  Lord  of  that  sen-ant  shall 
come  in  a  day  when  he  looketh  not  for  him, 
and  in  an  hour  that  he  is  not  aware  of,  51. 
And  shall  cut  him  asunder,  and  appoint  him 
his  portion  with  the  hypocrites :  there  shall 
be  weeping  and  gnashing  of  teeth. 

We  have  here  the  practical  apfjlication  of  the 
foregoing  prediction;  in  general,  we  must  expect  and 
prepare  for  the  events  here  foretold. 

I.  We  must  expect  them  :  "  J\'ow  learn  a  fiarable 
of  the  Jig-tree,  v.  32,  33.  Now  learn  what  use  to 
make  of  the  things  you  have  heard  ;  so  obseiTe  and 
understand  the  signs  of  the  times,  and  compare  them 
with  the  predictions  of  the  word,  as  from  thence  tf> 


284 


ST.  MATTHEW,  XXIV. 


foresee  what  !s  at  the  door,  that  you  may  provide 
accordingly."  The  parable  of  the  fig-tree  is  no 
more  than  this,  that  its  budding  and  blossoming  are 
a  presage  of  summer ;  for  as  the  stork  in  the  heaven, 
so  the  trees  of  the  field,  knonv  their  ajipointed  time. 
The  beginning  of  the  working  of  second  causes  as- 
sures us  of  the  progress  and  perfection  of  it  Thus, 
when  God  begins  to  fulfil  prophecies,  he  will  make 
an  end.  There  is  a  certain  series  in  the  works  of 
providence,  as  there  is  in  the  works  of  nature.  The 
signs  of  the  times  are  compared  with  the  prognostics 
oi  the  face  of  the  sky,  {ch.  16.  3.)  so  here  with  those 
of  the  face  of  the  earth  ;  when  that  is  renewed,  we 
foresee  that  summer  is  coming,  not  immediately,  but 
at  some  distance ;  after  the  branch  grows  tender,  we 
expect  the  March  winds,  and  the  April  showers,  be- 
fore the  summer  comes ;  however,  we  are  sure  it  is 
coming ;  "  so  likewise  )e,  when  the  gospel-day  shall 
dawn,  count  upon  it,  that  through  this  variety  of 
events,  which  I  have  told  you  of,  the  perfect  day 
will  come.  The  things  rex'ealed  must  shortly  come 
to  pass;  (Rev.  1.  1.)  they  must  come  in  their  own 
order,  in  the  order  appointed  for  them.  Jfnonv  that 
it  is  near. "  He  does  not  here  say  what,  but  it  is  that 
which  the  hearts  of  his  disciples  are  upon,  and  which 
they  are  inquisitive  after,  and  long  for ;  the  kingdom 
of  God  is  near,  so  it  is  expressed  in  the  parallel 
place,  Luke  21.  31.  Note,  When  the  trees  of  righ- 
teousness begin  to  bud  and  blossom,  when  God's  peo- 
ple promise  faithfulness,  it  is  a  happy  presage  of 
good  times.  In  them  God  begins  liis  work,  first  pre- 
pares their  heart,  and  then  he  will  go  on  with  it;  for, 
as  for  God,  his  work  is  perfect ;  and  he  will  7X'vwe 
it  in  the  midst  of  their  years. 

Now,  touching  the  events  foretold  here,  which 
we  are  to  expect, 

1.  Christ  here  assures  us  of  the  certainty  of  them; 
(x».  35.)  Heaxtni  and  earth  shall  pass  away  ;  they 
continue  this  day  indeed,  according  to  God's  ordi- 
nance, but  they  .shall  not  continue  for  e\'er;  (Ps.  102. 
25,  26.  2  Pet.  3.  10.)  but  my  words  shall  ?iot  pass 
away.  Note,  The  word  of  Christ  is  more  sure  and 
lasting  than  heaven  and  earth.  Hath  he  spoken,  and 
shall  he  not  do  it  ?  We  may  build  with  more  assur- 
ance upon  the  word  of  Christ  than  we  can  upon  the 
pillars  of  heaven,  or  the  strong  foundations  of  the 
earth  ;  for,  when  they  shall  be  made  to  tremble  and 
totter,  and  shall  be  no  more,  the  word  of  Christ  shall 
remain,  and  be  in  full  force,  power,  and  virtue.  See 
1  Pet.  1.  24,  25.  It  is  easier  for  heaven  and  earth 
to  pass,  than  the  word  of  Christ ;  so  it  is  expressed, 
Luke  16.  17.  Compare  Isa.  54.  10.  The  accom- 
plishment of  these  prophecies  might  seem  to  be  de- 
layed, and  intervenmg  events  might  seem  to  disagree 
with  them,  but  do  not  think  that  therefore  the  word 
of  Christ  is  fallen  to  the  ground,  for  that  shall  never 
pass  away  :  though  it  be  not  fulfilled,  either  in  the 
time  or  in  the  way  that  we  have  prescinbed ;  yet,  in 
God's  time,  which  is  the  best  time,  and  in  God's 
way,  which  is  the  best  way,  it  shall  certainly  be  ful- 
filled. Every  word  of  Christ  is  very  pure,  and  there- 
fore very  sure. 

2.  He  here  instructs  us  as  to  the  time  of  them,  t. 
34,  36.  As  to  this,  it  is  well  observed  by  the  learn- 
ed Grotius,  that  there  is  a  manifest  distinction  made 
between  the  T-at/Ta,  (t'.  34.)  and  the  Uim,  (v.  36.) 
these  things,  and  that  day  and  hour;  which  will  help 
to  clear  this  prophecy. 

(1.)  As  to  these  things — the  wars,  seductions,  and 
persecutions,  here  foretold,  and  especially  the  ruin 
of  the  Jewish  nation ;  ■'  This  generation  shall  not  pass 
away  till  all  these  tlungs  be  fulfilled;  (v.  34.)  there 
are  those  now  alive  that  shall  see  Jerusalem  destroy- 
ed, and  the  Jewish  church  brought  to  an  end."  Be- 
cause it  might  seem  strange,  he  backs  it  with  a  so- 
lemn asseveration ;  "  Verily,  I  say  unto  you.  You 
may  take  my  word  for  it,  "these  things  are  at  the 


door. "  Chriet  often  speaks  of  the  nearness  of  that 
desolation,  the  more  to  affect  people,  and  quicken 
them  to  prepare  for  it.  Note,  There  may  be  greater 
trials  and  troubles  yet  before  us,  in  our  own  day, 
than  we  are  aware  of  They  that  are  old,  know  not 
what  sons  of  Anak  may  be  reserved  for  their  last 
encounters. 

(2. )  But  as  to  that  day  and  /iOJ^rwhich  will  put  a 
period  to  titme,  that  knows  no  man,  -v.  36.  There- 
fore take  heed  of  confounding  these  two,  as  they  did, 
who,  from  the  words  of  Christ,  and  the  apostles' 
letters,  inferred,  that  the  day  of  Christ  was  at  hand, 
2  Thess.  2.  2.  No,  it  was  not ;  this  generation,  and 
many  another,  shall  pass,  before  that  day  and  hour 
come.  Note,  [1.]  There  is  a  certain  day  and  hour 
fixed  for  the  judgment  to  come  ;  it  is  called  the  day 
of  the  Lord,  because  so  unalterably  fixed.  None  of 
God's  judgments  are  adjourned  sine  die — without  the 
appointment  of  a  certain  day.  [2.]  That  day  and 
hour  are  a  great  secret. 

Prudens  futuri  temporis  exitum 
Caliginosa  nocte  premit  Deus, 

But  Heav'n  has  wisely  hid  from  human  sight 

The  dark  decrees  of  future  fate. 

And  sown  their  seeds  in  depth  of  night. — HpR. 

J^o  man  knows  it;  not  the  wisest  by  their  sagacity, 
not  the  best  by  any  di\ine  discovery.  We  all  know 
that  there  shall  be  such  a  day :  but  none  knows  when 
it  shall  be,  no,  not  the  angels  ;  though  their  capaci- 
ties for  knowledge  are  great,  and  their  opportunities 
of  knowing  this  advantageous,  (they  dwell  at  the 
fountain-head  of  light,)  and  though  they  are  to  be 
employed  in  the  solemnity  of  that  day,  yet  they  are 
not  told  when  it  shall  be  :  none  knows,  but  my  Fa- 
ther only.  This  is  one  of  those  secret  things  which 
belong  to  the  hard  our  God.  The  uncertainty  of 
the  tmie  of  Christ's  coming  is,  to  those  who  are 
watchful,  a  savour  of  life  unto  life,  and  makes  them 
more  watchful ;  but  to  those  who  are  careless,  it  is 
a  savour  of  death  unto  death,  and  makes  them  more 
careless. 

II.  To  this  end  we  must  expect  these  events — 
that  we  may  prepare  for  them  ;  and  here  we  have  a 
caution  against  security  :md  sensuality,  which  will 
make  it  a  dismal  day  indeed  to  us,  zk  37 — 41.  In 
these  verses  we  have  such  an  idea  given  us  of  the 
judgment  day,  as  may  serve  to  startle  and  awaken 
us,  that  we  may  not  sleep,  as  others  do. 

It  will  be  a  suqjrisin,^  day,  and  a  separating  day. 

1.  It  will  be  a  surprising  day,  as  the  deluge  was 
to  the  old  world,  v.  37 — 39.  That  which  he  here 
intends  to  describe,  is,  the  posture  of  the  world  at 
the  coming  of  the  Son  of  man  ;  besides  his  first  com- 
ing to  save,  he  has  other  comings,  to  judge.  He 
saith,  (John  9.  39.)  For  judgment  I  am  come ;  and 
for  judgment  he  will  come  ;  for  all  judgment  is  com- 
mitted to  him,  both  that  of  the  word,  and  that  of  the 
sword. 

Now  this  here  is  applicable, 

(1.)  To  temporal  judgments,  particularly  that 
which  was  now  hastening  upon  the  nation  and  peo- 
ple of  the  Jews ;  though  they  had  fair  warning  given 
them  of  it,  and  there  were  many  prodigies  that  were 
presages  of  it,  yet  it  found  them  secure,  crying. 
Peace  and  safety,  1  Thess.  5.  3.  The  siege  was 
laid  to  Jerusalem  by  Titus  Vespasian,  when  they 
were  met  at  the  passover  in  the  midst  of  their  mirth: 
like  the  men  of  Laish,  they  dwelt  careless  when  the 
ruin  an-ested  them,  Judg.  18.  7,  27.  The  destruc- 
tion of  Babylon,  both  that  in  the  Old  Testament,  and 
that  in  the  New,  comes,  when  she  saith,  /  shall  be 
a  lady  for  ever,  Isa.  47.  7 — 9.  Rev.  18.  7.  There- 
fore the  plagues  come  in  a  moment,  in  one  day. 
Note,  Men's  unbelief  shall  not  make  God's  threat- 
enings  of  no  effect. 

(2.)  To  the  eternal  judgment ;  so  the  judgment  of 


ST.  MATTHEW,  XXIV. 


285 


the  great  day  is  called,  Heb.  6,  2.  Though  notice 
has  been  given  of  it  from  Enoch,  yet,  wlien  it  comes, 
it  will  be  unlooked  for  by  the  most  of  men;  the  latter 
days,  which  are  nearest  to  that  day,  will  produce 
scoffers,  that  say.  Where  is  t/ie/iromise  of /lis  coming? 
2  Pet.  3.  3,  4.  Luke  18.  8.  Thus  it  will  be  when 
the  world  that  now  is  shall  be  destroyed  by  fire  ;  for 
thus  it  was  when  the  old  world,  being  overflowed 
by  water,  perished,  2  Pet.  3.  6,  7.  Now  Christ  here 
shews  what  were  the  temper  andposture  of  the  old 
world  when  the  deluge  came. 

[1.]  They  were  sensual  and  worldly  ;  they  ivere 
eating  and  drinking,  marrying,  and  giving  in  inar- 
riage.  It  is  not  said,  Tliey  were  killing  and  steal- 
ing, and  whoring  and  swearing;  (these  were  indeed 
the  hon-id  crimes  of  some  of  tlie  worst  of  them  ;  the 
earth  -was  full  of  violaice ; )  but  they  were  all  of 
them,  except  Noah,  overhead  and  ears  in  the  world, 
and  regardless  of  the  woi'd  of  God,  and  this  ruined 
them.  Note,  Universal  neglect  of  religion  is  a  more 
dangerous  symptom  to  any  people  than  particular  in- 
stances here  and  there  of  daring  irreligion.  Hating 
and  drinking  are  necessary  to  the  preservation  of 
man's  fife ;  marrying,  and  giiiing  in  marriage,  are 
necessary  to  the  preservation  of  mankind ;  but,  Li- 
citus  fierimus  omnes — These  lawful  things  inido  us, 
unlawfully  managed.  First,  They  were  unreason- 
able in  it,  inordinate  and  entire  in  the  pursuit  of  the 
delights  of  sense,  and  the  gains  of  tlie  world ;  they 
were  wholly  taken  up  with  these  things,  lo-ny  Tf^ycy- 
Tit — they  were  eating  ;  they  were  in  these  things  as 
in  their  element,  as  if  they  had  their  being  for  no 
other  end  than  to  eat  and  drink,  Isa.  56.  12.  Se- 
condly, They  were  unreasonable  in  it ;  they  were 
entire  and  intent  upon  the  world  and  the  flesli,  when 
the  destraction  was  at  the  door,  which  they  liad  had 
such  fair  warning  of.  They  were  eating  and  dnnk- 
ing,  when  they  should  have  been  repenting  and  pray- 
ing ;  when  God,  by  the  ministry  of  Noah,  called  to 
iveefiing  and  mourning,  then  joy  arid  gladness.  This 
was  to  them,  as  it  was  to  Israel  afterwards,  the  un- 
pardonable sin,  (Isa.  22.  12,  14. )  especially,  because 
It  was  in  defiance  of  those  warnings,  by  which  they 
should  have  been  awakened.  "Let  us  eat  and  drink, 
for  to-morrow  we  die;  if  it  must  be  a  short  life,  let 
It  be  a  merry  one."  The  apostle  James  speaks  of 
this  as  the  general  practice  of  the  wealtliy  Jews,  be- 
fore the  destruction  of  Jeiiisalem ;  when  they  should 
have  been  weefiing  for  the  miseries  that  were  coming 
u/ion  them,  they  were  living  in  pleasure,  and  nour- 
ishing their  hearts  as  in  a  day  of  slaughter.  Jam.  5. 
1,5. 

[2.]  They  were  secure  and  careless:  they  knew 
not,  until  the  flood  came,  v.  39.  Knew  not.'  Surely, 
they  could  not  but  know.  Did  not  God,  by  Noah, 
give  them  fair  warning  of  it  .■"  Did  he  not  call  them 
to  repentance,  while  his  long-suffering  waited.'  1 
Pet.  3.  19,  20.  But  they  knew  not,  that  is,  they  be- 
lieved not ;  they  might  have  known,  but  would  not 
know.  Note,  What  we  know  of  the  things  that  be- 
long to  our  everlasting  fieace,  if  we  do  not  mix  faith 
with  it,  and  improve  it,  is  all  one  as  if  we  did  not 
know  it  at  all.  Their  not  knowing  is  joined  with 
t\\e\\' eating,  and  drinking,  and  marrying;  for.  First, 
Therefore  thev  were  sensual,  because  they  were  se- 
cure. Note,  The  reason  why  people  are  so  eager 
in  the  pursuit,  and  so  entangled  in  the  pleasures,  of 
this  world,  is,  because  they  do  not  know,  and  be- 
lieve, and  consider,  the  eternity  which  they  are  upon 
the  brink  of  Did  we  know  aright,  that  all  these 
things  might  shortly  be  dissolved,  and  we  must  cer- 
tainly survive  them,  we  should  not  set  our  eyes  and 
hearts  so  much  upon  them  as  we  do.  Secondly, 
Therefore  they  were  secure,  because  they  were  sen- 
sual ;  therefore  they  knew  not  that  the  flood  was 
coming,  because  they  were  eating  and  drinking; 
■were  so  taken  up  with  things  seen  and  present,  that 


they  had  neither  time  nor  heart  to  mind  the  things 
not  seen  as  yet,  wliich  they  were  wanied  of.  Note, 
As  security  Ijolsters  men  up  in  their  brutal  sensuality, 
so  sensuality  i-ocks  them  asleep  in  their  carnal  se- 
curity, Ihey  knew  not  until  the  flood  came.  1. 
The  flood  did  come,  tliough  tliey  would  not  foresee 
it.  Note,  Those  that  will  not  know  by  faith,  sha'l 
be  made  to  know  by  feeling,  the  wrath  of  (Sod  re- 
vealed from  heaven  against  their  ungodliness  and 
unrighteousness.  The  evil  day  is  never  the  further 
oft' for  men's  putting  it  far  oft"  from  them.  2.  They 
did  not  know  it  till  it  was  too  late  to  prevent  it,  as 
they  miglit  have  done,  if  tlicy  had  known  it  in  time, 
which  made  it  so  mucli  the  more  grievous.  Judg- 
ments are  most  terriljle  and  amazing  to  the  secure, 
and  those  that  have  made  a  jest  of  them. 

The  application  of  this,  concerning  tlic  old  world, 
we  have  in  these  words ;  So  shall  the  coming  of  the 
So7i  of  man  be  ;  that  is,  (1.)  In  such  a  posture  shall 
he  fiiid  people,  eating  and  druiking,  and  not  expe-ct- 
ing  him.  Note,  Security  and  sensuality  are  likely 
to  be  the  epidemical  diseases  of  the  latter  days.  All 
slumber  and  sleep,  and  at  midnight  the  bridegroom, 
comes.  All  are  on  their  watcli,  and  at  their  ease, 
(2. )  With  such  a  power,  and  for  such  a  purpose, 
will  he  come  upon  them.  As  the  flood  took  away 
the  sinners  of  the  old  world,  irresistibly  and  in-eco- 
verably,  so  shall  secure  sinners,  tliat  mocked  at 
Christ' and  his  coming,  be  taken  away  by  the  wrath 
of  the  Lamb,  when  the  great  day  of  his  wrath  comes; 
whicli  will  be  like  the  coming  of  the  deluge,  a  de- 
sti-uction  which  there  is  no  fleeing  from. 

2.  It  will  be  a  separating  day;  {v.  40,  41.)  Then 
shall  two  be  in  the  field.  Two  ways  this  may  be 
applied : 

(1. )  We  may  apply  it  to  the  success  of  the  gospel, 
especially  at  the  first  preaching  of  it ;  it  divided  the 
world  ;  some  believed  the  things  which  were  sfioken, 
and  were  taken  to  Christ ;  others  beliived  not,  and 
were  left  to  perish  in  their  unbelief.  Those  of  the 
same  age,  place,  capacity,  employment,  and  condi- 
tion, in  the  world,  grinding  in  the  same  mill,  those 
of  the  same  family,  nay,  those  that  were  joined  in 
the  same  bond  of  marriage,  were,  one  effectually 
called,  the  other  passed  by,  and  left  in  the  gall  of 
bitterness.  This  is  that  division,  that  sepai-ating  fire, 
which  Christ  came  to  send.  Luke  12.  49,  51.  This 
renders  free  grace  the  more  obliging,  that  it  is  dis- 
tinguishing ;  to  us,  and  not  to  the  world,  (John  14. 
22. )  nay,  to  us,  and  not  to  those  in  the  same  field, 
the  same  mill,  the  same  house. 

When  ruin  came  upon  Jerusalem,  a  distinction 
was  made  by  Divine  Pro\  idence,  according  to  that 
which  had  been  before  made  by  divine  grace ;  for 
all  the  Christians  among  them  were  sa\ed  from  pe- 
rishing in  that  calamity,  by  the  special  care  of  Hea- 
ven. If  two  were  at  work'  in  the  field  together,  and 
one  of  them  was  a  Christian,  he  was  taken  into  a 
place  of  shelter,  and  had  his  life  given  him  for  a  prey, 
while  the  other  was  left  to  the  sword  of  the  enemy 
Nay,  if  but  two  women  were  gi-inding  at  the  mill, 
if  one  of  them  belonged  to  Christ,  though  but  a  wo- 
man, a  poor  woman,  a  ser\'ant,  she  was  taken  to  a 
place  of  safety,  and  the  other  abandoned.  Thus  the 
meek  of  the  earth  are  hid  in  the  day  of  the  Lord's 
angeri  (Zeph.  2.  3.)  either  in  heaven,  or  under  hea- 
ven. Note,  Distinguishing  preservations,  in  times 
of  general  destruction,  are  special  tokens  of  God's 
favour,  and  ought  to  be  acknowledged.  If  we  are 
safe  when  tliousands  fall  on  our  right  hand  and  on 
our  left,  are  not  consumed  when  others  are  consum- 
ed round  about  us,  so  that  we  are  as  brands  plucked 
out  of  the  fire,  we  have  reason  to  say,  It  is  of  the 
Lord's  mercies,  and  it  is  a  great  mercy. 

(2.)  A\'e  mav  apply  it  to  the  second  coming  of  Je- 
sus Christ,  and  the  separation  which  will  be  made 
on  that  day.    He  had  said  before,  {y.  31.)  that  the 


286 

elect  ■will  be  gathered  together.  Here  he  tells  us, 
that,  in  order  to  that,  they  will  be  distinguished  from 
those  who  were  nearest  to  them  in  this  world  ;  the 
choice  and  chosen  ones  taken  to  glory,  the  other  left 
to  perish  eternally.  Tliose  who  sleep  in  the  dust  of 
the  earth,  two  in  the  same  grave,  their  ashes  mixed, 
yet  shall  arise,  one  to  be  taken  to  everlasting  life, 
the  other  left  to  shame  and  everlasting  contempt, 
Dan.  12.  2.  Here  it  is  applied  to  them  who  sliall 
be  found  alive.  Christ  will  come  unlooked  foj-,  will 
find  people  busy  at  their  usual  occupations,  in  the 
field,  at  the  mill ;  and  then,  according  as  they  are 
vessels  of  mercy,  prepared  for  glory,  or  vessels  of 
wrath,  prepared  for  ruin,  accordingly  it  will  be  with 
them  ;  the  one  taken  to  meet  the  Lord  and  his  an- 
gels in  the  air,  to  be  for  ever  with  him  and  them ; 
the  other  left  to  the  devil  and  his  angels,  who,  when 
Christ  has  gathered  out  his  own,  will  sweep  up  the 
residue.  This  will  aggi-avate  the  condemnation  of 
sinners — that  others  shall  be  taken  from  the  midst 
of  them  to  glory,  and  they  left  behind.  And  it 
speaks  abundance  of  comfort  to  the  Lord's  people. 
p.]  Are  they  mean  and  despised  in  the  world,  as 
the  man-servant  in  the  field,  or  the  maid  at  the  mill  ? 
(Exod.  11.  5.)  Yet  they  shall  not  be  forgotten  or 
overlooked  in  that  day.  The  poor  in  the  world,  if 
rich  in  faith,  are  heirs  of  the  kingdom.  [2.]  Are 
they  dispersed  in  distant  and  unlikely  places,  where 
one  would  not  expect  to  find  the  heirs  of  gloiy,  in 
the  field,  at  the  mill?  Vet  the  angels  will  find  them 
there,  (hidden,  as  Saul  among  the  stuff,  when  they 
are  to  be  enthroned, )  and  fetch  them  thence ;  and 
well  may  they  be  said  to  be  changed,  for  a  very 
great  change  it  will  be,  to  go  to  heaven  from  plough- 
ing and  grinding.  [3.]  Are  they  weak,  and  unable 
of  themselves  to  move  heavenward  ?  They  shall  be 
taken,  or  laid  hold  on,  as  Lot  was  taken  out  of  So- 
dom, by  a  gracious  violence.  Gen.  19.  16.  Those 
whom  Christ  had  once  apprehended  and  laid  hold 
on,  he  will  never  lose  his  hold  of.  [4.]  Are  they 
intermixed  with  others,  linked  with  them  in  the 
same  habitations,  societies,  employments  ?  Let  not 
that  discourage  any  true  Christian  ;  God  knows  how 
to  separate  between  the  precious  and  the  vile,  the 
gold  and  dross  in  the  same  lump,  the  wheat  and  the 
chaff  in  the  same  floor. 

III.  Here  is  a  general  exhortation  to  us,  to  match 
and  be  ready  against  that  day  comes,  enforced  by 
divers  weighty  considerations,  v.  42,  &c.    Obsei-N-e, 

1.  The  duty  required ;  Watch,  and  be  ready,  -v. 
42,  44. 

(1.)  Watch  therefore,  v.  4!2.  Note,  It  is  the  great 
duty  and  interest  of  all  the  disciples  of  Christ,  to 
watch,  to  be  awake,  and  keep  awake,  that  they 
may  mind  their  business.  As  a  sinful  state  and  wav 
is  compared  to  slcefi,  senseless  and  inactive,  (1 
Thess.  5.  4. )  so  a  gracious  state  and  way  is  compared 
to  watching  and  waking.  We  must  watch  for  our 
Lord's  coming  to  us,  in  particular,  at  o>ir  death, 
after  which  is  the  judgment,  that  is,  the  great  dat/ 
with  us,  the  end  of  our  time  ;  and  his  coming  at  the 
end  of  all  time  to  judge  the  world,  the  great  day 
with  all  mankind.  To  watch,  implies  not  onlv  to 
believe  that  our  Lord  will  come,  but  to  desire  tliat 
he  would  come,  to  be  often  thinking  of  his  coming, 
and  always  looking  for  it,  as  sure  and  near,  and  the 
time  of  it  uncertain.  To  watch  for  Christ's  coming, 
is  to  maintain  that  gi-acious  temper  and  disposition 
of  mind  which  we  would  be  willing  that  our  Lord, 
when  he  comes,  should  find  us  in.  To  watch,  is  to 
be  aware  of  the  first  notices  of  his  approach,  that 
we  may  immediatelv  attend  his  motions,  and  ad- 
dress ourselves  to  the  duty  of  meeting  him.  Watch- 
ing is  supposed  to  be  in  the  night,  which  is  sleeping 
time  ;  while  we  are  in  this  world,  it  is  night  with  us, 
and  we  must  take  pains  to  keep  ourselves  awake. 

(2.)  Be  ye  also  ready.    We  wake  in  vam,  if  we 


ST.  MATTHEW,  XXIV. 


do  not  get  ready.  It  is  not  enough  to  look  for  such 
tilings ;  but  we  must  therefore  give  diligence,  2  Pet. 
8.  11,  14.  We  have  then  our  Lord  to  attend  upon, 
and  we  must  have  our  lamps  ready  trimmed  ;  a 
cause  to  be  tried,  and  we  must  have  our  plea  ready 
drawn,  and  signed  by  our  Advocate;  a  reckoning  to 
make  up,  and  we  must  have  our  accounts  ready 
stated  and  balanced ;  there  is  an  inheritance  which 
we  then  hope  to  enter  upon,  and  we  must  have  our- 
selves ready,  made  meet  to  partake  of  it.  Col.  1.  12. 

2.  The  reasons  to  induce  us  to  this  watchfulness, 
and  diligent  preparation  for  that  day;  which  are 
two  : 

(1.)  Because  the  time  of  our  Lord's  coming  is  very 
uncertain.  This  is  the  reason  immediately  annexed 
to  the  double  exhortation  ;  (y.  42,  44. )  and  it  is  illus- 
trated by  a  comparison,  v.  43.  Let  us  consider, 
then, 

[1.]  That  we  know  not  what  hour  he  will  come,v. 
42.  We  know  not  the  day  of  our  death.  Gen.  27. 
2.  We  may  know  that  we  have  but  a  little  time  to 
live;  The  time  of  my  departure  is  at  hand  ;  (2  Tim. 
4.  6. )  but  we  cannot  know  that  we  have  a  long  time 
to  live,  for  our  souls  are  continually  in  our  hands  ; 
nor  can  we  know  how  little  a  time  we  have  to  live, 
for  it  may  prove  less  than  we  expect :  much  less  do 
we  know  the  time  fixed  for  the  general  judgment. 
Concerning  both  we  are  kept  at  uncertainty,  that 
we  might,  every  day,  expect  that  which  may  come 
any  day ;  may  never  boast  of  a  year's  continuance, 
(Jam.  4.  13.)  no,  nor  of  to-morrow's  return,  as  if  it 
were  our's,  Prov.  27.  1.  Luke  12.  20. 

[2.]  That  he  may  come  at  such  an  hour  as  we 
think  not,  v.  44.  Though  there  be  such  uncertainty 
in  the  time,  there  is  none  in  the  thing  itself;  though 
we  know  notvjhen  he  will  come,  we  are  sure  he  will 
come.  His  parting  word  was,  Surely  I  come  quick- 
ly:  his  saying,  "I  come  surely,"  obliges  us  to  ex- 
pect him  ;'his  saying  "I  come  quickly,"  obliges  us 
to  be  always  expecting  him ;  for  it  keeps  us  in  a 
state  of  expectancy.  In  such  an  hour  as  you  think 
not,  that  is,  such  an  hour  as  they  who  are  unready 
and  unprepared,  think  not;  (xk  50.)  nay,  such  an 
hour  as  the  most  lively  expectants  perhaps  thought 
least  likely.  The  bridegroom  came  when  the  wise 
were  slumbering.  It  is  agreeable  to  our  present 
state,  that  we  should  be  under  the  influence  of  a  con- 
stant and  general  expectation,  rather  than  that  of 
particular  presages  and  prognostications,  which  we 
are  sometimes  tempted  vainly  to  desire  and  wish  for. 

[3.]  That  the  children  of  this  world  are  thus  wise 
in  their  generation,  that,  when  they  know  of  a  dan- 
ger approaching,  they  will  keep  awake,  and  stand 
on  their  guard  against  it.  This  he  shews  in  a  par- 
ticular instance,  v.  43.  If  the  master  of  a  house  had 
notice,  that  a  thief  would  come  such  a  night,  and 
such  a  watch  of  the  night,  (for  they  divided  the 
night  into  four  watches,  allowing  three  hours  to 
each,)  and  would  make  an  attempt  upon  his  house, 
though  it  were  the  midnight  watch,  when  he  was 
most  sleepy,  yet  he  would  be  up,  and  listen  to  every 
noise  in  every  comer,  and  be  ready  to  give  him  a 
warm  reception.  Now,  though  we  know  not  just 
when  our  Lord  .will  come,  yet,  knowing  that  he  will 
come,  and  come  quickly,  and  without  any  other 
warning  than  what  he  hath  given  in  his  word,  it 
concerns  us  to  watch  always.  ISote,  First,  We  have 
every  one  of  us  a  house  to  keep,  which  lies  exposed, 
in  which  all  we  are  worth  is  laid  up,  that  house  is  our 
o\vn  souls,  which  we  must  keep  with  all  diligence. 
Secondly,  The  day  of  the  Lord  comes  by  surprise, 
as  a  thief  in  the  night.  Christ  chooses  to  come  when 
he  is  least  expected,  that  the  triumphs  of  his  ene- 
mies mav  be  turned  into  the  greater  shame,  and  the 
fears  of  his  friends  into  the  greater  joy.  Thirdly,  If 
Christ,  when  he  comes,  finds  us  asleep  and  unready,, 
our  house  will  be  broken  up,  and  we  shall  lose  all 


ST.  MATTHEW,  XXIV. 


287 


we  are  worth,  not  as  by  a  thief,  unjustly,  but  as  by 
a  just  and  legal  process ;  death  and  judgment  will 
seize  upon  all  we  have,  to  our  iiTeparable  damage, 
and  utter  undoing.  Therefore  be  ready,  be  ye  also 
ready  ;  as  ready  at  all  times  as  the  good  man  of  the 
house  would  be  at  the  hour  when  he  expected  the 
thief;  we  must  put  on  the  armour  of  God,  that  we 
may  not  only  stand  in  that  evil  day,  but,  as  more 
than  conquerors,  may  divide  the  spoil. 

(2.)  Because  the  issue  of  our  Lord's  coming  will 
be  very  happy  and  comfortable  to  those  that  shall 
be  found  ready,  but  very  dismal  and  dreadful  to  those 
that  arc  not,  t'.  45,  Sec.  This  is  represented  by  the 
different  state  of  good  and  bad  servants,  when  their 
lord  comes  to  reckon  with  them.  It  is  likely  to  be 
well  or  ill  with  us  to  eternity,  according  as  we  are 
found  ready  or  unready  at  that  day  ;  for  Christ 
comes  to  render  to  every  man  according  to  his  works. 
Now  this  parable,  with,  which  the  chapter  closes,  is 
applicable  to  all  Christians,  who  are,  in  profession 
and  obligation,  God's  servants ;  but  it  seems  espe- 
cially intended  as  a  warning  to  ministers ;  for  the 
servant  spoken  of  is  a  stexvard.  Now,  observe  what 
Christ  here  saith, 

[1.]  Concerning  the  good  servant ;  he  shews  here 
what  he  is — a  ruter  of  the  household ;  what,  being 
so,  he  s\).o\AA.\>c— faithful  and  wise,  and  what,  if  he 
be  so,  he  shall  be  eternally — blessed.  Here  are  good 
instructions  and  encouragements  to  the  ministers  of 
Christ: 

First,  We  have  here  his  place  and  office.  He  is 
one  whom  his  Lord  has  made  ruler  oxier  his  house- 
hold, to  give  them  meat  in  due  season.  Note,  1. 
The  church  of  Christ  is  his  household,  or  family, 
standing  in  relation  to  him  as  the  Father  and  Master 
of  it  it  is  the  household  of  God,  a  family  named 
from  Christ,  Eph.  3.  15.  2.  Gospel-ministers  are 
appointed  rulers  in  the  household ;  not  as  princes, 
^Christ  has  entered  a  caveat  against  that,)  but  as 
•  stewards,  or  other  subordinate  officers ;  not  as  lords, 
but  as  guides ;  not  to  pi'escribe  new  ways,  but  to 
shew  and  lead  in  the  ways  that  Christ  has  appoint- 
ed: that  is  the  signification  of  the  «>"""">  which 
■we  transXate,  having  rule  ox'er  you  ;  (Heb.  13.  17.) 
as  overseers,  not  to  cut  out  new  work,  but  to  direct 
in,  and  quicken  to,  the  work  which  Christ  has  or- 
dered ;  that  is  the  signification  of  JTnVjcoTo; — bishofls. 
They  are  rulers  by  Christ ;  what  power  they  have 
is  derived  from  him,  and  none  may  take  it  from 
them,  or  abridge  it  to  them ;  he  is  one  whom  the 
Lord  has  made  ruler;  Christ  has  the  making  oi 
ministers.  They  are  mlers  under  Christ,  and  act 
in  subordination  to  him  ;  and  rulers  for  Christ,  for 
the  advancement  of  his  kingdom.  3.  The  work  of 
gospel-ministers,  is,  to  give  to  Christ's  household 
their  meat  in  due  season,  as  stewards,  and  therefore 
they  have  the  keys  delivered  to  them.  (1.)  Their 
work  is  to  give,  not  take  themselves,  (Ezek.  34.  8.) 
but  give  to  the  family  what'the  Master  has  bought, 
to  dispense  what  Christ  has  purchased.  And  to 
ministers  it  is  said,  that  it  is  more  blessed  to  give  than 
to  receive.  Acts  20.  35.  (2.)  It  is  to  give  meat;  not 
to  give  law,  (that  is  Christ's  work,)  but  to  deliver 
those  doctrines  to  the  church,  which,  if  duly  digest- 
ed, will  be  nourishment  to  souls.  They  must  give, 
not  the  poison  of  false  docti-ines,  not  the  stones  of 
hard  and  unprofitable  doctrines,  but  the  meat  that 
is  sound  and  wholesome.  (3.)  It  must  be  given  in 
due  season,  iv'  xnjf — while  there  is  time  for  it ;  when 
eternity  comes,  it  will  be  too  late ;  we  must  work 
while  it  is  day :  or  in  time,  that  is,  whenever  any  op- 
portunity offers  itself,  or  in  the  stated  time,  time 
after  time,  according  as  the  duty  of  every  day  re- 
quires. 

Secondly,  His  right  discharge  of  his  office.  The 
good  servant,  if  thus  preferred,  will  be  a  good  stew- 
ard; for. 


1.  He  is  faithful;  stewards  must  be  so,  1  Cor.  4. 
2.  He  that  is  trusted,  must  be  tnisty ;  and  the 
greater  the  tnist  is,  the  more  is  expected  from  them. 
It  is  a  great  good  thing  that  is  committed  to  minis- 
ters ;  (2  Tim.  2.  2.)  and  they  must  be  faithful,  as 
Moses  was,  Heb.  3.  2.  Christ  counts  those  minis- 
ters, and  those  only,  that  arc  faithful,  1  Tim.  1. 12. 
A  faithful  minister  of  Jesus  Christ  is  one  that  sin- 
cerely designs  his  Master's  honour,  not  his  own ;  de- 
livers the  whole  counsel  of  God,  not  his  own  fancies 
and  conceits ;  follows  Christ's  institutions,  and  ad- 
heres to  them  ;  regards  the  meanest,  reproves  the 
greatest,  and  doth  not  respect  persons. 

2.  He  is  wise  to  understand  his  duty,  and  the 
proper  season  of  it ;  and  in  guiding  of  the  flock  there 
is  need,  not  only  of  the  integrity  of  the  heart,  but 
the  skilfulness  of  the  hands.  Honesty  may  suffice 
for  a  good  servajit,  but  wisdom  is  necessary  to  a 
good  steward  ;  for  it  is  profitable  to  direct. 

3.  He  is  doing,  so  doing,  as  his  office  requires. 
The  ministry  is  a  good  work,  and  they  whose  office 
it  is  have  always  something  to  do ;  they  must  not  in- 
dulge themselves  in  ease,  nor  leave  the  work  un- 
done, or  carelessly  turn  it  off  to  others,  but  be  doing, 
and  doing  to  the  purpose  ;  so  doing,  gi^'ing  meat  to 
the  household,  minding  their  own  business,  and  not 
meddling  with  that  which  is  foreign  ;  so  doing,  as 
the  Master  has  appointed,  as  the  offiee  imports,  and 
as.the  case  of  the  family  requires;  not  talking,  but 
doing.  It  was  the  motto  Mr.  Perkins  used,  Minis- 
ter verbi  es — You  are  a  minister  of  the  word.  Not 
only  Jge — Be  doing;  but.  Hoc  age — Be  so  doing. 

4.  He  is  found  doing  when  his  Master  comes; 
which  intimates,  (1.)  Constancy  at  his  work.  At 
what  hour  soever  his  Master  comes,  he  is  found 
busy  at  the  work  of  the  day.  Ministers  should  not 
leave  empty  spaces  in  their  time,  lest  their  Lord 
should  come  in  one  of  those  empty  spaces.  As  with 
a  good  God  the  end  of  one  mercy  is  the  beginning  of 
another,  so  with  a  good  man,  a  good  minister,  the 
end  of  one  duty  is  the  beginning  of  another.  When 
Calvin  was  persuaded  to  remit  his  ministerial  la-  • 
hours,  he  answered,  with  some  resentment,  "  What, 
would  you  have  my  Master  find  me  idle?"  (2.) 
Perseverance  in  his  work  till  the  Lord  come.  Hold 
fast  till  then.  Rev.  2.  25.     Continue  in  these  things, 

1  Tim.  4.  16.— 6.  14.     Endure  to  the  end. 

Thirdly,  The  recompense  of  reward  intended  him 
for  this,  in  three  things  : 

1.  He  shall  be  taken  notice  of.  This  is  intimated 
in  these  words,  Wlio  then  is  that  faithful  and  wise 
servant?  Which  supposes  that  there'  are  but  few 
who  answer  this  character ;  such  an  interpreter  is 
one  of  a  thousand,  such  a  faithful  and  wise  slenvard. 
Those  who  thus  distinguish  themselves  now  by  hu- 
mility, diligence,  and  sincerity,  in  their  work,  Christ 
wUl  in  the  great  day  both  dignify  and  distinguish  by 
the  glory  conferred  on  them. 

2.  He  shall  be  blessed ;  Blessed  is  that  seri'ant ; 
and  Christ's  pronouncing  him  blessed  makes  him  so. 
All  the  dead  that  die  in  the  Lord  are  blessed.  Rev. 
14.  13.  But  there  is  a  peculiar  blessedness  secured 
to  them  that  approve  themselves  fiiithful  stewards, 
and  are  found  so  doing.  Next  to  the  honour  of  those 
who  die  in  the  field  of  battle,  suffering  for  Christ  as 
the  martyrs,  is  the  honour  of  those  that  die  in  the 
field  of  service,  ploughing,  and  sowing,  and  reaping, 
for  Christ. 

3.  He  shall  be  preferred';  {v.  47.)  He  shall  make 
him  ruler  over  all  his  goods.  The  allusion  is  to  the 
way  of  great  men,  who,  if  the  stewards  of  their 
house  conduct  themselves  well  in  that  place,  com- 
monly prefer  them  to  be  the  managers  of  their  es- 
tates :  thus  Joseph  Was  preferred  in  the  house  of 
Poti]ihar ;  Gen.  39.  4,  6.  But  the  greatest  honour 
which  the  kindest  master  ever  did  to  his  most  tried 
servants  in  this  world,  is  nothing  to  that  weight  cf 


288 

glory  which  the  Lord  Jesus  will  confer  upon  his 
faithful  watchful  servants  in  the  world  to  come. 
What  is  here  said  by  a  similitude,  is  the  ^ame  that 
is  said  more  plainly,  John  12.  26.  Him  iviil  my  Fa- 
ther honour.  And  God's  servants,  when  thus  pre- 
feiTed,  shall  be  perfect  in  wisdom  and  holiness,  to 
bear  that  weight  of  glory,  so  that  there  is  no  danger 
from  these  sei-vants  when  they  reign. 

[2.  ]  Concerning  the  evil  servant.  Here  we  have, 
First,  His  description  given ;  (t'.  48,  49. )  where 
we  have  the  wretch  drawn  in  his  own  colours.  The 
vilest  of  creatures  is  a  wicked  man,  the  vilest  of  men 
is  a  wretched  Christian,  and  the  vilest  of  them  a 
wicked  minister.  Corruptio  ofttimi  est  pessima — 
What  is  best,  ivhen  corrupted,  beco?nes  the  worst. 
Wickedness  in  the  prophets  of  Jerusalem  is  a  horri- 
ble thing  indeed,  Jer.  23.  14.     Here  is, 

1.  The  cause  of  his  wickedness ;  and  that  is,  a 

Practical  disbelief  of  Christ's  second  coming;  He 
ath  said  in  his  heart.  My  Lord  delays  his  coming ; 
and  therefore  he  begins  to  think  he  will  never  come, 
but  has  quite  forsaken  his  church.  Obsen'e,  (1.) 
Christ  knows  what  they  say  in  tlieir  hearts,  who 
%vith  their  lips  cry,  Lord,  Lord,  as  this  servant 
here.  (2.)  The  delay  of  Christ's  coming,  though  it 
is  a  gracious  instance  of  his  patience,  is  greatly 
abused  by  wicked  people,  whose  hearts  are  thereby 
hardened  in  their  wicked  ways.  When  Christ's 
coming  is  looked  upon  as  doubtful,  or  a  thing  at  -an 
immense  distance,  the  hearts  of  men  are  fully  set  tu 
doexnl,  Eccl.  8.  11.  See  Ezek.  12.  27.  They  that 
walk  by  sense,  are  ready  to  say  of  the  unseen  Jesus, 
as  the  people  did  of  Moses,  when  he  tarried  in  the 
mount  upon  their  errand,  IVe  wot  not  ivhat  is  be- 
come of  him,  and  therefore  up,  make  us  gods,  the 
world  a  god,  the  belly  a  god,  any  thing  but  him  that 
should  be. 

2.  The  particulars  of  his  wickedness ;  and  they 
are  sins  of  the  first  magnitude ;  he  is  a  slave  to  his 
passions  and  his  appetites. 

(1.)  Persecution  is  here  charged  upon  him.  He 
,he^ms  to  smite  his  felloiv-seniants.  Note,  [1.]  Even 
the  stewards  of  the  house  are  to  look  upon  all  the 
servants  of  the  house  as  their  fellow  servants,  and 
therefore  are  forbidden  to  lord  it  over  them.  If  the 
angel  call  himself  fello^u-servant  to  John,  (Rev.  19. 
10.)  no  marvel  if  John  have  learned  to  cal]  himself 
brother  to  the  Christians  of  the  churches  of  Asia, 
Rev.  1.  9.  [2.]  It  is  no  new  thing  to  see  evil  ser- 
vants smiting  their  fellow-servants ;  both  private 
Christians  and  faithful  ministers.  He  smites  them, 
either  because  they  reprove  him,  or  because  they 
will  not  bow  and  do  him  reverence  ;  will  not  say  as 
he  saith,  and  do  as  he  doeth,  against  their  conscien- 
ces :  he  smites  them  with  the  tongue,  as  they  smote 
the  prophet,  Jer.  IS.  18.  And  if  he  got  power  into 
his  hand,  or  can  press  those  into  his  service,  that 
have,  as  the  ten  horns  upon  the  head  of  the  beast,  it 
goes  further.  Pashur  the  priest  smote  Jeremiah, 
and  put  him  in  the  stocks,  Jer.  20.  1.  The  re\olters 
have  often  been,  of  all  others,  most  profound  to 
make  slaughter,  Hos.  5.  2.  The  .steward,  when  he 
smites  his  fellow  servants,  docs  it  under  colour  of 
his  Master's  authoritv,  and  in  his  name ;.  he  says, 
I^et  the  Lord  be  glorified ;  (Isa.  66.  5.)  but  he  shall 
know,  that  he  could  not  put  a  gi-eater  affront  upon 
his  Master. 

(2.)  Profaneness  and  immorality  ;  He  begins  to 
eat  and  drink  ivith  the  drunken.  []■]  He  associ- 
ates with  the  worst  of  sinners,  has  fellowship  with 
them,  is  intimate  with  them  ;  he  walks  in  their 
counsel,  stands  in  their  way,  sits  in  their  seat,  and 
sings  their  songs.  The  di-unken  are  the  merry  jo- 
vial company,  and  those  he  is  for,  and  thus  he  har- 
dens them  in  their  wickedness.  [2.]  He  does  like 
them  ;  eats,  and  drinks,  and  is  drunken  ;  so  it  is  in 
Luke.  This  is  an  inlet  to  all  manner  of  sin.   Drunk- 


ST.  MATTHEW,  XXIV. 


enness  is  a  leading  wickedness  ;  they  who  are  slaves 
to  that,  are  never  masters  of  themselves  in  any  thing 
else.  The  persecutors  of  God's  people  have  com- 
monly been  the  most  vicious  and  immoral  men. 
Persecuting  consciences,  whatever  the  pretensions 
be,  are  commonly  the  most  profligate  and  debauch- 
ed consciences.  What  will  not  they  be  drank  with, 
that  will  be  drunk  with  the  blood  of  the  saints? 
Well,  this  is  the  description  of  a  wicked  minister, 
who  yet  may  have  the  common  gifts  of  learning  and 
utterance  above  others  ;  and,  as  hath  been  said  of 
some,  may  preach  so  well  in  the  pulpit,  that  it  is 
pity  he  should  ever  come  out,  and  yet  live  so  ill  out 
of  the  pulpit,  that  it  is  pity  he  should  ever  come  in. 
Secondly,  His  doom  read,  v.  50,  51.  The  coat 
and  character  of  wicked  ministers  will  not  only  not 
secure  them  from  condemnation,  but  will  greatly 
aggravate  it.  They  can  plead  no  exemption  from 
Christ's  jurisdiction,  whatever  they  pretend  to  in 
the  chui-ch  of  Rome,  from  that  of  the  civil  magis- 
trate ;  there  is  no  benefit  of  clergy  at  Christ's  bar. 
Obsen'e, 

1.  The  surprise  that  will  accompany  his  doom  ; 
(f.  50.)  The  Lord  of  that  servant  ivill  come.  Note, 
(1.)  Our  putting  off"  the  thoughts  of  Christ's  com- 
ing, will  not  put  off  his  coming.  \Miatever  fancy 
he  deludes  himself  with,  his  Lord  wiU  come.  The 
unbelief  of  man  shall  not  make  that  great  promise, 
or  threatening,  (call  it  which  you  will,)  of  no  effect. 
(2. )  The  coming  of  Christ  will  be  a  most  dreadful 
suiprise  to  secure  and  careless  sinners,  especially  to 
wicked  ministers  ;  He  shall  come  in  a  day  ivhen  he 
looketh  not  for  him.  Note,  Those  that  have  slight- 
ed the  warnings  of  the  word,  and  silenced  those  of 
their  own  consciences  concerning  the  judgment  to 
come,  cannot  expect  any  other  warnings  :  those 
will  be  adjudged  sufficient  legal  notice  given,  whe- 
ther taken  or  no  ;  and  no  unfairness  can  be  charged 
on  Christ,  if  he  come  suddenly,  without  giving  other 
notice.     Behold,  he  has  told  us  before. 

2.  The  severity  of  his  doom,  v.  51.  It  is  not  more 
severe  than  righteous,  but  it  is  a  doom  that  carries 
in  it  utter  ruin,  wrapt  up  in  two  dreadful  words, 
death  and  damnation. 

(1.)  Death.  His  Lord  shall  cut  him  asunder, 
<f/xoTO|«(r»£i  ivToi,  "he  shall  cut  him  off  from  the 
land  of  the  living,"from  the  congi-egation  of  the  righ- 
teous, shall  separate  him  unto  evil ;  which  is  the 
definition  of  s.  curse,  (Deut.  29.  21.)  shall  cut  him 
down,  as  a  tree  that  cumbers  the  ground  ;  perhaps 
it  alludes  to  the  sentence  often  used  in  the  law. 
That  soul  shall  be  cut  off  from  his  people  ;  deno- 
ting an  utter  extirpation.  Death  cuts  off  a  good 
man,  as  a  choice  imp  is  cut  off,  to  be  grafted  in  a 
better  stock  ;  but  it  cuts  off  a  wicked  man,  as  a  with- 
ered branch  is  cut  off  for  the  fire.  Cuts  him  off  from 
this  world  which  he  set  his  heart  so  much  upon, 
and  was,  as  it  were,  one  with.  Or,  as  we  read  it, 
shall  cut  him  asunder,  that  is,  part  body  and  soiJ, 
send  the  body  to  the  grave,  to  be  a  prcj-  for  worms, 
and  the  soul  to  hell,  to  be  a  prey  for  dex'ils,  and 
there  is  the  sinner  cut  asunder.  The  soul  and  body 
of  a  godly  man  at  death  part  fairly,  the  one  cheer- 
fully lifted  up  to  God,  the  other  left  to  the  du.st ; 
but  the  soul  and  l^ndy  of  a  wicked  man  at  death  are 
cut  asunder,  torn  asunder,  for  to  them  death  is  the 
ki7ig  of  terrors,  Job  18.  14.  The  wicked  servant 
divided  himself  between  God  and  the  world,  Christ 
and  Belial,  his  profession  and  his  lusts,  justly  there- 
fore will  he  thus  be  divided. 

(2.)  Damnation.  He  shall  aftpoint  him  his  por- 
tion with  the  hypocrites,  and  a  miserable  portion  it 
will  be,  for  there  shall  be  weeping.  Note,  [1.] 
There  is  a  place  and  state  of  everlasting  misery  in 
the  other  world,  where  there  is  nothing  but  weefiing 
and  gnashing  of  teeth  ;  which  speaks  the  soul's  tri- 
bulation and  anguish  under  God's  indignation  and 


ST.  MATTHEW,  XXV. 


289 


wrath.  [2.  ]  The  divine  sentence  will  appoint  this 
place  and  state,  as  the  portion  of  those  who,  by  their 
own  sin,  were  fitted  for  it.  Even  he  of  whom  he  said 
that  he  was  /lis  Lord,  shall  thus  appoint  him  his 
portion.  He  that  is  now  t/ie  Saviour,  will  then  be 
the  Judge,  and  the  everlasting  state  of  the  children 
of  men  will  be  as  he  appoints.  They  that  chose  the 
world  for  their  portion  in  this  life,  will  have  hell  for 
their  portion  in  the  other  life.  This  is  the  portion 
of  a  wicked  man  from  God,  Job  20.  29.  [3.]  Hell 
is  the  proper  place  of  hypocrites.  This  wicked  ser- 
vant has  his  portion  with  the  hyfiocrites.  They  are, 
as  it  were,  the  freeholders,  other  sinners  are  but  as 
inmates  with  them,  and  have  but  a  portion  of  their 
misery.  When  Christ  would  express  the  most  se- 
vere punishment  in  the  other  world,  he  calls  it  the 
portion  of  hypocrites.  If  there  be  any  place  in  hell 
hotter  than  other,  as  it  is  like  there  is,  it  will  be  the 
allotment  of  those  that  have  the  form,  but  hate  the 
power,  of  godliness.  [4.]  Wicked  ministers  will 
have  their  portion  in  the  other  world  with  the  worst 
of  sinners,  even  with  the  hypocrites,  and  justly,  for 
they  are  the  worst  of  hypocrites.  The  blood  of 
Christ,  which  they  have  by  their  profaneness  tram- 
pled under  their  feet,  and  the  blood  of  souls,  which 
they  have  by  their  unfaithfulness  brought  upon  their 
heads,  will  bear  hard  upon  them  in  that  place  of 
torment.  Son,  remember,  will  be  as  cutting  a  word 
to  a  minister,  if  he  perish,  as  to  any  other  sinner 
whatsoever.  Let  them,  therefore,  who  preach  to 
others,  fear,  lest  they  themselves  should  hs  cast- 
aways. 

CHAP.  XXV. 

This  chapter  continues  and  concludes  our  Saviour's  dis- 
course, which  began  in  the  foregoing  chapter,  concerning 
his  second  coming  and  the  end  of  the  world.  This  was  his 
farewell-sermon  of  caution,  as  that,  John  14.  15,  and  16, 
was  of  comfort,  to  his  disciples  ;  and  they  had  heed  of  both 
in  a  world  of  so  much  temptation  and  trouble  as  this  is. 
The  application  of  tliat  discourse,  was,  \Vatch  therefore, 
and  be  ye  also  ready.  Now,  in  prosecution  of  these  seri- 
«us  awakening  cautions,  in  this  chapter  we  hare  three 
parables,  the  scope  of  whicli  is  the  same— to  quicken  us 
all  with  the  utmost  care  and  diligence  to  get  ready  for 
Christ's  second  coming,  which,  in  all  liis  farewells  to  his 
church,  mention  was  made  of,  as  jn  that  before  he  died, 
(John  14.  2.)  in  that  at  his  ascension,  (Acts  1.  11.)  and  in 
that  at  the  shutting  up  of  the  canon  of  the  scripture,  Rev. 
22.  20.  Now  it  concerns  us  to  prepare  for  Christ's  coming ; 

I.  That  we  may  then  be  ready  to  attend  upon  him  ;  and 
this  is  shewed  in  the  parable  of  the  ten  virgins,  v.  1  .  .  13. 

II.  That  we  may  then  be  ready  to  give  up  our  account  to 
him;  and  this  is  shewed  in  the  parable  of  the  three  ser- 
vants, V.  14  .  .  30.  III.  That  we  may  then  be  ready  to  re- 
ceive from  him  our  final  sentence,  and  that  it  may  be  to 
eternal  life ;  and  this  is  shewed  in  a  more  plain  description 
of  the  process  of  the  judgment,  v.  31  .  .  46.  These  are 
thmgs  of  awful  consideration,  iecause  of  everlasting  con- 
cern to  every  one  of  us. 

1.  nnHEN  shall  the  kingdom  of  heaven 
i  be  likened  unto  ten  virgins,  which 
took  their  lamps,  and  went  forth  to  meet 
the  bridegroom.  2.  And  five  of  them  were 
wise,  and  five  tvere  foolish.  3.  They  that 
were  foolish  took  their  lamps,  and  took  no 
oil  with  them :  4.  But  the  wise  took  oil  in 
their  vessels  with  their  lamps.  5.  While 
the  bridegroom  tarried,  they  all  slumbered 
and  slept.  6.  And  at  midnight  there  was 
a  ciy  made,  Behold,  the  bridegroom  Com- 
eth; go  ye  out  to  meet  him.  7.  Then  all 
those  virgins  arose,  and  trimmed  their 
lamps.  8.  And  the  foolish  said  unto  the 
wise,  Give  us  of  your  oil ;  for  our  lamps 
Vol.  v.— 2  O 


are  gone  out.     9.  But  the  wise  answered, 

saying,  Not  so ;  lest  there  be  not  enough 
for  us  and  you :  but  go  ye  rather  to  them 
that  sell,  and  buy  for  yourselves.  1 0.  And 
while  they  went  to  buy,  the  bridegroom 
came ;  and  they  that  were  ready  went  in 
with  him  to  the  marriage :  and  the  door 
was  shut.  11.  Afterward  came  also  the 
other  virgins,  saying.  Lord,  Lord,  open  to 
us.  1 2.  But  he  answered  and  said.  Verily 
I  say  unto  you,  I  know  you  not.  1 3.  Watch 
therefore,  for  ye  know  neitlier  the  day  nor 
the  hour  wherein  the  Son  of  man  cometh. 
Here, 

I.  That  in  general  which  is  to  be  illustrated,  is, 
the  kingdom  of  heaven,  the  state  of  things  under  the 
gospel,  the  external  kingdom  of  Christ,  and  the  ad- 
ministration and  success  of  it.  Some  of  Christ's 
parables  had  shewed  us  what  it  is  like  now  in  the 
present  reception  of  it,  as  ch.  13.  This  tells  us 
what  it  shall  be  like,  when  the  mystery  of  God  shall 
be  finished,  and  that  kingdom  delivered  up  to  the 
Father.  The  administration  of  Christ's  govern- 
ment toward  the  ready  and  the  unready,  in  the 
great  day,  may  be  illustrated  by  this  similitude  ;  or 
the  kingdom  is  put  for  the  subjects  of  the  kingdom. 
The  professors  of  Christianity  shall  then  be  likened 
to  these  ten  virgins,  and  shall  be  thus  disting-uished. 

II.  That  by  which  it  is  illustrated,  is,  a  marriage 
solemnity.  It  was  a  custom  sometimes  used  among 
the  Jews,  on  that  occasion,  that  the  bridegroom 
came,  attended  with  his  friends,  late  in  the  night, 
to  the  house  of  the  bride,  where  she  expected  him, 
attended  with  her  bride-maids ;  who,  upon  notice 
given  of  the  bridegroom's  approach,  were  to  go  out 
with  lamps  in  their  hands,  to  light  him  into  the 
house  witli  ceremony  and  foimality,  in  order  to  the 
celebration  of  the  nuptials  with  great  mirth.  And 
some  think  that  on  these  occasions  they  had  usually 
ten  virgins  ;  for  the  Jews  never  held  a  synagogue, 
circumcised,  kept  the  passover,  or  contracted  mar- 
riage, but  ten  persons  at  least  were  present.  Boaz, 
when  he  married  Ruth,  had  ten  witnesses,  Ruth  4. 
2.     Now  in  this  parable, 

1.  The  Bridegroom  is  our  Lord  Jesus  Christ ;  he 
is  so  represented  in  the  45th  Psalm,  Solomon's  Song, 
and  often  in  the  New  Testament.  It  bespeaks  his 
singular  and  superlative  love  to,  and  his  faithful  and 
inviolable  covenant  with,  his  spouse,  the  church. 
Believers  are  now  betrothed  to  Christ ;  (Hos.  2.  19.) 
but  the  solemnizing  of  the  mairiage  is  resented  fof 
the  great  day,  when  the  bride,  the  Lamb's  wife, 
will  have  made  herself  completely  ready,  Rev.  19. 
7,  9. 

2.  The  virgins  are  the  professors  of  religion, 
members  of  the  church  :  but  here  represented  as 
her  companions,  (Ps.  45.  14.)  as  elsewhere  her  chil- 
dren, (Isa.  54.  1.)  her  07-nampn?s,  Isa.  49.  18.  They 
that  follow  the  Lamb,  are  said  to  be  virgins  ;  (Rev. 
14.  4. )  this  denotes  their  beautjf  and  purity  ;  they 
are  to  be  presented  as  chaste  virgins  to  Christ,  2 
Cor.  11.  2.  The  bridegroom  is  a  king ;  so  these 
virgins  are  maids  of  honour,  virgins  without  num- 
ber, (Cant.  6.  8.)  yet  here  said  to  be  ten. 

3.  The  office  of  these  virgins  is  to  meet  the  bride- 
groom, which  is  as  much  their  happiness  as  their 
duty.  They  come  to  wait  upon  the  bridegroom 
when  he  appears,  and  in  the  mean  time  to  wait _/br 
him.  See  here  the  nature  of  Christianitv.  As 
Christians,  we  profess  ourselves  to  be,  (1.)  Attend- 
ants upon  Christ,  to  do  him  honour,  as  the  glorious 
Bridegroom,  to  be  to  him  for  a  name  and  a  praise, 
especially  then  when  he  shall  come  to  be  glorified 


290 


ST.  MATTHEW,  XXV. 


in  his  saints.  We  must  follow  him  as  honorary  ser- 
vants do  their  masters,  John  12.  26.  Hold  up  the 
name,  and  hold  forth  the  praise,  of  the  exalted  Je- 
sus ;  this  is  our  business.  (2.)  Expectants  of  Christ, 
and  of  his  second  coming.  As  Christians,  we  pro- 
fess, not  only  to  believe  and  look  for,  but  to  love  and 
long  for,  the  appearing  of  Christ,  and  to  act  in  our 
whole  conversation  with  regard  to  it.  The  second 
coming  of  Christ  is  the  centre  in  which  all  the  lines 
of  our  religion  meet,  and  to  which  the  whole  of  the 
divine  life  hath  a  constant  reference  and  tendency. 

4.  Their  chief  concern  is,  to  have  lights  in  their 
hands,  when  they  attend  the  bridegroom,  thus  to 
do  him  honour  and  to  do  him  service.  Note,  Chris- 
tians are  children  of  light.  The  gospel  is  light,  and 
they  who  receive  it,  must  not  only  be  enlightened 
by  It  themselves,  but  must  shine  as  lights  must  hold 
it  forth,  Phil.  2.  15,  16.     This  in  general. 

Now,  concerning  these  ten  virgins,  we  may  ob- 
serve, 

(1.)  Their  different  character,  with  the  proof 
and  evidence  of  it. 

(1.)  Their  character  was,  \h3.\.Jiveiuerenuise,  and 
Jive  foolish,  {v.  2.)  and  wisdom  excelkth  folly,  as 
far  as  light  excelleth  darkness ;  so  saith  Solomon, 
a  competent  judge,  Eccl.  2.  13.  Note,  Those  of 
the  same  profession  and  denomination  among  men, 
mav  yet  be  of  characters  vastly  different  in  tlie  sight 
of  God.  Sincere  Christians  are  the  wise  virgins,  and 
hypocrites  the  foolish  ones,  as  in  another  parable 
tliey  are  reprtf&nted  by  wise  and  foolish  builders. 
Note,  Those  are  wise  or  foolish  indeed,  that  are  so 
in  the  affairs  of  their  souls.  True  religion  is  true 
wisdom  :  sin  is  folly,  but  especially  the  sin  of  hy- 
pocrisy, for  those  are  the  greatest  fools  that  ai-e  wise 
in  their  own  conceit,  and  those  the  worst  of  sinners, 
thut  feign  themselves  just  men.  Some  observe,  from 
the  equal  number  of  the  wise  and  foolish,  what  a 
charitable  decorum  (it  is  Archbishop  Tillotson's  ex- 
pression) Christ  observes,  as  if  he  would  hope  that 
the  number  of  true  believers  were  near  equal  to  that 
of  hypocrites,  or,  at  least,  would  teach  us  to  hope 
the  best  concerning  those-that  profess  religion,  and 
to  think  of  them  with  a  bias  to  the  charitable  side. 
Though,  in  judging  of  ourselves,  we  ought  to  re- 
member that  the  gate  is  strait,  and  few  find  it,  yet, 
in  judging  of  others,  we  ought  to  remember,  that 
the  Captain  of  our  salvation  brings  many  sons  to 
glory. 

[2.]  The  evidence  of  this  character  was  in  the 
very  thing  which  they  were  to  attend  to  ;  by  that 
they  are  judged  of. 

First,  It  was  the  folly  of  the  foolish  virgins,  that 
they  took  their  lamps,  and  took  no  oil  with  them,  v. 
3.  They  had  just  oil  enough  to  make  their  lamps 
burn  for  the  present,  to  make  a  show  with,  as  if 
they  intended  to  meet  the  bridegroom  ;  but  no  cruse 
or  bottle  of  oil  with  them  for  a  recruit,  if  the  bride- 
groom tarried ;  thus  hypocrites, 

1.  They  have  no  principle  within.  They  have  a 
lamp  of  profession  in  their  hands,  but  have  not  in 
their  hearts  that  stock  of  sound  knowledge,  rooted 
dispositions,  and  settled  resolutions,  which  is  neces- 
sary to  carry  them  through  the  services  and  trials 
of  the  present  state.  They  act  under  the  influence 
of  external  inducements,  but  are  void  of  spiritual 
life  ;  like  a  tradesmen,  that  sets  up  without  a  stock, 
or  the  seed  on  the  stonv  ground,  that  wanted  root. 

2.  They  have  no  prospect  of,  nor  make  provision 
for,  what  is  to  come.  They  took  lamps  for  a  pre- 
sent show,  but  not  oil  for  after-use.  This  incogi- 
tancy  is  the  niin  of  many  professors  ;  all  their  care 
is  to  recommend  themselves  to  their  neighbours, 
■whom  thev  now  converse  with,  not  to  approve  them- 
selves to  Christ,  whom  they  must  hereafter  appear 
before  ;  as  if  .any  thing  will  serve,  provided  it  will 
but  sei-ve  for  the  present.     Tell  them  of  things  not 


seen  as  yet,  and  you  are  like  Lot  to  his  sons  in  law, 
as  one  that  mocked.  They  do  not  pro\  ide  for  here- 
after, as  the  p-nt  does,  nor  lay  ufi  for  the  time  to 
come,  2  Cor.  12.  14. 

Secondly,  It  was  the  wisdom  of  the  wise  virgins, 
that  they  took  oil  in  their  vessels  with  their  lamps,  v. 
4.  They  had  a  good  principle  within,  which  would 
maintain  and  keep  up  their  profession.  1.  The 
heart  is  the  vessel,  which  it  is  our  wisdom  to  get 
furnished  ;  for  out  of  a  good  treasure  there,  good 
things  must  be  brought ;  but  if  that  root  be  rotten- 
ness, the  blossom  will  be  dust.  2.  Grace  is  the  oil 
which  we  must  have  in  this  vessel ;  in  the  taberna- 
cle there  was  constant  provision  made  of  oil  for  the 
light,  Exod.  35.  14.  Our  light  must  shine  before 
men  in  good  works  ;  but  this  cannot  be,  or  not  long, 
unless  there  be  a  fixed  active  principle  in  the  heart, 
of  faith  in  Christ,  and  love  to  God  and  our  brethren, 
from  which  we  must  act  in  every  thing  we  do  in  re- 
ligion, with  an  eye  to  what  is  before  us.  They  that 
took  oil  in  their  vessels,  did  it  upon  supposition,  that 
perhaps  the  bridegroom  might  tarry.  Note,  In 
looking  forward,  it  is  good  to  prepare  for  the  worst, 
to  lay  in  for  a  long  siege.  But  remember  that  this 
oil,  which  keeps  the  lamp  burning,  is  derived  to  the 
candlestick  from  Jesus  Christ,  the  great  and  good 
Olive,  by  the  golden  pipes  of  the  ordinances,  as  it  is 
represented  in  that  vision,  (Zech.  4.  2,  3,  12. )  which 
is  explained  John  1.  16.  Of  his  fulness  have  all  we 
received,  and  grace  for  grace. 

(2. )  Their  common  fault,  during  the  bridegroom's 
delay;  They  all  slumbered  and  slejit,  v.  25.  Observe 
here, 

[1.]  The  bridegroom  tarried,  that  is,  he  did  not 
come  out  so  soon  as  they  expected.  What  we  look 
for  as  certain,  we  are  apt  to  think  is  very  near ; 
many  in  the  apostles'  times  imagined  the  day  of  the 
Lord  was  at  hand,  but  it  is  not  so.  Christ,  as  to  us, 
seems  to  tarry,  and  yet  really  does  not,  Hab.  2.  3. 
There  is  good  reason  for  the  Bridegroom's  tarrying ; 
there  are  n[iany  intermediate  counsels  and  purposes 
to  be  accoi#plished,  the  elect  must  all  be  called  in, 
God's  patience  must  be  manifested,  and  the  saints' 
patience  tried,  the  harvest  of  the  earth  must  be 
ripened,  and  so  must  the  harvest  of  heaven  too. 
But,  though  Christ  tarry  past  our  time,  he  will  not 
tarry  past  the  due  time. 

[2.  ]  While  he  tarried,  those  that  waited  for  him 
grew  careless,  and  forgot  what  they  were  attending ; 
They  all  slumbered  and  slept ;  as  if  they  had  given 
over  looking  for  him  ;  for,  when  the  Son  of  man 
comes,  he  will  not  find  faith,  Luke  18.  8.  Those 
that  inferred  the  suddenness  of  it  from  its  certainty, 
when  that  answered  not  their  expectation,  were  apt, 
from  the  delay,  to  infer  its  uncertainty.  The  wise 
virgins  slumbered,  and  the  foolish  slept ;  so  some 
distinguish  it ;  however,  they  were  both  faulty.  The 
wise  virgins  kept  their  lamps  burning,  but  did  not 
keep  themselves  awake.  Note,  Too  many  good 
Christians,  when  they  have  been  long  in  profession, 
grow  remiss  in  their  preparations  for  Christ's  second 
coming  ;  they  intermit  their  care,  abate  their  zeal, 
their  graces  are  not  lively,  nor  their  works  found 
perfect  before  God ;  and  though  all  love  be  not  lost, 
yet  the  first  love  is  left.  If  it  was  hard  to  the  dis- 
ciples to  watch  with  Christ  an  hour,  much  more  to 
watch  with  him  an  age.  I  sleep,  saith  the  spouse, 
but  my  heart  wakes.  Observe,  First,  They  slum- 
bered, and  then  they  slept.  Note,  One  degree  of 
carelessness  and  remissness  makes  way  for  another. 
Those  that  allow  themselves  in  slumbering,  will 
scarcely  keep  themselves  from  sleeping  ;  therefore 
dread  the  beginning  of  spiritual  decays ;  Venienti 
occurrite  morbo — ittend  to-  the  first  symptoms  of 
disease.  The  ancients  generally  understood  the  vir- 
gins' slumbering  and  sleeping,  of  their  dying  ;  they 
all  died,  wise  and  foolish,  (Ps.  49.  10.)  before  judg- 


ST.  MATTHEW,  XXV. 


291 


ment-day.  So  Ferus,  Anteqiiam  veniat  apoiuus, 
omnibus  obdormiscendum  est,  hoc  est,  moriendum — 
Before  the  Bridegroom  come,  all  must  slee/i,  that  is, 
die.  So  Calvin.  But  I  think  it  is  rather  to  be  taken 
as  we  have  opened  it. 

(3.)  The  suqjrising  summons  given  them  to  at- 
tend the  bridegroom  ;  {v.  6.)  Jc  midnight  there  luas 
a  cry  made,  Behold,  the  bridegroom  cometh.  Note, 
[1.]  Though  Christ  tarry  long,  he  will  come  at  last ; 
though  he  seems  slow,  he  is  sure.  In  his  first  com- 
ing, he  was  thought  long  by  those  that  waited  for 
the  consolation  of  Israel  ;  yet  in  the  fulness  of  time 
he  came  ;  so  his  second  coming,  though  long  defer- 
red, is  not  forgotten  ;  his  enemies  shall  find,  to  their 
cost,  that  forbearance  is  no  acquitance  ;  and  his 
friends  shall  find,  to  their  comfort,  that  the  vision  is 
for  an  a/i/iointed  time,  and  at  the  end  it  shall  speak, 
and  ?iot  lie.  The  year  of  the  redeemed  is  fixed, 
and  it  will  come.  [2.]  Christ's  coming  will  be  at 
our  midnight,  when  we  least  look  for  liim,  and  are 
most  disposed  to  take  our  rest.  His  coming  for  the 
relief  and  comfort  of  his  people,  often  is  when  the 
good  intended  seems  to  be  at  the  greatest  distance  ; 
and  his  coming  to  reckon  with  his  enemies,  is  when 
they  put  the  evil  day  farthest  from  them.  It  was 
at  midnight  that  the  first-boi-n  of  Egjqit  were  de- 
stroyed, and  Israel  delivered,  Exod.  12,  22.  Death 
often  comes  when  it  is  least  expected  ;  the  soul  is 
required  this  night,  Luke  12.  20.  Christ  will  come 
when  he  pleases,  to  shew  his  sovereignty,  and  will 
not  let  us  know  when,  to  teach  us  our  duty.  [3.  ] 
When  Christ  comes,  we  must  go  forth  to  meet  him. 
As  Christians,  we  are  bound  to  attend  all  the  mo- 
tions of  the  Lord  Jesus,  and  meet  him  in  all  his  out- 
goings. When  he  comes  to  us  at  death,  we  must 
go  forth  out  of  the  body,  out  of  the  world,  to  meet 
him  with  affections  and  workings  of  soul  suitable  to 
the  discoveries  we  then  expect  him  to  make  of  him- 
self. Go  ye  forth  to  meet  him,  is  a  call  to  those  who 
are  habitually  prepared,  to  be  actually  ready.  [4.] 
The  notice  given  of  Christ's  approach,  and  the  call 
to  meet  him,  will  be  awakening  ;  There  was  a  cry 
made.  His  first  coming  was  not  with  any  observa- 
tion at  all,  nor  did  they  say,  Lo,  here  is  Christ,  or 
Lo,  he  is  there  ;  he  was  in  tlie  world,  and  the  world 
knew  him  not ;  but  his  second  coming  will  be  with 
the  observation  of  all  the  world  ;  Every  eye  shall 
see  him.  There  will  be  a  ciy  from  heaven,  for  he 
shall  descend  with  a  shout,  ./irise,  ye  dead,  and  come 
to  judgment  ;  and  a  cry  from  the  earth  too,  a  cry  to 
rocks  and  mountains,  Rev.  6.  16. 

(4.)  The  address  they  all  made  to  answer  this 
summons  ;  (ii.  7.)  They  all  arose,  and  trimmed  their 
lamps,  snuffed  them,  and  supplied  them  with  oil, 
and  went  about  with  all  expedition  to  put  themselves 
in  a  posture  to  receive  the  bridegroom.  Now,  [I.] 
This,  in  the  wise  virgins,  bespeaks  an  actual  pre- 
paration for  the  Bridegroom's  coming.  Note,  Even 
those  that  are  best  prepared  for  death,  have,  upon 
the  immediate  arrests  of  it,  work  to  do  to  get  them- 
selves actually  ready,  that  thev  mav  he  found  in 
peace  (2  Pet.  3.  14.)  found  doing,  {ch.  24.  46.)  and 
not  found  naked,  2  Cor.  5.  3.  It  will  be  a  day  of 
search  and  inquiry ;  and  it  concerns  us  to  think  how 
we  shall  then  be  found.  WTien  we  see  the  day  ap- 
proaching, we  must  address  ourselves  to  our  dying 
work  with  all  seriousness,  renewing  our  repentance 
for  sin,  our  consent  to  the  covenant,  our  farewells  to 
the  world  ;  and  our  souls  must  be  carried  out  toward 
God  in  suitable  breathings.  [2.]  In  the  foolish  vir- 
gins, it  denotes  a  vain  confidence,  and  conceit  of  the 
goodness  of  their  state,  and  their  readiness  for  ano- 
ther world.  Note,  Even  counterfeit  graces  will 
serve  a  man  to  make  a  show  of  when  he  comes  to 
die,  as  well  as  thev  have  done  all  his  life  long  ;  the 
hypocrite's  hopes  blaze  when  they  are  just  expiring, 
like  a  lightening  before  death. 


(5.)  The  distress  which  the  foolish  virgins  were 
in,  for  want  of  oil,  v.  8,  9.  This  bespeaks,  [1.]  Tlie 
apprehensions  which  some  hypocrites  have  of  the 
misery  of  their  state,  even  on  this  side  death,  when 
God  opens  their  eyes  to  see  their  folly,  and  them- 
selves perishing  with  a  lie  in  their  right  hand.  Or, 
however,  [2.]  The  real  misery  of  tlieir  state  on  the 
other  side  death,  and  in  the  judgment ;  how  far 
their  fair,  but  false,  profession  of  religion,  will  be 
from  availing  them  any  thing  in  the  great  day  ;  see 
what  comes  of  it. 

First,  Their  lamps  are  gone  out.  The  lamps  of 
hypocrites  often  go  out  in  this  life  ;  when  they  who 
have  begun  in  the  spirit  end  in  the  flesh,  and  the 
hypocrisy  breaks  out  in  an  open  apostacy,  2  Pet.  2. 
20.  The  profession  withers,  and  the  credit  of  it  is 
lost ;  the  hopes  fail,  and  the  comfort  of  them  is  gone  ; 
how  often  is  the  candle  of  the  wicked  thus  put  out  ? 
Job  21.  17.  Yet  many  a  hypocrite  keeps  up  his  cre- 
dit, and  the  comfort  of  his  profession,  such  as  it  is,  to 
the  last ;  but  what  is  it  when  God  takes  away  hia 
soul?  Job  27.  8.  If  his  candle  be  not  put  out  before 
him,  it  is  put  out  with  him,  Job  18.  5,  6.  He  shall 
lie  clown  in  sorrow,  Isa.  50.  11.  The  gains  of  a  hy- 
pocritical profession  will  not  follow  a  man  to  judg- 
ment, ch.  7.  "il,  23.  The  lamps  are  gone  out,  when 
the  hypocrite's  hope  proves  like  the  spider's  web, 
(Job  8.  11,  £cc. )  and  like  the  giving  up  of  the  ghost, 
(Job  11.  20.)  like  Absalom's  mule  that  left  him  in 
the  oak. 

Secondly,  They  wanted  oil  to  supply  them  when 
they  were  going  out.  Note,  Those  that  take  up 
short  of  true  grace,  will  certainly  find  the  want  of 
it  one  time  or  other.  An  external  profession,  well 
humoured,  may  caiTy  a  man  far,  but  it  will  not  carry 
him  through  ;  it  may  light  him  along  this  world,  but 
the  damps  of  the  valley  of  the  shadow  of  death  will 
put  it  out. 

Thirdly,  They  would  gladly  be  beholden  to  the 
wise  virgins  for  a  supply  out  of  their  vessels  ;  Give 
us  of  your  oil.  Note,  The  day  is  coming  when  car- 
nal hypocrites  would  gladly  be  found  in  the  condi- 
tion of  true  Christians.  Those  who  now  hate  the 
strictness  of  religion,  will,  at  death  and  judgment, 
wish  for  the  solid  comforts  of  it  Thosfe  who  care 
not  to  live  the  life,  yet  would  die  the  death,  of  the 
righteous.  The  day  is  coming  when  those  who  now 
look  with  contempt  upon  humble  contrite  saints, 
would  gladly  get  an  interest  in  them,  and  would 
value  those  as  their  best  friends  and  benefactors, 
whom  now  they  set  with  the  dogs  of  their  Jiock. 
Give  tis  of  your  oil ;  that  is,  "Speak  a  good  word 
for  us ;"  so  some  ;  but  there  is  no  occasion  for  vouch- 
ers in  the  great  day,  the  Judge  knows  what  is  every 
man's  ti-ue  character.  But  is  it  not  well  that  they 
are  brought  to  say,  Gtve  us  of  your  oil  ?  It  is  so  ; 
but,  1.  This  request  was  extorted  by  sensible  neces- 
sity. Note,  Those  will  see  their  need  of  grace  here- 
after, when  it  should  save  them,  who  will  not  see 
their  need  of  grace  now,  when  it  should  sanctify 
and  rule  them.  -2.  It  comes  too  late.  God  would 
have  given  them  oil,  had  they  asked  in  time  ;  but 
there  is  no  buying  when  the  market  is  o\cr,  no  bid- 
ding when  the  inch  of  candle  is  dropped. 

Fourthly,  They  were  denied  a  share  in  their  com- 
panions' oil.  It  is  a  sad  presage  of  a  repulse  with 
God,  when  they  were  thus  repulsed  by  good  people. 
The  wise  answered,  J\^ot  so  ;  that  p'eremptoiy  de- 
nial is  not  in  the  original,  but  supplied  by  the  trans- 
lators :  these  wise  virgins  would  rather  give  a  rea- 
son, without  a  positive  refusal,  than  (as  many  do) 
give  a  positive  refusal,  without  a  reason.  They 
were  well  inclined  to  help  their  neighbours  in  dis- 
tress ;  but.  We  must  not,  we  cannot,  we  dare  not, 
do  it,  lest  there  he  not  enough  for  us  and  you ; 
charity  begins  at  home  ;  but  go,  and  buy  for  your- 
selves.    Note,  1,  Those  that  would  be  saved,  must 


293 


ST.  MATTHEW,  XXV. 


have  grace  of  their  own.  Though  we  have  benefit 
by  the  communion  of  saints,  and  the  faith  and  pray- 
ers of  others  may  now  redound  to  our,  advantage, 
yet  our  own  sanctification  is  indispensably  necessary 
to  our  ovm  salvation.  The  just  shall  live  by  his 
faith.  Every  man  shall  give  account  of  himself, 
and  therefore  let  every  man  prove  his  own  loork  ; 
for  he  cannot  get  another  to  muster  for  him  in  that 
day.  2.  Tliose  that  have  most  grace  have  none  to 
spare  ;  all  we  have  is  little  enough  for  ourselves  to 
appear  before  God  in.  The  best  have  need  to  bor- 
row from  Christ,  but  they  have  none  to  lend  to  any 
of  their  neighbours.  The  church  of  Rome,  which 
dreams  of  works  of  supererogation  and  the  imputa- 
tion of  the  righteousness  of  saints,  forgets  that  it 
was  the  wisdom  of  the  wise  virgins  to  understarid 
that  they  had  but  oil  enough  for  themselves,  and 
none  for  others.  But  obsei've.  These  wise  virgins 
did  not  upbraid  the  foolish  with  their  neglect,  nor 
boast  of  their  own  forecast,  nor  torment  them  with 
suggestions  tending  to  despair,  but  gave  them  the 
best  advice  the  case  will  bear.  Go  ye  rather  to  them 
that  sell.  Note,  Those  that  deal  foolishly  in  the 
affairs  of  their  souls  are  to  be  pitied,  and  not  insult- 
ed over  ;  for  who  made  thee  to  differ  ?  When  min- 
isters attend  such  as  have  been  mindless  of  God  and 
their  souls  all  their  days,  but  are  under  death-bed 
convictions  ;  and,  because  ti-ue  repentance  is  never 
too  late,  direct  them  to  repent,  and  turn  to  God,  and 
close  with  Christ ;  yet,  because  late  repentance  is 
seldom  true,  they  do  but  as  these  wise  virgins  did 
by  the  foolish,  even  make  the  best  of  bad.  They 
can  but  tell  them  what  is  to  be  done,  if  it  be  not  too 
late  ;  but  whether  the  door  may  not  be  shut  before 
it  is  done,  is  an  unspeakable  hazard.  It  is  good  ad- 
vice now,  if  it  be  taken  in  time,.  Go  to  them  that  sell, 
and  buy  for  yourselves.  Note,  Those  that  would 
have  grace,  rnust  have  recourse  to,  and  attend  upon, 
the  means  of  gi-ace.     See  Isa.  55.  1. 

(6.)  The  coming  of  the  bridegroom,  and  tlie  issue 
of  all  this  different  character  of  the  wise  and  foolish 
virgins.     See  what  came  of  it. 

[1.]  While  they  went  out  to  buy,  the  bride,^room 
came.  Note,  With  regard  to  those  that  put  off  their 
great  work-  to  the  last,  it  is  a  thousand  to  one,  that 
they  have  not  time  to  do  it  then.  Getting  grace  is 
a  work  of  time,  and  cannot  be  done  in  a  hurry. 
While  the  poor  awakened  soul  addresses  itself,  upon 
a  sick-bed,  to  repentance  and  prayer,  in  awful  con- 
fusion, it  scarcely  knows  which  end  to  begin  at,  or 
what  to  do  first ;  and  presently  death  comes,  judg- 
ment comes,  and  the  work  is  undone,  and  the  poor 
sinner  undone  for  ever.  This  comes  of  having  oil 
to  buy  when  we  should  bum  it,  and  grace  to  get 
when  we  should  use  it. 

The  bridegroom  came.  Note,  Our  Lord  Jesus 
will  come  to  his  people,  at  the  great  day,  as  a  bride- 
groom ;  will  come  in  pomp  and  rich  attire,  attended 
with  his  friends  :  now  that  the  Bridegroom  is  taken 
away  from  us,  we  fast,  (ch.  9.  IS. )  but  then  will  be 
an  everlasting  feast.  Then  the  Bridegroom  will 
fetch  home  his  bride,  to  be  where  he  is,  (John  17.  24. ) 
and  will  rejoice  over  his  bride,  Isa.  62.  5. 

[2.]  They  that  were  ready  went  in  with  him  to  the 
marriage.  Note,  First,  To  be  eternally  glorified  is 
to  go  in  with  Christ  to  the  marriage,  to  be  in  his  im- 
mediate presence,  and  in  the  most  intimate  fellow- 
ship and  communion  with  him  in  a  state  of  eternal 
rest,  joy,  and  plenty.  Secondly,  Those,  and  those 
only,  shall  go  to  heaven  hereafter,  that  are  made 
ready  for  heaven  here,  that  are  wrought  to  the  self- 
same thing,  2  Cor.  5.  5.  Thirdly,  The  suddenness 
of  death,  and  of  Christ's  coming  to  us  then,  will  be 
no  obstruction  to  our  happiness,''if  we  have  been  ha- 
bitually prepared. 

[3.]  The  door  was  shut,  as  is  usual  when  all  the 
company  is  come  that  are  to  be  admitted.    The 


door  was  shut,  First,  To  secure  those  that  were  with- 
in J  that,  being  now  made  /liltars  in  the  house  of  our 
God,  they  may  go  no  more  out.  Rev.  3.  12.  Adam 
was  put  into  paradise,  but  the  door  was  left  open, 
and  so  he  went  out  again  ;  but  when  glorified  saints 
are  put  into  the  heavenly  paradise,  they  are  shut  in. 
Secondly,  To  exclude  those  that  were  out.  The 
state  of  saints  and  sinners  will  then  be  unalterably 
fixed,  and  those  that  are  shut  out  then  will  be  shut 
out  for  ever.  Now  the  gate  is  strait,  yet  it  is  open  ; 
but  then  it  wiU  be  shut  and  bolted,  and  a  great  gulf 
fixed.  This  was  like  the  shutting  of  the  door  of 
the  ark  when  Noah  was  in  ;  as  he  was  thereby  pre- 
served, so  all  the  rest  were  finaUy  abandoned. 

[4.]  The  foolish  virgins  came  when  it  was  too 
late,  (x>.  11.)  Afterward  came  also  the  other  virgins. 
Note,  First,  There  are  many  that  will  seek  admis- 
sion into  heaven  when  it  is  too  late ;  as  profane  Esau, 
who  afterward  ivould  have  inherited  the  blessing, 
God  and  religion  will  be  glorified  by  those  late  soli- 
citations, though  simiers  will  not  be  saved  by  them ; 
it  is  for  the  honour  of  Lord,  Lord,  that  is,  ot  fervent 
and  importxmate  prayer,  that  those  who  slight  it 
now  will  flee  to  it  shortly,  and  it  will  not  be  called 
whining  and  canting  then.  Seco?idly,  The  vain  con- 
fidence of  hypocrites  will  carry  them  very  far  in 
their  expectations  of  happiness.  They  go  to  heaven- 
gate,  and  demand  entrance,  and  yet  are  shut  out ; 
lifted  up  to  heaven  in  a  fond  conceit  of  the  goodness 
of  their  state,  and  yet  thnist  down  to  hell. 

[5.]  They  were  rejected,  as  Esau  was;  (y.  12.) 
/  know  you  not.  Note,  We  are  all  concerned  to 
seek  the  Lord  while  he  may  be  found  ;  for  there  is  a 
time  coming  when  he  will  not  be  found.  Time  was, 
when.  Lord,  Lord,  ofien  to  us,  would  have  sped 
well,  by  virtue  of  that  promise.  Knock,  and  it  shall 
be  o/iened  to  you  ;  but  now  it  comes  too  late.  The 
sentence  is  solemnly  bound  on  with,  Verily  I  say 
unto  you,  which  amounts  to  no  less  than  swearing  m 
his  wrath,  that  they  shall  never  enter  into  his  rest.  It 
bespeaks  him  resolved,  and  them  silenced  by  it. 

Lastly,  Here  is  a  practical  inference  drawn  from 
this  parable  ;  (v.  13.)  Watch  therefore.  We  had 
it  before,  {ch.  24.  42.)  and  here  it  is  repeated,  as  the 
most  needful  caution.  Note,  1.  Our  great  duty  is  to 
watch,  to  attend  to  the  business  of  our  .souls  with 
the  utmost  diligence  and  circumspection.  Be  awake, 
and  be  wakeful.  2.  It  is  a  good  reason  for  our  watch- 
ing, that  the  time  of  our  Lord's  coming  is  very  un- 
certain ;  we  know  neither  the  day  nor  the  hour. 
Therefore  every  day  and  every  hour  we  must  be 
ready,  and  not  off  our  watch  any  day  in  the  year, 
or  any  hour  in  the  day.  Be  thou  in  the  fear  of  the 
Lord  every  day,  and  all  the  day  long. 

14.  For  the  kingdom  of  heaven  is  as  a 
man  travelling  into  a  far  country,  who 
called  his  own  servants,  and  delivered  unto 
them  his  goods.  1 5.  And  unto  one  he  gave 
five  talents,  to  another  two,  and  to  another 
one ;  to  every  man  according  to  his  several 
ability ;  and  straightway  took  his  journey. 
1 6.  Then  he  that  had  received  the  five  ta- 
lents went  and  traded  with  the  same,  and 
made  theiu  other  five  talents.  17.  And 
likewise  he  that  had  received  two,  he  also 
gained  other  two.  18.  But  he  that  had 
received  one  went  and  digged  in  the  earth, 
and  hid  liis  lord's  money.  1 9.  After  a  long 
time,  the  lord  of  those  servants  cometh, 
and  reckoneth  with  them.  20.  And  so  he 
that  had  received  five  tatents  came,  and 


ST.  MATTHEW,  XXV. 


293 


brought  other  five  talents,  saying,  Lord, 
thou  deUveredst  unto  me  five  talents  :  be- 
hold, I  have  gained  beside  them  five  talents 
more.  21.  His  lord  said  unto  liim.  Well 
done,  thou  good  and  faithfiil  servant ;  thou 
hast  been  faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  things  :  enter 
thou  into  the  joy  of  thy  lord.  22.  He  ^Iso 
that  had  received  two  talents  came,  and 
said,  Lord,  thou  deliveredst  unto  me  two 
talents :  behold,  I  have  gained  two  other 
talents  beside  them.  23.  His  lord  said  unto 
him.  Well  done,  good  and  faithful  servant ; 
thou  hast  been  faithful  over  a  few  things,  I 
will  make  thee  ruler  over  many  things : 
enter  tliou  into  the  joy  of  thy  lord.  24. 
Then  he  which  had  received  the  one  talent 
came,  and. said.  Lord,  1  knew  thee  that 
thou  art  an  hard  man,  reaping  where  thou 
hast  not  sown,  and  gathering  where  thou 
hast  not  strawed  :  25.  And  1  was  afraid, 
and  went  and  hid  thy  talent  in  the  earth  : 
lo,  there  thou  hast  that  is  thine.  26.  His 
lord  answered  and  said  unto  him.  Thou 
wicked  and  slothful  servant,  thou  knewest 
that  I  reap  where  1  sowed  not,  and  gather 
where  I  have  not  strawed :  27.  Thou 
oughtest  therefore  to  have  put  my  money  to 
the  exchangers,  and  then  at  my  coming  I 
should  have  received  mine  own  with  usuiy. 
28.  Take  therefore  the  talent  from  him,  and 
give  it  unto  him  which  hath  ten  talents.  29. 
For  unto  every  one  that  hath  sliall  be  given, 
and  he  shall  have  abundance :  but  from  him 
that  hath  not  shall  be  taken  away  even  that 
which  he  liath.  30.  And  cast  ye  the  un- 
profitable servant  into  outer  darkness :  there 
shall  be  weeping  and  gnashing  of  teeth. 

We  have  here  the  parable  of  the  talents  commit- 
ted to  three  sei-vants  ;  this  implies  that  we  are  in  a 
state  of  work  and  business,  as  the  former  implies 
that  we  are  in  a  state  of  expectancy.  That  shewed 
the  necessity  of  habitual  preparation,  this  of  actual 
diligence  in  our  present  work  and  service.  In  that, 
we  were  stirred  up  to  do  well  for  our  own  souls  ;  in 
this,  to  lay  out  ourselves  for  the  glory  of  God  and  the 
good  of  others. 

In  this  parable,  1.  The  Master  is  Christ,  who  is 
the  absolute  Owner  and  Proprietor  of  aU  persons 
and  things,  and  in  a  special  manner  of  his  church ; 
into  his  hands  all  things  are  delivered.  2.  The  ser- 
vants are  Christians,  his  o\vn  servants,  so  they  are 
called;  born  in  his  house,  bought  with  his  monev, 
devoted  to  his  praise,  and  employed  in  his  work.  It 
is  probable  that  ministers  are  especially  intended 
here,  who  are  more  immediately  attending  on  him, 
and  sent  by  him.  St.  Paul  often  calls  himself  a  ser- 
vant of  Jesus  Christ.     See  2  Tim.  2.  24. 

We  have  three  things,  in  general,  in  this  parable. 

I.  The  trust  committed  to  these  servants ;  Their 
master  delivered  to  them  his  goods:  having  appointed 
them  to  work,  (for  Christ  keeps  no  sei-vants  to  be 
idle,)  he  left  them  something  to  work  upon.  Note, 
1.  Christ's  servants  have  and  receive  their  all  from 
him :  for  they  are  of  themselves  worth  nothing,  nor 


have  any  thing  they  can  call  their  own  but  sin.  2. 
Our  receiving  from  Christ  is  in  order  to  our  working 
for  him.  Our  privileges  are  intended  to  find  us  with 
business.  The  manijestation  of  the  S/iiril  is  given  to 
every  man  to  jirofii  ivithal.  3.  Whatever  we  re- 
ceive to  be  made  use  of  for  Christ,  still  tlie  property 
is  vested  in  him  ;  we  are  but  tenants  upon  his  land, 
stewards  rf  his  manifold  grace,  1  Pet.  4.  10.  Now 
observe  here, 

(1.)  On  what  occasion  this  trust  was  committed 
to  these  servants  ;  The  master  was  travelling  into  a 
far  country.  This  is  explained,  Eph.  4.  8.  When 
lie  ascended  on  high,  he  gave  gifts  iinto  men.  Note, 
[1.]  Wlien  Christ  went  to  heaven,  he  was  as  a  man 
travelling  into  a  far  country  ;  that  is,  he  went  with 
a  pui-pose  to  be  away  a  great  while.  [2.]  When  he 
went,  he  took  care  to  furnish  his  church  with  all 
things  necessary  for  it  during  his  personal  absence. 
For,  and  in  consideration  of,  his  departure,  he  com- 
mitted to  his  church  ti-uths,  laws,  promises,  and 
powers ;  these  were  the  ■mtfxx.a.ra.Bmti — the  great  de- 
fiqsitum,  (as  it  is  called,  iTim.  6.  20.  2 Tim.  1.  14.) 
the  good  thing  that  is  committed  to  as ;  and  he  sent 
his  Spirit  to  enable  his  servants  to  teach  and  profess 
those  ti-uths,  to  press  and  observe  those  laws,  to  im- 
prove and  apply  those  promises,  and  to  exercise  and 
emplov  those  powers,  ordinary  or  extraordinary. 
Thus  'Christ,  at  his  ascension,'left  his  goods  to  his 
church. 

(2.)  In  what  proportion  this  trust  was  committed. 
[1.]  He  gave  talents  ;  a  talent  of  silver  is  computed 
to  be  in  our  money  three  hundred  fifty-three  pounds 
eleven  shillings  and  ten  pence  half-penny  ;  so  the 
learned  Bishop  Cumberland.  Note,  Christ's  gifts 
are  rich  and  valuable,  the  purchases  of  his  blood  in- 
estimable, and  none  of  them  mean.  [2.]  He  gave 
to  some  more,  to  others  less  ;  to  owe  Jive  talents,  to 
another  two,  to  another  one ;  to  every  one  according 
to  his  several  ability.  When  Divine'Providence  has 
made  a  difference  in  men's  ability,  as  to  mind,  body, 
estate,  relation,  and  interest,  divine  grace  dispenses 
spiritual  gifts  accordingly,  Init  still  the  ability  itself 
is  from  him.  Observe,  Pirst,  Eveiy  one  had  some 
one  talent  at  least,  and  that  is  not  a  despicable  stock 
for  a  poor  servant  to  begin  with.  A  soul  of  our  own 
is  the  one  talent  we  are  every  one  of  us  inti-usted 
with,  and  it  will  find  Us  with  work.  Hoc  nemfie  ab 
nomine  earigitur,  ut  prosit  hominihus  ;  si  fieri  potest, 
multis ;  si  minus,  paucis ;  si  minus,  proximis ;  si 
minus,  sibi :  nam  cum  se  utilem  cxteris  efficit,  com- 
mune agit  negotium.  Et  si  quis  bene  de  se  meretur, 
hoc  ipso  aliis prodest  quod  aliis profuturum  parat — 
It  is  the  duty  of  a  man  to  render  himself  beneficial  to 
those  around  him  ;  to  a  great  number,  if  possible  ; 
but  if  thii  is  denied  him,  to  a  few  ;  to  his  intimate 
connexions  ;  or,  at  least,  to  himself.  He  that  is  use- 
ful to  others,  may  be  reckoned  a  common  good.  .And 
whoever  entitles' himself  to  his  own  approbation,  is 
serviceable  to  others,  as  forming  himself  to  those 
habits  which  will  result  in  their  favour.  Seneca  de 
Otio  Sapient.  Secondly,  AU  had  not  alike,  for  they 
had  not  alike  abilities  and  opportunities.  God  is  a 
free  Agent,  dividing  to  every  man  severally  as  he 
will;  some  are  cut  out  for  service  in  one  kind,  others 
in  another,  as  the  members  of  the  natural  body. 
When  the  householder  had  thus  settled  his  affairs, 
he  straightway  tool:  his  journey.  Our  Lord  Jesus, 
when  he  had  given  commandments  to  his  apostles, 
as  one  in  haste  to  be  gone,  went  to  heaven. 

II.  The  different  management  and  improvement 
of  this  trust,  which  we  have  an  account  of,  t'.  16 — 18. 
1.  Two  of  the  servants  did  well. 
(1.)  They  were  diligent  and  faithful;  They  went, 
and  traded)  they  put  the  money  they  were  intrusted 
with  to  the  use  for  which  it  was  intended — laid  it 
out  in  goods,  and  made  returns  of  it ;  as  soon  as  ever 
their  master  was  gone,  they  immediately  applied 


294 


ST.  MATTHEW,  XXV. 


themselves  to  their  business.  Those  that  have  so 
much  work  to  do,  as  every  Christian  has,  need  to 
set  about  it  quickly,  and  lose  no  time.  They  went, 
and  traded.  Note,  A  time  Christian  is  a  spiritual 
tradesman.  Trades  are  called  mysteries,  and  iiiith- 
out  controversy  great  is  the  mystery  of  godlmess  ;  it 
is  a  manufacture  trade ;  there  is  something  to  be 
done  by  us  upon  our  own  heaits,  and  for  the  good  of 
others.  It  is  a  merchant-trade  ;  things  of  less  value 
to  us  are  parted  with  for  things  of  gi-eater  value  ; 
•wisdom's  7nerc/iandise,  Prov.  3.  15.  Matth.  13.  45. 
A  tradesman  is  one  who,  having  made  his  trade  his 
choice,  and  taken  pains  to  learn  it,  makes  it  his  bu- 
siness to  follow  it,  lays  out  all  he  has  for  the  ad- 
vancement of  it,  makes  all  other  aifairs  bend  to  it, 
and  lives  upon  the  gain  of  it.  Thus  does  a  true 
Christian  act  in  the  work  of  religion  ;  we  have  no 
stock  of  our  own  to  trade  with,  but  trade  as  factors 
with  our  Master's  stock.  The  endowments  of  the 
mind — reason,  wit,  learning,  must  be  used  in  sub- 
serviency to  religion  ;  the  enjoyments  of  the  world — 
estate,  credit,  interest,  power,  preferment,  must  be 
improved  for  the  honour  of  Christ.  The  ordinances 
of  the  gospel,  and  our  opportunities  of  attending 
them,  bibles,  ministers,  sabbaths,  sacraments,  must 
be  improved  for  the  end  for  which  they  were  insti- 
tuted, and  communion  with  God  kept  up  by  them, 
and  the  gifts  and  graces  of  the  Spirit  must  be  exer- 
cised ;  and  this  is  trading  with  our  talents. 

(2.)  They  were  successful;  they  doubled  their 
stock,  and  in  a  little  time  made  cent,  fler  cent,  of  it : 
he  that  had_y?iif  talents  soon  made  them  other  Jive. 
Trading  with  our  talents  is  not  always  successful 
with  others,  but,  however,  it  shall  be  so  to  our- 
selves, Isa.  49.  4.  Note,  The  hand  of  the  diligent 
makes  rich  in  graces,  and  coniforts,  and  treasures 
of  good  works.  There  is  a  great  deal  to  be  got  by 
industry  in  religion. 

Oljserve,  The  returns  were  in  proportion  to  the 
recei\Tngs.  [1.]  From  those  to  whom  God  hath 
given  five  talents,  he  expects  the  improvement  of 
five,  and  to  reap  plentifully  where  he  sows  plenti- 
fiilly.  The  greater  gifts  any  have,  the  more  pains 
they  ought  to  take,  as  those  must  tliat  have  a  large 
stock  to  manage.  [2.]  From  those  to  whom  he  has 
given  but  two  talents,  he  expects  only  the  improve- 
ment of  two,  which  may  encourage  those  who  are 
placed  in  a  lower  and  narrower  sphere  of  useful- 
ness ;  if  they  lay  out  themselves  to  do  good  ac- 
cording to  the  best  of  their  capacity  and  opportuni- 
ty, they  shall  be  accepted,  though  they  do  not  so 
much  good  as  others. 

2.  The  third  did  ill;  (v.  18.)  He  that  had  re- 
ceived the  one  talent,  went  and  hid  his  lord's  money. 
Though  the  parable  represents  but  one  in  three  un- 
faithful, yet,  in  a  history  that  answers  th\s  parable, 
we  find  the  disproportion  quite  the  other  way,  when 
ten  lepers  were  cleajised,  7iine  of  the  ten  hid  the  ta- 
lent, and  only  one  returned  to  give  thanks,  Luke  17. 
17,  18.  The  unfaithful  servant  was  he  that  had  but 
one  talent  :  doubtless,  there  are  many  that  have  five 
talents,  and  bui-y  them  all ;  gi-eat  abilities,  great 
advantages,  and  yet  do  no  good  with  them  :  but 
Christ  would  hint  to  us,  (1.)  That,  if  he  that  had 
but  one  talent  be  reckoned  with  thus  for  burying 
that  one,  much  more  will  they  be  accounted  offend- 
ers that  have  more,  that  have  many,  and  bury  them. 
If  he  that  was  but  of  small  capacity  was  cast  into 
outer  darkness,  because  he  did  not  improve  what 
he  had,  as  he  might  have  done,  of  how  much  sorer 
punishment,  sufifiose  ye,  shall  he  be  thought  worthy, 
that  tramples  under  foot  the  greatest  advantages  ? 
(2.)  That  those  who  have  least  to  do  for  God,  fre- 
quently do  least  of  what  they  have  to  do.  Some 
make  it  an  excuse  for  their  laziness,  that  they  have 
not  the  opportunities  of  serving  God  that  others 
have ;  and,  because  they  have  not  wherewithal  to 


do  what  they  say  they  would,  they  will  not  do  what 
we  are  sure  they  can,  and  so  sit  down  and  do  no- 
thing :  it  is  really  an  aggi-avation  of  their  sloth,  that 
when  they  have  but  one  talent  to  take  care  about, 
they  neglect  that  one. 

He  digged  in  the  earth,  and  hid  the  talent,  for  fear 
it  should  be  stolen  ;  he  did  not  mispend  or  misem- 
ploy it,  did  not  embezzle  it  or  squander  it  away,  but 
he  hid  it.  Money  is  like  manure,  (so  my  lord  Ba- 
con used  to  say,)  good  for  nothing  in  the  heap,  but 
it  must  be  spread  ;  yet  it  is  an  evil  which  we  have 
often  seen  under  the  sun,  treasure  heaped  together, 
(Jam  5.  3.  Eccl.  6.  1,  2.)  which  does  good  to  nobo- 
dy ;  and  so  it  is  in  spiritual  gifts  ;  many  have  them, 
and  make  no  use  of  them  for  the  end  for  which  they 
were  given  them.  Those  that  have  estates,  and  do 
not  lay  them  out  in  works  of  piety  and  charity  ;  that 
have  power  and  interest,  and  do  not  with  it  promote 
religion  in  the  places  where  they  live  ;  ministers 
that  have  capacities  and  opportunities  of  doing  good, 
but  do  not  stir  up  the  gift  that  is  in  them,  are  those 
slothful  servants  that  seek  their  own  things  more 
than  Christ's. 

He  hid  his  lord's  money ;  had  it  been  his  own,  he 
might  have  done  as  he  pleased  ;  but  whatever  abil- 
ities and  advantages  we  have,  they  are  not  our  own, 
we  are  but  stewards  of  them,  and  must  give  account 
to  our  Lord,  whose  goods  they  are.  It  was  an  ag- 
gi-avation  of  his  slothtulness,  that  his  fellow-servants 
were  busy  and  successful  in  trading,  and  their  zeal 
should  have  provoked  his.  Are  others  active,  and 
shall  we  be  idle  .' 

III.  The  account  of  this  improvement,  v.  19.  1. 
The  account  is  deferred  ;  it  is  not  till  after  a  long 
time  that  they  are  reckoned  with  ;  not  that  the  mas- 
ter neglects  his  aifairs,  or  that  God  is  slack  concern- 
ing his  promise  ;  (2  Pet.  3.  9.)  no,  he  is  ready  to 
judge;  (1  Pet.  4.  5.)  but  every  thing  must  be  done 
in  its  time  and  order.  2.  Yet  the  day  of  account 
comes  at  last  ;  The  lord  of  those  servants  reckoneth 
with  them.  Note,  The  stewards  of  the  manifold 
grace  of  God  must  shortly  girve  account  of  their 
stewardship.  We  must  all  be  reckoned  with — 
what  good  have  we  got  to  our  own  souls,  and  what 
good  have  we  done  to  others,  by  the  advantages  we 
have  enjoyed.     See  Rom.  14.  10,  11.  Now  here  is, 

(1.)  The  good  account  of  the  faithful  servants; 
and  there  obsen'e, 

[1.]  The  servants  giving  7i/i  the  account ;  (y.  20, 
22.)  "Lord  thou  deliveredst  to  me  Jive  talents, 
and  to  me  tnuo  ;  behold,  /  have  gained  Jive  talents, 
and  I  two  talents  more." 

First,  Christ's  faithful  servants  acknowledge  with 
thankfulness  his  vouchsafements  to  them  ;  Lord, 
thou  deliveredst  to  me  such  and  such  things.  Note, 
1.  It  is  good  to  keep  a  particular  account  of  our  re- 
ceivings from  God,  to  remember  what  we  have  re- 
ceived, that  we  may  know  what  is  expected  from 
us,  and  may  render  according  to  the  benefit.  2.  We 
must  never  look  upon  our  improvements  but  with  a 
general  mention  ot  God's  favour  to  us,  of  the  honour 
he  has  put  upon  us,  in  intrusting  us  with  his  goods, 
and  of  that  grace  which  is  the  spring  and  fountain 
of  all  the  good  that  is  in  us,  or  is  done  by  us.  For,  the 
ti-uth  is.  The  more  we  do  for  God,  the  more  we  are 
indebted  to  him  for  making  use  of  us,  and  enabling 
us,  for  his  service. 

Secondly,  They  produce,  as  an  evidence  of  their 
faithfulness,  what  they  have  gained.  Note,  God's 
good  stewards  have  something  to  show  for  their  dil- 
igence :  Shew  me  thy  faith  by  thy  works.  He  that 
is  a  good  man,  let  him  shew  it.  Jam.  3.  13.  If  we  be 
careful  in  our  spiritual  trade,  it  will  soon  be  seen  by 
us,  and  our  works  will  follow  us,  Rev.  14.  13.  Not 
that  the  saints  will,  in  the  great  day,  make  mention 
of  their  own  good  deeds ;  no,  Christ  will  do  that 
for  them;  {v.  35.)  but  it  intimates,  that  they  who 


ST.  MATTHEW,  XXV. 


295 


faithfully  improve  their  talents  shall  have  boldness 
in  the  day  of  Christ,  1  John  2.  28. — i.  17.  And  it  is 
observable,  that  he  who  had  but  two  talents,  gave 
up  his  account  as  cheerfully  as  he  who  hoAJive  ;  for 
our  comfort,  in  the  day  of  account,  will  be  accord- 
ing to  our  faithfulness,  not  according  to  our  useful- 
ness ;  our  sincerity,  not  our  success ;  according  to 
the  uprightness  of  our  hearts,  not  according  to  the 
degree  of  our  opportunities. 

[2.  ]  The  master's  acceptance  and  approbation  of 
their  account,  v.  21,  23. 

First,  He  commended  them  ;  Well  done,  good  and 
faithful  servant.  Note,  The  diligence  and  in- 
tegrity of  tliose  who  approve  themselves  the  good 
and  faithful  servants  of  Jesus  Christ,  will  certainly 
\ie.  found  to  firaise,  and  honour,  and  glorij,  athisa/i- 
fiearing,  1  Pet.  1.  7.  Those  that  own  and  honour 
God  now,  he  will  own  and  honour  shoi-tly.  1.  Their 
persons  will  be  accepted  ;  Thou  good  and  faithful 
servant.  He  that  knows  the  integrity  of  his  ser- 
vants now,  will  witness  to  it  in  the  great  day  ;  and 
they  that  are  found  faithful  shall  be  called  so.  Per- 
haps they  were  censured  by  men,  as  righteous  ox<er- 
much  ;  but  Christ  will  give  them  their  just  charac- 
ters of  good  and  faithful.  2.  Their  performances 
■wUl  be  accepted  ;  Well  done.  Christ  will  call  those, 
and  those  only,  good  servants,  that  have  done  well ; 
for  it  is  by  patient  continuance  in  'joell-doing  that  we 
seek  for  tliis  glory  and  honour  ;  and  if  we  seek,  we 
shall  find ;  if  we  do  that  which  is  good,  and  do  it 
well,  we  shall  have /irazs?  of  the  same.  Some  mas- 
ters are  so  morose,  that  they  will  not  commend  their 
servants,  though  they  do  their  work  ever  so  well ; 
it  is  thought  enough  not  to  chide  :  but  Christ  will 
commend  his  seri'ants  that  do  well ;  whether  their 
praise  be  of  men  or  no,  it  is  of  him  ;  and  if  we  have 
the  good  word  of  our  Master,  the  matter  is  not  great 
■what  our  fellow-servants  say  of  us  ;  if  he  saith,  Well 
done,  we  are  happy,  and  it  should  then  be  a  small 
thing  to  us  to  be  judged  of  men's  judgment ;  as,  on 
the  contrary,  not  he  who  commendeth  himself,  or 
whom  his  neighbours  commend,  is  approved,  but 
whom  the  Lord  commends. 

Secondly,  He  rewards  them.  The  faithful  sei"- 
vants  of  Christ  shall  not  be  put  off  with  bare  com- 
mendation ;  no,  all  their  work  and  labour  of  love 
shall  be  rewarded. 

Now  this  reward  is  here  expressed  two  ways. 

1.  In  one  expression  agreeable  to  the  parable ; 
Thou  hast  been  faithful  over  a  fevj  things,  I  will 
make  thee  ruler  over  many  things.  It  is  usual,  in  the 
courts  of  princes  and  families  of  great  men,  to  ad- 
vance those  to  higher  offices  that  have  been  faith- 
ful in  lower.  Note,  Christ  is  a  Master  that  will 
prefer  his  servants  who  acquit  themselves  well. 
Christ  has  honour  in  store  for  those  that  honour  him 
—a  crown,  (2  Tim.  4.  8.)  a  throne,  (Rev.  3.  21.)  a 
kingdom,  ch.  25.  34.  Here  they  are  beggars,  in 
heaven  tliey  shall  be  rulers.  The  upright  shall 
have  dominion  ;  Christ's  servants  are  all  princes, 

Observe  the  disproportion  between  the  work  and 
the  reward  ;  there  are  but  few  things  in  which  the 
saints  are  serviceable  to  the  glon^  of  God,  but  there 
are  many  things  wherein  they  shall  be  glorified  with 
God.  What  charge  we  receive  from  God,  what 
work  we  do  for  God  in  this  world,  is  but  little,  veiy 
little,  compared  with  the  joy  set  before  us.  Put  to- 
gether all  our  services,  all  our  sufferings,  all  our  im- 
provements, all  the  good  we  do  to  others,  all  we  get 
to  ourselves,  and  thev  are  but  a  few  things,  next  to 
nothing,  not  worthy  'to  be  compared,  not  fit  to  be 
named,  the  same  day  with  the  gloiy  to  be  revealed. 

2.  In  another  expression,  which  slips  out  of  the 
parable  into  the  thing  signified  by  it ;  Enter  thou 
into  the  joy  of  thy  Lord.  Note,  (1.)  The  state  of 
the  blessed  is  a  state  of  joy,  not  only  because  all 
tears  shall  then  be  wiped  away,  but  aU  the  springs 


of  comfort  shall  be  opened  to  them,  and  the  foun- 
tains of  joy  broken  up.  Where  there  are  the  vision 
and  fruition  of  God,  a  perfection  of  holiness,  and  the 
society  of  the  blessed,  there  cannot  be  but  a  fulness 
of  joy.  (2.)  This  joy  is  the  joy  of  our  Lord ;  the 
joy  which  he  himself  has  purchased  and  provided 
for  them  ;  the  joy  of  the  redeemed,  bought  with  the 
sorrow  of  the  Redeemer.  It  is  the  joy  which  he 
himself  is  in  the  possession  of,  and  which  he  liad  his 
eye  upon  when  he  endured  the  cross,  and  despised 
the  shame,  Heb.  12.  2.  It  is  the  joy  of  which  he 
himself  is  the  Fountain  and  Centre.  It  is' the  joy 
of  our  Lord,  for  it  is  joy  in  the  Lord,  who  is  our  ex- 
ceeding Joy.  Abraham  was  not  willing  that  the 
steward  of  his  house,  though  faithful,  should  be  his 
heir;  (Gen.  15.  3.)  but  Christ  admits  his  faithful 
stewards  into  his  own  joy,  to  be  joint-heirs  with 
him.  (3.)  Glorified  saints  shall  enter  into  this  joy, 
shall  have  a  full  and  complete  possession  of  it,  as 
the  heir,  when  he  comes  ot  age,  enters  upon  his  es- 
tate, or  as  thev  that  were  ready  went  in  to  the  mar- 
riage feast.  Here  the  joy  of  our  Lord  enters  into 
the  saints,  in  the  earnest  of  the  Spirit ;  shortly  they 
shall  enter  into  it,  shall  be  in  it  to  eternity,  as  in 
their  element. 

(2. )  The  bad  account  of  the  slothful  servant.  Ob- 
serve, 

[1.]  His  apology  for  himself,  T.  24,  25.  Though 
he  had  received  but  one  talent,  for  that  one  he  is 
called  to  account  The  smallness  of  our  receiving 
will  not  excuse  us  from  a  reckoning.  None  shall  be 
called  to  an  account  for  more  than  they  have  re- 
ceived ;  but  for  what  we  have  we  must  all  accoxmt, 

Observe,  First,  What  he  confides  in.  He  comes 
to  the  account  with  a  deal  of  assurance,  relying  on 
the  plea  he  had  to  put  in,  that  he  was  able  to  say, 
" Lo,  there  thou  hast  that  is  thine;  if  I  have  not 
made  it  more,  as  the  others  have  done,  yet  this  I 
can  say,  I  have  not  made  it  less."  Tliis,  he  thinks, 
may  serve  to  bring  him  off,  if  not  with  praise,  yet 
with  safety. 

Note,  Many  a  one  goes  very  securely  to  judgment, 
presuming  upon  the  validity  of  a  plea  that  will  be 
overruled  as  vain  and  frivolous.  Slothful  professors, 
that  are  afraid  of  doing  too  much  for  God,  yet  hope 
to  come  off  as  well  as  those  that  take  so  much  pams 
in  religion.  Thus  the  sluggard  is  wiser  in  his  own 
conceit  than  sex'en  men  that  can  render  a  reason, 
Prov.  26.  16.  This  servant  thought  that  his  account 
would  pass  well  enough,  because  he  could  say, 
There  thou  hast  that  is  thine.  "Lord,  I  was  nc 
spendthrift  of  my  estate,  no  prodigal  of  my  time,  no 
profaner  of  my  sabbaths,  no  opposer  of  good  minis- 
ters and  good  preaching  ;  Lord,  I  never  ridiculed 
my  Bible,  nor  set  my  wits  to  work  to  banter  religion, 
nor  abused  my  power  to  persecute  any  good  man  ; 
I  never  drowned  my  parts,  nor  wasted  God's  good 
creatures  in  drunkenness  and  gluttony,  nor  ever  to 
my  knowledge  did  I  injuiy  to  anybody."  Many, 
that  are  called  Christians,  buUd  great  hopes  for 
heaven  upon  their  being  able  to  make  such  an  ac- 
count ;  yet  all  this  amounts  to  no  more  than,  There 
thou  hast  that  is  thine  ;  as  if  no  more  were  required, 
or  could  be  expected. 

Secondly,  What  he  confesses.  He  owns  the  bun"- 
ing  of  his  talent,  I  hid  thy  talent  in  the  earth.  He 
speaks  as  if  that  were  no  gi-eat  fault ;  nay,  as  if  he 
deserved  praise  for  his  prudence  in  putting  it  in  a 
safe  place,  and  running  no  hazards  with  it.  Note, 
It  is  common  for  people  to  make  a  \ev\  light  matter 
of  that  which  will  be  their  condemnation  in  the  great 
day.  Or,  if  he  was  conscious  to  himself  that  it  was 
his  fault,  it  intimates  how  easily  slothful  servants 
will  be  convicted  in  the  judgment ;  there  will  need 
no  great  search  for  proof,  for  their  own  tongue  shall 
fall  upon  them. 

Thirdly,  WTiat  he  makes  his  excuse ;  I  knew  that 


296 


ST.  MATTHEW,  XXV. 


thou  wast  a  hard  man,  and  I  was  afraid.  Good 
thoughts  of  God  would  beget  love,  and  that  love 
■would  make  us  diligent  and  faithful ;  but  hard 
thoughts  of  God  beget  fear,  and  that  fear  makes  us 
slothful  and  unfaithful.     His  excuse  bespeaks, 

1.  The  sentiments  of  an  enemy  ;  I  knew  thee,  that 
thou  art  a  hard  man.  This  was  like  that  wicked 
saying  of  the  house  of  Israel,  The  ivay  of  the  Lord 
is  not  equal,  Ezek.  18.  25,  Thus  his  rfffence  is  his 
o/"fence.  7he  foolishness  of  man  fierverteth  his  ivay, 
and  then,  as  if  that  would  mend  the  matter,  his 
heart  fretteth  against  the  Lord.  This  is  covering 
the  transgression,  as  Adam,  who  implicitly  laid  the 
fault  on  God  himself;  The  woman  which  thou 
gavest  me.  Note,  Carnal  hearts  are  apt  to  conceive 
false  and  wicked  opinions  concerning  God,  and  with 
them  to  harden  themselves  in  their  evil  ways.  Ob- 
serve how  confidently  he  speaks ;  I  knew  thee  to  be 
so.  How  could  he  know  him  to  be  so  ?  What 
iniquity  have  we  or  our  fathers  found  in  him  ?  Jer. 
2.  5.  Wherein  has  he  wearied  us  with  our  work, 
or  deceived  us  in  his  wages  ?  Mic.  6.  3.  Has  he 
been  a  wilderness  to  us,  or  a  land  of  darkness  ?  Thus 
long  God  has  governed  the  world,  and  may  ask, 
with  more  reason  than  Samuel  himself  could,  ll'hom 
have  I  defrauded,  or  whom  have  I  oppressed? 
Does  not  all  the  world  know  the  contraiy,  that  he  is 
so  far  from  being  a  hard  Master,  that  the  earth  is 
full  of  his  goodness,  so  far  from  reaping  where  he 
sowed  not,  that  he  sows  a  great  deal  where  he  reaps 
nothing  ?  For  he  causes  the  sun  to  shine,  and  his 
rain  to  fall,  upon  the  evil  and  unthankful,  and  Jills 
their  hearts  with  food  and  gladness,  who  says  to  the 
Almighty,  Depart  from  us.  This  suggestion  be- 
speaks the  common  reproach  which  wicked  people 
cast  upon  God,  as  if  all  the  blame  of  their  sin  and 
I'uin  lay  at  his  door,  for  denying  them  his  grace  ; 
whereas  it  is  certain  that  ne\'er  any,  who  faithfully 
improved  tlie  common  grace  they  had,  perished  for 
want  of  special  grace  ;  nor  can  any  shew  what  could 
in  reason  have  been  done  more  for  an  unfruitful 
vineyard  than  God  has  done  in  it.  God  does  not 
demand  brick,  and  deny  straw  ;  no,  whatever  is  re- 
quired in  the  covenant,  is  promised  in  the  covenant ; 
so  that  if  we  perish,  it  is  owing  to  ourselves. 

2.  The  spirit  of  a  slave  ;  I  was  afraid.  This  UI 
affection  toward  God  arose  from  his  false  notions  of 
him  ;  and  nothing  is  more  unworthy  of  God,  nor 
more  hinders  our  duty  to  him,  than  slavish  fear. 
This  has  bondage  and  torment,  and  is  directly  op- 
posite to  that  entire  love  which  the  great  command- 
ment requires.  Note,  Hard  thoughts  of  God  drive 
us  from,  and  cramp  us  in,  his  service.  Those  who 
think  it  impossible  to  please  him,  and  in  vain  to 
serve  him,  will  do  nothing  to  puipose  in  religion. 

[2.  ]  His  Lord's  answer  to  this  apology.  His  plea 
will  stand  him  in  no  stead,  it  is  overruled,  nay,  it  is 
made  to  turn  against  him,  and  he  is  sti-uck  speech- 
less with  it ;  for  here  we  have  his  conviction  and  his 
condemnation. 

First,  His  conviction,  v.  26,  27'.  Two  things  he 
is  convicted  of. 

1.  Slothfulness  ;  Thou  wicked  and  slothful  ser- 
vant. Note,  Slothful  servants  are  wicked  servants, 
and  will  be  reckoned  with  as  such  by  their  Master  ; 
for  he  that  is  slothful  in  his  work,  and  neglects  the 
good  that  God  has  commanded,  is  brother  to  him 
that  is  a  great  waster,  by  doing  the  evil  that  God 
has  forljidden,  Prov.  18.  9.  He  that  is  careless  in 
God's  work,  is  near  akin  to  him  that  is  busy  in  the 
devil's  work,  Satis  est  tnali  nihil  fecisse  boni — To  do 
no  good  is  to  incur  very  serious  blame.  Omissions 
are  sins,  and  must  come  into  judgment ;  slothfulness 
makes  way  for  wickedness  ;  all  become  Jlthy,  for 
there  is  none  that  doeth  good,  Ps.  14.  3.  When  the 
house  is  empty,  the  unclean  spirit  takes  possession. 
Those  that  are  idle  in  the  affairs  of  their  souls,  are 


not  only  idle,  but  something  -worse,  1  Tim.  5.  13, 
When  men  sleep,  the  enemy  sows  tares. 

2.  Self-contradiction;  (y.  26,  27.)  Thouknewest 
that  I  reap  where  I  sowed  not:  thou  oughtest  there- 
fore to  have  put  my  money  to  the  exchangers.  Note, 
The  hard  thoughts  Vrfhich  sinners  have  of  God, 
though  false  and  unjust,  will  be  so  far  from  justify-  . 
ing  their  wickedness  and  slothfulness,  that  they  will 
rather  aggravate  and  add  to  their  guUt.  Three 
ways  this  may  be  taken  ;  (1. )  "Suppose  I  had  been 
so  hard  a  Master,  shouldest  not  thou  therefore  have 
been  the  more  diligent  and  careful  to  please  me,  if 
not  for  love,  yet  ior  fear,  and  for  that  reason  oughtest 
not  thou  to  have  minded  thy  work  .'"'  If  our  God 
be  a  consuming  fire,  in  consideration  of  that,  let  us 
study  how  to  serve  him.  Or,  thus,  (2.)  "If  thou 
didst  think  me  to  be  a  hard  Mastex-,  and  therefore 
durst  not  trade  with  the  money  thyself,  for  fear  of 
losing  by  it,  and  being  made  to  stand  to  the  loss,  yet 
thou  mightest  have  put  it  into  the  hands  of  the  ex- 
changers, or  goldsmiths,  mightest  have  brought  it  ^ 
into  the  bank,  and  then  at  my  coming,  if  I  could  not 
have  had  the  greater  improvement,  by  trade  and 
merchandise,  (as  of  the  other  talents,)  yet  I  might 
have  had  the  lesser  improvement,  of  bare  interest, 
and  should  have  received  my  own  with  usury;" 
which,  it  seems,  was  a  common  practice  at  that 
time,  and  not  disallowed  by  our  Saviour.  Note,  If 
we  could  not,  or  dui  st  not,  do  what  we  would,  yet 
that  excuse  will  not  serve,  when  it  will  be  made  to 
appear  that  we  did  not  do  what  we  could  and  durst. 
If  we  could  not  find  in  our  hearts  to  venture  upon 
more  difficult  and  hazardous  sei-vices,  yet  will  that 
justify  us  in  shrinking  from  those  that  were  more 
safe  and  easy  ?  Something  is  better  than  nothing ; 
if  we  fail  of  shewing  our  courage  in  bold  enter- 
prises, yet  we  must  not  fail  to  testify  our  good-will 
in  honest  endeavours  ;  and  our  Master  will  not  de- 
spise the  day  of  small  things.  Or  thus,  (3.)  "Sup- 
pose I  did  reap  where  I  sowed  not,  yet  that  is  no- 
thing to  thee,  for  I  had  sowed  upon  thee,  and  the 
talent  was  my  money,  which  thou  wast  intrusted 
with,  not  only  to  keep,  but  to  improve."  Note,  In 
the  day  of  account,  wicked  and  slothful  servants 
will  be  left  quite  without  excuse  ;  frivolous  pleas  wiU 
be  overruled,  and  every  mouth  will  be  stopped ; 
and  those  who  now  stand  so  much  upon  their  own 
justification,  will  not  have  one  word  to  say  for  them- 
selves. 

Secondly,  His  condemnation.  The  slothful  ser- 
vant is  sentenced, 

1.  To  be  deprived  of  his  talent;  {y.  28,  29.)  Take 
therefore  the  talent  from  him.  The  talents  were 
first  disposed  of  by  the  Master,  as  an  absolute 
Owner,  but  this  was  now  disposed  of  by  him  as  a 
Judge  ;  he  takes  it  from  the  unfaithful  seiTant,  to 
punish  him,  and  gives  it  to  him  that  was  eminently 
faithful,  to  reward  him.  And  the  meaning  of  this 
part  of  the  parable  we  ha^e  in  the  reason  of  the 
sentence,  {v.  29.)  To  every  one  that  hath  shall  be 
gri'en.  This  may  be  applied,  (1.)  To  the  blessings 
of  this  life — worldly  wealth  and  possessions.  These 
we  are  intiiisted  with,  to  be  used  for  the  glory  of 
God,  and  the  good  of  those  about  us.  Now  he  'that 
hath  these  things,  and  useth  them  for  these  ends,  he 
shall  have  abundance ;  perhaps  abundance  of  the 
things  themselves,  at  least,  abundance  of  comfort 
in  them,  and  of  better  things  ;  but  from  him  that 
hath  not,  that  is,  that  hath  these  things  as  if  he  had 
them  not,  had  not  power  to  eat  of  them,  or  to  do 
good  with  them,  fAx<aro  deest,  tarn  quod  habet, 
quam  quod  non  habet —  The  miser  inay  be  considered 
as  destitute  of  what  he  has,  as  well  as  of  what  he  has 
not,)  they  shall  be  taken  away.  Solomon  explains 
this,  (Prov.  11.  24.)  There  is  that  scattereth,  and  yet 
increaseth  ;  and  there  is  that  withholdeth  more  than  is 
meet,  and  it  tendeth  to  poverty.    Giving  to  the  poor. 


ST.  MATTHEW,  XXV. 


is  trading  with  what  we  have,  and  the  returns  will 
be  rich  ;  it  will  multiply  the  meal  in  the  barrel,  and 
the  oil  in  the  cruse  ;  but  those  that  are  sordid,  and 
niggardly,  and  uncharitable,  will  find  that  those 
riches,  which  are  so  got,  {lerish  by  evil  travel,  Eccl. 
5.  13,  14.  Sometimes  Providence  strangely  trans- 
fers estates  from  those  that  do  no  good  with  them, 
to  those  that  do  ;  they  are  gathered  for  him  that  will 
pity  the  floor,  Prov.  28.  8.  Sec  Prov.  13.  22.  Job  T 
16,  17.  Eccl.  2.  26.  (2.)  We  may  apply  it  to  the 
means  of  grace.  They  who  are  diligent  in  improv- 
mg  the  opportunities  they  have,  God  will  enlarge 
them,  will  set  before  them  an  ofien  door  ;  (Rev.  3 
8.)  but  they  who  know  not  the  day  of  their  visita- 
tion, shall  have  the  things  that  belong  to  their  peace 
hid  from  their  eyes.  For  proof  of  this,  f'-o  see  what 
God  did  to  Shiloh,  Jer.  7.  12.  (3.)  We  may  apply 
It  to  the  common  gifts  of  the  Spirit.  He  that  hath 
these,  and  doeth  good  with  them,  shall  have  abun- 
dance :  these  gifts  improve  by  exercise,  and  brighten 
by  being  used  ;  the  more  we  do,  the  more  we  may 
do,  in  religion ;  but  those  who  stir  not  up  the  gift 
that  IS  in  them,  who  do  not  exert  themselves  ac- 
cording to  their  capacity,  their  gifts  iiist,  and  decay, 
and  go  out  like  a  neglected  fire.  From  him,  that 
hath  not  a  living  principle  of  grace  in  his  soul,  shall 
be  taken  away  the  common  gifts  which  he  hath,  as 
the  lamps  ot  the  foolish  virgins  went  out  for  want  of 
oil,  -y.  8.  Thus  the  arm  of  the  idle  shepherd,  which 
be  had  sluggishly  folded  up  in  his  bosom,  comes  to 
be  dried  up  and  his  right  eye,  which  he  had  care- 
lessljr  or  wilfully  shut,  becomes  utterly  darkened, 
as  It  is  threatened,  Zech.  11.  17. 

^o'^^^tI^  sentenced  to  be  cast  into  outer  darkness 
X).  30.     Here, 

(1.)  His  character  is  that  of  an  unprofitable  ser- 
vant. Note,  Slothful  servants  will  be  reckoned 
with  as  unprofitable  servants,  who  do  nothin?  to  the 
purpose  of  their  coming  into  the  world,  nothing-  to 
answer  the  end  of  their  birth  or  baptism,  who  are 
no  way  serviceable  to  the  glory  of  God,  the  good  of 
others,  or  the  salvation  of  tlieir  own  souls.  A  sloth- 
ful servant  is  a  withered  member  in  the  body  a 
barren  tree  m  the  vineyard,  an  idle  drone  in  the 
hive,  he  IS  good  for  nothing.  In  one  sense,  we  are 
all  unprofitable  servants ;  (Luke  17.  10  )  we  can- 
not profit  God,  Job  22.  2.  But  to  others,  and  to 
ourselves  It  is  required  that  we  be  profitable  :  if  we 
be  not,  Chnst  will  not  own  us  as  his  servants  ■  it  is 
not  enough  not  to  do  hurt,  but  we  must  do  Vood 
must  bring  forth  fi-uit,  and  though  thereby  God  is 
not  profited,  yet  he  is  glorified,  John  15   8 

(2.)  His  doom  is,  to  be  cast  into  outer  darkness. 
Here,  as  m  what  was  said  to  the  faithful  servants 
our  Saviour  slides  insensibly  out  of  the  parable  into 
the  thing  intended  by  it,  and  it  serves  as  a  key  to 
the  whole  ;  tor,  outer  darkness,  where  there  is  weeh- 
mg  and  gnashing  of  teeth,  is,  in  Christ's  discourse, 

pH  inT^°"?-t"P^''^'''  °.^  ^'^  ■"■^<="^s  °f  the  damn: 
ed  in  hell.     Their  state    s,  fl.l  Vei-y  dismnl  •  it-  k 

outer  darkness.  DarknessSs^unco^mforSb  e  and 
frightful.  It  was  one  of  the  plagues  of  Eg>  J.  In 
hell  there  are  chains  of  darkness,  2  Pet.  2  4  In 
the  dark  no  man  can  work,  a  fit  punishment 'for  a 
slothful  ser^^ant.  It  ,s  outer  darkness,  out  from  the 
w^rh  thpH^lV ?'  ^™'"  **=  j°y  °f  *«r  Lord  Jnto 
tWp=,l  r^*^"'  '"';^^'  ^'^'■e  =^<l"'>"ed ;  out  from 
the  feast.  Compare  c/^.  18.  12.— 22.  13.  W  1  Very 
doleful;  there  is  weeping,  which  bespeaks  great 
sorro%y  ;  and  gnashing  of  teeth,  which  bespeaks  f^eat 

pir  rhfui' s^rnr  •  ^"^'^ '-''  '^  *^  p--" 

31  When  the  Son  of  man  shall  come  in 
his  glory  and  all  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his  glory  • 
32    And  before  him  shall  be  gathered  all" 

V OL.  V. — 2  P 


297 

nations :  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his 
sheep  from  the  goats :  33.  And  he  shall 
set  the  sheep  on  his  right  hand,  but  the 
goats  on  the  left.  34.  Then  shall  the  King 
say  unto  them  on  his  right  hand,  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the 
world :  35.  For  I  was  an  hungered,  and  ye 
gave  me  meat :  I  was  thirsty,  and  ye  gave 
me  drink :  I  was  a  stranger,  and  ye  took 
me  in  :  36.  Naked,  and  ye  clothed  me  :  I 
was  sick,  and  ye  visited  me :  I  was  in  pri- 
son, a.nd  ye  came  unto  me.  37.  Then  shall 
the  righteous  answer  him,  saying.  Lord, 
when  saw  we  thee  an  hungered,  and  fed 
ikee  ?  or  thirsty,  and  gave  t/iee  drink  ?  38. 
When  saw  we  thee  a  stranger,  and  took 
thee  in  ?  or  naked,  and  clothed  thee  .?  39. 
Or  when  saw  we  thee  sick,  or  in  prison, 
and  came  unto  thee  ?  40.  And  the  King 
shall  answer  and  say  unto  them,  Verily  1 
say  unto  you.  Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren, 
ye  have  done  it  unto  me.  41.  Then  shall 
he  say  also  unto  them  on  the  left  hand.  De- 
part from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels. 
42.  For  I  was  an  hungered,  and  ye  gave 
me  no  meat :  I  was  thirsty,  and  ye  gave  me 
no  drink :  43.  I  was  a  stranger,  and  ye 
took  me  not  in :  naked,  and  ye  clothed  me 
not :  sick,  and  in  prison,  and  ye  visited  me 
not.  44.  Then  shall  they  also"  answer  him, 
saying.  Lord,  when  saw  we  thee  an  hun- 
gered, or  athirst,  or  a  stranger,  or  naked,  or 
sick,  or  in  prison,  and  did  not  minister  unto 
thee?  45.  Then  shall  he  answer  them, 
saymg,  Verily  I  say  unto  you.  Inasmuch  as 
ye  did  it  not  to  one  of  the  least  of  these,  ye 
did  it  not  to  me.  46.  And  these  shall  go 
away  into  everlasting  punishment :  but  the 
righteous  into  life  eternal. 

We  have  here  a  description  of  the  process  of  the 
last  judgment  in  the  great  day.  There  are  some 
passages  m  it  that  are  parabolical ;  as  the  separat- 
ing between  the  sheep  and  the  goats,  and  the  dia- 
logues between  the  Judge  and  the  persons  judged: 
but  there  is  no  thread  of  similitude  carried  through 
the  discourse,  and  therefore  it  is  rather  to  be  called 
a  draught  or  delineation  of  the  final  judgment,  than 
a  parable ;  it  is,  as  it  were,  the  explanation  of  the 
former  parables.     And  here  we  have, 

I.  The  placing  of  the  Judge  upon  the  judgment- 
seat  ;  (ii.  30. )  When  the  Son  of  man  shall  come. 
Observe  here, 

1.  That  there  is  a  judgment  to  come,  in  which 
every  man  shall  be  sentenced  to  a  state  of  everlast- 
ing happiness,  or  misery,  in  the  world  of  recompence 
or  retribution,  according  to  what  he  did  in  this  world 
of  trial  and  ]irobation,  which  is  to  be  judged  of  by 
the  nile  of  the  everlasting  gospel. 

2.  The  administration  of  the  judgment  of  the  great 
day  is  committed  to  the  Son  of  man ;  for  by  him 


298 

God  will  judge  the  world,  (Acts  17.  31.)  and  to  him 
all  judgment  is  committed,  and  therefore  the  Judg- 
ment of  that  day,  which  is  the  centre  of  all.  Here, 
as  elsewhere,  when  the  last  judgment  is  spoken  of, 
Christ  is  called  the  Son  of  man,  because  he  is  to 
judge  the  sons  of  men ;  (and,  being  himself  of  the 
same  nature,  he  is  the  more  unexceptionable  ;  and 
because  his  wonderful  condescension  to  take  upon 
him  our  nature,  and  to  become  the  Son  of  man,  will 
be  recompensed  by  his  exaltation  in  that  day,  and 
an  honour  put  upon  the  human  nature. 

3.  Christ's  appearing  to  judge  the  world  will  be 
splendid  and  glorious.  Agrippa  and  Bernice  came 
to  the  judgment-seat  with  great  pomji ;  (Acts  25. 
23. )  but  that  was  (as  the  original  word  is)  great 
fancy.  Christ  will  come  to  the  judgment-seat  in 
real  g'ory ;  the  Sun  of  righteousness  shall  then  shine 
in  his  meridian  lustre,  and  the  Prince  of  the  kings  of 
the  earth  shall  shew  the  riches  of  his  glorious  king- 
dom, and  the  honours  of  his  excellent  majesty  ;  and 
all  the  world  shall  see  what  the  saints  only  io  now 
believe — that  he  is  the  brightness  of  his  Father's 

flory.  He  shall  come  not  only  in  the  glory  of  his 
'ather,  but  in  his  own  glory,  as  Mediator  :  his  first 
coming  was  under  a  black  cloud  of  obscurity ;  his 
second  will  be  in  a  bright  cloud  of  glory.  The  as- 
surance Christ  gave  his  disciples  of  his  future  glory, 
might  help  to  take  off  the  offence  of  the  cross,  and 
his  approaching  disgrace  and  suffering. 

4.  When  Christ  comes  in  his  glory  to  judge  the 
world,  he  will  bring  all  his  holy  angels  with  him. 
This  glorious  person  will  have  a  glorious  retinue, 
his  holy  myriads,  who  will  be  not  only  his  atten- 
dants, but  ministers  of  his  justice  ;  they  shall  come 
with  him  both  for  state  and  service.  They  must 
come  to  call  the  court,  (1  Thess.  4.  16.)  to  gather 
the  elect,  {ch.  24.  31.)  to  bundle  the  tares  ;  {ch.  13. 
40.)  to  be  witnesses  of  the  saint's  glory,  (Luke  12. 
8.)  and  of  sinners' misery,  Rev.  14.  10. 

5.  He  will  then  sit  upon  the  throne  of  his  glory. 
He  is  now  sat  down  with  the  Father  upon  his  throne ; 
and  it  is  a  throne  of  grace,  to  which  we  may  come 
boldly  ;  it  is  a  throne  of  government,  the  throne  of 
his  father  David  ;  he  is  a  priest  upon  that  throne  : 
but  then  he  will  sit  upon  the  throne  of  glory,  the 
throne  of  judgment.  See  Dan.  7.  9,  10.  Solomon's 
throne,  though  there  was  not  its  like  in  any  king- 
dom, was  but  a  dunghill  to  it.  Christ,  in  the  days 
of  his  flesh,  was  arraigned  as  a  Prisoner  at  the  bar  ; 
but,  at  his  second  coming,  he  wiU  sit  as  a  Judge 
upon  the  bench. 

II.  The  appearing  of  all  the  children  of  men  be- 
fore him  ;  (x'.  32.)  Before  him  shall  be  gathered  all 
nations.  Note,  The  judgment  of  the  great  day  will 
be  a  general  judgment.  All  must  be  sumitioned  be- 
fore Christ's  ti-ibunal ;  all  of  every  age  of  the  world, 
from  the  beginning  to  the  end  of  time  ;  all  of  every 
place  on  earth,  even  from  the  remotest  corners  of 
the  world,  most  obscure,  and  distant  from  each 
other  ;  all  nations,  all  those  nations  of  men  that  are 
made  of  one  blood,  to  dwell  on  all  the  face  of  the 
earth. 

III.  The  distinction  that  will  then  be  made  be- 
tween the  precious  and  the  vile  :  He  shall  se/iarate 
them  one  from  another,  as  the  tares  and  wheat  are 
separated  at  the  harvest,  the  good  fish  and  bad  at 
the  shore,  the  corn  and  chaff  in  the  floor.  Wicked 
and  godly  here  dwell  together  in  the  same  king- 
doms, cities,  churches,  families,  and  are  not  cer- 
tainly distinguishable  one  from  another ;  such  are 
the  infirmities  of  saints,  such  the  h-\'pocrisies  of  sin- 
ners, and  one  event  to  both  :  but  in  that  day  they 
will  be  separated,  and  parted  for  ever  ;  Then  shall 
ye  return,  and  discern  between  the  righteous  and  the 
■wicked,  Mai.  3.  18.  They  cannot  separate  them- 
selves one  from  another  in  this  world,  (1  Cor.  5.  10.) 
nor  can  any  one  else  separate  them  ;  (cA.  13.  29.) 


ST.  MATTHEW,  XXV. 


but  the  Lord  knows  them  that  are  his,  and  he  can 
separate  them.  This  separation  will  be  so  exact, 
that  the  most  inconsiderable  saints  shall  not  be  lost 
in  the  crowd  of  sinners,  nor  the  most  plausible  sin- 
ner hid  in  the  crowd  of  saints ;  (Ps.  1.  5. )  but  every 
one  shall  go  to  his  own  place.  This  is  compared  to 
a  shepherd's  dividing  between  the  sheep  and  the 
goats  ;  it  is  taken  from  Ezek.  34.  17.  Behold,  I 
judge  between  cattle  and  cattle.  Note,  1.  Jesus 
Christ  is  the  great  Shepherd ;  he  now  feeds  his 
flock  like  a  shepherd,  and  will  shortly  distinguish 
between  those  that  are  his,  and  those  that  are  not, 
as  Laban  divided  his  sheep  from  Jacob's,  and  set 
three  days'  journey  between  them,  Gen.  30.  35,  36. 
2.  The  godly  are  like  sheep — innocent,  mild,  pa- 
tient, useful :  the  wicked  are  like  goats,  a  baser 
kind  of  animal,  unsavoury  and  unruly.  These  sheep 
and  goats  are  here  feeding  all  day  in  the  same  pas- 
ture, but  will  be  coted  at  night  in  different  folds. 
Being  thus  divided,  he  will  set  the  sheep  on  his  right 
hand,  and  the  goats  on  his  left,  xk  33.  Christ  puts 
honour  upon  the  godly,  as  we  shew  respect  to  those 
we  set  on  our  right  hand ;  but  the  wicked  shall  rise 
to  everlasting  shame,  Dan.  12.  2.  It  is  not  said  that 
he  shall  put  the  rich  on  his  right  hand,  and  the  poor 
on  his  left :  the  learned  and  noble  on  his  right  hand, 
and  the  unlearned  and  despised  on  his  left ;  but  the 
godly  on  his  right  hand,  and  the  wicked  on  his  left. 
All  other  divisions  and  subdivisions  will  then  be 
abolished  ;  but  the  gi-eat  distinction  of  men  into  saints 
and  sinners,  sanctified  and  unsanctified,  will  remain 
for  ever,  and  men's  etemal  state  will  be  determined 
by  it.  The  wicked  took  up  with  left-hand  blessings, 
riches  ajid  honour,  and  so  shall  their  doom  be. 

IV.  The  process  of  the  judgment  concerning  each 
of  these ; 

1.  Concerning  the  godly,  on  the  right  hand.  Their 
cause  must  be  first  dispatched,  that  they  maybe  as- 
sessors with  Christ  in  the  judgTnent  of  the  wicked, 
whose  misery  will  be  aggi-avated  by  their  seeing 
Abraham,  and  Isaac,  and  Jacob,  admitted  into  the 
kingdom  of  heaven,  Luke  13.  28.     Observe  here, 

(l.)The  glory  conferred  upon  them;  the  sen- 
tence by  which  they  shall  be  not  only  acquitted,  but 
prefen-ed  and  rewarded,  (i'.  34.)  The  King  shall 
say  unto  them.  He  that  v/as  the  Shepherd,  (which 
speaks  the  care  and  tenderness  wherewith  he  will 
make  this  disquisition,)  is  here  the  King,  which 
speaks  the  authority  wherewith  he  will  then  pro- 
nounce the  sentence  :  where  the  word  of  this  King 
is,  there  is  power.  Here  are  two  things  in  this  sen- 
tence : 

[1.]  The  acknowledging  of  the  saints  to  be  the 
blessed  of  the  Lord  ;  Come,  ye  blessed  of  my  Father. 
Fiist,  He  pronounces  them  blessed ;  and  his  saying 
they  are  blessed,  makes  them  so.  The  law  curses 
them  for  their  many  discontinuances ;  but  Christ 
having  redeemed  them  from  the  curse  of  the  law, 
and  purchased  a  blessing  for  them,  commands  a 
blessing  on  them.  Secondly,  Blessed  of  his  Father  ; 
reproached  and  cursed  bv  the  world,  but  blessed  of 
God.  As  the  Spirit  glorifies  the  Son,  (John  16.  14.) 
so  the  Son  glorifies  the  Father,  by  referring  the  sal- 
vation of  the  saints  to  him  as  the  First  Cause ;  all 
our  blessings  in  heavenly  things  flow  to  us  from  God, 
as  the  Father  of  our  Lord  Jesus  Christ,  Eph.  1.  3. 
Thirdlu,  He  calls  them  to  come:  this  come  is,  in  ef- 
fect, "  IVelcome,  ten  thousand  welcomes,  to  the 
blessed  of  my  Father ;  come  to  me,  come  to  be  for 
ever  with  me  ;  you  that  followed  me,  bearing  the 
cross,  now  come  along  with  me  wearing  the  crown. 
The  blessed  of  mv  Father  are  the  beloved  of  my 
soul,  that  have  been  too  long  at  a  distance  from  me  ; 
come  now,  come  into  my  bos'om ,  come  into  my  arms, 
come  into  my  dearest  embraces  !"  Oh  with  what 
iov  will  this  fill  the  hearts  of  the  saints  in  that  day  ! 
We  now  come  boldly  to  the  throne  of  grace,  but  we 


ST.  MATTHEW,  XXV. 


299 


shall  then  Come  boldly  to  the  throne  of  glory  ;  and 
this  word  holds  out  tlie  golden  sceptre,  with  an  as- 
surance tliat  our  requests  sliall  be  granted  to  more 
than  the  half  of  the  kingdom.  Now  the  Spirit  saith, 
Come,  in  the  word ;  and  tlie  bride  saith,  Come,  in 
prayer ;  and  the  result  hereof  is  a  sweet  commu- 
nion :  but  the  perfection  of  bliss  will  be,  when  tlie 
King  sliall  say.  Come. 

[2.]  The  admission  of  the  saints  into  the  Ijlcssed- 
ness  and  kingdom  of  tlie  Father ;  Inherit  the  king- 
dom/irefiared  for  you. 

First,  The  happiness  they  shall  be  possessed  of  is 
very  rich  ;  we  are  told  what  it  is  by  liim  who  had 
reason  to  know  it,  having  purchased  it  for  them,  and 
possessed  it  liimselii 

1.  It  is  a  kingdom  ;  which  is  reckoned  the  most 
valuable  possession  on  earth,  and  includes  tlie  great- 
est wealth  and  honour.  Those  that  inherit  king- 
doms, wear  all  the  glories  of  the  crown,  enjoy  all 
the  pleasures  of  the  court,  and  command  the  pecu- 
liar treasures  of  the  provinces  ;  yet  this  is  but  a  faint 
resemblance  of  the  telicities  of  the  saints  in  heaven. 
They  that  here  are  beggars,  prisoners,  accounted  as 
the  off-scouring  of  all  things,  shall  then  inherit  a 
kingdom,  Ps.  113.  7.    Rev.  2.  26,  2". 

2.  It  is  a  kingdom  firefiared:  the  happiness  must 
needs  be  gi-eat,  for  it  is  the  product  o£^  the  divine 
counsels.  Note,  There  is  great  preparation  made 
for  the  entertainment  of  the  saints  in  the  kingdom 
of  glory.  The  Father  designed  it  for  them  in  his 
thoughts  of  love,  and  provided  it  for  them  in  the 
greatness  of  his  wisdom  and  power.  The  Son  pur- 
chased it  for  them,  and  is  entered  as  the  Foreiimner 
to  prepare  a  place,  John  14;  2.  And  the  blessed 
Spirit,  m  preparing  them  for  the  kingdom,  in  effect, 
is  preparing  it  for  them. 

2.  It  is  prepared  for  them.  This  bespeaks,  (1.) 
The  suitableness  of  this  happiness  :  it  is  in  all  points 
adapted  to  the  nature  of  a  soul,  and  to  the  new  na- 
tJjre  of  a  sanctified  soul.  (2. )  Their  property  and 
interest  in  it.  It  is  prepared  on  purpose  for  them  ; 
not  only  for  such  as  you,  but  for  you,  you  by  name, 
you  personally  and  particularly,  who  were  chosen 
to  salvation  through  sanctification. 

4.  It  ispreparedyrom  the  foundation  oftheivorld. 
This  happiness  was  designed  for  the  saints,  and  they 
for  it,  before  time  began,  from  all  eternity,  Eph.  1. 
4.  The  end,  which  is  last  in  execution,  is  first  in 
intention  :  Infinite  Wisdom  had  an  eye  to  the  eter- 
nal glorification  of  the  saints,  from  the  first  founding 
of  the  creation;  Jll  things  are  for  your  sakcs,  2 
Gor.  4.  15.  Or,  it  denotes  the  preparation  of  the 
place  of  this  happiness,  which  is  to  lie  the  seat  and 
habitation  of  the  blessed,  in  the  verv  beginning  of 
the  work  of  creation,  Gen.  1.  1.  There  in  the  hea- 
ven of  heavens  the  morning  stars  were  singing  to- 
gether, when  the  foundations  of  the  earth  were 
fastened,  Job  38.  4 — 7. 

Secondly,  The  tenure  by  which  they  shall  hold 
and  possess  it  is  veiy  good,  they  shall  come  and  in- 
herit it.  What  we  come  to  by  inheritance,  is  not 
got  by  any  procurement  of  our  own,  but  purely,  as 
the  lawyers  express  it,  by  the  act  of  God.  It  is  God 
that  makes  heirs,  heirs  of  heaven.  We  come  to  an 
inheritance  by  virtue  of  our  sonship,  our  adoption  ; 
if  children,  then  heirs.  A  title  by  inheritance  is  the 
sweetest  and  surest  title  ;  it  alludes  to  possessions  in 
the  land  of  Canaan,  which  passed  by  inheritance, 
and  would  not  be  alienated  longer  than  to  the  year 
of  jubilee.  Thus  is  the  heavenly  inheritance  inde- 
feasible, and  unalienable.  Saints,  in  this  world,  are 
as  heirs  under  age,  tutored  and  governed  till  the 
time  appointed  of  the  Father  ;  (Gal.  4.  1.)  and  then 
they  shall  be  put  in  full  possession  of  that  which  now 
through  grace  they  have  a  title  to ;  Come,  and  in- 
herit it. 

(2.)  The  ground  of  this,  {x\  35,  36.)  For  I  mas  an 


hungered,  and  ye  gax'e  me  meat.  We  cannot  hence 
infer  that  any  good  works  of  ours  merit  tlie  happi- 
ness of  heaven,  bv  any  intrinsic  worth  or  excellency 
in  them,  our  goodness  extends  not  unto  Ciod  ;  but  it 
is  plain  that  Jesus  Clirist  will  judge  the  world  by  the 
same  rule  by  which  he  go\cnis  it,  and  therefore  will 
reward  those  that  have  been  obedient  to  that  law  : 
and  mention  will  be  made  of  their  obedience,  not  as 
their  title,  but  as  their  evidence  of  an  interest  in 
Christ,  and  his  purchase.  This  happiness  will  be 
adjudged  to  obedient  belie\crs,  not  ujjon  a  quantum 
meruit — an  estimate  of  merit,  which  supposes  a  pro- 
portion between  the  work  and  the  reward,  but  upon 
the  promise  of  God  purchased  by  Jesus  Christ,  and 
tlie  tjencfit  of  it  secured  under  certain  provisos  and 
limitations  ;  and  it  is  the  purchase  and  promise  that 
give  the  title,  the  obedience  is  only  the  qualification 
of  the  person  designed.  An  estate  made  by  deed  or 
will  upon  condition,  when  the  condition  is  perfoi-med 
according  to  the  tiiie  intent  of  the  donor  or  testator, 
becomes  absolute  ;  and  then,  though  the  title  be 
built  purely  upon  the  deed  or  wjll,  yet  the  perform- 
ing of  the  condition  must  be  given  in  evidence  ;  and 
so  it  conies  in  here ;  for  Christ  is  the  Author  of 
eteiTial  salvation  to  those  only  that  obey  him,  and 
who  patiently  continue  in  ivell-doing. 

Now  the  good  works  here  mentioned  are  such  as 
we  commoniv  call  works  of  charity  to  the  poor :  not 
but  that  many  will  be  found  on  the  right  hand,  who 
never  were  in  a  capacity  to  feed  the  hungry  or 
clothe  the  naked,  but  were  themselves  fed  and 
clothed  by  the  charity  of  others  ;  but  one  instance 
of  sincere  obedience  is  put  for  all  the  rest,  and  it 
teaches  us  this  in  general,  that  faith  working  by 
love  is  all  in  all  in  Christianity  ;  Shetv  me  thy  faith 
by  thy  works:  and  nothing  will  abound  to  a  good 
account  hereafter,  but  the  fruits  of  righteousness  in 
a  good  conversation  now.  The  good  works  here 
described  imply  three  things,  which  must  be  found 
in  all  that  are  saved. 

[1.]  Self-denial,  and  contempt  of  the  world; 
reckoning  the  things  of  the  world  no  further  good 
things,  tiian  as  we  are  enabled  to  do  good  with 
them  :  and  those  who  have  not  wherewithal  to  do 
good,  must  shew  the  same  disposition,  by  being  con- 
tentedly and  cheerfully  poor.  Those  are  fit  for  hea- 
ven thait  are  mortified  to  the  earth. 

[2.]  Love  to  our  brethren  ;  which  is  the  second 
great  commandment,  the  fulfilling  of  the  law,  andan 
excellent  preparati\e  for  the  world  of  everlasting 
love.  ^^\■  must  give  proof  of  this  love  by  our  readi- 
ness to  do  good,  and  to  communicate  ;  good  wishes 
are  but  mockeries  without  good  works.  Jam.  2.  15, 
16.  1  John  3.1".  Those  that  have  not  to  give,  must 
shew  the  same  disposition  some  other  way. 

[3.]  A  believing  regard  to  Jesus  Christ.  That 
which  is  here  rewarded,  is  the  relieving  the  poor  for 
Christ's  sake,  out  of  love  to  him,  and  with  an  eye  to 
him.  This  puts  an  excellencv  upon  the  good  work, 
when  in  it  we  serve  the  Lord  Christ,  which  those 
may  do,  that  work  for  their  own  living,  as  well  as 
those  that  help  to  keep  others  alive.  See  Eph.  6.  5 
— T.  Those  good  works  shall  then  be  accepted 
which  are  done  in  the  name  of  the  Lord  Jesus,  Col. 
3.  17. 

I  was  hungry,  that  is,  my  disciples  and  followers 
were  so,  either  bv  the  persecutions  of  enemies  for 
well  doing,  or  bv  the  common  dispensations  of  Pro- 
vidence ;  for  in  these  things  there  is  one  even  to  the 
righteous  and  wicked :  and  you  gave  them  meat. 
Note,  First,  Providence  so  variously  orders  and  dis- 
poses of  the  circumstances  of  his  people  in  this  world, 
as  that  while  some  are  in  a  condition  to  give  relief, 
others  need  it.  It  is  no  new  thing  for  those  that  are 
feasted  with  the  dainties  of  hea\-en  to  be  hungrj'  and 
thirsty,  and  to  want  dailv  food  ;  for  these  that  arc 
at  home  in  God,  to  be  strangers  in  a  strange  l.ind ; 


300 


ST.  MATTHEW,  XXV. 


for  those  that  have  put  on  Christ,  to  want  clothes  to 
keep  them  warm ;  for  those  that  have  healthful 
souls,  to  have  sickly  bodies ;  and  for  those  to  be  in 
prison,  that  Christ  has  madp  free.  Secondly,  Works 
of  charity  and  beneficence^  according  as  our  ability 
is,  are  necessary  to  salvation;  and  there  will  be 
more  stress  laid  upon  them  in  the  judgment  of  the 
great  day,  tlian  is  commonly  imagined  ;  these  must 
be  the  proofs  of  our  love,  and  of  our  professed  sub- 
jection to  the  gospel  of  Christ,  2  Cor.  9.  13.  But 
they  that  shew  no  mercy  shall  have  judgment  with- 
out mercy. 

Now  this  reason  is  modestly  excepted  against  by 
the  righteous,  but  is  explained  by  the  Judge  himself. 

1.  It  is  questioned  by  the  righteo\is,  v.  37 — 39. 
Not  as  if  they  were  loath  to  inherit  the  kingdom,  or 
were  ashamed  of  their  good  deeds,  or  had  not  the 
testimony  of  their  own  consciences  concerning  them  ; 
but,  (1.)  The  expressions  are  parabolical,  designed 
to  inti-oduce  and  impress  these  great  tiiiths,  that 
Christ  has  a  mighty  regard  to  works  of  charity,  and  is 
especially  pleased  with  kindnesses  done  to  his  people 
for  his  sake.  Or,  (2. )  They  speak  the  humble  ad- 
miration which  glorified  saints  will  be  filled  with,  to 
find  such  poor  and  worthless  services,  as  their's  are, 
so  highly  celebrated,  and  richly  rewarded :  Lord, 
•when  saw  we  thee  an  hungered,  and  fed  thee  ?  Note, 
Gracious  souls  are  apt  to  think  meanly  of  their  own 
good  deeds ;  especially  as  unworthy  to  be  compared 
with  the  glory  that  shall  be  revealed.  Far  from  this 
is  the  temper  of  those  who  said,  IVherefore  have  we 
fasted,  and  thou  seest  not?  Isa.  58.  3.  Saints  in 
heaven  will  wonder  what  brought  them  thither,  and 
that  God  should  so  regard  them  and  their  services. 
It  even  put  Nathanael  to  the  blush,  to  hear  Christ's 
encomium  of  him  :  Whence  knowest  thou  me?  John 
1.  47,  48.  SeeEph.  3.  20.  "  Wien  saw  we  thee  an 
hungered?  We  have  seen  the  poor  in  distress  many 
a  time  ;  but  when  saw  we  thee  ?"  Note,  Christ  is 
more  among  us  than  we  think  he  is ;  surely  the  Lord 
is  in  this  place,  by  his  word,  his  ordinances,  his  mi- 
nisters, his  Spirit,  yea,  and  his  poor,  and  we  know 
it  not ;  JVhen  thou  wast  under  the  [fig  tree,  I  saw 
thee,  John  1.  48. 

2.  It  is  explained  by  the  Judge  himself;  {v.  40.) 
Inasmuch  as  you  have  done  it  to  these  my  brethren, 
to  the  least,  to  one  of  the  least  of  tliem,  ye  have  done 
it  unto  me.  The  good  woi-ks  of  the  saints,  when 
they  are  produced  in  the  great  day,  (1.)  Shall  all  be 
remembered ;  and  not  the  least,  not  one  of  the  least, 
overlooked,  no  not  a  cup  of  cold  water.  (2.)  They 
shall  be  interpreted  most  to  their  advantage,  and  the 
best  construction  that  can  be  put  upon  them.  As 
Christ  makes  the  best  of  their  infirmities,  so  he 
makes  the  most  of  their  services. 

We  see  what  recompences  Christ  has  for  those 
that  feed  the  hungry,  and  clotlie  the  naked ;  but 
what  will  become  of  the  godly  poor,  that  had  not 
wherewithal  to  do  so  ?  Must  they  be  shut  out  ?  No, 
[1.]  Christ  will  own  them,  even  the  least  of  them, 
as  his  brethren  ;  he  will  not  be  ashamed,  nor  think 
it  any  disparagement  to  him,  to  call  them  brethren, 
Heb.  2.  H.  In  the  height  of  his  gloiy,  he  will  not 
disown  his  poor  relations  ;  Lazarus  is  there  laid  in 
his  bosom,  as  a  friend,  as  a  brother.  Thus  he  will 
confess  them,  c/;.  10.  32.  [2.]  He  will  take  the  kind- 
nesses done  to  them,  as  done  to  himself;  Ye  have 
done  it  to  me  ;  which  shew  a  respect  to  the  poor  that 
were  relieved,  as  well  as  to  the  rich  that  did  relieve 
them.  Note,  Christ  espouses  his  people's  cause,  and 
interests  himself  in  then-  interests,  and  reckons  him- 
self received,  and  loved,  and  owned  in  them.  If 
Christ  himself  were  among  us  in  poverty,  how  rea- 
dily would  we  relieve  him  ?  In  prison,  how  frequent- 
ly would  we  visit  him  ?  We  are  ready  to  envy  the 
honour  they  had,  who  ministered  to  him  of  their 
substance,  Luke  8.  4.     Wherever  poor  saints  and 


poor  ministers  are,  there  Christ  is  ready  to  receive 
our  kindnesses  in  them,  and  they  shall  be  put  to  his 
account. 

2.  Here  is  the  process  concerning  the  wicked, 
those  on  the  left  hand.     And  in  that  we  have, 

(1.)  The  sentence  passed  upon  them,  v.  41.  It 
was  a  disgrace  to  be  set  on  the  left  hand  ;  but  that  is 
not  the  worst  of  it,  he  shall  say  to  them,  Depart  from 
?ne,  ye  cursed.  Every  word  has  terror  in  it,  like 
that  of  the  trumpet  at  mount  Sinai,  waxing  louder 
and  louder,  every  accent  more  and  more  doleful,  and 
exclusive  of  comfort. 

[1.]  To  be  so  near  to  Christ  was  some  satisfac- 
tion, thougli  under  his  frowns  ;  but  that  will  not  be 
allowed.  Depart  from  me.  In  this  world  they  were 
often  called  to  come  to  Christ,  to  come  for  life  and 
rest,  but  they  turned  a  deaf  ear  to  his  calls ;  justly 
therefore  are  they  bid  to  depart  from  Christ,  that 
would  not  come  to  him.  "  Depart  from  me  the 
Fountain  of  all  good,  from  me  the  Saviour,  and  there- 
fore from  all  hope  of  salvation  ;  I  will  never  have  any 
tiling  more  to  say  to  you,  or  do  with  you."  Here, 
they  said  to  the  Almighty,  Depart  from  us  ;  then, 
he  will  choose  their  delusions,  and  say  to  them.  De- 
part from  me.  Note,  It  is  the  hell  of  heU  to  depart 
from  Christ. 

[2.]  If  they  must  depart,  and  depart  from  Christ,  • 
might  not  they  be  dismissed  with  a  blessing,  with 
one  kind  and  compassionate  word  at  least ;  No,  De- 
part, ye  cursed.  They  that  would  not  come  to 
Christ,  to  inherit  a  blessing,  must  depart  from  him 


under  the  burthen  of  a  curse,  that  curse  of  the  law 
on  every  one  that  breaks  it.  Gal.  3.  10.  As  they 
loved  cursing,  so  it  shall  come  -unto  them.     But  ob- 


serve. The  righteous  are  called  the  blessed  of  my 
Father :  for  their  blessedness  is  owing  purely  to  the 
grace  of  God  and  his  blessing,  but  the  wicked  are 
called  onlv  ye  cursed,  for  their  damnation  is  of  them- 
selves. Hath  God  sold  them  ?  No,  they  have  sold 
themselves,  have  laid  themselves  under  the  curse, 
Isa.  50.  1. 

[3.  ]  If  they  must  depart,  and  depart  with  a  curse, 
may  they  not  go  into  some  place  of  ease  and  rest  ? 
W'ill  it  not  be  misery  enough  for  them  to  bewail 
their  loss  ?  No,  there  is  a  punishment  of  sense  as 
well  as  loss ;  they  must  depart  into^rf,  into  torment 
as  grievous  as  that  of  fire  is  to  the  body,  and  much 
more.  Thisfireis  the  wrath  of  the  eternal  God  fas- 
tening upon  the  guilty  souls  and  consciences  of  sin- 
ners that  have  made  themselves  fuel  for  it.  Our 
God  is  a  consuming  Fire,  and  sinners  fall  immedi- 
ately into  his  handsj  Heb.  10.  31.  Rom.  2.  8,  9. 

[4.]  If  into  fire,  may  it  not  be  some  light  or  gentle 
fire  ?  No,  it  \s prepared  fire  ;  it  is  a  torment  ordain- 
ed of  old,  Isa.  30.  33.  The  damnation  of  sinners  is 
often  spoken  of  as  an  act  of  the  divine  power ;  he  is 
able  to  cast  into  hell.  In  the  vessels  of  wrath  he 
makes  his  power  known  ;  it  is  ^.destruction fromthe 
presence  of  the  Lord,  and  from  the  glory  of  hia 
power.  In  it  shall  be  seen  what  a  provoked  God 
can  do  to  make  a  provoking  creature  miserable. 

[5.  ]  If  into  fire,  prepared  fire.  Oh  let  it  be  but  of 
short  continuance,  let  them  but  pass  through  fire  ! 
No,  the  fire  of  God's  wrath  will  be  an  everlasting 
fire  ;  a  fire,  that,  fastening  and  preying  upon  immor- 
tal souls,  can  never  go  out  for  want  of  fuel ;  and, 
being  kindled  and  kept  burning  by  the  wrath  of  an 
immortal  God,  can  never  go  out  for  want  of  being 
blown  and  stirred  up ;  and,  the  streams  of  mercy  and 
grace  being  for  ever  excluded,  there  is  nothing  to 
extinguish  it.  If  a  drop  of  water  be  denied  to  cool 
the  tongue,  buckets  of  water  will  never  be  granted 
to  quench  this  flame. 

[6.]  If  they  must  be  doomed  to  such  a  state  of 
endless  misery,  yet  may  they  not  have  some  good 
company  there  ?  No,  none  but  the  devil  and  his  an- 
gels, their  sworn  enemies,  that  helped  to  bring  them 


ST.  MATTHEW,  XXV. 


301 


to  this  misery,  and  will  triumph  over  them  in  it. 
They  served  the  devil  while  they  lived,  and  tliere- 
fore  are  justly  sentenced  to  be  where  he  is,  as  those 
that  served  Christ  are  taken  to  be  with  him  where 
he  is.  It  is  terrible  to  lie  in  a  house  haunted  with 
devils  ;  what  will  it  be  then  to  be  companions  with 
them  for  ever  ?  Observe  here,  First,  Christ  intimates 
that  there  is  one  that  is  the  prince  of  the  devils,  the 
ringleader  of  the  rebellion,  and  that  the  rest  are  his 
angels,  his  messengers,  by  whose  agency  he  supports 
his  kingdom.  Christ  and  his  angels  will  in  that  day 
triumph  over  the  dragon  and  his.  Rev.  12.  7.  &- 
condly.  The  fire  is  said  to  be  prepared,  not  prima- 
rily for  the  wicked,  as  the  kingdom  is  prepared 
for  the  righteous ;  but  it  was  origmally  intended  for 
the  devil  and  his  angels.  If  sinners  make  themselves 
associates  with  Satan  by  indulging  their  lusts,  they 
may  thank  themselves  if  they  become  sharers  in  that 
misery  which  was  prepared  for  him  and  his  associ- 
ates. Calvin  notes  upon  this,  that  therefore  the  tor- 
ment of  the  damned  is  said  to  be  firefiared  for  the 
devil  and  his  angels,  to  cut  off  all  hope  of  escaping 
it ;  the  devil  and  his  angels  are  already  made  pri- 
soners in  that  pit,  and  can  worms  of  the  earth  think 
to  escape  ? 

(2.)  The  reason  of  this  sentence  assigned.  God's 
judgments  are  all  just,  and  he  will  be  justified  in 
them.  He  is  Judge  himself,  and  therefore  the  hea- 
vens shall  declare  his  righteousness. 

Now,  [1.]  All  that  is  charged  upon  them,  on 
"which  the  sentence  is  grounded,  is,  omission ;  as, 
before,  the  servant  was  condemned,  not  for  wasting 
his  talent,  but  for  burying  it ;  so  here,  he  doth  not 
say,  "  I  was  hungry  and  thirsty,  for  you  took  my 
meat  and  drink  from  me  ;  I  was  a  stranger,  for  you 
banished  me ;  naked,  for  you  stripped  me  ;  in  prison, 
for  you  laid  me  there  :"  but,  "  Yv  hen  I  was  in  these 
distresses,  you  were  so  selfish,  so  taken  up  with  your 
own  ease  and  pleasure,  made  so  much  of  your  labour, 
and  were  so  loath  to  part  with  your  money,  that  you 
did  not  minister,  as  you  might  have  donei  to  mv  re- 
lief and  succour.  You  were  like  those  epicures  that 
were  at  ease  in  Zion,  and  were  not  grin<ed  for  the 
affliction  of  Jose/ih,"  Amos  6.  4 — 6.  Note,  Omis- 
sions are  the  i-uin  of  thousands. 

[2.]  It  is  the  omission  of  works  of  charity  to  the 
poor.  They  are  not  sentenced  for  omitting  their 
sacrifices  and  burnt  offerings,  (they  abounded  in 
these,  Ps.  50.  8.)  but  for  omitting  the  weightier 
matters  of  the  law,  judgment,  mercy,  and  faith. 
The  Ammonites  and  Moabites  were  excluded  the 
sanctuary,  because  they  met  not  Israel  with  bread 
and  water,  Deut  23.  3,  4.  Note,  Uncharitableness 
to  the  poor  is  a  damning  sin.  If  we  will  not  be 
brought  to  works  of  charity  by  the  hope  of  reward, 
let  us  be  influenced  by  fear' of  punishment ;  for  theu 
shallhaxie  judgment  ivithotit  mercy,  that  have  shewed 
no  mercy.  Observe,  He  doth  not  say,  "  I  was  sick, 
and  you  did  not  cure  me ;  in  prison,  and  you  did  not 
release  me  ;"  (perhaps  that  was  more  than  they 
could  do ;)  but,  "  You  visited  me  not,  which  you 
might  have  done."  Note,  Sinners  will  be  condemn- 
ed, at  the  great  day,  for  the  omission  of  that  good 
which  it  was  in  the  power  of  the  hand  to  do.  But 
if  the  doom  of  the  uncharitable  be  so  dreadful,  how 
much  more  intolerable  will  the  doom  of  the  cruel  be, 
the  doom  of  persecutors!  Now  this  reason  of  the 
sentence  is, 

First,  Objected  against  by  the  prisoners,  (v.  44. ) 
Lord,  when  saw  we  thee  an  hungered,  or  athirst  ? 
Condemned  sinners,  though  they'have  no  plea  that 
will  bear  them  out,  will  yet  in  vain  offer  at  excuses. 
Now,  1.  The  manner  of  their  pleading  bespeaks 
their  present  precipitation.  They  cut  it  short,  as 
men  in  haste  ;  When  saw  we  thee  hungry,  or  thir.ity, 
or  naked?  They  care  not  fo  repeat  the  charge,  as 
conscious  to  themselves  of  their  own  guilt,  and  un- 


able to  bear  the  teiTors  ot  the  judgment  Nor  will 
they  have  time  allowed  them  to  insist  upon  such  fri- 
volous pleas;  for  it  is  all  (as  we  say)  but  "trifling 
with  the  court."  2.  Thfe  matter  ot  their  plea  be- 
speaks their  former  inconsideration  of  that  which 
they  might  have  known,  but  would  not  tell,  now 
that  it  was  too  late.-  They,  that  had  slighted  and 
persecuted  poor  Christians,  would  not  own  that  they 
had  slighted  and  persecuted  Christ :  no,  they  never 
intended  any  affront  to  him,  nor  expected  tljat  so 
great  a  matter  would  have  been  made  of  it.  They 
imagined  it  was  only  a  company  of  poor,  weak,  silly, 
and  contemptible  people,  who  made  more  ado  than 
needed  about  religion,  that  they  put  those  slights 
upon  :  but  they  who  do  so  will  be  made  to  know, 
either  in  the  day  of  their  conversion,  as  Paul,  or  of 
their  condemnation,  as  these  here,  that  it  was  Jesus 
whom  they  persecuted.  And  if  they  say,  Behold,  we 
know  it  not ;  doth  Jiot  he  that  Jiondereth  the  heart 
consider  it?  Prov.  24.  11,  12. 

Secondly,  Justified  by  the  Judge,  who  will  con 
vince  all  the  ungodly  of  the  hard  speeches  spoken 
against  him  in  those  that  are  his,  Jude  15.  He  goes 
by  this  rule  ;  {v.  45.)  Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me.  Note, 
What  is  done  against  the  faithful  disciples  and  fol- 
lowers of  Christ,  even  the  least  of  them,  he  takes  as 
done  against  himself.  He  is  reproached  and  perse- 
cuted in  them,  for  they  are  reproached  and  perse- 
cuted for  his  sake,  and  in  all  their  afflictions  he  is  af- 
flicted. He  that  touches  them  touches  him  in  a  part 
no  less  tender  than  the  apple  of  his  eye. 

Lastly,  Here  is  the  execution  of  both  these  sen- 
tences, v.  46.  Execution  is  the  life  of  the  law,  and 
Christ  will  take  care  that  that  be  done  according  to 
the  sentence. 

1.  Thewicked  shall  go  awny  into  everlasting  fiun- 
ishment.  Sentence  will  then  be  executed  speedily, 
and  no  reprieve  granted,  nor  any  time  allowed  to 
move  in  arrest  of  judgment.  The  execution  of  the 
wicked  is  first  mentioned ;  for  first  the  tares  are 
gathered  and  bunied.  Note,  (1.)  The  punishment 
of  the  wicked  in  the  future  state  will  be  an  everlast- 
ing punishment,  for  that  state  is  an  unalterable  state. 
It  can  neither  be  thought  that  sinners  should  change 
their  own  natures,  nor  that  God  should  gi\e  his  grace 
to  change  them,  when  in  this  world  the  day  of  grace 
was  mispent,  the  Spirit  of  grace  resisted,  and  the 
means  of  grace  abused  and  bafRed.  (2. )  The  wick- 
ed shall  be  made  to  go  away  into  that  punishment ; 
not  that  they  will  go  voluntarily,  no,  they  are  driven 
from  light  into  darkness ;  but  it  bespeaks  an  irresis- 
tible conviction  of  guilt,  and  a  final  despair  of  mercy, 

2.  The  righteous  shall  go  away  into  life  eternal; 
that  is,  they  shall  inherit  the  kingdom,  v.  34.  Note, 
(1.)  Heaven  is  life,  it  is  all  happiness.  The  life  of 
the  soul  results  from  its  union  with  God  by  the  me- 
diation of  Jesus  Christ,  as  that  of  the  body  from  its 
union  with  the  soul  by  the  animal  spirits.  The  hea- 
venly life  consists  in  the  vision  and  fniition  of  God, 
in  a  perfect  conformity  to  him,  and  an  immediate 
uninterrupted  communion  with  him.  (2.)  It  is  eter- 
nal life.  There  is  no  de.ath  to  put  a  period  to  the 
life  itself,  nor  old  age  to  put  a  period  to  the  com- 
fort of  it,  or  anv  sorrow  to  imbitter  it  TTius  life 
and  death,  good  and  evil,  the  blessing  and  the  curee, 
are  set  before  us,  that  we  mav  choose  our  way  ;  and 
so  shall  our  end  be.  Even  the  heathen  had  some 
notion  of  these  different  states  of  good  and  bad  in  the 
other  world.  Cicero,  in  his  Tusculan  Questions, 
lib.  1.  brings  in  Socrates  thus  speaking,  Duse  sufit 
vice,  dufilicesque  cursus  e  corfiore  exeuntium  :  JVam 
qui  se  vitiis  humanis  contaminarunt,  et  libidinibus  se 
tradiderunt,  its  devium  guoddam  iter  est,  seclusum 
a  consilio  deonim  ;  qui  autem  se  integros  castosque 
servarunt,  quibusque  fuerit  minima  cum  corfioribui 
contagio,  suntque  in  corfioribus  humanis  vitam  imi- 


302 

tati  deorum,  its  ad  illos  a  quibus  sunt  profectl  facile 
fiatet  reditus — Two  fiat hs  open  before  those  who  de- 
part out  of  the  body :  Such  as  have  contaminated 
themselves  with  hu?nan  vices,  and  yielded  to  their 
lusts,  occupy  a  path  that  conducts  them  far  from  the 
assembly  and  council  of  the  gods  ;  but  the  ufiright  and 
chaste,  such  as  have  been  least'defiled  by  the  Jlesh, 
and  have  imitated,  while  in  the  body,  the  gods,  these 
find  it  easy  to  return  to  the  sublime  beings  from 
whom,  they  came. 

CHAP.  XXVI. 

The  narrative  of  the  death  and  sufferings  of  Christ  is  more 
particularly  and  fully  recorded  by  all  the  four  evangelists 
than  any  part  of  his  history  ;  for  what  sliould  we  determine, 
and  desire  to  know,  but  Christ,  and  iiiin  crucified  ?  And 
this  chapter  begins  that  memorable  narrative.  Tlie  year 
of  the  redeemed  was  now  come,  the  seventy  weeks  de- 
termined were  now  accomplished,  when  transgression 
must  be  finished,  reconciliation  made,  and  an  everlasting 
righteousness  brought  in,  by  the  cuttingoff  of  the  Messiah 
the  Prince,  Dan.  9.24,  26.  That  awful  scene  is  here  in- 
troduced, to  be  read  with  reverence  and  holy  fear.  In  this 
chapter,  we  have,  I.  The  preliminaries  or  prefaces,  to 
Christ's  sufferings.  I.  The  previous  notice  given  bj[  him 
of  it  to  his  disciples,  v.  1,  2.  2.  The  rulers'  conspiracy 
against  him,  v.  3  .  .  5.  3.  The  anointing  of  his  head  at  a 
supper  in  Bethany,  v.  6  . .  13.  4.  Judas's  bargain  with  the 
priests  to  betray  him,  v.  14 . .  16.  6.  Christ's  eating  the 
passover  with  his  disciples,  v.  17  . .  25.  6.  His  instituting 
the  Lord's  supper,  and  his  discourse  with  his  disciples  after 
it,  V.  26  .  .  35.  11.  His  entrance  upon  them,  and  some  of 
the  particulars  of  them.  1.  His  agony  in  the  garden,  v. 
36 . .  46.  2.  The  seizing  of  him  by  the  officers,  with  Ju- 
das's help,  V.  47 . .  56.  3.  His  arraignment  before  the  chief 
priest,  and  his  condemnation  in  his  court,  v.  67  . .  68.  4. 
Peter's  denying  him,  v.  69  . ,  75. 

1.    A  ND  it  came  to  pass,  when  Jesus  had 

_fjL  finished  all  these  sayings,  he  said 
unto  his  disciples,  2.  Ye  know  that  after 
two  days  is  the  feast  of  the  passover,  and 
the  Son  of  man  is  betrayed  to  be  crucified. 
3.  Then  assembled  together  the  chief 
priests,  and  the  scribes,  and  the  elders  of 
the  people,  unto  the  palace  of  the  high 
priest,  who  was  called  Caiaphas.  4.  And 
consulted  that  they  might  take  Jesus  by 
subtilty,  and  kill  him.  5.  But  they  said. 
Not  on  the  feast  dai/,  lest  there  be  an  up- 
roar among  the  people. 

Here  is,  1.  The  notice  Christ  gave  his  disciples  of 
the  near  approach  of  his  sufferings,  t'.  1,  2.  While 
his  enemies  were  preparing  trouble  for  him,  he  was 
preparing  himself  and  his  followers  tor  it.  He  had 
often  told  them  of  his  sufferings  at  a  distance,  now 
he  speaks  of  them  as  at  the  door  ;  after  two  days. 
Note,  After  many  former  notices  of  trouble,  we  still 
have  need  of  fresh  ones.     Observe, 

(1.)  The  time  when  he  gave  this  alarm  ;  when  he 
had  finished  all  these  sayings.  [1.]  Not  till  he  had 
finished  all  he  had  to  say.  Note,  Christ's  witnesses 
die  not  till  they  have  finished  their  testimony.  When 
Christ  had  gone  through  his  undertaking  as  a  Pro- 
phet, he  entered  upon  the  execution  of  his  office  as 
a  Priest.  [2.]  After  he  had  finished  these  sayings, 
which  go  immediately  before  ;  he  had  bid  his  dis- 
ciples expect  sad  times,  bonds  and  afflictions,  and 
then  tells  them,  The  Son  of  man  is  betrayed  ;  to  inti- 
mate that  they  should  fare  no  worse  than  he  should, 
and  that  his  suffeiings  should  take  the  sting  out  of 
their's.  Note,  Thoughts  of  a  suffering  Christ  are 
great  supports  to  a  suffering  Christian,  suffermg  with 
him  and  for  him. 

(2.)  The  thing  itself  he  gave  them  notice  of;  The 
Son  of  man  is  betrayed.  The  thing  was  not  onlv  so 
sure,  out  so  near,  that  it  was  as  good  as  done.  Note, 


ST.  MATTHEW,  XXVI. 


It  is  good  to  make  sufferings,  that  are  yet  to  come, 
as  present  to  us.  He  is  betrayed,  for  Judas  was  then 
contriving  and  designing  to  betray  him. 

2.  The  plot  of  the  chief  priests,  and  scribes  and 
elders  of  the  people,  against  the  life  of  our  Lord  Je 
sus,  V.  3 — 5.  Many  consultations  had  been  held 
against  the  life  of  Christ ;  but  this  plot  was  laid 
deeper  than  any  yet,  for  the  grandees  were  all  en- 
gaged in  it.  The  chief  priests,  who  presided  in  ec- 
clesiastical affairs ;  the  elders,  who  were  judges  in 
civil  matters  ;  and  the  scribes,  who,  as  doctors  of  the 
law,  were  directors  to  both — these  composed  the 
Sanhedrim,  or  great  council,  that  governed  the  na- 
tion, and  these  were  confederate  against  Christ 
Observe,  (1.)  The  place  where  they  met ;  ;«  the 
palace  of  the  high  priest,  who  was  the  centre  of  their 
unity  in  this  wicked  project.  (2.)  The  plot  itself; 
to  take  Jesus  by  subtlety,  and  kill  him  ;  nothing  less 
than  his  blood,  his  life-blood,  would  serve  their  turn. 
So  cruel  and  bloody  have  been  the  designs  of  Christ's 
and  his  church's  enemies.  (3.)  The  policy  of  the 
plotters  ;  A^'ot  on  the  feast-day.  \A'hy  not .''  Was  it  in 
regard  to  the  holiness  of  the  time,  or  because  tliey 
would  not  be  disturbed  in  the  religious  services  of 
the  day  i"  No,  but  lest  there  should  be  an  uproar 
among  the  people.  They  knew  Christ  had  a  great 
interest  in  the  common  people,  of  whom  there  was 
a  great  concourse  on  the  feast-day,  and  they  would 
be  in  danger  of  taking  up  arms  against  their  rulers, 
if  they  should  offer  to  lay  \iolent  hands  on  Christ, 
whom  all  held  for  a  Prophet.  They  were  awed, 
not  by  the  fear  of  God,  but  by  the  fear  of  the  peo- 
ple ;  all  their  concern  was  for  their  own  safety,  not 
God's  honour.  They  would  have  it  done  at  the 
feast ;  for  it  was  a  tradition  of  the  Jews,  that  male- 
factors should  be  put  to  death  at  one  of  the  three 
feasts,  especially  rebels  and  impostors,  that  all  Isi-ael 
might  see  and  fear  ;  but  not  on  the  feast-day. 

6.  Now  when  Jesus  was  in  Bethany,  in 
the  house  of  Simon  the  leper,  7.  There 
came  unto  him  a  woman  having  an  alabas- 
ter-box of  very  precious  ointment,  and  pour- 
ed it  on  his  head,  as  he  sat  at  meat.  8.  But 
when  his  disciples  saw  it.,  they  had  indigna- 
tion, saying.  To  what  purpose  is  this  waste? 
9.  For  this  ointment  might  have  been  sold 
for  much,  and  given  to  the  poor.  1 0.  W^hen 
Jesus  understood  it.,  he  said  unto  them.  Why 
trouble  ye  the  woman  ?  for  she  hath  wrought 
a  good  work  upon  me.  1 1 .  For  ye  have  the 
poor  always  with  you ;  but  me  ye  have  not 
always.  12.  For  in  that  she  hath  poured 
this  ointment  on  my  body,  she  did  it  for  my 
burial.  1 3.  Verily  I  say  unto  you.  Where- 
soever this  gospel  shall  be  preached  in  the 
whole  world,  there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a  memorial 
of  her. 

In  this  passage  of  stoty,  we  have, 

I.  The  singular  kindness  of  a  good  Woman  to  our 
Lord  Jesus  in  anointing  his  head,  -v.  6,  7.  It  was  in 
Bethany,  a  village  hard  by  Jerusalem,  and  in  the 
house  of  Simon  the  lefier.  Probably,  he  was  one  who 
had  been  miraculously  cleansed  from  his  leprosy  by 
our  Lord  Jesus,  and  he  would  express  his  gratitude 
to  Christ  by  entertaining  him  ;  nor  did  Christ  disdain 
to  converse  with  him,  to  come  in  to  him,  and  sup 
with  him.  Though  he  was  cleansed,  yet  he  was 
called  Simon  the  leper.  Those  who  are  guilty  of 
scandalous  sins,  will  find,  that,  though  the  sin  be 


ST.  MATTHEW,  XXVI. 


303 


pardoned,  the  reproach  will  cleave  to  them,  and  will 
nardly  be  wiped  away.  The  woman  that  did  this  is 
supposed  to  have  been  Mary,  the  sister  of  Martha 
and  Lazarus.  And  Dr.  Lightfoot  thinks  it  was  the 
same  that  was  called  Mary  Magdalene.  She  had  a 
box  of  ointment  very  firecious,  which  she  poured 
upon  the  head  of  Christ  as  he  sat  at  meat.  This, 
among  us,  would  be  a  strange  sort  of  compliment. 
But  it  was  then  accounted  the  highest  piece  of  re- 
spect ;  for  the  smell  was  very  gi-ateful,  and  the  oint- 
ment itself  refreshing  to  the  head.  David  had  his 
head  anointed,  Ps.  23.  6.  Luke  7,  46.  Now  this  may 
be  looked  upon, 

1.  As  an  act  oi  faith  in  our  Lord  Jesus,  the  Christ, 
the  Messiah,  the  Anointed.  To  signify  that  she  be- 
lieved in  him  as  God's  Anointed,  whom  he  had  set 
King,  she  anointed  him,  and  made  him  her  King. 
They  shall  aftfiomt  themselves  one  Head,  Hos.  1.  11. 
This  is  kissing  the  Son. 

2.  As  an  act  of  love  -and  respect  to  him.  Some 
think  that  this  was  she  who  loved  much  at  first,  and 
washed  Christ's  feet  with  her  tears  ;  (Luke  7.  47.) 
and  that  she  had  not  left  her  first  love,  but  was  now 
as  affectionate  in  the  devotions  of  a  gi-own  Christian 
as  she  was  in  those  of  a  young  beginner.  Note, 
Where  there  is  true  love  in  the  heart  to  Jesus  Christ, 
nothing  will  be  thought  too  good,  no,  nor  good 
enough,  to  bestow  upon  him. 

IL  The  offence  whicli  the  disciples  took  at  this. 
They  had  indignation,  {x'.  8,  9. )  were  vexed  to  see 
this  ointment  thus  spent,  which  they  thought  might 
have  been  better  bestowed. 

1.  See  how  they  expressed  their  offence  at  it. 
They  said.  To  what  purpose  is  this  waste?  Now  this 
bespeaks, 

(1. )  Want  of  tenderness  toward  this  good  woman, 
in  interpreting  her  over-kindness  (suppose  it  was  so) 
to  be  wastefulness.  Charity  teaches  us  to  put  the 
best  construction  upon  every  thing  that  it  will  bear, 
especially  upon  the  words  and  actions  of  those  that 
are  zealously  affected  in  doing  a  good  thing ;  though 
we  may  think  them  not  altogether  so  discreet  in  it* 
as  they  might  be.  It  is  true,  there  may  be  over- 
doing in  well-doing ;  but  thence  we  must  learn  to  be 
cautious  ourselves,  lest  we  run  into  extremes,  but  not 
to  be  censorious  of  others ;  because  that  which  we 
may  impute  to  the  want  of  prudence,  God  may  ac- 
cept as  an  instance  of  abundant  lo\-e.  \^'e  must  not 
say,  Those  do  too  much  in  religion,  that  do  more 
than  we  do,  but  rather  aim  to  do  as  much  as  they. 

(2.)  Want  of  respect  to  their  Master.  The  best 
we  can  make  of  it,  is,  that  they  knew  their  Master 
was  perfectly  dead  to  all  the  delights  of  sense ;  he 
that  was  so  much  grieved  for  the  affliction  ofJose/ih, 
cared  not  for  being  anointed  with  the  chiff  ointments, 
Amos  6.  6.  And  therefore  they  thought  such  plea- 
sures ill  bestowed  upon  one  who  took  so  little  plea- 
sure in  them.  But,  supposing  that,  it  did  not  become 
them  to  call  it  waste,  when  they  perceived  that  he 
admitted  and  accepted  it  as  a  token  of  his  friend's 
love.  Note,  We  must  take  heed  of  thinking' any 
thing  waste,  which  is  bestowed  upon  the  Lord  Jesus, 
either  by  others  or  by  ourselves.  "We  must  not  think 
that  time  waste  that  is  spent  in  the  service  of  Christ, 
or  that  money  waste  which  is  laid  out  in  anv  work 
of  piety  ;  for,  though  it  seem  to  be  cast  upon  the  wa- 
ters, to  be  thrown  do^vn  the  river,  we  shall,/?nc/  it 
again,  to  advantage,  after  many  days,  Eccl.  11.  1. 

2.  See  how  they  excuse  their  offence  at  it,  and  what 
pretence  they  made  for  it ;  Tliis  ointment  might  haz'e 
been  sold  for  much,  and  gri^en  to  the  floor.  Note, 
It  is  no  new  thing  for  bad  affections  to  shelter  them- 
selves under  specious  covers ;  for  people  to  shift  off 
works  of  piety  under  colour  of  works  of  charity. 

III.  The  reproof  Christ  gave  to  his  disciples  for  the 
offence  at  this  good  woman ;  (y.  10,  11.)  iny  trouble 
ye  the  womayi  ?  Note,  It  is  a  great  trouble  to  good 


people  to  have  their  good  works  censured  and  mis- 
construed ;  and  it  is  a  thing  that  Jesus  Christ  takes 
very  ill.  He  here  took  part  with  a  good,  honest, 
zealous,  well-meaning,  woman,  against  all  his  disci- 
ples, though  they  seem  to  have  so  much  reason  on 
their  side ;  bo  heartily  docs  he  espouse  the  cause 
of  the  offended  little  ones,  ch.  18.  10. 

Observe  his  reason;  You  have  the  poor  alwayt 
with  you.     Note, 

1.  There  are  some  opportunities  of  doing  and  get- 
ting good,  which  are  constant,  and  which  we  must 
give  constant  attendance  to  the  improvement  of.  Bi- 
bles we  have  always  with  us,  sabbaths  always  with 
us,  and  so  the  poor  we  have  always  with  us.  Note, 
Those  who  have  a  heart  to  do  good,  never  need  to 
complain  for  want  of  opportunity.  The  poor  never 
ceased  even  out  of  the  land  of  Israel,  Deut.  15.  11. 
We  cannot  but  see  some  in  this  world  who  call  for 
our  charitable  assistance,  who  are  as  God's  re- 
ceivers, some  poor  members  of  Christ,  to  whom  he 
will  have  kindness  shewn  as  to  himself.  _ 

2.  There  are  other  opportunities  of  doing  and  get- 
ting good,  which  come  but  seldom,  which  are  short 
and  uncertain,  and  require  more  peculiar  diligence  in 
the  improvement  of  them,  and  which  ought  to  be 
preferred  before  the  other;  "Me  ye  have  not  al- 
wai/s,  therefore  use  me  while  ye  have  me."  Note, 
(1.)  Christ's  constant  bodily  presence  was  not  to  be 
expected  here  in  this  world ;  it  was  expedient  that 
he  should  go  away  ;  his  rfa/ presence  in  the  eucharist 
is  a  fond  and  groundless  conceit,  and  contradicts  what 
he  here  said.  Me  ye  have  not  always.  (2.)  Some- 
times special  works  of  piety  and  devotion  should  take 
place  of  common  works  of  charity.'  The  poor  must 
not  rob  Christ ;  we  must  do  good  to  all,  but  especially 
to  the  household  of  faith. 

IV.  Christ's  appVoi^ation  and  commendation  of  the 
kindness  of  this  good  woman.  The  more  his  ser- 
vants and  their  services  are  cavilled  at  by  men,  the 
more  he  manifests  his  acceptance  of  therri.  He  calls 
it  a  good  work,  {v.  10.)  and  says  more  in  praise  of  it 
than  could  have  been  imagined  ;  particularly, 

1.  That  the  meaning  of  it  was  mystical ;  (v.  12.) 
She  did  it  for  my  burial.  (1.)  Some  think  that  she 
intended  it  so,  aiid  that  the  woman  better  understood 
Christ's  frequent  predictions  of  his  death  and  suffer- 
ings than  the  apostles  did  ;  for  which  they  were  re- 
compensed with  the  honour  of  being  the  fii-st  wit- 
nesses of  his  resurrection.  (2.)  .However,  Christ 
interpreted  it  so  ;  and  he  is  always  willing  to  make 
the  best,  to  make  the  most,  of  his  people's  well- 
meant  words  and  actions.  This  was,  as  it  were,  the 
embalming  of  his  bodv ;  because  the  doing  of  that 
after  his  death  would  be  prevented  by  his  resurrec- 
tion, it  was  therefore  done  before  ;  for  it  was  fit  that 
it  should  be  done  some  time,  to  shew  that  he  was 
still  the  Messiah,  even  when  he  seemed  to  be  tri- 
umphed over  by  death.  The  disciples  thought  the 
ointment  wasted  which  was  poured  upon  his  head. 
"  But,"  saith  he,  "  if  so  much  ointment  were  poured 
upon  a  dead  bodv,  according  to  the  custrm_  of  your 
country,  you  would  not  grtidge  it  or  think  it  waste. 
Now  this'  is,  in  effect,  so  ;  the  body  she  anoints  is  as 
good  as  dead,  and  her  kindness  is  ver\'  seasonable 
for  that  pui-pose  ;  therefore,  rather  than  call  it  waste, 
put  it  upon  that  score. " 

2.  That  the  memorial  of  it  should  be  honourable  ; 
{v.  13.)  This  shall  be  held  for  a  memorial.  This  act 
of  faith  and  love  was  so  remarkable,  that  the  preach- 
ers of  Christ  crucified,  and  the  inspired  writers  of 
the  history  of  his  passion,  could  not  choose  but  take 
notice  of  this  passage,  proclaim  the  notice  of  it,  and 
pei-petuate  the  memorial  of  it.  And  being  once  en- 
rolled in  these  records,  it  via?,  graven  as  with  an  iron 
lien  and  lead  in  the  rock  for  ex'er,  and  could  not  possi- 
bly be  forgotten.  None  of  all  the  tnimpets  of  fame 
sound  so  loud  and  so  long  as  the  everlasting  gospel. 


ST.  MATTHEW,  XXVL 


304 

Note,  (1.)  The  stoiy  of  the  death  of  Christ,  though 
a  tragical  one,  is  gospel  glad-tidings,  because  he  died 
for  us.  (2. )  The  gospel  was  to  be  preached  in  the 
whole  world  ;  not  in  Judea  only,  but  in  every  nation, 
to  every  creature.  Let  the  disciples  take  notice  of 
this,  for  their  encouragement,  that  their  sound  should 
go  to  the  ends  of  the  earth.  (3. )  Though  the  honour 
of  Christ  is  principally  designed  in  the  gospel,  yet 
the  honour  of  his  saints  and  servants  is  not  altogether 
overlooked.  'l"he  memorial  of  this  woman  was  to 
be  preserved,  not  by  dedicating  a  church  to  her,  or 
keeping  an  annual  feast  in  honour  of  her,  or  preserv- 
ing a  piece  of  her  broken  box  for  a  sacred  relic ;  but 
by  mentioning  her  faith  and  piety  in  preaching  of  the 
gospel,  for  example  to  others,  Heb.  6.  12.  Hereby 
honour  redounds  to  Christ  himself,  who,  in  this 
world,  as  well  as  in  that  to  come,  will  be  glorified  in 
his  saints,  and  admired  in  all  them  that  believe. 

14.  Then  one  of  the  twelve,  called  Judas 
Iscariot,  went  unto  the  chief  priests,  15. 
And  said  unto  them.,  What  will  ye  give  me, 
and  I  will  deliver  him  unto  you  1  And  they 
covenanted  with  him  for  thirty  pieces  of 
silver.  16.  And  from  that  time  he  sought 
opportunity  to  betray  him. 

Immediately  after  an  instance  of  the  greatest  kind- 
ness done  to  Christ,  follows  an  instance  of  the  great- 
est unkindness;  such  mixture  is  there  of  good  and  bad 
among  the  followers  of  Christ ;  he  hath  some  faith- 
ful friends  and  some  false  and  feigned  ones.  What 
could  be  more  base  than  this  agreement  which  Judas 
here  made  with  the  chief  priests,  to  betray  Christ  to 
them  ? 

I.  The  traitor  was  Judas  Iscariot ;  he  is  said  to  be 
one  of  the  twelve,  as  an  aggravation  of  his  villany. 
When  the  number  of  the  disci/iles  ivas  multi/tlied, 
[Acts  6.  1.)  no  marvel  if  there  were  some  among 
them  that  were  a  shame  and  trouble  to  them  ;  but 
when  there  were  but  twelve,  and  one  of  them  was  a 
devil,  surely  we  must  never  expect  any  society  per- 
fectly pure  on  this  side  heaven.  The  twelve  were 
Christ  s  chosen  friends,  that  had  the  privilege  of  his 
special  favour ;  they  were  his  constant  followers,  that 
had  the  benefit  of  his  most  intimate  converse,  that 
upon  all  accounts  had  reason  to  love  him  and  be  true 
to  him  ;  and  yet  one  of  them  betrayed  him.  Note, 
No  bonds  of  duty  "or  gratitude  will  hold  those  that 
have  a  devil,  Mark  5.  3,  4. 

II.  Here  is  the  proffer  which  he  made  to  the  chief 
priests  ;  he  ivetit  to  them,  and  said.  What  will  i/egri'e 
me  ?  V.  15.  They  did  not  send  for  him,  nor  make 
the  proposal  to  him  ;  they  could  not  have  thought 
that  one  of  Christ's  own  disciples  should  be  false  to 
him.  Note,  there  are  those,  even  among  Christ's 
followers,  that  are  worse  than  any  one  can  imagine 
them  to  be,  and  want  nothing  but  opportunity  to 
shew  it. 

Observe,  1.  Wliat  Judas  promised  ;  "  I  will  de- 
liver him  unto  you.  I  will  let  you  know  where  he 
IS,  and  undertake  to  bring  you  to  him,  at  such  a  con- 
venient time  and  place,  that  you  may  seize  him 
without  noise,  or  danger  of  an  uproar."  In  their 
conspiracy  against  Christ,  this  was  it  they  were  at 
a  loss  about,  v.  4,  5.  They  durst  not  meddle  with 
him  in  public,  and  knew  not  where  to  find  him  in 
private.  Here  the  matter  rested,  and  the  difficulty 
was  insuperable,  till  Judas  came,  and  offered  them 
his  service.  Note,  Those  that  give  up  themselves 
to  be  led  by  the  devil,  find  him  readier  than  they 
imagine  to  help  them  at  a  dead-lift,  as  Judas  did  the 
chief  priests.  Though  the  rulers,  by  their  power 
and  interest,  could  kill  him  when  they  had  him  in 
their  hands,  yet  none  but  a  disciple  could  betray  him. 
Note,  The  gi-eater  profession  men  make  of  religion, 


and  the  more  they  are  employed  in  the  study  and 
service  of  it,  the  greater  opportunity  they  have  of 
doing  mischief,  if  their  hearts  be  not  right  with  God. 
If  Judas  had  not  been  an  apostle,  he  could  not  have 
been  a  traitor ;  if  men  had  not  known  the  way  of 
righteousness,  they  could  not  have  abused  it. 

/  will  deliver  him  unto  you.  He  did  not  offer 
himself,  nor  did  they  tamper  with  him,  to  be  a  wit- 
ness against  Christ,  though  they  wanted  evidence, 
x<.  59.  And  if  thei-e  had  been  any  thing  to  be  alleged 
against  him,  which  had  but  the  colour  of  proof  that 
he  was  an  impostor,  Judas  was  the  likeliest  person 
to  have  attested  it ;  but  this  is  an  evidence  of  the 
innocency  of  our  Lord  Jesus,  that  his  own  disciple, 
who  knew  so  well  his  doctrine  and  manner  of  his 
life,  and  was  false  to  him,  could  not  charge  him  with 
any  thing  criminal,  though  it  would  have  served  to 
justify  his  treachery. 

2.  What  he  asked  in  consideration  of  this  under- 
taking; IVhat  will  ye  grve  me?  This  was  the  only 
thing  that  made  Judas  betray  his  Master  ;  he  hoped 
to  get  money  by  it :  his  Master  had  not  given  him  any 
provocation,  though  he  knew  from  the  first  that  he 
had  a  dex'il ;  yet,  for  aught  that  appears,  he  shewed 
the  same  kindness  to  him  that  he  did  to  the  rest, 
and  put  no  mark  of  disgrace  upon  him  that  might  dis- 
oblige him  ;  he  had  placed  him  in  a  post  that  pleased 
him,  and  made  him  purse-bearer ;  and  though  he  had 
embezzled  the  common  stock,  for  he  is  called  a  thief, 
(John  12.  6. )  yet  we  do  not  find  he  was  in  any  danger 
of  being  called  to  account  for  it ;  nor  does  it  appear 
that  he  had  any  suspicion  that  the  gospel  was  a 
cheat :  no,  it  was  not  the  hatred  of  his  Master,  nor 
any  quari'el  with  him,  but  purely  the  love  of  the 
money  ;  that,  and  nothing  else,  made  Judas  a  traitor. 

What  will  ye  give  me  ?  Why,  what  did  he  want .' 
Neither  bread  to  eat,  nor  raiment  to  put  on  ;  nei- 
ther necessaries  nor  conveniencies.  Was  not  he 
welcome  wherever  his  master  was  ?  Did  he  not  fare 
as  he  fared  ?  Had  he  not  been  but  just  now  nobly 
entertained  at  a  supper  in  Bethany,  in  the  house  of 
Simon  the  leper,  and  a  little  before  at  another, 
where  no  less  a  person  than  Martha  herself  waited 
at  table  ?  And  yet  this  covetous  wretch  could  not 
be  content,  but  comes  basely  cringing  to  the  priests 
with.  What  will  ye  gii<e  me  ?  Note,  It  is  not  the 
lack  of  money,  but  the  love  of  money,  that  is  the 
root  of  all  evil,  and  particularly  of  apostacy  from 
Christ;  witness  Demas,  2  Tim.  4.  10.  Satan 
tempted  our  Saviour  with  this  bait,  ylll  this  will  I 
grtie  thee  ;  {ch.  4.  9. )  but  Judas  offered  himself  to  be 
tempted  with  it  ;  he  asks,  What  will  ye  give  me  ? 
as  it  his  Master  was  a  commodity  that  stuck  on  his 
hands. 

III.  Here  is  the  bargain  which  the  chief  priests 
made  with  him  ;  they  covenanted  with  him  for  thirty, 
/licces  of  silver ;  thirty  shekels,  which,  in  our  mo- 
ney, is  about  three  pounds  eight  shillings,  so  some  ; 
three  pounds  fifteen  shillings,  so  others.  It  should 
seem,  Judas  referred  himself  to  them,  and  was  wil- 
ling to  take  what  thev  were  willing  to  ^give  ;  he 
catches  at  the  first  offer,  lest  the  next  should  be 
worse.  Judas  had  not  been  wont  to  trade  high,  and 
therefore  a  little  money  went  a  great  way  with  him. 
By  the  law,  (Exod.  21.  32.)  thirty  pieces  of  silver 
was  the  price  of  a  sla\'e — a  goodly  price,  at  which 
Christ  was  valued  !  Zcch.  11.  13.  No  wonder  that 
Zion's  sons,  though  comparable  to  fine  gold,  are  es- 
teemed as  earthen  pitchers,  when  Zion's  King  him- 
self was  thus  undervalued.  They  covenanted  with 
him  ;  irnrnv — afifienderunt — they  paid  it  down  ;  so 
some ;  gave  him  his  wages  in  hand,  to  secure  him 
and  to  encourage  him. 

IV.  Here  is  the  industry  of  Judas,  in  pursuance 
of  his  bargain;  (r.  16.)  he  sought  ofifiortunity  to 
betray  him,  his  head  was  still  working  to  find  out 
how  he  might  do  it  effectually.      Note,  1.  It  is  a 


ST.  MATTHEW,  XXVI. 


305 


very  wicked  thing  to  seek  opportunity  to  sin,  and 
to  devise  mischief ;  for  it  argues  the  heart  fuUy  set 
in  men  to  do  evil,  and  a  malice  prepense.  2.  Those 
that  are  in,  think  they  must  on,  though  the  matter 
be  ever  so  bad.  After  he  had  made  that  wicked 
bargain,  he  had  time  to  repent,  and  to  revoke  it ; 
but  now,  by  his  covenant,  tlie  devil  has  one  hand 
more  upon  him  than  he  had,  and  tells  him  that  he 
must  be  true  to  his  word,  though  ever  so  false  to  his 
Master,  as  Herod  must  behead  John  for  his  oath's 
sake. 

17.  Now  the  first  dmj  of  \he  feast  of 
unleavened  bread,  the  disciples  came  to 
Jesus,  saying  unto  him,  Where  wilt  thou 
that  we  prepare  for  thee  to  eat  the  pass- 
over  ?  1 8.  And  he  said.  Go  into  the  city 
to  such  a  man,  and  say  unto  him,  The 
Master  saith,  My  time  is  at  hand ;  I  will 
keep  the  passover  at  thy  house  with  my 
disciples.  19.  And  the  disciples  did  as 
Jesus  had  appointed  them ;  and  they  made 
ready  the  passover.  20.  Now  when  the 
even  was  come,  he  sat  down  with  the 
twelve.  21.  And  as  they  did  eat,  he  said. 
Verily  I  say  unto  you,  that  one  of  you  shall 
betray  me.  22.  And  they  were  exceeding 
sorrowful,  and  began  every  one  of  them 
to  say  unto  him.  Lord,  is  it  I  ?  23.  And 
he  answered  and  said,  He  that  dippeth  his 
hand  with  me  in  the  dish,  the  same  shall 
betray  me.  24.  The  Son  of  ipan  goeth 
as  it  is  written  of  him :  but  woe  unto  that 
man  by  whom  the  Son  of  man  is  betrayed  ! 
it  had  been  good  for  that  man  if  he  had 
not  been  bom.  25.  Then  Judas,  wliich 
betrayed  him,  answered  and  said,  Master, 
is  it  I !  He  said  unto  him.  Thou  hast  said. 

We  have  here  an  account  of  Christ's  keeping  the 
passover.  Being  made  under  tlie  law,  he  submit- 
ted to  all  the  ordinances  of  it,  and  to  this  among  the 
rest ;  it  was  kept  in  remembrance  of  Israel's  deli- 
verance out  of  bgypt,  the  birth-day  of  that  people ; 
it  was  a  tradition  of  the  Jews,  that  in  the  days  of 
the  Messiah  they  should  be  redeemed  on  the  very 
day  of  their  coming  out  of  Egypt ;  and  it  was  ex- 
actly fulfilled,  for  Christ  died  the  day  after  the 
passover,  in  which  day  they  began  their  march. 

I.  The  time  when  Christ  ate  the  passover  was 
the  usual  time  appointed  by  God,  and  observed  by 
the  Jews  ;  {v.  17.)  the  first  day  of  the  feast  of  un- 
leavened bread,  which  that  year  happened  on  the 
fifth  day  of  the  week,  which  is  our  Thursday. 
Some  have  advanced  a  suggestion,  that  our  Lord 
Jesus  celebrated  the  passover  at  this  time  of  day 
sooner  than  other  people  did  ;  but  the  learned  Dr. 
Whitbv  has  largely  disproved  it. 

II.  The  place  where,  was  particularly  appointed 
by  himself  to  the  disciples,  upon  their  inquiry; 
(y.  17.)  they  asked,  Where  •wilt  thou  that  lue  fire- 
fiare  the  fiassover?  Perhaps  Judas  was  one  of  those 
that  asked  this  question,  (where  he  would  eat  the 
passover,)  that  he  might  know  the  better  to  lay  his 
train  ;  but  the  rest  of  the  disciples  asked  it  as  usual, 
that  they  might  do  their  duty. 

1.  They  took  it  for  granted  that  their  Master 
would  eat  the  passover,  though  he  was  at  this  time 
persecuted  by  the  chief  priests,  and  his  life  sought ; 
thev  knew  that  he  would  not  be  put  by  his  duty. 

Vol.  v.— 2  Q 


either  by  frightenings  without  or  fears  within. 
Those  do  not  tollow  Christ's  example,  who  make  it 
an  excuse  for  their  not  attending  on  the  Lord's  sup- 
per, our  gospel-passQver,  that  they  have  many 
troubles  and  many  enemies,  are  full  of  care  and 
fear  :  for,  if  so,  they  have  the  more  need  of  that  or- 
dinance, to  help  to  silence  their  fears,  and  comfort 
them  under  their  troubles,  to  help  them  in  forgiving 
their  enemies,  and  casting  all  their  cares  on  God. 

2.  They  knew  very  well  that  there  must  be  pre- 
paration made  for  it,  and  that  it  was  their  business, 
as  his  seiwants,  to  make  preparation;  Where  ivilt 
thou  that  ive  fire)iare  ?  Note,  Before  solemn  ordi- 
nances there  must  be  solemn  preparation. 

3.  They  knew  that  he  had  no  house  of  his  own 
wherein  to  eat  the  passover ;  in  this,  as  in  other 
things,  for  our  sakes  he  became  poor.  Among  all 
Zion's  palaces  there  was  none  for  Zion's  King  ;  but 
his  kingdom  was  not  of  this  world.     See  John  1.  11. 

4.  They  would  not  pitch  upon  a  place  without 
direction  from  him,  and  from  him  they  had  direc- 
tion ;  he  sent  them  to  such  a  man,  (v.  18.)  who  pro- 
bably was  a  friend  and  follower  ot  his,  and  to  his 
house  he  invited  himself  and  his  disciples. 

(1.)  Tell  him,  My  time  is  at  hand  ;  he  means  the 
time  of  his  death,  elsewhere  called  his  hour  ;  (John 
8.  20. — 13.  1.)  the  time,  the  hour,  fixed  in  the  coun- 
sel of  God,  which  his  heart  was  upon,  and  which  he 
had  so  often  spoken  of  He  knew  when  it  was  at 
hand,  and  was  busy  accordingly ;  we  knoiu  not  our 
time,  (Eccl.  9.  12.)  and  therefore  must  never  be  off 
our  watch ;  our  time  is  always  ready,  (John  7.  6. ) 
and  therefore  we  must  be  always  ready.  Observe, 
Because  his  time  was  at  hand,  he  would  keefi  the 
passover.  Note,  The  consideration  of  the  near  ap- 
proach of  death  should  quicken  us  to  a  diligent  im- 
provement of  all  our  opportunities  for  our  souls.  Is 
our  time  at  hand,  and  an  eternity  just  before  us  ? 
Let  us  then  keeji  the  feast  with  the  unleavened  bread 
of  sincerity.  Observe,  When  our  Lord  Jesus  in- 
vited himself  to  this  good  man's  house,  he  sent  him 
this  intelligence,  that  his  time  was  at  hand.  Note, 
Christ's  secret  is  with  them  that  entertain  him  in 
their  hearts.     Compare  John  14.  21.  with  Rev.  3.  20. 

(2.)  Tell  him,  /  mill  keep  the  passover  at  thy 
house.  This  was  an  instance  of  his  authority,  as 
the  Master,  which,  it  is  likely,  this  man  acknow- 
ledged ;  he  did  not  beg,  but  command,  the  use  of 
his  house  for  this  pui-pose.  Thus,  when  Christ  by 
his  Spirit  conies  into  the  heart,  he  demands  admis- 
sion, as  one  whose  own  the  heart  is,  and  cannot  be 
denied  ;  and  he  gains  admission,  as  one  who  has  all 
power  in  the  heart,  and  cannot  be  resisted  ;  if  he 
saith,  "I  will  keep  a  feast  in  such  a  soul,"  he  will 
do  it ;  for  he  works,  and  none  can  hinder  ;  his  peo- 
ple shall  be  willing,  for  he  makes  them  so.  /  nvill 
keep  the  passover  with  my  disciples.  Note,  M'her- 
ever  Christ  is  welcome,  he  expects  that  his  disci- 
ples should  be  welcome  too.  \A'hen  we  take  God 
for  our  God,  we  take  his  people  for  our  people. 

III.  The  preparation  was  made  by  the  disciples  ; 
{xK  19.)  They  did  as  Jesus  had  appointed.  Note, 
Those  who  would  have  Christ's  presence  with  them 
in  the  gospel-passover,  must  strictly  obsen-e  his  in- 
structions, and  do  as  he  directs  ;  They  made  ready 
the  passover ;  they  got  the  lamb  killed  in  the  court 
of  the  temple,  got  it  roasted,  the  bitter  herbs  pro- 
vided, bread  and  wine,  the  cloth  laid,  and  e\eiy 
thing  set  in  readiness  for  such  a  sacred  solemn  feast. 

IV.  They  ate  the  passover  according  to  the  law  ; 
{tk  20.)  He  sat  down,  in  the  usual  table  gesture,  not 
lying  on  one  side,  for  it  was  not  easy  to  eat,  nor  pos- 
sible to  drink,  in  that  posture,  but  sitting  upright, 
though  perhaps  sitting  low.  It  is  the  same  word 
that  is  used  for  his  posture  at  other  meals,  ch.  9.  10. 
Luke  7.  37.  ch.  26.  7.  It  was  only  the  first  pass- 
over  in  Egypt,  as  most  think,  that  was  eaten  with 


306 


ST.  MATTHEW,  XXVI. 


their  lOins  girded,  shoes  on  their  feet,  and  staff  in 
their  hand,  though  all  that  might  be  in  a  sitting  pos- 
ture. His  sitting  down  denotes  the  composedness 
of  his  mind,  when  he  addressed  himself  to  this  so- 
lemnity; He  sat  down  with  the  twelve,  Judas  not 
excepted.  By  the  law,  they  were  to  take  a  lamb 
for  a  household,  (Exod.  12.  3,  4.),  which  were  to  be 
not  less  than  ten,  nor  moi-e  than  twenty  ;  Christ's 
disciples  were  his  household.  Note,  They  whom 
God  has  charged  with  families,  must  have  their 
houses  with  them  in  serving  the  Lord. 

V.  We  have  here  Christ's  discourse  with  his  dis- 
ciples at  the  passover  supper.  The  usual  subject 
of  discourse  at  that  ordinance,  was,  the  deli\'erance 
of  Israel  out  of  Egypt ;  (Exod.  12.  26,  27.)  but  the 
great  Passover  is  now  ready  to  be  oflFered,  and  the 
discourse  of  that  swallows  up  all  talk  of  the  other, 
Jer.  16.  14,  15.     Here  is, 

1.  The  general  notice  Christ  gives  his  disciples 
of  the  treachery  that  should  be  among  them  ;  {v. 
21.)^  One  of  you  shall  betray  me.  Observe,  (1.) 
Christ  knew  it.  We  know  not  what  troubles  will 
befall  us,  nor  whence  they  will  arise  ;  but  Christ 
knew  all  his,  which,  as  it  proves  his  omniscience, 
so  it  magnifies  his  love,  that  he  knew  all  things  that 
should  befall  him,  and  yet  did  not  draw  back.  He 
foresaw  the  treachery  and  baseness  of  a  disciple  of 
his  own,  and  yet  went  on ;  took  care  of  those  that 
■were  given  him,  though  he  knew  there  was  a  Judas 
among  them  ;  would  pay  the  price  of  our  redemp- 
tion, though  he  foresaw  some  would  demi  the  Lord 
that  bought  them ;  and  shed  his  blood,  "though  he 
knew  it  would  be  trodden  under  foot  as  an  unholi/ 
thing.  (2. )  When  there  was  occasion,  he  let  those 
about  him  know  it.  He  had  often  told  them,  that 
the  Son  of  man  should  be  betrayed ;  now  he  tells 
them  that  one  of  them  should  do  it,  that,  when  they 
saw  it,  they  might  not  only  be  the  less  sui-prised, 
but  have  their  faith  in  him  confirmed,  John  13.  19. 
—14.  29. 

2.  The  disciples'  feelings  on  this  occasion,  v.  22. 
How  did  they  take  it  ? 

(1.)  They  were  exceeding  sorrowful.  [1.]  It 
troubled  them  much  to  hear  that  their  Master 
should  be  betrayed.  When  Peter  was  first  told  of 
it,  he  said,  Be  it  far  from  thee;  and  therefore  it 
must  needs  be  a  great  trouble  to  him,  and  the  rest 
of  them,  to  hear  that  it  was  very  near  to  him.  [2.  ] 
It  troubled  them  more  to  hear  that  one  of  them 
should  do  it.  It  would  be  a  reproach  to  the  frater- 
nity for  an  apostle  to  pro^e  a  traitor,  and  this 
grieved  them  ;  gracious  souls  grieve  for  the  sins  of 
others,  especially  of  those  that  have  made  a  more 
than  ordinary  profession  of  religion,  2  Cor.  11.  29. 
[3.]  It  troubled  them  most  of  all,  that  they  were 
left  at  uncertainty  which  of  them  it  was,  and  each 
of  them  was  afraid  for  himself,  lest,  as  Hazael 
speaks,  (2  Kings  8.  1,3.)  he  was  the  e/o^that  should 
do  this  great  thing.  Those  that  know  the  strength 
and  subtlety  of  the  tempter,  and  their  own  weak- 
ness and  folly,  cannot  but  be  in  pain  for  themselves, 
■when  they  hear  that  the  love  of  many  will  wax  cold. 
(2. )  They  began  every  one  of  them  to  say,  Lord, 
is  it  J? 

[1.]  They  were  not  apt  to  suspect  Judas';  though 
he  was  a  thief,  yet,  it  seems,  he  had  carried  it  so 
plausibly,  that  those  who  were  intimate  with  him 
■were  not  jealous  of  him  :  none  of  them  so  much  as 
looked  upon  him,  much  less  said.  Lord,  is  it  Judas.? 
Note,  It  is  possible  for  a  hypocrite  to  go  through  the 
■world,  not  only  imdiscovered,  but  unsuspected  :  like 
bad  money,  so  ingeniously  counterfeited,  that  no- 
body questions  it. 

[2.1  They  were  apt  to  suspect  themselves;  Lord, 
is  it  IP  Though  they  were  not  conscious  to  them- 
selves of  any  inclination  that  wav,  (no  such  thought 
Jiad  ever  entered  into  their  mind,)  yet  they  feared 


the  worst,  and  asked  Him,  who  knows  us  better 
than  we  know  ourselves.  Lord,  is  it  I?  Note,  It 
well  becomes  the  disciples  of  Christ  always  to  be 
jealous  over  themselves  with  a  godly  jealousy,  es- 
peciaUy  in  tiying  times.  We  know  not  how  strongly 
we  may  be  tempted,  nor  how  far  God  may  leave  us 
to  ourselves,  and  therefore  have  reason,  not  to  be 
high-minded,  but  fear.  It  is  observable,  that  our 
Lord  Jesus,  just  before  he  instituted  the  Lord's  sup- 
per, put  his  disciples  upon  this  trial  and  suspicion  of 
themselves,  to  teach  us  to  examine  and  judge  our- 
selves, and  so  to  eat  of  that  bread,  and  drink  of  that 
cufi. 

3.  Further  information  given  them  concerning 
this  matter,  (v.  23,  24.)  where  Christ  tells  them, 
(1.)  That  the  traitor  was  a  familiar  friend ;  He  that 
difi/ieth  his  hand  with  me  in  the  dish  ;  that  is,  One 
of  you  that  are  now  with  me  at  the  table.  He  men- 
tions this  to  make  the  treachery  appear  the  more 
exceeding  sinful.  Note,  Extei-nal  commimion  with 
Christ  in  holy  ordinances  is  a  great  aggravation  of 
our  falseness  to  hun.  It  is  base  ingratitude  to  dip 
with  Christ  in  the  dish,  and  yet  betray  him.  (2.) 
That  this  was  according  to  the  scripture,  which 
would  take  off  the  offence  at  it.  Was  Christ  be- 
trayed by  a  disciple  ?  So  it  was  written  ;  (Ps.  41.  9.) 
He  that  did  eat  bread  with  me  has  lifted  ufi  the  heel 
against  me.  The  more  we  see  of  the  fulfilling  of 
the  scripture  in  our  troubles,  the  better  we  may 
bear  them.  (3.)  That  it  would  prove  a  very  dear 
bargain  to  the  traitor;  Woe  to  that  man  by' whom 
the  Son  of  man  is  betrayed.  This  he  said,  not  only 
to  awaken  the  conscience  of  Judas,  and  bring  him  to 
repent,  and  revoke  his  bargain,  but  for  warning  to 
all  others  to  take  heed  of  sinning  like  Judas  ;  though 
God  can  sen^e  his  own  purposes  by  the  sins  of  men, 
that  doth  not  make  the  sinner's  condition  the  less 
woeful :  It  had  been  good  for  that  man,  if  he  had 
not  been  bom.  Note,  The  iTiin  that  attends  those 
who  beti^ay  Christ,  is  so  great,  that  it  were  more 
eligible,  by  far,  not  to  be  at  all,  than  to  be  thus  mi- 
serable. 

4.  The  conviction  of  Judas,  v.  25.  (1.)  He  ask- 
ed, Is  it  I?  to  avoid  coming  imder  the  suspicion  of 
guilt  by  his  silence.  He  knew  very  well  that  it  was 
he,  and  yet  wished  to  appear  a  stranger  to  such  a 
plot.  Note,  Many,  whose  consciences  condemn 
them,  are  very  industrious  to  justify  themselves  be- 
fore men,  and  put  a  good  face  on  it,  with.  Lord, 
is  it  I?  He  could  not  but  know  that  Christ  knew, 
and  yet  trusted  so  much  to  his  courtesy,  because  he 
had  hitherto  concealed  it,  that  he  had  the  impu- 
dence to  challenge  him  to  tell ;  or,  perhaps,  he  was 
so  much  under  the  power  of  infidelity,  that  he  ima- 
gined Christ  did  not  know  it,  as  those  •R'ho  said, 
Tlie  Lord  shall  not  see,  (Ps.  94.  7.)  a.,d  asked.  Can 
he  judge  through  the  dark  clouds?  (2.)  Christ 
soon  answered  his  question  ;  Thou  hast  said,  that  is. 
It  is  as  thou  hast  said.  This  is  not  all  spoken  out 
so  plain  as  Nathan's,  Thou  art  the  man ;  but  it  was 
enough  to  convict  him,  and,  if  his  heart  had  not 
been  wretchedly  hai'dened,  to  have  broken  the  neck 
of  his  plot,  -svhen  he  saw  it  discovered  to  his  Master, 
and  discovered  by  him.  Note,  They  who  are  con- 
triving to  betray  Christ,  will,  some  time  or  other, 
betray  themselves,  and  their  own  tongues  ivill  fall 
upon  them. 

26.  And  as  they  -were  eating,  Jesus  took 
bread,  and  blessed  it,  and  brake  it,  and 
gave  it  to  the  disciples,  and  said.  Take, 
eat ;  this  is  my  body.  27.  And  he  took 
the  cup,  and  gave  thanks,  and  gave  it  to 
them,  saying.  Drink  ye  all  of  it ;  28.  For 
this  is  iny  blood  of  the  new  testament, 


ST.  MATTHEW,  XXVI. 


307 


which  is  shed  for  many  for  the  Temission 
of  sins.  29.  But  I  say  unto  you,  I  will 
not  drink  henceforth  of  this  fruit  of  the 
vine,  until  that  day  \\'hen  I  drink  it  new 
with  you  in  my  Father's  kingdom.  30. 
And  when  they  had  sung  an  hymn,  they 
went  out  into  the  mount  of  Olives. 

We  have  here  the  institution  of  the  gi-eat  gospel- 
ordinance  of  the  Lord's  supper,  which  was  received 
of  the  Lord.     Observe, 

I.  The  time  when  it  was  instituted — as  they  were 
eating-.  At  the  latter  end  of  the  passovei'-supper, 
before  the  table  was  drawn,  because,  as  a  feast  upon 
a  sacrifice,  it  was  to  come  in  the  room  of  that  ordi- 
nance. Christ  is  to  us  the  Passover  Sacrifice,  by 
which  atonement  is  made;  (1  Cor.  5.  8.)  Christ  our 
Passover  is  sacrificed  for  us.  This  ordinance  is  to 
us  the  passover-supper,  by  which  application  is 
made,  and  commemoration  celebrated,  of  a  much 
greater  deliverance  than  that  of  Israel  out  of  Egypt. 
All  the  legal  sacrifices  of  propitiation  being  sum- 
med up  in  the  death  of  Christ,  and  so  abolished,  all 
the  legal  feasts  of  rejoicing  were  summed  up  in  this 
sacrament,  and  so  abolished. 

IL  The  institution  itself.  A  sacrament  must  be 
instituted  ;  it  is  no  part  of  moral  worship,  nor  is  it 
dictated  by  natural  li^ht,  but  has  both  its  Ijeing  and 
significancy  from  the  mstitution,  from  a  divine  insti- 
tution :  it  is  his  prerogative,  who  established  the 
covenant,  to  appoint  the  seals  of  it.  Hence  the 
apostle,  (1  Cor.  11.  23,  Sec.)  in  that  discourse  of  his 
concerning  this  ordinance,  all  along  calls  Jesus  Christ 
the  Lord,  because  as  Lord,  as  Lord  of  the  covenant. 
Lord  of  the  church,  he  appointed  this  ordinance. 
In  which, 

1.  The  body  of  Christ  is  signified  and  represented 
by  bread ;  he  had  said  formerly,  (John  6.  35.)  I  am 
the  Bread  of  life,  upon  which  metaphor  this  sacra- 
ment is  built ;"  as  the  life  of  the  bodv  is  supported 
by  bread,  which  is  tlierefore  put  for  all  bodily  nour- 
ishment, {ch.  4.  4. — 6.  11.)  so  the  life  of  the  soul  is 
supported  and  maintained  by  Christ's  mediation. 

(1.)  LTe  took  bread,  rir  ufrov — the  loaf;  some  loaf 
that  lay  ready  at  hand,  fit  for  the  purpose  ;  it  was 
probably  unleavened  bread  ;  but  that  circumstance 
not  being  taken  notice  of,  we  are  not  to  bind  our- 
selves to  that,  as  some  of  the  Greek  churches  do. 
His  taking  the  bread  was  a  solemn  action,  and  was, 
probablv,  done  in  such  a  manner  as  to  be  observed 
by  them  that  sat  with  him,  that  they  might  expect 
something  more  than  ordinary  to  be  done  with  it. 
Thus  was  the  Lord  Jesus  set  apart  in  the  counsels 
of  divine  \ov&  for  the  working  out  of  our  redemp- 
tion. 

(2. )  He  blessed  it  ;  set  it  apart  for  ■  this  use  b v 
prayer  and  thanksgiving.  We  do  not  find  any  set 
form  of  words  used  by  him  upon  this  occasion  ;  but 
what  he  said,  no  doubt,  was  accommodated  to  the 
business  in  hand,  that  New  Testament,  which  by 
this  ordinance  was  to  be  sealed  and  ratified.  This 
was  like  God's  blessing-  the  sei'enth  day,  (Gen.  2.  3.) 
by  which  it  was  separated  to  God's  honour,  and 
made,  to  all  that  duly  observe  it,  a  blessed  day ; 
Christ  could  command  the  blessing,  and  we,  in  his 
name,  are  emboldened  to  beg  the  blessing. 

(3.)  He  brake  it ;  which  denotes,  [1.]  The  break- 
ing of  Christ's  body  for  us,  that  it  might  be  fitted  for 
our  use ;  He  was  bruised  for  our  iniquities,  as  bread- 
corn  is  bruised  ;  (Isa.  28.  28.)  though  a  botie  of  him 
•was  not  broken,  (for  all  his  breaking  did  not  weaken 
him,)  yet  his  flesh  was  broken  with  breach  upon 
breach,  and  his  wounds  were  multi])lied,  (John  19. 
36. — 11.  17.)  and  that  pained  him.  God  complains 
that  he  is  broken  with  the  ivhorvih  heart  of  sinners  ; 


(Ezek.  6.  9.)  his  law  broken,  our  covenants  with 
him  broken  ;  now  justice  re(|uircs  breach  for  breach, 
(Rev.  24.  20.)  and'Christ  was  broken,  to  satisfy  that 
demand.  [2.]  The  breaking  of  Christ's  body  to  us, 
as  the  father  of  the  family  l^reaks  the  bread  to  the 
children.  The  Ijreaking  of  Christ  to  us  is  to  facili- 
tate the  application  ;  eveiy  thing  is  made  ready  to 
us  by  the  grants  of  God's  word  and  the  operations 
of  his  grace. 

(4.)  He  gave  it  to  his  disciples,  as  the  Master  of 
the  family,  and  the  Master  of  this  feast ;  it  is  not 
said,  He  gave  it  to  the  apostles,  though  they  were 
so,  and  had  been  often  called  so  bcfoie  this,  but  to 
the  disciples,  because  all  the  disciples  of  Christ  have 
a  right  to  this  ordinance  ;  and  those  shall  have  the 
benefit  of  it  who  are  his  disciples  indeed ;  yet  he 
ga\e  it  to  them  as  he  did  the  multiplied  loaves,  by 
them  to  be  handed  to  all  his  other  followers. 

(5.)  He  said.  Take,  eat ;  this  is  my  body,  -v.  26. 
He  here  tells  them, 

[1.]  What  they  should  do  with  it ;  "  Take,  eat ; 
accept  of  Christ  as  he  is  offered  to  you,  receive  the 
atonement,  approve  of  it,  consent  to  it,  come  up  to 
the  terms  on  which  the  benefit  of  it  is  proposed  to 
you  ;  submit  to  his  grace  and  to  his  go\'emment. " 
Believing  on  Christ  is  expressed  by  receiving  him, 
(John  1.  12.)  and  feeding  upon  him,  John  6.  57,  58. 
Meat  looked  upon,  or  the  dish  evei-  so  well  garnish- 
ed, will  not  nourish  us  ;  it  must  be  fed  upon,  so  must 
the  doctrine  of  Christ. 

[2.]  \^'hat  they  should  have  with  it ;  This  is  my 
body,  not  btoc — this  bread,  but  t»to — this  eating  and 
drill  king.  Believing  can-ies  all  the  efficacy  of  Christ's 
death  to  our  souls.  This  is  my  body,  spiritually  and 
sacramentally ;  this  signifies  and  represents  my  body. 
He  emplovs  sacramental  language,  like  that,  Exod. 
12.  11.  It  is  the  Lord's  passover.  Upon  a  carnal 
and  much  mistaken  sense  of  these  words,  the  church 
of  Rome  builds  the  monstrous  doctrine  of  Transub- 
stantiation,  which  makes  the  bread  to  be  changed 
into  the  substance  of  Christ's  body,  only  the  acci- 
dents of  bread  remaining ;  which  affronts  Christ, 
destroys  the  nature  of  a  sacrament,  and  gives  the  lie 
to  our  senses.  We  partake  of  the  sun,  not  bv  hav- 
ing the  bulk  and  body  of  the  sun  put  into  our  hands, 
but  the  beams  of  it  darted  down  upon  us ;  so  we 
partake  of  Christ  by  partaking  of  his  grace,  and  the 
blessed  fi-uits  of  the  breaking  of  his  body. 

2.  The  blood  of  Christ  is  signified  ancl  represent- 
ed by  the  wine  ;  to  make  it  a  complete  feast,  here 
is  not  only  bread  to  strengthen,  but  wine  to  make 
glad  the  heart,  (v.  27,  28.)  He  took  the  cup,  the 
grace-cup,  which  was  set  ready  to  be  drank,  after 
thanks  returned,  according  to  the  custom  of  the 
Jews  at  the  passover ;  this  Christ  took,  and  made 
the  sacramental-cup,  and  so  altered  the  property. 
It  was  intended  for  a  cup  of  blessing,  (so  the  Jews 
called  it,)  and  therefore  St.  Paul  studiously  distin- 
guished between  the  cup  of  blessing  which  we  bless, 
and  that  which  they  bless.  He  gave  thanks,  to  teach 
us,  not  only  in  every  ordinance,  but  in  eveiy  part  of 
the  ordinance,  to  have  our  eyes  up  to  God. 
This  cup  he  gave  to  the  disciples, 
(1.)  ^^'ith  a  command  ;  Drink  ye  all  of  it.  Thus 
he  welcomes  his  guests  to  his  table,  obliges  them  all 
to  drink  of  his  cup.  \Miy  should  he  so  expressly 
command  them  all  to  drink,  and  to  see  that  none  let 
it  pass  them,  and  press  that  more  expressly  in  this 
than  in  the  other  part  of  the  ordinance  ?  Surely  it 
was  because  he  foresaw  how  in  after-ages  this  ordi- 
nance wovild  be  dismembered  by  the  prohibition  of 
the  cup  to  the  lait\',  with  an  express  no7i  obstante — 
notwithstanding  to  the  command. 

(2.)  A\'ith  an  explication  ;  For  this  is  my  blood  of 
the  .A'ew  Testament.  Therefore  drink  it  with  ap- 
petite, delight,  because  it  is  so  rich  a  cordial.  Hi- 
therto the  blood  of  Christ  had  been  represented  by 


308 


ST.  MATTHEW,  XXVI. 


the  blood  of  beasts,  real  blood ;  but,  after  it  was 
actually  shed,  it  was  represented  by  the  blood  of 
grapes,  metaphorical  blood  ;  so  wine  is  called  in  an 
Old-Testament  prophecy  of  Christ,  Gen.  49.  10,  11. 

Now  observe  what  Christ  saith  of  his  blood  re- 
presented in  the  sacrament, 

[l.|  It  is  my  blood  of  the  JVew  Testament.  The 
Old  1  estament  was  confirmed  by  the  blood  of  bulls 
and  goats;  (Heb.  9.  16,  17.  Exod.  24  8.)  but  the 
New  Testament  with  the  blood  of  Christ,  which  is 
here  distinguished  from  that ;  It  is  my  blood  of  the 
JVew  Testament.  The  covenant  God  is  pleased  to 
make  witli  us,  and  all  the  benefits  and  privileges  of 
it,  are  owing  to  the  merits  of  Christ's  death. 

[2.]  It  is  shed  ;  it  was  not  shed  till  next  day,  but 
it  was  now  upon  the  point  of  being  shed,  it  is  as 
good  as  done.  "  Before  you  come  to  i-epeat  this  or- 
dinance yourselves,  it  will  be  shed."  He  was  now 
ready  to  be  offered,  and  his  blood  to  be  poured  out, 
as  the  blood  of  the  sacrifices  which  made  atone- 
ment. 

[3.]  It  is  shed  for  many.  Christ  came  to  confirm 
a  covenant  with  many,  (Dan.  9.  27. )  and  the  intent 
of  his  death  agreed.  The  blood  of  the  Old  Testa- 
ment was  shed  for  a  few  ;  it  confirmed  a  covenant 
wliicli  (saith  Moses)  the  Lord  has  made  with  you, 
Exod.  24.  8.  The  atonement  was  made  only ybr  the 
children  of  Israel ;  (Lev.  16.  34.)  but  Jesus  Christ 
is  a  Propitiation  for  the  sins  of  the  whole  world,  1 
John  2.2. 

[4.]  It  is  shed  for  the  remission  of  sins,  that  is,  to 
purchase  remission  of  sins  for  us.  The  redemption, 
which  we  have  through  his  blood,  is  the  remission 
of  sins,  Eph.  1 . 7.  The  new  covenant,  which  is  pro- 
cured and  ratified  by  the  blood  of  Christ,  is  a  char- 
ter of  pardon,  an  act  of  indemnity,  in  order  to  a  re- 
conciliation between  God  and  man  ;  for  sin  was  the 
only  thing  that  made  tlie  quarrel,  and  withotit  shed- 
ding of  blood  is  no  remission,  Heb.  9.  22.  The  par- 
don of  sin  is  that  great  blessing  which  is,  in  the 
Lord's  supper,  conferred  upon  all  true  believers  ;  it 
is  the  foundation  of  all  other  blessings,  and  the  spring 
of  everlasting  comfort,  f  A .  9 . 2,  3 .  A  farewell  is  now 
bidden  to  the  fruit  of  the  vine,  v.  29.  Christ  and 
his  disciples  had  now  feasted  together,  with  a  deal 
of  comfort,  in  both  an  Old-Testament  and  a  New- 
Testament  festival,  fibula  utriusque  Testamenta — 
the  connecting  tie  of  both  Testaments.  How  amiable 
were  these  tabernacles  !  How  good  to  be  here  ! 
Never  such  a  heaven  upon  earth  as  was  at  this  table  ; 
but  it  was  not  intended  for  a  pei-petuity  ;  he  now  told 
them,  (John  15.  17.)  that  yet  a  little  while  and  they 
should  not  see  him  :  and  again,  a  little  while,  and 
they  should  see  him,  which  explains  this  here. 

First,  He  takes  leave  of  such  communion  ;  /  will 
not  drink  henceforth  of  this  fruit  of  the  vine,  that  is, 
Now  that  I  am  no  more  in  the  world,  (John  17.  11.) 
I  have  had  enough  of  it,  and  am  glad  to  think  of 
leaving  it,  glad  to  think  that  this  is  the  last  meal. 
Farewell  this  fruit  of  the  vine,  this  passover-cup, 
this  sacramental  wine.  Dying  saints  take  their  leave 
of  sacraments,  and  the  other  ordinances  of  commu- 
nion which  they  enjoy  in  this  world,  with  comfort, 
for  the  joy  and  glory  they  enter  into  supersede  them 
all ;  when  the  sun  rises,  farewell  the  candles. 

Secondly,  He  assures  them  of  a  happy  meeting 
again  at  last.  It  is  a  long,  but  .not  an  everlasting, 
farewell ;  until  that  day  when  I  drink  it  neno  with 
you.  \.  Some  understand  it  of  the  inter^'iews  he 
had  with  them  after  his  resurrection,  which  was  the 
first  step  of  his  exaltation  into  the  kingdom  of  his 
Father  ,•  and  though  during  those  forty  days  he  did 
not  converse  with  them  so  constantly  as  he  had  done, 
yet  he  did  eat  and  drink  with  them,  (Acts  10.  41.) 
which,  as  it  confirmed  their  faith,  so  doubtless  it 
^eatly  comforted  their  hearts,  for  they  were  over- 
joyed nt  it,  Luke  24.  41.     2.  Others  understand  it 


of  the  joys  and  glories  of  the  fliture  state,  which  the 
saints  shall  partake  of  in  everlasting  communion  with 
the  Lord  Jesus,  represented  here  by  the  pleasures 
of  a  banquet  of  wine.  That  will  be  the  kingdom  of 
his  Father,  for  unto  him  shall  the  kingdom  be  then 
delivered  up;  the  wine  of  consolation  (Jer.  16.  7.) 
will  there  be  always  new,  never  flat  or  sour,  as  wine 
with  long  keeping ;  never  nauseous  or  unpleasant, 
as  wine  to  those  that  have  drank  much,  but  ever 
fresh.  Christ  will'  himself  partake  of  those  plea- 
sures, it  was  the  joy  set  before  him,  which  he  had  in 
his  eye,  and  all  his  faithful  friends  and  followers 
shall  partake  with  him. 

Lastly,  Here  is  the  close  of  the  solemnity  with  a 
hymn  ;  {v.  30.)  They  sang  a  hymn  or  psalm  ;  whe- 
ther the  psalm  which  the  Jews  usually  sung  at  the 
close  of  the  passover-supper,  which  they  called  the 
great  hallel,  that  is,  Ps.  113.  and  the  five  that  follow 
it,  or  whether  some  new  hymn,  more  closely  adapt- 
ed to  the  occasion,  is  uncertain  ;  I  rather  think  the 
former ;  had  it  been  new,  John  would  not  have 
omitted  to  record  it.  Note,  1.  Singing  of  psalms  is 
a  gospel  ordinance.  Christ's  removing  the  hymn 
from  the  close  of  the  passover  to  the  close  of^  the 
Lord's  supper,  plainly  intimates  that  he  intended 
that  ordinance  should  continue  in  his  church,  that, 
as  it  had  not  its  birth  with  the  ceremonial  law,  so  it 
should  not  die  with  it.  2.  It  is  very  proper  after  the 
Lord's  supper,  as  an  expression  of  our  joy  in  God 
through  Jesus  Christ,  and  a  thankful  acknowledg- 
ment of  that  gi-eat  love  wherewith  God  has  loved 
us  in  him.  3.  It  is  not  unseasonable,  no,  not  in  times 
of  sorrow  and  suffering ;  the  disciples  were  in  sor- 
row, and  Christ  was  entering  upon  his  sufferings, 
and  yet  they  could  sing  a  hymn  together.  Our  spi- 
ritual joy  should  not  be  interiiipted  by  outward  af- 
flictions. 

When  this  was  done,  they  went  out  into  the  moun. 
of  Olives.  He  would  not  stay  in  the  house,  to  be 
apprehended,  lest  he  should  bring  the  master  of  the 
house  into  trouble  ;  nor  would  he  stay  in  the  city, 
lest  it  should  occasion  an  uproar ;  but  he  retired  into 
the  adjacent  country,  the  mount  of  01i\'es,  the  same 
mount  that  David  in  his  distress  went  iifi  the  ascent 
of,  wee/ling,  2  Sam.  IS.  30.  They  had  the  benefit 
of  moon-light  for  this  walk,  for  the  passover  was 
always  at  the  full  moon.  Note,  After  we  have  re- 
ceived the  Lord's  supper,  it  is  good  for  us  to  retire 
for  prayer  and  meditation,  and  to  be  alone  with  God. 

31.  Then  saith  Jesus  unto  them,  All  ye 
shall  be  offended  because  of  me  this  night : 
for  it  is  written,  I  will  smite  the  shepherd, 
and  the  sheep  of  the  flock  shall  be  scat- 
tered abroad.  32.  But  after  I  am  risen 
again,  I  will  go  before  you  into  Galilee. 
33.  Peter  answered  and  said  unto  him. 
Though  all  men  shall  be  offended  because 
of  thee,  ]/et  will  I  never  be  offended.  34. 
Jesus  said  unto  him,  Verily  I  say  unto  thee, 
that  this  night,  before  the  cock  crow,  thou 
shalt  deny  me  thrice.  35.  Peter  said  unto 
him.  Though  I  should  die  with  thee,  yet 
will  1  not  deny  thee.  Likewise  also  said 
all  the  disciples. 

We  have  here  Christ's  discourse  with  his  disci- 
ples upon  the  way,  as  they  were  going  to  the  mount 
of  Olives.     Observe, 

I.  A  prediction  of  the  trial  which  both  he  and 
his  disciples  were  now  to  go  through.  He  here  fore- 
tells, 

1.  A  dismal  scattering  storm  just  arising,  v.  31. 

(1.)  That  they  should  a//  be  offended  because  of 


ST.  MATTHEW,  XXVI. 


S09 


Christ  that  very  night ;  that  is,  they  would  all  be 
so  frightened  witli  the  sufferings,  they  would  not 
ha\'e  the  courage  to  cleave  to  him  in  them,  but 
would  all  basely  desert  liim  ;  Because  of  me  this 
night  i  h  't/jio\  iv  Til  n/xTJ  rstuTH— because  of  me,  even 
because  of  this  night  ;  so  it  might  be  read  ;  that  is, 
because  of  what  happens  to  me  this  niglit.  Note, 
[1.]  Offences  will  come  among  the  disciples  of 
Christ  in  an  hour  of  trial  and  temptation  ;  it  cannot 
be  but  they  should,  for  they  are  weak,  Satan  is  busy  ; 
God  permits  offences  ;  even  they  whose  hearts  are 
upright  may  sometimes  be  overtaken  with  an  offence. 
[2.]  There  are  some  temptations  and  offences,  the 
effects  of  which  are  general  and  universal  among 
Christ's  disciples ;  ^//  you  shall  be  offended.  Christ 
had  lately  discovered  to  them  the  treachery  of  Ju- 
das ;  but  let  not  the  rest  be  secure  ;  though  there 
will  be  but  one  traitor,  they  will  be  all  deserters. 
This  he  saith,  to  alarm  them  all,  that  they  might 
all  watch.  [3.  ]  We  have  need  to  prepare  for  sud- 
den trials,  which  may  come  to  extremity  in  a  very 
little  time.  Christ  and  his  disciples  had  eaten  their 
supper  well  together  in  peace  and  quietness ;  yet 
that  very  night  proved  such  a  night  of  offence.  How 
soon  may  a  storm  arise  !  We  know  not  what  a  day 
or  a  night  may  bring  forth,  nor  what  great  event 
may  be  in  the  teeming  womb  of  a  little  time,  Prov. 
27.  1.  [4.  ]  The  cross  of  Clirist  is  the  great  stum- 
bling-block to  many  that  pass  for  his  disciples  ;  both 
the  cross  he  bare  for  us,  (1  Cor.  1.  23.)  and  that 
which  we  are  called  out  to  bear  for  him,  ch.  16.  24. 

(2. )  That  herein  the  scripture  would  be  fulfilled  ; 
I  will  smite  the  She/iherd.  It  is  quoted  from  Zech. 
13.  r.  [1.]  Here  is  the  smiting  of  the  Shepherd  in 
the  sufferings  of  Christ.  God  awakens  the  sword 
of  his  wrath  against  the  Son  of  his  lo\e,  and  he  is 
smitten.  [2.  ]  The  scattering  of  the  slieep,  there- 
upon, in  the  night  of  the  disciples.  When  Christ 
fell  into  the  hands  of  his  enemies,  his  disciples  ran, 
one  one  way,  and  another  another;  it  was  each  one's 
care  to  shift  for  liimself,  and  happy  he  that  could  get 
furthest  from  the  cross. 

2.  He  gives  them  the  prospect  of  a  comfortable 
gathering  together  again  after  this  storm;  (y.  32.) 
"  ylfter  I  am  risen  again,  I  will  go  before  you. 
Though  you  will  forsake  me,  I  will  not  forsake  you  ; 
though  you  fall,  I  will  take  care  you  shall  not  fall 
finally  :  we  shall  have  a  meeting  again  in  Galilee,  / 
•will  go  before  you,  as  the  shepherd  before  the 
sheep."  Some  make  the  last  words  of  that  pro- 
phecy, (Zech.  13.  7.)  a  promise  equivalent  to  this 
here  ;  and  I  will  bring  my  hand  again  to  the  little 
ones.  There  is  no  bringing  them  back  but  by  bring- 
ing his  hand  to  them.  Note,  The  Captain  of  our 
salvation  knows  how  to  rally  his  troops,  when, 
through  their  cowardice,  they  have  been  put  into 
disorder. 

n.  The  presumption  of  Peter,  that  he  should 
keep  his  integi'ity,  whatever  happened ;  Though  all 
men  be  offended,  yet  will  I  never  be  offended.  Peter 
had  a  great  stock  of  confidence,  and  was  upon  all 
occasions  forward  to  speak,  especially  to  speak  for 
himself ;  sometimes  it  did  him  a  kindness,  but  at 
other  times  it  betrayed  him,  as  it  did  here.  Where 
observe, 

1.  How  he  bound  himself  with  a  promise,  that  he 
would  never  be  offended  in  Christ ;  not  only  not  this 
night,  but  at  no  time.  If  this  promise  had  been 
made  in  a  humble  dependence  upon  the  grace  of 
Christ,  it  had  been  an  excellent  word.  Before  the 
Lord's  supper,  Christ's  discourse  led  his  disciples  to 
examine  themseh'es  with.  Lord,  is  it  I?  For  that  is 
our  preparatory  duty ;  after  the  ordinance,  his  dis- 
course leads  them  to  an  engaging  of  themselves  to 
close  walking,  for  that  is  the  subsequent  duty. 

2.  How  he  fancied  himself  better  armed  against 
temptation  than  any  one  else,  and  this  was  his  weak- 


ness and  folly ;  Though  all  men  shall  be  offended,  yet 
will  not  I.  I'his  was  worse  than  Hazael's,  What ! 
is  thy  servant  a  dog^  For  lie  supposed  the  thing  to 
be  so  bad,  that  no  man  would  do  it.  But  Peter  sup- 
poses it  possible  tliat  sotne,  nay  that  all,  might  be 
offended,  and  yet  he  escape  better  tlian  any.  Note, 
It  argues  a  great  degree  of  self-conceit  and  self-con- 
fidence, to  think  ourselves  either  safe  from  the  temp- 
tations, or  free  from  the  cori-uptions,  that  are  com- 
mon to  men.  We  should  rather  say.  If  it  be  possible 
that  others  may  be  offended,  there  is  danger  that  I 
may  be  so.  But  it  is  common  for  those  who  think 
too  well  of  themselves,  easily  to  admit  suspicions  of 
others.     See  Gal.  6.  1. 

III.  The  particular  warning  Christ  gave  Peter  of 
what  he  would  do,  x>.  34.  He  imagined  that  in  the 
hour  of  temptation  he  should  come  off  better  than 
any  of  them,  and  Christ  tells  him  that  he  should 
come  off  worse.  The  warning  is  uitroduced  with  a 
solemn  asseveration ;  "  Verily,  I  say  unto  thee  ;  Uike 
my  word  for  it,  wlio  know  tliee  better  than  thou 
knowest  thyself. "     He  tells  him, 

1.  That  he  should  deny  him.  Peter  promised 
that  he  would  not  be  so  much  as  offended  in  him, 
not  desert  him  ;  but  Christ  tells  him  that  he  will  go 
further,  he  will  disown  him.  He  said,  "Though 
all  men,  yet  not  I ;"  and  he  did  it  sooner  than  any. 

2.  How  quickly  he  should  do  it ;  this  night,  before 
to-morrow,  nay,  before  cock-crowing.  Satan's  temp- 
tations are  compared  to  darts,  (Eph.  6.  16.)  which 
wound  ere  we  are  aware ;  suddenly  doth  he  shoot. 
As  we  know  not  how  near  we  may  be  to  trouble,  so 
we  know  not  how  near  we  may  be  to  sin ;  if  God 
leave  us  to  ourselves,  we  are  always  in  danger. 

3.  How  often  he  should  do  it ;  thrice.  He  thought 
that  he  should  never  once  do  such  a  thing;  but  Christ 
tells  him  that  he  would  do  it  again  and  again  ;  for, 
when  once  our  feet  begin  to  slip,  it  is  hard  to  reco- 
ver our  standing  again.  The  beginnings  of  sin  are 
as  the  letting  forth  of  water. 

IV.  Peter's  repeated  assurances  of  his  fidelity; 
{v.  35.)  Though  I  should  die  with  thee.  He  sup- 
posed the  temptation  strong,  when  he  said.  Though 
all  men  do  it,  yet  will  not  J.  But  here  he  supposeth 
it  stronger,  when  he  puts  it  to  the  peril  of  life; 
Though  I  should  die  with  thee.  He  knew  what  he 
should  do^rather  die  with  Chi-ist  than  deny  him, 
it  was  the  condition  of  discipleship  ;  (Luke  14.  26. ) 
and  he  thought  what  he  would  do — ne\er  be  false 
to  his  Master  whatever  it  cost  him  ;  j-et,  it  proved, 
he  was.  It  is  easy  to  talk  boldly  and  carelessly  of 
death  at  a  distance  ;  "  I  will  rather  die  than  do  such 
a  thing :"  but  it  is  not  so  soon  done  as  said,  when  it 
comes  to  the  setting-to,  and  death  shows  itself  in  its 
own  colours. 

What  Peter  said  the  rest  subscribed  to ;  likewise 
also  said  all  the  disci/iles.  Note,  1.  There  is  a  prone- 
ness  in  good  men  to  be  over-confident  of  their  own 
strength  and  stability.  We  are  ready  to  think  our- 
selves able  to  grapple  with  the  strongest  temptations, 
to  go  through  the  hardest  and  most  hazardous  ser- 
vices, and  to  bear  the  greatest  afflictions  for  Christ ; 
but  it  is  because  we  do  not  know  ourseh'es.  2.  Those 
often  fall  soonest  and  foulest,  that  are  most  confident 
of  themselves.  Those  are  least  safe,  that  are  most 
secure.  Satan  is  most  active  to  seduce  such  ;  they 
are  most  off  their  guard,  and  God  leaves  them  to 
themselves,  to  humble  them.     See  1  Cor.  10.  12. 

36.  Then  cometh  Jesus  with  them  unto 
a  place  called  Gethsemane,  and  saith  unto 
the  disciples,  Sit  ye  here,  wliile  I  go  and 
pray  yonder.  37.  And  he  took  with  him 
Peter  and  the  two  sons  of  Zebedee,  and 
began  to  be  sorrowful  and  very  heavy.  38. 
Then  saith  he  unto  them.  My  soul  is  ex- 


310 

ceeding  sorrowful,  even  unto  death :  tarry 
ye  here,  and  watch  with  me.  39.  And  he 
went  a  httle  farther,  and  fell  on  his  face, 
and  prayed,  saying,  O  my  Father,  if  it  be 
possible,  let  this  cup  pass  from  me :  never- 
theless, not  as  I  will,  but  as  thou  ivilt.  40. 
And  he  cometh  unto  the  disciples,  and  find- 
eth  them  asleep,  and  saith  unto  Peter, 
,What !  could  ye  not  watch  with  me  one 
hour  ?  41.  Watch  and  pray,  that  ye  enter 
not  into  temptation:  tlie  spirit  indeed  is 
wilhng,  but  the  flesh  is  weak.  42.  He  went 
away  again  the  second  time,  and  prayed, 
saying,  O  my  Father,  if  this  cup  may  not 
pass  away  from  me,  except  1  drink  it,  thy 
will  be  done.  43.  And  he  came  and  found 
them  asleep  again :  for  their  eyes  were 
heavy.  44.  And  he  left  them,  and  went 
away  again,  and  prayed  the  third  time,  say- 
ing the  same  words.  45.  Then  cometh  he 
to  his  disciples,  and  saith  unto  them,  Sleep- 
on  now,  and  take  your  rest ;  behold,  the 
hour  is  at  hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners.  46.  Rise, 
let  us  be  going :  behold,  he  is  at  hand  that 
doth  betray  me. 

Hitherto,  we  have  seen  the  preparatives  for 
Christ's  sufferings ;  now,  we  enter  upon  the  bloody 
scene.  In  tliese  verses  we  have  the  stoiy  of  his 
agony  in  the  garden.  This  was  the  beginning  of 
soiTows  to  our  Lord  Jesus.  Now  tlie  sword  of  the 
Lord  began  to  awake  against  the  Man  that  was  his 
Fellow;  and  how  should  it  be  quiet  when  the  Lord 
had  given  it  a  charge  y  The  clouds  had  been  gather- 
ing a  good  wliile,  and  looked  l)lack.  He  had  said, 
some  days  before,  A'ow  is  my  soul  troubled,  John  12. 
27.  But  now  the  storm  began  in  good  earnest.  He 
put  himself  into  this  agony,  before  his  enemies  gave 
him  any  trouble,  to  show  that  he  was  a  Free-will- 
offering  ;  that  his  life  was  not  forced  from  him,  but 
he  laid  it  down  of  himself,  John  10.  18.     Observe, 

I.  The  place  where  he  underwent  this  mighty 
agony ;  it  was  in  a  place  called  Getlisemane.  The 
name  signifies,  torculus  olei — an  olive-mill,  a  press 
for  olives,  like  a  wine-press,  where  they  trod  the 
olives,  Mic.  6.  15.  And  this  was  the  proper  place 
for  such  a  thing,  at  the  foot  of  the  mount  of  Olives. 
There  our  Lord  Jesus  began  his  passion,  there  it 
pleased  the  Lord  to  bruise  him,  and  crash  him,  that 
fresh  oil  might  flow  to  all  believers  from  him,  that 
we  might  partake  of  the  root  and  fatness  of  that,g-oorf 
olive.  There  he  trod  the  wine-press  of  his  Father's 
wrath,  and  trod  it  alone. 

IL  The  company  he  had  with  him,  when  he  was 
in  this  agony. 

1.  He  took  all  the  twelve  disciples  with  him  to  the 
garden,  except  Judas,  who  was  at  this  time  other- 
wise employed.  Though  it  was  late  in  the  night, 
near  bed-time,  yet  they  kept  with  him,  and  took  this 
walk  by  moon-hght  witli  him,  as  Elisha,  who,  when 
he  was  told  that  his  master  should  shortly  be  taken 
from  his  head,  declared  that  he  would  not  leave  him, 
though  he  led  him  about ;  so  these  follow  the  Lamb, 
wheresoever  he  goes. 

2.  He  took  only  Peter,  and  James,  and  John,  with 
him  into  that  corner  of  the  garden  where  he  suffered 
his  agony.  He  left  the  rest  at  some  distance,  per- 
haps at  the  garden  door,  with  this  charge.  Sit  ye 
here,  while  I  go  firay  yonder;  like  that  of  Abraham 


ST.  MATTHEW,  XXVl. 


to  his  young  men,  (Gen.  22.  5.)  Mide  ye  litre,  and 
I  will  go  yonder  and  worship.  (1.)  Christ  went  to 
pray  alone,  though  he  had  lately  prayed  with  his 
disciples,  John  17.  1.  Note,  Our  prayers  with  our 
families  must  not  excuse  us  from  our  secret  devo- 
tions. (2.)  He  ordered  them  to  sit  here.  Note, 
We  must  take  heed  of  giving  any  distui-bance  or  in- 
terruption to  those  who  retire  for  secret  communion 
with  God.  He  took  these  three  with  him,  because 
they  had  been  the  witnesses  of  his  glory  in  his  trans- 
figuration, {ch.  17.  1,  2.)  and  tliat  would  prepare 
them  to  be  tlie  witnesses  of  his  agony.  Note,  Those 
are  best  prepared  to  suffer  witli  Christ,  that  have 
by  faith  beheld  his  glory,  and  have  conversed  with 
the  glorified  saints  upon  the  lioly  mount.  Jfive  suf- 
fer with  Christ,  we  shall  reign  with  him  ;  and  if  we 
hope  to  reign  with  him,  why  should  we  not  expect 
to  suffer  with  him  ? 

III.  The  agony  itself  that  he  was  in ;  He  began  to 
be  sorrowful,  and  very  heavy.  It  is  called  an  agony, 
(Luke  22.  44. )  a  conflict.  It  was  not  any  bodily  pain 
or  torment  that  he  was  in,  nothing  occurred  to  hurl 
him  ;  but,  whatever  it  was,  it  was  from  within ;  he 
troubled  himself,  John  11.  33.  Tlie  words  here  used 
are  very  emphatical ;  he  began  xuTruahm  x.a.i  dJ»fAo- 
viiv — to  be  soT-rowful,  and  in  a  consternation.  The 
latter  word  signifies  such  a  sorrow  as  makes  a  man 
neither  fit  for  company  nor  desirous  of  it.  He  had 
like  a  weight  of  lead  upon  his  sj)irits.  Physicians 
use  a  word  near  akin  to  it,  to  signify  the  disorder  the 
man  is  in,  in  a  fit  of  an  ague,  or  beginning  of  a  fever. 
Now  was  fulfilled  Ps.  22.  14.  I  am  poured  out  like 
water,  my  heart  is  like  nvax,  it  is  melted;  and  all  those 
passages  in  the  Psalms,  where  David  complains  of 
the  sorrow  of  his  soul,  Ps.  18.  4,  6. — 42.  7. — 55.  4, 
5. — 69.  1 — 3. — 88.  3. — 116.  3.  and  Jonah's  complaint, 
ch.  2.  4,  5. 

But  wliat  was  the  cause  of  all  this  ?  What  was  it 
that  put  him  into  this  agony  ?  Why  art  thou  cast 
down,  blessed  Jesus,  and  why  disquieted?  Certainly, 
it  was  nothing  of  despair  or  distrust  of  his  Father, 
much  less  any  conflict  or  struggle  with  him.  As  the 
Father  loved  him  because  lie  laid  down  his  life  for 
the  sheep,  so  he  was  entirely  subject  to  his  Father's 
will  in  it.     But, 

1.  He  engaged  in  an  encounter  with  the  powers 
of  darkness ;  so  he  intimates ;  (Luke  22.  53. )  This  is 
your  hour,  and  the  power  of  darkness:  and  he  spake 
of  it  just  before;  (John  14.  30,  31.)  "  The  prince  of 
this  world  comes.  I  see  him  rallying  his  forces,  and 
preparing  for  a  general  assault ;  but  he  has  Jiothing 
in  me,  no  garrisons  in  his  interest,  none  tliat  secretly 
hold  correspondence  with  him  ;  and  therefore  his 
attempts,  though  fierce,  will  be  fruitless  :  but  as  the 
Father  gave  me  commandment,  so  I  do  ;  however  it 
be,  I  must  have  a  struggle  with  liim,  the  field  must 
be  fairly  fought ;  and  therefore  arise,  let  us  go  hence, 
let  us  hasten  to  the  field  of  battle,  and  meet  the 
enemy."  Now  is  the  close  engagement  in  single 
combat  between  Michael  and  the  dragon,  hand  to 
hand;  now  is  the  judgment  of  this  world;  the  great 
cause  is  now  to  be  determined,  and  the  decisive  bat- 
tle fought,  in  which  the  prince  of  this  world  will  cei^  . 
tainly  be  beaten  and  cast  out,  John  12.  31.  Christ, 
when  he  works  salvation,  is  described  like  a  cham- 
pion taking  the  field,  Isa.  59.  16 — 18.  Now  the  ser- 
pent makes  his  fiercest  onset  on  the  Seed  of  the 
woman,  and  directs  his  sting,  the  sting  of  death,  to 
his  very  heart  ;  animamque  in  vulnere  ponit — and 
the  wound  is  mortal. 

2.  He  was  now  bearing  the  iniquities  which  the 
Father  laid  upon  him,  and,  by  his  sorrow  and  amaze- 
ment, he  accommodated  himself  to  his  undertaking. 
The  sufferings  he  was  entering  upon  were  for  our 
sins ;  they  were  all  made  to  meet  upon  him,  and  he 
knew  it  As  we  are  obliged  to  be  sorry  for  our  par- 
ticular ans,  so  was  he  grieved  for  the  sins  of  us  all. 


ST.  MATTHEW,  XXVI. 


311 


So  Bishop  Pearson,  p.  191.  Now,  in  the  -valley  of 
Jehoshafiliat,  where  Christ  now  was,  God  gathered 
all  nations,  and  pleaded  with  them  in  his  Son,  Joel  3. 
2.  12.  He  Icnew  the  malignity  of  the  sins  that  were 
laid  upon  him,  how  provoking  to  God,  how  i-uining 
to  man ;  and  these  being  all  set  in  order  before  him, 
and  charged  upon  him,  he  was  sorrowful  and  very 
heavy.  Now  it  was  that  iniquities  took  hold  on  him; 
so  that  he  was  not  able  to  look  up,  as  was  foretold 
concerning  him,  Ps.  40,  7,  12. 

3.  He  had  a  full  and  clear  prospect  of  all  the  suf- 
ferings that  were  before  him.  He  foresaw  tlie  trea- 
chery of  Judas,  the  unkindness  of  Peter,  tlie  malice 
of  the  Jews,  and  their  base  ingratitude.  He  knew 
that  he  should  now  in  a  few  hours  be  scourged,  spit 
upon,  crowned  with  thorns,  nailed  to  the  cross;  death 
in  its  most  dreadful  appearances,  death  in  pomp, 
attended  with  all  its  terrors,  looked  him  in  the  face; 
and  this  made  him  sorrowful,  especially  because  it 
was  the  wages  of  our  sin,  which  he  had  undertaken 
to  satisfy  for.  It  is  true,  the  martyrs  that  have  suf- 
fered for  Christ  have  entertained  the  greatest  tor- 
ments, and  the  most  terrible  deaths,  without  any 
such  sorrow  and  consternation;  have  called  their 
prison  their  delectable  orchards,  and  a  bed  of  flames 
a  bed  of  roses :  but  then,  (1.)  Christ  was  now  de- 
nied the  supports  and  comforts  which  they  had;  that 
is,  he  denied  them  to  himself,  and  his  soul  refused 
to  be  comforted,  not  in  passion,  but  in  justice  to  his 
undertakmg.  Their  cheei-fulness  under  the  cross 
was  owing  to  the  divine  favour,  which,  for  the  pre- 
sent, was  suspended  from  the  Lord  Jesus.  (2.)  His 
sufferings  were  of  another  nature  from  their's.  St. 
Paul,  when  he  is  to  be  offered  upon  the  sacrifice  and 
service  of  the  saints'  faith,  can  joy  and  rejoice  with 
them  all;  but  to  be  offered  a  sacrifice,  to  make  atone- 
ment for  sin,  is  quite  a  different  case.  On  the  saints' 
cross  there  is  a  blessing  pronounced,  which  enables 
them  to  rejoice  under  it;  (cA.  5.  10,  12.)  but  to 
Christ's  cross  there  was  a  curse  annexed,  which 
made  him  sorrowful  and  very  heavy  under  it.  And 
his  sorrow  under  the  cross  was  the  foundation  of  their 
jov  under  it 

IV.  His  complaint  of  this  agony.  Finding  him- 
self under  the  arrests  of  his  passion,  he  goes  to  his 
disciples,  {y.  38.)  and, 

1.  He  acquaints  them  with  his  condition  ;  My  soul 
is  jexceeding-  sorrowful,  even  unto  death.  It  gives 
some  little  ease  to  a  troubled  spirit,  to  have  a  friend 
ready  to  unbosom  itself  to,  and  give  vent  to  its  sor- 
rows. Christ  here  tells  them,  (1.)  What  was  the 
seat  of  his  son-ow ;  it  was  his  soul  that  -was  now  in  an 
agony.  This  proves  that  Christ  had  a  tnie  human 
soul;  for  he  suffered,  not  only  in  his  body,  but  in  his 
soul.  We  had  sinned  both  against  our  own  bodies, 
and  against  our  souls ;  both  had  been  used  in  sin,  and 
both  had  been  wronged  by  it ;  and  therefore  Christ 
suffered  in  soul  as  well  as  in  body.  (2.)  Wliat  was 
the  degree  of  his  sorrow.  He  was  exceeding  sor- 
rowful, TrifiKuirS; — com/iassed  about  with  sorroiu  on 
all  hands.  It  was  sorrow  in  the  highest  degree,  even 
unto  death ;  it  was  a  killing  sorrow,  such  sorrow  as 
no  mortal  man  could  bear  and  live.  He  was  ready 
to  die  for  ^ef ;  they  were  sorrows  of  death.  (3.) 
The  duration  of  it ;  it  will  continue  even  unto  death. 
"  My  soul  will  be  soiTowful  as  long  as  it  is  in  this 
body  ;  I  see  no  outlet  but  death. "  He  now  began  to 
be  sorrowful,  and  never  ceased  to  be  so  till  he  said. 
It  is  finished;  that  grief  is  now  finished,  which  began 
in  the  garden.  It  was  prophesied  of  Christ,  that  he 
should  be  a  Man  of  sorrows  ;  (Isa.  53.  3.)  he  was  so 
all  along,  we  never  read  that  he  laughed ;  but  all  his 
sorrows  hitherto  were  nothing  to  this. 

2.  He  bespeaks  their  company  and  attendance ; 
Tarry  ye  here,  and  watch  with  me.  Surely  he  was 
destitute  indeed  of  help,  when  he  entreated  their's, 
who,  he  knew,  would  be  but  miserable  comforters ; 


but  he  would  hereby  teach  us  the  benefit  of  the  com- 
munion of  saints.  It  is  good  to  have,  and  therefore 
good  to  seek,  the  assistance  of  our  brethren,  when 
at  any  time  we  are  in  an  agony  ;  for  two  are  better 
than  one.  What  he  said  to  them,  he  saith  to  all. 
Hatch,  Mark  13.  37.  Not  only  watch  for  him,  in 
expectation  of  his  future  coming,  but  watch  with 
him,  in  application  to  our  present  work. 

V.  What  passed  between  him  and  his  Father 
when  he  was  in  this  agony ;  Jjeing  in  an  agony,  he 
prayed.  Prayer  is  never  out  of  season,  but  it  is  es- 
pecially seasonable  in  an  agony. 

Observe,  1.  The  place  where  he  prayed;  He  went 
a  little  further,  withdrew  from  them,  that  the  scrip- 
ture might  be  fulfilled,  /  have  trod  the  wine-press 
alone ;  he  retired  for  prayer ;  a  troubled  soul  finds 
most  ease  when  it  is  alone  with  God,  who  under- 
stands the  broken  language  of  sighs  and  groans. 
Calvin's  devout  remark  upon  this  is  worth  transcrib- 
ing, Utile  est  seorsim  orare,  tunc  enim  magis  fami- 
liariter  sese  denudatjidelis  animus,  et  simplicius  sua 
vota,  gemitus,  curas,  pavores,  spes,  et  gaudia  in  Dei 
sinum  exonerat — It  is  useful  to  pray  apart ;  for  then 
the  faithful  soul  dev  elopes  itself  more  familiarly ,  and 
with  greater  simplicity  pours  forth  its  petitions, 
groans,  cares,  fears,  hopes,  and  joys,  into  the  bosom 
of  God,  Christ  has  hereby  taught  us  that  secret 
prayer  must  be  made  secretly.  Yet  some  think  that 
even  the  disciples,  whom  he  left  at  the  garden  door, 
overheard  him;  for,  it  is  said,  (Heb.  5.  7.)  they  were 
strong  cries. 

2.  His  posture  in  prayer ;  He  fell  on  his  face;  his 
lying  prostrate  denotes,  (1.)  The  agony  he  was  in, 
and  the  extremity  of  his  sorrow.  Job,  in  great  gi'ief, 
fell  on  the  ground  ;  and  great  anguish  is  expressed 
by  rolling  in  the  dust,  Mic.  1.  10.  (2.)  His  humility 
in  prayer.  This  posture  was  an  expression  of  his 
iuxuBiU — his  reverential  fear;  (spoken  of  Heb.  5.  7.) 
with  which  he  offered  up  these  prayers  :  and  it  was 
in  the  days  of  his  flesh,  in  his  estate  of  humihation, 
to  which  hereby  he  accommodated  himself. 

3.  The  prayer  itself;  wherein  we  may  observe 
three  things. 

(1.)  The  title  he  gives  to  God;  O  my  Father. 
Thick  as  the  cloud  was,  he  could  see  God  as  a  Fa- 
ther through  it.  Note,  In  all  our  addresses  to  God, 
we  should  eye  him  as  a  Father,  as  our  Father ;  and 
it  is  in  a  special  manner  comfortable  to  do  so  when 
we  are  in  an  agony.  It  is  a  pleasing  string  to  harp 
upon  at  such  a  time,  my  Father ;  whither  should 
the  child  go,  when  any  thing  grieves  him,  but  to  his 
father  ? 

(2.)  The  favour  he  begs  ;  If  it  be  possible,  let  this 
cup  pass  from  me.  He  calls  his  sufferings  a  cup  ; 
not  a  river,  not  a  sea,  but  a  cup,  which  we  sliall  soon 
see  the  bottom  of.  When  we  are  under  troubles, 
we  should  make  the  best,  the  least,  of  them,  and  not 
aggravate  them.  His  sufferings  might  be  called  a 
cup,  because  allotted  him,  as  at  feasts  a  cup  was  set 
to  eveiy  mess.  He  begs  that  this  cup  might  pass 
from  him,  that  is,  that  he  might  avoid  the  suffer- 
ings now  at  hand  ;  or,  at  least,  that  they  might  be 
shortened.  This  intimates  no  more  than  that  he 
was  really  and  truly  Man,  and  as  a  man  he  could 
not  but  be  averse  to  pain  and  suffering.  This  is  the 
first  and  simple  act  of  man's  will — to  start  back  from 
that  which  is  sensibly  gi-ievous  to  us,  and  to  desire 
the  prevention  and  removal  of  it.  The  law  of  self- 
preservation  is  impressed  upon  the  innocent  nature 
of  man,  and  rules  there,  till  o^-erruled  by  some  other 
law ;  therefore  Christ  admitted,  and  expressed,  a 
reluctance  to  suffer,  to  shew  that  he  was  taken  from 
among  men,  (Heb.  5.  1.)  was  touched  with  the  feel- 
ing of  our  infirmities,  (Heb.  4.  15.)  and  tempted  as 
we  are  ;  yet  without  sin.  Note,  A  prayer  of  faith, 
against  an  affliction,  may  very  well  consist  with  the 
patience  of  hope  under  an  affiiction.    WTien  Daxid 


312 


had  said,  I -was  dumb,  lofienednot  my  mouth,  be- 
cause thou  didst  it;  his  very  next  words  were,  Re- 
move thy  stroke  away  from  me,  Ps.  39.  9,  10.  But 
observe  the  proviso ;  If  it  befiossible.  If  God  may 
be  glorified,  man  saved,  and  the  ends  of  his  under- 
taking answered,  without  his  drinking  of  this  bitter 
cup,  he  desires  to  be  excused  ;  otherwise  not.  What 
we  cannot  do  with  the  securing  of  our  great  end,  we 
must  reckon  to  be  in  effect  impossible  ;  Christ  did  so. 
Id/iossumiis  quod  jure  possumus — We  can  do  that 
which  ive  can  do  lawfully.  We  can  do  nothing,  not 
only  we  may  do  nothing,  against  the  trath. 

(3.)  His  entire  submission  to,  and  acquiescence 
in,  the  wUl  of  God ;  Nevertheless,  not  as  I  will,  but 
as  thou  wilt.  Not  that  the  human  will  of  Christ 
was  adverse  or  averse  to  the  divine  will ;  it  was  only, 
in  its  first  act,  diverse  from  it ;  to  which,  in  the 
second  act  of  the  will,  which  compares  and  chooses, 
he  freely  submits  himself.  Note,  [1.]  Our  Lord 
Jesus,  though  he  had  a  quick  sense  of  the  extreme 
bitterness  of  the  sufferings  he  was  to  undergo,  yet 
was  freely  willing  to  submit  to  them  for  our  redemp- 
tion and  salvation,  and  offered  himself,  and  gave 
himself,  for  us.  [2.  ]  The  reason  of  Christ's  sub- 
mission to  his  sufferings,  was,  his  Father's  will ;  as 
thou  wilt ;  V.  39.  He  grounds  his  own  willingness 
upon  the  Father's  will,  and  resolves  the  matter 
wholly  into  that ;  therefore  he  did  what  he  did,  and 
did  it  with  delight,  because  it  was  the  will  of  God, 
Ps.  40.  7.  This  he  had  often  referred  to,  as  that 
which  put  him  upon,  and  carried  him  through,  his 
whole  undertaking;  This  is  the  Father's  will,  John 
6.  39,  40.  This  he  sought ;  (John  5.  30. )  it  was  his 
Tneat  and  drink  to  do  it,  Jolin  4.  34.  [3.]  In  con- 
formity to  this  example  of  Christ,  we  must  drink  of 
the  bitter  cup  which  God  puts  into  our  hands,  be  it 
ever  so  bitter  ;  though  nature  struggle,  grace  must 
submit  We  then  are  disposed  as  Christ  was,  when 
our  wills  are  in  every  thing  melted  into  the  will  of 
God,  though  ever  so  displeasing  to  flesh  and  blood  ; 
The  will  of  the  Lord  be  done.  Acts  21.  14. 

4.  The  repetition  of  the  prayer ;  He  went  away 
again  the  second  time,  and  prayed,  {jt.  42.)  and 
again  the  third  time,  {y.  44. )  and  all  to  the  same 
purport ;  only,  as  it  is  related  here,  he  did  not,  in 
the  second  and  third  prayer,  expressly  ask  that  the 
cup  might  pass  from  him,  as  he  had  done  in  the  first 
Note,  Though  we  may  pray  to  God  to  prevent  and 
remove  an  affliction,  yet  our  chief  errand,  and  that 
which  we  should  most  insist  upon,  must  be,  that  he 
will  give  us  grace  to  bear  it  well.  It  should  be  more 
our  care  to  get  our  troubles  sanctified,  and  our  hearts 
satisfied  under  them,  than  to  get  them  taken  away. 
He  prayed,  saying,  Thy  will  he  done.  Note,  Prayer 
is  the  offering  up,  not  only  of  our  desires,  but  of  our 
resignations,  to  God.  It  amounts  to  an  acceptable 
prayer,  when  at  any  time  we  are  in  distress,  to  re- 
fer ourselves  to  God,  and  to  commit  our  way  and 
work  to  him  ;  Thy  will  be  done.  The  third  time  he 
said  the  same  words,  riv  hutov  \iyov — the  same  word, 
that  is,  the  same  matter  or  argument ;  he  spake  to 
the  same  purport  We  have  reason  to  think  that 
this  was  not  all  he  said,  for  it  should  seem,  by  t'.  40. 
that  he  continued  an  hour  in  his  agony  and  prayer ; 
but,  whatever  more  he  said,  it  was  to  this  effect, 
awfully  impressed  with  the  thought  of  his  approach- 
ing sufferings,  and  yet  resigned  himself  to  God's  Avill 
in  them.  In  the  expressions  of  which  we  may  be 
sure  he  was  not  straitened. 

But  what  answer  had  he  to  this  prayer  ?  Certainly 
it  was  not  made  in  vain  ;  he  that  heard  him  always, 
did  not  deny  him  now.  It  is  true,  the  cup  did  not 
pass  from  him,  for  he  withdrew  that  petition,  and 
did  not  insist  upon  it ;  (if  he  had,  for  aught  I  know, 
the  cup  had  passed  away  ;)  but  he  had  an  answer  to 
his  prayer;  for,  (1.)  He  was  strengthened  with 
strength  in  his  soul,  in  the  day  when  he  cried ;  (Ps. 


ST.  MATTHEW,  XXVI. 


138.  3.)  and  that  was  a  real  answer,  Luke  22.  43. 
(2. )  He  was  delivered  from  that  which  he  feared, 
which  was,  lest  by  impatience  and  distrust  he  should 
offend  his  Father,  and  so  disable  himself  to  go  on 
with  his  undertaking,  Heb.  5.  7.*  In  answer  to  his 
prayer,  God  provided  that  he  should  not  fail  or  be 
discouraged. 

VI.  What  passed  between  him  and  his  three  dis- 
ciples at  this  time  ;  and  there  we  may  observe, 

1.  The  fault  they  were  guilty  of ;  that  when  he 
was  in  his  agony,  sorrowful  and  heavy,  sweating, 
and  wrestling,  and  praying,  they  were  so  little  con- 
cerned, that  they  could  not  keep  awake  ;  he  comes, 
and  finds  them  asleep,  v.  40.  The  strangeness  of 
the  thing  should  have  roused  their  spirits  to  turn 
aside  now,  and  see  this  great  sight — the  bush  burn- 
ing, and  yet  not  consumed  ;  much  more  should  their 
love  to  their  Master,  and  their  care  concerning  him, 
have  obliged  them  to  a  more  close  and  vigilant  at- 
tendance on  him  ;  yet  they  were  so  dull,  that  they 
could  not  keep  their  eyes  open.  What  had  become 
of  us,  if  Christ  had  been  now  as  sleepy  as  his  disci- 
ples were  i"  It  is  well  for  us,  that  our  salvation  is  in 
the  hand  of  one  who  neither  slumbers  nor  steeps. 
Christ  engaged  them  to  watch  with  him,  as  if  he 
expected  some  succour  from  them,  and  yet  they 
slept ;  surely  it  was  the  unkindest  thing  that  could 
be.  When  David  wept  at  this  mount  of  Olives,  all 
his  followers  wept  with  him ;  (2  Sam.  15.  30.)  but 
when  the  Son  of^  David  was  here  in  tears,  his  fol- 
lowers were  asleep.  His  enemies,  who  watched 
for  him,  were  wakeful  enough ;  (Mark  14.  43.)  but 
his  disciples,  who  should  have  watched  with  him, 
were  asfeep.  Lord,  what  is  man  !  What  are  the 
best  of  men,  when  God  leaves  them  to  themselves  ! 
Note,  Carelessness  and  carnal  security,  especially 
when  Christ  is  in  his  agony,  are  great  faults  in  any, 
but  especially  in  those  who  profess  to  be  nearest  in 
relation  to  him.  The  church  of  Christ,  which  is 
his  body,  is  often  in  an  agony,  fightings  without,  and 
fears  within  ;  and  shall  we  be  asleep  then,  like 
Gallio,  that  cared  for  none  of  these  things;  or  those 
(Amos  6.  6.)  that  lay  at  ease,  and  were  not  grieved 
for  the  affliction  of  Joseph  ? 

2.  Christ's  favour  to  them,  notwithstanding.  Per- 
sons in  sorrow  are  too  apt  to  be  cross  and  peevish 
with  those  about  them,  and  to  lay  it  grievously  to 
heart,  if  they  but  seem  to  neglect  them  ;  but  Christ 
in  his  agony  is  as  meek  as  ever,  and  carries  it  as 
patiently  toward  his  follo\vers  as  toward  his  Father, 
and  is  not  apt  to  take  things  ill. 

When  Christ's  disciples  put  this  slight  upon  him, 
(1.)  He  came  to  them,  as  if  he  expected  to  receive 
some  comfort  from  them  ;  and  if  they  had  put  him 
in  mind  of  what  they  had  heard  from  him  concern- 
ing his  resurrection  and  glory,  perhaps  it  might 
have  been  some  help  to  him  ;  but,  instead  of  that, 
they  added  grief  to  his  sorrow  ;  and  yet  he  came  to 
them,  more  careful  for  them  than  they  were  for 
themselves ;  when  he  was  most  engaged,  yet  he 
came  to  look  after  them  ;  for  those  that  were  given 
him  were  upon  his  heart,  living  and  dying. 

(2.)  He  gave  them  a  gentle  reproof,  for  as  many 
as  he  loves  he  rebukes ;  he  directed  it  to  Peter,  who 
used  to  speak  for  them  ;  let  him  now  hear  for  them. 
The  reproof  was  very  melting ;  What  I  could  ye  not 
watch  with  me  one  hour  ?  He  speaks  as  one  amazed 
to  see  them  so  stupid ;  every  word,  when  closely 
considered,  shews  the  aggravated  nature  of  the  case. 
Consider,  [1.]  Who  ]hey  were;  "Could  not  ye 
watch — ye,  my  disciples  and  followers  ?  No  wonder 
if  others  neglect  me,  if  the  earth  sit  still,  and  be  at 
rest ;  (Zech.  1.  11.)  but  from  you  I  expected  better 
things."     [1.]  Who  Ae  was;  "Watch  with  me.    If 

*  It  is  surprising  that  a  sufjrestion  so  dishonourable  to  our 
Lord  should  have  been  entertained  for  a  moment  by  so  excel- 
lent a  man. Ed. 


ST.  MATTHEW,  XXVI. 


313 


one  of  yourselves  were  ill  and  in  an  agony,  it  would 
be  very  unkind  not  to  watch  with  him ;  but  it  is  un- 
dutiful  not  to  watch  with  your  Master,  who  has  long 
watched  over  you  for  good,  has  led  you,  and  fed 
you,  and  taught  you,  borne  you,  and  borne  with  you  ; 
do  ye  thus  requite  him  ?"  He  awoke  out  ot  his 
sleep,  to  help  them  when  they  were  in  distress  ; 
(c/j.  8.  26. )  and  could  not  they  keep  awake,  at  least 
to  shew  their  good-will  to  him,  especially  consider- 
ing that  he  was  now  suffering /or  them,  in  an  agony 
for  them?  Jam  tua  res  agitur — lam  suffering  in 
your  cause.  [3.]  How  small  a  (hing  it  was  that  he 
expected  from  them — only  to  match  ivith  him.  If 
he  had  bid  them  do  some  great  thing,  had  bid  them 
be  in  an  agony  with  him,  or  die  with  him,  they 
thought  they  could  have  done  it ;  and  yet  they  could 
not  do  it,  when  he  only  desired  them  to  watch  with 
him,  2  Kings  5.  13.  [4]  How  short  a  time  it  was 
that  he  expected  it — but  one  hour  ;  they  were  not 
set  upon  the  guard  whole  nights,  as  the  prophet  was, 
(Isa.  21.  8.)  only  one  hour.  Sometimes  he  con- 
tinued all  night  in  firaiier  to  God,  but  did  not  then 
expect  that  his  disciples  should  watch  with  him  ; 
only  now,  when  he  had  but  one  hour  to  spend  in 
prayer. 

(3.)  He  gave  them  good  counsel;  Watch  and 
firay,  that  ye  enter  not  into  temfitation,  v.  41.  [1.  ] 
There  was  an  hour  of  temptation  drawing  on,  and 
very  near ;  the  troubles  of  Christ  were  temptations 
to  his  followers  to  disbelieve  and  distrust  him,  to 
deny  and  desert  him,  and  renounce  all  relation  to 
him.  [2.]  There  was  danger  of  their  entering  into 
the  temptation,  as  into  a  snare  or  trap  ;  of  their  en- 
tering into  a  parley  with  it,  or  a  good  opinion  of  it, 
of  their  being  influenced  by  it,  and  inclining  to 
comply  with  it ;  which  is  the  first  step  toward  being 
overcome  by  it.  [3.]  He  therefore  exhorts  them 
to  watch  and  pray  ;  Watch  with  me,  and  ftray  with 
me.  While  they  were  sleeping,  they  lost  the  bene- 
fit of  joining  in  Christ's  prayer.  "  Watch  your- 
selves, and  pi-ay  yourselves.  Watch  and  pray 
against  this  present  temptation  to  drowsiness  and 
security ;  firay  that  you  ma}'  watch  ;  beg  of  God  by 
his  gi'ace  to  keep  you  awake,  now  that  there  is  oc- 
casion. "  When  we  are  drowsy  in  the  worship  of 
God,  we  should  pray,  as  a  good  Christian  once  did, 
"The  I^ord  deliver  me  from  this  sleepy  devil!" 
Lord,  quicken  thou  me  in  thy  way.  Or,  "  Watch 
and  pray  against  the  further  temptation  you  may  be 
assaulted  with  ;  watch  and  pray  lest  this  sin  pro\e 
the  inlet  of  many  more. "  Note,  When  we  find  our- 
selves entering  into  temptation,  we  have  need  to 
watch  and  pray. 

(4. )  He  kindly  excused  for  them  ;  The  sfiirit  in- 
deed is  willing,  but  the  flesh  is  weak.  We  do  not 
read  of  one  word  they  had  to  say  for  themselves  ; 
(the  sense  of  their  own  weakness  stopped  their 
mouth  ;)  but  then  he  had  a  tender  word  to  say  on 
their  behalf,  for  it  is  his  office  to  be  an  Advocate  ; 
in  this  he  sets  us  an  example  of  that  love  which 
covers  a  multitude  of  sins.  He  considered  their 
frame,  and  did  not  chide  them,  for  he  remembered 
that  they  were  but  flesh  ;  and  the  flesh  is  weak, 
though  the  sfiirit  be  willing,  Ps.  78.  38.  Note,  [].] 
Christ's  disciples,  as  long  as  they  are  here  in  this 
world,  have  bodies  as  well  as  souls,  and  a  principle 
of  remaining  corruption  as  well  as  of  reigning  grace, 
like  Jacob  and  Esau,  in  the  same  womb,  Cannanites 
and  Israelites  in  the  "same  land.  Gal.  5.  17,  24.  [2.] 
It  is  the  unhappiness  and  burthen  of  Christ's  disci- 
ples, that  their  bodies  cannot  keep  pace  with  their 
souls  in  works  of  piety  and  devotion,  but  are  many 
a  time  a  cloud  and  clog  to  them  ;  that,  when  the 
spirit  is  free,  and  disposed  to  that  which  is  good,  the 
flesh  is  averse  and  indisposed.  This  St.  Paul  la- 
ments ;  (Rom.  7.  22.)  fVith  my  mind  Iserx'e  the  law 
of  God,  but  with  my  Jlesh  the  law  of  sin.  Our  im- 
VoL.  v.— 2  R 


potency  in  the  ser\'ice  God  is  the  great  iniquity  and 
infidelity  of  our  nature,  and  it  arises  from  the  sad  re- 
mainders of  coiTuption,  which  are  the  constant  grief 
and  burthen  of  God's  people.  [3.]  Yet  it  is  our 
comfort,  that  our  Master  graciously  considers  this, 
and  accepts  the  willingness  of  the  spii-jt,  and  pities 
and  pardons  the  weakness  and  infirmity  of  the  flesh  ; 
for  we  are  imder  grace,  and7iot  under  the  law. 

(5. )  Though  they  continued  dull  and  sleepy,  he 
did  not  any  further  rebuke  them  for  it ;  for,  though 
we  daily  offend,  yet  he  will  not  always  chide.  [1.] 
When  he  came  to  them  the  second  time,  we  do  not 
find  that  he  said  any  thing  to  them;  {v.  43.)  he 
Jindeth  them  asleefi  again.  One  would  have  thought 
that  he  had  said  enough  to  them  to  keep  them 
awake  ;  but  it  is  hard  to  reco\'er  from  a  spirit  of' 
slumber.  Carnal  security,  when  once  it  prevails,- 
is  not  easily  shaken  off.  Their  eyes  were  heavy, 
which  intimates  that  they  strove  against  it  as  much 
as  they  could,  but  were  overcome  by  it,  like  the 
spouse;  Islee/i,  but  my  heart  wakes ;  (Cant.  5.  2.) 
and  therefore  their  Master  looked  upon  them  with 
compassion.  [2.]  When  he  came  the  third  time, 
he  left  them  to  be  alarmed  with  the  approaching 
danger;  (x'.  45,  46.)  Slee/i  07i  now,  and  take  your 
rest.  This  is  spoken  ironically  ;  "Now  sleep  if  you 
can,  sleep  if  you  dare ;  I  would  not  disturb  you,  if 
Judas  and  his  band  of  men  would  not."  See  here 
how  Christ  deals  with  those  that  suffer  themselves 
to  be  overcome  by  security,  and  will  not  be  awaken- 
ed out  of  it ;  J'lrst,  Sometimes  he  gives  them  up  to 
the  power  of  it ;  Sleefi  on  now.  He  that  will  sleep, 
let  him  sleep  still.  The  curse  of  spiritual  slumber 
is  the  just  punishment  of  the  sin  of  it,  Hom.  11.  8. 
Hos.  4.  17.  Secondly,  Many  times  he  sends  some 
startling  judgment,  to  awaken  those  that  would  not 
be  wrought  upon  by  the  word ;  and  those  who  will 
not  be  alarmed  by  reasons  and  arguments,  had  bet- 
ter be  alarmed  by  swords  and  spears,  than  left  to 
perish  in  their  security.  Let  those  that  would  not 
believe,  be  made  to  feel. 

As  to  the  disciples  here,  1.  Their  Master  gave 
them  notice  of  the  near  approach  of  his  enemies, 
who,  it  is  likelv,  were  now  within  sight  or  hearing, 
for  they  came  with  candles  and  torches,  and,  it  is 
likelv,  made  a  great  noise ;  The  So>i  of  man  is  betray- 
ed iiito  the  hands  of  sinners.  And  again,  He  is  at 
hand,  that  doth  betray  me.  Note,  Christ's  suffer- 
ings were  no  surprise  to  him,  he  knew  what,  and 
wiien,  he  was  to  suffer.  By  this  time  the  extremity 
of  his  agony  was  pretty  well  over,  or,  at  least, 
diverted  ;  while  with  an  undaunted  courage  he  ad- 
dresses himself  to  the  next  encounter,  as  a  cham- 
pion to  the  combat.  2.  He  called  them  to  rise,  and 
be  going  :  not,  "  Rise,  and  let  us  flee  from  the  dan- 
ger ;"  but,  "  Rise,  and  let  us  go  meet  it ;"  before  he 
iiad  prayed,  he  feared  his  sufferings,  but  now  he  had 
got  over  his  fears.  But,  3.  He  intimates  to  them 
their  folly,  in  sleeping  away  the  time  which  they 
should  have  spent  in  preparation ;  now  it  fomid  them 
unready,  and  was  a  teiTor  to  them. 

47.  And  while  he  yet  spake,  lo,  Judas, 
one  of  the  twelve,  came,  and  with  him  a 
great  multitude  with  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  peo- 
ple. 48.  Now  he  that  betrayed  him  gave 
them  a  sign,  saying,  ^^'homsoeve^  I  shall 
kiss,  that  same  is  he  :  hold  him  fast.  49. 
And  forthwith  he  came  to  Jesus,  and  said. 
Hail,  Master ;  and  kissed  him.  50.  And 
Jesus  said  unto  him,  Friend,  wherefore  art 
thou  come  ?  Then  came  they,  and  laid 
hands  on  Jesus,  and  took  liim.     51.  And, 


314 

behold,  one  of  them  which  were  with  Jesus 
stretched  out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high  priest's, 
and  smote  off  his  ear.  52.  Then  said 
Jesus  unto  him,  Put  up  again  thy  sword 
into  his  place :  for  all  they  that  take  the 
sword  shall  perish  with  the  sword.  53. 
Thinkest  thou  that  I  cannot  now  pray  to 
my  Father,  and  he  shall  presently  give  me 
more  than  twelve  legions  of  angels  ?  54. 
But  how  then  shall  the  scriptures  be  fulfill- 
ed, that  thus  it  must  be  1  55.  In  that  same 
.hour  said  Jesus  to  the  multitudes.  Are  ye 
come  out  as  against  a  thief  with  swords 
and  staves  for  to  take  me  ?  I  sat  daily  with 
you  teaching  in  the  temple,  and  ye  laid  no 
hold  on  me.  56.  But  all  this  was  done, 
that  the  scriptures  of  the  prophets  might  be 
fulfilled.  Then  all  the  disciples  forsook 
him,  and  fled. 

We  are  here  told  how  the  tlessed  Jesus  was  seized, 
and  taken  into  custody  ;  this  followed  immediately 
upon  his  agony,  while  he  yet  sjiake ;  for  from  the 
beginning  to  the  close  of  his  passion  lie  had  not  the 
least  intermission  or  breathing  time,  but  deeji  called 
unto  deep.  His  trouble  hitherto  was  raised  within 
himself;  but  now  the  scene  is  changed,  now  the 
Philistines  are  upon  thee,  thou  blessed  Samson  ;  the 
Breath  of  our  nostrils,  the  Anointed  of  the  Lord,  is 
taken  in  their  pits,  I^am.  4.  20. 

Now,  concerning  the  apprehending  of  the  Lord 
Jesus,  observe, 

I.  Who  the  persons  were  that  were  employed  in 
it.  1.  Here  was  Judas,  one  of  the  twelve,  at  the  head 
of  this  infamous  guard  :  he  was  guide  to  them  that 
took  Jesus  ;  (Acts  1.  16.)  without  his  help  they  could 
not  have  found  him  in  this  retirement.'  Behold,  and 
wonder ;  tlie  first  that  appeared  with  his  enemies, 
is  one  of  liis  own  disciples,  who  an  hour  or  two  ago 
was  eating  bread  with  him  !  2.  Here  was  with  him 
a  great  jjiultitude ;  that  the  scripture  might  be  ful- 
filled, Lord,  how  are  they  increased  that  trouble  me  I 
Ps.  3.  1.  This  multitude  was  made  up  partly  of  a 
detachment  out  of  the  guards,  that  were  posted  in 
the  tower  of  Antonia  by  the  Roman  governor ;  these 
were  Gentiles,  sinners,  as  Christ  calls  them,  v.  45. 
The  rest  were  the  servants  and  officers  of  the  high 
priest,  and  they  were  Jews ;  they  that  were  at  vari- 
ance with  each  other,  agreed  against  Christ. 

II.  How  they  were  armed  for  this  enterprise. 

1.  What  weapons  they  were  armed  with  ;  They 
came  with  swords  and  staves.  The  Roman  soldiers, 
no  doubt,  had  swords ;  the  servants  of  the  priests, 
those  of  them  that  had  not  swords,  Ijrought  staves 
or  clubs.  Furor  anna  ministrat — Their  rage  su/t- 
filied  their  arms.  They  were  not  regular  troops, 
but  a  tumultuous  rabble.  But  wherefore  is  this  ado  ? 
If  they  had  been  ten  times  as  many,  they  could  not 
have  taken  him  had  he  not  yielded ;  and,  his  hour 
being  come  for  him  to  give  up  himself,  all  this  force 
was  needless.  When  a  butcher  goes  into  the  field 
to, take  out  a  lamb  for  the  slaughter,  does  he  raise 
the  militia,  and  come  armed  ?  No,  he  needs  not ; 
yet  is  there  all  this  force  used  to  seize  the  Lamb  of 
God. 

2.  What  warrant  they  were  armed  with ;  They 
came  from  the  chief firiests,  and  elders  of  the  fieofile ;. 
this  armed  multitude  was  sent  by  them  upon  this 
errand.  He  was  taken  up  by  a  warrant  from  the 
great  Sanhedrim,  as  a  person  obnoxious  to  them. 
Pilate,  the  Roman  governor,  gave  them  no  waiTant 


ST.  MATTHEW,  XXVI. 


to  search  for  him,  he  had  no  jealousy  of  him ;  but 
they  were  men  who  pretended  to  religion,  and  pre- 
sided in  the  affairs  of  the  church,  that  were  active 
in  this  prosecution,  and  were  tlie  most  spiteful  ene- 
mies Christ  had.  It  was  a  sign  that  he  was  support- 
ed by  a  divine  power,  for,  by  all  earthly  powers,  he 
was  not  only  deserted,  but  opposed ;  Pilate  upbraid- 
ed him  with  it ;  Thine  own  nation  and  the  chief  flriesC 
delivered  thee  to  me,  John  18.  35. 

III.  Tlie  manner  how  it  was  done,  and  what  pass- 
ed at  that  time. 

1.  How  Judas  betrayed  him  ;  he  did  his  business 
effectually,  and  his  resolution  in  this  wickedness 
may  shame  us  who  faU  in  that  which  is  good.  Ob- 
serve, 

(1.)  The  instinictions  he  gave  to  the  soldiers;  {v. 
48. )  He  gave  them  a  sign ;  as  commander  of  the 
party  in  this  action,  he  gives  the  word  or  signal.  He 
gave  them  a  sign,  lest  by  mistake  they  should  seize 
one  of  the  disciples  instead  of  him,  the  disciples  hav- 
ing so  lately  said,  in  Judas's  hearing,  that  they  would 
be  willing  to  die  for  him.  What  abundance  of  cau- 
tion was  here,  not  to  miss  him — That  same  is  he; 
and  when  they  had  him  in  their  hands,  not  to  lose 
him — Hold  him  fast ;  for  he  had  sometimes  escaped 
from  those  who  thought  to  secure  him  ;  as  Luke  4. 
30.  Though  the  Jews,  who  frequented  the  temple, 
could  not  but  know  him,  yet  the  Roman  soldiers 
perhaps  had  never  seen  him,  and  the  sign  was  to 
direct  them  ;  and  Judas  by  his  kiss  intended  not  only 
to  distinguish  him,  but  to  detain  him,  while  they 
came  behind  him,  and  laid  hands  on  him, 

(2.)  The  dissembling  compliment  he  gave  his 
Master.  He  came  close  up  to  Jesus ;  surely  now,  if 
ever  his  wicked  heart  will  relent,  surely,  when  he 
comes  to  look  him  in  the  face,  he  will  either  be  awed 
by  its  majesty,  or  charmed  by  its  beauty.  Dares 
he  to  come  into  his  very  sight  and  presence  to  be- 
tray him  ?  Peter  denied  Christ,  but  when  the  Lord 
turned  and  looked  upon  him,  he  relented  presently; 
but  Judas  comes  up  to  his  Master's  face,  and  betrays 
him.  J\Ie  7nihi  (fierfide)  prodis?  me  mihi  prodis? 
— Perfidious  man,  betrayest  thou  me  to  myself?  He 
said.  Hail,  Master;  and  kissed  him.  It  should  seem, 
our  Lord  Jesus  had  been  wont  to  admit  his  disciples 
to  such  a  degree  of  familiarity  with  him,  as  to  give 
them  his  cheek  to  kiss  after  they  had  been  any  while 
absent,  which  Judas  viUanously  used  to  facilitate  his 
treason.  A  kiss  is  a  token  of  allegiance  and  friend- 
ship, Ps.  2.  12.  But  Judas,  when  he  broke  all  the 
laws  of  love  and  duty,  profaned  this  sacred  sign  to 
sei've  his  purpose.  Note,  There  are  many  that  be- 
tray Christ  with  a  kiss,  and  Hail,  Master;  who,  un- 
der pretence  of  doing  him  honour,  betraiy  and  under-  • 
mine  the  interests  of  his  kingdom.  Mel  in  ore,  fel  • 
in  corde — Honey  in  the  mouth,  gall  in  the  heart.  K*- 
T£n}>;x8)v  M  er/  <SfiKii\ — To  embrace  is  one  thing,  to  love- 
is  another.  Philo  Judseus.  Joab's  kiss  and  Judas's 
were  much  alike. 

(3.)  The  entertainment  his  Master  gave  him,  tu. 
SO. 

[1.]  He  calls  him  friend.  If  he  had  called  him 
villain  and  traitor  raca,  thou  fool,  and  child  of  the 
devil,  lie  had  not  /wiscalled  liim  ;  but  he  would  teach 
us  under  the  greatest  provocation  to  forbear  bitter- 
ness and  evil-speaking,  and  to  shew  all  meekness. 
Friend,  for  a  friend  he  had  been,  and  should  have 
been,  and  seemed  to  be.  Thus  he  upbraids  him,  as 
Abraham,  when  he  called  the  rich  man  in  hell,  son. 
He  calls  him  friend,  because  he  furthered  his  suffer- 
ings, and  so  befriended  him;  whereas  he  called  Peter 
Satan  for  attempting  to  hinder  them. 

[2.]  He  asks  him,  "  Wherefore  art  thou  come? 
Is  it  peace,  Judas  ?  Explain  thyself;  if  thou  come  as 
an  enemy,  what  means  this  kiss  ?  If  as  a  friend,  what 
mean  these  swords  and  staves  ?  WTierefore  art  thou 
come  ■■  What  harm  have  I  done  thee  ?  Wherein 


ST.  MATTHEW,  XXVI. 


315 


have  I  wearied  thee?  i<p'  I  Trafu —  Wherefore  art  ihmi 
firesent?  Why  hadst  thou  not  so  much  shame  left 
thee,  as  to  keep  out  of  sight,  which  thnu  niightest 
have  done,  and  yet  ha\e  given  the  officers  notice 
where  1  was?"  This  was  an  instance  of  great  im- 
pudence, for  him  to  be  so  forward  and  barefaced  in 
this  wicked  transaction.  But  it  is  usual  for  apos- 
tates from  religion  to  be  the  most  bitter  enemies  to 
it;  witness  Julian.     Thus  Judas  did  his  part. 

2.  How  the  officers  and  soldiers  secui-ed  him ; 
Then  came  they,  and  laid  hands  on  Jesus,  and  took 
him  ;  they  made  him  their  prisoner.  Horn  weir  they 
not  afraid  to  stretch  forth  their  hands  against  the 
Lord's  ylnointed?  W  e  may  well  imagine  what  itide 
and  cruel  hands  they  wei'e,  which  this  barbarous 
multitude  laid  on  Christ ;  and  now,  it  is  probable, 
they  handled  him  the  more  roughly  for  their  being 
so  often  disappointed  when  they  sought  to  lay  hands 
on  him.  They  could  not  have  taken  him,  it  he  had 
not  surrendered  himself,  and  been  delivered  by  the 
determinate  counsel  a?id  foreknowledge  of  God,  Acts 
2.  23.  He  who  said  concerning  his  anointed  sen'ants, 
Touch  them  not,  and  do  them  no  harm,  (Ps.  105.  14, 
15.)  spared  not  his  anointed  Son,  but  delivered  him 
ufifor  us  all ;  and  again,  gave  his  Strength  into  cap- 
tivity, his  Glory  into  the  enemies'  hands,  Ps.  78.  61. 
See  what  was  the  complaint  of  Job,  {ch.  16.  11. )  God 
hath  delivered  me  to  the  ungodly,  and  apply  that 
and  other  passages  in  that  book  of  Job  as  a  type  of 
Christ. 

Our  Lord  Jesus  was  made  a  Prisoner,  because  he 
■would  in  all  things  be  treated  as  a  melefactor,  pu- 
nished for  our  crime,  and  as  a  surety  under  arrest 
for  our  debt.  The  yoke  of  our  transgressions  was 
bound  by  the  Father's  hand  upon  the  neck  of  the 
Lord  Jesus,  Lam.  1.  14.  He  became  a  Prisoner, 
that  he  might  set  us  at  liberty  ;  for  he  said,  If  ye  seek 
me,  let  these  go  their  luay  ;  (John  18.  8. )  and  those 
are  free  indeed,  whom  he  makes  so. 

3.  How  Peter  fought  for  Christ,  and  was  checked 
for  his  pains.  It  is  here  only  said  to  be  one  of  them 
that  was  with  Jesus  in  the  garden  ;  but  John  18.  10. 
we  are  told  that  it  was  Peter  who  signalized  himself 
upon  this  occasion.     Observe, 

(1. )  Peter's  rashness ;  {v.  51. )  He  drew  his  sword. 
They  had  but  two  swords  among  them  all,  (Luke 
22.  38. )  and  one  of  them,  it  seems,  fell  to  Peter's 
share  ;  and  now  he  thought  it  was  time  to  draw  it, 
and  he  laid  about  him  as  if  he  would  have  done  some 
■gi'eat  matters ;  but  all  the  execution  he  did,  was,  the 
cutting  off  an  ear  from  a  servant  of  the  high  priest ; 
designing,  it  is  likely,  to  cleave  him  down  the  head, 
because  he  saw  him  more  forward  than  the  rest  in 
laying  hands  on  Christ,  he  missed  his  blow.  But  if 
he  would  be  striking,  in  my  mind  he  should  rather 
have  aimed  at  Judas,  and  have  marked  him  for  a 
rogue.  Peter  had  talked  much  of  what  he  would 
do  for  his  Master,  he  would  lay  down  his  life  for 
him  ;  yea,  that  he  would  ;  and  now  he  would  be  as 
good  as  his  word,  and  venture  his  life  to  rescue  his 
Master :  and  thus  far  was  commendable,  that  he  had 
a  great  zeal  for  Christ,  and  his  honour  and  safety  ; 
but  it  was  not  according  to  knowledge,  nor  guided 
by  discretion  ;  for,  [1.]  He  did  it  without  wan-ant ; 
some  of  the  disciples  asked  indeed.  Shall  we  smite 
with  the  s^vord?  (Luke  22.  49.)  But  Peter  struck 
oefore  they  had  an  answer.  We  must  see  not  only 
our  cause  good,  but  our  call  clear,  before  we  draw 
the  sword  ;  we  must  shew  by  what  authority  we  do 
it,  and  who  gave  us  that  authority.  [2.]  He  indis- 
creetly exposed  liimself  and  his  fellovz-disciples  to 
the  rage  of  the  multitude  ;  for  what  could  they  with 
two  swords  do  against  a  band  of  men  ? 

(2.)  The  rebuke  which  our  Lord  Jesus  gave  him; 
{v.  52. )  Put  up  again  thy  sword  into  its  place.  He 
Qoes  not  command  the  officers  and  soldiers  to  put 
up  their  swords  that  were  drawn  against  him,  he 


left  them  to  the  judgment  of  Cjod,  who  judges  them 
that  are  without ;  but  he  commands  Peter  to  put  up 
his  sword,  does  not  chide  him  indeed  for  what  he 
had  done,  because  done  out  of  good  will,  but  stops 
the  progress  of  his  arms,  and  provides  that  it  should 
not  be  drawn  into  a  precedent.  Christ's  errand  into 
the  world  was  to  make  peace.  Note,  Tlie  weapons 
of  our  warfare  are  not  carnal,  but  spiritual;  and 
Christ's  mmisters,  though  they  are  his  soldiers,  do 
not  war  after  the  flesh,  2  Cor.  10.  3,  4.  Not  that 
the  law  of  Christ  overthrows  either  the  law  of  na- 
ture or  the  law  of  nations,  as  far  as  those  warrant 
subjects  to  stand  up  in  defence  of  their  civil  rights 
and  liberties,  and  their  religion,  when  it  is  incorpo- 
rated with  them;  but  it  provides  for  the  preservation 
of  public  peace  and  order  by  forbidding  private  per- 
sons, qua  tales — as  such,  to  resist  the  powers  that 
are ;  nay,  we  have  a  general  precept  that  we  resist 
not  evil,  {ch.  5.  39.)  nor  will  Christ  have  his  minis- 
ters propagate  his  religion  by  force  of  arms,  Religio 
cogi  non  potest ;  et  defendenda  non  occidendo,  sed 
morierido — Religion  camiot  be  forced ;  and  it  should 
be  defended,  not  by  killing,  but  by  dying.  Lactantii 
Institut.  As  Christ  forbade  his  disciples  the  sword 
of  justice,  {ch.  20.  25,  26.)  so  here  the  sword  of  war. 
Christ  bad  Peter  put  up  his  sword,  and  never  bad 
him  draw  it  again ;  yet  that  which  Peter  is  here 
blamed  for,  is,  his  doing  it  unseasonably ;  the  hour 
was  come  for  Christ  to  suffer  and  die,  he  knew  Peter 
knew  it,  the  sword  of  the  Lord  was  drawn  against 
him,  (Zech.  13.  7.)  and  for  Peter  to  draw  his  sword 
for  him,  was  like.  Master,  spare  thyself. 

Thi'ee  reasons  Christ  gives  to  Peter  for  this  re- 
buke : 

[1.]  His  drawing  the  sword  would  be  dangerous 
to  himself,  to  his  fellow-disciples ;  They  that  take 
the  sword,  shall  perish  with  the  sword  ;  they  that  use 
violence,  fall  by  violence  ;  and  men  hasten  and  in- 
crease their  own  troubles  by  blustering  bloody  me- 
thods of  self-defence.  They  that  take  the  sword 
before  it  is  given  them,  that  use  it  without  warrant 
or  call,  expose  themselves  to  the  sword  of  war,  or 
public  justice.  Had  it  not  been  for  the  special  care 
and  providence  of  the  Lord  Jesus,  Peter  and  the  rest 
of  them  had,  for  ought  I  know,  been  cut  in  pieces 
immediately.  Grotius  gives  another,  and  a  proba- 
ble, sense  of  this  blow,  making  those  that  take  the 
sword  to  be,  not  Peter,  but  the  officers  and  soldiers 
that  take  the  swords  to  take  Christ ;  They  shall  pe- 
rish with  the  sword.  "  Peter,  thou  needest  not  draw 
thy  sword  to  punish  them.  God  will  certainly, 
shortly,  and  severely,  reckon  with  them."  They 
took  the  Roman  sword  to  seize  Christ  with,  and  by 
the  Roman  sword,  not  long -after,  they  and  their 
place  and  nation  were  destroyed.  Therefore  we 
must  not  avenge  ourselves,  because  God  will  repay  ! 
(Rom.  12.  19.)  and  therefore  we  must  suffer  with 
faith  and  patience,  because  persecutors  will  be  paid 
in  their  own  coin.     See  Rev.  13.  10. 

[2.]  It  was  needless  for  him  to  draw  his  sword  in 
defence  of  his  Master,  who,  if  he  pleased,  could 
surhmon  into  his  service  all  the  hosts  of  heaven  ;  {v. 
53.)  "  Thinkest  thou  that  I  cannot  now  pray  to  my 
Father,  and  he  shall  send  from  heaven  effectual  suc- 
cours ?  Peter,  if  I  would  put  by  these  sufferings,  I 
could  easily  do  it  without  thy  hand  or  thy  sword. " 
Note,  God  has  no  need  of  us,  of  our  sei-vices,  much 
less  of  our  sins,  to  bring  about  his  pui-poses ;  and  it 
argues  our  distrust  and  disbelief  of  the  power  of 
Christ,  when  we  go  out  of  the  way  of  our  duty  to 
serve  his  interests.  God  can  do  his  work  without 
us  ;  if  we  look  into  the  heavens,  and  see  how  he  is 
attended  there,  we  may  easily  infer,  that  though  we 
be  righteous,  he  is  not  beholden  to  us,  Job  35.  5,  7. 
Though  Christ  was  crucified  through  weakness,  it 
was  a  voluntan-  weakness ;  he  submitted  to  death, 
not  because  he  could  not,  but  because  he  would  not, 


316 


ST.  MATTHEW,  XXVI. 


contend  with  it.  This  takes  off  the  offence  of  the 
cross,  and  proves  Christ  crucified  the  power  of  God; 
even  now,  in  the  depth  of  his  sufferings,  he  couki 
call  in  the  aid  of  legions  of  angels.  Now  upTi — yet ; 
"  Though  the  business  is  so  far  gone,  I  could  yet  with 
a  word  speaking  turn  the  scale. "  Christ  here  lets 
us  know, 

J^irst,  What  a  great  interest  he  had  in  the  Father; 
lean  firay  to  my  Father,  and  he  ivill  sejid  me  hei/i 
from  the  sanctuary.  I  can  a-afixi^sVaj — demand 
of  my  Father  these  succours.  Christ  prayed  as  one 
having-  authority.  Note,  It  is  a  great  comfort  to 
God's  people,  when  they  are  sun-ounded  with  ene- 
mies on  all  hands,  that  they  have  a  way  open  heaven- 
ward ;  if  they  can  do  nothing  else,  they  can  pray  to 
him  that  can  do  every  thing.  And  they  who  are 
much  in  prayer  at  other  times,  have  most  comfort 
in  praying  when  troublesome  times  come.  Observe, 
Christ  saith,  not  only  that  God  could  send  him  such 
a  number  of  angels,  but  that,  if  he  insisted  upon  it, 
he  would  do  it.  Though  he  had  undertaken  the 
work  of  our  redemption,  )'et,  if  he  had  desired  to  be 
released,  it  should  seem  by  this  that  the  Father 
would  not  have  held  him  to  it.  He  might  yet  have 
gone  out  free  from  the  service,  but  he  loved  it,  and 
would  not ;  so  that  it  was  only  with  the  cords  of  his 
own  love  that  he  was  bound  to  the  altar. 

Secondly,  What  a  great  interest  he  had  in  the 
heavenly  hosts;  He  shall  presently  g-ive  me  more 
than  twelve  legions  of  angels,  amounting  to  above 
seventy-two  thousand.  Observe  here,  1.  There  is 
an  innumerable  company  of  angels,  Heb.  12.  22.  A 
.  detachment  of  more  than  twelve  legions  might  be 
spared  for  our  service,  and  yet  there  would  be  no 
miss  of  them  from  about  the  throne.  See  Dan.  7.  10. 
They  are  marshalled  in  exact  order,  like  the  well- 
disciplined  legions ;  not  a  confused  multitude,  but 
regular  troops  ;  all  know  their  post,  and  observe  the 
word  of  command.  2.  This  innumerable  company 
of  angels  are  all  at  the  disposal  of  our  heavenlv  Fa- 
ther, and  do  his  pleasure,  Ps.  103.  20,  21.  3.  These 
angelic  hosts  were  ready  to  come  in  to  the  assistance 
of  our  Lord  Jesus  in  his  sufferings,  if  he  had  needed 
or  desired  it.  See  Heb.  1.  6,  14.  They  would  have 
been  to  him  as  they  were  to  Elisha,  chariots  of  fire, 
and  horses  of  fire,  not  only  to  secure  him,  but  to  con- 
sume those  that  set  upon  him.  4.  Our  heavenly 
Father  is  to  be  eyed  and  acknowledged  in  all  the 
services  of  the  heavenly  hosts ;  He  shall  gixie  them 
me :  therefore  angels  are  not  to  be  prayed  to,  but  the 
Lord  of  the  angels,  Ps.  91.  11.  5.  It  is  matter  of 
comfort  to  all  that  wish  well  to  the  kingdom  of 
Christ,  that  there  is  a  world  of  angels  always  at  the 
service  of  the  Lord  Jesus,  that  can  do  wonders.  He 
that  has  the  armies  of  heaven  at  his  beck  can  do  what 
he  pleases  among  the  inhabitants  of  the  earth:  He 
shall  presently  give  them  me.  See  how  ready  his 
Father  was  to  hear  his  prayer,  and  how  readv  the 
angels  were  to  observe  his  orders;  they  are  willing 
servants,  winged  messengers,  they  fly  s^viftly.  This 
is  very  encouraging  to  those  that  have  the  honour 
of  Christ,  and  the  welfare  of  the  church,  much  at 
heart.  Think  they  that  they  have  more  care  and 
concern  for  Christ  and  his  church,  than  God  and  the 
holy  angels  have  ? 

[3.]  It  was  no  time  to  make  any  defence  at  all, 
or  to  offer  to  put  bv  the  sti'oke  ;  For  how  then  shall 
the  scri/itures  be  fulfilled,  that  thus  it  must  be?  v. 
54.  It  was  written,  that  Christ  should  be  led  as  a 
lamb  to  the  slaughter,  Isa.  53.  7.  Should  he  sum- 
mon the  angels  to  his  assistance,  he  would  not  be  led 
to  the  slaughter  at  all ;  should  he  peiTnit  his  disciples 
to  fight,  he  would  not  be  led  as  a  lamb  quietly  and 
without  assistance;  therefore  he  and  his  disciples 
must  yield  to  the  accomplishment  of  the  predictions. 
Note,  In  all  difficult  cases,  the  word  of  God  must 
oe  conclusive  against  our  ONvn  counsels,  and  nothing 


must  be  done,  nothing  attempted,  against  the  fulfill- 
ing of  the  scripture.  If  the  easing  of  our  jjains,  the 
breaking  of  our  bonds,  the  saving  of  our  lives,  will 
not  consist  with  the  fulfilling  of  the  scripture,  we 
ought  to  say,  "Let  God's  word  and  will  take  place, 
let  his  law  be  magnified  and  made  honourable,  what- 
ever becomes  of  us."  Thus  Christ  checked  Peter, 
when  he  set  up  for  his  champion,  and  captain  of  his 
life-guard. 

4.  We  are  next  told  how  Christ  argued  the  case 
with  them  that  came  to  take  him  ;  (x^.  5S. )  though 
he  did  not  resist  them,  yet  he  did  reason  with  them. 
Note,  It  will  consist  with  Christian  patience  under 
our  sufferings,  calmly  to  expostulate  with  our  ene- 
mies and  persecutors,  as  David  with  Saul,  1  Sam. 
24.  14. — 26.  18.  .^re  ye  come  out,  (1.)  With  rage 
and  enmity,  as  against  a  thief  as  if  I  were  an  enemy 
to  the  public  satety,  and  deservedly  suffered  this  .> 
Thieves  draw  upon  themselves  the  common  odium  ; 
every  one  will  lend  a  hand  to  stop  a  thief :  and  thus 
they  fell  upon  Christ  as  the  offscouring  of  all  things. 
If  he  had  been  the  Plague  of  his  country,  he  could 
not  have  been  prosecuted  with  more  heat  and  vio- 
lence. (2.)  With  all  this  power  and  force,  as  against 
the  worst  of  thieves,  that  dare  the  law,  bid  defiance 
to  public  justice,  and  add  rebellion  to  their  sin  ;  You 
are  come  out  as  against  a  thief,  with  swords  and 
staves,  as  if  there  were  danger  of  resistance ;  where- 
as ye  have  Icilled  the  just  One,  and  he  doth  not  resist 
you.  Jam.  5.  6.  If  he  had  not  been  willing  to  suffer, 
it  was  folly  to  come  with  sn'ords  and  staves,  for  they 
could  7iot  conquer  him ;  had  he  been  minded  to  resist, 
he  would  have  esteemed  their  iron  as  straw,  and 
their  swords  and  staves  would  have  been  as  briers 
before  a  consuming  fire  ;  but,  being  willing  to  suffer, 
it  was  folly  to  come  thus  armed,  for  he  would  not 
contend  with  them. 

He  further  expostulates  with  them,  by  reminding 
them  how  he  had  behaved  himself  hitherto  toward 
them,  and  they  toward  him.  [1.]  Of  his  public  ap- 
pearance ;  I  sat  daily  with  you  in  the  temple  teaching. 
And,  [2.]  Of  their  public  connivance;  Ye  laid  no 
hold  on  me.  How  comes  then  this  change  ?  They 
were  ^'ery  unreasonable  in  treating  him  as  they  did. 
First,  He  had  given  them  no  occasion  to  look  upon 
him  as  a  thief,  for  he  had  taught  in  the  temple. 
And  such  were  the  matter  and  such  the  manner  of 
his  teaching,  that  he  was  manifested  in  the  con- 
sciences of  all  that  heard  him,  not  to  be  a  bad  man. 
Such  gracious  words  as  came  from  his  mouth,  were 
not  the  words  of  a  thief,  or  of  one  that  had  a  devil. 
Secondly,  Nor  had  he  given  them  occasion  to  look 
upon  him  as  one  absconded,  or  fled  from  justice,  that 
they,  should  come  in  the  night  to  seize  him  ;  if  they 
had  any  thing  to  say  to  him,  they  might  find  him 
every  day  in  the  temple,  ready  to  answer  all  chal- 
lenges, all  charg-es,  and  there  they  might  do  as  they 
pleased  with  him  ;  for  the  chief  jiriests  had  the  cus- 
tody of  the  temple,  and  the  command  of  the  guards 
about  it  ;  but  to  come  upon  him  thus  clandestinely,  in 
the  place  of  his  retirement,  was  base  and  cowardly. 
Thus  the  greatest  hero  may  be  villainously  assassi- 
nated in  a  corner,  by  one  that  in  open  field  would 
tremble  to  look  him  in  the  face. 

But  all  this  was  done,  (so  it  follows,  v.  56.)  that 
the  scriptures  of  the  prophets  might  be  fulfilled.  It 
is  hard  to  say,  whether  these  are  the  words  of  the 
sacred  historian,  as  a  comment  upon  this  story,  and 
a  direction  to  the  Christian  reader  to  compare  itwith 
the  scriptures  of  the  Old  Testament,  which  pointed 
at  it ;  or,  whether  they  are  the  words  of  Christ  him- 
self, as  a  reason  why,  though  he  could  not  biit  resent 
this  base  treatment,'  he  yet  submitted  to  it,  that  the 
scriptures  of  the  prophets  might  be  fulfilled,  to 
which  he  had  just  now  referred  himself,  v.  54. 
Note,  The  scriptures  are  in  the  fulfilling  every 
day ;  and  all  those  scriptures,  which  spake  of  the 


ST.  MATTHEW,  XXVI. 


Messiah,  had  theii-  full  accomplishment  in  our  Lord 
Jesus. 

5.  How  he  was,  in  the  midst  of  this  distress, 
shamefully  deserted  by  his  disciples ;  They  all  for- 
sook him,  artdfied. 

(1.)  Tliis  was  their  sin ;  and  it  was  a  great  sin  for 
them  who  had  left  all  to  follow  him,  now  to  leave 
him  for  tliey  know  not  what.  There  was  unkindness 
in  it,  considering  the  relation  they  stand  in  to  him, 
the  favours  they  had  rcceiv'ed  from  him,  and  the 
melanclioUy  circumstances  he  was  now  in.  There 
was  unfaithfulness  in  it,  for  they  had  solemnly  pro- 
mised to  adhere  to  him,  and  never  to  forsake  him. 
He  liad  indented  for  their  safe- conduct ;  (John  18. 
8.)  yet  tliey  could  not  rely  upon  that,  but  shifted  for 
themselves  by  an  inglorious  flight.  What  folly  was 
this,  for  fear  of  death,  to  flee  from  him  whom  they 
themselves  knew  and  had  acknowledged  to  be  the 
Fountain  of  life?  John  6.  67,  68.  Lord,  what  is  man  ! 

(2.)  It  was  apart  of  Christ's  suffering,  it  added 
affiiction  to  his  bonds,  to  be  thus  deserted,  as  it  did 
to  Job  ;  {ch.  19.  13.)  He  hath  put  my  brethren  far 
from  me;  and  to  David;  (Ps.  38.  11.)  Lovers  and 
friends  stand  aloof  from  my  sore.  They  should 
have  staid  with  him,  to  minister  to  him,  to  counte- 
nance him,  alid,  if  need  were,  to  be  witnesses  for 
him  at  his  trial ;  but  they  treacherously  deserted  him, 
as,  at  St.  'PnuV&Jirst  answer,  no  man  stood  with  him. 
But  there  was  a  mj'steiy  in  this.  [1.]  Christ,  as  a 
Sacrifice  for  sins,  stood  thus  abandoned.  The  deer 
that,  by  the  keeper's  arrow,  is  marked  out  to  be 
hunted  and  run  down,  is  immediately  deserted  by 
the  whole  herd.  In  this  he  was  made  a  Curse  for 
us,  being  left  as  one  separated  to  evil.  [2.]  Christ, 
as  the  Saviour  of  souls,  stood  thus  alone  ;  as  he  heed- 
ed not,  so  he  had  not,  the  assistance  of  any  other  in 
working  out  our  salvation  ;  he  bore  all,  aiid  did  all 
himself.  He  trod  the  nvine-firess  alone,  and  when 
there  was  none  to  ufihold,  i\\en  his  own  arm  wrought 
salvation,  Isa.  63.  3,  5.  So  the  Lord  alone  did  lead 
his  Israel,  and  they  stand  still,  and  only  see  this 
great  salvation,  Deut.  32.  12. 

57.  And  they  that  Iiad  laid  hold  on  Je- 
sus led  /lim  away  to  Caiaphas  the  high 
priest,  where  the  scribes  and  the  elders 
were  assembled.  58.  But  Peter  followed 
him  afar  off  unto  the  high  priest's  palace, 
and  went  in,  and  sat  with  the  servants,  to 
see  the  end.  59.  ATow  the  chief  priests, 
and  elders,  and  all  the  council,  sought  false 
witness  against  Jesus,  to  put  him  to  death  ; 
60.  But  found  none :  j^ea,  though  many 
false  witnesses  came,  iji't  found  they  none. 
At  the  last  came  two  false  witnesses,  61. 
And  said,  This  fellou^  said,  I  am  able  to 
destroy  the  temple  of  God,  and  to  build  it 
in  three  days.  62.  And  the  high  priest 
arose,  and  said  unto  him,  Answeiest  thou 
nothing?  what  is  it  which  these  witness 
against  thee  ?  6.3.  But  Jesus  held  his  peace. 
And  the  high  priest  answered  and  said  unto 
him,  I  adjure  thee  by  the  living  God,  tliat 
thou  Icll  us  whether  thou  be  the  Christ, 
the  Son  of  God.  64.  Jesus  saith  unto  him. 
Thou  hast  said :  nevertheless  I  say  unto 
you,  Hereafter  shall  ye  see  the  Son  of  man 
sitting  on  the  right  hand  of  power,  and 
. coming  in  the  clouds  of  heaven.  65.  Then 
the  high  priest  rent  his  clothes,  saying.  He 


317 

hath  spoken  blasphemy ;  what  further  need 
have  we  of  witnesses  ?  behold,  now  ye  have 
heard  his  blasphemy.  66.  What  think  ye  ? 
They  answered  and  said.  He  is  guilty  of 
death.  67.  Then  did  they  spit  in  his  face, 
arid  buffeted  him ;  and  others  smote  him 
with  the  palms  of  their  hands,  68.  Saying, 
Prophesy  unto  us,  thou  Christ,  who  is  he 
that  smote  thee  ? 

We  have  here  the  aiTaignment  of  our  Lord  Jesus, 
in  the  ecclesiastical  court,  before  the  great  Sanhe- 
drim.    Observe, 

1.  The  sitting  of  the  court ;  the  scribes  and  the 
elders  were  assembled,  though  it  was  in  the  dead 
time  of  the  night,  when  other  people  were  fast  asleep 
in  their  beds;  yet,  to  gratify  their  malice  against 
Christ,  they  denied  themselves  that  natural  rest, 
and  sat  up  all  night,  to  be  ready  to  fall  upon  the 
prey  which  Judas  and  his  men,  they  hoped,  would 
seize. 

See,  1.  Who  they  were,  that  were  assembled ;  the 
scribes,  the  principal  teachers,  and  elders,  the  prin- 
cipal i-ulers,  of  the  Jewish  church  :  these  were  the 
most  bitter  enemies  to  Christ  our  great  Teach.er  and 
Ruler,  on  whom  therefore  they  had  a  jealous  eye,  as 
one  that  eclipsed  them ;  perhaps  some  of  these  scribes 
and  elders  were  not  so  malicious  at  Christ  as  some 
othei-s  of  them  were  ;  yet,  in  concurrence  with  the 
rest,  they  made  themselves  guiltv.  Now  the  scrip- 
ture was  fulfilled;  (Ps.  22.  16.)  The  assembly  of  the 
wicked  have  inclosed  me.  Jeremiah  complains  of  an 
assembly  of  treacherous  men  ;  and  David  of  his 
enemies  gathering  themselves  together  against  him, 
Ps.  35.  15. 

2.  Where  they  were  assembled  ;  in  the  palace  of 
Caiaphas  the  high  priest ;  there  they  assembled  two 
days  before,  to  lay  the  plot,  {v.  3. )  and  there  they 
now  convened  again,  to  prosecute  it.  The  high  priest 
■via.s  Jb-beth-din — the  father  of  the  house  of  judg- 
ment, but  he  is  now  the  patron  of  wickedness  ;  his 
house  should  have  been  the  sanctuar)-  of  oppressed 
innocency,  but  it  is  become  the  throne  of  iniquity ; 
and  rio  wonder,  when  even  God's  house  of  prayer 
was  made  a  den  of  thieves. 

n.  The  setting  of  the  prisoner  to  the  bar ;  they 
that  had  laid  hold  on  Jesus,  led  him  away,  hurried 
him,  no  doubt,  with  violence,  led  him  as  a  trophy  of 
their  victoiy,  led  him  as  a  victim  to  the  altar;  he  was 
brought  into  Jerusalem  through  that  which  was  call- 
ed the  sheep-gate,  for  that  was  the  way  into  town 
from  the  mount  of  Olives ;  and  it  was  so  called  be- 
cause the  sheep  appointed  for  sacrifice  were  brought 
that  way  to  the  temple  ;  very  fitly  therefore  is  Christ 
led  that  way,  who  is  the  L'amb'of  God,  that  takes 
away  the  sin  of  the  world.  Christ  was  led  first  to 
the  high  priest,  for  by  the  law  all  sacrifices  were  to 
be  first  presented  to  the  priest,  and  deiwered  into  his 
hand.  Lev.  17.  5. 

III.  The  cowardice  and  faint-heartedness  of  Peter; 
{v.  58. )  But  Peter  followed  afar  off.  This  comes 
in  here,  with  an  eye  to  the  followir.g  story  of  his  de- 
nying him.  He  forsook  him  as  the  rest  did,  when 
he  was  seized,  and  what  is  here  said  of  his  following 
him  is  easily  reconcilable  with  his  forsaking  him ; 
such  following  was  no  better  than  forsaking  him  ;  for, 

1.  He  followed  him,  but  it  was  afar  off.  Some 
sparks  of  loxe  and  concern  for  his  Master  there  were 
in  his  breast,  and  therefore  he  followed  him  ;  but 
fear  and  concern  for  his  own  safety  prc\ailed,  and 
therefore  he  followed  afar  offi  Note,  It  looks  ill, 
and  bodes  worse,  when  those  that  are  willing  to  be 
Christ's  disciples,  are  not  willing  to  be  known  to  be. 
so.  Here  began  Peter's  denying  him  ;  for  to  follow 
him  afar  off,  is,  by  little  and  little,  to  go  back  frcm 


313 


ST.  MATTHEW,  XXVI. 


him.     There  is  danger  in  drawing  back,  nay,  in 
looking  back. 

2.  He  followed  him,  but  he  luent  in,  and  sat  with 
the  servants.  He  should  have  gone  up  to  the  court, 
and  attended  on  his  Master,  and  appeared  for  him  ; 
but  he  went  in  where  there  was  a  good  fire,  and  sat 
with  the  servants,  not  to  silence  their  approaches, 
but  to  screen  himself  It  was  presumption  in  Peter 
thus  to  thrust  himself  into  temptation  ;  he  that  does 
so,  throws  himself  out  of  God's  protection.  Christ 
had  told  Peter  that  he  could  not  follow  him  now,  and 
had  particularly  warned  him  of  his  danger  thisnig/it; 
and  yet  he  would  venture  into  the  midst  of  this  wick- 
ed crew.  It  helped  David  to  walk  in  his  integrity, 
that  he  hated  the  congregation  of  evil  doers,  and 
would  not  sit  with  the  wicked. 

3.  He  followed  him,  but  it  was  only  to  see  the  end, 
led  more  by  his  curiosity  than  by  his  conscience  ;  he 
attended  as  an  idle  spectator  rather  than  as  a  disci- 
ple, a  person  concerned.  He  should  have  gone  in, 
to  do  Christ  some  service,  or  to  get  some  wisdom 
and  grace  to  himself,  by  observing  Christ's  be- 
haviour under  his  sufferings :  but  went  in,  only  to 
look  about  him  ;  it  is  not  unlikely  that  Peter  went  in, 
expecting  that  Christ  would  have  made  his  escape 
miraculously  out  of  the  hands  of  his  persecutors ; 
that,  having  so  lately  struck  them  down,  who  came 
to  seize  him,  he  would  now  have  stiiick  them  dead, 
■who  sat  to  judge  him  ;  and  this  he  had  a  mind  to  see  : 
if  so,  it  was  folly  for  him  to  think  of  seeing  any  other 
end  than  what  Christ  had  foretold,  that  he  should  be 
put  to  death.  Note,  It  is  more  our  concern  to  pre- 
pare for  the  end,  whatever  it  may  be,  than  curiously 
to  inquire  what  the  end  will  be.  The  event  is  God's, 
but  the  duty  is  our's. 

IV.  The  trial  of  our  Lord  Jesus  in  this  court. 

1.  They  examined  witnesses  against  him,  though 
they  were  resolved,  right,  or  wrong,  to  condemn 
him  ;  yet,  to  put  the  better  colour  upon  it,  they 
would  produce  evidence  against  him.  The  crimes 
properly  cognizable  in  the  court,  were,  false  doc- 
trine and  blasphemy  ;  these  they  endeavoured  to 
prove  upon  him.     And  observe  here, 

(1.)  Their  search  for  proof;  They  sought  false 
witness  against  him ;  they  had  seized  him,  bound 
him,  abused  him,  and  after  all  are  to  seek  for  some- 
thing to  lay  to  his  charge,  and  can  shew  no  cause  tor 
his  commitment.  They  tried  if  any  of  them  could 
allege  seemingly  from  their  own  knowledge  any 
thing  against  him  ;  and  suggested  one  calumny  and 
then  another,  which,  if  true,  miglit  touch  his  life. 
Thus  evil  men  dig  u/i  mischief,  Prov.  16.  27.  Here 
they  trod  in  the  steps  of  their  predecessors,  who  de- 
vised dex'ices  against  Jeremiah,  Jer.  18.  18. — 20.  10. 
Tliey  made  proclamation,  that,  if  any  one  could  give 
information  against  the  prisoner  at  the  bar,  they 
were  ready  to  receive  it,  and  presently  many  bare 
false  witness  against  him ;  {v.  .60. )  for  if  a  ruler 
hearken  to  lies,  all  his  senmnts  are  wicked,  and  will 
carry  false  stories  to  him,  Prov.  29.  12.  This  is  an 
evil  often  seen  under  the  sun,  Eccl.  10.  5.  If  Naboth 
must  be  taken  off,  there  are  sons  of  Belial  to  sware 
against  him. 

(2.)  Their  success  in  this  search;  in  several  at- 
tempts they  were  baffled,  they  sought  false  testimo- 
nies among  themselves,  others  came  in  to  help  them, 
and  yet  they  found  none  ;  they,  could  make  nothing 
of  it,  could  not  take  the  evidence  together,  or  give  it 
any  colour  of  truth  or  consistencv  with  itself,  no,  not 
they  themselves  being  judges.  The  matters  alleged 
were  such  palpable  lies,  as  carried  their  own  confu- 
tation along  with  them.  This  redounded  much  to 
the  honour  of  Christ  now,  when  they  were  loading 
him  with  disgrace. 

But  at  last  they  met  with  two  witnesses,  who,  it 
seems,  agreed  in  their  evidence,  and  therefore  were 
hearkened  to,  in  hopes  that  now  the  point  was  gamed. 


The  words  they  swore  agamst  him,  were,  that  he 
should  say,  I  am  able  to  destroy  the  temfite  of  God, 
and  to  build  it  in  three  days,  v.  61.  Now  by  this 
they  designed  to  accuse  him,  [1.]  As  an  enemy  to 
the  temple,  and  one  that  sought  for  the  destruction 
of  it,  which  they  could  not  bear  to  hear  of ;  for  they 
valued  themselves  by  the  temple  of  the  Lord,  (Jer. 
7.  4. )  and,  when  they  abandoned  other  idols,  made 
a  perfect  idol  of  that.  Stephen  was  accused  for 
speaking  against  this  holy  place.  Acts  6.  13,  14.  [2.] 
As  one  that  dealt  in  witchcraft,  or  some  such  un- 
lawful arts,  by  the  help  of  which  he  could  rear  such 
a  building  in  three  days.  They  had  often  suggested 
that  he  was  in  league  with  Beelzebub  ;  now,  as  to 
this.  First,  The  words  were  misrecited ;  he  said. 
Destroy  ye  this  temple,  (John  2.  19.)  plainly  inti- 
mating that  he  spake  of  a  temple  which  his  enemies 
would  seek  to  destroy  ;  they  come,  and  swear  that 
he  said,  I  am  _able  to  destroy  this  temple,  as  if  the 
design  against  it  were  his.  He  said,  hi  three  days  I 
will  raise  it  up — \yigZ  uutcv,  a  word  properly  used  of 
a  living  tempie  ;  I  will  raise  it  to  life.  They  come 
and  sware  that  he  said,  /  am  able,  ciKi,Softi<rxi — to 
build  it ;  which  is  properly  used  of  a  house-temple. 
Secondly,  The  words  were  misunderstood  ;  he  spake 
of  the  temple  of  his  body,  (John  2.  21.)  and  perhaps 
when  he  said,  this  temple,  pointed  to,  or  laid  his  hand 
upon,  his  own  body ;  but  they  swear  that  he  said  the 
temple  of  God,  meaning  this  holy  place.  Note, 
There  have  been,  and  still  are,  such  as  wrest  the 
sayings  of  Christ  to  their  own  destruction,  2  Pet.  3. 
16.  'Thirdly,  Make  the  worst  they  could  of  it,  it 
was  no  capital  crime,  even  by  their  own  law;  if  it  had 
been,  no  question  but  he  had  been  prosecuted  for  it, 
when  he  spake  the  words  in  a  public  discourse  some 
years  ago ;  nay,  the  words  were  capable  of  a  lauda- 
ble constniction,  and  such  as  bespoke  a  kindness  for 
the  temple  ;  if  it  were  destroyed,  he  would  exert 
himself  to  the  utmost  to  rebuild  it.  But  any  thing 
that  looked  criminal,  would  serve  to  give  colour  to 
their  malicious  prosecution.  Now  the  scriptures 
were  fulfilled,  which  said,  False  witnesses  dre  risen 
tifi  against  me ;  (Ps.  27.  12.)  and  see  Ps.  35.  11. 
Though  I  have  redeemed  them,  they  have  spoken 
lies  against  me,  Hos.  7.  13.  'We'stand  justly  accused, 
the  law  accuseth  us.  Dent.  27.  "26.  John  5.  45.  Sa- 
tan and  our  own  consciences  accuse  us,  1  John  3.  20. 
The  creatures  cry  out  against  us.  Now,  to  discharge 
us  from  all  these  just  accusations,  our  Lord  Jesus 
submitted  to  this,  to  be  unjustly  and  falsely  accused, 
that  in  the  ^■^rtue  of  his  sufferings  we  may  be  enabled 
to  triumph  over  all  challenges ;  ll'ho  shall  lay  any 
thing  to  the  charge  of  God's  elect?  Rom.  8.  33, 
34.  He  was  accused,  that  we  might  not  be  con- 
demned ;  and  if  at  any  time  we  suffer  thus,  have  all 
manner  of  evil,  not  only  said,  but  sworn,  against  -us 
falsely,  let  us  remember  that  we  cannot  expect  to 
fare  better  than  our  Master. 

3.  Christ's  silence  under  all  these  accusations,  to 
the  amazement  of  the  court,  v.  62.  The  high  priest, 
the  judge  of  the  court,  arose  in  some  heat,  and  said, 
"  jinstverest  thou  nothing  ?  Come,  you  the  prisoner 
at  the  bar ;  you  hear  what  is  sworn  against  you, 
what  have  you  now  to  say  for  yourself  ?  What  de- 
fence can  you  make  ?  Or  what  pleas  have  you  to  of- 
fer in  answer  to  this  charge  ?"  But  Jesus  held  his 
peace,  (v.  63. )  not  as  one  sullen,  or  as  one  self-con- 
demned, or  as  one  astonished  and  in  confusion  ;  not 
because  he  wanted  something  to  say,  or  knew  not 
how  to  say  it,  but  that  the  scripture  might  be  ful- 
filled ;  (Isa.  53.  7.)  Js  the  sheep  is  dumb  before  the 
shearer,  and  before  the  butcher,  so  he  opened  not  his 
mouth  ;  and  that  he  might  be  the  Son  of  David,  who, 
when  his  enemies  spake  mischievous  things  against 
him,  was  as  a  deaf  man  that  heard  not,  Ps.  38.  12 
— 14.  He  was  silent,  because  his  hour  was  come  ;  ' 
he  would  not  deny  the  charge,  because  he  was  will- 


ST.  MATTHEW,  XXVI. 


31P 


ing  to  submit  to  the  sentence  ;  otherwise,  he  could 
as  easily  have  put  them  to  silence  and  shame  now, 
as  he  had  done  many  a  time  before.  If  God  had 
entered  into  judgment  with  us,  we  had  been  speech- 
less, {c/i.  22.  12. )  not  able  to  answer  for  one  of  a 
thousand,  Job  9.  3.  Therefore,  when  Christ  was 
made  Sin  for  us,  he  was  silent,  and  left  it  to  his 
blood  to  speak,  Heb.  12.  24.  He  stood  mute  at  this 
bar,  that  he  might  have  something  to  say  at  God's 
bar. 

Well,  this  way  will  not  do ;  alia  aggrediendum 
est  via — recourse  must  be  had  to  some  other  exfie- 
dient. 

2.  They  examined  our  Lord  Jesus  himself  upon 
an  oath  like  that  ejc  officio ;  and,  since  they  could 
not  accuse  him,  they  will  tiy,  contrary  to  the  law  of 
equity,  to  make  him  accuse  himself. 

(1.)  Here  is  the  interrogatory  put  to  him  by  the 
high  priest. 

Observe,  [1.]  The  question  itself ;  Whether  thou 
be  the  Christ,  the  Son  of  God?  That  is.  Whether 
thou  pretend  to  be  so  ?  For  they  will  by  no  means 
admit  it  into  consideration,  whether  he  be  really  so 
or  no ;  though  the  Messiah  was  to  be  the  consolation 
of  Israel,  and  glorious  things  were  spoken  concern- 
ing him  in  the  Old  Testament,  yet  so  strangely  be- 
sotted were  they  with  a  jealousy  of  any  thing  that 
threatened  their  exorbitant  power  and  grandeur, 
that  they  would  never  enter  into  the  examination  of 
the  matter,  whether  Jesus  was  the  Messiah  or  no  ; 
never  once  put  the  case.  Suppose  he  should  be  so  ; 
they  only  wished  him  to  confess  that  he  called  him- 
self so,  that  they  might  on  that  indict  him  as  a  de- 
ceiver. What  will  not  pride  and  malice  carry  men 
to? 

[2.]  The  solemnity  of  the  proposal  of  it ;  I  adjure 
thee  by  the  living  God,  that  thou  tell  us.  Not  that 
he  had  any  regard  to  the  living  God,  but  took  his 
name  in  vain  ;  only  thus  he  hoped  to  gain  his  point 
with  our  Lord  Jesus ;  "  If  thou  hast  anv  value  for 
the  blessed  name  of  God,  and  reverence  for  his  Ma- 
jesty, tell  us  this."  If  he  should  refuse  to  answer 
when  he  was  thus  adjured,  they  would  charge  him 
with  contempt  of  the  blessed  name  of  God.  Thus 
the  persecutors  of  good  men  often  take  advantage 
against  them  by  their  consciences,  as  Daniel's  ene- 
mies did  against  him  in  the  matter  of  his  God. 

(2.)  Christ's  answer  to  his  interrogatoiy,  (y.  64.) 
in  which, 

[1.]  He  owns  himself  to  be  the  Christ,  the  Son  of 
God.  Thou  hast  said  ;  that  is,  "It  is  as  thou  hast 
said  ;"  for  in  St.  Mark  it  is,  lam.  Hitherto,  he  sel- 
dom professed  himself  expressly  to  be  the  Christ, 
the  Son  of  God  ;  the  tenor  of  his  doctrine  bespoke 
it,  and  his  miracles  proved  it :  but  now  he  would 
not  omit  to  make  a  confession  of  it.  First,  Because 
that  would  have  looked  like  a  disowning  of  that 
truth  which  he  came  into  the  world  to  bear  witness 
to.  Secondly,  It  would  have  looked  like  declining 
his  sufferings,  when  he  knew  the  acknowledgment 
of  this  would  give  his  enemies  all  the  advantag'e  they 
desired  against  him.  He  thus  confessed  himself, 
for  example  and  encouragement  to  his  followers, 
when  they  are  called  toil,  to  confess  him  before  men, 
whatever  hazards  they  run  by  it.  And  according  to 
this  pattern  the  martyrs  readily  confessed  them- 
selves Christians,  though  they  knew  they  must  die 
for  it,  as  the  martyrs  at  Thebais,  Euseb.  Hist.  1.  8. 
c.  9.  That  Christ  answered  out  of  a  regard  to  the 
adjuration  which  Caiaphas  had  profanely  used  by 
the  liniing  God,  I  cannot  think,  any  more' than  that 
he  had  any  regard  to  the  like  adjuration  in  the 
devil's  mouth,  Mark  5.  7. 

[2.]  He  refers  himself,  for  the  proof  of  this,  to  his 
second  coming,  and  indeed  to  his  whole  estate  of 
exaltation.  It  is  probable  that  they  looked  upon  him 
.  with  a  scornful  disdainful  smile,  when  he  said,  I  am  ; 


"A  likely  fellow,"  thought  they,  "to  be  the  Mes 
siah,  which  is  expected  to  come  in  so  much  pomp 
and  power ;"  and  to  that  this  nevertheless  refers. 
"Though  now  you  sec  me  in  this  low  and  abject 
state,  and  think  it  a  ridiculous  thing  for  me  to  call 
myself  the  Messiah,  nevertheless  the  day  is  coming 
when  I  shall  appear  otherwise."  Hereafter,  av'  ifrt 
— a  modo — shortly ;  for  his  exaltation  began  in  a 
few  days  ;  now  shortly  his  kingdom  began  to  be  set 
up  ;  and  hereafter  ye  shall  see  the  Son  of?nan  sitting 
on  the  right  hand  of  power,  to  judge  the  world  ;  of 
which  his  coming  shortly  to  judge  and  destroy  the 
Jewish  nation  would  be  a  type  and  earnest.  Note, 
The  terrors  of  the  judgment-day  will  be  a  sensible 
conviction  to  the  most  obstinate  infidelity,  not  in  or- 
der to  conversion,  (that  will  be  then  too  late,)  but 
in  order  to  an  eternal  confusion.  Obsen'e,  First, 
Whom  they  should  see ;  the  Son  of  man.  Having 
owned  himself  the  Son  of  God,  even  now  in  his  es- 
tate of  humiliation,  he  speaks  of  himself  as  the  Son 
of  man,  even  in  his  estate  of  exaltation  ;  for  he  had 
these  two  distinct  natures  in  one  person.  The  incar- 
nation of  Christ  has  made  him  Son  of  God  and  Son 
of  man  ;  forhe  is /mma?;!ie/,  God  with  us.  Secondly, 
In  what  posture  they  should  see  him  ;  1.  Sitting  on 
the  right  hand  of  power,  according  to  the  prophecy 
of  the  Messiah;  (Ps.  110.  1.)  Sit  thou  at  my  right 
hand  ;  which  denotes  both  the  dignity  and  the  do- 
minion he  is  exalted  to.  Though  now  he  stood  at 
the  bar,  they  should  shortly  see  him  sit  on  the 
throne.  2.  Coming  in  the  clouds  of  heaven  ;  this  re- 
fers to  another  prophecy  concerning  the  Son  of  man, 
(Dan.  7.  13,  14.)  which  is  applied  to  Christ,  (Luke 
1.  33.)  when  he  came  to  destroy  Jerasalem  ;  so  terri- 
ble was  the  judgment,  and  so  sensible  the  indica- 
tions of  the  wrath  of  the  Lamb  in  it,  that  it  might 
be  called  a  visible  appearance  of  Christ ;  but,  doubt- 
less, it  has  reference  to  the  general  judgment ;  to 
this  day  he  appeals,  and  summons  them  to  an  ap- 
pearance, then  and  there  to  answer  for  what  they 
are  now  doing.  He  had  spoken  of  this  day  to  his 
disciples  awhile  ago,  for  their  comfort,  and  had  bid 
them  lift  tip  their  heads  for  joy  in  the  prospect  of  it, 
Luke  21.  27,  28.  Now  he  speaks  of  it  to  his  ene- 
mies, for  their  terror  ;  for  nothing  is  more  comforta- 
ble to  the  righteous,  nor  more  terrible  to  the  wicked, 
than  Christ's  judging  the  world  at  the  last  day. 

V.  His  conviction  upon  this  trial  ;  The  higfi  priest 
rent  his  clothes,  according  to  the  custom  of  the  Jews, 
when  they  heard  or  saw  any  thing  done  or  said 
which  thev  looked  upon  to  be  a  reproach  to  God  ; 
aslsa.  36.'22. — 37.  1.  Acts  14.  14.  Caiaphas  would 
be  thought  extremely  tender  of  the  glory  of  God  ; 
(Come,  see  his  zeal  for  the  Lord  of  hosts  ;J  hvt, 
while  he  pretended  an  abhon-ence  of  blasphemy',  he 
was  himself  the  greatest  blasphemer  ;  he  now  for- 
got the  law  which  forbade  the  high  priest  in  any 
case  to  rend  his  clothes,  unless  we  will  suppose  this 
an  excepted  case. 

Observe,  1.  The  crime  he  was  found  guilty  of ; 
blasfihemy.  He  hath  spoken  blasphemy  ;  that  is,  he 
hath  spolcen  reproachfully  of  the  living  God  ;  that 
is  the  notion  we  ha\e  of  blasphemy  ;  because  we  by 
sin  had  reproached  the  Lord,  therefore  Christ,  when 
he  was  made  sin  for  us,  was  condemned  as  a  blas- 
phemer for  the  ti-uth  he  told  them. 

2.  The  evidence  upon  which  thev  found  him  guilty; 
Ye  have  heard  the  blasphemy  ;  why  should  we  trou- 
ble ourselves  to  examine  witnesses  any  further  ?  He 
owned  the  fact,  that  he  did  profess  himself  the  Son 
of  God ;  and  then  they  made  blasphemy  of  it,  and 
convicted  him  upon  his  confession.  The  high  priest 
triumphs  in  the  success  of  the  snare  he  had  laid  ; 
"Now  I  think  I  have  done  his  business  for  him." 
.4ha,  so  would  we  have  it.  Thus  was  h.e  judged  out 
of  his  own  mouth  at  their  bar,  because  we  were  lia- 
ble to  be  so  judged  at  God's  bar.    There  is  no  need 


320 


ST.  MATTHEW,  XXVI. 


of  witness  against  us;    our  own    consciences  are 
against  us  instead  of  a  thousand  witnesses. 

VI,  His  sentence  passed,  upon  tliis  conviction,  -u. 
66. 

Here  is,  1.  Caiaphas's  appeal  to  the  bench  ;  iniat 
think  ye?  See  his  base  liypocrisy  and  partiality; 
when  he  had  already  prejudged  the  cause,  and  pro- 
nounced him  a  blasphemer,  then,  as  if  he  were  wil-. 
ling  to  be  advised,  he- asks  the  judgment  of  his  bre- 
thren ;  but,  hide  malice  ever  so  cunningly  under  the 
robe  of  justice,  some  way  or  other  it  will  break  out. 
If  he  would  have  dealt  fairly,  he  should  have  col- 
lected the  votes  of  the  bench  seriatim — in  order,  and 
begun  with  the  junior,  and  have  delivered  his  own 
opinion  last ;  but  he  knew  that  by  the  authority  of 
his  place  he  could  sway  the  rest,  and  therefore  de- 
clares his  judgment,  and  presumes  they  arc  all  of 
his  mind  ;  he  takes  the  crime,  witli  regard  to  Christ, 
pro  confesso — as  a  crime  confessed ;  and  the  judg- 
ment, with  regard  to  the  court,  pro  concesso — as  a 
judgment  agreed  to. 

2.  Their  concurrence  with  him  ;  they  say.  He  is 
guilty  of  death  ;  perhaps  they  did  not  all  concur,  it 
IS  certam  that  Joseph  of  Arimathea,  if  he  was  pre- 
sent, dissented;  (Luke  23.  51.)  so  did  Nicodemus, 
and,  it  is  likely,  others  with  them';  however,  the 
majority  carried  it  that  way  :  but  perhaps,  this  being 
an  extraordinary  council,  or  cabal  rather,  none  had 
notice  to  lie  present  but  such  as  they  knew  would 
concur,  and  so  it  might  be  voted  nemine  contradi- 
cente — unanimously.  The  judgment  was,  "  He  is 
guilty  of  death ;  by  the  law  he  deserves  to  die. " 
Though  they  had  not  power  now  to  put  any  man  to 
death,  yet  by  such  a  judgment  as  this  they  made  a 
man  an  outlaio  among  his  people,  (qui  ca/iut  gerit 
lufiinum — he  carries  a  wolf  s  head ;  so  our  old  law 
describes  an  outlaw,)  and  so  exposed  him  to  the  fury 
either  of  a  popular  tumult,  as  Stephen  was,  or  to  be 
clamoured  against  before  the  governor,  as  Christ 
was.  Thus  was  the  Lord  of  life  condemned  to  die, 
that  through  him  there  may  be  no  condemnation  to 
us. 

VII.  The  abuses  and  indignities  done  to  him  after 
sentence  passed;  (t>.  67,  68.)  Then,  when  he  was 
found  guilty,  they  sfiat  in  his  face.  Because  they 
had  not  power  to  put  him  to  death,  and  could  not  be 
sure  that  they  should  prevail  with  the  go%'eiTior  to 
be  their  executioner,  they  would  do  him  all  the  mis- 
chief they  could,  now  that  they  had  him  in  their 
hands.  Condemned  prisoners  are  taken  under  tlie 
special  protection  of  the  law,  Avhich  they  are  to  make 
satisfaction  to,  and  by  all  civilized  nations  have  been 
treated  with  tenderness ;  sufficient  is  this  punish- 
ment. But  when  they  had  parsed  sentence  u])on  our 
Lord  Jesus,  he  was  treated  as  if  hell  had  broken 
loose  upon  him,  as  if  he  were  not  only  worthy  of 
death,  but  as  if  that  were  too  good  for  him,  and  he 
were  unworthy  of  the  compassion  shewed  to  the 
worst  malefactors.  Thus  he  was  made  a  Curse  for 
Its.  But  who  were  they  that  were  thus  barbarous  ? 
It  should  seem,  the  very  same  that  had  passed  sen- 
tence upon  him.  They  said,  He  is  guilty  of  death, 
and  then  they  did  s/iit  in  his  face.  The  priests  began, 
and  then  no  wonder  if  tne  servants,  who  would  do 
any  thing  to  make  sport  lo  themselves,  and  curry 
favour  with  their  wicked  masters,  carried  on  the 
humour.     See  how  thev  abused  him. 

1.  They  sfiat  in  his  face.  Thus  the  scripture  was 
fulfilled,  (Isa.  50.  6.)  He  hid  not  his  face  from  shame 
and  sjiitting.  Job  complained  of  this  indignity  done 
to  him,  and  lierein  was  a  tvpe  of  Christ ;  (Job  30. 
10.)  They  sfiare  not  to  s/iit  in  my  face.  It  is  an  ex- 
pression of  the  greatest  contempt  and  indignation 
jjossible  ;  looking  upon  him  as  more  despicable  than 
the  very  gi-ound  they  spit  upon.  When  Miriam  was 
xinder  the  leprosy,  it  was  looked  upon  as  a  disgrace 
to  her,  like  that"  of  her  father  spitting  in  her  face, 


Numb.  12.  14.  He  that  refused  to  raise  up  seed  to  his 
Ijrother  was  to  undergo  this  dishonour,  Deut.  25.  9. 
Yet  Christ,  when  he  was  repairing  tlie  decays  of  the 
great  family  of  mankind,  submitted  to  it.  That 
face  which  was  fairer  than  the  children  of  men, 
which  was  white  and  ruddy,  and  which  angels  re- 
verence, was  thus  filthily  abused  l:)y  the  basest  and 
vilest  of  the  children  of  men.  Thus  was  confusion 
poured  upon  his  face,  that  our's  might  not  be  filled 
with  everlasting  shame  and  contempt.  They  who 
now  profane  his  blessed  name,  abuse  this  word,  and 
hate  his  image  on  his  sanctified  ones,  what  do  they 
better  than  spit  in  his  face  ?  They  would  do  that,  if 
it  were  in  their  reach. 

2.  They  buffeted  him,  and  smote  him  with  the 
palms  of  their  hands.  This  added  pain  to  the  shame, 
for  both  came  in  with  sin.  Now  tbe  scripture  was 
fulfilled,  (Isa.  50.  6.)  /  gave  my  cheek  to  them  that 
filucked  off  the  hair ;  and  (Lam.  3.  30.)  He  giveth 
his  cheek  to  him  that  smiteth  him,  he  is  filled  with  re- 
jiroach,  and  yet  keefleth  silence;  {v.  28.)  and  (Mic. 
5.  1.)  They  shall  smite  the  Judge  of  Israel  with  a 
rod  upon  the  cheek ;  here  the  margin  reads  it.  They 
smote  him  with  rods ;  for  so  ((ia7na-a.t  signifies,  and 
this  he  submitted  to. 

3.  They  challenged  him  to  tell  who  struck  him, 
having  first  blindfolded  him ;  Prophesy  unto  us, 
thou  Christ,  who  is  he  that  smote  thee?  (l.J  They 
made  sport  with  him,  as  the  Philistines  did  with 
Samson ;  it  is  grievous  to  those  that  are  in  miseiy, 
for  people  to  make  merry  about  them,  but  much 
more  to  make  merry  with  them  and  their  misery. 
Here  was  an  instance  of  the  greatest  depravity  and 
degeneracy  of  the  human  nature  that  could  be,  to 
shew  that  there  was  need  of  a  religion  that  should 
recover  men  to  humanity.  (2.)  They  made  sport 
with  his  prophetical  office.  They  had  heard  him 
called  a  prophet,  and  that  he  was  famed  for  won- 
derful discoveries;  this  they  upbraided  him  with, 
and  pretended  to  make  a  ti-ial  of ;  as  if  the  divine 
omniscience  must  stoop  to  a  piece  of  children's  play. 
They  put  a  like  affront  upon  Christ,  who  profanely 

jest  with  the  scripture,  and  make  themselves  merry 
with  holy  things;  like  Belshazzar's  revels  in  the 
temple-bowls. 

69.  Now  Peter  sat  without  in  the  palace : 
and  a  damsel  cume  unto  him,  saying,  Thou 
also  wast  with  Jesus  of  Galilee.  70.  But 
he  denied  before  them  all,  saying,  I  know 
not  what  thou  sayest.  71.  And  when  he 
was  gone  out  into  the  porch,  another  maid 
saw  him,  and  said  unto  them  that  were 
there,  This  fellow  was  also  with  Jesus  of 
Nazareth.  72.  And  again  he  denied  with 
an  oath,  I  do  not  know  the  man.  73.  And 
after  a  while  came  unto  him  they  that  stood 
by,  and  said  to  Peter,  Surely  thou  art  one 
of  them;  for  thy  speech  bewrayeth  thee. 
74.  Then  began  he  to  curse  and  to  swear, 
saying,  I  know  not  the  man.  And  immedi- 
ately the  cock  crew.  75.  And  Peter  re- 
membered the  words  of  Jesus,  which  said 
unto  him.  Before  the  cock  crow,  thou  shalt 
deny  me  thrice.  And  he  went  out,  and 
wept  bitterly. 

We  have  here  the  stoiy  of  Peter's  denying  his 
Master,  and  it  comes  in  as  a  part  of  Christ's  suffer- 
ings. Our  Lord  Jesus  was  now  in  the  high  priest's 
hall,  not  to  be  tried,  but  baited  rather ;  and  then  jt 
would  have  been  some  comfort  to  him  to  see  hi*  . 


ST.  MATTHEW,  XXVI. 


321 


friends  near  him.  But  we  do  not  find  any  friend  he 
had  about  the  court,  save  Peter  only,  and  it  would 
have  been  better  if  he  had  been  at  a  distance.  Ob- 
serve how  he  fell,  and  how  he  got  up  again  by  re- 
pentance. 

I.  His  sin,  which  is  here  impartially  related,  to 
the  honour  of  the  penmen  of  scripture,  who  dealt 
faithfully.     Observe, 

1.  The  immediate  occasion  of  Peter's  sin.  He  sat 
without  in  the  palace,  among  the  servants  of  the 
high  priest.  Note,  Bad  company  is  to  many  an  oc- 
casion of  sin  ;  and  those  who  needlessly  thrust  them- 
selves into  it  go  upon  the  devil's  gi'ound,  venture 
into  his  crowds,  and  may  expect  either  to  be  tempt- 
ed and  insnared,  as  Peter  was,  or  to  be  ridiculed  and 
abused,  as  his  Master  was  ;  they  scarcely  can  come 
out  of  such  compaii)-,  without  guilt  or  gi'ief,  or  both. 
He  that  would  keep  God's  commandments  and  his 
own  covenant,  must  say  to  evil-doers,  Defiart  from 
me,  Ps.  119.  115.  Peter  spake  from  his  own  expe- 
rience, when  he  warned  his  new  converts  to  save 
themselves  from  that  untonuard  generation  ;  for  he 
had  like  to  have  ruined  himself  by  but  going  once 
among  them. 

2.  The  temptation  to  it.  He  was  challenged  as 
a  retainer  to  Jesus  of  Galilee.  First,  one  maid,  and 
then  another,  and  then  the  rest  of  the  senants, 
charged  it  upon  him  ;  Thou  also  luast  nvith  Jesus  of 
Galilee,  v.  69.  And  again,  This  fellow  was  with 
Jesus  of  N'azareth,  v.  71.  And  again,  {y.  73.) 
Thou  also  art  one  of  them,  for  thy  sfieech  bewrayeth 
thee  to  be  a  Galilean  ;  whose  dialect  and  pronuncia- 
tion differed  from  that  of  the  other  Jews.  Happy 
he  whose  speech  bewrays  him  to  be  a  disciple  of 
Christ,  by  the  holiness  and  seriousness  of  whose  dis- 
course it  appears  that  he  has  been  with  Jesus  !  Ob- 
serve how  scornfully  they  speak  of  Christ — Jesus 
of  Galilee,  and  of  A^azareth,  upbraiding  him  with 
the  country  he  was  of ;  and  how  disdainfully  they 
speak  of  Peter — Thli  fellow  ;  as  if  they  thought  it 
a  reproach  to  them  to  have  such  a  man  in  their 
company,  and  he  was  well  enough  served  for  coming 
among  them  ;  yet  they  had  nothing  to  accuse  him 
of,  but  that  he  was  v/ith  Jesus,  which,  they  thought, 
was  enough  to  render  him  both  a  scandalous  and  a 
suspected  person. 

3.  The  sin  itself.  When  he  was  charged  as  one 
of  Christ's  disciples,  he  denied  it,  was  ashamed  and 
afraid  to  own  himself  so,  and  would  have  all  about 
him  to  believe  that  he  had  no  knowledge  of  him, 
nor  any  kindness  or  concern  for  him. 

(1.)  Upon  the  first  mention  of  it,  he  said,  I  know 
not  what  thou  say  est.  This  was  a  shuffling  answer  ; 
he  pretended  that  he  did  not  understand  the  charge, 
that  he  knew  not  whom  she  meant  by  Jesus  of  Ga- 
lilee, or  what  she  meant  bv  being  with  him  ;  so  ma- 
king strange  of  that  which  his  heart  was  now  as  full 
of  as  it  could  be.  [  I.  ]  It  is  a  fault  thus  to  misre- 
present our  own  apprehensions,  thoughts,  and  affec- 
tions, to  sen-e  a  turn  ;  to  pretend  that  we  do  not 
understand,  or  did  not  think  of,  or  remember,  that 
which  yet  we  do  apprehend,  and  did  think  of,  and 
remember ;  this  is  a  species  of  Iving  which  we  are 
more  prone  to  than  anv  other,  because  in  this  a  man 
is  not  easily  disproved  ;  for,  who  knows  the  spirit  of 
a  man,  save  himself?  But  God  knows  it,  and  we 
must  be  restrained  from  this  wickedness  by  a  fear 
of  him,  Prov.  24.  12.  [2.]  It  is  yet  a  greater  fault 
to  be  shy  of  Christ,  to  dissemble  our  knowledge  of 
him,  and  to  shift  off  a  confession  of  him,  when  we 
are  called  to  it  ;  it  is,  in  effect,  to  deny  him. 

(2.)  Upon  the  next  attack,  he  said, 'flat  and  plain, 
I  know  not  the  man,  and  backed  it  with  an  oath,  v. 
72.  This  was,  in  effect,  to  sav,  I  will  not  own  himj 
I  am  no  Christian  ;  for  Christianity  is  the  knowledge 
of  Christ.  \Miy,  Peter  ?  Canst  thou  look  upon 
yonder  prisoner  at  the  bar,  and  say  thou  dost  not 
Vol.  v.— 2  S 


know  him  ?  Didst  thou  not  quit  all  to  follow  him  ? 
And  hast  thou  not  been  the  man  of  his  counsel  ?  Hast 
thou  not  known  him  better  than  any  one  else  ?  Didst 
thou  not  confess  him  to  be  the  Christ,  the  Son  of 
the  Blessed  ?  Hast  thou  forgotten  all  the  kind  and 
tender  looks  thou  hast  hadfrom  him,  and  all  the 
intimate  fellowship  thcu  hast  had  with  him  .>  Canst 
thou  look  him  in  the  face,  and  say  that  thou  dost  not 
know  him  ? 

(3. )  Upon  the  third  assault,  he  began  to  curse  and 
to  swear,  saying,  I  know  not  the  man,  v.  74.  This 
was  worst  of  all,  for  the  wav  of  sin  is  downhill. 
He  cursed  and  swore,  [1.]  To  back  what  he  said, 
and  to  gain  credit  to  it,  that  they  might  not  any 
more  call  it  in  question  ;  he  did  not  only  say  it,  but 
s^oear  it ;  and  yet  what  he  said  was  false.  Note, 
We  have  reason  to  suspect  the  truth  of  that  which 
is  backed  with  rash  oathg  and  imprecations.  None 
but  the  devil's  sayings  need  the  de\'irs  proofs.  He 
that  will  not  be  restrained  by  the  third  command- 
ment from  mocking  his  God,  will  not  be  kept  by 
the  ninth  from  deceiving  his  brother.  [2.  ]  He  de- 
signed it  to  be  an  evidence  for  him,  that  he  was  none 
of  Christ's  disciples,  for  this  was  none  of  their  lan- 
guage. Cursing  and  swearing  suffice  to  prove  a  man 
no  disciple  of  Christ ;  for  it  is  the  language  of  his 
enemies  thus  to  take  h's  name  in  vain. 

This  is  written  for  warning  to  us,  that  we  sin  not 
after  the  similitude  of  Peter's  trangression  ;  that  we 
never,  either  directly  or  indirectly,  deny  Christ  the 
Lord  that  bought  us,  by  rejecting  his  offers,  resist- 
ing his  Spirit,  dissembling  our  knowledge  of  him, 
and  being  ashamed  of  him  and  his  words,  or  afraid 
of  suffering  for  him,  and  with  his  suffering  people. 

4.  The  aggravations  of  this  sin  ;  which  may  be  of 
use  to  take  notice  of,  that  we  may  obsene  tlie  like 
transgressions  in  our  own  sins.  Consider,  (1.)  Who 
he  was — an  apostle,  one  of  the  first  three,  that  had 
been  upon  all  occasions  the  most  forward  to  speak 
to  the  honour  of  Christ.  The  gi^eater  profession 
we  make  of  religion,  the  gi'eater  is  our  sin,  if,  in  any 
thing,  we  walk  unworthily.  (2.)  What  fair  warn- 
ing his  IMaster  had  given  him  of  his  danger;  if  he 
had  regarded  this  as  he  ought  to  have  done,  he 
would  not  have  run  himself  into  temptation.  (3.) 
How  solemnly  he  had  promised  to  adhere  to  Christ 
in  this  night  of  trial ;  he  had  said  again  and  again, 
"  Twill  never  deny  thee  ;  no,  I  will  die  with  thee 
first  ;"  yet  he  brake  these  bonds  in  sunder,  and  his 
word  was  yea  and  nay.  (4.)  How  soon  he  fell  into 
this  sin  after  the  Lord's  sup])er.  Tliere  to  receive 
such  an  inestimable  pledge  of  redeeming  love,  and 
yet  the  same  night,  before  morning,  to  disown  his 
Redeemer,  was  indeed  turning  aside  quickly.  (5.) 
How  weak,  comparatively,  the  temptation  was  ;  it 
was  not  the  judge,  or  any  of  the  cfficei's  of  the 
court,  that  charged  him  with  being  a  disciple  of  Je- 
sus, but  a  silly  maid  or  two,  that  probably  designed 
him  no  hurt,  nor  would  have  done  him  any,  if  he 
had  owned  it.  This  was'but  run7nng  with  the  foot- 
men, Jer.  12.  5.  (6.)  How  often  he  repeated  it  ; 
even  after  the  cock  had  crowed  once  he  continued 
in  the  temptation,  and  a  second  and  third  time  re- 
lapsed into  the  sin.  Is  this  Peter  ?  How  art  thou 
falUm  ! 

Thus  was  his  sin  aggravated  ;  but,  on  the  other 
hand,  there  is  this  to  extenuate  it — that  what  he 
said  he  said  in  his  haste,  Ts.  116.  11.  He  fell  into 
the  sin  by  surprise,  not  as  Judas,  with  design  ;  his 
heart  was  against  it  ;  he  spake  very  ill,  but  it  was 
unadvisedly,  and  before  he  was  aware. 

II.  Peter's  repentance  for  this  sin,  t'.  75.  The 
foi-mer  is  written  for  our  admonition,  that  we  may 
not  sin  ;  but,  if  at  any  time  we  be  overtaken,  this  is 
written  for  our  imitation,  that  we  may  make  haste 
to  repent.     Now  obserre, 

1,  WTiat  it  was  that  brought  Peter  to  repentance. 


ST.  MATTHEW,  XXVIl. 


322 

(1.)  The  cock  crew ;  (y.  74.)  a  common  contin- 
gency ;  but,  Christ  having  mentioned  the  crowing 
of  the  cock  in  the  waming  he  gave  liim,  that  made 
it  a  means  of  bringing  him  to  himself.  The  word 
of  Christ  can  put  a  significancy  upon  whatever  sign 
he  shall  please  to  choose,  andby  virtue  of  that  word 
he  can  make  it  very  beneficial  to  the  souls  of  his 
people.  The  crowing  of  a  cock  is  to  Peter,  instead 
of  a  John  Baptist,  the  voice  of  one  calling  to  repent- 
ance. Conscience  should  be  to  us  as  the  crowing 
of  the  cock,  to  put  us  in  mind  of  what  we  had  for- 
gotten. When  David's  heart  smote  him,  the  cock 
crew.  Where  there  is  a  living  principle  of  grace  in 
the  soul,  though  for  the  present  overpowered  by 
temptation,  a  little  hint  will  serve,  only  for  a  memo- 
randum, when  God  sets  in  with  it,  to  recover  it 
from  a  by-path.  Here  was  the  crowing  of  a  cock 
made  a  happy  occasion  of  .the  conversion  of  a  soul. 
Christ  comes  sometimes  in  mercy  at  cock-crowinf(._ 

(2.)  He  remembered  the  words  of  the  Lord  ;  this 
■was  it  that  brought  him  to  himsell\,  and  melted  him 
into  tears  of  godly  sorrow  ;  a  sense  of  his  ingratitude 
to  Christ,  and  the  slight  regard  he  had  had  to  the 
gracious  warning  Christ  had  given  him.  Note,  a 
serious  reflection  upon  the  words  of  the  Lord  Jesus 
will  be  a  powerful  inducement  to  repentance,  and 
■will  help  to  break  the  heart  for  sin.  Nothing  griexes 
a  penitent  more  than  that  he  has  sinned  against  the 
grace  of  the  Lord  Jesus,  and  the  tokens  of  his  love. 

2.  How  his  repentance  was  expressed  ;  He  went 
out  and  wejit  bitterly. 

(1.)  His  sorrow  was  secret ;  he  went  out,  out  of 
the  high  priest's  hall,  vexed  at  himself  that  ever  he 
came  into  it,  now  that  he  found  what  a  snare  he  was 
in,  and  got  out  of  it  as  fast  as  he  could.  He  went 
out  into  the  porch  before,  (f.  71.)  and  if  he  had 
gone  quite  off  then,  his  second  and  third  denial  had 
been  prevented  ;  but  then  he  came  in  again,  now  he 
■went  out  and  came  in  no  more.  He  went  out  to 
some  place  of  solitude  and  retirement,  where  he 
might  bemoan  himself,  like  the  doves  of  the  valleys, 
Ezek.  6.  9.  Jer.  9.  1,  2.  He  went  out,  that  he  might 
not  be  disturbed  in  his  devotions  on  this  sad  occa- 
sion. We  may  tlien  be  most  free  in  our  communion 
with  God,  when  we  are  most  free  from  the  converse 
and  business  of  this  world.  In  mourning  for  sin,  we 
find  families  afiart,  and  their  wives  ajiart,  Zech.  12. 
11,  12. 

(2. )  His  sorrow  was  serious  ;  He  wefit  bitterly. 
Sorrow  for  sin  must  not  be  slight,  but  great  and 
deep,  like  that  for  an  only  son.  Those  that  ha\e 
sinned  sweetly,  must  weep  bitterly  ;  for,  sooner  or 
later,  sin  will  be  bitterness.  This  deep  sorrow  is 
requisite,  not  to  satisfy  divine  justice,  (a  sea  of  tears 
■would  not  do  that,)  but  to  evidence  that  there  is  a 
real  change  of  mind,  which  is  the  essence  of  repent- 
ance, to  make  the  pardon  the  more  welcome,  and 
sin  for  the  future  the  more  loathsome.  Peter,  who 
■wept  so  bitterly  for  denying  Christ,  never  denied  him 
again,  but  coyifissed  him  often  and  openly,  and  in  the 
mouth  of  danger  ;  so  far  from  ever  saying,  /  know 
not  the  man,  that  he  made  all  the  house  of  Israel 
know  assuredly  that  this  same  Jesus  was  Lord  and 
Christ.  Tnie  repentance  for  any  sin  will  be  best 
evidenced  by  our  abounding  in  the  contrary  grace 
and  duty  ;  that  is  a  sign  of  our  weeping,  not  only 
bitterly,  but  sincerely.  Some  of  the  ancients  say, 
that,  as  long  as  Peter  lived,  he  never  heard  a  cock 
crow  but  it  set  him  a  weeping.  Those  that  have 
tiiily  sorrowed  for  sin,  will  sorrow  upon  every  re- 
membrance of  it ;  yet  not  so  as  to  hinder,  but  ra- 
ther to  increase,  their  joy  in  God,  and  in  his  mercy 
and  grace. 

CHAP.  XXVII. 

It  is  a  very  affectina;  story  which  is  recorded  in  tliis  chapter 
concerning  the  sufferings  and  death  of  our  Lord  Jesus. 


he  thing  itself,  there  cannot  be  a  more  traei- 
d   us  ;    common  humanity   would  melt  tpe 


Considering  the 

cal   story  told    -.  ,    - -  . 

heart,  to  find  an  innocent  and  excellent  person  thus  mis- 
used. But,  considering  the  design  and  fruit  of  Christ  s 
suHerings,  it  is  gospel,  it  is  good  news,  that  Jesus  Christ 
was  thus  delivered  for  our  offences  ;  and  there  is  nothing 
we  have  more  reason  to  glory  in  than  the  cross  of  Christ. 
In  this  chapter,  observe,  I.  How  he  was  prosecuted.  1. 
The  delivering  of  him  to  Pilate,  v.  1,  2.  2.  The  despair  ol 
Judas,  V.  3  . .  10.  3.  The  arraignment  and  trial  of  Christ 
before  Pilate,  v.  11  .  .  14.  4.  The  clamours  of  the  people 
against  him,  v.  15  . .  25.  5.  Sentence  passed,  and  the  war- 
rant signed  for  his  execution,  v.  26.  II.  How  he  was  ex- 
ecuted. 1.  He  was  barbarously  used,  v.  27  .  .  30.  2.  Led 
to  the  place  of  execution,  v.  31 . .  33.  3.  There  he  had  all 
possible  indignities  done  him,  and  reproaches  cast  upon 
him,  V.  34  . .  44.     4.  Heaven  frowned  upon  him,  v.  45  . .  49. 

5.  Many  remarkable  things  attended  his  death,  v.  50  . .  56. 

6.  He  was  buried,  and  a  watch  set  on  his  grave,  v.  57  .  .  66. 

HEN-  the  morning  was  come,  all 
the  chief  priests  and  elders  of  the 
people  took  council  against  Jesus  to  put 
him  to  death.  2.  And  when  they  had  bound 
him,  they  led  him  away,  and  delivered  him 
to  Pontius  Pilate  the  governor.  3.  Then 
Judas,  which  had  betrayed  him,  when  he 
saw  that  he  was  condemned,  repented  him- 
self, and  brought  again  the  thirty  pieces  of 
silver  to  the  chief  priests  and  elders,  4.  Say- 
ing, I  have  sinned,  in  that  I  have  betrayed 
the  innocent  blood.  And  they  said.  What 
is  that  to  us  ?  see  thou  to  that.  5.  And  he 
cast  down  the  pieces  of  silver  in  the  tem- 
ple, and  departed,  and  went  and  hanged 
himself.  6.  And  the  chief  priests  took  the 
silver  pieces,  and  said.  It  is  not  lawful  for 
to  put  them  in  the  treasury,  because  it  is 
the  price  of  blood.  7.  And  they  took  coun- 
sel, and  bought  with  them  the  potter's  field, 
to  bury  strangers  in.  8.  Wherefore  that 
field  was  called.  The  field  of  blood,  unto 
this  day.  9.  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet,  saying. 
And  they  took  the  thirty  pieces  of  silver, 
the  price  of  him  that  was  valued,  whom 
they  of  the  children  of  Israel  did  value ; 
10.  And  gave  them  for  the  potter's  field, 
as  the  Lord  appointed  me. 

We  left  Christ  in  the  hands  of  the  chief  priests 
and  elders,  condemned  to  die,  but  they  could  only 
shew  their  teeth  ;  about  two  years  before  this,  the 
Romans  had  taken  from  the  Jews  the  power  of  cap- 
ital punishment ;  they  could  put  no  man  to  death, 
and  therefore,  early  in  the  morning,  another  coun- 
sel is  held,  to  consider  what  is  to  be  done.  And 
here  we  are  told  what  was  done  in  that  morning- 
council,  after  they  had  been  for  two  or  three  hours 
consulting  with  their  pillows. 

L  Christ  is  dehvered  up  to  Pilate,  that  he  might 
execute  the  sentence  they  had  passed  upon  him. 
Judea  having  been,  almost  one  hundred  years  before 
this,  conquered  bv  Pompey,  had  ever  since  been 
tributary  to  Rome^  and  was  lately  made  part  of  the 
province  of  Syria,  and  subject  to  the  govei-nment  of 
the  president  of  Syria,  under  whom  there  were  se- 
veral firocio-ators,  who  chiefly  attended  the  busi- 
ness of  the  revenues,  but  sometimes,  as  Pilate  parti- 
cularly, had  the  whole  power  of  the  president  lodged 
in  thein.  This  was  a  plain  evidence  that  the  sceptre 
was  defiarted  from  Judah,  and  that  therefore  now 


ST.  MATTHEW,  XXVII. 


323 


the  S/iilo/i  must  come,  according  to  Jacob's  prophe- 
cy, Gen.  49.  10.  Pilate  is  characterized,  by  the 
Soman  writers  of  tliat  time,  as  a  man  of  a  rough 
and  haughty  spirit,  wilful  and  implacable,  and  ex- 
tremely covetous  and  oppressive ;  the  Jews  hiid  a 
great  enmity  to  his  person,  and  were  weary  of  his 
government,  and  yet  they  made  use  of  him  as  the 
tool  of  their  malice  against  Christ. 

1.  They  bound  Jesus.  He  was  bound  when  he 
was  first  seized  ;  but  either  they  took  off  these  bonds 
when  he  was  before  the  council,  or  now  they  added 
to  them.  Having  found  him  guilty,  they  tied  his 
hands  behind  him,  as  they  usually  do  with  convict- 
ed criminals.  He  was  already  bound  with  the  bonds 
of  love  to  man,  and  of  his  own  undertaking,  else  he 
had  scon  broken  these  bonds,  as  Samson  did  his. 
^Ve  were  fettered  with  the  bond  of  inkjuity,  held 
in  the  cords  of  our  sins  ;  (Prov.  5.  22.)  but  God  had 
bound  the  yoke  of  our  transgressions  upon  the  neck 
of  the  Lord  Jesiis,  (Lam.  1.  14. )  that  we  might  be 
loosed  by  his  bonds,  as  we  are  healed  by  his  stri/ies. 

2.  They  led  him  away  in  a  sort  of  triumph,  led 
him  as  a  lamb  to  the  slaughter ;  so  was  he  taken 
from  Jirison  and  from  judgment,  Isa.  53.  7,  8.  It 
was  near  a  mile  from  Caiaphas's  house  to  Pilate's. 
All  that  way  they  led  him  through  the  streets  of 
Jerusalem,  when,  in  the  moniing,  they  began  to  fill, 
to  make  him  a  spectacle  to  the  world. 

3.  They  delivered  him  to  Pontius  Pilate;  ac- 
cording to  that  which  Christ  had  often  said,  that  he 
should  be  delixiered  to  the  Gentiles.  Both  Jews  and 
Gentiles  were  obnoxious  to  the  judgment  of  God, 
and  concluded  under  sin,  and  Christ  was  to  be  the 
Saviour  both  of  Jews  and  Gentiles ;  and  therefore 
Christ  was  brought  into  the  judgment  both  of  Jews 
and  Gentiles,  and  both  had  a  hand  in  his  death.  See 
how  these  cori-upt  church-ralers  abused  the  civil 
magistrate,  making  use  of  him  to  execute  their  un- 
righteous decrees,  and  inflict  the  griexmnce  which 
they  had  prescribed i  Isa.  10.  1.  Thus  have  the 
kings  of  the  earth  been  wretchedly  imposed  upon 
by  the  papal  powers,  and  condemned  to  the  drudg- 
ery of  extn-pating  with  the  sword  of  war,  as  well  as 
that  of  justice,  those  whom  they  have  marked  for 
heretics,  right  or  wrong,  to  the  great  prejudice  of 
their  own  interests. 

11.  The  money  which  they  had  paid  to  Judas,  for 
betraying  Christ,  is  by  him  delivered  back  to  them, 
and  Judas,  in  despair,  hangs  himself.  The  chief 
priests  and  elders  supported  themselves  with  this, 
in  prosecuting  Christ,  that  his  own  disciple  betray- 
ed him  to  them  ;  but  now,  in  the  midst  of  the  pro- 
secution, that  strength  failed  them,  and  even  he  is 
made  to  them  a  witness  of  Christ's  innocency,  and  a 
monument  of  God's  justice  ;  which  served,  1.  For 
glory  to  Christ  in  the  midst  of  his  sufferings,  and  a 
specimen  of  his  victoiy  over  Satan,  who  had  entered 
into  Judas.  2.  For  warning  to  his  persecutors,  and 
to  leave  them  the  more  inexcusable.  If  their  heart 
had  not  been  fully  set  in  them  to  do  this  evil,  what 
Judas  said  and  d'id,  one  would  think,  should  have 
stopped  the  prosecution. 

( 1. )  See  here  how  Judas  repented  ;  not  like  Peter, 
who  repented,  believed,  and  was  pardoned  :  no,  he 
repented,  despaired,  and  was  i-uined.  Now  observe 
here, 

[1.]  What  induced  him  to  repent.  It  was  when 
he  saw  that  he  was  condemned.  Judas,  it  is  proba- 
ble, expected  that  either  Christ  would  have  made 
his  escape  out  of  their  hands,  or  would  so  have 
pleaded  his  own  cause  at  their  bar  as  to  have  come 
oflF,  and  then  Christ  would  have  the  honour,  the 
Jews  the  shame,  and  he  the  money,  and  no  harm 
done.  This  he  had  no  reason  to  expect,  because  he 
had  so  often  heard  his  Master  say  that  he  must  be 
crucified  ;  yet  it  is  probable  that  he  did  expect  it, 
and,  when  the  event  did  not  answer  his  vain  fancy. 


then  he  fell  into  this  horror,  when  he  saw  the  stream 
sti-ong  against  Christ,  and  him  yielding  to  it.     Note, 
'ihose  who  measure  actions  by  the  consequences  of 
them,  rather  than  by  the  divine  law,  will  find  them- 
selves mistaken  in  their  measures.     The  way  of  sin 
is  down-hill ;  and  if  we  cannot  easily  stop  ourselves, 
much  less  can  we  stop  others  whom  we  have  set  a 
going  in  a  sinful  way.      He  repented  himself;  that 
is,  he  was  filled  with  grief,  anguish,  and  indignation, 
at  himself,  when  reflecting  upon  what  he  had  done. 
When  he  was  tempted  to  betray  his  Master,  the 
thirty  pieces  of  silver  looked  vci'y  fine  and  glitter- 
ing, like  the  wine,  when  it  is  red,  and  gives  its  co- 
lour in  the  cufi.     But  when  the  thing  was  done,  and 
the  money  paid,  the  silver  was  become  dross,  it  bit 
like  a  serpent,  ayid  stung  like  an  adder.     Now  his 
conscience  flew  in  his  face  ;  "  What  have  I  done  ! 
What  a  fool,  what  a  wretch,  am  I,  to  sell  my  Mas- 
ter, and  all  my  comfort  and  happiness  in  him,  for 
such  a  trifle  !  All  these  abuses  and  indignities  done 
him  are  chargeable  upon  me  ;  it  is  owing  to  me  that 
he  is  bound  and  condemned,  spit  upon  and  buffeted. 
I  little  thought  it  would  have  come  to  this,  when  I 
made  that  wicked  bargain  ;  so  foolish  was  I,  and  ig- 
norant, and  so  like  a  beast."     Now  he  curses  the 
bag  he  carried,  the  money  he  coveted,  the  priests 
he  dealt  with,  and  the  day  that  he  was  born.  The  re- 
membrance of  his  Master's  goodness  to  him,  which 
he  had  so  basely  requited,  the  bowels  of  mercy  he 
had  spurned  at,  and  the  fair  warnings  he  had  slight- 
ed, steeled  his  convictions,  and  made  them  the  more 
piercing.     Now  he  found  his  Master's  words  ti-ue  ; 
It  were  better  for  that  man  that  he  had  never  been 
born.     Note,  Sin  will  soon  change  its  taste.    Though 
it  be  rolled  under  the  tongue  as  a  sweet  morsel,  in 
the  bowels  it  will  be  turned  into  the  gall  of  asfis, 
(Job  20.  12—14.)  like  John's  book,  Rev.  10.  9. 

[2.]  What  were  the  indications  of  his  repent- 
ance. 

First,  He  made  restitution ;  Ne  brought  again 
the  thirty  pieces  of  silver  to  the  chief  priests,  when 
they  were  all  together  publicly.  Now  the  money 
burned  in  his  conscience,  and  he  was  as  sick  of  it 
as  ever  he  had  been  fond  of  it.  Note,  That  which 
is  ill-gotten  will  never  do  good  to  those  that  get  it, 
Jer.  13.  10.  Job  20.  15.  If  he  had  repented,  and 
brought  the  money  back  before  he  had  betrayed 
Christ,  he  might  have  done  it  with  comfort,  then 
he  had  agreed  while  yet  in  the  way  ;  but  now  it  was 
too  late,  now  he  cannot  do  it  without  horror,  wish- 
ing ten  thousand  times  he  had  never  meddled  with 
it  See  Jam.  5.  3.  He  brought  it  again.  Note, 
WTiat  is  unjustly  gotten  must  not  be  kept ;  for  that 
is  a  continuance  in  the  sin  by  which  it  was  got,  and 
such  an  avowing  of  it  as  is  not  consistent  with  re- 
pentance. He  brought  it  to  those  from  whom  he 
had  it,  to  let  them  know  that  he  repented  his  bar- 
gain. Note,  Those  who  have  served  and  hardened 
others  in  their  sin,  when  God  gives  them  repent- 
ance, should  let  them  know  it,  whose  sins  they  have 
been  partakers  in,  that  it  may  be  a  means  to  bring 
them  to  repentance. 

Secondly,  He  made  confession;  (t.  4.)  /  have 
sinned,  in' that  I  have  betrayed  innocent  blood.  I. 
To  the  honour  of  Christ,  he  pronounces  his  blood 
innocent.  If  he'had  been  guilty  of  any  sinftd  prac- 
tices, Judas,  as  his  disciple,  would  certainly  have 
known  it,  and,  as  his  betrayer,  would  certainly  have 
discovered  it ;  but  he,  freely,  and  without  being 
urged  to  it,  pronounces  him  innocent,  to  the  face 
of  those  who  had  now  pronounced  him  guilty.  2. 
To  his  own  shame,  he  confesses  that  he  had  sinned, 
in  betraying  this  blood.  He  does  not  lay  the  blame 
on  any  one  else  ;  does  not  say,  "  Vou  have  sinned  in 
hiring  me  to  do  it;"  but  takes  it  all  to  himself ;  "I 
have  sinned,  in  doing  it."  Thus  far  Judas  went  to- 
ward his  repentance,  yet  it  was  not  to  salvation. 


324 


He  confessed,  but  not  to  God,  did  not  go  to  him,  and 
say,  /  have  sinned.  Father,  against  heaven.  He 
confessed  the  betraying  of  innocent  blood,  but  did 
not  confess  that  wicked  love  of  money  which  was 
the  root  of  this  evil.  There  are  those  who  betray 
Christ,  and  yet  justify  themselves  in  it,  and  so  come 
short  of  Judas. 

(2.)  See  here  how  the  chief  priests  and  elders 
entertained  Judas's  penitential  confession ;  they 
said.  What  is  that  to  us?  See  thou  to  that.  He 
made  them  his  confessors,  and  that  was  the  absolu- 
tion they  gave  him  ;  more  like  the  priests  of  devils 
than  like  the  priests  of  the  holy  living  God. 

[1.]  See  here  how  carelessly  they  speak  of  the 
betraying  of  Christ  Judas  had  told  them  that  the 
blood  of  Christ  was  innocent  blood ;  and  they  said, 
What  is  that  to  us  ?  Was  it  nothing  to  them  that 
they  had  thirsted  after  this  blood,  and  hired  Judas 
to  betray  it,  and  had  now  condemned  it  to  be  shed 
unjustly  ?  Is  this  nothing  to  them  ?  Does  it  give  no 
check  to  the  violence  of  their  prosecution,  no  warn- 
ing to  take  heed  what  they  do  to  this  just  man .' 
Thus  do  fools  make  a  mock  at  sin,  as  if  no  harm 
were  done,  no  hazard  run,  by  the  commission  of  the 
greatest  wickedness.  Thus  light  do  many  make 
of  Christ  cnicified  ;  what  is  it  to  them,  that  he  suf- 
fered such  things  ? 

[2.  ]  See  here  how  carelessly  they  speak  of  the 
sin  of  Judas;  he  said,  I  have  simied,  and  they  said, 
"  What  is  that  to  us?  What  are  we  concerned  in 
thy  sin,  tliat  thou  tellest  us  of  it  ?"  Note,  It  is  folly 
for  us  to  think  that  the  sins  of  others  are  nothing  to 
us,  especially  those  sins  that  we  are  any  way  acces- 
sary to,  or  partakers  in.  Is  it  nothing  to  us,  that 
God  is  dishonoured,  souls  wounded,  Satan  gi-atiiied 
and  his  interest  served,  and  that  we  have  aided  and 
abetted  it  ?  If  the  elders  of  Jezreel,  to  please  Jeze- 
bel, murder  Naboth,  is  that  nothing  to  Ahab  ?  Yes, 
he  has  killed,  for  he  has  taken  /lossession,  1  Kings 
21.  19.  The  guilt  of  sin  is  not  so  easily  transferred 
as  some  people  think  it  is.  If  there  were  guilt  in 
the  matter,  they  tell  Judas  that  he  must  look  to  it, 
he  must  bear  it.  First,  Because  he  had  betrayed 
him  to  them.  His  was  indeed  the  greater  sin; 
(John  19.  11.)  but  it  did  not  therefore  follow  that 
their's  was  no  sin.  It  is  a  common  instance  of  the 
deceitfulness  of  our  hearts,  to  extenuate  our  own 
sin  by  the  aggravation  of  other  people's  sins.  But 
-he  judgment  of  God  is  according  to  truth,  not  ac- 
cording to  comparison.  Secondly,  Because  he  knew 
and  believed  him  to  be  innocent.  "  If  he  be  inno- 
cent, see  thou  to  it,  that  is  more  than  we  know  ;  we 
have  adjudged  him  guilty,  and  therefore  may  justly 
prosecute  him  as  such."  Wicked  practices  are 
buoyed  up  by  wicked  principles,  and  particularly  by 
this,  That  sin  is  sin  only  to  those  that  think  it  to  be 
so;  that  it  is  no  harm  to  persecute  a  good  man,  if 
we  take  him  to  be  a  bad  man  ;  but  those  who  thus 
think  to  mock  God,  will  but  deceive  and  destroy 
themselves. 

[3.]  See  how  carelessly  they  speak  of  the  con- 
viction, terror,  and  remorse,  that  Judas  was  under. 
They  were  glad  to  make  use  of  him  in  the  sin,  and 
were  then  very  fond  of  him  ;  none  more  welcome  to 
them  than  Judas,  when  he  said.  What  will  ye  give 
me,  and  I  will  betray  him  to  you  ?  They  did  not 
say,  Wliat  is  that  to  us  ?  But,  now  that  his  sin  had 
put  him  into  a  fright,  now  they  slighted  him,  had 
nothing  to  say  to  him,  but  turned  him  over  to  his 
own  terrors  ;  why  did  he  come  to  trouble  them  with 
his  melancholv  fancies  ?  They  had  something  else 
to  do  than  to  heed  him.  But  why  so  shy  ?  "First, 
Perhaps  they  were  in  some  fear  lest  the  sparks  of 
his  conviction,  brought  too  near,  should  kindle  a  fire 
in  their  own  consciences,  and  lest  his  moans,  listened 
to,  should  give  an  alarm  to  their  o%vn  convictions. 
Note,   Obstinate   sinners  stand  upon  their  guard 


ST.  MATTHEW,  XXVII. 


against  convictions ;  and  those  that  are  resolvedly 
impenitent,  look  with  disdain  upon  the  penitent. 
Secondly,  However,  they  were  in  no  concern  to 
succour  Judas;  when  they  had  brought  him  into 
the  snare,  they  not  only  left  him,  but  laughed  at  him. 
Note,  Sinners,  under  convictions,  will  find  their  old 
companions  in  sin  but  miserable  comforters.  Itisusu- 
al  for  those  that  love  the  treason,  to  hate  the  traitor. 

(3.)  Here  is  the  utter  despair  that  Judas  was 
hereby  driven  into.  If  the  chief  priests  had  pro- 
mised him  to  stay  the  prosecution,  it  would  have 
been  some  comfort  to  him ;  but,  seeing  no  hopes  of 
that,  he  grew  desperate,  v.  5. 

[1.]  lie  cast  down  the  pieces  of  silver  in  the  tem- 
file.  The  chief  priests  would  not  take  the  money, 
for  fear  of  taking  thereby  the  whole  guilt  to  them- 
selves, which  they  were  willing  that  Judas  should 
bear  the  load  of ;  Judas  would  not  keep  it,  it  was  too 
hot  for  him  to  hold,  he  therefore  threw  it  down  in 
the  temple,  that,  whether  they  would  or  no,  it  might 
fall  into  the  hands  of  the  chief  priests.  See  what  a 
drug  money  was,  when  the  guilt  of  sin  was  tacked 
to  it,  or  was  thought  to  be  so. 

[2.]  He  went,  and  hanged  himself.  First,  he  re- 
tired^-AiiX"'piit!-i ;  he  withdrew  into  some  solitary 
place,  like  the  possessed  man  that  was  drawn  by 
the  devil  into  the  wildemess,  Luke  8.  29.  Woe  to 
him  that  is  in  despair,  and  is  alone.  If  Judas  had 
gone  to  Christ,  or  to  some  of  the  disciples,  perhaps 
he  might  have  had  relief,  bad  as  the  case  was  ;  but, 
missing  of  it  with  the  chief  priests,  he  abandoned 
himself  to  despair  :  and  the  same  devil  that,  with 
the  help  of  the  priests,  drew  him  to  the  sin,  with 
their  help  drove  him  to  despair.  Secondly,  He  be- 
came his  own  executioner  ;  He  hanged  himself;  he 
was  suffocated  with  grief,  so  Dr.  Hammond :  but 
Dr.  Whitby  is  clear  that  our  translation  is  right. 
Judas  had  a  sight  and  sense  of  sin,  but  no  appre- 
hension of  the  mercy  of  God  in  Christ,  and  so  he 
/lined  away  in  his  iniquity.  His  sin,  we  may  sup- 
pose, was  not,  in  its  own  nature,  unpardonable, 
there  were  some  of  those  saved,  that  had  been 
Christ's  betravers  and  murderers  ;  but  he  concluded, 
as  Cain,  that  his  iniquity  was  greater  than  could  be 
forgiven,  and  would  rather  throw  himself  on  the 
devil's  mercy  than  God's.  And  some  have  said, 
that  Judas  sinned  more  in  despairing  of  the  mercy 
of  God,  than  in  betraying  his  Master's  blood.  Now, 
the  terrors  of  the  Almighty  set  themselves  in  array 
against  him.  All  the  curses  written  in  God's  book 
now  came  into  his  bowels  like  water,  and  like  oil  into 
his  bones,  as  was  foretold  concerning  him,  (Ps.  109. 
18,  19.)  and  drove  him  to  this  desperate  shift,  for 
the  escaping  of  a  hell  within  him,  to  leap  into  that 
before  him,  which  was  but  the  perfection  and  per- 
petuity of  this  horror  and  despair.  He  throws  him- 
self into  the  fire,  to  avoid  the  flame  ;  but  miserable 
is  the  case  when  a  man  must  go  to  hell  for  ease. 

Now,  in  this  story,  1.  We  have  an  instance  of  the 
wretched  end  of  those  into  whom  Satan  enters,  and 
particularlv  those  tlvat  are  given  up  to  the  love  of 
money.  This  is  the  destniction  in  which  many  are 
drowned  by  it,  1  Tim.  6.  9,  10.  Remember  what  be- 
came of  the  swine  into  which,  and  of  the  traitor  into 
whom,  the  devil  mtered  ;  and  gtve  not  place  to  the 
devil.  2.  We  have  an  instance  of  the  wrath  of  God 
revealed  from  heaven  against  the  ungodliness  and 
unrighteousness  of  men,  Rom.  1.  18.  As  in  the 
story  of  Peter  we  behold  the  goodness  of  God,  and 
the  triumphs  of  Christ's  gi-ace  in  the  conversion  of 
some  sinners ;  so  in  the  story  of  Judas  we  behold 
the  severity  of  God,  and  the  triumphs  of  Christ's 
power  and'justice  in  the  confusion  of  other  sinners. 
When  Judas,  into  whom  Satan  entered,  was  thus 
hung  up,  Christ  made  an  open  shew  of  the  princi 
palities  and  powers  he  undertook  the  spoiling  of. 
Col.  2,  15.     3.  We  have  an  instance  of  the  direful 


ST.  MATTHEW,  XXVII. 


325 


effects  of  despair;  it  often  ends  in  self-murder. 
Sorrow,  even  that  for  sin,  if  not  according  to  God, 
ivorketli  death,  (2  Cor.  7.  10.)  the  worst  kind  of 
death,  for  a  luounded  sjtirit  iv/io  can  bear?  Let  us 
tliink  as  bad  as  we  can  of  sin,  proxidcd  we  do  not 
think  it  unpardonable  ;  let  us  despair  of  help  in  our- 
selves, but  not  of  help  in  God.  He  that  thinks  to 
ease  his  conscience  by  destroying  his  life,  doth,  in 
effect,  dare  God  Almighty  to  do  his  worst.  And 
self-murder,  though  prescribed  by  some  of  the 
heathen  moralists,  is  certainly  a  remedy  worse  than 
the  disease,  how  bad  soever  the  disease  may  be. 
Let  us  watch  against  the  beginnings  of  melanclioly, 
and  pray.  Lord,  lead  us  not  into  temptation. 

(4.)  The  disposal  of  the  money  which  Judas 
brought  back,  v.  6 — 10.  It  was  laid  out  in  the  pur- 
cfiase  of  a  field,  called  the  potter's  field  ;  because 
some  potter  had  owned  it,  or  occupied  it,  or  lived 
near  it,  or  because  broken  potter's  vessels  were 
thrown  into  it.  And  this  field  was  to  be  a  burying- 
place  for  strangers,  that  is,  proselytes  to  the  Jewish 
religion,  who  were  of  other  nations,  and,  coming  to 
Jerasalcm  to  worship,  happened  to  die  there.  [  1.  ] 
It  looks  like  an  instance  ot  their  humanity,  that  they 
took  care  for  the  burying  of  strangers  ;  and  it  inti- 
mates that  they  themselves  allowed,  (as  St.  Paul 
saith.  Acts  24.  15.)  that  there  shall  be  a  resurrec- 
tion of  the  dead,  both  of  the  just  and  of  the  unjust ; 
for  we  therefore  take  care  of  the  dead  body,  not  only 
because  it  has  been  the  habitation  of  a  rational  soul, 
but  because  it  must  be  so  again.  But,  [2.]  It  was 
no  instance  of  their  humility  that  they  would  bury 
strangers  in  a  place  by  themselves,  as  if  they  were 
not  worthy  to  be  laid  in  their  burying-places ; 
strangers  must  keep  their  distance,  alive  and  dead, 
and  that  principle  must  go  down  to  the  gi-ave. 
Stand  by  thyself,  come  not  near  me,  lam  holier  than 
thou,  Isa-  65.  5.  The  sons  of  Heth  were  better  af- 
fected towards  Abraham,  though  a  stranger  among 
them,  when  they  offered  him  the  choicest  of  their 
own  sepulchres.  Gen.  23.  6.  But  the  sons  of  the 
etranger,  that  have  joined  themselves  to  the  Lord, 
though  buried  by  themselves,  shall  rise  with  all  that 
are  dead  in  Christ. 

This  buying  of  the  potter's  field  did  not  take  place 
on  the  day  that  Christ  died ;  (they  were  then  too 
bus^  to  mind  anything  else  but  hunting  him  down  ;) 
but  it  took  place  not  long  after ;  for  Peter  speaks  of 
it  soon  after  Christ's  ascension ;  yet  it  is  here  re- 
corded, 

J^irst,  To  shew  the  hj'pocrisy  of  the  chief  priests 
and  elders.  They  were  maliciously  persecuting 
the  blessed  Jesus,  and  now, 

1.  They  scruple  to  put  that  money  into  the  trea- 
sury, or  corban,  of  the  temple,  with  which  they  had 
hired  the  traitor.  Though,  perhaps,  they  had 
taken  it  out  of  the  treasuiy,  pretending  it  was  for 
the  public  good,  and  though  they  were  gi-eat  stick- 
lers for  the  corban,  and  laboured  to  draw  all  the 
wealth  of  the  nation  into  it,  yet  they  would  not  put 
that  money  into  it,  which  was  the  price  of  blood. 
The  hire  of  a  traitor  they  thought  parallel  to  the 
hire  of  a  whore,  and  the  price  of  a  malefactor,  (such 
a  one  they  made  Christ  to  be,)  equivalent  to  the 
price  of  a  dog,  neither  of  which  was  to  be  brought 
into  t/ie  house  of  the  Lord,  Deut.  23.  18.  They 
would  thus  save  their  credit  with  the  people,  by 
possessing  them  with  an  opinion  of  their  great  re- 
verence for  the  temple.  Thus  they  that  swallowed 
a  camel,  strained  at  a  gnat. 

2.  They  think  to  atone  for  what  they  had  done, 
by  this  public  good  act  of  providing  a  burying-place 
for  strangers,  though  not  at  their  own  charge.  Thus, 
in  times  of  ignorance,  people  were  made  to  believe 
that  building  churches  and  endowing  monasteries 
would  make  amends  for  immoralities. 

Secondly,  To  signify  the  favour  intended  by  the 


blood  of  Christ  to  strangers,  &nd  sinners  of  the  Gen- 
tiles. Through  the  price  of  his  blood,  a  resting- 
place  is  provided  for  them  after  death.  Thus  many 
of  the  ancients  apply  this  passage.  The  grave  is 
the  potter's  field,  where  the  bodies  are  tlirown  as 
despised  broken  vessels;  but  Christ,  by  his  blood, 
purchased  it  for  those  who,  by  confessing  themseh  es 
strangers  on  eailh,  seek  tlie  better  counti-y  ;  he  has 
altered  the  property  of  it,  (as  a  purchaser  doth,) 
so  that  now  tieath  is  our's,  the  grave  is  our's,  a  bed 
of  rest  for  us.  The  Germans,  in  tlieir  language, 
call  burying-places  God's  fields  ;  for  in  them  God 
sows  his  people  as  a  com  of  wheat,  John  12.  24. 
See  Hos.  2.  23.  Isa.  26.  19. 

Thirdly,  To  perpetuate  the  infamy  of  those  that 
bought  and  sold  the  blood  of  Christ.  This  field 
was  commonly  called  Aceldama — the  field  of  blood  ; 
not  by  the  chief  priests,  they  hoped  in  this  burjing- 
place  to  bury  the  remembrance  of  their  own  crime  ; 
but  by  the  people  ;  who  took  notice  of  Judas's  ac- 
knowledgment that  he  had  betraj'ed  the  innocent 
blood,  though  the  chief  priests  made  nothing  of  it. 
They  fastened  this  name  upon  the  field  in  perpe- 
tuam  rei  memoria?n—for  a  perpetttal  memorial. 
Note,  Divine  Providence  has  many  ways  of  entail- 
ing disgi'ace  upon  the  wicked  practices  e\'en  of  gi-eat 
men,  who,  though  they  seek  to  cover  their  shame, 
are  put  to  a  perpetual  reproach. 

Fourthly,  That  we  may  see  how  the  scripture  was 
fulfilled;  {v.  9,  10.)  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet.  The  words 
quoted  are  found  in  the  prophecy  of  Zechary,  ch. 
11.  12.  How  thev  are  here  said  to  be  spoken  by 
Jeremy  is  a  difficult  question ;  but  the  credit  of 
Christ's  doctrine  dcth  not  depend  upon  it ;  for  that 
proves  itself  perfectly  divine,  though  there  should 
appear  something  human  as  to  small  circumstances 
in  the  penmen  of  it.  The  Syriac  version,  which  is 
ancient,  reads  only,  It  was  spoken  by  the  prophet, 
not  naming  artj-,  whence  some  thought  that  Jeremy 
was  added  by  some  scribe ;  some  think  that  the 
whole  volume  of  the  prophets,  being  in  one  bcok, 
and  the  prophecy  of  Jeremiah  put  first,  it  might  not 
be  improper,  curre7ite  calamo — for  a  transcriber  to 
quote  any  passage  out  of  that  volume,  under  his 
name.  The  Jews  used  to  say.  The  spirit  of  Jere- 
miah was  in  Zechariah,  and  so  they  were  as  one 
prophet.  Some  suggest  that  it  was  spoken  by  Je- 
remiah, but  written  by  Zechariah  ;  or  that  Jere- 
miah wrote  the  nintli,  tenth,  and  eleventh  chapters 
of  Zechariah.  Now  this  passage,  in  the  prophet, 
is  a  representation  of  the  gi'eat  contempt  of  God 
that  was  found  among  the  Jews,  and  the  poor  re- 
turns they  made  to  him  for  rich  receivings  from 
him.  But  here  that  is  really  acted,  which  was  there 
but  figuratively  expressed.  The  sum  of  money  is 
the  same — thirty  pieces  of  silver,  this  they  weighed 
for  his  price,  at  this  rate  they  valued  him  ;  a  goodly 
price  ;  and  this  was  cast  to  the  potter  in  the  house  of 
the  Lord ;  which  was  here  literally  accomplished. 
Note,  We  should  better  understand  the  e\ents  of 
Providence,  if  we  were  better  acquainted  even  with 
the  language  and  expressions  of  scripture  ;  for  even 
those  also  are  sometimes  written  upon  the  dispensa- 
tions of  Providence  so  plainly,  that  he  who  runs  may 
read  them.  What  David  spake  figuratively,  (Ps. 
42.  7.)  Jonah  made  a  literal  application  of;  All  tny 
waves  and  thu  billows  are  gone  over  me,  Jon.  2.  3. 

The  giving  of  the  price  of  him  that  was  valued, 
not  for  him,  but  for  the  potter's  field,  bespeaks,  1. 
The  high  value  that  ought  to  be  put  upon  Christ. 
The  price  was  given,  not  for  him  ;  no,  when  it  was 
given  for  him,  it  was  soon  brought  back  again  with 
disdain,  as  infinitely  below  his  worth  ;  he  cannot  be 
valued  with  the  gold  of  Ophir,  nor  this  unspeakable 
Gift  bought  with  money.  2.  The  low  value  that 
was  put  upon  him.     They  of  the  children  of  Israel 


326 

did  strangely  undervalue  him,  when  his  price  did 
but  reach  to  buy  a  potter's  field,  a  pitiful  sony  spot 
of  ground,  not  worth  looking  upon.  It  added  to  the 
reproach  of  his  being  bought  and  sold,  that  it  was  at 
so  low  a  rate.  Cast  it  to  the  potter,  so  it  is  in  Ze- 
chary  ;  a  contemptible  petty  chapman,  not  the  mer- 
chant that  deals  in  things  of  value.  And  observe, 
they  of  the  children  of  Israel  thus  undervalued  him  ; 
they  who  were  his  own  people,  that  should  have 
known  better  what  estimate  to  put  upon  him,  they 
to  whom  he  was  fii'st  sent,  whose  Glory  he  was,  and 
whom  he  had  valued  so  highly,  and  bought  so  dear. 
He  gave  kings'  ransoms  for  them,  and  the  richest 
countries,  {so precious  were  they  in  his  sight,  Isa.  43. 
3,  4.)  Egypt,  and  Ethiopia,  and  Seba  ;  but  they  gave 
a  slave's  ransom  for  him,  (see  Exod.  21.  32.)  and 
valued  him  but  at  the  rate  of  a  potter's  field  ;  so  was 
that  blood  trodden  under  foot,  which  bought  the 
kingdom  of  heaven  for  us.  But  all  this  was  as  the 
Lord  appointed  ;  so  the  prophetic  vision  was,  which 
typified  this  event,  and  so  the  event  itself,  as  the 
other  instances  of  Christ's  sufferings,  was  by  the  de- 
terminate counsel  and  foreknoivledge  of  God. 

11.  And  Jesus  stood  before  the  gover- 
nor :  and  the  governor  asked  him',  saying, 
Art  thou  the  king  of  the  Jews  ?  And  Jesus 
said  unto  him,  Thou  sayest.  1 2.  And  when 
he  was  accused  of  the  chief  priests  and 
elders,  he  answered  nothing.  13.  Then 
said  Pilate  unto  him,  Hearest  thou  not  how 
many  things  they  witness  against  thee  1 
1 4.  And  he  answered  liim  to  never  a  word ; 
insomuch  that  the  governor  marvelled 
greatly.  15.  Now  at  that  feast  the  gover- 
nor was  wont  to  release  unto  the  people  a 
prisoner,  whom  they  would.  1 6.  And  they 
had  then  a  notable  prisoner,  called  Barab- 
bas.  17.  Therefore  when  they  were  ga- 
thered together,  Pilate  said  unto  them, 
Whoni  will  ye  that  I  release  unto  you  ? 
Barabbas,  or  Jesus,  which  is  called  Christ  ? 
18.  For  he  knew  that  for  envy  they  had 
delivered  him.  1 9.  When  he  was  set  down 
on  the  judgment  seat,  his  wife  sent  unto 
him,  saying,  Have  thou  nothing  to  do  with 
that  just  man :  for  I  have  suflered  many 
things  this  day  in  a  dream  because  of  him. 
20.  But  the  chief  priests  and  elders  per- 
suaded the  multitude  that  they  should  ask 
Barabbas,  and  destroy  Jesus.  21.  The 
governor  answered  and  said  unto  them, 
Whether  of  the  twain  will  ye  that  I  release 
unto  you  ?  They  said  Barabbas.  22.  Pi- 
late saith  unto  them,  What  shall  I  do  then 
with  Jesus,  which  is  called  Christ  1  They 
all  say  unto  him,  Let  him  be  crucified.  23. 
And  the  governor  said,  Why,  what  evil 
hath  he  done  ?  But  they  cried  out  the 
more,  saying,  Let  him  be  crucified.  24. 
When  Pilate  saw  that  he  could  prevail  no- 
thing, but  that  rather  a  tumult  was  made, 
he  took  water,  and  washed  his  hands  before 
the  multitude,  saying,  I  am  innocent  of  the 
blood  of  this  just  person :  see  ye  to  it.     25. 


ST.  MATTHEW,  XXVH. 


Then  answered  all  the  people,  and  said, 
His  blood  be  on  us,  and  on  our  children. 

We  have  here  an  account  of  what  passed  in  Pi 
late's  judgment-hall,  when  the  blessed  Jesus  was 
brought  thither  betimes  in  the  morning.  Though  it 
was  no  court-day,  Pilate  immediately  took  his  case 
before  him.     We  have  here, 

I.  The  trial  Christ  had  before  Pilate. 

1.  His  arraignment ;  Jesus  stood  before  the  gover- 
nor, as  the  prisoner  before  the  judge.  We  could 
not  stand  before  God  because  of  our  sins,  nor  lift  up 
our  face  in  his  presence,  if  Christ  had  not  been  thus 
made  sin  for  us.  He  was  arraigned  that  we  might 
be  discharged.  Some  think  that  this  bespeaks  his 
courage  and  boldness  ;  he  stood  undaunted,  unmoved 
by  all  their  rage.  He  thus  stood  in  this  judgment, 
that  we  might  stand  in  God's  judgment.  He  stood 
for  a  S/iectacle,  as  Naboth,  when  he  was  arraig-ned, 
was  set  on  high  among  the  people. 

2.  His  indictment ;  Jlrt  thou  the  king  of  the  Jews? 
The  Jews  were  now  not  only  under  the  government, 
but  under  the  very  jealous  inspection,  ot  the  Roman 
powers,  which  they  were  themselves  to  the  highest 
degree  disaffected  to,  and  yet  now  pretend  a  concern 
for,  to  serve  this  turn  ;  accusing  Jesus  as  an  enemy 
to  Ca:sar,  (Luke  23.  2.)  which  they  could  produce 
no  other  proof  of,  than  that  he  himself  had  newly 
owned  he  was  the  Christ.  Now,  they  thought  that 
whoever  was  the  Christ  must  be  the  king  of  the  Jews, 
and  must  deliver  them  from  the  Roman  power,  and 
restore  to  them  a  temporal  dominion,  and  enable 
them  to  trample  upon  all  their  neighbours.  Ac- 
cording to  this  chimera  of  their  own,  they  accused 
our  Lord  Jesus,  as  making  himself  king  of  the  Jews, 
in  opposition  to  the  Roman  yoke  ;  whereas,  though 
he  said  that  he  was  the  Christ,  he  meant  not  such  a 
Christ  as  this.  Note,  Many  oppose  Christ's  holy 
religion,  upon  a  mistake  of  the  nature  of  it ;  they 
dress  it  up  in  false  colours,  and  then  fight  against  it. 
They  assuring  the  governor,  that,  if  he  made  him- 
self Christ,  he  made  himself  king  of  the  Jews,  the 
governor  takes  it  for  gi-anted,  that  he  goes  about  to 
pervert  the  nation  and  subvert  the  government. 
ylrt  thou  a  king  ?  It  was  ])lain  that  he  was  not  so 
de  facto — actually  ;  "  But  dost  thou  lay  any  claim  to 
the  go\'ernment,  or  pretend  a  right  to  rule  the  Jews  ? 
Note,  It  has  often  been  tlie  hard  fate  of  Christ's 
holy  religion,  unjustly  to  fall  under  the  suspicions  of 
the  civil  powers,  as  if  it  were  hurtful  to  kings  and 
provinces,  whereas  it  tends  mightily  to  the  benefit 
of  both. 

3.  His  plea  ;  Jesus  said  unto  him,  "  Tliou  sayest. 
It  is  as  thou  sayest,  though  not  as  thou  meanest ;  I 
am  a  king,  but  not  such  a  king  as  thou  dost  suspect 
me  to  be."  Thus,  before  Pilate,  he  witnessed  a 
good  confession,  and  was  not  ashamed  to  own  him- 
self a  King,  though  it  looked  ridiculous,  nor  afraid, 
though  at  this  time  it  was  dangerous. 

4.  The  evidence  ;  (j>.  12.)  He  was  accused  of  the 
chief  priests.  Pilate  found  no  fault  in  him  ;  what- 
ever was  said,  nothing  was  proved,  and  therefore 
what  was  wanting  in  matter  the)'  made  up  in  noise 
and  violence,  and  followed  him  with  repeated  ac- 
cusations, the  same  as  they  had  given  in  before  ;  but 
by  the  repetitions  they  thought  to  force  a  belief  from 
the  governor.  They  had  learned,  not  only  calum- 
niari — to  calumniate,  but  fortiter  calumniari — to 
calumniate  stoutly.  The  best  men  have  often  been 
accused  of  the  worst  crimes. 

5.  The  prisoner's  silence  as  to  the  prosecutors' 
accusations;  He  answered  nothing,  (1.)  Because 
there  was  no  occasion  ;  nothing  was  alleged  but  what 
earned  its  own  confutation  along  with  it.  (2. )  He 
was  now  taken  up  with  the  great  concern  that  lay 
between  him  and  his  Father,  to  whom  he  was  offer- 
ing up  himself  a  sacrifice,  to  answer  the  demands  of 


ST.  MATTHEW,  XXVII. 


his  justice,  which  he  was  so  intent  upon,  that  he 
minded  not  what  they  said  against  him.  3.  His 
hour  was  come,  and  lie  submitted  to  his  Father's 
will;  J^ot  as  I  ivitl,  but  as  thou  ■wilt.  He  knew 
what  his  Father's  will  was,  and  therefore  silently 
committed  himsflf  to  him  that  judgeth  righteously. 
We  must  not  thus,  by  our  silence,  throw  away  our 
lives,  because  we  are  not  lords  of  our  lives,  as  Christ 
was  of  his  ;  nor  can  we  know,  as  he  did,  when  our 
hour  is  come.  But  hence  we  must  learn,  not  to  ren- 
der railing  for  railing,  1  Pet.  2.  23. 

Now,  [1.]  Pilate  pressed  him  to  make  some  re- 
ply ;  (x'.  13.)  Hearest  thou  not  how  many  things  they 
•witness  against  thee  ?  What  these  things  were,  may 
be  gathered  from  Luke  23.  3,  5.  and  John  19.  7. 
Pilate,  having  no  malice  at  all  against  him,  was  de- 
sirous he  should  clear  himself,  urges  him  to  it,  and 
believes  he  could  do  it ;  Hearest  tliou  not  ?  Yes,  he 
did  hear  ;  and  still  he  hears  all  that  is  witnessed  un- 
justly against  his  truths  and  ways ;  but  he  keeps 
silence,  because  it  is  the  day  of  his  patience,  and 
doth  not  answer,  as  he  will  shortly,  Ps.  50.  3.  [2.  ] 
He  wondered  at  his  silence ;  which  was  not  inter- 
preted so  much  into  contempt  of  the  court,  as  a  con- 
tempt of  himself.  And  therefore  Pilate  is  not  said 
to  be  angry  at  it,  but  to  have  marvelled  greatly  at 
it,  as  a  thing  very  unusual.  He  beliexed  him  to  be 
innocent,  and  had  heard,  perhaps,  that  never  man 
sftake  like  him;  and  therefore  he  thought  it  strange 
that  he  had  not  one  word  to  say  for  himself.  We 
have, 

II.  The  outrage  and  violence  of  the  people,  in 
pressing  the  governor  to  crucify  Christ.  The  chief 
priests  had  a  great  interest  in  the  people,  they  call- 
ed them  Rabbi,  Rabbi,  made  idols  of  them,  and 
oracles  of  all  they  said  ;  and  they  made  use  of  this, 
to  incense  them  against  him,  and  by  the  power  of 
the  mob  gained  the  point  which  they  could  not 
otherwise  cany.  Now,  here  are  two  instances  of 
their  outrage. 

1.  Their  preferring  Barabbas  before  him,  and 
choosing  to  have  him  released  rather  than  Jesus. 

(1.)  It  seems,  it  was  gi-own  into  a  custom  with  the 
Roman  gox-emors,  for  the  humouring  of  the  Jews, 
to  grace  the  feast  of  the  passover  with  the  release 
of  a  prisoner,  i<.  15.  This,  they  thought,  did  honour 
to  the  feast,  and  was  agreeable  to  the  commemora- 
tion of  their  deliverance  ;  but  it  was  an  invention  of 
their  own,  and  no  divine  institution  ;  though  some 
think  that  it  was  ancient,  and  kept  up  by  the  Jewish 
princes,  before  they  became  a  provmce  of  the  em- 
pire. However,  it  was  a  bad  custom,  an  obstnic- 
tion  to  justice,  and  an  encouragement  to  wickedness. 
But  our  gospel-passover  is  celebrated  with  the  re- 
lease of  prisoners,  by  him  who  hath  power  on  earth 
to  forgive  sins. 

(2.)  The  prisoner  put  in  competition  with  our 
Lord  Jesus,  was,  Barabbas  ;  he  is  here  called  a  nota- 
ble prisoner  ;  {v.  16.)  either  because,  by  birth  and 
breeding,  he  was  of  some  note  and  quality,  or  be- 
cause he  had  signalized  himself  by  something  re- 
markable in  his  crimes  ;  whether  he  was  so  notable 
as  to  recommend  himself  the  more  to  the  favours  of 
the  people,  and  so  the  more  likely  to  be  interceded 
for,  or  whether  so  notable  as  to  make  himeelf  more 
liable  to  their  rage,  is  uncertain.  Some  think  the 
latter,  and  therefore  Pilate  mentioned  him,  as  taking 
it  for  gi-anted  that  they  would  have  desired  any  one's 
release  rather  than  his.  Treason,  murder,  and 
felony,  are  the  three  most  enormous  crimes  that 
are  usually  punished  by  the  sword  of  justice  ;  and 
Barabbas  was  guilty  of  aU  three,  Luke  23.  19.  John 
18.  40.  A  notable  prisoner  indeed,  whose  crimes 
were  so  complicated. 

(3.)  The  proposal  was  made  by  Pilate  to  the 
governor ;  {v.  1". )  Uliom  will  ye  that  I  release  unto 
you  ?  It  is  probable  that  the  judge  had  the  nomina- 


327 

tion  of  two,  one  of  which  the  people  were  to  choose. 
Pilate  proposed  to  them  to  have  Jesus  released  ;  he 
was  convinced  of  his  innocency,  and  that  the  prose- 
cution was  malicious ;  yet  had  not  the  courage  to 
acquit  him,  as  he  ought  to  have  done,  by  his  own 
power,  but  would  have  him  released  by  the  people's 
election,  and  so  he  hoped  to  satisfy  both  his  own 
conscience,  and  the  peofile  too  ;  whereas,  finding  no 
fault  in  him,  he  ought  not  to  have  put  him  upon  the 
country,  or  brought  him  mto  the  peril  of  his  life. 
But  such  little  tncks  and  artifices  as  these,  to  trim 
the  matter,  and  to  keep  in  with  conscience  and  the 
world  too,  are  the  common  practice  of  those  that 
seek  more  to  please  men  than  God.  What  shall  I 
do,  said  Pilate,  with  Jesus,  who  is  called  Christ? 
He  puts  the  people  in  mind  of  this,  that  this  Jesus, 
whose  release  he  proposed,  was  looked  upon  by 
some  among  them  as  the  Messiah,  and  had  given 
pregnant  proofs  of  his  being  so  ;  "  Do  not  reject  one, 
of  whom  your  nation  has  professed  such  an  expecta- 
tion. " 

The  reason  why  Pilate  laboured  thus  to  get  Jesus 
discharged,  was,  because  he  knew  that /or  envy  the 
chief  priests  had  delix'ered  him  up;  {v.  18.)  that  it 
was  not  \i\s  guilt,  but  his  goodness,  that  they  were 
provoked  at ;  and  for  this  reason  he  hoped  to  bring 
him  off  by  the  people's  act,  and  that  they  would  be 
for  his  release.  When  David  was  envied  by  Saul, 
he  was  the  darling  of  the  people  ;  and  any  one  that 
heard  the  hosannas  with  which  Christ  was  but  a 
few  days  ago  brought  into  Jerusalem,  would  have 
thought  that  he  had  been  so,  and  that  Pilate  might 
safely  have  referred  this  matter  to  the  commonalty, 
especially  when  so  notorious  a  rogue  was  set  up  as  a 
rival  with  him  for  their  favours.  But  it  proved 
otherwise. 

(4.)  While  Pilate  was  thus  labouring  the  matter, 
he  was  confinned  in  his  unwillingness  to  condemn 
Jesus,  by  a  message  sent  him  from  his  wife,  {v.  19.) 
by  way  of  caution ;  Have  thou  nothing  to  do  with 
that  just  Man,  (together  with  the  reason,)  ybr  / 
have  suffered  many  things  this  day  in  a  dreoTn  be- 
cause of  him.  Probably,  this  message  was  delivered 
to  Pilate  publicly,  in  the  hearing  of  all  that  were 
present,  for  it  was  intended  to  be  a  warning  not  to 
him  only,  but  to  the  prosecutors.     Observe, 

[1.]  The  special  providence  of  God,  in  sending 
this  dream  to  Pilate's  wife  ;  it  is  not  likeh'  that  she 
had  heard  any  thing,  before,  concerning  Christ,  at 
least,  not  so  as  to  occasion  her  dreaming  of  him,  but 
it  was  immediately  from  God  :  perhaps  she  was  one 
of  the  dex'out  and  honourable  women,  and  had  some 
sense  of  religion  ;  vet  God  revealed  himself  by 
dreams  to  some  that  had  not,  as  to  Nebuchadnezzar. 
She  suffered  many  things  in  this  dream  ;  whether 
she  dreamed  of  the  cruel  usage  of  an  innocent  per- 
son, or  of  the  judgments  that  would  fall  upon  those 
that  had  any  hand  in  his  death,  or  both,  it  seems 
that  it  was  a  frightful  dream,  and  her  thoughts 
troubled  her,  as  Dan.  2.  1. — 4.  5.  Note,  The  Father 
of  spirits  has  many  ways  of  access  to  the  spirits  of 
men,  and  can  seal  their  instruction  in  a  dream,  or 
vision  of  the  night.  Job  33.  15.  Yet,  to  those  who 
have  the  written  word,  God  more  ordinarily  speaks 
by  conscience  on  a  waking  bed,  than  by  dreams, 
when  dee/i  sleep  falls  upon  men. 

[2.]  The  tenderness  and  care  of  Pilate's  wife,  m 
sending  this  caution,  thereupon,  to  her  husband  ; 
Have  nothing  to  do  with  that  just  Man.  First,  This 
was  an  honourable  testimony  to  our  Lord  Jesus, 
witnessing  for  him  that  he  was  a  just  Man,  even 
then  when  he  was  persecuted  as  the  worst  of  male- 
factors :  when  his  friends  were  afraid  to  appear  in 
defence  of  him,  God  made  even  those  that  were 
strangers  and  enemies  to  speak  in  his  favour  ;  when 
Peter  denied  him,  Judas  confessed  him  ;  when  the 
chief  priests  pronounced  him  guilty  of  death,  Pilate 


32a 


ST.  MATTHEW,  XXVII. 


declared  he  found  no  fault  in  him ;  when  the  women 
that  loved  him  stood  afar  off,  Pilate's  wife,  who 
knew  little  of  him,  shewed  a  concern  for  him.  Note, 
God  will  not  leave  himself  without  witnesses  to  the 
truth  and  equity  of  his  cause,  even  then  when  it 
seems  to  be  most  spitefully  run  down  by  its  enemies, 
and  most  shamefully  deserted  by  his  friends.  &- 
condly.  It  was  a  fair  warning  to  Pilate  ;  Haue  no- 
thing to  do  with  him.  Note,  God  has  many  ways  of 
giving  cliecks  to  sinners  in  their  sinful  pursuits,  and 
it  is  a  great  mercy  to  have  such  checks  from  Provi- 
dence, from  faitliful  friends,  and  from  our  own  con- 
sciences ;  it  is  also  our  great  duty  to  hearken  to  them. 
Oh  do  not  this  abominable  thing-  which  the  Lord 
hates,  is  what  we  may  hear  said  to  us,  when  we  are 
entering  into  temptation,  if  we  will  but  regard  it. 
Pilate's  lady  sent  him  this  warning,  out  of  the  love 
she  had  to  him  ;  she  feared  not  a  rebuke  from  him 
for  meddling  with  that  which  belonged  not  to  her ; 
but,  let  him  take  it  how  he  would,  she  would  give 
him  the  caution.  Note,  It  is  an  instance  of  true 
love  to  our  friends  and  relations,  to  do  what  we  can 
to  keep  tliem  from  sin  ;  and  the  nearer  thev  are  to 
us,  and  the  greater  affection  we  have  for  them,  tlie 
more  soUcitous  we  should  be  not  to  suffer  sin  to 
come,  or  lie,  upon  them.  Lev.  19.  17.  The  best 
friendship  is  friendship  to  tlie  soul.  \^'c  are  not 
told  how  Pilate  turned  this  off,  probably  with  a 
jest ;  but,  by  his  proceeding  against  this  just  man, 
It  appears  that  he  did  not  regard  it.  Thus  faithful 
admonitions  are  made  light  of,  when  they  are  given 
as  wai-nings  against  sin,  but  will  not  be  so  easily 
made  light  of,  when  they  shall  be  reflected  upon  as 
aggravations  of  sin. 

(5.)  The  chief  priests  and  the  elders  were  busy, 
all  this  while,  to  influence  the  people  in  favour  of 
Barabbas,  v.  20.  They  persuaded  the  multitude, 
botli  by  themselves  and  their  emissaries,  whom  they 
sent  abroad  among  them,  that  they  should  ask'  Ba- 
rabbas, and  destroy  Jesus  ;  suggesting  that  this  Je- 
sus was  a  Deceiver,  in  league  with  Satan,  an  enemy 
to  their  church  and  temple ;  that,  if  he  were  let 
alone,  the  Romans  would  come,  and  take  away  their 
place  and  nation  ;  that  Barabbas,  though  a  bad  man, 
yet,  having  not  the  interest  that  Jesus  had,  could 
not  do  so  much  mischief  Thus  they  managed  the 
mob,  who  otherwise  were  well  affected  to  Jesus, 
and,  if  they  had  not  been  so  much  at  the  beck  of 
their  priests,  would  never  have  done  such  a  prepos- 
terous thing  as  to  prefer  Barabbas  before  Jesus. 
Here,  [1.]  We  cannot  but  look  upon  these  wicked 
priests  with  indignation ;  by  the  law,  in  matters  of 
controversy  between  blood  and  blood,  the  people 
were  to  be  guided  by  the  priests,  and  to  do  as  they 
informed  them,  Deut.  17.  8.  This  great  power  put 
into  their  hands  they  wretchedly  abused,  and  the 
leaders  of  the  people  caused  them  to  err.  [2.]  We 
cannot  but  look  upon  the  deluded  people  with  pity  ; 
/  have  compassion  on  the  multitude,  to  see  tliem 
hurried  tlius  violently  to  so  great  wickedness,  to  see 
them  thus  priest-ridden,  and  falling  into  the  ditch 
with  their  blind  leaders. 

(6.)  Being  thus  overruled  by  the  priests,  at  length 
they  made  their  choice,  v.  21.  Whether  of  the 
twain  (saith  Pilate)  will  ye  that  I  release  unto  you  ? 
He  hoped  that  he  had  gained  his  point,  to  have  Je- 
sus released.  Rut,  to  his  great  surprise,  they  said 
Barabbas  ,-  as  if  his  crimes  were  less,  and  therefore 
he  less  desenwd  to  die  ;  or  as  if  his  merits  were 
^eater,  and  therefore  he  better  deserved  to  live. 
The  cry  for  Barabbas  was  so  universal,  one  and  all, 
that  there  was  no  colour  to  demand  a  poll  between 
the  candidates.  Be  astonished,  O  heavens,  at  this, 
and  thou,  earth,  be  horribly  afraid!  Were  ever 
men,  that  pretended  to  reason  or  religion,  guilty  of 
such  prodigious  madness,  such  horrid  wickedness  ! 
This  was  it  that  Peter  charged  so  home  upon  them ; 


(Acts  3.  14.)  Ye  desrrea  a  murderer  to  be  granted 
you  ;  yet  multitudes  who  choose  the  world,  rather 
than  God,  for  their  ruler  and  portion,  thus  choose 
their  own  delusions. 

2.  Their  pressing  earnestly  to  have  Jesus  cinicified, 
V.  22,  23.  Pilate,  being  amazed  at  their  choice  of 
Barabbas,  was  willing  to  hope  that  it  was  rather 
from  a  fondness  for  him  than  from  an  enmity  to  Je- 
sus ;  and  therefore  he  puts  it  to  them,  "  Jl'hat  shall 
I  do  then  with  Jesus  ?  Shall  I  release  him  likewise, 
for  the  greater  honour  of  your  feast,  or  will  you 
leave  it  to  me  ?"  No,  they  all  said.  Let  him  be' cru- 
cified. That  death  they  desired  he  might  die,  be- 
cause it  was  looked  upon  as  the  most  scandalous  and 
ignominious  ;  and  they  hoped  thereby  to  make  his 
followers  ashamed  to  own  him,  and  their  relation  to 
him.  It  was  absurd  for  them  to  prescribe  to  the 
judge  what  sentence  he  should  pass  ;  but  their  ma- 
lice and  rage  made  them  forget  all  rules  of  order 
and  decency,  and  turned  a  court  of  justice  into  a 
riotous,  tumultuous,  and  seditious  assembly.  Now 
was  tnith  fallen  into  the  street,  and  equity  could  not 
enter  ;  where  one  looked  for  judgment,  behold  op- 
pression, the  worst  kind  of  oppression  ;  for  righte- 
ousness, behold,  a  cry,  the  worst  cry  that  ever  was, 
Crucify,  crucify  the  Lord  of  glory.  Though  they 
that  cried  thus,  perhaps,  were  not  the  same  persons 
that  the  other  day  had  cried  Hosanna,  yet  see  what 
a  change  was  made  upon  the  mind  of  the  populace 
in  a  little  time  :  when  he  rode  in  triumph  into  Jeru- 
salem, so  general  were  the  acclamations  of  praise, 
that  one  would  have  thought  he  had  no  enemies ; 
but  now,  when  he  was  led  in  triumph  to  Pilate's 
judgment-seat,  so  general  were  the  outcries  of  en- 
mity, that  one  wOuld  think  he  had  no  friends.  Such 
revolutions  are  there  in  this  changeable  world, 
through  which  our  way  to  heaven  lies,  as  our  Mas- 
ter's did,  by  honour  and  dishonour,  by  evil  report, 
and  good  report,  counterchanged ;  (2  Cor.  6.  8.) 
that  we  may  not  be  lifted  up  by  honour,  as  if,  when 
we  were  applauded  and  caressed,  we  had  made  our 
7test  among  the  stars,  and  should  die  in  that  nest ; 
nor  yet  be  dejected  or  discouraged  by  dishonour,  as 
if,  when  we  were  despised  and  trampled  upon,  we 
were  trodden  to  the  lowest  hell,  from  which  there 
is  no  redeynption.  Fides  tu  istos  qui  te  laudant ; 
omnes  aut  sunt  hostes,  aut  (quod  in  eequo  est)  esse 
possunt — You  obsen'e  those  who  applaud  you; 
either  they  are  all  your  enemies,  or,  which  is  equiva- 
lent, they  may  become  so.  Seneca,  de  "Vita  Beat, 
Now,  as  to  this  demand,  we  are  further  told, 
(1.)  How  Pilate  objected  against  it ;  Why,  what 
evil  has  he  done  ?  A  proper  question  to  ask  before 
we  censure  any  in  common  discourse,  much  more 
for  a  judge  to  ask  before  he  pass  a  sentence  of  death. 
Note,  It  is  much  for  the  honour  of  the  Lord  Jesus, 
that,  though  he  suffered  as  an  evil-doer,  yet  neither 
his  judge  nor  his  prosecutors  could  find  that  he  had 
done  any  evil.  Had  he  done  any  evil  against  God? 
No,  he  always  did  those  things  that  pleased  him. 
Had  he  done  any  evil  against  the  civil  government? 
No,  as  he  did  himself,  so  he  taught  others,  to  render 
to  Ctesar  the  things  that  were  Cpesar's.  Had  he 
done  any  evil  against  the  public  peace  ?  No,  he  did 
not  strive  or  cry,  nor  did  his  kingdom  come  with  ob- 
servation. Had  he  done  any  evil  to  particular  per- 
sons .''  IVhose  ox  had  he  taken,  or  whom  had  he  de- 
frauded? No,  so  far  from  that,  that  he  went  about 
doing  good.  This  repeated  assertion  of  his  imspot- 
ted  innocency,  plainly  intimates  that  he  died  to 
satisfy  for  the  sins  of  others  ;  for,  if  it  had  not  been 
for  our  transgi'essions  that  he  was  thus  wounded, 
and  for  our  offences  that  he  was  delivered  up,  and 
that  upon  his  own  voluntary  undertaking  to  atone 
for  them,  I  see  not  how  these  extraordinary  suffer- 
ings of  a  person  that  had  never  thought,  said,  or 
done,  any  thing  amiss,  could  be  reconciled  with  the 


ST.  MATTHEW,  XXVII. 


329 


justice  and  equity  of  that  Providence  that  governs 
the  world,  and  at  least  permitted  this  to  be  done 
in  it 

(2.)  How  they  insisted  upon  it  j  They  cried  out 
the  more,  Let  him  be  crucijied.  They  do  not  go 
about  to  shew  any  evil  he  had  done,  but,  right  or 
wrong,  he  must  be  crucijied.  Quitting  all  preten- 
sions to  the  proof  of  the  premises,  they  resohe  to 
hold  the  conclusion,  and  what  was  wanting  in  evi- 
dence to  make  up  in  clamour ;  this  unjust  judge  was 
wearied  by  importunity  into  an  unjust  sentence,  as 
he  in  the  parable  into  a  just  one,  (Luke  18.  4. )  and 
the  cause  earned  purely  by  noise. 

III.  Here  is  the  devolving  of  the  guilt  of  Christ's 
blood  upon  the  fieo/ile  and /iriests. 

1.  Pilate  endeavours  to  transfer  it  from  himself, 
V.  24. 

(1.)  He  sees  it  to  no  fiurfwse  to  contend.  What 
he  said,  [1.]  Would  do  no  goodj  he  could  prevail 
nothing  ;  he  could  not  convince  them  what  an  unjust 
unreasonable  thing  it  was  for  him  to  condemn  a  man 
whom  he  believed  innocent,  and  whom  they  could 
not  prove  guilty.  See  how  strong  the  stream  of  lust 
and  rage  sometimes  is ;  neither  authority  nor  reason 
will  prevail  to  give  check  to  it  Nay,  [2.  ]  It  was 
more  likely  to  do  hurt ;  he  saw  that  rather  a  tumult 
was  made.  This  i-ude  and  brutish  people  fell  to 
high  words,  and  began  to  threaten  Pilate  what  they 
would  do,  if  he  did  not  gratify  them  ;  and  how  great 
a  matter  might  this  fire  kindle,  especially  when  the 
priests,  those  great  incendiaries,  blew  the  coals  ! 
Now  this  turbulent  tumultuous  temper  of  the  Jews, 
by  which  Pilate  was  awed  to  condemn  Christ  against 
his  conscience,  contributed  more  than  any  thing  to 
the  ruin  of  that  nation  not  long  after  ;  for  their 
frequent  insuiTections  provoked  the  Romans  to  de- 
stroy them,  though  they  had  reduced  them,  and 
their  inveterate  quaiTels  among  themselves  made 
them  an  easy  prey  to  the  common  enemy.  Thus 
their  sin  was  their  ruin. 

Observe  how  easily  we  may  be  mistaken  in  the 
inclination  of  the  common  people  ;  the  priests  were 
apprehensive  that  their  endeavours  to  seize  Christ 
would  have  caused  an  uproar,  especially  07i  the  feast 
day  ;  but  it  proved  that  Pilate's  endeavour  to  save 
him  caused  an  uproar,  and  that  on  the  feast  day  ; 
so  uncertain  are  the  sentiments  of  the  crowd. 

(2.)  This  puts  him  into  a  great  strait,  betwixt  the 
peace  of  his  own  mind,  and  the  peace  of  the  city  ; 
he  is  loath  to  condemn  an  innocent  man,  and  yet 
loath  to  disoblige  the  people,  and  raise  a  devil  that 
would  not  be  soon  laid.  Had  he  steadily  and  reso- 
lutely adhered  to  the  sacred  laws  of  justice,  as  a 
judge  ought  to  do,  he  had  not  been  in  any  perplexity  ; 
the  matter  was  plain  and  past  dispute,  that  a  man 
in  whom  was  found  no  fault,  ought  not  to  be  craci- 
fied  upon  any  pretence  whatsoever,  nor  must  an  un- 
just thing  be  done,  to  gratify  any  man,  or  company 
of  men,  in  tlie  world ;  the  cause  is  soon  decided  ; 
Let  justice  be  done,  though  heaven  and  earth  come 
together — Fiat  justitia,  ruat  ccslum.  If  wickedness 
proceed  from  the  wicked,  though  they  be  priests, 
yet  my  hand  shall  not  be  upon  him. 

(3.)  Pilate  thinks  to  trim  the  matter,  and  to  pacify 
both  the  peoi>le  and  his  own  conscience  too,  by  doing 
it,  and  yet  disowning  it,  acting  the  thing,  jind  yet 
acquitting  himself  from  it  at  the  same  time.  Siich 
absurdities  and  self-contradictions  do  they  run  upon, 
whose  convictions  are  strong,  but  their  con-uptions 
stronger.  Ha/ipy  is  he  (saith  the  apostle,  Rom.  14. 
22.)  that  condemneth  not  himself  in  that  thing  which 
he  allows  ;  or,  which  is  all  one,  that  allows  not  him- 
self in  that  thing  which  he  condemns. 

Now  Pilate  endeavours  to  clear  himself  from  the 
guilt, 

[1.]  By  a.  sign;  He  took  water,  and  washed  his 
hands  before  the  multitude;  not  as  if  he  thoueht 

Vol.  v.— 2  T 


thereby  to  cleanse  himself  from  any  guilt  contracted 
before  God,  but  to  acquit  himself  beitore  the  people, 
from  so  much  as  contracting  any  guilt  in  this  matter ; 
as  if  he  had  said,  "  If  it  be  done,  bear  witness  that 
it  is  none  of  my  doing. "  He  borrowed  the  ceremony 
from  that  law  which  appointed  it  to  be  used  for  the 
clearing  of  the  country  from  the  guilt  of  an  undis- 
covered murder;  (Deut  21.  6,  7.)  and  he  used  it 
the  more  to  affect  the  people  with  the  conviction  he 
was  under  of  the  prisoner  s  innocency  ;  and,  proba- 
bly, such  was  the  noise  of  the  raljblc,  that,  if  he 
had  not  used  some  suiprising  sign,  in  the  view  of 
them  all,  he  could  not  have  been  heard. 

[2.]  By  a. saying;  in  which,  First,  He  clears  him- 
self ;  /  am  innocent  of  the  blood  of  this  just  persori. 
What  nonsense  was  this,  to  conctemn  him,  and  yet 
protest  that  he  is  innocent  of  his  blood  !  For  men 
to  protest  against  a  thing,  and  yet  to  practise  it,  is 
only  to  proclaim  that  they  sin  against  their  con- 
sciences. '  Though  Pilate  professed  his  innocency, 
God  charges  him  with  guilt,  Acts  4.  27.  Some  think 
to  justify  themselves,  by  pleading  that  their  hands 
were  not  in  the  sin  ;  but  David  kills  by  the  sword 
of  the  children  of  Ammon,  and  Ahab  by  the  elders 
of  Jezreel.  Pilate  here  thinks  to  justify  himself, 
by  pleading  that  his  heart  was  not  in  the  action  ; 
but  this  is  an  averment  which  will  never  be  admit- 
ted. Protestatio  non  valet  contra  factum — In  vain 
does  he  protest  against  the  deed  which  at  the  same 
time  he  perjietrates.  Secondly,  He  cast  it  upon  the 
priests  and  people;  "See  ye  to  it;  if  it  must  be 
done,  I  cannot  help  it,  do  you  answer  it  before  God 
and  the  world. "  Note,  Sin  is  a  brat  that  nobody  is 
willing  to  own  ;  and  many  deceive  themselves  with 
this,  that  they  shall  bear  no  blame  if  they  can  but 
find  any  to  lay  the  blame  upon  ;  but  it  is  not  so  easy 
a  thing  to  ti-ansfer  the  guilt  of  sin  as  many  think  it 
is.  The  condition  of  him  that  is  infected  with  the 
plague  is  not  the  less  dangerous,  either  for  his  catch- 
ing of  the  infection  from  others,  or  his  communi- 
cating of  the  infection  to  others ;  we  may  be  tempted 
to  sin,  but  cannot  be  forced.  The  priests  threw  it 
upon  Judas  ;  See  thou  to  it ;  and  now  Pilate  throws 
it  upon  them  ;  See  ye  to  it  ;  for  with  what  measure 
ye  mete,  it  shall  be  measured  to  you. 

2.  The  priests  and  people  consented  to  take  the 
guilt  vpon  themseh'cs  ;  they  all  said,  "  His  blood  be 
on  us,  and  on  our  children  ;  we  are  so  well  assured 
that  there  is  neither  sin  nor  danger  in  putting  him 
to  death,  that  we  are  willing  to  run  the  hazard  of  it ;" 
as  if  the  guilt  would  do  no  hai-m  to  them  or  their's. 
They  saw  that  it  was  the  dread  of  guilt,  that  made 
Pilate  hesitate,  and  that  he  was  getting  over  this  dif- 
ficidty  by  a  fancy  of  transferring  it ;  to  prevent  the 
retiuTi  of  his  hesitation,  and  to  confirm  him  in  that 
fancy,  they,  in  the  heat  of  their  rage,  agreed  to  it, 
rather  than  lose  the  prey  they  had  in  their  hands, 
and  cried.  His  blood  be  upon  us.     Now, 

(1.)  By  this  they  designed  to  indemnify  Pilate, 
that  is,  to  make  him  think  himself  indemnified,  by 
becoming  bound  to  di\-ine  justice  to  save  him  harm- 
less. But  those  that  are  themselves  bankrupts  and 
beggars,  will  never  be  admitted  security  for  others, 
nor  taken  as  a  bail  for  them.  None  could  bear  the 
sin  of  others,  except  him  that  had  none  of  his  own 
to  answer  for  ;  it  is  a  bold  undertaking,  and  too  big 
for  anv  creature,  to  become  bound  for  a  sinner  to 
Almighty  God. 

(2. )  But  they  did  really  imprecate  wrath  and  ven- 
geance upon  themselves  and  their  posterity.  VMiat 
a  desperate  world  was  this,  and  how  little  did  thev 
think  what  was  the  direfiil  import  of  it,  or  to  what 
an  abyss  of  misen-  it  would  bring  them  and  their's  '. 
Christ  had  lately  told  them,  that  upon  them  would 
come  all  the  righteous  blood  shed  upon  the  earth, 
from  that  of  the  righteous  Abel ;  but,  as  if  that  were 
too  little,  they  here  imprecate  upon  themselves  the 


330 


guilt  of  that  blood  which  was  more  precious  than  all 
the  rest,  and  the  guilt  of  which  would  lie  heavier. 
Oh  the  daring  presumption  of  wilful  sinners,  that 
run  iijion  God,  ufion  his  neck,  and  defy  his  justice  ! 
John  15.  25,  26.     Observe, 

[1.]  How  cruel  they  were  in  their  imjirecation. 
Tliey  imprecated  the  punishment  of  this  sin,  not 
only  upon  themselves,  but  upon  their  children  too, 
even  those  tliat  were  yet  unljom,  without  so  much 
as  limiting  the  entail  of  the  curse,  as  God  himself 
had  been  pleased  to  limit  it,  to  the  third  and  fourth 
generation.  It  was  madness  to  pull  it  upon  them- 
selves, but  the  height  of  barbarity  to  entail  it  on 
their  posterity.  Surely  they  were  like  the  ostrich  : 
they  were  hardened  against  their  young  ones,  as 
though  they  were  not  their's.  What  a  dreadful  con- 
veyance was  this  of  guilt  and  wrath  to  them  and 
their  heirs  for  ever,  and  this  delivered  hy  joint  con- 
sent, nemine  contradicente — unanimously,  as  their 
own  act  and  deed ;  which  certainly  amounted  to  a 
forfeiture  and  defeasance  of  that  ancient  charter,  / 
•will  be  a  God  to  thee,  and  to  thy  seed.  Their  entail- 
ing the  cin-se  of  the  Messiah's  blood  upon  their  na- 
tion, cut  off  the  entail  of  the  blessings  of  that  blood 
from  their  families,  that,  according  to  another  pro- 
mise made  to  Abraham,  in  him  all  the  families  of 
the  earth  might  be  blessed.  See  what  enemies 
wicked  men  are  to  their  own  children  and  families  ; 
those  that  damn  their  own  souls,  care  not  how  many 
they  take  to  hell  with  them. 

[2.  ]  How  righteous  God  was,  in  his  retribution 
according  to  this  imprecation  ;  they  said,  His  blood 
be  on  us,  and  on  our  children  ;  and  God  said  Amen 
to  it,  so  shall  thy  doom  be  ;  as  they  loved  cursing, 
so  it  came  upon  them.  The  wretched  remains  of 
that  abandoned  people  feel  it  to  this  day  ;  from  the 
time  they  imprecated  this  blood  upon  them,  they 
were  followed  with  one  judgment  after  another,  till 
they  were  quite  laid  waste,  and  made  an  astonish- 
ment, a  hissing,  and  a  by-word ;  yet  on  some  of 
them,  and  some  of  their's,  this  blood  came,  not  to 
condemn  them,  but  to  save  them ;  divine  mercy, 
upon  their  repenting  and  believing,  cut  off  this  en- 
tail, and  then  the  promise  was  again  to  them,  and  to 
their  children.  God  is  better  to  us  and  our's  than 
we  are. 

26.  Then  released  he  Barabbas  unto 
them :  and  when  he  had  scourged  Jesus, 
he  dehvered  him  to  be  crucified.  27.  Then 
the  soldiers  of  the  governor  took  Jesus  into 
the  common  hall,  and  gathered  unto  him 
the  whole  band  of  soldiers.  28.  And  they 
stripped  him,  and  put  on  him  a  scarlet 
robe.  29.  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon  his  head, 
and  a  reed  in  his  right  hand:  and  they 
bowed  the  knee  before  him,  and  mocked 
him,  saying.  Hail,  king  of  the  Jews  !  30. 
And  they  spit  upon  him,  and  took  the  reed, 
and  smote  him  on  the  head.  3 1 .  And  after 
that  they  had  mocked  him,  they  took  the 
robe  off  from  him,  and  put  his  own  raiment 
on  him,  and  led  him  away  to  crucify  him. 
32.  And  as  they  came  out,  they  found  a 
man  of  Cyrene,  Simon  by  name :  him  they 
compelled  to  bear  his  cross. 

In  these  verses  we  have  the  firefiarations  for, 
and  prefaces  to,  the  crucifixion  of  our  Lord  Jesus. 
Here  is, 

I.  The  sentence  passed,  and  the  warrant  signed 


ST.  MATTHEW,  XXVII. 


for  his  execution ;  and  this  immediately,  the  same 
hour. 

1.  Barabbas  was  released,  that  notorious  criminal : 
if  he  had  not  been  put  in  competition  with  Christ  for 
the  favour  of  the  people,  it  is  probable  that  he  had 
died  for  his  crimes  ;  but  that  proved  the  means  of 
his  escape  ;  to  intimate  that  Christ  was  condemned 
for  this  purpose,  that  sinners,  even  the  chief  of  sin- 
ners, might  be  released  ;  he  was  delii'ered  up,  that 
he  might  be  delivered ;  whereas  the  common  in- 
stance of  Divine  Providence,  is,  that  the  ivicked  is  a 
ratisom  for  the  righteous,  and  the  transgressor  for 
the  upright,  Prov.  21.  18. — 11.  18.  In  this  unpa- 
ralleled instance  of  divine  gi-ace,  the  upright  is  a 
ransom  for  the  transgressors,  the  just  for  the  unjust. 

2.  Jesus  was  scourged ;  this  was  an  ignominious 
cruel  punishment,  especially  as  it  was  inflicted  by  the 
Romans,  who  were  not  under  the  moderation  of  the 
Jewish  law,  which  forbade  scourgings  above  forty 
stripes  ;  this  punishment  was  most  unreasonably  in- 
flicted on  one  that  was  sentenced  to  die  ;  the  rods 
were  not  to  introduce  the  axes,  but  to  supersede 
them.  Thus  the  scripture  was  fulfilled,  Theplongh- 
ers  ploughed  on  my  back,  (Ps.  129.  3. )  /  gave  my 
back  to  the  smiters,  (Isa.  50.  6.)  and  By  Ais  stripes  we 
are  healed,  Isa.  53.  5.  He  was  chastised  with  nvhips, 
that  we  might  not  be  for  ever  chastised  with  scorpi- 
ons. 

5.  He  was  then  delivered  to  be  crucified  ;  though 
his  chastisement  was  in  order  to  our  peace,  yet  there 
is  no  peace  made  but  by  the  blood  of  Jiis  cross; 
(Col.  1.  20.)  therefore  the  scourging  is  not  enough, 
he  must  be  crucified ;  a  kind  of  death  used  only 
among  the  Romans  ;  the  manner  of  it  is,  such  that 
it  seems  to  be  the  result  of  wit  and  cnjelty  in  com- 
bination, each  putting  forth  itself  to  the  utmost,  to 
make  death  in  the  highest  degi'ee  terrible  and  miser- 
able. A  cross  was  set  up  in  the  ground,  to  which  the 
hands  and  feet  were  nailed,  on  which  nails  the  weight 
of  the  body  hung,  till  it  died  of  the' pain.  This  was 
the  death  to  which  Christ  was  condemned,  that  he 
might  answer  the  type  of  the  brazen  serpent  lifted 
up  upon  a  pole.  It  was  a  bloody  death,  a  painful, 
shameful,  cursed  death ;  it  was  so  miserable  a  death, 
that  merciful  princes  appointed  those  who  were  con- 
demned to  it  by  the  law  to  be  strangled  first,  and 
then  nailed  to  the  cross  ;  so  Julius  C  jcsar  did  by  some 
pii-ates,  Sueton.  lib.  1.  Constantine,  the  first  Chris- 
tian emperor,  by  an  edict  abolished  the  use  of  that 
punishment  among  the  Romans,  Sozomen,  Hist.  lib. 
1.  ch.  8.  ATe  salutare  signum  subserviret  ad  pemi- 
ciem — That  the  symbol  of  salvation  might  not  be 
subservient  to  the  victim's  destruction. 

II.  The  barbarous  treatment  which  the  soldiers 
gave  him,  while  things  were  getting  i-eady  for  his 
execution.  When  he  was  condemned,  he  ought  to 
have  had  some  time  allowed  him  to  prepare  for 
death.  There  was  a  law  made  by  the  Roman  senate, 
in  Tiberius's  time,  perhaps  upon  complaint  of  this 
and  the  like  precipitation,  that  the  execution  of 
criminals  should  be  deferred  at  least  ten  days  after 
sentence.  Sueton.  in  Tiber,  cap.  25.  But  there  were 
scarcely  allowed  so  many  minutes  to  our  Lord  Jesus  ; 
nor  had  he  any  breathing  time  during  those  minutes  ; 
it  was  a  crisis,  and  there  were  no  lucid  intervals  al- 
lowed him ;  deep  called  unto  deep,  and  the  storm 
continued  without  any  intermission. 

When  he  was  delivered  to  be  crucified,  that  was 
enough  ;  they  that  kill  the  bodi/,  yield  that  there  is 
no  more  that  they  can  do,  but  Christ's  enemies  will 
do  more,  and,  if  it  be  possible,  wrap  up  a  thousand 
deaths  in  one.  Though  Pilate  pronounced  him  inno- 
cent, yet  his  soldiers,  his  guards,  set  themselves  to 
abuse  him,  being  swayed  more  by  the  fury  of  the 
people  against  him,  than  by  their  master's  testimony 
for  him  ;  the  Jewish  rabble  infected  the  Roman  sol- 
diery, or  perhaps  it  was  not  so  much  in  spite  to  him,  as 


ST.  MATTHEW,  XXVIl. 


331 


to  make  sp.ort  for  themselves,  that  they  thus  abused 
him.  They  understood  that  \\e  firelended  to  a  crown; 
to  taunt  him  with  that  gave  them  some  diversion, 
and  an  opportunity  to  make  themselves  and  one  an- 
other merry.  Note,  It  is  an  argument  of  a  base,  ser- 
vile, sordid  spirit,  to  insult  over  those  that  are  in 
misery,  and  to  make  the  calamities  of  any,  matter 
of  sport  and  merriment. 

Observe,  1.  rFXcre  this  was  done — intherowOTon 
hall.  The  gOT<ernor's  house,  which  should  have  been 
a  shelter  to  the  wronged  and  abused,  is  made  the 
theatre  of  this  barbarity.  I  wonder  that  the  gover- 
nor, who  was  so  desirous  to  acquit  himself  from  the 
blood  of  this  just  person,  would  suffer  this  to  be  done 
in  his  house.  Perhaps  he  did  not  order  it  to  be  done, 
but  he  connived  at  it ;  and  those  in  authority  will  be 
accountable,  not  only  for  the  wickedness  which  they 
do  or  apfioint,  but  for  that  which  they  do  not  restrain, 
when  it  is  in  the  power  of  their  hands.  Masters  of 
families  should  not  suffer  their  houses  to  be  places 
of  abuse  to  any,  nor  their  servants  to  make  sport 
with  the  sins,  or  miseries,  or  religion,  of  others. 

2.  Who  were  concerned  in  it.  They  gathered  the 
•whole  band,  the  soldiers  that  were  to  attend  the  ex- 
ecution, would  have  the  whole  regiment  (at  least  five 
hundred,  some  think  twelve  or  thirteen  hundred)  to 
share  in  the  diversion.  If  Christ  was  thus  made  a 
S/iectacle,  let  none  of  his  followers  think  it  strange 
to  be  so  used,  1.  Cor.  4.  9.  Heb.  10.  33. 

3.  What  particular  hidignities  were  done  him. 

(1.)  They  strifi/ied  him,  v.  28.  The  shame  of  na- 
kedness came  in  with  sin  ;  (Gen.  3.  7.)  and  there- 
fore Christ,  when  he  came  to  satisfy  for  sin,  and  take 
it  away,  was  made  naked,  and  submitted  to  that 
shame,  that  he  might  prepare  for  us  white  raiment 
to  cover  us.  Rev.  3.  18. 

(2.)  They  ft  lU  on  him  a  scarlet  robe,  some  old  red 
cloak,  such  as  the  Roman  soldiers  wore,  in  imita- 
tion of  the  scarlet  robes  which  kings  and  emperors 
wore  ;  thus  upbraiding  him  with  his  being  called  a 
King.  This  sham  of  majesty  they  put  upon  him  in 
his  dress,  when  nothing  but  meanness  and  misery 
appeared  in  his  countenance,  only  to  expose  him  to 
the  spectators,  as  the  more  ridiculous  ;  yet  there  was 
something  of  mystery  in  it :  this  was  he  that  was  red 
in  his  apfiarel,  (Isa.  63.  1,  2.)  that  washed  his  gar- 
ments in  wine-;  (Gen.  49.  10. )  therefore  he  was  dress- 
ed in  a  scarlet  robe.  Our  sins  were  as  scarlet  and 
crimson.  Christ  being  clad  in  a  scarlet  robe,  signifi- 
ed his  bearing  our  sins,  to  his  shame,  in  his  own  body 
upon  the  tree  ;  that  we  might  wash  our  robes,  and 
make  them  white  in  the  blood  of  the  Lamb. 

(3.)  They  filatted  a  crown  of  thorns,  and  fiut  it 
iifion  his  head,  v.  29.  This  was  to  can-y  on  the  hu- 
mour of  making  him  a  mock  king  ;  yet,  had  they  in- 
tended it  only  for  a  refiroach,  they  might  have  plat- 
ted a  crown  oj  straw,  or  rushes,  but  they  designed  it 
to  be  painful  to  him,  and  to  be  literally,  what  crowns 
are  said  to  be  figuratively,  lined  with  thorns  ;  he  that 
invented  this  abuse,  it  is  likely,  valued  himself  upon 
the  wit  of  it ;  but  there  was  a  mystery  in  it  [1.] 
Thorns  came  in  with  sin,  and  were  part  of  the  curse 
thatwas  the  product  of  sin.  Gen.  3.  18.  Therefore 
Christ,  being  made  a  Curse  for  ics,  and  dying  to  re- 
move the  curse  from  us,  felt  the  pain  and  smart  of 
those  thoiTis,  nay,  and  binds  them  as  a  crown  to  him  ; 

iJob  31.  36. )  for  his  sufferings  for  us  were  his  glory. 
2.]  Now  he  answered  to  the  type  of  Abraham's 
ram  that  was  caught  in  the  thicket,  and  so  offered 
up  instead  of  Isaac,  Gen.  22.  13,  [3.]  Thorns  sig- 
mfy  afflictions,  2  Chron.  33.  11.  These  Christ  put 
into  a  crown  :  so  much  did  he  alter  the  property  of 
them  to  them  that  are  his,  and  give  them  cause  to 
glory  in  tribulation,  and  made  it  to  work  for  them  a 
weight  of  glory.  [4.]  Christ  was  croivned  with 
thorns,  to  shew  that  his  kingdom  was  not  of  this 
•world,  nor  the  glory  of  it  worldly  glory,  but  is  attend- 


ed here  with  bonds  and  afflictions,  while  the  gloiy  of 
it  \s  to  be  rex'ealed.  [5.]  It  was  the  custom  of  some 
heathen  nations,  to  bring  their  sacrifices  to  the  al- 
tars, crowned  with  garlands ;  these  thorns  were  the 
garlands  with  which  this  great  Sacrifice  was  crown- 
ed. [6.]  These  thonis,  it  is  likelv,  fetched  blood 
from  his  blessed  head,  which  trickled  down  his  face, 
like  the  precious  ointment  (tj-pifying  the  blood  of 
Christ,  with  which  he  consecrated  himself)  upon 
the  head,  which  ran  down  upon  the  beard,  even 
Aaron's  beard,  Ps.  133.  2.  Thus,  when  he  came  to 
espouse  to  himself  his  love,  his  dove,  his  undefiled 
church,  his  head  was  filled  with  dew,  and  his  locka 
•with  the  dro/is  of  the  night.  Cant.  5.  2. 

(4.)  They/ir(?  a  reed  in  his  right  hand  ;  this  was 
intended  for  a  inock  sceptre,  another  of  the  insignia 
of  the  majesty  they  jeered  him  with  ;  as  if  this  were 
a  sceptre  good  enough  for  such  a  King,  as  was  like 
a  reed  shaken  with  the  wind  ;  (ch.  11.  7.)  like  scep- 
tre, like  kingdom,  both  weak  and  wavering,  and 
withering  and  worthless  ;  but  they  were  quite  mis- 
taken, for  his  throne  is  for  ever  and  ever,  and  the 
sceptre  of  his  kingdom  is  a  right  sceptre,  Ps.  45.  6. 

(5.)  They  bowed  the  knee  Before  him,  and  mocked 
him,  saying.  Hail,  King  of  the  Jews  !  Having  made 
him  a  sham  King,  they  thus  make  a  jest  of  doing 
homage  to  him,  thus  ridiculing  his  pretensions  to 
sovereignty,  as  oseph's  brethren  ;  (Gen.  3r.  8.) 
Shalt  thou  indeed  reign  over  us?  But  as  they  were 
afterward  compelled  to  do  obeisance  to  him,  and  en- 
rich his  dreams,  so  these  here  bowed  the  knee,  in 
scorn  to  him,  who  was,  soon  after  this,  exalted  to 
the  right  hand  of  God,  that  at  his  name  euery  knee 
might  bow,  or  break,  before  him ;  it  is  ill  jesting 
with  that  which,  sooner  or  later,  will  come  in 
earnest. 

(6. )  They  spit  upori  him  ;  thus  he  had  been  abus- 
ed in  the  high  priest's  hall,  ch.  26.  27.  In  doing 
homage,  the  subject  kissed  the  sovereign,  in  token 
of  his  allegiance  ;  thus  Samuel  kissed  Saul,  and  we 
are  bid  to  kiss  the  Son  :  but  they,  in  this  mock-ho- 
mage, instead  of  kissing  him,  s])it  in  his  face,  that 
blessed  face  which  outshines  the  sun,  and  before 
which  the  angels  cover  their's,  was  thus  polluted. 
It  is  strange  that  the  sons  of  men  should  ever  do  such 
a  piece  of  villany,  and  that  the  Son  of  God  should 
ever  suffer  such  a  piece  of  ignominy. 

(7.)  They  took  the  reed,  and  smote  him  on  the 
head.  That  which  thejf  had  made  the  mock-ensign 
of  his  royalty,  they  now  make  the  real  instrument 
of  their  cruelty,  and  his  pain.  They  smote  him,  it 
is  probable,  upon  the  crown  of  thorns,  and  so  sti-uck 
them  into  his  head,  that  they  might  wound  it  the 
deeper,  which  made  the  more  sport  for  them,  to 
whom  his  pain  was  the  greatest  pleasure.  Thus  was 
he  despised  and  rejected  of  men  ;  a  man  ofsorroivs, 
and  acquainted  with  grief.  All  this  misery  and  shame 
he  underwent,  that  he  might  purchase  for  us  ever- 
lasting life,  and  joy,  and  glory. 

III.  The  conveying  of  him  to  the  place  of  execu- 
tion. After  they  had  mocked  and  abused  him,  as 
long  as  they  thought  fit,  they  then  took  the  robe  off 
from  him  ;  to  signify  their  divesting  him  of  all  the 
kingly  authority  they  had  invested  him  with,  by  put- 
ting it  on  him  ;  and  they  put  his  own  raiment  on  him, 
because  that  was  to  fall  to  the  soldiers'  share,  that 
were  employed  in  the  execution.  They  took  off  the 
robe,  but  no  mention  is  made  of  their  taking  off  the 
crown  of  thoryis,  whence  it  is  comonly  supposed 
(though' there  is  no  certainty  of  it)  that  he  was  cru- 
cified with  that  on  his  head  ;  for  as  he  is  a  Priest 
upon  his  throne,  so  he  was  a  King  upon  his  cross. 
Christ  was  led  to  be  crucified  in  his  own  raiment, 
because  he  himself  was  to  bear  our  sins  in  his  oivn 
body  ufion  the  tree.     And  here, 

1.  They  led  him  away  to  be  crucified  ;  he  was  led 
as  a  Lamb  to  the  slaughter,  as  a  Sacrifice  to  the  altir. 


332 


ST.  MATTHEW,  XXVIL 


We  may  well  imagine  how  they  hurried  him  on,  and 
draggedf  him  along,  with  all  the  speed  possible,  lest 
any  thing  should  intervene  to  prevent  the  glutting 
of  their  cruel  rage  with  his  precious  blood.  It  is 
probable  that  they  now  loaded  him  with  taunts  and 
reproaches,  and  treated  him  as  the  off-scouring  of 
all  thin^-s.  They  led  him  away  out  of  the  city  ;  for 
Christ,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate,  (Heb.  13.  12.) 
as  if  he  that  was  the  Glory  ot  them  that  waited 
for  redemfition  in  Jerusalem,  were  not  worthy  to 
live  among  them.  To  this  he  himself  had  an  eye, 
when  in  the  parable  he  speaks  of  his  being  cast  out 
of  the  vineyard,  ch.  21.  39. 

2.  They  compelled  Simon  of  Cyrene  to  bear  bis 
cross,  V.  30.     It  seems,  at  first  he  carried  the  cross 
himself,  as  Isaac  caiTied  the  wood  for  the  burnt-of- 
fering which  was  to  bum  him.  And  this  was  intend- 
ed, as  other  things,  both  for  pain  and  shame  to  him. 
But  after  a  while  they  too/c  the  cross  off  from  him, 
either,  (1.)  In  compassion  to  him,  because  they  saw 
it  was  too  great  a  load  for  him.  We  can  hardly  think 
that  they  had  any  consideration  of  that,  yet  it  teaches 
us  that  God  considers  Mf /rame  of  his  people,  and 
■willnot  suffer  them  to  be  tempted  above  -what  they 
are  able  ;  he  gives  them  some  breathing-time,  but 
they  must  expect  that  the  cross  will  return,  and  the 
lucid  inteiTafs  only  give  them  space  to  prepare  for 
the  next  fit.     But,  (2.)  Perhaps  it  was  because  he 
could  not,  with  the  cross  on  his  back,  go  forward  so 
fast  as  they  would  have  him.     Or,  (3.)  They-\vere 
afraid,  lest  he  should  faint  away  under  the  load  of 
his  cross,  and  die,  and  so  prevent  what  their  malice 
further  intended  to  do  against  him  :  thus  even  the 
tender  mercies  of  the  tvicked  (which  seem  to  be  so) 
are  really  crueh     Taking  the  cross  off  from  him, 
they  compelled  one  Simon  of  Cyrene,  pressing  him 
to  the  service  by  the  authority  of  the  governor  or 
the  priests.     It  was  a  rejjroach,  and  none  would  do 
it  but  by  compulsion.     Some  think  that  this  Simon 
was  a  disciple  of  Christ,  at  least  a  well-wisher  to 
him,  and  that  they  knew  it,  and  therefore  put  this 
upon  him.     Note,  All  that  will  approve  themselves 
disciples  indeed,  must  follow  Christ,   bearing  his 
cross,  {ch.  16.  24.)  bearing  his  reproach,  Heb.  13.  13. 
We  must  know  the  fellowship  of  his  sufferings  for 
us,  and  patiently  submit  to  all  the  sufferings  fSrhim 
we  are  called  out  to  ;   for  those  only  shall  reign 
with  him  that  suffer  with  him  ;  shall  sit  with  him  in 
his  kingdom,  that  drink  of  his  cup,  and  are  baptized 
with  his  baptism. 

33.  And  when  they  were  come  unto  a 
place  called  Golgotha,  that  is  to  say,  a  place 
of  a  skull,  34.  They  gave  him  vinegar  to 
drink,  mingled  with  gall :  and  when  he  had 
tasted  thereof,  he  would  not  drink.  35.  And 
they  crucified  him,and  parted  his  garments, 
casting  lots :  that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet.  They  parted 
my  gannents  among  them,  and  upon  my 
vesture  did  they  cast  lots.  36.  And  sitting 
down  they  watched  him  there ;  37.  And 
set  up  over  his  head  his  accusation  written, 
THIS  TS  JESUS  THE  KING  OF 
THE  JEWS.  38.  Then  were  there  two 
thieves  crucified  with  him ;  one  on  the 
right  hand,  and  another  on  the  left.  39.  And 
they  that  passed  by  reviled  him,  wagging 
their  heads,  40.  And  saying.  Thou  that 
destroyest  the  temple,  and  buildest  it  in 
three  days,  save  thyself.  If  thou  be  the  Son 


of  God  come  down  from  the  cross.     41. 
Likewise  also  the  cliief  priests  mocking  hiniy 
with  the  scribes  and  elders,  said,     42.  He 
saved  others ;  himself  he  cannot  save.     If 
he  be  the  King  of  Israel,  let  him  come  down 
from   the  cross,  and  we  will  believe  him. 
43.  He  trusted  in  God ;  let  him  deliver  him 
now,  if  he  will  have  him  :  for  he  said,  I  am 
the  Son  of  God.     44.   The  thieves  ■  also, 
which  were  crucified  with  him,  cast  the 
same  in  his  teeth.     45.  Now  from  the  sixth 
hour  there  was  darkness  over  all  the  land 
unto  the  ninth  hour.     46.  And  about  the 
ninth  hour  Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabachthani !  that  is 
to  say.  My  God,  my  God,  why  hast  thou 
forsaken  me  1  47.  Some  of  them  that  stood 
there,  when  they  heard  that,  said.  This  man 
calleth  for  Elias.   48.  And  straightway  one 
of  them  ran,  and  took  a  spunge,  and  filled 
it  with  vinegar,  and  put  it  on  a  reed,  and 
gave  him  to  drink.     49.  The  rest  said,  Let 
be,  let  us  see  whether  Elias  will  come  to 
save  him. 
We  have  here  the  crucifixion  of  our  Lord  Jesus. 
I.  The  place  where  our  Lord  Jesus  was  put  to 
death. 

1.  They  came  to  a  place  called  Golgotha,  near 
adjoining  to  Jerusalem,  probably  the  common  place 
ot  execution.  If  he  had  had  a  house  of  his  own  in 
Jei-usalem,  probably,  for  his  greater  disgrace,  they 
would  have  cnicified  him  before  his  own  door.  But 
now,  in  the  same  place  where  criminals  were  sacri- 
ficed to  the  justice  of  the  government,  was  our  Lord 
Jesus  sacrificed  to  the  justice  of  God.  Some  think 
that  it  is  called  the  place  of  a  skull,  because  it  was 
the  common  charnel-house,  where  the  bones  and 
skulls  of  dead  men  were  laid  together  out  of  the 
way,  lest  people  should  touch  them,  and  be  defiled 
thereby.  Here  lay  the  trophies  of  death's  victory- 
over  multitudes  of  the  children  of  men  ;  and,  when 
by  dying  Chi-ist  would  destroy  death,  he  added  this 
circumstance  of  honour  to  his  victory,  that  he  tri- 
umphed over  death  upon  his  own  dunghiU. 

2.  There  they  crucified  him,  (t.  35.)  nailed  his 
hands  and  feet  to  the  cross,  and  then  reared  it  up, 
and  him  hanging  on  it ;  for  so  the  manner  of  the 
Romans  was  to  cnicify.  Let  our  hearts  be  touched 
with  the  feeling  of  that  exquisite  pain  which  our 
blessed  Saviour  now  endured,  and  let  us  look  upon 
him  who  was  thus  pierced,  and  mourn.  Was  ever 
sorrow  like  unto  his  soitow  ?  And,  when  we  be- 
hold what  manner  of  death  he  died,  let  us  in  that 
behold  with  what  manner  of  hve  he  loved  us. 

11.  The  barbarous  and  abusive  treatment  they 
gave  him,  in  which  their  wit  and  malice  vied  which 
should  excel.  As  if  death,  so  great  a  death,  were 
not  bad  enough,  they  contrived  to  add  to  the  bitter- 
ness and  terror  of  it, 

1.  By  the  drink  they  provided  for  him  before  he 
was  nailed  to  the  cross,  v.  34.  It  was  usual  to  have 
a  cup  of  spiced  wine  for  those  to  drink  of,  that  were 
to  be  put  to  death,  according  to  Solomon's  direction, 
(Prov.  31.  6,7.)  Give  strong  drink  tohim  that  is  ready 
to  perish;  but  with  that  cup  which  Christ  was  to 
drink  of  they  mingled  wormwood  and  gall,  to  make 
it  sour  and  Ijitter.  This  signified,  (1.)  The  sin  of 
man,  which  is  a  root  of  bitterness,  bearing  gall  and 
■wormwood,  Deut.  29.  "18.  The  sinner  perhaps  rolls 
i  it  under  his  tongue  as  a  sweet  morsel,  but  to  God  it 


ST.  MATTHEW,  XXVU. 


333 


isgrafiea  of  gall,  Deat.  32.  32.  It  was  so  to  the  Lore! 
Jesus,  when  he  bare  our  sins,  and  sooner  or  later  it 
will  be  so  to  the  sinner  himself,  bitterness  at  the  latter 
end,  more  bitter  than  death,  Eccl.  7.  26.  (2. )  It  sig- 
nified the  wrath  of  God,  that  cup  which  his  Father 
fiut  into  his  hand,  a  liitter  cup  indeed,  like  the  bitter 
■water  which  caused  the  curse.  Numb.  5.  18.  This 
drink  they  offered  him,  as  was  literally  foretold,  Ps. 
69.  21.  And,  [1.]  He  Cashed  ^Acrco/,  and  so  had  the 
worst  of  it,  took  the  bitter  taste  into  his  mouth  ;  he 
let  no  bitter  cup  go  by  him  untasted,  when  he  was 
making  atonement  for  all  our  sinful  tasting  of  for- 
bidden fruit ;  now  he  was  tasting  death  in  its  full 
bitterness.  [2.]  He  would  not  drink  it,  because  he 
would  not  have  the  best  of  it ;  would  have  nothing 
like  an  opiate,  to  lessen  his  sense  of  pain,  for  he 
would  die  so  as  to  feel  himself  die,  because  he  had 
so  much  work  to  clo,  as  our  High  Priest,  in  his  suf- 
fering work. 

2.  By  the  dividing  of  his  garments,  v.  35.  ^'V^len 
they  nailed  him  to  the  cross,  they  stripjied  him  of 
his  garments,  at  least  his  upper  garments;  for  by 
sin  we  were  made  naked,  to  our  shame,  and  thus  he 
purchased  for  us  white  raiment  to  cover  us.  If  we 
be  at  any  time  stripped  of  our  comforts  for  Christ, 
let  us  bear  it  patiently ;  he  was  stripped  for  us.  Ene- 
mies may  strip  us  of  our  clothes,  but  cannot  strip  us 
of  our  best  comforts ;  cannot  take  from  us  the  gar- 
ments  of  praise.  The  clothes  of  those  that  are  exe- 
cuted are  the  executioner's  fee :  four  soldiers  were 
employed  in  crucifying  Christ,  and  they  must  each 
of  them  have  a  share  :  his  upper  garment,  if  it  were 
divided,  would  be  of  no  use  to  any  of  them,  and  there- 
fore they  agi'eed  to  cast  lots  for  it.  (1.)  Some  think 
that  the  garment  was  so  fine  and  rich,  that  it  was 
worth  contending  for ;  but  that  agreed  not  with  the 
poverty  Christ  appeared  in.  (2.)  Perhaps  they  had 
heard  of  those  that  had  been  cured  by  touching  the 
hem  of  his  garment,  and  they  thought  it  valuable 
for  some  magic  v-irtue  in  it.  Or,  (3.)  They  hoped 
to  get  money  of  his  friends  for  such  a  sacred  relic. 
Or,  (4.)  Because,  in  derision,  they  would  seem  to 
put  a  value  upon  it,  as  a  royal  clothing.  Or,  (5.)  It 
was  for  diversion  ;  to  pass  away  the  time  while  they 
waited  for  his  death,  they  would  play  a  game  at  dice 
for  the  clothes ;  but,  whatever  they  designed,  the 
word  of  God  is  herein  accomplished.  In  thaf  famous 
psalm,  the  first  words  of  which  Christ  made  use  of 
tipon  the  cross,  it  was  said,  they  parted  my  garments 
among  them,  and  cast  lots  upon  my  vesture,  Ps.  22. 
18.  Phis  was  never  tnie  of  David,  but  looks /;;•!- 
■marily  at  Christ,  of  whom  David,  in  spirit,  spake. 
Then  is  the  offence  of  this  part  of  the  cross  ceased ; 
for  it  appears  to  have  been  by  the  determinate  coun- 
sel and  foreknowledge  of  God.  Christ  stripped  him- 
self of  his  glories,  to  divide  them  among  us. 

They  now  sat  down  and  watched  him-,  x'.  36.  The 
chief  priests  were  careful,  no  doubt,  in  setting  this 
guard,  lest  the  people,  whom  they  stood  still  in  awe 
of,  should  rise,  and  rescue  him.  But  providence  so 
ordered  it,  that  those  who  were  appointed  to  watch 
him,  thereby  became  unexceptionable  witnesses  for 
him  ;  having  the  opportunity  to  see  and  hear  that 
which  extorted  from  them  that  noble  confession,  (jj. 
54. )  Truly  this  was  the  Son  of  God. 

3.  By  the  title  set  up  over  his  head,  t'.  37.  It  was 
usual,  for  the  vindicating  of  public  justice,  and  put- 
ting the  greater  shame  upon  malefactors  that  were 
executed,  not  only  by  a  crier  to  proclaim  before 
them,  but  by  a  writing  also  over  their  heads  to  no- 
tify', what  was  the  crime  for  which  they  suffered ;  so 
they  set  up  over  Christ's  head  his  accusation  written, 
to  give  public  notice  of  the  charge  against  him  ;  This 
is  Jesus  the  King  of  the  Jews.  This  they  designed 
for  his  reproach,  but  God  so  overnded,  that  even  his 
accusation  redounded  to  his  honour.  For,  (1.)  Here 
was  no  crime  alleged  against  him.     It  is  not  said  that 


he  was  a  pretended  Saviour,  or  an  usurping  King, 
though  they  would  have  it  thought  so ;  (John  19.  21.) 
but,  This  is  Jesus,  a  Saviour ;  surely  that  was  no 
crime  ;  and,  This  is  the  King  of  the  Jews  ;  nor  was 
that  a  crime ;  fur  they  expected  that  the  Messiah 
sliould  be  so  :  so  that,  his  enemies  tlicmselves  being 
judges,  he  did  no  ex'il.  Nay,  (2.)  Here  was  a  very 
glorious  truth  asserted  concerning  him — that  he  is 
Jesus  the  King  of  the  Jews,  that  King  whom  the  Jews 
expected,  and  ought  to  have  submitted  to ;  so  that 
his  accusation  amounts  to  this.  That  he  was  the  true 
Messiah  and  Saviour  of  the  world;  as  Balaam,  when 
he  was  sent  for  to  curse  Isi-ael,  blessed  tliem  altoge- 
ther, and  that  three  times,  (Numb.  24.  10.)  so  Pilate, 
instead  of  accusing  Christ  as  a  criminal,  proclaimed 
him  a  King,  and  that  three  times,  in  three  inscrip- 
tions. Thus  God  makes  men  to  sen'e  his  purposes, 
quite  beyond  their  own. 

4.  By  his  companions  with  him  in  suffering,  v.  38. 
There  were  two  thieves  crucified  with  him  at  the 
same  time,  in  the  same  place,  under  the  same  guard ; 
two  highwaymen,  or  robbers  upon  the  road,  as  the 
word  properly  signifies.  It  is  probable  that  this  was 
appointed  to  be  execution-day;  and  therefore  they 
hurried  the  prosecution  of  Christ  in  the  morning, 
that  they  might  have  him  ready  to  be  executed  with 
the  other  criminals.  Some  think  that  Pilate  ordered 
it  thus,  that  this  piece  of  necessary  justice,  in  exe- 
cuting these  thieves,  might  atone  for  his  injustice  in 
condemning  Christ ;  others  that  the  Jews  contrived 
it,  to  add  to  the  ignominy  of  the  sufferings  of  our 
Lord  Jesus  ;  however  it  was,  the  scripture  was  ful- 
filled in  it,  (Isa.  53.  12.)  He  was  numbered  with  the 


(1.)  It  was  a  reproach  to  him,  that  he  was  crucifi- 
ed with  them.  Though,  while  he  lived,  he  was  sepa- 
rate from  sinners,  yet  in  their  deaths  they  were  not 
divided,  but  he  was  made  to  partake  with  the  \ilest 
malefactors  in  their  plagues,  as  if  he  had  been  a  Par- 
taker with  them  in  their  sins  ;  for  he  was  made  Sin 
for  us,  and  took  upon  him  the  likeness  of  sinful fiesh. 
He  was,  at  his  death,  numbered  among  the  trans- 
gressors, and  had  his  lot  with  the  wicked,  that  we, 
at  oiu'  death,  might  be  numbered  among  the  saints, 
and  have  our  lot  among  the  chosen. 

(2.)  It  was  an  additional  reproach,  that  he  was 
cioicified  in  the  midst,  between  them,  as  if  he  had 
been  the  worst  of  the  three,  the  principal  Malefac- 
tor ;  for  among  three  the  middle  is  the  place  for  the 
chief.  Every  circumstance  was  contrived  to  his  dis- 
honour, as  if  the  great  Saviour  were  of  all  others 
the  greatest  sinner.  It  was  also  intended  to  i-ufHe 
and  discompose  him,  in  his  last  moments,  with  the 
shrieks,  and  groans,  and  blasphemies,  of  these  male- 
factors, who,  it  is  likely,  made  a  hideous  outcry  when 
they  were  nailed  to  the  cross ;  but  thus  would  Christ 
affect  himself  with  the  miseries  of  sinners,  when  he 
was  suffering  for  their  salvation.  Some  of  Christ's 
apostles  were  afterward  crucified,  as  Peter,  and 
Andrew,  but  none  of  them  were  crucified  with  him, 
lest  it  should  have  looked  as  if  they  had  been  joint- 
undertakers  with  him,  in  satisfying  for  man's  sin, 
and  joint-purchasers  of  life  and  glory  ;  therefore  he 
was  crucified  between  two  malefactors,  who  could 
not  be  supposed  to  contribute  any  thing  to  the  merit 
of  his  death ;  for  he  himself  bare  our  sins  in  his 
own  body. 

S.  By  the  blasphemies  and  revilings  with  which 
they  loaded  him  when  he  was  hanging  upon  the 
cross  ;  though  we  read  not  that  they  cast  any  reflec- 
tions on  the  thieves  that  were  crucified  with  him. 
One  would  have  thought,  that,  when  they  had  nailed 
him  to  the  cross,  they  had  done  their  worst,  and 
malice  itself  had  been  exhausted  :  indeed,  if  a  cri- 
minal be  put  into  the  pilloiy,  or  carted,  because  it  is 
a  punishment  less  than  death,  it  is  usually  attended 
with  such  expressions  of  abuse ;  but  a  dyiiig  man. 


334 


ST.  MATTHEW,  XXVII. 


though  an  infamous  man,  should  be  treated  with  com- 
passion. It  is  an  insatiable  i-evenge  indeed,  which 
will  not  be  satisfied  with  death,  so  great  a  death. 
But,  to  complete  the  humiliation  of  the  Lord  Jesus, 
and  to  shew  that,  when  he  was  dying,  he  was  bear- 
ing iniquity,  he  was  then  loaded  nvith  reproach,  and, 
for  aught  that  appears,  not  one  of  his  friends,  who 
the  other  day  cried  Hosanna  to  him,  durst  be  seen 
to  shew  him  any  respect. 

(1.)  The  common  people,  that  passed  by,  reviled 
him.  His  extreme  misery,  and  exemplary  patience 
under  it,  did  not  mollify  them,. or  make  them  to  re- 
lent ;  but  they  who  by  their  outcries  brought  him  to 
this,  now  think  to  justify  themselves  in  it  by  their 
reproaches,  as  if  they  did  well  to  condemn  him. 
They  reviled  him  :  ilixa.(ri^iij.«v — they  blasphemed 
him  ;  and  blasphemy  it  was,  in  the  strictest  sense, 
speaking  evil  of  him  who  thought  it  not  robbery  to 
be  equal  ivith  God.     Observe  here, 

[  1.  ]  The  persons  that  reviled  him ;  they  that  fiass- 
ed  by,  the  travellers  that  went  along  the  road,  and  it 
was  a  great  road,  leading  from  Jerusalem  to  Gibeon ; 
they  were  possessed  with  prejudices  against  him  by 
the  reports  and  clamours  of  the  high  priest's  crea- 
tures. It  is  a  hard  thing,  and  requires  more  appli- 
cation and  resolution  than  is  ordinarily  met  with,  to 
keep  up  a  good  opinion  of  persons  and  things  that  are 
every  where  run  down,  and  spoken  against.  Every 
one  is  apt  to  say  as  the  most  say,  and  to  throw  a  stone 
at  that  which  i's  put  into  an  ill  name.  Turba  Remi 
sequitur  Jortunam  semper,  et  odit  damnatos — The 
Roman  rabble  fluctuate  with  a  man's  fluctuating 
fortunes,  and  fail  not  to  depress  those  that  are  sink- 
ing.    Juv. 

[2.]  The  g:esture  they  used,  in  contempt  of  him — 
wagpng  their  heads;  which  signifies  their  triumph 
in  his  fall,  and  their  insulting  over  him,  Isa.  37.  22. 
Jer.  18.  16.  Lam.  2.  15.  The  language  of  it,  was. 
Aha,  so  would  we  have  it,  Ps.  35.  25.  Thus  they 
insulted  over  him  that  was  the  Saviour  of  their  coun- 
try, as  the  Philistines  did  over  Samson  the  destroyer 
of  their  country.  This  very  gesture  was  prophesied 
of;  (Ps.  22.  8.)  They  shake  the  head  at  me.  AndPs. 
109.  25. 

[3.  ]  The  taunts  and  jeers  they  uttered.  These 
are  here  recorded. 

First,  They  upbraided  him  with  his  destroying  of 
the  temple.  Though  the  judges  themselves  were 
sensible  that  what  he  had  said  of  that  was  misrepre- 
sented, (as  appeai-s,  Mark  14.  59.)  yet  they  indus- 
triously spread  it  among  the  people,  to  bring  an 
odium  upon  him,  that  he  had  a  design  to  destroy  the 
temple  ;  than  which  nothing  would  more  incense  the 
people  against  him.  And  this  was  not  the  only  time 
that  the  enemies  of  Christ  had  laboured  to  make 
others  believe  that  of  religion,  and  the  people  of  God, 
which  they  themselves  have  known  to  he  false,  and 
the  charge  unjust.  "  Thou  that  destroyest  the  temple, 
that  vast  and  strong  fabric,  try  thy  strength  now  in 
plucking  up  that  cross,  and  drawing  those  nails,  and 
so  sax<e  thyself;  if  thou  hast  the  power  thou  hast 
boasted  of,  this  is  a  proper  time  to  exert  it,  and  give 
proof  of  it ;  for  it  is  supposed  that  every  man  will  do 
his  utmost  to  save  himself.  This  made  the  cross  of 
Christ  such  a  stumbling-block  to  the  Jews,  that  they 
looked  upon  it  to  be  inconsistent  with  the  power  of 
the  Messiah  ;  he  was  crucified  !>i  weakness,  (2  Cor. 
13.  4.)  so  it  seemed  to  them ;  but  indeed  Chnst  cru- 
cified is  the  Power  of  God. 

Secondly,  They  upbraided  him  with  his  saying 
that  he  was  the  Son  of  God  ;  If  thou  be  so,  say  they, 
come  down  from  the  cross.  Now  they  take  the  de- 
vil's words  out  of  his  mouth,  with  which  he  tempted 
him  in  the  wilderness,  (ch.  4.  3,  6.)  and  renew  the 
same  assault ;  If  thou  be  the  Son  of  God.  They 
think  that  now,  or  never,  he  must  prove  himself  to 
be  the  Son  of  God;  forgetting  that  he  had  proved  it 


by  the  miracles  he  wrought,  particulariy  his  raising 
of  the  dead  ;  and  unwilling  to  wait  for  the  complete 
proof  of  it  by  his  own  resurrection,  to  which  he  had 
so  often  referred  himself  and  them ;  which,  if  they 
had  observed  it,  would  have  anticipated  the  offence 
of  the  cross.  This  comes  of  judging  things  by  the 
present  aspect  of  them,  without  a  due  remembrance 
of  what  is  past,  and  a  patient  expectation  of  what 
may  further  be  produced. 

(2.)  The  chief  priests  and  scribes,  the  church-ru- 
lers, and  the  elders,  the  state-iiilers,  they  mocked 
him,  T'.  41.  They  did  not  think  it  enough  to  invite 
the  rabble  to  do  it,  but  gave  Christ  the  dishonour, 
and  themselves  the  diversion,  of  reproaching  him  in 
their  own  proper  persons.  They  should  have  been 
in  the  temple  at  their  devotion,  for  it  was  the  first 
day  of  the  feast  of  unleavened  bread,  when  there  was 
to  be  a  holy  co?ivocation  ;  (Lev.  23.  7. )  but  they  were 
here  at  the  place  of  execution,  spitting  their  venom 
at  the  Lord  Jesus.  How  much  below  the  grandeur 
and  gi'ayity  of  their  character  was  this  !  Could  any 
thing  tend  more  to  make  them  contemptible  and  base 
before  the  people  1^  One  would  have  thought,  that, 
though  they  neither  feared  God  nor  regarded  man, 
yet  common  prudence  should  have  taught  them,  who 
had  so  great  a  hand  in  Christ's  death,  to  keep  as 
much  as  might  be  behind  the  curtain,  and  to  play 
least  in  sight ;  but  nothing  is  so  mean  as  that  malice 
may  stick  at  it.  Did  they  disparage  themselves 
thus,  to  do  despite  to  Christ,  and  shall  we  be  afraid 
of  disparaging  ourselves,  by  joining  with  the  multi- 
tude to  do  hitn  honour,  and  not  rather  say.  If  this  be 
to  be  vile,  I  will  be  yet  more  vile? 

Two  things  the  priests  and  elders  upbraided  him 
with. 

[1.]  That  he  could  not  save  himself,  v.  42.  He 
had  been  before  abused  in  his  prophetical  and  kingly 
office,  and  now  in  his  priestly  office  as  a  Saviour. 
First,  They  take  it  for  granted  that  he  could  not 
save  himself,  and  therefore  had  not  the  power  he 
pretended  to,  when  really  he  would  not  save  him- 
self, because  he  would  die  to  save  us.  They  should 
have  argued,  "  He  saved  others,  therefore  he  could 
save  himself,  and  if  he  do  not,  it  is  for  some  good  rea- 
son." But,  Secondly,  They  would  insinuate,  that,  be- 
cause he  did  not  now  save  himself,  therefore  all  his 
pretence  to  save  others  was  but  sham  and  delusion, 
and  was  never  really  done ;  though  the  truth  of  his 
miracles  was  demonstrated  beyond  contradiction. 
Thirdly,  They  upbraid  him  with  being  the  King  of 
Israel.  They  dreamed  of  the  external  pomp  and 
power  of  the  Messiah,  and  therefore  thought  the 
cross  altogether  disagi'eeable  to  the  King  of  Israel, 
and  inconsistent  with  that  character.  Many  people 
could  like  the  King  of  Israel  well  enough,  if  he  would 
but  come  down  from  the  cross,  if  they  could  have  his 
kingdom  without  the  tribulation  through  which  they 
must  enter  into  it.  But  the  matter  is  settled ;  if  no 
cross,  then  no  Christ,  no  crown.  Those  that  would 
reign  with  him  must  be  willing  to  suffer  with  him, 
for  Christ  and  his  cross  are  nailed  together  in  this 
world.  Fourthly,  They  challenged  him  to  come 
down  from  the  cross.  And  what  had  become  of  us 
then,  and  the  work  of  our  redemption  and  salvation  .> 
If  he  had  been  provoked  by  these  scoffs  to  come  down 
from  the  cross,  and  so  to  have  left  his  undertaking 
unjinished,  we  had  been  for  ever  undone.  But  his 
unchangeable  love  and  resolution  set  him  above,  and 
fortified  him  against,  this  temptation,  so  that  he  did 
not  fail,  nor  was  discouraged.  Fifthly,  They  pro- 
mised, that,  if  he  would  come  down  from  the  cross, 
they  would  believe  him.  Let  him  give  them  that 
proof  of  his  being  the  Messiah,  and  they  will  own 
him  to  be  so.  'VVhen  they  had  formerly  demanded 
a  sign,  he  told  them  that  the  sign  he  would  give  them 
should  be,  not  his  coming  down  from  the  cross,  but, 
which  was  a  greater  instance  of  his  power,  his  com- 


ST.  MATTHEW,  XXVII. 


336 


in^  uhfrom  the  grave,  which  they  had  not  patience 
to  wait  two  or  three  days  for.  If  he  had  come  down 
from  (he  cross,  they  might  with  as  much  reason  have 
said  that  the  soldiers  had  juggled  in  nailing  him  to  it, 
as  they  said,  when  he  was  raised  from  the  dead,  that 
the  disci/iles  came  by  night,  and  stole  him  away.  But 
to  promise  ourselves  that  we  would  believe,  if  we 
had  such  and  such  means  and  motives  of  faith  as  we 
ourselves  would  prescribe,  when  we  do  not  improve 
,vhat  God  has  appointed,  is  not  only  a  gi-oss  instance 
>f  the  deceitfulness  of  our  heai-ts,  but  the  soiTy  re- 
fuge, or  subterfuge  rather,  of  an  obstinate  destroy- 
ing infidelity, 

[2.]  That  God,  his  Father,  vio\AA  not  save  him  ; 
[y.  43.)  He  trusted  in  God,  that  is,  he  pretended  to 
do  so ;  for  he  said,  lam  the  Son  of  God.  Those  who 
call  God  Father,  and  themselves  his  children,  there- 
by profess  to  put  a  confidence  in  him,  Ps.  9.  10.  Now 
they  suggest,  that  he  did  but  deceive  himself  and 
others,  when  he  made  himself  so  much  the  Darling 
of  Heaven  ;  for,  if  he  had  been  the  Son  of  God,  (as 
Job's  friends  argued  concerning  him,)  he  would  not 
have  been  abandoned  to  all  this  misery,  much  less 
abandoned  in  it.  This  was  a  sword  in  his  bones,  as 
David  complains  of  the  like ;  (Ps.  42.  10. )  and  it 
was  a  two-edged  sword,  for  it  was  intended.  First, 
To  vilify  him,  and  to  make  the  standers-by  think 
him  a  Deceiver  and  an  Impostor  ;  as  if  his  saying, 
that  he  was  the  Son  of  God,  were  now  effectually 
disfiroved.  Secondly,  To  terrify  him,  and  drive  him 
to  distnist  and  despair  of  his  Father's  power  and 
love  ;  which,  some  think,*  was  the  thing  he  feared, 
religiously  feared,  prayed  against,  and  was  delivered 
from,  Heb.  5.  7.  David  complained  more  of  the 
endeavours  of  his  persecutors  to  shake  his  faith,  and 
drive  him  from  his  hope  in  God,  than  of  their  at- 
tempts to  shake  his  throne,  and  drive  him  from  his 
kingdom  :  their  saying,  There  is  no  helji  for  him  in 
God,  (Ps.  3.  2.)  and,  God  has  forsaken  him,  Ps.  71. 
11.  In  this,  as  in  other  things,  he  was  a  type  of 
Christ.  Nay,  these  very  words  David,  in  that  fa- 
mous prophecy  of  Christ,  mentions,  as  spoken  by 
his  enemies ;  (Ps.  22.  11.)  Ke  trusted  on  the  Lord 
that  he  would  delix'er  him.  Surely  these  priests  and 
scribes  had  forgotten  their  psalter,  or  they  would 
not  have  used  these  same  words,  so  exactly  to  an- 
swer the  type  and  prophecy :  but  the  scriptures 
must  be  fulfilled. 

(3.)  To  complete  the  reproach,  the  thieves  also 
that  were  crucified  with  him,  were  not  only  reviled 
as  he  was,  as  if  they  had  been  saints  compared  with 
him,  but,  though  fellow-sufferers  with  him,  joined 
in  with  his  prosecutors,  and  cast  the  same  in  his  teeth  ,• 
that  is,  one  of  them  did,  wlio  said.  If  thou  be  the 
Christ,  save  thyself  and  us,  Luke  23.  39.  One  would 
think  that  of  all  people  this  thief  had  least  cause, 
and  should  have  had  least  mind,  to  banter  Christ. 
Partners  in  suffering,  though  for  different  causes, 
usually  commiserate  one  another;  and  few,  what- 
ever they  have  done  before,  will  breathe  their  last 
in  revilings.  But,  it  seems,  the  greatest  mortifica- 
tions of  the  bodv,  and  the  most  humbling  rebukes  of 
Providence,  will  not  of  themselves  mortify  the  cor- 
ruptions of  the  soul,  nor  suppress  the  wickedness  of 
the  wicked,  without  the  gi-ace  of  God. 

Well,  thus  our  Lord  Jesus  having  undertaken  to 
satisfy  the  justice  of  God  for  the  wrong  done  him  in 
his  honour  bv  sin,  he  did  it  by  suffering  in  his  honour; 
not  only  by  divesting  himself  of  that  which  was  due 
to  him  as  the  Son  of  God,  but  by  submitting  to  the 
utmost  indignity  that  could  be  done  to  the  worst  of 
men  ;  because  he  was  made  Sin  for  us,  he  was  thus 
made  a  Curse  for  us,  to  make  reproach  easy  to  us, 
if  at  any  time  we  suffer  it,  and  have  all  manner  of 
evil  said  against  us  falsely,  for  righteousness'  sake. 

♦  But  surely  »vithout  the  shadow  of  a  reason. — Ed. 


III.  We  have  here  the  frowns  of  Heaven,  which 
our  Lord  Jesus  was  under,  in  the  midst  of  all  these 
injuries  and  indignities  from  men.  Concerning 
which,  observe, 

1.  How  this  was  signified — by  an  extraordinary 
and  miraculous  eclipse  of  the  sun,  which  continued 
for  three  hours,  v.  45.     There  was  darkness  tjr) 
aac-nv  TM  yn — over  all  the  earth  ;  so  most  interpre- 
ters understand  it,  though  our  translation  confines  it 
to  that  la?id.     Some  of  the  ancients  appealed  to  the 
annals  of  the  nation  concerning  this  extraordinary 
eclipse  at  the  death  of  Christ,  as  a  thing  weU  known, 
and  which  gave  notice  to  those  parts  of  the  world  of 
something  great  then  in  doing ;  as  the  sun's  going 
back  in  Hezekiah's  time  did.     It  is  reported  that 
Dionysius,  at  Heliopolis  in  Egypt,  took  notice  of  this 
darkness,  and  said,  ylut  Deus  naturx  jiatitur,  aut 
mundi  machina  dissolvitur — Either  the  God  of  na- 
ture is  suffering,  or  the  machine  of  the  world  is 
tumbling  into  ruin.     An  extraordinaiy  light  gave 
intelligence  of  the  birth  of  Christ,  {ch.  2.  2.)  and 
therefore  it  was  proper  that  an  extraordinary  dark- 
ness should  notify  his  death,  for  he  is  the  Light  of 
the  world.     The  indignities  done  to  our  Lord  Jesus 
made  tlie  heavens  astonished,  and  horribly  afraid, 
and  even  put  them  into  disorder  and  confusion ;  such 
wickedness  as  this  the  sun  never  saw  before,  and 
therefore  withdrew,  and  would  not  see  this.     This 
sui-prising,  amazing,  darkness  was  designed  to  stop 
the  mouths  of  those  blasphemers  who  were  revihng 
Christ  as  he  hung  on  the  cross  ;  and  it  should  seem 
that,  for  the  present,  it  struck  such  a  terror  upon 
them,  that  though  their  hearts  were  not  changed, 
yet  they  were  silent,  and  stood  doubting  what  this 
should  mean,  till  after  three  hours  the  darkness  scat- 
tered, and  then,  (as  appears  by  f.  47.)  like  Pharaoh, 
when  the  plague  was  over,  the)^  hardened  their 
hearts.     But  that  which  was  principally  intended  in 
this  darkness,  was,  (1.)  Christ's  present  conflict  with 
the  flowers  of  darkness.     Now  the  prince  of  this 
world,  and  his  forces,  the  rulers  of  the  darkness  of 
this  world,  were  to  be  cast  out,  to  be  spoiled  and 
vanquished ;  and  to  make  his  Victory  the  more  il- 
lustrious, he  fights  them  on  their  own  gi-ound ;  gives 
them  all  the  advantage  they  could  have  against  him 
by  this  darkness,  lets  them  take  the  wind  and  sun, 
and  yet  baffles  them,  and  so  becomes  more  than  a 
conqueror.    (2.)  His.present  want  of  heavenly  com- 
forts. This  darkness  signified  that  dark  cloud  which 
the  human  soul  of  our  Lord  Jesus  was  now  under. 
God  makes  his  sun  to  shine  upon  the  just  and  upon 
the  unjust ;  but  even  the  light  of  the  sun  was  with- 
held from  our  Saviour,  when  he  was  7nade  Sin  for 
us.     A  pleasant  thing  it  is  for  the  eyes  to  behold  the 
sun  ;  but  because  now  his  soul  was  exceeding  sor- 
ro-ivful,  and  the  cup  of  di\'ine  displeasure  was  filled 
to  him  without  mixture,  even  the  light  of  the  sun 
was  suspended.     When  earth  denied  him  a  drop  of 
cold  water,  heaven  denied  him  a  beam  of  light ; 
being  to  deliver  us  from  titter  darkness,  he  did  him- 
self, in  the  depth  of  his  sufferings,  walk  in  darkness, 
and  had  no  light,  Isa.  50.  10.      During  the  three 
hours  that  this  darkness  continued,  we  do  not  find 
that  he  said  one  word,  but  passed  this  time  in  a  si- 
lent retirement  into  his  own  soul,  which  was  now  in 
agony,  wrestling  with  the  powers  of  darkness,  and 
taking  in  the  impressions  of  his  Father's  displeasure, 
not  against  himself,  but  the  sin  of  man,  which  he 
was  now  making  his  soul  an  offering  for.     Never 
were  there  three  such  hours  since  the  day  that  God 
created  man  upon  the  earth,  never  such  a  dark  and 
awful  scene ;  the  crisis  of  that  great  affair  of  man's 
redemption  and  salvation. 

2.  How  he  complained  of  it;  (zk  46.)  About  the 
ninth  hour,  when  it  began  to  clear  up,  after  a  long 
and  silent  conflict,  Jesus  cried,  FJi,  F.li,  lama  sa- 
bachthani?   The  words  are  related  in  the  SjTiac 


336 


ST.  MATTHEW,  XXVII. 


tongue,  in  which  they  were  spoken,  because  worthy 
of  double  remark,  and  for  the  sake  of  the  perverse 
construction  whicli  his  enemies  put  upon  them,  in 
putting  Elias  for  Eli.     Now  observe  here, 

( 1. )  Whence  lie  borrowed  this  complaint — ^from 
Ps.  22.  1.  It  is  not  probable  (as  some  have  thought) 
that  he  repeated  the  whole  psalm ;  yet  hereby  he 
intimated  that  the  whole  was  to  be  applied  to  him, 
and  that  David,  in  spirit,  there  spake  of  his  humili- 
ation and  exaltation.  This,  and  that  other  word. 
Into  thy  hands  I  commit  my  spirit,  he  fetched  from 
David's  psalms,  (though  he  could  have  expressed 
himself  in  his  own  words,)  to  teach  us  of  what  use 
the  word  of  God  is  to  us,  to  direct  us  in  prayer,  and 
to  recommend  to  us  the  use  of  scripture  expressions 
in  prayer,  which  will  he/ft  our  injirmities. 

(2.)  How  he  uttered  it — -with  a  loud  voice  ;  which 
bespeaks  the  extremity  of  his  pain  and  anguish,  the 
strength  of  nature  remaining  in  him,  and  the  great 
earnestness  of  his  spirit  in  this  expostulation.  Now 
the  scripture  was  fulfilled;  (Joel  3.  15,  16.)  The  sun 
and  the  ?noo7i  shall  be  darkeiied.  The  Lord  shall 
also  roar  out  of  Zion,  and  utter  his  voice  from  Jeru- 
salem. David  often  speaks  of  his  crying  aloud  in 
prayer,  Ps.  55.  If. 

(3.)  What  the  complaint  was — My  God,  my  God, 
why  hast  thou  forsaken  me?  A  strange  complaint  to 
come  from  the  moi\th  of  our  Lord  JTesus,  who,  we 
are  sure,  was  God's  Elect,  in  whom  his  soul  delight- 
ed, (Isa.  42.  1.)  and  one  in  whom  he  was  always 
•well  pleased.  The  Father  now  loved  him,  nay,  he 
knew  that  therefore  he  loved  him,  because  he  laid 
doivn  his  life  for  the  sheep  ;  what,  and  yet  forsaken 
of  him,  and  in  the  midst  of  his  sufferings  too  !  Surely 
never  sorrow  was  like  unto  that  sorrow  which  ex- 
torted such  a  complaint  as  this  from  one  who,  being 
perfectly  free  from  sin,  could  never  be  a  Ten-or  to 
himself;  but  the  heart  knows  its  own  bitterness. 
No  wonder  that  such  a  complaint  as  this  made  the 
earth  to  quake,  and  rent  the  rocks  ;  for  it  is  enough 
to-make  both  the  ears  of  every  one  that  hears  it,  to 
tingle,  and  ought  to  be  spoken  of  with  great  rever- 
ence. 

Note,  [1.^  That  our  Lord  Jesus  was,  in  his  suffer- 
ings, for  a  X\me,  forsaken  by  his  Father.  So  he  saith 
himself,  who,  we  are  sure,  was  under  no  mistake 
concerning  his  own  case.  Not  that  the  union  be- 
tween the  divine  and  human  nature  was  in  the  least 
weakened  or  shocked ;  no,  he  was  now  by  the  eternal 
Spirit  offering  himself:  nor  as  if  there  were  any 
abatement  of  his  Father's  love  to  him,  or  his  to  his 
Father ;  we  are  sure  that  there  was  upon  his  mind 
no  horror  of  God,  or  despair  of  his  favour,  nor  any 
thing  of  the  torments  of  hell ;  but  his  Father  forsook 
him  ;  that  is.  First,  He  delivered  him  up  into  the 
hands  of  his  enemies,  and  did  not  appear  to  deliver 
him  out  of  their  hands.  He  let  loose  the  powers  of 
darkness  against  him,  and  suffered  them  to  do  their 
worst,  worse  than  against  Job.  Now  was  that  scrip- 
ture fulfilled,  (Job  16.  9.)  God  has  turned  me  over 
into  the  hands  of  the  wicked;  and  no  angel  is  sent 
from  heaven  to  deliver  him,  no  friend  on  earth  raised 
up  to  appear  for  him.  Secondly,  He  withdrew  from 
him  the  present  comfortable  sense  of  his  compla- 
cency in  him.  When  his  soul  was  first  troubled,  he 
had  a  voice  from  heaven  to  comfort  him  ;  (John  12. 
27,  28. )  when  he  was  in  his  agony  in  the  garden, 
there  appeared  an  angel  from  heaven,  strengthen- 
ing him  ;  but  now  he  had  neither  the  one  nor  the 
other.  God  hid  his  face  from  him,  and  for  a  while 
•withdrew  his  rod  :md  staff  m  the  darksome  valley. 
GoA  forsook  him,  not  as  he  forsook  Saul,  leaving  him 
to  an  endless  despair,  but  as  sometimes  he  forsook 
David,  leaving  him  to  a  present  despondency. 
Thirdly,  He  let  out  upon  his  soul  an  afflicting  sense 
of  his  wrath  againsi  man  for  sin.  Christ  was  made 
Sin  for  us,  a  Cur^e  for  us ;  and  therefore,  though 


God  loved  him  as  a  Son,  he  frowned  upon  him  as  a 
Surety.  These  impressions  he  was  pleased  to  ad- 
mit, and  to  wave  that  resistance  of  them  which  he 
could  have  made  ;  because  he  would  accommodate 
himself  to  this  part  of  his  undertaking,  as  he  had 
done  to  all  the  rest,  when  it  was  in  his  power  to 
have  avoided  it 

[2.  ]  That  Christ's  being  forsaken  of  his  Father, 
was  the  most  grievous  of  his  sufferings,  and  that 
which  he  complained  most  of.  Here  he  laid  the 
most  doleful  accents ;  he  did  not  say,  "Why  am  I 
scourged  ?  And  why  spit  upon  ?  And  why  naUed  to 
the  cross  ?"  Nor  did  he  say  to  his  disciples,  when 
they  turned  their  back  upon  him.  Why  have  ye  for- 
saken me  ?  But  when  his  Father  stood  at  a  distance, 
he  cried  out  thus ;  for  this  was  it  t\ia.t  put  wormwood 
and  gall  into  the  affliction  and  miseiy.  This  brought 
the  waters  into  the  soul,  Ps.  69.  1 — 3. 

[3.]  That  our  Lord  Jesus,  even  when  he  was  thus 
forsaken  of  his  Father,  kept  hold  of  him  as  his  God, 
notwithstanding ;  My  God,  my  God,  though  for- 
saking me,  yet  mine.  Christ  was  God's  servant  in 
carrying  on  the  work  of  redemption,  to  him  he  was 
to  make  satisfaction,  and  by  him  to  be  carried 
through  and  crowned,  and  upon  that  account  he 
calls  him  his  God;  for  he  was  now  doing  his  luill. 
See  Isa.  49.  4,  9.  This  supported  him,  and  bore 
him  up,  that  even  in  the  depth  of  his  sufferings  God 
was  his  God,  and  this  he  resolves  to  keep  fast  hole" 
of. 

(4. )  See  how  his  enemies  impiously  bantered  and 
ridiculed  this  complaint;  (x>.  47.)  They  said.  This 
man  calleth  for  Elias.  Some  think  that  this  was  the 
ignorant  mistake  of  the  Roman  soldiers,  who  had 
heard  talk  of  Elias,  and  of  the  Jews'  expectation  of 
the  coming  of  Elias,  but  knew  not  the  signification 
of  Eli,  Fli,  and  so  made  this  blundering  comment 
upon  these  words  of  Christ,  perhaps  not  heai-ing 
the  latter  part  of  what  he  said,  for  the  noise  of  the 
people.  Note,  Many  of  the  reproaches  cast  upon 
the  word  of  God,  and  the  people  of  God,  take  rise 
from  gross  mistakes.  Divine  tmths  are  often  cor- 
i-uptcd  by  ignorance  of  the  language  and  style  of  the 
scripture.  Those  that  hear  by  the  halves,  pervert 
what  they  hear.  But  others  think  that  it  was  the 
wilful  mistake  of  some  of  the  Jews,  who  knew  very 
well  what  he  said,  but  were  disposed  to  abuse  him, 
and  make  themselves  and  their  companions  meny, 
and  to  misrepresent  him  as  one  who,  being  forsiiken 
of  God,  was  driven  to  tnist  in  creatures ;  perhaps 
hinting  also,  that  he  who  had  pretended  to  be  him- 
self the  Messiah,  would  now  be  glad  to  be  beholden 
to  Elias,  who  was  expected  to  be  only  the  harbinger 
and  foreininner  of  the  Messiah.  Note,  It  is  no  new 
thing  for  the  most  pious  devotions  of  the  best  men 
to  be  ridiculed  and  abused  by  profane  scoffers  ;  nor 
are  we  to  think  it  strange,  if  what  is  well  said  in 
praying  and  preaching  be  misconstnied,  and  turned 
to  our  reproach  ;  Christ's  words  were  so,  though  he 
spake  as  never  man  spake. 

IV.  The  cold  comfort  which  his  enemies  minis- 
tered to  him  in  this  agony,  which  was  like  all  the 
rest. 

1.  Some  gave  him  vinegar  to  drink ;  (v.  48.)  in- 
stead of  some  cordial-water  to  revive  and  refresh 
him  under  this  heavy  burthen,  they  tantalized  him 
with  that  which  did  not  only  add  to  the  reproach 
they  were  loading  him  with,  but  did  too  sensibly 
represent  that  cup  of  trembling  which  his  Father 
ha.dput  into  his  hand.  One  of  them  ran  to  fetch  it, 
seeming  to  be  officious  to  him,  but  really  glad  of  an 
opportunity  to  abuse  and  affront  him,  and  afraid  lest 
any  one  should  take  it  out  of  his  hands. 

2.  Others,  with  the  same  purpose  of  disturbing 
and  abusing  him,  refer  him  to  Elias;  (v.  49.)  "/.<■< 
be,  let  us  see  whether  Elias  will  come  to  save  him. 
Come,  let  him  alone,  his  case  is  desperate,  neither 


ST.  MATTHEW,  XXVI 


337 


heaven  nor  earth  can  help  him ;  let  us  do  nothing 
either  to  hasten  his  death,  or  to  retard  it ;  he  has 
appealed  to  Elias,  and  to  Elias  let  him  go." 

50.  Jesus,  when  he  had  cried  again  with 
a  loud  voice,  yielded  up  the  ghost.  5 1 .  And, 
behold,  the  vail  of  the  temple  was  rent  in 
twain  from  the  top  to  the  bottom ;  and  the 
earth  did  quake,  and  the  rocks  rent,  52. 
And  the  graves  were  opened ;  and  many 
bodies  of  the  saints  which  slept  arose,  53. 
And  came  out  of  the  graves  after  his  resur- 
rection, and  went  into  the  holy  city,  and 
appeared  unto  many.  54.  Now  when  the 
centurion,  and  they  that  were  with  him, 
watching  Jesus,  saw  the  earthquake,  and 
those  tilings  that  were  done,  they  feared 
greatly,  saying.  Truly  this  was  the  Son  of 
God.  55.  And  many  women  were  there  be- 
holding afar  off,  which  followed  Jesus  from 
Galilee,  ministering  unto  him :  56.  Among 
which  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  and  Joses,  and  the 
mother  of  Zebedee's  children. 

We  have  here,  at  length,  an  account  of  the  death 
of  Christ,  and  several  remarkable  passages  that  at- 
tended it. 

I.  The  manner  how  he  breathed  his  last ;  (y.  50.) 
between  the  third,  and  the  sixth  hour,  that  is,  be- 
tween nine  and  twelve  o'clock,  as  we  reckon,  he  was 
nailed  to  the  cross,  and  soon  after  the  ninth  hour, 
that  is,  between  three  and  four  o'clock  in  the  after- 
noon, he  died.  Tliat  was  the  time  of  the  offering  of 
the  evening  sacrifice,  and  the  time  when  the  pas- 
chal lamb  was  killed,  and  Christ  our  Passover  is 
sacrificed  for  us,  and  offered  himself  in  the  evening 
of  the  world  a  sacrifice  to  God  of  a  sweet-smelling 
savour.  It  was  at  that  time  of  the  day,  that  the 
angel  Gabriel  delivered  to  Daniel  that  glorious  pre- 
diction of  the  Messiah,  Dan.  9.  21,  24.  And  some 
think,  that  from  that  very  time  when  the  angel 
spalfe  it,  to  this  time  when  Christ  died,  was  just 
seventy  weeks,  that  is,  four  hundred  and  ninety 
years,  to  a  day,  to  an  hour ;  as  the  departure  ot  Is- 
rael out  of  Eg}'pt  was  at  the  end  of  the  four  hun- 
dred and  thirty  years,  even  the  self-same  day,  Exod. 
12.  41. 

Two  things  are  here  noted  concerning  the  man- 
ner of  Christ's  dying. 

1.  That  he  cried  ivith  a  loud  voice,  as  before,  tj. 
46.     Now, 

(^1.)  This  was  a  sign,  that,  after  all  his  pains  and 
fatigues,  his  life  was  wAo/f  in  him,  and  nature  s^ro??^. 
The  voice  of  dying  men  is  one  of  the  first  things  that 
fails ;  with  a  panting  breath  and  a  faltering  tongue, 
a  few  broken  words  are  hardly  spoken,  and  more 
hardly  heard.  But  Christ,  just  before  he  expired, 
spake  like  a  man  in  his  full  strength,  to  shew  that 
his  life  was  not  forced  from  him,  but  was  freely  de- 
livered by  him  into  his  Father's  hands,  as  his  own 
act  and  deed.  He  that  had  strength  to  cry  thus 
when  he  died,  could  have  got  loose  from  the  arrest 
he  was  imder,  and  have  bid  defiance  to  the  powers 
of  death  ;  but  to  shew  that  bt/  the  eternal  Sflirit  he 
offered  himself,  being  the  Priest  as  well  as  the  Sacri- 
fice, he  cried  with  a  loud  voice. 

(2. )  It  was  significant.  This  loud  x'oice  shews  that 
he  attacked  our  spiritual  enemies  with  an  undaunted 
courage,  and  such  a  bravery  of  resolution  as  be- 
speaks him  hearty  in  the  cause,  and  daring  in  the 
enco\mter.     He  was  now  sfioiling  firincipalities  and 

Vol.  v.— 2  U 


/lowers,  and  in  this  loud  voice  he  did,  as  it  were, 
shout  for  mastery,  as  one  mighty  to  save,  Isa.  63.  1. 
Compare  with  this,  Isa.  42.  13,  14.  He  now  bow- 
ed himself  with  all  his  might,  as  Samson  did,  when 
he  said,  Let  me  die  with  the  Philistines,  Judg.  16.  30. 
Jnimamcjue  in  vulnere  ponit — And  lays  down  his 
life.  His  ci7ing  with  a  loud  voice,  when  he  died, 
signified  that  his  death  should  be  publislied  and  pro- 
claimed to  all  the  world ;  all  mankind  being  con- 
cerned in  it,  and  obliged  to  take  notice  of  it.  Christ's 
loud  cry  was  like  a  trumpet  blown  over  the  sacri- 
fices. 

2.  That  then  he  yielded  up  the  ghost.  This  is 
the  usual  periphrasis  of  dying ;  to  shew  that  the  Son 
of  God,  upon  the  cross,  did  truly  and  properly  die 
by  the  violence  of  the  pain  he  was  put  to.  His  soul 
was  separated  from  his  body,  and  so  his  body  was 
left  really  and  truly  dead.  It  was  certain  that  he 
did  die,  for  it  was  requisite  that  he  should  die ;  thus 
it  was  written,  both  in  the  close  rolls  of  the  divine 
counsels,  and  in  the  letters  /latent  of  the  divine  fire- 
dictions,  and  therefore  thus  //  behoves  him  to  suffer. 
Death  being  the  penalty  for  the  breach  of  the  first 
covenant,  (Thou  shalt  surely  die, )  the  Mediator  of 
the  new  covenant  must  make  atonement  by  means 
of  death,  otherwise  no  remission,  Heb.  9.  15.  He 
had  undertaken  to  make  his  soul  an  offering  for  sin  ; 
and  he  did  it,  when  he  yielded  u/i  the  ghost,  and  vo- 
luntarily resigned  it. 

II.  The  miracles  that  attended  his  death.  So 
many  miracles  being  wrought  by  him  in  his  life,  we 
might  well  expect  some  to  be  wrought  concerning 
him  at  his  death,  for  his  name  was  called  Wonder- 
ful. Had  he  been  fetched  away  as  Elijah  in  s.Jiery 
chariot,  that  had  itself  been  miracle  enough  ;  but, 
being  sent  for  away  by  an  ignominious  cross,  it  was 
requisite  that  his  humiliation  should  be  attended 
with  some  signal  emanations  of  the  divine  glory. 

1.  Behold,  the  vail  of  the  temjile  was  rent  in  twain. 
This  relation  is  ushered  in  with  Behold;  "Turn 
aside,  and  see  this  gi'eat  sight,  and  be  astonished  at 
it."  Just  as  our  Lord  Jesus  expired,  at  the  time  of 
the  offering  of  the  evening-sacrifice,  and  upon  a  so- 
lemn day,  when  the  priests  were  officiating  in  the 
temple,  and  might  themselves  be  e5-e-witnesses  of 
it,  the  vail  of  the  tem/ile  was  rent  by  an  invisible 
power ;  that  vail  which  parted  between  the  holy 
filace  and  the  most  holy.  They  had  condemned  him 
for  saying,  /  will  destroy  this  tem/ile,  understand- 
ing it  literally ;  now,  by  this  specimen  of  his  power, 
he  let  them  know  that,  if  he  had  pleased,  he  could 
have  made  his  words  good.  In  this,  as  in  others  of 
Christ's  miracles,  there  was  a  myster}'. 

(1.)  It  was  in  correspondence  with  the  temple  of 
Christ's  body,  -svliich  was  now  in  the  dissolving. 
This  was  the  tnie  temple,  in  which  dwelt  the  ful- 
ness of  the  Godhead ;  when  Christ  cried  with  a  )oud 
X'oice,  and  gave  ufi  the  ghost,  and  so  dissolved  that 
temple,  the  literal  temple  did,  as  it  were,  echo  to 
that  cry,  and  answer  the  stroke,  by  rending  its  vail. 
Note,  Death  is  the  rending  of  the  \-ail  of  flesh  which 
intei-poses  between  us  and  the  holv  of  holies ;  the 
death  of  Christ  was  so,  the  death  of  true  Christians 
is  so. 

(2. )  It  signified  the  revealing  and  unfolding  of  the 
mysteries  of  the  Old  Testament.  The  vail  of  the 
teinple  was  for  concealment,  as  was  that  on  the  face 
of  Moses,  therefore  it  was  called  the  vail  of  the  co- 
vering; for  it  was  highly  penal  for  any  person  to  see 
the  furniture  of  the  most  holy  place,  except  the  high 
priest,  and  he  but  once  a  year,  with  great  ceremonr 
and  through  a  cloud  of  smoke  ;  all  which  signified 
the  darkness  of  that  dispensation,  2  Cor.  3.  13.  Bia 
now,  at  the  death  of  Christ,  all  was  laid  open,  the 
mvsteries  were  unvailed,  so  that  now  he  that  nins 
may  read  the  meaning  of  them.  Now  we  see  that 
the  mercy-seat  signified  Christ  the  great  Pro/iitia- 


338 


ST.  MATTHEW,  XXVII. 


lion;  the  pot  of  manna  signified  Christ  the  Bread  of 
life.  Thus  -we  all  with  oficnface  behold,  as  in  a  glass, 
(which  helps  the  sight,  as  the  vail  hindered  it,)  the 
glory  of  the  Lord.     Our  eyes  see  the  salvation. 

(3.)  It  signified  the  uniting  of  Jew  and  Gentile,  by 
the  removing  of  the  pax-tition-wall  between  them, 
which  was  the  ceremonial  law,  by  which  the  Jews 
were  distinguished  from  all  other  people,  (as  a  ga)-- 
den  inclosed,)  were  brought  near  to  God,  while 
others  were  make  to  kee/i  their  distance.  Christ,  in 
his  death,  repealed  the  ceremonial  law,  cancelled 
that  hand  writing  of  ordinances,  took  it  out  of  the 
way,  nailed  it  to  his  cross,  and  so  broke  doivn  the 
middle  wall  of  fiartition  ;  and,  by  abohshing  those 
institutions,  abolished  the  enmity,  and  made  in  him- 
self of  twain  one  new  man,  (as  two  rooms  are  made 
one,  and  that  large  and  lig-litsome,  by  taking  down 
the  partition,)  so  tnaking  peace,  E'ph.  2.  14 — 16. 
Christ  died,  to  rend  all  dividing  vails,  and  to  make 
all  his  one,  John  17.  21. 

(4.)  It  signified  the  consecrating  and  laying  open 
of  a  new  and  living  ivay  to  God.  The  \-ail  kept 
people  off  from  drawing  near  to  the  most  holy  place, 
where  the  Shechinah  was.  But  the  rending  of  it 
signified  that  Christ,  by  his  death,  opened  a  way  to 
God,  [1.]  For  himself.  This  was  the  great  day  of 
atonement,  when  our  Lord  Jesus,  as  the  great  High 
Priest,  not  by  the  blood  of  goats  and  calves,  but  by 
his  own  blood,  entered  once  for  all  into  the  holy  jilace; 
in  token  of  which  the  vail  was  rent,  Heb.  9.  7,  &c. 
Having  offered  his  sacrifice  in  the  outer  court,  the 
blood  of  it  was  now  to  be  sprinkled  upon  the  mercy- 
seat  within  the  vail ;  wherefore ///c  uli  your  heads, 
O  ye  gates,  and  be  ye  lift  ufi,  ye  e\>erlasting  doors; 
for  the  King  of  glory,  the  Priest  of  glory,  shall  come 
in.  Now  was  he  caused  to  draw  near,  and  made  to 
approach,  Jer.  30.  21.  Though  he  did  not  person- 
ally ascend  into  the  holy  place  not  made  with  hands 
till  above  forty  days  after,  yet  he  immediately  ac- 
quired a  right  to  enter,  and  had  a  virtual  admission. 
[2.]  For  us  in  him:  so  the  apostle  applies  it,  Heb. 
10.  19,  20.  We  have  boldness  to  enter  into  the  ho- 
liest, by  that  new  and  living  way  which  he  has  con- 
secrated for  us  through  the  vail.  He  died,  to  bring 
lis  to  God,  and,  in  order  thereunto,  to  rend  that  vail 
of  gviilt  and  wrath  which  interposed  between  us  and 
him,  to  take  away  the  cherubim  -eaiAJlaming  sword, 
and  to  open  the  way  to  the  tree  of  Ufe.  We  ha\'e 
free  access  through  Christ  to  the  throne  of  grace,  or 
mercy-seat,  now,  and  to  the  throne  of  glory  here- 
after,_  Heb.  4.  16.— 6.  16.  The  rending  of  the  vail 
signified,  (as  that  ancient  hymn  excellently  express- 
eth  it,)  that,  when  Christ  had  overcome  the  sharp- 
ness of  death,  he  opened  the  kingdom  of  heaven  to  all 
believers.  Nothing  can  obstruct  or  discourage  our 
access  to  heaven,  for  the  vail  is  rent ;  a  door  is  open- 
ed in  heaven.  Rev.  4.  1. 

2.  The  earth  did  quake  ;  not  only  mount  Calvary, 
where  Christ  was  crucified,  but  the  whole  land,  aiid 
the  adjacent  countries.  This  earthquake  signified 
two  things. 

(1.)  The /iorn^/c  wickedness  of  Christ's  crricifie/s. 
The  eai-th,  by  trembling  under  such  a  load,  bore  its 
testimony  to  the  innocency  of  him  that  was  perse- 
cuted, and  against  the  impiety  of  those  that  perse- 
cuted him.  Never  did  the  whole  creation,  before, 
groan  under  such  a  burthen  as  the  Son  of  God  ci-u- 
cified,  and  the  guilty  wretches  that  crucified  him. 
The  earth  quaked,  as  if  it  feared  to  open  its  mouth 
to  recen'e  the  blood  of  Christ,  so  much  more  pre- 
cious than  that  of  Abel,  which  it  had  received,  and 
was  cursed  for  it ;  (Gen.  4.  11,  12.)  and  as  if  it  fain 
■would  opni  Its  mouth  to  swallow  up  those  rebels  that 
put  him  to  death,  as  it  had  sv/allowed  up  Dathan 
and  Abiram  for  a  much  less  crime.  Wh»ri  the  pro- 
phet would  express  God's  great  displeasure  against 


the  wickedness  of  the  wicked,  he  asks,  Shall  not  the 
land  tremble  for  this?  Amos  8.  8. 

(2.)  The  ^^rzous  achievements  of  Christ's  cross. 
This  earthquake  signified  the  mighty  shock;  nay, 
the  fatal  blow,  now  given  to  the  devil's  kingdom.  So 
vigorous  was  the  assault  Christ  now  made  upon  the 
internal  powers,  that  (as  of  old,  when  he  went  out 
of  Sier,  when  he  marched  through  the  field  ofEdoni) 
the  earth  trembled,  Judg.  5.  4.  Ps.  68.  7,  8.  God 
shakes  all  nations,  when  the  Desire  of  all  nations  is 
to  come  ;  and  there  is  a  yet  once  more,  which  per- 
haps refers  to  this  shaking.  Hag.  2.  7,  21. 

3.  The  rocks  rent ;  the  hardest  and  firmest  part 
of  the  earth  was  made  to  feel  this  mighty  shock. 
Christ  had  said,  that  if  the  children  should  cease  to 
cry  Hosanna,  the  stones  would  immediately  cry  out ; 
and  now,  in  effect,  they  did  so,  proclaiming  the  gloiy 
of  the  suffering  Jesus,  and  themselves  more  sensible 
of  the  wrong  done  him  than  the  hard-hearted  Jews 
were,  who  yet  will  shortly  be  glad  to  find  a  hole  in 
the  rocks,  and  a  cleft  in  the  ragged  rocks,  to  hide 
them  from  the  face  of  him  that  sitteth  on  the  throne. 
See  Rev.  6.  16.  Isa.  2.  21.  But  when  GoA's  fury  is 
poured  out  like  Jire,  the  rocks  are  thrown  down  by 
him,  Nah.  1.  6.  Jesus  Christ  is  the  Rock ;  and  the 
rending  of  these  rocks,  signified  the  rending  of  that 
Rock.  (1.)  That  in  the  clefts  of  it  we  may  be  hid, 
as  Moses  in  the  cleft  of  the  rock  at  Horeb,  that  there 
we  may  behold  the  glory  of  the  Lord,  as  he  did,  Exod. 
33.  22.  Christ's  dove  is  said  to  be  hid  in  the  clefts 
of  the  rock,  (Cant.  2.  14.)  that  is,  as  some  make  the 
allusion,  sheltered  in  the  wounds  of  our  Lord  Jesus, 
the  Rock  rent.  (2. )  That  from  the  clefts  of  it  rivers 
of  living  water  may  flow,  and  follow  us  in  this  wil- 
derness, as  from  the  rock  which  Moses  smo^f,  (Exod. 
17.  6.)  and  which  God  clave ;  (Ps.  78.  15.)  and  that 
Rock  was  Christ,  1  Cor.  10.  4.  When  we  celebrate 
the  memorial  of  Christ's  death,  our  har^  and  rocky 
hearts  must  be  rent — the  heart,  and  not  the  gar- 
ments. That  heart  is  harder  than  a  rock,  that  will 
not  yield,  that  will  not  melt,  where  Jesus  Christ  is 
evidently  set  forth  crucified. 

4.  The  graves  were  opened.  This  matter  is  not 
related  so  fully  as  our  curiosity  would  wish  ;  for  the 
scripture  was  not  intended  to  gratify  that ;  it  should 
seem,  the  same  earthquake  that  rent  the  rocks, 
opened  the  grai<es,  and  many  bodies  of  saints  which 
slept,  arose.  Death  to  the  saints  is  but  the  sleep  of 
the  body,  and  the  grave  the  bed  it  sleeps  in;  they 
awoke  by  the  power  of  the  Lord  Jesus,  and  {y.  53.) 
came  out  of  the  graves  after  his  resurrection,  and 
went  into  Jerusalem,  the  holy  city,  and  appeared 
unto  many.     Now  here, 

(1.)  We  may  raise  many  inquiries  concerning  it, 
which  we  cannot  resolve;  as,  [1.]  IMio  these  saints 
were,  that  did  arise.  Some  think,  the  ancient  pa- 
triarchs, that  were  in  such  care  to  be  buried  in  the 
land  of  Caiiaan,  perhaps  in  the  believing  foresight 
of  the  advantage  of  tlus  early  resuiTection.  Christ 
had  lately  proved  the  docti-ine  of  the  resuiTection 
from  the  instance  of  the  patriarchs,  (eh.  22.  32.)  and 
here  was  a  speedy  confirmation  of  his  argument. 
Others  think,  these  that  arose  were  modern  saints, 
such  as  had  seen  Christ  in  the  flesh,  but  died  before 
him  ;  as  his  father  Joseph,  Zecharias,  Simeon,  John 
Baptist,  and  others,  that  had  been  known  to  the  dis- 
ciples, while  they  lived,  and  therefore  were  the  fitter 
to  be  \»itnesses  to  them  in  an  apparition  after.  'XATiat 
if  we  should  suppose  that  they  were  the  martyrs, 
who  in  the  Old-Testament  times  had  sealed  the 
truths  of  God  with  their  blood,  that  were  thus  dig- 
nified and  distinguished  ?  Christ  particularly  points 
at  them  as  his  foreimnners,  eh.  23.  35.  And  we  find, 
(Rev.  20.  4,  5.)  that  those  who  were  beheaded  for 
the  testimony  of  Jesus,  rose  before  the  rest  of  the  dead. 
Sufferers  with  Christ  shall^ra?  reign  with  him.  [2.  ] 
It  is  uncertain  whether  (as  some  think)  they  arose 


ST.  MATTHEW,  XXVIl. 


339 


to  life,  now  at  the  death  of  Christ,  and  disposed  of 
themselves  elsewhere,  but  did  not  go  into  the  citij 
till  after  his  resunx'ction ;  or  whetlier,  (as  otliers 
think,)  though  their  sepulchres  (which  the  Pharisees 
had  built  and  garnished,  (ch.  23.  29.)  and  so  made 
i-emarkable)  were  shattered  now  Ijy  the  earthquake,' 
(so  little  did  God  matter  that  hypocritical  respect,) 
yet  they  did  not  revwe  and  rise  till  after  the  resur- 
rection ;  only,  for  brevity-sake,  it  is  mentioned  here, 
upon  the  mention  of  the  ojiening  of  the  graves,  which 
seems  more  probable.  [3.]  Some  think  that  they 
arose,  only  to  bear  witness  of  Christ's  resurrection 
to  those  to  whom  they  appeared,  and,  having  finished 
their  testimony,  retired  to  theis  graves  again.  But 
it  is  more  agreeable 'both  to  Christ's  honour  and 
their's,  to  .su/i/iose,  though  we  cannot  prove,  that 
they  arose  as  Christ  did,  to  die  no  nmre,  and  there- 
fore ascended  with  him  to  glory.  Surely  on  them 
who  did  partake  of  his  first  resurrection,  a  second 
death  had  no  power.  [4.  ]  To  whom  they  appeared, 
(not  to  all  the  people  it  is  certain,  but  to  many,) 
whether  enemies  or  friends,  in  what  manner  they 
appeared,  how  often,  what  they  said  and  did,  and 
now  they  disappeared,  are  secret  things  which  be- 
ong  not  to  us  ;  we  must  not  covet  to  be  ivise  above 
•what  is  written.  The.  relating  of  this  matter  so 
oriefly,  is  a  plain  intimation  to  us,  that  we  must  not 
look  that  way  for  a  confirmation  of  our  faith  ;  we 
have  a  more  sure  word  of  pi'ophecy.  See  Luke  16, 
31. 

(2.)  Yet  we  may  leam  many  good  lessons  from  it. 
[1.]  That  even  those  who  lived  and  died  before  the 
death  and  resurrection  of  Christ,  had  saving  benefit 
thereby,  as  well  as  those  who  have  lived  since ;  for 
he  was  the  same  yesterday  that  he  is  to-day,  and 
will  he  for  ever,  Heb.  13.  8.  [2.  ]  That  Jesus  Christ, 
by  dying,  conquered,  disarmed,  and  disabled  death. 
These  saints  that  arose  were  the  present  trophies 
of  the  victory  of  Christ's  cross  over  the  powers  of 
death,  which  he  thus  made  a  shew  of  openly.  Hav- 
-ng  by  death  destroyed  him  that  had  the  power  of 
death,  he  thus  led  captix'ity  captwe,  and  gloried  in 
these  re-taken  prizes,  in  them  fulfilling  that  scrip- 
ture, I  will  ransom  them  from  the  {lower  of  the  grave. 
[3.]  That,  in  virtue  of  Christ's  resurrection,  the  bo- 
dies of  all  the  saints -shall,  in  the  fulness  of  time,  rise 
again.  This  was  an  earnest  of  the  general  resurrec- 
tion at  the  last  day,  when  all  that  are  in  the  graves, 
shall  hear  the  voice  of  the  Son  of  God.  And  perhaps 
Jeiiisalem  is  therefore  called  here  the  holy  city,  be- 
cause the  saints,  at  the  general  resurrection,  shall 
enter  into  the  new  Jerusalem  ;  which  will  be  indeed 
what  the  other  was  in  name  and  tvpe  only,  the  holii 
city.  Rev.  21.  2.  [4.]  That  all  the  saints  do,  by  the 
influence  of  Christ's  death,-  and  in  conformity  to  it, 
rise  from  the  death  of  sin  to  the  life  of  righteous7iess. 
They  are  raised  ufi  with  him  to  a  divine  and  spiritual 
life ;  they  go  into  the  holy  city,  become  citizens  of  it, 
have  their  conversation  in  it,  and  appear  to  many, 
as  persons  not  of  this  world. 

in.  The  conviction  of  his  enemies  that  were  em- 
ployed in  the  execution,  (v.  54.)  which  some  make 
no  less  than  another  miracle,  all  things  considered. 
Observe, 

1.  The  persons  convinced ;  the  centurion,  and  thei/ 
that  were  with  him,  matching  Jesus ;  a  captain  and 
his  company,  that  were  set  on  the  guard  on  this  oc- 
casion. (1.)  They  were  «o/d;>rs,  whose  profession 
is  commonly  hardening,  and  whose  breasts  are  com- 
monly not  so  susceptible  as  some  others,  of  the  im- 
pressions either  of  fear  or  pity.  But  there  is  no  spi- 
rit too  big,  too  bold,  for  the  power  of  Christ  to  break 
and  humble.  (2.)  They  were  Romans,  Gentiles, 
who  knew  not  the  scriptures  which  were  now  ful- 
filled ;  yet  they  only  were  convinced.  A  sad  pre- 
sage of  the  ohndness  that  should  happen  to  Israel, 
when  the  gospel  shoidd  be  sent  to  the  Gentiles,  to 


open  their  eyes.  Here  were  the  Gentiles  softened, 
and  ihi:  ]cv/s  hardened.  (3.)  They  were  the  per- 
secutors of  Christ,  and  those  that  but  just  before  had 
reviled  him,  as  appears,  Luke  23.  36.  How  soon 
can  God,by  the  power  he  has  over  men's  consciences, 
alter  their  language,  and  fetch  confessions  of  his 
truths,  to  his  own  gloiy,  out  of  the  mouths  of  those 
that  have  breathed  nothing  but  threatenings  and 
slaughter,  and  blasphemies ! 

2.  The  means  of  their  conviction  ;  they  perceived 
the  eartli(juakey\\\\\c\\  frightened  them,  and  saw  the 
other  things  that  were  done.  'I'hese  were  designed 
to  assert  tlie  honour  of  Christ  in  his  sufl'erings,  and 
had  theii;  end  in  these  soldiers,  whatever  they  had 
on  others.  Note,  The  dreadful  appearances  of  God 
in  his  providence  sometimes  work  strangely  for  the 
conviction  and  awakening  of  sinners. 

3.  The  expressions  of  this  conviction,  in  two  things: 
(1.)  The  terror  that  was  struck  upon  them  ;  they 

feared  greatly  ;  feared  lest  they  should  have  been 
buried  in  the  darkness^  or  swallowed  up  in  the  earth- 
quake. Note,  God  can  easily  frighten  the  most  dar- 
ing of  his  adversaries,  and  make  them' know  them- 
selves to  be  but  men.  Guilt  puts  men  into  fear.  He 
that,  when  iniquity  abounds,  doth  not  fear  always, 
with  a  fear  of  caution,  when  judgments  are  abroad, 
cannot  but  fear  greatly,  with  a  fear  of  amazement ; 
whereas  there  are  those  who  will  not  fear,  thovgh 
the  earth  be  removed,  Ps.  46.  1,  2. 

(2.)  The  testimony  that  was  extorted  from  them  ; 
they  said.  Truly  this  was  the  Son  of  God;  a  noble 
confession;  Peter  was  blessed  for  it,  ch.  16.  16,  17. 
It  was  the  gi-eat  matter  now  in  dispute,  the  point 
upon  which  he  and  his  enemies  }\a.d joined  issue,  ch. 
26.  63,  64.  His  disciples  believed  it,  but  at  this  time 
durst  not  confess  it ;  our  Saviour  himself  was  tenipt- 
ed  to  question  it,  when  he  said.  Why  hast  thou  for- 
saken me?  The  Jews,  now  that  he  was  dying  upon 
the  cross,  looked  upon  it  as  plainly  determined 
against  him,  that  he  was  not  the  Son  of  God,  because 
he  did  not  come  down  from  the  cross.  And  yet  now 
this  centurion  and  the  soldiers  make  this  voluntaiy 
confession  of  the  Christian  faith,  Trulij  this  was  the 
Son  of  God.  The  best  of  his  disciples  could  not 
have  said  more  at  any  time,  and  at  this  time  they 
had  not  faith  and  courage  enough  to  say  thus  much. 
Note,  God  can  maintain  and  assert  the  honour  of  a 
trath  then,  when  it  seems  to  be  crashed,  and  nin 
do^vn;  {ore  great  is  the  truth,  and  will  prevail. 

IV.  The  attendance  of  his  friends,  that  were  wit- 
nesses of  his  death,  x'.  55,  56.     Observe, 

1.  Who  they  were  ;  many  women  which  followed 
him  from  Galilee.  Not  his  apostles,  (only  elsewhere 
we  find  John  by  the  cross,  John  19.  26. )  their  hearts 
failed  them,  they  durst  not  appear,  for  fear  of  com- 
ing under  the  same  condemnation.  But  here  were 
a  companv  of  women,  some  would  ha\e  called  them 
silly  women,  that  boldly  stuck  to  Christ,  when  the 
rest  of  his  disciples  had  basely  deserted  him.  Note, 
Even  those  of  the  weaker  sex  are  often,  by  the  grace 
of  God,  made  strong  in  faith,  that  Christ's  strength 
may  be  rhade  perfect  in  weakness.  There  have 
been  women  martyrs,  famous  for  courage  and  re- 
solution in  Christ's  cause.  Now  of  these  women 
it  is  said,  (1.)  That  thev  had  followed  Jesus  from 
Galilee,  out  of  the  gi-eat  lo\e  they  had  to  him,  and 
a  desire  to  hear  him^  preach  :  otherwise,  the  males 
only  were  obliged  to  come  up,  to  worship  at  the 
feast.  Now  having  followed  him  such  a  long  jour- 
ney as  from  Galilee  to  Jemsalem,  eighty  or  a  hun- 
dred miles,  they  resolved  not  to  forsake  him  now. 
Note,  Our  former  services  and  sufferings  for  Christ 
should  be  an  argument  with  us,  faithfully  to  perse- 
vere to  the  end  in  our  attendance  on  him.  Have  we 
followed  him  so  far  and  so  long,  done  so  much,  and 
laid  out  so  much  for  him,  and  shall  we  forsake  him 
now  ?  Gal.  3.  3,  4.     (2.)  That  they  minis'rred  to  Mm 


ST.  MATTHEW,  XXVIT. 


340 

of  their  substance,  for  his  necessary  subsistence. 
How  gladly  would  they  have  ministered  to  him  now, 
if  they  might  have  been  admitted  !  But,  being  for- 
bidden that,  they  resolved  to  follow  him.  Note, 
When  we  are  restrained  from  doing  what  we  luould, 
we  must  do  what  we  can,  in  the  service  of  Christ. 
Kow  that  he  is  in  heaven,  though  he  is  out  of  the 
reach  of  our  ministration,  he  is  not  out  of  the  reach 
of  our  believiyig  views.  (3. )  Some  of  them  are  par- 
ticularly named  ;  for  God  will  honour  those  that  ho- 
nour Christ.  They  were  such  as  we  have  several 
times  met  with  before,  and  it  was  their  praise,  that 
■we  meet  with  them  to  tlie  last. 

2.  What  they  did  ;  they  were  beholding  afar  off. 

(1.)  They  stood  afar  off.  Whether  their  own 
fear  or  their  enemies  fury  kept  them  at  a  distance, 
is  not  certain ;  however,  it  was  an  aggravation  of 
the  suiTerings  of  Christ,  that  his  lovens  and  friends 
stood  aloof  from  his  sore,  Ps.  38.  11.  Job  19.  13. 
Perhaps  they  might  have  come  nearer,  if  they  would; 
but  good  people,  when  they  are  in  sufferings,  must 
not  think  it  strange,  if  some  of  their  best  friends  be 
shy  of  them.  When  Paul's  danger  was  imminent, 
720  man  stood  by  him,  2  Tim.  4.  16.  If  we  be  thus 
looked  strangely  upon,  remember,  our  Master  was 
so  before  us. 

(2. )  They  were  there  beholding,  in  which  they 
shewed  a  concern  and  kindness  for  Christ ;  when 
■they  were  debarred  from  doing  any  other  office  of 
love  to  him,  they  looked  a  look  of  love  toward  him. 
[1.]  It  was  a  sorrowful  look  ;  they  looked  unto  him 
who  was  now  pierced,  and  mourned  ;  and,  no  doubt, 
were  in  bitterness  for  him.  We  may  well  imagine 
how  it  cut  them  to  the  heart,  to  see  him  in  this  tor- 
ment ;  and  what  floods  of  tears  it  brought  from  their 
eyes.  Let  us  with  an  eye  of  faith  behold  Christ  and 
him  crucified,  and  be  affected  with  that  great  love 
wherewith  he  loved  us.  But,  [2.]  It  was  no  more 
than  a  look  ;  they  beheld  him,  but  they  could  not 
helfi  him.  Note,  When  Christ  was  in  his  sufferings, 
the  best  of  his  friends  were  but  spectators  and  look- 
ers on,  even  the  angelic  guards  stood  trembling  by, 
saith  Mr.  Norris  ;  for  he  trod  the  luine-firess  alone, 
and  of  the  people  there  was  none  with  him  ;  so  his 
own  arm  wrought  salvation. 

57.  When  the  even  was  come,  there 
came  a  rich  man  of  Arhmathea,  named  Jo- 
seph, who  also  himself  was  Jesus'  disciple : 
58.  He  went  to  Pilate,  and  begged  the  bo- 
dy of  Jesus  Then  Pilate  commanded  the 
body  to  be  delivered.  59.  And  when  Jo- 
seph had  taken  the  body,  he  wrapped  it  in 
a  clean  linen  cloth,  60.  And  laid  it  in  his 
own  new  tomb,  which  he  had  hewn  out  in 
the  rock :  and  he  rolled  a  great  stone  to  the 
door  of  the  sepulchre,  and  departed.  6 1 . 
And  there  was  Mary  Magdalene,  and  the 
other  Mary,  sitting  over  against  the  sepul- 
chre. 62.  Now  the  next  day,  that  follow- 
ed the  day  of  the  preparation,  the  chief 
priests  and  Pharisees  came  together  unto 
Pilate,  63.  Saying,  Sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet  alive, 
After  three  days  I  will  rise  again.  64. 
Command  therefore  that  the  sepulchre  be 
made  sure  until  the  third  day,  lest  his  dis- 
ciples come  by  night,  and  steal  him  away, 
and  say  unto  the  people.  He  is  risen  from 
the  dead  :  so  the  last  error  shall  be  worse 


than  the  first.  65.  Pilate  said  unto  them, 
Ye  have  a  watch :  go  your  way ;  make  it 
as  sure  as  you  can.  66.  So  they  went,  and 
made  the  sepulchre  sure,  sealing  the  stone, 
and  setting  a  watch. 

We  have  here  an  account  of  Christ's  burial,  and 
the  manner  and  circumstances  of  it,  concerning 
which  observe,  1.  The  kindness  and  good  will  of  his 
friends,  that  laid  him  in  the  grave.  2.  The  malice 
and  ill  will  of  his  enemies,  that  were  very  solicitous 
to  keep  him  there. 

I.  His  friends  gave  him  a  decent  burial.  Observe, 

1.  In  general,  that  Jesus  Christ  was  buried;  when 
his  precious  soul  was  gone  to  paradise,  his  blessed 
body  was  deposited  in  the  chambers  of  the  grave, 
that  he  might  answer  the  type  of  Jonas,  and  fulfil 
the  prophecy  of  Isaias  ;  he  made  his  grave  with  the 
wicked.  Thus  in  aU  things  he  must  be  made  like 
unto  his  brethren,  sin  only  excepted,  and,  like  us, 
unto  dust  he  must  return.  He  was  buried,  to  make 
his  death  the  more  certain,  and  his  resurrection  the 
more  illustrious.  PUate  would  not  deliver  his  body 
to  be  buried,  till  he  was  well  assured  that  he  was 
really  dead  ;  while  the  witnesses  lay  unburied,  there 
were  some  hopes  concerning  them,  Rev.  11.  8.  But 
Christ,  the  great  Witness,  is  as  one  free  among  the 
dead,  like  the  slain  that  lie  in  the  grave.  He  was  bu- 
ried, that  he  might  take  off  the  terror  of  the  grave, 
and  make  it  easy  to  us,  might  warm  and  perfume 
that  cold  noisome  bed  for  us,  and  that  we  might  be 
buried  with  him. 

2.  The  particular  circumstances  of  his  burial  here 
related. 

(1.)  The  time  nvhen  he  was  buried;  nvhen  the 
even  was  come  ;  the  same  evening  that  he  died,  be- 
fore sun- set,  as  is  usual  in  burying  malefactors.  It 
was  not  deferred  till  the  next  day,  because  it  was 
the  sabbath  ;  for,  burying  the  dead  is  not  proper 
work  either  for  a  day  of  rest,  or  for  a  day  of  re- 
joicing, as  the  sabbath  is. 

(2.)  The  person  that  took  care  of  the  funeral, 
was,  Joseph  of  Arimathea.  The  apostles  were  all 
fled,  and  none  of  them  appeared  to  shew  this  re- 
spect to  their  Master,  which  the  disciples  of  John 
shelved  to  him  after  he  was  beheaded,  who  took  up. 
his  body,  and  buried  it,  ch.  14.  12.  The  women 
that  followed  him,  durst  not  move  in  it ;  then  did 
God  stir  up  this  good  man  to  do  it ;  for  Joseph  was 
a  fit  man,  for,  [1.]  He  had  wherewithal  to  do  it,  be- 
ing a  rich  man.  Most  of  Christ's  disciples  were  poor 
men,  such  were  most  fit  to  go  about  the  countiy  to 
preach  the  gospel  ;  but  here  was  one  that  was  a  rick 
man,  ready  to  be  employed  in  a  piece  of  service 
v»'hich  required  a  man  of  estate.  Note,  Worldly 
wealth,  though  it  is  to  many  an  objection  in  reli^on  s 
way,  yet,  in  some  ser\'ices  to  be  done  for  Christ,  it 
is  an  advantage  and  an  opportunity,  and  it  is  well 
for  those  who  have  it,  if  withal  they  have  a  heart 
to  use  it  for  God's  glory.  [2.  ]  He  was  well  affected 
to  our  Lord  Jesus,  for  he  was  himself  his  disciftle, 
believed  in  him,  though  he  did  not  openly  profess  it. 
Note,  Christ  has  more  secret  disciples  than  we  are 
aware  of;  seven  thousand  in  Israel,  Rom.  11.  4. 

(3. )  The  grant  of  the  dead  body  procured  from 
Pilate,  V.  58.  Joseph  went  to  Pilate,  the  proper 
person  to  be  applied  to  on  this  occasion,  who  had 
the  disposal  of  the  body  ;  for  in  things  wherein  the 
power  of  the  magistrate  is  concerned,  due  regard 
must  be  had  to  that  power,  and  nothing  done  to 
break  in  upon  it.  What  we  do  that  is  good,  must 
be  done  peaceably,  and  not  tumultuously.  Pilate 
was  willing  to  give  the  body  to  one  that  would  inter 
it  decently,  that  he  might  do  something  towards 
atoning  for  the  guilt  his  conscience  charged  him  with 


ST.  MATTHEW,  XXVll. 


341 


m  condemning  an  innocent  person.  In  Joseph's  pe- 
tition, and  Pilate's  ready  grant  of  it,  honour  was 
done  to  Christ,  and  a  testimony  borne  to  liis  integrity. 

(4. )  The  dressing  of  the  body  in  its  grave-clothes  ; 
{y.  59. )  though  he  was  an  honourable  counsellor, 
yet  he  himself  took  the  body,  as  it  should  seem,  into 
his  own  arms,  from  the  infamous  and  accursed  tree  ; 
(Acts  13.  29.)  for  where  there  is  true  love  to  Christ, 
no  service  will  be  thought  too  mean  to  stoop  to  for 
him.  Having  taken  it,  he  wrapped  it  in  a  clean  linen 
cloth  ;  for  burying  in  linen  was  then  the  common 
usage,  which  Joseph  complied  with.  Note,  Care 
is  to  be  taken  of  the  dead  Dodies  of  good  men,  for 
there  is  a  glory  intended  for  them  at  the  resurrec- 
tion, which  we  must  hereby  testify  our  belief  of,  and 
wind  up  the  dead  body,  as  designed  for  a  better 
place.  This  common  act  of  humanity,  if  done  after 
a  godly  sort,  may  be  made  an  acceptable  piece  of 
Christianity. 

(5. )  The  depositing  of  it  in  the  sepulchre,  v.  60. 
Here  was  nothing  of  that  pomp  and  solemnity  with 
which  the  grandees  of  the  world  are  brought  to  the 

Crave,  and  laid  in  the  tomb,  Job  21.  32.     A  private 
ineral  did  best  befit  him  whose  kingdom  came  not 
with  observation. 

[1.]  He  was  laid  in  a  borroived  tomb,  in  Joseph's 
burying  place  ;  as  he  had  not  a  house  of  his  own, 
wherein  to  lay  his  head  while  he  lived,  so  he  had 
not  a  grave  of  his  own,  wherein  to  lay  his  body  when 
he  was  dead,  which  was  an  instance  of  his  poverty  ; 
yet  in  this  there  might  be  somewhat  of  a  mystery. 
The  grave  is  the  peculiar  heritage  of  a  sinner,  Job 
24  19.  There  is  nothing  we  can  ti-uly  call  our  own 
but  our  sins  and  our  graves  ;  he  retumeth  to  his 
earth,  Ps.  146.  4.  When  we  go  to  the  grave,  we  go 
to  our  own  place  ;  but  our  Lord  Jesus,  who  had  no 
sin  of  his  own,  had  no  grave  of  his  own  ;  dying  un- 
der imputed  sin,  it  was  fit  that  he  should  be  buried 
in  a  borroived  grave  ;  the  Jews  designed  that  he 
should  have  made  his  grave  with  the  iviclred,  should 
have  been  buried  with  the  thieves  with  whom  he 
was  crucified,  but  God  overruled  it,  so  as  that  he 
should  make  it  with  the  rich  in  his  death,  Isa.  53.  9. 
[2.]  He  was  laid  in  a  new  tomb,  which  Joseph,  it 
is  likely,  designed  for  himself;  it  would,  however, 
be  never  the  worse  for  his  lying  in  it,  who  was  to 
rise  so  quickly,  but  a  great  deal  the  better  for  his 
lying  in  it,  who  has  altered  the  property  of  the  grave, 
and  made  it  anew  indeed,  by  turning  it  into  a  bed  of 
rest,  nav,  into  a  bed  of  spices,  for  all  the  saints. 

[3.]  In  a  tomb  that  was  hewn  out  in  a  rock,  the 
ground  about  Jerusalem  was  generally  rocky.  Sheb- 
na  had  his  sepulchre  hewn  out  thereabouts  in  a  rock. 
Isa,  22.  16.  Providence  ordered  it  that  Christ's 
sepulchre  should  be  in  a  sohd  entire  rock,  that  no 
room  might  be  left  to  suspect  his  disciples  had  ac- 
cess to  it  by  some  under-ground  passage,  or  broke 
through  the  back  wall  of  it,  to  steal  the  body  ;  for 
there  was  no  access  to  it  but  by  the  door,  which  was 
watched. 

[4.]  A  great  stone  was  rolled  to  the  door  of  his 
sefiulchre ;  this  also  was  according  to  the  custom  of 
the  Jews  in  buiying  their  dead,  as  appears  by  the 
description  of  the  grave  of  Lazarus,  (John  11.  38.) 
signifying  that  those  who  are  dead  are  separated  and 
"''  °ff'  fr""'  <^"  ^^^  living ;  if  the  grave  were  his 
prison,  now  was  the  prison  door  locked  and  bolted. 
The  rolling  of  the  stone  to  the  grave's  mouth,  was, 
with  them,  as  filling  up  the  grave  is  with  us,  it  com- 
pleted the  funeral.  Having  thus  in  silence  and  sor- 
row deposited  the  precious  bodv  of  our  Lord  Jesus 
in  the  grave,  the  house  appointed  for  all  living,  they 
departed  without  any  further  ceremony.  It  is  the 
most  melancholy  circumstance  in  the  funerals  of  our 
Christian  friends,  when  we  have  laid  their  bodies  in 
the  dark  and  silent  grave,  to  go  home,  and  leave 
them  behind  ;  but,  alas,  it  is  not  we  that  go  home, 


and  leave  them  behind,  no,  it  is  they  that  are  gone  to 

the  better  home,  and  left  us  behind. 

(6.)  The  company  that  attended  the  funeral ;  and 
that  was  very  small  and  mean.  Here  were  none  of 
the  relations  in  mourning,  to  follow  the  corpse,  no 
foi-malities  to  grace  the  solemnity,  but  some  good 
women  that  were  ti-ue  mouniers.^7l/cn/  Magda- 
lene, and  the  other  Jlfanj,  v.  6.  These,  as  they 
had  attended  him  to  the  cross,  so  they  followed  him 
to  the  grave ;  as  if  they  composed  themselves  to 
sorrow,  they  sat  over  against  the  sepulchre,  not  so 
much  to  fill  their  eyes  with  the  sight  of  what  was 
done,  as  to  empty  them  in  rivers  of  tears.  Note, 
True  love  to  Christ  will  carry  us  through,  to  the  ut- 
most, in  following  him.  Death  itself  cannot  quench 
that  divine  fire.  Cant.  8.  6,  7. 

II.  His  enemies  did  what  they  could  to  prevent 
his  resurrection  ;  what  they  did  herein  was  the  next 
day  that  followed  the  day  of  the  preparation,  v.  62. 
That  was  the  seventh  day  of  the  week,  the  Jewish 
sabbath,  yet  not  expressly  called  so,  but  described 
by  this  periphrasis,  because  it  was  now  shortly  to 
give  way  to  the  Christian  sabbath,  which  began  the 
day  after.  Now,  1.  All  that  day,  Christ  lay  dead 
in  the  gi-ave  ;  having  for  six  days  laboured  and  done 
all  his  work,  on  the  seventh  day  he  rested,  and  was 
refreshed.  2.  On  that  day,  the  chief  priests  and 
Pharisees,  when  they  should  have  been  at  their  de- 
votions, asking  pardon  for  the  sins  of  the  week  past, 
were  dealing  with  Pilate  about  securing  the  sepul- 
chre, and  so  adding  rebellion  to  their  sin.  They  that 
had  so  often  quarrelled  with  Christ  for  works  of  the 
gi-eatest  mercy  on  that  day,  were  themselves  busied 
in  a  work  of  the  greatest  malice.     Observe  here, 

(1.)  Their  address  to  Pilate  ;  they  were  vexed 
that  the  body  was  given  to  one  that  would  bury  it 
decently  ;  but,  since  it  must  be  so,  they  desire  a 
guard  may  be  set  on  the  sepulchre. 

[1.]  Their  petition  sets  forth,  that  that  Deceiver 
(so  they  call  him  who  is  Truth  itself)  had  said,  After 
three  days  I  will  rise  again.  He  had  said  so,  and 
his  disciples  remembered  those  verj'  words  for  the 
confirmation  of  their  faith,  but  his  persecutors  re- 
member them  for  the  provocation  ot  their  rage  and 
malice.  Thus  the  same  word  of  Christ  to  the  one 
was  a  savour  of  life  unto  life,  to  tlie  other  of  death 
unto  death.  See  how  they  compliment  Pilate  with 
the  title  of  Sir,  while  they  reproach  Christ  with 
the  title  of  Deceiver.  Thus  the  most  malicious  slan- 
derers of  good  men  are  commonly  the  most  sordid 
flatterers  ai  great  men. 

[2.]  It  further  sets  forth  their  jealousy  ;  lest  his 
disciples  come  by  night,  and  steal  him  away,  and  say. 
He  is  risen. 

First,  That  which  really  they  were  afraid  of,  was, 
his  resiirrectio7i ;  that  which  is  most  Christ's  ho- 
nour, and  his  people's  joy,  is  most  the  terror  of  his 
enerties.  That  which  exaspei-ated  Joseph's  bre- 
thren against  him,  was  the  presages  of  his  rise,  and 
of  his  having  dominion  over  them  ;  (Gen.  37.  8.) 
and  all  they  aimed  at,  in  what  they  did  against  him, 
was,  to  prevent  that.  Come,  say  they,  let  us  slay 
him,  and  see  what  will  beco?ne  of  his  dreams.  So 
the  chief  priests  and  Pharisees  laboured  to  defeat 
the  predictions  of  Christ's  resurrection,  saj-ing,  as 
David's  enemies  of  him,  (Ps.  41.  8.)  A'ow'that  he 
lieth,  he  shall  rise  up  no  more;  if  he  should  rise, 
that  would  break  all  their  measures.  Note,  Christ's 
enemies,  even  when  they  have  gained  their  point, 
are  still  in  fear  of  losing  it  again.  Perhaps  the 
priests  were  surprised  at  the  respect  shewed  to 
Christ's  dead  body  by  Joseph  and  Nicodemus,  two 
honourable  counsellors,  and  looked  upon  it  as  an  ill 
presage  ;  nor  can  they  forget  his  raising  of  Lazarus 
from  the  dead,  which  so  confounded  them. 

Secondly,  That  which  they  took  on  them  to  be 
afraid  of,  was,  lest  his  disciples  should  come  by  night. 


342 


ST.  MATTHEW,  XXVII. 


and  steal  him  aivay,  which  was  a  veiy  improbable 
thing ;  for,  1.  They  had  not  the  courage  to  own  him 
while  he  hved,  when  they  might  have  done  him  and 
themselves  real  service  ;  and  it  was  not  likely  that 
his  death  should  put  courage  into  such  cowards.  2. 
What  could  tliey  promise  themselves  by  stealing 
away  his  body,  and  making  people  believe  he  was 
risen ;  when,  if  he  should  not  rise,  and  so  prove 
himself  a  Deceiver,  his  disciples,  who  had  left  all 
for  him  in  this  world,  in  dependence  upon  a  recom- 
pence  in  the  other  world,  would  of  all  others  suffer 
most  by  the  imposture,  and  would  have  had  reason 
to  throw  the  first  stone  at  his  name  ?  What  good 
would  it  do  them,  to  carry  on  a  cheat  upon  them- 
selves, to  steal  av/ay  his  body,  and  say,  Ae  is  risen; 
when,  if  he  were  not  risen,  their  faith  was  vain,  and 
they  were  of  all  men  the  most  miserable  ?  The  chief 
pi'iests  apprehend  that  if  the  doctrine  of  Christ's  re- 
sun-ection  be  once  preached  and  believed,  the  last 
error  ivill  be  ivorse  than  the  first ;  a  proverbial  ex- 
pression, intimating  no  more  than  this,  that  we  shall 
all  be  routed,  all  undone.  Tliey  think  that  it  was 
their  error,  that  they  had  so  long  connived  at  his 
preaching  and  miracles,  which  error  they  thought 
they  had  rectified  by  putting  him  to  death  ;  but  if 
people  should  be  persuaded  of  his  resurrection,  that 
would  sjioil  all  again,  his  interest  would  revive  with 
him,  and  their's  must  needs  sink,  who  had  so  bar- 
barously murdered  him.  Note,  Those  that  oppose 
Christ  and  his  kingdom,  will  see  not  only  then-  at- 
tempts baffled,  but  themselves  miserably /2/;i?!^e(/ 
and  embarrassed,  their  errors  each  worse  than  other, 
and  the  last  worst  of  all,  Ps.  2.  4,  5. 

[3.  ]  In  consideration  hereof,  they  humbly  move 
to  have  a  guard  set  upon  the  sepulchre  till  the  third 
day;  Command  that  the  sepulchre  be  made  sure. 
Pilate  must  still  be  their  drudge,  his  civil  and  mili- 
tary power  must  both  be  engaged  to  serve  their 
malice ;  one  would  think  that  death's  prisonei-s  need- 
ed no  other  guard,  and  that  tlie  grave  were  security 
enough  to  itself ;  but  what  will  not  those  fear,  who 
are  conscious  to  themselves  both  of  guilt  and  imjio- 
tency,  in  opposing  the  Lord  and  his  Anointed  ? 

(2.)  Pilate's  answer  to  this  address;  {v.  65.)  Ye 
have  a  ivatch,  make  it  sure,  as  sure  as  you  can.  He 
was  ready  to  gi-atify  Clirist's  friends,  in  allowing 
them  the  body,  and  his  enemies,  in  setting  a  guard 
upon  it,  being  desirous  to  please  all  sides,  while, 
perhaps,  he  laughed  in  his  sleeve  at  both  for  making 
such  ado,  firo  and  con,  about  the  dead  body  of  a 
man,  looking  upon  the  hopes  of  one  side  and  the 
fears  of  the  other  to  be  alike  ridiculous.  Ye  have  a 
nvatch  j  he  means  the  constant  guard  tliat  was  kept 
in  the  tower  of  Antonia,  out  of  which  he  allows  them 
to  detach  as  many  as  they  pleased  for  that  pui-pose, 
but,  as  if  ashamed  to  be  himself  seen  in  such  a  thing, 
he  leaves  tlie  management  of  it  wholly  to  them. 
Methinks  that  word.  Make  it  as  sure  as  you  can, 
looks  like  a  banter,  either,  [1.]  Of  their  y^a;-.?  ; 
"  Be  sure  to  set  a  strong  guard  upon  the  dead  man  ;" 
or  rather,  [2.]  Of  their  hopes;  "Do  your  worst, 
try  your  wit  and  strength  to  the  utmost ;  but,  if  he 
be  of  God,  he  will  rise,  in  spite  of  you  and  all  your 
guards."  I  am  apt  to  think,  that  by  this  time  Pilate 
had  had  some  talk  with  the  centurion,  his  own  of- 
I  ficer,  of  whom  he  would  be  apt  to  inquire  how  that 
just  Man  died,  whom  he  had  condemned  with  such 
reluctance  ;  and  that  he  gave  him  such  an  account 
of  those  things  as  made  him  conclude  that  truly  he 
■was  the  Son  oj  God ;  and  Pilate  would  give  more 
credit  to  him  than  to  a  thousand  of  those  spiteful 
priests  that  called  him  a  Deceiver;  and,  if  so,  no 
marvel  that  he  tacitly  derides  their  project,  in  think- 
ing to  secure  their  sepulchre  upon  him  who  had  so 
lately  rent  the  rocks,  and  made  the  earth  to  quake. 
TertuUian,  in  speaking  of  Pilate,  saith,  ipse  jam  pro 
sua  conscientid  Christians— In  his  conscience  he  was 


a  Christian  ;  and  it  was  possible  that  he  might  be 
under  such  convictions  at  this  time,  upon  the  cen- 
turion's report,  and  yet  never  be  thoroughly  per- 
suaded, any  more  thaji  Agrippa  or  Felix  was,  to  be 
a  Christian. 

(3.)  The  wonderful  care  they  took,  hereupon,  to 
secure  the  sepulchre  ;  {v.  66. )  They  sealed  the  stone; 
probably  with  the  great  seal  of  their  Sanhedrim, 
wherebv  they  interposed  their  authoi-ity,  for  who 
durst  break  the  public  seal  ?  But  not  trusting  too 
much  to  that,  withal  they  set  a  ivatch,  to  keep  his 
disciples  from  coming  to  steal  him  away,  and,  if  pos- 
sible, to  hinder  him  from  coming  out  of  the  grave. 
So  they  intended,  but  God  brought  this  good  out  of 
it,  that  they  who  were  set  to  oppose  his  resun-ec- 
tion,  thereby  had  an  oppoilunity  to  observe  it,  and 
did  so,  and  told  the  chief  priests  what  they  observ- 
ed, who  were  thereby  rendered  the  moi-e  inex- 
cusable. Here  was  all  the  power  of  earth  and  hell 
combined  to  keep  Christ  a  prisoner,  but  all  in  vain, 
when  his  hour  was  come  ;  death,  and  all  those  sons 
and  heirs  of  death,  could  then  no  longer  hold  him, 
no  longer  have  dominion  over  him.  To  guard  the 
sepulchre  against  the  poor  weak  disciples  was  folly, 
because  7ieedless ;  but  to  think  to  gniard  it  against 
the  power  of  God  was  folly,  because  fruitless,  and 
to  no  pui-pose ;  and  yet  they  thought  they  had  dealt 
wisely. 

CHAP.  XXVIII. 

In  the  foregoing  chapters,  we  saw  the  Captain  of  our  salva- 
tion engaged  with  the  powers  of  darkness,  attacked  by 
them,  and  vigorously  attacking  them ;  victory  seemed  to 
hover  between  the  combatants  ;  nay,  at  length,  it  inclined 
to  the  enemies'  side,  and  our  Champion  fell  before  them ; 
behold,  God  has  delivered  his  strength  into  captivity,  ajid 
his  glory  into  the  enemies'  hand.  Christ  in  the  grave  is 
like  the  ark  in  Dagon's  temple ;  the  powers  of  darkness 
seemed  to  ride  masters,  but  then  the  Lord  awaked  as  one 
out  of  sleep,  and  like  a  mighty  man  that  shouteth  by  reason 
of  wine,  Ps.  78.  61,  65.  Ihe  Prince  of  our  peace  is  in  tiiis 
chapter  rallying  again,  coming  out  of  the  grave,  a  Con- 
queror, yea,  more  tiian  a  conqueror,  leading  captivity  cap- 
tive :  though  the  ark  be  a  prisoner,  Dagan  falls  before  it, 
and  It  proves  that  none  is  able  to  stand  before  the  holy 
Lord  God.  Now  the  resurrection  of  Christ  being  one  of 
the  main  foundations  of  our  religion,  it  is  requisite  that  we 
should  liave  infallible  proofs  of  it :  four  of  which  proofs 
Ave  have  in  this  chapter,  which  are  but  a  ifw  of  many,  for 
Luke  and  John  give  a  larger  account  of  the  proofs  of 
Christ's  resurrection  than  Matthew  and  Mark  do.  Here 
is,  1.  Tlie  testimony  of  tiie  angel  to  Christ's  resuirection, 
V.  1 .  .  8.  II.  His  appearance  himself  to  the  women,  v. 
9,  10,  HI.  The  confession  of  the  adversaries  that  were 
upon  the  guard,  v.  11 .  .  15.  IV.  Christ's  appearance  to 
the  disciples  in  Galilee,  and  the  commission  he  gave  them, 
v.  16..  20. 

1 .  '^^  the  end  of  the  sabbath,  as  it  began 
JL  to  dawn  toward  tlie  first  day  of  the 
week,  came  Mary  Magdalene  and  the 
other  Mary,  to  see  the  sepulchre.  2.  And, 
behold,  there  was  a  great  earthquake  ;  for 
the  angel  of  the  Lord  descended  from  hea- 
ven, and  came  and  rolled  back  the  stone 
from  the  door,  and  sat  upon  it.  3.  His 
countenance  was  like  lightning,  and  his 
raiment  white  as  snow :  4.  And  for  fear 
of  him  the  keepers  did  shake,  and  became 
as  dead  vien.  6.  And  the  angel  answered 
and  said  unto  the  women.  Fear  not  ye  : 
for  I  know  that  ye  seek  Jesus,  which  was 
crucified.  6.  He  is  not  here  :  for  he  is 
risen,  as  he  said.  Come,  see  the  place 
where  the  Lord  lay  :  7.  And  go  quickly, 
and  tell  his  disciples  that  he  is  risen  from 


ST.  MATTHEW,  XXVII. 


343 


the  dead ;  and,  behold,  he  goeth  before  you 
into  Galilee ;  there  shall  ye  see  him :  lo, 
I  have  told  you.  8.  And  they  departed 
quickly  from  the  sepulchre  with  fear  and 
great  joy  ;  and  did  run  to  bring  his  disci- 
ples word.  9.  And  as  they  went  to  tell  his 
disciples,  behold,  Jesus  met  them,  saying. 
All  hail.  And  they  came  and  held  him  by 
the  feet,  and  worshipped  him.  40.  Then 
said  Jesus  unto  them.  Be  not  afraid  :  go 
tell  my  brethren  that  they  go  into  Galilee, 
and  there  shall  they  see  me. 

For  the  proof  of  Christ's  resun-ection,  we  have 
here  the  testimony  of  the  angel,  and  of  Christ  him- 
self, concerning  his  resuiTection.  Now  we  may 
think,  tliat  it  would  have  been  better,  if  the  matter 
had  been  so  ordered,  that  a  competent  number  of 
witnesses  should  have  been  present,  and  have  seen 
the  stone  rolled  away  by  the  angel,  and  the  dead 
body  reviving,  as  people  saw  Lazai-us  come  out  of 
the  grave,  and  then  the  matter  had  been  past  dis- 
pute; but  let  us  not  prescribe  to  Infinite  Wisdom, 
which  ordered  that  the  witnesses  of  his  resurrec- 
tion should  see  him  risen,  but  not  see  him  rise.  His 
incarnation  was  a  mystery ;  so  was  this  second  incar- 
nation, (if  we  may  so  call  it,)  this  new  making  of  the 
body  of  Christ  for  his  exalted  state,  it  was  therefore 
made  in  secret.  Blessed  are  they  that  have  not  seen, 
and  yet  have  believed.  Chi'ist  gave  such  proofs  of 
his  resurrection  as  were  corroborated  by  the  scrip- 
tures, and  by  the  word  which  he  had  sjioken  ;  (I^uke 
24.  6,  7,  44.  Mark  16.  7.)  for  here  we  must  walk 
by  faith,  not  by  sight.     We  have  here, 

i.  The  coming  of  the  good  women  to  the  sefiul- 
chre. 

Observe,  1.  Wlien  they  came  ;  in  the  end  of  the 
sabbath,  as  it  began  to  dawn  toward  the  first  day  of 
the  week,  v.  1.  This  fixes  the  time  of  Christ's  re- 
surrection. 

(1.)  He  rose  the  third  day  after  his  death  ;  that 
was  the  time  which  he. had  often  prefixed,  and  he 
kept  within  it.  He  was  buried  in  the  evening  of  the 
sixth  day  of  the  week,  and  arose  in  the  morning  of 
the  first  day  of  the  following  week,  so  that  he  lay  in 
the  grave  about  thirty-six  or  thirty-eight  hours.  He 
lay  so  long,  to  shew  that  lie  was  really  and  truly 
dead  ;  and  no  longer,  that  he  might  not  see  corruji- 
tion.  He  rose  the  third  day,  to  answer  the  type  of 
the  prophet  Jonas,  {ch.  12.  40.)  and  to  accomplish 
that  prediction,  (Hos.  6.  2.)  The  third  day  he  will 
raise  us  ii/i,  and  we  shall  live  in  his  sight. 

(2.)  He  arose  after  the  Jewish  sabbath,  and  it  was 
the  passover-sabbath  ;  all  that  day  he  lay  in  the 
grave,  to  signify  the  abolishing  of  the  Jewish  feasts 
and  the  other  parts  of»the  ceremonial  law,  and  that 
his  people  must  be  dead  to  such  observances,  and 
take  no  more  notice  of  them  than  he  did  when  he 
lay  in  the  grave.  Christ  on  the  sixth  day  fini.-ihed 
his  woi-k,  he  said.  It  is  finished ;  on  the  seventh  day 
he  rested,  and  then  on  the  first  dav  of  the  next  week 
did  as  it  were  begin  a  new  world,  and  enter  upon 
new  work.  Let  no  man  therefore  judge  us  now  in 
respect  of  the  new  moons,  or  of  the  Jewish  sabbaths, 
whicli  were  indeed  a  shadow  of  good  things  to  come, 
but  the  substance  is  of  Christ.  We  may  further  ob- 
Bei-ve,  that  the  time  of  the  saints'  lying  in  the  grave 
is  a  sabbath  to  them,  (such  as  the  Jewish  sabbath 
was,  which  consisted  chiefly  in  bodily  rest,)  for  there 
thev  rest  from  their  labours  ;  (Job  3.  17.)  and  it  is 
Owing  to  Christ. 

(3.)  He  rose  upon  the  first  day  of  the  week  ;  on 
the  first  day  of  the  first  week  God  commanded  the 
light  to  shine  out  of  darkness;  on  this  day  therefore 


did  He,  who  was  to  be  the  Light  of  the  worla,  shine 
out  of  the  darkness  of  the  grave  ;  and  the  seventh- 
day  sabbath  being  buried  with  Christ,  it  rose  again 
in  the  first-day  sabbath,  called  the  Lord's  day,  (Rev, 
1.  10.)  and  no  other  day  of  the  week  is  from  hence- 
forward mentioned  in  all  the  New  Testament  than 
this,  and  this  often,  as  the  day  which  Christians  re- 
ligiously observed  in  solemn  assemljlies,  to  the  ho- 
nour of  Christ,  John  20.  19,  26.  Acts  20.  7.  1  Coi-. 
16.  2.  If  the  deliverance  of  Israel  out  of  the  land 
of  the  north  superseded  the  remembrance  of  that 
out  of  Egypt,  (Jer.  23.  7,  8.)  much  more  doth  our 
redemption  by  Christ  eclipse  the  glory  of  God's 
former  works.  The  sabbath  was  instituted  in  re- 
membrance of  the  fierfecting  of  the  work  of  cre- 
ation. Gen.  2.  1.  Man  by  his  revolt  made  a  breach 
upon  that  perfect  work,  which  was  never  perfectly 
repaired  till  Christ  rose  from  the  dead,  and  the 
heavens  and  the  earth  were  a%s\n  finished,  and  the 
disordered  hosts  of  them  modelled  anew,  and  the 
day  on  which  this' was  done  was  justly  blessed  and 
sanctified,  and  the  seventh  day  from  that.  He,  who 
on  that  day  rose  from  the  dead,  is  the  same  by  whom, 
and  for  whom,  all  things  were  at  first  created,  and 
now  anew  created. 

(4.)  He  rose  as  it  began  to  dawn  toward  that  day ; 
as  soon  as  it  could  be  said  that  the  third  day  was 
come,  the  time  prefixed  for  his  resurrection,  he 
rose ;  after  his  withdrawings  from  his  people,  he 
returas  with  all  convenient  speed,  and  cuts  the  work 
as  short  in  righteousness  as  may  be.  He  had  said 
to  his  disciples,  that  though  within  a  little  while  they 
should  not  see  him,  yet  again,  a  little  while,  and  they 
should  see  him,  and  accordingly  he  made  it  as  little 
a  while  as  possible,  Isa.  54.  7,  8.  Christ  rose  when 
the  day  began  to  dawn,  because  then  the  day-spring 
from  on  high  did  again  visit  us,  Luke  1.  78.  His 
passion  began-  in  the  night ;  when  he  hung  on  the 
cross  the  km  was  darkened  ;  he  was  laid  in  the 
gi-ave  in  the  dusk  of  the  evening,  but  he  rose  from 
the  grave  when  the  sun  was  near  rising,  for  he  is 
the  'bright  and  morning  Star,  (Rev.  22.  16.)  the 
true  Light.  Those  who  address  themselves  early 
in  the  moming  to  the  religious  ser\-ices  of  the  Chris- 
tian sabbath,  that  they  may  take  the  day  before 
them,  therein  follow  this  example  of  Christ,  and 
that  of  David,  Early  will  I  seek  thee. 

2.  VV'ho  they  were  that  came  to  the  sepulchre  ; 
Mary  Magdalene,  and  the  other  Mary,  the  same 
that  attended  the  funeral,  and  sat  over  against  the 
se/iulchre,  as  before  they  sat  over  against  the  cross; 
still  they  studied  to  express  their  love  to  Christ, 
still  thev  were  inquiring  after  him.  Then  shall  we 
know,  if  we  thus  follow  on  to  know.  No  mention  is 
made  of  the  virgin  Mary  being  with  them  ;  it  is 
probable  that  the  belove'd  disci/ile,  who  had  taken 
her  to  his  own  home,  hindered  her  from  going  to  the 
grave  to  wee/i  there.  Their  attendance  on  Christ 
not  only  to  the  gi-ave,  but  in  the  grave,  represents 
his  like  care  for  those  that  are  his,  when  they  have 
made  their  bed  in  the  darkness.  As  Christ  in  the 
grave  was  beloved  of  the  saints,  so  the  saints  in  the 
grave  are  beloved  of  Christ ;  for  death  and  the  grave 
cannot  slacken  that  bond  of  love  which  is  between 
them.  ,        , 

3.  What  they  came  to  do  :  the  other  evangelists 
sav  that  they  came  to  anoint  the  body  ;  Matthew 
saith  that  thev  came  to  see  the  se/iulchre,  whether  it 
was  as  thev  left  it ;  hearing  perhaps,  but  not  being 
sure,  that  the  chief  priests  had  set  a  guard  upon  it 
Thev  went,  to  shew  their  good- will  in  another  visit 
to  the  dear  remains  of  their  beloved  Master,  and 
perhaps  not  without  some  thoughts  of  his  resur- 
rection, for  thev  could  not  have  quite  forgotten  all 
he  had  said  of  it.  Note,  Visits  to  the  gi-ave  are  of 
great  use  to  Christians,  and  will  help  to  make  it 
familiar  to  them,  and  to  take  off  the  terror  of  it,  es- 


344 


ST.  MATTHEW,  XXVIIl. 


pecially  visits  to  the  grave  of  our  Lord  Jesus,  where 
•we  may  see  sin  buried  out  of  sight,  the  pattern  of 
our  sanctification,  and  the  great  proof  of  redeeming 
love  shining  illustriously  even  in  that  land  of  dark- 
ness. 

II,  The  appearance  of  an  angel  of  the  Lord  to 
them,  V.  2 — 4.  We  have  here  an  account  of  the 
manner  of  the  resurrection  of  Christ,  as  far  as  it  was 
fit  that  we  should  know, 

1,  There  was  a  great  earthquake.  When  he  died, 
the  earth,  that  received  him,  shook  for  fear ;  now 
that  he  rose,  the  earth,  that  resigned  him,  leaped 
for  joy  in  his  exaltation.  This  earthquake  did  as  it 
were  loose  the  bond  of  death,  and  shake  off  the  fet- 
ters of  the  grave,  and  introduced  the  Desire  of  all 
nations.  Hag,  2,  6,  7,  It  was  the  signal  of  Christ's 
victory,  notice  was  hereby  given  of  it,  that,  when 
the  heavens  rejoiced,  the  earth  also  might  be  glad. 
It  was  a  specimen  of  the  shake  that  will  be  given  to 
the  earth  at  the  general  resurrection,  when  moim- 
tains  and  islands  shall  be  removed,  that  the  earth 
may  no  longer  cover  her  slain.  There  was  a  noise 
and  a  shaking  in  the  valley,  when  the  bones  nvere  to 
come  together,  bone  to  his  bone,  Ezck,  37.  7,  The 
kingdom  of  Christ,  which  was  now  to  be  set  up, 
made  the  earth  to  quake,  and  terribly  shook  it. 
Those  who  are  sanctified,  and  thereby  raised  to  a 
spiritual  life,  while  it  is  in  the  doing,  find  an  earth- 
quake in  their  own  bosoms,  as  Paul,  who  trembled 
and  was  astonished. 

2,  The  angel  of  the  Lord  descended  from  heaven. 
The  angels  frequently  attended  our  Lord  Jesus,  at 
his  birth,  in  his  temptation,  in  his  agony  ;  but  upon 
the  cross  we  find  no  angel  attending  him  ;  when  his 
Father y&rsooX-  him,  the  angels  withdrew  from  him  j 
but  now  that  he  is  resuming  the  glory  he  had  before 
the  foundation  of  the  world,  now,  behold,  the  angels 
of  God  ivorshi/i  him. 

3,  He  came,  and  rolled  back  the  stone  from  the 
door,  and  sat  upon  it.  Our  Lord  Jesus  could  have 
rolled  back  the  stone  himself  by  his  own  power,  but 
he  chose  to  have  it  done  by  an  angel,  to  signify,  that, 
having  undertaken  to  make  satisfaction  for  our  sin, 
imputed  to  him,  and  being  under  arrest  pursuant  to 
that  imputation,  he  did  not  break  firison,  but  had  a 
fair  and  legal  discharge,  obtained  from  Heaven  ;  he 
did  not  break  prison,  but  an  officer  was  sent  on  pur- 
pose to  roll  away  the  stone,  and  so  to  open  the  prison 
door,  which  would  never  have  been  done,  if  he  had 
not  made  a  full  satisfaction,  but  being  delivered  for 
our  offences,  to  complete  the  deliverance,  he  was 
raised  again  for  our  justification ;  he  died  to  pay 
our  debt,  and  rose  again  to  take  out  our  acquittance. 
The  stone  of  our  sins  was  rolled  to  the  door  of  the 
gi-ave  of  our  Lord  Jesus  ;  (and  we  find  the  rolling  of 
a  gi-eat  stone  to  signify  the  contracting  of  guilt,  1 
Sam.  14.  33,)  but,  to  demonstrate  that  divnie  justice 
was  satisfied,  an  angel  was  commissioned  to  roll 
back  the  stone  ;  not  that  the  angel  raised  him  from 
the  dead,  any  more  than  those  that  took  aivdy  the 
stone  from  Lazanis's  grave,  raised  him,  but  thus  he 
intimated  the  consent  of  Heaven  to  his  release,  and 
the  joy  of  Heaven  in  it.  The  enemies  of  Christ  had 
sealed  the  stone,  resolving,  like  Babylon,  not  to  o/ien 
the  house  of  his  prisoners  ;  shall  the  prey  be  taken 
from  the  mighty  '^  For  this  was  their  hour  ;  but  all 
the  powers  of  death  and  darkness  are  under  the 
control  of  the  God  of  light  and  life.  An  angel  from 
heaven  has  power  to  break  the  seal,  though  it  were 
the  great  seal  of  Israel,  and  is  able  to  roll  away  the 
stone,  though  ever  so  great.  Thus  the  cafitives  of 
the  mighty  are  taken  away.  The  angel's  sitting 
upon  the  stone,  when  he  had  rolled  it  away,  is  very 
observable,  and  bespeaks  a  secure  triumph  over  all 
the  obsti-uctions  of  Christ's  resurrection.  There  he 
sat,  defying  all  the  powers  of  hell  to  roll  the  stone 
to  the  grave  again.     Christ  erects  his  seat  of  rest. 


and  seat  of  judgment,  upon  the  opposition  of  his 
enemies ;  the  Lord  sitteth  upon  the  floods.  The 
angel  sat  as  a  guard  to  the  gi-ave,  having  frightened 
away  the  enemies'  black  guard ;  he  sat,  expecting 
the  women,  and  ready  to  give  them  an  account  of  his 
resurrection. 

4.  That  his  countenance  was  like  lightning,  and 
his  raiment  white  as  snow,  v.  3.  This  was  a  visible 
representation,  by  that  which  we  call  splendid  and 
illustrious,  oi  the  glories  of  the  invisible  world,  which 
know  no  difference  of  colours.  His  look  upon  the 
keepers  was  like  /lashes  of  lightning,  he  cast  forth 
lightyiing,  and  scattered  them,  Ps.  144.  6.  The 
whiteness  of  his  raiment  was  an  emblem  not  only  of 
purity,  but  of  joy  and  triumph.  When  Christ  died, 
the  court  of  heaven  went  into  deep  mourning,  signi- 
fied by  the  darkening  of  the  sun  ;  but  when  he  rose, 
they  again  put  on  the  garments  of  praise.  The 
glory  of  this  angel  represented  the  glory  of  Christ, 
to  which  he  was  now  risen,  for  it  is  the  same  de- 
scription that  was  given  of  him  in  his  transfiguration  ; 
{ch.  17.  2.)  but  when  he  conversed  with  his  disci- 
ples after  his  resuiTection,  he  drew  a  veil  over  it, 
and  it  bespoke  the  glory  of  the  saints  in  their  resur- 
rection, when  they  shall  be  as  the  angels  of  God  in 
heaven. 

5.  ThM  for  fear  of  him  the  keepers  did  shake,  and 
became  as  dead  men,  v.  4.  They  were  soldiers,  that 
thought  themselves  hardened  against  fear,  yet  the 
vei-y  sight  of  an  angel  strack  them  with  terror. 
Thus  whe7i  the  Son  of  God  arose  to  judgment,  the 
stout-hearted  were  spoiled,  Ps.  76.  5,  9.  Note,  The 
resurrection  of  Christ,  as  it  is  the  jov  of  his  friends, 
so  it  is  the  terror  and  confusion  of  his  enemies. 
They  did  shake  ;  the  word  io-siVS-jiirav,  is  the  same 
with  that  which  was  used  for  the  earthquake,  v.  2. 
iriKTfxic.  When  the  earth  shook,  these  children  of 
the  earth,  that  had  their  portion  in  it,  shook  too  ; 
whereas,  those  that  have  their  happiness  in  things 
above,  though  the  earth  be  removed,  yet  are  without 
fear.  The  keepers  became  as  dead  men,  when  he 
whom  they  kept  guard  upon  became  alive,  and  they 
whom  they  kept  guard  against  revived  with  him. 
It  struck  a  terror  upon  them,  to  see  themselves 
baffled  in  that  which  was  their  business  here.  They 
were  posted  here,  to  keep  a  dead  man  in  his  grave — 
as  easy  a  piece  of  service  surely  as  was  ever  assigned 
them,  and  yet  it  pro\es  too  hard  for  them.  They 
were  told  that  they  must  expect  to  be  assaulted  by 
a  company  of  feeble  faint-hearted  disciples,  who, 
for  fear  of  them,  would  soon  shake,  and  become  as 
dead  men,  but  are  amazed  when  they  find  them- 
selves attacked  by  a  ?nighfy  angel,  whom  they  dare 
not  look  in  the  face.  Thus  doth  God  frustrate  his 
enemies  hy  frightening  them,  Ps.  9.  20. 

III.  The  message  which  this  angel  delivered  to 
the  women,  i>.  5 — 7. 

1.  He  encourages  them  against  their  fears,  v.  5. 
To  come  near  to  graves  and  tombs,  especially  in 
silence  and  solitude,  has  something  in  it  frightful, 
much  more  was  it  so  to  these  women,  to  find  an  an- 
gel at  the  sepulchre  ;  but  he  soon  makes  them  easy 
with  the  word,  J^'ear  not  ye.  The  keepers  shook, 
and  became  as  dead  men,  but,  L'ror  not  ye.  Let  the 
sinners  in  Zion  be  afraid,  for  there  is  cause  for  it ; 
but.  Fear  not,  Abraham,  nor  any  of  the  faithful  seed 
of  Abraham  ;  why  should  the  daughters  of  Sarah, 
that  do  well,  be  afraid  ivith  any  amazement?  1  Pet. 
3.  6.  ^^  Fear  not  ye.  Let  not  the  news  I  have  to 
tell  you,  be  any  sui-prise  to  you,  for  you  were  told 
before  that  your  Master  would  rise  ;  let  it  be  no  ter- 
ror to  you,  for  his  resurrection  will  he  your  consola- 
tion ;  fear  not  any  hurt  that  I  will  do  you,  nor  any 
evil  tidings  I  have  to  tell  you.  Fear  not  ye,  for  I 
know  that  ve  seek  Jesus.  I  know  you  are  friends  to 
the  cause,  1  do  not  come  to  frighten  you,  but  to  en- 
courage j'ou."    Note,  Those  that  seek  Jesus,  ha.\'&- 


ST.  MATTHEW,  XXVni. 


345 


no  reason  to  be  afraid  ;  for,  if  they  seek  him  dili- 

feiitly,  they  shall  J/fn(/  him,  and  shall  find  him  their 
ountiful  Renuarder.  All  our  believing  inquiries 
after  the  Lord  Jesus  are  observed,  and  taken  notite 
of,  in  heaveri ;  I  know  that  ije  seek  Jtsus  ;  and  shidl 
ceilainly  be  answered,  as  these  were,  nvith  good 
■words,  and  comfortable  words.  Ye  seek  Jesus  that 
■was  crucified.  He  mentions  his  being  cracified,  the 
more  to  commend  their  love  to  him ;  "  You  seek 
him  still,  though  he  ivas  crucified ;  you  retain  your 
kindness  for  him  notwithstanding."  Note,  True 
beUevers  love  and  seek  Christ,  not  only  though  he 
■was  cnicified,  but  because  he  was  so. 

2.  He  assures  the?n  of  the  resurrection  of  Christ ; 
and  there  was  enough  m  that  to  silence  their  fears  ; 
{y.  6.)  He  is  not  here,  for  he  is  risen.  To  be  told, 
He  is  7iot  here,  would  have  been  no  welcome  news 
to  those  who  sought  him,  if  it  had  not  been  added, 
He  is  risen.  Note,  It  is  matter  of  comfort  to  those 
■who  seek  Christ,  and  miss  of  finding  him  where 
they  expected,  that  he  is  risen  :  if  we  find  him  not 
in  sensible  comfort,  yet  he  is  risen.  We  must  not 
hearken  to  those  who  say,  Lo,  here  is  Christ,  or,  Lo, 
lie  is  there,  for  he  is  not  here,  he  is  not  there,  he  is 
risen.  In  all  our  inquiries  after  Christ,  we  must 
remember  that  he  is  risen  ;  and  we  must  seek  him 
as  one  risen,  (y  Not  with  any  gross,  carnal, 
thoughts  of  him.  There  were  those  that  knew  Christ 
after  the  flesh  ;  but  now  henceforth  know  we  him  so 
ao  more,  2  Cor.  5.  16.  It  is  true,  he  had  a  body  ; 
but  it  is  now  a  glorified  body.  They  that  make 
pictures  and  images  of  Christ,  forget  that  he  is  iiot 
here,  he  is  risen  ;  our  communion  with  him  must  be 
spiritual,  by  faith  in  his  word,  Rom.  10.  6 — 8.  (2.) 
We  must  seek  him  with  great  reverence  and  hu- 
mility,  and  an  awful  regard  to  his  gloi^y,  for  he  is 
risen.  God  has  highly  exalted  him,  and  given  him 
a  Tiame  above  every  name,  and  therefore  every  knee 
and  every  soiU  must  bow  before  him.  (3. )  We  must 
seek  him  with  z.  heavenly  mind  ;  when  we  are  ready 
to  make  this  world  our  home,  and  to  say.  It  is  good 
to  be  here,  let  us  remember  our  Lord  Jesus  is  not 
here,  he  is  risen,  and  therefore  let  not  our  hearts  be 
here,  but  let  them  rise  too,  and  seek  the  things  that 
are  above.  Col.  3.  1—3.     Phil.  3.  20. 

Two  things  the  angel  refers  these  women  to,  for 
the  confirmation  of  their  faith,  touching  Christ's 
resun-ection. 

[1.]  To  this  word no-w  fulfilled,  which  they  might 
remember  ;  He  is  risen,  as  he  said.  This  he  vouches 
as  the  proper  object  of  faith  :  "  He  said  that  he 
■would  rise,  and  you  know  that  he  is  the  Truth  itself, 
and  therefore  have  reason  to  expect  that  he  should 
rise  ;  why  should  you  be  backward  to  believe  that 
which  he  told  ■^ou  would  be  ?"  Let  us  never  think 
that  strange,  of  which  the  word  of  Christ  has  raised 
our  expectations,  whether  the  sufferings  of  this  fire- 
sent  time,  or  the  glory  that  is  to  be  revealed.  If  we 
remember  what  Christ  hath  said  to  us,  we  shall  be 
the  less  suqjrised  at  what  he  doth  with  us.  This 
angel,  when  he  said.  He  is  not  here,  he  is  risen, 
makes  it  to  appear  that  he  preaches  no  other  gos- 
pel than  what  they  had  alreadv  received,  for  he  re- 
fers himself  to  the  word  of  Christ  as  sufficient  to 
bear  him  out ;  He  is  risen,  as  he  said. 

[2.  ]  To  his  grave  now  emfity,  which  they  might 
look  into  ;  "  Come,  see  the  filace  where  the  Lord  lay. 
Compare  what  you  have  heard,  with  what  you  see, 
and,  putting  both  together,  you  will  beliei'e.  You 
see  that  he  is  not  here,  and,  remembering  what  he 
said,  you  may  be  satisfied  that  he  is  risen  ;  come, 
see  the  filace,  and  you  will  see  that  he  is  not  there, 
you  will  see  that  he  could  not  be  stolen  thence,  and 
therefore  must  conclude  that  he  is  risen."  Note,  It 
may  be  of  use  to  affect  us,  and  may  have  a  good  in- 
fluence upon  us,  to  come,  and  with  an  eye  of  faith 
see  the  filace  where  the  Lord  lay.  See  the  marks  he 
Vol.  v.— 2  X 


has  left  there  of  his  love  in  condescending  so  low  for 
us ;  see  how  eas-y  he  has  made  that  bed,  and  how 
lightsome,  for  us,  by  lying  in  it  himself ;  when  we 
look  into  the  grave,  where  we  expect  we  must  lie, 
to  take  ofT  the  ten'or  of  it,  let  us  look  into  the  grave 
where  the  Lord  lay ;  the  place  where  our  J^ord\a.y, 
so  the  Syriap.  The  angels  own  him  for  their  Lord, 
as  well  as  we  ;  for  the  whole  family,  both  in  heaven 
iuid  earth,  isnamedfrom  him. 

3.  He  directs  them  to  go  carry  the  tidings  of  it  to 
his  disciples ;  (i;.  7.)  Gotjuickly,  and  tell  his  discifiles. 
It  is  probable  that  they  were  tor  entertaining  them- 
selves with  the  sight  of  the  sepulchre,  and  discourse 
with  the  angels.  It  was  good  to  be  here,  but  they 
have  other  work  appointed  them  :  this  is  a  day  of 
good  tidings,  and  though  they  have  the  firemwr 
seisin  of  the  comfort,  the  first  taste  of  it,  yet  they 
must  not  have  the  monofioly  of  it,  must  not  hold 
their  peace,  any  more  than  those  lepers,  2  Kings 
7.  9.  They  must  go  tell  the  discifiles.  Note,  Public 
usefulness  to-others  must  be  prefeiTed  before  the 
pleasure  of  secret  communion  with  God  ourselves  j 
for  it  is  more  blessed  to  give  than  to  receive.  Ob- 
serve, 

(1.)  The  discifiles  of  Christ  must  firet  be  told  the 
news  ;  not.  Go,  tell  the  chief  firiests  and  the  Phari- 
sees, that  they  may  be  confounded;  but.  Tell  the 
disciples,  that  they  may  be  comforted.  God  anti- 
cipates the  joy  of  his  friends  more  than  the  shame  of 
his  enemies,  though  the  perfection  of  both  is  re- 
served for  hereafter.  Tell  his  discifiles  ;  it  may  be 
they  will  believe  your  report,  however,  tell  them, 
[1.]  That  they  may  encourage  themselves  under 
their  present  sorrows  and  dispersions.  It  was  a 
dismal  time  with  them,  between  gi'ief  and  fear; 
what  a  cordial  would  this  be  to  them  now,  to  hear 
their  Master  is  risen  !  [2.  ]  That  they  may  inquire 
further  into  it  themselves.  This  alai-m  was  sent 
them,  to  awaken  them  from  that  strange  stupidity 
which  had  seized  them,  and  to  raise  their  expecta- 
tions. This  was  to  set  them  on  seeking  him,  and  to 
prepare  them  for  his  appearance  to  them.  General 
hints  excite  to  closer  searches.  They  shall  now 
hear  of  him,  but  shall  very  shortly  see  him.  Christ 
discovers  \\vm%^\i gradually . 

(2.)  The  women  are  sent  to  tell  it  them,  and  so 
are  made,  as  it  were,  the  apostles  of  the  afiostles. 
This  was  an  honour  put  upon  them,  and  a  recom- 
pence  for  their  constant  affectionate  adherence  to 
him,  at  the  cross,  and  in  the  gi-ave,  and  a  rebuke  to 
the  disciples  who  forsook  him.  Still  God  chooses 
the  weak  things  of  the  'world,  to  confound  the 
mighty,  and  puts  the  treasure,  not  only  into  earthen 
vessels,  but  here  into  the  weaker  vessels  ;  as,  the 
woman,  being  decerved  by  the  suggestions  of  an  evil 
angel,  was  first  in  the  transgression,  (iTim.  2.  14.) 
so  these  women,  being  duly  informed  by  the  instruc- 
tions of  a  good  angel,  were  first  in  the  belief  of  the 
redemption  from  transgression  by  Christ's  resuiTec- 
tion,  that  that  reproach  of  their  sex  might  be  rolled 
away,  by  putting  this  in  the  balance  against  it, 
which  is  their  pei^petual  praise. 

(3.)  They  were  bid  to  go  quickly  u-pon  this  er- 
rand. Why,  what  haste  was  there  ?  \\'ould  not 
the  news  keep  cold,  and  be  welcome  to  them  at  any 
time  ?  Yes,  but  thev  were  now  overwhelmed  with 
grief,  and  Christ  would  have  this  cordial  hastened 
to  them  ;  when  Daniel  was  humbling  himself  befoi-« 
God  for  sin,  the  angel  Gabriel  was  caused  to  fly 
swiftly  with  a  message  of  comfort,  Dan.  9.  21.  We 
must  always  be  ready  and  fonvard  ;  [1.]  To  obey 
the  commands  of  God,  Ps.  119.  60.  [2.]  To  do 
good  to  our  brethren,  and  to  canT  comfort  to  them, 
as  those  that  felt  from  their  afflictions  ;  Say  not.  Go, 
and  come  again,  and  to-morrow  I  wilt  give ;  but 
now  quickly. 

(4. )  They  were  directed  to  appoint  the  disciples 


ST.  MATTHEW,  XXVIIl. 


346 

to  meet  him  in  Galilee.  There  were  other  ap- 
pearances of  Christ  to  them  before  that  in  Galilee, 
■which  v/ere  sudden  and  surprising ;  but  he  would 
have  one  to  be  solemn  and  public,  and  gave  them 
notice  of  it  before.  Now  this  general  rendezvous 
was  appointed  in  Galilee,  eighty  or  a  hundred  miles 
from  Jerusalem ;  [1.]  In  kindness  to  those  of  his 
disciples  that  remained  in  Galilee,  and  did  not  (per- 
haps they  could  not)  come  up  to  Jerusalem ;  into 
that  country  therefore  he  would  go,  to  manifest 
himself  to  his  friends  there.  I  know  thy  vjorks,  and 
where  thou  dwellest.  Christ  knows  where  his  dis- 
ciples dwell,  and  will  visit  there.  Note,  The  ex- 
altation of  Christ  doth  not  make  him  forget  the 
meaner  and  poorer  sort  of  his  disciples,  but  even  to 
them  that  are  at  a  distance  from  the  plenty  of  the 
means  of  gi-ace  he  will  graciously  manifest  himself. 
[2.]  In  consideration  of  the  weakness  of  his  disci- 
ples that  were  now  at  Jerusalem,  who  as  yet  were 
afraid  of  the  Jevjs,  and  durst  not  appear  publicly, 
:uid  therefore  this  meeting  was  adjourned  to  Galilee. 
Christ  knows  our  fears,  and  considers  our  frame, 
and  made  his  appointment  where  there  was  least 
danger  of  disturbance. 

Lastly,  The  angel  solemnly  affirms  upon  his  word 
the  truth  of  what  he  had  related  to  them  ;  "  Lo,  I 
have  told  you,  you  may  be  assured  of  it,  and  de- 
pend upon  it ;  /have  told  you,  who  dare  not  tell  a 
lie."  The  word  s/ioken  by  angels  was  steadfast, 
Heb.  2.  2.  God  had  been  wont  formerly  to  make 
known  his  mind  to  his  people,  by  the  ministration 
of  angels,  as  at  the  giving  of  the  law  ;  but  as  he  in- 
tended in  gospel-times  to  lay  aside  that  way  of  com- 
munication, (for  unto  the  angels  hath  he  not  fiut  in 
subjection  the  world  to  come,  nor  appointed  them  to 
be  the  preachers  of  the  gospel,)  this  angel  was  now 
sent  to  certify  the  resurrection  of  Christ  to  the  dis- 
ciples, and  so  leave  it  in  their  hands  to  be  published 
to  the  world,  2  Cor,  4.  7.  In  saying,  Lo,  I  have 
told  you,  he  doth,  as  it  were,  discharge  himself 
from  the  blame  of  their  unbelief,  if  they  should  not 
receive  this  record,  and  throw  it  upon  them;  "/ 
have  done  my  errand,  I  have  faithfully  delivered 
my  message,  now  look  you  to  it,  believe  it  at  your 
peril  ;  whether  you  will  hear  or  whether  you  wUl 
forbear,  I  have  told  you."  Note,  Those  messengers 
from  God,  that  discharge  their  trust  faithfiilly,  may 
take  the  comfort  of  that,  whatever  the  success  be. 
Acts  20.  26,  27. 

IV.  The  women's  departure  from  the  sepulchre, 
to  bring  notice  to  the  disciples,  v.  8.     And  observe, 

1.  What  frame  and  temper  of  spirit  they  were  in ; 
They  departed  with  fear  and  great  joy  ;  a  strange 
mixture,  fear  and  joy  at  the  same  time,  in  the  same 
soul.  To  hear  that  Christ  was  risen,  was  matter  of 
joy  ;  but  to  be  led  into  his  grave,  and  to  see  an  an- 
gel, and  talk  with  him  about  it,  could  not  but  cause 
fear.  It  was  good  news,  but  they  were  afraid  that 
it  was  too  good  to  be  true.  But  observe,  it  is  said 
of  their  joy,  it  was  great  joy ;  it  is  not  said  so  of  their 
fear.  Note,  (1.)  Holy  fear  has  joy  attending  it. 
They  that  serve  the  Lord  with  reverence,  serve  him 
with  gladness.  (2.)  Spiritual  joy  is  mixed  with 
trembling,  Ps.  2.  11.  It  is  only  perfect  It)ve  and  joy 
that  will  cast  out  all  fear. 

2.  What  haste  they  made  ;  They  did  run.  The 
fear  and  joy  together  quickened  their  pace,  and 
added  wings  to  their  motion  ;  the  angel  bid  them  go 
quickly,  and  they  ran.  Those  that  are  sent  on 
God's  errand  must  not  loiter,  or  lose  time  ;  where 
the  heart  is  enlarged  with  the  glad  tidings  of  the 
gospel,  the  feet  will  run  the  way  of  God's  comma7id- 
ments. 

3.  What  errand  they  went  upon  ;  They  ran,  to 
oring  bin  disciples  word.  Not  doubting  but  it  would 
be  joyful  news  to  them,  they  ran,  to  comfort  them 
with  the  same  comforts  wherewith  they  themselves 


were  comforted  of  God.  Note,  The  disciples  of 
Christ  should  be  forward  to  communicate  to  each 
other  their  experiences  of  sweet  communion  with 
Heaven  ;  should  tell  others  what  God  has  done  for 
their  souls,  and  spoken  to  them.  Joy  in  Christ  Jesus, 
like  the  ointment  of  the  right  hand,  will  betray  it- 
self, and  fill  all  places  within  the  lines  of  its  com- 
munication, with  its  odours.  When  Samson  found 
honey,  he  brought  it  to  his  parents. 

V.  Christ's  appearing  to  the  women,  to  confimi 
the  testimony  of  the  angel,  t'.  9,  10.  These  zealous 
good  women  not  only  heard  the  first  tidings  of  him, 
but  had  the  first  sight  of  him,  after  his  resuri-ection. 
The  angel  directed  those  that  would  see  him,  to  go 
to  Galilee,  but  before  that  time  came,  even  hei'c 
also,  they  looked  after  him  that  lives,  and  sees  them. 
Note,  Jesus  Christ  is  often  better  than  his  word,  but 
never  worse  ;  often  anticipates,  but  never  frustrates, 
the  believing  expectations  of  his  people. 

Here  is,  1.  Christ's  sui-prising  appearance  to  the 
women ;  j^s  they  went  to  tell  his  disciples,  behold, 
Jesus  met  them.  Note,  God's  gracious  visits  usually 
meet  us  in  the  way  of  duty,  and  to  those  who  use 
what  they  have  for  others'  benefit,  more  shall  be 
gi\en.  This  interview  with  Christ  was  unexpected, 
or  ever  they  were  aware.  Cant.  6.  12.  Note,  Christ 
is  nearer  to  his  people  than  they  imagine.  They 
needed  not  descend  into  the  deep,  to  fetch  Christ 
hence  ;  he  was  not  there,  he  was  risen  ;  nor  go  up  to 
heaven,  for  he  was  not  yet  ascended :  but  Christ  was 
7iigh  them,  and  still  in  the  word  is  nigh  us. 

2.  The  salutation  wherewith  he  accosted  them  ; 
jill  hail — ^nifiTi.  We  use  the  old  English  form  of 
salutation,  wishing  all  health  to  those  we  meet ;  for 
so  All  hail  signifies,  and  is  expressive  of  the  Greek 
form  of  salutation  here  used,  answering  to  that  of 
the  Hebrew,  Peace  be  unto  you.  And  it  bespeaks, 
( 1. )  The  good  will  of  Christ  to  us  and  our  happiness, 
even  since  he  entered  upon  his  state  of  exaltation. 
Though  he  is  advanced,  he  wisheth  us  as  well  as 
ever,  and  is  as  much  concerned  for  our  comfort. 
(2.)  The  freedom  and  holy  familiarity  which  he 
used  in  his  fellowship  with  his  disciples ;  for  he  call- 
ed them  friends.  But  the  Greek  word  signifies. 
Rejoice  ye.  They  were  affected  both  with  year  and 
joy  ;  what  he  said  to  them  tended  to  encourage 
their  joy,  (y.  9.)  Rejoice  ye,  and  to  silence  their 
fear  ;  (v.  10.)  Be  not  afraid.  Note,  It  is  the  will  of 
Christ  that  his  people  should  be  a  cheerful  joyful 
people,  and  his  resuiTection  fm'nishes  them  with 
abundant  matter  for  joy. 

3.  The  affectionate  respect  they  paid  him  ;  They 
came  and  held  him  by  the  feet,  and  worshipped  him. 
Thus  they  expressed,  (1.)  The  reverence  and  ho- 
nour they  had  for  him  ;  they  threw  themselves  at 
his  feet,  put  themselves  into  a  posture  of  adoration, 
and  worshipped  him  with  humility  and  godly  fear, 
as  the  Son  of  God,  and  now  exalted.  (2.)  The  love 
and  affection  they  had  to  him  ;  they  held  him,  and 
would  not  let  him  go.  Cant.  3.  4.  How  beautiful 
were  the  feet  of  the  Lord  Jesus  to  them  !  Isa.  52.  7. 
(3.)  The  transport  of  joy  they  were  in,  now  that 
they  had  this  further  assurance  of  his  resuiTection  ; 
they  welcomed  it  with  both  arms.  Thus  we  must 
embrace  Jesus  Christ  offered  us  in  the  gospel,  with 
reyierence  cast  ourselves  at  his  feet,  by  faith  take  hold 
of  him,  and  with  love  and  joy  lay  him  near  our  hearts. 

4.  The  encouraging  words  Christ  said  to  them, 
x'.  10.  We  do  not  find  that  they  said  any  thing  to 
him,  their  affectionate  embraces  and  adorations 
spake  plainly  enough  ;  and  what  he  said  to  them 
was  no  more  than  what  the  angel  had  said  ;  (y.  5, 
7.)  for  he  will  confirm  the  word  of  his  messengers  ; 
(Isa.  44.  26.)  and  his  way  of  co?nfortingh\s  people, 
is,  by  his  Spirit  to  speak  over  again  to  their  hearts 
the  same  that  they  had  heard  before  from  his  angels, 
the  ministers.     Now  observe,  here, 


ST.  MATTHEW,  XXVIIl. 


347 


(1.)  How  he  rebukes  their  fear;  Be  not  afraid. 
They  must  not  fear  being  imposed  upon  by  these 
repeated  notices  of  his  resurrection,  nor  fear  any 
hurt  from  the  appearance  of  one  from  tlie  dead  ;  for 
the  news,  thougli  strange,  was  botli  true  and  good. 
Note,  Christ  rose  from  the  dead,  to  silence  liis  peo- 
ple's fears,  and  there  is  enough  in  that  to  silence 
them. 

(2.)  How  he  repeats  their  message;  "  Go,  tell 
my  brethren,  that  they  must  prepare  for  a  journey 
into  Galilee,  and  there  they  shall  see  me."  If  there 
be  any  communion  between  our  souls  and  Christ,  it 
is  he  that  afijioints  the  meeting,  and  he  will  obser\'e 
the  appointment.  Jei-usalem  had  forfeited  the  ho- 
nour of  Chi'ist's  presence,  it  was  a  tumultuous  city, 
therefore  he  adjoums  the  meeting  to  Galilee.  Come, 
my  beloved,  let  us  go  forth,  Cant.  7.  11.  But  that 
which  is  especially  observable  here,  is,  that  he  calls 
his  disciples  his  brethren.  Go,  tell  my  brethren,  not 
only  those  of  them  that  were  akin  to  him,  but  all  the 
rest,  for  they  are  all  his  brethren,  {ch.  12.  50. )  but 
he  never  called  them  so  till  after  his  resurrection, 
here,  and  John  20.  17.  Being  by  the  resurrection 
himself  declai'ed  to  be  the  Son  of  God  with  /lOwer, 
all  the  children  of  God  were  thei-eby  declared  to  be 
his  brethren.  Being  the  First-begotten  from  the 
dead,  he  is  become  the  First-born  among  many 
brethren,  even  of  all  that  are  planted  together  in  the 
likeness  of  his  resurrection.  Christ  did  not  now  con- 
Verse  so  constantly  and  familiarly  with  his  disciples 
as  he  had  done  before  his  death  ;  but,  lest  they 
should  think  him  groAvn  strange  to  them,  he  gives 
them  this  endearing  title.  Go  to  my  brethren,  that 
the  scripture  might  be  fulfilled,  which,  speaking  of 
his  entrance  upon  his  exalted  state,  saith,  Iiuill  de- 
clare thy  name  unto  my  brethren.  They  had  shame- 
fully deserted  him  in  his  sufferings ;  but,  to  shew 
that  he  could  forgive  and  forget,  and  to  teach  us  to 
do  so,  he  not  only  continues  his  purpose  to  meet 
them,  but  calls  them  brethren.  Being  all  his  bre- 
thren, they  were  brethren  one  to  another,  and  must 
love  as  brethren.  His  owning  them  for  his  brethren 
put  a  great  honour  upon  them,  but  withal  gave  them 
an  example  of  humility  in  the  midst  of  that  honour. 

1 1 .  Now  when  they  were  going,  behold, 
some  of  the  watch  came  into  the  city,  and 
shewed  unto  the  chief  priests  all  the  tilings 
that  were  done.  1 2.  And  when  they  were 
assembled  with  the  elders,  and  had  taken 
counsel,  they  gave  large  money  luito  the 
soldiers,  1 3.  Saying,  Say  ye,  His  disciples 
came  by  night,  and  stole  him  away  while 
we  slept.  1 4.  And  if  this  come  to  the  go- 
vernor's ears,  we  will  persuade  him,  and 
secure  you.  1 5.  So  they  took  the  money, 
and  did  as  they  were  taught :  and  this  say- 
ing is  commonly  reported  among  the  Jews 
until  this  day. 

For  the  further  proof  of  the  resurrection  of  Christ, 
we  have  here  the  confession  of  the  adversaries  that 
were  upon  the  guard;  and  there  are  two  things 
which  strengthen  this  testimony — that  they  were 
eye-witnesses,  and  did  themselves  see  the  glory  of 
the  resurrection,  which  none  else  did — and  that  they 
■were  enemies,  set  there  to  oppose  and  obstruct  his 
resurrection.     Now  observe  here, 

I.  How  this  testimony  was  given  in  to  the  chief 

Erlests ;  (ii.  11.)  when  the  women  were  going  to 
ring  that  news  to  the  disciples,  which  would  /ill 
their  hearts  with  joy,  the  soldiers  went  to  bring  the 
same  news  to  the  chief  priests,  which  would  /ill 
their  faces  with  shame.    Some  of  the  watch,  probably 


those  of  them  that  commanded  in  chief,  came  into 
the  city,  and  brought  to  those  who  employed  them, 
the  report  of  their  disappointment.  Theu  shelved 
to  the  chief /iriests  all  the  things  that  were  done;  told 
them  of  the  earthquake,  the  descent  of  the  angel, 
the  rolling  of  the  stone  away,  and  the  coming  of  the 
body  of  Jesus  alive  out  of  the  grave.  Thus  the  sign 
of  the  prophet  Jonas  was  brought  to  the  chief  priests 
with  the  most  clear  and  incontestible  evidence  that 
could  be  ;  and  so  the  utmost  means  of  conviction 
were  afforded  them  ;  we  may  well  imagine  what  a 
mortification  it  was  to  them,  and  that,  like  the  ene- 
mies of  the  Jews,  they  were  much  cast  down  in  their 
own  eyes,  Neh.  6.  16.  It  might  justly  have  been 
expected  that  they  should  now  have  believed  in 
Christ,  and  repented  their  putting  him  to  death  ; 
but  they  were  obstinate  in  their  infidelity,  and  there- 
fore sealed  up  under  it. 

II.  How  it  was  baffled  and  stifled  by  them.  They 
called  an  assembly,  and  considered  what  was  to  be 
done.  For  their  own  parts,  they  were  resolved  not 
to  believe  that  Jesus  was  risen  ;  but  their  care  Was, 
to  keep  others  from  believing,  and  themselves  from 
being  quite  ashamed  from  their  disbelief  of  it.  They 
had  put  him  to  death,  and  there  was  no  way  of 
standmg  to  what  they  had  done,  but  by  confronting 
the  evidence  of  his  resurrection.  Thus  they  who 
have  sold  themselves  to  work  wickedness,  find  that 
one  sin  draws  on  another,  and  that  they  have  plung- 
ed themselves  into  a  wretched  necessity  of  adding 
iniquity  to  iniquity,  which  is  part  of  the  curse  of 
Christ's  persecutors,  Ps.  69.  27. 

The  result  of  their  debate  was,  that  those  soldiers 
must  by  all  means  be  bribed  off,  and  hired  not  to 
tell  tales. 

1.  They  fiut  money  into  their  hands;  and  what 
wickedness  is  it  which  men  will  not  be  brought  to 
by  the  love  of  money  ?  They  gave  large  money, 
probably  a  great  deal  more  than  they  ga\'e  to  Judas, 
unto  the  soldiers.  These  chief  priests  loved  their 
money  as  well  as  most  people  did,  and  were  as  loath 
to  part  with  it ;  and  yet,  to  carry  on  a  malicious  de- 
sign against  the  gospel  of  Christ,  they  were  very 
prodigal  of  it ;  they  ga\-e  the  soldiers,  it  is  likely,  as 
much  as  they  asked,  and  they  knew  how  to  improve 
their  advantages.  Here  was  large  moyiey  given  for 
the  advancing  of  that  which  they  knew  to  be  a  lie, 
yet  many  grudge  a  little  money  for  the  advance- 
ment of  that  which  they  know  to  be  the  truth, 
though  they  have  a  promise  of  being  reimbursed  in 
the  resurrection  of  the  just.  Let  us  never  starve  a 
good  cause,  when  we  see  a  bad  one  so  liberally  sup- 
ported. 

2.  They  fiut  a  lie  into  their  mouths ;  {v.  13.)  Say 
ye,  His  disci/iles  came  by  night,  and  stole  hi7n  away 
while  we  sle/it ;  a  sorry  shift  is  better  than  none,  but 
this  is  a  soriy  one  indeed.  (1.)  The  sham  was  ridi- 
culous, and  carried  along  with  it  its  own  confutation. 
If  they  sle/it,  how  could  they  know  any  thing  of  the 
matter,  or  say  who  came  ?  If  atnj  one  of  them  were 
awake  to  observe  it,  no  doubt,  he  would  awake  them 
all  to  o/i/wse  it;  for  that  was  the  only  thing  they  had 
in  charge.  It  was  altogether  improbable  that  a  com- 
pany of  poor,  weak,  cowardly,  dispirited  men  should 
expose  themselves  for  so  inconsiderable  an  achieve- 
ment as  the  rescue  of  the  dead  body.  Wliy  were 
not  the  houses  where  they  lodged  diligently  search- 
ed, and  other  means  used  to  discover  the  dead  body  ? 
but  this  was  so  thin  a  lie  as  one  might  easily  see 
through.  But,  had  it  been  ever  so  plausible,  (2.)  It 
was  a  wicked  thing  for  these  priests  and  eldei-s  to 
hire  these  soldiei-s  to  tell  a  deliberate  lie,  (if  it  had 
been  in  a  matter  of  ever  so  small  importance,) 
against  their  consciences.  Those  know  not  what 
they  do,  who  draw  others  to  commit  one  wilftd  sin  ; 
for  that  may  deliauch  conscience,  and  be  an  inlet  to 

I  many.     But,  (3.)  Considering  this  as  intended  to 


ST.  MATTHEW,  XXVIll. 


348 

overthrow  the  great  doctrine  of  Christ's  resurrec- 
tion, this  was  a  sin  against  the  last  remedy,  and  was, 
in  effect,  a  blasphemy  against  the  Holy  Ghost,  im- 
puting tliat  to  the  roguery  of  the  disciples,  which 
was  done  by  the  fioiver  of  the  Holy  Ghost. 

But,  lest  the  soldiers  should  object  the  penalty 
they  incurred  by  the  Roman  law  for  sleeping  ufion 
the  guard,  which  was  very  severe,  (Acts  12.  19.) 
they  promised  to  interpose  with  the  governor;  "  We 
todl  fiersuade  him,  and  secure  you.  We  will  use  our 
own  interest  in  him,  to  get  him  not  to  take  notice  of 
it ;"  and  they  had  lately  found  how  easily  they  could 
manage  him.  If  i-eally  these  soldiers  had  slept,  and 
so  suffered  the  disciples  to  steal  him  away,  as  they 
would  have  the  world  believe,  the  priests  and  elders 
■would  certainly  have  been  the  forwardest  to  solicit 
the  governor  to  punish  them  for  their  treachery ;  so 
that  their  care  for  the  soldiers'  safety  plainly  gives 
the  lie  to  the  story.  They  undertook  to  secure  the 
sword  of  Pilate's  justice,  but  could  not  secure  them 
from  the  sword  of  God's  justice,  which  hangs  over 
the  head  of  those  that  love  and  make  a  lie.  They 
promise  more  than  they  can  perform,  who  under- 
take to  save  a  man  harriiless  in  the  commission  of  a 
■wilful  sin. 

Well,  thus  was  the  plot  laid ;  now,  what  success 
had  it  ? 

[1.]  Those  that  were  willing  to  decewe,  took  the 
money,  and  did  as  they  were  taught.  They  cared 
as  little  for  Christ  and  his  religion  as  the  chief  priests 
jand  elders  did ;  and  men  that  have  no  religion  at 
all,  can  be  ven'  well  pleased  to  see  Christianity  run 
down,  and  lend  a  hand  to  it,  if  need  be,  to  serve  a 
turn.  They  took  the  money  ;  that  was  it  they  aimed 
at,  and  nothing  else.  Note,  Money  is  a  bait  for  the 
blackest  temptation ;  mercenary  tongues  will  sell 
the  truth  for  it 

The  great  argument  to  prove  Christ  to  be  the  Son 
of  God,  is,  his  resurrection,  and  none  could  have 
more  convincing  proofs  of  the  tnith  of  that  than 
these  soldiers  had ;  they  saw  the  angel  descend  from 
heaven,  saw  the  stone  rolled  away,  saw  the  body  of 
Christ  come  out  of  the  grave,  imless  the  consterna- 
tion they  felt  hindered  them  ;  and  yet  they  were  so 
far  from  being  convinced  by  it  themselves,  that  they 
were  hired  to  belie  him,  and  to  hinder  others  from 
believing  in  him.  Note,  The  most  sensible  evi- 
dence wiU  not  convince  men,  without  the  concurring 
operation  of  the  Holy  Spirit. 

[2.  ]  Those  that  were  willing  to  be  deceived,  not 
only  credited,  but  propagated,  the  stoi-y ;  This  say- 
ing is  commonly  reported  among  the  Jems  until  this 
day.  The  sliam  took  well  enough,  and  answered 
the  end.  The  Jews,  who  persisted  in  their  infidel- 
ity, when  they  were  pressed  with  the  argument  of 
Christ's  resurrection,  had  this  still  ready  to  reply. 
His  d'lsci/iles  came,  and  stole  him  away.  To  this 
purport  was  the  solemn  narrative,  which  (as  Justin 
Martyr  relates  in  his  dialogue  with  Trypho  the  Jew) 
the  gi-eat  Sanhedrim  sent  to  all  the  Jews  of  the  dis- 
persion conceiTiing  this  affair,  exciting  them  to  a 
vigorous  resistance  of  Christianity — that,  luhen  they 
had  crucified,  and  buried  him,  the  disci/iles  came  by 
night,  and  stole  him  out  of  the  sepulchre,  designing 
thereby  not  only  to  overthrow  the  truth  of  Christ's 
resurrection,  but  to  render  his  disciples  odious  to  the 
world,  as  the  gi-eatest  villains  in  nature.  When 
once  a  lie  is  raised,  none  knows  how  far  it  will 
spread,  nor  how  long  it  will  last,  nor  what  mischief 
it  will  do.  Some  give  another  sense  of  this  passage. 
This  saying  is  commonly  reported,  that  is,  "Not- 
withstanding the  artifice  of  the  chief  priests,  thus  to 
impose  upon  the  people,  the  collusion  that  was  be- 
tween them  and  the  soldiers,  and  the  money  that 
was  given  to  support  the  cheat,  were  commonly  re- 
ported and  whispered  among  the  Jews ;"  for  cme  way 
or  other  truth  vnll  out. 


16.  Then  the  eleven  disciples  went  away 
into  Galilee,  into  a  mountain  where  Jesus 
had  appointed  them.  17.  And  when  they 
saw  him,  they  worshipped  him :  but  some 
doubted.  18.  And  Jesus  came  and  spake 
unto  them,  saying,  All  power  is  given  unto 
me  in  heaven  and  in  earth.  19.  Go  ye 
therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost :  20.  Teach- 
ing them  to  observe  all  things  whatsoever 
I  have  commanded  you :  and,  lo,  1  am  with 
you  alway,  even  unto  the  end  of  the  world. 
Amen. 

This  evangelist  passes  over  several  other  appear- 
ances of  Christ  recorded  by  Luke  and  John,  and 
hastens  to  this,  which  was  of  all  other  the  most  so- 
lemn, as  being  promised  and  appointed  again  and 
again  before  his  death,  and  after  his  resurrection. 
Obser\'e, 

I.  How  the  disciples  attended  his  appearance,  ac- 
cording to  the  appointment ;  {v.  16. )  They  went  into 
Galilee,  a  long  journey  to  go  tor  one  sight  of  Christ, 
but  it  was  worth  while.  They  had  seen  him  several 
times  at  Jei^usalem,  and  yet  they  went  into  Galilee, 
to  see  him  there. 

1.  Because  he  appointed  them  to  do  so.  Though 
it  seemed  a  needless  thing  to  go  into  Galilee,  to  see 
him  whom  they  might  see  at  Jerusalem,  especially 
when  they  must  so  soon  come  back  again  to  Jeru- 
salem, before  his  ascension,  yet  they  had  learned 
to  obey  Christ's  commands,  and  not  object  against 
them.  Note,  Those  who  would  maintain  commu- 
nion with  Christ,  must  attend  him  there  where  he 
has  appointed.  Those  who  have  met  him  in  one 
ordinance,  must  attend  him  in  another  ;  those  who 
have  seen  him  at  Jerusalem,  must  go  to  Galilee. 

2.  Because  that  was  to  be  a  public  and  general 
meeting.  They  had  seen  him  themselves,  and  con- 
versed with  him  in  private,  but  that  should  not  ex- 
cuse their  attendance  in  a  solemn  assembly,  where 
many  were  to  be  gathered  together  to  see  him. 
Note,  Our  communion  with  God  in  secret  must  not 
supersede  our  attendance  on  public  worship,  as  we 
have  opportunity  ;  for  God  loves  the  gates  of  Zion, 
and  so  must  we.  The  place  was  a  mountain  in 
Galilee,  probably  the  same  mountain  on  which  he 
was  transfigin-ed.  There  they  met  for  privacy,  and, 
perhaps,  to  signify  the  exalted  state  into  which  he 
was  entered,  and  his  advances  toward  the  upper 
world. 

11.  How  they  were  affected  with  the  appearance 
of  Christ  to  them,T.  17.  Now  was  the  time  that 
he  was  seen  of  above  Jive  hundred  brethren  at  once, 
1  Cor.  15.  6.  Some  think  that  they  saw  him,  at 
first,  at  some  distance,  above  in  the  air,»4>8ii  irrnyd — 
He  was  seen  above,  of  Jive  hundred  brethren  ;  (so 
they  read  it ;)  which  gave  occasion  to  some  to  doubt, 
till  he  came  nearer ;  {y.  18.)  and  then  they  were 
satisfied.     We  are  told, 

1.  That  they  worshipped  him  ;  many  of  them  did 
so,  nay,  it  should  seem,  they  all  did  that,  they  gave 
divine  honour  to  him,  which  was  signified  by  some 
outward  expressions  of  adoration.  Note,  All  that 
see  the  Lord  Jesus  with  an  eye  of  faith,  are  obliged 
to  worship  him. 

2.  But  some  doubted,  some  of  those  that  were  then 
present.  Note,  Even  amonc;  those  that  worship 
there  are  some  that  doubt.  The  faith  of  those  that 
are  sincere,  may  yet  be  very  weak  and  wavering. 
They  doubted,  StTicnty — they  hung  in  suspense,  as 
the  scales  of  the  balance,  when  it  is  hard  to  say 
which  preponderates.     These  doubts  were  after- 


ST.  MATTHEW,  XXVIIl. 


349 


■ward  removed,  and  their  faith  grew  up  to  a  full  as- 
surance, and  it  tended  much  to  the  honour  of  Christ, 
that  the  disciples  doubted  before  they  believed  ;  so 
that  they  cannot  be  said  to  be  credulous,  and  willing 
to  be  imposed  upon ;  for  they  first  questioned,  and 
proved  all  things,  and  then  held  fast  that  which  was 
true,  and  they  found  to  be  so. 

III.  What  Jesus  Christ  said  to  them  ;  {v.  18—20.) 
Jesus  came,  and  sjiake  unto  them.  Though  there 
were  those  that  doubted,  yet  he  did  not  therefore 
reject  them  ;  for  he  will  not  break  the  bruised  reed. 
He  did  not  stand  at  a  distance,  but  came  near,  and 
gave  them  such  convincing  proofs  of  his  resurrec- 
tion as  turned  the  wavering  scale,  and  made  their 
faith  to  triumph  over  their  doubts.  He  came,  and 
sfiake  familiarly  to  them,  as  one  friend  speaks  to 
another,  that  they  might  be  fully  satisfied  in  the 
commission  he  was  about  to  give  them.  He  that 
drew  near  to  God,  to  speak  for  us  to  him,  draws 
near  to  us,  to  speak  from  him  to  us.  Christ  now 
delivered  to  his  apostles  the  great  charter  of  his 
kingdom  in  the  world,  was  sending  them  out  as  his 
ambassadors,  and  here  gives  them  their  credentials. 

In  opening  this  great  charter,  we  may  observe  two 
things. 

1.  The  commission  which  our  Lord  Jesus  received 
himself  from  the  Father.  Being  about  to  authorize 
his  apostles,  if  any  ask  by  what  authority  he  doeth 
it,  and  who  gave  him  that  authority  .>  here  he  tells 
us.  All  flower  is  given  u?ito  me  in  heaven  and  in 
earth ;  a  verv  great  word,  and  which  none  but  he 
could  say.  Hereby  he  asserts  his  universal  domi- 
nion as  Mediator,  which  is  the  gi'eat  foundation  of 
the  Christian  religion.  He  has  aW/?0TOi??-.  Observe, 
(1.)  Whence  he  hath  this  power.  He  did  not  as- 
sume it,  or  usui-p  it,  but  it  was  given  him,  he  was 
legally  entitled  to  it,  and  invested  in  it,  by  a  gi-ant 
from  him  who  is  the  Fountain  of  all  being,  and  con- 
sequently of  all  power.  God  set  him  King,  (Ps.  2. 
6.)  inaugurated  and  enthroned  him,  Luke  1.  32. 
As  God,  equal  with  the  Father,  all  power  was  origi- 
nally and  essentially  his ;  but  as  Mediator,  as  God- 
man,  all  flower  was  given  him  ;  partly  in  recom- 
mence of  his  work,  (because  he  humbled  himself, 
therefore  God  thus  exalted  him,'^  and  partly  mfiur- 
suance  of  his  design  ;  he  had  this  power  given  him 
over  all  flesh,  that  he  might  give  eternal  life  to  as 
majty  as  were  given  him,  (John  17.  2.)  for  the  more 
effectual  can-ying  on  and  completing  our  salvation. 
This  power  he  was  now  more  signally  invested  in, 
upon  his  resurrection,  Acts  13.  33.  He  had  power 
before,  fiower  to  forgive  sins;  {ch.  9.  6.)  but  now 
all  power  is  given  him.  He  is  now  going  to  receive 
for  himself  a  kingdom,  (Luke  19.  12.)  to  sit  down 
at  the  right  hand,  Ps.  110.  1.  Having  purchased  it, 
nothing  remains  but  to  take  possession  ;  it  is  his  own 
forever.  (2.)  rf7jere  he  has  this  power ;  in  AccTen 
and  earth,  comprehending  the  universe.  Christ  is 
the  sole  universal  Monarch,  he  is  Lord  of  all.  Acts 
10.  36.  He  has  all  power  in  heaven.  He  has 
power  of  dominion  over  the  angels,  they  are  all  his 
humble  servants,  Eph.  1.  20,  21.  He  has  power 
of  intercession  with  his  Father,  in  virtue  of  his 
satisfaction  and  atonement;  he  intercedes,  not  as 
a  suppliant,  but  as  a  demandant ;  Father,  J  will. 
He  has  all  power  on  earth  too ;  having  prevailed 
with  God,  by  the  sacrifice  of  atonement,  he  prevails 
with  men,  and  deals  with  them  as  one  having  autho- 
rity, by  the  ministiy  of  reconciliation.  He  is  indeed, 
in  all  causes  and  over  all  persons,  supreme  Modera- 
tor and  Governor.  By  him  Kings  reign.  All  souls 
are  his,  and  to  him  every  heart  and  knee  must  bow, 
and  ez'ery  tongue  confess  him  to  be  the  Lord.  This 
our  Lord  Jesus  tells  them,  not  only  to  satisfy  them 
of  the  authority  he  had  to  commission  them,  and  to 
bring  them  out  in  the  execution  of  their  commission, 
but  to  take  off  the  offence  of  the  cross ;  they  had  no 


reason  to  be  ashamed  of  Christ  crucified,  when  they 
saw  him  thus  glorified. 

2.  The  commission  he  gives  to  those  whom  he 
sent  forth ;  Go  ye  therefore.  This  commission  is 
given,  (1.)  To  the  afiostles  primarily,  the  chief  mi- 
nisters of  state  in  Christ's  kingdom,  the  architects 
that  laid  the  foundation  of  the  church.  Now  those 
that  had  followed  Christ  in  the  regeneration,  were 
set  on  thrones;  (Luke  22.  30.)  Go  ye.  It  is  not 
only  a  word  of  command,  like  that,  6on,  go  work, 
but  a  word  of  encouragement,  Go,  and  fear  not, 
have  not  I  sent  you?  Go,  and  make  a  business  of 
this  work.  They  must  not  take  state,  and  issue  out 
summons  to  the  nations  to  attend  upon  them  ;  but 
they  must  go,  and  bring  the  gospel  to  tlieir  doors. 
Go  ye.  They  had  doted  on  Christ's  bodily  firesence, 
and  hung  upon  that,  and  built  all  their  joys  and 
hopes  upon  that;  but  now  Christ  discharges  them 
from  further  attendance  on  his  person,  and  sends 
them  abroad  about  other  work.  As  an  eagle  stirs 
ufi  her  nest,  flutters  over  her  young,  to  excite  them 
to  fly,  (Dent.  32.  11.)  so  Chi-ist  stirs  up  his  disci- 
ples, to  disperse  themselves  into  all  the  world.  (2. ) 
It  is  given  to  their  successors,  the  ministers  of  the 
gospel,  whose  business  it  is  to  transmit  the  gospel 
from  age  to  age,  to  the  end  of  the  world  in  time,  as 
it  was  their's  to  transmit  it  from  nation  to  nation,  to 
the  end  of  the  world  in  place,  and  no  less  neces- 
sary. The  Old-Testament  promise  of  a  gospel  mi- 
nistry is  made  to  a  succession;  (Isa.  59.  21.)  and 
this  must  be  so  understood,  otherwise  how  could 
Christ  be  with  them  always  to  the  consummation 
of  the  world?  Christ,  at  his  ascension,  gave  not 
only  apostles  and  prophets,  \mX pastors  and  teachers, 
Eph.  4.  11.     Now  observe, 

[1.]  How  far  his  commission  is  extended;  to  all 
nations.  Go,  and  disciple  all  nations.  Not  that  they 
must  go  all  together  into  every  place,  but  by  consent 
disperse  themselves  in  such  manner  as  might  best 
diffuse  the  light  of  the  gospel.  Now  this  plainly 
signifies  it  to  be  the  will  of  Christ,  First,  That  the 
covenant  of  peculiarity,  made  with  the  Jews,  should 
now  be  cancelled  and  disannulled.  This  word  brake 
down  the  middle  wall  of  partition,  which  had  so  long 
excluded  the  Gentiles  from  a  visible  church  state  ; 
and  whereas  the  apostles,  when  first  sent  cut,  were 
forbidden  to  go  into  the  way  of  the  Gentiles,  now 
they  were  sent  to  all  nations.  Secondly,  That  sal- 
vation by  Christ  should  be  offered  to  all,  and  none 
excluded  that  did  not  by  their  unbelief  and  impeni- 
tence exclude  themselves.  The  salvation  they  were 
to  preach  is  a  common  salvation  ;  whoever  will,  let 
him  come,  and  take  the  benefit  of  the  act  of  indem- 
nity ;  for  there  is  no  difference  of  Jew  or  Greek  in 
Christ  Jesus.  Thirdly,  That  Christianity  should 
be  twisted  in  with  national  constitutions,  that  the 
kingdoms  of  the  world  should  become  Christ's  king- 
doms, and  their  kings  the  church's  nursing  fathers. 
[2.]  What  is  the  principal  intention  of  this  com- 
mission ;  to  disciple  all  nations.  m«9)its'i/o-«ti — 
"Admit  them  disciples;  do  your  utmost  to  make 
the  nations  Christian  nations ;'"  not,  "  Go  to  the  na- 
tions, and  denounce  the  judgments  of  God  against 
them,  as  Jonah  against  Ninevah,  and  as  the  other 
Old-Testament  pVophets,"  (though  they  had  reason 
enough  ta expect  it  for  their  wickedness,)  but,  "  Go, 
and  discifde  them."  Christ  the  Mediator  is  setting 
up  a  kingdom  in  tlie  world,  bring  the  nations  to  be 
his  subjects ;  setting  up  a  school,  bring  the  nations 
to  be  his  scholai-s  ;  raising  an  army  for  the  carrying 
on  of  the  war  against  the  powers  of  darkness,  enlist 
the  nations  of  the  earth  under  his  banner.  The 
work  which  the  apostles  had  to  do,  was,  to  set  up 
the  Christian  religion  in  all  places,  and  it  was  ho- 
nourable work  ;  the  achievements  of  the  mighty  he- 
roes of  the  world  were  nothing  to  it.  They  con- 
quered the  nations  for  themselves,  and  made  them 


350 


ST.  MATTHEW,  XXVIII. 


miserable ;  the  apostles  conquered  them  for  Christ, 
and  made  them  happy. 

[3.]  Their  instructions  for  executing  this  com- 
mission : 

First,  They  must  admit  discifiles  by  the  sacred 
rite  of  bafitism ;  "Go  into  all  nations,  preach  the 
gospel  to  them,  work  miracles  among  them,  and 
persuade  them  to  come  in  themselves,  and  bring 
their  children  with  them,  into  the  church  of  Christ, 
and  then  admit  them  and  their's  into  the  church,  by 
washing  them  with  water ;"  either  dipping  them  in 
the  water,  or  by  pouring  or  sprinkling  water  upon 
them,  whicli  seems  the  more  proper,  because  the 
thing  is  most  frequently  expressed  so.  As,  Isa. 
44.  3.  I  nuill fioiir  my  Sfiirit  on  thy  seed.  And,  Tit. 
3.  5,  6.  Which  he  shed  on  us  abundantly.  And, 
Ezek.  36,  25.  I  mill  sprinkle  clean  ivater  upon  you. 
And,  Isa.  52.  15.  So  shall  he  sfirinkle  many  nations  ; 
which  seems  a  prophecy  of  this  commission  to  bafi- 
tize  the  nations. 

Secondly,  This  baptism  must  be  administered  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  That  is,  1.  By  authority  from  heaven, 
and  not  of  man  ;  for  his  mmisters  act  by  authority 
from  the  three  Persons  in  the  Godhead,  who  all 
concur,  as  to  our  creation,  so  to  our  redemption; 
they  have  their  commission  under  the  great  seal  of 
heaven,  which  puts  an  honour  upon  the  ordinance, 
though  to  a  carnal  eye,  like  him  that  instituted  it, 
it  has  no  form  or  comeliness.  2.  Calling  upon  the 
name  of  the  Father,  Son,  and  Holy  Ghost  Every 
thing  is  sanctified  by  prayer,  and  particularly  the 
watei-s  of  baptism.  The  prayer  of  taith  obtains  the 
presence  of  God  with  the  ordinance,  which  is  its 
lustre  and  beauty,  its  life  and  efficacy.  But,  3.  It 
is  into  the  name  (tic  to  IVo^.a.)  of  Father,  So7i,  and 
Holy  Ghost ;  this  was  intended  as  the  summary  of 
the  first  principles  of  the  Christian  religion,  and  of 
the  new  covenant,  and  according  to  it  the  ancient 
ci-eeds  were  drawn  up.  By  our  being  baptized,  we 
solemnly  profess,  (1.)  Our  assent  to  the  scripture 
revelation  concerning  God,  the  Father,  Son,  and 
Holy  Ghost.  We  confess  our  belief  that  there  is  a 
God,  that  there  is  but  one  God,  that  in  the  Godhead 
there  is  a  Father  that  begets,  a  Son  that  is  begotten, 
and  a  Holy  Spirit  of  both.  We  are  baptized  not 
into  the  7tames,  but  into  the  name,  of  Father,  Son, 
and  Spirit,  which  plainly  intimates  that  these  Three 
are  One,  and  their  name  One.  The  distinct  men- 
tioning of  the  Three  Persons  in  the  Trinity,  both  m 
the  Christian  baptism  here,  and  in  the  Christian 
blessing,  (2  Cor.  13.  14.)  as  it  is  a  full  proof  of  the 
doctrine  of  the  Trinity,  so  it  has  done  much  toward 
the  preserving  of  it  pure  and  entire  through  all  ages 
of  the  church  ;  for  nothing  is  more  gi-eat  and  awful 
in  Christian  assemblies  than  these  two.  (2.)  Our 
consent  to  a  covenant  relation  to  God,  the  Father, 
So?i,  and  Holy  Ghost.  Baptism  \%  a. sacrament,  that 
is,  it  is  an  oath  ;  super  sacramentum  dicere,  is  to 
say  upon  oath.  It  is  an  oath  oi abjuration,  by  which 
we  renounce  the  world  and  the  flesh,  as  rivals  with 
God  for  the  throne  in  our  hearts  ;  and  an  oath  of 
allegiance,  by  which  we  resign  and  give  up  our- 
selves to  God,  to  be  his,  our  own  selves,  •  our  whole 
selves,  body,  soul,  and  spirit,  to  be  governed  by  his 
will,  and  made  happy  in  his  favour ;  ive  Ifecome  his 
men,  so  the  form  of  homage  in  our  law  runs.  There- 
fore baptism  is- applied  to  the  person,  as  livery  and 
seisin  is  given  of  the  premises,  because  it  is  the  per- 
■  son  that  is  dedicated  to  God.  [1.]  It  is  into  the 
name  of  the  Father,  believing  him  to  be  the  Father 
of  our  Lord  Jesus  Christ,  (for  that  is  principally  in- 
tended here,)  by  eternal  generation,  and  our  Father, 
as  our  Creator,  Preserver,  and  Benefactor,  to  whom 
therefore  we  resign  ourselves,  as  our  absolute  Owner 
and  Proprietor,  to  act  us,  and  dispose  of  us  ;  as  our 
supreme  Rector  and  Governor,  to  rule  us,  as  free 


agents  by  his  law ;  and  as  our  chief  Good,  and  high- 
est ^nd.  [2.]  It  is  into  the  name  of  the  Son,  the 
Lord  Jesus  Christ,  the  Son  of  God,  and  correlate 
to  the  Father.  Baptism  was  m  a  particular  manner 
administered  in  the  name  of  the  Lord  Jesus,  Acts 
8.  16. — 19.  5.  In  baptism  we  assent,  as  Peter  did. 
Thou  art  Christ,  the  Son  of  the  living  God,  {ch. 
16.  16.)  and  consent,  as  Thomas  did.  My  Lord,  and 
my  God,  John  20.  28.  We  take  Christ  to  be  our 
Prophet,  Priest,  and  King,  and  give  up  ourselves  to 
be  taught,  and  saved,  and  mled,  by  him.  [3.]  It 
is  into  the  name  of  the  Holy  Ghost.  Believing  the 
Godhead  of  the  Holy  Spirit,  and  his  agency  in  car- 
rying on  our  redemption,  we  give  up  ourselves  to 
his  conduct  and  operation,  as  our  Sanctifier,  Teach- 
er, Guide,  and  Comforter. 

Thirdly,  Those  that  are  thus  baptized,  and  en- 
rolled among  the  disciples  of  Christ|  must  be  taught ; 
(i'.  20.)  Teaching  them  to  observe  all  things  "what- 
soever I  have  commanded  you.  This  denotes  two 
things ; 

1.  The  duty  of  disciples,  of  all  baptized  Chris- 
tians;  they  must  observe  aU  things  whatsoever 
Christ  has  commanded,  and,  in  order  to  that,  must 
submit  to  the  teaching  of  those  whom  he  sends. 
Our  admission  into  the  visible  churcli  is  in  order  to 
something  further ;  when  Christ  hath  disapled  us, 
he  hath  not  done  with  us,  he  enlists  soldiers,  that 
he  may  train  them  up  for  his  service. 

All  that  are  baptized,  are  thereby  obliged,  (1.) 
To  make  the  command  of  Christ  their  rule.  There 
is  a  latv  of  faith,  and  we  are  said  to  be  under  the  law 
to  Christ ;  we  are  by  baptism  bound,  and  muAobey. 
(2. )  To  observe  what  Christ  has  commanded.  Due 
obedience  to  the  commands  of  ChiTst  requires  a  dili- 
gent observation ;  we  are  in  danger  of  missing,  if 
we  take  not  good  heed :  and,  in  all  our  obedience, 
we  must  have  an  eye  to  the  command,  and  do  what 
we  do  as  unto  the  Lord.  (3. )  To  observe  all  things 
that  he  hath  commanded,  without  exception ;  all 
the  moral  duties,  and  all  the  i?istituted  ordinances. 
Our  obedience  to  the  laws  of  Christ  is  not  sincere,  if 
it  be  not  universal ;  we  must  stand  complete  in  his 
whole  will.  (4. )  To  confine  themselves  to  the  com- 
mands of  Christ,  and  as  not  to  diminish  from  them, 
so  not  to  add  to  them.  (5.)  To  learn  their  duty 
according  to  the  law  of  Christ,  from  those  whom  he 
has  appomted  to  be  teachers  in  his  school,  for  there- 
fore we  were  entered  into  his  school. 

2.  The  duty  of  the  apostles  of  Christ,  and  his  mi- 
nisters ;  and  that  is,  to  teach  the  commands  of  Christ, 
to  expound  them  to  his  disciples,  to  press  upon  them 
the  necessity  of  obedience,  and  to  assist  them  in  ap- 
plying the  general  commands  of  Christ  to  particular 
cases.  They  must  teach  them,  not  their  own  in- 
ventions, but  the  institutions  of  Christ ;  to  them  they 
must  religiously  adhere,  and  in  the  knowledge  of 
them  Chnstians  must  be  trained  u/i.  A  standing 
ministry  is  hereby  settled  in  the  church,  for  the  edi- 
fying of  the  body  of  Christ,  ;///  we  all  come  to  the 
perfect  man,  Eph.  4.  11 — 13.     The  heirs  of  heaven, 

'  till  they  come  to  age,  must  be  under  tutors  and  go- 
vernors. 

3.  Here  is  the  assurance  he  gives  them  of  his  spi- 
ritual pi-esence  with  them  in  the  execution  of  this 
commission;  ^nd,  lo,  I  am  with  you  always,  even 
unto  the  end  of  the  world.  This  exceeding  great 
and  precious  promise  is  ushered  in  with  a  behold,  to 
strengthen  their  faith,  and  engage  their  observation 
of  it.  "  Take  notice  of  this ;  it  is  what  you  may  as- 
sure yourselves  of,  and  venture  upon."  Observe 
here, 

(1.)  The  favour  promised  them  ;  lam  with  you. 
Not,  Iwill  be  with  you,  but  lam — ty  luf^i.  As  God 
sent  Moses,  so  Christ  sent  his  apostles,  by  this 
name,  lam  ;  for  he  is  God,  to  whom  past,  present, 
and  to  come,  are  the  same ;  see  Rev.  1.  8.     He  was 


ST.  MATTHEW,  XXVIII. 


now  about  to  leave  them,  his  bodily  presence  was 
now  to  be  removed  from  them,  and  this  grieved 
them  ;  but  he  assures  them  of  his  spiritual  presence, 
which  was  more  expedient  fortliem  than  his  bodily 
presence  could  be ;  lam  with  you;  that  is,  "My 
Spirit  is  with  you,  the  Comforter  shall  abide  with 
you,  John  16.  7.  I  am  with  you,  and  not  against 
you  ;  with  you  to  take  your  part,  to  be  on  your  side, 
and  to  hold  with  you,  as  Michael  our  prince  is  said 
to  do,  Dan,  10.  21.  I  am  with  you,  and  not  absent 
from  you,  not  at  a  distance ;  I  am  a  very  present 
nelfi,"l's.  46.  1.  Christ  was  now  sending  them  to 
set  up  his  kingdom  in  the  world,  which  was  a  gi-eat 
undertaking.  And  then  doth  he  seasonably  pro- 
mise them  his  presence  with  them,  [1.]  To  can-!/ 
thejn  on  through  the  difficulties  they  were  likely  to 
meet  with.  "I  am  with  you,  to  bear  you  up,  to 
plead  your  cause ;  with  you  in  all  your  services,  in 
aU  your  suiFerings,  to  brinj  you  through  them  with 
comfort  and  honour.  When  you  ffo  through  the 
Jire  or  water,  I  will  be  with  you.  In  the  pulpit,  in 
the  prison,  lo,  1  am  with  you."  [2.]  To  succeed 
this  great  undertaking ;  "  Lo,  /  am  with  you,  to 
make  your  ministry  effectual  for  the  disciplining  of 
the  nations,  for  the  fiuUing  down  of  the  strong-holds 
of  Satan,  and  the  setting  up  of  stronger  for  the  Lord 
Jesus. "  It  was  an  imlikely  thing  that  they  should 
unhinge  national  constitutions  in  religion,  and  turn 
the  stream  of  so  long  a  usage ;  that  they  should  f.s- 
tablish  a  doctrine  so  directly  contrary'  tp  the  genius 
of  the  age,  and  persuade  people  to  ijecome  the  dis- 
ciples of  a  crucified  Jesus  ;  but,  lo,  I  am  with  you, 
and  therefore  you  shall  gain  your  point. 

(2.)  The  continuance  of  the  favour,  always,  even 
unto  the  end  of  the  world. 

[1.]  They  shall  have  his  constant  presence,  al- 
ways, Ti(ra.g  Ta;  iifjiifx! — all  days,  every  day.  "I 
will  be  with  you  on  sabbath  days,  on  week  days,  fair 
days  and  foul  days,  winter  days  and  summer  days." 
There  is  no  day,  no  hour  of  the  day,  in  which  our 
Lord  Jesus  is  not  pi-esent  with  his  churches  and  with 
his  ministers ;  if  there  were  that  day,  that  hour, 
they  were  undone.  Since  his  resurrection  he  had 
appeared  to  them  now  and  then,  once  a  week,  it  may 
be,  and  scarcely  that.  But  he  assures  them  that 
they  shall  have  his  spiritual  presence  continued  to 
them  without  intermission.  Wherever  we  are,  the 
word  of  Christ  is  nigh  us,  even  in  our  mouth,  and 
the  Spii'it  of  Christ  nigh  us,  even  in  our  hearts. 
The  God  of  Israel,  the  Saviour,  is  sometimes  a 
God  that  hideth  himself,  (Isa.  45.  15.)  but  never  a 
God  that  absenteth  himself ;  sometimes  in  the  dark, 
but  never  at  a  distance. 

[2.]  They  shall  have  his  perpetual  presence, 
even  to  the  end  of  the  world.  There  is  a  world  be- 
fore us,  that  will  never  have  an  end,  but  this  is  hast- 
ening towards  its  period;  and  even  till  then  the 


351 

Christian  religion  shall,  in  one  part  of  the  world  or 
other,  be  kept  up,  and  the  presence  of  Christ  con- 
tinued with  his  ministers.  I  am  with  you  to  the  end 
of  the  world,  not  with  your  persons,  they  died 
qiiickly,  but.  First,  With  you  and  your  writings. 
There  is  a  divine  power  going  along  with  the  scrip- 
tures of  the  New  Testament,  not  only  preserving 
them  in  being,  but  producing  strange  effects  by 
them,  which  will  continue  to  the  end  of  time.  &- 
condly.  With  you  and  your  successors ;  with  you 
and  all  the  ministers  of  the  gospel  in  the  several 
ages  of  the  church ;  with  all  to  whom  this  commis- 
sion extends,  with  all  who,  being  duly  called  and 
sent,  thus  baptize  and  thus  teach.  When  the  end 
of  the  world  is  come,  and  the  kingdom  delivered  up 
to  God,  even  the  Father,  there  will  then  be  no  fur- 
ther need  of  ministers  and  their  ministration  ;  but 
tiU  then  they  shall  continue,  and  the  great  inten- 
tions of  the  institution  shall  be  answered.  This  is 
an  encouraging  word  to  all  the  faithful  ministers  of 
Christ,  that  what  was  said  to  the  apostles,  was  said 
to  them  all,  /  will  riever  leave  thee  nor  forsake  thee. 

Two  solemn  farewells  we  find  our  Lord  Jesus 
giving  to  his  church,  and  his  parting  word  at  both 
of  them  is  veiy  encouragmg ;  one  was  here,  when 
he  closed  up  his  personal  converse  with  them,  and 
then  his  parting  word  was,  "  Lo,  I  am  with  you  al- 
ways ;  I  leave  you,  and  yet  still  I  am  with  you ;"  the 
other  was,  when  he  closed  up  the  canon  of  the  scrip- 
ture by  the  pen  of  his  beloved  disciple,  and  then 
his  parting  word  was,  "Surely,  I  come  quickly.  1 
leave  you  for  a  while,  but  I  will  be  with  you  again 
shortly,"  Rev.  22.  20.  By  this  it  appears  that  he 
did  not  part  in  anger,  but  in  love,  and  that  it  is  his 
win  we  should  keep  up  both  our  communion  with 
him  and  our  expectation  of  him. 

There  is  one  word  more  remaining,  which  must 
not  be  overlooked,  and  that  is  Amen  ;  which  is  not 
a  cipher,  intended  only  for  a  concluding  word,  like 
finis  at  the  end  of  a  book,  but  it  has  its  significancy. 
1.  It  speaks  Christ's  confirmation  of  this  promise, 
Lo,  lam  with  you.  It  is  his  Amen,  in  wliom  all 
the  promises  ai'e  Yea  and  Amen.  "  Verily  I  am, 
and  wiU  be,  with  you;  I  the  Amen,  the'faithM 
Witness,  do  assure  you  of  it."  Or,  2.  It  speaks  the 
church's  concurrence  with  it,  in  their  desire,  and 
prayer,  and  expectation.  It  is  the  evangelist's 
Amen,  So  be  it,  blessed  Lord.  Our  Amen  to  Christ's 
promises  turns  them  into  prayers.  Hath  Christ 
promised  to  be  present  with  his  ministers,  present 
m  his  word,  present  in  the  assemblies  of  his  people, 
though  but  two  or  three  are  gathered  together  in 
his  name,  and  this  always,  ex'en  to  the  end  of  the 
world?  Let  us  heartily  say  Amen  to  it ;  believe  that 
it  shall  be  so,  and  pray  that  it  may  be  so  ;  Lord,  Re- 
7nember  this  word  unto  thy  servants,  upon  which 
thou  hast  caused  us  to  hope. 


AN 


EXPOSITION, 

•WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

GOSPEL  ACCORDING  TO 

ST.  MARK. 


We  have  heard  the  evidence  given  in  by  the  first  witness  to  the  doctrine  and  miracles  of  our  Lord  Jesus ; 
and  now  here  is  another  witness  produced,  who  calls  for  our  attention.  The  second  living  creature  saith. 
Come  and  see,  Rev.  6.  3.     Now  let  us  inquire  a  little, 

I.  Concerning  this  ivitness.  His  name  is  Mark.  Marcus  was  a  Roman  name,  and  a  very  common  one, 
and  yet  we  have  no  reason  to  think,  but  that  he  was  by  birth  a  Jew ;  but  as  Saul,  when  he  went  among 
the  nations,  took  the  Roman  name  of  Paul,  so  he  of  Mark,  his  Jewish  name  perhaps  being  Mardocai; 
so  Grotius.  We  read  of  John,  whose  surname  was  Mark,  sister's  son  to  Barnabas,  whom  Paul  was  dis- 
pleased with,  (Acts  IS.  37,  38. )  but  afterward  had  a  great  kindness  for,  and  not  only  ordered  the  churches 
to  receive  him,  (Col.  4.  10.)  but  sent  for  him  .to  be  his  assistant,  with  this  encomium.  He  is  profitable  to 
me  for  the  ministry  ;  (2  Tim.  4.  11.)  and  he  reckons  him  among  his  fellow-labourers,  Philem.  24.  We 
read  of  Marcus  whom  Peter  calls  his  so7i,  he  having  been  an  instrament  of  his  conversion  ;  (1  Pet.  5.  13. ) 
whether  that  was  the  same  with  the  other,  and  if  not,  which  of  them  was  the  penman  of  this  gospel,  is 
altogether  uncertain.  It  is  a  tradition  very  current  among  the  ancients,  that  St.  Mark  wrote  this  gos- 
pel under  the  direction  of  St.  Peter,  and  that  it  was  confirmed  by  his  authority  ;  so  Hieron.  Catal.  Script. 
Eccles.  Marcus,  discifielus  et  inter/ires  Petri,  juxta  quod  Petrum  referentum  audierat,  legatus  Roma 
d  fratribus,  breve  scri/isit  evangelium — Mark,  the  disci/ile  and  interpreter  of  Peter,  being  sent  from 
Rome  by  the  brethren,  wrote  a  concise  gospel;  and  TertuUian  saith,  (Adv.  Marcion.  lib.  4.  cap.  5.) 
Marcus  quod  edidit,  Petri  affirmetur,  cujus  interpres  Marcus — Mark,  the  interpreter  of  Peter,  delivered 
in  writing  the  things  which  had  been  preached  by  Peter.  But,  as  Dr.  Whitby  veiy  well  suggests.  Why 
should  we  have  recourse  to  the  authority  of  Peter,  for  the  support  of  this  gospel,  or  to  say  with  St.  Je- 
rom,  that  Peter  approved  of  it,  and  recommended  it  by  his  authority  to  the  church  to  be  read,  when, 
though,  it  is  true,  Mark  was  no  apostle,  yet  we  have  all  the  reason  in  the  world  to  think  that  both  'he 
and  Luke  were  of  the  number  of  the  seventy  disciples,  who  companied  with  the  apostles  all  along,  (Acts 
1.  21.)  who  had  a  commission  like  that  of  the  apostles,  (Luke  10.  19.  compared  with  Mark  16.  18.)  and 

who,  it  is  highly  probable,  received  the  Holy  Ghost  when  they  did  ?  Acts  1.  15 2.  1.     So  that  it  is  no 

diminution  at  all  to  the  validity  or  value  of  this  gospel,  that  Mark  was  not  one  of  the  twelve,  as  Matthew 
and  John  were.  St.  Jerom  saith,  that,  after  the  writing  of  this  gospel,  he  went  into  Egypt,  and  was  the 
first  that  preached  the  gospel  at  Alexandria,  where  he  founded  a  church,  to  which  he  was  a  great  ex- 
ample of  holy  living.  Constituit  ecclesiam  tantd  doctrind  et  vitae  continentid,  ut  omnes  sectatores  Christi 
ad  exemplum  sui  cogeret — He  so  adorned  by  his  doctrine  and  his  life  the  church  which  he  founded,  that 
his  example  influenced  all  the  followers  of  Christ. 

II.  Concerning  this  testimony.  Mark's  gospel,  1.  Is  but  short,  much  shorter  than  Matthew's,  not  gi^nng 
so  full  an  account  of  Christ's  semions  as  that  did,  but  insisting  chiefly  on  his  miracles.  2.  It  is  very 
much  a  repetition  of  what  we  had  in  Matthew ;  many  remarkable  circumstances  being  added  to  the  sto- 
ries there  related,  but  not  many  new  matters.  When  many  witnesses  are  called  to  prove  the  same  fact, 
upon  which  a  judgment  is  to  be  given,  it  is  not  thought  tedious,  but  highly  necessary,  that  they  should 
each  of  them  relate  it  in  their  own  words,  again  and  again,  that  by  the  agreement  of  the  testimony  the 
thing  may  be  established ;  and  therefore  we  must  not  think  this  book  of  scripture  needless,  for  it  is  writ- 
ten not  only  to  confirm  our  belief  that  Jesus  is  the  Christ,  the  Son  of  God,  but  to  put  us  in  mind  of  things 
which  we  have  read  in  the  foregoing  gospel,  that  we  may  girve  the  more  earnest  heed  to  them,  lest  at  any 
time  we  let  them  slip  ;  and  even  pure  minds  have  neecl  to  be  thus  stirred  up  by  way  of  remembrance. 
It  was  fit  that  such  great  things  as  these  should  be  spoken  and  written  once,  yea  twice,  because  man  is 
so  unapt  to  perceive  them,  and  so  apt  to  forget  them.  There  is  no  ground  for  the  tradition,  that  this 
gospel  was  written  first  in  Latin,  though  it  was  written  at  Rome  ;  it  was  written  in  Greek,  as  was  St. 
Paul's  epistle  to  the  Romans,  the  Greek  being  the  more  universal  language. 


ST.  MARK,  I. 


CHAP.  I. 


Mark's  narrative  does  not  take  rise  so  early  as  those  of  Mat- 
thew and  Luke  do,  from  the  birth  of  our  Saviour,  but  from 
John's  baptism,  from  which  he  soon  passes  to  Christ's  pub- 
lic ministry.  Accordingly,  in  this  chapter,  we  have,  I.  The 
office  of  John  Baptist  illustrated  by  the  prophecy  of  him, 
(t.  1 . .  3. )  and  by  the  history  of  him,  v.  4 . .  8.    II.  Christ's 


baptism,  and  his  bein^  owned  from  heaven,  v.  9 . .  1 1 .  III. 
His  temptation,  v.  12. .  IS.  IV.  His  preaching,  v.  14,  15, 
21,  22,  38,  39.  V.  His  calling  disciples,  v.  16 . .  20.  VI. 
His  praying,  v.  35.  VII.  His  working  miracles.  1.  His 
rebuking  an  unclean  spirit,  v.  23 . .  28.  2.  His  curing  Pe- 
ter's mother-in-law,  who  was  ill  of  a  fever,  v.  29 . .  31.  3. 
His  healing  all  that  came  to  him,  v.  32,  34,  35.  4.  His 
cleansing  a  leper,  v^  40 . .  45. 


ST.  MARK,  I. 


353 


1.  rr^HE  beginning  of  the  gospel  of  Jesus 
X  Christ,  the  Son  of  God ;  2.  As  it 
is  written  in  the  prophets,  Behold,  I  send 
my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee.  3.  The  ^  oice 
of  one  crying  in  the  wilderness,  Prepare  ye 
the  way  of  the  Lord,  make  Iris  paths  straight. 
4.  John  did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentance  for  tlie  re- 
mission of  sins.  5.  And  there  went  out 
unto  him  all  the  land  of  Judea,  and  they  of 
Jerusalem,  and  were  all  baptized  of  liim  in 
the  river  of  Jordan,  confessing  their  sins. 
6.  And  John  was  clothed  \\-ith  camels'  hair, 
and  with  a  girdle  of  a  skin  about  his  loins ; 
and  he  did  eat  locusts  and  wild  honey ;  7. 
And  preached,  saying.  There  cometh  one 
mightier  than  I  after  me,  the  latchet  of 
whose  shoes  I  am  not  wortliy  to  stoop  down 
and  unloose.  8.  I  indeed  have  baptized 
you  with  water :  but  he  shall  baptize  you 
with  the  Holy  Ghost. 

We  may  obser\^e  here, 

I.  What  the  New  Testament  is — the  divine  tes- 
tament, to  which  we  adhere  above  all  that  is  huinan; 
the  new  testament,  which  we  advance  above  that 
which  was  old.  It  is  the  gosfiel  of  Jesus  Christ  the 
Son  of  God,  V.  1.  1.  It  is  gospel;  it  is  God's  word, 
and  is  faiihf II I  and  true;  see  Rev.  19.  9. — 21.  5. — 
22.  6.  It  is  3.  good  word,  and  well  worthy  of  all  ac- 
cefitation  ;  it  brings  us  glad  tidings.  2.  It  is  the  gos- 
fiel  of  Jesus  Christ,  the  anointed  Saviour,  the  Mes- 
siah promised  and  expected.  The  foregoing  gospel 
began  with  the  generation  of  Jesus  Christ — that  was 
but  preliminary,  this  comes  immediately  to  the  bu- 
siness— the  gosfiel  of  Christ.  It  is  called  his,  not  only 
because  he  is  the  Author  of  it,  and  it  comes  frovi 
him,  but  because  he  is  the  Subject  of  it,  and  it  treats 
wholly  concerning  him.  5.  This  Jesus  is  the  Son  of 
God.  That  truth  is  the  foundation  on  which  the 
gospel  is  built,  and  which  it  is  written  to  demon- 
strate ;  for  if  Jesus  be  not  the  Son  of  God,  our  faith 
is  vain. 

II.  Wliat  the  reference  of  the  New  Testament  is 
to  the  Old,  and  its  coherence  with  it.  The  gospel  of 
Jesus  Christ  begins,  and  so  we  shall  find  it  goes  on, 
just  as  it  is  written  in  the  flro/ihets,  (t).  2.)  for  it  saith 
no  other  things  than  those  which  the  prophets  and 
Moses  said  should  come  ;  (Acts  26.  22.)  which  was 
most  pi-oper  and  powerful  for  the  conviction  of  the 
Jews,  who  believed  the  Old-Testament  projAets  to 
be  sent  of  God,  and  ought  to  have  evidenced  that 
they  did  so,  by  welcoming  the  accompUshment  of 
their  prophecies  in  its  season  ;  but  it  is  of  use  to  us 
all  for  the  confirmation  of  our  faith  both  in  the  Old 
Testament  and  in  the  New,  for  the  exact  harmony 
that  there  is  between  both,  shews  that  they  both 
have  the  same  divine  original. 

Quotations  are  here  boiTowed  from  two  prophe- 
cies— that  of  Isaiah,  which  was  the  longest,  and  that 
of  Malachi,  which  was  the  latest,  (and  there  were 
above  three  hundred  years  between  them,)  both  of 
whom  spake  to  the  same  pui-port  concerning  the  be- 
ginning of  the  gospel  of  Jesus  Christ,  in  the  ministiy 
of  John. 

1.  Malachi,  in  whom  we  had  the  Old-Testament 
fare^uell,  spake  veiy  plainly  (c//.  3.  1.)  concerning 
John  Baptist,  who  was  to  give  the  New-Testament 
welcome.  Behold,  I  send  my  messenger  before  thy 
face,  V.  2.     Christ  himself  had  taken  notice  of  this, 

Vol.  v.— 2  Y 


and  applied  it  to  John,  (Matth.  11.  10.)  who  was 
God's  messenger,  sent  to  prepare  Christ's  way, 

2.  Isaiah,  the  most  evangelical  of  all  the  prophets, 
begins  the  evangelical  part  of  his  prophecy  with  this, 
wliich  points  to  the  beginning  of  the  gospel  of  Christ; 
(Isa.  40. .". )  nie  voice  of  him  that  crieth  in  the  wilder- 
ness; V.  3.  Matthew  had  taken  notice  of  this,  and 
applied  it  to  John,  ch.  3.  3.  But  from  these  two, 
put  together  here,  we  may  observe,  (1. )  That  Christ, 
m  his  gospel,  comes  amo?ig  us,  biinging  with  hini  a 
treasure  of  gi-ace,  and  a  sceptre  of  government.  (2. ) 
Such  is  the  corrujjtion  of  the  world,  that  it  is  some- 
thing to  do  to  make  room  for  him,  and  to  remove 
that  which  gives  not  only  obstruction,  but  opposition, 
to  his  progress.  (3. )  When  God  sent  his  Son  into 
the  world,  he  took  care,  and  when  he  sends  him  into 
the  heart,  he  takes  care,  effectual  care,  to  prepare 
his  way  before  him  ;  for  the  designs  of  his  grace  shall 
not  he  frustrated  ;  nor  may  any  expect  the  comforts 
of  that  gi-ace,  but  such  as,  by  conviction  of  sin  and 
humiliation  for  it,  are  prepared  for  those  comforts, 
and  disposed  to  receive  them.  (4. )  When  the  paths 
that  were  crooked  ai'e  made  straight,  (the  mistakes 
of  the  judgment  rectified,  and  the  crooked  ways  of 
the  affections,)  then  way  is  made  for  Christ's  com- 
forts. (5. )  It  is  in  a  wilderness,  for  such  this  world 
is,  that  Christ's  way  is  prepared,  and  their's  that 
follow  him,  like  that  which  Israel  passed  through 
to  Canaan.  (6.)  The  messengers  of  conviction  and 
teiTor,  that  come  to  prepare  Christ's  way,  are  God's 
messengers,  whom  he  sends  and  will  own,  and  must 
be  received  as  such.  (7. )  They  that  are  sent  to  pre- 
pare the  way  of  the  Lord,  in  such  a  vast  howling 
wilderness  as  this  is,  have  need  to  cry  aloud,  and 
not  spare,  and  to  lift  up  their  voice  like  a  trumpet. 

III.  Wliat  the  beginning  of  the  New  Testament 
was.  The  gospel  began  in  John  Baptist ;  for  the  law 
and  the  prophets  were,  until  John,  the  only  divine 
revelation,  but  then  the  kirigdom  of  God  began  to  be 
preached,  Luke  16.  16.  Peter  beginsyro?«  the  bap- 
tism of  John,  Acts  1.  22.  The  gospel  did  not  begin 
so  soon  as  the  birth  of  Christ,  for  he  took  time  to  in- 
crease in  wisdom  and  stature,  not  so  late  as  his  en- 
tering upon  his  public  ministry,  but  half  a  year  be- 
fore, when  John  began  to  preach  the  same  doctrine 
that  Christ  afterward  preached.  His  baptism  was 
the  dawning  of  the  gospel  day  ;  for, 

1.  In  John's  way  of  liuing  there  was  the  beginning 
of  a  gospel  spirit ;  for  it  bespoke  great  self-denial, 
mortification  of  the  flesh,  a  holy  contempt  of  the 
world,  and  nonconformity  to  it,  which  may  ti-uly  be 
called  the  beginning  of  the  gospel  of  Christ  in 'any 
soul,  V.  6.  He  was  clothed  with  camels'  hair,  not 
with  soft  raiment ;  was  girt,  not  with  a  golden,  but 
■with  a  leathern,  girdle  ;  and,  in  contempt  of  dainties 
and  delicate  things,  his  meat  was  locusts  and  wild 
honey.  Note,  The  more  we  sit  loose  to  the  body, 
and  five  above  the  world,  the  better  we  are  prepared 
for  Jesus  Christ. 

2.  In  John's  preaching  and  baptizing  there  was 
the  beginning  o(  the  gospel  doctrines  and  ordinances, 
and  tlie  first  fruits  of  them.  (1.)  He  preached  the 
re7nission  of  sins,  which  is  the  great  gospel  privilege; 
shewed  people  their  need  of  it,  that  they  were  uti- 
done  without  it,  and  that  it  might  be  obtained.  (2.) 
He  preached  repentance,  in  order  to  it ;  he  told  peo- 
ple that  there  must  be  a  renovation  of  their  hearts, 
and  a  reformation  of  their  lives,  that  they  must  for- 
sake their  sins  and  turn  to  God,  and  upon  those  terms, 
and  no  other,  their  sins  should  be  forgiven.  Repen- 
tance for  the  remission  of  sins,  was  what  the  apostles 
were  commissioned  to  preach  to  all  nations,  Luke 
24.  47.  (3.)  He  preached  Christ,  and  directed  his 
hearei^s  to  cvfiect  him  speedily  to  appear,  and  to  ex- 
pect great  things  from  him.  Tlie  preaching  of 
Christ  is  pure  gospel,  and  that  was  John  Baptist's 
preaching,  v.  7,  8.     Like  a  true  gospel  minister,  he 


354 


ST.  MARK,  I. 


preaches,  [1.]  The  great  fire-eminence  Christ  is  ad- 
■vanced  to;  so  high,  so  gi-eat,  is  Christ,  that  John, 
though  one  of  the  greatest  that  was  bom  of  women, 
thinks  himself  unworthy  to  be  employed  in  the  mean- 
est office  about  him,  even  to  stoofi  doiun,  and  untie 
his  shoes.  Thus  industrious  is  he  to  give  honour  to 
him,  and  brings  others  to  do  so  too.  [2.  ]  The  great 
po'iUer  Christ  is  invested  with  ;  He  comes  after  me  in 
time,  but  he  is  mightier  than  I,  mightier  than  the 
mighty  ones  of  the  earth,  for  he  is' able  to  baptize 
with  the  Holy  Ghost;  he  can  give  the  Spirit  of  God, 
and  by  him  govern  the  spirits  of  men.  (3.)  The 
great  promise  Christ  makes  in  his  gospel  to  those 
who  have  repented,  and  ha\-e  had  their  sins  forgiven 
them  ;  They  shall  be  baptized  ivith  the  Holy  Ghost, 
shall  ht  purified  by  his  graces,  and  refreshed  by  his 
comforts.  And,  lastly,  All  those  who  received  his 
doctrine,  and  submitted  to  his  institution,  he  baptized 
ivith  water,  as  the  manner  of  the  Jews  was  to  admit 
proselytes,  in  token  of  their  cleansing  thernselves  by 
repentance  and  reformation,  (which  were  the  duties 
required,)  and  of  God's  cleansing  them  both  by  re- 
mission and  by  sanctification,  which  were  the  bles- 
sings promised.  Now  this  was  afterward  to  be  ad- 
vanced into  a  gospel  ordinance,  which  John's  using 
it  was  a  preface  to, 

3.  In  the  success  of  John's  preaching,  and  the  dis- 
ciples he  admitted  by  baptism,  there  was  the  begin- 
ning  of  a  gospel  church.  He  baptized  in  the  wilder- 
ness, and  declined  going  into  the  cities ;  but  there 
went  out  unto  him  all  the  land  ofJudea,  and  they  of 
Jerusalem,  inhabitants  both  of  'city  and  country,  fa- 
milies of  them,  and  were  all  baptized  of  him.  They 
entered  themselves  his  disciples,  and  bound  them- 
selves to  his  discipline  ;  in  token  of  which,  they  con- 
fessed their  sins;  he  admitted  them  his  disciples,  in 
token  of  which,  he  baptized  them.  Here  were  the 
stamina  of  the  gospel-church,  the  dew  of  its  youth 
from  the  womb  of  the  morning,  Ps.  110.  3.  Many 
of  these  afterward  became  followers  of  Christ,  and 
preachers  of  his  gospel,  and  this  grain  of  mustard- 
seed  became  a  tree. 

9.  And  it  came  to  pass  in  those  days,  that 
Jesus  came  from  Nazareth  of  Galilee,  and 
was  baptized  of  John  in  Jordan.  10.  And 
straightway  coming  up  out  of  the  water,  he 
saw  the  heavens  opened,  and  the  Spirit, 
like  a  dove,  descending  upon  him :  1 1 .  And 
there  came  a  voice  from  heaven,  saying., 
Thou  art  my  beloved  Son,  in  whom  1  am 
well  pleased.  12.  And  immediately  the 
Spirit  driveth  him  into  the  wilderness.  1 3. 
And  he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan ;  and  was  with  the 
wild  beasts;  and  the  angels  ministered  unto 
him. 

We  have  here  a  brief  account  of  Christ's  baptism 
and  temptation,  which  were  largely  related.  Matt. 
3.  and  4. 

I.  His  baptisjn,  which  was  his  first  public  appear- 
ance, after  he  had  long  lived  obscurely  in  jVazareth. 
O  how  much  hidden  worth  is  there,  which  in  this 
world  is  either  lost  in  the  dust  of  contempt  and  can- 
not be  known,  or  wrapped  up  in  the  vail  of  humility 
and  will  not  be  known  !  But  sooner  or  later  it  shall 
be  known,  as  Christ's  was. 

1.  See  how  humbly  he  owned  God,  by  coming  to 
be  baptized  of  John  ;"and  thus  it  became'him  to  fulfil 
all  righteousness.  Thus  he  tootc  upon  him  the  like- 
ness of  sinful  flesh,  that,  though  he  was  perfectly 
pure  and  unspotted,  vet  he  was  washed  as  if  he  had 
been  polluted  ;  and  thus  for  our  sakcs  he  sanctified 


himself,  that  we  also  might  besanctified,  and  be  bap- 
tized with  him,  John  17.  19. 

2.  See  how  honourably  God  o^vned  him,  when  he 
submitted  to  John's  baptism.  Those  who  justify 
God,  as  they  are  said  to  do,  who  were  baptized  with 
the  baptism  of  John,  he  will  glorify,  Luke  7.  29,  30. 

(1.)  He  saw  the  heavens  opened  ;  thus  he  was  own- 
ed to  be  the  Lord  from  heaven,  and  had  a  glimpse 
of  the  glory  and  joy  that  were  set  before  him,  and  se- 
cured to  him,  as  the  recompense  of  his  undei-taking. 
Matthew  saith.  The  heavens  were  opened  to  him, 
Mark  saith.  He  saw  thejn  opened.  Many  have  the 
heavens  opened  to  receive  them,  but  they  do  not  see 
it ;  Christ  had  not  only  a  clear  foresight  of  his  suffer- 
ings, but  of  his  gloiy  too. 

(2.)  He  saw  the  Spirit,  like  a  dove,  descending 
tipon  him.  Note,  Then  we  may  see  heaven  opened 
to  us,  when  we  perceive  the  Spirit  descending  and 
working  upon  us.  God's  good  work  in  us  is  the  surest 
evidence  of  his  good  will  towards  us,  and  his  prepa- 
rations for  us.  Justin  Maityr  says,  that  when  Christ 
was  baptized,  afire  was  kindled  in  Jordan:  and  it  is 
an  ancient  tradition,  that  a  great  light  sho7ie  round 
the  place  ;  for  the  Spirit  brings  both  light  and  heat. 
j  (3. )  He  heard  a  voice  which  was  intended  for  his 
encouragement  to  proceed  in  his  undertaking,  and 
therefore  it  is  here  expressed  as  directed  to  him, 
thou  art  my  beloved  Son.  God  lets  him  know,  [1.} 
That  he  loved  him  never  the  less  for  that  low  and 
mean  estate  to  which  he  had  now  humbled  himself; 
"Though  thus  emptied  and  made  of  no  reputation, 
yet  he  is  my  beloved  Son  still."  [2.]  That  he  loved 
him  much  the  ?no7-e  for  that  glorious  and  kind  vinder- 
taking  in  which  he  had  now  engaged  himself.  God 
is  well  pleased  in  him,  as  Referee  of  all  matters  in 
controvei'sy  between  him  and  man ;  and  so  well 
pleased  in  him,  as  to  be  well  pleased  with  us  in  him. 

II.  His  temptation.  The  good  Spirit  that  de- 
scended upon  him  led  him  into  the  wilderness,  v.  12. 
Paul  mentions  it  as  a  proof  that  he  had  his  doctrine 
from  God,  and  not  from  man — that,  as  soon  as  he 
was  called,  he  went  not  to  Jerusalem,  but  went  into 
.Arabia,  Gal.  1.  17.  Retirement  from  the  world  is 
an  opportunity  of  more  free  converse  with  God,  and 
therefore  must  sometimes  be  chosen,  for  a  while, 
even  by  those  that  are  called  to  the  greatest  business. 
Mark  observes  this  circumstance  of  his  being  in  the 
wilderness — that  he  was  with  the  wild  beasts.  It  was 
an  instance  of  his  Father's  care  of  him,  that  he  was 
preserved  from  being  torn  in  pieces  by  the  wild 
beasts,  which  encouraged  him  the  more  that  his 
Father  would  provide  for  him  when  he  was  hungry. 
Special  protections  are  earnests  of  seasonable  sup- 
plies. It  was  likewise  an  intimation  to  him  of  the 
inhumanity  of  the  men  of  that  generation,  whom 
he  was  to  live  among — no  better  than  wild  beasts  in 
the  wilderness,  nay,  abundantly  worse.  In  that  wil- 
derness, 

1.  The  eziil  spirits  were  busy  with  him  ;  he  was 
tempted  of  Satan  ;  not  by  any  inward  injections,  (the 
prince  of  this  world  had  nothing  in  him  to  fasten 
upon,)  but  by  outward  solicitations.  Solitude  often 
gives  advantages  to  the  tempter,  therefore  two  are 
better  than  one.  Christ  himself  was  tempted,  not 
only  to  teach  us,  that  it  is  no  sin  to  be  tempted,  but 
to  direct  us  whither  to  go  for  succour  when  we  are 
tempted,  even  to  him  that  suffered,  being  tempted ; 
that  he  might  experimentally  sympathize  with  us 
when  we  are  tempted. 

2.  The  good  spirits  were  bzisy  about  him;  the 
angels  ministered  to  him,  supplied  him  with  what 
he  needed,  and  dutifully  attended  him.  Note,  The 
ministration  of  the  good  angels  about  us,  is  matter  of 
great  comfort  in  reference  to  the  malicious  designs 
of  the  evil  angels  against  us ;  but  much  more  doth  it 
befi'iend  us,  to  have  the  indwelling  of  the  Spirit  in 
our  hearts,  which  they  that  have,  are  so  born  of 


ST.  MARK,  I. 


355 


God,  that,  as  far  as  tliey  are  so,  t/ie  evil  one  toucheth 
them  not,  much  less  shall  he  triumph  over  them. 

1 4.  Now  after  tlmt  John  was  put  in  pri- 
son, Jesus  came  into  Galilee,  preaching  the 
gospel  of  the  kingdom  of  God,  1 5.  And 
sayins,The  time  is  fulliUed,  and  the  king- 
dom of  God  is  at  hand,  repent  ye,  and  be- 
lieve the  gospel.  16.  Now,  as  he  walked 
by  the  sea  of  Galilee,  he  saw  Simon  and 
Andrew  his  brother  casting  a  net  into  the 
sea:  (for  they  were  fishers.)  17.  And  Je- 
sus said  unto  them.  Come  ye  after  me,  and 
I  will  make  you  to  become  fishers  of  men. 
1 8.  And  straightway  they  forsook  their  nets, 
and  followedhira.  1 9.  And  when  he  had 
gone  a  little  further  thence,  he  saw  James 
the  son  of  Zebedee,  and  John  his  brother, 
who  also  were  in  the  ship  mending  their 
nets.  20.  And  straightway  he  called  them : 
and  they  left  tlieir  father  Zebedee  in  the 
ship  with  the  hired  servants,  and  went  after 
him.  2 1 .  And  they  went  into  Capernaum : 
and  straightway  on  the  sabbath-clay  he  en- 
tered into  the  synagogue,  and  taught.  22. 
And  they  were  astonished  at  his  doctrine : 
for  he  taught  them  as  one  that  had  authority, 
and  not  as  the  scribes. 

Here  is, 

I.  A  general  account  of  Christ's  preaching  in  Ga- 
lilee. John  gives  an  account  of  his  preaching  in 
Judea,  before  this,  (ch.  2.  and  3. )  which  the  other 
evangelists  had  omitted,  who  chiefly  relate  what 
occurred  in  Galilee,  because  that  was  least  known 
at  Jerusalem.     Observe, 

1.  When  Jesus  began  to  preach  in  Galilee  ;  After 
that  John  ivas  jiut  inlirkon.  \^'^len  he  \viAJinished 
his  testimony,  then  Jesus  began  his.  Note,  The 
silencing  of  Christ's  ministers  shall  not  be  the  sup- 
pressing of  Christ's  gospel ;  if  some  be  laid  aside, 
others  shall  be  raised  up,  perhaps  mightier  than 
they,  to  carry  on  the  same  work. 

2.  What  he  preached ;  The  gos/iel  of  the  kingdom 
of  God.  Christ  came  to  set  up  the  kingdom  of  God 
among  men,  that  tliey  might  be  brought  into  subjec- 
tion to  it,  arid  might  obtain  salvation  in  it ;  and  he 
set  it  up  by  the  preaching  of  his  gospel,  and  a  power 
going  along  with  it. 

Observe,  (1.)  The  great  truths  Christ  preached; 
The  time  is  fulfilled,  and  the  kingdom  of  God  is  at 
hand.  Tliis  refers  to  tlie  Old  Testament,  in  which 
the  kingdom  of  the  Messiah  was  promised,  and  the 
time  fixed  for  the  introducing  of  it.  They  were 
not  so  well  versed  in  those  pi-ophecies,  nor  did  they 
so  well  observe  the  signs  of  the  times,  as  to  under- 
stand it  themselves,  and  therefore  Christ  gives  them 
notice  of  it;  " The  time  prefixed  is  noyf  at  hand ; 
glorious  discoveries  of  divine  light,  life,  and  love,  are 
now  to  be  made,  a  new  dispensation  far  more  spiritual 
and  heavenly  than  that  which  you  have  hitherto 
been  under,  is  now  to  commence."  Note,  God 
keeps  time  ;  when  the  time  is  fulfilled,  the  kingdom 
of  God  is  at  hand;  for  the  vision  is  for  an  apfiointcd 
titne  which  will  be  punctually  observed,  though  it 
tarry  past  our  time. 

(2. )  The  great  duties  inferred  from  thence.  Christ 
gave  them  to  understand  the  times,  that  they  might 
know  ivhat  Israel  ought  to  do  ;  they  fondly  expected 
the  Messiah  to  appear  in  external  pomp  and  power. 


not  only  to  free  the  Jewish  nation  from  the  Roman 
yoke,  but  to  m:dic  it  have  dominion  over  all  its  neigh- 
bours, and  tlicrcfore  thought,  when  that  kingdom  of 
God  was  at  hand,  they  must  prepare  for  war,  and 
for  \ictory  and  pi-efemient,  and  great  things  in  the 
world  ;  but  Christ  tells  them,  in  tlie  ])rospcct  of  that 
kingdom  approaching,  they  must  rcju-nt,  and  believe 
the  gospel.  They  had  broken  the  moral  taiv,  and 
could  not  be  sa\'ed  by  a  covenant  of  innocency,  for 
both  Jew  and  Gentile  are  concluded  under  guilt. 
They  must  therefore  take  the  benefit  of  a  covenant 
of  grace,  nmst  submit  to  a  remedial  laiv,  and  this  is 
it — repentance  toward  God,  and  faith  towards  our 
Lord  Jesus  Christ.  They  had  not  made  use  of  the 
prescribed  preservatives,  and  therefore  must  have 
recourse  to  the  prescribed  restoratives.  By  repent- 
ance we  must  lament  and  forsake  our  sins,  and  by 
faith  we  must  receive  the  forgiveness  of  them.  By 
repentance  we  must  give  glory  to  our  Creator  whom 
we  have  offended ;  by  faith  we  must  give  gloiy  to 
our  Redeemer  who  came  to  save  us  from  our  sins. 
Both  these  must  go  together :  we  must  not  think 
either  that  refoi-ming  our  Uves  will  save  us  without 
trusting  in  the  righteousness  and  grace  of  Christ,  or 
that  trusting  in  Christ  will  save  us  without  the  refor- 
mation of  our  hearts  and  lives.  Christ  has  joined 
these  two  together,  and  let  no  man  think  to  put  them 
asunder.  They  will  mutually  assist  and  befriend 
each  other.  Repentance  will  quicken  faith,  and  faith 
will  make  repentance  evangelical ;  and  the  sincerity 
of  both  together  must  be  evidenced  by  a  diligent 
conscientious  obedience  to  all  God's  commandments. 
Thus  the  preaching  of  the  gospel  began,  and  thus  it 
continues ;  still  the  call  is,  Repent,  and  believe,  and 
live  a  life  of  repentance  and  a  life  of  faith. 

II.  Christ  appearing  as  a  Teacher,  here  is  next  his 
calling  of  his  disciples,  v.  16 — 20.  Observe,  1.  Christ 
wiU  have  followers.  If  he  set  up  a  school,  he  will 
have  scholars ;  if  lie  set  up  his  standard,  he  will  have 
soldiers  ;  if  he  preach,  he  will  have  hearers.  He  has 
taken  an  effectual  course  to  secure  this ;  for  all  that 
the  Father  has  given  him,  shall  without  fail,  come  to 
him.  2.  The  instruments  Christ  chose  to  employ  in 
setting  up  his  kingdom,  were  the  weak  anAJoolish 
things  of  the  world;  not  called  from  the  great  sanhe- 
drim, or  the  schools  of  the  rabbins,  but  picked  up 
from  among  the  tarpaulins  by  the  sea-side,  that  the 
excellency  of  the  power  might  appear  to  be  wholly 
of  God,  and  not  at  all  of  them.  3.  Though  Christ 
needs  not  the  help  of  man,  yet  he  is  pleased  to  make 
use  of  it  in  setting  up  his  kingdom,  that  he  might 
deal  with  us  not  in  a  formidable  but  iri  a  famihar 
way,  and  that  in  his  kingdom  the  7!obles  and  gover- 
nors may  be  of  ourselves,  Jer.  30.  21.  4.  Christ  puts 
honour  upon  those  who,  though  mean  in  the  world, 
are  diligent  in  their  business  and  loving  to  one  ano- 
ther ;  so  those  were,  whom  Christ  called.  He 
found  them  employed,  and  employed  together.  In- 
dustry and  unity  are  good  and  pleasant,  and  there 
the  Lord  Jesus  commands  the  blessing,  even  this 
blessing.  Follow  me.  5.  The  business  of  ministers 
is  to  Jish  for  souls,  and  win  the?n  to  Christ.  The 
children  of  men,  in  their  natural  condition,  are  lost, 
wander  endlessly  in  the  great  ocean  of  this  world, 
and  are  carried  down  the  stream  of  its  course  and 
way ;  they  are  unprofitable.  Like  leviathan  in  the 
waters,  they  plat/  therein;  and  often,  ''^"^  the  fishes 
of  the  sea,  they  devour  one  another.  Ministers,  in 
preaching  the  gospel,  cast  the  net  into  the  waters. 
Matt.  13.  47.  Some  are  inclosed  and  brought  to 
shore,  but  far  the  greater  number  escape.  Fisher- 
men take  great  pains,  and  expose  themselves  to 
great  perils,  so  do  ministers;  and  they  have  need  of 
wisdom.  If  many  a  draught  brings  home  nothing, 
yet  they  must  go  on.  6.  Those  whom  Christ  calls, 
must  leave  n//,  to  follow  him  ;  and  by  his  grace  he 
inclines  them  to  do  so.     A'ot  that  we  must  needs  go 


356  ST.  MARK,  I. 

out  of  the  world  immediately,  but  we  must  sit  loose 
to  the  world,  and  forsake  eveiy  thing  that  is  incon- 
sistent with  our  duty  to  Christ,  and  that  cannot  be 
kept  without  prejudice  to  our  souls.  Mark  takes 
notice  of  James  and  John,  that  they  left  not  only  their 
father,  (which  we  had  in  Matthew,)  but  the  hired 
servants,  whom  perhaps  they  loved  as  their  own 
brethren,  being  their  Jelloiu-labourers  and  pleasant 
comrades  ;  not  only  relations,  but  companions,  must 
be  left  for  Chi-ist,  and  old  acquaintance.  Perhaps  it 
is  an  intimation  of  their  care  for  their  father ;  they 
did  not  leave  him  witliout  assistance,  they  left  the 
hired  servants  with  him.  Grotius  thinks  it  is  men- 
tioned as  an  evidence  that  their  calling  was  gainful 
to  them,  for  it  was  worth  while  to  keep  servants  in 
pay,  to  help  them  in  it,  and  tlieir  hands  would  be 
much  missed,  and  yet  tliey  left  it. 

III.  Here  is  a  particular  account  of  his  preaching 
in  Capernaum,  one  of  tlie  cities  of  Galilee ;  for  though 
John  Baptist  chose  to  preach  in  a  wilderness,  and  did 
•ivell,  and  did  good,  yet  it  doth  not  therefore  follow, 
that  Jesus  must  do  so  too ;  the  inclinations  and  op- 
portunities of  ministers  may  very  much  differ,  and 
yet  both  be  in  the  nvay  of  their  duty,  and  both  usefid. 
Observe,  1.  When  Christ  came  into  Capernaum,  he 
straightway  applied  himself  to  his  work  there,  and 
took  the  first  opportunity  of  preaching  tlie  gospel. 
Those  will  think  themselves  concerned  not  to  lose 
time,  who  consider  what  a  deal  of  work  they  have  to 
ido,  and  what  a  little  time  to  do  it  in.  2.  Christ  reli- 
giously obser\'ed  the  sabbath-day,  though  not  by 
tying  himself  up  to  the  tradition  of  the  elders,  in  all 
the  niceties  of  the  sabbath-rest,  yet  (which  was  far 
better)  by  applying  himself  to,  and  abounding  in, 
the  sabbath-work,  in  order  to  which  the  sabbath-rest 
was  instituted. .  3.  Sabbaths  are  to  be  sanctified  in 
religious  assemblies,  if  we  have  opportunity  ;  it  is  a 
holi/  day,  and  must  be  honoured  with  a  holy  convo- 
cation ;  this  was  the  good  old  ivay.  Acts  13.  27. — 15. 
21.  On  the  sabbath-day,  tck  intSCid-iv — on  the  sab- 
bath-days; every  sabbath-day,  as  duly  as  it  returned, 
he  went  into  the  synagogue.  4.  In  religious  assem- 
blies on  sabbath-days,  the  gospel  is  to  be  preached, 
and  those  to  be  taught,  who  are  willing  to  learn  the 
truth  as  it  is  in  Jesus.  5.  Christ  was  a  non-such 
Preacher  ;  he  did  not  preach  as  the  scribes,  who  ex- 
pounded the  law  of  Moses  by  rote,  as  a  school-boy 
says  his  lesson,  but  were  neither  acquainted  witli  it, 
(Paul  himself,  when  a  Pharisee,  was  ignorant  of  the 
law,)  nor  affected  with  it ;  it  came  not  from  the  heart, 
and  therefore  came  not  with  authority.  But  Cliiist 
taught  as  one  that  had  authority,  as  one  that  knew 
the  mind  of  God,  and  was  commissioned  to  declare 
it.  6.  There  is  much  in  tlie  doctrine  of  Christ,  that 
is  astonishing ;  the  more  we  hear  it,  the  more  cause 
we  shall  see  to  admire  it. 

23.  And  there  was  in  their  synagogue  a 
man  with  an  unclean  spirit ;  and  he  cried 
out,  24.  Saying,  Let  us  alone ;  what  have 
we  to  do  with  thee,  thou  Jesus  of  Naza- 
reth ?  Art  thou  come  to  destroy  us  1 1  know 
thee  who  thou  art,  the  Holy  One  of  God. 
25.  And  Jesus  rebuked  him,  saying.  Hold 
thy  peace,  and  come  out  of  him.  26.  And 
when  the  unclean  spirit  had  torn  him,  and 
cried  with  a  loud  voice,  he  came  out  of 
him.  27.  And  they  were  all  amazed,  inso- 
much that  they  questioned  among  them- 
selves, saying.  What  thing  is  this  ?  What 
new  doctrine  is  this  ?  For  with  authority 
commandeth  he  even  the  unclean  spirits, 
and  they  do  obey  him.    28.  And  immedi- 


ately his  fame  spread  abroad  throughout  all 
the  region  round  about  Gahlee. 

As  soon  as  Christ  began  to  preach,  he  began  to 
work  miracles  for  the  confirmation  of  his  doctrine  ; 
and  they  were  such  as  intimated  the  design  and  ten- 
dency of  his  doctrine,  which  were  to  conquer  Satan, 
and  cure  sick  souls. 

In  these  verses,  we  have, 

I.  Christ's  casting  the  devil  out  of  a  man  that  was 
possessed,  in  the  synagogue  at  Capernaum.  This 
passage  was  not  related  in  Matthew,  but  is  after- 
ward in  Luke  4.  33.  There  was  in  the  synagogue  a 
man  with  an  unclean  spirit,  h  ?rfw/ji.ii.Ti  dutiS-afra — in 
an  unclean  spirit ;  for  the  spirit  had  the  man  in  his 
possession,  and  led  him  captive  at  his  -vVill.  So  the 
whole  world  is  said  to  lie  h  tS  ■rrotnfZ. — in  the  wicked 
one.  And  some  have  thought  it  more  proper  to  say. 
The  body  is  in  the  soiil,  because  it  is  governed  by  it, 
than  the  soul  in  the  body.  He  was  in  the  unclean 
spirit,  as  a  man  is  said  to  be  in  a  fever,  or  in  a  frenzy, 
quite  overcome  by  it.  Observe,  The  devil  is  here 
called  an  unclean  spirit,  because  he  has  lost  all  the 
purity  of  his  natm-e,  because  he  acts  in  direct  oppo- 
sition to  the  holy  Spirit  of  God,  and  because  with  his 
suggestions  he  pollutes  the  spirits  of  men.  This  man 
was  i72  the  synagogue  ;  he  did  not  come  either  to  be 
taught  or  to  be  healed,  but,  as  some  think,  to  con- 
front Christ  and  oppose  him,  and  hinder  people  from 
believing  on  him.     Now  here  we  have, 

1.  The  rage  whicli  the  unclean  spirit  expressed 
at  Christ ;  He  cried  out,  as  one  in  an  agony,  at  the 
presence  of  Christ,  and  afraid  of  being  dislodged  ; 
thus  the  devils  believe  and  tre7nble,  have  a  horror 
of  Christ,  but  no  hope  in  him,  nor  reverence  for 
him.  We  are  told  what  he  said,  v.  24.  where  he 
doth  not  go  about  to  capitulate  with  him,  or  make 
terms,  (so  far  was  he  from  being  in  league  or  com- 
pact with  him,)  but  speaks  as  one  that  knew  his 
doom.  (1.)  He  calls  him  Jesus  of  A'azareth ;  for 
aught  tliat  appears,  he  was  the  first  that  called  him 
so,  and  he  did  it  with  design  to  possess  the  minds 
of  the  people  with  low  thoughts  of  him,  because  no 
good  thing  was  expected  out  of  Nazareth  ;  and  with 
prejudices  against  him  as  a  Deceiver,  because  every 
body  knew  the  Messiah  must  1)e  of  Bethlehem.  (2.) 
Yet  a  confession  is  extorted  from  him — that  he  is 
the  Holy  One  of  God,  as  was  from  the  damsel  that 
had  the  spirit  of  divination  concerning  the  apostles — 
tliat  they  were  the  servarits  of  the  most  high  God, 
Acts  16.  16,  17.  Those  who  have  only  a  notion  of 
Christ — ^that  he  is  the  holy  one  of  God,  and  have  no 
faith  in  him,  or  love  to  him,  go  ho  farther  than  the 
devil  doth.  (3.)  He  in  effect  acknowledgcth  that 
Christ  was  too  hard  for  him,  and  that  he  could  not 
stand  Ijcfore  the  power  of  Christ  ;  "  Let  us  alone  ; 
for  if  thou  take  us  to  task,  we  arc  undone,  thou  canst 
destroy  us. "  This  is  the  misery  of  those  wicked  spi- 
rits, that  they  persist  in  their  rebellion,  and  yet 
know  it  will  end  in  their  destruction.  (4.)  He  de- 
sires to  have  nothing  to  do  with  Jesus  Christ ;  for 
he  despairs  of  being  saved  by  him,  and  dreads  being 
destroyed  by  him.  '  "  mat  have  we  to  do  with  thee? 
If  thou  wUt  let  us  alone,  we  will  let  thee  alone. " 
See  whose  language  they  speak,  that  say  to  the  Al- 
mighty, Depart  from  us.  This,  being  an  unclean 
s/iirit,'  therefore  hated  and  dreaded  Christ,  because 
he  knew  him  to  be  a  holy  One;  for  the  carnal  mind 
is  enmity  against  God,  especially  against  his  holiness. 

2.  The  victoi-y  which  Jesus  Christ  obtained  over 
the  unclean  spirit ;  for  this  purpose  was  the  Son  of 
God  manifested,  that  he  might  destroy  the  works  of 
the  dex'il,  "and  so  he  makes  it  to  appear  ;  nor  will  he 
be  tumed  back  from  prosecuting  this  war,  either  by 
his  flatteries  or  by  his  menaces.  It  is  in  vain  for 
Satan  to  beg  and  pray,  Let  us  alone  ;  his  power  must 
be  broken,  and  the  poor  man  must  be  relieved ;  and 


ST.  MARK,  I. 


357 


therefore,  (1.)  Jesus  cemmands.  Ashe  taught,  so 
he  healed,  ttiit/i  attt/iorily.  Jesus  rebuked  him  ;  he 
chid  him  and  threatened  him,  imposed  silence 
upon  him  ;  Hold  thy  peace  ;  9;^>iS»Ti — be  muzzled. 
Christ  has  a  muzzle  for  that  unclean  spirit  when 
he  fawns  as  well  as  when  he  barks ;  such  ac- 
knowledgments of  him  as  this  was,  Christ  disdains, 
so  far  is  he  from  acce/Uitig  them.  Some  confess 
Christ  to  be  the  holy  One  uf  God,  that  under  the 
cloak  of  that  profession  they  may  caiTy  on  malicious, 
mischievous  designs  ;  but  their  confession  is  doubly 
an  abomination  to  the  Lord  Jesus,  as  it  sues  in  his 
name  for  a  license  to  sin  :  and  shall  therefore  be  put 
to  silence  and  shame.  But  this  is  not  all,  he  must 
not  only  hold  his  fxeace,  but  he  must  come  out  of  the 
man  ;  this  was  it  he  dreaded — his  being  restrained 
from  doing  further  mischief.  But,  (2.)  The  unclean 
spirit  yields,  for  there  is  no  remedy  ;  {v.  26.)  He 
tore  him,  put  him  into  a  strong  co?ivulsion  ;  that 
one  could  have  thought  he  had  been  pulled  in  pieces ; 
when  he  would  not  toiich  Christ,  in  fury  at  him  he 
grievously  disturbed  this  poor  creature.  Thus,  when 
Christ  by  his  grace  delivers  poor  souls  out  of  the 
hands  of  Satan,  it  is  not  wthout  a  gi'ievous  toss  and 
tumult  in  the  soul ;  for  that  spiteful  enemy  will  dis- 
guiet  those  whom  he  cannot  destroy.  He  cried  with 
a  loud  voice,  to  frighten  the  spectators,  and  make 
himself  seem  terrible,  as  if  he  would  have  thought 
that  though  he  was  conquered,  he  was  but  just  con- 
quered, and  that  he  hoped  to  rally  again,  and  recover 
his  ground. 

n.  The  impressions  which  this  miracle  made 
upon  the  minds  of  the  people,  v.  27,  28. 

1.  It  astonished  them  that  saw  it ;  They  mere  all 
amazed.  It  was  evident,  beyond  contradiction,  that 
the  man  was  possessed — witness  the  tearing  of  him, 
and  the  loud  voice  with  which  the  sfiirit  cried ;  it 
was  evident  that  he  vra.s  forced  out  by  the  authority 
of  Christ ;  this  was  surprising  to  them,  and  put  them 
upon  considering  with  themselves,  and  inquiring  of 
one  another,  "  Jl'7iat  is  this  new  doctrine  ?  For  it 
must  certainly  be  of  God,  which  is  thus  confirmed. 
He  hath  certainly  an  authority  to  command  us,  who 
hath  ability  to  command  eve?i  the  zniclean  s/iirits, 
and  they  cannot  resist  him,  but  are  forced  to  obey 
him."  The  Jewish  exorcists  pretended  by  charm 
or  invocation  to  drive  away  evil  spii-its ;  but  this  was 
quite  another  thing,  with  authority  he  co?nmands 
them.  Surely  it  is  our  interest  to  make  him  our 
Friend,  who  has  the  control  of  infernal  spirits. 

2.  It  raised  his  reputation  among  all  that  heard  it ; 
Immediately  his  fame  s/iread  abroad  into  the  whole 
adjacent  region  of  Galilee,  which  was  a  third  jjart 
of  the  land  of  Caiiaan.  The  story  was  presently  got 
into  every  one's  mouth,  and  people  wrote  it  to  their 
friends  all  the  countiy  over,  together  with  the  re- 
mark made  upon  it,  UTiat  new  doctrine  is  this  ?  So 
that  it  was  universally  concluded,  that  he  was  a 
Teacher  come  from  God,  and  under  that  character 
he  shone  more  bright  than  if  he  had  appeared  in  all 
the  external  pomp  and  power  which  the  Jews  ex- 
pected their  Messiah  to  o/i/!par  in  ;  and  thus  he/;rf- 
fiared  his  own  way,  now  that  John,  who  was  his  har- 
binger, was  clapped  up  ;  and  the  fame  of  this  mira- 
cle spread  the  further,  because  as  yet  the  Phari- 
sees, who  envied  his  fame,  and  laboured  to  ecli/ise  it, 

had  not  advanced  their  blasphemous  suggestion 

that  he  cast  out  devils  by  compact  with  the  prince 
of  the  devils. 

29.  And  forthwith,  when  they  were  come 
out  of  the  synagogue,  they  entered  into  the 
house  of  Simon  and  Andrew,  with  James 
and  John.  30.  But  Simon's  wife's  mother 
lay  sick  of  a  fever ;  and  anon  tliey  tell  him 


of  her.  31.  And  he  came  and  took  her  by 
the  hand,  and  lifted  licr  up  ;  and  immedi- 
ately the  fever  left  her,  and  slic  ministered 
unlo  them.  32.  And  at  even,  when  the 
sun  did  set,  they  brought  unto  him  all  that 
were  diseased,  and  them  tliat  were  possess- 
ed with  devils.  33.  And  all  the  city  was 
gathered  together  at  the  door.  34.  And  he 
healed  many  that  were  sick  of  divers  dis- 
eases, and  cast  out  many  devils  ;  and  suf- 
fered not  the  devils  to  speak,  because  they 
knew  him.  35.  And  in  the  morning,  rising 
up  a  great  while  before  day,  he  went  out, 
and  departed  into  a  solitary  place,  and 
there  prayed.  36.  And  Simon  and  they 
that  were  \\'ith  him,  followed  after  him.  37. 
And  when  they  had  found  him,  they  said 
unto  him.  All  men  seek  for  thee.  38.  And 
he  said  imto  them.  Let  us  go  into  the  next 
towns,  that  I  may  preach  there  also :  for 
therefore  came  I  forth.  39.  And  he  preach- 
ed in  their  synagogues  throughout  all  Gah- 
lee,  and  cast  out  devils. 

In  these  verses,  we  have, 

I.  A  particular  accoimt  of  one  miracle  that  Christ 
wrought,  in  the  cure  of  Peter's  wife's  mother,  who 
was  ill  of  a  fever.  This  passage  we  had  before  in 
Matthew.     Observe, 

1.  When  Christ  had  done  that  which  sfiread  his 
fame  throughout  all  parts,  he  did  not  then  sit  still, 
as  some  think  that  they  may  lie  in  bed  when  their 
natne  is  u/i.  Nn,  he  continued  to  do  good,  for  that 
was  it  he  aimed  at,  and  not  his  own  honour.  Nay, 
those  who  are  in  reputation,  had  need  be  busy  and 
careful  to  keep  it  up. 

2.  When  he  came  out  of  the  synagogue,  where 
he  had  taught  and  healed  with  a  divine  authority, 
yet  he  conversed  familiarly  with  the  poor  fishermen 
that  attended  him,  and  did  not  think  it  below  him. 
Let  the  same  mind,  the  same  lowly  mind,  be  in  us, 
that  was  in  him. 

3.  He  went  into  Peter's  house,  prcbably  invited 
thither  to  such  entertainment  as  a  poor  fisherman 
could  give  him,  and  he  accepted  of  it.  The  apos- 
tles left  all  for  Christ ;  so  far  as  that  what  they  had 
should  not  hinder  them  from  him,  yet  not  so,  but 
that  they  might  use  it  for  him. 

4.  He'  cured  his  mother-in-law,  who  was  sick. 
Wlierever  Christ  comes,  he  comes  to  do  good,  and 
will  be  sure  to  pay  richly  for  his  entei-tainment. 
Observe,  How  complete  the  cure  was  ;  when  the 
fever  left  her,  it  did  not  as  usually,  leave  her  7veak, 
but  the  same  hand  that  healed  her,  strengthened  her, 
so  that  she  was  able  to  minister  to  them  ;  the  cure 
is  in  order  to  that,  to  fit  for  action,  that  we  may  min- 
istei-to  Christ,  and  to  those  that  are  his  for  his  sake. 

II.  A  general  accovmtofmany  cures  he  wrought — 
diseases  healed,  devils  expelled.  It  was  at  the  even 
of  the  sabbath,  when  the  sun  did  set  or  was  set ; 
perhaps  manv  scrtipled  bringing  their  sick  to  him, 
till  the  sabbath  was  over,  but  their  weakness  there- 
in was  no  prejudice  to  them  m  applying  to  Christ 
Though  he  proved  it  lawful  to  heal  on  the  sabbath- 
days,  yet,  if  any  stumbled  at  it,  they  were  welcome 
at  another  time.     Now  obsen-e, 

1.  How  7!Mmero?(s  the  patients  were;  jillffiecity 
was  gathered  at  the  door,  as  beggai-s  for  a  dole. 
That  one  cure  in  the  s>Tiagogue  occasioned  this 
crowding  after  him.  Others  speeding  well  wth 
Christ,  should  quicken  us  m  our  enquiries  after  liira. 


358  ST.  MARK,  I. 

Now  the  Sun  of  righteoitsness  riseth,  with  healing 
under  his  ivings  ;  to  him  shall  the  gathering  of  the 
people  be.  Observe,  How  Christ  was  flocked  after 
in  a. private  house,  as  well  as  in  the  synagogue; 
wherever  he  is,  there  let  his  servants,  his  patients, 
be.  And  in  the  evening  of  the  sabbath,  when  the 
public  worship  is  ovei',  we  must  continue  our  at- 
tendance upon  Jesus  Christ ;  he  healed,  as  Paul 
preached,  publicly,  and  from  house  to  house. 

2.  How  powerful  the  physician  was  ;  he  healed 
all  that  were  brought  to  him,  though  ever  so  many. 
Nor  was  it  some  one  particular  disease,  that  Christ 
set  up  for  the  cure  of,  but  he  healed  those  that  were 
sick  of  divers  diseases,  for  his  word  was  a  pan/ihar- 
macon — a  salve  for  every  sore.  And  that  miracle 
particularly  which  he  wrought  in  the  synagogue,  he 
repeated  in  the  house  at  night ;  for  he  cast  out  viajiy 
devils,  and  suffered  not  the  devils  to  speak,  for  he 
made  them  know  who  he  was,  and  that  silenced 
them.  Or,  he  suffered  them  not  to  say  that  they 
knew  him  ;  (so  it  may  be  read ;)  he  would  not  per- 
mit any  more  of  them  to  say,  as  they  did,  {v.  24. )  / 
know  thee,  who  thou  art. 

III.  His  retirement  to  his  private  devotion ;  {v, 
35.)  He  prayed,  prayed  alone  ;  to  set  us  an  exam- 
ple of  secret  prayer.  Though  as  God  he  -was  pray- 
ed to,  as  man  he  prayed.  Though  he  was  glorify- 
ing God,  and  doing  good,  in  his  public  work,  yet  he 
found  time  to  be  alone  with  his  Father  ;  and  thus  it 
became  him  to  fulfil  all  righteousness.   Now  observe, 

1.  The  time  w/ip?;  Christ  prayed.  (1.)  It  was  m 
the  morning,  the  morning  after  the  sabbath-day. 
Note,  when  a  sabbath-day  is  over  and  past,  we  must 
not  think  that  we  may  intermit  our  devotion  till  the 
next  sabbath  ;  no,  though  we  go  not  to  the  syna- 
gogue, we  must  go  to  the  throne  of  grace,  every  day 
in  the  week,  and  the  morning  after  the  sabbath  par- 
ticularly, that  we  may  preserve  the  good  impres- 
sions of  the  day.  This  morning  was  the  morning 
of  the  first  day  of  the  week,  which  afterward  he 
sanctified,  and  made  remai-kable,  by  another  sort 
of  rising  early.  (2. )  It  was  a  great  while  before  day. 
When  others  were  asleepin  their  beds,  he  v/?ls  pray- 
ing, as  a  genuine  Son  of  David,  who  seeks  God  ear- 
ly, and  directs  his  prayer  in  the  morning  ;  nay,  and 
at  midnight  will  rise  to  give  thanks.  It  has  been  said. 
The  morning  is  a  friend  to  the  Muses — Aurora  Mu- 
sis amica  ;  and  it  is  no  less  so  to  the  Graces.  When 
our  spirits  are  most  fresh  and  Uvely,  then  we  should 
take  time  for  devout  exercises.  He  that  is  fhejirst 
and  best,  ought  to  have  the  first  and  best. 

2.  The  place  TO/if  re  he  prayed  ;  tie  departed  into 
a  solitary  place,  either  out  of  town,  or  some  re- 
mote garden  or  out-building.  Though  he  was  in  no 
danger  of  distraction,  or  of  temptation  to  vain-glory, 
yet  he  retired,  to  set  us  an  example  to  his  ovm  m\e. 
When  thou  prayest,  enter  into  thy  closet.  Secret 
prayer  must  be  made  secretl)'.  Those  that  ha-i'e 
the  most  business  in  public,  and  of  the  best  kind, 
must  sometimes  be  alone  with  God  ;  must  retire  into 
solitude,  there  to  converse  with  God,  and  keep  up 
communion  -with  him. 

IV.  1115  return  to  his  public  vrork.  The  disciples 
thought  they  were  ttp  early,  but  found  their  Master 
was  up  before  them.,  and  they  inquired  which  way 
he  went,  followed  him  to  his  solitary  place,  and 
there/ow«d/;m  at  prayer,  XI.  36,  "ST.  They  told  him 
that  he  was  much  wanted,  that  there  were  a  great 
many  patients  waiting  for  him  ;  All  men  seek  for 
thee.  They  were  proud  that  their  Master  was 'be- 
come so  popular  already,  and  would  have  him  ap- 
pear in  public,  yet  more  in  that  place,  because  it 
was  their  own  city  ;  and  we  are  apt  to  be  partial  to 
the  places  we  know  and  are  interested  in.  "  No," 
saith  Christ,  "  Capernaum  must  not  have  the  mo- 
nopoly of  the  Messiah's  preaching  and  miracles. 
Le  us  go  into  the  next  towns,  tlie  villages  that  lie 


about  here,  that  I  may  preach  there  also,  and  work 
miracles  there,  for  therefore  came  I  forth,  net  to  be 
constantly  i-esident  in  one  place,  but  to  go  about  do- 
ing good."  Even  the  inhabitants  of  the  villages  in 
Israel  shall  rehearse  the  righteous  acts  of  the  Lord, 
Judg.  5.  11.  Observe,  Christ  had  still  an  eye  to 
the  en&wherefore  hecame  forth,  and  closely  pursued 
that ;  nor  will  he  be  drawn  by  importunity,  or  the 
persuasions  of  his  friends,  to  decline  from  that ;  for 
\v.  39.)  he  Jireached  in  their  synagogues  throughout 
all  Galilee,  and,  to  illustrate  and  confirm  his  doc- 
trine, he  cast  out  devils.  Note,  Christ's  doctrine  is 
Satan's  destruction. 

40.  And  there  came  a  leper  to  him,  be- 
seechhig  him,  and  kneehng  down  to  him, 
and  saying  unto  him,  If  thou  wilt,  thou 
canst  make  me  clean.  41.  And  Jesus, 
moved  with  compassion,  put  forth  his  hand, 
and  touched  him,  and  saith  unto  him,  I 
will ;  be  thou  clean.  42.  And  as  soon  as  he 
had  spoken,  immediately  the  leprosy  de- 
parted from  him,  and  he  was  cleansed.  43. 
And  he  straitly  charged  him,  and  forthwith 
sent  him  away,  44.  And  saith  unto  him. 
See  thou  say  nothing  to  any  man :  but  go  thy 
way,  show  thyself  to  the  priest,  and  offer  for 
thy  cleansing  those  things  which  Moses 
commanded,  for  a  testimony  unto  them. 
45.  But  he  went  out,  and  began  to  pub- 
lish it  much,  and  to  blaze  abroad  the  mat- 
ter, insomuch  that  Jesus  could  no  more 
openly  enter  into  the  city,  but  was  without 
in  desert  places ;  and  they  came  to  him 
from  every  quarter. 

We  have  here  the  story  of  Christ's  cleansing  of  a 
leper,  which  we  had  before,  Matth.  8.  2.  It  teaches 
us, 

1.  How  to  apply  ourselves  to  Christ ;  come  as 
this  leper  did,  (1.)  With  great  humility  ;  this  leper 
came  beseeching  kim,  and  kneeling  down  to  him  ; 
{y.  40.)  whether  giving  di%'ine  honour  to  him  as 
God,  or  rather  a  less  degree  of  respect  as  a  great 
prophet,  it  teaches  us  that  those  who  would  receive 
grace  and  mercy  from  Christ,  must  ascribe  honour 
and  glory  to  Christ,  and  approach  to  him  with  hu- 
mility and  reverence.  (2.)  With  a  firm  belief  of 
his  power ;  Thou  canst  make  we  clean.  Though 
Christ's  outward  appearance  was  but  mean,  yet  he 
had  this  faith  in  his  power,  which  implies  his  belief 
that  he  was  sent  of  God.  He  believes  it  with  appli- 
cation, not  only  in  general.  Thou  canst  do  every 
thing,  (as  John  11.  22.)  but.  Thou  canst  make  me 
clean.  Note,  What  we  believe  of  the  power  of 
Christ  we  must  bring  home  to  our  particular  case  ; 
Thou  canst  do  this  for  me.  (3.)  With  submission 
to  the  will  of  Christ ;  Lord,  if  thou  wilt.  Not  as  if 
he  had  any  doubt  of  Christ's  readiness  in  general  to 
help  the  distressed,  but,  with  the  modesty  that  be- 
came a  poor  petitioner,  he  refers  his  own  particular 
case  to  him. 

2.  mat  to  expect  from  Christ ;  that  according  to 
our  faith  it  shall  be  to  us.  His  address  is  not  in  the 
foi-m  of  prayer,  yet  Chi-ist  answered  it  as  a  request. 
Note,  Affectionate  professions  of  faith  in  Christ,  and 
resignations  to  him,  are  the  most  prevailing  petitions 
for  mercy  from  him,  and  shall  speed  accordingly. 
( 1. )  Christ  was  7noved  with  compassion.  This  is  add- 
ed here,  in  Mark,  to  shew  that  Christ's  power  is 
employed  by  his  pity  for  the  relief  of  poor  souls ; 
that  his  reasons  are  fetched  from  within  himself,  and 


ST.  MARK,  II. 


359 


■we  have  nothing  in  us  to  recOTjimend  us  to  his  favour, 
but  our  misen  makes  us  tlie  objects  of  his  /nercti. 
And  what  he  'doth  for  us  lie  doeth  with  all  possible 
tenderness.  (2.)  He  fiut  forth  Im  hqnd,  and  toucli- 
eth  him.  He  exerted  his  power,  and  directed  it  to 
this  creature.  In  healing  souls,  Christ  toucheth  them, 
\  Sam.  20.  26.  'W'lien  the  queen  toucheth  for  the 
e\nl,  she  saith,  /  touch,  God  heats  ;  but  Christ  touch- 
eth and  healeth  too.  (3.)  He  said,  I  will,  be  thou 
clean.  Christ's  power  was  put  forth  in  and  by  a  word, 
to  signify  in  what  way  Christ  would  ordinarily  work 
spintual  cures  ;  He  sends  Im  word  ayid  heals.  Vs.  107. 
20.  John  17.  17.— 15.  3.  The  poor  leper  put  an 
j/upon  the  will  of  Christ;  If  thou  wilt ;  but  that 
doubt  is  soon  put  out  of  doubt,  I  will.  Christ  most 
readily  wills  favours  to  those  that  most  i-eadily  refer 
themselves  to  his  will.  He  was  confident  of  Christ's 
power  ;  Thou  canst  make  me  clean  ;  and  Christ  will 
shew  how  much  his  power  is  drawn  out  into  act  by 
the  faith  of  his  people,  and  therefore  speaks  the 
word  as  one  having  authority.  Be  thou  clean.  And 
power  accompanied  this  word,  and  the  cure  was 
perfect  in  an  instant ;  Immediately  his  leprosy  xaxi- 
ished,  and  there  remained  no  more  sign  of  it,  v. 
42. 

5.  jnai  to  do,  when  we  have  received  mercy  from 
Christ.  We  must  with  his  favours  receive  his  com- 
mands. \Mien  Christ  had  cured  him,  he  strictly 
charged  him  ;  the  word  here  is  veiy  significant, 
iuSfifxiKrdfyisyo; — graviter  interminatus — prohibiting 
with  threats.  I  am  apt  to  think  that  this  refers  not 
to  the  directions  he  gave  him  to  conceal  it,  (t.  44.) 
for  those  are  mentioned  by  themselves  ;  but  that  this 
was  such  a  charge  as  he  gave  to  the  impotent  man 
■whom  he  cured,  John  5.  14.  Go,  sin  no  more,  lest 
a  worse  thing  come  to  thee  ;  for  the  leprosy  was  or- 
dinarily the  punishment  of  some  particular  sinners, 
as  in  Miriam's,  Gehazi's,  and  Uzziah's,  case  ;  now, 
■when  Christ  healed  him,  he  warned  him,  he  threat- 
ened Mim.  with  the  fatal  consequence  of  it  if  he  should 
return  to  sin  again.  He  also  appointed  him,  (1. )  To 
shew  himself  to  the  priest,  that  the  priest  by  his  own 
judgment  of  this  leper  might  be  a  witness  for  Christ, 
that  he  was  the  Messiah,  Matth.  11.  5.  (2. )  Till  he 
had  done  that,  not  to  say  any  thing  of  it  to  a7iy  man  : 
this  is  an  instance  of  the  humility  of  Christ  and  his 
self-denial,  that  he  did  not  seek  his  own  honour,  did 
not  strwe  or  cry,  Isa.  42.  2.  And  it  is  an  example 
to  us,  not  to  seek  our  own  glory,  Prov.  25.  27.  He 
must  not  proclaim  it,  because  that  would  much  in- 
crease the  crowd  that  followed  Christ,  which  lie 
thought  was  too  great  already ;  not  as  if  he  were 
unwilling  to  do  good  to  all,  to  as  many  as  came  ;  but 
he  would  do  it  with  as  little  noise  as  might  be,  would 
have  no  oifence  given  to  the  go\eiTin"ient,  no  dis- 
turbance of  the  public  peace,  not  any  thing  done 
that  looked  like  ostentation,  or  an  affection  of  popular 
applause.  M'hat  to  think  of  the  leper's  publishing 
it,  and  blazing  it  abroad,  I  know  not ;  the  conceal- 
ment of  the  good  characters  and  good  works  of  good 
men  better  become  them  than  their  friends  ;  nor  are 
■we  always  bound  by  the  modest  commands  of  hum- 
ble men.  The  leper  ought  to  have  observed  his 
orders  ;  yet,  no  doubt,  it  was  with  a  good  design  that 
he  proclaimed  the  cure,  and  it  had  no  other  ill  effect 
than  that  it  increasedthe  multitudes  which  followed 
Christ,  to  that  degree,  that  he  could  no  more  open- 
ly enter  into  the  city  ;  not  upon  the  account  of  per- 
secution, (there  was  no  danger  of  that  yet,)  but  be- 
cause the  crowd  was  so  great,  that  the  streets  would 
not  hold  them,  which  obliged  him  to  go  into  desert 
filaces,  to  a  mountain,  {ch.  3.  13.)  to  the  sea  side,  ch. 
4.  1.     This  shews  how  exfiedient  it  was  for  us,  that 

Christ  should  go  away  and  send  the  Comforter,  for 
his  bodily  presence  could  be  but  in  one  place  at  a 
time ;  and  those  that  came  to  him  fro7n  every  quarter, 

could  not  get  wear  him  ;  but  by  his  spiritual  presence 


he  is  v/ith  his  people  ■wherever  they  are,  and  comes 
to  them  to  every  ijuarter, 

CHAP.  II. 

In  this  cliapter,  we  have,  I.  Christ's  healing  of  a  man  that 
was  sick  of  a  palsy,  v.  1 .  .  12.  II.  His  calling  of  Matthew 
from  the  receipt  of  custom,  and  liis  catinp,  upon  that  occa- 
sion, with  puhlicans  and  sinners,  and  justifying  himself  in 
so  doing,  V.  13  . .  17.  III.  His  iustifying  his  disciples  in  not 
fastinsr  so  much  as  those  of  tlie  Pharisees  did,  v.  18.  21. 
IV.  His  justifying  of  them  in  plucking  the  ears  of  corn  on 
the  sabhath  day,  v.  22 . .  28.  All  wliich  passages  we  had  be- 
fore, Matth.  9  and  12. 

1.  A  ND  again  he  entered  into  Caper- 
J\.  naum  after  some  dajs ;  and  it  was 
noised  that  he  was  in  the  house.  2.  And 
straightway  many  were  gathered  together, 
insomuch  that  there  was  no  room  to  receive 
them^  no,  not  so  much  as  about  the  door: 
and  he  preached  the  word  unto  them.  3 
And  they  come  unto  him,  liringing  one  sick 
of  the  palsy,  wliich  was  borne  of  foiu*. 
4.  And  when  they  could  not  come  nigh 
unto  him  for  the  press,  they  uncovered  the 
roof  where  he  was :  and  when  they  had 
broken  it  up,  they  let  down  the  bed  where- 
in the  sick  of  the  palsy  lay.  5.  When  Je- 
sus saw  their  faith,  he  said  unto  the  sick 
of  the  palsy.  Son,  thy  sins  be  forgiven  thee. 

6.  But  there  were  certain  of  the  scribes 
sitting  there,  and  reasoning  in  their  hearts, 

7.  Why  doth  this  man  thus  speak  blas- 
phemies ?  who  can  forgive  sins  but  God 
only  ?  8.  And  immediately  when  Jesus 
perceived  in  his  spirit  that  they  so  reason- 
ed within  themselves,  he  said  unto  them. 
Why  reason  ye  these  things  in  your  hearts  1 
9.  Whether  is  it  easier  to  say  to  the  sick 
of  the  palsy,  Thy  sins  be  forgiven  thee ; 
or  to  sajs  Arise,  and  take  up  thy  bed,  and 
walk?  10.  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on  earth  to 
forgive  sins,  (he  saith  to  the  sick  of  the 
palsy,)  11.  I  say  unto  thee.  Arise,  and 
take  up  thy  bed,  and  go  thy  way  into  thine 
house.  12.  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth  before  them 
all ;  insomucli  that  they  were  all  amazed, 
and  glorified  God,  saying.  We  never  saw 
it  on  this  fashion. 

Christ,  having  been  for  some  time  preaching  about 
in  the  country,  here  returns  to  Capei-naum,  his  head 
quarters,  and  makes  his  apjiearance  there,  in  hopes 
that  by  this  time  the  talk  and  crowd  would  be  some- 
what abated.     Now  observe, 

I.  The  great  resort  there  was  to  him.  Though 
he  was  in  the  house,  either  Peter's  house,  or  some 
lodgings  of  his  own  which  he  had  taken,  yet  people 
came  to  him  as  soon  as  it  was  noised  that  he  was  in 
to-wn  ;  they  did  not  stay  till  he  appeared  in  the  sy- 
nagogue, ivhich  they  might  be  sure  he  would  do  on 
the  sabbath  day,  but  st7-aightway  many  were  gatlier- 
ed  together  to  him.  Where  the  king  is,  there  is  the 
court ;  where  Shiloh  is,  there  shall  the  gathering  of 
the  people  be.  In  impro\-ing  opportunities  for  our 
souls,  we  must  take  care  not  to  lose  time.  One  in- 
vited another,  (Come,  let  us  go  see  Jesus,)  so  that 


360 


ST.  MARK,  IT. 


his  house  could  not  contain  his  visitants.  There  was 
no  room  to  receive  them,  they  were  so  numerous, 
no,  not  so  much  as  about  the  door.  A  blessed  sight, 
to  see  people  thus  flying  like  a  cloud  to  Christ's 
house,  tliough  it  was  but  a  poor  one,  and  as  the  doves 
to  their  windows .' 

II.  The  good  entertainment  Christ  gave  them, 
the  best  his  house  would  afford,  and  better  than  any 
other  could  ;  he  preached  the  word  unto  them,  v.  2. 
Many  of  them  perhaps  came  only  for  cures,  and  many 

Eerhaps  only  for  curiosity,  to  get  a  sight  of  him ; 
ut  when  he  had  them  together  he  preached  to  them. 
Though  the  synagogue  door  was  open  to  him  at  pro- 
per times,  he  thought  it  not  at  all  amiss  to  preach 
in  a  house,  on  a  week  day  ;  though  some  might 
reckon  it  both  an  improper  place  and  an  improper 
time.  Blessed  are  ye  that  sow  beside  all  waters,  Isa. 
32.  20. 

III.  The  presenting  of  a  poor  cripple  to  him,  to 
be  lielped  by  him.  The  patient  was  one  sick  of  the 
iialsy,  it  should  seem  not  as  that,  Matth.  8.  6.  griev- 
otisly  tormented,  but  perfectly  disabled,  so  that  he 
was  borne  of  four,  was  carried  upon  a  bed,  as  if  he 
had  been  upon  a  bier,  by  four  persons.  It  was  his 
misery,  that  he  needed  to  be  so  carried,  and  bespeaks 
the  calamitous  state  of  human  life  ;  it  was  their 
charity,  wlio  did  so  carry  him,  and  bespeaks  the 
compassion  that  is  justly  expected  should  be  in  the 
children  of  men  toward  their  fellow-creatures  in 
distress,  because  we  know  not  how  soon  the  distress 
may  be  our  own.  These  kind  relations  or  neigh- 
bours thought  if  they  could  but  carry  this  poor  man 
once  to  Christ,  they  should  not  need  to  carry  him 
any  more  ;  and  therefore  made  hard  shift  to  get  him 
to  him  ;  and  when  they  could  not  otherwise  get  to 
him,  they  uncovered  the  roof  where  he  was,  v.  4. 
I  see  no  necessity  to  conclude  tiiat  Christ  was  preach- 
ing in  an  ufi/ier  room,  though  in  such  the  Jews  that 
had  stately  houses,  had  their  oratories  ;  for  then  to 
what  purpose  should  the  crowd  stand  before  the  door, 
as  wisdom's  clients  used  to  do  ;  Prov.  8.  34.  But  I 
rather  conjecture  that  the  house  he  was  in  was  so 
little  and  mean,  (agreeable  to  his  present  state,)  that 
it  had  no  upfier  room,  but  ihs. ground-floor  was  open 
to  the  roof :  and  these  petitioners  for  the  poor  para- 
lytic, resolving  not  to  be  disappointed,  when  they 
could  not  get  through  the  crowd  at  the  door,  got 
their  friend  by  some  means  or  other  to  the  roof  of 
the  house,  took  off  some  of  the  tiles,  and  so  let  him 
down  upon  his  bed  with  cords  into  the  house  where 
Christ  was  preaching.  This  bespoke  both  their  faith 
and  ^€vc  fervency  in  this  address  to  Christ.  Here- 
by it  appeared  that  they  were  in  earnest,  and  would 
not  go  away,  nor  let  Christ  go  without  a  blessing. 
Gen.  32.  26. 

IV.  Tlie  kind  word  Christ  said  to  this  poor  pa- 
tient ;  He  saw  their  faith  ;  perhaps  not  so  much  his, 
for  his  distemper  hindered  him  from  the  exercise 
of  faith,  but  theirs  tliat  brought  liim.  In  curing  the 
centurion's  servant,  Christ  took  notice  of  it  as  an 
instance  of  his  faith,  that  he  did  not  bring  him  to 
Christ,  but  believed  he  could  cure  him  at  a  distance  ; 
here  he  commended  their  faith,  because  they  did 
bring  their  friend  through  so  much  diflficidty.  Note, 
True  faith  and  strong  faith  may  work  variously,  con- 
quering sometimes  the  objections  of  reason,  some- 
times those  of  sense  :  but  it  shall  be  accepted  and 
approved  by  Jesus  Christ,  however,  Christ  said. 
Son,  thy  siiis  be  forgiven  thee.  The  comjiellation  is 
very  tender — Sew  ;  intimating  a  fatherly  care  of  liim 
and  concern  for  him.  Christ  o\vns  true  believers  as 
his  sons  :  a  son,  and  yet  sick  of  the  palsy.  Herein 
God  deals  with  you  as  with  his  sons.  The  cordial  is 
very  rich  ;  Thy  sins  are  forgiven  thee.  Note,  1.  Sin 
is  the  procuring  cause  of  all  our  pains  and  sick- 
nesses. The  word  of  Christ  was  to  take  his  thoughts 
off  from  the  disease,  which  was  the  effect,  and  to 


lead  them  to  the  sin,  the  cause,  that  he  might  be 
more  concerned  about  that,  to  get  that  pardoned. 
2.  God  doth  then  graciously  take  away  the  sting  and 
malignity  of  sickness,  when  he  forgives  sin ;  reco- 
very from  sickness  is  then  a  mercy  indeed,  when  way 
is  made  for  it  by  the  pardon  of  sin.  See  Isa.  38.  17, 
Ps.  103,  3.  The  way  to  remove  the  effect,  is,  to 
take  away  the  cause.  Pardon  of  sin  striies  at  the 
root  of  all  diseases,  and  either  cures  them,  or  alters 
their  property. 

V.  The  cavil  of  the  scribes  at  that  which  Christ 
said,  and  a  demonstration  of  the  unreasonableness 
of  their  cavil.  They  were  expositors  of  the  law, 
and  their  doctrine  was  true — that  is  blasphemy  for 
any  creature  to  undertake  the  pardon  of  sin,  and 
that  it  is  God's  prerogative,  Isa.  43.  25.  But,  as  is 
usual  with  such  teachers  their  application  Vf&s  false, 
and  was  the  effect  of  their  ignorance  and  enmity  to 
Christ.  It  is  true,  A'one  can  forgive  sins  but  God 
07ily  ;  but  it  is  false,  that  therefore  Christ  cannot, 
who  had  abundantly  proved  himself  to  have  a  divine 
power.  But  Christ  flercerved  in  his  spirit  that  they 
so  reasoned  within  themselves :  this  proves  him  to  be 
God,  and  therefore  confirmed  what  was  to  be  prov- 
ed, that  he  had  authority  to  forgtve  sins ;  for  he 
searched  the  heart,  and  knew  what  was  in  man.  Rev. 
2.  23.  God's  royalties  are  inseparable,  and  he  that 
could  know  thouglits,  could/org-n/e  sins.  Tliis  mag- 
nifies the  grace  of  Christ,  m  pardoning  sin,  that  he 
knew  men's  thoughts,  and  therefore  knows  more 
than  any  other  can  know,  both  of  the  sinfulness  of 
their  sins  and  the  particulars  of  them,  and  yet  is 
ready  to  pardon.  Now  he  proves  his  power  to yir- 
gix>e  sin,  by  demonstrating  his  power  to  cure  the  man 
sick  of  the  palsy,  v.  9 — 11.  He  would  not  have  pre- 
tended to  do  the  one  if  he  could  not  have  done  the 
other  ;  that  he  may  know  that  the  So7i  of  man,  the 
Messiah,  has  power  on  earth. to  forgive  sin,  that  I 
have  that  power.  Thou  that  art  sick  of  the  palsy, 
arise,  take  up  thy  bed.  Now,  1.  This  was  a  suitable 
argument  in  itself  He  could  not  have  cured  the 
disease,  which  was  the  effect,  if  he  could  not  have 
taken  away  the  sin,  which  was  the  cause.  And  be- 
sides, his  curing  diseases  was  a  figure  of  his  pardon- 
ing of  sin,  for  sin  is  tlie  disease  of  the  soul ;  when  it 
is  pardoned,  it  is  healed.  He  that  cou)d  by  a  word 
accomplish  the  sign,  could  doubtless  perform  the 
thing  signified.  2.  It  was  suited  to  them.  These 
carnal  Scribes  would  be  more  affected  with  such  a 
suitable  effect  of  a  pardon  as  the  cure  of  the  disease, 
and  be  sooner  convinced  by  it,  than  by  any  other 
more  spiritual  consequences  ;  therefore  it  was  pro- 
per enough  to  appeal,  whether  it  is  easier  to  say. 
Thy  sins  are  forgiven  thee,  ortosaV,  .''Jrise  and  walk? 
The  removing  of  the  punishment  as  such,  was  the 
remitting  of  the  sin  ;  he  that  could  go  so  far  in  the 
cure  no  doubt  could  perfect  it.     See  Isa.  33.  24. 

VI.  The  cure  of  the  sick  man,  and  the  impression 
it  made  upon  the  people,  v.  12.  He  not  only  arose 
out  of  his  bed,  perfectly  well,  but,  to  show  that  he 
had  perfect  strength  restored  to  him,  he  took  up  his 
bed,  because  it  lay  in  the  way,  and  went  forth  before  J 
the?)!  all,  and  they  ivere  alt  a/nazed,  as  well  they 
might,  and  glorified  God,  as  indeed  they  ought ;  say- 
ing, "  IVe  never  saw  it  on  this  fashion  ;  never  were 
such  wonders  as  these  done  before  in  our  time." 
Note,  Christ's  works  were  without  precedent. 
When  we  see  what  he  doeth  in  healing  souls,  we 
must  own  that  we  never  saw  the  like. 

1 3.  And  he  went  forth  again  by  the  sea- 
side -,  and  all  the  multitude  resorted  unto 
him,  and  he  taught  them.  14.  And  as  he 
passed  by,  he  saw  Levi  the  son  of  Alpheus, 
sitting  at  the  receipt  of  custom,  and  said 


ST.  MARK,  II. 


3C1 


unto  him,  Follow  me.  And  he  arose  and 
followed  him.  15.  And  it  came  to  pass, 
that,  as  Jesus  sat  at  meat  in  his  house, 
many  publicans  and  sinners  sat  also  toge- 
ther with  Jesus  and  his  disciples :  for  there 
were  many,  and  they  followed  him.  16. 
And  when  the  Scribes  and  Pharisees  saw 
him  eat  with  publicans  and  sinners,  they 
said  unto  his  disciples.  How  is  it  that  he 
eateth  and  drinketh  with  publicans  and 
sinners?  17.  When  Jesus  heard  it,  he 
saith  unto  them.  They  that  are  whole  have 
no  need  of  the  physician,  but  they  that  are 
sick :  I  came  not  to  call  the  righteous,  but 
sinners  to  repentance. 

Here  is, 

I.  Christ  preaching  by  the  sea-side,  (t.  13.)  whi- 
ther he  went  for  room,  because  he  found,  upon 
second  trial,  no  house  or  street  large  enough  to  con- 
tain his  auditoiy  ;  but  upon  the  strand  there  might 
come  as  many  as  would.  It  should  seem  by  this, 
that  our  Loi'd  Jesus  had  a  strong  voice,  and  could 
and  did  speak  loud  ;  for  wisdom  crieth  without  in  the 
filaces  of  concourse.  Wherever  he  goes,  though 
it  be  to  the  sea-side,  multitudes  resorted  to  him. 
Wherever  the  doctrine  of  Christ  is  faithfully  preach- 
ed, though  it  be  driven  into  comers  or  into  deserts, 
we  must  follow  it, 

II.  His  calling  Le\T ;  the  same  with  Matthew, 
■who  had  a  place  in  the  custom-house  at  Capernaum, 
from  which  he  was  denominated  2.  jiublican  ;  his 
place  fixed  him  by  the  water-side,  and  thither 
Christ  went  to  meet  with  him,  and  to  give  him  an 
effectual  call.  This  Levi  is  here  said  to  be  the  son 
of  /lifiheus  or  Cteoflhas,  husband  to  that  Maiy  who 
was  sister  or  near  kinswoman  to  the  Virgin  Mar)" ; 
and  if  so,  he  was  own  brother  to  James  the  less,  and 
Jude,  and  Simon  the  Canaanite,  so  that  there  were 
four  brothers  of  them  apostles.  It  is  probable  that 
Matthew  was  but  a  loose  extravagant  young  man, 
or  else,  being  a  Jew,  he  would  never  have  been  a 
publican.  However,  Christ  called  him  to  follow 
him.  Paul,  though  a  Pharisee,  had  been  one  of  the 
chief  of  sinners,  and  yet  was  called  to  be  an  apostle. 
With  God,  through  Christ,  there  is  mercy  to  par- 
don the  greatest  sins,  and  grace  to  sanctify  the 
gi-eatest  sinnere.  Matthew,  that  had  been  a  publi- 
can, became  an  evangelist,  fhe first  that  put  pen  to 
paper,  and  the  fullest  in  writing  the  life  of  Christ. 
Great  sin  and  scandal,  before  conversion,  are  no  bar 
to  gTcat  gifts,  graces,  and  advancements,  after ;  nay, 
God  may  be  the  more  glorified.  Christ  prevented 
him  with  this  call ;  in  bodily  cures,  ordinarilv,  he 
was  sought  unto,  but  in  these  spiritual  cures,  he  was 
found  of  them  that  sought  him  not.  For  this  is  the 
great  evil  and  peril  of  the  disease  of  sin,  that  those 
who  are  under  it,  desire  not  to  be  made  whole. 

III.  His  familiar  converse  with  publicans  and  sin- 
ners, V.  15.  We  are  told,  1.  That  Christ  sat  at 
meat  in  Levi's  house,  who  invited  him  and  his  disci- 
files  to  the  farewell  feast  he  made  to  his  friends, 
■when  he  left  all  to  attend  on  Christ :  such  a  feast  he 
made,  as  Elisha  did,  (1  Kings  19.  21.)  to  shew,  not 
only  with  what  cheerfulness  in  himself,  but  with 
what  thankfulness  to  God,  he  quitted  all,  in  com- 
pliance with  Christ's  call.  Fitly  did  he  make  the 
day  of  his  esfiousals  to  Christ  a  festival  day.  This 
was  also  to  testify  his  respect  to  Christ,' and  the 
grateful  sense  lie  had  of  his  kindness  in  snatching 
him  from  the  receiiJt  of  custom ,  as  a  brand  out  of 
the  burning.  2.  ThaX.  many  publicans  and  sinners 
sat  with  Christ  in  Le\'i's  house ;  (for  there  were 

Vol.  v.— 2  Z 


many  belonging  to  that  custom-house  ;)  and  they 
followed  him.  They  followed  Levi ;  so  some  un- 
derstand it,  supposing  that,  like  Zaccheus,  he  •was 
chief  amo7ig  the  publicans,  and  was  rich;  and  for 
that  reason  the  inferior  soil  of  them  attended  him 
for  wh-dt  they  could  get.  I  ratlicr  take  it,  that  they 
followed  Jesus  because  of  the  rejjort  they  had  heard 
of  him.  Tliey  did  not  for  conscience  sake  leave  all 
to  follow  him,  but  for  curiosity  sake  they  came  to 
Levi's  feast,  to  see  him  ;  whatever  brought  them 
thither,  they  were  sitting  with  Jesus  and  his  disci- 
files.  The  publicans  are  hers  and  elsewhere  rank- 
ed with  4TO«er«,  the  worst  of  sm^icrs.  (1.)  Because 
commonly  they  wer-e  such  ;  so  general  were  the  cor- 
ruptions in  the  execution  of  that  office,  oppressing, 
exacting,  and  taking  bribes  or  fees  to  extortion,  and 
accusing  falsely,  Luke  3.  13 — 19.  A  faithful  fair 
dealing  publican  was  so  rare,  even  at  Rome,  that 
one  Sabmus,  who  kept  a  clean  reputation  in  that 
office,  was,  after  his  death,  honoured  with  this  in- 
scription, kukZ;  TiKmiirxtiTi — Jfye  lies  an  honest 
publican.  (2.)  Because  the  Jews  had  a  particular 
antipathy  to  them  and  their  office,  as  an  affiont  to 
the  liberty  of  their  nation,  and  a  badge  of  their 
slavery,  and  therefore  put  them  into  an  ill  name, 
and  thought  it  scandalous  to  be  seen  in  their  com- 
pany. Such  as  these  our  blessed  Lord  was  pleased 
to  converse  with,  when  he  appeared  in  the  likeness 
of  sinful  flesh. 

I\  .  "fhe  offence  which  the  Scribes  and  Pharisees 
took  at  this,  -v.  16.  They  would  not  come  to  hear 
him  preach,  which  they  might  have  been  convinced 
and  edified  by  ;  but  they  would  come  themselves  to 
see  him  sit  with  publicans  and  sinners,  which  they 
would  be  provoked  by.  They  endeavoured  to  put 
the  disciples  out  of  conceit  with  their  Master,  as  a 
Man  not  of  that  sanctity  and  severe  morals  that  be- 
came his  character ;  and  therefore  put  the  question 
to  them.  How  is  it,  that  he  eateth  ajid  drinketh  with 
fi  ublicans  and  sinners  .^  Note,  It  is  no  new  thing  for 
that  which  is  both  well  done  and  well  designed,  to 
be  misrepresented,  and  turned  to  the  reproach  of 
the  wisest  and  best  of  men. 

V.  Christ's  justification  of  himself  in  it,  v.  17. 
He  stood  to  what  he  did,  and  would  not  withdraw, 
though  the  Pharisees  were  offiended ;  as  Peter  after- 
ward did.  Gal.  2.  12.  Note,  Those  are  too  tendei 
of  their  o-svn  good  name,  who,  to  preserve  it  with 
some  nice  people,  wiU  decline  a  good  work.  Christ 
would  not  do  so.  They  thought  the  publicans  were 
to  be  hated.  "  Now,"  saith  Christ,  "  they  are  to  be 
pitied,  they  are  sick,  and  vieed  a  physician  ;  they  are 
sinners,  and  need  a  Saviour. "  They  thought  Christ's 
character  should  separate  him  from  them  ;  ''  No," 
saith  Christ,  "  my  commission  directs  me  to  them  ; 
I  came  not  to  call  the  righteous,  but  sinriers  to  re- 
pentance. If  the  world  had  been  righteous,  there 
had  been  no  occasion  for  my  coming,  either  to 
preach  repentance,  or  to  purchase  remission.  It  is 
to  a  sinful  world  that  I  am  sent,  and  therefore  my 
business  lies  most  with  those  that  are  the  greatest 
sinners  in  it. "  Or  thus  ;  "  I  am  not  come  to  call  the 
righteous,  the  proud  Pharisees,  that  think  them- 
selves righteous,  that  ask,  Wherein  shall  we  return? 
(Mai.  3.  7.)  of  what  shall  we  repent  ?  but  poor  pub- 
licans, that  own  themselves  to  be  sinners,  and  are 
glad  to  be  invited  and  encouraged  to  repent."  It  is 
good  dealing  with  those  that  there  is  hope  of;  now 
there  is  more  hope  of  a  fool  than  of  one  that  is  wise 
in  his  own  conceit,  P'rov.  26.  12. 

1 8.  And  the  disciples  of  .Tohn  and  of  the 
Pharisees  used  to  fast :  and  they  come  and 
say  unto  him.  Why  do  the  disciples  of  Jolm 
and  of  the  Pharisees  fast,  but  thy  disciples 
fast  not  ?     1 9.  And  Jesus  said  unto  them. 


362  ST.  MARK,  11. 

Can  the  children  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with  them  ?  As 
long  as  they  have  the  bridegroom  with 
them,  they  cannot  fast.  20.  But  the  days 
will  come,  when  the  bridegroom  shall  be 
taken  away  from  them,  and  then  shall  they 
fast  in  those  days.  2 1 .  No  man  also  seweth 
a  piece  of  new  cloth  on  an  old  garment : 
else  the  new  piece  that  filled  it  up  taketh 
away  from  the  old,  and  the  rent  is  made 
worse.  22.  And  nomanputtethnew  wine 
into  old  bottles :  else  the  new  wine  doth 
burst  the  bottles,  and  the  wine  is  spilled, 
and  the  bottles  will  be  marred :  but  new 
wine  must  be  put  into  new  bottles.  23. 
And  it  came  to  pass,  that  he  went  through 
the  corn  fields  on  the  sabbath  day ;  and  his 
disciples  began,  as  they  went,  to  pluck  the 
ears  of  corn.  24.  And  the  Pharisees  said 
unto  him.  Behold,  why  do  they  on  the  sab- 
bath day  that  which  is  not  lawful  ?  25. 
And  he  said  unto  them.  Have  ye  never 
read  what  David  did,  when  he  had  need, 
and  was  an  hungered,  he,  and  they  that 
were  with  him  ?  26.  How  he  went  into 
the  house  of  God  in  the  days  of  Abiathar 
the  high  priest,  and  did  eat  the  shew-bread, 
which  is  not  lawful  to  eat  but  for  the  priests, 
and  gave  also  to  them  wliich  were  with 
him  ?  27.  And  he  said  unto  them.  The 
sabbath  was  made  for  man,  and  not  man 
for  the  sabbath :  28.  Therefore  the  Son  of 
man  is  Lord  also  of  the  sabbath. 

Christ  had  been  put  to  justify  himself  in  convers- 
ing with  publicans  and  sinners:  here  lie  is  put  to 
justify  his  disciples  ;  and  in  what  they  do  according 
to  his  will  he  will  justify  them,  and  bear  them  out. 

I.  He  justifies  them  in  their  vot  fasting,  which 
was  turned  to  their  reproach  by  the  Pharisees. 
Why  do  the  Pharisees  and  the  disciples  of  John 
fast  ?  They  used  to  fast,  the  Pharisees  fasted  twice 
in  the  week,  (Luke  18.  12.)  and  probably  the  disci- 
ples of  John  did  so  too ;  and,  it  should  seem,  this 
very  day,  when  Christ  and  his  disciples  were  feast- 
ing in  Levi's  house,  was  ih&r  fast-day,  for  the  word 
is  yxrwH^i — they  do  fast,  or  are  fasting,  which  ag- 
gravated the  offence.  Thus  apt  are  strict  professors 
to  make  their  own  practice  a  standard,  and  to  cen- 
sure and  condemn  all  that  do  not  fully  come  up  to  it. 
They  invidiously  suggest,  that  if  Chi-ist  went  among 
sinners,  to  do  thern  good,  as  he  had  pleaded,  yet  the 
disciples  went  to  indulge  their  appetites,  for  they 
never  knew  what  it  was  to  fast,  or  to  deny  them- 
selves.    Note,  111  will  always  suspects  the  worst. 

Two  things  Christ  pleads  in  excuse  of  his  disci- 
ples 7iot  fasting. 

1.  That  these  were  easy  days  with  them,  and 
fasting  was  not  so  seasonable  now  as  it  would  be 
hereafter,  v.  19,  20.  There  is  a  time  for  all  things. 
Those  that  enter  into  the  married  state,  must  ex- 
pect care  and  trouble  in  the  Jiesh,  and  yet,  during 
the  nuptial  solemnity,  they  are  merry,  and  think  it 
becomes  them  to  be  so ;  it  was  very  absurd  for  Sam- 
son's bride  to  weep  before  him,  during  the  days  that 
the  feast  lasted,  Judg.  14.  17.  Christ  and  his  disci- 
ples were  but  newly  married,  the  Bridegi'oom  was 
yet  with  them,  the  nuptials  were  yet  in  the  celebrat- 


ing; (Matthew's  particularly;)  when  the  Bride- 
groom should  be  removed  from  them  to  the  far 
countiy,  about  his  business,  then  would  be  a  proper 
time  to  sit  as  a  widow,  in  solitude  and  fasting. 

2.  That  these  were  early  days  with  them,  and 
they  were  not  so  able  for  the  severe  exercises  of 
religion  as  hereafter  they  would  be.  The  Phansees 
had  long  accustomed  themselves  to  such  austerities; 
and  John  Baptist  himself  came  neither  eating  nor 
drinking.  His  disciples  from  the  first  inured  them- 
selves to  hardships,  and  thus  found  it  easier  to  bear 
strict  and  frequent  fasting,  but  it  was  not  so  with 
Christ's  disciples ;  their  Master  came  eating  and 
drinking,  and  had  not  bred  them  up  to  the  difficult 
services  of  religion  as  yet,  for  it  was  all  in  good  time. 
To  put  them  upon  such .  frequent  fasting  at  first, 
.would  be  a  discouragement  to  them,  and  perhaps 
drive  them  off  from  following  Christ ;  it  would  be  of 
as  ill  consequence  as  putting  new  wine  into  old  casks, 
or  sewing  new  cloth  to  that  which  is  worn  thin  and 
threadbare,  x'.  21,  22.  Note,  God  graciously  con- 
siders the  frame  of  young  christians,  that  are  weak 
and  tender,  and  so  must  we ;  nor  must  we  expect 
more  than  the  work  of  the  day  in  its  day,  and  that 
day  according  to  the  strength,  because  it  is  not  in 
our  hands  to  give  strength  according  to  the  day. 
Many  contract  an  antipathy  to  some  kind  of  food, 
otherwise  good,  by  being  surfeited  with  it  when 
they  are  young;  so,  many  entertain  prejudices 
against  the  exercises  of  devotion  by  being  burdened 
with  them,  and  made  to  serve  with  an  offering,  at 
their  setting  out.  Weak  christians  must  take  heed 
of  ovei'-tasking  themselves,  and  of  making  the  yoke 
of  Christ  otherwise  than  as  it  is,  easy,  and  sweet, 
and  pleasant. 

IT.  He  justifies  them  in  plucking  the  ears  of  com 
on  the  sabbath-day,  which,  I  wiU  warrant  you,  a  dis- 
ciple of  the  Pharisees  would  not  dare  to  have  done  ; 
for  it  was  contraiy  to  an  express  tradition  of  their 
elders.  In  this  instance,  as  in  that  before,  they  re- 
flect upon  the  discipline  of  Christ's  school,  as  if  it 
were  not  so  strict  as  that  of  theirs  :  so  common  it  is 
for  those  who  deny  the  power  of  godliness,  to  be 
jealous  for  the  form,  and  censorious  of  those  who 
affect  not  their  form. 

Observe,  1.  What  a  poor  breakfast  Christ's  dis- 
ciples had  on  a  sabbatli-day  morning,  when  they 
were  going  to  church;  {v.  23.)  they  plucked  the 
ears  of  corn,  and  that  was  the  best  they  had.  They 
were  so  intent  upon  spiritual  dainties,  that  they  for- 
got even  their  necessary  food  ;  and  the  word  of  God 
was  to  them  instead  of  that ;  and  their  zeal  for  it 
even  ate  them  up.  The  Jews  made  it  a  piece  of  re- 
ligion, to  eat  dainty  food  on  sabbath-days,  but  the 
disciples  were  content  with  any  thing. 

2.  How  even  this  was  grudged  them  by  the  Phari- 
sees, upon  supposition  that  it  was  not  lawful  to  pluck 
the  ears  of  corn  on  the  sabbath-day,  that  that  was 
as  much  a  servile  work  as  reaping  ;  {v.  24.)  Why 
do  they  on  the  sabbath-day  that  which  is  not  lawful? 
Note,  If  Christ's  disciples  do  that  which  is  unlaw- 
ful, Christ  will  be  reflected  upon,  and  upbraided 
with  it,  as  lie  was  here,  and  dishonour  will  redound 
to  his  name.  It  is  observable,  that  when  the  Phari- 
sees thought  Christ  did  amiss,  they  told  the  disci- 
ples ;  {v.  16.)  and  now  when  they  thought  the  dis- 
ciples did  amiss,  they  spake  to  Christ,  as  make- 
bates,  that  did  what  they  could  to  sow  discord  be 
tween  Christ  and  his  disciples,  and  make  a  breach 
in  the  family. 

3.  How  Christ  defended  them  in  what  they  did  : 
(1.)  By  example.     They  had  a  good' precedent 

for  it  in  David's  eating  the  shew-bread,  when  he 
was  hungi-y,  and  there  was  no  other  bread  to  be 
had;  (t.  25,  26.)  Have  ye  never  read?  Note, 
Many  of  our  mistakes  would  be  rectified,  and  our 
unjust  censures  of  others  corrected,  if  we  would  but 


ST.  MARK,  m. 


363 


recollect  what  tve  have  read  in  the  scripture  ;  ap- 
peals to  that  are  most  convincing.  "  You  liave  read 
tliat  David,  the  man  after  (lod's  own  lieart,  iv/icii 
he  was  hungri/,  made  no  difficulty  of  eating  the 
sheiv-bread,  which  by  tlie  law  none  miglit  eat  of 
but  the  priests  and  their  families."  Note,  Ritual 
observances  nmst  give  way  to  moral  obligations  : 
and  that  may  be  done  in  a  case  of  necessity,  which 
otherwise  may  not  be  done.  This,  it  is  said,  David 
did  in  the  days  of  Abiathar  the  High-Priest ;  ov  just 
before  the  daj's  of  Abiathar,  who  immediately  suc- 
ceeded Abimelech  his  father  in  the  pontificate,  and 
it  is  probable,  was  at  that  time  his  father's  deputy, 
or  assistant,  in  the  office  ;  and  he  it  was  that  escaped 
the  massacre,  and  brought  the  ephod  to  David. 

(2. )  By  argument.  To  reconcile  them  to  the  A\s- 
ci\>\es'  filucking  the  ears  of  corn,  let  them  consider, 

[1.]  Whom  the  sabbath  was  made  for  ;  {v.  27.) 
it  was  ?nadefor  man,  and  7iot  man  for  the  sabbath. 
This  we  had  not  in  Matthew.  The  sabbath  is  a 
sacred  and  divine  institution  ;  but  we  must  i-eceive 
and  embrace  it  as  a  privilege  and  a  benefit,  not  as  a 
task  and  a  drudgery.  First,  God  never  designed  it 
to  be  an  imposition  upon  us,  and  therefore  we  must 
not  make  it  so  to  ourselves.  Man  was  not  made  for 
the  sabbath  ;  for  he  was  made  a  day  before  the  sab- 
bath was  instituted.  Man  was  made/o?-  God,  and 
for  his  honour  and  service,  and  he  must  rather  die 
than  deny  him  ;  but  he  was  not  made  for  the  sabbath, 
so  as  to  be  tied  up  by  the  law  of  it,  from  that  which 
is  necessary  to  the  support  of  his  life.  Secondly, 
God  did  design  it  to  be  an  advantage  to  us,  and  so 
we  must  make  it,  and  improve  it.  He  made  it  for 
man.  1.  He  had  some  regard  to  our  bodies  in  the 
institution,  that  they  might  rest,  and  not  be  tired 
out  with  the  constant  business  of  this  world  ;  (Deut. 
5.  14.)  that  thy  man-servant  and  thy  maidservant 
may  rest.  Now  he  that  intended  the  sabbath-rest 
for  the  refiose  of  our  bodies,  certainly  never  intended 
it  should  restrain  us,  in  a  case  of  necessity,  from 
fetching  in  the  necessary  sti/ifiorts'  of  the  body  ;  it 
must  be  construed  so  as  not  to  contradict  itself — for 
edification,  and  not  for  destruction.  2.  He  had  much 
more  regard  to  our  souls.  The  sabbath  was  made 
a  day  of  rest,  only  in  order  to  its  being  a  day  of  holy 
work,  a  day  of  communion  with  God,  a  day  of  praise 
and  tlianksgi\'ing  ;  and  the  rest  from  worldly  busi- 
ness is  therefore  necessary,  that  we  may  closely 
a,pply  ourselves  to  this  work,  and  spend  the  whole 
time  in  it,  in  public  and  in  private  ;  but  then  time  is 
allowed  us  for  that  which  is  necessary  to  the  fitting 
of  our  bodies  for  the  service  of  our  souls  in  God's 
service,  and  the  enabling  of  them  to  kee/i  pace  with 
them  in  that  work.  See  here,  (1.)  What  a  good 
Master  we  serve,  all  whose  institutions  are  for  our 
own  benefit,  and  if  we  be  so  wise  as  to  observe  them, 
we  are  wise  for  ourselves  ;  it  is  not  he  but  we,  that 
are  gainers  by  our  service.  (2. )  What  we  should 
aim  at  in  our  sabbath-work,  even  the  good  of  our 
own  souls.  If  the  sabbath  was  made  for  man,  we 
should  then  ask  ourselves  at  night,  "What  am  I 
the  better  for  this  sabbath-day  ?''  (3. )  What  care 
we  ought  to  take  not  to  make  those  exercises  of  re- 
ligion burdens  to  ourselves  or  others,  which  God 
ordained  to  be  blessings  ;  neither  adding  to  the  com- 
mand by  unreasonable  strictness,  nor  indulging  those 
corruptions  which  are  adverse  to  the  command,  for 
thereby  we  make  those  devout  exercises  a  penance 
to  ourselves,  which  otherwise  would  be  a  pleasure. 

[2.]  Who  the  sabbath  was  mof/eAi/;  (t'.  28.)  The 
Son  of  man  is  the  Lord  also  of  the  sabbath  ;  and 
therefore  he  will  not  see  the  kind  intentions  of  the 
institution  of  it  frustrated  by  your  impositions.  Note, 
The  sabbath-days  are  days  of  the  Son  of  man ; 
he  is  the  Lord  of  the  day,  and  to  his  honour  it 
must  be  obseri'ed  ;  by  him  God  made  the  worlds, 
and  so  it  was  by  him  that  the  sabbath  was  first  in- 


stituted ;  by  him  God  gave  the  law  at  mount  Sinai, 
and  so  the  fourth  commandment  was  hia  law  ;  and 
that  little  alteration  that  was  shortly  to  be  made,  by 
the  shifting  of  it  one  day  forward  to  the  first  day  of 
the  week,  was  to  be  in  remembrance  of  his  resur- 
rection, and  therefore  the  cliristian  sabbath  was  to 
be  called  the  Lord's  day,  (Rev.  1.  10.)  the  Lord 
Christ's  day  ;  and  the  Son  of  man,  Christ,  as  Me- 
diator, is  always  to  be  looked  upon  as  Lord  of  the 
sabbath.  This  argument  he  largely  insists  upon  in 
his  own  justification,  when  he  was  charged  with  hav- 
ing broken  the  sabbath,  John  5.  16, 

CHAP.  III. 

In  this  chapter,  we  have,  I.  Christ's  healing  of  a  man  that 
had  a  withered  hand,  on  the  sabbath-day,  and  the  combi- 
nation of  his  enemies  against  him  for  it,  v.  1  . .  6.  II.  The 
universal  resort  of  people  to  him  from  all  parts,  to  be 
liealed,  and  tlie  relief  they  all  found  with  liim,  v.  7  . .  12. 
III.  His  ordaining  of  his  twelve  apostles  to  be  attendants 
on  him,  and  tlie  preachers  of  his  gospel,  v.  13  . .  21.  IV. 
His  answer  to  tlie  blasphemous  cavil  of  the  scribes,  who 
imputed  his  power  to  cast  out  devils,  to  a  confederacy  with 
the  prince  of  the  devils,  v.  22 .  .  30.  V.  His  owning  of  his 
disciples  for  liis  nearest  and  dearest  relations,  v.  31 .  .  35. 

1.  A  ND  he  entered  again  into  the  syna- 
-L\.  gogue  ;  and  there  was  a  man  there 
which  had  a  withered  hand.  2.  And  they 
watched  him,  whether  he  would  heal  liim 
on  the  sabbath-day ;  that  they  might  accuse 
him.  3.  And  he  saith  unto  the  man  which 
had  the  witliered  hand,  Stand  forth.  4. 
And  he  saith  unto  them,  Is  it  lawful  to  do 
good  on  the  sabbath-days,  or  to  do  evil  ? 
to  save  life,  or  to  kill  ?  But  they  held  tlieir 
peace.  5.  And  when  he  had  looked  round 
about  on  theni  with  anger,  being  grieved 
for  the  hardness  of  their  hearts,  he  saith 
unto  the  man.  Stretch  forth  thine  hand. 
And  he  stretched  it  out :  and  his  hand  was 
restored  whole  as  the  other.  6.  And  the 
Pharisees  went  forth,  and  straightway  took 
counsel  with  the  Herodians  against  him, 
how  they  might  destroy  him.  7.  But  Jesus 
withdrew  himself  with  his  disciples  to  the 
sea :  and  a  great  multitude  from  Galilee 
followed  him,  and  from  Judea,  8.  And 
from  Jerusalem,  and  from  Idumea,  and 
/ro?7i  beyond  Jordan ;  and  they  about  Tyre 
and  Sidon,  a  great  multitude,  when  they 
had  heard  what  great  things  he  did,  came 
unto  him.  9.  And  he  spake  to  his  disci- 
ples, that  a  small  ship  should  wait  on  him 
because  of  the  multitude,  lest  they  should 
throng  him.  10.  For  he  had  healed  many; 
insomuch  that  they  pressed  upon  liim  to 
touch  him,  as  many  as  had  plagues.  11. 
And  unclean  spirits,  when  they  saw  him, 
fell  down  before  him,  and  cried,  saying. 
Thou  art  the  Son  of  God.  12.  And  he 
straitly  charged  them  that  they  should  not 
make  him  known. 

Here,  as  before,  we  have  our  Lord  Jesus  busy  at 
work  in  the  synagogue  first,  and  then  by  the  sen-side; 
to  teach  us  that  his  presence  should  not  be  confined 
either  to  the  one  or  to  the  other,  but  wherever  any 
are  gathered  together  in  his  name,  whether  m  the 


364 


ST.  MAKK,  III. 


synagogue  or  any  where  else,  there  is  he  in  the 
midst  of  them.  In  every  place  where  he  records  his 
name,  he  will  meet  his  people,  and  bless  them  ;  it  is 
his  will  that  men  pray  every  ivhere.  Now  here 
we  have  some  account  of  what  he  did. 

I.  When  he  entered  again  into  the  synagogue, 
he  improved  the  opportunity  he  had  there,  of  doing 
good,  and  having,  no  doubt,  preached  a  sermon 
there,  he  wrought  a  miracle  for  the  confirmation  of 
it,  or  at  least  for  the  confirmation  of  this  truth — that 
it  is  lawful  to  do  good  on  the  sabbath-day.  We  had 
the  narrative,  Matth.  12.  9. 

1.  Tlie  patient's  case  was  piteous ;  he  had  a  wither- 
ed hand,  by  which  he  was  disabled  to  work  for  his 
living ;  and  those  that  are  so,  are  the  most  proper 
objects  of  charity  ;  let  those  be  helped,  that  cannot 
help  themselves. 

2.  The  spectators  were  very  unkind  both  to  the 
patient  and  to  the  Physician,  instead  of  interceding 
for  a  poor  neighbour,  tliey  did  what  they  could  to 
hinder  his  cure  :  for  they  intimated  that  if  Christ 
cured  him  now  on  the  sabbath-day,  they  would  ac- 
cuse him  as  a  Sabbath-breaker.     It  liad  been  very 

•unreasonable,  if  they  should  have  opposed  a  physi- 
cian or  surgeon  in  helping  any  poor  body  in  misery, 
by  ordinary  methods  ;  but  much  more  absurd  was  j 
it  to  oppose  him  that  cured  witliout  any  labour  but ; 
by  a  word's  speaking.  | 

3.  Christ  dealt  very  fairly  with  the  spectators,  ' 
and  dealt  witli  themyirst,  if  possible  to  prevent  the 
offence. 

( 1. )  He  laboured  to  convince  their  judgment.  He 
bid  the  man  stand  forth,  (y.  3.)  that  by  the  sight 
of  him  they  might  be  moved  with  compassion  to- 
ward him,  and  might  not,  for  shame,  account  his 
cure  a  crime.  And  then  he  appeals  to  their  own 
consciences  ;  though  the  tiling  speafrs  itself,  yet  he 
is  pleased  to  speak  it ;  "Is  it  lawful  to  do  good  on 
the  sabbath-days,  as  I  design  to  do,  or  to  do  evil,  as 
you  design  to  do  ?  Wliether  is  better,  to  save  life, 
or  to  kill?"  Wliat  fairer  question  could  be  put? 
And  yet,  because  they  saw  it  would  turn  against 
them,  they  held  their  peace.  Note,  Those  are  ob- 
stinate indeed  in  their  infidelity,  who,  when  they 
can  say  nothing  against  a  tratli,  will  say  nothing  to 
it ;  and,  when  they  cannot  resist,  yet  will  not  yield. 

(2.)  When  they  rebelled  against  the  light,  he 
lamented  their  stubbornness  ;  (t'.  5.)  He  looked  round 
about  on  thein  with  anger,  being  griexied  for  the 
hardness  of  their  hearts.  The  sin  he  had  an  eye  to, 
was,  the  the  hard?iess  of  their  hearts,  their  insensi- 
bleness  of  tlie  evidence  of  his  miracles,  and  their 
inflexible  resolution  to  persist  in  unbelief.  We  hear 
what  is  said  amiss,  and  see  what  is  done  amiss  ;  but 
Christ  looks  at  the  root  of  bitterness  in  the  heart, 
the  blindness  and  hardness  of  that.  Obsei-ve,  [1.] 
How  he  was /irovoked  by  the  sin  ;  he  looked  round 
v/ion  them ;  for  they  were  so  many,  and  had  so 
placed  themselves,  that  they  suiTounded  him,  and 
he  looked  with  anger  ;  his  anger,  it  is  proliable,  ap- 
peared in  his  countenance  ;  his  anger  was,  like 
God's,  without  the  least  perturbation  to  himself, 
Ijut  not  without  great  provocation  from  us.  Note, 
Tl\e  sin  of  sinners  is  very  displeasing  to  Jesus  Christ ; 
and  tlie  way  to  be  angry,  and  not  to  sin,  is,  to  be 
angiy,  as  Christ  was,  at  nothing  but  sin.  Let  hard- 
liearted  sinners  tremble  to  think  of  tlie  anger  with 
whicli  he  will  look  round  upon  them  shortlv,  when 
the  great  day  of  his  wrath  comes.  [2.]  How  he 
pitied  the  sinners ;  he  v/as  grieved  for  the  hardness  of 
their  hearts ;  as  Ood  was  grieved  "forty  years  for  the 
hardness  of  tlie  hearts  of  their  fathers  in  the  wil- 
derness. Note,  It  is  a  great  grief  to  our  Lord  Jesus, 
to  see  sinners  bent  upon  their  o^vn  ruin,  and  obsti- 
nately set  against  the  methods  of  their  conviction 
and  recovery,  for  he  would  not  that  any  should 
perish.    This  is  a  good  reason  why  the  hai-dness  of 


our  own  hearts  and  of  the  hearts  of  others,  should 
be  a  gi-ief  to  us. 

4.  Christ  dealt  veiy  kindly  with  the  patient ;  he 
bid  him  stretch  forth  his  hand,  and  it  was  immedi- 
ately restored.  Now,  (1.)  Christ  has  hereby  taught 
us  to  go  on  with  resolution  in  the  way  of  our  duty, 
how  violent  soever  the  opposition  is,  tliat  we  meet 
with  in  it.  We  must  deny  ourselves  sometimes  in 
our  ease,  pleasure,  and  convenience,  rather  than 
give  offence  even  to  those  who  causelessly  take  it, 
but  we  must  not  deny  ourselves  the  satisfaction  of 
serving  God,  and  doing  good,  though  offence  may 
unjustly  be  taken  at  it.  None  could  be  more  tender 
of  giving  offence  than  Christ ;  yet  rather  than  send 
this  poor  man  away  uncured,  he  would  venture  of- 
fending all  the  Scribes  and  Pharisees  that  compassed 
him  about.  (2.)  He  hath  hereby  given  us  a  sfieci- 
men  of  the  cures  wrought  by  his  grace  upon  poor 
souls;  our  hands  are  spiritually  TO/c/;frprf,  the  pow- 
ers of  our  souls  weakened  by  sin,  and  disabled  for 
that  which  is  good.  The  great  healing-day,  is  the 
sabbath,  and  the  healing-place  the  synagogue  ;  the 
healing-power  is  that  of  Christ.  The  gospel-com- 
mand is  like  this  recorded  here  ;  and  the  command 
as  rational  and  just,  though  our  hands  are  withered, 
and  we  cannot  of  ourselves  stretch  them  forth,  we 
must  attempt  it,  must,  as  well  as  we  can,  lift  them, 
uji  to  God  in  prayer,  lay  hold  on  Christ  and  eternal 
life,  and  employ  them  in  good  works  ;  and  if  we  do 
our  endeavour,  power  goes  along  with  the  word  of 
Christ,  he  affects  the  cure.  Though  our  hands  be 
withered,  yet,  if  we  will  not  offer  to  stretch  them  out, 
it  is  our  own  fault  that  we  are  not  healed ;  but  if  we 
do,  and  are  healed,  Christ  and  his  power  and  grace 
must  have  all  the  gloiy. 

5.  The  enemies  of  Christ  dealt  veiy  barbarously 
with  him.  Such  a  work  of  mercy  should  have  en- 
gaged their  love  to  him,  and  such  a  work  of  wonder 
their  faith  in  him.  But,  instead  of  that,  the  Phari- 
sees, who  pretended  to  be  oracles  in  the  church,  and 
the  Herodians,  who  pretended  to  be  the  supporters 
of  the  state,  though  of  opposite  interests  one  to  an- 
other, took  counsel  together  against  him,  how  they 
might  destroy  him.  Note,  They  that  suffer  for  do- 
ing good,  do  but  suffer  as  their  Master  did. 

II.  When  he  withdrew  to  the  sea,  he  did  go  there. 
While  his  enemies  sought  to  destroy  him,  he  quitted 
the  place  ;  to  teach  us  in  troublous  times  to  shift  for 
our  own  safety  ;  but  see  here, 

I.  How  he  was  followed  into  his  retirement.  When 
some  had  such  an  enmity  to  him,  that  they  drove 
him  out  of  their  country,  others  had  such  a  value 
for  him,  that  they  followed  him  wherever  he  went ; 
and  the  enmity  of  their  leaders  to  Christ  did  not 
cool  their  respect  to  him.  Gj-eat  multitudes  follow- 
ed him  from  all  parts  of  the  nation  ;  as  far  north,  as 
from  Galilee  ;  as  far  south,  as  from  Judea  and  Jeru- 
salem ;  nay,  and  from  Idumea  ;  as  far  east,  as  from 
beyond  Jordan  ;  and  west,  as  from  about  Tyre  and 
Sidon,  V.  7,  8.  Observe,  (1.)  Wliat  induced  them 
to  follow  him  ;  it  was  the  report  they  heard  of  the 
great  things  he  did  for  all  that  applied  themselves 
to  him  ;  some  wislied  to  see  one  that  had  done  such 
great  things,  and  others  hoped  he  would  do  great 
things  for  theni.  Note,  The  consideration  of  the 
great  things  Christ  has  done,  should  engage  us  to 
come  to  him.  (2.)  Wliat  they  followed  him  for; 
(i'.  10.)  They  pressed  upon  him,  to  touch  him,  as 
many  as  had  plagues.  Diseases  are  here  called 
plagues,  fjiicTTiytt! — corrections,  chastisements  ;  so 
they  are  designed  to  be,  to  make  us  smart  for  our 
sins,  that  thereby  we  may  be  made  sorry  for  them, 
and  may  be  warned  not  to  return  to  them.  Those 
that  were  under  these  scourgings,  came  to  Jesus ; 
this  is  the  errand  on  which  sickness  is  sent,  to  quick- 
en us  to  inquire  after  Christ,  and  apply  ourselves  to 
him  as  our  Physician.     They  pressed  upon  him. 


ST.  MARK,  III. 


36i 


each  striving  which  should  get  nearest  to  him,  and 
■which  should  be  frst  served.  They  fill  down  be- 
fore him,  (so  Dr.  Hammond,)  as  petitioners  for  his 
favour ;  they  desired  leave  but  to  touch  him,  having 
faith  to  be  healed,  not  only  by  his  touching  them,  but 
by  their  touching  him  ;  which  no  doubt  they  had 
many  instances  of.  (3. )  What  provision  he  made 
to  be  ready  to  attend  them  ;  {y.  9. )  He  sjiake  to  his 
disci/iles,  who  were  fishermen,  and  had  fisher-boats 
at  command,  that  a  small  shi/i  should  constantly  zvait 
on  him,  to  carry  him  from  place  to  place  on  the 
same  coast ;  that,  when  he  had  despatched  the  ne- 
cessary business  he  had  to  do  in  one  place,  he  might 
easily  remove  to  another,  where  his  presence  was 
requisite,  without  pressing  through  the  crowds  of 
people  that  followed  him  from  curiosity.  Wise  men, 
as  much  as  they  can,  decline  a  crowd. 

2.  What  abundance  of  good  he  did  in  his  retire- 
ment. He  did  not  withdraw,  to  be  idle,  nor  did  he 
send  back  those  who  i-udely  crowded  after  him  when 
he  withdrew,  but  took  it  kindly,  and  gave  them  what 
they  came  for  ;  for  he  never  said  to  any  that  sought 
hini  diligently,  Seek  ye  me  in  vain.  (1.)  Diseases 
were  effectually  cured ;  He  healed  many ;  divers 
sorts  of  patients,  ill  of  divers  sorts  of  diseases ; 
though  numerous,  though  various,  he  healed  them. 
(2. )  Devils  were  effectually  conquered ;  those  whom 
unclean  spirits  had  got  possession  of,  luheri  they  saw 
him,  trembled  at  his  presence  and  they  also  fill 
down  befire  him,  not  to  supplicate  his  favour,  but 
to  deprecate  his  wrath,  and  by  their  own  terrors 
were  compelled  to  own  that  he  was  the  Son  of  God, 
V.  11.  It  is  sad  that  this  great  truth  should  be  de- 
nied by  any  of  the  children  of  men,  who  may  have 
the  benefit  of  it,  when  a  confession  of  it  has  so  often 
been  extorted  from  devils,  who  are  excluded  from 
having  benefit  by  it.  (3. )  Christ  sought  not  applause 
to  himself  in  doing  those  great  things,  for  he  strictly 
charged  those  for  whom  he  did  them,  that  they 
should  not  make  him  known;  {v.  12.)  that  they 
should  not  be  industrious  to  spread  the  notice  of  his 
cures,  as  it  were  by  advertisements  in  the  news  pa- 
pers, but  let  them  leave  his  own  works  to  praise  him, 
and  let  the  report  of  them  diffuse  iteslf,  and  make 
its  own  way.  Let  not  those  that  are  cured,  be  for- 
ward to  dixTilge  it,  lest  it  should  feed  their  pride 
who  are  so  highly  favoured  ;  but  let  the  standers-by 
carry  away  the  intelligence  of  it.  When  we  do  that 
which  is  praise-worthy,  and  yet  covet  not  to  be 
praised  of  men  for  it,  then  the  same  mind  is  in  us, 
which  was  in  Christ  Jesus. 

1 3.  And  he  goeth  up  into  a  mountain, 
and  calletii  nnto  him  whom  he  would ;  and 
they  came  unto  him.  14.  And  he  ordain- 
ed twelve,  that  they  should  be  with  him, 
and  that  he  might  send  them  forth  to  preach, 
15.  And  to  have  power  to  heal  sicknesses, 
and  to  cast  out  de\ils  :  16.  And  Simon  he 
surnamed  Peter -,  17.  And  James  the  so?i 
of  Zebedee,  and.Tohn  the  brother  of  James ; 
and  he  surnamed  them  Boanerges,  which 
is,  The  sons  of  thunder ;  1 8.  And  Andrew, 
and  Philip,  and  Bartholomew,  and  Mat- 
tliew,  and  Thomas,  and  James  the  son  of 
Alpheus,  and  Thaddeus,  and  Simon  the 
Canaanite,  1 9.  And  Judas  Iscariot,  which 
also  betrayed  him  :  and  they  went  into  an 
house.  20.  And  the  multitude  cometh  to- 
gether again,  so  that  they  could  not  so 
much  as  eat  bread.  21.  And  when  his 
friends  heard  of  it,  they  went  out  to  lay 


for  they  said.  He  is  beside 


hold  on  him 
himself 

In  these  verses,  we  have, 

I.  The  choice  Christ  made  of  the  twelve  apostles 
to  be  his  constant  followers  and  attendants,  and  to 
be  sent  abroad  as  there  was  occasion,  to  preach  the 
gospel.     Obsei-ve, 

1.  The  introduction  to  this  call  or  promotion  of 
disciples ;  He  goes  up  into  a  mountain,  and  his  er- 
rand thither  was  to  pray.  Ministers  must  be  set 
apart  with  solemn  prayer  for  the  pouring  out  of  the 
Spirit  upon  them  ;  though  Christ  had  authority  to 
confer  the  gifts  of  the  Holy  Ghost,  yet,  to  set  us  an 
example,  he  prayed  for  them. 

2.  The  i-ule  he  went  by  in  his  choice,  and  that  was 
his  own  good  pleasure  ;  He  called  unto  him  whom 
he  would.  Not  such  as  we  would  have  thought 
fittest  to  be  called,  looking  upon  the  countenance, 
and  the  height  of  the  stature  ;  but  such  as  he  thought 
fit  to  call,  and  determined  to  make  fit  for  the  ser- 
vice to  which  he  called  them  ;  even  so,  blessed  Je- 
sus, because  it  seemed  good  in  thine  eyes.  Christ 
calls  whom  he  will ;  for  he  is  a  free  Agent,  and  his 
gi'ace  is  his  own. 

3.  The  efficacy  of  the  call  ;  He  called  them  to 
separate  themselves  fi-om  the  crowd,  and  stand  by 
him,  and  they  came  unto  him.  Christ  calls  those 
who  were  given  him  ;  (John  17.  6.)  and  all  that  the 
Father  gave  him,  shall  come  to  him,  John  6.  of. 
Those  whom  it  was  his  will  to  call,  he  made  willing 
to  come  ;  hispeo/ile  shall  be  willing  in  the  day  of  Ma 
power.  Perhaps  they  came  to  him  readily  enough, 
because  they  were  in  expectation  of  reigning  with 
him  in  temporal  pomp  and  power  ;  but  when  after- 
ward they  were  undecei-rjed  in  that  matter,  yet  they 
had  such  a  prospect  given  them  of  better  things, 
that  they  would  not  say  they  were  deceived  in  their 
Master,  nor  repented  their  leaving  all  to  be  with 
him. 

4.  The  end  and  intention  of  this  call  ;  He  ordain- 
ed the?n,  (probably  by  the  imposition  of  hands,  which 
was  a  ceremony  used  among  the  Jews,)  that  they 
should  be  with  him  constantly,  to  be  witnesses  of  his 
doctrine,  manner  of  life,  and  patience,  that  they 
m\<^ht fully  know  it,  and  be  able  to  give  an  account 
of  it ;  and  especially  that  they  might  attest  the  truth 
of  his  miracles  ;  they  must  be  with  him,  to  receive 
instructions  from  him,  that  they  might  be  qualified 
to  give  instructions  to  others.  It  would  require  time 
to  fit  them  for  that  which  he  designed  them  for ;  for 
they  must  be  sent  forth  to  preach  ;  not  to  preach  till 
they  were  sent,  and  not  to  be  se7it  till  by  a  long  and 
intimate  acquaintance  with  Christ  they  were  fitted. 
Note,  Christ's  ministers  must  be  much  with  him. 

5.  The  power  he  gave  them  to  work  miracles  ; 
and  hereby  he  put  a  very  great  honour  upon  them, 
beyond  that  of  the  great'men  of  the  earth.  He  or- 
dained them  to  heal  sicknesses,  and  to  cast  out  dexnls. 
They  showed  that  the  power  which  Christ  had  to 
work  these  miracles,  was  an  original  power  ;  that 
he  had  it  not  as  a  Serx'ant,  but  as  a  Son  in  his  own 
house,  in  that  he  could  confer  it  upon  others,  and 
invest  them  with  it :  they  have  a  rule  in  the  law, 
Deputatus  non  potest  deputare — He  that  is  only 
deputed  himself,  cannot  depute  another;  but  our 
Lord  Jesus  had  life  in  himself,  and  the  Spirit  without 
measure  ;  for  he  could  give  this  power  even  to  the 
weak  and  foolish  things  of  the  world. 

6.  Their  number  and  names ;  He  ordained  twelve, 
according:  to  the  number  of  the  twelve  tribes  of  Is- 
rael. They  are  here  named  not  just  in  the  same 
order  as  they  were  in  Matthew,  nor  by  couples,  as 
they  were  there  ;  but  as  there,  so  here,  Peter  is  put 
first,  and  Judas  last  Here  Matthew  is  put  before 
Thomas,  probably  being  called  in  that  order  ;  but  in 
that  catalogue  which  Matthew  himself  drew  up,  he 


366 


ST.  MARK,  III. 


puts  himself  after  Thomas  :  so  far  was  he  from  in- 
sisting upon  the  precedency  of  his  consecration.  But 
that  which  Mark  only  takes  notice  of  in  this  list  of 
the  apostles,  is,  that  Christ  called  James  and  John 
Boanerges,  which  is,  T/ie  sons  of  t/iunder  ;  perhajjs 
they  were  remarkable  for  a  loud,  commanding  voice, 
they  were  thundering  preachers ;  or,  rather,  it  de- 
notes the  zeal  and  fervency  of  their  spirits,  which 
would  make  them  active  for  God  abo\e  their  bre- 
thren. These  two  (saith  Dr.  Hammond)  were  to 
be  special  eminent  ministers  of  the  gospel,  which  is 
called  a  voice  sha/cing-  the  earth,  Heb.  12.  26.  Yet 
John,  one  of  those  sons  of  tliunder,  Avas  full  of  love 
and  tenderness,  as  appears  by  his  epistles,  and  was 
the  beloved  disciple. 

7.  Their  retirement  with  their  Master,  and  close 
adherence  to  him  ;  They  went  into  a  house.  Now 
that  this  jury  was  impannelled,  they  stood  together, 
to  hearken  to  their  evidence.  They  went-  together 
into  the  house,  to  settle  the  orders  of  their  infant- 
college  ;  and  now,  it  is  likely,  the  bag  was  given  to 
Judas,  which  pleased  him,  and  made  him  easy. 

II.  The  continual  crowds  that  attended  Christ's 
motions;  [v.  20.)  The  multitude  comcth  together 
again,  unsent  for,  and  unseasonably  pressing  upon 
him,  some  with  one  errand  and  some  witli  another ; 
BO  that  he  and  his  disciples  could  not  get  time  so 
much  as  to  eat  bread,  much  less  for  a  set  and  full 
meal.  Yet  he  did  not  shut  his  doors  against  the  pe- 
titioners, but  bid  them  welcome,  and  gave  to  each 
of  them  an  answer  of  peace.  Note,  They  whose 
hearts  ai-e  enlarged  in  the  work  of  God,  can  easily 
bear  with  great  inconveniences  to  themselves,  in  ihe 
prosecution  of  it,  and  will  rather  lose  a  meal's  meat 
at  any  time  tlian  slip  an  opportunity  of  doing  good. 
It  is  hajjpy  when  zealous  hearers  and  zealous  /ircach- 
ers  thus  ?ncet,  and  encourage  one  another.  Now  the 
kingdom  of  God  was  fireached,  and  men  pressed  into 
it,  Luke  16.  16.  This  was  a  gale  of  opportunitv 
worth  improving ;  and  the  disciples  might  well  af- 
ford to  adjourn  their  meals,  to  lay  hold  on  it  It  is 
good  striking  while  tlie  iron  is  hot. 

III.  The  care  of  his  relations  concerning  him  ;  {v. 
21.)  When  his  friends  in  Capernaum  heard  how  he 
was  followed,  and  what  pains  he  took,  they  went  out, 
to  lay  hold  on  him,  and  fetch  him  home,  for  they  said. 
He  is  beside  himself.  1.  Some  understand  it  of  an 
absurd  preposterous  care,  which  had  more  in  it  of 
reproach  to  him  than  of  respect ;  and  so  we  must 
take  it  as  we  read  it.  He  is  beside  himself;  either  they 
suspected  it  themselves,  or  it  was  suggested  to  them, 
and  they  gave  credit  to  the  suggestion,  that  he  was 
gone  distracted,  and  therefore  his  friends  ought  to 
bind  him,  and  put  him  in  a  dai'k  room,  to  bring  him 
to  his  right  mind  again.  His  kindred,  many  of  them, 
had  mean  thoughts  of  him,  (John  7.  5. )  and  were 
willing  to  hearken  to  this  ill  construction  which  some 
put  upon  his  great  zeal,  and  to  conclude  him  crazed 
in  his  intellects,  and  under  that  pretence  to  take  him 
off  from  his  work.  The  prophets  were  called  77iad 
fellows,  2  Kings  9.  11.  2.  Others  understand  it  of 
a  well-meajiing  care ;  and  then  they  read  eIicttb — 
"  He  fainteth,  he  has  no  time  to  eat  bread,  and  there- 
fore his  strength  will  fail  him  ;  he  wiU  be  stifled  with 
the  crowd  of  people,  and  will  have  his  spirits  quite 
exhausted  with  constant  speaking,  and  the  virtue 
that  goes  out  of  him  in  his  miracles ;  and  therefore 
let  us  use  a  friendly  violence  with  him,  and  get  him 
a  little  breathing  time."  In  his  preaching-work,  as 
well  as  his  suffering-work,  he  was  attacked  with, 
Master,  sfiare  thyself.  Note,  They  who  go  on  with 
vigour  and  zeal  in  the  work  of  God,  must  expect  to 
meet  with  hinderances,  both  from  the  groundless  dis- 
affection of  their  enemies,  and  the  mistaken  affec- 
tions of  their  friends,  and  they  have  need  to  stand 
upon  their  g-uard  against  both. 


22.  And  the  Scribes  wliich  came  clown 
from  Jerusalem  said,  He  liatii  Beelzebub, 
and  by  the  prince  of  tiie  devils  caslelh  he 
out,  devils.  23.  And  he  called  them  vnlo 
him.,  and  said  nnto  tiiem  in  parables,  How 
can  Satan  cast  out  Satan  ?  24.  And  if  a 
kingdom  be  divided  against  itself,  liiat  king- 
dom cannot  stand.  25.  And  if  a  house  be 
divided  against  itself,  that  house  cannot 
stand.  26.  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  cannot  stand, 
but  hath  an  end.  27.  JNo  man  can  enter 
into  a  strong  man's  house,  and  spoil  his 
goods,  except  he  will  fust  bind  the  strong 
man  ;  and  then  he  will  spoil  his  house.  28. 
Verily  I  say  unto  you.  All  sins  siiall  be  for- 
given unto  the  sons  of  men,  and  blasphe- 
mies wherewith  soever  they  shall  blas- 
pheme :  29.  But  he  that  shall  blaspheme 
against  the  Holy  Ghost  hath  never  forgive- 
ness, but  is  in  danger  of  eternal  damnation : 
30.  Because  they  said,  He  hath  an  unclean 
spirit. 
Here  is, 

I.  The  impudent,  impious  brand  which  the  Scribes 
fastened  upon  Christ's  casting  out  devils,  that  they 
might  evade  and  invalidate  the  con\iction  of  it,  and 
have  a  poor  excuse  for  not  yielding  to  it.  These 
Scribes  came  down  from  Jerusalem,  v.  22.  It  should 
seem,  they  came  this  long  journey  on  purpose  to 
hinder  (he  progress  of  tlie  doctrine  of  Christ ;  such 
pains  did  they  take  to  do  mischief ;  and,  coming  from 
Jerusalem,  where  were  the  most  polite  and  learned 
Scribes,  and  where  they  had  opportunity  of  consult- 
ing together  against  the  Lord  and  his  jinointed,  they 
were  in  the  greater  capacity  to  do  mischief;  the  re- 
putation of  Scribes  from  Jeiiisalem  would  have  an 
influence  not  only  upon  the  country-Jieople,  but  upon 
the  country-  Scribes  ;  they  had  ne^'er  thought  of  this 
base  suggestion  concerning  Christ's  miracles  till  the 
Scribes  frojn  Jerusalem  put  it  in  their  heads.  They 
could  not  deny  but  that  he  cast  out  devils,  which 
plainly  bespoke  him  sent  of  God ;  but  they  insinuat- 
ed that  he  had  Beelzebub  on  his  side,  was  in  league 
with  him,  and  by  the  prince  of  the  dez'ils  cast  out  de- 
vils. There  is  a  trick  in  the  case ;  Satan  is  not  cast 
out,  he  only  goes  out  by  consent.  There  was  no- 
thing in  the  manner  of  Christ's  casting  out  devils, 
that  gave  any  cause  to  suspect  this ;  he  did  it  as  one 
having  authority  ;  but  so  they  will  have  it,  who  re- 
solve not  to  believe  him. 

II.  The  rational  answer  which  Christ  gave  to  this 
objection,  demonstrating  the  absurdity  of  it. 

1.  Satan  is  so  subtle,  that  he  will  never  voluntai-ily 
quit  his  possession ;  If  Satan  cast  out  Satan,  his  king- 
dom is  divided  against  itself,  and  it  cannot  stand,  v. 
23 — 25.  He  called  them  to  him,  as  one  desirous  they 
should  be  convinced ;  he  treated  them  with  all  the 
freedom,  friendliness,  and  familiarity,  that  could  be; 
he  vouchsafed  to  reason  the  case  with  them,  that 
every  mouth  may  be  stopped.  It  was  plain  that  the 
doctrine  of  Christ  made  war  upon  the  devil's  king- 
dom, and  had  a  direct  tendency  to  break  his  power, 
and  crush  his  interest  in  the  souls  of  men ;  and  it  was 
as  plain  tliat  the  casting  of  him  out  of  the  bodies  of 
people  confii-med  that  doctrine,  and  gave  it  the  set- 
ting on  ;  and  therefore  it  cannot  be  imagined  that  he 
should  come  into  such  a  design ;  every  one  knows 
that  Satan  is  no  fool,  nor  will  act  so  directly  against 
his  own  interest. 


ST.  MARK,  IV. 


367 


2.  Christ  is  so  wise,  that,  being  engaged  in  war 
■with  him,  he  will  attack  his  forces  wherever  he 
meets  them,  whether  in  the  bodies  or  souls  of  peo- 
ple, V.  17.  It  is  plain,  Christ's  design  is  to  enter  into 
the  strong  man's  house,  to  take  possession  of  the  in- 
terest he  has  in  the  world,  and  to  sfwil  his  goods,  and 
convert  them  to  his  own  service  ;  and  therefore  it  is 
natural  to  suppose  that  he  will  thus  bind  the  strong 
man,  will  forbid  him  to  speak  when  he  would,  and 
to  stay  where  he  would,  and  thus  show  that  he  has 
gained  a  victory  over  him. 

III.  The  awtul  warning  Christ  gave  them  to  take 
heed  how  they  spake  such  dangerous  words  as  these; 
howc\er  they  might  make  light  of  them,  as  only 
conjectures,  and  the  langiaage  of  free-thin/cing,  if 
they  persisted  in  it,  it  would  be  of  fatal  consequence 
to  them  ;  it  would  be  found  a  sin  against  the  last  re- 
medy, and  consequently  unpardonable ;  for  what 
could  be  imagined  possible  to  bring  them  to  repen- 
tance for  their  sin  in  blaspheming  Christ,  who  would 
set  aside  such  a  strong  conviction  with  such  a  weak- 
evasion?  It  is  true,  the  gospel  promiseth,  because 
Christ  hath  purchased,  forgiveness  for  the  greatest 
sins  and  sinners,  t.  28.  Many  of  those  who  reviled 
Christ  on  the  cross,  (which  was  a  blaspheming  of  the 
i)0?i  of  man,  aggravated  to  the  highest  degree, )  lound 
mercy,  and  Christ  himself  prayed.  Father,  forgive 
them  ;  but  this  was  blaspheming  the  Holy  Ghost,  for 
it  was  by  the  Holy  Spirit  that  he  cast  out  devils, 
and  they  said.  It  was  by  the  iinclea?i  spirit,  -u.  30. 
By  this  method  they  would  outface  the  conviction 
of  all  the  gifts  of  the  Holy  Ghost  after  Christ's  as- 
cension, and  defeat  them  all,  after  which  there  re- 
mained no  more  proof,  and  therefore  they  should 
never  have  forgiveness,  but  were  liable  to  eternal 
damnation.  They  were  in  imminent  danger  of  that 
everlasting  punishment,  from  which  there  was  no 
redemption,  and  in  which  there  was  no  intermission, 
no  remission. 

3 1 .  There  came  then  his  brethren  and 
his  mother,  and,  standing  without,  sent  unto 
him,  calhng  him.  32.  And  tlie  multitude 
sat  about  him,  and  they  said  unto  him,  Be- 
hold, thy  mother  and  thy  brethren  without 
seek  for  thee.  33.  And  he  answered  them, 
sajing,  Who  is  my  mother,  or  my  brethren? 
34.  And  he  looked  round  about  on  them 
which  sat  about  him,  and  said,  Behold  my 
mother  and  my  brethren!  35.  For  who- 
soever shall  do  the  will  of  God,  the  same 
is  my  brother,  and  my  sister,  and  mother. 

Here  is,  1.  The  disrespect  which  Christ's  kindred, 
according  to  the  flesh,  showed  to  him,  when  he  was 
preaching ;  (and  they  knew  very  well  that  he  was 
then  in  his  element ;)  they  not  only  stood  nvithout, 
having  no  desire  to  come  iri,  and  hear  him,  but  they 
sent  in  a  message  to  call  him  out  to  them,  {v.  31,  32.) 
as  if  he  must  leave  his  work,  to  hearken  to  their  im- 
pertinences; it  is  probable  that  thev  had  ?w  business 
with  him,  only  sent  for  him  on  purpose  to  oblige  him 
to  break  off,  lest  he  should  kill  himself  He  knew 
how  far  his  strength  would  go,  and  preferred  the 
salvation  of  souls  before  his  own  life,  and  soon  after 
made  it  to  appear  with  a  witness ;  it  was  therefore 
an  idle  thing  for  them,  under  pretence  of  his  sparing 
himself,  to  interrupt  him ;  and  it  was  worse,  if  really 
they  had  business  with  him,  when  they  knew  he 
prefeiTed  his  business  as  a  Saviour,  so  much  before 
any  other  business. 

2.  The  respect  which  Christ  showed  to  his  spiri- 
tual kindred  upon  this  occasion.  Now,  as  at  other 
times,  he  put  a  comparative  neglect  upon  his  mother, 
■which  seemed  purposely  designed  to  obviate  and 


prevent  the  extravagant  respect  which  men  in  after- 
times  would  be  apt  to  pay  her.  Our  respect  ought 
to  be  guided  and  governed  by  Christ ;  now  the  virgin 
Mary,  or  Christ's  mother,  is  not  equalled  with,  but 
postponed  to,  ordinary  believers,  on  whom  Christ 
here  puts  a  superlative  honour.  He  looked  upon 
those  that  sat  about  him,  and  pronounced  those  of 
them  that  not  only  heard,  but  did,  the  will  of  God, 
to  be  to  him  as  hts  mother,  and  sister,  and  brother ; 
as  much  esteemed,  loved,  and  cared  for,  as  his 
nearest  relations,  v.  33 — 35.  This  is  a  good  reason 
why  we  should  honour  those  that  fear  the  Lord,  and 
choose  them  for  our  people  ;  why  we  should  be  not 
hearers  of  the  word  only,  but  doers  of  the  work,  that 
we  may  share  with  the  saints  in  tliis  lionour.  Surely 
it  is  good  to  be  akin  to  those  who  arc  thus  nearly 
allied  to  Christ,  and  to  have  fellowship  with  those 
that  have  fellowship  witli  Christ ;  and  woe  to  those 
who  hate  and  persecute  Christ's  kindred,  that  are 
his  bone  and  hisjiesh,  every  one  resembling  the  chil- 
dren of  a  King ;  (see  Judg.  8.  18,  19.)  for  he  will 
with  jealousy  plead  their  cause,  and  avenge  their 
blood. 

CHAP.  IV. 

In  this  chapter,  we  have,  I.  The  parable  of  the  seed,  and  the 
four  sorts  of  ground,  (v.  1 . .  9.)  with  the  exposition  of  it, 
(v.  10..  20.)  and  the  application  of  it,  v.  21..  25.  II.  The 
parable  of  the  seed  growing  gradually,  but  insensibly,  v. 
26..  29.  III.  The  parable  of  the  grain  of  muslard-seed, 
and  a  general  account  of  Christ's  parables,  v.  30..  34.  IV. 
The  miracle  of  Christ's  sudden  stilling  a  storm  at  sea,  t. 
35. .41. 

1 .  A  ND  he  began  again  to  teach  by  the 
J\-  sea-side :  and  there  was  gathered 
unto  him  a  great  multitude,  so  that  he  en- 
tered into  a  ship,  and  sat  in  the  sea ;  and 
the  whole  multitude  was  by  the  sea  on  the 
land.  2.  And  he  taught  them  many  things 
by  parables,  and  said  unto  diem  in  his  doc- 
trine, 3.  Hearken;  Behold,  there  went 
out  a  sower  to  sow :  4..  And  it  came  to 
pass,  as  he  sowed,  some  fell  by  the  way- 
side, and  the  fowls  of  the  air  came  and  de- 
voured it  up.  5.  And  some  fell  on  stony 
ground,  where  it  had  not  much  earth ;  and 
immediately  it  sprang  up,  because  it  had 
no  depth  of  earth:  6.  But  when  the  sun 
was  up,  it  was  scorched ;  and  because  it 
had  no  root,  it  withered  away.  7.  And 
some  fell  among  thorns;  and  the  thorns 
grew  up  and  choked  it,  and  it  yielded  no 
fruit.  8.  And  other  fell  on  good  ground, 
and  did  yield  fruit  that  sprang  up  and  in- 
creased, and  brought  forth,  some  thirty,  and 
some  sixty,  and  some  an  hundred.  9.  And 
he  said  unto  them,  He  that  hath  ears  to 
hear,  let  liim  hear.  10.  And  when  he  was 
alone,  they  that  were  about  him  with  the 
twelve  asked  of  him  the  parable.  1 1 .  And 
he  said  unto  them,  Unto  you  it  is  given  to 
know  the  mystery  of  the  kingdom  of  God : 
but  unto  them  that  are  without  all  these 
things  are  done  in  parables :  1 2.  That  see- 
ing they  may  see,  and  not  perceive ;  and 
hearing  they  may  hear,  and  not  understand ; 
lest  at  any  time  they  should  be  converted, 
and  their  sins  should  be  forgiven  them.  13. 


363 


And  he  said  unto  them,  Know  ye  not  this 
parable  ?  And  how  then  will  ye  know  all 
parables  ?  1 4.  The  sower  soweth  the  word. 
15.  And  these  are  they  by  the  way-side, 
where  the  word  is  sown ;  but  when  they 
have  heard,  Satan  cometh  immediately, 
and  taketh  away  the  word  that  was  sown 
in  their  hearts.  16.  And  these  are  they 
likewise  which  are  sown  on  stony  ground ; 
who,  when  they  have  heard  the  word,  im- 
mediately receive  it  with  gladness ;  •  17. 
And  have  no  root  in  themselves,  and  so  en- 
dure but  for  a  time :  afterward,  when  afflic- 
tion or  persecution  ariseth  for  the  word's 
sake,  immediately  they  are  offended.  18. 
And  these  are  they  which  are  sown  among 
thorns;  such  as  hear  the  word,  19.  And 
the  cares  of  this  world,  and  the  deceitful- 
ness  of  riches,  and  the  lusts  of  other  things 
entering  in,  choke  the  word,  and  it  becom- 
eth  unfruitful.  20.  And  these  are  they 
which  are  sown  on  good  ground ;  such  as 
hear  the  word,  and  I'eceive  it,  and  bring 
forth  fruit,  some  thirty  fold,  some  sixty,  and 
some  an  hundred. 

The  foregoing  chapter  began  with  Christ's  enter- 
ing into  the  synagogue ;  {y.  1.)  tliis  chapter  begins 
with  Christ's  teaching  again  by  the  sea-side.  Thus 
he  changed  liis  method,  tliat  if  possible  all  might  be 
reached  and  wrought  upon.  To  gratify  the  nice  and 
more  genteel  sort  of  people  that  had  seats,  chief 
seats,  in  the  synagogue,  and  did  not  care  for  hearing 
a  sermon  any  where  else,  he  did  not  preach  always 
by  the  seaside,  but,  having  liberty,  went  often  into 
the  synagogue,  and  taught  there  ;  yet,  to  gratify  the 
poor,  the  mob,  that  could  not  get  room  in  the  syna- 
gogue, he  did  not  always  preach  there,  but  began 
again  to  teach  by  the  sea-side,  where  they  could  come 
•within  hearing.  Thus  are  we  debtors  both  to  the 
wise  and  to  the  univise,  Rom,  1.  14. 

Here  seems  to  be  a  new  convenience  found  out, 
which  had  not  been  used  before,  though  he  had  be- 
fore preached  by  the  sea  side,  (ch.  2.  13.)  and  that 
was — his  standing  in  a  ship,  while  his  hearers  stood 
ufion  the  land;  and  that  mland  sea  of  Tiberias  hav- 
ing no  tide,  there  was  no  ebbing  and  flowing  of  the 
waters  to  disturb  them.  Methinks  Christ's  canying 
his  doctrine  into  a  ship,  and  preaching  it  thence,  was 
a  presage  of  his  sending  of  the  gospel  to  the  isles  of 
the  Gentiles,  and  the  shipping  off  of  the  kingdom  of 
God,  (that  rich  cargo,)  from  the  Jewish  nation,  to  be 
sent  to  a  people  that  would  bring  forth  more  of  the 
fruits  of  it      Now,  observe  here, 

I.  The  ivay  of  teaching  that  Christ  used  with  the 
multitude;  {v.  2.)  He  taught  them  many  things,  but 
it  was  by  parables,  or  similitudes,  which  would  tem/it 
them  to  hear  ;  for  people  love  to  be  spoken  to  in  their 
own  language,  and  careless  hearers  will  catch  at  a 
plain  comparison  boiTowed  from  common  things,  and 
will  retain  and  repeat  that,  when  thev  have  lost,  and 
perhaps  never  too/c,  the  truth  which  it  was  designed 
to  explain  and  illustrate ;  but,  unless  they  would  take 
pains  to  search  into  it,  it  would  but  amuse  them  ; 
seeing  they  would  see,  and  not  /lerceix'e,  (v.  12.)  and 
BO,  while  it  gratified  their  cui-iosity,  it  was  the  pun- 
ishment of  their  stupidity ;  they  wilfully  shut  their 
eyes  against  the  light,  and  therefore  justly  did  Christ 
put  it  into  the  dark  lanthorn  of  a  parable,  which  had 
a  bright  side  toward  those  who  appUed  it  to  them- 


ST.  MARK,  IV. 


selves,  and  were  willing  to  be  guided  by  it;  but  to 
those  who  were  only  witling  for  a  season  to  filay 
with  it,  it  only  gave  a  flash  of  light  now  and  then, 
but  sent  them  away  in  the  dark.  It  is  just  with  God 
to  say  of  those  that  nvilt  not  see,  that  they  shall  not 
see,  and  to  hide  from  their  eyes,  who  only  look  about 
them  with  a  great  deal  of  carelessness,  and  never 
look  before  them  with  any  concern  upon  the  things 
that  belong  to  their  peace. 

The  way  of  expounding  that  he  used  with  his  dis- 
ciples ;  When  he  was  alone  by  himself,  not  only  the 
twelve,  but  others  that  were  about  him  with  the 
twelve,  took  the  opportunity  to  ask  him  the  meaning 
of  the  parables,  v.  10.  They  found  it  good  to  be  about 
Christ ;  the  nearer  him  the  better ;  good  to  be  with 
the  twelve,  to  be  conversant  with  those  that  are  inti- 
mate with  him.  And  he  told  them  what  a  distin- 
guishing favour  it  was  to  them,  that  they  were  made 
acquainted  with  the  mystery  of  the  kingdom  of  God, 
T.  11.  The  secret  of  tli'e  Lord  was  with  them.  That 
instructed  them,  which  others  were  only  amused 
with,  and  they  were  made  to  increase  in  knowledge 
by  every  parable,  and  understood  more  of  the  way 
and  method  in  which  Christ  designed  to  set  up  his 
kingdom  in  the  world,  while  others  were  dismissed, 
never  the  -Wiser.  Note,  Those  who  know  the  mys- 
tery of  the  kingdom  of  heaven,  must  acknowledge 
that  it  is  given  to  them  ;  they  receive  both  the  light 
and  the  sight  from  Jesus  Christ,  who,  after  his  resur- 
rection, both  opened  the  scriptures,  and  opened  the 
understanding,  Luke  24.  27 — 45. 

In  particular,  we  have  here, 

1.  The  parable  of  the  sower,  as  we  had  it,  Matth. 
13.  3,  &c.  He  begins  (ji.  3.)  with.  Hearken,  and 
concludes  {v.  9.)  with.  He  that  hath  ears  to  hear  let 
him  hear.  Note,  The  words  of  Christ  demand  atten- 
tion, and  those  who  speak  from  him  may  command  it, 
and  should  stir  it  up  ;  even  that  which  as  yet  we  do 
not  tlioroughly  understand,  or  not  rightly,  we  must 
carefully  attend  to,  beheving  it  to  be  both  intelligible 
and  weighty,  that  at  length  we  may  understand  it ; 
we  shall  find  more  in  Christ's  sayings  than  at  first 
there  seemed  to  be. 

2.  The  exposition  of  it  to  the  disciples.  Here  is 
a  question  Christ  put  to  them  before  he  expounded 
it,  which  we  had  not  in  Matthew  ;  {v.  13.)  "Know 
ye  not  this  parable?  Know  ye  not  the  meaning  of  it  .■' 
How  then  wilt  ye  know  all  parables?"  (1.)  "If  ye 
know  not  this,  which  is  so  plain,  how  will  ye  under- 
stand other  parables,  which  will  be  more  dark  and 
obscure  ?  If  ye  are  gravelled  and  iim  aground  with 
this,  which  speaks  so  plainly  the  different  success  of 
the  word  preached  upon  those  that  hear  it,  which 
ye  yourselves  may  see  easily,  how  will  ye  understand 
the  parables  which  hereafter  will  speak  of  the  re- 
jection of  the  Jews,  and  the  calling  of  the  Gentiles, 
which  is  athingye  have  yet  no  idea  of  ?"  Note,  This 
should  quicken  us  both  to  prayer  and  pains  that  we 
may  get  knowledge — that  there  are  a  great  many 
things  which  we  are  concerned  to  know  ;  and  if  we 
understand  not  the  plain  truths  of  the  gospel,  how 
shall  we  master  those  that  are  more  difficult .'  Vita 
bre-vis,  ars  tonga — IJfe  is  short,  art  is  long.  If  we 
have  run  with  the  footmen,  and  they  have  wearied 
us,  and  run  us  down,  then  how  shall  weconterid  with 
horses?  Jer.  12.5.  (2.)  "If  ye  know  not  this,  which 
is  intended  for  your  direction  in  hearing  the  word, 
that  ye  may  profit  by  it,  how  shall  ye  profit  by  what 
ye  are  further  to  hear  ?  This  parable  is  to  teach  you 
to  be  attentive  to  the  word,  and  affected  with  it,  that 
you  may  understand  it.  If  ye  receive  not  this,  ye 
will  not  know  how  to  use  the  key  by  which  ye  must 
be  let  into  all  the  rest."  If  we  understand  not  the 
rules  we  are  to  observe,  in  order  to  our  profiting  by 
the  word,  how  shall  we  profit  by  any  other  rules  ? 
Observe,  Before  Christ  expounds  the  parable,  [1.] 
He  shews  them  how  sad  their  case  was,  who  were 


ST.  MARK,  IV. 


369 


not  let  into  the  meaning  of  the  doctrine  of  Christ ; 
To  you  it  is  given,  but  not  to  t/iem.  Note,  It  will 
help  us  to  put  a  value  upon  the  privileges  we  enjoy, 
as  aisciples  of  Christ,  to  consider  the  deplorable  state 
of  those  who  want  such  privileges,  especially  that 
they  are  out  of  the  ordinary  way  of  conversion  ;  /est 
they  should  be  converted,  and  their  sins  should  be  fur- 
given  them,  XI.  12.  Those  only  who  are  converted 
have  tlieir  sins  forgiven  them :  and  it  is  the  miser\' 
of  unconverted  souls,  that  they  lie  under  unpardoned 
guilt.  [2.]  He  shews  them  what  a  shame  it  was  that 
they  needed  such  particular  explanations  of  the  word 
they  heard,  and  did  not  apprehend  it  at  first.  Those 
that  would  improve  in  knowledge,  must  be  made 
sensibleljf  their  ignorance. 

Having  thus  prepared  them  for  it,  he  gives  them 
the  intei-pretation  of  the  parable  of  the  sower,  as  we 
had  it  before  in  Matthew.  Let  us  only  observe  here, 

Fii-st,  That,  in  the  great  field  of  the  church,  the 
word  of  God  is  dispensed  to  all  promiscuously  ;  The 
sower  soiveth  the  word,  {v..  14. )  sows  it  at  a  venture, 
beside  all  waters,  upon  aJl^orts  of  ground,  (Isa.  32. 
20. )  not  knowing  where  it  will  light,  or  what  fruit  it 
■will  biing  forth.  He  scatters  it,  in  order  to  the  in- 
crease of  it.  Christ  was  a  while  sowing  himself, 
when  he  went  about  teaching  and  preaching ;  now 
he  sends  his  ministers,  and  sows  by  their  hand. 
Ministers  are  sowers ;  they  have  need  of  the  skill  and 
discretion  of  the  husbandmen ;  (Isa.  28.  24 — 26. ) 
they  must  not  observe  winds  and  clouds,  (Eccl.  11. 

4,  6. )  and  must  look  up  to  God,  who  gives  seed  to' the 
sower,  2  Cor.  9.  10. 

Secondly,  That,  of  the  manv  that  hear  the  word 
of  the  gospel,  and  read  it,  and  are  conversant  witl) 
it,  there  are,  comparatively,  but  few  that  receive  it, 
so  as  to  bi'ing  forth  the  fi-uits  of  it ;  here  is  but  one  in 
four  that  comes  to  good.  It  is  sad  to  think  how  much 
of  the  precious  seed  of  the  word  of  God  is  lost,  and 
sown  in  vain  ;  but  there  is  a  day  coming  when  lost 
sermons  must  be  accounted  for.  Many,  that  have 
hearo.  Christ  himself  preach  in  their  streets,  will 
hereafter  be  bidden  to  depart  from  him  ;  those  there- 
fore who  place  all  their  religion  in  hearing,  as  if  that 
alone  would  save  them,  do  but  deceive  themselves, 
and  build  their  hope  upon  the  sand.  Jam.  1.  22. 

Thirdly,  Many  are  much  affected  with  the  word 
for  the  present,  who  yet  receive  no  abiding  benefit 
by  it.  The  motions  of  soul  they  ha\e,  answerable 
to  what  they  hear,  are  but  a  mere  flash,  like  the 
crackling  of  thorns  under  a  pot.  We  read  of  hvpo- 
crites,  that  they  delight  to  know  God's  ways ;  (Isa. 
58.  2.)  of  Herod,  that  he  heard  John  gladly  ;  {eh.  6. 
20. )  of  others,  that  they  rejoiced  m  his  light :  (John 

5.  35.)  of  those  to  whom  Ezekiel  was  a  lovely  song, 
(Ezek.  33.  32.)  and  those  represented  here  by  the 
stony  ground  received  the  word  with  gladness,  and 
yet  came  to  nothing. 

1^0  urthly.  The  reason  why  the  word  doth  not  leave 
commanding,  abiding,  impressions  upon  the  minds 
of  the  people,  is,  because  their  hearts  are  not  duly 
disposed  and  prepared  to  receive  it ;  the  fault  is  in 
themselves,  not  in  the  word  ;  some  are  careless  for- 
getful hearers,  and  these  get  no  good  at  all  by  the 
word ;  it  comes  in  at  one  ear,  and  goes  out  at  the 
other :  others  have  their  convictions  ovei-powered 
by  their  conniptions,  and  they  lose  the  good  impres- 
sions the  word  has  made  upon  them,  so  that  they  get 
no  abiding  good  by  it. 

Fifthly,  The  devil  is  very  busy  about  loose,  care- 
less hearers,  as  the  fowls  of  the  air  go  about  the  seed 
that  lies  above  ground ;  when  the  heart,  like  the 
highway,  is  unploughed,  unhumbled,  when  it  lies 
common,  to  be  trodden  on  by  evcrv  passenger,  as 
their's  that  are  gi-eat  company  keepers,  then  the 
devil  is  like  the  fowls;  he  comes  swiftlv,  and  carries 
away  the  word  ere  we  are  aware.  WTien,  there- 
fore, these  fowls  come  down  upon  the  sacrifices,  we 

Vol.  v.— 3  A 


should  take  care,  as  jibram  did,  to  drtve  them 
away ;_  (Gen.  15.  21.)  that,  though  we  cannot  keep 
them  from  hovering  over  our  heads,  we  may  not  let 
them  nestle  in  our  hearts. 

Sijcthly,  Many  that  are  not  openly  scandalized,  so 
as  to  throw  off  their  profession,  as  they  on  the  stony 
ground  did,  yet  have  the  efficacy  of  it  secretly  choked 
and  stifled,  so  that  it  comes  to  nothing ;  they  continue 
in  a  barren,  hypocritical  profession,  which  brings 
nothing  to  pass,  and  so  go  down  as  cei-tainly,  though 
more  plausibly,  to  hell. 

Seventhly,  Impressions  that  are  not  deep,  will  not 
be  durable,  but  will  wear  off"  in  suffering,  trying 
times  ;  like  footsteps  on  the  sand  of  the  sea,  which 
are  gone  the  next  high  tide  of  persecution;  when 
that  iniouity  doth  abound,  the  love  of  many  to  the 
ways  of  God  waxeth  cold  ;  many  that  keep  their  pro- 
fession in  fair  days,  lose  it  in  a  storm  ;  and  do  as  those 
that  go  to  sea  only  for  pleasure,  come  back  again 
when  the  wind  rises.  It  is  the  i-uin  of  hypocrites, 
that  they  hax^e  no  root ;  they  do  not  act  from  a  living 
fixed  principle  ;  they  do  not  mind  heart-work,  and 
without  that  religion  is  nothing ;  for  he  is  the  Chris- 
tian, that  is  one  inwardly. 

Eighthly,  Many  are  hindered  from  profiting  by 
the  word  of  God,  by  their  abundance  of  the  world. 
Many  a  good  lesson  of  humility,  charity,  self-denial, 
and  heavenly-mindedness,  is  choked  and  lost  by  that 
prevailing  complacency  in  the  world,  which  they  are 
apt  to  have  on  whom  it  smiles.  Tlius  many  profes- 
sors, that  otherwise  might  have  come  to  something, 
prove  like  Pharaoh's  lean  kine  and  thin  ears. 

Minthly,  Those  that  are  not  incumbered  with  the 
car«s  of  the  world,  and  the  deceitfulness  of  riches, 
may  yet  lose  the  benefit  of  their  profession  by  the 
lusts  of  other  things  ;  this  is  added  here  in  Mark,  by 
the  desires  which  are  about  other  things,  (so  Dr.  Ham- 
mond,) an  inordinate  appetite  toward  those  things 
that  are  pleasing  to  sense  or  to  the  fancy.  Those 
that  have  but  little  of  the  world,  may  yet  be  ruined 
by  an  indulgence  of  the  body. 

Tenthly,  Fniit  is  the  thing  that  God  expects  and 
requires  from  those  that  enjoy  the  gospel :  fruit  ac- 
cording to  the  seed ;  a  temper  of  mind,  and  a  course 
of  life,  agreeable  to  the  gospel ;  Christian  graces 
daily  exercised.  Christian  duties  duly  performed. 
This  h  fruit,  and  it  will  abound  to  our  account. 

-Lastly,  No  good  fnait  is  to  be  expected  but  from 
good  seed.  If  the  seed  be  sown  on  good  ground,  if 
the  heart  be  humble,  and  holy,  and  heavenly,  there 
will  he  good  fruit,  and  it  will  abound  sometimes  even 
to  a  hundredfold,  such  a  crop  as  Isaac  reaped.  Gen. 
26.  12. 

21.  And  he  said  unto  them,  Is  a  candle 
brought  to  be  put  under  a  bushel,  or  under 
a  bed  ?  and  not  to  be  set  on  a  candlestick  ? 
22.  For  there  is  nothing  hid  which  shall  not 
be  manifested  ;  neither  was  any  thing  kept 
secret,  but  that  it  should  come  abroad.  23. 
If  any  man  have  ears  to  hear,  let  him  hear. 
24.  And  he  said  unto  them,  Take  heed  what 
ye  hear :  with  what  measure  ye  mete,  it 
shall  be  measured  to  you :  and  unto  j'ou  that 
hear  shall  more  be  given.  25.  For  he  that 
hath,  to  him  shall  be  given :  and  he  tiiat 
hath  not,  from  him  shall  be  taken  even  that 
which  he  hath.  26.  And  he  said.  So  is  the 
kingdom  of  God,  as  if  a  man  should  cast 
seed  into  the  ground;  27.  And  should  sleep, 
and  rise  night  and  day,  and  the  seed  should 
spring  and  giow  up,  he  knoweth  not  how. 


370 


ST.  MARK,  IV. 


28.  For  the  earth  bringeth  forth  fruit  of  her- 
self; first  the  blade,  then  the  ear,  after  that 
the  full  corn  in  the  ear.  29.  But  when  the 
fruit  is  brought  forth,  immediately  he  put- 
teth  in  the  sickle,  because  the  harvest  is 
come.  30.  And  he  said,  Whereunto  shall 
we  liken  the  kingdom  of  God,  or  witli  what 
comparison  shall  we  compare  it  ?  31.  It  is 
like  a  grain  of  mustard-seed,  which,  when 
it  is  sown  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth :  32.  But  when  it 
is  sown,  it  groweth  up,  and  becometh  great- 
er than  all  herbs,  and  shooteth  out  great 
branches;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it.  33.  And  with 
many  such  parables  spake  he  the  word  unto 
them,  as  they  were  able  to  hear  it.  34.  But 
without  a  parable  spake  he  not  unto  them : 
and  when  tliey  \\'ere  alone,  he  expounded 
all  things  to  his  disciples. 

The  lessons  which  our  Saviour  designs  to  teach  us 
here,  by  parables  and  figurative  expressions,  are 
these  : 

I.  That  those  who  are  good,  ought  to  consider  the 
obligations  they  are  under  to  do  good ;  that  is,  as  in 
the  parable  before,  to  bring  forth  fruit.  God  ex- 
pects a  grateful  return  of  his  gifts  to  us,  and  a  useful 
improvement  of  his  gifts  in  us ;  for,  {v.  21. )  Is  a  can- 
dle brought,  to  be  put  under  a  bushel,  or  under  a 
bed?  No,  but  that  it  may  be  set  on  a  candlestick: 
The  apostles  were  ordained  to  receive  the  gospel, 
not  for  themselves  only,  but  for  the  good  of  others, 
to  communicate  it  to  them.  All  Christians,  as  they 
have  received  the  gift,  rcmsl  minister  the  same.  Note, 
1.  Gifts  and  graces  make  a  man  as  a  candle,  the  can- 
dle of  the  Lord,  (Prov.  20.  27.)hghtedby  the  Father 
of  lights  J  the  most  eminent  are  but  candles,  poor 
lights,  compared  with  the  Sun  of  righteousness.  A 
candle  gives  light  but  a  little  way,  and  but  a  little 
•while,  and  is  e?sily  blown  out,  and  continually  burning- 
down  and  wasting.  2.  Many,  who  are  lighted  as  can- 
dles, put  themselves  under  a  bed,  or  under  a  bushel: 
they  do  not  manifest  grace  themselves,  nor  nwiister 
grace  to  others;  they  have  estates,  and  do  no  good  with 
them ;  have  their  limbs  and  senses,  wit  and  learning, 
perhaps,  but  nobody  is  the  better  for  them  ;  they  have 
spiritual  gifts,  but  do  not  use  them ;  like  a  taper  in  an 
urn,  they  burn  to  themselves.  3.  Those  who  are 
lighted  as  candles,  should  set  themselves  on  a  can- 
dlestick, that  is,  should  improve  all  opportunities  of 
doing  good,  as  those  that  were  made  for  the  glory  of 
God,  and  the  service  of  the  communities  they  are 
members  of;  we  are  not  born  for  ourseh-es. 

The  reason  giyen  for  this,  is,  liecause  tliere  is  no- 
thing hid  which  shall  not  be  manifested,  which  should 
not  be  made  manifest,  (so  it  might  better  be  read,) 
-V.  22.  There  is  no  treasure  of  gifts  and  graces 
lodged  in  any  but  with  design  to  be  communicated  ; 
nor  was  the  gospel  made  a  secret  to  the  apostles,  to 
be  concetiled,  but  that  it  should  come  abroad,  and  be 
divulged  to  all  the  world.  Though  Christ  expound- 
ed the  parables  to  his  disciples  privately,  yet  it  was 
with  design  to  make  them  the  more  publicly  useful ; 
they  were  taught,  thatthev  might  teach  ;  and  it  is  a 
general  rule,  that  the  ministration  of  the  Spirit  is  giv- 
en to  every  man  to  profit  withal,  not  himself  only, 
but  others  also. 

II.  It  concerns  those  who  hear  the  word  of  the  gos- 
pel, to  7nar/:  what  they  hear,  and  to  make  a  good  use 
of  it,  because  their  weal  or  woe  depends  upon  it ;  what 
"he  had  said  before  he  saith  again,  If  any  man  hath 


ears  to  hear,  let  him  hear,  v.  23.  Let  him  give  the 
gospel  of  Christ  a  fair  hearing ;  but  that  is  not  enough, 
it  is  added,  {v.  24.)  Take  heed  what  ye  hear,  and 
give  a  due  regard  to  that  which  ye  do  hear ;  Con- 
sider what  ye  hear,  so  Dr.  Hammond  reads  it.  Note, 
What  we  hear  doth  us  no  good,  unless  we  consider 
it ;  those  especially  that  are  to  teach  others,  must 
themselves  be  very  observant  of  the  things  of  God  ; 
must  take  notice  of  the  message  they  are  to  deliver, 
that  they  may  be  exact.  We  must  hkewise  take 
heed  wliat  we  hear,  by  proving  all  things,  that  we 
may  holdfast  that  which  is  good.  We  must  be  cau- 
tious, and  stand  upon  our  guard,  lest  we  be  imposed 
upon.    To  enforce  this  caution,  consider, 

1.  As  we  deal  with  God,  God  will  deal  nvith  us. 
So  Dr.  Hammond  explains  these  words,  "  Witk 
what  measure  ye  mete,  it  shall  be  measured  to  you. 
If  ye  be  faithful  servants  to  him,  he  will  be  a  faithful 
Master  to  you  :  with  the  upright  he  will  show  him- 
self upright." 

2.  As  we  improve  the  talents  we  are  intrusted 
with,  we  shall  increase  tnem  ;  if  we  make  use  of  the 
knowledge  we  have,  for  the  glory  of  God  and  the 
benefit  of  others,  it  shall  sensibly  grow,  as  stock  in 
trade  doth  by  being  turned ;  Unto  yon  that  hear, 
shall  more  be  given ;  to  you  that  have,  it  shall  be 
given,  V.  25.  If  the  disciples  deliver  that  to  the 
church,  which  they  have  received  of  the  Lord,  they 
shall  be  led  more  into  the  secret  of  the  Lord.  Gifts 
and  gi-aces  multiply  by  being  exercised :  and  God 
has  promised  to  bless  the  hand  of  the  diligent. 

3.  If  we  do  not  use,  we  lose,  what  we  have  ;  From 
him  that  hath  not,  that  doeth  no  good  with  what  he 
hath,  and  so  hath  it  in  vain,  is  as  if  he  had  it  not, 
shall  be  takeii  even  that  he  hath.  Buiying  a  talent 
is  the  betraying  of  a  trust,  and  amounts  to  a  forfei- 
ture ;  and  gifts  and  graces  rust  for  want  of  wearing. 

III.  The  good  seed  of  the  gospel  sown  in  the 
world,  and  sown  in  the  heart,  doth  by  degrees  pro- 
duce wonderful  effects,  but  without  noise;  {y.  26, 
&c.)  So  is  the  kingdom  of  God;  so  is  the  gospel, 
when  it  is  so^vIl,  and  received,  as  seed  in  good 
ground. 

1.  It  will  come  up  ;  though  it  seems  lost  and  bu- 
ried under  the  clods,  it  will  find  or  make  its  way 
through  them.  The  seed  cast  into  the  ground  will 
spring.  Let  but  the  word  of  Christ  have  the  place 
it  ought  to  have  in  a  soul,  and  it  will  sliow  itself,  as 
the  wisdom  from  above  doth  in  a.  good  conversation. 
After  a  field  is  sown  with  com,  how  soon  is  the  sur- 
face of  it  altered  !  How  gay  and  pleasant  doth  it 
look,  when  it  is  covered  with  green  ! 

2.  The  husbandman  cannot  describe  how  it  comes 
up  ;  it  is  one  of  the  mysteries  of  nature  ;  It  springs 
aiid  grows  up,  he  knows  not  how,  v.  17.  He  sees  it 
has  grown,  but  he  cannot  tell  in  what  manner  it 
grew,  or  what  was  the  cause  and  method  of  its 
growth.  Thus  we  know  not  how  the  Spirit  by  the 
word  makes  a  change  in  the  heart,  any  more  than 
we  can  account  for  the  blowing  of  the  wind,  which 
we  hear  the  sound  of,  but  cannot  tell  whence  it 
comes,  or  whither  it  goes.  \Mthout  controversy, 
gi'eat  is  the  mysteiy  of  godliness ;  how  God  mani- 
fested in  the  flesh  came  to  be  believed  on  in  the  world, 
\  Tim.  3.  16. 

3.  The  husbandman,  when  he  hath  sown  the  seed, 
doth  nothing  toward  the  springing  of  it  up;  He 
sleeps,  and  rises,  night  and  day ;  goes  to  sleep  at 
night,  gets  up  m  the  momijig,  and  perhaps  never  so 
much  as  thinks  of  the  cora  he  hath  sown,  or  ever 
looks  upon  it,  but  follows  his  pleasures  or  other  bu- 
siness, and  yet  the  earth  brings  forth  fruit  of  itself, 
according  to  the  ordinaiy  course  of  nature,  and  by 
the  concurring  power  of  the  God  of  nature.  Thus 
the  word  of  grace,  when  it  is  received  in  faith,  is  in 
the  heart  a  word  of  grace,  and  the  preachers  con- 
tribute nothing  to  it  "  The  Spirit  of  God  is  carrying 


ST.  MARK,  IV. 


371 


it  on  when  they  sleefi,  and  can  do  no  business,  (Job 
33.  15,  16.)  orwhen  they  rise  to  go  about  other  bu- 
siness. The  propliets  do  not /n>f /or  f -!'('?•;  but  the 
word  which  they  preach,  is  doing  its  work,  wlien 
they  are  in  their  graves,  Zecli.  1.  5,  6.  The  dew 
by  which  the  seed  is  brought  up,  tarrieth  not  for 
man,  nor  waiteth  for  the  sons  oftnen,  Mic.  5.  7. 

4.  It  grows  gradually ;  ,/irst  the  blade,  then  the  ear, 
after  that  the  full  corn  in  the  ear,  t.  28.  When  it 
is  sprung  up,  it  will  go  forward ;  nature  will  have 
its  course,  and  so  will  grace.  Christ's  interest,  both 
in  the  world  and  in  the  heart,  is,  and  will  be,  a 
grooving  interest ;  and  though  the  beginning  be 
small,  the  latter  end  will  g}-eatly  increase.  Thougli 
thou  sowest  not  that  body  that  shall  be,  but  bare 
grain,  yet  God  will  give  to' every  seed  its  oivti  body  ; 
though  at  first  it  is  but  a  tender  blade,  which  the 
frost  may  nip,  or  the  foot  may  crush,  yet  it  will  in- 
crease to  the  ear,  to  ihefull  corn  in  the  ear.  Alitura 
nil facit  fier  saltum — JVature  does  nothing  abrnfitly. 
God  carries  on  his  work  insensibly  and  without 
noise,  but  insuperably  and  without  fail. 

5.  It  comes  to  peiifection  at  last ;  {y.  29. )  When 
the  fruit  is  brought  forth,  that  is,  when  it  is  rifie, 
and  ready  to  be  delh'ered  into  the  owner's  hand ; 
then  he  fiuts  in  the  sickle.  This  intimates,  ( 1. )  That 
Christ  noil!  accepts  the  services  which  are  done  to 
him  by  an  honest  heart  from  a  good  principle ;  from 
the  fruit  of  the  gospel  taking  place  and  working  in 
the  soul,  Christ  gathers  in  a  harvest  of  honour  to 
himself  See  John  4.  35.  (2.)  That  he  will  reward 
them  in  eternal  life,  ■\\nien  those  that  receive  tlie 
gospel  aright,  ha\'e  finished  their  course,  the  har- 
vest comes,  when  they  shall  be  gathered  as  luheal 
into  God's  barn,  (Matth.  13.  30.)  as  a  shock  of  corn 
in  his  season. 

IV.  The  work  of  grace  is  small  in  its  beginnings, 
but  conies  to  be  gi-eat  and  considerable  at  "last ;  (v. 
30 — 32.)  '.'  ir/iereunto  shall  I  liken  the  kingdom  of 
God,  as  now  to  be  set  up  by  the  Messiah  ?  How 
shall  I  make  you  to  understand  the  designed  method 
of  it?"  Christ  speaks  as  one- considering  and  con- 
sulting with  himself,  how  to  illustrate  it  with  an  apt 
similitude  ;  IVith  what  com/iarison  shall  we  com/iare 
it?  Shall  we  fetch  it  from  the  motions  of  the  sun,  or 
the  revolutions  of  the  moon  ?  No,  the  comparison  is 
borrowed  from  this  earth,  it  is  like  a  grain  of  ?}ius- 
tard-seed  ;  he  had  compared  it  before  to  seed  sow?2, 
here  to  that  seed,  intending  thereby  to  show, 

1.  That  the  beginnings  of  the  gosfiel-kingdom 
■would  be  very  small,  like  that  which  is  one  of  the 
least  of  all  seeds.  When  a  christian  church  was 
sown  in  the  earth  for  God,  it  was  all  contained  in  one 
room,  and  the  number  of  the  names  was  but  120, 
(Acts  1.  15.)  as  the  children  of  Israel,  when  they 
went  down  into  Egvpt,  were  but  seventy  souls.  The 
work  of  grace  in  the  soul,  is,  at  first,  but  the  day  of 
S7nall  things;  a.cloud  no  bigger  than  a  7nan's  hand. 
Never  were  there  such  great  things  undertaken  by 
such  an  inconsiderable  handful,  as  that  of  the  dis- 
ciphng  of  the  nations  by  the  ministry  of  the  apos- 
tles ;  nor  a  work  that  was  to  end  in  siich  gi-eat  glory, 
as  the  work  of  gi-ace  raised  from  such  weak  and  uii- 
likely  beginnings.      ll7io  Imth  begotten  methese? 

2.  That  the  perfection  of  it  will  be  ^-eiy  great ; 
men  it  grows  u/i,  it  becomes  greater  than  all  herbs. 
The  gospel-kingdom  in  the  worid,  shall  increase  and 
spread  to  the  remotest  nations  of  the  earth,  and 
shall  continue  to  the  last  ages  of  time.  The  church 
hath  shot  out  great  branches,  strong  ones,  spreading 
far,  and  fruitful.  The  work  of  grace  in  the  soul  has 
mighty  products,  now  while  it  is  in  its  gi-owth  ;  but 
what  will  it  be,  when  it  is  perfected  in  heaven  ? 
The  difference  between  a.  grain  of  mustard  seed  and 
a  great  tree,  is  nothing  to  that  between  a  younq- 
convert  on  earth  and  a  glori/ied  saint  in  heaven. 
See  John  12.  24. 


After  these  parables  thus  specified,  the  historian 
concludes  with  this  general  account  of  Christ's 
preaching — that  with  many  such  //arables  he  s/iake 
the  word  unto  the?n  ;  {v.  33. )  probably  designing  to 
refer  us  to  the  larger  account  of  the  parables  of  this 
kind,  which  we  had  before,  Matth.  13.  He  spake 
in  parables,  as  they  were  able  to  hear  them :  he 
fetched  his  comparisons  from  those  things  that  were 
familiar  to  them,  and  level  to  their  capacity,  and 
delivered  them  in  plain  expressions,  in  condescen- 
sion to  their  capacity  ;  though  he  did  not  let  them, 
into  i\\e  mystery  of  the  parables,  yet  his  manner  of 
expression  was  easy,  and  such  as  they  might  here- 
after recollect  to  their  edification.  But,  for  the  pre- 
sent, without  a  parable  spake  lie  not  imto  them,  v. 
34.  The  glory  of  the  Lord  was  covered  with  a 
cloud,  and  God  speaks  to  us  in  the  language  of  the 
sons  of?nen,  that,  though  not  at  first,  yet  by  degrees, 
we  may  understand  his  nieaning ;  the  disciples  them- 
selves understood  those  sayings  of  Christ  afterward, 
which  at  first  they  did  not  rightly  take  the  sense  of. 
But  these  parables  he  expounded  to  them,  when  they 
were  alone.  W^e  cannot  birt  wish  we  had  had  that 
exposition,  as  we  had  of  the  parable  of  the  sower  ; 
but  it  was  not  so  needful ;  because,  when  the  church 
should  be  enlarged,  that-would  expound  these  para- 
bles to  us,  without  any  more  ado. 

35.  And  the  same  day,  when  the  even 
was  come,  he  saith  unto  them.  Let  us  pass 
over  unto  the  other  side.  36.  And  when 
they  had  sent  away  the  muhitude,  they 
took  him  even  as  he  was  in  the  ship,  and 
there  were  also  with  him  other  little  ships. 
37.  And  there  arose  a  great  stomi  of  wind, 
and  the  waves  beat  into  the  ship,  so  that  it 
was  now  full.  38.  And  he  was  in  tiie  hinder 
part  of  the  ship,  asleep  on  a  pillow :  and 
they  awake  him,  and  say  unto  him.  Master, 
carest  thou  not  that  we  perish  ?  39.  And  he 
arose,  and  rebuked  the  wind,  and  said 
unto  the  sea.  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm.  40. 
And  lie  said  unto  them.  Why  are  ye  so 
fearful  ?  How  is  it  that  ye  have  no  faith  ? 
41.  And  they  feared  exceedingly,  and  said 
one  to  another.  What  manner  of  man  is 
this,  that  even  the  wind  and  the  sea  obey 
him  ? 

This  miracle  which  Christ  wrought  for  the  relief 
of  his  disciples,  in  stilling  the  storm,  we  had  before  ; 
(Matth.  8.  23,  &c.)  but  it  is  here  more  fully  related. 
Observe, 

1.  It  was  the  same  day  that  he  preached  out  of  a 
ship,  when  the  ez'en  was  come,  t.  35.  When  he  had 
been  labouring  in  the  word  and  doctritie  all  day,  in- 
stead of  rfposing  himself,  he  cxposeth  himself,  to 
teach  us  not  to  think  of  a  constant  remaining  rest  till 
we  come  to  heaven.  The  end  of  a  toil  may  perhaps 
be  but  the  beginning  of  a  toss.  But  observe,  the 
ship  that  Christ  made  his  pulpit,  is  taken  under  his 
special  protection,  and,  though  in  danger,  cannot 
sink.  Wliat  is  used  for  Christ,  he  will  take  par 
ticular  care  of 

2.  He  himself  proposed  putting  to  sea  at  night,  be- 
cause he  would  lose  no  time  ;  Let  zts  pass  over  to  the 
other  side;  for  we  shall  find,  in  the  next  chapter, 
he  has  work  to  do  there.  Christ  went  about  doing 
good,  and  no  difficulties  in  his  way  should  hinder 
him  ;  thus  industrious  we  should  be  in  ser\Tng  Him, 
and  our  generation  according  to  his  will. 


372 


ST.  MARK,  IV. 


3.  They  did  not  put  to  sea,  till  they  had  sent  away 
the' multitude,  that  is,  had  given  to  each  of  them 
that  which  they  came  for,  and  answered  all  their 
requests  ;  for  he  sent  none  home,  complaining  that 
they  had  attended  him  in  vain.  Or,  They  sent 
them  away  with  a  solemn  blessing;  for  Christ  came 
into  the  world,  not  only  to  pronounce,  but  to  com- 
mand, and  to  give,  the  blessmg. 

4.  Tliey  took,  him  even  as  he  was,  that  is,  in  the 
same  dress  that  he  was  in  when  he  pi-eached,  with- 
out any  cloalc  to  throw  over  him,  which  he  ought  to 
have  had,  to  keep  him  warm,  when  he  went  to  sea 
at  night,  especially  after  preaching.  We  must  not 
heiice  infer  that  we  n)ay  be. careless  of  our  health, 
but  we  may  learn  hence  not  to  be  over-nice  and  so- 
licitous about  the  body. 

5.  The  storm  was  so  great,  that  the  ship  was  full 
of  water,  (%'.  57.)  not  by  springing  a  leak,  but  per- 
haps partly  witlithe  shower,  for  the  word  here  used 
signifies  a  temfiest  of  ivind  with  rain;  however,  the 
ship  being  little;  the  waves  beat  into  it  so  that  it  was 
full.  Note,  It  is  no  new  thing  for  that  ship  to  be 
greatly  hurried  and  endangered,  in  which  Christ 
and  his  disciples,  Christ  and  his  name  and  gospel, 
are  embarked. 

6.  There  were  with  him  other  little  ships,  which, 
no  doubt,  shared  in  the  distress  and  danger.  Pro- 
bably, tliose  little  shifts  carried  tliose  who  were  de- 
sirous to  go  along  with  Christ,  for  the  benefit  of  his 
preaching  and  miracles  on  the  other  side.  The 
multitude  went  away  when  he  put  to  sea,  but  some 
there  were,  that  would  venture  upon  the  water  with 
him.  Those  follow  tlie  Lamb  aright,  that  follow 
him  wherever  he  goes.  And  those  that  hope  for  a 
happiness  in  Christ,  must  be  willing  to  talce  tlieir 
lot  with  him,  and  run  the  same  risks  tliat  he  runs. 
One  may  boldly  and  cheerfully  put  to  sea  in  Christ's 
company,  yea,  though  we  foresee  a  storm. 

7.  Christ  was  asleep  in  this  storm  ;  and  here  we 
are  told  that  it  was  in  the  hinder  jiart  of  the  ship, 
the  pilot's  place  :  he  lay  at  the  helm,  to  Intimate 
that,  as  Mr.  George  Herbert  expresses  it. 

When  winds  and  waves  assault  my  keel, 

He  doth  preserve  it,  he  dotii  steer, 
Even  when  the  boat  seems  most  to  reel. 
Storms  are  the  triumph  of  his  art ; 
Though  he  may  close  his  eyes,  yet  not  his  heart. 
He  had  a  pillow  there,  such  a  one  as  a  fisher- 
man's sliip  would  furnish  him  with.     And  he  slept, 
to  try  the  faith  of  his  disciples,  and  to  stir  up  prayer: 
upon  the  trial,  their  faith  appeared  weak,  and  their 
prayers  strong.     Note,  Sometimes  when  the  church 
IS  in  a  storm,  Christ  seems  as  if  he  were  asleep,  un- 
concerned in  the  troubles  of  his  people,  and  regard- 
less of  their  prayers,  and  doth  not  presently  appear 
for  their  relief.      Verily  he  is  a  God  that  hideth  him- 
self, Isa.  45.  15.     But,  as  when  he  tarries,  he  doth 
not  tarry,  (Hab.  2.  3. )  so  when  he  sleeps,  he  doth 
not  sleep  ;  the  Keeper  of  Israel  doth  not  so  much  as 
slumber  ;  (Ps.  121.  3,  4.)  he  slept,  but  his  heart  was 
awake,  as  the  spouse.  Cant.  5.  2. 

8.  His  disciples  encouraged  themselves  with  their 
having  his  presence,  and  thought  it  the  best  way  to 
improve  that,  and  appeal  to  that,  and  ply  tlie  oar  of 
prayer  rather  than  their  other  oars.  Their  confi- 
dence lay  in  this,  that  they  had  their  Master  with 
them  ;  and  the  ship  that  has  Christ  in  it,  though  it 
may  be  tossed,  cannot  sink  ;  the  bush  that  has  God 
in  it,  though  it  xnay  burn,  shall  no\.  consume.  Cssar 
encouraged  the  master  of  the  ship,  that  had  him  on 
board,  with  this,  Ciesarem  vehis ;  et  fortunam 
Ceesaris — Thou  hast  Cxsar  on  board,  arid  Caesar's 
fortune.  They  awoke  Christ.  Had  not  the  neces- 
sity of  the  case  called  for  it,  they  would  not  have 
stirred  up,  or  awoke,  their  Master,  till  he  had  pleas- 
ed ;  (Cant.  2.  7.)  but  they  knew  he  wovAA  forgive 
them,  this  wrong.    When  Christ  seems  as  if  he  slept 


in  a  storm,  he  is  awaked  by  the  prayers  of  his  peo- 
ple ;  when  we  know  not  what  to  do,  our  eye  must 
be  to  him  ;  (2  Chron.  20.  12.)  we  may  be  at  our 
wits'  end,  but  not  at  our  faith's  end,  wliile  we  have 
such  a  Saviour  to  go  to.  Their  address  to  Christ  is 
here  expressed  very  emphatically  ;  Master,  carest 
thou  not  that  we  perish  ?  I  confess  this  sounds  some- 
what harsh,  rather  like  chiding  him  for  sleeping 
than  begging  him  to  awake.  I  know  no  excuse  for 
it,  but  the  great  familiarity  which  he  was  pleased  to 
admit  them  into,  and  the  freedom  he  allowed  them  ; 
and  the  present  distress  they  were  in,  which  put 
them  into  such  a  fi'ight,  that  they  knew  not  what 
they  said.  They  do  Christ  a  deal  of  wrong  who  sus- 
pect him  to  be  careless  of  his  people  in  distress. 
The  matter  is  not  so  ;  he  is  not  willing  that  any 
should  perish,  much  less  any  of  his  little  ones, 
Matth.  18.  14. 

9.-  The  word  of  command  with  which  Christ  re- 
buked the  storm,  we  have  here,  and  had  not  in 
Matthew,  t.  39.  He  says.  Peace,  be  still.:— in^a., 
mri^ifji.te'j-o — be  silent,  be  dumb.  Let  not  the  wind  any 
longer  roar,  nor  the  sea  rage.  TJius  he  stills  the 
noise  of  the  sea,  the  7ioise  of  her  waites  ;  a  particular 
emphasis  is  laid  upon  the  noisiness  of  them,  Ps.  65. 
7.  and  93.  3,  4.  The  noise  is  threatening  and  terri- 
fying; let  us  hear  no  more  of  it.  This  is,  (1.)  A 
word  of  command  to  us  ;  when  our  wicked  hearts 
are  like  the  troubled  sea  which  cannot  rest ;  (Isa.  57. 
20.)  when  our  passions  are  up,  and  are  unruly,  let 
us  think  we  hear  the  law  of  Christ,  saying,  jie  si- 
lent, be  dumb.  Tliink  not  confusedly,  speak  not 
unadvisedly  ;  but  be  still.  (2.)  A  word  of  comfort  to 
us,  that,  be  the  storm  of  trouble  ever  so  loud,  ever 
so  strong,  Jesus  Christ  can  lay  it  with  a  word's 
speaking.  Wlien  without  are  fightings,  and  within 
are  fears,  and  the  spirits  are  in  a  tumult,  Christ  can 
create  the  fruit  of  the  lips,  peace.  If  he  say.  Peace, 
be  still,  there  is  a  great  calm  presently.  It  is  spoken 
of  as  God's  prerogative  to  command  the  seas,  Jer. 
31.  35.  By  this  therefore  Christ  proves  himself  to 
be  God.  He  that  made  the  seas,  can  make  them 
quiet. 

10.  The  reproof  Christ  gave  them  for  their  fears, 
is  here  carried  fiu-ther  than  in  Matthew.  Thei-e  it 
is,  Why  are  ye  fearful  ?  Here,  IVhy  are  ye  so  fear- 
ful? Though  there  may  be  cause  for  some  "fear, 
yet  not  for  fear  to  such  a  degree  as  this.  There  it 
is,  O  ye  of  little  faith.  Here  it  is,  Honv  is  it  that  ye- 
have  no  faith?  Not  that  the  disciples  were  without 
faith.  No,  they  believed  that  Jesus  is  the  Christ  the 
Son  of  God  ;  but  at  this  time  their  fears  prevailed 
so  that  they  seemed  to  have  no  faith  at  all.  It  was 
out  of  the  way,  when  they  had  occasion  for  it,  and 
so  it  was  as  if  they  had  not  had  it.  "  How  is  it,  that 
in  this  matter  ye  have  no  faith,  that  ye  think  I  would 
not  come  in  with  seasonable  and  effectual  relief  .■"' 
Those  may  suspect  their  faith,  who  can  entertain 
such  a  thought  as  that  Christ  careth  not  though  his 
people  fierish,  and  Christ  justly  takes  it  ill. 

Lastly,  The  impression  this  miracle  made  upon 
the  disciples,  is  here  differently  expressed.  In 
Matthew  it  is  said,  T/ie  men  tnarvelled  ;  here  it  is 
said,  They  feared  greatly.  They  feared  a  great 
fear ;  so  the  original  reads  it.  Now  their  fear  was 
rectified  by  their  faith.  When  they  feared  the 
winds  and  the  seas,  it  was  for  want  of  the  reverence 
they  ought  to  have  had  for  Christ.  But,  now  that 
they  saw  a  demonstration  of  his  power  over  them, 
they  feared  tliem  /pss,  and  him  more.  They  feared 
lest  they  had  offended  Christ  by  their  unbeliex'ing 
fears  ;  and  therefore  studied  now  to  gi\'e  him  honour. 
They  \\aA  feared  the  power  and  wrath  of  the  Crea 
tor  in  the  storm,  and  that  fear  had  torment  and 
amazement  in  it  ;  but  now  they  feared  the  power 
and  grace  of  the  Redeemer  in  the  calm  ;  they  feared 
the  Lord  and  his  goodness  ;  and  it  had  pleasure  and 


ST.  MARK,  V, 


373 


satisfaction  in  it,  and  by  it  they  gave  glory  to  Christ, 
as  Jonah's  mariners,  who,  when  the  sea  ceased  from 
her  raging,  feared  the  l^rd  exceedingly,  and  offered 
a  sacri/ice  unto  the  Lord,  Jon.  1.  16.  This  sacrifice 
they  offered  to  the  honour  of  Christ ;  they  said. 
What  manner  of  7nan  is  this?  Surely  more  than  a 
man, _/br  even  the  winds  and  the  seas  obey  him, 

CHAP.  V. 

In  this  chapter,  we  have,  I.  Christ's  casting  of  tlie  legion  of 
devils  out  of  the  man  possessed,  and  suffering  of  them  to 
enter  into  the  swine,  v.  1 .  .20.     II.  Christ's  liealing  of  the 

.  woman  with  the  bloody  issue,  in  the  way  as  lie  was  going 
to  raise  Jairus's  daughter  to  life,  v.  21 . .  43.  These  three 
miracles  we  had  the  story  of  before,  (Mattli.  6.  28,  &c. 
and  Matth.  9.  18,  &c.)  but  more  fully  related  here. 

1.  4  ND  they  came  over  unto  the  other 
j\.  side  of  the  sea,  into  the  country  of 
the  Gadarenes.  2.  And  when  he  was  come 
out  of  tlie  ship,  immediately  there  met  him 
out  of  the  tombs  a  man  with  an  unclean 
spirit,  3.  Who  had  his  dwelling  among 
the  tombs ;  and  no  man  could  bind  him, 
no,  not  with  chains :  4.  Because  that  he 
had  been  often  bound  with  fetters  and 
chains,  and  the  chains  had  been  plucked 
asunder  by  liim,  and  the  fetters  broken  in 
pieces :  neither  could  any  ma?i  tame  him. 
5.  And  always,  night  and  day,  he  was  in 
the  mountains,  and  in  the  tombs,  ciying, 
and  cutting  himself  with  stones.  6.  But 
when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  him,  7.  And  cried  with  a  loud 
voice,  and  said.  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most  high  God? 
I  adjure  thee  by  God,  that  thou  torment 
me  not.  8.  For  he  said  unto  him,  Come 
out  of  the  man,  tho?i  unclean  spirit.  9. 
And  he  asked  him.  What  is  thy  name  ? 
And  he  answered,  saying,  My  name  is  Le- 
gion :  for  we  are  many.  1 0.  And  he  be- 
sought him  much  that  he  would  not  send 
them  away  out  of  the  comitry.  1 1 .  Now 
there  was  there  nigh  unto  the  mountains 
a  great  herd  of  swine  feeding.  12.  And 
all  the  devils  besought  him,  saying.  Send 
us  into  the  swine,  that  we  may  enter  into 
them.  1 3.  And  forthwith  Jesus  gave  them 
leave.  And  the  uuclean  spirits  went  out, 
and  entered  into  the  swine  :  and  the  herd 
ran  violently  down  a  steep  place  into  tlie 
sea,  (they  were  about  two  thousand  ;)  and 
were  choked  in  the  sea.  14.  And  they 
that  fed  the  swine  fled,  and  told  it  in  the 
city,  and  in  the  country.  And  they  went 
out  to  see  what  it  was  that  was  done. 
1 5.  And  they  come  to  Jesus,  and  see  him 
that  was  possessed  with  the  devil,  and  had 
the  legion,  sitting,  and  clothed,  and  in  his 
right  mind:  and  they  were  afraid.  16. 
And  they  that  saw  it  told  them  how  it 
befell  to  him  that  was  possessed  with  the 
devil,  and  also  concerning  the  svvme.     17. 


And  they  began  to  pray  him  to  depart  out 
of  their  coasts.  18.  And  when  he  was 
come  into  the  ship,  he  that  had  been  pos- 
sessed with  the  devil  prayed  him  that  he 
might  be  with  him.  19.  Howbeit  Jesus 
suffered  him  not,  but  saith  unto  him.  Go 
home  to  thy  friends,  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and 
hath  had  compassion  on  thee.  20.  And 
he  departed,  and  began  to  publish  in  De- 
capolis  how  great  things  Jesus  had  done 
for  hun :  and  all  meji  did  marvel. 

We  have  here  an  instance  of  Christ's  dispossess- 
ing the  strong  man  armed,  and  disposing  of  him  as 
lie  pleased,  to  make  it  appear  that  he  was  stronger 
than  he.  Tliis  he  did  wlien  he  was  come  to  the  other 
side,  whither  he  went  through  a  stoi-m  ;  his  business 
there  was  to  rescue  tills  poor  creature  out  of  the 
hands  of  Satan,  and  when  he  had  done  that,  he  re- 
turned. Thus  he  came  from  heaven  to  earth,  and 
returned,  in  a  storm,  to  redeem  a  remnant  of  man- 
kind out  of  the  hands  of  the  devil,  though  but  a  lit- 
tle remnant,  and  did  not  think  his  pains  ill  bestowed. 

In  Matthew,  they  wei-e  said  to  be  two  possessed 
witli  devils ;  here  it  is  said  to  be  a  man  possessed 
with  an  unclean  spirit.  If  there  were  two,  there 
was  one,  and  Mark  doth  not  say  that  there  was  but 
one;  so  that  this  difference  cannot  give  us  any  just 
offence  ;  it  is  probable  that  one  of  Qiem  was  much 
more  remarkable  than  the  other,  and  said  what  was 
said.     Now,  observe  here, 

I.  The  miserable  condition  that  this  poor  crea- 
ture was  in  ;  he  was  under  the  power  of  an  u?iclean 
spirit,  the  devil  got  possession  of  him,  and  the  effect 
of  it  was  not,  as  in  many,  a  silent  melancholy,  but  a 
raging  frenzy;  he  was  raving  mad;  his  condition 
seems  to  have  been  worse  than  any  of  the  possessed 
that  were  Christ's  patients. 

1.  He  had  Ais  dwelling  among  the  tombs,  among 
the  graves  of  dead  people.  Their  tombs  were  out 
of  the  cities,  in  desolate  places  ;  (Job  3.  14.)  which 
gave  the  devil  great  advantage  :  for  woe  to  him  that 
is  alone.  Perhaps  the  de\dl  drove  him  to  the  tombs, 
to  make  people  fancy  that  the  souls  of  the  dead 
were  turned  into  dsmons,  aiid  did  what  mischief 
was  done,  so  to  excuse  themselves  from  it.  The 
toucli  of  a  grave  was  polluting,  Numb.  19.  16.  The 
unclean  sfiirit  drives  people  into  that  companv  that 
is  defiling,  and  so  keeps  possession  of  them.  Christ, 
by  rescumg  souls  out  of  Satan's  power,  saves  the  liv- 
ing from  among  the  dead. 

2.  He  was  very  strong  and  ungovernable  ;  A'b 
man  could  bind  him,  as  it  is  requisite,  botli  for  their 
own  good,  and  for  the  safety  of  others,  tliat  those 
who  are  distracted  should  be.  Not  only  cords 
would  not  hold  him,  but  chains,  and  fetters  of  iron 
would  not,  V.  3,  4.  Very  deplorable  is  the  case  of 
such  as  need  to  be  thus  bound,  and  of  all  miserable 
people  in  this  world  they  are  most  to  be  pitied ;  but 
his  case  was  worst  of  all,  in  whom  the  devil  was  so 
strong,  that  he  could  not  be  bound.  This  sets  forth 
the  sad  condition  of  those  souls  in  which  the  devil 
has  dominion ;  those  children  of  disobedience,  in 
whom  that  unclean  spirit  works.  Some  notoriously 
wilful  sinners  are  like  this  madman  ;  all  are  herein 
like-  the  horse  and  the  mule,  that  they  need  to  be 
held  in  with  bit  and  bridle ;  but  some"  are  like  the 
wild  ass,  that  will  not  be  so  held.  The  commands 
and  curses  of  the  law  are  as  chains  andfetters,  to  re- 
strain sinners  from  their  wicked  courses ;  but  they 
break  those  bands  in  sunder,  and  it  is  an  evidence 
of  the  power  of  the  devil  in  them. 

3.  He  was  a  tereor  and  torment  to  himself  and  to 


374  ST.  MARK,  V. 

all  about  him,  v.  5.  The  devil  is  a  cruel  master  to 
those  that  are  led  captive  by  him,  a  perfect  tyrant ; 
this  wretched  creature  was  night  and  day  in  the 
mountains  and  in  the  tombs,  crying,  and  cutting 
himself  ivith  stones,  either  bemoaning  his  own  de- 
plorable case,  or  in  a  rage  and  indignation  against 
Heaven.  Men  in  frenzies  often  wound  and  destroy 
themselves  ;  what  is  a  man  when  reason  is  de- 
throned, and  Satan  enthroned  ?  The  worshippers  of 
Baal  in  their  fury  cut  the/nselves,  like  this  madman 
in  his.  The  voice  of  God  is.  Do  thyself  no  harm  ; 
the  voice  of  Satan  is,  Do  thyself  all  the  harm  thou 
canst ;  yet  God's  word  is  despised,  and  Satan's  re- 
garded. Perhaps  his  cutting  of  himself  with  stones 
was  only  cutting  his  feet  with  the  sharp  stones  he 
run  barefoot  upon. 

II.  His  application  to  Christ;  (v.  6.)  When  he 
saw  Jesus  afar  off,  coming  asliore,  he  ran,  and  ivor- 
shifified  him.  He  usually  ran  u/ion  others  with 
rage,  but  he  ran  to  Christ  with  rer<erence.  That 
was  done  by  an  invisible  hand  of  Christ,  which  could 
not  be  done  with  chains  and  fetters ;  his  fury  was 
all  on  a  sudden  curbed.  Even  the  devil,  in  this  poor 
creature,  was  forced  to  tremble  before  Christ,  and 
bow  to  him :  or,  rather,  the  poor  man  came,  and 
ivorshifified  Christ,  in  a  sense  of  tlie  need  he  had  of 
his  help,  the  power  of  Satan  in  and  over  him  being, 
for  this  instant,  suspended. 

III.  The  word  of  command  Christ  gave  to  the 
unclean  spirit,  to  quit  his  possession  ;  (x'.  8.)  Come' 
out  of  him,  thou  unclean  spirit.  He  made  the  man 
desirous  to  be  relieved,  when  he  enabled  him  to 
run,  and  worship  hijn,  and  then  put  forth  his  power 
for  his  relief.  If  Christ  work  in  us  heartily  to  pi-ay 
for  a  deliverance  from  Satan,  he  will  work  for  us 
that  deliverance.  Here  is  an  instance  of  the  power 
and  authority  with  which  Christ  commanded  the 
unclean  spirits,  and  they  obeyed  him,  ch.  1.  27.  He 
said.  Come  out  of  the  man.  The  design  of  Christ's 
gospel  is  to  expel  unclean  spirits  out  of  the  souls  of 
people  ;  "  Come  out  of  the  man,  thou  unclean  spirit, 
that  the  Holy  Spirit  may  enter,  may  take  posses- 
sion of  the  heart,  and  have  dominion  in  it." 

IV.  The  dread  which  the  devil  had  of  Christ. 
The  man  ran,  and  worshipped  Christ ;  but  it  was 
the  devil  in  the  man  that  cried  with  a  loud  -voice, 
(making  use  of  the  poor  man's  tongue,)  JVhat  have 
I  to  do  with  thee?  i>.  7.  Just  as  that  other  unclean 
spirit,  ch.  1.  24.  1.  He'calls  God  the  most  high  God, 
above  all  other  gods.  By  the  name  Elioji — the  most 
High,  God  was  know7i  among  the  Phoenicians,  and 
the  other  nations  that  bordered  upon  Israel ;  and  by 
that  name  the  devil  calls  him.  2.  He  owns  Jesus  to 
be  the  Son  of  God.  Note,  It  is  no  strange  thing  to 
hear  the  best  words  drop  from  the  worst  mouths. 
There  is  such  a  way  of  saying  this  as  none  can  at- 
tain to  but  by  the  Holy  Ghost ;  (1  Cor.  12.  3.)  yet  it 
may  be  said,  after  a  soil,  by  the  unclean  spirit. 
Tliere  is  no  judging  of  men  by  their  loose  saymgs  ; 
but  by  their  fniits  ye  shall  know  them.  Piety  from 
the  teeth  outward  is  an  easy  thing.  The  most  fair- 
spoken  hypocrite  cannot  say  better  than  to  call  Jesus 
the  Son  of  God,  and  yet  that  the  devil  did.  3.  He 
disowns  any  design  against  Christ  ;  "  Illicit  have  I 
to  do  with  thee  ?  I  have  no  need  of  thee,  I  iiretend 
to  none  ;  I  desire  to  have  nothing  to  do  with  thee  ; 
I  cannot  stand  before  thee,  and  would  not  fall."  4. 
He  dc])recates  his  wrath  ;  I  adjure  thee,  that  is,  "I 
earnestly  beseech  thee,  by  all  that  is  sacred,  I  beg 
of  thee,  for  God's  sake,  by  whose  permission  I  have 
got  possession  of  this  man,  that  though  thou  drive 
me  out  hence,  yet  that  thou  torment  me  not,  that 
thou  do  not  restrain  me  from  doing  mischief  some- 
where else  ;  though  I  know  I  am  sentenced,  vet  let 
me  not  be  sent  to  the  chains  of  darkness,  or  hindered 
from  going  to  and  fro,  to  dexioiir." 

V.  The  account  Christ  took  from  this  unclean 


spirit  of  his  name.  This  we  had  not  in  Matthew. 
Christ  asked  him,  What  is  thy  name  ?  Not  but  that 
Christ  could  call  all  the  fallen  stars,  as  well  as  the 
morning  stars,  by  their  names ;  but  he  demands 
this,  that  the  standers-by  might  be  affected  with 
the  vast  numbers  and  power  of  those  malignant  in- 
fernal spirits,  as  they  had  reason  to  be,  when  the 
answer  was,  My  name  is  Legion,  for  we  are  many  ; 
a  legion  of  soldiers  among  the  Romans  consisted, 
some  say,  of  six  thousand  men,  others,  of  twelve 
thousand  and  five  hundred ;  but  the  number  of  a 
legion  with  them,  like  that  of  a  regiment  with  us, 
was  not  always  the  same.  Now,  this  intimates,  that 
the  devils,  the  infernal  powers,  are,  1.  Military 
powers ;  a  legion  is  a  number  of  soldiers  in  arms. 
Tlie  devils  war  against  God  and  his  glory,  Christ 
and  his  gospel,  men  and  their  holiness  and  happi- 
ness. They  are  such  as  we  are  to  resist,  and  wrestle 
against,  Eph.  6.  12.  2.  That  Xhe.y  dcre' numerous, 
he  owns,  or  rather  \\e  boasts — We  are  many  ;  as  if 
he  hoped  to  be  too  many  for  Christ  himself  to  deal 
with.  What  multitudes  of  apostate  spirits  were 
there,  and  all  enemies  to  God  and  man  ;  when  here 
were  a  legion  posted  to  keep  ganison  in  one  poor, 
wretched  creature,  against  Christ  !  Many  there  are 
that  rise  up  'against  us.  3.  That  they  are  unani- 
mous-; there  are  many  devils,  and  yet  but  one  le- 
gion, engaged  in  the  same  wicked  cause  ;  and  there- 
fore that  cavil  of  the  Pharisees,  wliich  supposed 
Satan  to  cast  out  Satan,  and  to  be  di\ided  against 
himself,  was  altogether  gi-oundless.  It  was  not  one 
of  this  legion  that  betrayed  the  rest,  for  thev  all  said, 
as  one  man,  IVhat  have  I  to  do  with  thee?  4.  That 
they  are  very  powerful;  who  can  stand  before  a  le- 
gion? We  are  not  a  match  for  our  spiritual  ene- 
mies, in  our  own  strength;  but  in  the  Lord,  and  in 
tlie  power  of  his  might,  we  shall  be  able  to  stand 
against  them,  though  there  are  legions  of  them.  5. 
Tliat  there  is  order  among  them,  as  there  is  in  a 
legion  ;  there  sxt  principalities  aiid powers,  and  ru- 
lers of  the  darkness  of  this  world,  which  supposes 
that  there  are  those  of  a  lower  rank  ;  the  devil  and 
his'  angels ;  the  dragon  and  his  ;  the  prince  of  the 
devils  and  his  subjects:  which  makes  those  enemies 
the  more  formidable. 

VI.  The  request  of  this  legion,  that  Christ  would 
suffer  them  to  go  into  a  herd  of  swine  that  -n'asyeerf- 
ing  nigh  unto  the  mountains,  (x'.  11.)  those  moun- 
tains which  the  demoniacs  haunted,  v.  5.  Their 
reqiiest  was,  1.  That  he  would  not  send  them  away 
out  of  the  country,  {v.  10.)  not  only  that  he  would 
not  commit  them,  or  confine  them,  to  their  infei-nal 
prison,  and  so  torment  them  before  the  time,  but  that 
he  would  not  banish  them  that  country,  as  justly  he 
might,  because  in  this  poor  man  they  had  been  such 
a  terror  to  it,  and  done  so  much  mischief.  They 
seem  to  have  had  a  particular  affection  for  that 
country,  or,  rather,  a  particular  spite  to  it ;  and  ttS 
have  liljerty  to  walk  to  and  fro  through  the  rest  of 
the  earth,  will  not  serve,  (Job  1.  7.)  unless  the 
range  of  those  mountains  be  allowed  them  for  their 
pasture.  Job  39.  8.  But  why  would  they  abide  in 
that  country  ?  Grotius  saith.  Because  in  that  country 
there  were  many  apostate  Jews,  who  had  thrown 
themsehes  out  of  the  covenant  of  God,  and  had 
thereby  given  Satan  power  over  them.  And  some 
suggest,  that,  having  by  experience  got  the  know- 
ledge of  the  dispositions  and  manners  of  the  people 
of  that  countrv,  thev  could  the  more  effectually  do 
them  mischief  by  their  temptations.  2.  That  he 
would  suffer  them  to  enter  into  the  swine,  by  destroy- 
ing which,  they  hoped  to  do  more  mischief  to  the 
souls  of  all  the  people  in  the  country',  than  they  could 
by  entering  into  the  bodv  of  any  particular  person, 
which  therefore  they  did  not  ask  leave  to  do,  for 
thev  knew  Christ  would  not  grant  it. 

VII.  The  permission  Christ  gave  them  to  enter 


ST.  MARK,  \' 


375 


into  the  swine,  and  the  immediate  destruction  of  tlie 
swine  thereby;  He  gave  them  leave,  {y,  13.)  he 
did  not  forbid  or  resti-ain  them,  he  let  them  do  as 
they  had  a  mind.  Thus  he  would  let  the  Gada- 
renes  see  what  powerful  spiteful  enemies  devils  arc, 
that  they  might  thereby  be  induced  to  make  him 
their  Friend,  who  alone  was  able  to  control  and 
conquer  them,  and  had  made  it  appear  that  he  was 
so.  Immediately  the  uncleansjiirits  entered  into  the 
swine,  which  Ijy  the  law  were  unclean  creatures, 
and  naturally  love  to  wallow  in  the  mire,  the  fittest 
place  for  them.  Tliose  that,  like  the  swine,  delight 
in  the  mire  of  sensual  lusts,  are  fit  habitations  for  Sa- 
tan, and  are,  like  Babylon,  the  hold  of  every  foul 
sfiirit,  and  a  cage  of  every  unclean  and  hateful  bird, 
(Rev.  18.  2.)  as  pure  souls  are  habitations  of  the 
Holj'  Spirit.  The  consequence  of  the  devils  enter- 
ing mto  the  swine,  was,  that  they  all  7-an  mad  pre- 
sently, and  ran  headlong  into  the  adjoining  sea, 
where  they  were  all  drowned,  to  the  number  of  two 
thousand.  The  man  they  possessed  did  only  cut 
himself,  for  God  had  said,  He  is  in  your  hands,  only 
save  his  life.  But  thereby  it  appeared,  that,  if  he 
had  not  been  so  restrained,  the  poor  man  would  have 
drowned  himself.  See  how  much  we  are  indebted 
to  the  providence  of  God,  and  the  ministration  of 
good  angels,  for  our  preservation  from  malignant 
spirits. 

VIII.  The  i-eport  of  all  this  dispersed  through  the 
country  immediately.  They  that /erf  the  swine  has- 
tened to  the  owners,  to  give  an  account  of  their 
charge,  v.  14.  This  drew  the  people  together,  to 
see  what  was  done  ;  and,  1.  When  they  saw  how 
wonderfully  the  poor  man  was  cured,  they  hence 
conceived  ^veneration  for  Christ,  v.  15.  They  saw 
him  that  was  fwssessed' with  the  devil,  and  knew  him 
well  enough  by  the  same  token,  that  they  had  many 
a  time  been  frightened  at  the  sight  of'  him  ;  and 
were  now  as  much  surprised  to  see  him  sitting  cloth- 
ed, and  m  his  right  ?nind  ;  when  Satan  was  cast  out, 
he  came  to  himself,  and  was  his  own  man  presently. 
Note,  Those  who  are  grave  and  sober,  and  live  hy 
rule  and  with  consideration,  thereby  make  it  appear, 
that  by  the  power  of  Christ  the  devil's  ]30wer  is 
broken  in  their  souls.  The  sight  of  this  7nade  them 
afraid  ;  it  astonished  them,  and  forced  them  to  own 
the  power  of  Christ,  and  that  he  is  worthii  to  be 
feared.  But,  2.  \\''hen  they  found  that  their  swine 
were  lost,  they  thence  conceived  a  dislike  of  Christ, 
and  wished  to  have  rather  his  room  than  his  com- 
pany ;  they  prayed  him  to  dejiart  out  of  their  coasts, 
for  they  think  hot  any  good  he  can  do  them  .suffici- 
ent to  make  them  amends  for  the  loss  of  so  many 
swine,  fat  swine,  it  mav  be,  and  ready  for  the  mar- 
ket. Now  the  devils 'had  what  they  would  have; 
for  by  no  handle  do  these  evil  spirits' more  eflfectu- 
ally  manage  sinful  souls  than  by  that  of  the  love  of 
the  world.  They  were  afraid  of  some  further  pun- 
ishment, if  Christ  should  tarry  amongthem,  where- 
as, if  they  would  but  part  with  their  sins,,  he  had  life 
and  happiness  for  them  ;  but.  being  loath  to  quit 
either  their  sins  or  their  swine,  thev  chose  rather  to 
abandon  their  Saviour.  Thus  they  do,  who,  rather 
than  let  go  a  base  lust,  will  throw" away  their  inter- 
est in  Christ,,  and  their  expectations  from  him. 
They  should  rather  have  argued,  "  If  he  had  such 
power  as  this  over  devils  and  all  creatures,  it  is  good 
having  him  our  Friend  ;  if  the  devils  have  leave  to 
tariy  in  our  country,  (tj.  10.)  let  us  entreat  him  to 
taiTy  in  it  too,  who  alone  can  control  them."  But, 
instead  of  this,  they  wished  him  fiirther  off.  Such 
strange  misconstmctions  do  camal  hearts  make  of 
the  just  judgments  of  God  ;  instead  of  being  by  them 
driven  to  him  as  they  ought,  thev  set  him  at  so 
much  a  greater  distance ;  though  he  hath  said. 
Provoke  me  not,  and  I  will  do  you  no  hurt,  Jer. 
25.  6. 


IX.  An  account  of  the  conduct  of  the  poor  man 
that  was  delivered,  after  his  deliverance.     1.   He 

desired  that  he  7night  go  along  with  Christ,  (v.  18.) 
perhaps  for  fear  lest  the  evil  spirit  should  again 
seize  him  ;  or,  rather,  that  he  might  receive  instnic- 
tion  from  him,  being  unwilling  to  stay  ampng  those 
heathenish  people  that  desired  hiin  to  depart. 
Those  that  ai-e  freed  from  the  ex'il  spirit,  cannot 
but  covet  acquaintance  and  fellowship  with  Christ. 
2.  Christ  would  not  suffer  him  to  go  with  him,  lest 
it  should  savour  of  ostentation,  and  to  let  him  know 
that  he  could  both  protect  and  instinict  him  at  a  dis- 
tance. And  besides,  he  had  other  work  for  him  to 
do  ;  he  must  go  home  to  his  friends,  and  tell  them 
what  great  things  the  J.ord  hath  done  for  him,  the 
Lord  Jesus  had  done  ;  that  Christ  might  be  honour- 
ed, and  his  neighbours  and  friends  might  be  edified, 
and  invited  tobeheve  in  Christ.  He  must  take  par- 
ticular notice  rather  of  Christ's  pity  than  of  his 
power,  for  that  is  it  which  -especially  he  glories  in  ; 
he  must  tell  them  what  compassion  the  Lord  had  had 
on  him  in  his  misery.  3.  The  man,  in  the  transport 
of  joy,  proclaimed,  all  the  country  over,  what  grfa; 
things  Jesus  had  done  for  him,  v.  20.  This  is  a  debt 
we  owe  both  to  Christ  and  to  our  brethren,  that  he 
may  be  glorified  and  they  edified.  And  see  what 
was  the  eifectofit  ;  All  men  did  marvel,  but  few 
went  anj'  further.  Many  that  cannot  but  wonder  at 
the  works  of  Christ,-  yet  do  not,  as  they  ought,  won- 
der after  him. 

21.  And  when  Jesus  was  passed  over 
again  by  ship  unto  the  other  side,  much 
people  gathered  unto  him :  and  he  was 
nigh  unto  thp  sea.  22.  And,  behold,  there 
Cometh  one  of  the  rulers  of  the  synagogue, 
Jairus  byjoame  ;  and  when  he  saw  him,  he 
fell  at  his  feet,  2.3.  And  besought  him 
greatly,  saying,  My  little  daughter  lieth  at 
the  point  of  death  :  I  pray  thee,  come  and 
lay  thy  hands  on  her,  that  she  may  be  heal- 
ed ;  and  she  shall  live.  24.  And  Jesus 
went  with  him ;  and  much  people  followed 
him,  and  thronged  him.  25.  And  a  certain 
woman,  which  had  an  issue  of  blood  twelve 
years,  26.  And  had  suffered  many  things  of 
many  physicians,  and  had  spent  all  that  she 
had,  and  was  nothing  bettered,  but  rather 
grew  worse,  27.  When  she  had  lieard  of 
Jesus,  came  in  the  press  behind,  and  touch- 
ed his  garment.  28.  For  she  said,  if  I  may 
touch  but  his  clothes,  I  shall  be  wiiole.  29. 
And  straightway  the  fountain  of  her  blood 
was  dried  up  ;  and  she  felt  in  /;c?body  that 
she  was  healed  of  that  plague.  30.  And 
Jesus,  immediately  knowing  in  himself  that 
virtue  had  gone  out  of  him,  turned  him 
about  in  the  press,  and  said.  Who  touched 
my  clothes?  3L  And  his  disciples  said 
unto  him.  Thou  seestthe  multitude  throng- 
ing thee,  and  sayest  thou  who  touched  me  ? 
32.  And  he  looked  round  about  to  see  her 
that  had  done  this  thing.  33.  But  the  wo- 
man fearing  and  trembling,  knowing  what 
was  done  in  her,  came  and  fell  down  be- 
fore him,  and  told  him  all  the  truth.  34 
And  he  said  unto  iier,  Daughter,  thy  faith 


ST.  MARK,  V. 


37b 


hath  made  thee  whole ;  go  in  peace,  and 
be  whole  of  thy  plague. 

The  Gadarenes  having  desired  Christ  to  leave 
their  country,  he  did  not  stay  to  trouble  them  long, 
but  presently  went  by  water,  as  he  came  back,  to 
the  other  side  ;  {v.  21.)  and  there  much  peojile  ga- 
thered to  him.  Note,  If  there  be  some  that  reject 
Christ,  yet  there  are  others  that  receive  him,  and 
bid  him  welcome.  A  despised  gospel  will  cross  the 
"water,  and  go  where  it  will  have  better  entertain- 
ment. Now,  among  the  many  that  applied  them- 
selves to  him, 

I.  Here  is  one,  that  comes  ofienly  to  beg  a  cui-e 
for  a  sick  child  ;  and  it  is  no  less  a  person  than  one 
of  the  rulers  of  the  synagogue,  one  that  resided  in 
the  synagogue-worship,  or,  as  some  think,  one  of 
the  judges  of  the  consistory-court,  which  was  in 
every  city,  consisting  of  twenty-three.  He  was  not 
named-in  Matthew,  he  is  here,  Jairus,  or  Jair,  Judg. 
10.  3.  He  addressed  himself  to  Christ,  though  a 
mler,  with  great  humility  and  reverence  ;  When  he 
saw  him,  he  fell  at  his  feet,  giving  honour  to  him  as 
one  really  greater  than  he  appeared  to  be  ;  and  with 
great  importunity,  he  besought  him  greatly,  as  one 
in  earnest,  as  one  that  not  only  valued  the  mercy  he 
came  for,  but  that  knew  he  could  obtain  it  no  where 
else.  The  case  is  this.  He  has  a  little  daughter, 
about  twelve  years  old,  the  darling  of  the  family, 
and  she  lies  a  dying :  but  he  believes  that  if  Christ 
will  come,  and  lay  his  hands  ufion  her,  she  will  re- 
turn even  from  the  gates  of  the  grave.  He  said,  at 
first,  when  he  came,  She  lies  a  dying  ;  (so  Mark  ;) 
but  afterward,  upon  fresh  infoi-mation  sent  liim,  he 
saith,  She  is  eveti  now  dead  ;  (so  Matthew  ;)  but  he 
still  prosecutes  his  suit ;  See  Luke  8.  42,  49.  Christ 
readily  agreed,  and  went  with  him,  T'.  24. 

II.  Here  is  another,  that  comes  clandestinely  to 
steal  a  cm-e  (if  I  may  say  so)  for  herself  ;  and  she 
got  the  relief  she  prayed  for.  This  cure  was  wrought 
by  the'  way,  as  he  was  going  to  raise  the  ruler's 
daughter,  and  was  followed  by  a  crowd.  See  how 
Christ  improved  his  time,  and  lost  none  of  the  pre- 
cious moments  of  it.  Many  of  his  discourses,  and 
some  of  his  miracles,  are  dated  by  the  may-side  ;  we 
should  be  doing  good,  not  only  when  we  sit  in  the 
house,  but  when  we  walk  by  the  way,  Deut.  6.  7. 
Now,  observe, 

1.  The  piteous  case  of  this  poor  woman.  She  had 
a  constant  issue  of  blood  upon  her,  for  twelx'e  years, 
■which  had  thrown  her,  no  doubt,  into  great  weak- 
ness, had  imbittered  the  comfort  of  her  life,  and 
threatened  to  be  her  death  in  a  little  time.  She  had 
had  the  best  advice  of  physicians,  that  she  could 
get,  and  had  made  use  of  the  many  medicines  and 
methods  they  prescribed  :  as  long  as  she  had  any 
thing  to  give  them,  they  had  kept  her  in  hopes  that 
they  could  .cure  her ;  but  now  that  she  had  spent 
all  that  she  had  among  them,  they  gave  her  up  as 
incurable.  See  here,  (1.)  That  skin  for  skin,  and 
all  that  a  man  has,  will  he  give  for  life  and  health  ; 
she  spent  all  she  had  upon  physicians.  (2. )  It  is  ill 
with  those  patients,  whose  physicians  are  their  worst 
disease  ;  who  suffer  by  their  physicians,'  instead  of 
being  relieved  by  them.  (3.)  Those  that  are  not 
bettered  by  medicines,  commonly  gj-ow  worse,  and 
the  disease  gets  the  more  ground.  (4. )  It  is  usual 
■with  people  not  to  apply  themselves  to  Christ,  till 
they  have  tried  in  vain  all  other  helpers,  and  find 
them,  as  certainly  they  will,  fihysicians  of  no  value. 
And  he  will  be  found  a  sure  Refuge,  even  to  those 
•who  make  him  their  last  Refuge. 

2.  The  strong  faith  that  she  had  in  the  power  of 
Christ  to  heal  her  ;  she  said  within  herself,  though 
it  doth  not  appear  that  she  was  encouraged  by  any 
preceding  instance  to  say  it,  If  I  may  but  touch  his 
clothes,  I  shall  be  whole,  v.  28.    She  believed  that 


he  cured,  not  as  a  Prophet,  by  virtue  derived  from 
God,  but  as  the  Son  of  God,  by  a  virtue  inherent  in 
himself.  Her  case  was  such  as  she  could  not  in  mo- 
desty tell  him  publicly,  as  others  did  their  grievan- 
ces, and  therefore  a  private  cure  was  that  she  wish 
ed  for,  and  her  faith  was  suited  to  her  case. 

3.  The  wonderful  effect  produced  by  it ;  She  came 
in  the  crowd  behind  him,  and  with  much  ado  got  to 
touch  his  garment  and  immediately  she  felt  the  cure 
wrought,  T.  29.  The  flux  of  blood  was  dried  ufi, 
and  she  felt  herself  perfectly  weU  all  ov«r  her,  as 
well  as  ever  she  was  in  her  life,  in  an  instant ;  by 
this  it  appears  that  the  cure  was  altogether  miracu- 
lous ;  for  those  that  in  such  cases  are  cured  by  na- 
tural means,  recover  their  strciigth  slowly,  and  gra- 
dually, and  not  per  saltum — all  at  once  ;  but  as  for 
God,  his  work  is  perfect.  Note,  Those  whom -Christ 
heals  of  the  disease  of  sin,  that  bloody  issue,  cannot 
but  experience  in  themselves  an  universal  change 
for  the  better. 

4.  Christ's  inquiry  after  his  Concealed  patient, 
and  the  encouragement  he  gave  her,  upon  the  dis- 
covery of  her ;  Christ  knew  in  himself  that  virtue 
had  gone  out  of  him,  v.  30.  He  knew'  it  not  by  any 
deficiency  of  spirits,  through  the  exhausting  of  this 
virtue,  but  rather  by  an  agility  of  spirits,  in  the  ex- 
erting of  it,  and  the  innate  and  inseparable  pleasure 
he  had  in  doing  good.  And  being  desirous  to  see  his 
patient,  he  asked,  not  in  displeasure,  as  one  affront- 
ed, but  in  tenderness,  as  one  concerned.  Who  touch- 
ed my  clothes?  The  disciples,  not  without  a  show 
of  nideness  and  indecency,  almost  ridiculed  his  ques- 
tion ;  (t'.  31.)  The  viultitudes  throng  thee,  and 
sayest  thou.  Who  touched  me  ?  As  if  it  had  been  an 
improper  question.  Christ  passed  by  the  affront, 
and  looks  round  to  see  her  that  had  done  this  thing  ; 
not  that  he  might  blame  her  for  her  presumption,  but 
that  he  might  commend  and  encourage  her  faith,  and 
by  his  own  act  and  deed  might  warrant  and  confirm 
the  cure,  and  ratify  to  her  that  which  she  had  sur- 
reptitiously obtained.  He  needed  not  that  any  should 
inform  him,  for  he  had  presently  his  eye  upon  hei'. 
Note,  As  secret  acts  of  sin,  so  secret  acts  of  faith, 
are  known  to  the  Lord  Jesus,  and  are  under  his  eye. 
If  believers  derive  virtue  from  Christ  e\ev  so  close- 
ly, he  knows  it,  and  is  pleased  with  it.  The  poor 
woman  hereupon  presented  herself  to  the  Lord  Je- 
sus, (t'.  35.)  fearing  and  tremblijig,  not  knowing 
how  he  would  take  it.  Note,  Christ's  patients  are 
often  trembling,  when  they  bave  reason  to  be  tri- 
umphing. She  might  have  come  boldly,  knowing 
what  was  done  in  her  ;  yet  knowing  that,  she  fears 
and  trembles.  It  was  a  surprise,  and  was  not  yet,  as 
it  should  have  been  a.  pleasing  surprise.  However, 
she  fell  down  before  him.  Note,  There  is  nothing 
better  for  tliose  that  fear  and  tremble,  than  to  throw 
themselves  at  the  feet  of  the  I.,ord  Jesus  ;  to  humble 
themselves  before  him,  and  refer  themselves  to  him. 
And  she  told  him  all  the  truth.  Note,  We  must  not 
be  ashamed  to  o^wn  the  secret  transactions  between 
Christ  and  our  souls  ;  but,  when  called  to  it,  men- 
tion, to  his  praise,  and  the  encouragement  of  others, 
what  he  has  done  for  our  souls,  and  the  experience 
we  have  had  of  healing  virtue  derived  from  him. 
And  the  consideration  of  this,  that  nothing  can  be 
hid  from  Christ,  should  ■  engage  us  to  confess  all  to 
him.  See  what  an  encouraging  word  he  gave  her  ; 
{v.  34.)  Daughter,  thy  faith  hath  made  thee  whole. 
Note,  Christ  puts  honour  upon  faith,  because  faith 
gives  honour  to  Christ.  But  see  how  what  is  done 
by  faith  on  earth,  is  ratified  in  heaven  ;  Christ  saith. 
Be  whole  of  thy  disea.se.  Note,  If  our  faith  sets  the 
seal  of  its  amen  to  the  power  and  promise  of  God, 
saying,  "  So  it  is,  and  so  let  it  be  to  me  ;"  God's 
grace  will  set  the  seal  of  its  ainen  to  the  prayei-s  and 
hopes  of  faith,  saying,  "So  be  it,  and  so  it  shall  be 
to  thee,"    And  therefore,  "  Go  in  peace ;  be  well 


ST.  MARK,  V. 


377 


satisfied  that  thy  cure  is  honestly  come  by,  is  ef- 
fectually wrought,  and  take  the  comfort  of  it."  Note, 
They  that  by  taith  are  healed  of  their  spiritual  dis- 
eases, have  reason  to  go  in  Jieace, 

35.  While  he  yet  spake,  there  came  from 
the  ruler  of  the  synagogue's  house,  certain 
which  said,  thy  daughter  is  dead:  why 
troublest  thou  the  Master  any  further  ?  36. 
As  soon  as  Jesus  heard  the  word  that  was 
spoken,  he  saith  unto  the  ruler  of  the  syna- 
gogue, Be  not  afraid,  only  believe.  37. 
And  he  suffered  no  man  to  follow  him,  save 
Peter,  and  James,  and  John  the  brother  of 
James.  38.  And  he  cometh  to  the  house 
of  the  ruler  of  the  synagogue,  and  seeth  the 
tumult,  and  them  that  wept  and  wailed 
greatly.  39.  And  when  he  was  come  in, 
he  saith  unto  them.  Why  make  ye  this 
ado,  and  weep  ?  The  damsel  is  not  dead, 
but  sleepeth :  40.  And  they  laughed  him 
to  scorn.  But  when  he  had  put  them  all 
out,  he  taketh  the  father  and  the  mother 
of  the  damsel,  and  them  that  were  with 
him,  and  entereth  in  where  the  damsel  was 
lying.  41.  And  he  took  the  damsel  by  the 
hand,  and  said  unto  her,  Talitha  cumi ; 
which  is,  being  interpreted.  Damsel,  (1  say 
unto  thee,)  arise.  42.  And  straightway 
the  damsel  arose  and  walked  ]  for  she  was 
of  the  age  of  twelve  years :  and  they  were 
astonished  with  a  great  astonishment.  43. 
And  he  charged  them  straitly  that  no  man 
should  know  it;  and  commanded  that 
something  should  be  given  her  to  eat. 

Diseases  and  deaths  came  into  the  world  by  the 
sin  and  disobedience  of  the  first  Adam  ;  but  by  the 
grace  of  the  second  Adam  both  are  conquei-ed. 
Christ,  having  healed  an  incurable  disease,  here 
goes  on  to  triumph  over  death,  as  in  the  beginning 
of  the  chapter  he  had  triumphed  over  an  outrageous 
devil. 

I.  The  melancholy  news  is  brought  to  Jainis,  that 
his  daughter  is  dead,  and  therefore  if  Christ  be  as 
other  physicians,  he  comes  too  late.  While  there 
is  life,  there  is  hope,  and  room  for  the  use  of  means ; 
but  when  life  is  gone,  it  is  past  recall ;  ^Vhy  trou- 
blest thou  the  Master  any  further  ?"  v.  25.  Ordina- 
rily, the  proper  thought  in  this  case,  is,  "The 
matter  is  determined,  the  will  of  God  is  done,  and  I 
submit,  I  acquiesce  ;  The  Lord  gave  and  the  Lord 
hath  taken  away.  While  the  child  was  alive  I  fasted 
and  wefit ;  for  I  said.  Who  can  tell  but  God  •will  yet 
be  gracious  to  me,  and  the  child  shall  live  ?  But  now 
that  it  is  dead,  wherefore  should  Iwee/i  ?  I  shall  go 
to  it,  but  it  shall  not  return  to  me."  With  such  words 
■we  should  quiet  ourselves  at  such  a  time,  that  our 
souls  may  be  as  a  child  that  is  weaned  from  his  mo- 
ther :  but  here  the  case  was  extraordinary  ;  the 
death  of  the  child  doth  not,  as  usually,  put  an  end 
to  the  narrative. 

II.  Christ  encourageth  the  afflicted  father  yet  to 
hope  that  his  application  to  Christ  on  the  behalf  of 
his  child  should  not  be  in  vain.  Christ  had  stayed 
to  work  a  cure  by  the  way,  but  he  shall  be  no  suf- 
ferer by  that,  nor  loser  by  the  gain  of  others  ;  Be 
not  afraid,  only  believe.  We  may  suppose  Jairus  at 
a  pause,  whether  he  should  ask  Christ  to  go  on  or 

Vol.  v.— 3  B 


no ;  but  have  we  not  as  much  occasion  for  the  grace 
of  God  and  his  consolations,  and  consequently  of 
the  prayers  of  our  ministers  and  christian  friends, 
when  death  is  in  the  house,  as  when  sickness  is .' 
Christ  therefore  soon  determines  this  matter  ;  "  Be 
?iot  afraid  that  my  coming  will  be  to  no  purpose, 
only  beUeve  that  I  will  make  it  turn  to  a  good  ac- 
count." Note,  1.  We  must  not  despair  concerning 
our  relations  that  are  dead,  nor  sorrow  for  them  as 
those  that  have  no  hofie.  See  what  is  said  to  Ra- 
chel, who  refused  to  he  comforted  concerning  her 
children,  upon  the  presumption  that  they  were  not ; 
Refrain  thy  voice  from  weefiing,  and  thine  eyes  from, 
tears,  for  there  is  ho/ie  in  thine  end,  that  thy  children 
shall  come  again,  Jer.  31.  16,  17.  Therefore  fear 
not,  faint  not.  2.  Faith  is  the  only  remedy  against 
disquieting  gi'ief  and  fear  at  such  a  time  :  let  that 
silence  them.  Only  believe.  Keep  up  a  confidence 
in  Christ,  and  a  dependence  upon  him,  and  he  will 
do  what  is  for  the  best.  Beheve  the  resurrection, 
and  then  be  not  afraid. 

in.  He  went  with  a  select  company  to  the  house 
where  the  dead  child  was.  He  had,  by  the  crowd 
that  attended  him,  given  advantage  to  the  poor  wo- 
man he  last  healed,  and,  having  done  that,  now  he 
shook  off  the  crowd,  and  suffered  no  man  to  follow 
him,  (to  follow  with  him,  so  the  word  is,)  but  his 
three  bosom-disciples,  Peter  and  James,  and  John  ; 
a  competent  number  to  be  witnesses  of  the  miracle, 
but  not  such  a  number  as  that  his  taking  them  with 
him  might  look  like  vain-glory. 

IV.  He  raised  the  dead  child  to  life  ;  the  circum- 
stances of  the  narrative  here,  are  much  the  same  as 
we  had  them  in  Matthew ;  only  here  we  may  ob- 
serve. 

1.  That  the  child  was  extremely  well  beloved, 
for  the  relations  and  neighbours  -wefit  and  wailed 
greatly.  It  is  very  afflictive  when  that  which  is 
come  forth  like  a  flower,  is  so  soon  cut  down,  and 
withereth  before  it  is  grown  up  ;  when  that  grieves 
us,  of  which  we  said.  This  same  shall  comfort  us. 

2.  That  it  was  evident  beyond  dispute,  that  the 
child  was  really  and  U-uly  dead.  Their  laughing 
Christ  to  scorn,  for  saying.  She  is  not  dead,  but 
sleepeth,  though  highly  reprehensible,  serves  for  the 
proof  of  this. 

3.  That  Christ  put  those  out  as  unworthy  to  be 
witnesses  of  the  miracle,  who  were  noisy  in  their 
sorrow,  and  were  so  ignorant  in  the  things  of  God, 
as  not  to  understand  him  when  he  spake  of  death  as 
a  sleep,  or  so  scornful,  as  to  ridicule  him  for  it. 

4.  That  he  took  the  pai-ents  of  the  child  to  be 
witnesses  of  the  miracle,  because  in  it  he  had  an  eye 
to  their  faith,  and  designed  it  for  their  comfort,  who 
were  the  true,  for  they  were  the  silent,  mourners. 

5.  That  Christ  raised  the  child  to  life  by  a  word 
of  power,  which  is  recorded  here,  and  recorded  in 
Syriac,  the  language  in  which  Christ  spake,  for  the 
greater  certainty  of  the  thing ;  Talitha,  cumi;  Dam- 
'sel,  I  say  unto  thee.  Arise.  Dr.  Lightfoot  saith.  It 
was  customary  with  the  Jews,  when  they  gave  phy- 
sic to  one  that  was  sick,  to  say.  Arise  from  thy  dis- 
ease ;  meaning.  We  wish  thou  mayest  arise  ;  but  to 
one  that  was  dead,  Christ  said.  Arise  from  the  dead  ; 
meaning,  I  command  that  thou  arise  ;  nay,  there  is 
more  in  it— -the  dead  have  not  power  to  arise,  there- 
fore power  goes  along  with  this  word,  to  make  it 
effectual.  Da  quod  jubes,  Isf  jube  quod  vis — Give 
what  thou  commandest,  and  command  what  thou 
wilt.  Christ  works  while  he  commands,  and  works 
by  the  command,  and  therefore  may  command  what 
he  pleaseth,  even  the  dead  to  arise.  Such  is  the 
gospel-call  to  those  that  are  by  nature  dead  in  tres- 
passes and  sins,  and  can  no  more  rise  from  that  death 
by  their  own  power,  than  this  chUd  could  ;  and  yet 
that  word.  Awake  and  arise  from  the  dead,  is  nei- 
ther vain,  nor  in  vain,  when  it  follows  hninediately. 


378 


ST.  MARK,  VI. 


Christ  shall  give  thee  life,  Eph.  5.  14.  It  is  by  the 
■word  of  Christ  that  spiritual  life  is  given.  /  said 
unto  thee.  Live,  Ezek.  16.  6. 

6.  That  the  damsel,  as  soon  as  life  returned,  arose 
and  walked,  v.  42.  Spiritual  life  will  apjjear  by 
our  rising-  from  the  bed  of  sloth  and  carelessness, 
and  our  walking  in  a  religious  conversation,  our 
■walking  ufi  and  down  in  Christ's  name  and  strength  ; 
even  from  those  that  are  of  the  age  of  twelve  years, 
it  Inay  be  expected  that  ihey  should  walk  as  those 
■whom  Christ  has  raised  to  life,  otherwise  than  in  the 
Ti?L\\\'e -vanity  of  their  minds. 

7.  That  all  who  saw  it,  and  heard  of  it,  admired 
the  miracle,  and  him  that  wrought  it ;  They  were 
astonislied  luith  a  great  astonishment.  They  could 
not  but  acknowledge  that  there  was  something  in  it 
extraordinary  and  very  great,  and  yet  they  knew 
not  what  to  make  of  it,  or  to  infer  from  it.  Their 
■wonder  should  have  worked_  forward  to  a  lively 
faith,  but  it  rested  in  a  stu/ior  or  astonishment. 

8.  That  Christ  endeavoured  to  conceal  it ;  He 
charged  them  straitly  that  no  man  should  know  it. 
It  was  sufficiently  known  to  a  competent  number, 
but  he  would  not  have  it  as  ^&X  jiroclqimed  any  fur- 
ther ;  because  his  own  resurrection  was  to  be  the 
great  instance  of  his  power  over  death,  and  there- 
fore the  divulging  of  other  instances  must  be  re- 
served till  that  great  proof  was  given  ;  let  one  part 
of  the  evidence  be  kept  private,  till  the  other  part, 
on  whicli  the  main  stress  hes,  be  made  ready. 

9.  That  Christ  took  care  something  should  be 
given  her  to  eat.  By  this  it  ap])eared  that  she  was 
raised  not  only  to  life,  but  to  a  good  state  of  health, 
that  she  had  an  appetite  to  her  meat ;  even  the  new- 
born babes  in  Christ's  house  desire  the  sincere  milk, 
1  Pet.  2.  1,  2.  And  it  is  observable,  that,  as  Christ, 
■when  at  first  he  had  made  man,  presently  provided 
food  for  him,  and  food  out  of  the  earth  of  which  he 
was  made,  (Gen.  1.  29.)  so  now  when  he  had  given 
a  new  life,  he  took  care  that  something  should  be 
given  to  eat ;  for  if  he  had  given  life,  he  may  be 
trusted  to  give  Itvelihood,  because  the  life  is  more 
than  meat,  Matth.  6.  25.  Where  Christ  hath  given 
s/iiritual  life,  he  will  provide  food  for  the  support 
and  nourishment  of  it  unto  life  eternal,  for  he  will 
never  forsake,  or  be  wanting  to,  the  work  of  his  ow?i 
hands, 

CHAP.  VI. 

A  great  variety  of  observable  passages  we  have,  in  tliis  chap- 
ter, concerning  our  Lord  Jesus,  the  substance  of  all  which 
we  had  before  in  Matthew,  but  divers  circumstances  we 
have,  wliich  we  did  not  there  meet  with.  Here  is,  I.  Christ 
contemned  by  his  countrymen,  because  he  was  one  of 
them,  and  they  knew,  or  thous^ht  they  knew,  his  original, 
V.  1 . .  6.  II.  The  just  po^ver  he  gave  his  apostles  over  un- 
clean spirits,  and  an  account  given  of  their  negotiation,  v. 
7 . .  13.  III.  A  stranpre  notion  which  Herod  and  others 
had  of  Christ,  upon  which  occasion  we  liave  the  story  of 
the  martyrdom  of  John  Baptist,  v.  14 . .  29.  IV.  Christ's 
retirement  into  a  desert  place  with  his  disciples  ;  the  crowds 
that  followed  him  thither  to  receive  instruction  from  him  ; 
and  his  feedins  five  thousand  of  them  with  five  loaves  and 
two  fishes,  V.  30 . .  44.  V.  Christ's  walking  upon  the  sea 
to  his  disciples,  and  the  abundance  of  cures  he  wrought  on 
the  other  side  the  water,  v.  45 . .  56. 

1.  A  ND  he  went  out  from  thence,  and 
-IjL  came  into  his  o'wii  country ;  and  his 
disciples  follow  him.  2.  And  when  the 
sabbath-day  was  come,  he  began  to  teach 
in  the  synagogue  :  and  many  hearing  him 
were  astonished,  saying.  From  whence 
hath  this  maji  these  things  ?  And  what  wis- 
dom is  this  which  is  given  unto  him,  that 
even  such  mighty  works  are  wrought  by 
his  hands  ?    3.  Is  not  this  the  carpenter, 


the  Son  of  Mary,  the  brother  of  James,  and 
Joses,  and  of  Juda,  and  Simon  ?  And  are 
not  his  sisters  here  with  us  ?  And  they  were 
otfended  at  him.  4.  But  Jesus  said  unto 
them,  A  prophet  is  not  without  honour  but 
in  his  own  country,  and  among  his  own 
kin,  and  in  his  own  house.  5.  And  he  could 
there  do  no  mighty  work,  save  that  he  laid 
his  hands  upon  a  few  sick  folk,  and  healed 
them.  6.  And  he  marvelled  because  of 
their  unbelief.  And  he  went  round  about 
the  villages,  teaching. 

Here, 

I.  Christ  makes  a  visit  to  his  own  country,  the 
place  not  of  his  birth,  but  of  his  education  ;  that  was 
Afazareth,  where  his  relations  were.  He  had  been 
in  danger  of  his  life  among  them,  (Luke  4.  29.)  and 
yet  he  came  among  them  again  ;  so  strangely  doth 
he  wait  to  be  gracious,  and  seek  the  salvation  of  his 
enemies.  Thither  he  went,  though  it  was  into  dan- 
ger, his  disciples  followed  him  ;  (y.  1.)  for  they  had 
left  all,  to  follow  him  whithersoever  he  went. 

II.  There  he  preached  in  their  synagogue,  on  the 
sabbath-day,  v.  2.  It  seems,  there  was  not  such 
flocking  to  him  there  as  in  other  places,  so  that  he 
had  no  opportunity  of  preaching  till  they  came  to- 
gether on  the  sabbath-day  ;  and  then  he  expounded 
a  portion  of  scripture  with  great  clearness.  In  re- 
ligious assemblies,  on  sabbath-days,  the  word  of 
God  is  to  be  preached  according  -to  Christ's  exam- 
ple. We  gh-ie  glory  to  God  by  receiving  instruc- 
tion from  him. 

III.  They  could  not  but  own  that  which  was  very 
honourable  concerning  him.  1.  That  he  spake 
with  great  wisdotn,  and  that  that  wisdom  wzs  given 
to  him,  for  they  knew  he  had  no  learned  education. 
2.  That  he  did  mighty  works,  did  them  with  his 
own  hand,  for  the  confirming  of  the  doctrine  he 
taught.  They  acknowledged  the  two  great  proofs 
of  the  divine  original  of  his  gospel — the  divine  wis- 
dom that  appeared  in  the  contrix'ance  of  it,  and  the 
dix'ine  power  that  was  exerted  for  the  ratifying  and 
recommending  of  it ;  and  yet,  though  they  could  not 
deny  the  premises,  they  would  not  admit  tlie  con- 
clusion. 

IV.  They  studied  to  disparage  him,  and  to  raise 
prejudices  in  the  minds  of  people  against  him,  not- 
withstanding. All  this  wisdom,  and  all  these  mighty 
works,  shall  be  of  no  account,  because  he  had  had  a 
home  education,  had  never  travelled,  nor  been  at 
any  university,  or  bred  up  at  the  feet  of  any  of  their 
doctors  ;  {v.  3.)  Is  not  this  the  carpenter?  In  Mat- 
thew they  upbraid  him  with  being  the  carpenter's 
son,  his  supposed  father  Josejjh  being  of  that  trade. 
But,  it  seems,  they  could  say  further,  Is  not  this  the 
carpenter  ?  Our  Lord  Jesus,  it  is  probable,  employ- 
ing himself  in  that  business  with  his  fatlier,  before 
he  entered  upon  his  public  ministry,  at  least,  some- 
times in  journey-work.  1.  He  would  thus  humble 
himself,  and  make  himself  of  no  reputation,  as  one 
that  had  taken  upon  him  the  form  of  a  servant,  and 
came  to  minister.  Thus  low  did  our  Redeemer 
stoop,  when  he  came  to  redeem  us  out  of  our  lo'w 
estate.  2.  He  would  thus  teach  us  to  abhor  idle- 
ness, and  to  find  ourselves  something  to  do  in  this 
world  ;  and  rather  to  take  up  with  mean  and  labori- 
ous employments,  and  such  as  no  more  is  to  be  got 
by  th;ui  a  bare  livelihood,  than  indulge  ourselves  in 
sloth.  Nothing  is  more  pernicious  for  young  people 
than  to  get  a  habit  of  sauntering.  The  Jews  had  a 
good  rule  for  this — ^that  their  young  men,  who  were 
designed  for  scholars,  were  yet  bred  up  to  some 
trade,  as  Paul  was  a  tent-maker,  that  they  might 


ST.  MARK,  VI. 


379 


have  some  business  to  fill  up  their  time  with,  and,  if 
need  were,  to  get  their  bread  with.  3.  He  would 
thus  put  an  honour  upon  despised  mechanics,  and 
encourage  those  who  eat  the  labour  of  their  hands, 
though  great  men  look  upon  them  with  contempt.  • 

Another  thing  they  upbraided  him  with,  was,  the 
meanness  of  his  relations  ;  "  He  is  the  son  of  Mary  ; 
h'S  brethren  and  sisters  are  here  with  us;  we  know 
lus  family  and  kindred  ;"  and  therefore,  though  they 
■were  astonished  at  his  doctrine,  {v.  2. )  yet  they  were 
offended  at  his  person,  {v.  3.)  were  prejudiced 
against  him,  and  looked  upon  him  with  contempt ; 
and  for  that  reason  would  not  receive  his  doctrine, 
though  ever  so  well  recommended.  May  we  think 
that  if  they  had  not  known  his  pedigree,  but  lie  had 
dropped  among  them  from  the  clouds,  without 
father,  without  mother,  and  without  descent,  they 
would  have  entertained  him  with  any  more  respect  ? 
Truly,  no  ;  for  in  Judea,  where  this  was  not  known, 
that  was  made  an  objection  against  him  ;  (John  9. 
29. )  As  for  tliis  felloiv,  ive  know  not  from  whence  he 
is.     Obstinate  unijelief  will  never  want  excuses. 

v.  Let  us  see  how  Christ  bore  this  contempt. 

1.  He  partly  excused  it,  as  a  common  thing,  and 
what  might  be  expected,  though  not  reasonably  or 
justlv  ;  {v.  4.)  j1  prophet  is  not  despised  any  where 
but  in  his  own  country.  Some  exceptions  there  may 
be  to  this  rule,  doubtless  many  ha\-e  got  over  this 
prejudice,  but  ordinarily  it  holds  good,  that  minis- 

■  ters  are  seldom  so  acceptable  and  successful  in  their 
own  country  as  among  strangers  ;  familiarity  in  the 
younger  years  breeds  a  contempt,  the  advancement 
of  one  that  was  an  inferior  begets  em>y,  and  men  will 
hardly  set  those  among  tlie  guides  of  their  souls, 
whose  f.ahers  they  were  ready  to  set  with  the  dogs 
of  their  flock  ;  in  such  a  case,  therefore,  it  must  not 
be  thouglit  hard,  it  is  common  treatment,  it  was 
Christ's,  and  wisdom  is  profitable  to  direct  to  other 
soil. 

2.  He  did  some  good  among  them,  notwithstand- 
ing the  slights  they  put  upon  him,  for  he  is  kind 
even  to  the  evil  and  unthankful  ;  He  laid  his  hands 
upon  a  few  sick  folks,  and  healed  them.  Note,  It  is 
generous,  and  becoming  the  followers  of  Christ,  to 
content  themselves  with  the  pleasure  and  satisfac- 
tion of  doing  good,  though  they  be  unjustly  denied 
the  praise  of  it 

3.  Yet  he  could  there  do  no  such  mighty  works, 
at  least,  not  so  many  as  in  other  places,  because  of 
the  unbelief  that  prevailed  among  the  people,  by 
reason  of  the  prejudices  which  their  leaders  instilled 
into  them  against  Christ,  v.  5.  It  is  a  strange  ex- 
pression, as  if  unbelief  tied  the  hands  of  omnipotence 
Itself;  he  would  have  done  as  many  miracles  there 
as  he  had  done  elsewhere,  but  he  could  not,  be- 
cause people  would  not  make  application  to  him, 
nor  sue  for  his  favours;  he  could  have  wrought 
them,  but  they  forfeited  the  honour  of  having  them 
wrought  for  them.  Note,  By  unbelief  and  contempt 
of  Christ,  men  stop  the  current  of  his  favours  to 
them,  and  put  a  bar  in  their  own  door. 

4.  He  marvelled  because  of  their  unbelief,  v.  6. 
We  never  find  Christ  wondenng  but  at  the  faith  of 
the  Gentiles  that  were  strangers,  as  the  centurion, 
(Matth.  S.  10. )  and  the  woman  of  Samaria,  and  at 
the  unbelief  of  Jews  that  were  his  own  countrymen. 
Note,  The  unbelief  of  those  that  enjoy  the  means  of 
grace,  is  a  most  amazing  thing. 

5.  'Rp.  went  round  about  the  villages,  teaching.  If 
we  cannot  do  good  where  we  would,  we  must  do  it 
where  we  can,  and  be  glad  if  we  may  have  any  op- 
portunity, though  but  in  the  villages,  of  serving 
Christ  and  souls.  Sometimes  the  gospel  of  Christ 
finds  better  entertainment  in  the  countrj'  villages, 
where  there  is  less  wealth,  and  pomp,  and  mirth, 
and  subtlety,  than  in  the  populous  cities. 


7.  And  he  calleth  unto  him  the  twelve, 
and  began  to  send  them  forth  by  two  and 
two ;  and  gave  them  power  over  unclean 
spirits;  8.  And  commanded  them  that  they 
should  take  nothing  for.  their  journey,  save 
a  staff  only ;  no  scrip,  no  bread,  no  money 
in  their  purse :  9.  But  he  shod  with  sandals ; 
and  not  put  on  two  coats.  10.  And  he 
said  unto  them,  In  what  place  soever  ye 
enter  into  an  house,  there  abide  till  ye  de- 
part from  that  place.  11.  And  whosoever 
shall  not  receive  you,  nor  hear  you,  when 
ye  depart  thence,  shake  off  the  dust  under 
your  feet  for  a  testimony  against  them. 
Verily  I  say  unto  you.  It  shall  be  more 
tolerable  for  Sodom  and  Gomorrha  in  the 
day  of  judgment,  than  for  that  city.  12. 
And  they  went  out,  and  preached  that  men 
should  repent.  1 3.  And  they  cast  out  many 
devils,  and  anointed  with  oil  many  that 
were  sick,  and  healed  them. 

Here  is, 

I.  The  commission  given  to  the  twelve  apostles 
to  preach  and  work  miracles  ;  it  is  the  same  which 
we  had  more  largely,  Matth.  10.  Mark  doth  not 
name  them  here,  as  Matthew  doth,  because  he  had 
named  them  before,  when  they  were  first  called  into 
fellowship  with  him,  ch.  3.  16.  Hitherto  they  had 
been  conversant  with  Christ,  and  had  sitten  at  his 
feet,  had  heard  his  doctrine,  and  seen  his  miracles  ; 
and  now  he  determines  to  make  some  use  of  them  ; 
they  received,  that  they  might  give,  had  learned, 
that  they  might  teach  ;  and  therefore  now  he  began 
to  send  themforth.  They  must  not  always  be  study- 
ing in  the  academy,  to  get  knowledge,  but  they  must 
preach  in  the  country,  to  do  good  with  the  know- 
ledge they  have  got.  Though  they  were  not  as  yet 
so  well  accomplished  as  they  were  to  be,  yet,  ac- 
cording to  their  present  ability  and  capacity,  they 
must  be  set  to  work,  and  make  further  improve- 
ments afterward.     Now,  obsene  here, 

1.  That  Christ  sent  them  forth  by  two  and  two  ; 
I  this  Mark  takes  notice  of.     They  went  two  and  two 

to  a  place,  that  out  of  the  mouth  of  two  witnesses 
every  word  might  be  established  ;  and  that  they 
might  be  company  for  one  another  when  they  were 
among  strangers,  and  might  strengthen  the  hands, 
and  encourage  the  hearts,  one  of  another  ;  might 
help  one  another  if  any  thing  should  be  amiss,  and 
keep  one  another  in  countenance.  Eveiy  common 
soldier  has  his  comrade  ;  and  it  is  an  approved 
maxim.  Two  are  better  than  one.  Christ  would 
thus  teach  his  ministers  to  associate,  and  both  lend 
and  borrow  help. 

2.  That  he  gave  them  power  over  unclean  spirits. 
He  commissioned  them  to  attack  the  devil's  king- 
dom, and  empowered  them,  as  a  specimen  of  their 
breaking  his  interest  in  the  souls  of  men  by  their 
doctrine,  to  cast  him  out  of  the  bodies  of  those  that 
were  possessed.  Dr.  Lightfoot  suggests,  that  they 
cured  diseases,  and  cast  out  devils,  by  the  Spirit,  but 
preached  that  only  which  they  had  learned  fi-om 
the  mouth  of  Christ. 

3.  That  he  commanded  them  not  to  take  provi- 
sions along  with  them,  neither  victuals  nor  money, 
that  they  might  appear,  wherever  they  came,  to  be 
poor  men,  men  not  of  this  world,  and  therefore 
might,  with  the  better  gi-ace,  call  people  off  from  it 
to  another  world.  When  afterward  he  bid  them 
take  purse  and  scrip,  (Luke  22.  36. )  that  did  not  in- 


380  ST.  MARK,  VI. 

timate  (as  Dr.  LigVitfoot  observes)  that  his  care  of 
them  was  abated  from  what  it  had  been  ;  but  that 
they  sliould  meet  with  worse  times,  and  worse  en- 
tertainment, than  they  met  with  at  their  first  mis- 
sion. In  Matthew  and  Luke  they  are  forbidden  to 
take  staxies  with  them,  that  is,  fighting  staves  ;  but 
here  in  Mark  they  are  bid  to  take  nothing  save  a 
staff  only,  that  is,  a  walking  staff,  sucli  as  pilgrims 
carried.  They  must  not  put  on  ahoes,  but  sandals 
only,  which  were  only  the  soles  of  shoes  tied  under 
their  feet,  or  like  pumps,  or  slippers  ;  they  must  go 
in  the  readiest  plainest  dress  they  could,  and  must 
not  so  much  as  have  two  coats  ;  for  their  stay  abroad 
would  be  short,  they  must  return  before  winter,  and 
what  they  wanted,  those  they  preached  to  would 
cheerfully  accommodate  them  with. 

4.  He  directed  them,  whatever  city  they  came  to, 
to  make  that  house  their  head-quarters,  which  hap- 
pened to  be  their  first  quarters;  (i'.  10.)  '_'  There 
abide  till  ye  dejiart  from  that  place.  And  since  ye 
know  ye  come  on  aii  errand  sufficient  to  make  you 
welcome,  have  that  charity  for  your  friends  that  first 
invited  you,  as  to  believe  they  do  not  think  you  bur- 
thensome." 

5.  He  pronounces  a  very  heavy  doom  upon  those 
that  rejected  the  gospel  they  preached  ;  (t.  11.) 
"  Whosoever  shall  not  receixw  you,  or  will  not  so 
much  as  hear  you,  depart  thence,  (if  one  will  not, 
another  will,)  and  shake  off  the  dust  under  your  feet 
for  a  testimony  at^ainst  them.  Let  them  know  that 
they  have  had  a  fair  offer  of  life  and  happiness  made 
them,  witness  that  dust ;  but  that,  since  they  ha\e 
refused  it,  they  cannot  expect  ever  to  have  another  ; 
let  them  take  up  with  their  own  dust,  for  so  shall 
their  doom  be."  That  dust,  like  the  dust  of  Egj'pt, 
(Exod.  9.  9.)  shall  tarn  into  a  plagrie  to  them  ;  and 
their  condemnation,  in  the  great  day,  will  be  more 
intolerable  than  that  of  Sodom  :  for  the  angels  were 
sent  'to  Sodom,  and  were  abused  there  ;  yet  that 
would  not  bring  oaso  great  a  guilt,  and  so  great  a 
ruin,  as  the  contempt  and  abuse  of  the  apostles  of 
Christ,  who  bring  with  them  the  offers  of  gospel 
grace. 

IL  The  apostles'  actings,  in  pursuance  of  their 
commission.  Though  they  were  conscious  to  them- 
selves of  great  weakness,  and  expected  no  secular 
advantage  by  it,  yet,  in  obedience  to  their  Master's 
order,  and  in  dependence  upon  his  strength,  they 
luent  out  as  Abraham,  not  knowing  whither  they 
went.     Observe  here, 

1.  The  doctrine  they  preached  ;  They  preached 
that  men  should  repent ;  {y.  12.)  that  they  should 
change  their  minds,  and  reform  their  lives,  in  con- 
sideration of  the  near  approach  of  the  kingdom  of 
the  Messiah.  Note,  The  great  design  of  gospel 
preachers,  and  the  great  tendency  of  gospel  preach- 
ing, should  be,  to  bring  people  to  repentance,  to  a 
new  heart  and  a  new  way.  They  did  not  amuse 
people  with  curious  speculations,  but  told  them  that 
they  must  repent  of  their  sins  and  turn  to  God. 

2.  The  miracles  they  wrought.  The  power  Christ 
gave  them  over  unclean  spirits  was  not  ineffectual, 
nor  did  they  receive  it  in  vain,  but  used  it,  for  they 
cast  out  many  devils;  (xk  13.)  and  they  anointed 
ivith  oil  many  that  were  sick,  and  healed  them.  Some 
think  this  oil  was  used  medicinally,  according  to  the 
custom  of  the  Jews  ;  but  I  rather  think  it  was  used 
as  a  si^n  of  miraculous  healing,  by  the  appointment 
of  Christ,  though  not  mentioned  ;  and  it  was  after- 
ward used  by  those  elders  of  the  church,  to  whom, 
by  the  Spirit,  was  given  the  gift  of  healing.  Jam.  5. 
14.  It  is  certain  here,  and  therefore  probable  there, 
that  anointing  the  sick  with  oil,  is  appropriated  to 
that  extraordinary  power  which  is  long  ceased,  and 
therefore  that  sign  must  cease  with  it. 


his  name  was  spread  abroad :)  and  he  said. 
That  John  the  Baptist  was  risen  from  the 
dead,  and  therefore  mighty  works  do  shew 
forth  themselves  in  him.     15.  Others  said, 
That  it  is  Ehas.     And  others  said.  That  it 
is  a  prophet,  or  as  one  of  the  prophets. 
16.  But  when  Herod  heard  thereof.,  he  said, 
It  is  John,  whom  I  beheaded  :  he  is  risen 
from  the  dead.     17.  For  Herod  himself 
had  sent  forth  and  laid  hold  upon  John, 
and   bound   him  in  prison   for  Herodlas' 
sake,  his  brothei  Philip's  wife  :  for  he  had 
married  her.     1 8.  For  John  had  said  unto 
Herod,  It  is  not  lawful  for  thee  to  have  thy 
brother's  wife.      19.  Therefore   Herodias 
had  a  quarrel  against  him,  and  would  have 
killed  him  ;  but  she  could  not :    20.  For 
Herod  feared  John,  knowing  that  he  was  a 
just  man  and  an  holy,  and  observed  him  ; 
and  when   he  heard  him,  he   did  many 
things,  and  heard  him  gladly.     21.  And 
when  a  convenient  day  was  come,  that 
Herod  on  his  birth-day  made  a  supper  to 
his  lords,  high  captains,  and  chief  estates 
of  Galilee  ;    22.  And  when  the  daughter 
of  the  said  Herodias  came  in,  and  danced, 
and  pleased  Herod  and  them  that  sat  with 
him,  the  king  said  unto  the  damsel.  Ask  of 
I  me  whatsoever  thou  wilt,  and  I  will  give  it 
thee.     23.  And  he  sware  unto  her.  What- 
soever thou  shall  ask  of  me.  I  w'dl  give  it 
thee,  unto  the  half  of  my  kingdom.     24. 
And  she  went  forth,  and  said  unto  her 
mother.  What  shall  I  ask  1  And  she  said. 
The  head  of  John  the  Baptist.     25.  And 
she  came  in  straightway  with  haste  unto 
the  king,  and  asked,  saying,  I  will  that  thou 
give  me  by  and  by  in  a  charger  the  head 
of  John  the  Baptist.     26.  And  the  king  was 
exceeding  sorry ;  yet  for  his  oath's  sake, 
and  for  their  sakes  which  sat  with  him,  he 
would  not  reject  her.     27.  And  immedi- 
ately the  king  sent  an  executioner,  and 
commanded  his  head  to  be  brought :  and 
he  went  and  beheaded  him  in  the  prison, 
28.  And  brolight  his  head  in  a  charger,  and 
gave  it  to  the  damsel :  and  the  damsel  gave 
it  to  her  mother.     29.  And  when  his  dis- 
ciples heard  of  it,  they  came  and  took  up 
his  corpse,  and  laid  it  in  a  tomb. 

Here  is, 

I.  The  wild  notions  that  the  people  had  concern- 
ing our  Lord  Jesus,  v.  15.  Mis  own  countrymen 
could  believe  nothing  great  concerning  him,  because 
they  knew  his  poor  kindred  ;  but  others,  that  were 
■  not  under  the  power  of  that  prejudice  against  him, 
were  yet  willing  to  believe  any  thing  rather  than  the 
truth— that  he  was  the  Son  'of  God,  and  the  true 
Messias :  thev  said.  He  is  Elias,  whom  they  ex- 


pected ;  or.  He  is  a  Prophet,  one  of  the  Old  Testa- 
.,  ment  prophets  raised  to  life,  and  returned  to  this 
14.  And  king  Herod  heard  of  him  ;  (for  |l  world ;  or,  as  one  of  the  prophets,  a  prophet  now 


ST.  MARK,  VI. 


381 


newly  raised  up,  equal  to  those  under  the  Old  Tes- 
tament. 

II.  The  opinion  of  Herod  concerning  him.  He 
heard  of  his  name  and  fame,  of  what  he  said,  and 
what  he  did ;  and  he  said,  "  It  is  certainly  John  Bap- 
tist, V.  14.  As  sure  as  we  are  here,  //  is  John  whom 
I  beheaded,  v.  16.  He  is  risen  from  the  dead  ;  and 
though  while  he  was  with  us  he  did  no  miracle,  yet, 
having  removed  for  a  while  to  another  world,  he  is 
come  again  with  greater  power,  and  now  mighty 
works  do  shew  forth  themselves  in  him." 

Note,  1.  Where  there  is  an  idle  faith,  there  is 
commonly  a  working  fancy.  The  people  said.  It  is 
a  prophet  risen  from  the  dead ;  Herod  said.  It  is 
John  Baptist  risen  from  the  dead.  It  seems  by  this, 
that  the  rising  of  a  Jirofihet  from  the  dead,  to  do 
mighty  works,  was  a  thing  expected,  and  was 
thought  neither  impossible  nor  improbable,  and  it 
was  now  readily  suspected  when  it  was  ?iot  true  ; 
but  afterward,  when  it  was  true  concerning  Christ, 
and  a  truth  undeniably  evidenced,  yet  then  it  was 
obstinately  gainsaid  and  denied.  Those  who  most 
wilfully  disbelieve  the  truth,  are  commonly  most 
credulous  of  errors  and  fancies. 

2.  They  wlio  fight  against  the  cause  of  God,  will 
find  themselves  baffled,  even  when  they  think  them- 
selves conquerors  ;  they  cannot  gain  their  point,  for 
the  word  of  the  Lord  endures  for  ever.  They  who 
rejoiced  when  the  witnesses  were  slain,  fretted  as 
much  when,  in  three  or  four  days,  thev  rose  again 
in  their  successors.  Rev.  11.  10, 'll.  The  impeni- 
tent, unreformed  sinner,  that  escapeth  the  sword  of 
Jehu,  shall  Elisha  slay, 

3.  A  guilty  conscience  needs  no  accuser  or  tor- 
mentor but  itself.  Herod  charges  himself  with  the 
murder  of  John,  which  perhaps  no  one  else  dare 
charge  him  with  ;  /  beheaded  him  ;  and  the  terror 
of  it  made  him  imagine  that  Christ  was  John  risen. 
He  feared  John  while  he  lived,  and  now,  when  he 
thought  he  had  got  clear  of  him,  fears  him  ten  times 
worse  when  he  is  dead.  One  might  as  well  be 
haunted  with  ghosts  and  furies,  as  with  the  horrors 
of  an  accusing  conscience  ;  those,  therefore,  who 
would  keep  an  undisturbed  peace,  must  keep  an 
undefiled  conscience.  Acts  24.  16. 

4.  There  may  be  the  terrors  of  strong  conviction, 
■where  there  is  not  the  truth  of  a  saving  conversion. 
This  Herod,  who  had  this  notion  concerning  Christ, 
afterward  sought  to  kill  him,  (Luke  13.  31.)  and  did 
set  him  at  nought ;  (Luke  23.  11.)  so  that  he  will 
not  be  persuaded,  though  it  be  by  one  risen  from  the 
dead  ;  no,  not  by  a  John  the  Baptist  risen  from  the 
dead. 

III.  A  narrative  of  Herod's  putting  John  Baptist 
to  death,  which  is  brought  in  upon  this  occasion,  as 
it  was  in  Matthew.     And  here  we  may  observe, 

1.  The  great  value  and  veneration  which  Herod 
had  sometime  had  for  John  Baptist,  which  is  related 
only  by  this  evangelist,  xi.  20.  Here  we  see  what  a 
great  way  a  man  may  go  toward  grace  and  glory, 
and  yet  come  short  of  botli,  and  perish  eternally. 

(1.)  He  feared  John,  knowing  that  he  was  a' just 
man,  and  a  holy.  It  is  possible  that  a  man  may 
have  a  great  reverence  for  good  men,  and  especially 
for  good  ministers,  yea,  and  for  that  in  tlieni  that  is 

food,  and  yet  himself  be  a  bad  man.  Observe,  [1.] 
ohn  was  a  just  man,  and  a  holy  ;  to  make  a  com- 
plete good  man,  both  justice  andholiness  are  neces- 
sary ;  holiness  toward  God,  and  justice  toward  men. 
John  was  mortified  to  this  world,  and  so  was  a  good 
friend  both  to  justice  and  holiness.  [2.]  Herod 
knew  this,  not  only  by  common  fame,  but  by  per- 
sonal acquaintance  with  him.  Those  that  have  liut 
little  justice  and  holiness  themselves,  mav  yet  dis- 
cern it  with  respect  in  others.  And,  [3.  ]  He  there- 
fore feared  him,  he  honoured  him.  Holiness  and 
justice  command  veneration,  and  many  that  are 


not  good  themselves,  have  respect  for  those  that 
are. 

(2.)  He  observed  him;  he  sheltered  him  from 
the  malice  of  his  enemies  ;  (so  some  understand  it ;) 
or,  rather,  he  had  a  regard  to  his  exemplary  con- 
versation, and  took  notice  of  that  in  him  that  was 
praisewortliy,  and  commended  him  in  tlie  hearing 
of  those  about  him  ;  he  made  it  appear  that  he  ob- 
served what  John  said  and  did. 

(3. )  He  heard  him  preach  ;  which  was  great  con- 
descension, considering  how  mean  John's  appear- 
ance was.  To  hear  Christ  himself  preach  in  our 
streets,  will  be  but  a  poor  plea  in  the  great  day, 
Luke  13.  26. 

(4.)  He  did  many  of  those  things  which  John,  in 
his  preaching,  taught  him.  He  was  not  only  a  hear- 
er of  the  word,  but  in  part  a  doer  of  the  work.  Some 
sins  which  John,  in  his  preaching,  reproved,  he  for- 
sook, and  some  duties  he  bound  himself  to ;  but  it 
will  not  suffice  to  do  many  things,  unless  we  have 
respect  to  all  the  commandments. 

(5.)  He  heard  him  gladly.  He  did  not  hear  him 
with  terror  as  Felix  heard  Paul,  but  heard  him  with 
pleasure.  There  is  a  flashy  joy,  which  a  hypocrite 
may  have  in  hearing  the  word  ;  Ezekiel  was  to  his 
hearers  a  lovely  song ;  (Ezek.  33.  32.)  a.x\A.t\\e stony 
ground  receix'ed  the  word  with  joy,  Luke  8.  13. 

2.  John's  faithfulness  to  Herod,  in  telling  him  of 
his  faults.  Herod  had  married  his  brother  Philip's 
wife,  V.  17.  All  the  countiy,  no  doubt,  cried  shame 
on  him  for  it,  and  reproached  him  for  it ;  but  John 
reproved  him,  told  him  plainly.  It  is  not  lawful  for 
thee  to  have  thi/  brother's  wife.  This  was  Herod's 
own  iniquity,  which  he  could  not  leave  when  he  did 
many  things  that  John  taught  him  ;  and  therefore 
John  tells  him  of  this  particularly.  Though  he 
were  a  king,  he  would  not  spare  him,  any  more  than 
Elijah  did  Ahab,  when  he  said.  Hast  thou  killed, 
and  also  taken  jiossessior/  ?  Though  John  had  an 
interest  in  him,  and  he  might  fear  this  plaindealing 
would  destroy  his  interest,  yet  he  reproved  him  ; 
{or  faithful  are  the  wounds  of  a  fiend  ;  (Prov.  27. 
6.)  and  though  there  are  some  swine  that  will  turn 
again,  and  rend  those  that  cast  pearls  before  them, 
yet,  ordinarilv,  he  that  rebuketh  a  man,  (if  the  per- 
son reproved  has  any  thing  of  the  understanding  of 
a  man,)  afterward  shall  find  more  favour  than  he 
thatfiattereth  loith  his  tongue,  Prov.'28.  23.  Though 
it  was  danl»erous  to  offend  Herod,  and  much  more 
to  offend  Herodias,  yet  John  would  iiin  the  hazard 
rather  than  be  wanting  in  his  duty.  Note,  Those 
ministers  that  would  be  found  faithful  in  the  work 
of  God,  must  not  be  afraid  of  the  face  of  man.  If 
we  seek  to  please  men,  further  than  is  for  their  spi- 
ritual good,  we  are  not  the  servants  of  Christ. 

3.  The  malice  which  Herodias  bore  to  John  for 
this;  (■!'.  19.)  She  had  a  quarrel  with  him,  and 
would  have  killed  him  ;  but  when  she  could  not  ob- 
tain that,  she  got  him  committed  to  prison,  y.  17. 
Herod  respected  him,  till  he  touched  him  in  his 
Herodias.  Many  that  pretend  to  honour  prophe- 
sving,  are  for  smooth  things  only,  and  love  good 
preaching,  if  it  keep  far  enough  from  their  beloved 
sin  ;  but  if  that  be  touched,  they  cannot  bear  it.  No 
marvel  if  the  world  hate  those  who  testify  of  it  that 
its  works  are  e\il.  But  it  is  Ijetter  that  sinners  per- 
secute ministers  now  for  their  faithfulness,  than 
curse  them  etemally  for  their  unfaithfulness. 

4.  The  plot  laid  to  take  off  John's  head.  I  am 
apt  to  think  that  Herod  was  himself  in  the  plot,  not- 
withstanding his  pretences  to  be  displeased  and  sur- 
prised, and  that  the  thing  was  concerted  between 
him  and  Herodias  ;  for  it  is  said  to  be  when  a  con- 
venient day  was  come,  (t.  21.)  fit  for  such  a  purpose. 
(1.)  There  must  be  a  ball  at  com-t,  upon  the  king's 
bii-th-day,  and  a  supper  prepared  for  his  lords,  high 
captains,  and  chief  estates  of  Galilee.     (2.)  To  gi-ace 


382  ST.  MARK,  VI. 

the  solemnity,  the  daughter  of  Herodias  must  dance 
publicly,  ajid  Herod  must  take  on  him  to  be  wonder- 
fully charmed  with  her  dancing  ;  and  if  he  be,  they 
that  sit  lu'uli  him,  cannot  but,  in  compliment  to  him, 
be  so  too,  (3.)  The  king  hereupon  must  make  her 
an  extravagant  promise,  to  give  her  whatever  she 
■would  ask,  even  to  the  half  of  the  kitigdom  ;  and 
yet,  that,  if  rightly  understood,  would  not  have 
reached  the  end  designed,  for  John  Baptist's  head 
was  wortli  more  than  his  whole  kingdom.     This 

Eromise  is  bound  with  an  oath,  that  no  room  might 
e  left  to  fly  oft"  from  it ;  He  sware  to  her.  Whatso- 
ever thou  shalt  ask,  I  will  give.  I  can  scarcely 
think  he  would  have  made  such  an  imlimited  pro- 
mise, but  that  he  knew  what  she  would  ask.  (4. ) 
She,  being  instructed  by  Herodias  her  mother,  ask- 
ed the  head  of  John  Baptist  ;  and  she  must  have  it 
brought  lier  in  a  charger,  as  a  pretty  thing  for  her 
to  play  with  ;  (d.  24,  25.)  and  there  must  be  no  de- 
lay, no  time  lost,  she  must  have  it  by  and  by.  (5. ) 
Herod  gi-anted  it,  and  the  execution  was  done  im- 
mediately, while  the  company  were  together,  which 
we  can  scarcely  think  the  king  would  have  done,  if 
he  had  not  determined  the  matter  before.  But  he 
takes  on  him,  [1.]  To  be  very  backward  to  it,  and 
that  he  would  not  for  all  the  world  have  done  it,  if 
he  had  not  been  surprised  into  such  a  promise  ; 
The  king  was  ejccecding  sorry,  that  is,  he  seemed 
to  be  so,  he  said  he  was  so,  he  looked  as  if  he  had 
been  so ;  but  it  was  all  sham  and  grimace,  he  was 
really  pleased  that  he  had  found  a  pretence  to  get 
John  out  of  the  way.  Qui  nescit  dissimulare,  nescit 
regnare — The  7nan  who  cannot  dissemble,  knows 
not  lioiv  to  reign.  And  yet  he  was  not  without  sor- 
row for  it ;  he  could  not  do  it  but  with  gi-eat  regret 
and  rcluctancy ;  natural  conscience  will  not  suffer 
men  to  sin  easdy  ;  the  very  commission  of  it  is  vex- 
atious ;  what  then  will  the  reflection  upon  it  be  ? 
[2.  ]  He  takes  on  him  to  be  very  sensible  of  the  ob- 
ligation of  his  oath  ;  whereas  if  the  damsel  had 
asked  but  a  fourth  part  of  his  kingdom,  I  doubt  not 
but  he  would  have  found  out  a  way  to  evade  his 
oath.  The  promise  was  rashly  made,  and  could 
not  bind  him  to  do  an  unrighteous  thing.  Sinful 
oaths  must  be  repented  of,  and  therefore  not  per- 
formed ;  for  repentance  is  the  undoing  of  what  we 
have  done  amiss,  as  far  as  is  in  our  power.  When 
Theodosius  the  emperor  was  urged  by  a  suitor  with 
21.  promise,  he  answered,  I  said  it,  but  did  not /iro- 
mise  it  if  it  be  unjust.  If  we  may  suppose  that  Herod 
knew  nothing  of  the  design  when  he  made  that  rash 
promise,  it  is  probable  that  he  was  hurried  into  the 
doing  of  it  by  those  about  him,  onlv  to  carry  on  the 
humour ;  for  he  did  it  for  their  sokes  who  sat  with 
him,  whose  company  he  was  proud  of,  and  there- 
fore would  do  any  thing  to  gi-atify  them.  Thus  do 
princes  make  themselves  slaves  to  those  whose  re^ 
spect  they  covet,  and  both  value  and  secure  them 
selves  by.  None  of  Herod's  subjects  stood  in  more 
awe  of  him  than  he  did  of  his  lords,  high  captains, 
and  chief  estates.  The  king  sent  an  executioner,  a 
soldier  of  his  guard.  Bloody  tyrants  have  execu- 
tioners ready  to  obey  their  most  cruel  and  unrigh- 
teous decrees.  Thus  Saul  has  a  Doeg  at  hand,  to 
fall  upon  the  priests  of  the  Lord,  when  his  own  foot- 
men declined  it. 

5.  The  effect  of  this,  is,  (I.)  That  Herod's  wick- 
ed court  is  all  in  triumfjh,  because  this  prophet  tor- 
mented them  ;  the  head  is  made  a  present  of  to  the 
damsel,  and  by  her  to  her  mother,  v.  28.  (2. )  That 
John  Baptist's  sacred  college  is  all  in  tears;  the  dis- 
ciples of  John  little  thought  of  this  ;  but,  when  thev 
heard  of  it,  thev  came,  and  took  up  the  neglected 
corpse,  and  laid  it  in  a  tomb ,-  where  Herod,  if  he 
had  pleased,  might  have  found  it,  when  he  fright- 
ened himself  with  the  fancy  that  John  Baptist  was 
risen  from  the  dead. 


30.  And  the  apostles  gathered  them- 
selves together  unto  Jesus,  and  told  him 
all  things,  both  what  they  had  done,  and 
what  they  had  taught.  31.  And  he  said 
unto  them,  Come  ye  yourselves  apart  into 
a  desert  place,  and  rest  awhile :  for  there 
were  many  coming  and  going,  and  they 
had  no  leisure  so  much  as  to  eat.  32. 
And  they  departed  into  a  desert  place  by 
ship  privately.  33.  And  the  people  saw 
them  departing,  and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities,  and  out- 
went them,  and  came  together  unto  him. 
34.  And  Jesus,  when  he  came  out,  saw 
much  people,  and  was  imoved  with  com- 
passion toward  them,  because  they  were 
as  sheep  not  having  a  shepherd :  and  he 
began  to  teach  them  many  things.  35. 
And  when  the  day  was  now  far  spent,  his 
disciples  came  unto  him,  and  said.  This  is 
a  desert  place,  and  now  the  time  is  far 
passed :  36.  Send  them  a\\'ay,  that  they 
may  go  into  the  country  round  about,  and 
into  the  villages,  and  buy  themselves  bread : 
for  they  have  nothing  to  eat.  37.  He  an- 
swered and  said  unto  them.  Give  ye  them 
to  eat.  And  they  say  unto  him.  Shall  we 
go  and  buy  two  hundred  pennyworth  of 
bread,  and  give  them  to  eat  ?  38.  He  saith 
unto  them,  How  many  loaves  have  ye  ? 
go  and  see.  And  when  they  knew,  they 
say.  Five,  and  two  fishes.  39.  And  he 
commanded  them  to  make  all  sit  down  by 
companies  upon  the  green  grass.  40. 
And  they  sat  down  in  ranks,  by  hundreds, 
and  by  fifties.  41.  And  when  he  had 
taken  the  five  loaves  and  the  two  fishes, 
he  looked  up  to  heaven,  and  blessed,  and 
brake  the  loaves,  and  gave  them  to  his  dis- 
ciples to  set  before  them ;  and  the  two 
fishes  divided  he  among  them  all.  42.  And 
they  did  all  eat,  and  were  filled.  43.  And 
they  took  up  twelve  baskets  full  of  the  frag- 
ments, and  of  the  fishes.  44.  And  they 
that  did  eat  of  the  loaves  were  about  five 
thousand  men. 

In  these  verses,  we  have, 

I.  The  return  to  Christ  of  the  apostles  whom  he 
had  sent  forth,  {v.  7. )  to  preach,  and  work  miracles. 
They  had  dispersed  themselves  into  several  quar- 
ters of  the  country  for  some  time,  but  when  they 
had  made  good  their  several  appointments,  by  con- 
sent they  gathered  themselves  together,  to  compare 
notes,  and  came  to  Jesus,  to  the  Centre  of  their 
unity,  to  give  him  an  account  of  what  they  had  done 
pursuant  to  their  commission  :  as  the  servant  that 
was  sent  to  invite  to  the  feast,  and  had  received  an- 
swers from  the  guests,  came,  and  shewed  his  lord 
all  these  things,  so  did  the  apostles  here ;  they  told 
him  all  things,  both  what  they  had  done,  and  what 
they  had  taught.  Ministers  are  accountable  both 
for  what  they  do,  and  for  what  they  teach  ;  and 
1  must  both  watch  over  their  own  souls,  and  watch  for 


ST.  MARK,  VI. 


383 


the  souls  of  others,  as  those  that  must  eroe  account, 
Heb.  13.  17.  Let  them  not  either  do  any  thing, 
or  teach  any  thing,  but  what  they  are  willing  should 
be  related  and  repeated  to  the  Lord  Jesus.  It  is  a 
comfort  to  faithful  ministers,  when  they  can  appeal 
to  Clirist  concerning  their  doctrine  and  manner  of 
life,  both  which,  perhaps,  have  been  misrepresented 
by  men ;  and  he  gives  them  leave  to  be  free  with 
him,  and  to  lay  open  their  case  before  him,  to  tell 
him  all  things,  what  treatment  they  have  met  with, 
what  success,  and  what  disappointment. 

II.  The  tender  care  Christ  took  for  their  repose, 
after  the  fatigue  they  had;  [y.  31.)  He  said  unto 
thejn,  perceiving  them  to  be  almost  spent,  and  out 
of  breath,  Come  ye  yourselves  afiart,  into  a  desert 
place,  ayid  rest  awhile.  It  should  seem  that  John's 
disciples  came  to  Christ  with  the  mournful  tidings 
of  their  master's  death,  much  about  the  same  time 
that  his  own  disciples  came  to  him  with  the  report 
of  their  negociation.  Note,  Christ  takes  cognizance 
of  \he  frights  of  some,  and  the  toils  of  others,  of  his 
disciples,  and  provides  suitable  relief  for  both,  rest 
for  those  that  are  tired,  and  refuge  for  those  that 
are  terrified.  With  what  kindness  and  compassion 
doth  Christ  say  to  them,  Come,  and  rest !  Note, 
The  most  active  servants  of  Christ  cannot  be  always 
upon  the  stretch  of  business,  but  have  bodies  that 
require  some  relaxation,  some  breathing  time  ;  we 
shall  not  be  able  to  serve  God  without  ceasing,  day 
and  night,  till  we  come  to  heaven,  where  they 
never  rest  from  praising  him.  Rev.  4.  8.  And  the 
Lord  is  for  the  body,  considers  its  frame,  and  not 
only  allows  it  time  for  rest,  but  puts  it  in  mind  of 
resting.  Come,  my  peofile,  enter  thou  into  thy 
chambers.  Return  to  thy  rest.  And  those  that 
work  diligently  and  faithfully,  may  cheerfully  retire 
to  rest.  7721"  slee/t  of  the  labouring  man  is  siveet. 
But  observe,  1.  Christ  calls  them  to  come  themselves 
a/iart ;  for,  if  they  had  any  body  with  them,  they 
would  have  something  to  say,  or  something  to  do, 
for  their  good  ;  if  they  must  rest,  thev  must  be  alone. 
2.  He  invites  them  not  to  some  pleasant  country- 
seat,  where  there  were  fine  buildings  and  fine  gar- 
dens, but  into  a  desert  place,  where  the  accommoda- 
tions were  very  poor,  and  which  was  fitted  by  na- 
ture only,  and  not  by  art,  for  quietness  and  rest. 
But  it  was  of  a  piece  with  all  the  other  circumstances 
he  was  in ;  no  wonder  that  he  who  had  but  a  ship 
for  his  preaching  place,  had  but  a  desert  for  his 
resting  place.  3.  He  calls  them  only  to  rest  a 
luMle ;  they  must  not  expect  to  rest  long,  only  to 
get  breath,  and  then  to  go  to  work  again.  There  is 
no  remaining  rest  for  the  people  of  God  till  they 
come  to  heaven.  4.  The  reason  given  for  this,  is, 
not  so  much  because  they  had  been  in  constant 
work,  but  because  they  now  were  in  a  constant 
hurry;  so  that  they  had  not  their  work  in  any 
order  ;  for  there  were  many  corning  and  going,  and 
they  had  no  leisure  so  much  as  to  eat.  Let  but  pro- 
per time  be  set,  and  kept,  for  every  thing,  and  a 
great  deal  of  work  may  be  done  with  a  gi-eat  deal 
of  ease ;  but  if  people  be  continually  coming  and 
going,  and  no  rule  or  method  be  observed,  a  little 
work  will  not  be  done  without  a  deal  of  trouble. 
5.  They  withdrew,  accordingly,  Ai/sA/yi;  not  cross- 
ing the  water,  but  making  a  coasting  voyage  to  the 
desert  of  Bethsaida,  v.  32.  Going  by'  water  was 
much  less  toilsome  than  going  by  land  would  have 
been.  They  went  away  privately,  that  they  might 
be  by  themselves.  The  most  piibUc  persons  can- 
not but  wish  to  be  private  sometimes. 

m.  The  diligence  of  the  people  to  follow  him. 
It  was  rude  to  do  so,  when  he  and  his  disciples  were 
desirous,  for  such  good  reason,  to  retire;  and  yet 
they  are  not  blamed  for  it,  nor  bid  to  go  back,  but 
bid  welcome.  Note,  A  failure  in  good  manners 
will  easily  be  excused  in  those  who  foilow  Christ,  if 


it  be  but  made  up  in  a  fulness  of  good  affections. 
They  followed  him  of  their  own  accord,  without  be- 
ing called  upon.  Here  is  no  time  set,  no  meeting 
appointed,  no  bell  tolled ;  yet  they  thus  fly  like  a 
cloud,  and  as  the  doves  to  their  windows.  They 
followed  him  out  of  the  cities,  quitted  their  houses 
and  shops,  their  callings  and  affairs,  to  hear  him 
preach.  They  followed  him  afoot,  though  he  was 
gone  by  sea,  and  so,  to  ti-y  them,  seemed  to  put  a  , 
slight  upon  them,  and  to  endeavour  to  shake  them 
off;  yet  they  stuck  to  him.  They  ran  afoot,  and 
made  such  haste,  that  they  out-went  the  disciples, 
and  came  together  to  him  with  an  appetite  to  the 
word  of  God.  Nay,  they  followed  him,  though  it 
was  into  a  desert  place,  despicable  and  inconvenient. 
The  presence  of  Christ  will  turn  a  wilderness  into  a 
paradise. 

IV.  The  entertainment  Christ  gave  them  ;  {v. 
34.)  men  he  saw  much  peofile,  instead  of  being 
moved  with  displeasure,  because  they  disturbed  him 
when  he  desired  to  be  private,  as  many  a  man, 
many  a  good  man,  would  have  been,  he  was  moved 
with  compassion  toward  them,  and  looked  upon  them 
with  concem,  because  they  were  as  sheep  having  no 
shepherd,  they  seemed  to  "be  well-inchned,  and  ma- 
nageable as  sheep,  and  willing  to  be  taught,  but 
they  had  no  shepherd,  none  to  lead  and  guide  them 
in  the  right  way,  none  to  feed  them  with  good  doc 
trine  :  and  therefore,  in  compassion  to  them,  he  not 
only  healed  their  sick;  as  it  is  in  Matthew,  but  he 
taught  them  many  things,  and  we  may  be  sure  that 
they  were  all  true  and  good,  and  fit  for  them  to 
learn. 

V.  The  provision  he  made  for  them  all  ;  all  his 
hearers  he  generously  made  his  guests,  and  treated 
them  at  a  splendid  entertainment  :  so  it  might  truly 
be  called,  because  a  miraculous  one. 

1.  The  disciples  moved  that  they  should  be  sent 
home.  When  the  day  was  now  far  spent,  and  night 
drew  on,  they  said.  This  is  a  desert  place,  and  Jnuch 
time  is  now  passed ;  send  them  away  to  buy  bread, 
V.  35,  36.  This  the  disciples  suggested  to  Christ ; 
but  We  do  not  find  that  the  multitude  themselves 
did.  They  did  not  say,  Send  us  away,  (though 
they  could  not  but  be  hungry,)  for  they  esteemed  the 
words  of  Christ's  mouth  more  than  their  necessary 
food,  and  forgat  themselves  when  they  were  hear- 
ing him  ;  but  the  disciples  thought  it  would  be  a 
kindness  to  them  to  dismiss  them.  Note,  Willing 
minds  will  do  more,  and  hold  out  longer,  in  that 
which  is  good,  than  one  would  expect  from  thero. 

2.  Christ  ordered  that  they  should  all  be  ^ed ; 
(i).  37.)  Give  ye  them  to  eat.  Though  their  crowd- 
ing after  him  and  his  disciples  hindered  them  from 
eating,  {v.  31.)  yet  he  would  not  therefore,  to  be 
even  with  them,  send  them  away  fasting,  but,  to 
teach  us  to  be  kind  to  those  who  are  nide  to  us,  he 
ordered  provision  to  be  made  for  them  ;  that  bread 
which  Christ  and  his  disciples  took  with  them  into 
the  desert,  that  they  might  make  a  quiet  meal  of  it 
for  themselves,  he  will  ha\'e  them  to  partake  of. 
Thus  was  he  given  to  hospitalitv.  They  attended  on 
the  spiritual  food  of  his  word,  and  then  he  took  care 
that  they  should  not  want  coiporal  food.  The  way 
of  duty,  as  it  is  the  wav  of  safety,  so  it  is  the  way  to 
supply.  Let  God  alone  to  fill  the  pools  with  ram 
from  heaven,  and  so  to  make  a  well,  even  in  the 
valley  of  Baca,  for  those  that  are  gomg  Zion-ward, 
from  strength  to  strength,  Ps.  84.  6,  7.  Providence, 
not  tempted,  but  duly  trusted,  never  yet  failed  any 
of  God's  faithful  servants,  but  has  refreshed  many 
with  reasonalile  and  surprising  relief.  It  has  often 
been  seen  in  the  mount  of  the  Lord,  Jehovah-jireh, 
that  the  Lord  will  provide  for  those  that  wait  on 
him. 

3.  The  disciples  objected  against  it  as  impracti- 
cable ;  Shall  we  go,  and  buy  two  hundred  penny- 


384  ST.  MARK,  VI. 

luonh  of  bread,  and  give  them  to  eat  ?  Thus,  through 
the  weakness  of  their  faith,  instead  of  waiting  for  di- 
rections from  Christ,  tliey  pei-plex  the  cause  with 
projects  of  their  own.  It  was  a  question  whetlier 
they  had  two  hundred  pence  with  them,  and  whe- 
ther the  country  would,  of  a  sudden,  aiford  so  much 
bread,  if  they  had,  and  whether  tliat  would  suffice 
so  great  a  company ;  but  thus  Moses  objected, 
(Numb.  11.  22.)  Shall  the  JJocks  or  herds  be  slain 
for  them?  Christ  would  let  them  see  their  folly  in 
forecasting  for  themselves,  that  they  might  put  the 
greater  value  upon  his  provision  for  them. 

4.  Christ  effected  it,  to  universal  satisfaction. 
They  had  brought  with  them  Jive  loaves,  for  the 
victualling  of  their  ship,  and  tivo  Jishes,  perhaps, 
they  caught  as  they  came  along ;  and  that  is  the 
bill  of  fare.  This  was  but  a  little  for  Christ  and  his 
disciples,  and  yet  this  they  must  give  away,  as  the 
.  widow  her  two  mites,  and  as  the  churches  of  Mace- 
donia's deefi  poverty  abounded  to  the  riches  of  their 
liberality.  We  often  find  Christ  entertained  at 
other  people's  tables,  dining  with  one  friend,  arid 
supping  with  another  :  but  here  we  have  him  sup- 
ping a  great  many  at  his  own  charge,  which  shews 
that,  when  others  ministered  to  him  of  their  sub- 
stance, it  was  not  because  he  could  not  supply  him- 
self otherwise;  (if  he  were  hungry,  he  needed  not 
tell  them;)  but  it  was  a  piece  of  humiliation,  that 
he  was  pleased  to  submit  to,  nor  was  it  agreeable 
to  the  intention  of  miracles,  that  he  should  work 
them  for  himself.     Observe, 

(1.)  The  provision  was  ordinary.  Here  were 
no  rai-ities,  no  varieties,  though  Christ,  if  he  had 
pleased,  could  have  furnished  his  table  with  them  ; 
but  thus  he  would  teach  us  to  be  content  with  food 
convenient  for  us,  and  not  to  be  desirous  of  danties. 
If  we  have  for  necessity,  it  is  no  matter  though  we 
have  not  for  delicacy  and  curiosity.  God,  in  love, 
gives  meat  for  our  hunger;  but,  in  wrath,  gives 
meat  for  our  lusts,  Ps.  78.  18.  The  promise  to 
them  that  fear  the  Lord,  is,  that  verily  they  shall 
be  fed;  he  doth  not  say.  They  shall  be yj-Qs^frf.  If 
Christ  and  his  disciples  took  up  with  mean  things, 
surely  we  may. 

(2.)  The  guests  were  orderly  ;  for  they  sat  do'um 
by  com/ianies  ufion  the  green  grass,  (t.  39.)  they  sat 
d"ivn  in  ranks  by  hundreds  and  by  fifties,  (n.  40.) 
that  the  provision  might  the  more  easily  and  regu- 
larly be  distributed  among  them  ;  for  God  is  the  God 
of  order,  and  not  of  confusion.  Thus  care  was  taken 
that  every  one  should  have  enough,  and  none  be 
overlooked,  nor  any  have  more  than  was  fitting. 

(3.)  A  blessing  was  craved  upon  the  meat ;  He 
looked  up  to  heax'en,  and  blessed.  Christ  did  not  call 
one  of  his  disciples  to  crave  a  blessing,  but  did  it 
himself ;  {v.  41. )  and  by  virtue  of  this  blessing  the 
bread  strangely  multiplied,  and  so  did  the  fishes, 
for  they  did  all  eat,  and  were  filled,  though  they 
were  \.o\^e\m.m'mvoiJive  thousand,  v.  42,  44.  This 
miracle  was  significant,  and  shews  that  Christ  came 
into  the  world  to  be  the  great  Feeder  as  well  as  the 
great  Healer ;  not  only  to  restore,  but  to  preserve 
and  nourish,  spiritual  life  ;  and  in  him  there  is 
enough  for  all  that  come  to  him,  enough  to  fill  the 
soul,  to  fill  the  treasures  ;  none  are  sent  empty  away 
from  Christ,  but  those  that  come  to  him  full  of  them- 
selves. 

(4.)  Care  was  taken  of  the  fragments  that  remain- 
ed, with  which  they  filled  twelve  baskets.  Though 
Christ  had  bread  enough  at  command,  he  would 
hereby  teach  us,  not  to  make  waste  of  any  of  God's 
good  creatures ;  remembering  how  many  there  are 
that  do  want,  and  that  we  know  not  but  we  may 
some  time  or  other  want  such  fragments  as  we  throw 
away. 

45.  And  straightway  he  constrained  his 


disciples  to  get  into  the  ship,  and  to  go  to 
the  other  side  before  unto  Bethsaida,  while 
he  sent  away  the  people.  46.  And  when 
he  had  sent  them  away,  he  departed  into  a 
mountain  to  pray.  47.  And  when  evCn  was 
come,  the  ship  was  in  the  midst  of  the  sea, 
and  he  alone  on  the  land.  48.  And  he  saw 
them  toiling  in  rowing  -,  for  the  wind  was 
contrary  vmto  them :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto  them, 
walking  upon  the  sea,  and  would  have  pass- 
ed by  them.  49.  But  when  they  saw  him 
walking  upon  the  sea,  they  supposed  it  had 
been  a  spirit,  and  cried  out :  50.  For  they 
all  saw  him,  and  were  troubled.  And  im- 
mediately he  talked  with  them,  and  saith 
unto  them.  Be  of  good  cheer :  it  is  I ;  be 
not  afraid.  5 1 .  And  he  went  up  unto  them 
into  the  ship ;  and  the  wind  ceased :  and 
they  were  sore  amazed  in  themselves  be- 
yond measure,  and  wondered.  52.  For  they 
considered  not  the  miracle  of  the  loaves : 
for  their  heart  was  hardened.  53.  And 
when  they  had  passed  over,  they  came  into 
the  land  of  Gennesaret,  and  drew  to  the 
shore.  54.  And  when  they  were  come  out 
of  the  ship,  straightway  they  knew. him,  55. 
And  ran  through  that  whole  region  round 
about,  and  began  to  carry  about  in  beds 
those  that  were  sick,  where  they  heard  he 
was.  56.  And  whithersoever  he  entered, 
into  villages,  or  cities,  or  country,  they  laid 
the  sick  in  the  streets,  and  besought  him 
that  they  might  touch  if  it  were  but  the 
border  of  his  gamient :  and  as  many  as 
touched  him  were  made  whole. 

This  passage  of  story  we  had,  Matth.  14.  22,  &c. 
only  what  was  there  related  concerning  Peter,  is 
omitted  here.     Here  we  have, 

I.  The  dispersing  of  the  assembly;  Christ  con- 
strained his  disciples  to  go  before  by  ship  to  Bethsai- 
da, intending  to  follow  them,  as  they  supposed,  by 
land.  The  people  were  loath  to  scatter,  so  that  it 
cost  him  some  time  and  pains  to  send  them  away. 
For  now  that  they  had  got  a  good  supper,  they  were 
in  no  haste  to  leave  him.  But  as  long  as  we  are  here 
in  this  world,  we  have  no  continuing  city,  no,  not  in 
communion  with  Christ.  The  everlasting  feast  is 
reserved  for  the  future  state. 

II.  Christ  departed  into  a  mountain,  to  pray.  Ob- 
sei-ve,  1.  He  prayed;  though  he  had  so  much 
preaching  work  upon  his  hands,  yet  he  was  much 
in  prayer  ;  he  prayed  often,  and  prayed  long,  which 
is  an  encouragement  to  us  to  depend  upon  the  inter- 
cession he  is  making  for  us  at  the  right  hand  of  the 
Father,  that  continual  intercession.  2.  He  went 
alone,  to  pray  ;  though  he  needed  not  to  retire  for 
the  avoiding  either  of  discretion  or  of  ostentation, 
yet,  to  set  us  an  example,  and  to  encourage  us  in  our 
secret  addresses  to  God,  he  prayed  alone,  and,  for 
want  of  a  closet,  went  up  into  a  mountain,  to  pray. 
A  good  man  is  never  less  alone  than  when  alone 
with  God. 

III.  The  disciples  were  in  distress  at  sea ;  The 
■wind  was  contrary,  (v.  48.)  so  that  they  ?o;/erf  in 
rowing,  and  could  not  get  forward.  This  was  a  spe  ■ 


ST.  MARK,  VI. 


385 


cimen  of  the  hardships  they  were  to  expect,  ^yhen 
hereafter  he  should  send  tliem  abroad  to  preach  the 
gospel ;  it  would  be  like  sending  them  to  sea  at  this 
time  with  the  '.vind  in  their  teeth  ;  the)'  must  expect 
to  toil  in  rowing,  they  must  work  hard  to  strive 
against  so  strong  a  stream  ;  they  must  likewise  ex- 
pect to  be  tossed  with  waves,  to  be  prosecuted  by 
their  enemies  ;  and  by  exposing  them  now  he  intend- 
ed to  train  them  up  for  such  difficulties,  that  they 
might  learn  to  endure  hardness.  The  church  is  often 
like  a  ship  at  sea,  tossed  with  temfiests,  and  not  com- 
forted ;  we  may  have  Christ  for  us,  and  yet  wind 
and  tide  against  us  ;  but  it  is  a  comfort  to  Christ's 
disciples  in  a  storm,  that  their  Master  is  in  the  hea- 
venly meunt,  interceding  for  them. 

IV.  Christ  made  them  a  kind  visit  upon  the  water. 
He  could  have  checked  the  winds,  where  he  was, 
or  have  sent  an  angel  to  their  relief ;  but  he  chose  to 
help  them  in  the  most  endearing  manner  possible, 
and  therefore  came  to  them  himself. 

1.  He  did  not  come  till  the  fourth  ivatch  of  the 
night,  not  till  after  three  o'clock  in  the  morning  ;  but 
then  he  came.  Note,  If  Christ's  visits  of  his  people 
be  deferred  long,  yet  at  length  he  will  come  ;  and 
their  extremity  in  his  opportunity  to  appear  for  them 
so  much  the  more  seasonable.  Though  the  salva- 
tion tarry,  yet  we  must  wait  for  it ;  at  the  end  it 
shall  sfleak,  in  the  fourth  watch  of  the  night,  and 
not  lie. 

2.  He  came,  walking  upon  the  waters.  The  sea 
was  now  tossed  with  waves,  and  yet  Christ  came, 
walking  upon  it  ;  for  though  the  floods  lift  ufi  their 
■voice,  the  Lord  on  high  is  mightier,  Ps.  93.  3,  4.  No 
difficulties  can  obstruct  Christ's  gracious  appear- 
ances for  his  people,  when  the  set  time  is  come. 
He  will  either  find,  or  force,  a  way  through  the 
most  tempestuous  sea,  for  their  deliverance;  Ps. 
42.  7,  8. 

3.  He  would  have  passed  by  them  ;  that  is,  he  set 
his  face,  and  steered  his  course,  as  if  he  would  have 
gone  further,  and  took  no  notice  of  them  ;  this  he 
did,  to  awaken  them  to  call  to  him.  Note,  Provi- 
dence, when  it  is  acting  designedly  and  directly  for 
the  succour  of  God's  people,  yet  sometimes  seems 
as  if  it  were  giving  them  the  go-by,  and  regarded 
not  their  case.  They  thought  th.a.t  heivould,  but 
we  may  be  sure  that  he  would  not,  have  passed  by 
them. 

4.  They  ■were  frightened  at  the  sight  of  him,  sup- 
posing him  to  have  been  an  apparition  ;  They  all 
saw  him,  and  were  troubled,  (xk  50.)  thinking  it  had 
been  some  daemon,  or  evil  genius,  that  haunted 
them,  and  raised  this  storm.  We  often  perplex 
and  frighten  ourselves  with  phantasms,  the  crea- 
tures of  our  own  fancy  and  imagination. 

5.  He  encouraged  them,  and  silenced  their  fears, 
by  making  himself  known  to  them  ;  he  talked  fami- 
liarly with  them,  saying.  Be  of  good  cheer,  it  is  I;  be 
not  afraid.  Note,  (1. )  We  know  not  Christ  till  he 
is  pleased  to  reveal  himself  to  us  ;  "  It  is  I;  I  your 
Master,  I  your  Friend,  I  your  Redeemer  and  Sa- 
viour. It  is  I,  that  came  to  a  troublesome  earth,  and 
now  to  a  tempestuous  sea,  to  look  after  vou."  (2.) 
The  knowledge  of  Christ,  as  he  is  in  himself,  and 
near  to  us,  is  enough  to  make  the  disciples  of  Christ 
cheerful  even  in  a  stoi-m,  and  no  longer  feai-ful.  If 
it  be  so,  why  am  I  thus  ?  If  it  is  Christ  that  is  with 
thee,  be  of  good  cheer,  be  not  afraid.  Our  fears  are 
soon  satisfied,  if  our  mistakes  be  but  rectified,  espe- 
cially our  mistakes  concerning  Christ.  See  Gen.  21. 
19.  2  Kings  6.  15 — 17.  Christ's  presence  with  us, 
in  a  stormy  day,  is  enough  to  make  us  of  good  cheer, 
though  clouds  and  darkness  be  round  about  us.  He 
said.  It  is  I.  He  doth  not  tell  them  who  he  was, 
(there  was  no  occasion,)  thev  knew  his  voice,  as  the 
sheep  know  the  voice  of  their  o\vn  shepherd,  John 
10.  4.     How  readily  doth  the  spouse  say,  once  and 

Vol.  v.— .3  C' 


again.  It  is  the  voice  of  my  Beloved  !  Cant,  2.  8. — 5. 
2.  He  said,  s^J.  (/>, — lam  he  ;  or,  I  am  ;  it  is  God's 
narne,  when  he  comes  to  deliver  Israel,  Exod.  3.  14. 
So  it  is  Christ's,  now  that  he  comes  to  deliver  his 
disciples.  When  Christ  said  to  those  that  came  to 
apprehend  him  by  force,  lam  he,  thev  were  struck 
down  by  it,  John  18.  6.  When  he  saith  to  those 
that  come  to  apprehend  him  by  faith,  lam  he,  they 
are  raised  up  by  it,  and  comforted. 

6.  He  went  up  to  them  into  the  ship,  embarked  in 
the  same  bottom  with  them,  and  so  made  them  per- 
fectly easy.  Let  them  but  have  their  Master  with 
them,  and  all  is  well.  And  as  soon  as  he  was  come 
into  the  ship,  the  wind  ceased.  In  the  former  storm 
that  they  were  in,  it  is  said.  He  arose,  and  rebuked 
the  winds,  and  said  to  the  sea.  Peace,  be  still ;  (ch.  4. 
39.)  but  here  we  read  of  no  such  formal  command 
given,  only  the  wind  ceased  all  of  a  sudden.  Note, 
Our  Lord  Jesus  will  be  sure  to  do  his  own  work 
always  effectually,  though  not  always  ^like  solemn- 
ly, and  with  observation.  Though  we  hear  not  the 
command  given,  yet,  if  thus  the  wind  cease,  and  we 
have  the  comfort  of  a  calm,  say.  It  is  because  Christ 
is  in  the  ship,  and  his  decree  is  gone  forth  or  ever 
we  are  aware.  Cant.  6.  12.  ^A'hen  we  come  with 
Christ  to  heaven,  the  wind  ceaseth  presently  ;  there 
are  no  storms  in  the  upper  region. 

7.  They  were  more  sui-prised  and  astonished  at 
this  miracle  than  did  become  them,  and  there  was 
that  at  the  bottom  of  their  astonishment,  which  was 
really  culpable ;  They  were  sore  amazed  in  them- 
selves,  were  in  a  perfect  ecstacy  ;  as  if  it  were  a  new 
and  unaccountable  thing,  as  if  Christ  had  never  done 
the  like  before,  and  they  had  no  reason  to  expect  he 
should  do  it  now  ;  they  ought  to  admire  the  power  of 
Christ,  and  to  be  confirmed  hereby  in  their  belief 
of  his  being  the  Son  of  God  ;  but  why  all  this  confu- 
sion about  it  ?  It  was  because  they  considered  not  the 
?niracle  of  the  loaves ;  had  they  given  that  its  due 
weight,  they  would  not  have  been  so  much  surprised 
at  this ;  for  his  multiplying  the  bread  was  as  great 
an  instance  of  his  power  as  his  w  alking  on  the  water. 
They  were  strangely  stupid  and  unthinking,  and 
their  heart  was  hardened,  or  else  thev  would  not 
have  thought  it  a  thing  incredible  that  Christ  should 
command  a  calm.  It  is  for  want  of  a  right  under- 
standing of  Christ's  former  works,  that  we  are  trans- 
ported at  the  thought  of  his  present  works,  as  if 
there  never  were  the  like  before. 

V.  ^^'hen  they  came  to  the  land  of  Gennesaret, 
which  lay  between  Bethsaida  and  Capernaum,  the 
people  bid  them  ven-  welcome  ;  The  men  of  that 
place  presently  knew  .Tesus,  {v.  54.)  and  knew  what 
mighty  works  he  did  wherever  he  came,  what  a 
universal  Healer  he  was  ;  thev  knew  likewise  that 
he  used  to  stay  but  a  little  while  at  a  place,  and 
therefore  they  were  concerned  to  improve  the  op- 
portunity of  this  kind  visit  which  he  made  them  ; 
They  ran  through  that  whole  region  round  about, 
with  all  possible  expedition,  and  began  to  carry 
about  in  beds  those  that  were  sick,  and  hot  able  to  go 
themselves  ;  there  was  no  danger  of  their  getting 
cold  when  they  hoped  to  get  a  cure,  v.  55.  Let  him 
go  where  he  would,  he  was  crowded  with  patients — 
in  the  towns,  in  the  cities,  in  the  villages  about  the 
cities  ;  they  laid  the  sick  in  the  streets,  to  be  in  his 
wav,  and  begged  leave  for  them  to  touch  if  it  were 
but  the  border  of  his  garment,  as  the  woman  with 
the  bloody  issue  did,  by  whom,  it  should  seem,  this 
method  of  application  was  first  brought  in  ;  and  as 
many  as  touched  were  made  whole.  We  do  not  find 
that  thev  were  desirous  to  be  taught  by  him,  only 
to  be  healed.  If  ministers  could  now  cure  people's 
bodily  diseases,  what  multitudes  ^vould  attend  them  ? 
But  it  is  sad  to  think  how  much  more  concerned  the 
most  of  men  are  about  their  bodies  than  about  their 
souls. 


386 


ST.  MARK,  VII. 


CHAP.  VII. 


In  this  chapter,  we  liave,  I.  Christ's  dispute  with  the  Scribes 
and  Pharisees  about  eating  meat  with  unwashed  hands  ; 
T.  1  .  .  13.  and  tlie  needful  instructions  lie  gave  to  the 
people  upon  tiial  occasion,  and  further  explained  to  his  dis- 
ciples, V.  14  .  .  23.  II.  His  curing  of  tlie  woman  of  Ca- 
naan's danirhler  that  ivas  possessed,  v.  24 .  .  30.  III.  The 
relief  of  a  man  that  was  deaf,  and  had  an  impediment  in  his 
speech,  v.  31  . .  37. 

1.  nr^HEN  came  together  unto  him  the 
I      Pharisees,    and     certain    of    the 
Scribes,  which  came  from  Jerusalem.    2.  j 
And  wiien  they  saw  some  of  his  disciples  j 
eat  bread  with  dehled,  that  is  to  say,  with ' 
unwashen,  hands,  they  found  fault.   3.  For  i 
the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  oft,  eat  not,  holding 
the  tradition  of  the  elders.     4.  And  when 
they  come  from  the  market,  except  they 
wash,   they   eat    not.     And    many   other , 
things  there  be,  which  they  have  received  1 
to  hold,  as  the  washing  of  cups,  and  pots, 
brazen  vessels,  and  of  tables.     5.  Then  the 
Pharisees  and  Scribes  asked    him.  Why 
walk  not  thy  disciples   according  to   the 
tradition  of  the  elders,  but  eat  bread  with 
unwashen    hands  1    6.  He   answered  and 
said  unto  them,  Well  hath  Esaias  prophe- 
sied of  you  hypocrites,  as  it  is  written,  This 
people  honoureth  me  with  their  lips,  but 
tlieir  heart  is  far  from  me.     7.  Howbeit  in 
vain  do  they  worship  me,  teaching/or  doc- 
trines the  commandments  of  men.     8.  For 
laying  aside  the  commandment  of  God,  ye 
hold  the  tradition  of  men,  as  the  washing 
of  pots  and  cups :  and  many  other  such 
like  things  ye  do.     9.  And  he  said  .unto 
them.  Full  well  ye  reject  the  command- 
ment of  God,  that  ye  may  keep  your  own 
tradition.  10.  For  Moses  said.  Honour  thy 
father  and  thy  mother ;  and.  Whoso  curseth 
father  or  mother,  let  him  die  the  death :  11. 
But  ye  say.  If  a  man  shall  say  to  his  father 
or  mother,  //  is  Corban,  that  is  to  say,  a 
gift,  by  whatsoever  thou  mightest  be  profit- 
ed by  me;  he  shall  be  free.     12.  And  ye 
suffer  him  no  more  to  do  ought  for  his  father 
or  his  mother ;  1 3.  Making  the  word  of 
God  of  none  effect,  through  your  tradition, 
wliich  ye  have  delivered :  and  many  such 
like  things  do  ye.     14.  And  when  he  had 
called  all  the  people  unto  him,  he  said  unto 
them.  Hearken  unto  me  every  one  of  you, 
and  understand:  15.  There  is  nothing  from 
without  a  man,  that  entering  into  him  can 
defile  hnn:  but  the  things  which  come  out 
of  him,  those  are  they  that  defile  the  man. 
16.  If  any  man  have  ears  to  hear,  let  him 
hear.     1 7.  And  when  he  was  entered  into 
the  house  from  the   people,  his  disciples 
asked  him  concerning  the  parable.      18. 
And  he  saith  unto  them.  Are  ye  so  without 


understanding  also  ?  Do  ye  not  perceive, 
that  whatsoever  thing  from  without  enter- 
eth  into  the  man,  it  cannot  defile  him  ;  19. 
Because  it  cntereth  not  into  his  heart, 
but  into  tlie  belly,  and  goeth  out  into  Ihe 
draught,  purging  all  meats?  20.  And  he 
said,  That  which  cometh  out  of  the  man, 
that  defileth  the  man.  21.  For  from  with- 
in, out  of  tlie  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornications,  murders, 
22.  Thefts,  covetousness,  wickedness,  de- 
ceit, lasciviousness,  an  evil  eye,  blasphe- 
my, pride,  foolishness :  23.  All  these  evil 
things  come  from  within,  and  defile  the 


One  great  design  of  Christ's  coming,  was,  to  set 
aside  the  ceremonial  law  which  God  made,  and  to 
put  an  end  to  it :  to  make  way  for  which,  he  begins 
with  the  ceremonial  law  which  men  had  made,  and 
added  to  the  law  of  God's  making,  and  discharges 
his  disciples  from  the  obligation  of  that ;  which  here 
he  doth  fully,  upon  occasion  of  the  offence  which  the 
Pharisees  took  at  them  for  the  violation  of  it.  These 
Pharisees  and  Scribes,  with  whom  he  had  this  argu- 
ment, are  said  to  crime  from  Jerusalem  down  to  C^a- 
lilee — fourscore  or  a  hundred  miles,  to  pick  quarrels 
with  our  Saviour  there,  wliere  they  supposed  him  to 
have  the  greatest  interest  and  reputation.  Had  they 
come  so  far  to  be  taught  by  him,  their  zeal  had  been 
commendable ;  but  to  come  so  far  to  oppose  him, 
and  to  check  the  progress  of  his  gospel,  was  great 
wickedness.  It  should  seem  that  the  Scribes  and 
Pharisees  at  Jerusalem  pretended  not  only  to  a  pre- 
eminence above,  but  to  an  authority  over,  the  coun- 
try clergy,  and  therefore  kept  up  their  visitations, 
and  sent  inquisitors  among  them,  as  they  did  to  John 
when  he  ajjjieared,  Jolm  1.  19. 

Now,  in  tliis  passage,  we  may  observe, 

I.  ^^'^lat  the  tradition  of  the  elders  was  ;  by  it  all 
were  enjoined  to  mash  their  hands  before  meat ;  a 
cleanly  custom,  and  no  harm  in  it ;  and  yet  as  such 
to  be  over-nice  in  it  discovers  too  great  a  care  about 
the  body,  which  is  of  the  earth :  but  they  placed  re- 
ligion in  it,  and  would  not  leave  it  indifferent,  as  it 
was  in  its  own  nature  ;  people  were  at  their  liberty 
to  do  it  or  not  to  do  it ;  but  they  interposed  their  au- 
thority, and  commanded  all  to  do  it,  upon  pain  of 
excommunication  ;  this  they  kept  up  as  a  tradition 
of  the  elders.  The  Papists  pretend  to  a  zeal  for  the 
authority  and  antiquity  of  the  churcli  and  its  canons, 
and  talk  much  of  councils  and  fathers,  when  really 
it  is  nothing  but  a  zeal  for  their  own  wealth,  interest, 
and  dominion,  that  governs  them ;  and  so  it  was  with 
the  Pharisees. 

We  have  here  an  account  of  the  practice  of  the 
Pharisees  and  all  the  Jews,  v.  3,  4.  1.  They  mash- 
ed their  hands  oft ;  they  washed  them,  3-i/j^iS  ;  the 
critics  find  a  great  deal  of  work  about  that  word, 
some  making  it  to  denote  the  frequency  of  their 
washing  ;  (so  we  render  it ;)  others  think  it  signifies 
the  pains  they  took  in  wasliing  their  hands ;  they 
washed  with  great  care,  tliey  washed  their  hands 
to  their  mrists  ;  (so  some  ;)  thev  lifted  up  their  hands 
when  they  were  wet,  that  the  water  might  run 
to  their  elbows.  2.  They  particularly  washed  be- 
fore they  ate  bread ;  that  is,  before  they  sat  down 
to  a  solemn  meal  ;  for  that  was  the  rule  ;  they  must 
be  sure  to  wash  before  they  eat  the  bread  on  wliich 
they  begged  a  blessing.  "  'Wliosoever  eats  the 
bread  over  which  they  recite  the  benediction.  Bless- 
ed be  he  that  produceth  bread,  must  wash  his  hands 
before  and  after,"  or  else  he  was  thought  to  be  de 


ST.  MARK,  VII. 


387 


filed.  3.  They  took  special  care,  when  they  came 
in  from  the  markets,  to  wash  their  hands  ;  from  the 
judgment-halls,  so  some  ;  it  signifies  any  place  of 
concourse  where  there  were  people  of  all  sorts  ;  and, 
it  might  be  supposed,  some  heathen  or  Jews  under 
a  ceremonial  pollution,  by  coming  near  to  whom 
they  thought  themselves  polluted  ;  saying.  Stand 
by  thyself,  come  not  near  me,  I  am  holier  than  thou, 
Isa.  65.  5.  They  say.  The  rule  of  the  rabbins  was — 
That,  if  they  washed  their  hands  well  in  the  morn- 
ing, the  first  thing  they  did,  it  would  serve  for  all 
day,  provided  they  kept  alone  ;  but,  if  they  went  into 
company,  they  must  not,  at  their  return,  either  eat 
or  pray  till  they  had  washed  their  hands  ;  thus  the 
elders  gained  a  reputation  among  the  people  for 
sanctity,  and  thus  they  exercised  and  kept  up  an 
authority  over  their  consciences.  4.  They  added 
to  this  the  washing  of  cufis,  and  fiots,  and  brazeri 
■vessels,  which  they  suspected  had  been  made  use  of 
by  heathens,  or  persons  polluted  ;  nay,  and  the  very 
tables  on  which  they  ate  their  meat.  There  were 
many  cases  in  which,  by  the  law  of  Moses,  wash- 
ings were  appointed  ;  but  they  added  to  them,  and 
enforced  the  obsei-vation  of  their  own  impositions  as 
much  as  of  God's  institutions. 

II.  What  the  practice  of  Christ's  disciples  was  ; 
they  knew  what  the  law  was,  and  the  common 
usage  ;  but  they  understood  themselves  so  well,  that 
they  would  not  be  bound  up  by  it  ;  they  ate  bread 
■with  defiled,  that  is,  with  univashen  hands,  v.  2. 
Eating  with  univashen  hands,  they  called  eating 
with  defiled  hands  ;  thus  men  keep  up  their  super- 
stitious vanities  by  putting  every  thing  into  an  ill 
name  that  contradicts  them.  The  disciples  knew 
(it  is  probable)  that  the  Pharisees  had  their  eye  upon 
them,  and  yet  they  would  not  humour  them  by  a 
compliance  with  their  traditions,  bui  took  their  lib- 
erty as  at  other  times,  and  ate  bread  with  umvash- 
en  hands  ;  and  herein  their  righteousness,  however 
it  might  seem  to  come  short,  did  really  exceed  that 
ofthi-  Scribes  and  Pharisees,  Matth.  5.  20. 

III.  The  offence  which  the  Pharisees  took  at  this ; 
They  found  fault ;  (v.  2.)  they  censured  them  as 
profane,  and  men  of  a  loose  conversation,  or  rather 
as  men  that  would  not  submit  to  the  power  of  the 
church,  to  decree  rites  and  ceremonies,  and  were 
therefore  rebellious,  factious,  and  schismatical. 
They  brought  a  complaint  against  them  to  their 
Master,  expecting  that  he  should  check  them,  and 
order  them  to  conform  ;  for  they  that  are  fond  of 
their  own  in\'entions  and  impositions,  are  commonly 
ready  to  appeal  to  Christ,  as  if  he  should  counte- 
nance them,  and  as  if  his  authority  must  inteqiose 
for  the  enforcing  of  them,  and  the  rebuking  of  those 
that  do  not  comply  with  them.  They  do  not  ask. 
Why  do  not  thy  disciples  do  as  we  do  ?  (Though 
that  was  it  they  meant,  coveting  to  make  them- 
selves the  standard.)  But  why  do  not  they  walk 
according  to  the  tradition  of  the  elders  ?  v.  5.  To 
which  it  was  easy  to  answer,  that,  by  receiving  the 
doctrine  of  Christ,  they  had  more  understanding 
than  all  their  teachers,  yea,  more  than  the  ancients. 
Ps.  119.  99,  100. 

IV.  Christ's  vindication  of  them  ;  in  which, 

1.  He  argues  with  the  Pharisees  concerning  the 
authority  by  which  this  ceremony  was  imposed  ;  and 
they  were  the  fittest  to  be  discoursed  with,  concern- 
ing that,  who  were  the  gi-eat  sticklers  for  it :  but 
this  he  did  not  speak  of  publicly  to  the  multitude, 
(as  appears  by  his  calling  the  people  to  him,  v.  14. ) 
lest  he  should  have  seemed  to  stir  them  up  to  fac- 
tion and  discontent  at  their  governors  ;  but  address- 
ed it  as  a  reproof  to  the  persons  concerned  :  for  the 
rule  is,  Suum  cuique — L.et  every  one  have  his  own. 

(1.)  He  reproves  them  for  their  hvpocrisv  in  pre- 
tending to  honour  God,  when  really  thev  had  no 
such  design  in  their  religious  observances ;  (y.  6,  7. ) 


They  honour  me  with  their  lifia,  they  pretend  it  is 
for  the  glory  of  God  that  they  impose  those  things, 
to  distinguish  themselves  from  the  heathen  ;  but 
really  their  heart  is  far  from  God,  and  is  govemed  by 
nothing  but  ambition  and  covetousness.  I'hey  would 
be  thought  hereby  to  appropriate  themselves  as  a 
holy  people  to  the  Lord  their  God,  when  really  it  is 
the  farthest  thing  in  their  thought.  They  rested  in 
the  outside  of  all  their  religious  exercises,  and  their 
hearts  were  not  right  with  God  in  them,  and  this 
was  worshipping  God  in  vain  ;  for  neither  was  he 
pleased  with  such  sham  devotiqns,  nor  were  they 
profited  by  them. 

(2.)  He  reproves  them  for  placing  religion  in  the 
inventions  and  injunctions  of  their  elders  and  rulers ; 
They  taught  for  doctrines  the  traditions  of  men. 
When  they  should  have  been  pressing  upon  people 
the  great  principles  of  religion,  tlicy  wereenforcmg 
the  canons  of  their  church,  and  judged  of  people's 
being  Jews  or  no,  according  as  they  did,  or  did  not, 
conform  to  them,  without  any  consideration  had, 
whether  they  lived  in  obedience  to  God's  laws  or  no. 
It  was  true  there  were  divers  washings  imposed  by 
the  law  of  Moses,  (Heb.  9.  10.)  which  were  intend- 
ed to  signify  that  inward  purification  of  the  heart 
from  worldly  fleshly  lusts,  which  God  requires  as 
absolutely  necessary  to  our  communion  with  him  ; 
but  instead  of  providing  the  substance  they  presump- 
tuously added  to  the  ceremony,  and  were  very  nice 
in  washing  pots  and  cups ;  and  observe,  he  adds, 
Many  other  such  like  things  ye  do,  v.  8.  Note,  Su- 
perstition is  an  endless  thing.  If  one  human  inven- 
tion and  institution  be  admitted,  though  seemingly 
ever  so  innocent,  as  this  of  washing  hands,  behold, 
a  troop  comes,  a  door  is  opened  for  many  other  suc/i 
things. 

(3.)  He  reproves  them  for  laying  aside  the  com- 
mandment of  God,  and  overlooking  that,  not  urging 
that  in  their  preaching,  and  in  their  discipline  con- 
niving at  the  \iolation  of  that,  as  if  that  were  no  lon- 
ger of  force,  V.  8.  Note,  It  is  the  mischief  of  impo- 
sitions, that  too  often  they  who  are  zealous  for  them, 
have  little  zeal  for  the  essential  duties  of  religion, 
but  can  contentedly  see  them  laid  aside.  Nay,  they 
rejected  the  commandment  of  God,  v.  9.  Ye  do 
fairly  disannul  and  abolish' the  commandment  of 
God ;  and  even  by  your  traditions  make  the  word 
of  God  of  no  effect,  v.  13.  God's  statutes  shall  not 
only  lie  forgotten,  as  antiquated  obsolete  laws,  but 
they  shall  in  effect  stand  repealed,  that  their  tradi- 
tions may  take  place.  They  were  intrusted  to  ex- 
pound the  law,  and  to  enforce  it  ;  and  under  pre- 
tence of  using  that  power,  they  violated  the  law,  and 
dissolved  the  bonds  of  it ;  destroying  the  text  with 
the  comment. 

This  he  gives  them  a  particular  instance  of,  and 
a  flagrant  one — God  commanded  children  to  honour 
their  parents,  not  only  by  the  law  of  Moses,  but,  an- 
tecedent to  that,  bv  the  law  of  nature  :  and  whoso 
rexnleth,  or  speaketh  e^nl  of,  father  or  mother,  let  him 
die  the  death,  v.  4.  Hence  it  is  easy  to  infer,  that  it 
is  the  duty  of  children,  if  their  parents  be  poor,  to 
relieve  them,  according  to  their  ability  ;  and  if  tfiose 
children  are  worthy  to  die,  that  curse  their  parents, 
much  more  those  that  starve  them.  But  if  a  man 
will  but  conform  himself,  in  all  points,  to  the  tradi- 
tion of  the  elders,  they  will  find  him  out  an  expedi- 
ent by  which  he  may  be  discharged  from  this  obli- 
gation, 1'.  11.  If  his  parents  be  in  want,  and  he  has 
wherewithal  to  help  them,  but  has  no  mind  to  do  it, 
let  him  swear  by  the  Corhan,  that  is,  by  the  gold 
of  the  temple,  and  the  gift  upon  the  altar,  that  his 
parents  shall  not  be  profited  by  him,  that  he  will 
not  7-elieve  them  ;  and,  if  thev  ask  any  thing  of  him, 
let  him  tell  them  this,  and  it  is  enough  ;  as  if  by  the 
obligation  of  this  wicked  vow  he  had  discharged 
himself  from  the  obligation  of  God's  holy  law  ;  thus 


383 


ST.  MARK,  VII. 


Dr.  Hammond  understands  it :  and  it  is  said  to  be 
an  ancient  canon  of  the  rabbins,  That  vows  take 
place  in  thin5S  commanded  by  the  law,  as  well  as  in 
things  indifferent ;  so  that,  if  a  man  makes  a  vow 
which  cannot  be  ratified  without  breaking  a  com- 
mandment, the  vow  must  be  ratified,  and  the  com- 
mandment violated  ;  so  Dr.  Whitby.  Such  doctrine 
as  this  the  Papists  teach,  discharging  children  from 
all  obligation  to  their  parents  by  their  monastic  vows, 
and  their  entrance  into  religion,  as  they  call  it.  He 
concludes,  ylnd  many  such  like  things  do  ye.  Where 
will  men  stop,  when  once  they  have  made  the  word 
of  God  gi\'e  way  to  their  tradition  ?  These  eager 
imposers  of  such  ceremonies,  at  first  only  made  light 
of  God's  commandments,  in  comparison  with  their 
traditions,  but  afterward  made  void  God's  com- 
mandments, if  they  stood  in  competition  with  them. 
All  this,  in  effect,  Isaiah  prophesied  of  them  ;  what 
he  said  of  the  hypocrites  of  his  own  day,  was  appli- 
cable to  the  Scribes  'and  Pharisees,  v.  6.  Note, 
When  we  see,  and  complain  of,  the  wickedness  of 
the  present  times,  yet  we  do  not  inquire  wisely  of 
that  matter,  if  we  say,  that  all  the  former  days  ivere 
better  than  these,  Eccl.  7.  10.  The  worst  of  hypo- 
crites and  evil  doers  have  had  their  predecessors. 

2.  He  instructs  the  people  concerning  the  prind- 
ples  upon  which  this  ceremony  was  grounded.  It 
was  requisite  that  this  part  of  his  discourse  should 
be  public,  for  it  related  to  daily  practice,  and  was 
designed  to  rectify  a  great  mistake  which  the  peo- 
ple were  led  into  by  their  elders ;  he  therefore  call- 
ed the  people  U7ito  him,  {v.  14.)  and  bid  them  hear 
and  understand.  Note,  It  is  not  enough  for  the 
common  people  to  hear,  but  they  must  understa?id 
what  they  hear.  When  Christ  would  run  down 
the  tradition  of  the  Pharisees  about  washing  before 
meat,  he  strikes  at  the  opinion  which  was  the  root 
of  it.  Note,  Corrupt  customs  are  best  cured  by  rec- 
tifying corrupt  notions. 

Now  tliat  which  he  goes  about  to  set  them  right 
in,  is,  what  the  pollution  is,  which  we  are  in  danger 
of  being  damaged  by,  i<.  15.  (1.)  Not  by  the  7neal 
me  eat,  though  it  be  eaten  with  unwashen  hands  ; 
that  is  but  from  without,  and  goes  through  a  man.  j 
But,  (2.)  It  is  by  the  breaking  out  of  the  corruption 
that  is  in  our  hearts  ;  the  mind  and  conscience  are 
defiled,  guilt  is  contracted,  and  we  become  odious  in 
the  sight  of  God,  by  that  which  comes  out  of  us  ;  our 
■wicked  thoughts  and  affections,  words  and  actions, 
these  defile  us,  and  these  only.  Our  care  must 
therefore  be,  to  wash  our  hearts  from  wickedness. 

3.  He  gives  his  disciples,  in  private,  an  explica- 
tion of  the  instnictions  he  gave  the  people.  They 
asked  him,  when  they  had  him  by  himself,  concern- 
ing the  parable  ;  (v.  17.)  for  to  them,  it  seems,  it 
■was  a  parable.  Now,  in  answer  to  their  inquiry, 
(1.)  He  reproves  their  dulness  ;  "  Jre  ye  so  iviih- 
out  understanding  also  ?  Are  ye  dull  also,  as  dull 
as  the  people  that  cannot  understand,  as  dull  as  the 
Pharisees  that  will  not  ?  Are  ye  so  dull  ?"  He  doth 
not  expect  they  should  understand  every  thing  ; 
"  But  are  you  so  weak  as  not  to  understand  this  ?" 
(2.)  He  explains  this  trath  to  them,  that  they  might 
fiercewe  it,  and  then  they  would  believe  it,  for  it  car- 
ried its  own  evidence  along  with  it.  Some  truths 
prove  themselves,  if  they  be  but  rightly  explained 
and  apprehended.  If  we  understand  the  spiritual 
nature  of  God  and  of  his  law,  and  what  it  is  that  is 
offensive  to  him,  and  disfits  us  for  communion  with 
him,  we  shall  soon  perceive,  [1.]  That  that  which 
we  eat  and  drink  cannot  defile  us,  so  as  to  call  for 
any  religious  washing  ;  it ^oes  into  the  stomach,  and 
passes  the  several  digestions  and  secretions  that  na- 
ture has  appointed,  and  what  there  may  be  in  it 
that  IS  defiling,  is  voided  and  gone  ;  medts  for  the 
belly,  and  the  belly  for  meats,  but  God  shall  destroy 
both  Hand  them.     But,  [2.]  It  is  that  which  comes 


out  from  the  heart,  the  corrupt  heart,  that  defiles 
us.  As  by  the  ceremonial  law,  whatsoever  (almost) 
comes  out  of  a  man,  defiles  him,  (Lev.  15.  2.  Deut. 
23.  13. )  so  what  comes  out  from  the  jnind  of  a  man, 
is  that  which  defiles  him  before  God,  and  calls  for  a 
religious  washing;  (71.  21.)  From  within,  out  of 
the  heart  of  ?nen,  which  they  boast  of  the  good?iess 
of,  and  think  is  the  best  pai^t  of  them,  thence  that 
which  defiles,  proceeds,  thence  comes  all  the  mis- 
chief. As  a  corrupt  fountain  sends  forth  corrupt 
streams,  so  doth  a  corrupt  heart  send  forth  corrupt 
reasonings,  corrujjt  appetites  and  passions,  and  all 
those  wicked  words  and  actions  which  are  pro- 
duced by  them.  Divers  particulars  are  specified,  as 
in  Matthew  ;  we  had  one  there,  which  is  not  here, 
and  that  is,  false  witness  bearing ;  but  seven  are 
mentioned  here,  to  be  added  to  those  we  had  there. 
First,  Covetoustu'sses  ;  for  it  is  plural  ;  jrxecvsf/k/ — 
immoderate  desires  of  more  of  the  wealth  of  the 
world,  and  the  gratifications  of  sense,  and  still  more, 
still  crying,  Gii'e,  give.  Hence  we  read  of  a  heart 
exercised  with  covetous  practices,  2  Pet.  2.  14.  &- 
condly,  U'ickedness,  jrcva^iii  ;  malice,  hatred,  and 
ill-will,  a  desire  to  do  mischief,  and  a  delight  in  mis- 
chief done.  Thirdly,  Deceit  ;  which  is  wickedness 
covered  and  disguised,  that  it  may  be  the  more  se- 
curely and  effectually  committed.  Fourthly,  Lasci- 
vioiisness  ;  that  filthincss  and  foolish  talking  which 
the  apostle  condemns  ;  the  eye  full  of  adultery,  and 
all  wanton  dalliances.  Fifthly,  The  evil  eye ;  the 
en\ious  eye,  and  the  covetous  eye,  gnidging  others 
the  good  we  give  them,  or  do  for  them,  (Prov.  23. 
6. )  or  grie\'ing  at  the  good  they  do  or  enjoy.  Sixth- 
ly, Pride — vvifi,a.-j.vii  ;  exalting  ourselves  in  our  own 
conceit  abo\'e  others,  and  looking  down  with  scorn 

and  contempt  upon  others.   Sex'enthly,  Foolishness 

i<ff(,a-itii  ;  imprudence,  inconsideration  ;  some  un- 
derstand it  especially  of  vain-glorious  boasting, 
which  St.  Paul  ca.]h  foolishness,  (2  Cor.  11.  1,  19.) 
because  it  is  hei'e  joiiied  with  pride  ;  I  rather  take 
it  for  that  rashness  in  speaking  and  acting,  which  is 
the  cause  of  so  much  evil.  Ill-thinking  is  put  first, 
as  that  which  is  the  spring  of  all  our  co^Hmissions, 
and  unthinking  put  last,  as  that  which  is  the  spring 
of  all  our  omissions.  Of  all  these  he  concludes,  (v. 
23.)  1.  That  they  co?ne  from  within,  from  the  cor- 
i-upt  nature,  the  carnal  mind,  the  evil  treasure  in 
the  heart  ;  justly  it  is  said,  that  the  inward  part  is 
xiery  wickedness,  it  must  needs  be  so,  when  all  this 
comes  from  within.  2.  That  they  defile  the  man  ; 
they  render  a  man  unfit  for  communion  with  God, 
they  bring  a  stain  upon  the  conscience  ;  and,  if  not 
mortified  and  rooted  out,  will  shut  men  out  of  the 
new  Jerusalem,  into  which  no  unclean  thing  shall 
enter. 

24.  And  from  thence  he  arose,  and  went 
into  the  borders  of  Tyre  and  Sidon,  and 
entered  into  an  house,  and  would  have  no 
man  know  it:  but  he  could  not  be  hid. 
25.  For  a  certain  woman,  whose  young 
daughter  had  an  unclean  spirit,  heard  of 
him,  and  came  and  fell  at  his  feet :  26.  The 
woman  was  a  Greek,  a  Syiophenician  by 
nation ;  and  she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her  daughter. 
27.  But  Jesus  said  unto  her.  Let  the  chil- 
dren first  be  filled  :  for  it  is  not  meet  to  take 
the  children's  bread,  and  to  cast  ?7unto  the 
dogs.  28.  And  she  answered  and  said  unto 
him.  Yes,  Lord :  yet  the  dogs  under  the 
table  eat  of  the  children's  crumbs.  29. 
And  he  said  unto  her,  For  this  saying  go 


ST.  MARK,  VII. 


389 


thy  way ;  the  devil  is  gone  out  of  thy 
daughter.  30.  And  when  she  was  come 
to  hei;  house,  she  found  the  devil  gone  out, 
and  her  daughter  laid  upon  the  bed. 

See  here, 

I.  How  humbly  Christ  was  pleased  to  conceal 
himself.  Never  man  was  so  cried  up  as  he  was  in 
GJilee,  and  therefore,  to  teach  us,  though  not  to 
decline  any  opportunity  of  doing  good,  yet  not  to  be 
fond  of  popular  applause,  he  rose  from  thence,  and 
■went  into  the  borders  of  Tyre  and  Sidan,  where  he 
was  little  known  ;  and  there  he  entered,  not  into  a 
synagogue,  or  place  of  concourse,  but  into  a  private 
house,  and  he  would  have  no  man  Icnow  it ;  because 
it  was  foretold  concerning  him,  He  shall  not  strive 
nor  cry,  7teither  shall  his  voice  be  heard  in  the  streets. 
Not  but  that  he  was  willing  to  preach  and  heal  here 
as  well  as  in  other  places,  but  for  this  he  would  be 
sougl\t  unto.  Note,  As  there  is  a  time  to  a/i/iear, 
so  there  is  a  time  to  retire.  Or,  he  would  not  be 
known  because  he  was  upon  the  borders  of  Tyre 
and  Sidon,  among  Gentiles,  to  whom  he  would  not 
be  so  forward  to  shew-  himself  as  to  the  tribes  of 
Israel,  whose  Olory  he  was  to  be.' 

II.  How  graciously  he  was  pleased  to  manifest 
himself,  notwithstanding.  Though  he  would  not 
can-y  on  a  harvest  of  miraculous  cures  into  those 
parts,  yet,  it  should  seem,  he  came  on  pui-pose  to 
drop  a  handful,  to  let  fall  this  one  which  we  have 
here  an  account  of.  He  could  not  be  hid;  for, 
though  a  candle  may  Ije  put  under  a  bushel  tlic  sun 
cannot.  Christ  was  too  well  known  to  be  long  incog- 
nito— hid,  any  where  ;  the  oil  of  gladness  which  he 
was  anointed  with,  like  the  ointment  of  the  right 
hand,  would  betray  itself,  and  fill  the  house  with  its 
odours.  Those  that  had  only  heard  his  fame,  could 
not  converse  with  him,  but  they  would  soon  say, 
"  This  must  be  Jesus."    Now  observe, 

1.  The  application  made  to  him  bv  a  poor  woman 
in  distress  and  trouble.  She  was  a  Gentile,  a  Greek, 
a  stranger  to  the  commonnvealth  of  Israel,  an  alien  to 
the  covenant  of  promise ;  she  was  by  extraction  a 
Syrophenician,  and  not  in  any  degree  proselyted  to 
the  Jewish  religion  ;  she  had  a  dauirhter,  a  young 
daughter,  that  was  possessed  tvith  the  dexnl.  '  How 
many  and  grievous  are  the  calamities  that  young 
children  are  subject  to  !  Her  address  was,  (1.)  Ven,' 
humble,  pressing,  and  importunate ;  She  heard  of 
him,  and  came,  and  fell  at  his  feet.  Note,  Those 
that  would  obtain  mercy  from  'Christ,  must  throw 
themselves  at  his  feet  ;  must  refer  themselves  to 
him,  humble  themselves  before  him,  and  give  up 
themselves  to  be  niled  bv  him.  Chri.st  never  put 
any  from  him  that  fell  at  his  feet,  which  a  pool- 
trembling  soul  may  do  that  has  not  boldness  and  con- 
fidence to  throw  itself  into  his  arms.  (2. )  It  was  very 
particular  ;  she  tells,  him  what  she  wanted.  Christ 
gave  poor  supplicants  leave  to  be  thus  free  with  him : 
she  besought  him  that  he  would  cast  forth  the  devil 
out  of  her  daughter,  v.  26.  Note,'  The  greatest 
blessing  we  can  ask  of  Christ  for  our  children,  is, 
that  he  would  break  the  power  of  Satan,  that  is,  the 
power  of  sin,  m  their  souls  ;  and  particularly,  that 
he  would  cast  forth  the  unclean  spirit,  that  they  may 
be  temples  of  the  Holy  Ghost,  and  he  may  dwell  in 
them. 

2.  The  discouragement  he  gave  to  this  address  ; 
{v.  '27. )  He  said  unto  her,  "  Let  the  children  first 
be  filled  ;  let  the  Jews  have  all  the  miracles  wrought 
for  them,  that  they  have  occasion  for,  who  are  in  a 
particular  manner  God's  chosen  people  ;  and  let  not 
that  which  was  intended  for  them,  be  thrown  to 
those  who  are  not  of  God's  family,  and  who  have 
not  that  knowledge  of  him,  and  interest  in  him, 
which  they  have,  and  who  are  as  dogs  in  comfiari- 


B071  of  them,  vile  and  profane,  and  who  are  as  dogs 
to  them,  snarling  at  them,  spiteful  towards  them, 
and  ready  to  worry  them."  Note,  Where  Christ 
knows  the  faith  of  poor  supplicants  to  he  strong,  he 
sometimes  delights  to  try  it,  and  put  it  to  the  stretch. 
But  his  sa>ing,  Let  the  'children  first  be  filled,  inti- 
mates that  there  was  mercy  in  reserve  for  the  Gen- 
tiles, and  not  far  off;  for  the  Jews  began  already  to 
be  surfeited  with  the  gospel  of  Christ,  and  some  of 
them  had  desired  him  to  depart  out  of  their  coasts. 
The  children  began  to  play  with  th'eir  meat,  and 
their  leavings,  their  loathings,  would  be  a  feast  for 
the  Gentiles.  The  apostles  went  by  this  rule,  I^et 
the  children  first  be  filled,  let  the  Jews  have  the  first 
offer  ;  and  if  their 'full  souls  loath  this  honey-comb, 
Lo,  we  turn  to  the  Gentiles  .' 

3.  The  turn  she  gave  to  this  word  of  Christ,  which 
made  against  her,  and  her  improvement  of  it,  to 
make  for  her,  x'.  28.  She  said,  "  Yes,  Lord,  I  own 
it  is  true  that  the  children's  bread  ought  not  to  be 
cast  to  the  dogs  ;  but  they  were  never  denied  the 
criunbs  of  that  bread,  nay,  it  belong-s  to  them,  and 
they  are  allowed  a  -pXaze' under  the  table,  that  they 
may  be  ready  to  receive  them.  I  ask  not  for  a  loaf, 
no,  nor  for  a  morsel,  only  for  a  crumb  ;  do  not  re- 
fuse me  that."  This  she  speaks,  not  as  undervalu- 
ing the  mercy,  or  making  light  of  it  in  itself,  but 
magnifying  the  abundance  of  miraculous  cures  with 
which  she  heard  the  Jews  were  feasted,  in  compari- 
son with  which  a  single  cui*e  was  but  as  a  crumb. 
Gentiles  do  not  come  in  crowds,  as  the  Jews  do  ;  / 
come  alone.  Perhaps  she  heard  of  Christ's  feeding 
five  thousand  lately  at  once,  after  which,  even  when 
they  had  gathered  np  the  fragments,  there  could 
not  but  be  some  crumbs  left  for  the  dogs. 

4.  The  grant  Christ,  thereupon,  made  of  her  re- 
quest. Is  she  thus  humble,  thus  eamest  ?  For  this 
saying.  Go  thy  way,  thou  shalt  have  what  thou 
eamest  for,  the  dez'il  is  gone  out  of  thy  daughter,  v. 
29.  This  encourages  usto pray  "and "not  to  faint,  to 
continue  instant  in  prayer,  not  doubting  I)ut  to  pre- 
vail at  last ;  the  vision',  at  the  end,  shall  speak,  and 
not  lie.  Christ's  saying  that  it  was  done,  did  it  ef- 
fectually, as  at  other  times,  his  saying,  Let  it  be 
done;  for,  {v.  30.)  she  came  to  herhoitse,  depend- 
ing upon  the  word  of  Christ,  that  her  daughter  was 
healed,  and  so  she  found  it,  the  devil  was  gone  out. 
Note,  Christ  can  conquer  Satan  at  a  distance  ;  and 
it  was  not  only  when  the  demoniacs  saw  him,  that 
they  yielded  to  his  power,  (as  ch.  3.  11. )  but  when 
they  saw  him  not,  for  the  Spirit  of  the  Lord  is  not 
bound,  or  bounded.  She  found  her  daughter  not  in 
any  toss  or  agitation,  but  veij  quietly  laid  on  the  bed, 
and  reposing  herself ;  waiting  for  her  mother's  re- 
turn, to  rejoice  with  her,  that  she  was  &o  finely  well. 

31.  And  again,  departing  from  the  coasts 
of  Tvre  and  Sidon,  he  came  unto  the  sea  of 
Galilee,  through  the  midst  of  the  coasts  of 
Decapolis.  32.  And  they  bring  unto  him 
one  that  was  deaf,  and  had  an  impediment 
in  his  speech ;  and  they  beseech  him  to  put 
his  hand  upon  him.  3.S.  And  he  took  him 
aside  from  the  multitude,  and  put  his  fingers 
into  his  ears,  and  he  spit,  and  touched  his 
tongue ;  34.  And  looking  up  to  heaven,  he 
sighed,  and  saith  unto  him,  Ephphatha,  that 
is.  Be  opened.  35.  And  straightway  his 
ears  were  opened,  and  the  string  of  his 
tongue  was  loosed,  and  he  spake  plain.  36. 
And  he  charged  them  that  they  should  tell 
no  man  :  but  the  more  he  charged  them,  so 
much  the  more  a  great  deal  they  published 


390 

it;  37.  And  were  beyond  measure  aston- 
ished, saying,  He  hath  done  all  things  well : 
he  maketh  both  the  deaf  to  hear,  and  the 
dumb  to  speak. 

Our  Lord  Jesus  seldom  staid  long  in  a  place,  for 
he  knew  where  his  work  lay,  and  attended  the  clian- 
ges  of  it.  When  he  had  cured  the  woman  of  Ca- 
naan's daughter,  he  had  done  what  he  had  to  do  in 
that  place,  and  therefore  presently  left  those  parts, 
and  returned  to  the  sea  of  Galilee,  whereabout  his 
usual  residence  was  ;  yet  he  did  not  come  directly 
thither,  but  fetched  a  compass  through  the  midst  of 
the  coasts  of  Decapolis,  which  lay  mostly  on  the 
other  side  .fordan  ;  such  long  walks  did  our  Lord  Je- 
sus take,  when  he  went  about  doing  good. 

Now  here  we  ha\e  the  story  of  a  cure  that  Christ 
•wrouglit,  which  is  not  recorded  by  any  other  of  the 
evangelists  ;  it  is  of  one  that  was  deafaxiA.  dumb. 

I.  His  case  was  sad,  v.  32.  There  were  those 
that  brought  to  him  one  that  was  deaf;  some  think, 
born  deaf,  and  then  he  must  be  dumb  of  course  ; 
others  think,  that  by  some  distemper  or  disaster  he 
■was  become  deaf,  or,  at  least,  thick  of  liearing  ;  and 
he  had  an  imjiedimerit  in  his  speech.  He  was 
fioyiwdn; ;  somc  think  that  he  was  quite  dumb  ; 
others,  that  he  could  not  speak  but  with  great  diffi- 
culty to  himself,  and  so  as  scarcely  to  be  understood 
by  those  that  heard  him.  He  was  tongue-tied,  so 
that  he  was  perfectly  unfit  for  conversation,  and  de- 
prived both  of  the  pleasure  and  of  the  profit  of  it ;  he 
had  not  the  satisfaction  either  of  hearing  other  peo- 
ple talk,  or  of  telling  his  own  mind.  Let  us  take 
occasion  from  hence  to  give  thanks  to  God  for  pre- 
serving to  us  the  sense  of  hearing,  especially  that  we 
may  be  capable  of  hearing  the  woi-d  of  God,  and  the 
faculty  of  speech,  especially  that  we  may  be  capa- 
ble of  speaking  God's  praises  ;  and  let  us  look  with 
compassion  upon  those  that  are  deaf  or  dumb,  and 
treat  them  with  great  tenderness.  They  that 
brought  this  poor  man  to  Christ,  besought  him  that 
he  would/);//'  his  hand  upon  him,  as  the  prophets  did 
upon  those  whom  they  blessed  in  the  name  of  the 
Lord.  It  is  not  said.  They  besought  him  to  cure 
him,  but  to  put  his  hand  upon  him,  to  take  cogni- 
zance of  his  case,  and  put  forth  his  power  to  do  to 
him  as  he  pleased. 

II.  His  cure  was  solemn,  and  some  of  the  circum- 
stances of  it  were  singular. 

1.  Christ  took  him  aside  from  the  multitude,  v.  33. 
Ordinarily,  he  wrought  his  miracles  publicly  before 
all  the  people,  to  shew  that  tliey  would  bear  the 
strictest  scrutiny  and  inspection  ;  but  this  he  did 
privatelv,  to  shew  that  he  did  not  seek  his  own  glo- 
ry, and  to  teach  us  to  avoid  every  thing  that  savours 
of  ostentation.  Let  \is  learn  of  Christ  to  be  humble, 
and  to  do  good  where  no  eye  sees,  but  his  that  is  all 
eye. 

2.  He  used  more  significant  actions,  in  the  doing 
of  this  cure,  than  usual.  (1.)  He  fiut  his  fingers  into 
his  ears,  as  if  he  would  syringe  them,  and  fetch  out 
that  which  stopped  them  up.  (2.)  He  spit  upon  liis 
own  finger,  and  then  touched  his  toyigue,  as  if  be 
■would  moisten  his  mouth,  and  so  loosen  that  with 
■which  his  tongue  was  tied  ;  these  were  no  causes 
that  could  in  the  least  contribute  to  his  cure,  but 
only  signs  of  the  exerting  of  that  power  which  Christ 
had  in  himself  to  cure  him,  for  the  enco\u-aging  of 
his  faith  and  their's  that  brought  him.  The  appli- 
cation was  all  from  himself,  it  was  his  own  fingers 
that  he  put  into  his  ears,  and  his  own  s/H'«/f  "that  he 
put  upon  his  tongue  ;  for  he  alone  heals. 

3.  He  looked  up  to  heaven,  to  give  his  Father  the 
praise  of  what  he  did  ;  for  he  sought  his  praise,  and 
did  his  will,  and,  as  Mediator,  acted  in  dependence 
on  him,  and  with  an  eye  to  him.     Thus  he  signified 


ST.  MARK,  Vll. 


that  it  was  by  a  divine  power,  a  power  he  had  as 
the  Lord  from  heaven,  and  brought  with  him 
thence,  that  he  did  this  ;  for  the  hearing  ear  and 
the  seeing  eye  the  Lord  has  made,  and  can  remake 
even  both  of  them.  He  also  hereby  directed  his  pa- 
tient, who  could  see,  though  he  could  not  hear,  to 
look  up  to  heaven  for  relief.  Moses  with  his  stam- 
mering tongue  is  directed  to  look  that  wav  ;  (Exod, 

4.  11.)  ]]'ho  hath  made  man's  mouth?  Or  tvho 
maketh  the  dumb  or  deaf,  or  the  seeing  or  blind? 
Have  not  I  the  Lord? 

4.  He  sighed  ;  not  as  if  he  found  any  difficulty  in 
working  this  miracle,  or  obtaining  power  to  do  it 
from  his  Father  ;  but  thus  he  expressed  his  pity  of 
the  miseries  of  human  life,  and  his  sympathy  with 
the  afflicted  in  their  afflictions,  as  one  that  was  him- 
self touched  with  the  feeling  of  their  infirmities.  And 
as  to  this  man,  he  sighed,  not  because  he  was  loath 
to  do  him  this  kindness,  or  did  it  with  reluctancy ; 
but  because  of  the  many  temptations  which  he  would 
be  exposed  to,  and  the  sins  he  would  be  in  danger 
of,  the  tongue-sins,  after  the  restoring  of  his  speech 
to  him  which  before  he  was  free  from.  He  had  bet- 
ter be  tongue-tied  still,  unless  he  have  gi'ace  to  keefl 
his  tongue  as  with  a  bridle,  Ps.  39.  1. 

5.  He  said,  Lphphatha  ;  that  is.  Be  opened.  This 
was  nothing  that  looked  like  spell  or  charm,  such  as 
they  used  who  \\a.A  familiar  spirits,  whopeeped  and 
muttered,  Isa.  8.  19.  Christ  speaks  as  one  having 
authority,  and  power  went  along  with  the  word. 
Be  opened,  served  both  parts  of  the  cure  ;  "  Let  the 
ears  be  opened,  let  the  lips  be  opened,  let  him  hear 
and  speak  freel\',  and  let  the  restraint  be  taken  off;" 
and  the  effect  was  answerable;  {v.  35.)  Straight- 
way his  ears  were  opened,  and  the  string  of  his 
tongue  loosed,  and  all  was  well  :  and  happy  he  who, 
as  soon  as  he  had  his  heai'ing  and  speech,  had  the 
blessed  Jesus  so  near  him,  to  converse  with. 

Now  this  cure  was,  (1.)  A  proof  of  Christ's  being 
the  Messiah  ;  for  it  was  foretold  that  by  his  power 
the  ears  of  the  deaf  should  be  unstopped,  and  the 
tongue  of  the  dumb  should  be  made  losing,  Isa.  35. 

5,  6.  (2.)  It  was  a  specimen  of  the  operations  of  his 
gospel  upon  the  minds  of  men.  The  great  command 
of  the  gospel,  and  grace  of  Christ  to  poor  sinners,  is 
E/ihpliafha — Be  ope?ied.  Grotius  applies  it  thus, 
that  the  internal  impediments  of  the  mind  are  re- 
moved by  the  Spirit  of  Christ,  as  those  bodily  impe- 
diments were  by  the  word  of  his  power.  He  opens 
the  heart,  as  he  did  Lydia's,  and  thereby  opens  the 
ear  to  receive  the  word  of  God,  and  opens  the  mouth 
in  praver  and  praises. 

6.  He  ordered  it  to  be  kept  veiy  private,  but  it 
was  made  very  public.  (1.)  It  was  his  humility, 
that  he  charged  them  they  should  tell  7io  man,  v.  36. 
Most  men  will  proclaim  their  own  goodness,  or,  at 
least,  desire  that  others  should  proclaim  it ;  but 
Christ,  thoueh  he  was  himself  in  no  danger  of  being 
puffed  up  with  it,  knowing  that  we  are,  would  thus 
set  us  an  example  of  self-denial,  as  in  other  things, 
so  especially  in  praise  and  applause.  We  should 
take  pleasure  in  doing  good,  but  not  in  its  being 
known.  (2.)  It  was  their  zeal,  that,  though  he 
charged  them  tosay  nothing  of  it,  yet  they  published 
it,  before  Christ  would  have  had  it  published.  But 
thev  meant  honestlv,  and  therefore  it  is  to  be  reck- 
oned rather  an  act  of  indiscretion  than  an  act  of  dis- 
obedience, V.  57.  But  they  that  told  it,  and  they 
that  heard  it,  were  beuond  measure  astonished, 
uTrifTrifio-a-Zf — more  than  above  measure ;  they  were 
exceedingly  affected  with  it,  and  this  was  said  by 
evervbodv,  it  was  the  common  verdict.  He  has  done 
all  things' well ;  (_v.  37.)  whereas  there  were  those 
that  hated  and  persecuted  him  as  an  Evil-doer,  they 
are  readv  to  witness  for  him,  not  only  that  he  has 
done  no  evil,  but  that  he  has  done  a  great  deal  of 
good,  and  has  done  it  well,  modestly  and  humbly. 


ST.  MARK,  VIII. 


391 


and  very  devoutly,  and  all  gratis,  without  money, 
and  without  price,  which  added  much  to  the  lustre 
of  his  good  works.  He  maketh  both  the  deaf  to  hear, 
and  the  dumb  to  sfieak  ;  and  that  is  -well,  it  is  well 
for  them,  it  is  well  for  their  relations,  to  whom  they 
had  been  a  burthen  ;  and  therefore  they  are  inexcu- 
sable who  spcLdi  ill  of  him. 

CHAP.  VIIT. 

In  this  chapter,  we  have,  I.  Christ's  miraculous  feeding  of 
four  thousand  with  seven  loaves  and  a  few  small  fishes,  v. 
1 . .  9.  H.  His  refusine  to  give  the  Pharisees  a  sign  from 
heaven, V.  10..  13.  HI.  His  cautioning  his  disciples  to 
take  heed  oftlie  leaven  of  Pharisaism  and  Herodianism,  v. 
14 . .  21 .  IV.  His  giving  of  sight  to  a  bliTid  man  at  Beth- 
saida,  v.  22  . .  26.  V.  Peter's  confession  of  liim,  v.  27 . .  30. 
VI.  The  notice  he  gave  his  disciples  of  his  own  approach- 
ing sufferings,  (v.  31  . .  33.)  and  the  warning  he  gave  them 
to  prepare  for  sufl'erings  likewise,  v.  34 , .  38. 

1.  TN  those  days  the  multitude  being  very 
1  great,  and  having  nothing  to  eat,  Je- 
sus called  his  disciples  unto  him,  and  saith 
unto  them,  2.  I  have  compassion  on  the 
multitude,  because  they  have  now  been 
with  me  three  days,  and  have  nothing  to 
eat :  3.  And  if  I  send  them  away  fasting  to 
their  own  houses,  they  will  faint  by  the 
way :  for  divers  of  them  came  from  far.  4. 
And  his  disciples  answered  him.  From 
whence  can  a  man  satisfy  these  men  with 
bread  here  in  the  wilderness  !  5.  And  he 
asked  them.  How  many  loaves  have  ye  ? 
And  they  said.  Seven.  6.  And  he  com- 
manded the  people  to  sit  down  on  the 
ground :  and  he  took  the  seven  loaves,  and 
gave  thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them ;  and  they  did 
set  them  before  the  people.  7.  And  they 
had  a  few  small  fishes :  and  he  blessed, 
and  commanded  to  set  them  also  before 
them.  8.  So  they  did  eat,  and  were  filled  : 
and  they  took  up  of  the  broken  meat  that 
was  left  seven  baskets.  9.  And  they  that 
had  eaten  were  about  four  thousand :  and 
he  sent  them  away. 

We  had  the  story  of  a  miracle  very  like  this  be- 
fore, in  this  gospel,  {ch.  6.  35. )  and  of  this  same  mi- 
racle ;  (Matth.  15.  32.)  and  here  is  little  or  no  ad- 
dition or  alteration  as  to  the  circumstances.  Yet 
observe, 

1.  That  our  Lord  Jesus  was  greatly  followed; 
The  multitude  -was  very  threat;  (y'  1.)  notwith- 
standing the  wicked  arts  oi  the  Scribes  and  Phari- 
sees to  blemish  him,  and  to  blast  his  interest,  the 
common  people,  who  had  more  honestv,  and  there- 
fore more  ti-ue  wisdom,  than  their  leaders,  kept  up 
their  high  thoughts  of  him.  We  may  suppose  that 
this  multitude  were  generally  of  the  meaner  sort  of 
people,  with  such  Christ  conversed,  and  was  fami- 
liar ;  for  thus  he  humbled  himself,  and  made  him- 
self of  no  reputation,  and  thus  encouraged  the  mean- 
est to  come  to  him  for  life  and  grace. 

2.  Those  that  followed  him  underwent  a  great 
deal  of  difficulty  in  following  him  ;  They  -were  with 
him  three  days,  and  had  nothinsc  to  eat,  that  was 
hard  service.  Never  let  the  Pharisee  say,  that 
Christ's  disciples  fast  not.  There  were  those,  pro- 
bably, that  brought  some  food  with  them  from 
home  J  but  by  this  time  it  was  all  spent,  and  they 


had  a  great  way  home  ;  and  yet  they  continued  with 
Christ,  and  did  not  ?peak  of  leaving  him  till  he 
spake  of  dismissing  them.  Note,  True  zeal  makes 
nothing  of  luirdships  in  the  way  of  duty.  They 
that  have  a  full  feast  for  tlieir  souls,  may  be  content 
with  slender  provisions  for  their  bodies.  It  was  an 
old  saying  among  the  Puritans,  Brown  bread  ana 
the  gospel  are  good  fare. 

3.  As  Christ  has  a  compassion  for  all  that  are  in 
wants  and  straits,  so  he  has  a  special  concern  for 
those  that  are  reduced  to  straits  by  their  zeal  and 
diligence  in  attending  on  him.  Christ  said,  /  have 
compassion  on  the  multitude.  Whom  the  proud 
Pharisees  looked  upon  with  disdain,  the  humble  Je- 
sus looked  upon  with  pity  and  tenderness  ;  and  thus 
must  we  honour  all  men.  But  that  which  he  chiefly 
considers,  is.  They  have  been  with  me  three  days, 
and  have  nothing  to  eat.  Whatever  losses  we  sus- 
tain, or  hardships  we  go  through,  for  Christ's  sake, 
and  in  love  to  hmi,  he  will  take  care  that  they  shall 
be  made  up  to  us  one  way  or  other.  They  that  seek 
the  Lord  shall  not  long  want  any  good  thi?ig.  Ps. 
34.  10.  Observe  with  what  sympathy  Christ  saith, 
(y.  5.)  If  I  send  thejn  away  fasting  to  their  own 
houses,  they  will  faint  by  the  way,  for  hunger. 
Christ  knows  and  considers  our  frame  ;  and  he  is /or 
the  body,  if  with  it  we  glorify  him,  verily  we  shall 
be  fed.  He  considered  that  many  of  them  ca7ne  from 
far,  and  had  a  great  way  home.  When  we  see 
multitudes  attending  upon  the  word  preached,  it  is 
comfortable  to  think  that  Christ  knows  whence  they 
all  come,  though  we  do  not.  I  know  thy  works,  and 
where  thou  dwellest.,  Rev.  2.  13.  Christ  would  by 
no  means  have  them  go  home  fasting,  for  it  is  not 
his  manner  to  send  those  empty  away  from  him, 
that  in  a  right  manner  attend  on  him. 

4.  The  doubts  of  Christians  are  sometimes  made 
to  work  for  the  magnifying  of  the  power  of  Christ. 
The  disciples  could  not  imagine  whence  so  many 
men  should  be  satisfied  with  bread  here  in  this 
wilderness,  v.  4.  That  therefore  must  needs  be 
wonderful,  and  appear  so  much  the  more  so,  which 
the  disciples  looked  upon  as  impossible. 

5.  Christ's  time  to  act  for  the  relief  of  his  people, 
is,  when  things  are  brought  to  the  last  extremity  ; 
when  they  were  ready  to  faint,  Christ  provided  for 
them.  That  he  might  not  invite  them  to  follow 
him  for  the  loax<es,  he  did  not  supply  them  but  when 
they  were  utterly  reduced,  and  then  he  sent  them 
away. 

6.  The  bountv  of  Christ  is  inexhaustible,  and  to 
evidence  that,  Christ  repeated  this  miracle,  to  shew 
that  he  is  still  the  same  for  the  succour  and  supply  ' 
of  his  people  that  attend  upon  him.  His  favours  are 
renewed,  as  our  wants  and  necessities  are.  In  the 
former  miracle,  Christ  used  all  the  bread  he  had, 
which  ■\wa.sjive  loaves,  and  fed  all  the  guests  he  had, 
which  were  ,five  thousand,  and  so  he  did  now ; 
though  he  might  have  said,  "If  five  loaves  would 
feed  five  thousand,  four  may  feed  four  thousand  ;" 
he  took  all  the  seven  loaves,'  and  fed  with  themthe 
four  thousand  ;  for  he  would  teach  us  to  take  things 
as  they  are,  and  accommodate  ourscI\-es  to  them  ;  to 
use  what  we  have,  and  make  the  best  of  that  which 
is.  "Here  it  was,  as  in  the  dispensing  of  the  manna. 
He  that  gathered  much  had  nothing  over,  and  he 
that  gathered  little  had  no  lack. 

7.  "in  our  Father's  house,  in  our  Master's  house, 
there  is  bread  enough,  and  to  spare  ;  there  is  a  ful- 
ness in  Christ,  which  he  communicates  to  all  that 
passes  through  his  hands  ;  so  that  from  it  we  re- 
ceive, and  grace  for  grace,  John  1.  IC.  Those  need 
not  fear  wanting,  that  have  Christ  to  live  upon. 

8.  It  is  good  for  those  that  follow  Christ,  to  keefi 
together  ;  these  followers  of  Christ  continued  in  a 
body,  four  thousand  of  them  together,  and  Christ 
fed '  them  all,     Christ's  sheep  must  abide  by  the 


393 


flock,  and  go  forth  by  their  footstq)s,  and  verily 
they  shall  be  fed. 

10.  And  straightway  he  entered  into  a 
ship  with  his  disciples,  and  came  in  the 
parts  of  Dahnanutha.  1 1.  And  the  Phari- 
sees came  forth,  and  began  to  question  with 
him,  seeking  of  liim  a  sign  from  heaven, 
tempting  him.  12.  And  he  sighed  deeply 
in  his  spirit,  and  saith.  Why  doth  this  gene- 
ration seek  after  a  sign  ?  Verily  I  say  unto 
you.  There  shall  no  sign  be  given  to  this 
generation.  13.  And  he  left  them,  and  en- 
tering into  the  ship  again  departed  to  the 
other  side.  14.  Now  the  disciples  had  for- 
gotten to  take  bread,  neither  had  they  in 
the  ship  with  them  more  than  one  loaf.  1 5. 
And  he  charged  them,  saying.  Take  heed, 
beware  of  the  leaven  of  the  Pharisees,  and 
o/"  the  leaven  of  Herod.  16.  And  they  rea- 
soned among  themselves,  saying,  It  is  be- 
cause we  have  no  bread.  1 7.  And  when 
Jesus  knew  it,  he  saith  unto  them.  Why 
reason  ye,  because  ye  have  no  bread  ?  per- 
ceive ye  not  yet,  neither  understand  ?  have 
ye  your  heart  yet  hardened  ?  1 8.  Having 
eyes,  see  ye  not  ?  and  haying  ears,  hear  ye 
not  ?  and  do  ye  not  remember  ?  1 9.  When 
I  brake  the  five  loaves  among  five  thou- 
sand, how  many  baskets  full  of  fragments 
took  ye  up  1  They  say  unto  him.  Twelve. 
20.  And  when  the  seven  among  four  thou- 
sand, how  many  baskets  full  of  fragments 
took  ye  up?  And  they  said.  Seven.  21. 
And  he  said  unto  them,  How  is  it  that  ye 
do  not  understand  ? 

Still  Christ  is  upon  motion ;  now  he  visits  the 

?arts  of  Dalmanutha,  that  no  corner  of  the  land  of 
srael  might  say  that  they  had  not  had  his  presence 
witli  them.  He  came  thither  by  s/iift  ;  [v.  13. )  but 
meeting  with  occasions  of  dispute  there,  and  not 
with  opportunities  of  doing  good,  he  entered  into  the 
shifi  again,  {xi.  13. )  and  came  back.  In  these  verses 
we  are  told, 

I.  How  he  refused  to  gratify  the  Pharisees,  who 
challenged  him  to  give  them  a  sign  from  heaven. 
They  came  forth  on  purpose  to  question  with  him  ; 
not  to  propose  questions  to  him,  that  they  might 
learn  or  him,  liut  to  cross  question  with  him,  that 
they  might  ensnare  him. 

1.  They  demanded  of  him  a  sign  from  heaven,  as 
if  the  signs  he  gave  them  on  earth,  which  were  more 
familiar  to  them,  and  were  more  capable  of  being 
examined  and  inquired  into,  were  not  suiificient. 
There  was  a  sign /roH!  heaven  at  his  baptism,  in  the 
descent  of  the  dove,  and  the  voice  ;.(Matth.  3:  16, 
17.)  it  was  public  enough  ;  and,  if  they  had  attended 
John's  baptism  as  they  ought  to  have  done,  they 
might  themselves  have  seen  it.  Afterward,  when 
he  was  nailed  to  the  cross,  they  prescribed  a  new 
sign  ;  Let  him  come  doivji  from  the  cross,  andwe  nvill 
believe  him  ;  thus  obstinate  infidelity  will  still  have 
something  to  say,  though  ever  so  unreasonable. 
They  demanded  this  sign,  temfiting  him  ;  not  in 
hopes  that  he  would  give  it  them,  that  they  might 
be  satisfied,  but  in  hopes  that  he  would  not,  that 
they  might  imagine  themselves  to  have  a  pretence 
for  their  infidelity. 


ST.  MARK,  Viri. 


2.  He  denied  them  their  demand ;   He  sighed 

deeply  in  his  spirit,  {v.  12.)  He  groaned,  (so  stme,) 
being  grieved  for  tlie  liurdness  of  their  hearts,  and 
the  little  influence  that  his  preacliing  and  mii-acles 
had  had  upon  them.  Note,  The  infidelity  of  those 
that  had  long  enjoyed  the  means  of  comiction,  is  a 
great  grief  to  tlie  Lord  Jesus  ;  it  troubles  liim,  that 
sinners  should  thus  stand  in  their  own  light,  and  put 
a  bar  in  their  own  door.  (1.)  He  expostulates  with 
them  upon  this  demand  ;  ll'hy  doth  this  generation 
see/c  after  a  sign  ;  this  generation,  that  is  so  un- 
worthy to  ha^■e  the  gospel  brought  to  it,  and  to  have 
any  sign  accompanying  it ;  this  generation,  that  so 
greedily  swallows  the  tradition  of  the  elders,  with- 
out the  confirmation  of  any  sign  at  all ;  this  genera- 
tion, into  which,  by  the  calculating  of  the  times  pre- 
fixed in  the  Old  Testament,  they  might  easily  per- 
ceive tliat  the  coming  of  the  Messiah  must  fall ;  this 
generation,  that  has  had  such  plenty  of  sensible,  and 
merciful  signs  given  them  in  the  cure  of  their  sick  ? 
What  an  absurdity  is  it  for  them  to  desire  a  sign  ! 
(2.)  He  refuses  to  answer  their  demand;  Verily  1 
say  unto  you.  There  shall  no  sign,  no  such  sign,  de 
given  to  this  generation.  When  God  spake  to  par- 
ticular persons  in  a  particular  case,  out  of  the  road 
of  his  common  dispensation,  they  were  encouraged 
to  ask  a  sign,  as  Gideon  and  Ahaz  ;  but  when  he 
speaks  in  general  to  all,  as  in  the  law  and  gospel, 
sending  each  with  their  own  evidence,  it  is  pre- 
sumption to  prescribe  other  signs  than  what  he  has 
given.  Shall  any  teach  God  Icnowledge  ?  He  denied 
them,  and  then  left  them,  as  men  not  fit  to  be  talked 
with  ;  if  they  will  not  be  convinced,  they  shall  not ; 
leave  them  to  their  strong  delusions. 

II.  How  he  warned  his  disciples  against  the  leaven 
of  the  Pharisees  and  of  Herod.     Observe  here, 

1.  What  the  caution  was ;  {y.  15.)  "  Take  heed, 
beware,  lest  ye  partake  of  the  leaven  of  the  Phari- 
sees, lest  ye  embrace  the  tradition  of  the  elders, 
which  they  are  so  wedded  to,  lest  ye  be  proud,  and 
hvpocritical,  and  ceremonious,  like  tliem."  Mat- 
thew adds,  and  of  the  Sadducees  ;  Mark  adds,  and 
of  Herod  ;  whence  some  gather,  that  Herod  and  his 
courtiers  were  generally  Sadducees,  that  is.  Deists, 
men  of  no  religion.  Others  give  this  sense.  The 
Pharisees  demanded  a  s7'§-«yro;«  heaven  ;  and  Herod 
was  long  desirous  to  see  some  miracle  wrought  by 
Christ,  (Luke  23.  8.)  such  as  he  should  prescribe, 
so  that  the  leaven  of  both  was  the  same  ;  they  were 
unsatisfied  with  the  signs  they  had,  and  would  have 
others  of  their  own  devising;  "Take  heed  of  this 
leaven,"  (saith  Christ,)  "be  convinced  by  the  mira- 
cles ye  have  seen,  and  covet  not  to  see  more." 

2.  How  they  misunderstood  this  caution.  It  seems, 
at  their  putting  to  sea  this  time,  they  had  forgotten 
to  take  bread,  and  had  not  in  their  ship  ?nore  than 
one  loaf,  xk  14.  When  therefore  Christ  bid  them 
beware  of  the  leaven  of  the  Pharisees,  they  under- 
stood it  as  an  intimation  to  them,  not  to  apply  them- 
selves to  any  of  the  Pharisees  for  relief,  when  they 
came  to  the  other  side,  for  they  had  lately  been  of- 
fended at  them  for  eating  with  unwashen  hands. 
They  reasoned  a?nong  themselves,  what  should  be 
the  meaning  of  this  caution,  and  concluded,  "  It  is 
because  we  have  no  bread  ;  he  saith  this,  to  reproach 
us  for  being  so  careless  as  to  go  to  sea,  and  go  among 
strangers,  with  but  one  loaf  of  bread  ;  he  doth,  in 
effect,  tell  us,  we  must  be  brought  to  short  allow- 
ance, and  must  eat  our  bread  by  weight."  _  They 
reasoned  it — JiEXdj-Z^ovTo,  they  disputed  about  it ;  one 
said,  "  It  was  owing  to  you ;"  and  the  other  said, 
"  It  was  owing  to  you,  that  we  are  so  ill  provided 
for  this  voyage."  Thus  distnist  of  God  makes 
Christ's  disciples  quan-el  among  themselves. 

3.  The  reproof  Christ  ga^•e  them  for  their  un- 
easiness in  this  matter  ;  as  it  argued  a  disbelief  of 
his  power   to  supply  them,  notwithstanding  the 


ST.  MARK,  VIII. 


393 


abundant  experience  they  had  had  of  it.  The  re- 
proof is  given  with  some  warmth,  for  he  knew  their 
hearts,  and  knew  they  needed  to  be  thus  soundly 
chidden  ;  "  Perceive  ye  not  xjel,  neUlier  understand, 
that  wl\icli  you  have  liad  so  many  demonstrations 
of?  Have  ye  your  hearts  yet  hardened,  so  as  that 
nothing  will  make  any  impression  upon  them,  or 
bring  them  to  compliance  with  your  Master's  de- 
signs ?  Having  eyes,  see  ye  not  that  which  is  plain 
before  your  e)'es  ?  Having  ears,  hear  ye  not  that 
which  you  ha\e  been  so  otten  told  ?  How  strangely 
stupid  and  senseless  are  ye  ?  Do  ye  not  remember 
that  which  was  done  but  the  other  day,  ivlien  I  brake 
the  Jive  loaves  among  the  Jive  thousand,  and  soon 
after,  the  sei'fn  loaves  among  the  Jour  thousand  y 
Do  ye  not  remember  how  many  baskets  full  ye  took 
up  of  the  fragments  ?"  Yes,  they  did  remember,  and 
could  tell  that  they  took  up  livelve  baskets  full  one 
time,  and  seven  another;  "Why  then,"  saith  he, 
"  honv  is  it  that  ye  do  not  understand  ?  As  if  he  that 
multiplied  five  loaves,  and  seven,  could  not  multiply 
one. "  They  seemed  to  suspect  that  that  one  was 
not  matter  enough  to  work  upon,  if  he  should  have 
a  mind  to  entertain  his  hearers  a  third  time  :  and  if 
that  was  their  thought,  it  was  indeed  a  veiy  sense- 
less one,  as  if  it  were  not  all  alike  to  the  Lord,  to 
save  by  many  or  few,  and  as  easy  to  make  one  loaf 
to  feed  five  thousand  as  five.  It  was  therefore  pro- 
per to  remind  them,  not  only  of  the  sufficiency,  but 
of  the  overplus,  of  the  former  meals ;  and  justly  were 
they  chidden  for  not  understanding  what  Christ 
therein  designed,  and  what  they  from  thence  might 
have  learned.  Note,  ( 1. )  The  experiences  we  have 
had  of  God's  goodness  to  us  in  the  way  of  duty, 
greatly  aggravate  our  distrust  of  him,  which  is 
therefore  very  provoking  to  the  Lord  Jesus.  (2.) 
Our  7iot  understanding  of  the  true  intent  and  mean- 
ing of  God's  favours  to  us,  is  equivalent  to  our  not 
remembering  of  them.  (3.)  We  are  ^Afre/bre  over- 
whelmed with  present  cares  and  disti-usts,  because 
we  do  not  understand,  and  remember,  what  we  have 
known  and  seen  of  the  power  and  goodness  of  our 
Lord  Jesus.  It  would  be  a  great  support  to  us,  to 
consider  the  days  of  old,  and  we  are  wanting  both  to 
God  and  ourselves  if  we  do  not.  (4.)  When  we 
thus  forget  the  works  of  God,  and  distrust  him,  we 
should  chide  ourselves  se\'erely  for  it,  as  Christ  doth 
his  disciples  here  ;  "  Am  I  thus  witliout  understand- 
ing .'  How  is  it  that  my  heart  is  thus  hardened  .'" 

22.  And  he  cometh  to  Bethsaida ;  and 
they  bring  a  blind  man  unto  him,  and  be- 
sought him  to  touch  him.  23.  And  he  took 
the  bhnd  man  by  the  hand,  and  led  him 
out  of  the  town  ;  and  when  he  had  spit  on 
his  eyes,  and  put  his  hands  upon  him,  he 
asked  him  if  he  saw  aught.  24.  And  he 
looked  up,  and  said,  I  see  men,  as  trees, 
walking.  25.  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made  him  look 
up :  and  he  was  restored,  and  saw  every 
man  clearly.  26.  And  he  sent  him  away 
to  his  house,  saying.  Neither  go  into  the 
town,  nor  tell  il  to  any  in  the  town. 

This  cure  is  related  only  by  this  evangelist,  and 
there  is  something  singular  in  the  circumstances. 

I.  Here  is  a  blind  man  brought  to  Christ  by  his 
friends,  with  a  desire  that  he  would  touch  him,  v. 
22.  Here  appears  the  faith  of  those  that  brought 
him — thev  doubted  not  but  that  one  touch  of  Christ's 
hand  would  recover  him  his  sight ;  but  the  man 
himself  showed  not  that  earnestness  for,  or  expecta- 
tion of,  a  cure  that  other  blind  men  did.     iS  those 

Vol.  v.— 3  D 


that  are  spiritually  blind,  do  not  pray  for  them- 
selves, yet  let  their  friends  and  relations  pray  for 
them,  that  Christ  would  be  pleased  to  touch  them. 

II.  Here  is  Christ  leading  this  blind  man,  -v.  23. 
He  did  not  bid  his  friends  lead  him,  but  (which  be- 
speaks his  wonderful  condescension)  he  himself  took 
him  by  the  hand,  and  led  him,  to  teach  us  to  be  as 
Job  was,  eyes  to  the  blind.  Job  29.  15.  Never  had 
poor  blind  man  such  a  Leader.  He  led  him  out  of 
the  town.  Had  he  herein  only  designed  privacy,  he 
might  have  led  him  into  a  house,  into  an  inner  cham- 
ber, and  have  cured  him  there ;  but  he  intended 
hereby  to  upbraid  Bethsaida  with  the  mighty  works 
that  had  in  vai/i  been  done  in  her,  (Matth.  11.  21.) 
and  was  telling  her  in  effect,  she  was  unwonhy  to 
have  any  more  done  within  her  walls.  Perhaps 
Christ  took  the  blind  man  out  of  the  town,  that  he 
might  ha-vc  a  larger  prospect  in  the  ofie?i  fields,  to 
try  his  sight  with,  than  he  could  have  in  the  close 
streets. 

III.  Here  is  the  cure  of  the  blind  man,  by  that 
blessed  Oculist,  who  came  into  the  world  to  preach 
the  recovering  of  sight  to  the  blind,  (Luke  4.  18.) 
and  X.ogive  what  he  fireached.  In  this  cure  we  may 
observe,  1.  That  Christ  used  a  sign  ;  he  spat  on  his 
eyes,  (spat  into  them,  so  some,)  and  put  his  hand 
upon  him.  He  could  have  cured  him,  as  he  did 
others,  with  a  word  speaking,  but  thus  he  was 
pleased  to  assist  his  faith  which  was  very  weak,  and 
to  help  him  against  his  unbelief.  And  this  spittle 
signified  the  eye-salve  wherewith  Christ  anoints  the 
eyes  of  tliose  that  ai-e  spiritually  blind.  Rev.  3.  18. 
2!  That  the  cure  was  wrought  gradually,  which 
was  not  usual  in  Christ's  miracles.  He  asked  him  if 
he  saw  aught,  v.  23.  Let  him  tell  what  condition 
his  sight  was  in,  for  the  satisfaction  of  those  about 
him.  And  he  looked  up  ;  so  far  he  recovered  his 
sight,  that  he  could  open  his  eyes,  and  he  said,  I  see 
men  as  trees  walking  ;  he  could  not  distinguish  men 
from  trees,  otherwise  than  that  he  could  discern 
them  to  move.  He  had  some  glimmerings  of  sight, 
and  betwixt  him  and  the  sky  could  perceive  a  man 
erect  like  a  tree,  but  could  not  discern  the  form 
thereof,  Job  4.  16.  But,  3.  It  was  soon  completed  ; 
Christ  never  doth  his  work  by  the  halves,  nor  leaves 
it  till  he  can  say.  It  is  finished.  He  put  his  hands 
again  upon  his  eyes,  to  disperse  the  remaining  dark- 
ness, and  then  bade  him  look  up  again,  and  he  saw 
ex'cry  man  clearly,  -v.  25.  Now  Christ  took  this 
way,  (1.)  Because  he  would  not  tie  himself  to  a  me- 
thod, but  would  show  with  what  liberty  he  acted  in 
all  he  did.  He  did  not  cure  by  rote,  as  I  may  say, 
and  in  a  road,  but  varied  as  he  thought  fit.  Pi'ovi- 
dence  gains  the  same  end  in  different  ways,  that 
men  may  attend  its  motions  with  an  implicit  faith. 
(2.)  Because  it  should  be  to  the  patient  according  to 
his  faith  ;  and  perhaps  this  man's  faith  was  at  first 
very  weak,  but  afterward  gathered  strength,  and 
accordingly  his  cure  was.  Not  that  Christ  always 
went  by  this  rule,  but  thus  he  would  sometimes  put 
a  re'buke  upon  those  who  came  to  him,  doubting. 
(3.)  Thus  Christ  would  show  how,  and  in  what 
method,  these  are  healed  by  his  grace,  who  by  na- 
ture are  spiritually  blind;  at  first,  their  knowledge 
is  confused,  thev  see  7nen  as  trees  walking;  but,  like 
the  light  of  the'moming,  it  shines  more  and  more  to 
the  perfect  day,  and  then  they  see  all  things  clearly, 
Prov.  4.  18.  Let  us  inquire,  then,  if  we  see  aught 
of  those  things  which, /a/?/'  is  the  substance  and  evi- 
dence of;  and  if  through  grace  we  see  any  thing  of 
them,  we  may  hope  that  we  shall  see  yet  more  and 
more,  for  Jesus  Christ  will  perfect  for  ever  those 
that  Are  sanctified. 

IV.  The  directions  Christ  gave  the  man  he  had 
cured,  not  to  tell  it  to  any  in  the  town  of  Bethsaida,  nor 
so  much  as  to,g-o  into  the  town,  where,  probabh-,  there 
were  some  expecting  him  to  come  back,  w  ho  had 


394 


ST.  MARK,  Vlll. 


seen  Christ  lead  him  out  of  the  town,  but,  having 
been  eye-witnesses  of  so  many  miracles,  had  not  so 
much  as  the  curiosity  to  follow  him  :  let  not  those  be 
gratified  with  the  sight  of  him  wlien  he  was  cured, 
who  would  not  shew  so  much  respect  to  Christ  as  to 
go  a  step  out  of  the  town  to  see  this  cure  wrouglit. 
Christ  doth  not  forbid  him  to  tell  it  to  others,  but  he 
must  not  tell  it  tn  any  in  the  town.  Sligliting  Christ's 
favours  is  forfeiting  tliem  ;  and  Christ  will  make 
those  know  the  wortli  of  their  privileges,  by  the 
•want  of  them,  that  would  not  kjiow  them  otherwise. 
Betlisaida,  in  the  day  of  her  visitation,  would  not 
know  tlie  things  that  belonged  to  her  peace,  and  now 
they  are  hid  from  her  eyes.  They  will  not  see,  and 
therefore  shall  not  see. 

27.  And  Jesus  went  out,  and  his  disci- 
ples, into  the  towns  of  Cesarea-Philippi : 
and  by  the  way  he  asked  his  disciples,  say- 
ing unto  them,  Whom  do  men  say  that  I 
am  ?  23.  And  they  answered,  John  the 
Baptist :  but  some  saij,  Elias  ;  and  others, 
one  of  the  prophets.  29.  And  he  saith  unto 
them.  But  whom  say  ye  that  I  am  ?  And 
Peter  answereth  and  saith  unto  him,  Thou 
art  the  Christ.  30.  And  he  charged  them 
that  they  should  tell  no  man  of  him.  31. 
And  he  began  to  teach  them,  that  the  Son 
of  man  must  suffer  many  things,  and  be 
rejected  of  the  elders,  and  of  the  chief 
priests,  and  scribes,  and  be  killed,  and  after 
three  days  rise  again.  32.  And  he  spake  that 
saying  openly.  And  Peter  took  him,  and 
began  to  rebuke  him.  33.  But  when  he 
had  turned  about  and  looked  on  his  disci- 
ples, he  rebuked  Peter,  saying.  Get  thee 
behind  me,  Satan  :  for  thou  savourest  not 
the  things  that  be  of  God,  but  the  things 
that  be  of  men.  34.  And  when  he  had  call- 
ed the  people  unto  him,  with  his  disciples 
also,  he  said  unto  them.  Whosoever  will 
come  after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me.  35.  For 
whosoever  will  save  his  life  shall  lose  it ; 
but  whosoever  shall  lose  his  life  for  my  sake 
and  the  gospel's,  the  same  shall  save  it. 
36.  For  what  shall  it  profit  a  man,  if  he 
shall  gain  the  whole  world,  and  lose  his 
own  soul  ?  37.  Or  what  shall  a  man  give 
in  exchange  for  his  soul  ?  38.  Whosoever 
therefore  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  ge- 
neration, of  him  also  shall  the  Son  of  man 
be  ashamed,  when  he  cometh  in  the  glory 
of  liis  Father  with  the  holy  angels. 

We  have  read  a  great  deal  of  the  doctrine  Christ 
preached,  and  the  miracles  he  wrought,  which  were 
many,  and  strange,  and  well-attested,  of  various 
kinds,  and  wrought  in  several  places,  to  the  astonish- 
ment of  the  multitudes  that  were  eye-witnesses  of 
them.  It  is  now  time  for  us  to  pause  a  little,  and  to 
consider  what  these  things  mean  ;  the  wondrous 
■works  which  Christ  then  forbade  the  publishing  of, 
being  recorded  in  these  sacred  writings,  are  thereby 
published  to  all  the  world,  to  us,  to  all  ages ;  now 


what  shall  we  think  of  them  ?  Is  the  record  of  those 

things  designed  only  for  an  amusement,  or  to  furnish 
us  witii  matter  for  discourse  .■'  No,  certainly  these 
things  are  written,  that  we  may  believe  that  Jesus  ia 
the  Christ,  the  Son  of  God  ;  (John  20.  31.)  and  this 
discourse  which  Christ  liad  with  his  disciples,  will 
assist  us  in  making  the  necessary  reflections  upon 
the  miracle-s  of  Christ,  and  a  right  use  of  them. 
Three  things  we  are  here  taught  to  infer  from  the 
miracles  Christ  wrought. 

I.  They  flrove  that  he  is  the  true  Messiah,  the 
Son  of  God,  and  Saviour  of  the  world  :  this  the  works 
he  did  witnessed  concerning  him  ;  and  this  his  disci- 
ples, who  were  the  eye-witnesses  of  those  works,  here 
profess  their  belief  of;  whicli  cannot  but  be  a  satis- 
faction to  us  in  making  the  same  inference  from 
them. 

1.  Christ  inquired  of  them  what  the  sentiments  of 
the  people  were  concerning  liim  ;  H'ho  do  men  say 
that  I  am  ?  x\  '27.  Note,  Though  it  is  a  small  thing 
for  us  to  be  judged  of  man,  yet  it  may  sometimes  do 
us  good  to  know  what  people  say  of  us,  not  that  we 
may  seek  our  own  glory,  but  tliat  we  may  hear  of 
our  faults.  Christ  asked  them,  not  that  he  might  be 
informed,  but  that  they  might  observe  it  themselves, 
and  inform  one  another. 

2.  The  account  they  gave  him,  was  such  as  plain- 
ly intimated  the  high  opinion  the  people  had  o:  him. 
Though  they  came  short  of  the  truth,  yet  they  were 
convinced  by  his  miracles  that  he  was  an  Extraordi- 
nary Person,  sent  from  the  invisible  world  with  a  di- 
vine commission.  It  is  probable  that  they  would  have 
acknowledged  him  to  be  the  Messiah,  if  they  had 
not  been  possessed  by  tlieir  teachers  with  a  notion 
that  the  Messiah  must  be  a  temporal  Prince,  appear- 
ing in  external  pomp  and  power,  which  the  figure 
Christ  made  would  not  comport  with  ;  yet  (what- 
ever the  Pharisees  said,  wliose  copyhold  was  touch- 
ed by  the  strictness  and  spirituality  of  his  doctrine) 
none  of  the  people  said  that  he  was  a  Deceiver,  but 
some  said  that  he  was  John  Ba/itist,  others  Elias, 
others  one  of  the  /irofihets,  v.  28.  AH  agreed  that 
he  was  one  risen  from  the  dead. 

3.  The  account  they  gave  him  of  their  own  senti- 
ments concerning  him,  intimated  their  abundant  sa- 
tisfaction in  him,  and  in  their  having  left  all  to  follow 
him,  which  now,  after  some  time  of  trial,  they  see 
no  reason  to  repent ;  But  who  sau  ye  that  I  am  ?  To 
this  they  have  an  answer  ready,  Thou  art  the  Christ, 
the  Messiah  often  promised,  and  long  expected,  -v. 
29.  To  be  a  Christian  indeed,  is,  sincerely  to  be- 
lieve that  Jesus  is  the  Christ,  and  to  act  accordingly  ; 
and  that  he  is  so,  plainly  appears  by  his  wondrous 
works.  Tliis  they  knew,  and  must  shortly  publish 
and  maintain  ;  but  for  the  present  they  must  keep  it 
secret,  (y.  30.)  till  the  pi'oof  of  it  was  completed, 
and  they  were  completely  qualified  to  maintain  it, 
bv  the  pouring  out  of  the  Holy  Ghost ;  and  then  let 
all  the  house  of  Israel  know  assuredly  that  God  has 
made  tliis  same  Jesus,  whom  ye  crucified,  both  Lord 
and  Christ,  Acts  2.  36. 

II.  These  miracles  of  Christ  take  off  the  offence 
of  the  cross,  and  assure  us  that  Christ  was,  in  it,  not 
conquered,  but  a  Conqueror.  Now  that  the  disciples 
are  convinced  that  Jesus  is  the  Christ,  they  may  bear 
to  hear  of  his  sufferings,  which  Christ  now  begins  to 
give  them  notice  of,  v.  31. 

■  1.  Christ  tauerbt  his  disciples  that  he  must  suffer 
many  things.  Though  they  had  got  over  the  vulgar 
error  of  the  Messiah's  being  a  temporal  Prince,  so 
far  as  to  believe  their  Master  to  be  the  Messiah, 
notwithstanding  his  present  meanness,  yet  still  they 
retained  it,  so  far  as  to  expect  that  he  would  shortly 
appear  in  outward  pomp  and  grandeur,  and  restore 
the  kingdom  of  Israel ;  and  thei-efore,  to  rectify  that 
mistake,  Christ  here  gives  them  a  nrospect  of  the 
contran-,  that  he  must  Ise  rejected  of  the  elders,  and 


the  chief  /ineats,  and  the  scribes,  who,  they  expect- 
ed, should  be  brought  to  own  and  prefer  him  ;  that, 
instead  of  being  crowned,  he  must  be  killed,  he  must 
be  crucified,  and  after  three  days  he  7nust  rise  again 
to  a  heavenly  life,  and  to  be  no  more  in  this  ivorld. 
This  he  spake  o/icn/i/,  (t'.  32.)  7rxf'f»u-ifi.  He  said 
it  freely  and  plainly,  and  did  not  wrap  it  up  in  am- 
biguous expressions.  The  disciples  might  easily  un- 
derstand it,  if  they  had  not  been  very  much  under 
the  power  of  prejudice  :  or,  it  intimates  that  he  spoke 
it  cheerfully,  and  without  any  teiTor,  and  would  have 
them  to  hear  it  so  :  he  spake  that  saying  boldly,  as 
one  that  not  only  knew  he  must  suffer  and  die,  but 
■was  resolved  he  would,  and  made  it  his  own  act  and 
deed. 

2.  Peter  opposed  it ;  He  took  him,  and  began  to 
rebuke  him.  Here  Peter  shewed  more  love  than  dis- 
cretion, a  zeal  for  Christ  and  his  safety,  but  not  ac- 
cording to  knowledge.  He  took  him — 3-/icirxa,8()'^«oc 
uvTot.  He  took  hold  of  him,  as  it  were  to  stop  and 
hinder  him,  took  him  in  his  arms,  and  embraced 
him  ;  (so  some  understand  it ;)  he  fell  on  his  neck, 
as  impatient  to  hear  that  his  dear  Master  should 
suffer  such  hard  things  ;  or,  he  took  him  aside  pri- 
vately, and  began  to  rebuke  him.  This  was  not  the 
language  of  the  least  authority,  but  of  the  greatest 
affection,  of  that  jealousy  for  the  welfare  of  those 
we  love,  which  is  strong  as  death.  Our  Lord  Jesus 
allowed  his  disciples  to  be  free  with  him,  but  Peter 
here  took  too  great  a  liberty. 

3.  Christ  checked  him  for  his  opposition  ;  {v.  33. ) 
He  turned  about,  as  one  offended,  and  looked  on  his 
disciples,  to  see  if  the  rest  of  them  were  of  the  same 
mind,  and  concurred  with  Peter  in  this,  that,  if  they 
did,  they  might  take  the  reproof  to  themselves, 
which  he  was  now  about  to  give  to  Peter  ;  and  he 
said.  Get  thee  behind  me,  Satan.  Peter  little  thought 
to  have  had  such  a  shai-p  rebuke  for  such  a  kind  dis- 
suasive, but  perhaps  expected  as  much  commenda- 
tion now  for  his  love  as  he  had  lately  had  for  his 
faith.  Note,  Christ  sees  that  amiss  in  what  we  say 
or  do,  which  we  ourselves  are  not  aware  of,  and 
knows  what  manner  of  spirit  we  are  of,  when  we 
ourselves  do  not.  (1.)  Peter  spake  as  one  that 
did  not  rightly  understand,  nor  had  dulv  considered, 
the  purposes  and  counsels  of  God.  When  he  saw 
such  proofs,  as  he  every  day  saw,  of  the  power  of 
Christ,  he  might  conclude  that  he  could  not  be  com- 
pelled to  suffer  ;  the  most  potent  enemies  could  not 
overpower  him  whom  diseases  and  deaths,  whom 
winds,  and  waves,  and  devils  themselves,  were  forc- 
ed to  obey  and  yield  to  ;  and  when  he  saw  so  much 
cf  the  wisdom  of  Christ  every  day,  he  might  con- 
clude that  he  would  not  choose  to  suffer  but  for  some 
very  great  and  glorious  purposes  ;  and  therefore  he 
ought  not  thus  to  have  contradicted  him,  but  to  have 
acquiesced.  He  looked  upon  his  death  only  as  a 
martyrdom,  like  that  of  the  prophets,  which  he 
thought  might  be  prevented,  if  either  he  would  take 
a  little  care  not  to  provoke  the  chief  priests,  or  to 
keep  out  of  the  way  ;  but  he  knew  not  that  the  thing 
was  necessary  for  the  glory  of  God,  the  destruction 
of  Satan,  and  the  salvation  of  man,  that  the  Captain 
of  our  salvation  must  be  made  perfect  through  suffer- 
ings, and  so  must  bring  jnanu  sons  to  glory.  Note, 
The  wisdom  of  man  is  perfect  folly,  when  it  pre- 
tends to  irive  measures  to  the  divine  counsels.  The 
cross  of  Clirist,  the  greatest  instance  of  God's  pow- 
er and  wisdom,  was  to  some  a  stumbling-block,  and 
toothers  foolishness.  (2.)  Peter  spake  as  one  that 
did  not  rightlv  understand,  nor  had  duly  considered, 
the  nature  of  Christ's  kingdom ;  he  took  it  to  be 
temporal  and  human,  whereas  it  is  s/iiritual  and  di- 
vine. Thou  savourest  not  the  things  that  are  of  God, 
but  those  that  are  of  men;  i  <?/>  iveic — thou  mindest  not; 
so  the  word  is  rendered,  Rom.  8.  S.  Peter  seemed 
to  mind  more  the  things  that  relate  to  the  lower 


ST.  MARK,  VIII.  395 

world,  and  the  life  that  now  is,  than  those  which  re- 
late to  the  upper  world,  and  the  life  to  come.  Mind- 
ing the  things  of  men  more  than  the  things  of  God, 
our  own  credit,  ease,  and  safety,  more  than  the  things 
of  God,  and  his  gloiy  and  kingdom,  is  a  very  great 
sin,  and  the  i-oot  of  much  sin,  and  -lery  common 
among  Christ's  discijjles  ;  and  it  will  appear  in  suf- 
fering times,  those  times  of  temptation,  when  those, 
in  whom  the  things  of  men  have  the  ascendant,  are 
in  danger  of  falling  off.  J\'on  sapis — Thou  art  not 
wise  (so  it  may  be  read)  in  the  things  of  God,  but  in 
the  things  of  men.  It  is  important  to  consider  in 
•\\\-ia.\.  generation  we  appear  wise  in,  Luke  16.  8.  It 
seems  policy  to  shun  trouble,  but  if  with  that  we 
shun  duty,  it  is  fleshly  wisdom,  (2  Cor.  1.  12.)  and 
it  will  be  folly  in  the  end. 

III.  These  miracles  of  Christ  should  engage  us 
all  to  follow  him,  whatever  it  cost  us,  not  onlv  as  they 
were  confirmations  of  his  mission,  but  as  they  were 
explications  of  his  design,  and  the  tendency  of  that 
grace  which  he  came  to  bring  ;  plainly  intimating, 
that,  by  his  Spirit,  he  would  do  that  for  our  blind, 
deaf, lame,  leprous,  diseased,  possessed,  souls,  which 
he  did  for  the  bodies  of  those  many  who  in  those  dis- 
tresses applied  themselves  to  him.  Frequent  notice 
had  been  taken  of  the  great  flocking  that  there  was 
to  him  for  help  in  various  cases  :  now  this  is  written, 
that  we  may  believe  that  he  is  the  great  physician 
of  souls,  and  may  become  his  patients,  and  submit 
to  his  regimen  ;  and  here  he  tells  us  upon  what  terms 
we  may  be  admitted  ;  and  he  called  all  the  people  to 
him,  to  hear  this,  who  modestly  stood  at  some  dis- 
tance when  he  was  in  private  con\ersation  with  his 
disciples.  This  is  that  which  all  are  concenied  to 
know,  and  consider,  if  they  expect  Christ  should 
heal  their  souls, 

1.  They  must  not  be  indulgent  of  the  ease  of  the 
body  ;  for,  {y.  34.)  "  H'homsoex'er  will  come  after 
me  For  spiritual  cures,  as  these  people  do  for  bodily 
■cures,  let  him  deny  hitnself,  and  Xwe  a  life  of  self  de- 
nial, mortification,  and  contempt  of  the  world  ;  let 
him  not  pretend  to  be  his  own  physician,  but  re- 
nounce all  confidence  in  himself  and  his  own  righte- 
ousness and  strengtli,  and  let  him  take  up  his  cross, 
conforming  himself  to  the  patteni  of  a  crucified  Je- 
sus, and  accommodating  himself  to  the  will  of  God 
in  all  the  afflictions  he  lies  under  ;  and  thus  let  him 
continue  to  follow  me ;"  as  many  of  those  did  whom 
Christ  healed.  Those  that  will  be  Christ's  patients 
must  attend  on  him,  converse  with  him,  receive  in- 
struction and  reproof  from  him,  as  those  did  that 
followed  him,  and  must  resolve  they  will  never  for- 
sake him. 

2.  They  must  not  be  solicitous,  no  not  for  the  life 
of  the  body,  when  they  cannot  keep  it  without  quit- 
ting Christ,  V.  35.  Are  we  invited  by  the  words  and 
works  of  Christ  to  follow  him  ?  Let  us  sit  down, 
and  count  the  cost,  whether  we  can  prefer  our  ad- 
vantages by  Christ  before  life  itself,  whether  we  can 
Ijear  to  think  of  losing  our  life  for  Christ's  sake  and 
the  go.ipel's.  When  the  devil  is  drawing  away  dis- 
ciples and  servants  after  him,  he  conceals  the  worst 
of  it,  tells  them  only  of  the  pleasure,  but  nothing  of 
the  peril,  of  his  ser^vice  ;  Ye  shall  not  surely  die;  but 
what  there  is  of  trouble  and  danger  in  the  service 
of  Christ,  he  tells  us  of  it  before,  tells  us  we  shall 
suffer,  perhaps  we  shall  die,  in  the  cause  ;  and  re- 
presents the  discouragements  not  less,  but  greater, 
than  commonly  they  prove,  that  it  may  appear  he 
deals  fairly  with  us,  and  is  not  afraid  that  we  should 
know  the  worst  ;  because  the  advantages  of  his  ser- 
vice abundantly  suffice  to  balance  the  discourage- 
ments, if  we  will  but  impartially  set  the  one  over 
against  the  other.     In  short, 

(1.)  We  must  not  dread  the  loss  of  our  lires,  ■pro- 
vided it  be  in  the  cause  of  Christ;  {v.  35. )  Ji'hosoever 
will  save  his  life,  by  declining  Christ,  and  refusing  to 


ST.  MARK,  IX. 


390 

come  to  him,  or  by  disowning  and  denying  him  after 
he  has  in  profession  come  to  Christ,  lie  shall  lose  it, 
shall  lose  the  comfort  of  his  natural  life,  the  root  and 
fountain  of  his  spiritual  life,  and  all  his  hopes  of 
eternal  life  ;  such  a  bad  bargain  will  he  make  for 
himself  But  whosoever  shall  lose  his  life,  shall  be 
truly  willing  to  lose  it,  shall  venture  it,  shall  la}^  it 
down,  when  he  cannot  keep  it  without  denying 
Christ,  he  shall  save  it,  he  shall  be  an  unspeakable 
gainer ;  for  the  loss  of  his  life  shall  be  made  up  to 
him  hi  a  better  life.  It  is  looked  upon  to  be  some 
kind  of  recompence  to  those  who  lose  their  lives  in 
the  service  of  their  prince  and  country,  to  have  their 
memories  honoured  and  their  families  provided  for  ; 
ijut  what  is  that  to  the  recompence  which  Christ 
makes  in  eternal  life  to  all  tliat  die  for  him  ? 

(2.)  We  must  dread  the  loss  of  our  souls,  yea, 
though  we  should  gain  the  whole  world  by  it ;  (t. 
36,  37.)  For  what  shall  it  profit  a  man,  if  he  should 
gain  the  whole  world,  and  all  the  wealth,  henour, 
and  pleasure,  in  it,  by  denying  Christ,  and  lose  his 
otvnsoul?  "True  it  is,"  said  Bishop  Hooper,  the 
night  before  he  suffered  martyrdom,  "  that  life  is 
sweet,  and  death  is  bitter,  but  eternal  death  is  more 
bitter,  and  eternal  life  is  more  sweet. "  As  the  hap- 
piness of  heaven,  with  Christ,  is  enough  to  counter- 
vail the  loss  of  life  itself  for  Christ,  so  the  gain  of  all 
the  world,  in  sin,  is  not  sufficient  to  countervail  the 
ruin  of  the  soul  by  sin. 

What  that  is  that  men  do,  to  save  their  lives  and 
gain  the  world,  he  tells  us,  {v.  38.)  and  of  what  fatal 
consequences  it  will  be  to  them  ;  IVhosoever  there- 
fore shall  be  ashamed  of  me,  and  of  my  words,  in  thi.^ 
adulterous  and  sinful  generation,  of  him  shall  the 
Son  of  man  be  ashamed.  Something  like  this  we 
had,  Matth.  10.  33.  But  it  is  here  expressed  more 
fully.  Note,  [1.]  The  disadvantage  that  the  cause 
of  Christ  labours  under  in  this  world,  is,  that  it  is  to 
be  owned  and  professed  in  an  adulterous  and  sinful 
generation  ;  such  the  generation  of  mankind  is,  gone 
a  whoring  from  God,  in  the  impure  embraces  of  the 
■world  and  the  flesh,  lying  in  wickedness  ;  some  ages, 
some  places,  are  more  especially  adulterous  and  sin- 
ful, as  that  was  in  which  Christ  lived  ;  in  such  a  ge- 
neration the  cause  of  Christ  is  opposed  and  run  down, 
and  those  that  own  it  are  exposed  to  reproach  and 
contempt,  and  every  where  ridiculed  and  spoken 
against.  [2.  ]  There  are  many,  who,  though  they 
cannot  but  own  that  the  cause  of  Christ  is  a  righ- 
teous cause,  are  ashamed  of  it,  because  of  the  re- 
proach that  attends  the  professing  of  it ;  they  are 
ashamed  of  their  relation  to  Christ,  and  ashamed  of 
the  credit  they  cannot  but  give  to  his  words  ;  thev 
cannot  bear  to  be  frowned  upon  and  despised,  and 
thei-efore  throw  off  their  profession,  and  go  down 
the  stream  of  a  prevailing  apostacy.  [3.  ]  There  is 
a  day  coming,  when  the  cause  of  Christ  will  appear 
as  bright  and  illustrious  as  now  it  appears  mean  and 
contemptible ;  when  the  Son  of  man  comes  in  the 

flory  of  his  Father  with  his  holy  angels,  as  the  true 
hechinah,  the  Brightness  of  his  Father's  glory,  and 
the  Lord  of  angels.  [4.]  Those  that  are  ashamed 
of  Christ  in  this  world  where  he  is  despised,  he  will 
be  ashamed  of  in  tlrat  world  where  he  is  eternally 
adored.  They  shaU  not  share  with  him  in  his  glory 
then,  that  were  not  willmg  to  share  with  him  in  his 
disgrace  now, 

CHAP.  IX. 

In  this  chapter,  we  have,  I.  Christ's  transfiauration  upon  the 
mount,  V.  1 . .  13.  II.  His  castin?  of  the  devil  out  of  a  child, 
when  the  disciples  could  not  do  it,  v.  14.. 29.  III.  His 
prediction  of  his  own  sufferings  and  death,  v.  30  . .  32.  IV. 
The  check  he  ^ave  to  his  disciples  for  disputing  who  should 
be  greatest;  (v.  33..  37.)  and  to  John  for  rehukino;  one  who 
cast  out  devils  in  Christ's  name,  and  did  not  follow  with 
them,  V.  38 . .  41.  V.  Christ's  discourse  with  his  disciples 
of  the  danger  of  offending  one  of  his  little  ones,  (v.  42.) 


and  of  indulging  that  in  ourselves,  which  is  an  offence  and 
an  occasion  of  sin  to  us  ;  (v.  43 . .  50. )  most  of  which  pas- 
sages we  liad  before,  Matth.  17.  and  18. 

1.    A  ND  he  said  unto  them,  Verily  I  say 
J\.  unto  you,  that  there  be  some  of  them 
that  stand  here,  which  sliall  not  taste  of 
death,  till  they  have  seen  the  kingdom  of 
God  come  with  power.     2.  And  after  six 
days  Jesus  taketh  with  him   Peter,  and 
James,  and  John,  and  leadeth  them  up  into 
an  high  mountain  apart  by  themselves :  and 
he  was  transfigured  before  them.     3.  And 
his    raiment    became    shining,  exceeding 
white  as  snow ;  so  as  no  fuller  on  earth  can 
white  them.     4.  And  there  appeared  unto 
them  Elias  with  Moses :  and  they  were  talk- 
ing with  Jesus.     5.  And  Peter  answered 
and  said  to  Jesus,  Master,  it  is  good  for  us 
to  be  here :  and  let  us  make  three  taber- 
nacles ;  one  for  thee,  and  one  for  Moses, 
and  one  for  Elias.     6.  For  he  wist  not 
what  to  say ;  for  they  were  sore  afraid.     7. 
And  there  was  a  cloud  that  overshadowed 
them :  and  a  voice  came  out  of  the  cloud, 
saying.  This  is  my  beloved  Son  :  hear  him. 
S.  And  suddenly,  when  they  had  looked 
round  about,  they  saw  no  man  any  more, 
save  Jesus  only  with  themselves.     9.  And 
as  they  came  down  from  the  mountain,  he 
charged  them  that  they  should  tell  no  man 
what  things  they  had  seen,  till  the  Son  of 
man  were  risen  from  the  dead.     10.  And 
diey  kept  that   saying  with   themselves, 
ciucstioning  one  with  another  what  the  ris- 
ing from  the  dead  should  mean.     1 1 .  And 
they    asked   him,    saying,  Why   say  the 
Scribes  that  Elias  must  first  come  ?     1 2. 
And  he  answered  and  told  them,  Elias 
verily  cometh  first,  and  restoreth  all  things, 
and  how  it  is  written  of  the  Son  of  man, 
that  he  must  suffer  many  things,  and  be  set 
at  nought.     13.  But  I  say  unto  you,  that 
Elias  is  indeed  come,  and  they  have  done 
unto  him  whatsoever  they  listed,  as  it  is 
written  of  him. 

Here  is, 

I.  A  prechction  of  Christ's  kingdom  now  near  ap- 
proaching, V.  1.  That  whicli  is  foretold,  is,  1.  That 
the  kingdom  of  God  would  come,  and  would  come 
so  as  to  be  see?i :  the  kingdom  of  the  Messiah  shall 
be  set  up  in  the  world  by  the  utter  destruction  of  the 
Jewish  polity,  which  stood  in  the  way  of  it ;  this  was 
the  restoring  of  the  kingdom  of  God  among  men, 
which  had  been  in  a  manner  lost  by  the  woeful  de- 
generacy both  of  Jews  and  Gentiles.  2.  That  it 
wotild  come  with  flower,  so  as  to  make  its  own  way, 
and  bear  down  the  opposition  that  was  given  to  it. 
It  came  with  power,  when  vengeance  was  taken  on 
the  Jews  for  crucifying  Christ,  and  when  it  conquer- 
ed the  idolatry  of  the  Gentile  world.  3.  I'hat  it 
would  come  while  some  now  present  were  alive; 
There  are  some  standing  here,  that  shall  7iot  taste  of 
death,  till  they  see  it ;  this  speaks  the  same  with 
Matth.  24.  34.     This  generation  shall  not  pass,  till 


ST.  MARK,  IX. 


397 


all  those  things  be  fulfilled.  Those  that  were  stand- 
ing here  with  Christ  should  see  it,  when  the  others 
could  not  discei-n  it  to  be  the  kingdom  of  God,  for  it 
came  not  with  observation. 

II.  A  specimen  of  that  kingdom  in  the  transfigu- 
ration of  Christ,  six  days  after  Christ  spake  that 
prediction.  He  had  begun  to  give  notice  to  his  dis- 
ciples of  his  death  and  sufferings ;  and,  to  prevent 
their  offence  at  that,  he  gives  them  this  glimpse  of 
his  glorv,  to  shew  that  his  sufferings  were  voluntary, 
and  what  a  virtue  the  dignity  and  glory  of  his  person 
would  put  into  them,  and  to  prevent  the  offence  of 
the  cross. 

1.  It  was  on  the  top  of  a  high  mountain,  like  the 
converse  Moses  had  with  God,  which  was  on  the 
top  of  Mount  Sinai,  and  his  prospect  of  Canaan  from 
the  top  of  Mount  Pisgah.  Tradition  saith.  It  was 
on  the  top  of  mount  'I'abor  that  Christ  was  transfi- 
gured; and  if  so,  the  sci-ipture  was  fulfilled.  Tabor 
and  Hermon  shall  rejoice  in  thy  name,  Ps.  89.  12,  13. 
Dr.  Lightfoot,  observing  that  the  last  place  where 
we  find  Christ,  was  in  the  coasts  of  Ca^sarea  Philippi, 
which  was  far  from  mount  Tabor,  rather  thinks  it 
■was  a  high  mountain  which  Josephus  speaks  of,  near 
Cxsarea. 

2.  The  witnesses  of  it  were  Peter,  James,  and  John ; 
these  were  the  three  that  were  to  bear  record  on 
earth,  answering  to  Moses,  Elias,  and  the  voice  from 
heaven,  the  three  that  were  to  bear  record  from 
above.  Christ  did  not  take  all  the  disciples  with 
him,  because  the  thing  was  to  be  kept  very  private. 
As  there  are  distinguishing  favours  which  are  given 
to  disciples,  and  not  to  the  world,  so  there  are  to- 
some  disciples,  and  not  to  others.  All  the  saints  are 
a  people  near  to  Christ,  but  some  lie  in  his  bosom. 
James  was  the  first  of  all  the  twelve  that  died  for 
Christ,  and  John  survived  them  all,  to  be  the  last 
eye-witness  of  this  glory  ;  he  bore  record ;  (John  1. 
14.)  H'e  saw  his  glory :  and  so  did  Peter,  2  Pet.  1. 
16—18. 

3.  The  manner  of  it ;  He  ivas  transfigured  before 
them  ;  he  appeared  in  another  manner  than  he  used 
to  do.  This  was  a  change  of  the  accidents,  the  sub- 
stance remaining  the  same,  and  it  was  a  miracle. 
But  transubstantiation,  the  change  of  the  substance, 
all  the  accidents  remaining  the  same,  is  not  a.  mira- 
cle, but  a  fraud  and  imposture,  such  a  work  as  Christ 
never  wrought.  See  what  a  great  change  human 
bodies  are  capable  of,  when  God  is  pleased  to  put 
an  honour  upon  them,  as  he  will  upon  the  bodies  of 
the  saints,  at  the  resurrection.  He  was  transfigured 
before  them;  the  change,  it  is  probable,  was  gradual, 
from  glory  to  glory,  so  that  the  disciples,  who  had 
their  eye  upon  him  all  the  while,  had  the  clearest 
and  most  certain  evidence  they  could  have,  that  this 
glorious  appearance  was  no  other  than  the  blessed 
Jesus  himself,  and  there  was  no  illusion  in  it.  John 
seems  to  i-efer  to  this,  (1  John  1.  1.)  when  he  speaks 
of  the  ivord  of  life,  as  that  which  they  had  seen  ivitli 
their  eyes  and  looked  iifion.  His  raime?}t  became 
shining;  so  that,  though,  probably,  it  was  sad-co- 
loured, if  not  black,  yet  it  was  now  exceeding  luhite 
as  snow,  beyond  what  the  fuller's  art  could  do  toward 
whitening  it. 

4.  His  companions  in  this  glory  were  Moses  aiid 
Elias ;  {v.  4. )  They  appeared  talking  with  him,  not 
to  teach  liim,  but  to  testify  to  him,  aiid  to  be  taught 
by  him  ;  by  which  it  appears  that  there  are  converse 
and  intercourse  between  glorified  saints,  they  have 
ways  of  talking  one  with  another,  which  we  under- 
stand not.  Moses  and  Elias  lived  at  a  great  distance 
of  time  one  from  another,  but  that  breaks  no  squares 
in  heaven,  where  the  ,  first  shall  be  last,  and  the  last 
first,  that  is,  all  one  in  Christ. 

5.  The  great  delight  that  the  disciples  took  in  see- 
ing this  sight,  and  hearing  this  discourse,  is  express- 
ed by  Peter,  the  mouth  of  the  rest ;  He  said.  Master, 


it  is  good  for  us  to  be  here,  v.  5.  Though  Christ  was 
transfigured,  and  was  in  discourse  with  Moses  and 
Elias,  yet  he  gave  Peter  leave  to  speak  to  him,  and 
to  be  as  free  with  him  as  he  used  to  be.  Note,  Our 
Lord  Jesus,  in  his  exaltation  and  glory,  doth  not  at 
all  abate  of  his  condescending  kindness  to  his  people. 
Many  when  they  are  in  their  greatness,  obhge  their 
friends  to  keep  their  distance  ;  but  even  to  the  glo- 
rified Jesus  true  belie%ers  ha^  e  access  with  boldness, 
and  freedom  of  speech  with  him.  Even  in  this  hea- 
venly discourse  there  was  room  for  Peter  to  put  in  a 
word  ;  and  this  it  is,  "  Lord,  it  is  good  to  be  here,  it 
is  good  /br  tis  to  be  here  ;  here  let  us  make  taberna- 
cles ;  let  this  be  our  rest  for  ever."  Note,  Gracious 
souls  reckon  it  good  to  be  in  communion  with  Christ, 
good  to  be  near  him,  good  to  be  in  the  mount  with 
him,  though  it  be  a  cold  and  solitary  place  ;  it  is  good 
to  be  here  retired  from  the  woi-ld,  and  alone  with 
Christ :  and  if  it  is  good  to  be  with  Christ  transfigur- 
ed only  upon  a  mountain  with  Moses  and  Elias,  how 
good  will  it  be  to  be  with  Christ  glorified  in  heaven 
with  all  the  saints  ?  But  observe.  While  Peter  was 
for  staj'ing  hei'c,  he  forgot  what  need  there  was  of 
the  presence  of  Christ,  and  the  preaching  of  his 
apostles,  among  the  people.  At  this  very  time,  the 
other  disciples  wanted  them  gi-eatly,  xk  14.  Note, 
When  it  is  well  with  us,  we  aie  apt  to  be  mindless 
of  others,  and  in  the  fulness  of  our  etijoyments  to  for- 
get the  necessities  of  our  brethren  ;  it  was  a  weakness 
in  Peter  to  prefer  private  communion  with  God  be- 
fore public  usefulness.  Paul  is  willing  to  abide  in 
the  fiesh,  rather  than  depart  to  the  mountain  of  glorj', 
(though  that  be  far  better,)  when  he  sees  it  needful 
for  the  church,  Phil.  1.  "A,  25.  Peter  talked  of  mak- 
ing three  distinct  tabernacles  for  Moses,  Elias,  and 
Christ,  which  was  not  well  contrived ;  for  such  a 
perfect  harmony  there  is  between  the  law,  the  pro- 
phets, and  the  gospel,  that  one  tabernacle  will  hold 
them  all ;  they  dwell  together  in  unity.  But  what- 
ever was  incongruous  in  what  he  said,  he  may  be 
excused,  for  they  were  all  sore  afraid ;  and  he,  for 
his  part,  wist  not  what  to  say,  {v.  6.)  not  knowing 
what  would  be  the  end  thereof. 

6.  The  voice  that  came  from  heaven,  was  an  at- 
testation of  Christ's  mediatorship,  v.  7.  There  was 
a  cloud  that  overshadowed  them,  and  was  a  shelter 
to  them.  Peter  had  talked  of  making  tabernacles 
for  Christ  and  his  friends ;  but  while  he  yet  s/iake,  see 
how  his  project  was  superseded ;  this  cloud  was  unto 
them  instead  of  tabernacles,  for  their  shelter ;  (Isa. 
4,  5. )  while  he  sjiake  of  his  tabernacles,  God  created 
his  tabernacle  not  ?nade  with  hands.  Now  out  of 
this  cloud  (which  was  but  a  shade  to  the  excellent 
glory  Peter  speaks  of,  whence  this  voice  came)  it 
was  said.  This  is  my  beloved  Son,  hear  him.  God 
owns  him,  and  accepts  him,  as  his  beloved  Son,  and 
is  ready  to  accept  of  us  in  him  ;  we  must  then  own 
and  accept  him  as  our  belo\ed  Saviour,  and  must 
give  up  ourselves  to  be  raled  by  him. 

7.  The  vision,  being  designed  only  to  introduce 
this  voice,  when  that  was  delivered,  disappeared; 
(f.  8. )  Suddenly  when  they  had  looked  round  about, 
as  men  amazed  to  see  where  they  were,  all  was  gone, 
they  saw  no  man  any  inore.  Elias  and  Moses  were 
■sanished  out  of  sight,  and  Jesus  only  remained  with 
them,  and  he  not  transfigured,  but  as  he  used  to  be. 
Note,  Christ  doth  not  leave  the  soul,  when  extraor- 
dinary joys  and  comforts  leave  it.  Though  more 
sensible  and  ravishing  communications  may  oe  with- 
drawn, Christ's  disciples  have,  and  shall  have,  his 
ordinary  presence  with  them  always,  even  to  the 
end  of  tiie  world,  and  that  is  it  we  must  depend  upon. 
Let  us  thank  God  for  daily  bread,  and  not  expect  a 
continual  feast  on  this  side  hea\-en. 

8.  ^^'e  have  here  the  discourse  between  Christ 
and  his  disciples,  as  they  came  down  from  the  mount. 

(1.)  He  charged  them  to  keep  this  matter  very 


398 


ST.  MARK,  IX. 


private,  till  he  was  risen  from  the  dead,  which  would 
complete  the  proof  of  his  divine  mission,  and  then 
this  must  be  produced  with  the  rest  of  the  evidence, 
■V.  9.  And  besides,  he,  being  now  in  a  state  of  hu- 
miliation, would  have  nothing  publicly  taken  notice 
of,  that  might  seem  disagreeable  to  such  a  state ;  for 
to  that  he  would  in  every  thing  accommodate  him- 
self. This  enjoining  of  silence  to  the  disciples,  would 
likewise  be  of  use  to  them,  to  prevent  their  boasting 
of  the  intimacy  they  were  to  be  admitted  to,  that 
they  might  not  he  fluffed  ufi  with  the  abundance  of 
the  revelations.  It  is  a  mortification  to  a  man,  to  be 
tied  up  from  telling  of  his  advancements,  and  may 
help  to  hide  pride  from  him. 

(2. )  The  disciples  were  at  a  loss  what  the  rising 
from  the  dead  should  mean  ;  they  could  not  form  anv 
notion  of  the  Messiah's  dying,  (Luke  18.  34.)  and 
therefore  were  willing  to  think  that  the  rising  he 
speaks  of,  was  figui'ative,  his  rising  from  his  present 
mean  and  low  estate  to  the  dignity  and  dominion 
they  were  in  expectation  of.  But  if  so,  here  is  an- 
other thing  that  embarrasses  them;  (t.  11.)  Why 
say  the  Scribes,  that  before  the  appearing  of  the 
Messiah  in  his  glory,  according  to  the  order  settled 
in  the  prophecies  of  the  Old  Testament,  EUas  must 
first  come?  But  Elias  was  gone,  and  Moses  too. 
Now  that  which  raised  this  difficulty,  was,  that  the 
Scribes  taught  them  to  expect  the  person  of  Elias, 
whereas  the  prophecy  intended  one  i7i  the  sfiirit  and 
fioiver  of  Elias.  Note,  The  misunderstanding  of 
scripture  is  a  great  prejudice  to  the  entertainment 
of  truth. 

(3. )  Christ  gave  them  a  key  to  the  prophecy  con- 
cerning Elias  ;  {xk  12,  13.)  "  It  is  indeed  prophesied 
that  Elias  will  come,  and  will  restore  all  things,  and 
set  them  to  rights  ;  and  (though  you  will  not  under- 
stand it)  it  is  also  prophesied  of  the  So}i  of  man,  that 
he  must  suffer  many  things,  and  be  set  at  nought, 
must  be  a  Reproach  of  men,  and  despised  of  the  peo- 
ple ;  and  though  the  Scribes  do  not  tell  you  so,  the 
scriptures  do,  and  you  ha\e  as  much  reason  to  ex- 
pect that  as  the  other,  and  should  not  make  so  strange 
of  it ;  but  as  to  Elias,  I  tell  you  he  is  come  ;  and  if  ycu 
consider  a  little,  you  will  understand  whom  I  mean, 
it  is  one  to  whom  they  have  done  whatsoever  they 
listed;"  which  was  very  applicable  to  the  ill  usage 
they  had  given  John  Baptist.  Many  of  the  ancients, 
and  the  Popish  writers  generally,  think,  that  beside 
the  coming  of  John  Baptist  in  the  spirit  of  Elias,  him- 
self in  his  own  person  is  to  be  expected,  with  Enoch, 
before  the  second  appearance  of  Christ,  where  the 
prophecy  of  Malachi  will  have  a  more  full  accom- 
plishment than  it  had  in  John  Baptist.  But  it  is  a 
groundless  fancy  ;  the  true  Elias,  as  well  as  the  true 
Messiah  promised,  is  come,  and  we  are  to  look  for 
no  other.  These  words  as  it  is  written  of  him,  refer 
not  to  their  doing  to  him  whatever  they  listed,  (that 
comes  in  a  parenthesis,)  but  only  to  his  coming.  He 
is  come,  and  hath  been,  and  done,  according  as  was 
written  of  tiini. 

14.  And  when  he  came  to  his  disciples, 
he  saw  a  great  multitude  about  them,  and 
the  Scribes  questioning  with  them.  15. 
And  straightway  all  the  people,  when  they 
beheld  him,  were  greatly  amazed,  and  run- 
ning to  him  saluted  him.  1 6.  And  he  asked 
the  Scribes,  Wliat  question  ye  with  them  ? 
17.  And  one  of  the  mid(itude  answered 
and  said.  Master,  I  have  brought  unto  thee 
my  son,  which  hath  a  dumb  spirit:  18. 
And  wheresoever  he  taketh  him,  he  tear- 
eth  him ;  and  he  foameth,  and  gnasheth 
with  his  teeth,  and  pineth  away :  and  I 


spake  to  thy  disciples  that  they  should  cast 
him  out ;  and  they  could  not.  19.  He  an- 
swereth  him  and  saith,  O  faithless  genera- 
tion !  how  long  shall  I  be  with  you  ?  how 
long  shall  I  sufier  you  ?  Bring  him  unto 
me.  20.  And  they  brought  him  unto  him : 
and  when  he  saw  him,  straightway  the  spi- 
rit tare  him  ;  and  he  fell  on  the  ground,  and 
wallowed  foaming.  21.  And  he  asked  his 
father.  How  long  is  it  ago  since  this  came 
unto  him  ?  And  he  said,  Of  a  child  :  22. 
And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him :  but  if 
thou  canst  do  any  thing,  have  compassion 
on  us,  and  help  us.  23.  Jesus  said  unto 
him.  If  thou  canst  believe,  all  things  are 
possible  to  him  that  beheveth.  24.  And 
straightway  the  father  of  the  child  cried  out, 
and  saith  with  tears.  Lord,  I  believe ;  help 
thou  mine  unbelief  25.  When  Jesus  saw 
that  the  people  came  running  together,  he 
rebuked  the  foul  spirit,  saying  unto  him, 
Thou  dumb  and  deaf  spirit,  I  charge  thee. 
Come  out  of  him,  and  enter  no  more  into 
him.  26.  And  the  spirit  cried,  and  rent 
him  sore,  and  came  out  of  him ;  and  he  was 
as  one  dead,  insomuch  that  many  said.  He 
is  dead.  27.  But  Jesus  took  him  by  the 
hand,  and  lifted  him  up,  and  he  arose.  28. 
And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately.  Why  could 
not  we  cast  him  out  ?  29.  And  he  said 
unto  them.  This  kind  can  come  forth  by 
nothing,  but  by  prayer  and  fasting. 

We  ha\'e  here  the  story  of  Christ's  casting  the 
devil  out  of  a  child,  somewhat  more  fully  related 
than  it  was,  Matt.  1".  14,  &c.     Observe  here, 

I.  Christ's  return  to  his  disciples,  and  the  per- 
plexity he  found  them  in.  He  laid  aside  his  robes 
of  glory,  and  came  to  look  after  his  family,  and  to 
inquire  what  was  become  of  them.  Christ's  glory 
above  does  not  make  him  forget  the  concerns  of  his 
church  below,  which  he  visits  in  great  humUity,  v. 
14.  And  he  came  very  seasonablj',  when  the  disci- 
ples were  embarrassed  and  ran  aground  ;  the  scribes, 
who  were  sworn  enemies  both  to  him  and  them,  had 
gained  an  advantage  against  them.  A  child  pos- 
sessed with  a  devil  was  brought  to  them,  and  they 
could  not  cast  out  the  devil,  whereupon  the  scribes 
insulted  over  them,  and  reflected  upon  their  Master, 
and  triumphed  as  if  the  day  were  their  own.  He 
found  the  scribes  questioning  with  thein,  in  the  hear- 
ing of  the  multitude,  some  of  whom  perhaps  began 
to  be  shocked  by  it.  Thus  Moses,  when  he  came 
down  from  the  mount,  found  the  camp  of  Israel  in 
great  disorder  ;  so  soon  were  Christ  and  Moses 
missed.  Christ's  return  was  very  welcome,  no 
doubt,  to  the  disciples,  and  i/?;  welcome  to  the  scribes. 
But  pai'ticular  notice  is  taken  of  its  being  very  sur- 
prising to  the  people,  who  perhaps  were  ready  to 
say.  As  for  this  Jesus,  we  wot  7iot  what  is  become  of 
him  ;  but  when  they  beheld  him  coming  to  them 
again,  they  were  greatly  amazed  ;  (some  copies  add, 
xai  t*t«t,y?B'9»cr«v — and  they  Were  afraid  ;)  and  7-un- 
ning  to  him,  (some  copies,  for  !rfcirTf£;^o»T«,  read 
vftfTXiif"'''^^ — congratulating  him,  or  bidding  him 
welcome,)  they  saluted  him.     It  is  easy  to  gi\e  a 


ST.  MARK,  IX. 


399 


reason  why  they  should  be  glad  to  see  him  ;  but 
why  were  they  amazed,  greatly  amazed,  when  they 
beheld  him  ?  Probably,  there  might  remain  some- 
thing unusual  in  liis  countenance  ;  as  Moses's  face 
shone  when  he  came  down  from  the  mount,  which 
made  the  people  afraid  to  come  jii^/i  him,  Exod.  34. 
30.  So  perhaps  did  Christ's  face,  in  some  measure  ; 
at  least,  instead  of  seeming  /a/;^!;frf,  there  appeared 
a  wonderful  briskness  and  sprightliness  in  his  looks, 
■which  amazed  them. 

II.  The  case  which  peiplexed  the  disciples, 
brought  before  him.  He  asked  the  scribes,  %vho, 
he  knew,  were  always  vexatious  to  his  disciples, 
and  teazing  them  upon  every  occasion,  "  Jl'hat  ques- 
tion ye  with  tliem  ?  What  is'the  quarrel  now  ?"  The 
scribes  made  no  answer,  for  they  were  confounded 
at  his  presence  ;  the  disciples  made  none,  for  they 
Avere  comforted,  and  now  left  all  to  him.  But  the 
father  of  the  child  opened  the  cause,  v.  17,  18.  1. 
His  child  is  possessed  with  a  dumb  spirit :  he  has 
the  falling-sickness,  and  in  his  fits  is  speechless  ;  his 
case  is  very  sad,  for,  wheresoever  the  fit  takes  him, 
the  spirit  tears  him,  throws  him  into  such  violent 
convulsions  as  almost  pull  him  to  pieces  ;  and,  which 
is  veiy  grievous  to  himself,  and  frightful  to  those 
about  him,  hefoa?ns  at  the  mouth,  and  gnashes  nvith 
his  teeth,  as  one  in  pain  and  great  misery  ;  and 
though  the  fits  go  off  presently,  yet  they  leave  him 
so  weak,  that  he  jjines  away,  is  worn  to  a  skeleton  ; 
his  flesh  is  dried  away  ;  so  the  word  signifies,  Ps. 
102.  3 — 5.  This  was  a  constant  affliction  to  a  ten- 
der father.  2.  The  disciples  cannot  give  him  anv 
relief  ;  "  I  desired  they  would  cast  him  out,  as  they 
had  done  many,  and  they  would  willingly  have  done 
it,  but  they  could  not ;  and  therefore  thou  couldst 
never  ha\  e  come  in  better  time ;  Master,  I  have 
brought  him  to  thee." 

III.  The  rebuke  he  gave  to  them  oil  ;  {y.  19.) 
O  faithless  generation,  hotv  long  shall  I  be  ninth 
you  ?  How  long  shall  I  suffer  you  ?  Dr.  Hammond 
understands  tliis  as  spoken  to  the  disciples,  reprov- 
ing them  for  not  exerting  the  power  he  had  given 
them,  and  because  they  did  not.  fast  and  pray,  as  in 
some  cases  he  had  directed  them  to  do.  But  Dr. 
Whitby  takes  it  as  a  rebuke  to  the  scribes,  who 
gloried  in  this  disappointment  that  the  disciples 
met  with,  and  hoped  to  run  them  down  with  it. 
Them  he  calls  a  faithless  generation,  and  speaks  as 
one  wearv  of  being  with  them,  and  of  bearing  with 
them.  We  never  hear  him  complaining,  "  How 
long  shall  I  be  in  this  low  condition,  and  suffer  that  ?" 
But,  "  How  long  shall  I  be  among  these  faithless  peo- 
ple, and  suffer  them  ?" 

IV.  The  deplorable  condition  that  the  child  was 
actually  in,  when  he  was  brought  to  Christ,  and  the 
doleful  representation  which  the  father  made  of  it. 
When  the  child  saw  Christ,  he  fell  into  a  fit ;  The 
spirit  straightway  tore  him,  boiled  within  him,  trou- 
bled him  ;  (so  Dr.  Hammond  ;)  as  if  the  devil  would 
set  Christ  at  defiance,  and  hoped  to  be  too  hard  for 
him  too,  and  to  keep  possession  in  spite  of  him. 
The  child  fell  on  the  ground,  and  wallowed  foam- 
ing. We  may  put  another  construction  upon  it — 
that  the  devil  raged,  and  had  so  much  the  greater 
wrath,  because  he  knew  that  his  time  was  short. 
Rev.  12.  12.  Christ  asked,  How  long  since  this  came 
to  him  ?  And,  it  seems,  the  disease  was  of  long  stand- 
ing ;  it  came  to  him  of  a  child,  {y.  21.')  which  made 
the  case  the  more  sad,  and  the  cure  the  more  diffi- 
cult. W^e  are  all  bv  nature  children  of  disobedience, 
and  in  such  the  evil  spirit  works,  and  has  done  so 
from  our  childhood  ;  for  foolishness  is  bound  in  the 
heart  of  a  child,  and  nothing  but  the  mighty  grace 
of  Christ  can  cast  it  out. 

V.  The  pressing  instances  which  the  father  of  the 
child  makes  with  Christ  for  a  cure  ;  {v.  22.)  0ft- 
timea  it  has  cast  him  into  the  fire,  and  into  the  waters, 


to  destroy  him.  Note,  The  devil  aims  at  the  ruin  of 
those  in  whom  he  i-ules  and  works,  and  seeks  ivhom 
he  may  devour.  But  if  thou  canst  do  any  thing, 
hax<e  comfiassioji  on  us,  and  help  us.  The  leper 
was  confident  of  Christ's  power,  Ijut  put  an  if  upon 
his  will ;  (Matt.  8.  2.)  If  thou  wilt,  thou  catist.  This 
poor  man  referred  himself  to  his  good-will,  but  put 
an  if  upon  his  power,  because  his  disciples,  who 
cast  out  devils  in  his  name,  had  been  non-plussed  in 
this  case.  Thus  Christ  suffers  in  his  honour  by  the 
difficulties  and  follies  of  his  disciples. 

VI.  The  answer  Christ  gave  to  his  address  ;  {v, 
23.)  If  thou  canst  believe,  all  things  are  possible  to 
him  that  believeth.  Here,  1.  He  tacitly  checks  the 
weakness  of  his  faith.  The  sufferer  put  it  upon 
Christ's  power,  If  thou  canst  do  any  tlnng,  and  re- 
flected on  the  want  of  power  in  the  disciples  ;  but 
Christ  turns  it  upon  him,  and  puts  him  upon  ques- 
tioning his  own  faith,  and  will  have  him  impute  the 
disappointment  to  the  want  of  that ;  If  thou  canst 
believe.  2.  He  gi-aciously  encourages  the  strength 
of  his  desire  ;  "  .^11  things  are  possible,  will  appear 
possible  to  him  that  believes  the  almighty  power  of 
God,  to  which  all  things  are  possible  ;"  or,  "That 
shall  be  done  by  the  gi-ace  of  God,  ij^r  them  that 
believe  in  the  promise  of  God,  which  seemed  utterly 
impossible."  Note,  In  dealing  with  Christ,  very- 
much  is  put  upon  our  believing,  and  very  much  pro- 
mised to  it.  Canst  thou  beliex'e?  Darest  thou  be- 
lieve ?  Art  thou  willing  to  venture  thy  all  in  the 
hands  of  Christ  ?  To  venture  all  thy  spiritual  con- 
cerns with  him,  and  all  thy  temporal  concems  for 
him  ?  Canst  thou  find  in  thy  heart  to  do  this  ?  If  so, 
it  is  not  impossible  but  that,  though  thou  hast  been 
a  great  sinner,  thou  mayest  be  reconciled  ;  though 
thou  art  very  mean  and  unworthy,  thou  mayest  get 
to  heaven.  If  thou  canst  believe,  it  is  possible  that 
thy  hard  heart  may  be  softened,  thy  spiritual  dis- 
eases may  be  cured ;  and  that,  weak  as  thou  art, 
thou  mavest  be  able  to  hold  out  to  the  end. 

VII.  The  profession  of  faith  which  the  poor  man 
made,  hereupon  ;  (v.  24.)  He  cried  out ;  "Lord,  I 
beliex'e  ;  I  am  fully  persuaded  both  of  thy  power 
and  of  thy  pity  ;  my  cure  shall  not  be  prevented  by 
the  want  of  faith  ;  Lord,  I  believe."  He  adds  a 
prayer  for  grace  to  enable  him  more  firmly  to  rely 
upon  the  assurances  he  had  of  the  ability  and  wil- 
lingness of  Christ  to  save  ;  help  thou  my  unbelief. 
Note,  1.  Even  those  who  through  grace  can  say. 
Lord,  I  believe,  have  reason  to  complain  of  their 
unbelief  ;  that  they  cannot  so  readily  apply  to  them- 
selves, and  their  own  case,  the  word  of  Christ  as 
they  should,  nor  so  cheerfully  depend  upcn  it.  2. 
Those  that  complain  of  unbelief,  must  look  up  to 
Christ  for  grace  to  help  them  against  it,  and  his 
grace  shall  be  sufficient  for  them.  "  Help  mine  un- 
belief, help  me  to  a  pardon  for  it,  help  m.e  with 
power  against  it  ;  help  out  what  is  wanting  in  my 
faith  with  thy  grace,  the  strength  of  which  is  per- 
fected in  our  weakness." 

VIII.  The  cure  of  the  child,  and  the  conquest  of 
this  raging  devil  in  the  child.  Christ  saw  the  peo- 
ple come  running  together,  expecting  to  see  the 
issue  of  this  trial  of  skill,  and  therefore  kept  them 
in  suspense  no  longer,  but  rebuked  the  foul  spirit; 
the  unclean  spirit,  so  it  should  be  rendered,  as  in 
other  places.  Obser\e,  1.  A\'hat  the  charge  was 
which  Christ  gave  to  this  unclean  spirit ;  "  Thou 
dumb  and  deaf  s/iirit,  that  makest  the  poor  child 
dumb  and  deaf,  but  shall  thyself  be  made  to  hear 
thy  doom,  and  not  be  able  to  say  any  thing  against 
it,  Come  out  of  him  immediately,  and  enterno  more 
into  him.  Let  him  not  only  be  brought  out  of  this 
fit,  but  let  his  fits  never  return."  Note,  Whom 
Christ  cures,  he  cures  effectually.  Satan  may  go 
out  himself,  and  yet  recover  possession  ;  but  if  Christ 
cast  him  out,  he  will  keefi  him  out.     2.  How  the  un- 


400 


ST.  MARK,  IX. 


clean  spirit  took  it ;  he  grew  yet  morg  outrageous, 
he  cried,  and  rent  him  sore,  gave  him  Sich  a  twitch 
at  parting,  that  he  was  as  one  dead ;  so  loath  was 
he  to  quit  his  hold,  so  exasperated  at  the  superior 
power  of  Christ,  so  malicious  to  the  child,  and  so 
desirous  was  he  to  kill  him.  Many  said,  He  is  dead. 
Thus  the  toss  that  a  soul  is  in  at  the  breaking  of 
Satan's  power  in  it,  may  perhaps  be  frightful  for 
the  present,  but  opens  the  door  to  lasting  comfort. 
3.  How  the  child  was  perfectly  restored  ;  (v.  27. ) 
Jesus  took  him  by  the  hand,  x-fHTma.^ — took  fast  hold 
of  him,  and  strongly  bore  him  up,  and  he  arose  and 
recovered,  and  all  was  well. 

IX.  The  reason  he  gave  to  the  disciples  why  they 
could  not  cast  out  this  devil.  They  inquired  of  him 
pi-ivately  ivhy  they  could  not,  that  wherein  they 
were  defective  miglit  be  made  up  another  time,  and 
they  might  not  be  again  thus  publicly  shamed  ;  and 
he  told  them,  {v.  29.)  This  kind  can  come  forth  by 
nothing  but  prayer  and  fasting.  Whatever  other 
difference  there  really  might  be,  none  appears  be- 
tween this  and  other  kinds,  but  that  the  unclean 
spirit  had  had  possession  of  this  poor  patient  from 
a  child,  and  that  strengthened  his  interest,  and  con- 
firmed his  J|old.  When  vicious  habits  are  rooted 
by  long  usage,  and  begin  to  plead  prescription,  like 
chronical  diseases  they  are  hardly  cured.  Can  the 
Ethiofiian  change  his  skin  ?  The  disciples  must  not 
think  to  do  their  work  always  witli  a  like  ease  ; 
some  services  call  them  to  take  more  tlian  ordinary 
pains  :  but  Christ  can  do  that  with  a  word's  speak- 
ing, which  they  must  prevail  for  the  doing  of  by 
prayer  and  fasting. 

30.  And  they  departed  thence,  and  pass- 
ed through  GaUlee  ;  and  he  would  not  that 
any  man  should  know  it..  31.  For  he 
taught  his  disciples,  and  said  unto  them, 
The  son  of  man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him  ;  and  after 
that  he  is  killed,  he  shall  rise  the  third  day. 
32.  But  they  understood  not  that  saying, 
and  were  afraid  to  ask  him.  33.  And  he 
came  to  Capernaum ;  and  being  in  the 
house,  he  asked  them,  What  was  it  that 
ye  disputed  among  yourselves  by  the  way  ? 
34.  But  they  held  their  peace :  for  by  the 
way  they  had  disputed  among  themselves, 
who  should  be  the  greatest.  .  35.  And  he 
sat  down,  and  called  the  twelve,  and  saith 
unto  them.  If  any  man  desire  to  be  first, 
the  same  shall  be  last  of  all,  and  servant 
of  all.  36.  And  he  took  a  child,  and  set 
him  in  the  midst  of  them :  and  when  he 
had  taken  him  in  his  arms,  he  said  unto 
them,  37.  Whosoever  shall  receive  one  of 
such  children  in  my  name,  receiveth  me  : 
and  whosoever  shall  receive  me,  receivetii 
not  me,  but  him  that  sent  me.  38.  And  John 
answered  him,  saying.  Master,  we  saw  one 
casting  out  devils  in  thy  name,  and  he  fol- 
loweth  not  us :  and  we  forbad  irim,  because 
he  followeth  not  us.  39.  But  Jesus  said. 
Forbid  him  not :  ibr  there  is  no  man  which 
shall  do  a  miracle  in  my  name,  that  can 
lightly  speak  evil  of  me.  40.  For  he  that 
is  not  against  us  is  on  our  part. 


Here, 

I.  Christ  foretells  his  own  approaching  sufferings. 
He  passed  through  Galilee  with  more  expedition 
than  usual,  and  would  7iot  that  any  man  should  know 
it ;  {v.  30.)  because  he  had  done  many  mighty  and 
good  works  among  them  in  vain,  they  shall  not  be 
invited  to  see  them,  and  have  the  benefit  of  them, 
as  they  have  been.    The  time  of  his  sufferings  drew 
nigh,  and  therefore  he  was  willing  to  be  private 
awhile,  and  to  con\erse  only  with  his  disciples,  to 
prepare  them  for  the  approaching  trial,  x'.  31.     He 
said  to  them.  The  fiott  of  man  is  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God  into 
the  hands  of  men,  (v.  31.)  and  they  shall  kill  him. 
Had  he  been  delivered  into  the  hands  of  devils,  and 
they  had  worried  him,  it  had  not  been  so  strange  ; 
but  that  men,  who  have  reason,  and  should  have 
love,  that  they  should  be  thus  spiteful  to  the  Son  of 
man,  who  came  to  redeem  and  save  them,  is  unac- 
countable.   But  still  it  is  observable  that  wlien  Christ 
spake  of  his  death,  he  always  spake  of  his  resurrec- 
tion, which  took  away  tlie  reproach  of  it  from  him- 
self, and  should  have  talicn  away  the  grief  of  it  from 
his  disciples.     But  they  understood  not  that  saying, 
V.  32.     The  words  were  plain  enough,  but  they 
could  not  be  reconciled  to  the  thing,  and  therefore 
would  suppose  them  to  have  some  mystical  mean- 
ing which  they  did  not  understand,  and  they  were 
afraid  to  ask  him  ;  not  because  he  was  difficult  of 
access,  or  stern  to  those  who  consulted  him,  but 
either  because  they  were  loath  to  know  the  truth, 
or  because  they  expected  to  be  chidden  for  their 
backwardness  to  receive  it.     Many  remain  ignorant 
because  they  are  ashamed  to  inquire. 

n.  He  rebukes  his  disciples  for  magnifying  them- 
selves. When  he  came  to  Capemaum,  he  privately 
asked  his  disciples  what  it  was  that  they  disputed 
among  themselves  by  the  way  i^  v.  33.  He  knew 
very  well  what  the  dispute  was,  but  he  would  know 
\X.  from  them,  and  would  have  them  to  confess  their 
fault  and  folly  in  it.  Note,  1.  We  must  all  expect 
to  be  called  to  an  account  by  our  Lord  Jesus,  con- 
cerning what  passes  while  we  are  in  the  way  in  this 
state  of  passage  and  probation.  2.  We  must  in  a 
particular  manner  be  called  to  an  account  about  our 
discourses  among  ourselves ;  for  by  our  words  we 
must  be  justified  or  condemned.  3.  As  our  other 
discourses  among  oursehes  by  the  way,  so  especi- 
ally our  disputes,  will  be  all  called  over  again,  and 
we  shall  be  called  to  an  account  about  them.  4.  Of 
all  disputes,  Christ  will  be  sure  to  reckon  with  his 
disciples  for  their  disputes  about  precedency  and 
superiority  :  that  was  the  subject  of  the  debate  here, 
who  should  be  the  greatest,  v.  34.  Nothing  could 
l)e  more  contrary  to  the  two  great  laws  of  Christ's 
kingdom,  lessons  of  his  school,  and  instructions  of 
his  example,  which  are  humility  and  love,  than  de- 
siring preferment  in  the  world,  and  disputing  about 
it.  This  ill  temper  he  took  all  occasions  to  check, 
both  because  it  arose  from  a  mistalcen  notion  of  his 
kingdom,  as  if  it  were  of  this  world,  and  because  it 
tended  so  directly  to  the  debasing  of  the  honour, 
and  the  corrupting  of  the  purity,  of  his  gospel,  and 
he  foresaw,  would  be  so  much  the  bane  of  the 
church. 

Now,  (1.)  They  were  willing  to  cover  this  fault, 
{v.  34.)  they  held  their  peace.  As  they  would  not 
ask,  {x'.  32.)  because  they  were  ashamed  to  own 
their  ignorance,  so  hei'e  they  would  not  answer,  be- 
cause they  were  ashamed  to  own  their  pride.  (2.) 
He  was  willing  to  ojnend  this  fault  in  them,  and  to 
bring  them  to  a  better  temper ;  and  therefore  saC 
down,  that  he  might  have  a  solemn  and  full  dis- 
course with  them  about  this  matter ;  he  called  the 
twelve  to  him,  and  told  them,  [1.]  That  ambition, 
and  affectation  of  dignity  and  dominion,  instead  of 
gaining  them  preferment  in  his  kingdom,  would  but 


postpone  their  preferment ;  If  any  man  desire,  and 
aim  to  be  first,  he  shall  he  last ;  he  that  exalteth  him- 
self shall  be  abased,  and  men's  Jiride  shall  brini^  them 
lonv.  [2.]  That  there  is  no  preferment  to  be  had 
under  liim,  but  an  opportunity  for,  and  an  obligation 
to,  so  much  the  more  labour  and  condescension  ;  If 
any  man  desire  to  be  first,  when  he  is  so,  he  must  be 
much  the  more  busy  and  serviceable  to  every  body. 
He  that  desires  the  office  of  a  bishop,  desires  a  good 
luork,  for  he  must,  as  St.  Paul  did,  labour  the  more 
abundantly,  and  make  himself  the  serrmnt  of  all. 
[3.]  That  those  who  are  most  humble  and  self-de- 
nying, do  most  resemble  Christ,  and  shall  be  most 
tenderlv  owned  by  him.  This  he  taught  them  by  a 
sign  ;  lie  took  a  child  in  his  arms,  that  had  nothing 
of  pride  and  ambition  in  it.  "  Look  you,"  saith  he  ; 
"  whosoever  shall  receive  one  like  this  child,  receives 
me.  Those  of  a  humble  meek  mild  disposition  are 
such  as  I  will  own  and  countenance,  and  encourage 
every  body  else  to  do  so  too,  and  will  take  what  is 
done  to  them  as  done  to  myself;  and  so  will  my  Fa- 
ther too,  for  he  who  thus  receiveth  me,  receiveih  him 
that  sent  me,  and  it  shall  be  placed  to  his  account, 
and  repaid  with  interest." 

III.  He  rebukes  them  for  vilifying  all  but  them- 
selves, while  they  are  striving  which  of  them  should 
be  greatest,  they  will  not  allow  those  who  are  not  in 
communion  with  them  to  be  any  thing.     Obsen'c, 

1.  The  account  which  John  gave  him  of  the  re- 
straint they  had  laid  upon  one  from  making  use  of 
the  name  of  Christ,  because  he  was  not  of  their  so- 
ciety. Though  they  were  ashamed  to  own  their 
contests  for  preferment,  they  seem  to  boast  of  this 
exercise  of  their  authority,  and  expected  their  Mas- 
ter would  not  only  justify  them  in  it,  but  commend 
them  for  it;  and 'hoped  he  would  not  blame  them 
for  desiring  to  be  great,  when  thev  would  thus  use 
their  power  for  the  maintaining  of  the  honour  of  the 
sacred  college.  Master,  saith  John,  ive  saw  one 
casing  out  devils  in  thy  name,  but  he  followeth  not 
us,  V.  38.  (1.)  It  was  strange  that  one  who  was  not 
a  professed  disciple  and  follower  of  Christ  should 
yet  have  power  to  cast  out  devils  in  his  name,  for 
that  seemed  to  be  peculiar  to  those  whom  he  called, 
ch.  6,  ".  But  some  think  that  he  was  a  disciple  of 
John,  who  made  use  of  the  name  of  the  Messiah, 
not  as  come,  but  as  near  at  hand,  not  knowing  that 
Jesus  was  he.  It  should  rather  seem  that  he  made 
use  of  the  name  of  Jesus,  believing  him  to  be  the 
Christ,  as  the  other  apostles  did.  And  why  might 
not  he  receive  that  power  from  Christ,  whose  Sjiirit, 
like  the  wind,  blows  where  it  listeth,  without  such  an 
outward  call  as  the  apostles  had  ?  And  perhaps  there 
were  many  moi-e  such.  Christ's  grace  is  not  tied 
to  the  visible  church.  (2.)  It  was  strange  that  one 
who  cast  out  devils  in  the  name  of  Christ,  did  not 
join  himself  to  the  apostles,  and  follow  Christ  with 
them,  but  should  continue  to  act  in  separation  from 
them.  I  know  of  nothing  that  could  hinder  him  from 
foUowmg  them,  unless  because  he  was  loath  to  leave 
all  to  follow  them  ;  and  if  so,  that  was  an  ill  princi- 
ple. The  thing  did  not  look  well,  and  therefore  the 
disciples  forbade  him  to  make  use  of  Christ's  name 
as  they  did,  unless  he  would  follow  him  as  they  did. 
This  was  like  the  motion  Joshua  made  concerning 
Eldad  and  Medad,  that  prophesied  in  the  camp,  and 
■went  not  up  with  the  rest  to  the  door  of  the  taber- 
nacle ;  "  My  lord  Moses,  forbid  them  ;  (Numb.  11. 
28.)  restrain  them,  silence  them,  for  it  is  a  schism." 
Thus  apt  are  we  to  imagine  that  those  do  not  follow 
Christ  at  all,  who  do  not  follow  him  with  us,  and  that 
those  do  nothing  well,  who  do  not  just  as  we  do. 
But  the  Lord  knows  them  that  are  his,  however  thev 
are  dispersed  ;  and  this  instance  gives  us  a  needful 
caution,  to  take  heed  lest  we  be  canned,  by  an  ex- 
cess of  zeal  for  the  unity  of  the  church,  and  for 
that  which  we  are  sure  is' right  and  good,  to  oppose 

Vol.  v. — 3  E 


ST.  MARK,  IX.  401 

that  which  yet  may  tend  to  the  enlargement  of  the 
chuich,  and  the  advancement  of  its  true  interests, 
another  way. 

2.  The  rebuke  he  gave  them  for  this;  {v.  39.) 
Jesus  said,  "Forbid  him  not,  nor  any  other  that  do 
likewise."  This  was  like  the  check  Moses  gave  to 
Joshua;  Enviest  thou  for  my  sake?  Note,  That 
which  is  good,  and  doeth  good,  must  not  be  prohi- 
bited, though  there  may  be  some  defect  or  irregu- 
larity in  the  manner  of  doing  it,  Casting  out  devils, 
and  so  destroying  Satan's  kingdom,  doing  this  in 
Christ's  na/ne,  and  so  owning  him  to  be  sent  of  God, 
and  giving  honour  to  him  as  the  Fountain  of  grace, 
preaching  down  sin,  and  preaching  up  Christ,  are 
good  things,  very  good  things,  which  ought  not  to  be 
forl)idden  to  any,  merely  because  thev  follow  not 
with  us.  If  Christ  be  preached,  Paul  therein  doth, 
and  will,  rejoice,  though  he  be  eclipsed  by  it,  Phil. 
1.  18.  Two  reasons  Christ  gives  why  such  should 
not  be  .forbidden.  (1.)  Because  we  cannot  suppose 
that  any  man,  who  makes  use  of  Christ's  name  in 
working  miracles,  should  blaspheme  his  name,  as 
the  Scribes  and  Pharisees  did.  There  were  those 
indeed. that  did  in  Christ's  name  cast  out  dex'ils,  and 
)'et  in  other  respects  were  workers  of  iniquity  ;  but 
they  did  not  speak  ernl  of  Christ.  (2.)  Because  those 
that  differed  in  communion,  while  they  agreed  to 
fight  against  Satan  under  the  banner  of  Christ, 
ought  to  look  upon  one  another  as  on  the  same 
side,  notwithstanding  that  difference.  He  that  is  not 
against  us,  is  on  our  part.  As  to  the  great  contro- 
versy between  Christ  and  Beelzebub,  he  had  said, 
He  that  is  not  ninth  me  is  against  me,  Matth.  12.  30. 
He  that  will  not  own  Christ,  owns  Satan.  But 
among  those  that  own  Christ,  though  not  in  the 
same  circumstances,  that  follow  him,  though  not 
with  us,  we  must  reckon,  that,  though  these  differ 
from  us,  they  are  not  against  us,  and  therefore  are 
on  our  part,  and  we  must  not  be  any  liinderance  to 
their  usefulness. 

41.  For  whosoever  shall  give  you  a  cup 
of  water  to  drink  in  my  name,  because  ye 
belong  to  Christ,  verily  I  say  unto  you,  he 
shall  not  lose  his  reward.  42.  And  whoso- 
ever shall  offend  one  of  these  little  ones  that 
believe  in  me,  it  is  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and 
he  were  cast  into  the  sea.  43.  And  if  thy 
hand  offend  thee,  cut  it  off:  it  is  better  for 
thee  to  enter  into  life  maimed,  than  having 
two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched:  44.  Where  their 
wonti  dieth  not,  and  the  fire  is  not  quench- 
ed. 45.  And  if  thy  foot  offend  thee,  cut  it 
off:  it  is  better  for  thee  to  enter  halt  into 
life,  than  having  two  feet  to  be  cast  into 
hell,  into  the  fire  that  never  shall  be  quench- 
ed: 46.  Where  their  worm  dieth  not,  and 
the  fire  is  not  quenched.  47.  And  if  thine 
eye  offend  thee,  pluck  it  out :  it  is  better  for 
thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  than  iiaving  two  eyes  to  be  cast 
into  hell  fire:  48.  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched.  49.  For 
every  one  shall  be  salted  with  fire,  and 
every  sacrifice  shall  be.salted  with  salt.  50. 
Salt  is  good :  but  if  the  salt  have  lost  its 
saltness,  wherewith    will    ye    season    it  ? 


402 


ST.  MARK,  IX. 


Have  salt  in  yourselves,  and  have  peace 
one  with  another. 

Here, 

I.  Christ  promiseth  a  reward  to  all  those  that  are 
any  way  kind  to  his  disciples;  {v.  41.)  "  IV/wsoever 
shall  give  you  a  cufi  of  water,  when  you  need  it,  and 
it  will  be  a  refreshment  to  you,  because  ye  belong  to 
Christ,  and  are  of  his  family,  he  shall  not  lose  his  re- 
ward." Note,  1.  It  is  the  honour  and  happiness  of 
Christians,  that  they  belong  to  Christ,  they  have  join- 
ed themselves  to  him,  and  are  owned  by  him  ;  they 
wear  his  lively  as  retainers  to  his  family  ;  nay,  they 
are  more  nearly  related,  they  are  members  of  his 
body.  2.  They  who  belong  to  Christ  may  sometimes 
be  reduced  to  such  straits  as  to  be  glad  of  a  cufi  of 
cold  ivater.  3.  The  relieving  of  Christ's  poor,  m 
their  diiitresses,  is  a  good  deed,  and  will  turn  to  a 
good  account ;  he  accepts  it,  and  will  reward  it  4. 
What  kindness  is  done  to  Christ's  poor,  must  be 
done  them  for  his  sake,  and  because  they  belong  to 
him  ;  for  that  is  it  that  sanctifies  the  kindness,  and 
puts  a  value  upon  it  in  the  sight  of  God.  5.  This  is  a 
reason  why  we  must  not  discountenance  and  discour- 
age those  who  are  serving  the  interests  of  Christ's 
kingdom,  though  they  are  not  in  every  thing  of  our 
mind  and  way.  It  comes  in  here  as  a  reason  why 
those  must  not  be  hindered,  that  cast  out  devils  in 
Christ's  name,  though  tliey  did  not  follow  him  ;  for 
(as  Dr.  Hammond  paraphraseth  it,)  "  It  is  not  only 
the  great  eminent  performances  which  are  done  bv 
you  my  constant  attendants  and  disciples,  that  are 
accepted  by  me,  but  every  the  least  degree  of  sin- 
cere faith  and  Christian  performance,  proportiona- 
ble but  to  the  expressing  the  least  kindness,  as  giving 
a  cup  of  water  to  a  disciple  of  mine  for  being  such, 
shall  be  accepted  and  rewarded. "  If  Christ  reckons 
kindnesses  to  us  services  to  him,  we  ought  to  reckon 
services  to  him  kindnesses  to  us,  and  to  encourage 
them,  though  done  by  those  that  follow  not  with  us. 

II.  He  threatens  those  that  offend  his  li/tle  ones, 
that  wilfully  are  the  occasion  of  sin  or  trouble  to 
them,  V.  42.  Whosoever  shall  grieve  any  tnie 
Christians,  though  they  be  of  the  weakest',  shall 
oppose  their  entrance  into  the  ways  of  God,  or  dis- 
courage and  obstruct  their  progress  in  those  ways, 
shall  either  restrain  them  from  doing  good,  or  draw 
them  in  to  commit  sin,  it  were  better  for  him  that  a 
Tnillstone  were  hanged  about  his  neck,  and  he  were 
cast  into  the  sea  ;  his  punishment  will  be  veiy  great, 
and  the  death  and  ruin  of  his  soul  more  terrible  than 
such  a  death  and  niin  of  his  body  would  be.  See 
Matth.  18.  6. 

III.  He  warns  all  his  followers  to  take  heed  of 
ruining  their  own  souls.  This  charity  must  begin  at 
home  ;  if  we  must  take  heed  of  doing  any  thing  to 
hinder  others  from  good,  and  to  occasion  their  sin, 
much  more  careful  must  we  be  to  avoid  e\'eiT  thing 
that  will  take  us  off  from  our  duty,  or  lead  us  to  sin  ; 
and  that  which  doth  so  we  must  part  with,  thoug-h  it 
be  ever  so  dear  to  us.  Tliis  we  had  twice  in  Mat- 
thew, ch.  5.  29,  30.  and  ch.  18.  8,  9.  It  is  here  urged 
somewhat  more  largely  and  pressingly.;  certainlv 
this  requires  our  serious  regard,  which  is  so  much 
insisted  upon.     Observe, 

1.  The  case  supposed,  that  our  own  hand,  or  eye, 
or  foot,  offends  vs ;  that  the  impure  corru/ition  we 
indulge  is  as  dear  to  us  as  an  eye  or  a  hand  ;  or  that 
that  which  is  to  us  as  an  eye  or  a  hand  is  become  an 
invisible  tem/itation  to  sin,  or  occasion  of  it.  Suppose 
the  beloved  is  become  a  sin,  or  the  sin  a  beloved. 
Suppose  we  cannot  keep  that  which  is  dear  to  us, 
but  it  will  be  a  snare  and  a  stumbling-block  ;  sup- 
pose we  must  part  with  it,  or  part  with  Christ  and  a 
good  conscience. 

2.  The  duty  prescribed  in  that  case  ;  Pluck  out  the 


eye,  cut  off  the  hand  and  foot,  mortify  the  darling 
lust,  kill  it,  crucify  it,  starve  it,  make  no  provision 
for  it.  Let  the  idols  that  have  been  delectable  things 
be  cast  away  as  detestable  things  ;  keep  at  a  distance 
from  that  which  is  a  temptation,  though  ever  so 
pleasing.  It  is  necessary  that  the  part  which  is  gan- 
grened should  be  taken  off  for  the  presei-vation  oi  the 
whole.  Immedicabile  vulnus  ense  reddendum  est, 
ne  pars  sincera  trahatur — The  part  that  is  incurably 
wounded  must  be  cut  off,  lest  the  parts  that  are  sound 
be  coiTUfited.  We  must  put  ourselves  to  pain,  that 
we  may  not  bring  ourselves  to  ruin ;  self  must  be 
denied,  that  it  may  not  be  destroyed. 

3.  The  necessity  of  doing  this.  The  flesh  must  be 
mortified,  that  we  Tnay  enter  into  life,  (t;..43,  45.) 
into  the  kingdom  of  God,  x'.  47.  Though,  by  aban- 
doning sin,  we  may,  for  the  present,  feel  ourselves 
as  if  we  were  halt  and  maimed,  (it  may  seem  to  be 
a  force  put  upon  ourselves,  and  may  create  us  some 
uneasiness,)  yet  it  is  for  life ;  and  all  that  men  have 
they  will  give  for  their  lives :  it  is  for  a  kingdom, 
the  kingdom  of  God,  which  we  cannot  otherwise 
obtain  ;  these  halts  and  maims  will  be  the  marks  of 
the  Lord  Jesus,  will  be  in  that  kingdom  scars  of 
honour. 

4.  The  danger  of  not  doing  this.  The  matter  is 
brought  to  this  issue,  that  either  sin  must  die,  or  we 
must  die.  If  we  will  lay  this  Delilah  in  our  bosom, 
it  will  betray  us  ;  if  we  be  ruled  by  sin,  we  shall  in- 
evitably be  ruined  by  it ;  if  we  must  keep  our  two 
hands,  and  two  eyes,  and  two  feet,  we  must  with 
them  be  cast  into  hell.  Our  Saviour  often  pressed 
our  duty  upon  us,  from  the  consideration  of  the  tor- 
ments of  hell,  which  we  run  ourselves  into  if  we  con- 
tinue in  sin.  With  what  an  emphasis  of  terror  are 
those  words  repeated  three  times  here,  TVhere  their 
worm  dieth  not,  and  the  fire  is  not  quenched  1  The 
words  are  quoted  from  Isa.  66.  24.  (1.)  The  reflec- 
tions and  reproaches  of  the  sinner's  own  conscience 
are  the  worm  that  dieth  not ;  which  will  cleave  to 
the  damned  soul  as  the  worms  do  to  the  dead  body, 
and  prey  upon  it,  and  never  leave  it  till  it  is  quite 
devoured.  Son,  remember,  will  set  this  worm  a 
gnawing  ;  and  how  terribly  will  it  bite  with  that 
word,  (Prov.  5.  12,  23.)  How  have  I  hated  instruc- 
tion !  l"he  soul  that  is  food  to  this  worm  dies  not ; 
and  the  worm  is  bred  in  it,  and  one  with  it,  and 
therefore  neither  doth  that  die.  Damned  sinners 
will  be  to  eternity  accusing,  condemning,  and  up- 
braiding, themselves  with  their  own  follies,  which, 
liow  much  soever  they  are  now  in  love  with  them, 
will  at  the  last  bite  like  a  serpent,  and  sting  like  an 
adder.  (2.)  The  wrath  of  God  fastening  upon  a 
guilty  and  polluted  conscience,  is  the  fire  that  is  not 
quenched ;  for  it  is  the  wrath  of  the  living  God,  the 
eternal  God,  into  whose  liands  it  is  a  fearful  thing  to 
fall.  There  are  no  operations  of  the  Spirit  of  grace 
upon  the  souls  of  damned  sinners,  and  therefore 
there  is  nothing  to  alter  the  nature  of  the  fuel,  which 
must  remain  for  ever  combustible  ;  nor  is  there  any 
application  of  the  merit  of  Christ  to  them,  and  there- 
fore there  is  nothing  to  appease  or  quench  the  vio- 
lence of  the  fire.  Dr.  Whitby  shews  that  the  eter- 
nity of  the  torments  of  hell  was  not  only  the  constant 
faith  of  the  Christian  church,  but  had  been  so  of  the 
Jewish  church.  Josephus  says,  The  Pharisees  held 
that  the  siuls  of  the  wicked  were  to  be  punished  with 
perpetual  punishment ;  and  that  there  was  appoint- 
ed for  tliem  a  perpetual  prison.  And  Philo  saith. 
The  punishment  of  the  wicked  is  to  live  for  ei'er 
dying,  and  to  be  for  ever  in  pains  and  griejs  that 
nex'er  cea.se. 

The  two  last  verses  are  somewhat  difficult,  and 
intei-preters  agree  not  in  the  sense  of  them ;  for 
eT.iery  one  in  general,  or  rather  every  one  of  them 
that  are  cast  into  hell,  shall  be  salted  with  fire,  and 
every  sacrifice  shall  be  salted  with  salt.     Therefore 


ST.  MARK,  X. 


403 


have  salt  in  yourseh'es.  [1.  J  It  was  appointed  by 
the  law  of  Moses,  tliat  every  sacrifice  should  be 
salted  with  salt,  not  to  firesenie  it,  (for  it  was  to  be 
immediately  consumed,)  Ijut  because  it  was  the  food 
of  God's  table,  and  no  flesh  is  eaten  without  salt ;  it 
was  therefore  particularly  required  in  the  meat- 
offerings, Lev.  2.  13.  [2.]  The  nature  of  man,  being 
corrupt,  and  as  such  being  called  Jlesh,  (Gen.  6.  3. 
Ps.  78.  39. )  some  way  or  other  must  be  salted,  in 
order  to  its  being  a  sacrifice  to  God.  The  salting 
of  fish  (and  I  think  of  other  tilings)  tliey  call  the 
cu7'ingoi  it.  [3.]  Our  chief  concern  is,  to  present 
ourselves  living  sacrifices  to  the  grace  of  God,  (Rom. 
12.  1.)  and.  in  order  to  our  acceptableness,  we  must 
be  salted  ivilli  salt,  our  corrupt  affections  nmst  be 
subdued  and  mortified,  and  we  must  have  in  our 
souls  a  savour  of  grace.  Thus  the  offering  u/i  or 
sacrificing  oi  the  Gentiles,  is  said  to  be  acceptable, 
being  sanctified  by  the  Holy  Ghost,  as  the  sacrifices 
were  salted,  Rom.  15.  16.  [4.]  Those  that  have 
the  salt  of  grace  must  make  it  appear  that  they  have 
it ;  that  they  have  salt  in  themselves,  a  living  princi- 
ple of  grace  in  their  liearts,  which  works  out  all  cor- 
rupt dispositions,  and  ex'ery  thing  in  the  soul  that 
tends  to  putrefaction,  and  would  offend  our  God,  or 
our  own  consciences,  as  unsavoury  meat  doth.  Our 
speech  must  be  always  with  grace  seasoned  with  this 
salt,  that  no  corrupt  comnuuiication  may  proceed  out 
of  our  mouth,  but  we  may  loath  it  as  much  as  we 
would  to  put  putrid  meat  into  our  mouths.  [5.] 
As  this  gi-acious  salt  will  keep  our  own  consciences 
void  of  offence,  so  it  will  keep  our  conversation  with 
others  so,  that  we  may  not  offend  any  of  Christ's  lit- 
tle ones,  but  may  be  at  peace  one  with  another.  [6.  ] 
We  must  not  only  have  this  salt  of  grace,  but  we 
niust  always  retain  the  relish  and  savour  of  it ;  for 
if  this  salt  lose  its  saltness,  if  a  Christian  revolt  from 
his  Christianity,  if  he  lose  the  savour  of  it,  and  be 
no  longer  under  the  power  and  influence  of  it,  what 
can  recover  him,  or  wherewith  will  ye  season  him  ? 
This  was  said,  Matth.  5.  13.  [7.]  Those  that  pre- 
sent not  themselves  living  sacrifices  to  God's  grace, 
shall  be  made  for  ever  dying  sacrifices  to  \us  justice, 
and,  since  they  would  not  give  honour  to  him,  he 
will  get  him  honour  upon  them  ;  they  would  not 
be  salted  with  the  salt  of  divine  grace,  would  not  ad- 
mit that  to  subdue  their  corrupt  affections,  no,  they 
would  not  submit  to  the  operation,  could  not  bear 
the  corrosives  that  were  necessary  to  eat  out  the 
proud  flesh,  it  was  to  them  like  cutting  off  a  hand, 
or  plucking  out  an  eve  ;  and  therefore  in  hell  they 
shall  be  salted  with  fire ;  coals  of  fire  shall  be  scat- 
tered upon  them,  (Ezek.  10.  2.)  as  salt  upon  the 
meat,  and  brimstone,  (Job  18.  15.)  as  fire  and  brim- 
stone were  rained  on  Sodom  ;  the  pleasures  they 
had  li\-ed  in,  shall  eat  their  flesh,  as  it  were  fire, 
Jam.  5.  3.  The  pain  of  mortifying  the  flesh  now  is 
no  more  to  be  compared  with  tlie  punishment  for  not 
mortifying  it,  than  salting  with  burning.  And  since 
he  had  said,  that  the  fire  of  hell  shall  not  be  quench- 
ed, but  it  might  be  objected,  that  the  fuel  will  not 
last  always,  he  here  intimates,  that  by  the  power  of 
God  It  shall  be  made  to  last  always ;'  for  those  that 
are  cast  into  hell,  will  find  the  fire  to  ha\-e  not  only 
the  corroding  quality  of  salt,  but  its  preserving  qua- 
lity ;  whence  it  is  used  to  signify  that  which  is  last- 
ing; a.  covenant  of  salt  is  a  perpetual  covenant,  and 
Lot's  wife  being  turned  into  a  pillar  of  .salt,  made 
her  a  remaining  monument  of  divine  vengeance. 
Now  since  this  will  certainly  be  the  doom  of  those 
that  do  not  crucify  the  flesh  with  its  affections  and 
lusts,  let  us,  knowing  this  terror  of  the  Lord,  be  per- 
suaded to  do  it 

CHAP.  X. 

In  this  chapter,  we  have,  I.  Christ'.s  dispute  with  the  Pha- 
risees concerning  divorce,  v.  1 . .  12.    II.  The  kind  enter- 


tainment he  gave  to  the  little  cliildren  that  were  brought  to 
him  to  be  blessed,  v.  13. .  16.  III.  His  trial  of  the  rich 
man  that  inquired  what  he  must  do  to  get  to  heaven,  v. 
17..  22.  IV.  His  discourse  with  his  disciples  upon  that  oc- 
casion, concerning  the  peril  of  riches,  (v.  23.  .27.)  and 
tlie  advantage  of  being  impoverished  for  his  sake,  v.  28  . . 
31.  V.  The  repeated  notice  he  gave  his  disciples  of  his 
suflerings  and  death  approaching,  v.  32 . .  34.  VI.  The 
counsel  he  gave  to  James  and  John,  to  think  of  suffering 
with  liim,  rather  than  of  reigning  with  him,  v.  3.5..  45. 
VII.  The  cure  of  Bartimeus,  a  poor  blind  man,  v.  46 .  .  52. 
All  which  passages  of  story  we  had  tlie  substance  of  before, 
Matth.  19.  and  20. 

1.  A  ND  he  arose  from  thence,  and  com- 
J\.  eth  into  the  coasts  of  .Tudea,  by  the 
farther  side  of  Jordan :  and  the  people  re- 
sort unto  him  again ;  and,  as  he  was  wont, 
he  taught  them  again.  2.  And  the  Pha- 
risees caine  to  him,  and  asked  him.  Is  it 
lawful  for  a  man  to  put  away  his  wife  1 
tempting  him.  3.  And  he  answered  and 
said  unto  them.  What  did  Moses  command 
you  ?  4.  And  they  said,  Moses  suffered  to 
write  a  bill  of  divorcement,  and  to  put  her 
away.  5.  And  Jesus  answered  and  said 
unto  them,  For  the  hardness  of  your  heart 
he  wrote  you  this  precept.  6.  But  from 
the  beginning  of  the  creation  God  made 
them  male  and  female.  7.  For  this  cause 
shall  a  man  leave  his  father  and  mother, 
and  cleave  to  his  wife ;  8.  And  they  twain 
shall  be  one  flesh :  so  then  they  are  no 
more  twain,  but  one  flesh.  9.  What 
therefore  God  hath  joined  together,  let  no 
man  put  asunder.  10.  And  in  the  house 
his  disciples  asked  him  again  of  the  same 
matter.  11.  And  he  saith  unto  them. 
Whosoever  shall  put  away  his  wife,  and 
marry  another,  committeth  adulteiy  against 
her.  1 2.  And  if  a  woman  shall  put  away 
her  husband,  and  be  married  to  another, 
she  committeth  adultery. 

Our  Lord  Jesus  was  an  itinerant  Preacher ;  did 
not  continue  long  in  a  place,  for  the  whole  land  of 
Canaan  was  his  parish,  or  diocess,  and  therefore  he 
would  visit  every  part  of  it,  and  give  instructions  to- 
those  in  the  remotest  corners  of  it.  Here  we  have 
him  in  the  coasts  of  Judea,  by  the  further  side  of 
Jordan  eastward,  as  we  found  him,  not  long  since, 
in  the  utmost  borders  westward,  near  Tyre  and 
Sidon.  Thus  was  his  circuit  like  that  of  the  sun, 
from  \vliose  light  and  heat  nothing  is  hid.  Now 
here  we  have  him, 

I.  Resorted  to  by  the  people,  v.  1.  MTierever  he 
was,  they  flocked  after  him  in  crowds  ;  they  came 
to  him  again,  as  they  had  done,  when  he  had  for- 
merly been  in  these  parts,  and,  as  he  was  wont,  he 
taught  them  again.  Note,  Preaching  was  Christ's 
constant  practice  ;  it  was  what  he  was  used  to,  and, 
wlusrever  he  came,  he  did  as  he  was  wont.  In 
Matthew  it  is  said.  He  healed  them;  here  it  is  said. 
He  taught  them :  his  ciires  were  to  confirm  his  doc- 
trine, and  to  recommend  it,  and  his  doctrine  was  to 
explain  his  cures,  and  illustrate  them.  His  teaching 
was  healing  to  poor  souls.  He  taught  them  again. 
Note,  Even  those  whom  Christ  hath  taught,  have 
need  to  be  taught  again.  Such  is  the  fulness  of  the 
Christian  doctrine,  that  there  is  still  more  to  be 
learned  ;  and  such  our  forgetfiilness  that  we  need  to 
be  minded  of  what  we  do  know. 


404  ST.  MARK,  X. 

II.  We  have  him  disjiuted  with  by  the  Pharisees, 
who  envied  tlie  progi-ess  of  his  spiritual  arms,  and 
did  all  they  could  to  obstimct  and  oppose  it ;  to  di- 
vert him,  to  perplex  him,  and  to  prejudice  the  peo- 
ple against  him. 

Here  is,  1.  A  question  they  started  concerning  di- 
vorce ;  (ii.  2.)  Is  it  lawful  for  a  man  to  fiiit  away 
his  wife  ?  This  was  a  good  question,  if  it  had  been 
well  put,  and  with  a  humble  desire  to  know  the 
mind  of  God  in  this  matter ;  but  they  proposed  it, 
temfititig  him,  seeking  an  occasion  against  him,  and 
an  opportunity  to  expose  him,  which  side  soever  he 
should  take  of  the  question.  Ministers  must  stand 
upon  their  guard,  lest,  under  pretence  of  being  ad- 
vised with,  they  be  ensnared. 

2.  Christ's  reply  to  them  with  a  question  ;  {v.  3.) 
What  did  Moses  command  you  ?  This  he  asked 
them,  to  testify  his  respect  to  the  law  of  Moses,  and 
to  shew  that  he  came  not  to  destroy  it ;  and  to  en- 
gage them  to  a  universal  impartial  respect  for  Mo- 
ses's writings,  and  to  compare  one  part  of  them 
with  another. 

3.  The  fair  account  they  gave  of  what  they  found 
in  the  law  of  Moses,  expressly  concerning  divorce, 
V.  4.  Christ  asked.  What  did  Aloses  command  you  ? 
They  own  that  Moses  only  suffered  ov  permitted,  a 
man  to  write  his  wife  a  bill  of  dixwrce,  and  to  put 
her  away,  Deut.  24.  1.  "  If  you  ■jy?// do  it,  you  must 
do  it  in  writing,  delivered  into  her  own  hand,  and 
so  put  her  away,  and  never  return  to  her  again. " 

4.  The  answer  that  Christ  gave  to  their  question, 
in  which  he  abides  by  the  doctrine  he  had  formerly 
laid  down  in  this  case,  (Matth.  5.  32.)  That  who- 
soerier  puts  away  his  wife,  ejccefit  for  fornication, 
causeth  her  to  co/nmit  adultery.  And,  to  clear  this, 
he  here  shews, 

(1.)  That  the  reason  why  Moses,  in  his  law,  per- 
mitted divorce,  was  such,  as  that  they  ought  not  to 
make  use  of  that  permission  ;  for  it  was  only /or  the 
hardness  of  their  hearts,  {v.  5.)  lest,  if  they  were 
not  permitted  to  divorce  their  wives,  they  should 
murder  them  ;  so  that  none  must  put  away  their 
wives  but  such  as  are  willing  to  own  that  their  hearts 
were  so  hard  as  to  need  this  permission. 

(2.)  That  the  account  which  Moses,  in  this /;js- 
tory,  gives  of  the  institution  of  marriage,  affords  such 
a  reason  against  divorce,  as  amounts  to  a  prohibition 
of  it.  So  that  if  the  question  be,  JThat  did  Moses 
command?  {v.  3.)  it  must  be  answered,  "Though 
by  a  temporary  proviso  he  allowed  divorce  to  the 
Jews,  yet  by  an  eternal  reason  he  forbade  it  to  all 
the  children  of  Adam  and  Eve,  and  that  is  it  which 
we  must  abide  by." 

Moses  tells  us,  [1.]  That  God  made  man  male 
and  female,  one  male,  and  onf  female  ;  so  that  Adam 
could  not  put  away  his  wife  and  take  another,  for 
there  was  no  other  to  take,  which  was  an  intimation 
to  all  his  sons,  that  they  m«s?  no?.  [2.]  When  this 
male  and  this  female  were,  by  the  ordinance  of  God, 
joined  together  in  holy  marriage,  the  law  was.  That 
a  man  must  leave  his  father  and  mother,  and  cleave 
to  his  wife;  (v.  7.)  which  intimates  not  only  the 
nearness  of  the  relation,  but  the  pei^petuity  of  it;  he 
shall  so  cleave  to  his  wife  as  not  to  be  separated 
from  her.  [3.  ]  The  result  of  the  relation  is.  That, 
though  they  are  two,  yet  they  are  one,  they  are  one 
flesh,  V.  8.  The  union  between  them  is  the  most 
intimate  that  can  be,  and,  as  Dr.  Hammond  ex- 
presses it,  a  sacred  thing  that  must  not  be  violated. 
[4.]  God  himself  has /oinfrf  them  together ;  he  has 
not  only,  as  Creator,  fitted  them  to  be  comforts  and 
helps  meet  for  each  other,  but  he  has,  in  wisdom 
and  goodness,  appointed  them,  who  a^e  thus  joined 
together,  to  live  together  in  love  till  death  parts 
them.  Marriage  is  not  an  invention  of  men,  but  a 
divine  institution,  therefore  is  to  be  religiously  ob- 
served, and  the  more,  because  it  is  a  figure  of  the 


mystical  inseparable  union  between  Christ  and  his 
church. 

Now  from  all  this  he  infers,  that  men  ought  not  to 
put  their,  wives  asunder  from  them,  whom  God  has 
put  so  near  to  them.  The  bond  which  God  himself 
has  tied,  is  not  to  be  lightly  untied.  They  who  are 
for  divorcing  their  wives  for  every  offence,  would  do 
well  to  consider  what  would  become  of  them,  if  God 
should  in  like  manner  deal  with  them.  See  Isa. 
50.  1.     Jer.  3.  1. 

5.  Christ's  discourse  with  his  disciples,  in  private, 
about  this  matter,  v.  10,  11.  It  was  an  advantage 
to  them,  that  they  had  opportunity  of  personal  con- 
verse with  Christ,  not  only  about  gospel-mysteries, 
but  about  moral  duties,  for  their  further  satisfaction. 
No  more  is  here  related  of  this  private  conference, 
than  the  law  Christ  laid  down  in  this  case — That  it 
is  adultery  for  a  man  to  put  away  his  wife,  and  marry 
another ;  it  is  adultery  against  the  wife  he  puts  away, 
it  is  a  wrong  to  her,  and  a  breach  of  his  contract 
with  her,  v.  11.  He  adds,  Jfa  woman  shall  put 
away  her  hnsband,  that  is,  elope  from  him,  leave 
him  bv  consent,  and  be  married  to  another,  she  com- 
mits adultery,  \y.  12. )  and  it  will  be  no  excuse  at  all 
for  her,  to  sav,  that  it  was  with  the  consent  of  her 
husband.  Wisdom  and  grace,  holiness  and  love, 
reigning  in  the  heart,  will  make  those  commands 
easy,  which  to  the  cai-nal  mind  may  be  as  a  heavy 
yoke. 

1 3.  And  they  brought  young  children  to 
hmi,  that  he  should  touch  them:  and /;« 
disciples  rebuked  those  that  brought  them. 
14.  But  when  Jesus  saw  it,  he  was  much 
displeased,  and  said  unto  them.  Suffer  the 
little  children  to  come  unto  me,  and  forbid 
them  not :  for  of  such  is  the  kingdom  of 
God.  15.  Verily  I  say  unto  you,  Whoso- 
ever shall  not  receive  the  kingdom  of  God 
as  a  litlle  child,  he  shall  not  enter  therein. 
16.  And  he  took  them  up  in  his  arms,  put 
liis  hands  upon  them,  and  blessed  them. 

It  is  looked  upon  as  the  indication  of  a  kind  and 
tender  disposition,  to  take  notice  of  little  children, 
and  this  was  remarkable  in  our  I^ord  Jesus;  which 
is  an  encouragement  not  only  to  little  children  to  ap- 
ply themselves  to  Christ  when  they  are  \'ery  young, 
but  to  gi-own  people,  who  are  conscious  to  them- 
selves of  weakness  and  childishness,  and  of  being, 
through  manifold  infirmities,  helpless  and  useless, 
like  little  children.     Here  we  ha\'e, 

I.  Little  children  brought  to  Christ,  T.  13.  Their 
parents,  or  whoever  they  were  that  had  the  nursing 
of  them,  brought  them  to  him,  that  he  should  touch 
them,  in  token  of  his  commanding  and  confennng  a 
blessing  on  them.  It  doth  not  apjjear  that  they 
needed  any  bodily  cure,  nor  were  they  capable  of 
being  taught ;  but  it  seems,  1.  They  that  had  the 
care  of  them  were  mostly  concerned  about  their 
souls,  their  better  part,  which  ought  to  be  the  prin- 
cipal care  of  all  parents  for  their  children  ;  for  that 
is  the  principal  part,  and  it  is  well  with  them,  if  it 
be  well  with  their  souls.  2.  They  believed  that 
Christ's  blessing  would  do  their  souls  good ;  and 
therefore  to  him  they  bring  them,  that  he  might 
touch  them,  knowing  that  he  could  reach  their 
hearts,  when  nothing  their  parents  could  say  to  them, 
or  do  for  them,  would  reach  them.  We  may  pre- 
sent our  children  to  Christ,  now  that  he  is  in  hea- 
ven, for  from  thence  he  can  reach  them  with  his 
blessing,  and  therein  we  may  act  faith  upon  the  ful- 
ness aiid  extent  of  his  grace,  the  kind  intimations  he 
hath  always  given  of  favour  to  the  seed  of  the  faith- 
ful, the  tenor  of  the  covenant  with  Abraham,  and 


the  promise  to  us  and  to  our  children,  especially  that 
great  promise  of  pouring  his  S/iirit  ufion  our  seed, 
and  \i\s  blessing  w^ion  our  offs/iring,  Isa.  44.  3. 

II.  The  rfwcouragement  which  the  disciples  gave 
to  the  bringing  of  children  to  Christ ;  They  rebuked 
them  that  brought  the?n  ;  as  if  they  had  been  sure 
that  they  knew  their  Master's  mind  in  this  matter, 
whereas  he  had  lately  cautioned  them  not  to  despise 
the  tittle  ones. 

III.  The  encouragement  Christ  gave  to  it.  1. 
He  took  it  very  ill  that  his  disciples  should  keep 
them  off;  IVhen  he  saw  it,  he  ivas  much  disfileased, 
V.  14.  "  What  do  you  mean  .■'  Will  you  hinder  me 
from  doing  good,  from  doing  good  to  the  rising  gene- 
ration, to  the  lambs  of  the  flock .""'  Christ  is  very 
angry  with  his  own  disciples,  if  they  discountenance 
any  in  coming  to  him  themselves,  or  in  bringing 
their  children  to  him.  2.  He  ordered  that  they 
should  be  brought  to  him,  and  nothing  said  or  done 
to  hinder  them  ;  suffer  little  children,  as  soon  as  thev 
are  capable,  to  come  to  me,  to  offer  up  their  suppli- 
cations to  me,  and  to  receive  instinictions  from  me. 
Little  children  are  welcome  betimes  to  the  throne 
of  grace  with  their  Hosannas.  3.  He  owned  them 
as  members  of  his  church,  as  thev  had  Ijecn  of  the 
Jewish  church.  He  came  to  set  up  the  kingdom  of 
God  among  men,  and  took  this  occasion  to  declare 
that  that  kingdom  admitted  little  ch-ildren  to  be  the 
subjects  of  it,  and  gave  them  a  title  to  the  privileges 
of  subjects.  Nay,  the  kingdom  of  God  is  to  be  kept 
up  W)"  sucli :  they  must  be  taken  in  when  they  are 
little  children,  that  they  mav  be  secured  for  here- 
after, to  bear  up  the  name  of  Christ.  4.  That  there 
must  be  something  of  the  temper  and  disposition  of 
little  children  found  in  all  that  Christ  will  own  and 
bless.  We  must  receive  the  kingdom  of  God  ns  lit- 
tle children  ;  {v.  15.)  that  is.  We  must  stand  affected 

■  to  Christ  and  his  grace,  as  little  children  do  to  their 
parents,  nurses,  and  teachers.  We  must  be  inqui- 
sitive, as  children,  must  learn  as  children,  (that  is 
the  learning  age,)  and  in  learning  must  beliex'e, 
Ofiortet  discente?n  credere — .i  learner  /nust  believe. 
The  mind  of  a  child  is  white  paper,  {tabula  rasa, — 
a  mere  blank,)  you  may  write  upon  it  what  you  will ; 
such  must  our  minds  be  to  the  pen  of  the  blessed 
Spirit.  Children  are  under  government ;  so  must 
we  be.  Lord,  nuhat  nvilt  thou  have  me  to  do  ?  We 
must  receive  the  kingdom  of  God  as  the  child  Sa- 
muel did,  S/ieak,  Lord,  for  thy  sen'ant  heareth. 
Little  children  depend  upon  their  parent's  wisdom 
and  care,  are  carried  in  their  arms,  go  where  they 
send  them,  and  take  what  thev  provide  for  them  ; 
and  thus  must  we  receive  t\ie  kingdom  of  God,  with 
an  humble  resignation  of  our  ourselves  to  Jesus 
Christ,  and  an  easy  dependence  upon  him,  both  for 
strength  and  righteousness,  for  tuition,  provision, 
and  a  portion.  5.  He  received  the  children,  and 
gave  them  what  v/as  desired  ;  {v.  16. )  He  took  them 
■up  in  his  arms,  in  token  of  his  affectionate  concern 
for  them  ;  jiut  his  hands  xifion  them,  as  was  de- 
sired, and  blessed  them.  See  how  he  outdid  the 
desires  of  these  parents ;  they  begged  he  would 
touch  them,  but  he  did  more.  (1.)  He  took  them 
in  his  arms.  Nqw  the  scripture  was  fulfilled,  (Isa. 
40.  11.)  He  shall  gather  the  lambs  in  his  arms,  and 
carry  them  in  his  bosom.  Time  was,  when  Christ 
himself  was  taken  up  in  old  Simeon's  arms,  Luke 
2.  28.  And  now  he  took  up  these  children,  not  com- 
plaining of  the  burthen,  (as  Moses  did,  when  he  was 
bid  to  carry  Israel,  that  peevish  child,  in  his  bosom, 
as  a  nursing  father  bears  the  sucking  child.  Numb. 
11.  12.)  but  pleased  with  it.  If  we'^in  a  right  man- 
ner bring  our  children  to  Christ,  he  will  take  them 
up,  not  only  in  the  arms  of  his  power  and  provi- 
dence, but  in  the  arms  of  his  pity  and  grace  ;"(as 
Ezek.  16.  8.)  underneath  them  are  the  everlasting 
anna.    (2.)  He  put  his  hands  ujion  them,  denoting 


ST.  MARK,  X.  405 

the  bestowing  of  his  Spirit  upon  them,  (for  that  is 
the  hand  of  the  Lord,)  and  his  setting  them  apart 
for  himself.  (3.)  He  blessed  them  with  the  spiri- 
tual blessings  he  came  to  give.  Our  children  are 
hajjp)-,  if  they  have  but  the  Mediator's  blessing  for 
their  portion.  It  is  true,  we  do  not  read  that  he 
jjaptized  these  children,  baptism  was  not  fully  set- 
tled as  the  door  of  admission  into  the  church,  till 
after  Christ's  resurrection  ;  but  he  asserted  their 
visible  church-membership,  and  by  another  sign  be- 
stowed those  blessings  upon  them,  which  are  now 
appointed  to  be  conveyed  and  confen-ed  by  baptism, 
the  seal  of  the  promise,  which  is  to  us  and  to  our 
children. 


1 7.  And  when  he  was  gone  forth  into  the 
way,  there  came  one  running,  and  kneeled 
to  him,  and  asked  him,  Good  Master,  what 
shall  I  do  that  I  may  inherit  eternal  life  ? 
1 8.  And  Jesus  said  unto  him,  Why  callest 
thou  me  good  ?  There  is  none  good  but  one, 
that  is,  God.  1 9.  Thou  knowest  the  com- 
mandments. Do  not  commit  adultery.  Do 
not  kill.  Do  not  steal.  Do  not  bear  false 
witness,  Defraud  not.  Honour  thy  father 
and  mother.  20.  And  he  answered  and 
said  unto  him.  Master,  all  these  have  I  ob- 
served from  my  youth.  21.  Then  Jesus 
beholding  him  loved  him,  and  said  unto 
him,  One  thing  thou  lackest :  go  thy  way, 
sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  hea- 
ven :  and  come,  take  up  the  cross,  and  fol- 
low me.  22.  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved :  for  he  had 
great  possessions.  23.  And  Jesus  looked 
round  about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have  riches  en- 
ter into  the  kingdom  of  God  !  24.  And  the 
disciples  were  astonished  at  his  words. 
But  Jesus  answereth  again,  and  saith  unto 
them.  Children,  how  hard  is  it  for  them 
that  trust  in  riches  to  enter  into  the  king- 
dom of  God  !  25.  It  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  for 
a  rich  man  to  enter  into  the  kingdom  of 
God.  26.  And  they  were  astonished  out 
of  measure,  saying  among  themselves.  Who 
then  can  be  saved  ?  27.  And  Jesus  looking 
upon  them  saith.  With  men  it  is  impossi- 
ble, but  not  with  God :  for  with  God  all 
things  are  possible.  28.  Then  Peter  began 
to  say  unto  him,  Lo,  we  have  left  all,  and 
have  followed  thee.  29.  And  Jesus  an- 
swered and  said.  Verily  I  say  unto  you, 
there  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake, 
and  the  gospel's,  30.  But  he  shall  receive 
an  hundred  fold  now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  with  persecutions ;  and 
in  the  world  to  come  eternal  life.    31.  But 


406 


ST.  MARK,  X. 


many  that  are  first  shall  be  last ;  and  the 
last  first. 

Here  is, 

I.  A  hofieful  meeting  between  Christ  and  a  young 
man;  such  he  is  said  to  be,  (Matth.  19.  20 — 22.) 
and  a  ruler,  (Luke  18.  18.)  a  person  of  quality.^ 
Some  circumstances  here  are,  which  we  had  not  m' 
Matthew,  which  make  his  address  to  Christ  very 
pi-omising. 

1.  He  came  running  to  Christ,  which  was  an  in- 
'dication  of  his  liumility  ;  he  laid  aside  the  gravity 
and  grandeur  of  a  ruler,  when  he  came  to  Christ  : 
thus  too  he  manifested  his  earnestness  and  importu- 
nity ;  he  ran  as  one  in  haste,  and  longing  to  be  in 
conversation  with  Christ.  He  had  now  an  opportu- 
nity of  consulting  this  great  Prophet,  in  the  things 
that  belonged  to  his  peace,  and  he  would  not  let  slip 
the  opportunity. 

2.  He  came  to  him  when  he  was  in  the  luay,  in 
the  midst  of  company  :  he  did  not  insist  upon  a  pii- 
vate  conference  with  him  by  night,  as  >ficodemus 
did,  though  like  him  he  was  a  ruler,  but  when  he 
shall Jind  him  without,  will  embrace  that  opportunity 
of  advising  with  him,  and  not  be  ashamed.  Cant.  8.  1. 

3.  He  kneeled  to  him,  in  token  of  the  great  value 
and  veneration  he  had  for  him,  as  a  Teacher  come 
from  God,  and  his  earest  desire  to  be  taught  by  him. 
He  bowed  the  knee  to  the  Lord  Jesus,  as  oiie  that 
■would  not  only  do  obeisance  to  him  now,  but  would 
yield  obedience  to  him  always  ;  he  bowed  the  knee, 
as  one  that  meant  to  bow  the  soul  to  him. 

4.  His  address  to  him  was  serious  and  weighty  ; 
Good  Master,  what  shall  I  do,  that  I  7nay  inherit 
eternal  life  ?  Eternal  life  was  an  article  of  his  creed, 
though  then  denied  by  the  Sadducees,  a  prevailing 
party  ;  he  thinks  it  a  thing  possible,  that  he  may  in- 
herit eternal  life,  looking  upon  it  not  only  as  set  before 
us,  but  as  offered  to  us ;  he  asks.  What  he  shall  do 
now,  that  he  may  be  happy  for  ever  !  Most  men  in- 
quire for  good  to  be  had  in  this  woi-ld,  (Ps.  4.  6. )  any 
good;  he  asks  for  good  to  be  done  in  this  world,  in 
order  to  the  enjoyment  of  the  greatest  good  in  the 
other  world  ;  not,  Who  will  make  us  to  see  good  ? 
But,  "  Who  will  make  us  to  do  good  '/"  He  inquires 
for  ha/ijiiness  in  the  way  of  duty  ;  the  summum  bo- 
num — chief  good  which  Solomon  was  in  quest  of  was 
that  good  for  the  sons  of  men  which  they  should  do, 
Eccl.  2.  3.  Now  this  was,  (1.)  A  very  serious  ques- 
tion in  itself ;  it  was  about  eternal  things,  and  his 
own  concern  in  those  things.  Note,  Then  there  be- 
gins to  be  some  hope  of  people,  when  they  begin  to 
inquire  solicitously,  what  they  shall  do  to  get  to  hea- 
ven. (2.)  It  was  proposed  to  a  right  Person,  one 
that  was  every  way  fit  to  answer  it,  being  himself 
the  Way,  the  Truth,  and  the  Life,  the  triie  way  to 
life,  to  eternal  life  ;  wliocame/rom  heaven,  on  pur- 
pose, first  to  lay  ofien  for  us,  and  then  to  lay  ofien  to 
us;  first  to  make,  and  then  to  make  known,  the  way 
to  heaven.  Note,  Those  who  would  know  what 
they  shall  do  to  be  sa\'ed,  must  apply  themselves  to 
Christ,  and  intjuire  of  him  ;  it  is  jjeculiar  to  the 
Chi-istian  religion,  both  to  shew  eternal  life,  and  to 
shew  the  way  to  it.  (3. )  It  was  proposed  with  a 
good  design — to  be  instructed.  We  find  this  same 
question  put  by  a  lawyer,  not  kneeling,  but  standing 
up,  (Luke  10. '25.)  with  a  bad  design,  to  pick  quar- 
rels with  him  ;  he  temfited  him,  saying.  Master, 
what  shall  I  do  ?  It  is  not  so  much  the  good  words, 
as  the  good  intention  of  them,  that  Christ  looks  at 

5.  Christ  encouraged  this  address,  (1.)  By  assist- 
ing his  faith,  v.  17.  He  called  him  good  Master  ; 
Christ  would  have  him  mean  thereby,  that  he  look- 
ed upon  him  to  be  God,  since  there  is  none  good  but 
one,  that  is  God,  who  is  one,  and  his  name  one, 
Zech.  14.  9.  Our  English  word,  God,  doubtless 
hath  affinity  with  good  ;  as  the  Hebrews  name  God 


by  his  power,  Eluhim,  the  strong  God;  so  we  by 
his  goodness,  the  good  God.  (2.)  By  directing  his 
practice;  (y.  19.)  Jiee/i  the  commandments;  and 
thou  knoivest  what  they  are.  He  mentions  the  six 
commandments  of  the  second  table,  which  prescribe 
our  duty  to  our  neighbour ;  he  inverts  the  order, 
putting  the  seventh  commandment  before  the  sixth, 
to  intimate  that  adultery  is  a  sin  no  less  heinous  than 
murder  itself.  The  fifth  commandment  is  here  put 
last,  as  that  which  should  especially  be  remembered 
and  observed,  to  keep  us  to  all  the  rest.  Instead  of 
the  tenth  commandment.  Thou  shall  not  covet,  our 
Saviour  here  puts,  Defraud  not.  Mi,  d9rc,Ttfiii-H! — 
that  is,  saith  Dr.  Hammond,  "  Thou  shalt  rest  con- 
tented with  thy  own,  and  not  seek  to  increase  it  by 
the  diminution  of  other  men's. "  It  is  a  rale  of  jus- 
tice not  to  advance  or  enrich  ourselves  by  doing 
wrong  or  injury  to  any  other. 

6.  The  young  man  bid  fair  for  heaven,  having  been 
free  from  any  open  gross  violations  of  the  divine 
commands.  Thus  far  he  was  able  to  say  in  some 
measure,  (t.  20.)  Master,  all  these  have  I  observed 
from  my  youth.  He  thought  he  had,  and  his 
neighbours  thought  so  too.  Note,  Ignorance  of  the 
extent  and  spiritual  nature  of  the  divine  law,  makes 
people  think  themselves  in  a  better  condition  than 
really  they  are.  Paul  was  alive  without  the  law. 
But  when  he  saw  that  to  be  spiritual,  he  saw  him- 
self to  be  carnal,  Rom.  7.  9,  14.  However,  he  that 
could  say  he  was  free  from  scandalous  sin,  went  fur- 
ther than  many  in  the  way  to  eternal  life,  ^ut 
though  we  know  nothing  by  ourselves,  yet  are  we 
not  thereby  justified. 

7.  Christ  had  a  kindness  for  him  ;  Jesus  beholding 
him,  loved  him,  v.  21.  He  was  pleased  to  find  that 
he  had  lived  inoffensively,  and  pleased  to  see  that 
he  was  inquisitive  how  to  live  better  than  so.  Chiist 
particularly  loves  to  see  young  people,  and  rich  peo- 
ple, asking  the  way  to  heaven,  with  their  faces  thi- 
therward. 

II.  Here  is  a  sorrowful  parting  between  Christ 
and  this  young  man. 

1.  Christ  gave  him  a  command  of  trial,  by  which 
it  would  appear  whether  he  did  in  sincerity  aim  at 
eternal  life,  and  press  towards  it  :  he  seemed  to  have 
his  heart  much  upon  it,  and,  if  so,  he  is  what  he 
should  be ;  but  has  he  indeed  his  heart  upon  it .' 
Bring  him  to  the  touchstone.  (1.)  Can  he  find  in 
his  heart  to  part  with  his  riches  for  the  service  of 
Christ  ?  He  hath  a  good  estate,  and  now,  shortly, 
at  the  first  founding  of  the  Christian  church,  the  ne- 
cessity of  the  case  will  require  that  those  who  have 
lands,  sell  them,  and  lay  the  money  at  the  apostles' 
feet ;  and  how  will  he  dispense  with  that  ?  Acts  4. 
34.  After  a  while,  tribulation  and  persecution  will 
arise,  because  of  the  word  ;  and  he  must  be  forced 
to  sell  his  estate,  or  have  it  taken  from  him,  and  how 
will  he  like  that  ?  Let  him  know  the  worst  now  ;  if 
he  will  not  come  up  to  these  terms,  let  him  quit  his 
pretensions  ;  as  good  at  first  as  at  last.  "  51?//  what- 
soever thou  hast  o\-er  and  above  what  is  necessaiy 
for  thy  support :"  probably,  he  had  no  family  to  pro- 
vide for  ;  let  him  therefore  be  a  father  to  the  poor, 
and  make  them  his  heirs.  Every  man,  according  to 
his  ability,  must  relieve  the  poor,  and  be  content, 
when  there  is  occasion,  to  straiten  himself  to  do  it. 
Worldly  wealth  is  given  us,  not  only  as  maintenance 
to  bear  our  charges  through  this  world,  according  to 
our  place  in  it,  but  as  a  talejit  to  be  used  and  employ- 
ed for  the  glory  of  our  great  Master  in  the  world, 
who  hath  so  ordered  it,  that  the  poor  we  should  have 
always  with  us  as  his  receivers.  (2. )  Can  he  find  in 
his  heart  to  go  through  the  hardest  costliest  ser\'i 
ces  he  may  be  called  to  as  a  disciple  of  Christ,  and 
depend  upon  him  for  a  recompence  in  heaven  ?  He 
asks  Christ  what  he  shaU  do,  more  than  he  has  done, 
to  obtain  eternal  life ;  and  Christ  puts  it  to  him. 


•whether  he  has  indeed  that  firm  belief  of,  and  that  I 
high  value  for,  eternal  life,  that  he  seems  to  have.  | 
Doth  he  really  believe  there  is  a  treasure  in  heaven 
sufficient  to  make  up  all  he  can  leave,  or  lose,  or  lay 
out,  for  Christ  ?  Is  he  willing  to  deal  with  Christ 
u/1071  trust?  Can  he  give  him  credit  for  all  he  is 
worth  ;  and  be  willing  to  bear  a  present  cross,  in  ex- 
pectation of  a  future  crown  ? 

2.  Upon  this  he  flew  off;  {v.  22.)  He  was  sad  at 
that  saying  ;  was  sorry  tliat  he  could  not  be  a  fol- 
lower of  Clirist,  upon  any  easier  terms  than  leaving 
all  to  follow  him  ;  that  he  could  not  lay  hold  on 
eternal  life,  and  kee/i  hold  of  his  temporal  posses- 
sions too.  But,  since  he  could  not  come  up  to  the 
terms  of  disciplesliip,  he  was  so  fair  as  not  to  pre- 
tend to  it ;  He  went  away  grieved .  Here  appeared 
the  truth  of  that,  (Matth.  6.  24.)  Ye  cannot  serve 
God  and  mammon  ;  while  he  held  to  mammon,  he 
did  in  effect  des/iise  Christ,  as  all  those  do  who  pre- 
fer the  world  before  him.  He  bids  for  what  he  has 
a  mind  for  in  the  market,  yet  goes  away  grieved, 
and  leaves  it,  because  he  cannot  have  it  at  his  own 
price.  Two  words  to  a  bargain.  Motions  are  not 
marriages.  That  which  ruined  this  young  man, 
was,  he  had  great  fiossessions  :  thus  the  prosjierity 
of  fools  destroys  them,  and  those  who  spend  their 
days  in  wealtli,  are  tempted  to  say  to  God,  Depart 
from  us ;  or  to  their  hearts.  Depart  from  God. 

III.  Here  is  Christ's  discourse  with  his  disciples. 
We  are  tempted  to  wisli  that  Christ  had  mollified 
that  saying  which  friglitened  this  young  gentleman 
from  following  him,  and,  by  any  explanation,  taken 
off  tlie  harsliness  of  it :  but  he  knew  all  men's 
hearts  ;  he  would  not  court  him  to  be  his  follower, 
because  he  was  a  rich  man  and  a  ruler  ;  but,  if  he 
will  go,  let  liim  go.  Christ  will  keep  no  man  against 
his  will ;  and  therefore  we  do  not  find  that  Christ 
called  him  back,  but  took  this  occasion  to  instruct 
his  disciples  in  two  things. 

1.  The  difficulty  of  the  salvation  of  those  who  have 
an  abundance  of  this  world  ;  because  there  are  few, 
who  have  a  deal  to  leave,  that  can  be  persuaded  to 
leave  it  for  Christ,  or  to  lay  it  out  in  doing  good. 

(1.)  Christ  asserts  this  here;  He  looked  about 
upon  his  disciples,  because  he  would  have  them  all 
take  notice  of  what  he  said,  that  by  it  they  might 
have  their  judgments  rightly  informed,  and  their 
mistakes  rectified,  concerning  worldly  wealth,  which 
they  were  a]3t  to  over-rate  ;  How  hardly  shall  they 
t'jho  have  riches  enter  into  the  kingdom  of  God  J  v. 

23.  They  have  many  temptations  tagrapple  witli, 
and  many  difficulties  to  get  over,  whicli  lie  not  in  the 
way  of  poor  people.     But  he  explains  himself,  z'. 

24.  where  he  calls  the  disciples  children,  because  as 
such  they  should  he  taught  by  him,  and  portioned 
by  liim  with  better  things  than  this  young  man  left 
Christ  to  cleave  to  ;  and  whereas  he  had  said.  How 
hardly  will  those  that  haxte  riches  get  to  heaven .' 
here  he  tells  them,  that  the  danger  arose  not  so 
much  from  their  having  riches  as  from  the  trusting 
to  them,  and  placing  their  confidence  in  them,  ex- 
pecting protection,  provision,  and  a  portion,  fi-om 
them  ;  saying  that  to  their  gold,  which  they  should 
sav  only  to  their  God,  Thou  art  my  hope.  Job  31.  24. 
They  that  have  such  a  value  as  this  for  the  wealth 
of  tlie  world,  will  never  be  brought  to  put  a  right 
value  upon  Christ  and  his  grace.  They  that  have 
ever  so  much  riches,  but  do  not  trust  in  them,  that 
see  the  vanity  of  them,  and  their  utter  insufficiency 
to  make  a  soul  happy,  have  got  over  the  difficulty, 
and  can  easily  part  with  them  for  Christ :  but  they 
that  have  ever  so  little,  if  they  set  their  hearts  upon 
that  little,  and  place  their  happiness  in  it,  it  will 
keep  them  from  Christ.  He  enforces  this  assertion 
with,  XK  25.  It  is  easier  for  a  cayyiel  to  go  through 
the  eye  of  a  needle,  than  for  a  rich  man,  that  trusts 
in  riches,  or  inclines  to  do  so,  to  enter  into  the  king- 


ST.  MARK,  X.  407 

dom  of  God.  The  disproportion  here  seems  so 
gi-eat,  (though  the  more  so,  the  more  it  answers  the 
intention,)  that  some  have  laboured  to  bring  the 
camel  and  the  eye  of  the  needle  a  little  nearer  to- 
gether. [1.]  Some  imagine  there  might  be  some 
wicket  gate,  or  door,  to  Jerusalem,  commonly 
known  by  the  name  of  the  needle's  eye,  for  its  strait- 
ness,  through  which  a  camel  could  not  be  got,  un- 
less he  were  unloaded,  and  made  to  kneel,  as  those 
camels,  Gen.  24.  11.  So  a  rich  man  cannot  get  to 
heaven,  unless  he  be  willing  to  part  with  the  bur- 
then of  his  worldly  wealth,  and  stoop  to  the  duties 
of  a  humble  religion,  and  so  enter  in  at  the  strait 
gate.  [2.  ]  Others  suggest  that  the  word  we  trans- 
late a  camel,  sometimes  signifies  a  cable  rope,  which, 
though  not  to  be  got  through  a  needle's  eye,  yet  is 
of  greater  affinity  to  it.  A  rich  man,  compared  with 
the  poor,  is  as  a  cable  to  a  single  thread,  stronger, 
but  not  so  pliable,  and  it  will  not  go  through  the 
needle's  eye,  unless  it  be  untwisted.  So  the  rich  man 
must  be  loosed  and  disentangled  from  his  riches, 
and  then  there  is  some  hope  of  him,  that  thread  by 
thread  he  may  be  got  through  the  eye  of  the  needle, 
otherwise  he  is  good  for  nothing  but  to  cast  anchor 
in  the  earth. 

(2. )  This  truth  was  very  sui-prising  to  the  disci- 
ples ;  They  were  astonished  at  his  words,  v.  24. 
They  were  astonished  out  of  measure,  and  said 
among  themselves,  Who  then  can  be  saved?  They 
knew  what  were  generally  the  sentiments  of  the 
Jewish  teachers — that  the  Spirit  of  God  chooses  to 
reside  upon  rich  men  :  nay,  they  knew  what  abun- 
dance of  promises  there  were,  in  the  Old  Testa- 
ment, of  temporal  good  things  ;  they  knew  likewise 
that  all  either  are  rich,  or  fain  would  be  so,  and  that 
they  who  are  rich  have  so  much  the  larger  opportu- 
nities of  doing  good,  and  therefore  were  amazed  to 
hear  that  it  should  be  so  hard  for  rich  people  to  go 
to  heaven. 

( 3. )  Christ  reconciled  them  to  it,  by  referring  it  to 
the  almighty  power  of  God,  to  help  even  rich  peo- 
ple over  the  difficulties  that  lie  in  the  way  of  their 
sah'ation  ;  {v.  23.)  He  looked  upon  them,  to  engage 
their  attention,  and  said,  "  With  men  it  is  impossi- 
ble;"  rich  people  cannot  by  their  own  skill  or  re- 
solution get  over  these  difficulties,  but  the  grace  of 
God  can  do  it,  for  with  him  all  things  are  possible. 
If  the  righteous  scarcely  are  saved,  much  more  may 
we  say  so  of  the  rich  ;  and  therefore,  when  any  get 
to  heaven,  they  must  give  all  the  glory  to  God,  who 
worketh  in  them  both  to  will  and  to  do. 

2.  The  greatness  of  the  salvation  of  those  that 
have  but  a  little  of  this  world,  and  !ea\'e  it  for  Christ. 
This  he  speaks  of,  upon  occasion  of  Peter's  mention- 
ing what  lie  and  the  rest  of  the  disciples  had  left  to 
follow  him  ;  Behold,  (saith  he,)  we  have  left  all,  to 
follow  thee,  v.  28.  "You  have  done  well,"  saith 
Christ,  "  and  it  will  prove  in  the  end  that  you  have 
done  well  for  yoursehes ;  you  shall  be  abundantly 
recompensed,  and  not  only  you  shall  be  reimbursed, 
who  have  left  but  a  little,  but  those  that  have  ever 
so  much,  though  it  were  so  much  as  this  young  man 
had,  that  could  not  persuade  himself  to  quit  it  for 
Christ ;  yet  they  shall  have  much  more  than  an 
equivalent  for  it.  (1.  )The  loss  is  supposed  to  be 
very  gi-eat ;  he  specifies,  [1.]  ^A'orldly  wealth; 
houses  are  here  put  first,  and  lands  last.  If  a  man 
quit  his  house,  which  should  be  for  his  habitation, 
and  his  land,  which  should  be  for  his  maintenance, 
and  so  make  himself  a  beggar  and  an  outcast,  this 
has  been  the  choice  of  suffering  saints  ;  "Farewell 
houses  and  lands,  though  ever  so  convenient  and  de- 
sirable, though  the  inheritance  of  fathers,  for  the 
house  which  is  from  heaven,  and  the  inheritance  of 
the  saints  in  light,  where  are  many  mansions."  [2.] 
Dear  relations,  father  and  mother,  wife  and  chil- 
dren, brethren  and  sisters  ;  in  these,  as  much  as  in 


408 


ST.  MARK,  X. 


any  temporal  blessing,  the  comfort  of  life  is  bound 
up ;  (without  tliese,  the  world  would  be  a  wilder- 
ness ;)  yet,  when  we  must  either  forsake  these,  or 
Christ,  we  must  remember,  that  we  stand  in  nearer 
relation  to  Christ  than  we  do  to  any  creature  ;  and 
therefore,  to  keep  in  with  him,  we  must  be  content 
to  break  with  all  the  world,  and  say  to  father  and 
mother,  as  Levi  did,  /  have  not  knoitm  you.  The 
gi'eatest  trial  of  a  good  man's  constancy,  is,  when 
his  love  to  Christ  comes  to  stand  in  competition  with 
a  love  that  is  lawful,  nay,  that  is  his  duty.  It  is  easy 
to  such  a  one  to  forsake  a  lust  for  Christ,  for  he  hath 
that  within  him  that  rises  against  it ;  but  to  forsake 
a  father,  a  brother,  a  ivife,  for  Christ,  that  is,  to  for- 
sake those  whom  he  knows  he  must  love,  is  hard. 
And  yet  he  must  do  so,  rather  than  deny  or  disown 
Christ.  Thus  great  is  the  loss  supposed  to  be  ;  but 
it  iS  for  Christ's  sake,  that  he  may  be  honoured,  and 
the  gosfiel's,  that  that  may  be  promoted  and  propa- 
gated. It  is  not  the  suffering,  but  the  cause,  that 
makes  the  martyr.  And  therefore,  (2.)  The  ad- 
vantage will  be  great.  [1.]  They  shall  receive  a 
hundredfold  in  this  time,  houses,  and  brethren,  and 
sisters ;  not  in  s/iecie,  but  that  wliich  is  equivalent. 
He  shall  have  abundance  of  comfoit  while  he  lives, 
sufficient  to  make  up  all  liis  losses  ;  his  relation  to 
Christ,  his  communion  with  his  saints,  and  his  title 
to  eternal  life,  shall  be  to  him  brethren,  and  sisters, 
and  houses,  and  all.  God's  pro\idence  gave  Jolj 
double  to  what  he  had  had,  but  suffering  Christians 
shall  have  a  hundredfold  in  the  comforts  of  the  Spi- 
rit, sweetening  their  creature-comforts.  But  ob- 
serve. It  is  added  here  in  Mark,  "-vith  persecutions. 
Even  when  they  are  gainers  by  Christ,  let  them  still 
expect  to  be  sufferers  for  him  ;  and  not  to  be  out  of 
the  reach  of  persecution,  till  they  come  to  heaven. 
Nay,  T!\\e  persecutions  seem  to  come  in  here  among 
the  receivings,  in  this  present  time  ;  for  unto  you  it 
is  given,  not  only  to  believe  in  Christ,  but  also  to 
suffer  for  his  name;  yet  this  is  not  all,  [2.]  They 
shall  have  eternal  life  in  the  ivorld  to  come.  If  they 
receive  a  hundred-fold  in  this  world,  one  would  think 
they  should  not  be  encouraged  to  expect  any  more. 
Yet,  as  if  that  were  a  smaU  matter,  they  shall  have 
life  eternal  into  the  bargain ;  which  is  more  than  ten 
thousand-fold,  ten  thousand  times  told,  for  all  their 
losses.  But  because  tliey  talked  so  much,  and  really 
more  than  became  them,  of  leaving  all  for  Christ, 
he  tells  them,  though  they  were  first  called,  that 
there  should  be  disciples  called  after  them,  that 
should  be  preferred  before  tliem  ;  as  St.  Paul,  who 
was  one  born  out  of  due  time,  and  yet  laboured  more 
abundantly  than  all  the  rest  of  the  apostles,  1  Cor. 
15.  10.     Then  the. first  were  last,  and  the  \a.sijirst. 

32.  And  they  were  in  the  way  going  up 
to  Jerusalem  ;  and  Jesus  went  before  them : 
and  they  were  amazed ;  and  as  they  follow- 
ed, they  were  afraid.  And  he  took  agair 
the  twelve,  and  began  to  tell  them  what 
things  should  happen  unto  him,  33.  Say- 
ing, Behold,  we  go  up  to  Jerusalem ;  and 
the  Son  of  man  shall  be  delivered  unto  the 
chief  priests,  and  imto  the  Scribes ;  and 
they  shall  condemn  him  to  death,  and  shall 
deliver  him  to  the  Gentiles  :  34.  And  they 
shall  mock  him,  and  shall  scourge  him,  and 
shall  spit  upon  him,  and  shall  kill  him :  and 
the  third  day  he  shall  rise  again.  35.  And 
James  and  John,  the  sons  of  Zebedee,  come 
unto  him,  saying.  Master,  we  would  that 
thou  shouldest  do  for  us  whatsoever  we 


shall  desire.  36.  And  he  said  unto  them, 
What  would  ye  that  I  should  do  for  you  ? 
37.  They  said  unto  him,  Grant  unto  us  that 
we  may  sit,  one  on  thy  right  hand,  and  the 
other  on  thy  left  hand,  in  thy  glory.  38. 
But  Jesus  said  unto  them.  Ye  know  not 
what  ye  ask :  can  ye  drink  of  the  cup  that 
I  drink  of  ?  and  be  baptized  with  the  bap- 
tism that  I  am  baptized  with  1  39.  And 
they  said  unto  him.  We  can.  And  Jesus 
said  unto  them.  Ye  shall  indeed  drink  of 
the  cup  that  I  drink  of;  and  with  the  bap- 
tism that  I  am  baptized  withal  shall  ye  be 
baptized :  40.  But  to  sit  on  my  right  hand 
and  on  my  left  hand  is  not  mine  to  give ; 
but  it  shall  be  given  to  them  for  whom  it  is 
prepared.  41.  And  when  the  ten  heard  it, 
they  began  to  be  much  displeased  with 
James  and  John.  42.  But  Jesus  called 
them  to  him,  and  saith  unto  them.  Ye  know 
that  they  which  are  accounted  to  rule  over 
the  Gentiles  exercise  lordship  over  them; 
and  their  great  ones  exercise  authority  upon 
them.  43.  But  so  shall  it  not  be  among 
you :  but  whosoever  will  be  great  among 
you,  shall  be  your  minister :  44.  And  who- 
soever of  you  will  be  the  chiefest,  shall  be 
servant  of  all.  45.  For  even  the  Son  of 
man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  hfe  a  ransom  for 
many. 

Here  is, 

I.  Christ's  prediction  of  his  own  sufferings ;  this 
string  he  hai-ped  mucli  upon,  though  in  the  ears  of 
his  disciples  it  sounded  ver\'  harsh  and  unpleasing. 

1.  See  here  how  bold  he  was;  when  they  were 
going  up  to  Jerusalem,  Jesus  went  before  them,  as 
the  Cafitain  of  our  salvation,  that  was  now  to  be 
?nade  /lerfect  through  sufferings,  v.  32.  Thus  he 
shewed  himself  forward  to  go  on  with  his  undertak- 
ing, even  when  he  came  to  tlie  hardest  part  of  it. 
Now  that  the  time  was  at  hand,  he  said,  Lo,  I  come; 
so  far  was  he  from  drawing  back,  tliat  now,  more 
than  ever,  he  pressed  forward.  Jesus  went  before 
them,  and  they  were  amazed.  They  began  now  to 
consider  what  imminent  danger  they  ran  themselves 
into,  when  they  went  to  Jemsalem  ;  how  very  mali- 
cious the  Sanhedrim,  which  sat  there,  was  against 
their  Master  and  them  ;  and  they  were  ready  to 
tremlile  at  the  thought  of  it.  To  hearten  them, 
therefore,  Christ  went  before  them.  "  Come,"  saith 
he,  "surely  you  will  venture  where  your  Master 
ventures."  Note,  When  we  see  ourselves  entering 
upon  sufferings,  it  is  encouraging  to  see  our  Master 
go  before  us.  Or,  He  went  before  them,  and  there- 
fore they  were  amazed,  they  admired  to  see  with 
what  cheerfulness  and  alacrity  he  went  on,  though 
he  knew  he  was  going  to  suffer  and  die.  Note, 
Christ's  courage  and  constancy  in  going  on  with  his 
undertaking  for  our  salvation,  are,  and  will  be,  the 
wonder  of  all  his  disciples. 

2.  See  here  how  timorous  and  faint-hearted  his 
disciples  were ;  As  they  followed,  they  were  afraid, 
afraid  for  themselves,  as  being  ajiprehensive  of  their 
own  danger;  and  justly  might  tliev  be  ashamed  of 
their  being  thus  afraid.  Their  Master's  courage 
should  have  put  spirit  into  them. 


ST.  MARK,  X. 


409 


3.  See  here  what  method  he  took  to  silence  their 
fears.  He  did  not  go  about  to  make  the  matter  bet- 
ter than  it  was,  nor  to  fted  them  with  hopes  that  he 
might  escape  the  storm,  but  told  them  again,  what 
he  had  often  told  them  before,  the  tlihigs  that  should 
hafifien  to  him.  He  knew  the  worst  of  it,  and  there- 
fore went  on  thus  boldlv,  and  he  will  let  them  know 
the  worst  of  it.  Come,  he  not  afraid ;  for,  (1.)  There 
is  no  remedy,  the  matter  is  determined,  and  cannot 
be  avoided.  (2. )  It  is  only  the  Son  of  man  that  shall 
suflFer ;  their  time  of  suffering  was  not  at  hand,  he 
will  now  provide  for  their  security.  (3.)  He  shall, 
rise  again ;  the  issue  of  his  sufferings  will  be  glorious 
to  himself,  and  advantageous  to  all  that  are  his,  v. 
^i,  34.  The  method  and  particulars  of  Christ's  suf- 
ferings are  more  largely  foretold  here  than  in  anv 
other  of  the  predictions — that  he  shall  first  be  deli- 
vered up  by  Judas  to  the  chief  firiests  and  the  Scribes; 
that  they  shall  condemn  him  to  death,  but,  not  hav- 
ing power  to  put  him  to  death,  shall  delixier  him  to 
the  Gentiles,  to  the  Roman  powers,  and  they  shall 
mock  him,  and  scourge  him,  and  s/iit  u/ion  him,  and 
kill  him.  Christ  had  a  perfect  foresight,  not  only 
of  his  own  death,  but  of  all  the  aggravating  circum- 
stances of  it ;  and  yet  he  thus  went  forth  to  meet  it. 
II.  The  check  he  gave  to  two  of  his  disciples  for 
their  ambitious  request.  This  story  is  much  the 
same  here  as  we  had  it  in  Matth.  20.  20.  Only  there 
they  are  said  to  have  made  their  request  by  their 
mother,  here  they  are  said  to  make  it  themselves ; 
she  introduced  them,  and  presented  their  petition, 
and  then  they  seconded  it,  and  assented  to  it. 

Note,  1.  As,  on  the  one  hand,  there  are  some  that 
do  not  use,  so,  on  the  other  hand,  there  are  some 
that  abuse,  the  great  encouragements  Christ  has 
eiven  us  in  prayer.  He  hath  said,  Ask,  and  it  shall 
be  given  you  ;  and  it  is  a  commendable  faith  to  ask 
for  the  great  things  he  has  promised  ;  but  it  was  a 
culpable  presumption  in  these  disciples  to  make  such 
a  boundless  demand  upon  their  Master  ;  Il'e  would 
that  thou  shouldest  do  for  us  whatsoener  weshall  de- 
sire. We  had  much  better  leave  it  to  him  to  do  for 
us  what  he  sees  fit,  and  he  will  do  more  than  we  can 
desire,  Eph.  3.  20. 

2.  We  must  be  cautious  how  we  make  general 
promises.  Christ  would  not  engage  to  do  for  them 
whatever  they  desired,  but  would  know  from  them 
what  it  was  they  did  desire  ;  IVhat  would  ye  that  I 
should  do  for  you  ?  He  would  have  them  go  on  with 
their  suit,  that  they  might  be  made  ashamed  of  it. 
_  3.  Many  have  been  led  into  a  snare  by  false  no- 
tions of  Christ's  kingdom,  as  if  it  were  of 'this  world, 
and  like  the  kingdoms  of  the  potentates  of  this  world. 
James  and  John  conclude.  If  Christ  rise  atrain,  he 
must  be  a  king,  and  if  he  be  a  king,  his  apostles  must 
be  peers,  and  one  of  these  would  willingly  be  the 
Primus  par  regni— The  first  peer  of  the  realm,  and 
the  other  next  him,  like  Joseph  in  Pharaoh's  court, 
or  Daniel  in  Darius's. 

4.  Worldlv  honour  is  a  glittering  thing,  with  which 
the  eyes  of  Christ's  own  disciples  have  many  a  time 
been  dazzled.  WTiereas  to  be  good  should  be  more 
our  care  than  to  look  great,  or  to  "have  the  pre-emi- 
nence. 

5.  Our  weakness  and  short-sightedness  appear  as 
much  in  our  prayers  as  in  any  thing.  M'e  cannot 
order  our  speech,  when  we  speak  to  God,  bv  reason 
of  darkness,  both  concerning  him  and  concerning 
ourselves.  It  is  folly  to  prescribe  to  God,  and  wis- 
dom to  swiscribe. 

6.  It  is  the  will  of  Christ  that  we  should  prepare 
for  sufferings,  and  leave  it  to  him  to  recompense  us 
for  them.  He  needs  not  be  put  in  mind,  as  Ahasue- 
rus  did,  of  the  ser\-ices  of  his  people,  nor  can  he  for- 
get their  woi-k  of  faith  and  labour  of  love.  Our  care 
must  be,  that  we  mav  have  wisdom  and  gi-ace  to 
know  how  to  suffer  with  him,  and  then  we  may  tmst 

Vol.  v.— 3  F 


him  to  provide  in  the  best  manner  how  we  shall 
reign  with  him,  and  when,  and  where,  and  what,  the 
degrees  of  our  glory  shall  be. 

111.  The  check  he  gave  to  the  rest  of  the  disci- 
ples, for  their  uneasinuss  at  it ;  They  began  to  be 
much  displeased,  to  ha\e  indignation  about  James 
and  Jolm,  v.  41.  They  were  angry  at  them  for 
affecting  precedency,  not  because  it  did  so  ill  become 
the  disciples  of  Christ,  but  because  each  of  them 
hoped  to  have  it  himself.  When  the  Cynic  tram- 
pled on  Alexander's  foot-cloth,  with  Calco  fastum 
Alexandri — J\'o'w  I  tread  on  Alexander's  pride,  he 
was  seasonably  checked  with  Sed  majori  fastu — But 
with  greater  pride  of  thine  own.  So  these  discover- 
ed their  own  ambition,  in  their  displeasure  at  the 
ambition  of  James  and  John  ;  and  Christ  took  this 
occasion  to  warn  them  against  it,  and  all  their  suc- 
cessors in  the  ministry  of  the  gospel,  n.  '42/43.  He 
called  them  to  him  in  a  familiar  way,  to  give  them 
an  example  of  condescension,  then  when  he  was  re- 
proving their  ambition,  and  to  teach  them  never  to 
bid  their  disciples  keep  their  distance.  He  shews 
them, 

1.  That  dominion  was  generally  abused  in  the 
world  ;  iy.  42. )  They  that  seem  to  rule  over  the  Gen- 
tiles, that  ha\e  the  name  and  title  of  rulers,  they  ex- 
ercise lordship  over  them,  that  is  all  they  study  and 
aim  at,  not  so  much  to  protect  them,  and  provide  for 
their  welfare,  as  to  exercise  authority  upon  them ; 
they  will  be  obeyed,  aim  to  be  arbitrary,  and  to  have 
their  will  in  evei-y  thing.  Sic  volo,  sic  jubeo,  stat 
pro  ratione  voluntas —  Thus  I  will,  thus  I  command ; 
my  good  pleasure  is  my  law.  Their  care  is,  what 
they  shall  get  by  their  subjects  to  support  their  own 
pomp  and  grandeur,  not  what  they  shall  do  for  them, 

2.  That  therefore  it  ought  not  to  be  admitted  into 
the  clntrch  ;  "  It  shall  not  be  so  among  you;  those 
that  shall  be  put  under  your  charge,  must  be  as  sheep 
under  the  charge  of  the  shepherd,  who  is  to  tend 
them  and  feed  them,  and  be  a  seiwant  to  them,  not 
as  horses  under  the  command  of  the  driver,  that 
works  them  and  beats  them,  and  gets  his  penny- 
worths out  of  them.  He  that  affects  to  be  great  and 
chief,  that  thrusts  himself  into  a  secular  dignity  and 
dominion,  he  shall  be  sen<ant  of  all,  he  shall  be  mean 
and  contemptible  in  the  eyes  of  all  that  are  -vise  and 
good  ;  he  that  exalteth  himself  shall  be  abased."  Or 
rather,  "  He  that  would  be  truly  great  and  chief, 
he  must  lay  out  himself  to  do  good  to  all,  must  stoop 
to  the  meanest  services,  and  labour  in  the  hardest 
services.  Those  not  only  shall  be  most  honoured 
hereafter,  but  are  most  honourable  now,  who  are 
most  useful."  To  convince  them  of  this,  he  sets 
before  them  his  own  example;  (x>.  45.)  "The  Son 
of  man  submits  first  \a  the  gi-eatest  hardships  and 
hazards,  and  then  enters  into  his  glory,  and  can  you 
expect  to  come  to  it  any  other  way  ;  or  to  have  more 
ease  and  honour  than  he  has  ?  (l.)  He  takes  upon 
him  the  form  of  a  sen'ant,  com'es  not  to  be  minister- 
ed to,  and  waited  upon,  but  to  minister,  and  wait  to 
be  gracious.  (2.)  He  becomes  obedient  to  death, 
and  to  its  dominion,  for  he  gii'es  his  life  a  ransom  for 
many  ;  did  he  die  for  the  benefit  of  good  people,  and 
shall  not  we  study  to  live  for  their  benefit } 

46.  And  they  came  to  Jericho :  and  as 
he  went  out  of  Jericho  with  his  disciples, 
and  a  ereat  number  of  people,  blind  Barti- 
meus,  the  son  of  Timeus,  sat  by  the  high- 
way side,  bep^ging.  47.  And  when  he  heard 
that  it  was  Jesus  of  Nazareth,  he  began  to 
cry  out,  and  say,  Jesus,  thov  son  of  David, 
have  mercy  on  me.  48.  And  many  charg- 
ed liim  that  he  should  hold  his  peace :  but 


410  ST.  MARK,  XL 

he  cried  the  more  a  great  deal,  Thou  son 
of  David,  have  mercy  on  me.  49.  And 
Jesus  stood  still,  and  commanded  him  to  be 
called.  And  tliey  call  the  blind  man,  say- 
ing; unto  him.  Be  of  good  comfort,  rise ;  he 
calleth  thee.  50.  And  he,  casting  away 
his  garment,  rose,  and  came  to  Jesus.  51. 
And  Jesus  answered  and  said  unto  him, 
Wliat  wilt  thou  that  I  should  do  unto  thee  ? 
The  blind  man  said  unto  him,  Lord,  that  I 
might  receive  my  sight.  52.  And  Jesus 
said  unto  him.  Go  thy  way;  thy  faith  hath 
made  thee  whole.  And  immediately  he 
received  his  sight,  and  followed  Jesus  in 
the  way. 

This  passage  of  stoiy  agrees  with  that,  Matth.  20. 
29,  &c.  Only  that  there  we  were  told  of  tivo  blind 
men  ;  here,  and  Luke  18.  35.  only  of  one:  but  if  there 
were  two,  there  was  nyie.  I'his  one  is  named  here, 
being  a  blind  beggar  that  yjas  much  talked  of ;  he 
was  called  Bartimeus,  that  is,  the  son  of  Timeus ; 
which,  some  think,  signifies  the  son  of  a  blind  man  ; 
he  was  the  blind  son  of  a  blind  father,  which  made 
the  case  the  worse,  and  the  cure  the  more  wonder- 
ful, and  the  more  proper  to  typify  the  spiritual  cures 
wrought  by  the  grace  of  Christ,  on  those  that  not 
only  are  born  blind,  but  are  born  of  those  that  are 
blind. 

I.  This  blind  man  sat  begging;  as  they  do  with 
us.  Note,  Those  who  by  the  providence  of  God  are 
disabled  to  get  a  livelihood  by  their  own  labour,  and 
have  not  any  other  way  of  subsisting,  are  the  most 
proper  objects  of  charity ;  and  particular  care  ought 
to  be  taken  of  them. 

II.  He  cried  out  to  the  Lord  Jesus  for  mercy; 
Have  mercy  on  me,  O  Lord,  thou  Son  of  David. 
Misery  is  the  object  of  mercy,  his  own  miserable  case 
he  recommends  to  the  compassion' of  the  Son  of  Da- 
vid, of  whom  it  was  foretold,  that,  when  he  should 
come  to  save  us,  the  eyes  of  the  blind  should  be  ojien- 
ed,  Isa.  35.  5.  In  coming  to  Christ  for  help  and 
healing,  we  should  have  an  eye  to  him  as  the  pro- 
mised Messiah,  the  Trustee  of  mercy  and  grace. 

III.  Christ  encouraged  him  to  hope  that  he  should 
find  mercy  ;  for  he  stood  still,  and  commanded  him 
to  be  called.  We  must  never  reckon  it  a  hinderance 
to  us  in  our  way,  to  stand  still,  when  it  is  to  do  a  good 
work.  Those  about  him,  who  had  discouraged  him 
at  first,  perhaps  were  now  the  persons  that  signified 
to  him  the  gracious  call  of  Christ ;  "Be  of  good  com- 
fort, rise,  he  calls  thee  ;  and  if  he  call  thee,  he  will 
cure  thee."  Note,  The  gracious  invitations  Christ 
gives  us  to  come  to  him,  are  great  encouragements 
to  our  hope,  that  we  shall  speed  well  if  we  come  to 
him,  and  shall  have  what  we  come  for.  Let  the 
guilty,  the  empty,  the  tempted,  the  hungry,  the 
naked,  be  of  good  comfort,  for  he  calls  them  to  be 
pardoned,  to  be  supplied,  to  be  succoured,  to  be  fill- 
ed, to  be  clothed,  to  have  all  that  done  for  them 
which  their  case  calls  for. 

IV.  The  poor  man,  hereupon,  made  the  best  of 
his  way  to  Christ  ;  He  cast  avjay  his  loose  upjjer 
garment,  and  came  to  Jesus  ;  (v.  50.)  he  cast  away 
every  thing  that  might  be  in  danger  of  throwing  him 
down,  or  might  any  way  hinder  him  in  coming  to 
Christ,  or  retard  his  motion.  Those  who  would 
come  to  Jesus,  must  cast  away  the  garment  of  their 
own  sufficiency,  must  strip  themselves  of  all  con- 
ceit of  that,  and  must  free  themselves  from  every 
weight,  and  the  sin  that,  like  long  garments,  doth 
most  easily  beset  them,  Heb.  12.  1. 

V.  The  particular  favour  he  begged,  was,  that 


his  eyes  might  be  opened ;  so  that  he  might  be  able 
to  work  for  his  living,  and  might  be  no  longer  bur- 
thensome  to  others.  It  is  a  very  desirable  thing  to 
be  in  a  capacity  of  earning  our  own  bread  ;  and, 
where  God  has  given  men  their  limbs  and  senses,  it 
is  a  shame  for  men,  by  their  foolishness  and  slothful- 
ness,  to  make  themselves,  in  effect,  blind  and  lame. 
Vi.  This  favour  he  received  ;  his  eyes  were 
opened  ;  {v.  52.)  and  two  things  Mark  here  adds, 
which  intimate,  1.  How  Christ  made  a  double  fa- 
I  vour  to  him,  by  putting  the  honour  of  it  upon  his 
faith  ;  "  Thy  faith  has  made  thee  whole  ;  faith  in 
Christ  as  the  Son  of  David,  and  in  his  pity  and  pow- 
er ;  not  thy  importunity,  but  thy  faith,  setting  Christ 
on  work,  or  rather  Christ  setting  thy  faith  on  work.'' 
I'hose  supplies  are  most  comfortable,  that  are  fetch- 
ed in  by  our  faith.  2.  How  he  made  it  a  double 
favour  to  himself;  When  he  had  receix'ed  his  sight, 
he  followed  Jesus  by  the  may.  By  this  he  made  it 
appear  that  he  was  thoroughly  cured,  that  he  no 
more  needed  one  to  lead  him,  but  could  go  him- 
self ;  and  by  this  he  evidenced  the  grateful  sense  he 
had  of  Christ's  kindness  to  him,  that,  when  he  had 
his  sight,  he  made  this  use  of  it.  It  is  not  enough  to 
come  to  Christ  for  spiritual  healing,  but,  when  we  are 
healed,  we  must  continue  to  follow  him  ;  that  we 
may  do  honour  to  him,  and  receive  instruction  from 
him.  Those  that  have  spiritual  eye-sight,  see  that 
beauty  in  Christ,  that  will  effectually  draw  them  to 
run  after  him. 

CHAP.  XI. 

We  are  now  come  to  the  Passion  Week,  the  week  in  which 
Christ  died,  and  the  great  occurrences  of  that  week.  I, 
Christ's  riding  in  triuniph  into  Jerusalem,  v.  I  .  .  11.  11. 
His  cursinf?  of  the  barren  fig-tree,  v.  12  ,  .  14.  III.  His 
driving  of  those  out  of  the  temple,  that  turned  it  into  an  ex- 
change, V.  15  .  .  19.  IV.  His  discourse  with  his  dif'ciples 
concerning  tiie  power  of  faith  and  efficacy  of  prayer,  on 
occasion  of  the  withering  of  the  fig-tree  lie  cursed  ,  v. 
20 .  .  26.  V.  His  reply  to  those  wlio  questioned  his  au- 
thority, V.  27  .  .  33. 

1.  A  ND  when  they  came  nigh  to  Jerusa- 
XJL  lem,iimo  Bethpage  and  Bethany,  at 
the  mount  of  Oliyes,  he  sendeth  forth  two 
of  his  disciples,  2.  And  saith  unto  them, 
Go  your  way  into  the  village  over  against 
you  :  and  as  soon  as  ye  be  entered  into  it, 
ye  shall  find  a  colt  tied,  whereon  never 
man  sat;  loose  him,  and  bring  him.  3. 
And  if  any  man  say  unto  you.  Why  do  ye 
this  ?  say  ye  that  the  Lord  hath  need  of 
him ;  and  straightway  he  will  send  him 
hither.  4.  And  they  went  their  way,  and 
found  the  colt  tied  by  the  door  without,  in 
a  place  where  two  ways  met;  and  they 
loose  him.  5.  And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye, 
loosing  the  colt  ?  6.  And  they  said  unto 
them  even  as  Jesus  had  commanded :  and 
they  let  them  go.  7.  And  they  brought  the 
colt  to  Jesus,  and  cast  their  garments  on 
him ;  and  he  sat  upon  him.  8.  And  many 
spread  their  garments  in  the  way :  and 
others  cut  down  branches  off  the  trees,  and 
strawed  them  in  the  way.  9.  And  they  that 
went  before,  and  they  that  followed,  cried, 
saying,  Hosanna ;  blessed  is  he  that  com- 
eth  in  the  name  of  the  Lord :  10.  Blessed 
be  the  kingdom  of  our  father  David,  that 


ST.  MARK,  XI. 


411 


Cometh  in  the  name  of  the  Lord :  Hosanna  j 
in  the  higiiest.  11.  And  Jesus  entered  into  I 
Jemsaleni,  and  into  the  temple :  and  when 
he  had  looked  round  about  upon  all  things, ' 
and  now  the  even-tide  was  come,  he  went  j 
out  unto  Betliany  with  the  twelve. 

We  have  here  the  story  of  the  public  entry  Christ  j 
made  into  Jerusalem,  four  or  five  days  before  his 
death.  And  he  came  into  town  thus  remarkably, 
1.  To  shew  that  he  was  not  afraid  of  the  power  and 
malice  of  his  enemies  in  Jerusalem.  He  did  not 
steal  into  the  city  incognito,  as  one  that  durst  not 
shew  his  face,  no,  they  needed  not  send  spies  to 
search  for  him,  he  comes  in  witli  observation.  This 
would  be  an  encouragement  to  his  disciples  that 
were  timorous,  and  cowed  at  the  thought  of  their 
enemies'  power  and  rage  ;  let  them  see  how  bra\ely 
their  Master  sets  them  all  at  defiance.  2.  To  shew 
that  he  was  not  cast  down  or  disquieted  at  the 
thoughts  of  his  ajjproaching  sufferings.  He  came, 
not  only  ])ubliclv,  but  cheerfully,  and  with  acclama- 
tions of  jo)-.  Tliough  he  was  now  but  taking  the 
field,  and  girding  on  the  harness,  yet,  being  fiiUy  as- 
sured of  a  complete  \ictory,  he  thus  triumphs  as 
though  he  had  it  put  off. 

I.  The  outside  of  this  triumph  was  very  mean  ; 
he  rode  upon  an  ass's  colt,  whicli  being  an  ass,  look- 
ed contemptible,  and  made  no  figure  ;  and  being  but 
acolt,  whereon  never  man  sat,  we  may  suppose,  was 
rougli  and  untrimmed,  and  not  only  so,  but  rude  and 
ungovernable,  and  would  disturb  and  disgrace  the 
solemnity.  This  colt  was  borrowed  too.  Chi-ist 
went  upon  the  water  in  a  borrowed  boat,  ate  the 
passiver  in  a  borronved  chamber,  was  buried  in  a 
borrozved  sepulchre,  and  here  rode  on  a  borrowed 
ass.  Let  not  Cliristians  scorn  to  be  beholden  one  to 
another,  and,  when  need  is,  to  go  a  borrowing,  for 
our  Master  did  not.  He  had  no  rich  trappings ; 
they  threw  their  clothes  upon  the  colt,  and  so  he 
sat  ufion  him,  v.  7.  The  persons  that  attended 
wei-e  mean  people  ;  and  all  the  show  they  could 
make,  was,  by  s/ireading  their  garinents  in  the  waii, 
and  strewing  branches  of  trees  in  the  way,  {y.  8. ) 
as  they  used  to  do  at  the  feast  of  tabernacles.  All 
these  were  marks  of  his  humiliation  ;  even  when  he 
would  be  taken  notice  of,  he  would  be  taken  notice 
of  for  his  meanness  ;  and  they  are  instiiictions  to  us, 
not  to  mind  high  things,  but  to  condescend  to  them 
of  low  estate.  How  ill  doth  it  become  Christians  to 
take  state,  when  Christ  was  so  far  from  affecting  it  I 

II.  The  inside  of  this  triumph  was  very  great ; 
not  only  as  it  was  the  fulfilling  of  the  scripture, 
(which  is  not  taken  notice  of  here,  as  it  was  in  Mat- 
thew,) but  as  there  were  several,  ravs  of  Christ's 
glory  shining  forth  in  the  midst  of  all  this  meanness. 
1.  Christ  shewed  his  knowledge  of  things  distant, 
and  his  power  over  the  wills  of  men,  when  he  sent 
his  disciples  for  the  colt,  v.  1—4.  By  this  it  ap- 
pears that  he  can  do  e\'ery  thing,  and  no  thought 
can  be  withholden  from  him.  2.  He  shewed  his  do- 
minion over  the  creatures  in  riding  on  a  colt  that 
was  nex'er  backed.  The  subjection  of  the  inferior 
part  of  the  creation  to  man  is  spoken  of,  (Ps.  8.  5, 
6.)  with  application  to  Christ;  (Ps.  8.  5,  6.  com- 
pared with  Heb.  2.  8.)  for  to  him  it  is  owing,  and 
to  his  mediation,  that  we  have  any  remaining  be- 
nefit by  the  grant  God  made  to  man,  of  a  sove- 
reignty in  this  lower  world.  Gen.  1.  28.  And  per- 
haps Chi-ist,  in  riding  the  ass's  colt,  would  give  a 
shadow  of  his  power  over  the  spirit  of  man,  who  is 
bom  as  the  wild  ass's  colt.  Job  11.  12.  3.  The  colt 
was  brought  from  a  place  where  two  ways  met,  {v. 
4.)  as  if  Christ  would  shew  that  he  canie  to  direct 
those  into  the  right  way,  who  had  two  ways  before 
them,  and  were  in  danger  of  taking  the  wrong.     4. 


Christ  received  the  joyful  hosannas  of  the  people ; 
that  is,  both  the  ivelcome  they  gave  him,  and  iheir 
good  wishes  to  tlie  prosperity  of  his  kingd(  m,  v.  9. 
It  was  God  that  put  it  into  the  hearts  ot  these  peo- 
ple to  cry  hosanna,  who  were  not  by  art  and  man- 
agement brought  to  it,  as  those  were,  who  after- 
ward cried,  Crucify,  crucify.  Christ  reckons  him- 
self honoured  by  the  faith  and  praises  of  the  multi- 
tude, and  it  is  God  that  brings  people  to  do  him  this 
honour  beyond  their  own  inclinations. 

(1.)  They  welcomed  hia  person  ;  {v.  9.)  Blessed  is 
he  that  cometli,  the  I  £/j;t:^/""">  '""  that  should  come, 
so  often  promised,  so  long  expected  ;  he  ccmes  in 
the  name  of  the  Lord,  as  God's  Ambassador  to  the 
world  ;  Blessed  be  he  :  let  him  ha\  e  our  apjjlauses, 
and  best  affections  ;  he  is  a  blessed  Sa\icur,  and 
brings  blessings  to  us,  and  blessed  be  he  that  sent 
him.  Let  him  be  blessed  in  the  name  of  the  Lord, 
and  let  all  nations  and  ages  call  him  Blessed,  and 
tliink  and  speak  highly  and  honourably  of  him. 

(2.)  They  w/s/jfd  TOf// to  his  metres/,  T.  10.  They 
believed  that,  mean  a  figure  as  he  made,  he  had  a 
kingdom,  which  should  shortly  be  set  up  in  the 
world,  that  it  was  the  kingdom  of  their  father  Da- 
vid, (that  father  of  his  country,)  the  kingdom  pro- 
mised to  liim  and  his  seed  for  ever  ;  a  kingdom  that 
came  in  the  name  of  the  Lord,  supported  by  a  divine 
authority.  Blessed  be  this  kingdom  ;  let  it  take 
place,  let  it  get  ground,  let  it  come  in  the  power  of 
it,  and  let  all  opposing  rule,  principality,  and  power, 
be  put  down  ;  let  it  go  on  co?i(/uering,  a7id  to  concjuer. 
Hosanna  to  this  kingdom  ;  prosperity  be  to  it ;  all 
happiness  attend  it.  The  proper  signification  of 
hosanna  is  that  which  we  find,  Kev.  7.  10.  k'alva- 
tion  to  our  God,  that  sitteth  on  the  throne,  and  to  the 
Lamb  ;  success  to  religion,  both  natural  and  reveal- 
ed. Hosanna  in  the  highest.  Praises  be  to  our  God, 
who  is  in  the  highest  heavens  over  all,  God  blessed 
for  ever  ;  or,  Let  him  be  praised  by  his  angels,  that 
are  »;  the  highest  hea\ens,  let  our  hosannas  be  an 
echo  to  their's. 

Christ,  thus  atte?ided,  thus  applauded,  came  into 
the  city,  and  went  directly  to  the  temple.  Here  was 
no  banquet  of  wine  prepared  for  his  entertainment, 
nor  the  least  refresliment  ;  but  he  immediately  ap- 
plied himself  to  his  work,  for  that  was  liis  meat  and 
drink.  He  went  to  the  temple,  that  the  scripture 
might  be  fulfilled  ;  "  The  Lord,  whom  ye  seek,  shall 
suddenly  come  to  his  temple,  without  sending  any 
immediate  notice  before  him  ;  he  shall  sui-prise 
you  with  a  day  of  visitation,  for  he  shall  be  like  a 
refiner's  fire,  and  like  fullers'  soap,"  Mai.  3.  1 — 3. 
He  came  to  the  temple,  and  tork  a  view  of  the  pre- 
sent state  of  it,  n.  11.  Yie  looked  round  about  upon 
all  things,  but  as  yet  said  nothing.  He  saw  many 
disorders  there,  but  kept  silence,  Ps.  50.  21.  Though 
he  intended  to  suppress  them,  he  would  not  go  about 
the  doing  of  it  all  07i  a  sudden,  lest  he  should  seem 
to  have  done  it  rashly  ;  he  let  things  be  as  they 
were  for  this  night,  intending  the  next  morning  to 
apply  himself  to  the  necessary  reformation,  and  to 
take'the  day  before  him.  \A'e'may  be  confident  that 
God  sees  all  the  wickedness  that  is  in  the  world, 
though  he  do  not  presently  reckon  for  it,  nor  cast  it 
out.  Christ,  having  made  liis  remarks  upon  what 
he  saw  in  the  temple,  retired  in  the  evening  to  a 
friend's  house  at  Bethany,  because  there  he  would 
be  more  out  of  the  noise  of  the  town,  and  out  of  the 
way  of  being  suspected,  as  designed  to  head  a  fac- 
tion. 

12.  And  on  the  mon'ow,  when  they  were 
come  from  Bethany,  he  was  hungry:  13. 
And  seeing  a  fig  tree  afar  off,  having  leaves, 
he  came,  if  haply  he  might  find  any  thing 
thereon  :  and  when  he  came  to  it,  he  found 


412 


ST.  MARK,  XL 


nothing  but  leaves ;  for^the  time  of  figs  was 
not  yet.  14.  And  Jesus  answered  and  said 
unto  it,  No  man  eat  fiuit  of  tliee  hereafter 
forever.  And  his  disciples  heard  2/.  15. 
And  they  come  to  Jerusalem :  and  Jesus 
went  into  the  temple,  and  began  to  cast  out 
them  that  sold  and  bought  in  the  temple, 
and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold 
doves ;  16.  And  would  not  suffer  that  any 
man  should  carry  any  vessel  through  the 
temple.  17.  And  he  taught,  saying  unto 
them.  Is  it  not  written,  My  house  shall  be 
called  of  all  nations  the  house  of  prayer  ? 
but  ye  have  made  it  a  den  of  thieves.  18. 
And  the  scribes  and  chief  priests  heard  it, 
and  sought  how  they  might  destroy  him : 
for  they  feared  him,  because  all  the  people 
was  astonished  at  his  doctrine.  19.  And 
when  even  was  come,  he  went  out  of  the 
city.  20.  And  in  the  morning,  as  they 
passed  by,  they  saw  the  fig  tree  dried  up 
from  the  roots.  21.  And  Peter  calling  to 
remembrance  saith  unto  him,  Master,  be- 
hold, the  fig  tree  which  thou  cursedst  is 
withered  away.  22.  And  Jesus  answer- 
ing saith  unto  them.  Have  faith  in  God. 
23.  For  verily  I  say  unto  you,  that  whoso- 
ever shSll  say  unto  this  mountain.  Be  thou 
removed,  and  be  thou  cast  into  the  sea ;  and 
shall  not  doubt  in  liis  heart,  but  sliall  be- 
lieve that  those  things  which  he  saitii  shall 
come  to  pass  ;  he  shall  have  whatsoever  he 
saith.  24.  Therefore  I  say  unto  you.  What 
things  soever  ye  desire,  when  ye  pray,  be- 
lieve that  ye  receive  them,  and  ye  shall  have 
them.  25.  And  when  ye  stand  praymg, 
forgive,  if  ye  have  ought  against  any :  that 
your  Father  also  which  is  in  heaven  may 
forgive  you  your  trespasses.  26.  But  if 
ye  do  not  forgive,  neither  will  your  Father 
wliich  is  in  heaven  forgive  your  trespasses. 

Here  is, 

I.  Christ's  cursing  of  the  fruitless  fig-tree.  He 
had  a  convenient  resting  place  at  Bethany,  and 
therefore  thither  he  went  at  resting  time  ;  but  liis 
■work  lay  at  Jerusalem,  and  thither  therefore  he  re- 
turned in  the  morning,  at  working  time  ;  and  so  in- 
tent was  he  upon  his  work,  that  he  went  out  from 
Bethany  without  breakfast,  wliich,  before  lie  was 
gone  far,  he  found  the  want  of,  and  luas  /lungru,  {zk 
12.)  for  he  was  subject  to  all  the  sinless  in'firrnities 
of  our  nature.  Finding  himself  in  want  of  food,  he 
went  to  a  7?^  tree,  which  he  saw  at  some  distance, 
which  being  well  adorned  with  green  leaves,  he 
hoped  to  find  enriched  with  some  sort  of  fruit.  But 
\ic  found  notliins-  but  leaves  ;  he  hoped  to  find  some 
fruit, /o;-  the  time  o/"  gathering  in^^s,  though  it  was 
near,  yet  was  not  yet ;  so  that  it  could  not  be  pre- 
tended that  it  had  had  fruit,  but  that  it  was  gathered 
and  gone  ;  for  the  season  had  not  yet  arrived.  Or, 
He  found  none,  for  indeed  it  mas  not  a  season  of  Jigs, 
it  was  no  good  fig  year.  But  this  was  worse  than 
any  other  fig  tree,  for  there  was  not  so  much  as  one 


fig  to  be  found  upon  it,  though  it  was  so  full  of  leaves. 
However,  Christ  was  willing  to  make  an  example 
of  it,  not  to  the  tr-ees,  but  to  the  men,  of  that  genera- 
tion, and  therefore  cursed  it  with  that  curse  which 
is  the  reverse  of  the  first  blessing,  £e  fruitful ;  he 
said  unto  it,  JVev-er  let  any  man  eat  fruit  of  thee 
hereafter  for  ever,  v.  14.  Sweetness  and  good  fruit 
are,  in  Jotham's  parable,  the  honour  of  the^?^  tree, 
(Judg.  9.  11. )  and  its  serviceableness  therein  to  man, 
preferable  to  the  preferment  of  hem%  promoted  over 
the  trees  ;  now  to  .be  deprived  of  that,  was  a  griev- 
ous curse.  This  was  mtended  to  be  a  type  and 
figure  of  the  doom  passed  upon  the  Jewish  church, 
to  which  he  came,  seething  fruit,  but  found  none; 
(Luke  13.  6,  7.)  and  though  it  was  not,  according 
to  the  doom  in  the  parable,  immediately  cut  down, 
yet,  according  to  this  in  the  history,  blindness  and 
hardness  befell  them,  (Rom.  11.  8,  25.)  so  that  they 
were  from  henceforth  good  for  nothing.  The  disci- 
ples heard  what  sentence  Christ  passed  on  this  tree, 
and  took  notice  of  it.  Woes  from  Christ's  mouth 
are  to  be  observed  and  kept  in  mind,  as  well  as 
blessings. 

II.  His  clearing  of  the  temple  of  the  market  peo- 
ple that  frequented  it,  and  of  tliose  that  made  it  a 
thoi-ouglifare.  We  do  not  find  that  Christ  met  with 
food  elsewhere,  when  he  missed  of  it  on  the  fig  tree  ; 
but  the  zeal  of  God's  house  so  ate  him  up,  and  made 
him  forget  himself,  that  he  came,  hungry  as  he  was, 
to  Jenisalem,  and  went  straight  to  the  temple,  and 
began  to  reform  those  abuses  which  the  day  before 
he  had  marked  out ;  to  shew,  that,  when  the  Re- 
deemer came  to  Zion,  his  errand  was,  to  turn  away 
ungodliness  fro7n  Jacob,  (Rom.  11.  26. )  and  that  he 
came  not,  as  he  was  falsely  accused,  to  destroy  the 
temple,  but  to  purify  and  refine  it,  and  reduce  his 
church  to  its  primitive  rectitude. 

1.  He  cast  out  the  buyers  and  sellers,  overthrew 
the  tables  of  the  money-changers,  (and  threw  the 
money  to  the  ground-,  the  fitter  place  for  it,)  and 
threw  down  the  seats  of  them  that  sold  doves.  This 
he  did  as  one  having  authority,  as  a  Son  in  his  own 
house.  The  filth  of  the  daughter  of  Zion  is  purged 
away,  not  by  might,  nor  by  power,  but  by  the  spirit 
ofjudgmeTit  ;  and  the  spirit  of  burning.  And  he 
did  it  without  opposition  ;  for  what  he  did  was  mani- 
fested to  be  right  and  good,  even  in  the  consciences 
of  those  that  had  connived  at  it,  and  countenanced 
it,  because  they  got  money  by  it.  Note,  It  may  be 
some  encouragement  to  zealous  reformers,  that  fre- 
quently the  purging  out  of  corruptions,  and  the  cor- 
recting of  abuses,  prove  an  easier  piece  of  work  than 
was  apprehended.  Prudent  attempts  sometimes 
prove  successful  beyond  expectation,  and  there  are 
not  those  lions  _/bu?2d  in  the  way,  that  were  feared 
to  be. 

2.  He  would  not  suffer  that  any  man  should  carry 
any  vessel,  any  sort  of  goods  or  wares,  through  the 
temple,  or  any  of  the  courts  of  it,  because  it  was  the 
nearer  way,  and  would  save  them  the  labour  of 
going  about,  v.  16.  The  Jews  owned  that  it  was 
one  of  the  instances  of  honour  due  to  the  temple,  not 
to  make  the  mountain  of  the  house,  or  the  court  of 
the  Gentiles,  a  road,  or  common  passage,  or  to  come 
into  it  with  any  bundle. 

3.  He  gave  a  good  reason  for  this ;  because  it  was 
written,  My  house  shall  be  called  of  all  nations.  The 
house  of  firayer,  v.  17.  So  it  is  written,  Isa.  56.  7. 
It  shall  pass  among  all  people  under  that  character. 
It  shall  be  the  house  of  prayer  to  all  nations  ;  it  was 
so  in  the  first  institution  of  it ;  when  Solomon  dedi- 
cated it,  it  was  with  an  eye  to  the  sons  of  the  stran- 
gers, 1  Kings  8.  41.  And  it  was  prophesied  that  it 
should  be  yet  more  so.  Christ  will  have  the  tem- 
ple, as  a  tvpe  of  the  gospel  church,  to  be,  (1.)  A 
house  of  prayer.  After  he  had  turned  out  the  oxen 
and  doves,  which  were  things  for  sacrifice,  he  re- 


ST.  MARK,  XI. 


413 


vived  the  appointment  of  it  as  a  house  offirayer,  to 
teach  us,  tliat,  when  all  sacrifices  and  offerings 
should  be  abolished,  the  spiritual  sacrifices  of  prayer 
and  praise  should  continue  and  remain  for  ever. 
(2. )  That  it  should  be  so  to  all  natioris,  and  not  to  the 
people  of  the  Jews  only  ;  for  whosoever  shall  call  on 
the  name  of  the  Lord  shall  be  saved,  though  not  of 
the  seed  of  Jacob,  according  to  the  flesh,  It  was 
therefore  insufferable  for  them  to  make  it  a  den  of 
thieves,  which  would  prejudice  those  nations  against 
it,  whom  they  should  have  invited  to  it  When 
Christ  drove  out  the  buyers  and  sellers  at  the  be- 
ginning of  his  ministry,  he  only  charged  them  with 
making  the  temple  a  house  of  merchandise  ;  (John 
2.  16.)  but  now  he  chargeth  them  with  making  it  a 
den  of  thieves,  because  since  then  they  had  twice 
gone  about  to  stone  him  in  the  temple,  (John  8.  59. 
— 10.  31.)  or  because  the  traders  there  were  gi'own 
notorious  for  cheating  their  customers,  and  imposing 
upon  the  ignorance  and  necessity  of  the  country  peo- 
ple, which  is  no  better  than  down-right  thievery. 
Those  that  suffer  vain  worldly  thoughts  to  lodge 
within  them  when  they  are  at  their  devotions,  turn 
the  house  of  prayer  into  a  house  of  merchandise  ;  but 
they  that  make  long  prayers,  for  a  pretence  to  de- 
vour widows'  houses,  turn  it  into  a  den  of  thieves. 

4.  The  scribes  and  the  chief  priests  were  ex- 
tremely nettled  at  this,  v.  18.  They  hated  him, 
and  hated  to  be  reformed  by  him ;  and  yet  they 
feared  him,  lest  he  should  next  overthrow  their 
seats,  and  expel  them,  being  conscious  to  themselves 
of  the  profaning  and  abusing  of  their  power.  They 
found  that  he  had  a  gi-eat  interest,  that  all  the  peo- 
ple ivere  astonished  at  his  doctrine,  and  that  every 
thing  he  said  was  an  oracle  and  a  law  to  them  ;  and 
what  durst  he  not  attempt,  what  could  he  not  effect, 
being  thus  supported  ?  They  therefore  sought,  not 
how  they  might  make  their  peace  with  him,  but 
how  they  might  destroy  him.  A  desperate  attempt, 
and  which,  one  would  think,  tltey  themselves  could 
not  but  fear  was  fighting  against  God.  But  they 
care  not  what  they  do,  to  support  their  own  power 
and  grandeur. 

III.  His  discourse  with  his  disciples,  upon  occa- 
sion of  the  fig  tree's  withering  away,  which  he  had 
cursed.  At  ex'en,  as  usual,  he  went  out  of  the  city, 
(z'.  19. )  to  Bethany  ;  but  it  is  probable  that  it  was  in 
the  dark,  so  tliat  they  could  not  see  the  fig  tree  ;  but 
the  next  morning,  as  they  passed  by,  they  oljserved 
the  fig  tree  dried  up  from  the  roots,  xt.  20.  More  is 
included  many  times  in  Christ's  curses  than  is  ex- 
pressed, as  appears  by  the  effects  of  them.  The 
curse  was  no'  more  than  that  it  should  ne\er  bear 
fiTiit  again,  but  the  effect  goes  further,  it  is  dried  up 
from  the  roots.  If  it  bear  no  fruit,  it  shall  bear  no 
leaves  to  cheat  people.     Now  observe, 

1.  How  the  disciples  were  affected  with  it.  Peter 
remembered  Christ's  words,  and  safd,  with  sur- 
prise, Master,  behold,  the  fig  tree  which  thou  curs- 
edst  is  withered  away,  v.  21.  Note,  Christ's  curses 
have  wondei-ful  efFe'cts,  and  make  those  to  wither 
presently,  that  flourish  like  the  green  bay  tree. 
Those  whom  he  curseth,  they  are  cursed  'indeed. 
This  represented  the  character  and  state  of  the 
Jewish  church  ;  which,  from  henceforward,  was  a 
tree  dried  up  from  the  roots  ;  no  longer  fit  for  food, 
but  for  fuel  only.  The  first  establishment  of  the 
Levitical  priesthood  was  ratified  and  confii-med  by 
the  miracle  of  a  dry  rod,  which  in  one  night  budded, 
and  blossomed,  and  brought  forth  almonds,  (Numb! 
17.  8. )  a  happy  omen  of  the  fi-uitfulness  and  flouiish- 
ing  of  that  priesthood.  And  now,  by  a  conti-ary 
miracle,  the  expiration  of  that  priesthood  was  sig- 
nified by  a  flourishing  tree  dried  up  in  a  night ;  the 
just  punishment  of  those  priests  that  had  abused  it. 
And  this  seemed  very  strange  to  the  disciples,  and 
scarcely  credible,  that  the  Jews,  who  had  been  so 


long  God's  own,  his  only  professing  people  in  the 
world,  should  be  thus  abandoned  ;  they  could  not 
imagine  how  that  fig  tree  should  so  soon  wither 
away  :  but  this  comes  of  i-ejecting  Christ,  and  bemg 
jKJected  by  him. 

2.  The  good  instructions  Christ  gave  them  from 
it ;  for  of  'those  even  this  withered  tree  was  fruitful. 

(1.)  Christ  teacheth  them  from  hence  to  pray  in 
Faith  ;  (v.  22.)  Have  faith  in  God.  They  admired 
the  power  of  Chiist's  word  of  command  ;  "  Why," 
saith  Christ,  "  a  lively  active  faith  would  put  as 
great  a  power  into  your  pra\crs,  v.  23,  24.  Whoso- 
ever shall  say  to  this  mountain,  this  mount  of  Olives, 
Be  removed,  and  be  cast  into  tlie  sea  ;  if  he  has  but 
any  word  of  God,  general  or  particular,  to  build  his 
faith  upon,  and  if  he  shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things  which  he  saith,  accord- 
I  ing  to  the  warrant  he  has  from  what  God  hath  said, 
shall  come  to  pass,  he  shall  have  lvhatsoex<er  he 
saith."  Through  the  strength  and  power  of  God  in 
Christ,  the  greatest  difficulty  shall  be  got  over,  and 
the  thing  shall  be  effected.  And  therefore,  {y.  24.) 
"  What  things  soever  ye  desire,  when  ye  pray,  be- 
lieve that  ye  shall  receive  them  ;  nay,  believe  that 
ye  do  receive  them,  and  he  that  has  power  to  give 
them  saith.  Ye  shall  have  them.  I  say  unto  iiou. 
Ye  shall,  v.  24.  Verily  I  say  unto  you,  Ye  shall J"t». 
23.  Now  this  is  to  be  applied,  [1.  J  To  ihaX  faith  of 
miracles  which  the  apostles  and  first  preachers  of 
the  gospel  were  endued  with,  which  did  wonders  in 
things  natural,  healing  the  sick,  raising  the  dead, 
casting  out  dgvils ;  these  were,  in  effect,  the  remov- 
ing of  mountains.  The  apostle  speaks  of  a  faith 
which  would  do  that,  and  yet  might  be  found  whei'e 
holy  love  was  not,  1  Cor.  13.  2.  [2.]  It  may  be  ap 
plied  to  that  miracle  of  faith,  which  all  tnae  Chris- 
tians are  endued  with,  which  doeth  wonders  in  things 
spiritual.  It  justifies  us,  (Rom.  5.  1. )  and  so  re- 
moves mountains  of  guilt,  and  casts  them  into  the 
depths  of  the  sea,  never  to  rise  up  in  judgment 
against  us,  Mic.  7.  19.  It  purifies  the  heart, "(Acts 
15.  9.)  and  so  removes  mountains  of  corruption,  and 
makes  them  plain  before  the  grace  of  God,  Zech.  4. 
7.  It  is  by  faith  that  the  world  is  conquered,  Satan's 
fiery  darts  quenched,  a  soul  is  crucified  with  Christ, 
and  yet  lives ;  by  faith  we  set  the  Lord  always  be- 
fore us,  and  see  him  that  is  in\isible,  and  have  him 
present  to  our  minds  ;  and  this  is  effectual  to  remove 
mountains,  for  at  the  presence  of  the  Lord,  at  the 
presence  of  the  God  of  Jacob,  the  mountains  were 
not  only  moved,  but  removed,  Ps.  114.  6,  7. 

(2.)  To  this  is  added  here  that  necessaiy  qualifi- 
cation of  the  prevailing  prayer,  that  we  freely  for- 
give those  who  have  been  any  way  injurious  to  us, 
and  be  in  charity  with  all  men  ;  (y.  25,  26.)  When 
ye  stand  praying,  forgive.  Note,  tStanding  is  no  im- 
proper posture  for  prayer ;  it  was  generally  used 
among  the  Jews ;  hence  they  called  their  prayers 
their  standings  ;  when  they  would  say  how  the  world 
was  kept  up  by  prayer,  they  expressed  it  thus, 
Stationibus  stat  ?nundus — The  world  is  upheld  by 
standings.  But  the  primitive  christians  generally 
used  the  more  humble  and  reverent  gesture  of  kneel- 
ing, especially  on  fasting  days,  though  not  on  Lord's 
days,  ^^'hen  we  are  at  prayer,  we  must  remember 
to  pray  for  others,  particularly  for  our  enemies,  and 
those  that  have  wi-onged  us  ;  now  we  cannot  pray 
sincerely  that  God  would  do  them  good,  if  we  bear 
malice  to  them,  and  wish  them  ill.  If  we  have  in- 
jured others  before  we  pray,  we  must  go  and  be  re- 
conciled to  them,  Matth.  5.  23.  But  if  they  have  in- 
jured us,  we  go  a  nearer  way  to  work,  and  must  im- 
mediately from  our  hearts/o?-_g-h'e  them.  [1.]  Be- 
cause this  is  a  good  step  towards  obtaining  the  par- 
don of  our  own  sins  :  Torgwe,  that  your  Father  may 
forgive  you  ;  that  is,  "  that  you  may  be  qualified  to 
receive  forgiveness,  that  he  may  forg;ive  you  with- 


414 


ST.  MARK,  XL 


out  injury  to  his  honour,  as  it  would  be,  if  he  should 
suffer  those  to  have  such  benefit  by  his  mercy,  as 
are  so  far  from  being  conformable  to  tlie  pattern  of 
it."  [2.]  Because  the  want  of  this  is  a  certain  bar 
to  the  obtaining  of  the  pardon  of  our  sins  ;  "  If  ye  do 
not  forgive  those  who  have  injured  you,  if  ye  hate 
their  persons,  bear  them  a  grudge,  meditate  re- 
venge, and  take  all  occasions  to  speak  ill  of  them, 
neither  nvill  your  Father  forgwe  your  trespasses." 
This  ought  to  be  remembered  in  prayer,  because 
one  great  errand  we  have  to  the  throne  of  gi-ace,  is, 
to  pray  for  the  pardon  of  our  sins  :  and  care  about  it 
ought  to  be  our  daily  care,  because  prayer  is  a  part 
of  our  daily  work.  Our  Saviour  often  insists  on  this, 
for  it  was  his  great  design  to  engage  his  disciples  to 
love  one  another. 

27.  And  they  come  again  to  Jerusalem : 
and  as  he  was  walking  in  the  temple,  there 
come  to  him  the  chief  priests,  and  the 
scribes,  and  the  elders,  28.  And  say  unto 
him.  By  what  authority  doest  thou  these 
things  ?  And  who  gave  thee  this  authority 
to  do  these  things  ?  29.  And  Jesus  an- 
swered and  said  unto  them,  I  will  also  ask 
of  you  one  question,  and  answer  me,  and  I 
will  tell  you  by  what  authority  I  do  these 
things.  30.  The  baptism  of  John,  was  it 
from  heaven,  or  of  men  ]  answer  me.  31. 
And  they  reasoned  with  themselves,  say- 
ing. If  we  shall  say,  From  heaven  ;  he  will 
say.  Why  then  did  ye  not  believe  him  ?  32. 
But  if  we  sliall  say.  Of  men  ;  they  feared 
the  people :  for  all  men  counted  John  that 
he  was  a  prof5het  indeed.  33.  And  they 
answered  and  said  unto  Jesus,  We  cannot 
tell.  And  Jesus  answering  saith  unto  them. 
Neither  do  I  tell  you  by  what  authority  1 
do  these  things. 

We  have  here  Christ  examined  by  the  great  San- 
hedrim concerning  his  authority  ;  for  they  claimed 
a  power  to  call  pi-ophets  to  an  account  concerning 
their  mission.  They  came  to  him  when  he  was 
walking  in  the  temple,  not  for  his  diversion,  but 
teaching  the  people,  first  one  company  and  then 
another.  The  Peripatetic  philosophers  were  so 
called  from  the  custom  they  had  o£^  walking  when 
they  taught.  The  cloisters,  or  piazzas,  in  the  courts 
of  the  temple,  were  fitted  for  this  purpose.  The 
great  men  were  vexed  to  see  him  followed  and  heard 
with  attention,  and  therefore  came  to  him  with  some 
solemnity,  and  did  as  it  were  arraign  him  at  the  bar 
with  this  question.  By  ivhal  authority  dost  thou  these 
things  ?  V.  28.     Now  observe, 

1.  How  they  designed  hereby  to  nin  him  aground, 
and  to  embarrass  him.  If  they  could  make  it  out 
before  the  people,  that  he  had  not  a  legal  mission, 
that  he  was  not  duly  ordained  though  he  was  ever 
so  well  qualified,  and  jjreached  ever  so  profitably 
and  well,  thev  would  tell  the  people  that  they  ought 
not  to  hear  him.  This  they  made  the  last  refuge  of 
an  obstinate  unbelief ;  because  they  were  resohed 
not  to  receive  his  doctrine,  they  were  resolved  to 
find  some  flaw  or  other  in  his  commission,  and  will 
conclude  it  invalid,  if  it  be  not  produced  and  ratified 
in  their  court.  Thus  the  Papists  resolve  their  con- 
troversy with  us  very  much  into  the  mission  of  our 
ministers,  and  if  they  have  but  any  pretence  to  over- 
throw that,  they  think  they  have  gained  their  point, 
though  we  have  the  scripture  ever  so  much  on  our 
side.    But  this  is  indeed  a  question,  which  all  that 


act  either  as  magistrates  or  as  ministers,  ought  to  be 
furnished  with  a  good  answer  to,  and  often  put  to 
themselves.  By  what  authority  do  I  these  things? 
For  how  can  men  preach  except  they  be  seyit  ?  Or 
how  can  they  act  with  comfort,  or  confidence,  or 
hope  of  success,  except  they  be  authorized  'f  Jer. 
33.  32. 

II.  How  he  effectually  run  them  aground,  and 
embarrassed  them,  with  this  question,  "  What  are 
your  thoughts  concerning  the  baptism  of  John  '/  Has 
it  from  heaven,  or  oftnen  ?  By  what  authority  did 
John  preach,  and  baptize,  and  gather  disciples  ? 
Answer  me,  v.  30.  Deal  fairly  and  ingenuously, 
and  give  a  categorical  answer,  one  way  or  the 
other. "  By  the  resolving  of  their  question  into  this, 
our  Saviour  intimates  how  near  akin  the  doctrine 
and  baptism  were  to  John's ;  they  had  the  same 
original,  and  the  same  design  and  tendency — to  in- 
troduce the  gospel-kingdom.  Christ  might  with 
better  grace  put  this  question  to  them,  because  they 
had  sent  a  committee  of  their  own  house  to  examine 
John,  John  1.  19.  "Now,"  saith  Christ,  "what 
was  the  result  of  your  inquiries  concerning  him  ?" 

They  knew  what  they  thought  of  this  question ; 
they  could  not  but  think  that  John  Baptist  was  a 
man  sent  of  God.  But  the  difficulty  was,  what  they 
should  say  to  it  now.  Men  that  oblige  not  them- 
selves to  speak  as  they  think,  (which  is  a  certain 
rule,)  cannot  avoid  perplexing  themselves  thus. 

1.  If  they  own  the  baptism  of  John  to  be  from 
heax<e?i,  as  realh'  it  was,  tliey  shame  themselves  i  for 
Christ  will  presently  turn  it  upon  them,  Why  did  ye 
not  then  believe  him,  and  receive  his  ba])tism  ?  They 
could  not  bear  that  Christ  should  say  this,  but  they 
could  bear  it  that  their  own  consciences  should  say 
so,  because  thev  had  an  art  of  stifling  and  silencing 
them,  and  because  what  conscience  said,  though  it 
might  gall  and  grate  them  a  little,  would  not  shame 
them ;  and  then  they  would  do  well  enough,  who 
looked  no  further  than  Saul's  care,  when  he  was 
convicted,  Honour  me  now  before  this  JKOple,  iSam. 
15.  30. 

2.  If  they  say,  "  It  is  of  men,  he  was  not  sent  of 
(tO(I,  but  his  doctrine  and  baptism  were  inventions 
of  his  own,"  they  expose  themselves,  the  people  will 
be  ready  to  do  them  a  mischief,  or  at  least  clamour 
upon  them  ;  for  all  ?nen  counted  John  that  he  was  a 
/irophet  indeed,  and  therefore  they  could  not  bear 
that  he  should  be  reflected  on.  Note,  There  is  a 
carnal  slavish  fear,  which  not  only  wicked  subjects 
but  wicked  rulers  likewise  are  liable  to,  which  God 
makes  use  of  as  a  means  to  keep  the  world  in  some 
order,  and  to  suppress  violence,  that  it  shall  not  al- 
ways grow  u/i  into  a  rod  of  wickedness.  Now  by 
this  dilemma  to  which  Christ  brought  them,  (1.') 
They  were  confounded  and  baifled,  and  forced  to 
make  adishonom-able  retreat  ;  to  pretend  ignorance 
—  We  cannot  tell,  (and  that  was  mortification  enough 
to  those  proud  men,)  but  really  to  discover  the 
greatest  malice  and  wilfulness.  What  Christ  did 
by  his  wisdom,  we  must  labour  to  do  by  our  well- 
doing— fiut  to  silence  tlie  igjiorance  of  foolish  men, 
1  Pet.  2.  15.  (2.)  Christ  came  off  with  honour,  and 
justified  himself  in  refusing  to  give  them  an  answer 
to  their  imperious  demand  ;  A'eit/ier  tell  I  you  by 
ivhat  authoritii  I  do  these  things.  They  did  not  de- 
serve to  he  told  ;  for  it  was  plain  that  they  contended 
not  for  ti-uth,  but  victorv  ;  nor  did  he  need  to  tell 
them ;  for  the  works  which  he  did,  told  them  plainly 
that  he  had  authoritv  from  God  to  do  what  he  did  ; 
since  no  man  could  do  those  miracles  which  he  did, 
unless  God  were  with  him.  Let  them  wait  but  three 
or  four  davs,  and  his  resurrection  shall  tell  them 
who  gave  him  his  authoritv,  for  bv  that  he  will  be 
declared  to  be  the  Son  of'  God  with  power,  as  by 
their  rejecting  of  him,  notwithstanding,  they  will  be 
declared  to  be  the  enemies  of  God. 


ST.  MARK,  XII. 


415 


CHAP.  XII. 


In  this  chapter,  we  have,  I.  The  parable  of  the  -pineyard  let 
out  to  untliankful  husbandmen,  representing  the  sin  and 
ruinof  the  Jewish  cliurch,  v.  1  . .  12.  II.  Christ's  silencing 
of  those  who  thought  to  ensnare  him  with  a  question  about 
paying  tiibute  to  Cffisar,  v.  13  .  .  17.  III.  His  silencing 
of  tlie  S^dducees,  who  attempted  to  perplex  the  doctrine 
of  the  resurrection,  v.  18.  .  27.  IV.  His  csnference  with 
a  scribe  about  the  first  and  great  command  of  the  law,  v. 
2S  .  .  34.  V.  His  puzzling  of  the  Scribes  with  a  question 
about  Clirist's  being  the  Sou  of  David,  v.  35  . .  37.  VI. 
The  caution  he  o'ave  the  people,  to  take  heed  of  the  Scribes, 
V.  38  . .  40.  Vll.  His  conmiendation  of  the  poor  widow 
that  cast  her  two  mites  into  tiie  treasury,  v.  41 . .  44. 

1.  A  ND  he  began  to  speak  unto  them  by 
J\.  parables.  A  certain  man  planted 
a  vineyard,  and  set  an  hedge  about  it,  and 
digged  a  place  for  the  winefat,  and  built  a 
tower,  and  let  jt  out  to  husbandmen,  and 
went  into  a  far  country.  2.  And  at  the 
season  he  sent  to  the  husbandmen  a  ser- 
vant, that  he  might  receive  from  the  hus- 
bandmen of  the  fruit  of  the  vineyard.  3. 
And  they  caught  /»>«,  and  beat  him,  and 
sent  him  away  empty.  4.  And  again  he 
sent  unto  them  another  servant ;  and  at 
him  they  cast  stones,  and  wounded  him  in 
the  head,  and  sent  hint  away  shamefully 
handled.  5.  And  again  he  sent  another  ; 
and  him  they  killed,  and  many  others  ; 
beating  some,  and  killing  some.  6.  Hav- 
ing yet  therefore  one  son,  his  well-beloved, 
he  sent  him  also  last  unto  them,  saying. 
They  will  reverence  my  son.  7.  But  those 
husbandmen  said  among  themselves,  This 
is  the  heir  ;  come,  let  us  kill  him,  and  the 
inheritance  shall  be  ours.  8.  And  they 
took  him,  and  killed  him,  and  cast  him  out 
of  the  vineyard.  9.  What  shall  therefore 
the  lord  of  the  vineyard  do  ?  He  will  come 
and  destroy  the  husbandmen,  and  will  give 
the  vineyard  unto  others.  10.  And  have 
ye  not  read  this  scripture ;  The  stone  which 
the  builders  rejected  is  become  the  head 
of  the  corner:  11.  This  was  the  Lord's 
doing,  and  it  is  marvellous  in  our  eyes  ? 
1 2.  And  they  sought  to  lay  hold  on  him, 
but  feared  the  people :  for  they  knew  that 
he  had  spoken  the  parable  against  them  : 
and  they  left  him,  and  went  their  way. 

Christ  had  formerly  in  parables  shewed  how  he 
desiijned  to  set  up  the  gospel  church  ;  now  he  be- 
gins in  parables  to  shew  how  he  would  lay  aside  the 
Jewish  church,  which  it  might  have  been  grafted 
into  the  stocli  of,  but  was  built  upon  the  nins  of. 
This  parable  we  had  just  as  we  have  it  here,  Matth. 
21.  33.     We  may  observe  here, 

I.  They  that  enjoy  the  privileges  of  the  visible 
church,  ha\'e  a  vineyard  let  out  to  them,  which  is 
cajjable  of  great  improvement,  and  from  the  occu- 
piers of  which  rent  is  justly  expected.  When  God 
shewed  his  rjord  unto  Jacob,  his  statutes  and  judg- 
ments unto  Israel,  (Ps.  147.  19.)  when  he  set  up  his 
temple  among  them,  his  priesthood,  and  his  other 
ordinances,  then  he  let  out  to  them  the  vineyard  he 
had  planted ;  which  he  hedged,  and  in  which  he 
built  a  tower,  v.  1,    Members  of  the  church  are 


God's  tenants,  and  they  have  both  a  good  landlord 
and  a  good  bargain,  and  may  live  well  upon  it,  if  it 
be  not  their  own  fault. 

II.  Those  whom  God  lets  out  his  vineyard  to,  he 
sends  his  servants  to,  to  put  them  in  mind  of  his  jupt 
expectations  from  them,  v.  2.  He  was  not  hasty  in 
his  demands,  nor  high,  for  he  did  not  send  for  the 
rent  till  they  could  make  it,  at  the  seasoii ;  nor  did 
he  put  them  to  the  trouble  of  making  money  of  it, 
but  was  willing  to  take  it  in  s/iecie. 

III.  It  is  sad  to  think  what  base  usage  God's  faith- 
ful ministers  had  met  with,  in  all  ages,  from  those 
that  have  enjoyed  the  pri\ileges  of  the  church,  and 
have  not  brought  forth  fruit  answerable.  The  Old- 
Testament  prophets  were  persecuted  even  by  those 
that  went  imder  the  name  of  the  Old-Testament 
church.  They  beat  them,  and  sent  the7n  empty 
anvay ;  (f.  3.)  that  was  bad:  they  nvounded  them, 
and  sent  them  away  shamefully  entreated  ;  {u.  4.) 
that  was  worse  :  nay,  at  length,  they  came  to  such  a 
pitch  of  wickedness,  that  they  killed  them,  tj.  5. 

IV.  It  was  no  wonder,  if  those  who  abused  the 
prophets,  aliused  Christ  himself.  God  did  at  length 
send  them  his  Soii,  his  well-  beloved  ;  it  was  there- 
fore so  much  the  greater  kindness  in  him  to  send 
him  ;  as  in  Jacob  to  send  Joseph  to  visit  his  brethren, 
Gen.  3".  14.  And  it  might  be  expected,  that  he 
whom  their  Master  loved,  they  also  should  respect 
and  love;  {v.  6.)  "They  will  reverence  my  son, 
and,  in  reverence  to  him,  will  pay  their  rent."  But, 
instead  of  rez'erencing  him,  because  he  was  the  son 
and  heir,  they  therefore  hated  him,  v.  7.  Because 
Christ,  in  calling  to  repentance  and  reformation, 
made  his  demands  with  more  authority  than  the 
prophets  had  done,  they  were  the  more  enraged 
against  him,  and  determined  to  put  him  to  death, 
that  they  might  engross  all  church  power  to  them- 
selves, and  that  all  the  respect  and  obedience  of  the 
people  might  be  paid  to  them  only  ;  "  The  inherit- 
ance shall  be  our's,  we  will  be  lords  paramount,  and 
bear  all  the  sway."  There  is  an  inheritance,  which, 
if  they  had  duly  reverenced  the  Hon,  might  have 
been  theirs,  a  heavenly  inheritance.;  but  thty  slight- 
ed that,  and  would  have  their  inheritance  in  the 
wealth,  and  pomp,  and  powers,  of  this  world.  So 
they  took  him,  and  killed  him  ;  they  had  not  done  it 
yet,  but  they  would  do  it  in  a  little  time  ;  and  they 
cast  him  out  of  the  vineyard,  they  refused  to  admit 
his  gospel  when  he  was  gone  ;  it  would  by  no  means 
agree  with  their  scheme,  and  so  they  threw  it  out 
with  disdain  and  detestation. 

V.  For  such  sinful,  shameful  doings,  nothing  can 
be  expected  but  a  fearfiil  doom  ;  (v.  9.)  JVhat  shall 
therefore  the  lord  of  the  vineyard  do  ?  It  is  easy  to 
say  wliat,  for  nothing  could  be  done  more  provoking. 

1.  He  will  come,  and  destroy  the  husbandmen, 
whom  he  would  have  saved.  When  they  only  de- 
nied the  fi-uit,  he  did  not  distrain  upon  them  for  the 
rent,  nor  disseize  them,  and  dis/iossess  them  for  non- 
fiayment ;  but  when  they  killed  his  servants,  and 
his  Son,  he  determined  to  destroy  them  ;  and  this 
was  fulfilled  when  Jei-usalem  was  laid  waste,  and 
the  Jewish  nation  extirpated,  and  made  a  desolation. 

2.  He  will  gwe  the  vineyard  to  others.  If  he  have 
not  the  rent  from  them,  he  will  have  it  from  another 
people,  for  God  will  be  no  Loser  by  any.  This  was 
fulfilled  in  the  taking  in  of  the  Gentiles,  and  the 
abundance  of  fruit  which  the  gospel  brought  forth 
in  all  the  world.  Col.  1.  6.  Note,  If  some,  fi-om 
whom  we  expected  well,  prove  bad,  it  doth  not  fol- 
low but  that  others  will  be  better.  Christ  encour- 
aged himself  with  this  in  his  undertaking  ;  Tliough 
Israel  be  not  gathered,  not  gathered  to  him,  but  ga- 
thered against  him,  yet  shall  I  be  glorious,  (Isa.  49. 
5,  6. )  as  a  Light  to  lighten  the  Gentiles. 

3.  Their  opposition  to  Christ's  exaltation  shall  be 
no  obstruction  to  it;  (y.  10,  11.)    The  stone  which 


416 


ST.  MARK,  XIL 


the  builders  rejected,  notwithstanding  that,  is  be- 
come the  Head  of  the  corner,  is  highly  advanced  as 
the  Head-stone,  and  of  necessaiy  .use  and  influence 
as  the  Comer-stone.  God  will  set  Christ  as  his 
Kinff  upon  his  holy  hill  of  Zion,  in  spite  of  their  pro- 
ject, who  would  break  his  bands  asunder.  And  all 
the  world  shall  see  and  own  ttlis  to  be  the  Lord's 
doing,  ij)  justice  to  the  Jews,  and  in  compassion  to 
the  Gentiles.  The  exaltation  of  Christ  was  the 
Lord's  doing,  and  it  is  his  doing  to  exalt  him  in  our 
hearts,  and  to  set  up  his  throne  there  ;  and  if  it  be 
done,  it  cannot  but  be  marvellous  in  our  eyes. 

Now,  what  effect  had  this  parable  upon  the  chief 
priests  and  scribes,  whose  conviction  was  designed 
by  it  ?  They  knew  he  sjiake  this  parable  against 
them,  V.  12.  They  could  not  but  see  their  own  faces 
in  the  gluss  of  it ;  and,  one  would  think,  it  shewed 
them  their  sin  so  very  heinous,  and  their  niin  so 
certain  and  gi'eat,  that  it  should  have  frightened 
them  into  a  compliance  with  Christ  and  his  gospel, 
should  have  prevailed  to  bring  them  to  repentance, 
at  least,  to  make  them  desist  from  their  malicious 
purpose  against  him  ;  but,  instead  of  that,  ( 1. )  They 
sought  to  lay  hold  on  him,  and  make  him  their 
prisoner  immediately,  and  so  to  fulfil  what  he  had 
just  now  said  they  would  do  to  him,  t>.  8.  (2.)  No- 
thing restrained  them  from  it  but  the  awe  they  stood 
in  of  the  people  ;  they  did  not  reverence  Christ,  nor 
had  any  Ytar  of  God  before  their  eyes,  but  were 
afraid,  ii'^they  should  publicly  lay  hold  on  Christ, 
the  mob  would  rise,  and  lay  hold  on  them,  and  res- 
cue him.  (3.)  They  left  him,  and  went  their  way  ; 
if  they  could  not  do  hurt  to  him,  they  resolved  he 
should  not  do  good  to  them,  and  therefore  they  got 
out  of  the  hearing  of  his  powerful  preaching,  lest 
they  should  be  converted  and  healed.  Note,  If  men's 
prejudices  be  not  conquered  by  the  evidence  of  truth, 
they  are  but  confirmed  ;  and  if  the  corruptions  of 
the  heart  be  not  subdued  by  faithful  reproofs,  they 
are  but  enraged  and  exasperated.  If  the  gospel  be 
not  a  savour  of  life  imto  life,  it  wiU  be  a  savour  of 
death  unto  death. 

13.  And  they  send  unto  him  certain  of 
the  Pharisees  and  of  the  Herodians,  to 
catch  him  in  his  words.  14.  And  when 
they  were  come,  they  say  unto  him,  Mas- 
ter, we  know  that  thou  art  true,  and  carest 
for  no  man :  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of 
God  in  truth  :  Is  it  lawful  to  give  tribute 
to  Ca3sar,  or  not  1  1 5.  Shall  we  give,  or 
shall  we  not  give  ?  But  he,  knowing  their 
hypocrisy,  said  unto  them.  Why  tempt  ye 
me  ?  bring  me  a  penny,  that  I  may  see  it. 

1 6.  And  they  brought  it.  And  he  saith  unto 
them.  Whose  is  this  image  and  superscrip- 
tion ?  And  they  said  unto  him,  Ceesar's. 

17.  And  Jesus  answering  said  unto  them. 
Render  to  Cajsar  the  things  that  are  Cae- 
sar's, and  to  God  the  things  that  are  God's. 
And  they  marvelled  at  him. 

When  the  enemies  of  Christ,  who  thirsted  for  his 
blood,  could  not  find  occasion  against  him  from  what 
he  said  against  them,  they  tried  to  ensnare  him,  by 
putting  questions  to  him.  '  Here  we  have  him  tempt- 
ed, or  ortempted  rather,  with  a  question  about  the 
lawfulness  of  paying  tribute  to  Csesar.  We  had  this 
narrative,  Matth.  22.  15. 

I.  The  persons  they  employed,  were,  the  Pha- 
risees and  the  Herodians,  men  that  in  this  matter 
•were  contrary  to  one  another,  and  yet  concurred 


against  Christ,  v.  13.  The  Pharisees  were  great 
sticklers  for  the  liberty  of  the  Jews,  and,  if  he  should 
say,  It  is  lawful  to  give  tribute  to  Ca;sar,  they  would 
incense  the  common  people  against  him,  and  the 
Herodians  would,  underhand,  assist  them  in  it.  The 
Herodians  were  great  sticklers  for  the  Koman  pow- 
er, and  if  he  should  discountenance'  the  paying  of 
tribute  to  Csesar,  they  would  incense  the  governor 
against  liim,  yea,  and  the  Pharisees,  against  their 
own  principles,  would  join  with  them  in  it.  It  is  no 
new  thing  for  those  that  are  at  variance  in  other 
things,  to  join  in  a  confederacy  against  Christ. 

II.  The  pretence  they  made,  was,  that  they  de- 
sired him  to  resolve  them  a  case  of  conscience, 
which  was  of  great  importance  in  the  present  junc- 
ture ;  and  they  take  on  them  to  have  a  high  opinion 
of  his  ability  to  resolve  it,  v.  14.  They  compli- 
mented him  at  a  high  rate,  called  him  Master, 
owned  him  for  a  Teacher  of  the  way  of  God,  a 
Teacher  of  it  in  truth,  one  who  taught  what  was 
good,  and  upon  principles  of  ti-uth,  who  would  not 
be  brought  by  smdes  or  frowns  to  depart  a  step  from 
the  rules  of  equity  and  goodness;  "  Thou  carest  for 
no  man,  nor  regardest  the  Jierson  of  men,  thou  art 
not  afraid  of  offending  either  the  jealous  prince,  on 
one  hand,  or  the  jealous  people  on  the  other ;  thou 
art  right,  and  always  in  the  right,  and  dost  in  a  right 
manner  declare  good  and  evil,  tmth  and  falsehood." 
If  they  spake  as  they  thought  concerning  Christ, 
when  they  said,  We  know  that  thou  art  right,  their 
persecuting  of  him,  and  putting  of  him  to  death,  as 
a  Deceiver,  was  a  sin  agamst  knowledge  ;  they  knew 
him,  and  yet  crucified  him.  However,  a  man's  tes- 
timony shall  be  taken  most  strongly  against  himself, 
and  out  of  their  own  mouths  are  they  judged  ;  they 
knew  that  he  taught  the  way  of  God  in  truth,  and 
yet  rejected  the  counsel  of  God  against  themselves. 
The  professions  and  pretences  of  hypocrites  will  be 
produced  in  e\'idence  against  them,  and  they  will 
be  self-condemned.  But  if  they  did  not  know  or 
believe  it,  they  tied  unto  God  with  their  mouth,  and 
flattered  him  with  tlieir  tongue. 

III.  The  question  they  put,  was.  Is  it  lawful  to 
girve  tribute  to  Ccesar,  or  not  ?  They  would  be 
thought  desirous  to  know  their  duty.  As  a  nation 
that  did  righteousness,  they  ask  of  God  the  ordi- 
nances of  justice,  when  really  they  desired  nothing 
but  to  know  what  he  would  say,  in  hopes  that,  which 
side  soever  he  took  of  the  question,  they  might  take 
occasion  from  it  to  accuse  him.  Nothing  is  more 
likely  to  ensnare  ministers,  than  bringing  them  to 
meddle  with  controversies  about  civil  rights,  and  to 
settle  land-marks  between  the  prince  and  the  sub- 
ject, which  is  fit  should  be  done,  while  it  is  not  at 
all  fit  that  they  should  have  the  doing  of  it.  They 
seemed  to  refer  the  determining  of  this  matter  to 
Christ ;  and  he  indeed  was  fit  to  determine  it,  foi 
by  hi7n  kings  reign,  ayid  princes  decree  justice  ;  they 
put  the  question  fairly.  Shall  we  give,  or  shall  we 
not  give?  They  seemed  resolved  to  stand  to  his 
award  ;  "  If  thou  sayest  that  we  must  pay  tribute, 
we  will  do  it,  though  we  be  made  beggars  by  it.  If 
thou  sayest  that  we  must  not,  we  will  not,  though 
we  be  made  traitors  for  it."  Many  seem  desirous 
to  know  their  duty,  who  are  no  ways  disposed  to  do 
it ;  as  those  proud  men,  Jer.  42.  20. 

IV.  Christ  determined  the  question,  and  evaded 
the  snare,  by  referring  them  to  their  national  con- 
cessions already  made,  by  which  they  were  pre- 
cluded from  disputing  this  matter,  x'.  15 — 17.  He 
knew  their  Inifiocrisy,  the  malice  that  was  in  their 
hearts  against  him,  while  with  their  mouth  they 
shewed  all  this  love.  Hypocrisy,  though  ever  so 
artftillv  managed,  cannot  be  concealed  from  the 
Lord  Jesus.  He  sees  the  potsherd  that  is  covered 
with  the  silver  dross.  He  knew  they  intended  to 
ensnare  him,  and  therefore  contrived  the  matter  so 


ST.  MARK,  XII. 


417 


as  to  ensnare  them,  and  to  oljlige  them,  by  their  own 
words,  to  do  what  they  were  unwilling  to  do,  which 
was,  to  pay  their  taxes  honestly  and  quietly,  and  yet 
at  the  same  tims  to  screen  himselt  against  their 
exceptions.  He  made  them  acknowledge,  that  the 
cuiTent,  money  of  their  nation  was  Roman  money, 
had  the  emperor's  image  on  one  side,  and  his  sujier- 
scrifition  on  the  reverse  ;  and  if  so,  1.  Ceesar  might 
command  their  money  for  the  public  benefit,  be- 
cause he  has  the  custody  and  conduct  of  the  state, 
wherein  he  ought  to  have  his  charges  borne  ;  Ren- 
der to  Cvsar  the  t/ihi^s  that  are  Csesar's.  The 
ch-culation  of  the  money  is  from  him,  as  the  foun- 
tain, and  therefore  it  must  return  to  him.  As  far 
as  it  is  his,  so  far  it  must  be  rendered  to  him  ;  and 
how  far  it  is  his,  and  may  be  commanded  by  him,  is 
to  be  judged  by  the  constitution  of  the  govemment, 
according  as  it  is,  and  hath  settled  the  prerogative 
of  the  prince  and  the  property  of  the  subject.  2. 
Cscsar  might  not  command  their  consciences,  nor 
did  he  pretend  to  it ;  he  offered  not  to  make  any  al- 
teration in  their  religion.  "  Pay  your  tribute,  there- 
fore, witlfout  mui-muring  or  disputing,  but  be  sure 
to  render  to  God  the  things  that  are  God's."  Per- 
haps he  referred  to  the  parable  he  had  just  now  put 
forth,  in  which  he  had  condemned  them  for  not  ren- 
dering the  fiTiits  to  the  Lord  of  the  vineyard,  v.  2. 
Many,  that  seem  careful  to  give  to  men  their  due, 
are  in  no  care  to  give  to  God  the  glory  due  to  his 
name  ;  whereas  our  hearts  and  best  aifections  are  as 
much  due  to  him  as  ever  rent  was  to  a  landlord,  or 
tribute  to  a  prince.  All  that  heard  Christ,  mar- 
velled at  the  discretion  of  his  answer,  and  how  in- 
geniously he  avoided  the  snare  ;  but  I  doubt  none 
were  brought  by  it,  as  they  ought  to  be,  to  render 
to  God  themselves  and  their  devotions.  Many  will 
commend  the  wit  of  a  sermon,  that  will  not  be  com- 
manded by  the  divine  laws  of  a  sermon. 

1 8.  Then  come  unto  him  the  Sadducees, 
which  say  tliere  is  no  resurrection ;  and 
they  asked  him,  saying,  19.  Master,  Mo- 
ses wrote  unto  us,  If  a  man's  brother  die, 
and  leave  his  wife  behind  him,  and  leave 
no  children,  that  liis  brother  should  take 
his  wife,  and  raise  up  seed  unto  his  brother. 

20.  Now  there  were  seven  brethren  :  and 
the  first  took  a  wife,  and  dying  left  no  seed. 

21.  And  the  second  took  her,  and  died, 
neither  left  he  any  seed  :  and  the  third 
likewise.  22.  And  the  seven  had  her,  and 
left  no  seed  :  last  of  all  the  woman  died 
also.  23.  In  the  resurrection  therefore, 
when  they  shall  rise,  whose  wife  shall  she 
be  of  them  ?  for  the  seven  had  her  to  wife. 
24.  And  Jesus  answering  said  unto  them. 
Do  ye  not  therefore  err,  because  ye  know 
not  the  scriptures,  neither  the  power  of 
God  ?  25.  For  when  they  shall  rise  from 
the  dead,  they  neither  many,  nor  are  given 
in  marriage  ;  but  are  as  the  angels  which 
are  in  heaven.  26.  And  as  touching  the 
dead,  that  they  rise :  have  ye  not  read  in 
the  book  of  Moses,  how  in  the  bush  God 
spake  unto  him,  saying,  I  nm  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  27.  He  is  not  the  God  of 
the  dead,  but  the  God  of  the.  living :  ye 
therefore  do  greatly  err. 

Vol.  v.— 3  G 


The  Sadducees,  who  were  the  deists  of  that  age, 
here  attack  our  Lord  Jesus,  it  should  seem,  not  as 
the  Scribes,  and  Pharisees,  and  chief  priests,  with 
any  malicious  design  upon  his  person  ;  they  were  not 
bigots  and  persecutors,  but  sceptics  and  infidels,  and 
their  design  was  upon  his  doctrine,  to  hinder  the 
spreading  of  that :  they  denied  that  there  was  any 
resurrection,  any  world  of  spirits,  any  state  of  re- 
wards and  punishments  on  the  other  side  death  :  now 
those  great  and  fundamental  ti-uths  which  they  de- 
nied, Christ  had  made  it  his  business  to  establish  and 
prove,  and  had  earned  the  notion  of  them  much 
further  than  ever  it  was  before  carried ;  and  there- 
fore they  set  themselves  to  perplex  his  doctrine. 

L  See  here  the  method  they  take  to  entangle  it ; 
they  quote  the  ancient  law,  by  which,  if  a  man  died 
without  issue,  his  brother  was  obliged  to  maiTy  his 
widow,  V.  19.  They  suppose  a  case  to  happen,  that, 
according  to  that  law,  seven  brothers  were  succes- 
sively the  husbands  of  one  woman,  x".  20.  Probably, 
these  Sadducees,  according  to  their  wonted  profane- 
ness,  intended  hereby  to  ridicule  that  law,  and  so  to 
bring  the  whole  frame  of  the  Mosaic  institution  into 
contempt,  as  absurd  and  inconvenient  in  the  practice 
of  it.  Those  who  deny  divine  ti-uths,  commonly  set 
themselves  to  disparage  divine  laws  and  ordinances. 
But  this  was  only  by  the  by ;  their  design  was  to  ex- 
pose the  doctrine  of  the  resun-ection ;  for  they  sup- 
pose, that,  if  there  be  a  future  state,  it  must  be  such 
a  one  as  this,  and  then  the  doctrine,  they  think,  is 
clogged  either  with  this  invincible  absurdity,  that  a 
woman  in  that  state  must  have  seven  husbands,  or 
else  with  this  insolvable  difficulty,  whose  wife  she 
must  be.  See  with  what  subtlety  these  heretics 
U77dermine  the  truth  ;  they  do  not  de?iy  it,  nor  say. 
There  can  be  no  resurrection  ;  nay,  they  do  not  seem 
to  doubt  of  it,  nor  say.  If  there  be  a  resurrection, 
whose  wife  shall  she  be  ?  (as  the  devil  to  Christ,  Jf 
thou  be  the  Son  of  God  ;)  But,  as  though  these  beasts 
of  the  field  were  more  subtle  than  the  sei-pent  him- 
self, they  pretend  to  own  the  trath,  as  if  they  were 
not  Sadducees,  no,  not  they  ;  Wlio  said  that  they  de- 
nied the  resurrection  ?  They  take  it  for  granted  that 
there  is  a  resurrection,  and  would  be  thought  to  de- 
sire instruction  concerning  it,  when  really  they  are 
designing  tp  give  it  a  fatal  stab,  and  think  that  they 
shall  do  it.  Note,  It  is  the  common  artifice  of  here- 
tics and  Sadducees  to  perplex  and  entangle  the  truth, 
which  they  have  not  the  impudence  to  deny. 

IL  See  here  the  method  Christ  takes  to  clear  and 
establish  this  trtith,  which  they  attempted  to  darken, 
and  give  a  shock  to.  This  was  a  matter  of  moment, 
and  therefore  Christ  does  not  pass  it  over  lightly,  but 
enlarges  upon  it,  that,  if  they  should  not  be  reclaim- 
ed, yet  others  might  be  confirmed. 

1.  He  charges  the  Sadducees  with  error,  and 
charges  that  upon  their  ignorance.  They  who  ban- 
ter the  doctrine  of  the  resuiTection,  as  some  do  in 
our  age,  would  be  thought  the  only  knowing  men, 
because  the  onXy  free-thinkers,  when  really  they  are 
the  fools  in  Israel,  and  the  most  enslaved  and  preju- 
diced thinkers  in  the  world.  "  Do  ye  not  therefore 
err?  Ye  cannot  but  be  sensible  of  it  yourselves,  and 
that  the  cause  of  vour  eiTor  is,"  (1.)  Because  ye  do 
not  know  the  scriptures.  Not  but  that  the  Sadducees 
had  read  the  scriptures,  and  perhaps  were  ready  in 
them  ;  yet  they  might  be  tmly  said  not  to  knoiv  the 
scrifitures,  because  they  did  not  know  the  sense  and 
meaning  of  them,  but  put  false  constrtictions  upon 
them  ;  or  they  did  not  receive  the  scriptures  as  the 
word  of  God,'  but  set  up  their  own  con-upt  reason- 
ings in  opposition  to  the  scriptures,  and  would  be- 
lie\e  nothing  but  what  they  could  see.  Note,  A 
right  knowledge  of  the  scripture,  as  the  fountain 
whence  all  revealed  religion  now  flows,  and  the 
foundation  on  which  it  is  built,  is  the  best  preserva- 
tive against  error.     Keep  the  tnith,  the  scripture- 


418  ST.  MARK,  XII. 

truth,  and  it  shall  keep  thee.  (2.)  Because  ye  know 
not  the  fiotoer  of  God.  They  could  not  but  know 
that  God  is  almighty,  but  they  would  not  apply  that 
doctrine  to  this  matter,  but  gave  up  the  truth  to  the 
objections  of  the  imposibility  of  it,  which  would  all 
have  been  answered,  if  they  had  but  stuck  to  the 
doctrine  of  God's  omnipotence,  to  which  nothing  is 
impossible.  This  therefore  which  God  hath  spoken 
once,  we  are  concerned  to  hear  twice,  to  hear  and 
believe,  to  hear  and  apply — that  power  belongs  to 
God,  Vs.  62.  10.  Rom.  4.  19—21.  The  same  power 
that  made  soul  and  body,  and  preserved  them,  while 
they  were  together,  can  preserve  the  body  safe,  and 
the  soul  active,  when  they  are  parted,  and  can  unite 
them  together  again ;  for,  behold,  the  Lord's  arm  is 
not  shortened.  The  power  of  God,  seen  in  the  re- 
turn of  the  spring,  (Ps.  104.  30.)  in  the  reviving  of 
the  com,  (John  12.  24.)  in  the  restoring  of  an  abject 
people  to  their  prosperity,  (Ezek.  o7.  12 — 14.)  in 
the  raising  of  so  many  to  life,  miraculously,  both  in 
the  Old  Testament  and  in  the  New,  and  especially 
in  the  resurrection  of  Christ,  (Eph.  1.  19,  20.)  are 
all  earnests  of  our  resurrection  by  the  same  power ; 
(Phil.  3.  21. )  according  to  the  mighty  working  where- 
by he  is  able  to  subdue  all  things  to  himself. 

2.  He  sets  aside  all  the  force  of  their  objection,  by 
setting  the  doctrine  of  the  future  state  in  a  true  light ; 
(v.  25.)  Wien  they  shall  rise  from  the  dead,  they 
neither  marry,  nor  are  given  in  marriage.  It  is  a 
folly  to  ask.  Whose  wife  shall  she  be  of  the  seven  ? 
For,  the  relation  between  husband  and  wife,  though 
instituted  in  the  earthly  paradise,  will  not  be  known 
in  the  heavenly  one.  Turks  and  infidels  expect  sen- 
sual pleasures 'in  their  fool's  paradise,  but  Christians 
knoiv  better  things — that  flesh  and  blood  shall  not 
inherit  the  kingdom  of  God ;  (1  Cor.  15.  50.)  and 
expect  better  things — even  a  full  satisfaction  in  God's 
love  andUkeness;  (Ps.  17.  14,  15.)  they  are  as  the 
angels  of  God  in  heaven,  and  we  know  that  they 
have  neither  wives  nor  children.  It  is  no_  wonder  if 
we  confound  ourselves  with  endless  absurdities,  when 
we  measure  our  ideas  of  the  world  of  s{Dirits  by  the 
affairs  of  this  world  of  sense. 

III.  He  builds  the  doc  rine  of  the  future  state,  and 
of  the  blessedness  of  the  righteous  in  that  state,  upon 
the  covenant  of  God  with  Abraham,  which  God  was 
pleased  to  own,  being  after  Abraham's  death,  v.  26, 
27.  He  appeals  to  the  scriptures ;  Have  ye  not  read 
in  the  book  of  Moses?  We  have  some  advantage  in 
dealing  with  those  that  have  read  the  scriptures, 
though  many  that  have  read  them  Tjrest  them,  as 
these  Sadducees  did,  to  their  own  destruction.  Now, 
that  which  he  refers  them  to,  is,  what  God  said  to 
Moses  at  the  bush,  lam  the  God  of  Abraham  ;  not 
only,  I  was  so,  but  I  am  so  ;  I  am  the  Portion  and  Hap- 

fiiness  of  Abraham,  a  God  all  sufficient  to  him.  Note, 
t  is  absurd  to  think  that  God's  relation  to  Abraham 
should  be  continued,  and  thus  solemnly  recognised, 
if  Abraham  was  annihilated,  or  that  the  lixnng  God 
should  be  the  Portion  and  Happiness  of  a  man  that  is 
dead,  and  must  be  for  ever  so ;  and  therefore  you 
must  conclude,  1.  That  Abraham's  soul  exists,  and 
acts  in  a  state  of  separation  from  the  body.  2.  That 
therefore,  some  time  or  other,  the  body  must  rise 
again ;  for  there  is  such  an  innate  inclination  in  a 
human  soul  towards  its  body,  as  would  make  a  total 
and  everlasting  separation  inconsistent  with  the  ease 
and  repose,  much  moi-e  with  the  bliss  and  joy,  of 
those  souls  that  have  the  Lord  for  their  God.  Upon 
the  whole  matter,  he  concludes.  Ye  therefore  do 
greatly  err.  Those  that  deny  the  resun'ection, 
greatly  err,  and  ought  to  be  told  so. 

28.  And  one  of  the  Scribes  came,  and 
having  heard  them  reasoning  together,  and 
perceiving  that  he  had  answered  them  well, 
asked  him.  Which  is  the  first  command- 


ment of  all  ?  29.  And  Jesus  answered  him, 
The  first  of  all  the  commandments  is,  Hear, 
O  Israel,  The  Lord  our  God  is  one  Lord : 
30.  And  thou  shalt  love  the  Lord  tlty  God 
with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  tiiy  mind,  and  with  all  thy  strength : 
this  is  the  first  commandment.  31.  And 
the  second  is  like,  namely.,  this.  Thou  shalt 
love  thy  neighbour  as  thyself:  there  is  none 
other  commandment  greater  than   these. 

32.  And  the  Scribe  said  unto  him.  Well, 
Master,  thou  hast  said  the  truth :  for  there 
is  one  God,  and  there  is  none  other  but  he. 

33.  And  to  love  him  with  all  the  heart,  and 
with  all  the  understanding,  and  with  all  the 
soul,  and  with  all  the  strength,  and  to  love 
his  neighbour  as  himself,  is  more  than  all 
whole-burnt-offerings  and  sacrifices.  34. 
And  when  Jesus  saw  that  he  answered  dis- 
creetly, he  said  unto  him,  Thou  art  not  far 
from  the  kingdom  of  God.  And  no  man 
after  that  durst  ask  him  any  question. 

The  Scribes  and  Pharisees  were  (however  bad 
otherwise)  enemies  to  the  Sadducees ;  now  one  would 
have  expected  that,  when  they  heard  Christ  argue 
so  well  against  the  Sadducees,  they  should  have 
countenanced  him,  as  they  did  Paul  when  he  ap- 
peared against  the  Sadducees ;  (Acts  23.  9.)  but  it 
had  not  that  effect ;  because  he  did  not  fall  in  with 
them  in  the  ceremonials  of  religion,  his  agreeing  with 
them  in  the  essentials,  gained  him  no  manner  of  re- 
spect with  them.  Only  we  have  here  an  account  of 
one  of  them,  a  Scribe,  who  had  so  much  civility  in 
him  as  to  take  notice  of  Christ's  answer  to  the  Sad- 
ducees, and  to  own  that  he  had  a7iswered  well,  and 
much  to  the  pui-pose ;  {v.  28.)  and  we  have  reason 
to  hope  that  he  did  not  join  with  the  other  Scribes, 
in  persecuting  Christ ;  for  here  we  have  his  applica- 
tion to  Christ  for  instruction,  and  it  was  such  as  be- 
came him  ;  not  tempting  Christ,  but  desiring  to  im- 
prove his  acquaintance  with  him. 

I.  He  inquired,  Wiich  is  the  first  commaiidment 
of  all?  {v.  28.)  He  doth  not  mean  the  first  in  order, 
but  the  first  in  weight  and  dignity  ;  "Which  is  that 
command  which  we  ought  to  have  in  a  special  man- 
ner an  eye  to,  and  our  obedience  to  which  will  lay  a 
foundation  for  our  obedience  to  all  the  rest  ?  Not  that 
any  commandment  of  God  is  little,  (they  are  all  the 
commands  of  a  great  God,)  but  some  are  greater 
than  others,  moral  precepts  than  rituals,  and  of  some 
we  may  sav,  Thev  are  the  greatest  of  all. 

II.  Christ  gave  him  a  direct  answer  to  this  inquiry, 
V.  29 — 31.  "Those  that  sincerely  desire  to  be  in- 
structed concei-ning  their  duty,  Christ  will  guide  in 
judgment,  and  teach  his  way.     He  tells  him, 

1.  That  the  great  commandment  of  all,  which  is 
indeed  inclusive  of  all,  is,  that  of  loving  God  with  all 
our  hearts;  (1.)  Where  this  is  the  commanding 
principle  in  the  soul,  there  is  a  disposition  to  every 
other  duty.  Love  is  the  leading  affection  of  the  soul ; 
the  love  of  God  is  the  leading  grace  in  the  renewed 
soul.  (2.)^Vhere  this  is  not,  nothing  else  that  is 
good,  is  done,  or  done  aright,  or  accepted,  or  done 
long.  Loving  God  with  all  our  heart,  will  effectu- 
allv  take  us  off  from,  and  arm  us  against,  all  those 
things  that  are  rivals  with  him  for  the  throne  in  our 
souls,  and  will  engage  us  to  everv  thing  by  which  he 
may  be  honoured,  and  with  which  he  will  be  pleas- 
ed ;  and  no  commandment  will  be  grievous  where 
this  principle  commands,  and  has  the  ascendant. 


ST.  MARK,  XII. 


419 


Now  here  in  Mark,  our  Saviour  prefixes  to  this  | 
command  the  gi'eat  doctrinal  truth  upon  which  it  is 
built;  (t'.  29.)  Hear,  O  Israel,  The  Lord  our  God  is 
one  Lord ;  if  we  firmly  believe  this,  it  will  follow, 
that  we  shall  love  him  loHh  alt  our  heart.  He  is  Je- 
hovah, who  has  all  amiable  pei-fections  in  himself, 
he  is  our  God,  to  whom  we  stand  related  and  oblig- 
ed, and  therefore  we  ought  to  love  him,  to  set  our 
affections  on  him,  let  out  our  desire  toward  him,  and 
take  a  delight  in  him  ;  and  he  is  one  Lord,  there- 
fore he  must  be  loved  with  our  whole  heart ;  he  has 
the  sole  right  to  us,  and  therefore  ought  to  have  the 
sole  possession  of  us.  If  he  be  one,  our  hearts  must 
be  one  with  him,  and  since  there  is  no  God  besides, 
no  rival  must  be  admitted  with  him  upon  the  throne. 
2.  That  the  second  great  commandment  is  to  love 
our  neighbour  as  ourselves,  (v.  3].)  as  tnily  and  sin- 
cerely as  we  love  ourselves,  and  in  the  same  instan- 
ces, and  we  must  show  it  by  doing  as  ive  would  be 
done  by.  As  we  must  therefore  love  God  better 
than  ourselves,  because  he  is  Jehovah,  a  Being  infi- 
nitely better  than  we  are,  and  must  love  him  with 
alt  our  heart,  because  he  is  one  Lord,  and  there  is 
no  other  like  him  ;  so  we  must  love  our  neighbour  as 
ourselves,  because  he  is  of  the  same  nature  with  our- 
selves ;  our  hearts  are  fashioned  alike,  and  my  neigh- 
bour and  myself  are  of  one  body,  of  one  society,  that 
of  the  world  of  mankind  ;  and  if  a  fellow-christian, 
and  of  the  same  sacred  society,  the  obligation  is  the 
stronger.  Has  not  one  God  created  us?  Mai.  2.  10. 
Has  not  one  Christ  redeemed  us  ?  Well  might  Christ 
say.  There  is  no  other  commandment  greater  than 
these;  for  in  these  all  the  law  is  fulfilled,  and  if  we 
make  conscience  of  obedience  to  these,  all  other  in- 
stances of  obedience  will  follow  of  course. 

III.  The  Scribe  consented  to  what  Christ  said, 
and  descanted  upon  it,  v.  32,  33.  1.  He  commends 
Christ's  decision  of  this  question;  IVetl,  Master,  thou 
hast  said  the  truth.  Christ's  assertions  needed  not 
the  Scribe's  attestations ;  but  this  Scribe,  being  a 
man  in  authority,  thought  it  would  put  some  repu- 
tation upon  what  Christ  said,  to  have  it  commended 
by  him  ;  and  it  shall  be  brought  in  evidence  against 
those  who  persecuted  Christ,  as  a  Deceiver,  that 
one  of  themselves,  even  a  Scribe  of  their  own,  con- 
fessed that  he  said  the  truth,  and  said  it  well.  And 
thus  we  must  subscribe  to  Christ's  sayings,  must  set 
to  our  seal  that  they  are  tnie.  2.  He  comments  upon 
it.  Christ  had  quoted  that  great  doctrine.  That  the 
Lord  our  God  is  one  Lord ;  and  this  he  not  only  as- 
sented to,  but  added,  "  There  is  none  other  but  he ; 
and  therefore  we  must  have  no  other  God  besides. " 
This  excludes  all  rivals  with  him,  and  secures  the 
throne  in  the  heart  entire  for  him.  Christ  had  laid 
do-\vn  that  great  law,  of  loving  God  with  all  our 
heart;  and  this  also  he  explains — that  it  is  loving 
him  with  the  understanding,  as  those  that  know 
■what  abundant  reason  we  have  to  love  him.  Our 
love  to  God,  as  it  must  be  an  entire,  so  it  must  be  an 
intelligent  love ;  we  must  love  him  with  alt  the  un- 
derstanding, e|  okjic  tSc  <rv<i'i(Ti!ii( — out  of  the  whole  un- 
derstanding ;  our  rational  powers  and  faculties  must 
all  be  set  on  work  to  lead  out  the  affections  of  our 
souls  toward  God.  Christ  had  said,  "  To  love  God 
and  our  neighbour  is  the  gi-eatest  commandment  of 
all;"  "Yea,"saith  the  Scribe,  "it  is  better,  it  is 
more  than  all  whole-burnt-offerings  and  sacrifices, 
more  acceptable  to  God,  and  will  turn  to  a  better 
account  to  ourselves. "  There  were  those  who  held, 
that  the  law  o{  sacrifices  was  the  greatest  command- 
ment of  all ;  but  this  Scribe  readily  agi-eed  with  our 
Saviour  in  this — that  the  law  of  love  to  God  and  our 
neighbour  is  greater  than  that  of  sacrifice,  even  than 
those  whole-bumt-offerings,  which  were  intended 
purely  for  the  honour  of  God. 

rV.  Christ  approved  of  what  he  said,  and  encour- 
aged him  to  proceed  in  his  inquiries  of  him,  v,  34. 


1.  He  owned  that  he  understood  well,  as  far  as  he 
went ;  so  far,  so  good.  Jesus  saw  that  he  answered 
discreetly,  and  was  the  more  jjleased  with  it,  Ijecausc 
he  had  of  late  met  with  so  many  c\  en  of  the  Scribes, 
men  of  letters,  that  answered  indiscreetly,  as  those 
that  had  no  understanding,  nor  desired  to  have  any. 
He  answered  v»»s;)^^t — as  one  that  had  a  mind ;  as  a 
rational,  intelligent  man,  as  one  that  had  his  wits 
about  him  ;  as  one  whose  reason  was  not  blinded, 
whose  judgment  was  not  biassed,  and  whose  fore- 
thought was  not  fettered,  by  the  prejudices  which 
other  Scribes  were  so  much  under  the  power  of.  He 
answered  as  one  that  allowed  himself  liberty  and 
leisure  to  consider,  and  as  one  that  had  considered. 

2.  He  owned  that  he  stood  fair  for  a  further  ad\'ance ; 
"  Thou  art  not  far  from  the  kingdom  of  God,  the 
kingdom  of  gi-ace  and  gloiy  ;  thtiu  art  in  a  likely  way 
to  be  a  Christian,  a  disciple  of  Christ.  For  the  doc- 
trine of  Christ  insists  most  upon  these  things,  and  is 
designed,  and  has  a  tendency  direct,  to  bring  thee  to 
this."  Note,  There  is  hope  of  those  who  make  a 
good  use  of  the  light  they  have,  and  go  as  far  as  that 
will  cany  them,  that  by  the  gi-ace  ot  God  they  will 
be  led  further,  by  the  clearer  discoveries  God  has  to 
make  to  them.  What  became  of  this  Scribe  we  are 
not  told,  but  would  willingly  hope  that  he  took  the 
hint  Christ  hereby  gave  him,  and  that,  having  been 
told  by  him,  so  much  to  his  satisfaction,  what  was 
the  great  commandment  of  the  law,  he  proceeded  to 
inquire  of  him,  or  his  apostles,  what  was  the  great 
commandment  of  the  gospel  too.  Yet,  if  he  did  not, 
but  took  up  here,  and  went  no  further,  we  are  not  to 
think  it  strange  ;  for  there  are  many  Vho  are  not  far 
from  the  kingdom  of  God,  and  yet  never  come 
thither.  Now,  one  would  think,  this  shoiJd  have 
invited  many  to  consult  him ;  but  it  had  a  contrary 
effect ;  .A'b  inan  after  that  durst  ask  him  any  ques- 
tion ;  every  thing,  he  said  was  spoken  with  such  au- 
thority and  majesty,  that  eveiy  one  stood  in  awe  of 
him  ;  those  that  desired  to  learn,  were  ashamed  to 
ask,  and  those  that  designed  to  cavil,  were  afraid 
to  ask. 

35.  And  Jesus  answered  and  said,  while 
he  taught  in  the  temple,  How  say  the 
scribes  that  Christ  is  the  Son  of  David  ? 
36.  For  David  himself  said  by  the  Holy 
Ghost,  The  Lord  said  to  my  Lord,  Sit 
thou  on  my  right  hand,  till  I  make  thine 
enemies  thy  foot-stool.  37.  David  therefore 
himself  calleth  him  Lord  ;  and  whence  is 
he  then  his  Son  ?  And  the  common  people 
heard  him  gladly.  38.  And  he  said  unto 
them  in  his  doctrine,  Beware  of  the  scribes, 
which  love  to  go  in  long  clothing,  and  love 
salutations  in  the  market  places,  39.  And 
the  chief  seats  in  the  synagogues,  and  the 
uppermost  rooms  at  feasts:  40.  Wliich 
devour  widows'  houses,  and  for  a  pretence 
make  long  prayers :  tliese  shall  receive 
greater  damnation. 

Here, 

I.  Christ  shews  the  people  how  weak  and  defec- 
tive the  scribes  were  in  their  preaching,  and  how 
unable  to  solve  the  difficulties  that  occurred  in  the 
scriptures  of  the  Old  Testament,  which  they  under- 
took to  expound.  Of  this  he  gives  an  instance, 
wliich  is  not  so  fully  related  here  as  it  was  in  Mat- 
thew. Christ  was  teaching  in  the  temple :  many 
things  he  said  which  were  not  written  ;  but  notice 
is  taken  of  this,  because  it  will  stir  us  up  to  inquire 
concerning  Christ,  and  to  inquire  of  him  ;  for  none 


420 


ST.  MARK,  XII. 


can  have  the  right  knowledge  of  him,  but  from  him- 
self; it  is  not  to  be  had  from  the  scribes,  for  they 
•will  soon  be  iim  aground. 

1.  They  told  the  people  that  the  Messiah  was 
to  be  the  Son  of  David,  {v.  35.)  and  they  were  in 
the  right ;  he  was  not  only  to  descend  from  his  loins, 
but  to  fill  his  throne  ;  (Luke  1.  32. )  T/ie  Lord  God 
shall  give  him  the  throne  of  his  father  David.  The 
scripture  said  it  often,  but  the  people  took  it  at  what 
the  scribes  said  ;  whereas  the  ti-uths  of  God  should 
rather  be  quoted  from  our  Bibles  than  from  our 
ministers,  for  there  is  the  original  of  them.  Dulciiis 
ex  ifisofonte  bibuntur  aqux — The  waters  are  sweet- 
est when  drawn  immediately  from  their  source. 

2.  Yet  they  could  not  teU  them  how,  notwith- 
standing that  it  was  very  proper  for  David,  in  spi- 
rit, the  spirit  of  prophecy,  to  call  him  his  Lord,  as 
he  doth,  Ps.  110.  1.  They  had  taught  the  people 
that  concerning  the  Messiah,  which  would  be  for 
the  honour  of  their  nation — that  he  should  be  a 
branch  of  their  royal  family  ;  but  they  had  not  taken 
care  to  teach  them  that  which  was  for  the  honour 
of  the  Messiah  himself —that  he  should  be  the  Son 
of  God,  and,  as  such,  and  not  otherwise,  David's 
Lord.  Thus  they  held  the  truth  in  unrighteous- 
ness, and  were  fiartial  in  the  gospel,  as  well  as  in 
the  law,  of  the  Old  Testament.  They  were  able  to 
say  it,  and  prove  it — that  Christ  was  to  be  David's 
Son  ;  but  if  any  should  object,  Hoiv  then  doth  Da- 
vid himself  call  him  Lord?  they  would  not  know 
how  to  avoid  the  force  of  the  objection.  Note,  Those 
are  unworthy  to  sit  in  Moses's  seat,  who,  though 
they  are  able  to  preach  the  truth,  are  not  in  some 
measure  able  to  defend  it  when  they  have  preached 
it,  and  to  convince  gainsayers. 

Now,  this  galled  the  scribes,  to  have  their  igno- 
rance thus  exposed,  and,  no  doubt,  incensed  them 
more  against  Christ  ;  but  the  common  peo/ile  heard 
him  gladly,  v.  57.  What  he  preached  was  sui-pris- 
ing  and  affecting  ;  and  though  it  reflected  upon  the 
scribes,  it  was  insti-uctive  to  them,  and  they  had 
never  heard  such  preaching.  Probably  there  was 
something  more  than  ordinarily  commanding  and 
charming  in  his  voice  and  way  of  delivery,  which 
recommended  him  to  the  affections  of  the  common 
people  ;  for  we  do  not  find  that  any  were  wrought 
upon  to  believe  in  him,  and  to  foUonv  him,  but  he 
■was  to  them  as  a  lovely  song  of  one  that  could  Jilay 
well  on  an  instrument ;  as  Ezekiel  was  to  his  hear- 
ers, Ezek.  33.  32.  And  perhaps  some  of  these  cried. 
Crucify  him,  as  Herod  heard  John  Baptist  gladly, 
and  yet  cut  off  his  head. 

n.  He  cautions  the  people  to  take  heed  of  suffer- 
ing themselves  to  be  imposed  upon  by  the  scribes, 
and  of  being  infected  with  their  pride  and  hypocri- 
sy ;  He  said  unto  them  in  his  doctrine,  "  Be%vare  of 
the  scribes;  {v.  38.)  stand  upon  your  guard,  that 
you  neither  imbibe  their  peculiar  opinions,  nor  the 
opinions  of  the  people  conceniing  them.  The  charge 
is  long,  as  drawn  up  against  them  in  the  parallel 
place;  (Matth.  23.)  it  is  here  contracted. 

1.  They  affect  to  appear  vein/  ^reat ;  for  they  go 
in  long  clothing,  with  vestures  ^own  to  their  feet, 
and  in  those  they  walk  about  the  streets,  as  princes, 
or  judges,  or  gentlemen  of  the  long  robe.  Their 
going  in  such  clothing  was  not  sinful,  but  their  lov- 
ing to  go  in  it,  priding  themselves  in  it,  valuing 
themselves  on  it,  commanding  respect  by  it,  saying 
to  their  long  clothes,  as  Saul  to  Samuel,  Honour  me 
noil)  before  this  /leo/ile,  this  was  a  product  of  pride. 
Christ  would  have  his  disciples  go  ^vith  their  loins 
girt. 

2.  They  affect  to  appear  very  good  ;  for  they 
pray,  they  make  lo>ig  firayers,  as  if  they  were  very 
intimate  with  Heaven,  and  had  a  deal'  of  business 
there.  They  took  care  it  should  be  known  that 
they  prayed,  that  they  prayed  long,  which,  some 


think,  intimates  that  they  prayed  not  for  themselves 
only,  but  for  others,  and  therein  were  vciy  particu- 
lar and  very  large  ;  this  they  did  for  a  pretence, 
that  they  might  seem  to  love  prayer,  not  only  for 
God's  sake,  whom  hereby  they  pretended  to  glorify, 
but  for  their  neighbour's  sake,  whom  hereby  they 
pretended  to  be  serviceable  to. 

3.  They  herein  aimed  to  advance  themselves ; 
they  coveted  applause,  and  were  fond  of  it ;  they 
loved  salutations  in  the  market-places,  and  the  chief 
seats  in  the  synagogues,  and  the  uppermost  rooms  at 
feasts  ;  these  pleased  a  vain  fancy  ;  to  have  these 
given  them,  they  thought,  expressed  the  value  they 
had  for  them,  who  did'know  them,  and  gained  them 
respect  from  those  who  did  not. 

4.  They  herein  aimed  to  enrich  themselves.  They 
devoured  widows'  houses,  made  themselves  masters 
of  their  estates  by  some  trick  or  other  ;  it  was  to 
sci-een  themseh'es  from  the  suspicion  of  dishonesty, 
that  they  put  on  the  mask  of  piety  ;  and,  that  they 
might  not  be  thought  as  bad  as  the  worst,  they  were 
studious  to  seem  as  good  as  the  best.  Let  fraud 
and  oppression  be  thought  the  worse  of  for  their 
having  profaned  and  disgraced  long  prayers  ;  but 
let  not  prayers,  no,  nor  long  prayers,  be  thought 
the  worse  of,  if  made  in  humility  and  sincerity,  for 
their  having  been  by  some  thus  abused.  But,  as 
iniquity,  thus  disguised  with  a  shew  of  piety,  is  dou- 
ble iniquity,  so  its  doom  will  be  doubly  heavy  ;  These 
shall  recerve  greater  damnaiion  ;  greater  than  those 
that  live  without  prayer,  gi-eater  than  they  should 
have  received  for  the  wrong  done  to  the  poor  wi- 
dows, if  it  had  not  been  thus  disguised.  Note,  The 
damnation  of  hypocrites  will  be,  of  all  others,  the 
greatest  damnation. 

41.  And  Jesus  sat  over  against  the  trea- 
sury, and  beheld  how  the  people  cast  money 
into  the  treasury  :  and  many  that  were  rich 
cast  in  much.  42.  And  there  came  a  cer- 
tain poor  widow,  and  she  threw  in  two 
mites,  which  make  a  farthing.  43.  And  he 
called  i/nto  him  his  disciples,  and  saith  unto 
them,  Verily  I  say  unto  you,  that  this  poor 
widow  hath  cast  more  in  than  all  they 
which  have  cast  into  the  treasury.  44.  For 
all  tJiei/  did  cast  in  of  their  abundance ;  but 
she  of  her  want  did  cast  in  all  that  she  had, 
even  all  her  living. 

This  passage  of  story  was  not  in  Matthew,  but  is 
here  and  in  Luke  ;  it  is  Christ's  commendation  of 
the  poor  widow,  that  cast  two  mites  into  the  trea- 
sury, which  our  Saviour,  busy  as  he  was  in  preach- 
ing, found  leisure  to  take  notice  of.     Observe, 

I.  Thei-e  was  a  public  fund  for  charity,  into 
which  contributions  were  brought,  and  out  of  which 
distributions  were  made  ;  a  poor's  box,  and  this  in 
the  temple  ;  for  works  of  charitv  and  works  of  piety 
very  fitly  go  together  ;  where  God  is  honoured  by 
our  worship,  it  is  proper  he  should  be  honoured  by 
the  relief  of  his  poor  :  and  we  often  find  jirarjers  and 
alms  in  conjunction,  as  Acts  20.  1,  2.  It  is  good  to 
erect  public  receptacles  of  charity  for  the  inviting 
and  directing  of  private  hands  in  giving  to  the  poor ; 
nay  it  is  good  for  those  who  are  of  abihty  to  have 
funds  of  their  own,  to  lay  by  as  God  has  prosfiered 
them,  (1  Cor.  16.  2.)  that  they  may  have  something 
ready  to  give  when  an  object  of  charity  offers  itself, 
which  is  before  dedicated  to  such  uses. 

II.  Jesus  Christ  had  an  eye  upon  it ;  He  sat  over 
against  the  treasury,  and  beheld  how  the  people  cast 
money  into  it ;  not  grudging  either  that  he  had  none 
to  cast  in,  or  had  not  the  disposal  of  that  which  was 


ST.  MARK,  XIII. 


42] 


cast  in,  but  observing  what  was  cast  in.  Note,  Our 
Lord  Jesus  takes  notice  of  what  we  contribute  to 
pious  and  cliaritable  uses  ;  whether  we  give  libe- 
rally or  spai-ingly  ;  whether  cheerfully  or  with  re- 
luctance and  ill-will :  nay,  he  looks  at  the  heart ; 
he  observes  what  principles  we  act  upon,  and  what 
our  views  are,  in  giving  alms  ;  and  whether  we  do 
it  as  unto  the  Lord,  or  only  to  be  seen  of  men. 

III.  He  saw  ma7iy  that  nvere  rich,  cast  in  much  ; 
and  it  was  a  good  sight  to  see  rich  people  charita- 
ble, to  see  many  rich  people  so,  and  to  see  them  not 
only  cast  in,  but  cast  in  much.  Note,  Those  that 
ai'e  rich,  ought  to  give  richly ;  if  God  give  abun- 
dantly to  us,  he  expects  we  should  give  abundantly 
to  the  poor  ;  and  it  is  not  enough  for  those  that  are 
rich,  to  say,  that  they  give  as  much  as  others  do, 
who  perhaps  have  much  less  of  the  world  than  they 
have,  but  they  must  give  in  proportion  to  their  es- 
tates ;  and  if  objects  of  charity  do  not  present  them- 
selves, that  require  so  much,  they  ought  to  enquire 
them  out,  and  to  devise  liberal  things. 

IV.  There  was  a  poor  trndorj  that  cast  in  tnvo 
■mites,  nvhich  jnake  a  farthing ;  {v.  42.)  and  our 
Lord  Jesus  highly  commended  her ;  called  his  dis- 
cifiles  to  him,  and  bid  them  take  notice  of  it ;  (n. 
43. )  told  them  that  she  could  very  ill  spare  that 
which  she  gave,  she  had  scarcely  enough  for  her- 
self;  it  was  all  her  living,  all  she  had  to  live  upon 
for  that  day,  and  perhaps  a  great  part  of  what  she 
had  earned  by  her  labour  the  day  before  ;  and  that 
forasmuch  as  he  knew  she  did  it  from  a  ti-uly  cha- 
ritable disposition,  he  reckoned  it  more  than  all  that 
put  together,  which  the  rich  people  threw  in  ;  for 
they  did  cast  in  of  their  abundance,  but  she  of  her 
want,  V.  44.  Now  many  would  have  been  ready  to 
censure  this  floor  widow,  and  to  think  she  did  ill ; 
why  should  she  give  to  others,  when  she  had  little 
enough  for  herself  ?  Charity  begins  at  home  ;  or,  if 
she  would  give  it,  why  did  she  not  bestow  it  upon 
some  poor  body  that  she  knew  ?  What  occasion  was 
there  for  her  bringing  it  to  the  treasury  to  be  dis- 
posed of  by  the  chief  priests,  who,  we  have  reason  to 
fear,  were  partial  in  the  disposal  of  it  ?  It  is  so  rare 
a  thing  to  find  any  that  would  not  blame  this  widow, 
that  we  cannot  expect  to  find  any  that  will  imitate 
her !  and  yet  our  Saviour  commends  her,  and  there- 
fore we  are  sure  that  she  did  very  well  and  wisely. 
If  Christ  saith,  JVell-done,  no  matter  who  saith 
otherwise  ;  and  we  must  hence  learn,  1.  That  giv- 
ing alms,  is  an  excellent,  good  thing,  and  highly 
pleasing  to  the  Lord  Jesus ;  and  if  we  be  humble 
and  sincere  in  it,  he  will  graciously  accept  of  it, 
though  in  some  circumstances  there  may  not  be  all 
the  discretion  in  the  world.  2.  Those  that  have  but 
a  little,  ought  to  give  alms  out  of  their  little.  Those 
that  live  by  tlieir  labour,  from  hand  to  moutli,  must 
gii'e  to  those  that  need,  Eph.  4.  28.  3.  It  is  very 
good  for  us  to  straiten  and  deny  ourselves,  that  we 
may  be  able  to  give  more  to  the  poor ;  to  deny 
ourselves  not  only  superfluities,  but  even  conveni- 
ences, for  the  sake  of  charity.  We  should  in  many 
cases  pinch  ourselves,  that'  we  may  supply  the  ne- 
cessities of  others  ;  this  is  lo\ing  oiir  neighbours  as 
ourselves.  4.  Public  charities  should  be  encouraged, 
for  they  bring  upon  a  nation  public  blessings ;  and 
though  there  maybe  some  mismanagement  of  them, 
yet  that  is  not  a  good  reason  why  we  should  not  bring 
m  our  guota  to  them.  5.  Though  we  can  give  but 
a  little  in  charity,  yet  if  it  be  according  to  our  ability, 
and  be  given  with  an  upright  heart,  it  shall  be  ac- 
cepted of  Christ,  who  requires  according  to  what  a 
man  has,  and  not  according  to  what  he  has  not  ? 
two  mites  shall  be  put  upon  the  score,  and  brought 
to  account,  if  given  in  a  right  manner,  as  if  it  had 
been  two  pounds.  6.  It  is  much  to  the  praise  of 
charity,  when  we  give  not  only  to  our  power,  but 
beyond  our  power,  as  the  Macedonian  churches. 


whose  deep  poverty  abounded  to  the  riches  of  their 
libercility,  2  Cor.  8.  2,  3.  When  we  can  cheerfully 
provide  for  others,  out  of  om-  own  necessary  provi- 
sion ;  as  the  widow  of  Sarepta  for  Elijah,  and  Christ 
for  his  five  thousand  guests,  and  trust  God  to  provide 
for  us  some  other  way,  this  is  thank-worthy. 

CHAP.  XIII. 

We  have  here  the  substance  of  that  propljetical  sermon  which 
our  Lord  Jesus  preached,  pointing  at  the  destruction  of  Je- 
rusalem, and  the  consummation  of  all  things  ;  it  was  one 
of  the  last  of  his  sermons,  and  not  ad  populum — to  the  peo- 
ple, but  ad  clcrum— to  the  clersy ;  it  was  private,  preached 
only  to  four  of  his  disciples,  with  whom  his  secret  was. 
Here  is,  I.  Tlie  occasion  of  his  prediclion— his  disciples' 
admiring  of  the  buildings  of  the  temple,  (v.  1,  2.)  and  their 
inquiry  concerning  the  time  of  the  desolation  of  them,  v.  3, 
4.  II.  The  predictions  themselves.  1.  Of  the  rise  of  deceiv- 
ers, V.  5,  6,  21 .  .  23.  2.  Of  the  wars  of  the  nations,  v.  7. 
8.  3.  Of  the  persecution  of  christians,  v.  9  . .  13.  4.  Of 
the  destruction  of  Jerusalem,  v.  14 .  .  20.  5.  Of  the  end 
of  the  world,  v.  .24 .  .27.  III.  Some  general  intimations 
concerning  the  time  of  them,  v.  28 .  .  32.  IV.  Some  prac- 
tical inferences  from  all,  v.  33 .  .  37. 

I.  A  ND  as  he  went  out  of  the  temple, 
±\.  one  of  his  disciples  saith  unto  him. 
Master,  see  what  manner  of  stones  and 
what  buildings  are  here  !  2.  And  Jesus  an- 
swering said  unto  him,  Seest  thou  these 
great  buildings  ?  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not  be  thrown 
down.  3.  And  as  he  sat  upon  the  mount 
of  Olives,  over  against  the  temple,  Peter 
and  James  and  John  and  Andrew  asked 
him  privately,  4.  Tell  us,  when  shall  these 
things  be  ?  And  what  shall  he  the  sign 
when  all  these  tilings  shall  be  fulfilled  ? 

We  may  here  see, 

I.  How  apt  many  of  Christ's  ovm  disciples  are  to 
idohze  things  that  look  great,  and  have  been  long 
looked  upon  as  sacred.  They  had  heard  Christ  com- 
plain of  those  who  had  made  the  temple  a  dm  of 
thieves  ;  and  yet,  when  he  quitted  it,  for  the  wick- 
edness that  remained  in  it,  they  court  him  to  be  as 
much  in  love  as  they  were  with  the  stately  structure 
and  adorning  of  it.  One  of  them  said  to  him,  "Look, 
Master,  what  manner  of  stones,  and  what  buildings 
are  here,  v.  1.     We  never  saw  the  like  in  Galilee  ; 

0  do  not  leave  this  fine  place." 

II.  How  little  Christ  values  external  pomp,  where 
there  is  not  real  purity ;  "  Seest  thou  these  great 
buildings,"  (saith  Christ,)  "and  admirest  thou  them.' 

1  tell  thee.  The  time  is  at  hand  when  there  shall  not 
be  left  one  stone  upon  another,  that  shall  not  be 
thrown  down,"  v.  2.  And  the  silTnptuousness  of  the 
fabric  shall  be  no  security  to  it,  no,  nor  mo\'e  any 
compassion  in  the  Lord  Jesus  towards  it.  He  looks 
with  pity  upon  the  ruin  of  precious  souls,  and  weeps 
over  them,  for  on  them  he  has  put  a  great  value  ; 
but  we  do  not  find  him  look  with  any  pity  upon  the 
ruin  of  a  magnificent  house,  when  he  is  driven  out 
of  it  by  sin,  for  that  is  of  small  value  with  him. 
\A^ith  what  little  concern  doth  he  say,  J\'ot  one  stone 
shall  be  left  on  another  !  Much  of  the  strength  of 
the  temple  lay  in  the  largeness  of  the  stones,  and  if 
these  be  thrown  down,  no  footstep,  no  remembrance, 
of  it  will  remain.  \\'hile  any  part  remained  stand- 
ing, there  might  be  some  hopes  of  the  repair  of  it  ; 
but  what  hope  is  there,  when  not  one  stone  is  left 
upon  another? 

III.  How  natural  it  is  to  us  to  desire  to  know  things 
to  come,  and  the  times  of  them  ;  more  inquisitive  we 
are  apt  to  be  about  that  than  about  our  dutv.  His 
disciples  knew  not  how  to  digest  this  doctrine  of  the 


422 


ST.  MARK,  XIll. 


'ruin  of  the  temple,  which  they  thought  must  be  their 
Master's  royal  palace,  and  in  which  they  expected 
their  preferment,  and  to  have  the  posts  of  honour  ; 
and  therefore  they  were  in  pain  till  they  got  him 
alone,  and  got  more  out  of  him  concerning  this  mat- 
ter. As  he  was  returning  to  Bethany,  therefore,  he 
sat  ufion  the  mount  of  Olives,  over  against  the  tem- 
file,  where  he  had  a  full  view  of  it ;  and  there  four 
of  them  agreed  to  ask  him  pmately,  what  he  meant 
by  the  destroying  of  the  temple,  which  they  under- 
stood no  more  than  they  did  the  predictions  of  his 
own  death,  so  inconsistent  was  it  with  their  scheme. 
Probably,  though  these  four  proposed  the  question, 
yet  Christ's  discourse,  in  answer  to  it,  was  in  the 
hearing  of  the  rest  of  the  disciples,  yet  privately, 
that  is,  apart  from  the  multitude.  Tlieir  inquiry  is, 
When  shall  these  things  be  ?  They  will  not  question, 
at  least  not  seem  to  question,  whether  they  shall  be 
or  no,  (for  their  Master  has  said  that  they  shall, ) 
but  are  willing  to  hope  it  is  a  gi-eat  way  off.  Yet 
they  ask  not  precisely  the  day  and  year,  (therein 
they  were  modest,)  but  say,  "Tell  us  what  shall  be 
the  sign,  when  all  these  things  shall  be  fulfilled? 
What  presages  shall  there  be  of  them,  and  how  may 
we  prognosticate  their  approach  ?" 

5.  And  Jesus  answering  them  began  to 
say,  Take  heed  lest  any  man  deceive  you : 

6.  For  many  shall  come  in  my  name,  say- 
ing, I  am  Christ ;  and  shall  deceive  many. 

7.  And  when  ye  shall  hear  of  wars  and 
rumours  of  wars,  be  ye  not  troubled :  for 
such  things  must  needs  be ;  but  the  end 
shall  not  be  yet.  8.  For  nation  shall  rise 
against  nation,  and  kingdom  against  king- 
dom :  and  there  shall  be  earthquakes  in 
divers  places,  and  there  shall  be  famines 
and  troubles :  these  are  the  beginnings  of 
sorrows.  9.  But  take  heed  to  yourselves : 
for  they  shall  deliver  you  up  to  councils ; 
and  in  the  synagogues  ye  shall  be  beaten : 
and  ye  shall  be  brought  before  rulers  and 
kings  for  my  sake,  for  a  testimony  against 
them.  10.  And  the  gospel  must  first  be 
published  among  all  nations.  1 1 .  But  when 
they  shall  lead  you,  and  deliver  you  up, 
take  no  thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate :  but  what- 
soever shall  be  given  you  in  that  hour,  that 
speak  ye :  for  it  is  not  ye  that  speak,  but 
the  Holy  Ghost.  12.  Now  the  brother  shall 
betray  the  brotTier  to  death,  and  the  father 
the  son ;  and  children  shall  rise  up  against 
their  parents,  and  shall  cause  them  to  be 
put  to  death.  13.  And  ye  shall  be  hated 
of  all  ?nen  for  my  name's  sake :  but  he  that 
shall  endure  unto  the  end,  the  same  shall 
be  saved. 

Our  Lord  Jesus,  in  reply  to  their  question,  sets 
himself,  not  so  much  to  satisfy  their  curiosity,  as  to 
direct  their  consciences ;  leaves  them  still  in  the 
dark  concerning  the  times  and  seasons,  which  the 
Father  has  kept  in  his  own  /lower,  and  which  it  was 
not  for  them  to  know  ;  but  gives  them  the  cautions 
which  were  needful,  with  reference  to  the  events 
that  should  now  shortly  come  to  pass. 

I.  They  must  take  heed  that  they  be  not  deceived 
by  the  seducers  and  i?npostors  that  should  now  short- 


ly arise  ;  {v.  5,  6.)  "  Take  heed  lest  any  man  deceive 
you,  lest,  having  found  the  true  Messiah,  you  lose 
him  again  in  the  crowd  of  pretenders,  or  be  invei- 
gled to  embrace  others  hi  rivalship  with  him.  Many 
shall  come  in  my  name,  (not  in  the  name  of  Jesus,) 
but  saying,  lam  Christ,  and  so  claiming  the  dignities 
which  I  only  am  entitled  to."  After  the  Jews  had 
rejected  the  true  Christ,  they  were  imposed  upon, 
and  so  cjqjosed  by  many  false  Christs,  but  never  be- 
fore ;  those  false  Christs  deceived  many  ;  Therefore 
lake  heed  lest  they  deceive  you.  Note,  When  many 
are  deceived,  we  should  thereby  be  awakened  to 
look  to  ourselves. 

II.  They  must  take  heed  that  they  be  not  disturb- 
ed, at  the  noise  of  wars,  which  they  should  be  alarm- 
ed with,  V.  7,  8.  Sin  introduced  wars,  and  they  come 
from  men's  lusts.  But  at  some  times  the  nations  are 
more  distracted  and  wasted  with  wars  than  at  other 
times  ;  so  it  shall  be  now  ;  Christ  was  bom  into  the 
world  when  there  was  a  general  peace,  but  soon  after 
he  went  out  of  the  world  there  were  general  wars  ; 
JVation  shall  rise  against  nation,  and  kingdom  against 
kingdom.  And  what  will  become  of  them  then  who 
are  to  preach  the  gospel  to  every  nation  ?  Inter 
arma,  silent  leges — 4midst  the  clash  of  arms,  the 
voice  of  law  is  not  heard.  "  But  be  not  troubled  at 
it."  1.  "Let  it  be  no  surprise  to  you  ;  you  are  bid 
to  expect  it,  and  such  things  must  needs  be,  for  God 
has  appointed  them,  in  order  to  the  further  accom- 
plishment of  his  pui-poses,  and  by  the  wars  of  the 
Jews"  (which  Josephus  has  given  us  a  large  account 
of)  "  God  will  punish  the  wickedness  of  the  Jews." 
2.  "  Let  it  be  no  terror  to  you,  as  if  your  interest 
were  in  danger  of  being  overthrown,  or  your  work 
obstructed  by  these  wars  ;  you  have  no  concern  in 
them,  and  therefore  need  not  be  appreViegsive  of  any 
damage  by  them."  Note,  Those  that  despise  the 
smiles  of  the  world,  and  do  not  court  and  covet  them, 
may  despise  the  frowns  of  the  world,  and  need  not 
fear  them.  If  we  seek  not  to  rise  with  them  that 
rise  in  the  world,  why  should  we  dread  falling  with 
them  that  fall  in  the  world  ?  3.  "  Let  it  not  be  look- 
ed upon  as  an  omen  of  the  approaching  period  of  the 
world,  for  the  end  is  not  yet,  v.  7.  Think  not  that 
these  wars  will  bring  the  world  to  a  period  ;  no,  there 
are  other  intermediate  counsels  to  be  fulfilled  be- 
twixt that  end,  and  the  end  of  all  things,  which  are 
designed  to  prepare  you  for  the  end,  but  not  to  has- 
ten it  out  of  due  time."  4.  "  Let  it  not  be  looked 
upon,  as  if  in  them  God  had  done  his  worst ;  no,  he 
has  more  arrows  in  his  quiver,  and  tliey  are  ordain- 
ed against  the  persecutors  ;  be  not  troubled  at  the 
wars  you  shall  hear  of,  for  they  are  but  the  begin- 
nings of  sorrows,  and  therefore,  instead  of  being 
disturbed  at  them,  you  ought  to  firepare  for  worse  ; 
for  there  shall  also  be  earthquakes  in  dn<ers  places, 
which  shall  bury  multitudes  in  the  ruins  of  their  own 
houses,  and  there  shall  be  famines,  by  which  many 
of  the  poor  shall  perish  for  want  of  bread,  and 
troubles  and  commotions  ;  so  that  there  shall  be  no 
peace  to  him  that  goes  out,  or  comes  in.  The  world 
shall  be  full  of  troubles,  but  be  not  ye  troubled;  with- 
out are  fightings,  within  are  fears,  but  fear  not  ye 
their  fear."  Note,  The  disciples  of  Christ,  if  it  be 
not  their  own  fault,  may  enjoy  a  holy  security  and 
serenity  of  mind,  when  all  about  them  is  in  the 
greatest  disorder. 

III.  They  must  take  heed  that  they  be  not  drawn 
away  from  Christ,  and  from  their  duty  to  him,  by 
the  sufferings  they  should  meet  with  for  Christ's 
sake.  Again,  he  saith,  "  Take  heed  to  yourselves, 
V.  9.  Though  you  may  escape  the  sword  of  war, 
better  than  some  of  your  neighbours,  because  you 
interest  not  yourselves  in  the  public  quarrels,  yet  be 
not  secure  ;  you  will  he  exposed  to  the  sword  of  jus- 
tice more  than  others,  and  the  parties  that  contend 
with  one  another  will  unite  against  you.     Take  heed 


ST.  MARK,  XIII. 


423 


therefore,  lest  you  deceive  yourselves  with  the  hopes 
of  outward  prosperity,  and  such  a  temporal  king- 
dom as  you  have  been  dreaming  of,  when  it  is  through 
many  tribulations  that  you  must  enter  into  the  king- 
dom of  God.  Take  heed  lest  you  needlessly  expose 
yourselves  to  trouble,  and  pull  it  upon  your  own 
head.  Take  heed  what  you  say  and  do,  for  you  will 
have  many  eyes  upon  you. "    Observe, 

1.  Wliat  tlie  trouble  is  which  they  must  expect. 

(1.)  They  shall  be  hated  of  all  men,;  trouble 
enough  !  The  thoughts  of  being  hated  are  grievous 
to  a  tender  spirit,  and  the  fruits  of  that  hatred  must 
needs  be  a  constant  vexation  ;  those  that  are  mali- 
cious will  be  mischievous.  It  was  not  for  any  thing 
amiss  in  them,  or  done  amiss  by  them,  tliat  they 
were  hated,  but  for  Christ's  name's  sake,  because 
they  were  called  by  his  name,  called  upon  his  name, 
preached  his  name,  and  wrought  miracles  in  his 
name.  The  world  hated  them,  because  he  loved 
them. 

(2.)  Their  own  relations  shall  betray  them,  those 
to  whom  they  were  most  nearly  allied,  and  on  whom 
therefore  they  depended  for  protection ;  "  They 
shall  betray  you,  shall  inform  against  you,  and  be 
your  prosecutors. "  If  a  father  has  a  child  that  is  a 
Christian,  he  shall  become  void  of  natural  affection, 
it  shall  all  be  swallowed  up  in  bigotry,  and  he  shall 
betray  his  own  child  to  the  persecutors,  as  if  he 
were  a  worshipper  of  other  gods,  Deut.  13.  6. 

(3. )  Their  church-rulers  shall  inflict  their  censures 
upon  them  ;  "  You  shall  be  delivered  ii/i  to  the  great 
Sanhedrim  at  Jei-usalem,  and  to  the  inferior  courts 
and  consistories  in  other  cities,  and  shall  be  beaten 
in  the  synagogues,  with  forty  stripes  at  a  time,  as 
offenders  agamst  the  law  which  was  read  in  the  sy- 
nagogue. "  It  is  no  new  thing  for  the  church's  ar- 
tillery, through  the  treachery  of  its  officers,  to  be 
turned  against  some  of  its  best  friends. 

(4. )  Gox'ernors  and  kings  shall  use  their  power 
against  them.  Because  the  Je-ws  have  not  power  to 
put  them  to  death,  they  shall  incense  the  Roman 
powers  against  them,  as  they  did  Herod  against 
James  and  Peter  :  and  they  shall  cause  you  to  be  ]mt 
to  death,  as  enemies  to  the  empire.  They  must  re- 
sist unto  blood,  and  still  resist. 

%  What  they  shall  have  to  comfort  themselves 
with,  in  the  midst  of  these  great  and  sore  troubles. 

(1.)  That  the  work  they  were  called  to  sliould  be 
earned  on  and  prosper,  notwithstanding  all  this  op- 
position which  they  should  meet  with  in  it ;  {y.  10.) 
"  The  gos/iel  shall,  for  all  this,  be  fiublished  among 
all  nations,  and,  before  the  desti-uction  of  Jei-usalem, 
the  sound  of  it  shall  go  forth  into  all  the  earth  ;  not 
only  through  all  the  nation  of  the  Jews,  but  to  all 
the  nations  of  the  earth."  It  is  comfort  to  tliose  who 
suffer  for  the  gospel,  that,  though  they  may  be 
crushed  and  borne  down,  the  gospel  cannot  ;  it  shall 
keep  its  ground,  and  carry  the  day. 

(2.)  That  their  sufferings,  instead  of  obstracting 
their  work,  should  forward  it ;  "  Your  being  brought 
before  governors  and  kings  shall  be  for  a  testimony 
to  them  ;  (so  some  read  it,  v.  9. )  it  shall  give  you  an 
opponunity  of  preaching  the  gospel  to  those  before 
whom  you  are  brought  as  crimmals,  to  whom  other- 
wise you  could  not  have  access."  Thus  St.  Paul's 
being  brought  before  Felix,  and  Festus,  and  Agiip- 
pa,  and  Nero,  was  a  testimony  to  them  concerning 
Christ  and  his  gospel.  Or,  as  we  read  it.  It  shall  be 
for  a  testimony  against  them,  against  both  the  judges 
and  the  prosecutors,  who  pursue  those  with  the  ut- 
most rage  that  appear,  upon  examination,  to  be  not 
only  innocent,  but  excellent  persons.  The  gospel 
is  a  testimony  to  us  concerning  Christ  and  heaven  ; 
if  we  receive  it,  it  will  be  a  testimony  for  us,  it  will 
justify  and  save  us ;  if  not,  it  will  be  a  testimony 
against  us  in  the  great  day. 

(3.)  That,  when  they  were  brought  before  kings 


and  governors  for  Christ's  sake,  they  should  have 
special  assistance  from  heaven,  to  plead  Christ's 
cause  and  their  own  ;  {v.  11.)  "  Take  no  thought  be- 
fore-hand -what  ye  shall  speak,  be  not  solicitous  how 
to  address  yourselves  to  great  men,  so  as  to  obtain 
their  favour ;  your  cause  is  just  and  glorious,  and 
needs  not  to  be  supported  by  premeditated  speeches 
and  harangues  ;  but  whatsoever  shall  be  given  you 
in  that  hour,  whatsoever  sliall  be  suggested  to  you, 
and  put  into  your  minds,  and  into  your  mouths,"  ffiro 
re  natd — on  the  spur  of  the  occasion,  J  "thatspeak  ye, 
and  fear  not  the  success  of  it,  because  it  is  off-hand, 
for  it  is  not  ye  that  speak,  purely  by  the  strength  of 
your  own  wisdom,  consideration,  and  resolution,  but 
it  is  the  Holy  Ghost. "  Note,  Those  whom  Christ 
calls  out  to  be  advocates  for  him,  shall  be  furnished 
with  full  insti-uctions  ;  and  when  we  are  engaged  in 
the  servfce  of  Christ,  we  may  depend  upon  the  aids 
of  the  Spirit  of  Christ. 

(4.)  1  hat  heaven  at  last  would  make  amends  for 
all ;  "  You  will  meet  with  a  great  deal  of  hardship 
in  your  way,  but  have  a  good  heart  on  it,  your  war- 
fare will  be  accomplished,  and  your  testimony  finish- 
ed, and  he  that  shall  endure  to  the  end,  the  same  shall 
be  saved."  v.  13.  Perseverance  gains  the  crown. 
The  salvation  here  promised  is  more  than  a  deliver- 
ance from  evil,  it  is  an  everlasting  blessedness,  which 
shall  be  an  abundant  recompence  for  all  their  ser- 
vices and  sufferings.  All  this  we  have,  Matth.  10. 
17,  &c. 

1 4.  But  when  ye  shall  see  the  abomina- 
tion of  desolation,  spoken  of  by  Daniel  the 
prophet,  standing  where  it  ought  not,  (let 
him  that  readeth  understand,)  then  let  them 
that  be  in  Judea  flee  to  the  mountains :  15. 
And  let  him  that  is  on  the  house-top  not  go 
down  into  the  house,  neither  enter  therein, 
to  take  any  thing  out  of  his  house:  16, 
And  let  him  that  is  in  the  field  not  turn 
back  again  for  to  take  up  his  garment.  1 7. 
But  woe  to  them  that  are  with  child,  and  to 
them  that  give  suck  in  those  days  !  1 8.  And 
pray  ye  that  your  flight  be  not  in  the  win- 
ter. 1 9.  For  in  those  days  shall  be  afflic- 
tion, such  as  was  not  from  the  beginning 
of  the  creation  which  God  created,  unto 
this  time,  neither  shall  be.  20.  And  except 
that  the  Lord  had  shortened  those  days,  no 
flesh  should  be  saved  :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  he  hath  short- 
ened the  days.  21.  And  then  if  any  man 
shall  say  to  you,  Lo,  here  is  Christ,  or,  Lo, 
he  is  there ;  believe  kijn  not :  22.  For  false 
Christs  and  false  prophets  shall  rise,  and 
shall  shew  signs  and  wonders,  to  seduce,  if 
it  were  possible,  even  the  elect.  23.  But 
take  ye  heed  :  behold,  I  have  foretold  3rou 
all  things. 

The  Jews,  in  rebelling  against  the  Romans,  and 
in  persecuting  the  Christians,  were  hastening  their 
own  ruin  apace,  both  efficiently  and  meritoriouslv 
were  setting  both  God  and  man  against  them  ;  see  1 
Thess.  2.  15.  Now  here  we  have  a  prediction  of 
that  niin  which  came  upon  them  within  less  than 
forty  years  after  this  :  we  had  it  before,  Matth.  24. 
15,  &c.     Observe, 

I.  What  is  here  foretold  concerning  it. 

1.  That  the  Roman  armies  should  make  a  descent 


434 


upon  Judea,  and  invest  Jeinisalem,  the  holy  city. 
These  were  the  abommatio?i  of  desolation,  which  the 
Jews  did  abominate,  and  by  which  they  should  he 
made  desolate.  The  country  of  thine  enemy  is  call- 
ed the  land  which  thou  abhorrest,  Isa.  7.  16.  There- 
fore it  was  an  abomination,  because  it  brought  with 
it  nothing  but  desolation.  They  had  rejected  Christ 
as  an  Abomination,  who  would  have  been  their  Sal- 
vation ;  and  now  God  jrought  upon  them  an  abomi- 
nation that  would  be  their  desolation,  thus  spoken  of 
by  Daniel  the  Jiropliet,  (ch.  9.  27.)  as  that  by  which 
this  sacrifice  and  offering  should  be  made  to  cease. 
This  army  stood  where  it  ought  not,  in  and  about  the 
holy  city,  which  the  heathen  ought  not  to  have  ap- 
proached, nor  should  have  been  suffered  to  do,  if 
Jei-usalem  had  not  first  profaned  the  crown  of  their 
holiness.  This  the  church  complains  of,  Lam.  1.  10. 
The  heathen  entered  into  her  sanctuary,  iv/ro?n  thou 
didst  command  that  they  should  not  enter  into  the 
congregati07i ;  but  sin  made  the  breach,-  at  which 
the  gloiy  went  out,  and  the  abomination  of  desola- 
tion broke  in,  and  stood  where  it  ought  not.  Now, 
let/n'm  thatreadeth  this,  understand  it,  and  endeavour 
to  take  it  right.  Prophecies  should  not  be  too  plain, 
and  yet  intelligible  to  those  that  seai'ch  them  ;  and 
they  are  best  understood  by  compaiing  them  first 
■with  one  another,  and  at  last  with  the  event. 

2.  That  when  the  Roman  army  should  come  into 
the  countiy,  there  would  be  no  safety  any  where  but 
by  quitting  the  country,  and  that  with  all  possible 
expedition  ;  it  will  be  in  vain  to  fight,  the  enemies 
will  be  too  hard  for  them  ;  in  vain  to  abscond,  the 
enemies  will  find  them  out ;  and  in  vain  to  capitulate, 
the  enemies  will  give  them  no  quarter  ;  a  man  can- 
not have  so  much  as  his  life  given  him  for  a  prey, 
but  by  fleeing  to  the  mountains  out  of  Judea  ;  and 
let  him  take  the  first  alarm,  and  make  the  best  of 
his  way.  If  he  be  on  the  house-top,  trying  from 
thence  to  discover  the  motions  of  the  enemy,  and 
spies  them  coming,  let  him  not  go  down,  to  take  any 
thing  out  of  the  house,  for  it  will  occasion  his  losing 
of  time,  which  is  more  precious  than  his  best  goods, 
and  wiU  but  encumber  him,  and  embarrass  his  flight. 
If  he  be  in  the  field,  and  there  discover  the  approach 
of  the  enemy,  let  him  get  away  as  he  is,  and  not  turn 
back  again,  to  take  up  his  garment,  v.  16.-  If  he  can 
save  his  life,  let  him  reckon  it  a  good  bargain,  though 
he  can  save  nothing  else,  and  be  thankful  to  God, 
that,  though  he  is  cut  short,  he  is  not  cut  off. 

3.  That  it  would  go  very  hard  at  that  time  with 
poor  mothers  and  nurses;  {jv.  17.)  "  Woe  to  them 
that  are  with  child,  that  dare  not  go  into  strange 
places,  that  cannot  shift  for  themselves,  nor  make 
haste,  as  others  can.  And  woe  to  them  that  give 
suck,  that  know  not  how  either  to  leave  the  tender 
infants  behind  them,  or  to  carry  them  along  with 
them. "  Such  is  the  vanity  of  the  creature,  that  the 
time  may  often  be,  when  the  greatest  comforts  may 
prove  the  greatest  burthens.  It  would  likewise  be 
very  uncomfortable,  if  they  should  be  forced  to  flee 
in  the  winter,  {v.  18.)  when  the  weather  and  ways 
were  bad,  wlien  the  roads  will  be  scarcely  passable, 
especially  in  those  mountains  to  which  they  must 
flee.  If  there  be  no  remedy  but  that  trouble  must 
come,  yet  we  may  desire  and  pray  that,  if  it  be 
God's  will,  the  circumstances  of  it  may  be  so  or- 
dered as  to  be  a  mitigation  of  the  trouble  ;  and  when 
things  are  bad,  we  ought  to  consider  they  might 
have  been  worse.  It  is  bad  to  be  forced  to  flee,  but 
it  would  have  been  worse  if  it  had  been  in  the  win- 
ter. 

4.  That  throughout  all  the  country  of  the  Jews, 
there  should  be  such  destruction  and  desolation 
made,  as  could  not  be  paralleled  in  any  history  ;  {v. 
19.)  In  those  days  shall  be  affliction,  such  as  was  not 
from  the  beginning  of  time  ;  that  is,  of  the  creation 
which  God  created,  for  time  and  the  creation  are  of 


ST.  MARK,  XIII. 


equal  date,  unto  this  day,  neither  shall  be  to  the  end 
of^time  ;  such  a  complication  of  miseries,  and  of  such 
continuance.  The  destruction  of  Jenisalem  by  the 
Chaldeans  was  very  terrible,  but  this  exceeded  it. 
It  threatened  a  universal  slaughter  of  all  the  people 
of  the  Jews ;  so  barbarously  did  they  devour  one 
another,  and  the  Romans  devour  them  all,  that,  if 
their  wars  had  continued  a  little  longer,  7io  flesh 
could  have  been  saved,  not  one  Jew  could  have  been 
left  alive ;  but  in  the  midst  of  wrath  God  remem- 
bered mercy;  and,  (1.)  He  shortened  the  days ;  he 
let  fall  his  controversy  before  he  had  made  a  full 
end.  As  a  church  and  nation  the  ruin  was  com- 
plete, but  many  particular  persons  had  their  lives 
given  them  for  a  prey,  by  the  storm's  subsiding 
when  it  did.  (2. )  It  wasjfor  the  elect's  sake  that  those 
days  were  shortened  ;  ma7iy  among  them  fared  the 
better  for  the  sake  of  the  few  among  them  that  be- 
lieved in  Christ,  and  were  faithful  to  him.  There 
was  a  promise,  that  a  remnant  should  be  saved,  (Isa. 
10.  22.)  and  that  God  would  not,  for  his  servants' 
sakes,  destroy  them  all ;  (Isa.  65.  8.)  and  these  pro- 
mises must  be  fulfilled.  God's  own  elect  cry  day 
and  night  to  him,  and  their  prayers  must  be  answer- 
ed, Lidie  18.  7. 

II.  What  directions  are  given  to  the  disciples  with 
reference  to  it. 

1.  They  must  shift  for  the  safety  of  their  lives  ; 
"When  you  see  the  comiti-y  invaded,  and  the  city 
invested,  flatter  not  yourselves  with  thoughts  that 
the  enemy  wUl  retire,  or  that  you  may  be  able  to 
make  your  part  good  with  them  ;  but,  without  fur- 
ther deliberation  or  delay,  let  them  that  are  in  Judea 
flee  to  the  mountains,  v.  14.  Meddle  not  with  strife 
that  belongs  not  to  you  ;  let  the  potsherds  strive  with 
the  potsherds  of  the  earth,  but  do  you  go  out  of  the 
ship  when  you  see  it  sinking,  that  you  die  not  the 
death  of  the  uncircumcised  in  heart." 

2.  They  must  provide  for  the  safety  of  their  souls  ; 
"  Seducers  will  be  busy  at  that  time,  for  they  love 
to  fish  in  troubled  waters,  and  therefore  then  you 
must  double  your  guard;  then,  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or,  Lo,  he  is  there,  you 
know  he  is  in  heaven,  and  will  come  again,  at  the 
end  of  time,  to  judge  the  world,  and  therefore  be- 
lieve them  not;  having  received  Christ,  be  not 
drawn  into  the  snares  of  any  antichrist ;  ior  false 
christs,  axiA  false  prophets,  shall  arise,"  v.  22.  When 
the  gospel-kingdom  was  in  the  setting  up,  Satan 
mustered  all  his  force,  to  oppose  it,  and  made  use  of 
all  his  wiles  ;  and  God  peiTnitted  it,  for  the  trial  of 
the  sincerity  of  some,  the  discoveiy  of  the  hypocrisy 
of  others,  and  the  confusion  of  those  who  rejected 
Christ,  when  he  was  ofiered  to  them.  False  christs 
shall  rise,  and  false  prophets  that  shall  preach  them 
up ;  or  such  as,  though  they  pretend  not  to  be 
christs,  set  up  for  prophets,  and  undertake  to  fore- 
tell things  to  come,  and  they  shall  shew  signs  and 
lying  wonders  ;  so  early  did  the  mystery  of  iniquity 
begin  to  work,  2  Thess.  2.  7.  They  shall  seduce,  if 
it  were  possible,  the  very  elect;  so  plausible  shful 
their  pretences  be,  and  so  industrious  shall  they  be 
to  impose  upon  people,  that  they  shall  draw  away 
many  that  were  forward  and  zealous  professors  of 
reli^on,  many  that  were  very  likely  to  have  per- 
severed ;  for  nothing  will  be  effectual  to  secure  men 
but  that  foundation  of  God  which  stands  immovably 
sure.  The  Lord  knows  them  that  are  his,  who  shall 
be  preserved  when  the  faith  of  some  is  overthrown, 
2  Tim.  2.  18,  19.  They  shall  seduce,  if  it  were  possi- 
ble, the  very  elect ;  but  it  is  not  possible  to  seduce 
them  ;  the  electio?i  shall  obtain,  v/hoever  are  blinded, 
Rom.  11.  7.  But,  in  consideration  hereof,  let  the 
disciples  be  cautious  whom  they  give  credit  to; 
(r.  23.)  But  take  ye  heed.  Christ  knew  that  they 
were  of  the  elect,  who  could  not  possibly  be  seduced, 
and  yet  he  said  to  them,  Take  heed.    An  assurance 


ST.  MARK,  XIII. 


425 


of  persevering,  and  cautions  against  apostasy,  will 
very  well  consist  with  eacli  other.  Though  Christ 
said  to  them.  Take  heed,  it  doth  not  therefore  fol- 
low, that  their  perseverance  was  doubtful,  for  they 
were  kept  by  the  power  of  God ;  and  though  their 
perseverance  was  secured,  yet  it  doth  not  therefore 
follow,  that  this  caution  was  needless,  because  they 
must  he  kept  in  the  use  of  proper  means.  God  will 
keep  them,  but  they  must  keep  themselves.  "  / 
have  foretold  you  all  things;  have  foretold  you  of 
this  danger,  that,  being  forewarned,  you  may  be 
fore-armed ;  I  have  foretold  all  things  which  you 
needed  to  have  foretold  to  you,  and  therefore  take 
heed  of  hearkening  to  such  as  pretend  to  be  pro- 
phets, and  to  foretell  moi-e  than  I  have  foretold." 
The  sufficiency  of  the  scripture  is  a  good  argument 
against  listening  to  such  as  pretend  to  inspiration. 

24.  But  in  those  days,  after  that  tribula- 
tion, the  sun  shall  be  darkened,  and  the 
moon  shall  not  give  her  light :  25.  And  the 
stars  of  heaven  shall  fall,  and  the  powers 
that  are  in  heaven  shall  be  shaken.  26. 
And  then  shall  they  see  the  Son  of  man 
coming  in  the  clouds,  with  great  power  and 
glory.  27.  And  then  shall  he  send  his  an- 
gels, and  shall  gather  together  his  elect  from 
the  four  winds,  from  the  uttermost  part  of 
the  earth,  to  the  uttermost  part  of  heaven. 

Tliese  verses  seem  to  point  at  Christ's  second 
coming,  to  judge  the  world  ;  the  disciples,  in  their 
question,  had  confounded  the  destruction  of  Jerusa- 
lem and  the  end  of  the  world,  (Matth.  24.  3.)  which 
was  built  upon  a  mistake,  as  if  the  temple  must 
needs  stand  as  long  as  the  world  stands  ;  this  mis- 
take Christ  rectifies,  and  shows  that  the  end  of  the 
world  in  those  days,  those  other  days  you  inquire 
about,  the  day  of  Christ's  coming,  and  the  day  of 
judgment,  shall  be  after  that  tribulation,  and  not  co- 
incident with  it.  Let  those  who  live  to  see  the  Jew- 
ish nation  destroyed,  take  heed  of  thinking  that,  be- 
cause the  Son  of  man  doth  not  visibly  come  in  the 
clouds  then,  he  will  never  so  come  ;  no,  he  will  come 
after  that.     And  here  he  foretells, 

1.  The  final  dissolution  of  the  present  frame  and 
fabric  of  the  world ;  even  of  that  part  of  it  which 
seems  least  liable  to  change  the  upper  part,  the 
purer  and  more  refined  part ;  The  sun  shall  be  dark- 
ened, and  the  moon  shall  no  more  give  her  light; 
for  they  shall  be  quite  outshone  by  the  glory  of  the 
Son  of  man,  Isa.  24.  23.  The  stars  of  heaven,  that 
from  the  beginning  had  kept  their  place  and  regular 
motion,  shall  fall  as  leaves  in  autumn  ;  and  thepow- 
ers  that  are  in  heaven,  the  heavenly  bodies,  the 
fixed  stars,  shall  be  shaken. 

2.  The  visible  appearance  of  the  Lord  Jesus,  to 
whom  the  judgment  of  that  day  shall  be  committed ; 
(v.  26.)  Then  shall  they  see  the  Son  of  man  coming 
in  the  clouds.  Probably  he  will  come  over  that  very 
place  where  he  sat  when  he  said  this  ;  for  the  clouds 
are  in  the  lower  region  of  the  air.  He  shall  come 
with  great  power  and  glory,  such  as  will  be  suited 
to  the  errand  on  which  he  comes.  JEvery  eye  shall 
then  see  him. 

3.  The  gathering  together  of  all  the  elect  to  him  ; 
(x».  27. )  He  shall  send  his  angels,  and  gather  together 
his  elect  to  him,  to  meet  him  in  the  air,  1  Thess.  4. 
17.  They  shall  be  fetched  from  one  end  of  the  world 
to  the  other,  so  that  none  shall  be  missing  from  that 
general  assembly  ;  they  shall  be  fetched  from  the 
uttermost  fiart  of  the  earth,  most  remote  ft-om  the 

Elace  where  Christ's  tribunal  shall  be  set,  and  shall 
e  brought  to  the  uttermost  part  of  heaven  ;  so  sure, 
so  swift,  so  easy,  shall  their  conveyance  be,  that 
Vol.  v.— 3  H 


there  shall  none  of  them  miscany,  though  they 
were  to  be  brought  from  the  uttermost  part  of  the 
earth  one  way,  to  the  uttermost  part  of  the  heaven 
another  way.  A  faithful  Israelite  shall  be  carried 
safely,  though  it  were  from  the  utmost  border  of 
the  land  of  bondage  to  the  utmost  border  of  the  land 
of  promise. 

28.  Now  leam  a  parable  of  the  fig  tree : 
When  her  branch  is  yet  tender,  and  putteth 
forth  leaves,  ye  know  that  summer  is  near : 
29.  So  ye  in  like  manner,  when  ye  shall  see 
these  things  come  to  pass,  know  that  it  is 
nigh,  tven  at  the  doors.  30.  Verily  I  say 
unto  you,  that  this  generation  shall  not  pass, 
till  all  these  tilings  be  done.  31.  Heaven 
and  earth  shall  pass  away :  but  my  words 
shall  not  pass  away.  32.  But  of  that  day 
and  that  hour  knoweth  no  man,  no,  not  the 
angels  which  are  in  heaven,  neither  the  Son, 
but  the  Father.  33.  Take  ye  heed,  watch 
and  pray :  for  ye  know  not  when  the  time 
is.  34.  For  the  Son  of  man  is  as  a  man 
taking  a  far  journey,  who  left  his  house,  and 
gave  authority  to  his  servants,  and  to  every 
man  his  work,  and  commanded  the  porter 
to  watch.  35.  Watch  ye  therefore :  (for  ye 
know  not  when  the  master  of  the  house 
cometh,  at  even,  or  at  midnight,  or  at  the 
cock-crowing,  or  in  the  morning:)  36.  Lest 
coming  suddenly  he  find  you  sleeping.  37. 
And  what  I  say  unto  you,  I  say  unto  all, 
Watch. 

We  have  here  the  application  of  this  prophetical 
sermon ;  now  leam  to  look  forward  in  a  right  man- 
ner. 

I.  "As  to  the  destruction  of  Jerusalem,  expect 'A 
to  come  very  shortly  ;  as  when  the  branch  of  the  Jig 
tree  becomes  soft,  and  the  leaves  sprout  forth,  ye 
expect  that  summer  will  come  shortly,  v.  28.  M'Tien 
second  causes  begin  to  work,  ye  ex^pect  their  effects 
in  their  proper  order  and  time.  So  when  ye  see 
these  things  come  to  pass,  when  ye  see  the  Jewish 
nation  embroiled  in  wars,  distracted  by  false  Christs 
and  prophets,  and  drawing  upon  them  the  displea- 
sure of  the  Romans,  especially  when  ye  see  them 
persecuting  you  for  your  Master's  sake,  and  thereby 
standing  to  what  they  did  when  they  put  him  to 
death,  and  repeating  it,  and  so  filling  up  the  mea- 
sure of  their  iniquity,  then  say  that  their  ruin  is 
nigh,  even  at  the  door,  and  provide  for  yourselves 
accordingly."  The  disciples  themselves  were  indeed 
all  of  them,  except  John,  taken  away  from  the  evil 
to  come,  but  the  next  generation,  whom  they  were 
to  train  up,  would  live  to  see  it  ;  and  by  these  in- 
structions which  Christ  left  behind  him  would  be 
kept  from  sharing  in  it ;  "  This  generation,  that  is 
now  rising  up,  sliall  not  all  be  worn  off  before  all 
these  things  come  to  pass,  which  I  have  told  you  of, 
relating  to  Jerusalem,  and  they  shall  begin  to  take 
effect  now  shortly.  And  as  this  desti-uction  is  near, 
and  within  ken,  so  it  is  sure.  The  decree  is  gone 
forth,  it  is  a  consumption  determined,  Dan.  9.  27. 
Christ  doth  not  speak  these  things  merely  to  frighten 
them  ;  no,  they  are  the  declarations  of  God's  fixed 
purpose  ;  "  Heaven  and  earth  shall  pass  away,  at  the 
end  of  time  ;  but  my  words  shall  not  pass  away,  (y. 
31. )  not  one  of  these  predictions  shall  fail  of  a  punc- 
tual accomplishment" 

II.  "As  to  the  end  of  the  world,  do  not  inquire 


426 


ST.  MARK,  XIV. 


■when  it  will  come,  for  it  is  not  a  question  fit  to  be  ] 
asked,  for  of  that  day,  and  that  hour,  knoweth  no 
■man  ;  it  is  a  thing  at  a  gi-eat  distance,  the  exact  time 
is  fixed  in  the  counsel  of  God,  but  is  not  revealed 
by  any  work  of  God,  either  to  inen  on  earth,  or  to 
angels  in  heaven  ;  the  angels  shall  have  timely  no- 
tice to  prepare  to  attend  in  that  day,  and  it  shall  be 
published,  when  it  comes  to  the  children  of  men, 
with  sound  of  trumpet ;  but,  at  present,  mcji  and 
angels  are  kept  in  the  dark  concerning  the  precise 
time  of  it,  that  they  may  both  attend  to  their  proper 
services  in  the  present  day."  But  it  follows,  neither 
the  Son  ;  but  is  there  any  thing  which  the  Son  is  ig- 
norant of  ?  We  read  indeed  of  a  book  whicli  was 
sealed,  tUl  the  Lamb  opened  the  seals  ;  but  did  not 
he  know  what  was  in  it,  before  the  seals  were  open- 
ed ?  Was  not  he  privy  to  the  writing  of  it  ?  There 
were  those,  in  the  pi-imitive  times,  who  taught  from 
this  text,  that  there  were  some  things  that  Christ, 
as  man,  was  ignorant  of ;  and  from  thence  were 
called  Jlgnoetx ;  they  said,  "It  was  no  more  absurd 
to  say  so,  than  to  say  that  his  human  soul  suffered 
gi'ief  and  fear ;"  and  many  of  the  orthodox  fathers 
approved  of  this.  Some  would  evade  it,  by  saying 
that  Christ  spake  this  in  a  way  of  prudential  econo- 
my, to  divert  the  disciples  from  further  inquiiy  :  but 
to  this  one  of  the  ancients  answers,  It  is  not  Jit  to 
sfieak  too  nicely  in  this  matter — »  Hi  ■'rivu  ax-fi^oxoyuv, 
so  I.eontius  in  'Dr.  Hammond,  "  It  is  certam  (saith 
Archbishop  Tillotson)  that  Christ,  as  God,  could 
not  be  ignorant  of  any  thing  ;  but  the  divine  wisdom 
which  dwelt  in  our  Saviour  did  communicate  itself 
to  his  human  soul  according  to  the  divine  pleasure, 
so  that  his  human  nature  might  sometimes  not  know 
some  things ;  therefore  Christ  is  said  to  grow  in 
wisdom,  (Luke  2.  52.)  which  he  could  not  be  said 
to  do,  if  the  human  nature  of  Christ  did  necessarily 
know  all  things  by  virtue  of  its  union  with  the  di- 
vinity. "  Dr.  Lightfoot  explains  it  thus  ;  Christ  calls 
himself  the  Son,  as  Messiah.  Now  the  Messiah,  as 
such,  was  the  Fatlier's  servant,  (Isa.  42.  1.)  sent  and 
deputed  by  him,  and,  as  such  a  one,  he  refers  him- 
self often  to  his  Father's  will  and  command,  and 
owns  he  did  nothing  of  himself ;  (John  5.  19.)  in  like 
manner  he  might  be  said  to  know  nothing  of  him- 
self The  revelation  of  Jesus  Christ  was  what  God 
gave  unto  him.  Rev.  1.  1.  He  thinks,  therefore, 
that  we  are  to  distinguish  between  those  excellen- 
cies and  perfections  of  his,  which  resulted  from  the 
personal  union  between  the  divine  and  human  na- 
ture, and  those  which  flowed  from  the  anointing  of 
the  Spirit ;  from  the  former  flowed  the  infinite  dig- 
nity of  his  person,  and  his  perfect  freedom  from  all 
sin  ;  but  from  the  latter  flowed  his  power  of  work- 
ing miracles,  and  his  foreknowledge  of  things  to 
come.  Wliat  therefore  (saith  he)  was  to  be  reveal- 
ed by  him  to  his  church,  he  was  pleased  to  take,  not 
from  the  union  of  the  human  nature  with  the  divine, 
but  from  the  revelation  of  the  Spirit,  by  which  he 
vet  knew  not  this,  but  the  Father  only  knows  it ; 
that  is,  God  only,  the  Deity  ;  for  (as  Archbishop 
Tillotson  explains  it)  it  is  not  used  here  /lersonally, 
in  distinction  from  the  Son  and  the  Holy  Ghost,  but 
as  the  Father  is.  Fans  et  Principiu?n  Deitatis — The 
Fountain  of  Deity. 

III.  "  As  to  both,  your  duty  is  to  nuatch  and  fir  ay. 
Tlierefore  the  time  is  kept  a  secret,  that  you  might 
be  engaged  to  stand  always  upon  your  guard ;  (t'. 
33.)  Take  ye  heed  of  eveiy  thing  that  would  indis- 
pose you  for  your  Master's  coming,  and  would  ren- 
der your  accounts  perplexed,  and  your  spirits  so  too ; 
•watch  for  his  coming,  that  it  may  not  at  any  time  be 
a  surprise  to  you,  and  pray  for  that  grace  which  is 
necessary  to  qualify  you  for  it,  for  ye  know  not  when 
the  time  is ;  and  you  are  concerned  to  be  ready  for 
that  ex'ery  day,  which  may  come  ajiy  day."  This 
he  illustrates,  in  the  close,  by  a  parable. 


1 .  Our  Master  is  gone  away,  and  Icfl  us  something 
in  trust,  in  charge,  which  we  must  give  account  of, 
V.  34.  He  is  as  a  man  taking  a  far  journey  ;  fof  .he 
is  gone  to  be  away  a  great  while,  he  has  left  his 
house  on  earth,  ancl  left  his  sen'ants  in  their  offices, 
given  authority  to  some,  who  are  to  be  overseers, 
and  work  to  others,  who  are  to  be  labourers.  They 
that  have  authority  given  them,  in  that  liad  work 
assigned  them,  for  those  that  have  the  gi-eatest/iow- 
er  have  the  most  business;  and  to  them  to  whom  he 
gave  work,  he  gave  some  sort  of  authority,  to  do 
that  work.  And  when  he  took  his  last  leave,  he 
appointed  the  porter  to  watch,  to  be  sure  to  be  ready 
to  open  to  him  at  his  return  ;  and  in  the  mean  time 
to  take  care  to  whom  he  opened  his  gates,  not  to 
thieves  and  robbers,  but  only  to  his  Master's  friends 
and  servants.  Thus  our  Lord  Jesus,  when  he  as- 
cended on  high,  left  something  for  all  his  servants  to 
do,  expecting  they  should  all  do  him  service  in  his  ab- 
sence, and  be  ready  to  receive  him  at  his  return.  All 
are  appointed  to  work,  and  some  authorized  to  rule. 

2.  We  ought  to  be  always  upon  our  watch,  in  ex- 
pectation of  his  return,  71.  35 — 37.  (l.)Our  Lordro;'/^ 
come,  and  will  come  as  the  Master  of  the  house,  to 
take  account  of  his  servants,  of  their  work,  and  of 
the  improvement  they  have  made.  (2.)  We  know 
not  when  he  will  come  ;  and  he  has  veiy  wisely  kept 
us  at  uncertainty,  that  we  might  be  always  ready. 
We  know  not  when  he  will  come,  just  at  what  pre- 
cise time ;  tlie  Master  of  the  house,  perhaps,  will 
come  at  everi,  at  nine  at  night  ;  or  it  may  be  at  mid- 
night, or  at  cock-crowing,  at  three  in  the  moraing, 
or,  perhaps,  not  till  six.  Tliis  is  applicable  to  his 
coming  to  us,  in  particular,  at  our  death,  as  well  as 
to  the  general  judgment.  Our  present  life  is  a  night, 
a  dark  night,  compared  with  the  other  life  ;  we 
know  not  in  which  watch  of  the  niglit  our  Master 
will  come,  whether  in  the  days  of  youth,  or  middle 
age,  or  old  age ;  but,  as  soon  as  we  are  bom,  we 
begin  to  die,  and  therefore,  as  soon  as  we  are  capa- 
ble of  expecting  anv  thing,  we  must  expect  death. 
(3.)  Our  gi-eat  care  must  be,  that,  whenever  our 
Lord  comes,  he  do  not  find  us  sleeping,  secure  in 
ourselves,  off  our  guard,  indulging  ourselves  in  ease 
and  sloth,  mindless  of  our  work  and  duty,  and 
thoughtless  of  our  Lord's  coming  ;  ready  to  say.  He 
will  not  come,  and  unready  to  meet  him.  (4.)  His 
coming  will  indeed  be  coining  suddenly  ;  it  will  be 
a  great  surprise  and  terror  to  those  that  are  careless 
and  asleep,  it  will  come  upon  them  as  a  thief  in  the 
night.  (5.)  It  is  therefore  the  indispensable  duty  of 
all  Chi-ist's  disciples,  to  watch,  to  be  awake,  and 
keep  awake;  "  IVhat  I  say  unto  you  four,  (t.  3.)  I 
say  unto  all  the  twelve,  or  rather  to  you  twelve,  I 
say  unto  all  my  disciples  and  followers  ;  what  I  say 
to  you  of  this  generation,  I  say  to  all  that  shall  be- 
lieve in  me,  through  your  word,  in  eveiy  age,  Watch, 
watch,  expect  my  second  coming,  prepare  for  it, 
that  you  i;nay  be  found  in  peace,  without  spot,  and 
blameless." 

CHAP.  XIV. 

In  this  chapter  begins  the  account  which  this  evansrelist  gives 
of  the  death  and  sufferings  of  our  Lord  Jesus,  which  we  are 
all  concerned  to  be  acquainted,  not  only  with  the  history 
of,  but  with  the  mystery  of.  Here  is,  I.  Tlie  plot  of  the 
chief  priests  and  scribes  against  Christ,  v.  1,2.  II.  The 
anoinlino;  of  Christ's  head  at  a  supper  in  Bethany,  two  days 
before  liis  death,  v.  3  .  .  9.  III.  The  contract  Judas  made 
with  the  chief  priests,  to  betray  him,  v.  10,  ll._  IV-  Christ's 
eating  of  the  passoTer  with  his  disciples,  his  instituting  of 
the  Lord's  supper,  and  his  discourse  with  his  disciples,  at 
and  after  supper,  v.  12 .  .  31.  V.  Christ's  agony  in  the  gar- 
den, T.  32  .  .  42.  VI.  The  betraying  of  him  by  Judas,  and 
tlie  apprehending  of  him  by  the  chief  priests'  agents,  v.  43 
.  .  52.  VII.  His  arraignment  before  the  high  priest,  his 
conviction,  and  the  indignities  done  liim  at  tliat  bar,  v.  63 
.  .  65.  VIII.  Peter's  denying  of  him,  v.  66  .  .  72.  Most 
of  wliich  passages  we  had  before,  Maltli.  20. 


ST.  MARK,  XIV. 


427 


1.  A  FTER  two  day  was  the  feast  q/"the 
J\.  passover,  and  of  unleavened  bread : 
and  the  chief  priests  and  the  Scribes  sought 
how  they  might  take  him  by  craft,  and  put 
him  to  death.  2.  But  they  said.  Not  on  the 
feast  day,  lest  there  be  an  uproar  of  the  peo- 
ple. 3.  And  being  in  Bethany,  in  the  house 
of  Simon  the  leper,  as  he  sat  at  meat,  there 
came  a  woman  having  an  alabaster-box 
of  ointment  of  spikenard  very  precious ;  and 
she  brake  the  box,  and  poured  it  on  his 
head.  4.  And  there  were  some  tJiat  had 
indignation  within  themselves,  and  said, 
Why  was  this  waste  of  the  ointment  made  ? 
5.  For  it  might  have  been  sold  for  more 
than  three  hundred  pence,  and  have  been 
given  to  the  poor.  And  they  murmured 
against  her.  6.  And  Jesus  said,  Let  her 
alone;  why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me.  7.  For  ye 
have  the  poor  with  you  always,  and  when- 
soever ye  will,  ye  may  do  them  good :  but 
me  ye  have  not  always.  8.  She  hath  done 
what  she  could :  she  is  come  aforehand  to 
anoint  my  body  to  the  burying.  9.  Verily  I 
say  unto  you,  Wheresoever  this  gospel  shall 
be  preached  throughout  the  whole  world, 
this  also  that  she  hath  done  shall  be  spoken 
of  for  a  memorial  of  her.  10.  And  Judas 
Iscariot,  one  of  the  twelve,  went  unto  the 
chief  priests,  to  betray  him  unto  them.  1 1 . 
And  when  they  heard  it,  they  were  glad, 
and  promised  to  give  him  money.  And  he 
sought  how  he  might  conveniently  betray 
him. 

We  have  here  instances, 

I.  Of  the  kindness  of  Christ's  friends,  and  the  pro- 
vision made  of  respect  and  honour  for  him.  Some 
friends  he  had,  even  in  and  about  Jerusalem,  that 
loved  liim,  and  never  thought  they  could  do  enough 
for  him,  among  whom,  though  Israel  be  not  gather- 
ed, he  is,  and  ^vill  be,  glorious. 

1.  Hei'C  was  one  friend,  that  was  so  kind  as  to  in- 
■vite  him  to  sufi  with  him  ;  and  he  was  so  kind  as  to 
accept  the  invitation,  -v.  3.  Though  he  had  a  pros- 
pect of  his  death  approacliing,  yet  he  did  not  aban- 
don himself  to  a  melancholy  retirement  from  all 
company,  but  conversed  as  freely  -with  his  friends 
as  usual. 

2.  Here  was  another  friend,  that  was  so  kind  as  to 
anoint  his  head  with  very  precious  ointment,  as  he  sat 
at  meat.  This  was  an  extraordinan'  piece  of  respect 
paid  him  by  a  good  woman  that  thought  nothing  too 
good  to  bestow  upon  Christ,  and  to  do  him  honour. 
Now  the  scripture  was  fulfilled,  JThen  the  /cing  sits 
at  his  table,  my  s/iikenard  sendeth  forth  the  smell 
thereof.  Cant  1.  12.  Let  us  anoint  Christ  as  our 
Beloved,  kiss  him  with  a  kiss  of  affection  ;  and  anoint 
nim  as  our  Sox>ereig-n,  kiss  him  with  a  kiss  of  alle- 
giance. Did  he  pour  out  his  soul  unto  death  for  us, 
and  shall  we  think  any  box  of  ointment  too  precious 
to  pour  out  upon  liim  i"  It  is  observable  that  she  took 
care  to  pour  it  all  out  upon  Christ's  head ;  She  brake 
tlie  box ;  (so  we  read  it ;)  but,  because  it  was  an  a/o- 
baster  box,  not  easily  broken,  nor  was  it  necessary 
that  it  should  be  broken,  to  get  out  the  ointment. 


some  read  it,  she  shook  the  box,  or  knocked  it  to  the 
ground,  to  loosen  what  was  in  it,  that  it  might  be 
got  out  tlie  better ;  or,  She  rubbed  and  scraped  out 
aU  that  stuck  to  the  sides  of  it.  Christ  must  be  ho- 
noured with  all  ive  have,  and  we  must  not  tliink  to 
keep  back  any  part  of  the  price.  Do  we  give  him 
the  precious  ointment  of  our  best  affections  ?  Let  him 
have  them  all ;  love  him  with  all  the  heart. 

Now,  (1. )  There  were  those  that  put  a  worse  con- 
struction upon  this  than  it  deserved.  They  called  it 
a  waste  of  the  ointment,  v.  4.  because  they  could 
not  have  found  in  their  hearts  to  put  themselves  to 
such  an  expence  for  the  honouring  of  Christ,  they 
thought  that  she  v/as  prodigal,  wl\o  did.  Note,  As 
tlie  vile  person  ought  not  to  be  called  liberal,  nor  the 
churl  said  to  be  bountiful ;  (Isa.  32.  5.)  so  the  liberal 
and  bountiful  ought  not  to  be  called  wastefuL  They 
pretended  it  might  have  been  sold,  and  given  to  the 
poor,  V.  5.  But  as  a  common  piety  to  the  corban 
will  not  excuse  from  a  particular  charity  to  a  poor 
parent,  {ch.  7.  11.)  so  a  common  charity  to  the  poor 
will  not  excuse  from  a  particular  act  of  piety  to  the 
Lord  Jesus.  WTiat  thy  hand  finds  to  do,  tliat  is  good, 
do  it  with  thy  might. 

(2. )  Our  Lord  Jesus  put  a  better  construction  upon 
it  than,  for  aught  that  appears,  was  designed.  Pro- 
bably, she  intended  no  more  than  to  shew  the  great 
honour  she  had  for  him,  before  all  the  company,  and 
to  complete  his  entertainment  But  Christ  makes  it 
to  be  an  act  oi great  faith,  as  well  as  great  love;  (y, 
8. )  "  She  is  come  aforehand,  to  anoint  my  body  to 
the  burying,  as  if  she  foresaw  that  my  resurrection 
would  prevent  her  doing  it  afterward. "  This  funeral 
rite  was  a  kind  of  presage  of,  or  prelude  to,  his  death 
approaching.  See  how  Christ's  heart  was  fiUed 
with  the  thoughts  of  his  death,  how  every  thing  was 
construed  with  a  reference  to  that,  and  how  fami- 
liarly he  spake  of  it  upon  all  occasions.  It  is  usual  for 
those  who  are  condenmed  to  die,  to  have  their  coffins 
prepared,  and  other  provision  made  for  their  fime- 
rals,  while  they  are  yet  alive ;  and  so  Christ  accepted 
this.  Christ's  death  and  burial  were  the  lowest  steps 
of  his  humiliation,  and  therefore,  though  he  cheer- 
fully submitted  to  them,  yet  he  would  have  some 
marks  of  honour  to  attend  them,  which  might  help 
to  take  off  the  offence  of  the  cross,  and  be  an  intima- 
tion hovf  precious  in  the  sight  of  the  Lord  the  death 
of  his  saint  is.  Christ  never  rode  in  triumph  into 
Jeiiisalem,  but  when  he  came  thither  to  suffer ;  nor 
had  ever  his  head  anointed,  but  ior  his  burial. 

(3.)  He  recommended  this  piece  of  heroic  piety  to 
the  applause  of  the  church  in  all  ages ;  Wherever 
this  gospel  shall  be  preached,  it  shall  be  s/ioken  of, 
for  a  memorial  of  her,  v.  9.  Note,  The  honour 
which  attends  well-doing,  even  in  this  world,  is  suf- 
ficient to  balance  the  reproach  and  contempt  that 
are  cast  upon  it.  The  memory  of  the  just  is  blessed 
and  they  that  had  trial  of  cruel  mockings,  yet  obtain- 
ed a  good  report,  Heb.  11.  36,  39.  Thus  was  this 
good  woman  repaid  for  her  box  of  ointment,  JVec 
oleum  perdidit  nee  operam — She  lost  neither  her  oil 
nor  her  labour.  She  got  by  it  that  good  name  which 
is  better  than  precious  ointment.  Those  that  honour 
Christ  he  will  honour. 

II.  Of  the  malice  of  Christ's  enemies,  and  the  pre- 
paration made  by  them  to  do  him  mischief. 

1.  The  chief  priests,  his  o/ien  enemies,  consulted 
how  they  might  put  him  to  death,  v.  1,  2.  The  feast 
of  the  passover  was  now  at  hand,  and  at  that  feast 
he  must  be  cnicified,  (1.)  That  his  death  and  suffer- 
ings might  be  the  more  public,  and  that  all  Israel, 
even  those  of  the  dispersion,  who  came  from  all  parts 
to  the  feast,  might  be  witnesses  of  it,  and  of  the 
wonders  that  attended  it.  (2.)  That  the  Anti-type 
might  answer  to  the  type.  Christ,  our  Passover, 
was  sacrificed  for  us,  and  brought  us  out  of  the  house 
of  bondage,  at  the  s.ame  time  that  the  paschal  lamb 


ST.  MARK,  XIV. 


423 

was  sacrificed,  and  Israel's  deliverance  out  of  Egypt 
was  commemorated. 

Now  see,  [1.]  How  spXteful  Christ's  enemies 
were  ;  they  did  not  think  it  enough  to  banish  or  im- 
prison him,  for  they  aimed  not  only  to  silence  him, 
and  stofi  his  progress  for  the  future,  but  to  be  re- 
venged on  him  for  all  the  good  he  had  done.  [2.] 
How  subtle  they  were ;  Kot  on  the  feast  day,  when 
the  people  are  together  ;  they  do  not  say,  Lest  they 
should  be  disturbed  in  their  devotions,  and  diverted 
from  them,  but.  Lest  there  should  be  an  ujiroar  ;  {y. 
2. )  lest  they  should  rise,  and  rescue  him,  and  jail 
foul  upon  those  that  attemjxt  any  thing  against  him. 
"They  who  desired  nothing  more  than  the  jiraise  of 
men,  dreaded  nothing  more  than  the  rage  and  dis- 
pleasure of  men, 

2.  Judas,  his  disguised  enemy,  contracted  with 
them  for  the  betraying  of  him,  v.  10,  11.  He  is 
said  to  be  one  of  the  twelve  that  were  Christ's  fami- 
ly, intimate  witli  him,  trained  up  for  the  service  of 
his  kingdom  ;  and  he  went  to  the  chief  priests,  to  ten- 
der his  sei'vice  in  this  affair. 

(1.)  That  wliich  he  proposed  to  them,  was,  to  be- 
tray Christ  to  them,  and  to  give  them  notice  when 
and  where  they  might  find  him,  and  seize  him,  with- 
out making  an  ufiroar  among  the  people,  which  they 
were  afraid  of,  if  tliey  should  seize  him  when  l\e  ap- 

E eared  in  public,  in  the  midst  of  his  admirers.  Did 
e  know  tlien  what  help  it  was  they  wanted,  and 
where  tliey  were  run  aground  in  their  counsels  ?  It  is 
probable  that  he  did  not,  for  the  debate  was  held  in 
their  close  cabal.  Uid  they  know  that  he  had  a  mind 
to  serve  them,  and  make  court  to  him  ?  No,  they 
could  not  imagine  that  any  of  his  intimates  should  he 
so  base ;  but  Satan,  who  was  entered  into  Judas, 
knew  what  occasion  they  had  for  him,  and  could 
guide  him  to  be  guide  to  them,  who  were  contriving 
to  take  Jesus.  Note,  The  spirit  that  works  in  all  the 
children  of  disobedience,  knows  how  to  bring  them 
in  to  the  assistance  one  of  another  in  a  wicked  pro- 
ject, and  then  to  harden  them  in  it,  with  the  fancy 
that  Providence  favours  them. 

(2.)  That  which  he  proposed  to  himself,  was,  to 
get  money  by  the  bargain  ;  he  had  what  he  aimed  at, 
when  they  promised  to  gix'e  him  money.  Covetous- 
ness  was  Judas's  master-lust.  Ins  own  iniguity,  and 
that  betrayed  him  to  the  sin  of  betraying  his  Mas- 
ter; the  devU  suited  his  temptation  to  that,  and  so 
conquered  him.  It  is  not  said,  They  promised  him 
preferment,  (he  was  not  ambitious  of  that,)  but, 
They  promised  him  money.  See  what  need  we  have 
to  double  our  guard  against  the  sin  that  most  easily 
besets  us.  Perhaps  it  was  Judas's  covetousness  that 
brought  him  at  first  to  follow  Christ,  having  a  pro- 
mise that  he  should  be  cash-keeper,  or  purser,  to 
the  society,  and  he  loved  in  his  heart  to  be  fingering 
money  ;  and  now,  that  there  was  money  to  be  got 
on  the  other  side,  he  was  as  ready  to  betray  him  as 
ever  he  had  been  to  follow  him.  Note,  Where  the 
principle  of  men's  professions  of  religion  is  carnal  and 
worldly,  and  the  sei-ving  of  a  secular  interest,  the 
very  same  principle,  whenever  the  wind  turns,  will 
be  the  bitter  root  of  a  vile  and  scandalous  apostacy. 

(3.)  Having  secured  the  money,  he  set  himself  to 
make  good  his  bargain  ;  He  sought  how  he  might 
conveniently  betray  him,  how  he  might  seasonably 
deliver  him  up,  so  as  to  answer  the  intention  of  those 
who  had  hired  him.  See  what  need  we  have  to  be 
careful  that  we  do  not  ensnare  ourselves  in  sinful 
engagements.  If  at  any  time  we  be  so  ensnared  in 
the  words  of  our  mouths,  we  are  concerned  to  de- 
liver ourselves  by  a  speedy  retreat,  Prov.  6.  1 — 5. 
It  is  a  rule  in  our  law,  as  well  as  in  our  religion,  that 
an  obligation  to  do  an  evil  thing  is  null  and  xioid;  it 
binds  to  repentance,  not  to  performance.  See  how 
the  way  of  sin  is  down-hill — when  men  are  in,  they 
must  on;  and  what  wicked  contrivances  many  have 


in  their  sinful  pursuits,  to  compass  their  designs  con- 
veniently .'  But  such  conveniences  wUl  prove  mis- 
chiefs in  the  end. 

1 2.  And  the  first  day  of  unleavened  bread, 
when  they  killed  the  passover,  his  disciples 
said  unto  him,  Where  wilt  thou  that  we  go 
and  prepare  that  thou  mayest  eat  the  pass- 
over?  13.  And  he  sendeth  forth  two  of  his 
disciples,  and  saith  unto  them,  Go  ye  into 
the  city,  and  there  shall  meet  you  a  man 
bearing  a  pitcher  of  water :  follow  him.  1 4. 
And  wheresoever  he  shall  go  in,  say  ye  to 
the  good  man  of  the  house,  The  Master 
saith,  Where  is  the  guest-chamber,  where  I 
shall  eat  the  passover  with  my  disciples  ? 
1 5.  And  he  will  shew  you  a  large  upper 
room  furnished  and  prepared :  there  make 
ready  for  us.  16.  And  his  disciples  went 
forth,  and  came  into  the  city,  and  found  as 
he  had  said  unto  them:  and  they  made 
ready  the  passover.  17.  And  in  the  even- 
ing he  Cometh  with  the  twelve.  1 8.  And 
as  they  sat  and  did  eat,  Jesus  said,  Verily  1 
say  unto  you,  One  of  you  which  eateth  with 
me  shall  "betray  me.  1 9.  And  they  began 
to  be  sorrowful,  and  to  say  unto  him  one 
l)y  one.  Is  it  I  ?  And  another  said.  Is  it  I  ? 
20.  And  he  answered  and  said  unto  them, 
It  is  one  of  the  twelve,  that  dippeth  with 
me  in  the  dish.  21.  The  Son  of  man  indeed 
goeth,  as  it  is  written  of  him :  but  woe  to 
that  man  by  whom  the  Son  of  man  is  be- 
trayed :  good  were  it  for  that  man  if  he  had 
never  been  born.  22.  And  as  they  did  eat, 
Jesus  took  bread,  and  blessed,  and  brake  it, 
and  gave  to  them,  and  said.  Take,  eat: 
this  is  my  body.  23.  And  he  took  the  cup, 
and  when  he  had  given  thanks,  he  gave  it 
to  them :  and  they  all  drank  of  it.  24.  And 
he  said  unto  them.  This  is  my  blood  of  the 
new  testament,  which  is  shed  for  many. 

25.  Verily  I  say  unto  you,  I  will  drink  no 
more  of  the  fruit  of  the  vine,  until  that  day 
that  I  drink  it  new  in  the  kingdom  of  God. 

26.  And  when  they  had  sung  an  hymn,  they 
went  out  into  the  mount  of  Olives.  27. 
And  Jesus  saith  unto  them.  All  ye  shall  be 
offended  because  of  me  this  night :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the 
sheep  shall  be  scattered.  28.  But  after  that 
I  am  risen,  I  will  go  before  you  into  Gali- 
lee. 29.  But  Peter  said  imto  him.  Although 
all  shall  be  offended,  yet  will  not  I.  30. 
And  Jesus  saith  tmto  him.  Verily  I  say  unto 
thee,  that  this  day,  even  in  this  night,  before 
the  cock  crow  twice,  thou  shall  deny  me 
thrice.  31.  But  he  spake  the  more  vehe- 
mently. If  I  should  die  with  thee,  I  will  not 
deny  thee  in  any  wise.  Likewise  also  said 
they  all. 


ST.  MARK,  XIV. 


429 


In  these  verses  we  have, 

I,  Christ's  eatin^e;  of  the  passover  with  his  disci- 
ples, the  night  before  he  died,  with  the  joys  and 
comforts  of  which  oi-dinance  he  prepared  himself 
for  his  approaching  sorrows,  the  full  prospect  of 
which  did  not  indispose  him  for  that  solemnity. 
Note,  No  apprehension  of  trouble,  come  or  coming, 
should  put  us  l)y,  or  put  us  out  of  frame  for,  our  at- 
tendance on  holy  ordinances,  as  we  have  opportu- 
nity for  it. 

1.  Christ  ate  the  passover  at  the  usual  time,  when 
the  otlier  Jews  did,  as  Dr.  Whitby  has  full)»  made 
out,  and  not,  as  Dr.  Hammond  would  have  it,  the 
night  before.  It  was  on  the  first  day  of  that  feast, 
which  (taking  in  all  the  eight  days  of  the  feast)  was 
called.  The  feast  of  unleavened  bread,  even  that 
day  when  they  killed  the  /lassover,  v,  12. 

2.  He  directed  his  disciples  how  to  find  the  place 
where  he  intended  to  eat  the  passover  ;  and  hereby 
gave  such  another  proof  of  his  infallible  knowledge 
of  things  distant  and  future,  (which  to  us  seem  al- 
together contingent,)  as  he  had  given  when  he  sent 
them  for  the  ass  on  which  he  rode  in  triumph  ;  {ch. 
11.  6.)  "  Go  into  the  city,  (for  the  fiassover  must  be 
eaten  in  Jerusalem,)  and  there  shall  meet  you  a  man 
bearing  a  fiitcher  of  water  ;  (a  servant  sent  for  water 
to  clean  the  rooms  in  his  master's  house ;)  follow 
him,  go  in  where  he  goes,  inquire  for  his  master, 
the  good  man  of  the  house,  {v.  14.)  and  desire  him 
to  shew  you  a  room."  No  doubt,  the  inhabitants  of 
Jerusalem  had  rooms  fitted  up  to  be  let  out,  for  this 
occasion,  to  those  that  came  out  of  the  country  to 
keep  the  passover,  and  one  of  those  Christ  made 
use  of ;  not  any  friend's  house,  nor  any  house  he  had 
formerly  frequented,  for  then  he  would  have  said, 
"  Go  to  such  a  friend,"  or,  "  You  know  where  we 
used  to  be,  go  thither  and  prepare. "  Probably,  he 
went  where  he  was  not  known,  that  he  might  be 
undisturbed  with  his  disciples.  Perhaps  he  notified 
it  by  a  sign,  to  conceal  it  from  Judas,  that  he  might 
not  know  till  he  came  to  the  place  ;  and  by  such  a 
sign,  to  intimate  that  he  will  dwell  in  the  clean 
heart,  that  is,  washed  as  v/\th /lure  water.  Where 
he  designs  to  come,  a  pitcher  of  water  must  go  be- 
fore him  ;  see  Isa,  1.  16 — 18. 

3.  He  ate  the  passover  in  an  v/ifier  room,  fur- 
nished, iTfcefjL'it'jv — laid  with  carfiets  ;  so  Dr.  Ham- 
mond ;  it  would  seem  to  have  been  a  very  handsome 
dining  room.  Christ  was  far  from  affecting  any 
thing  that  looked  stately  in  eating  his  common 
meals ;  on  the  contraiy,  he  chose  that  which  was 
homely,  sat  down  on  the  grass  :  but  when  he  was  to 
keep  a  sacred  feast  in  honour  of  that,  he  would  be 
at  the  expense  of  as  good  a  room  as  he  could  get. 
God  looks  not  at  outward  pomp,  but  he  looks  at  the 
tokens  and  expressions  of  inward  reverence  for  a  di- 
\Tne  institution,  which,  it  is  to  be  feared,  those  want, 
who,  to  save  charges,  deny  themselves  decencies  in 
the  worship  of  God. 

4.  He  ate  it  with  the  twelve,  who  were  his  family, 
to  teach  those  who  have  the  charge  of  families,  not 
only  families  of  children,  but  families  of  seri'ants, 
or  families  of  scholars,  ov  pupils,  to  keep  up  religion 
among  them,  and  worship  God  with  them.  If 
Christ  came  with  the  twelve,  then  Judas  was  with 
them,  though  he  was  at  this  time  contriving  to  be- 
tray his  Master ;  and  it  is  plain  by  what  follows, 
(y.  20. )  that  he  was  there  :  he  did  not  absent  him- 
self, lest  he  should  have  been  suspected  ;  had  his 
seat  been  emfity  at  this  feast,  they  would  have  said, 
as  Saul  of  David,  He  is  not  clean,  surely  he  is  not 
clean,  1  Sam.  20.  26.  Hypocrites,  though  they 
know  it  is  at  their  peril,  yet  crowd  into  special  or- 
dinances, to  keep  up  their  repute,  and  palliate  their 
secret  wickedness.  Chi'ist  did  not  exclude  him  from 
the  feast,  though  he  knew  his  wickedness,  for  it  was 
not,  as  yet,  become  public  and  scandalous.    Christ, 


designing  to  put  the  keys  of  the  kingdom  of  heaven 
into  tlie  hands  of  men,  who  can  judge  according  to 
outward  appearance,  would  hereby  both  direct  and 
encourage  them,  in  their  admissions  to  his  table,  to 
be  satisfied  with  a  justifiable  profession,  because 
they  cannot  fliscem  the  root  of  bitterness  till  it 
springs  up. 

II.  Christ's  discourse  with  his  disciples,  as  they 
were  eating  the  passover.  It  is  proljable  that  they 
had  discourse,  according  to  the  custom  of  the  feast, 
of  the  deliverance  of  Israel  out  of  Egypt,  and  the 
preservation  of  the  first-bom,  and  were  as  pleasant 
as  they  used  to  be  together  on  this  occasion,  till 
Christ  told  them  that  which  would  mix  trembling 
with  t\\e\vjoys. 

1.  They  were  pleasing  themselves  with  the  so- 
ciety of  their  Master  ;  but  he  tells  them  that  they 
must  now  presently  lose  him  ;  The  Son  of  man  is 
betrayed;  and  thev  knew,  for  he  had  often  told 
them,  what  followed — If  he  be  betrayed,  the  next 
news  you  will  hear  of  him,  is,  that  he  is  crucifed 
and  slain  ;  God  hath  determined  it  concerning  him, 
and  he  agi-ees  to  it ;  The  Son  of  man  goes,  as  it  is 
written  of  him,  v.  21.  It  was  written  in  the  coun- 
sels of  God,  and  written  in  the  prophecies  of  the 
Old  Testament,  not' one  jot  or  tittle  of  either  of 
wliich  cAu  fall  to  the  ground. 

2.  They  were  pleasing  themselves  with  the  so- 
ciety one  of  another,  but  Christ  cast  a  damp  upon 
the  joy  of  that,  by  telling  them,  One  of  you  that 
eateth  with  me  shall  betray  me,  v.  18.  Christ  said 
this,  if  it  might  be,  to  startle  the  conscience  of  Judas, 
and  to  awaken  him  to  repent  of  his  wickedness,  and 
to  draw  back  (for  it  was  not  too  late)  from  the  brink 
of  the  pit.  But,  for  aught  that  appears,  he,  who 
was  most  concerned  in  the  wai-ning,  was  least  con- 
cerned at  it.  All  the  rest  were  affected  with  it. 
(1-)  They  began  to  be  sorrowful.  As  the  remem- 
brance of  our  former  falls  into  sin,  so  the  fear  of  the 
like  again,  doth  often  much  imbitter  the  comfort  of 
our  spiritual  feasts,  and  damp  our  joy.  Here  were 
the  bitter  herbs,  with  which  this  passover  feast  was 
taken.  (2.)  They  began  to  be  susfiicious  of  them- 
selves ;  thev  said  o«e  by  one.  Is  it  I?  .^nd  another 
said.  Is  it  t?  They  are'  to  be  commended  for  their 
charity,  that  they  were  more  jealous  of  themselves 
than  of  one  another.  It  is  the  law  of  charity,  to 
hope  the  best,  (1  Cor.  13.  5,  7.)  because  we  assuredly 
know,  therefore  we  may  justly  suspect,  more  evil  by 
ourselves  than  by  our  brethren.  They  are  also  to 
be  commended  for  their  acquiescence  in  what  Christ 
said  ;  they  trasted  more  to  his  words  than  to  their 
own  hearts  ;  and  therefore  do  not  say,  "I  am  sure 
it  is  not  I,"  but,  "Lord,  is  it  1?  see  if  there  be  such 
a  way  of  wickedness  in  us,  such  a  root  of  bitterness, 
and  discover  it  to  us,  that  we  may  pluck  up  that 
root,  and  stop  up  that  wait." 

Now,  in  answer  to  their  inquirv,  Christ  saith  that, 
[1.]  WTiich  would  make  them  easy;  "It  is  not 
you,  nor  you;  it  is  this  that  now  dips  with  me  in  the^ 
'dish  ;  the  adversary  and  enemv  is  this  wicked  Judas. " 
[2.]  Which,  one  would  think,  should  make  Judas 
very  uneasy.  If  he  go  on  in  his  undertaking,  it  is 
upon  the  sword's  point,  for  woe  to  that  man  by  whom 
the  Son  of  man  is  betrayed ;  he  is  undone,  for  ever 
undone  ;  his  sin  will  sooh,y?«c?  him  out;  and  it  were 
better  for  him  that  he  had  'nex'er  been  bom,  had  never 
had  a  being,  than  such  a  miserable  one  as  he  must 
have.  It  is  very  probable  that  Judas  encouraged 
himself  in  it  with  this  thought,  that  his  Master  had 
often  said  he  must  be  betraved  ;  "  And  if  it  must  be 
done,  surely  God  will  not  'find  fault  with  him  that 
doth  it,  for  who  has  resisted  his  will  ?"  As  that  ob- 
jector argues,  Rom.  9.  19.  But  Christ  tells  him' 
that  this  wiU  be  no  shelter  or  excuse  to  him  ;  The 
Son  of  man  indeed  goes,  as  it  is  written  of  him,  as  a 
lamb  to  the  slaughter;  but  woe  to  that  man  by 


430 


ST.  MARK,  XIV. 


whom  he  is  betrayed.  God's  decrees  to  permit  the 
sins  of  men,  and  bring  gloiy  to  liimself  out  of  them, 
do  neither  necessitate  tlieir  sins,  nor  detennine  to 
them,  nor  wUl  they  be  any  excuse  of  the  sin,  or  7ni- 
tigation  of  the  punishment.  Christ  was  delivered 
indeed  by  the  determinate  counsel  and  foreknowledge 
of  God;  but,  notwithstanding  tliat,  it  is  with  wicked 
liands  that  he  is  cruci/ied  andslai72.  Acts  2.  23. 
III.  The  institution  of  the  Lord's  Supper. 

1.  It  was  instituted  in  tlie  close  of  a  sup/ier,  when 
they  were  sufficiently  fed  with  the  paschal  lamb,  to 
shew  that  in  the  Lord's  supper  there  is  no  bodily  re- 
past intended ;  to  preface  it  with  such  a  thing,  is  to 
revive  Moses  again.  But  it  is  food  for  tlie  soul  only, 
and  therefore  a  very  little  of  that  which  is  for  the 
body,  as  much  as  will  serve  for  a  sign,  is  enough. 
It  was  at  the  close  of  the  passover  supper,  which 
by  this  was  evangelized,  and  then  superseded  and 
set  aside.  Much  of  the  doctrine  and  duty  of  the 
eucharist  is  illustrated  to  us  by  the  law  of  the  pass- 
over  ;  (Exod.  12.)  for  the  Old-Testament  institu- 
tions, though  they  do  not  bind  us,  yet  instruct  us, 
by  the  help  of  a  gospel-key  to  them.  And  these 
two  ordinances  lying  here  so  near  together,  it  may 
be  good  to  compare  them,  and  observe  how  much 
shorter  and  plainer  the  institution  of  the  Lord's  sup- 
per is,  than  that  of  the  passover  was.  Christ's  yoke 
IS  easy  in  comparison  with  that  of  the  ceremonial 
law,  and  his  ordinances  are  more  spiritual. 

2.  It  was  instituted  by  the  example  of  Christ 
himself ;  not  with  the  ceremony  and  solemnity  of  a 
law,  as  the  ordinance  of  baptism  was,  after  Christ's 
resurrection,  (Matth.  28.  19.)  with,  Beit  enacted  by 
the  authority  aforesaid,  by  a  power  gi\'en  to  Christ 
in  heaven  and  on  earth  ;  {v,  18. )  but  by  the  practice 
of  our  Master  himself,  because  intended  for  those 
who  are  already  his  disciples,  and  taken  into  co- 
venant with  him  :  but  it  has  the  obligation  of  a  law, 
and  was  intended  to  remain  in  full  force,  power,  and 
virtue,  till  his  second  coming. 

3.  It  was  instituted  with  blessing  and  giving  of 
thanks  ;  the  gifts  of  common  providence  are  to  be  so 
received,  (1  Tim.  4.  4,  5. )  much  more  the  gifts  of 
special  grace.  He  blessed,  (y.  22. )  and  gave  thanks, 
■V.  23.  At  his  other  meals,  he  was  wont  to  bless, 
and  give  thanks;  (c/z.  6.  41. — 8.  7.)  so  remarkably, 
that  he  was  known  by  it,  Luke  24,  30,  31,  And  he 
did  the  same  at  this  meal. 

4.  It  was  instituted  to  be  a  memorial  of  his  death  ; 
and  therefore  he  brake  the  bread,  to  show  how  it 
pleased  the  Lord  to  bruise  him  ;  and  he  called  the 
•wine,  which  is  the  blood  of  the  grape,  the  blood  of 
the  JVew  Testament.  The  death  Christ  died  was  a 
bloody  death,  and  frequent  mention  is  made  of  the 
blood,  the/;rfC/o«s  blood,  as  the  price  of  our  redemp- 
tion ;  for  the  blood  is  the  life,  and  made  atonement 
for  the  soul,  Lev.  \7.  11,  14.  The  pouring  out  of 
the  blood  was  the  most  sensible  indication  of  the 
pouring  out  of  his  soul,  Isa.  53.  12.  Blood  has  a 
voice;  (Gen.  4.  10.)  and  therefore  the  blood  is  so 
often  mentioned,  because  it  was  to  sfieak,  Heb.  12. 
24.  It  is  called  the  blood  of  the  JVew  Testament ; 
for  the  covenant  of  gi-ace  became  a  testament,  and 
of  force  by  the  death  of  Christ,  the  Testator,  Heb. 
9.  16.  It  is  said  to  be  shed  for  many,  Xo  justify 
many,  (Isa.  43.  12.)  to  bring  jnany  sons  to  glory, 
Heb.  2.  10.  It  was  sufficient  for  many,  being  of  in- 
finite value ;  it  has  been  of  use  to  many  ;  we  read 
of  a  great  multitude  which  no  man  could  numlier, 
that  had  all  washed  (heir  robes,  and  made  them  white 
in  the  blood  of  the  Lamb;  (Rev.  7.  9,  14.)  and  still 
it  is  ii  fountain  opened.  How  comfortable  is  this  to 
poor,  repenting  sinners,  that  the  blood  of  Christ  is 
shed  for  many  !  And  if  for  many,  why  not  for  me? 
If  for  sinners,  sinners  of  the  Gentiles,  the  chief  of 
sinners,  then  nvhy  not  for  me  ? 

5.  It  was  instituted  to  be  a  ratification  of  the  co- 


venant made  with  us  in  him,  and  a  sign  of  the  con- 
veyance of  those  benefits  to  us,  which  were  pur- 
chased for  us  by  his  death  :  and  therefore  he  brake 
the  bread  to  them,  {v.  22.)  and  said.  Take,  fa^of  it: 
he  gave  the  cup  to  them,  and  ordered  them  to  drink 
of  it,  V.  23.  Apply  the  doctrine  of  Christ  crucified 
to  yourselves,  and  let  it  be  jneat  and  drink  to  your 
souls,  strengthening,  nourishing,  and  refi-eshing,  to 
you,  and  the  support  and  comtort  of  your  spiritual 
life. 

6.  It  was  instituted  with  an  eye  to  the  happiness 
of  heaven,  and  to  be  an  earnest  and  foretaste  ot  that, 
and  thereby  to  put  our  mouths  out  of  taste  for  all  the 
pleasures  and  delights  of  sense ;  {v.  25. )  I  will  drink 
no  more  of  the  fruit  of  the  vine,  as  it  is  a  bodUy  re- 
freshment. I  nave  done  with  it.  JVo  one,  having 
tasted  spiritual  delights,  straightway  desires  sensi- 
tive ones,  for  he  saitli,  The  sfiiritual  is  better  ;  (Luke 
5.  39. )  but  every  one  that  hath  tasted  spiritual  de- 
lights, straightway  desires  eternal  ones,  for  he  saith, 
Those  are  better  still ;  and  therefore  let  me  drink- 
no  more  of  the  fruit  of  the  vine,  it  is  dead  and  flat 
to  those  that  have  been  made  to  drink  of  the  river 
of  God's  pleasures ;  but.  Lord,  hasten  the  day,  when 
I  shall  drink  it  new  and  fresh  in  the  kingdom  of  God, 
where  it  shall  be  forever  new,  and  in  perfection. 

7.  It  was  closed  with  a  hymn,  v.  26.  Though 
Christ  was  in  the  midst  of  his  enemies,  yet  he  did 
not,  for  fear  of  them,  omit  this  sweet  duty  of  singing 
psalms.  Paul  and  Silas  sang,  when  the  prisoners 
heard  them.  This  was  an  ei<angelical  song,  and 
gospel-times  are  often  spoken  of  in  the  Old  Testa- 
ment, as  times  of  rejoicing,  and  praise  is  expressed 
by  singing.  This  was  Christ's  .^wan-like  song,  which 
he  sang  just  before  he  entered  upon  his  agony ;  pro- 
bably, that  which  was  usually  sung,  Ps.  114.  to  119. 

IV.  Christ's  discnurse  with  his  disciples,  as  they 
were  returning  to  Bethany  by  moon-light.  MTien 
they  had  sung  the  hymn,  presently  they  went  out. 
It  was  now  near  bed-time,  but  our  Lord  Jesus  had 
his  heart  so  much  upon  his  suffering,  that  he  would 
not  co7)ie  i7ito  the  tabernacle  of  his  house,  r^ov  go  up 
into  his  bed,  nor  give  sleep  to  his  eyes,  when  that 
work  was  to  be  done,  Ps.  132.  3,  4.  The  Israelites 
were  forbidden  to  go  out  of  their  houses  that  night 
that  they  eat  the  passover,  for  fear  of  the  sword  of 
the  destroying  angel,  Exod.  12.  22,  23.  But  because 
Christ,  the  great  Shepherd,  was  to  be  smitten,  he 
went  out  purposely  to  expose  himself  to  the  swoi-d, 
as  a  Champion ;  they  evaded  the  destroyer,  but 
Christ  conquered  him,  and  brought  destructions  to 
a  perpetual  end. 

1.  Christ  here  foretells  that  in  his  sufferings  he 
should  be  deserted  by  all  his  disciples  ;  "  You  will  all 
be  offended  because  of  me,  this  night.  I  know  you 
will,  {v.  27.)  and  what  I  tell  you  now,  is  no  other 
than  what  the  scripture  has  told  you  before  ;  I  will 
smite  the  shepherd,  and  then  the  sheep  will  be  scat- 
tered." Christ  knew  this  before,  and  yet  welcomed 
them  at  his  table ;  he  foresees  the  falls  and  miscar- 
riages of  his  disciples,  and  yet  doth  not  refuse  them. 
Nor  should  we  be  discouraged  from  coming  to  the 
Lord's  supper,  by  the  fear  of  relapsing  into  sin  after- 
ward ;  but,  the  greater  our  danger  is,  the  more  need 
we  have  to  fortify  ourselves  by  the  diligent,  consci- 
entious use  of  holy  ordinances.  Christ  tells  them 
that  they  would  be  offended  in  him,  would  begin  to 
question  whether  he  were  the  Messiah  or  no,  when 
they  saw  him  overponvered  by  his  enemies.  Hi- 
therto, they  had  continued  with  him  in  his  tempta- 
tions;  though  they  had  sometimes  offended  him,  yet 
thev  had  not  been  offended  in  him,  nor  turned  their 
back  upon  him  :  but  now  the  storm  would  be  so 
great,  that  they  would  all  slip  their  anchors,  and  be 
in  danger  of  shipwreck.  Some  trials  are  more  par- 
ticular ;  (as  Rev.  2.  10.  The  devil  shall  cast  some  of 
you  into  pi-ison ;)  but  others  are  more  general,  an 


ST.  MARK,  XIV. 


431 


hour  of  temfitation,  which  shall  come  n/ion  all  the 
■world.  Rev,  3.  10.  The  smiting  of  the  shepherd  is 
often  the  scattering  of  the  sheep  :  magistrates,  mi- 
nisters, masters  of  families,  if  these  are,  as  they 
should  be,  shepherds  to  those  under  their  charge, 
when  any  thing  comes  amiss  to  them,  the  whole 
flock  suffers  for  it,  and  is  endangered  by  it. 

But  Christ  encourages  them  with  a  promise  that 
they  shall  rally  again,  shall  return  both  to  their 
duty  and  to  their  comfort;  {v.  28.)  "After  I  am 
risen,  I  will  gather  you  in  from  all  the  places  whi- 
ther you  are  scattered,  Ezek.  34.  12.  1  will  go  be- 
fore you  into  Galilee,  will  see  our  friends,  and  enjoy 
one  another,  there. " 

2.  He  foretells  that  he  should  be  denied  particu- 
larly by  Peter.  When  they  went  out  to  go  to  the 
mount  of  Olives,  we  may  suppose  that  they  dropped 
Judas,  (he  stole  away  fi-om  them,)  whereupon  the 
rest  began  to  think  highly  of  themselves,  that  they 
stuck  to  their  Master,  when  Judas  quitted  him. 
But  Christ  teUs  them,  that  though  they  should  be 
kept  by  his  grace  from  Judas's  apostasy,  yet  they 
would  have  no  reason  to  boast  of  their  constancy. 
Note,  Though  God  keeps  us  from  being  as  bad  as 
the  worst,  yet  we  may  well  be  ashamed  to  think 
that  we  are  not  better  than  we  are. 

(1.)  Peter  is  confident  that  he  should  not  do  so  ill 
as  the  rest  of  the  disciples;  {v.  29.)  Though  all 
should  be  offended,  all  his  brethren  here  present,  yet 
will  not  1.  He  supposes  himself  not  only  stronger 
than  others,  but  so  much  stronger,  as  to  be  able  to 
receive  the  shock  of  a  temptation,  and  bear  up 
against  it,  all  alone  ;  to  stand,  though  no  body  stood 
by  him.  It  is  bred  in  the  bone  with  us,  to  think  well 
of  om'selves,  and  trust  to  ojir  ow?i  hearts. 

(2.)  Christ  teUs  him  that  he  will  do  worse  than 
any  of  them.  They  wiU  all  desert  liim,  but  he  will 
deny  him  ;  not  once,  hut  thrice  ;  and  that  presently  ; 
"  Ihis  day,  ex'en  this  night,  before  the  cock  crow 
thrice,  thou  wilt  deny  that  ever  thou  hadst  any 
knowledge  of  me,  or  acquaintance  with  me,  as  one 
ashamed  and  afraid  to  own  me." 

(3.)  He  stands  to  his  promise;  "If  I  should  die 
with  thee,  Iwill  not  deny  thee  :  I  will  adhere  to  thee, 
though  it  cost  me  my  life  :"  and,  no  doubt,  he 
thought  as  he  said.  Judas  said  nothing  like  this, 
when  Christ  told  him  he  would  betray  him.  He 
sinned  by  contrivance,  Peter  by  suiprise ;  he  de- 
vised the  wickedness ;  (Mic.  2.  1. )  Peter  was  over- 
taken in  this  fault.  Gal.  6.  1.  It  was  ill  done  of  Pe- 
ter, to  contradict  his  Master.  If  he  had  said,  with 
fear  and  trembling,  "Lord,  give  me  gi'ace  to  keep 
me  from  denying  thee,  lead  me  not  into  this  tempta- 
tion, deliver  me  from  this  evil,"  it  might  have  been 
prevented :  but  they  were  all  thus  confident ;  tliey 
who  said,  Lord,  is  it  I?  now  said,  It  shall  7iex'er  be 
I.  Being  acquitted  from  their  fear  of  betraying 
Christ,  they  were  now  secure.  But  he  that  thinks 
he  stands,  must  leam  to  take  heed  lest  he  fall ;  and 
he  that  girdeth  on  the  harness,  not  boast  as  though 
he  had  put  it  off. 

32.  And  they  came  to  a  place  which  was 
named  Getlisemane :  and  he  saith  to  his 
disciples,  Sit  ye  here,  while  I  shall  pray. 
33.  And  lie  taketh  with  him  Peter,  and 
James,  and  John,  and  began  to  be  sore 
amazed,  and  to  be  very  heavy,  34.  And 
saith  nnto  tliem,  My  soul  is  exceeding  sor- 
rowful unto  death:  tarry  ye  here,  and 
watch.  35.  And  he  went  forward  a  little, 
and  fell  on  the  ground  and  prayed,  that  if 
it  were  possible  the  hour  might  pass  from 
him.     36.  And  he  said,  Abba,  Father,  all 


tilings  are  possible  unto  thee,  take  away 
this  cup  from  mc :  nevertheless,  not  what  I 
will,  but  what  thou  wilt.  37.  And  he 
Cometh,  and  findeth  them  sleeping,  and 
saith  unto  Peter,  Simon,  sleepest  thou  ? 
Couldest  not  thou  watch  an  hour  ?  38. 
Watch  ye,  and  pray,  lest  ye  enter  into 
temptation :  the  spirit  truly  is  ready,  but  the 
flesh  is  weak.  39.  And  again  he  went 
away,  and  prayed,  and  spake  the  same 
\^'ords.  40.  And  when  he  returned,  he 
found  them  asleep  again,  (for  their  eyes 
were  heavy,)  neither  wist  they  what  to  an- 
swer hitti.  41.  And  he  cometh  the  third 
time,  and  saith  unto  them.  Sleep  on  now, 
and  take  7/our  rest :  it  is  enough,  the  hour 
is  come ;  behold,  the  Son  of  man  is  betray- 
ed into  the  hands  of  sinners.  42.  Arise  up, 
let  us  go ;  lo,  he  that  betrayeth  me  is  at 
hand. 

Christ  is  here  entering  upon  his  sufferings,  and 
begins  ^vith  those  which  were  the  sorest  of  all  his 
sufferings,  those  in  his  soul.  Here  we  have  him  in 
his  agony  ;  this  melancholy  stoiy  we  had  in  Mat- 
thew ;  tliis  agony  in  soul  was  the  wormwood  and 
the  gall  in  the  affliction  and  misery  ;  and  thereby  it 
appeared  that  no  sorrow  was  forced  upon  him,  but 
that  it  was  what  he  freely  admitted. 

I.  He  retired  for  prayer  ;  Sit  ye  here,  (saith  he  to 
his  disciples,)  while  I  go  a  little  further,  and  pray. 
He  had  lately  prayed  with  them  ;  (John  17. )  and 
now  he  appoints  them  to  withdraw  while  he  goes  to 
his  Father  upon  an  en-and  peculiar  to  himself. 
Note,  Our  praying  with  our  families  will  not  excuse 
our  neglect  of  secret  worship.  When  Jacob  entered 
into  his  agony,  he  first  sent  over  all  that  he  had,  and 
was  left  alone,  and  then  there  wrestled  a  man  with 
him,  (Gen.  32.  23,  24.)  though  he  had  been  at 
prayer  before,  (x'.  9.)  it  is  likely,  with  his  family. 

II.  Even  into  that  retirement  h°  took  with  him 
Peter  and  Ja?nes  and  John,  {v.  33.)  three_  compe- 
tent witnesses  of  this  part  of  his  humiliation  ;  and 
though  great  spirits  care  not  how  few  know  any 
thing  of  their  agonies,  he  was  not  ashamed  that  they 
should  see.  These  three  had  boasted  most  of  their 
ability  and  willingness  to  suffer  with  him ;  Peter 
here,  in  this  chapter,  and  James  and  John  ;  (ch.  10. 
39. )  and  therefore  Christ  takes  them  to  stand  by, 
and  see  what  a  struggle  he  had  with  the  bloody  bap- 
tism and  the  bitter  cup,  to  convince  them  that  they 
knew  not  what  they  said.  It  is  fit  that  they  who 
are  most  confident,  should  be  Jii-st  tried,  that  they 
may  be  made  sensible  of  their  folly  and  weakness. 

III.  Tiiere  he  was  in  a  tremendous  agitation  ;  (y. 
33.)  He  begaii  to  be  sore-amazed — sxfla/i/fEiVS-a/,  a 
word  not  used  in  Matthew,  but  veiy  significant ;  it 
bespeaks  something  like  that  liorror  of  great  dark- 
ness which  fell  upon  Abraham,  (Gen.  15.  12.)  or 
rathei-,  something  much  worse,  and  more  frightful. 
The  terrors  of  God  set  themselves  in  array  against 
him,  and  he  allowed  himself  the  actual  and  intense 
contemplation  of  tliem.  Never  was  sorrow  like 
unto  hi<:  at  that  time  ;  never  any  had  such  experi- 
ence as  he  had  had  from  eternity  of  divine  favours, 
and  therefore  never  any  had,  or  could  have,  such  a 
sense  as  he  had  of  divine  desertions.  Yet  there  was 
not  the  least  disorder  or  iiTegularity  in  this  commo- 
tion of  his  spirits ;  his  affections  rose  not  tumultu- 
ouslv,  but  under  direction,  and  as  they  were  called 
up,  for  he  had  no  corrupt  nature  to  mix  with  them, 
as  wc  haxe.     If  water  have  a  sediment  at  the  bot 


ST.  MARK,  XIV. 


torn,  though  it  may  be  clear  ■while  it  stands  still,  yet, 
when  shaken,  it  grows  muddy  ;  so  it  is  with  our  af- 
fections ;  but  pure  water  in  a  clean  glass,  though 
ever  so  much  stirred,  continues  clear  ;  and  so  it  was 
with  Christ.  Dr.  Lightfoot  thinks  it  very  probable 
that  the  devil  did  now  appear  to  our  Saviour  in  a 
visible  shape,  in  his  own  shape  and  firoper  colour, 
to  terrify  and  aflFright  him,  and  to  drive  him  from  his 
hope  in  God,  (which  he  aimed  at  in  persecuting  Job, 
a  type  of  Christ,  to  make  him  curse  God,  and  die,) 
and  to  deter  him  from  the  further  prosecution  of  his 
undertaking  ;  whatever  hindered  liim  from  that,  he 
looked  upon  as  coming  from  Satan,  Matth.  16.  23. 
When  the  devil  had  tempted  him  in  the  wilderness, 
it  is  said,  He  departed  from  him  for  a  season,  (Luke 
4.  3. )  intendinij  another  grapple  with  him,  and  in 
another  way  ;  hnding  that  he  could  not  by  his  flat- 
teries allure  him  into  sin,  he  would  try  by  his  terrors 
to  affright  him  into  it,  and  so  inake  void  his  design. 
IV.  He  made  a  sad  complaint  of  this  agitation. 
He  said.  My  soul  is  exceedi?ig  sorrowful.  1.  He 
was  made  sin  for  7is,  and  therefore  was  thus  sorrow- 
ful; he  fully  knew  the  malignity  of  the  sins  he  was 
to  suffer  for  ;  and  having  the  highest  degrees  of  love 
to  God,  who  was  offended  by  them,  and  of  love  to 
man,  who  was  damaged  and  endangered  by  them, 
now  that  those  were  set  in  order  before  him,  no 
marvel  that  his  soul  was  exceeding  sorrowful.  Now 
he  was  made  to  serve  with  our  sins,  and  was  thus 
•wearied  ivith  our  iniquities.  2.  He  was  made  a 
Curse  for  us  ;  the  curses  of  the  law  were  transferred 
to  him  as  our  Surety  and  Representative,  not  as 
originally  bound  with  us,  but  as  bail  to  the  action. 
And  when  his  soul  was  thus  exceeding  sorrowful, 
he  did,  as  it  were,  yield  to  them,  and  lie  down  under 
the  load,  until  by  his  death  he  had  satisfied  for  sin, 
and  so  for  ever  abolished  the  curse.  He  now  tasted 
death,  (as  he  is  said  to  do,  Heb.  2.  9.)  which  is  not 
an  extenuating  expression,  as  if  he  did  but  taste  it ; 
no,  he  drank  up  even  the  dregs  of  the  cup  ;  but  it  is 
rather  aggravating  ;  it  did  not  go  down  by  whole- 
sale, but  he  tasted  all  the  bitterness  of  it.  This  was 
that _/far  which  the  apostle  speaks  of,  (Heb.  5.  7.)  a 
natural  fear  of  pain  and  death,  which  it  is  natural  to 
human  nature  to  startle  at. 

Now  the  consideration  of  Christ's  sufferings  in  his 
soul,  and  his  sorrows  for  us,  should  be  of  use  to  us. 

(1.)  Toimbitter  our  sins.  Can  we  ever  entertain 
^.favourable  or  so  much  as  a  slight  thought  of  sin, 
when  we  see  what  impression  sm  (though  but  im- 
puted) made  upon  the  Lord  Jesus  ?  Shall  that  sit 
light  upon  our  souls,  which  sat  so  heavy  upon  his  ? 
Was  Christ  in  such  an  agony  for  our  sins,  and  shall 
we  never  be  in  an  agony  about  them  ?  How  should 
we  look  upon  him  whom  we  have  pressed,  whom  we 
have  pierced,  and  mourn,  and  be  in  bilterjiess?  It 
becomes  us  to  be  exceeding  sorrowful  for  sin,  be- 
cause Christ  was  so,  and  never  to  make  a  mock  at  it. 
If  Christ  thus  suffered  for  sin,  let  us  arm  ourselves 
•with  the  same  jnind. 

(2. )  To  sweeten  our  sorrows  ;  if  our  souls  be  at 
any  time  exceeding  sorrowful,  through  the  aiflic- 
tions  of  this  present  time,  let  us  remember  that  our 
Master  was  so  before  us,  and  the  disei/ile  is  not 
greater  than  his  Lord.  "Wivf  should  we  affect  to 
drive  away  sorrow  when  Christ  for  our  sakes  court- 
ed it,  and  submitted  to  it,  and  thereby  not  only  took 
out  the  sting  of  it,  and  made  it  tolerable,  but  put 
virtue  into  it,  and  made  \t  profitable,  (ior  by  the  sad- 
ness of  the  cou7itenance  the  heart  is  made  better,) 
nay,  and  put  sweetness  into  it,  and  made  it  comforta- 
ble. Blessed  Paul  was  sorrowful,  and  yet  always 
rejoicing.  If  we  be  exceeding  sorrowful,  it  is  but 
unto  death  ;  that  will  be  the  period  of  all  our  sor- 
rows, if  Christ  be  our's  ;  when  the  eyes  are  closed, 
all  tears  are  wiped  away  from  them. 
V.  He  ordered  his  disciples  to  keep  with  him, 


not  because  he  needed  their  help,  but  because  he 
would  have  them  to  look  iipon  him,  and  receive  in- 
struction ;  he  said  to  them.  Tarry  ye  here,  and 
watch.  He  had  said  to  the  other  disciples  nothing 
but.  Sit  ye  here  ;  {v.  32.)  but  these  three  he  bids  to 
tarry  and  watch,  as  expecting  more  from  them  than 
from  the  rest. 

VI.  He  addressed  himself  to  God  by  prayer  ;  {v. 
35.)  Ylc  fell  071  the  ground,  and  prayed.  Itwasbut 
a  little  before  this,  that  in  prayer  he  lift  up  his  eyes  ; 
(John  17.  1.)  but  here,  being  in  an  agony,  he  fell 
upon  his  face,  accommodating  himself  to  his  present 
humiliation,  and  teaching  us  thus  to  abase  ourselves 
before  God  ;  it  becomes  us  to  be  low,  when  we  come 
into  the  presence  of  the  Most  High.  1.  As  Man,  he 
deprecated  his  sufferings,  that,  if  it  were  possible, 
the  hour  might  pass  frorn  him  ;  (u.  35.)  "  This  short 
but  sharp  affliction,  that  which  I  am  now  this  hour 
to  enter  upon,  let  man's  salvation  be,  impossible,  ac- 
complished witliout  it. "  We  have  his  very  words, 
{v.  36.)  Abba,  Father,  The  Syriac  word  is  here 
retained,  which  Christ  used,  and  which  signifies. 
Father,  to  intimate  what  an  emphasis  our  Lord 
Jesus,  in  his  sorrows,  laid  upon  it,  and  would  have 
us  to  lay.  It  is  with  an  eye  to  this,  that  St.  Paul  re- 
tains this  word,  putting  it  into  the  mouths  of  all  that 
have  the  Spirit  of  adoption  ;  they  are  taught  to  cry, 
Abba,  Father,  Rom.  8.  15.  Gal.  4.  6.  leather,  all 
things  are  possible  to  thee.  Note,  Even  that  which 
we  cannot  expect  to  be  done  for  us,  we  ought  yet  to 
believe  that  God  is  able  to  do  ;  and  when  we  submit 
to  his  will,  and  refer  ourselves  to  his  wisdom  and 
mercy,  it  must  be  with  a  believing  acknowledgment 
of  his  power,  that  all  things  are  possible  to  him.  2. 
As  Mediator  he  acquiesced  in  the  will  of  God  con- 
cerning them  ;  "  A'evertheless,  not  what  I  luill,  hut 
what  thou  wilt.  I  know  the  matter  is  settled,  and 
cannot  be  altered,  /  must  suffer  and  die,  and  I  bid  it 
welcome." 

VII.  He  roused  his  disciples,  who  were  dropped 
asleep  while  he  was  at  prayer,  v.  37,  38.  He  comes 
to  look  after  them,  smce  they  did  not  look  after 
him  ;  and  he  finds  them  asleep,  so  little  aifected 
were  they  with  his  sorrows,  his  complaints,  and 
prayers.  This  carelessness  of  their's  was  a  presage 
of  their  further  offence  in  deserting  him  ;  and  it  was 
an  aggravation  of  it,  that  he  had  so  lately  com- 
mended them  for  continuing  with  him  in  his  tempta- 
tions, though  they  had  not  been  without  their  faults. 
Was  he  so  willing  to  make  the  best  of  them,  and 
were  they  so  indifferent  in  approving  themselves  to 
him  ?  They  had  lately  promised  not  to  be  offended 
in  him  ;  what  !  and  yet  mind  him  so  little  ?  He  par- 
ticularly upbraided  Peter  with  his  drowsiness  ;  Si- 
mon, sleepest  thou  ?  Kai  o-i,  ts'xvov — "  What  thou, 
my  son?  Thou  that  didst  so  positively  premise 
thou  wouldst  not  deny  me,  dost  thou  slie:ht  me  thus  ? 
From  thee  I  expected  better  things.  Couldest  thou 
not  match  one  hour?"  He  did  not  require  him  to 
watch  all  night  with  him,  only  for  one  hour.  It  ag- 
gravates our  faintness  and  short  continuance  in 
Christ's  service,  that  he  doth  not  over-task  us,  nor 
weary  us  with  it,  Isa.  43.  23.  He  puts  upon  us  no 
other  burden  than  to  hold  fast  till  he  comes  ;  (Rev.  2. 
24,  25.)  and  behold,  he  comes  quickly.  Rev.  3.  11. 

As  those  whom  Christ  loves  he  rebukes  when  they 
do  amiss,  so  those  whom  he  rebukes  he  counsels  and 
comforts.  1.  It  was  a  very  wise  and  faithful  word 
of  advice  which  Christ  here  gave  to  his  disciples  ; 
Watch  and  pray,  lest  ye  enter  into  temfitation,  v.  38, 
It  was  bad  to  sleep  when  Christ  was  in  his  agony, 
but  they  were  entering  into  further  temptation,  and 
if  they  did  not  stir  up  themselves,  and  fetch  in  grace 
and  strength  from  God  by  prayer,  they  would  do 
worse  ;  and  so  they  did,  when  they  all  forsook  him, 
and  fled.  2.  It  was  a  very  kind  and  tender  excuse 
that  Chiist  made  for  them,  "  The  spirit  truly  is 


ST.  MARK,  XIV. 


•ig  ;  I  know  it  is,  it  is  ready,  it  \s  forward  ;  you 
d  willingly  kir/i  aivake,  but  you  cannot."  1  his 


•williii^ 
would 

may  be  taken  as  a  reason  tor  that  exhortation, 
"  Watch  and  pray  ;  because,  though  the  spirit  is 
wilting,  I  grant  it  is,  (you  have  sincerely  resolved 
never  to  be  offended  in  me,)  yet  the  Jiesh  is  weak, 
and  if  you  do  not  watch  and  pray,  and  use  the  means 
of  perseverance,  you  may  be  overcome,  notwith- 
standing. "'  The  consideration  of  the  weakness  and 
infirmity  of  our  JJesh  should  engage  and  quicken  us 
io prayer  and  watchfulness,  when  we  are  entering 
into  temptation. 

VIII.  He  repeated  his  address  to  his  Father  ;  (y. 
39.)  He  went  again,  and  prayed,  saying  tm  iutii 
Myni — the  same  word,  or  matter,  or  business ;  he 
spake  to  the  same  puiport,  and  again  the  third  time. 
This  teaches  us,  that  men  ought  always  to  pray,  and 
not  to  faint,  Luke  18.  1.  Though  the  answers  to 
our  prayers  do  not  come  quickly,  yet  we  must  re- 
new our  requests,  and  continue  instant  in  prayer; 
for  the  vision  is  for  an  appointed  time,  and  at  the  end 
it  shall  speak,  and  not  lie,  Hab.  2.  3.  Paul  when  he 
■was  buffeted  by  a  7nessenger  of  Satan,  besought  the 
Lord  thrice,  as  Christ  did  here,  before  he  obtained 
an  answer  of  peace,  2  Cor.  12.  8.  A  little  before 
this,  when  Christ,  in  the  trouble  of  his  soul,  prayed. 
Father,  glorify  thy  name,  he  had  an  immediate  an- 
swer by  a  voice  from  heaven,  I  have  both  glorified 
it,  and  I  will  glorify  it  yet  again  ;  but  now  he  must 
come  a  second  and  a  third  time,  for  the  visits  of 
God's  grace  in  answer  to  prayer,  come  sooner  or 
later,  according  to  the  pleasure  of  his  will,  that  we 
may  be  kept  depending. 

IX.  He  repeated  his  visits  to  his  disciples.  Thus 
he  gave  a  specimen  of  his  continued  care  for  bis 
church  on  earth,  even  when  it  is  half  asleep,  and  not 
duly  concerned  for  itself,  while  he  ever  lives  making 
intercession  with  his  Father  in  heaven.  See  how, 
as  became  a  Mediator,  he  passes  and  repasses  be- 
tween both.  He  came  the  second  time  to  his  disci- 
ples, and  fourid  them  asleep  again,  v.  40.  See  how 
the  infirmities  of  Christ's  disciples  return  upon 
them,  notwithstanding  their  resolutions,  and  ovei-- 
power  them  notwithstanding  their  resistance  ;  and 
what  clogs  those  bodies  of  ours  are  to  our  souls, 
which  should  make  us  long  for  that  blessed  state  in 
■which  they  shall  be  no  more  our  encumbrance. 
This  second  time  he  spake  to  them  as  before,  but 
they  wist  not  what  to  answer  him :  they  were  asham- 
ed of  their  drowsiness,  and  had  nothing  to  say  in 
excuse  for  it.  Or,  they  were  so  ovei-powered  with 
it,  that,  like  men  between  sleeping  and  waking, 
they  knew  not  where  they  were  or  what  they  said.' 
But,  the  third  time,  they  were  bid  to  sleep  if  they 
would  ;  (y.  41.)  "  Sleep  on  now,  and  take  your  rest. 
I  have  now  no  more  occasion  for  your  watching,  you 
may  sleep,  if  you  will,  for  me."  It  is  enough;  we 
had  not  that  word  in  Matthew.  "You  have  had 
warning  enough  to  keep  awake,  and  would  not  take 
It,  and  now  you  shall  see  what  little  reason  you  hax-e 
to  be  secure."  'Avmu,  I  discharge  you  from  any 
further  attendance;  so  some  understand  it ;  -"h^ow 
the  hour  is  come,  in  which  I  knew  you  would  all  for- 
sake me,  even  take  your  course ;"  as  he  said  to 
Judas,  What  thou  doest,  do  quickly.  The  Son  of 
man  is  now  betrayed  into  the  hand's  of  sinners,  tlie 
chief  priests  and  elders  ;  those  worst  of  sinners,  be- 
cause they  made  a  profession  of  sanctity.  "  Come, 
rise  up,  do  not  lie  dozing  there.  Let  tis'go  and  meet 
the  enemy,  for  lo,  he  that  betrayeth  me,  is  at  hand, 
and  I  must  not  now  think  of  making  an  escape. '' 
When  we  see  trouble  at  the  door,  we  are  concerned 
to  stir  up  ourselves  to  get  i-eady  for  it. 

43.  And  immediately,  while  he  yet  spake, 
Cometh  Judas,  one  of  Ihe  twelve,  and  witii 
him  a  great  multitude  with  swords  and 
•    Vol.  v.— 3  I 


433 

staves,  from  the  chief  priests,  and  the 
scribes,  and  tiie  elders.  44.  And  he  that 
betrayed  him,  had  given  them  a  token,  say- 
ing, Whomsoever  1  shall  kiss,  that  same  is 
he ;  take  him,  and  lead  /mn  away  safely. 
45.  And  as  soon  as  he  was  come,  he  goeth 
straightway  to  him,  and  saith,  Master, 
master;  and  kissed  him.  46.  And  they 
laid  their  hands  on  him,  and  took  him.  47. 
And  one  of  them  that  stood  Ijy,  drew  a 
sword,  and  smote  a  servant  of  the  high 
priest,  and  cut  off  his  ear.  48.  And  Jesus 
answered  and  said  unto  them.  Are  ye  come 
out  as  against  a  thief,  with  swords  and  with 
staves,  to  take  me  ?  49.  I  was  daily  with 
you  in  the  temple,  teaching,  and  ye  took  me 
not :  but  the  scriptures  must  be  fulfilled. 
SO.  And  they  all  forsook  him,  and  fled.  51. 
And  there  followed  him  a  certain  young 
man,  having  a  linen  cloth  cast  about  his 
naked  body ;  and  the  young  men  laid  hold 
on  him  :  52.  And  he  left  the  linen  cloth, 
and  fled  from  them  naked. 

We  have  here  the  seizing  of  our  Lord  Jesus  by  the 
officers  of  the  chief  priests.  This  was  what  his  ene- 
mies had  long  aimed  at,  they  had  often  sent  to  take 
him  ;  but  he  had  escaped  out  of  their  hands,  because 
his  hour  was  not  come,  nor  could  they  now  have 
taken  him,  had  he  not  freely  surrendered  himself. 
He  began  first  to  suffer  in  his  soul,  but  afterward 
suffered  in  his  body,  that  he  might  satisfy  for  sin, 
which  begins  in  tlie  heart,  but  afterward  makes  the 
members  of  the  ho&y  instrianents  of  imrighteousness. 

I.  Here  is  a  band  of  iiide  miscreants  employed  to 
take  our  Lord  Jesus,  and  make  him  a  prisoner;  a 
great  multitude  with  swords  and  staves.  There  is 
no  wickedness  so  black,  no  villany  so  horrid,  but 
there  may  be  found  among  the  children  of  men  fit 
tools  to  be  made  use  of,  that  will  not  scruple  to  be 
employed;  so  miserably  depraved  and  vitiated  is 
mankind.  At  the  head  of  this  rabble  is  Judas,  one 
of  the  twelve,  one  of  those  that  had  been  many  years 
intimately  conversant  with  our  Lord  Jesus,  had  pro- 
phesied in  his  name,  and  in  his  name  cast  out  devils, 
and  yet  betrayed  him.  It  is  no  new  thing  for  a  very 
fair  and  plausible  profession  to  end  in  a  shameful  and 
fatal  apostacy.     Bow  art  thou  fallen,  O  Lucifer.' 

II.  Men  of  no  less  figure  than  the  chief  priests  and 
the  Scribes,  and  the  elders,  sent  them,  and  set  them 
on  work,  who  pretended  to  expect  the  Messiah,  and 
to  be  ready  to  welcome  him  ;  and  yet,  when  he  is 
come,  and  has  given  undeniable  proofs  that  it  is  he 
that  should  come,  because  he  doth  not  make  court 
to  them,  nor  countenance  and  support  their  pomp 
and  grandeur,  because  he  appears  not  as  a  temporal 
Prince,  but  sets  up  a  spiritual  kingdom,  and  preaches 
repentance,  reformation,  and  a  holy  life,  and  directs 
men's  thoughts,  and  affections,  and  aims,  to  another 
world,  they  set  themselves  against  him,  and,  with- 
out giving  the  credentials  he  produces  an  impai'tial 
examination,  resolve  to  nm  him  down. 

III.  Judas  betrayed  him  with  a  kiss;  abusing  the 
freedom  Christ  used  to  allow  his  disciples,  of  kissing 
his  cheek  at  their  retui-n,  when  they  had  been  any- 
time absent.  He  called  him  J\  faster.  Master,  and 
kissed  him  ;  he  said,  Rabbi,  Rabbi,  as  if  he  woiJd  be 
now  more  respectful  to  him  than  ever.  It  is  enough 
to  put  one  for  ever  out  of  conceit  with  being  called 
of  men  Rabbi,  Rabbi,  (Matth.  23.  7.)  since  it  was 
with  this  compliment  that  Christ  was  betrayed.  He 


434 


ST.  MARK,  XIV. 


bid  them  take  him,  and  lead  him  away  safely.  Some 
think  that  he  spake  this  ironically,  knowing  that 
they  could  not  secure  him  unless  he  pleased,  that 
this  Samson  could  break  their  bonds  asunder  as 
threads  of  tow,  and  make  his  escape,  and  then  he 
should  get  the  money,  and  Christ  the  honour,  and 
no  harm  done ;  and  I  should  think  so  too,  but  that 
Satan  was  entered  into  him,  so  that  the  worst  and 
most  malicious  intention  of  this  action  is  not  too  black 
to  be  supposed.  Nay,  he  had  often  heard  his  Mas- 
ter say,  that  being  betrayed,  he  should  be  crucified, 
and  had  no  reason  to  think  otherwise. 

IV.  They  arrested  him,  and  made  him  their  pri- 
soner; {y.  46.)  They  laid  their  hands  on  him,  rude 
and  violent  hands,  and  took  him  into  custody ;  tri- 
umphing, it  is  likely,  that  they  had  done  that  which 
had  been  often  before  attempted  in  vain. 

V.  Peter  laid  about  him,  in  defence  of  his  Master, 
and  wounded  one  of  the  assailants,  being  for  the  pre- 
sent mindful  of  his  promise,  to  venture  his  life  with 
his  Master.  He  was  one  of  them  that  stood  by,  of 
them  that  luere  with  him,  (so  the  word  signifies,)  of 
those  three  disciples  that  were  with  him  in  the  gar- 
den ;  he  drew  a  sword,  and  aimed,  it  is  likely,  to  cut 
off  the  head,  but  missed  his  blow,  and  only  cut  off 
the  ear,  of  a  servant  of  the  high  priest,  il  47.  It  is 
easier  to  Jight  for  Christ  than  to  die  for  him  ;  but 
Christ's  good  soldiers  overcome,  not  by  taking  away 
other  people's  lives,  but  by  laying  down  their  own. 
Rev.  12.  11. 

VI.  Christ  argues  with  them  that  had  seized  him, 
and  shews  them  the  absurdity  of  their  proceedings 
against  him.  1.  That  they  came  out  against  him, 
as  against  a  thief,  whereas  he  was  innocent  of  any 
crime  ;  he  taught  daily  in  the  temfilc,  and  if  he  had 
any  wicked  design,  there  it  would  some  time  or 
other  have  been  discovered ;  nay,  these  officers  of 
the  chief  priests,  being  retainers  to  the  temple,  may 
be  supposed  to  have  heard  his  sermons  there  ;  (I  was 
with  yo!i  in  the  temple ;)  and  had  he  not  taught  them 
excellent  doctrine,  even  his  enemies  themselves  be- 
ing judges?  Were  not  all  the  words  of  his  mouth  in 
righteousness  ?  Was  there  any  ihm^froward  or  per- 
verse in  them?  Prov.  8.  8.  By  his  fmits  he  was 
known  to  be  a  good  Ti-ee  ;  why  then  did  they  come 
out  against  him  as  a  thief?  2.  That  they  came  to 
take  him  thus  privately,  whereas  he  was  neither 
ashamed  nor  afraid  to  appear  publicly  in  the  temple. 
He  was  none  of  those  evil-doers  that  hate  the  light, 
neither  come  to  the  light,  John  3.  20.  If  their  mas- 
ters had  any  thing  to  say  to  him,  they  might  meet 
him  any  day  in  the  temple,  where  he  was  ready  to 
answer  all  challenges,  all  charges ;  and  there  they 
might  do  as  they  pleased  with  him,  for  the  priests 
had  the  custody  of  the  temple,  and  the  command  of 
the  guards  about  it ;  but  to  come  upon  him  thus  at 
midnight,  and  in  the  place  of  his  retirement,  was 
base  and  cowardly.  This  was  to  do  as  David's  ene- 
my, that  sat  in  the  lurking  places  of  the  villages,  to 
murder  the  innocent,  Ps.  10.  8.  But  this  was  not  all. 
3.  They  came  with  s^vords  and  staves,  as  if  he  had 
been  in  arms  against  the  government,  and  must  have 
the  posse  comitatus  raised  to  reduce  him.  There 
was  no  occasion  for  those  weapons  ;  but  they  made 
this  ado,  (1.)  To  secure  themselves  from  the  rage 
of  some  ;  they  came  armed,  because  they /earerf  the 
people  ;  but  thus  were  they  in  great  fear,  where  no 
fear  was,  Ps.  53.  5.  (2. )  To  expose  "him  to  the  rage 
of  others.  By  coming  with  swords  and  staves  to  take 
him,  they  represented  him  to  the  people  (who  are 
apt  to  take  impressions  this  way)  as  a  dangerous  tur- 
bulent man,  and  so  endeavoured  to  incense  them 
against  him,  and  make  them  cry  out,  Crucfy  him, 
CTJicify  him,  having  no  other  way  to  gain  their  point. 

VII.  He  reconciled  himself  to  all  this  injurious, 
ignominious  treatment,  by  refeiTing  himself  to  the 
Old-Testament  predictions  of  the  Messiah.     I  am 


hardly  used,  buti  submit,  for  the  scriptures  must  be 
fulfilled,  V.  49.  1.  See  here  what  a  regard  Christ 
had  to  the  scriptures ;  he  would  bear  any  thing  ra- 
ther than  that  the  least  jot  or  tittle  of  the  word  of 
God  should  fall  to  the  ground ;  and  as  he  had  an  eye 
to  them  in  his  sufferings,  so  he  has  in  his  glory ;  for 
what  is  Christ  doing  in  the  government  of  the  world, 
hutfulfilling  the  scriptures  ?  2.  See  what  use  we  are 
to  make  of  the  Old  Testament ;  we  must  search  for 
Christ,  the  true  Treasure  hid  in  that  field:  as  the 
history  of  the  New  Testament  expounds  the  pro- 
phecies of  the  Old,  so  the  prophecies  of  the  Old 
Testament  illustrate  the  history  of  the  New. 

VIII.  All  Christ's  disciples,  hereupon,  deserted 
him  ;  (v.  50.)  They  all  forsook  him,  and  fled.  They 
were  very  confident  that  they  should  adhere  to  him; 
but  even  good  men  know  not  what  they  will  do,  till 
they  are  tried.  If  it  was  such  a  comfort  to  him,  as 
he  had  lately  intimated,  that  they  had  hitherto  con- 
tinued with  him,  in  his  lesser  trials,  (Luke  22.  28.) 
we  may  well  imagine  what  a  grief  it  was  to  him, 
that  they  deserted  him  now  in  the  greatest,  when 
they  might  have  done  him  some  service — when  he 
was  abused,  to  protect  him,  and  when  accused,  to 
witness  for  him.  Let  not  those  that  suffer  for  Christ, 
thmk  it  sti-ange,  if  they  be  thus  deserted,  and  if  all 
the  herd  shun  the  wounded  deer ;  they  are  not  bet- 
ter than  their  Master,  nor  can  expect  to  be  better 
used  either  by  their  enemies  or  by  their  friends. 
When  St.  Paid  was  in  peril,  none  stood  by  him,  but 
all  men  forsook  him,  2  Tim.  4.  16. 

IX.  The  noise  disturbed  the  neighbourhood,  and 
some  of  the  neighbours  were  brought  into  danger, 
by  the  riot,  v.  51,  52.  This  passage  of  story  we 
have  not  in  any  other  of  the  evangelists.  Here  is  an 
account  of  a  certain  young  man,  who,  as  it  should 
seem,  was  no  disciple  of  Christ,  nor,  as  some  have 
imagined,  a  servant  of  the  house  wherein  Christ  had 
eaten  the  passover,  who  followed  him  to  see  what 
would  become  of  him,  (as  the  so7is  of  the  prophets, 
when  they  understood  that  Elijah  was  to  be  takeji 
up,  went  to  view  afar  off,  2  Kings  2.  7.)  but  some 
young  man  that  lived  near  the  garden,  perhaps  in 
the  house  to  which  the  garden  belonged.  Now  ob- 
serve concerning  him, 

1.  How  he  was  frightened  out  of  his  bed,  to  be  a 
spectator  of  Christ's  sufferings.  Such  am  ultitude, 
so  armed,  and  coming  with  so  much  fury,  and  in  the 
dead  of  the  night,  and  in  a  quiet  village,  could  not 
but  produce  a  great  stir;  this  alarmed  our  young 
man,  who  perhaps  thought  there  was  some  tumult 
or  rising  in  the  city,  some  uproar  among  the  people, 
and  had  the  curiosity  to  go,  and  see  what  the  matter 
was,  and  was  in  such  haste  to  inform  himself,  that 
he  could  not  stay  to  dress  himself,  but  threw  a  sheet 
about  him,  as  if  he  would  appear  like  a  walking- 
ghost,  in  grave  clothes,  to  frighten  those  who  had 
frightened  him,  and  ran  among  the  thickest  of  them 
with  this  question,  JUiat  is  to  do  here?  Being  told, 
he  had  a  mind  to  see  the  issue,  having,  no  doubt, 
heard  much  of  the  fame  of  this  Jesus;  and  therefore, 
when  all  his  disciples  had  quitted  him,  he  continued 
to  follow  him,  desirous  to  hear  what  he  would  say, 
and  see  wliat  he  would  do.  Some  think,  that  his 
having  no  other  garment  than  this  linen  cloth  upon 
his  naked  body,  intimates  that  he  was  one  of  those 
Jews  who  made  a  greater  profession  of  piety  than 
their  neighbours,  in  token  of  which,  among  other 
instances  of  austerity  and  mortification  of  the  body, 
they  used  no  clothes  but  one  linen  garment,  which, 
though  contrived  to  be  modest  enough,  was  thin  and 
cold.  But  I  rather  think  that  this  was  not  his  con- 
stant wear. 

2.  See  how  he  was  frightened  into  his  bed  again, 
when  he  was  in  danger  of  being  made  a  sharer  in 
Christ's  sufferings.  His  own  disciples  had  ran  away 
from  him ;  but  this  young  man,  having  no  concern 


ST.  MARK,  XIV. 


435 


for  him,  thouglit  he  miglit  securely  attend  him,  es- 
pecially being  so  far  from  being  armed,  that  he  was 
not  so  much  as  clothed ;  but  the  young  men,  the 
Roman  soldiers,  who  were  called  to  assist,  laid  hold 
of  him,  for  all  was  fish  that  came  to  their  net.  Per- 
haps they  were  now  vexed  at  themselves,  that  they 
had  suffered  the  disciples  to  run  aivay,  and,  they 
bein^;  got  out  of  their  reacli,  they  resolved  to  seize 
the  hrst  they  could  lay  their  hands  on  ;  though  this 
young  man  was  perhaps  one  of  the  strictest  sect  of 
the  Jewish  church,  yet  the  Roman  soldiers  made  no 
conscience  of  abusing  him,  upon  tliis  occasion.  Find- 
ing himself  in  danger,  he  left  the  linen  cloth  by  which 
they  had  caught  hold  of  him,  and  Jled  aivay  naked. 
This  passage  is  recorded  to  shew  what  a  barbarous 
crew  this  was,  that  was  sent  to  seize  Christ,  and 
what  a  naiTow  escape  the  disciples  had  of  falling 
into  tlieir  hands,  out  of  which  nothing  could  have 
kept  them,  but  their  Master's  care  of  them ;  If  ye 
seek  me,  let  these  go  their  ivay,  John  18.  8.  It  also 
intimates  that  there  is  no  hold  of  those  who  are  led 
by  curiosity  only,  and  not  by  faith  and  conscience, 
to  follow  Christ, 

53.  And  they  led  Jesus  away  to  the  high 
priest :  and  with  him  were  assembled  all 
the  chief  piiests,  and  the  elders,  and  the 
Scribes.  54.  And  Peter  followed  him  afar 
off,  even  into  the  palace  of  the  high  priest : 
and  he  sat  with  the  servants,  and  warmed 
himself  at  the  fire.  55.  And  the  chief 
priests  and  all  the  council  sought  for  wit- 
ness against  Jesus  to  put  him  to  death ;  and 
found  none.  56.  For  many  bare  false  vi^it- 
ness  against  him,  but  their  witness  agreed 
not  together.  57.  And  there  arose  certain, 
and  bare  false  witness  against  him,  saying, 
58.  We  heard  him  say,  I  will  destroy  this 
temple  that  is  made  with  hands,  and  with- 
in three  days  I  will  build  another  made 
without  hands.  59.  But  neither  so  did 
their  witness  agree  together.  60.  And  the 
high  priest  stood  up  in  the  midst,  and  asked 
Jesus,  saying,  Answerest  thou  nothing  1 
what  is  it  which  these  witness  against  thee? 
61.  But  he  held  his  peace,  and  answered 
notliing.  Again  the  high  priest  asked  him, 
and  said  unto  him.  Art  thou  the  Christ,  the 
Son  of  the  Blessed  1  62.  And  Jesus  said, 
I  am :  and  ye  shall  see  the  Son  of  man  sit- 
ting on  the  right  hand  of  power,  and  com- 
ing in  the  clouds  of  heaven.  63.  Then  the 
liigh  priest  rent  his  clothes,  and  saith,What 
need  we  any  further  witnesses  ?  64.  Ye 
have  heard  the  blasphemy :  what  think  ye? 
And  they  all  condemned  him  to  be  guilty 
of  death.  65.  And  some  began  to  spit  on 
him,  and  to  cover  his  face,  and  to  buffet 
him,  and  to  say  unto  him.  Prophesy :  and 
the  servants  did  strike  him  with  the  palms 
of  their  hands. 

We  have  here  Christ's  arraignment,  trial,  con- 
viction, and  condemnation,  in  the  ecclesiastical  court, 
before  the  gi-eat  Sanhedrim,  of  which  the  high  priest 
was  president,  or  judge  of  the  court ;  the  same  Cai- 
aphas  that  had  lately  adjudged  it  expedient  he  should 


be  put  to  death,  guilty  or  not  guilty,  (John  11.  50.) 
and  who  therefore  might  justly  be  excepted  against 
as  partial. 

I.  Christ  is  huiTicd  away  to  his  house,  his  palace 
it  is  called,  such  state  did  he  live  in.  And  there, 
tliough  in  the  dead  of  the  night,  all  the  chief  piiests 
and  elders,  and  Scribes,  that  were  in  the  secret,  were 
assembled,  ready  to  receive  the  prey ;  so  sure  were 
they  of  it. 

II.  Peter  followed  at  a  distance,  such  a  degree  of 
cowardice  was  his  late  courage  dwindled  into,  v.  54, 
But  when  he  came  to  tlie  high  priest's  palace,  he 
sneakingly  went,  and  sat  with  the  servants,  that  he 
might  not  he  suspected  to  belong  to  Christ,  The 
high  priest's  fire-side  was  no  proper  place,  nor  his 
sei-vants  proper  company,  for  Peter,  but  it  was  his 
entrance  ijito  a  temptation. 

m.  Great  diligence  was  used  to  procure,  for  love 
or  money,  false  witnesses  against  Christ.  They  had 
seized  him  as  a  malefactor,  and,  now  they  had  him, 
they  had  no  indictment  to  prefer  against  him,  no 
crime  to  lay  to  his  charge,  but  they  sought  for  wit- 
nesses against  Aim;  pumped  some  with  insnaring 
questions,  offered  bribes  to  others,  if  they  would  ac- 
cuse him,  and  endeavoured  to  frighten  others,  if  they 
would  not,  V.  55,  56.  The  chief  priests  and  elders 
were  by  the  law  intrusted  with  the  prosecuting  and 
punishing  of _/a/sewtofsses;(Deut.  19.  16.)  yet  those 
were  now  ringleaders  in  a  crime  that  tends  to  the 
overthrow  of  all  justice.  It  is  time  to  cry,  Help, 
Lord,  when  the  physicians  of  a  land  are  its  trou- 
blers,  and  those  that  should  be  the  conservators  of 
peace  and  equity,  are  the  corrupters  of  both. 

rV.  He  was  at  length'charged  with  words  spoken 
some  years  ago,  which,  as  they  were  represented, 
seemed  to  threaten  the  temple,  whicli  they  had  made 
no  better  than  an  idol  of;  {v.  57,  58.)  but  the  wit- 
nesses to  this  matter  did  not  agi-ee,  {v.  59. )  for  one 
swore  that  he  said,  /  am  able  to  destroy  the  temple 
of  God,  and  to  build  it  in  three  days  ;  (so  it  is  in  Mat- 
thew ;)  the  other  swore  that  he  said,  /  will  destroy 
this  temple,  that  is  made  with  hands,  and  within  three 
days  I  will  build,  not  it,  but  another  made  without 
hands ;  now  these  two  differ  much  from  each  other ; 
nil  itr»  m  i  lunfTufia. — their  testimony  was  not  sufficient, 
nor  equal  to  the  charge  of  a  capital  crime  ;  so  Dr. 
Hammond ;  they  did  not  accuse  him  of  tliat  upon 
which  a  sentence  of  death  might  be  founded,  no,  not 
by  the  utmost  stretch  of  their  law. 

v.  He  was  urged  to  be  his  own  Accuser;  {v.  60.) 
The  high  priest  stood  iiji  in  a  heat,  and  said,  An- 
swej-est  thou  nothing?  This  he  said  under  pretence 
of  justice  and  fair  dealing,  but  really  with  a  design 
to  insnare  him,  that  they  might  accuse  him,  Luke 
11.  53,  54. — 20.  20.  We  may  well  imagine  with, 
what  an  air  of  haughtiness  and  disdain  this  proud 
high  priest  brought  our  Lord  Jesus  to  this  question ; 
"  Come  you,  tlie  prisoner  at  the  bar,  you  hear  what 
is  sworn  against  you  :  what  have  you  now  to  say  for 
yourself?''  Pleased  to  think  that  he  seemed  silent, 
who  had  so  often  silenced  those  that  picked  quan-els 
with  him.  Still  Christ  answered  riothing,  that  he 
might  set  us  an  example,  1.  Of  patietice  under  ca- 
lumnies and  false  accusations ;  when  we  are  reviled, 
let  us  not  rex<ile  again,  1  Pet.  2.  22.  And,  2.  Of 
p7-udence,  when  a  man  shall  be  made  an  offender 
for  a  word,  (Isa.  29.  21.)  and  our  rfrfence  made  our 
offence  ;  it  is  an  evil  time  indeed  when  the  pmdent 
shall  keep  silence,  (lest  they  make  bad  worse,)  and 
commit  their  cause  to  him  that  judgeth  righteously. 
But, 

VI.  MTien  he  was  asked  whether  he  was  the  Christ, 
he  confessed,  and  denied  not,  that  he  was,  v.  61,  62, 
He  asked,  Art  thou  the  Son  of  the  Blessed?  that  is, 
the  Son  of  God  ?  for,  as  Dr.  Hammond  observes, 
the  Jews,  when  they  named  God,  generally  added, 
blessed  for  ever;  and  thence  the  Blessed  is  the  title 


436 


ST.  MARK,  XIV. 


of  God,  a  peculiar  title,  and  applied  to  Christ,  Rom. 
9.  5.  And  for  the  proof  of  his  being  the  Son  of  God, 
he  binds  them  over  to  his  second  coming;  "  Ye  shall 
see  the  Son  of  jnan  sitting  on  the  right  hand  of/iower; 
that  Son  of  man  that  now  appears  so  mean  and  des- 
picable, whom  you  see  and  trample  upon,  (Isa.  53. 
2,  3.)  you  shall  shortly  see  and  tremble  before." 
Now,  one  would  think  that  such  a  word  as  this, 
which  our  Lord  Jesus  seems  to  have  spoken  with  a 
grandeur  and  majesty  not  agreeable  to  his  present 
appearance,  (for  through  the  thickest  cloud  of  his 
humiliation  some  rays  of  glory  were  still  darted 
forth,)  should  have  startled"  the  court,  and  at  least, 
in  the  opinion  of  some  of  them,  should  have  amount- 
ed to  a  demurrer,  or  arrest  of  judgment,  and  that 
they  should  have  stayed  process  till  they  had  con- 
sidered further  of  it ;  when  Paul  at  the  bar  reasoned 
of  the  judgment  to  come,  the  judge  trembled,  and 
adjourned  the  trial.  Acts  24.  25.  But  these  chief 
priests  were  so  miserably  blinded  with  malice  and 
rage,  that,  like  the  horse  nishing  into  the  battle, 
they  mocked  at  fear,  and  mere  not  affrighted,  neither 
believed  they  that  it  ivas  the  sound  of  the  trumjiet. 
Job  39.  22,  23.     And  see  Job  15.  25,  26. 

Vn.  The  high  priest,  upon  this  confession  of  his, 
convicted  him  as  a  5/as/;/;emfr;  {v.  63.)  He  rent  his 
clothes — ;^;iTC;»«t  uutb.  Some  think  that  the  word  sig- 
nifies his  pontifical  vestments,  which,  for  the  gi-eater 
state,  he  had  put  on,  though  in  the  night,  upon  this 
occasion.  As  before,  in  his  enmity  to  Christ,  he  said 
he  knew  not  what,  (John  11.  51,  52.)  so  now  he  did 
he  knew  not  what.  If  Saul's  rending  of  Samuel's 
mantle  was  made  to  signify  the  rending  of  the  king- 
dom from  him,  (1  Sam.  15.  '27,  2S.)  much  more  did 
Caiaphas's  rending  of  his  own  clothes  signify  the 
rending  of  the  priesthood  from  him,  as  the  rending 
of  the  vail,  at  Christ's  death,  signified  the  throwing 
of  all  open.  Christ's  clothes,  even  when  he  was 
crucified,  were  kept  entire,  and  not  rent ;  for  when 
the  Levitical  priesthood  was  rent  in  pieces  and  done 
away.  This  man,  because  he  continues  ever,  has  an 
unchangeable  firiesthood. 

VIII.  They  agreed  that  he  was  a  Blasphemer, 
and,  as  such,  was  guilty  of  a  capital  crime,  v.  64. 
The  question  seemed  to  be  put  fairlv,  JThat  think 
ye  ?  But  it  was  really  prejudged,  for  the  high  priest 
had  said.  Ye  have  heard  the  blasfihemy  ;  he  gave 
judgment  first,  who,  as  president  of  the  court,  ought 
to  have  voted  last.  So  they  all  condemned  him  to" be 
guilti)  of  death  ;  what  friends  he  had  in  the  great 
Sanhedrim  did  not  appeal-,  it  is  probable  that  they 
had  not  notice. 

IX.  They  set  themselves  to  abuse  him,  and,  as 
the  Philistines  with  Samson,  to  make  sport  with 
him,  V.  65.  It  should  seem  that  some  of  the  priests 
themselves  that  had  condemned  him,  so  far  forgot 
the  dignity,  as  well  as  duty,  of  their  place,  and  the 
gravity  which  became  them,  that  they  hel])ed  their 
servants  in  playing  the  fool  with  a  condemned  pri- 
soner. This  they  made  their  diversion,  while  they 
waited  for  the  morning  to  complete  their  vUlany. 
That  night  of  observations  (as  the  passover  night 
was  called)  they  made  a  merry  night  of.  If  they 
did  not  think  it  below  them  to  abuse  Christ,  shall 
we  think  any  thing  below  us,  by  which  we  may  do 
him  honour  ? 

66.  And  as  Peter  was  beneath  in  the  pa- 
lace, there  cometh  one  of  the  maids  of  the 
high  priest :  67.  And  when  she  saw  Peter 
warming  himself,  she  looked  upon  him,  and 
said.  And  thou  also  wast  with  Jesus  of  Na- 
zareth. 68.  But  he  denied,  saying,  I  know 
not,  neither  understand  I  what  thou  sayest. 
And  he  went  out  into  the  porch ;  and  the 


cock  crew.  69.  And  a  maid  saw  him  again, 
and  began  to  say  to  them  that  stood  by, 
This  is  one  of  them.  70.  And  he  denied  it 
again.  And  a  little  after,  they  tliat  stood 
by  said  again  to  Peter,  Surely  thou  art  one 
of  them  :  for  thou  art  a  Galilean,  and  thy 
speech  agreeth  thereto.  71.  But  he  began 
to  curse  and  to  swear,  saying,  I  know  not 
this  man  of  whom  ye  speak.  72.  And  the 
second  time  the  cock  crew.  And  Peter 
called  to  mind  the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrice.  And  when  he  thought 
thereon,  he  wept.  '  * 

We  have  here  the  stoiy  of  Peter's  denying  Christ. 

1.  It  began  in  keefiingat  a  distance  from  him.  Pe- 
ter had  followed  afar  off,  {y.  54. )  and  now  was  be- 
neath in  the  palace,  at  the  lower  end  of  the  hall. 
Those  that  are  shy  of  Christ  are  in  a  fair  way  to 
de7iy  him,  that  are  shy  of  attending  on  holy  ordi- 
nances, shy  of  the  communion  of  the  faithful,  and 
loath  to  be  seen  on  the  side  of  despised  godliness. 

2.  It  was  occasioned  by  his  associating  with  the 
high  priest's  servants,  and  sitting  among  them. 
They  that  think  it  dangei'ous  to  be  in  company  with 
Christ's  disciples,  because  thence  they  may  be  drawn 
in  to  suffer  for  him,  will  find  it  much  more  danger- 
ous to  be  in  company  with  his  enemies,  because 
there  they  may  be  drawn  in  to  sin  against  him. 

3.  The  temptation  was,  his  being  charged  as  a 
disciple  of  Chi'ist ;  Thou  also  mast  with  Jesus  of 
.IVazareth,  v.  67.  This  is  one  of  them,  {v.  69.)  for 
thou  art  a  Galilean,  one  may  know  that  by  thy 
speaking  broad,  x'.  70.  It  doth  not  appear  that  he 
was  challenged  upon  it,  or  in  danger  of  being /;rose- 
cuted  as  a  criminal  for  it,  but  only  bantered  upon  it, 
and  in  danger  of  being  ridiculed  as  a  fool  for  it. 
While  the  chief  priests  were  abusing  the  Master, 
the  sen'ants  were  abusing  the  disciples.  Sometimes 
the  cause  of  Christ  seems  to  fall  so  much  on  the 
losing  side,  that  every  body  has  a  stone  to  throw  at 
it,  and  even  the  abjects  gather  the7nseh<es  together 
against  it.  When  Job  was  on  the  dunghill,  he  was 
had  in  derision  of  those  that  were  the  children  of 
base  men.  Job  30.  8.  Yet,  all  things  considered,  the 
temptation  covdd  not  be  called  formidable  ;  it  was 
only  a  maid  that  casually  cast  her  eye  upon  him, 
and,  for  aught  that  appears,  without  design  of  giving 
him  any  trouble,  said.  Thou  art  one  of  them,  to 
which  he  needed  not  to  have  made  any  reply,  or 
might  have  said,  "  And  if  I  be,  I  hope  that  is  no 
treason. " 

4.  The  sin  was  very  gi-eat ;  he  denied  Christ  be- 
fore 7nen,  at  a  time  when  he  ought  to  have  confess- 
ed and  owned  him,  and  to  have  appeared  in  court  a 
witness  for  him.  Chi'ist  had  often  given  notice  to 
his  disciples  of  his  own  sufferings  ;  yet,  when  they 
came,  they  wei-e  to  Peter  as  great  a  surprise  and 
terror  as  if  he  had  never  heard  of  them  before. 
He  had  often  told  them  that  they  must  siffer  for 
him,  must  take  uji  their  cross,  and  follow  him  ;  and 
yet  Peter  is  so  terribly  afraid  of  suffering,  upon  the 
very  first  alarm  of  it,'  that  he  will  lie,  and  swear, 
and  do  any  thing,  to  avoid  it.  When  Christ  was  ad- 
mired and  flocked  after,  he  could  readily  own  him  ; 
but  now,  that  he  is  deserted,  and  despised,  and  run 
down,  he  is  ashamed  of  him,  and  will  own  no  rela- 
tion to  him. 

5.  His  repentance  was  very  speedy.  He  repeated 
his  denial  thrice,  and  the  third  was  worst  of  all,  for 
then  he  cursed  and  snvore,  to  confirm  his  denial  ; 
and  that  third  blow,  which,  one  would  think,  should 


have  stunned  him,  aild  knocked  him  down,  startled 
him,  and  roused  him  up.  Then  the  cock  crew  the 
second  time,  which  put  him  in  mind  of  his  Master's 
■words,  tlie  warning  he  liad  given  him,  with  that 
particular  circumstance  of  the  cock  crowing  twice  ; 
by  recollecting  that,  he  was  made  sensible  of  his 
sin,  and  the  aggraA'ations  of  it ;  and  when  he  thought 
thereon,  he  wept.  Some  observe  that  this  evange- 
list, who  wrote,  as  some  have  thought,  by  St,  Pe- 
ter's direction,  speaks  as  fully  of  Peter's  sin  as  any 
of  them,  but  more  briefly  of  his  sorrow,  which  Pe- 
ter, in  modesty,  would  not  have  to  be  magnified, 
and  because  he  thought  he  could  ne\er  sorrow 
enough  for  so  great  a  sin.  His  repentance  here  is 
thus  expressed  Kri/Sax^ir  iKKait,  where  something 
must  be  supplied.  He  added  to  wec/i,  so  some ; 
making  it  a  Hebraism  ;  he  wept,  and  the  more  he 
thought  of  it,  the  more  he  wept  ;  he  continued 
weeping;  \ie  flung  out,  and  wept  ;  burst  out  into 
tears ;  threw  hijnself  down,  and  wept ;  he  covered 
his  face,  and  wept,  so  some  ;  cast  his  garment  about 
his  head,  that  he  might  not  be  seen  to  weep  ;  he 
cast  his  eyes  upon  his  Master,  who  turned,  and 
looked  upon  him  ;  so  Dr.  Hammond  supplies  it,  and 
it  is  probable  conjecture.  Or,  as  we  understand  it, 
fixing  his  mind  upon  it,  he  wept.  It  is  not  a  tran- 
sient thought  of  that  which  is  humbling,  that  will 
suffice,  but  we  must  dwell  upon  it.  Or,  what  if 
this  word  should  mean  his  laying  load  upon  himself, 
throwing  confusion  into  his  own  face  ;  he  did  as  the 
fmblican  that  smote  his  breast,  in  sorrow  for  sin ; 
and  this  amounts  to  his  weeping  bitterly. 

CHAP.  XV. 

What  we  read  of  the  sufierings  of  Christ,  in  the  foresroing 
chapter,  was  but  tlie  prologue  or  introduction  :  here  we 
have  the  completing  of  them.  We  left  him  condemned  by 
the  cliief  priests  ;  but  tliey  could  only  show  their  teeth', 
they  could  not  bite.  Here  we  have  him,  I.  Arraigned  and 
accused  before  Pilate  the  Roman  2;overnor,  v.  1  .  .  5.  II. 
Cried  out  against  by  the  common  people,  at  the  instigation 
of  the  priests,  v.  6  .  .  14.  III.  Condemned  to  be  crucified 
immediately,  v.  15.  IV.  Bantered  and  abused,  as  a  Mock 
king,  by  the  Roman  soldiers,  v.  16  .  .  19.  V.  Led  out  to 
tiie  place  of  execution  with  all  possible  ignominy  and 
disgrace,  v.  20 .  .  24.  VI.  Nailed  to  the  cross  between 
two  thieves,  v.  25  .  .  23.  VII.  Reviled  and  abused  by  all 
that  passed  by,  v.  29  .  .  32.  VIII.  Forsaken  for  a  time  by 
his  Father,  v.  33  .  .  36.  IX.  Dying,  and  rending  the  vail, 
V.  37,  38.  X.  Attested  and  witnessed  to  by  the  centurion 
and  others,  v.  39  .  .  41.  XI.  Buried  in  the  sepulchre  of 
Joseph  of  Arimathea,  v.  42  .  .  47. 

1 .  A  ND  straightway  in  the  morning  the 
■i\-  chief  priests  held  a  consultation 
with  the  elders  and  Scribes,  and  the  whole 
council,  and  bound  Jesus,  and  carried  him 
away,  and  delivered  himXa  Pilate.  2.  And 
Pilate  asked  him,  Art  thou  the  king  of  the 
Jews  ?  And  he,  answering,  said  unto  him, 
Thou  sayest  it.  3.  And  the  chief  priests 
accused  him  of  many  things :  but  he  an- 
swered nothing.  4.  And  Pilate  asked  him 
again,  saying,  Answerest  thou  nothing? 
behold,  how  many  things  they  witness 
against  thee.  5.  But  Jesus  yet  answered 
nothing;  so  that  Pilate  marvelled.  6.  Now 
at  that  feast  he  released  unto  them  one 
prisoner,  whomsoever  they  desired.  7.  And 
there  was  one  named  Barabbas,  which  lay 
bound  with  them  that  had  made  insurrec- 
tion with  him,  who  had  committed  inurder 
in  the  insurrection.  8,  And  the  multitude, 
crying  aloud,  began  to  desire  him  to  do  as 


ST.  MARK,  XV.  437 

he  had  ever  done  unto  them.  9.  But  Pilate 
answered  them,  saying,  Will  ye  that  I  re- 
lease unto  you  the  king  of  the  Jews  ?  10. 
For  he  knew  that  the  chief  priests  had  de- 
livered him  from  envy.  1  ] .  But  the  chief 
priests  moved  the  people  that  he  should 
rather  release  Barabbas  unto  tliem.  12. 
And  Pilate  answered  and  said  again  unto 
them,  What  will  ye  then  that  1  shall  do 
unto  him  whom  ye  call  the  king  of  the  Jews  ? 

1 3.  And  they  cried  out  again.  Crucify  him. 

14.  Then  Pilate  said  unto  them,  Why, 
what  evil  hath  he  done  ?  And  they  cried 
out  the  more  exceedingly,  Crucify  him. 

Here  we  have, 

I.  A  consultation  held  by  the  great  sanhedrim  for 
the  effectual  prosecution  of  our  Lord  Jesus.  They 
met  early  in  the  morning  about  it,  and  went  into 
a  grand  committee,  to  find  out  ways  and  means  to 
get  him  put  to  death  ;  they  lost  no  time,  but  follow- 
ed their  blow  in  good  earnest,  lest  there  should  be 
an  uproar  among  the  people.  The  unwearied  in- 
dustry of  wicked  people  in  doing  that  which  is  evil, 
should  shame  us  for  our  backwardness  and  slothful- 
nessin  that  which  is  good.  They  that  war  against 
Christ  and  thy  soul,  are  up  early  ;  How  long  then 
wilt  thou  sleep,  O  sluggard  ? 

II.  The  delivering  of  him  up  a  Prisoner  to  Pilate  ; 
they  bound  hi7n.  He  was  to  be  the  great  Sacrifice, 
and  sacrifices  must  be  bound  with  cords,  Ps.  118.  27. 
Christ  was  bound,  to  make  bonds  easy  to  us,  and  en- 
able us,  as  Paul  and  Silas,  to  sing  in  bonds.  It  is 
good  for  us  often  to  remember  the  bonds  of  the  Lord 
Jesus,  as  bound  with  him  who  was  bound  for  us. 
They  led  him  through  the  streets  of  Jerasalem,  to 
expose  hi7n  to  contempt,  who,  while  he  taught  in  the 
temple,  but  a  day  or  two  before,  was  had  in  venera- 
tion ;  and  we  may  well  imagine  how  miserably  he 
looked  after  such  a  night's  usage  as  he  had  had  ;  so 
buffeted,  spit  upon,  and  abused.  Their  delivering  of 
him  to  the  Roman  power,  was  a  ti,pe  of  the  ruin  of 
their  churcli,  which  hereby  tliey  merited,  and 
brought  upon  themselves  ;  it'signifi'ed  that  the  pro- 
mise, tlie  covenant,  and  the  oracles,  of  God,  and  the 
visible  church-state,  which  were  the  glory  of  Israel, 
and  had  been  so  long  in  their  possession,  should  now 
be  delivered  up  to  the  Gentiles.  By  delivering  up 
the  King,  they  do,  in  effect,  deliver  up  the  kingdom 
of  God,  which  is  therefore,  as  it  were,  by  their  own 
consent,  taken  from  them,  and  given  to  another  na- 
tion. If  they  had  delivered  up  Christ,  to  gratify  the 
desires  of  the  Romans,  or  to  satisfy  any  jealousies  of 
their's  concerning  him,  it  had  been  another  matter; 
but  they  voluntarily  betrayed  him  that  was  Israel's 
Crown,  to  them  that  were  Israel's  yoke. 

III.  The  examining  of  him  by  Pilate  upon  inter- 
rogatories ;  (v.  2.)  "Jrt  thou  the  king  of  the  Je^vs  ? 
Dost  thou  pretend  to  be  so,  to  he  that  Messiah  whom 
the  Jews  expect  as  a  temporal  prince?" — "Yea," 
saith  Christ,  "it  is  as  thou  sayest,  I  am  that  Messi- 
ah, but  not  such  a  one  as  they  expect."  He  is  the 
King  that  rules  and  protects  his  Israel  according  to 
the  S])irit,  who  are  Jews  inwardly  bv  the  circumci- 
sion of  the  Spirit,  and  the  King  that  will  restrain 
and  punish  the  carnal  Jews,  who  continue  in  unbe  • 
lief. 

IV.  The  articlesof  impeachment  exhibited  against 
him,  and  his  silence  under  the  charge  and  accusa- 
tion. The  chief  priests  forgot  the  dignitv  of  their 
place,  when  they  turned  informers,  and  did  in  per- 
son accuse  Christ  of  many  things,  {v.  ".)  and  witness 
against  him,  v.  4.  "Many  of  the  Old-Testament  pro- 
phets charge  the  priests  of  their  times  with  great 


438 


ST.  MARK,  XV. 


•wickedness,  in  v/hich  well  did  ihey  firojihesy  of  their  [ 
priests;  seeEzek.  22.  26.  Hos.  5.  1— 6.  9.  Mic.  3. 
11.  Zeph.  3.  4.  Mai.  1.  6. — 2,  8.  The  destniction  I 
of  Jenisalem  by  the  Chaldeans  is  said  to  be  for  the 
iniquity  of  the  firiests  that  shed  the  blood  of  the  just. 
Lam.  4.  13.  Note,  Wicked  priests  are  generally 
the  worst  of  men.  The  better  any  thing  is,  the  worse 
it  is  when  it  is  corrupted.  Lay-persecutors  have 
been  generally  found  more  compassionate  than  ec- 
clesiastics. These  priests  were  veiy  eager  and  noisy 
in  their  accusation  :  but  Christ  answered  nothing, 
•V,  3.  When  Pilate  urged  him  to  clear  himself,  and 
was  desirous  he  should,  {y.  4. )  yet  still  he  stood  mute, 
{y.  5.)  he  ayiswered  nothing,  which  Pilate  thought 
very  strange.  He  gave  Pilate  a  direct  answer,  (f. 
2. )  but  could  not  answer  the  prosecutors  and  wit- 
nesses, because  the  things  they  alleged  were  notori- 
ously false,  and  he  knew  Pilate  himself  was  con- 
vinced they  were  so.  Note,  As  Christ  sjiake  to  ad- 
miration, so  he  kejit  silence  to  admiration. 

V.  The  proposal  Pilate  made  to  the  people,  to 
have  Jesus  released  to  them,  since  it  was  the  custom 
of  the  feast  to  grace  the  solemnity  with  the  release 
of  one  prisoner.  The  people  expected  and  demand- 
ed that  he  should  do  as  he  had  ever  done  to  them, 
(y.  8. )  it  was  an  iU  usage,  but  they  would  have  it 
kept  up.  Now  Pilate  perceived  that  the  chief 
priests  delivered  Jesus  up  for  envy,  because  he  had 
got  such  a  reputation  among  the  people  as  eclipsed 
their's,  v.  10.  It  was  easy  to  see,  comparing  the 
eagerness  of  the  persecutors  with  the  slendemess  of 
the  proofs,  that  it  was  not  his  guilt,  but  his  good- 
ness, not  any  thing  mischievous  or  scandalous,  but 
something  meritorious  and  glorious,  that  they  were 
provoked  at  And  therefore,  hearing  how  much  he 
was  the  Darling  of  the  crowd,  he  thought  that  he 
might  safely  appeal  from  the  priests  to  the  people, 
and  that  they  would  be  proud  of  rescuing  him  out  of 
the  priests'  hands ;  and  he  proposed  an  expedient  for 
their  doing  it  without  danger  of  an  uproar  ;  let  them 
demand  him  to  be  released,  and  PUate  will  readily 
do  it,  and  stop  the  mouths  of  the  priests  with  it — 
that  the  people  insisted  upon  his  release.  There 
was  indeed  another  prisoner,  one  Barabhas,  that 
had  an  interest,  and  would  have  some  votes  ;  but 
he  qiiestioned  not  but  Jesus  would  out-poll  him. 

VT.  The  unanimous  outrageous  clamours  of  the 
people  to  have  Christ  jiut  to  death,  and  particularly 
to  have  him  crucified.  It  was  a  great  surprise  to 
Pilate,  when  he  found  the  people  so  much  under  the 
influence  of  the  priests,  that  they  all  agreed  to  desire 
that  Barabbas  might  be  released,  x<.  11.  Pilate  op- 
posed it  all  he  could  ;  "  li'liat  will  ye  that  I  shall  do 
to  him  ivhom  ye  call  the  King  of  the  Jews  ?  Would 
not  ye  then  have  him  released  too  ?"  t.  12.  No, 
say  they,  Crucify  him.  The  priests  having  put  that 
in  their  mouths,  they  insist  upon  it ;  when  Pilate  ob- 
jected, Why,  what  evil  has  he  done  ?  (a  very  mate- 
rial question  in  such  a  case,)  they  do  not  pretend  to 
answer  it,  but  cried  out  the  7nore  exceedingly,  as 
they  were  more  and  more  instigated  and  irritated 
by  the  priests,  Cruc'fy  him,  crucify  him.  Now  the 
priests,  who  were  very  busy  dispersing  themselves 
and  their  creatures  among  the  mob,  to  keep  up  the 
cry,  promised  themselves  that  it  would  influence 
Pilate  two  ways  to  condemn  him.  1.  It  might  in- 
cline him  to  believe  Christ  guilty,  when  there  was 
so  general  an  outcry  against  him.  "  Surely,"  might 
Pilate  think,  "he  must  needs  be  a  bad  man,  whom 
all  the  world  is  weary  of  "  He  would  now  conclude 
that  he  had  been  misinformed,  when  he  was  told 
what  an  interest  he  had  in  tlie  people,  and  that  the 
matter  was  not  so.  But  the  priests  had  huiTied  on  the 
prosecution  with  so  much  exjiedition,  that  we  may 
suppose  that  they  who  were  Christ's  friends,  and 
would  have  opposed  this  cry,  were  at  the  other  end 
of  the  town,  and  knew  nothing  of  the  matter.  Note, 


It  has  been  the  common  artifice  of  Satan,  to  put 
Christ  and  his  religion  into  an  ill  name,  and  so  to  run 
them  down.  When  once  this  sect,  as  they  called 
it,  comes  to  be  every  where  sjxoken  agaiyist,  though 
without  cause,  then  that  is  looked  upon  as  cause 
enough  to  condemn  it.  But  let  ns  judge  of  persons 
and  things  by  their  merits,  and  the  standard  of  God's 
word,  and  not  prejudge  by  common  fame  and  the  cry 
of  the  country.  2.  It  might  induce  him  to  condemn 
Christ,  to  please  the  people,  and  indeed  for  fear  of 
displeasing  them.  Though  he  was  not  so  weak  as  to 
be  governed  by  their  opinion,  to  believe  him  guilty, 
yet  he  was  so  "wicked  as  to  be  swayed  by  their  out- 
rage, to  condemn  him  though  he  believed  him  in- 
nocent ;  induced  thereunto  by  reasons  of  state,  and 
the  wisdom  of  this  world.  Our  Lord  Jesus  dying  as 
a  Sacrifice  for  the  sins  of  many,  he  fell  a  sacrifice  to 
the  rage  of  many. 

15.  And  so  Pilate,  willing  to  content  the 
people,  released  Barabbas  unto  them,  and 
delivered  Jesus,  when  he  had  scourged  him, 
to  be  crucified.  1 6.  And  the  soldiers  led  him 
away  into  the  hall  called  Pretorium  ;  and 
they  call  together  the  whole  band,  1 7.  And 
they  clothed  him  with  purple,  and  platted 
a  crown  of  thorns,  and  put  it  about  his  head; 
1 8.  And  began  to  salute  him,  Hail,  king  of 
the  Jews  !  1 9.  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  upon  him, 
and,  bowing  their  knees,  worshipped  him. 
20.  And  when  they  had  mocked  him,  they 
took  off  the  purple  from  him,  and  put  his 
own  clothes  on  liim,  and  led  him  out  to 
crucify  him.  21.  And  they  compel  one 
Simon  a  Cyrenian,  who  passed  by,  coming 
out  of  the  country,  the  father  of  Alexander 
and  Rufus,  to  bear  his  cross. 

Here, 

I.  Pilate,  to  gratify  the  Jews'  malice,  delivers 
Christ  to  be  crucified,  v.  15.  Willing  to  content  the 
people,  to  do  enough  for  them,  (so  the  word  is,)  and 
make  them  easy,  that  he  might  keep  them  quiet,  he 
released  Barabbas  unto  them,  who  was  the  scandal 
and  plague  of  their  nation,  and  delivered  Jesus  to  be 
crucified,  who  was  the  Glory  and  Blessing  of  their 
nation.  Though  he  had  scourged  him  before,  hoping 
that  would  content  them,  and  then  not  designing  to 
crucify  him,  yet  he  went  on  to  that  ;  for  no  wonder 
that  he  who  could  persuade  himself  to  chastise  one 
that  was  innocent,  (Luke  23.  16.)  could  by  degi-ees 
persuade  himself  to  crucify  him. 

Christ  was  crucified,  for  that  was,  1.  A  bloody 
death,  and  without  blood  no  remission,  Heb.  9.  22. 
The  blood  is  the  life  ;  (Gen.  9.  4.)  it  is  the  vehicle 
of  the  animal  spirits,  which  connect  the  soul  and 
body,  so  that  the  exhausting  of  the  blood  is  the  ex- 
hausting of  the  life.  Christ  was  to  lay  down  his  life 
for  us,  and  therefore  shed  his  blood.  Blood  made 
atonement  for  the  soul,  (Lev.  17.  11.)  and  therefore 
in  every  sacrifice  of  propitiation  special  order  was 
given  for  the  pojiring  out  of  the  blood,  and  the 
sprinkling  of  that  before  the  Lord.  Now,  that  Christ 
might  answer  all  these  types,  he  shed  his  blood.  _  2. 
It  was  a  painful  death ';  the  pains  were  exquisite 
and  acute,  for  death  made  its  assaults  upon  the  vitals 
by  the  exterior  parts,  which  are  quickest  of  sense. 
Christ  died,  so  as  that  he  might /ee/  himself  die,  be- 
cause he  was  to  be  both  the  Priest  and  the  Sacrifice  ; 
so  that  he  might  be  active  in  dying,  because  he  was 
to  7nake  his  soul  an  offering  for  sin.  Tully  calls  cru- 
cifixion, Teterrimum  supplicium — A  most  tremen- 


ST.  MARK,  XV. 


439 


dou8  fiurmhment :  Christ  would  meet  death  in  its 
greatest  terror,  and  so  conquer  it.  3.  It  was  a  s/iame- 
ful  death,  the  death  of  sla\'es,  and  the  vilest  male- 
factors ;  so  it  was  accounted  among  the  Romans. 
The  cross  and  the  shame  are  put  together.  God 
having  been  injured  in  his  honour  by  the  siir  of  man, 
it  is  in  his  honour  that  Christ  makes  him  satisfaction, 
not  only  by  denying  himself  in,  and  divesting  him- 
self of,  the  honours  due  to  his  divine  nature,  for  a 
time,  but  by  submitting  to  the  greatest  reproach  and 
ignominy  the  human  nature  was  capable  of  being 
loaded  with.  Yet  this  was  not  the  worst.  4,  It  was 
a  cursed  death  ;  thus  it  was  branded  by  the  Jewish 
law  ;  (Deut.  21.  23.)  He  that  is  hanged  is  accursed 
of  God,  is  under  a  particular  mark  of  God's  displea- 
sure. It  was  the  death  that  Saul's  sons  were  put  to, 
when  the  guilt  of  their  father's  bloody  house  was  to 
be  expiated,  2  Sam.  21.  6.  Haman  and  his  sons  were 
hanged,  Esth.  7.  10. — 9.  13.  We  do  not  read  of  any 
of  the  prophets  of  the  Old  Testament  that  were 
hanged;  but  now  that  Christ  has  submitted  to  be 
hanged  upon  a  tree,  the  reproach  and  curse  of  that 
kind  of  death  are  quite  roOed  away,  so  that  it  ought 
not  to  be  any  hinderancc  to  the  comfort  of  those  who 
die  either  innocently  or  penitently,  nor  any  diminu- 
tion from,  but  rather  an  addition  to,  the  gloiy  of 
those  who  die  martyrs  for  Christ,  to  be,  as  he  was, 
hanged  upon  a  tree. 

II.  PUate,  to  gi-atify  the  gay  humour  of  his  Roman 
soldiers,  delivered  him  to  them,  tc  be  abused  and 
spitefully  treated,  while  they  were  pi'eparing  for  the 
execution.  They  called  together  the  whole  regiment 
that  was  then  in  waiting,  and  they  went  into  an  inner 
hall,  where  they  ignominiously  abused  our  Lord  Je- 
sus, as  a  King,  just  as  in  the  High  Priest's  hall  his 
servants  had  ignominiously  abused  him  as  a  Prophet 
and  Saviour.  1.  Do  kings  wear  robes  of  pui-ple  or 
scarlet  ?  They  clothed  him  '.vith  fiurjite.  This  abuse 
done  to  Christ  in  liis  apparel  should  be  an  intimation 
to  christians,  not  to  make  the  putting  on  of  apparel 
their  adorning,  1  Pet.  3.  4.  Shall  a  pui-ple  or  scarlet 
robe  be  matter  of  pride  to  a  christian,  which  was 
matter  of  reproach  and  shame  to  Christ  ?  2.  Do 
kings  wear  croivns  ?  They  platted  a  crown  of  thorns, 
and  put  it  on  his  head.  A  crown  of  straw,  or  rashes, 
would  have  been  banter  enough  ;  but  this  was  pain 
also.  He  wore  the  crown  of  thorns  which  we  had 
deserved,  that  we  might  wear  the  crown  of  glory 
which  he  merited.  Let  us  be  taught  by  these  thorns, 
as  Gideon  taught  the  men  of  Succoth,  to  hate  sin, 
and  be  uneasy  under  it,  and  to  be  in  love  with  Jesus 
Christ,  who  is  here  a  Lily  among  thorns.  If  we  be 
at  any  time  afflicted  with  a  thorn  in  the  ^flesh,  let  it 
be  our  comfort,  that  our  great  High  Priest  is  touched 
with  the  feeUng  of  our  infirmities,  having  himself 
known  what  thorns  in  thejlesh  meant.  3.  Are  kings 
attended  with  the  acclamations  of  their  subjects,  O 
king,  live  for  ex'er?  That  also  is  mimicked  ;  they 
saluted  him  with,  "  Hail,  King  of  the  Jews  ;  such  a 
Prince,  and  such  a  people,  even  good  enough  for 
one  another. "  4.  Kings  have  sceptres  put  into  their 
hand,  marks  of  dominion,  as  the  crown  is  of  dignity ; 
to  resemble  that,  they  put  a  reed  in  his  right  ^land. 
Those  who  despise  the  authority  of  the  Lord  Jesus, 
as  not  to  be  observed  and  obeyed,  who  regard  not 
either  the  precepts  of  his  word,  or  the  thrcatenings  of 
his  wrath,  do,  in  eflFect,  put  a  reed  in  his  hand  ;  nay, 
and,  as  these  here,  smite  him  on  the  head  with  it. 
such  is  the  indignity  they  do  him.  5.  Subjects,  when 
they  swear  allegiance,  were  wont  to  kiss  their  sove- 
reign ;  and  this  they  offered  to  do,  but,  instead  of 
that,  s/iit  upon  him.  6.  Kings  used  to  be  addressed 
upon  the  knee  ;  and  this  also  they  brought  into  the 
jest,  they  bowed  the  knee,  and  worshipped  him  ;  this 
they  did  in  scorn,  to  make  themselves  and  one  ano- 
ther laugh.  We  were  by  sin  become  liable  to  ever- 
lasting shame  and  contemftt,  to  deliver  usfrom  which,  | 


our  Lord  Jesus  submitted  to  this  shame  and  contempt 

for  us.  He  was  thus  mocked,  not  in  his  own  clothes, 
but  m  another's,  to  signify  that  he  suffered  not  for 
his  own  sin  ;  the  crime  was  ours,  the  shame  his. 
Those  who  pretend  subjection  to  Christ,  but  at  the 
same  time  give  themselves  up  to  the  senice  of 
the  world  and  the  flesh,  do,  m  effect,  the  same  that 
they  did,  who  bowed  the  knee  to  him  in  mockery, 
and  abused  him  with,  Hail,  King  of  the  Jews,  when 
they  said.  We  have  no  ki^ig  but  Cxsar.  Those  that 
bow  the  knee  to  Christ,  but  do  not  bow  the  soul, 
that  draw  nigh  to  him  with  their  tnouths,  and  ho- 
nour him  with  their  lips,  but  their  hearts  are  far 
from  hi?n,  put  the  same  affront  upon  him  that  tKese 
here  did. 

III.  The  soldiers  at  the  hour  appointed,  led  him 
away  from  Pilate's  judg-ment-liall  to  the  place  of 
execution,  (v.  20.)  as  a  Sheep  to  the  slaughter  ;  he 
was  led  forth  with  the  workers  of  iniquity,  though  he 
did  no  sin.  But  lest  his  death  under  the  load  of  his 
cross,  which  he  was  to  caiT}^,  should  prevent  the 
further  cnielties  they  mtended,  they  compelled  one 
Simon  of  Cyrene  to  cany  his  cross  for  him.  He 
passed  by,  coming  out  of  the  country  or  out  of  the 
yields,  not  thinking  of  any  such  matter.  Note,  We 
must  not  think  it  strange,  if  crosses  come  upon  us 
suddenly,  and  we  be  surprised  by  them.  The  cross 
was  a  very  troublesome,  unwieldy  load  ;  but  he  that 
carried  it  a  few  minutes,  had  the  honour  to  have 
his  name  upon  record  in  the  book  of  God,  though 
otherwise  an  obscure  person ;  so  that,  wherever  this 
gospel  is  preached,  there  shall  this  be  told  for  a  me- 
morial of  him  :  in  like  manner,  though  no  affliction, 
no  cross,  for  the  present,  be  joyous,  but  grievous, 
yet  afterward  it  yields  a  crown  of  glory  to  them  that 
are  exercised  thereby. 

22.  And  they  bring  him  unto  the  place 
Golgotha,  which  is,  being  interpreted,  The 
place  of  a  scull.  23.  And  they  gave  Mm 
to  drink  wine  mingled  with  myrrh :  but  he 
received  it  not.  24.  And  when  they  had 
crucified  him,  they  parted  his  garments, 
casting  lots  upon  them,  what  every  man 
shoidd  take.  25.  And  it  was  the  third 
hour ;  and  they  crucified  him.  26.  And 
the  superscription  of  his  accusation  was 
written  over,  THE  KING  OF  THE 
JEWS.  27.  And  with  liim  they  crucified 
two  thieves ;  the  one  on  liis  right  hand,  and 
the  other  on  his  left.  28.  And  the  scripture 
was  fulfilled,  which  saith.  And  he  was  num- 
bered with  the  transgressors.  29.  And 
they  that  passed  by  railed  on  him,  wagging 
their  heads,  and  saying.  Ah,  thou  that  de- 
stroyest  the  temple,  and  buildest  it  in  three 
days,  30.  Save  thyself,  and  come  down 
from  the  cross.  3 1 .  Likewise  also  the  chief 
priests,  mocking,  said  among  themselves 
with  the  scribes.  He  saved  others ;  himself 
he  cannot  save.  Let  Christ  the  king  of 
Israel  descend  now  from  the  cross,  that  we 
may  see  and  believe.  And  they  that  were 
crucified  with  him  reviled  him. 

\\'e  have  here  the  cruafixion  of  our  Lord  Jesus. 

I.  The  place  where  he  was  crucified  ;  it  was  called 
Golgotha — the  place  of  a  scull;  some  think,  because 
of  the  heads  of  malefactors  that  were  there  cut  off;  it 
was  the  common  place  of  execution,  as  Tybiun,  for 


440  ST.  MARK,  XV. 

he  was  in  all  respects  numbered  with  the  transgres- 
sors. I  know  not  how  to  give  any  credit  to  it,  but  di- 
vers of  the  ancients  mention  it  as  a  current  tradition, 
that  in  this  place  our  first  father  Adam  was  buried, 
and  they  think  it  highly  congi-uous  that  there  Christ 
should  be  crucified ;  for  as  in  Adam  all  die,  so  in 
Christ  shall  all  be  made  alive.  Tertullian,  Origen, 
Chrysostom,  and  Epiphanius,  (great  names,)  take 
notice  of  it ;  nay,  Cyprian  adds,  Creditur  a  fiiis — 
Ma-ny  good  fieofile  believe  that  the  blood  of  Christ 
crucified  did  trickle  down  upon  the  scull  of  Adam, 
who  was  buried  in  the  same  place.  Something  more 
credible  is  the  tradition,  that  this  mount  Calvary 
was  that  mountain  in  the  land  of  Moriah,  (and  in 
the  land  of  Moriah  it  certainly  was,  for  so  the  coun- 
try about  Jerusalem  was  called,)  on  which  Isaac  was 
to  be  offered  ;  and  the  ram  was  offered  instead  of 
him  ;  and  then  Abraham  had  an  eye  to  this  day  of 
Christ,  when  he  called  the  place  Jehovah-jireh — 
The  Lord  will  provide,  expecting  that  so  it  would 
be  seen  in  the  mount  of  the  Lord. 

II.  The  time  when  he  was  crucified  ;  it  was  the 
third  hour,  v.  25.  He  was  brought  before  Pilate 
about  the  sixth  hour,  (John  19.  14.)  according  to  the 
Roman  way  of  reckoning,  which  John  uses,  with 
which  ours  at  this  day  agrees,  that  is,  at  six  o'clock 
in  the  morning ;  and  then,  at  the  third  hour,  accord- 
ing to  the  Jews'  way  of  reckoning,  that  is,  about  nine 
of  the  clock  in  the  morning,  or  soon  after,  they  nailed 
him  to  the  cross.  Dr.  Lightfoot  thinks  the  third 
hour  is  here  mentioned,  to  intimate  an  aggravation 
of  the  wickedness  of  the  priests,  that  they  were  here 
prosecuting  Christ  to  the  death,  though  it  was  after 
the  third  hour,  when  they  ought  to  have  been  at- 
tending the  service  of  the  temple,  and  offering  the 
peace-offerings  ;  it  being  the  first  day  of  the/cos^  of 
unleavened  bread,  when  there  was  to  be  a  holy  con- 
vocation. At  that  very  time,  when  they  should  have 
been,  according  to  the  duty  of  their  place,  presiding 
in  the  public  devotions,  were  they  here  venting  their 
malice  against  the  Lord  Jesus  ;  yet  these  were  the 
men  that  seemed  so  zealous  for  the  temple,  and  con- 
demned Christ  for  speaking  against  it.  Note,  There 
are  many  who  pretend  to  he  for  the  church,  who  yet 
care  not  how  seldom  they  go  to  church. 

III.  The  indignities  that  were  done  him,  when  he 
was  nailed  to  the  cross  ;  as  if  that  had  not  been  ig- 
nominious enough,  they  added  several  things  to  the 
ignominy  of  it. 

1.  It  being  the  custom  to  give  luine  to  persons  that 
were  to  be  fiut  to  death,  they  mingled  his  with 
myrrh,  which  was  hitter,  and  made  it  nauseous  :  he 
tasted  it,  but  would  not  drink  it  ;  was  willing  to  ad- 
mit the  bitterness  of  it,  but  not  the  benefit  of  it. 

2.  The  garments  of  those  that  were  cnicified, 
being,  as  with  us,  the  executioner's  fee,  the  soldiers 
cast  lots  upon  his  garments,  (t>.  24.)  threw  dice  (as 
our  soldiers  do  upon  a  drum-head)  for  them  :  so 
making  themselves  merry  with  his  misery,  and  sit- 
ting at  their  sport  while  he  was  hanging  in  pain. 

3.  They  set  a  superscription  over  his  head,  by 
which  they  intended  to  reproach  him,  but  really  did 
him  both  justice  and  honour.  The  King  of  the  Jews, 
V.  26.  Here  was  no  crime  alleged,  but  his  sove- 
reignty owned.  Perhaps  Pilate  meant  to  cast  dis- 
grace upon  Christ  as  a  baffled  King,  or  upon  the 
Jews,  who  by  their  importunity  had  forced  him, 
against  his  conscience,  to  condemn  Christ,  as  a  peo- 
ple that  deserved  no  better  a  King  than  he  seemed 
to  be :  however,  God  intended  it  to  be  the  proclaim- 
ing even  of  Christ  upon  the  cross,  the  King  of  Israel ; 
though  Pilate  knew  not  what  he  wrote,  any  more 
than  Caiaphas  what  he  said,  John  11.  51.  Christ 
crucified  is  King  of  his  church,  his  spiritual  Israel ; 
and  even  then  when  he  hung  on  the  cross,  he  was 
like  a  king,  conquering  his  and  his  people's  enemies, 
and  triumjihing  over  them,  Col.  2.  15.     Now  he 


was  writing  his  laws  in  his  own  blood,  and  preparing 
his  favours  for  his  subjects.  Whenever  we  look 
unto  Christ  ciiicified,  we  must  remerriber  the  in- 
scription over  his  head,  that  he  is  a  King,  and  we 
must  give  up  ourselves  to  be  his  subjects,  as  Israel- 
ites indeed. 

4.  They  crucified  two  thieves  with  him,  one  on 
his  right  hand,  the  other  on  his  left,  and  him  in  the 
midst  as  the  worst  of  the  three  ;  {v.  27. )  so  great  a 
degree  of  dishonour  did  they  hereby  intend  him. 
And,  no  doubt,  it  gave  him  disturbance  too.  Some 
that  have  been  imprisoned  in  the  common  gaols,  for 
the  testimony  of  Jesus,  have  complained  of  the  com- 
pany of  cursing,  swearing  prisoners,  more  than  of 
any  other  of  the  grievances  of  their  prison.  Now, 
in  the  ijiidst  of  such  our  Lord  Jesus  was  crucified  ; 
while  he  lived  he  had,  as  there  was  occasion,  asso- 
ciated with  sinners  to  do  them  good  ;  and  now  when 
he  died,  he  was  for  the  same  pui-pose  joined  with 
them,  for  he  came  into  the  world,  and  went  out  of  it, 
to  sax'e  sinners,  even  the  chief  But  this  evangelist 
takes  particular  notice  of  the  fidfiUing  of  the  scrip- 
tures in  it,  V.  28.  In  that  famous  prediction  of 
Christ's  sufferings,  (Isa.  53.  12.)  it  was  foretold  that 
he  should  be  numbered  with  the  transgressors,  be- 
cause he  was  made  Sin  for  us. 

5.  The  spectators,  that  is,  the  generality  of  them, 
instead  of  condoling  with  him  in  his  misery,  added 
to  it  by  insulting  over  him.  Surely  never  was  such 
an  instance  of  barbarous  inhumanity  toward  the 
vilest  malefactor :  but  thus  the  devil  shewed  the 
utmost  rage  against  him,  and  thus  he  suljmitted  to 
the  gi-eatest  dishonours  that  could  be  done  him. 

(1.)  Even  thev  that  flassed  by,  that  were  no  way 
concerned,  railed  on  him,  v.  29.  If  their  hearts 
were  so  hardened,  that  their  compassions  were  not 
moved  with  such  a  spectacle,  yet  they  should  have 
thought  it  enough  to  have  their  curiosity  gratified  ; 
but  that  will  not  serve  :  as  if  they  were  not  only  di- 
vested of  all  humanity,  but  were  devils  in  human 
shape,  thev  taunted  him,  and  expressed  themselves 
with  the  utmost  detestation  of  him,  and  indignation 
at  him,  and  shot  thick  at  him  their  arrows,  even 
bitter  words.  The  chief  priests,  no  doubt,  put  these 
sarcasms  into  their  mouths,  Thoji  that  destroyest 
the  temple,  and  buildest  it  in  three  days,  now,  if  thou 
canst,  save  thyself,  and  come  down  from  the  cross. 
They  triumph,  as  if,  now  that  they  had  got  him  to 
the  cross,  there  were  no  danger  of  his  destroying 
the  temple;  whereas  the  temple  of  which  Ae  spake 
he  was  now  destroying,  and  did  within  three  days 
build  it  up  ;  and  the  temple  of  which  they  spake, 
he  did  by  men,  that  were  his  sword  and  his  hand, 
destrov  not  many  years  after.  When  secure  sin- 
ners think  the  danger  is  over,  it  is  then  most  ready 
to  seize  them  :  the  day  of  the  Lord  comes  as  a  thief 
upon  those  that  deny  liis  coming,  and  say.  Where  is 
the  promise  of  it  ?  much  more  upon  those  that  defy 
his  coming,  and  say.  Let  him  make  speed,  and  hasten 
his  work. 

(2. )  Even  the  chief  priests,  who,  being  taken  from 
among  me7i,  and  ordained  for  men,  should  have 
compassion  even  on  those  that  are  out  of  the  way, 
should  be  tender  of  those  that  are  suffering  and  dy- 
ing, (Heb.  5.  1,  2. )  yet  they  poured  vinegar,  instead 
of  oil,  into  his  wounds,  they  talked  to  the  grief  of 
him  whom  God  had  smitten,  (Ps.  69.  26.)  they 
7nocked  him,  they  said,  He  saved  others,  healed  and 
helped  them,  but  now  it  appears  that  it  was  not  by 
his  own  power,  for  himself  he  cannot  save.  They 
challenge  him  to  come  down  from  the  cross,  if  he 
could,  V.  32.  Let  them  but  see  that,  and  they  would 
believe  ;  whereas  they  would  not  believe,  when  he 
gave  tlicm  a  more  convincing  sign  than  that,  when 
iie  came  up  from  the  grave.  These  chief  priests, 
one  wovdd  think,  might  now  have  found  themselves 
other  work  to  do  :  if  "they  would  not  go  to  their  duty 


ST.  MARK,  XV, 


441 


in  the  temfile,  yet  they  might  have  been  employed 
in  an  office  not  foreign  to  their  profession  ;  though 
they  would  not  ofter  any  counsel  or  comfort  to  the 
Lord  Jesus,  yet  they  might  have  given  some  help  to 
the  thieves  in  their  dying  moments ;  (the  monks 
and  priests  in  Popish  countries  are  very  officious 
about  criminals  broken  upon  the  wheel,  a  deatli 
much  like  that  of  the  cross  j)  but  they  did  not  think 
that  their  business. 

(3.)  Even  they  that  were  crucified  with  him  re- 
viled him  ;  {v.  32.)  one  of  them  did,  so  wretchedly 
•was  his  heart  hardened  even  in  the  depth  of  misery, 
and  at  the  door  of  eternity. 

33.  And  when  the  si.xth  hour  was  come, 
there  was  darkness  over  the  whole  land, 
until  the  ninth  hour.  34.  And  at  the  ninth 
hour  Jesus  cried  with  a  loud  voice,  saying, 
Eloi,  Eloi,  lama  sabachthani  1  which  is, 
being  interpreted.  My  God,  my  God,  why 
hast  thou  forsaken  me  ?  35.  And  some  of 
them  that  stood  by,  when  they  heard  it, 
said,  Behold,  he  calleth  Elias.  36.  And 
one  ran  and  filled  a  spunge  full  of  vinegar, 
and  put  it  on  a  reed,  and  gave  him  to  drink, 
saying,  Let  alone ;  let  us  see  whether  Elias 
will  come  to  take  him  down.  37.  And 
Jesus  cried  with  a  loud  voice,  and  gave  up 
the  ghost.  38.  And  the  veil  of  the  temple 
was  rent  in  twain  from  the  top  to  the  bot- 
tom. 39.  And  when  the  centurion,  which 
stood  over  against  him,  saw  that  he  so 
cried  out,  and  gave  up  the  ghost,  he  said. 
Truly  this  man  was  the  Son  of  God.  40. 
There  were  also  womr  i  looking  on  afar 
off:  among  whom  was  ^\i  ly  Magdalene, 
and  Mary  the  mother  of  James  the  less, 
and  of  Joses,  and  Salome;  41.  (Who  also, 
when  he  was  in  Galilee,  followed  him,  and 
ministered  unto  him ;)  and  many  other 
women  which  came  up  with  him  unto  Je- 
rusalem. 

Here  we  have  an  account  of  Christ's  dying,  how 
his  enemies  abused  him,  and  God  honoured  him,  at 
his  death. 

I.  There  was  a  thick  darkness  over  the  nvhole  land, 
(some  think  over  the  whole  earth,)  for  three  hours, 
from  noon  till  three  of  the  clock.  Now  the  scrip- 
ture was  fulfilled,  (Amos  8.  9.)  I  will  cause  the  sun 
to  go  down  at  yioon,  and  will  darken  the  earth  in  the 
clear  day  ;  and  Jer.  15.  9.  Her  sun  is  gone  down 
while  it  was  yet  day.  The  Jews  had  often  demand- 
ed of  Christ  a  sign  from  heaven  ;  and  now  they  had 
one,  but  such  a  one  as  signified  the  blinding  of  their 
eyes.  It  was  a  sign  of  darkness  that  was  come,  and 
coming,  upon  the  Jewish  church  and  nation.  They 
were  doing  their  utmost  to  extinguish  the  Sun  of 
Righteousness,  which  was  now  setting,  and  the  ris- 
ing again  of  which  they  would  never  own  ;  and  what 
then  might  be  expected  among  them  but  a  worse 
than  Egyptian  darkness  ?  This  intimated  to  them, 
that  the  things  which  belonged  to  their  peace  were 
now  hid  from  their  eyes,  and  that  the  day  of  the  Lord 
■was  at  hand,  which  should  be  to  them  a  day  of  dark- 
ness and  gloominess,  Joel  2.  1,2.  It  was  the  power 
of  darkness  that  they  were  now  under,  the  works  of 
darkness  that  they  were  now  doing ;  and  such  as 
this  should  their  doom  justly  be,  who  loved  darkness 
rather  than  light. 

Vol.  v.— 3  K 


II.  Toward  the  close  of  this  darkness,  our  Lord 

Jesus,  in  the  agony  of  his  soul,  cried  out.  My  God, 
my  (iod,  why  hast  thou  forsaken  me?  v.  34.  The 
darkness  signified  the  present  cloud  which  the  hu- 
inan  soul  of  Christ  was  under,  when  he  was  making 
it  an  offering  for  sin.  Mr.  Fox,  in  his  Jets  and 
Monuments,  {vol.  3.  /;.  160.)  tells  of  one  Dr.  Hun- 
ter, a  martyr  in  queen  Mary's  time,  who,  being 
fastened  to  the  stake,  to  be  burnt,  put  up  this  short 
prayer,  So?i  of  God,  shine  u/ion  me  ;  and  immedi- 
ately the  sun  m  the  firmament  shone  out  of  a  dark 
cloud,  so  full  in  his  face,  that  he  was  forced  to  look 
another  way,  which  was  vei-y  comfortable  to  him. 
But  our  Lord  Jesus,  on  the  contrary',  was  denied  the 
light  of  the  sun,  when  he  was  in  his  sufferings,  to 
sigTiify  the  withdrawing  of  the  light  of  God's  coun- 
tenance. And  this  he  complained  of  more  than  any 
thing ;  he  did  not  complain  of  his  disciples'  forsak- 
ing him,  but  of  his  Father's,  1.  Because  this  wound- 
ed his  s/iirit ;  and  that  is  a  thing  hard  to  bear; 
(Prov.  18.  14.)  this  brought  the  waters  into  his  soul. 
Ps.  69.  1 — 3.  2.  Because  in  this  especially  he  was 
?nade  Sin  for  vs  ;  our  iniquities  had  deser\'cd  indig- 
nation and  wrath  upon  the  soul,  (Rom.  2.  7.)  and 
therefore  Christ,  being  made  a  Sacrifice,  underivent 
as  much  of  it  as  he  was  capable  of ;  and  it  could  not 
but  bear  hard  indeed  upon  him  who  had  lain  in  the 
bosom  of  the  Father  from  eternity,  and  was  always 
his  delight.  These  symptoms  of  divine  wrath,  which 
Christ  was  under  in  his  sufferings,  were  like  that 
fire  from  heaven  which  had  been  sent  sometimes, 
in  extraordinary  cases,  to  consume  the  sacrifices  ; 
(as  Lev.  9.  24.  2  Chron.  7.  1.  1  Kings  18.  38.)  and 
it  was  always  a  token  of  God's  acceptance.  The 
fire  that  should  ha\-e  fallen  upon  the  sinner,  if  God 
had  not  been  pacified,  fell  upon  the  Sacrifice,  as  a 
token  that  he  was  so  ;  therefore  it  now  fell  upon 
Christ,  and  extorted  from  him  this  loud  and  bitter 
ci-y.  When  Paul  was  to  be  offered,  as  a  sacrifice 
for  the  service  of  saijits,  he  could  joy  and  rejoice  ; 
(Phil.  2.  17.)  but  it  is  another  thing  to  be  offered  as 
a  sacrifice  for  the  sin  of  sinners.  "Now,  at  the  sixth 
hour,  and  so  to  the  ninth,  the  sun  was  darkened  by 
an  extraordinary  eclipse  ;  and  if  it  be  true,  as  some 
astronomers  compute,  that  in  the  evening  of  this  day 
on  which  Christ  died  there  was  an  eclipse  of  the 
moon,  that  was  natural  and  expected,  in  which 
seven  digits  of  the  moon  were  darkened,  and  it  con- 
tinued from  five  o'clock  till  seven,  it  is  remarkable, 
and  yet  further  significant  of  the  dai'kness  of  the 
time  that  then  was.  Wlien  the  sjin  shall  be  dark- 
ened, the  moon  also  shall  not  gix'e  her  light. 

III.  Christ's  prayer  was  bantered  by  them  that 
stood  by  ;  {v.  35,  36. )  because  he  cried,  FJi,  Eli, 
or,  (as  Mark  has  it,  according  to  the  Syriac  dialect,) 
Kloi,  Eloi,  they  said.  He  calls  for  Elias,  though 
thev  knew  verv  well  what  he  said,  and  what  it  sig- 
nified, My  God,  my  God.  Thus  did  they  repre- 
sent him  as  firaying  to  saints,  either  because  he  had 
abandoned  God,  or  God  had  abandoned  him  ;  and 
herebv  they  would  make  him  more  and  more  odi- 
ous to  the  people.  One  of  themfilled  a  s/uinge  with 
vinegar,  and  reached  it  up  to  him  upon  a  reed ; 
"  Let  him  cool  his  mouth  with  that,  it  is  drink  good 
enough  for  him  ;"  v.  36.  This  was  intended  for  a 
further  affront  and  abuse  to  him  ;  and  whoever  it 
was  that  checked  him  who  did  it,  did  but  add  to  the 
reproach  ;  "  Eet  him  alone ;  he  has  called  for  Elias . 
let  us  see  whether  E^lias  will  come  to  take  him  down  ; 
and  if  not,  we  may  conclude  that  he  also  hath  aban- 
doned him." 

IV.  Christ  did  again  cry  with  a  loud  voice,  and  so 
gave  uji  the  ghost,  v.  37.  He  was  now  commend- 
ing his  soul  into  his  Father's  hands ;  and  though 
God  is  not  moved  with  any  bodily  exercise,  yet  this 
loud  voice  signified  the  great  strength  and  ardency 
of  affection  wherewith  he  did  it ;  to  teach  us,  in 


442 


ST.  MARK,  XV. 


every  thing  wherein  we  have  to  do  with  God,  to 
put  torth  our  utmost  vigour,  and  to  perform  all  the 
duties  of  religion,  particularly  that  of  self-resigna- 
tion, with  our  whole  heart  and  our  whole  soul ;  and 
then,  though  speech  fails,  that  we  cannot  cry  ivith 
a  loud  voice,  as  Christ  did,  yet  if  God  be  the 
Strength  of  the  heart,  that  will  not  fail.  Christ  was 
really  and  truly  dead,  for  he  gave  u/i  the  ghost ;  his 
human  soul  departed  to  the  world  of  spirits,  and  left 
his  body  a  breathless  clod  of  clay. 

V.  Just  at  that  instant  that  Christ  died  upon  mount 
Calvary,  the  veil  of  the  temjile  was  rent  in  twain 
from  the  top  to  the  bottom,  x<.  38.  This  spake  a 
great  deal,  1.  Of  terror  to  the  unbelieving  Jews  ;  for 
it  was  a  presage  of  the  utter  destruction  of  their 
church  and  nation,  which  followed  not  long  after ; 
it  was  like  the  cutting  asunder  of  the  staff  of  beauty, 
(for  this  veil  was  exceeding  splendid  and  glorious, 
Exod.  26.  31.)  and  that  was  done  at  the  same  time 
when  they  gave  for  his  price  thirty  pieces  of  silver, 
(Zech.  11.  10,  12.)  to  break  the  covenant  which  he 
had  ?nade  with  that  people.  Now  it  was  time  to  cry, 
Jchnbod,  The  glory  is  departed  from  Israel.  Some 
think  that  that  story  which  Josephus  relates,  of  the 
temple-door  opening  of  its  own  accord,  with  that 
voice,  Let  us  depart  hence,  some  years  before  the 
destruction  of  Jerusalem,  is  the  same  with  this  ;  but 
that  is  not  probable :  however  this  had  the  same 
signification,  according  to  that,  (Hos.  5.  14.)  /  will 
tear,  and  go  away.  2.  It  speaks  a  deal  of  comfort 
to  all  believing  christians,  for  it  signified  the  conse- 
crating and  laying  open  to  us  of  a  new  ayid  living 
•uiay  into  the  holiest  by  the  blood  of  Jesus. 

VI.  The  centurion  who  commanded  that  detach- 
ment which  had  the  oversight  of  the  execution,  was 
convinced,  and  confessed  that  this  Jesus  was  the  Son 
of  God,  v.  39.  One  thing  that  satisfied  him,  was, 
that  he  so  cried  out  and  gave  up  the  ghost :  that 
one  who  was  ready  to  give  up  the  ghost,  should  be 
able  to  cry  out  so,  was  \'ery  sui-prising.  Of  all  the 
sad  spectacles  of  this  kind  he  never  observed  the 
like  ;  and  that  one  who  had  strength  to  cry  so  loud, 
should  yet  immediately  gi\e  up  the  ghost,  this  also 
made  him  wonder  ;  and  he  said,  to  the  honour  of 
Christ,  and  the  shame  of  those  that  abused  him. 
Truly  this  7nan  was  the  Son  of  God.  But  what  rea- 
son had  he  to  say  so  ?  I  answer,  1.  He  had  reason 
to  say  that  he  suffered  unjustly,  and  had  a  great 
deal  of  wi-ong  done  him.  Note,  He  suffered  for  say- 
ing that  he  was  the  Son  of  God  ;  and  it  was  true, 
he  did  say  so,  so  that  he  suffered  unjustlv,  as  it  was 
plain  by  all  the  circumstances  of  his  sufferings  that 
he  did,  then  what  he  said  was  true,  and  he  was  in- 
deed the  Son  of  God.  2.  He  had  reason  to  say  that 
he  was  a  Favourite  of  heaven,  and  one  for  whom  the 
Almighty  Power  was  particularly  engaged,  seeing 
how  Heaven  did  him  honour  at  his  death,  and 
frowned  upon  his  persecutors.  "Surely,"  thinks 
he,  "this  must  be  some  Divine  Person,  highly  be- 
loved of  God. "  This  he  expressed  by  such  words  as 
denote  his  eternal  generation  as  God,  and  his  special 
designation  to  the  office  of  Mediator,  though  he 
meant  not  so.  Our  Lord  Jesus,  even  in  the  depth 
of  his  sufferings  and  humiliation,  was  the  Son  of 
God,  and  was  declared  to  be  so  with  power. 

VII.  There  were  some  of  his  friends,  the  good 
■women  especially,  that  attended  him  ;  {v.  40,  41.) 
There  were  women  looking  on  afar  off:  the  men 
durst  not  be  seen  at  all,  the  mob  was  so  very  out- 
rageous ;  Currenti  cede  furori — Gi:ve  way  to  the 
raging  torrent,  they  thought,  was  good  counsel  now. 
The  women  durst  not  come  near,  but  stood  at  a  dis- 
tance, overwhelmed  with  grief.  Some  of  these  wo- 
men are  here  named.  Mary  Magdalene  was  one  ; 
she  had  been  his  patient,  and  owed  all  her  comfort? 
to  his  power  and  goodness,  which  rescued  her  out 
cf  the  possession  of  seven  devils,  in  gratitude  for 


which  she  thought  she  could  never  do  enough  for 
him.  Mary  also  was  there,  the  mother  of  James 
the  little,  Jacobus  parvus,  so  the  word  is  ;  probably 
he  was  so  called,  because  he  was,  like  Zaccheus, 
little  of  stature.  This  Mary  was  the  wife  of  Cleo- 
phas  or  Alpheus,  sister  to  the  virgin  Mary.  These 
women  had  followed  Christ  from  Galilee,  though 
they  were  not  required  to  attend  the  feast,  as  the 
males  were  ;  but  it  is  probable  that  they  came,  in 
expectation  that  his  temporal  kingdom  would  now 
shortly  be  set  up,  and  big  with  hopes  of  preferment 
for  themselves,  and  their  relations  under  him.  It  is 
plain  that  the  mother  of  Zebedee's  children  was  so ; 
(Matth.  20.  21.)  and  now  to  see  him  upon  a  cross, 
whom  they  thought  to  have  seen  upon  a  throne, 
could  not  but  be  a  great  disappointment  to  them. 
Note,  Those  that  follow  Christ,  in  expectation  of 
great  things  in  this  world  by  him,  and  by  the  pro- 
fession of  his  religion,  may  probably  live  to  see 
themselves  sadly  disappointed. 

42.  And  now  when  the  even  was  come, 
because  it  was  the  preparation,  that  is,  the 
day  before  the  sabbath,  43.  Joseph  of  Ari- 
mathea,  an  honourable  counsellor,  which 
also  waited  for  the  kingdom  of  God,  came 
and  went  in  boldly  unto  Pilate,  and  craved 
the  body  of  Jesus.  44.  And  Pilate  mar- 
velled if  he  were  already  dead  :  and  calling 
unto  him  the  centurion,  he  asked  him  whe- 
ther he  had  been  any  while  dead.  45.  And 
when  he  knew  it  of  the  centurion,  he  gave 
the  body  to  Joseph.  46.  And  he  bought  fine 
linen,  and  took  him  down,  and  wrapped 
him  in  the  linen,  and  laid  him  in  a  sepul- 
chre which  was  hewn  out  of  a  rock,  and 
rolled  a  stone  unto  the  door  of  the  sepul- 
chre. 47.  And  Mary  Magdalene  and  Mary 
tfie  mother  of  Joses  beheld  where  he  was 
laid. 

We  are  here  attending  the  funeral  of  our  Lord 
Jesus,  a  solemn,  mournful  funeral.  O  that  we  may 
by  grace  be  planted  in  the  likeness  of  it !  Observe, 
I.  How  the  body  of  Christ  was  begged.  It  was, 
as  the  dead  bodies  of  malefactors  are,  at  the  dispo- 
sal of  the  government.  Those  that  hurried  him  to 
the  cross,  designed  he  should  make  his  grave  with 
the  wicked :  but  God  designed  he  should  make  it 
with  the  rich,  (Isa.  53.  9.)  and  so  he  did.  We  are 
hei'e  told, 

1.  WTien  the  body  of  Christ  was  begged,  in  order 
to  its  being  buried,  and  why  such  haste  was  made 
with  the  funeral ;  The  even  was  come,  and  it  was 
the  preparation,  that  is,  the  day  before  the  sabbath, 
V.  42.  The  Jews  were  more  strict  in  the  observa- 
tion of  the  sabbath  than  of  any  other  feast ;  and 
therefore  though  this  day  was  itself  &  feast-day,  yet 
thev  observed  it  more  religiously  as  the  eve  of  the 
sabbath  ;  when  they  prepared  their  houses  and  ta- 
bles for  the  splendid  and  joyful  solemnizing  of  the 
sabbath  day.  Note,  The  day  before  the  sabbath 
should  be  a  day  of  preparation  for  the  sabbath,  not 
of  our  houses  and  tables,  but  of  our  hearts,  which, 
as  much  as  possible,  should  he  freed  from  the  cares 
and  business  of  the  world,  and  fixed,  and  put  in 
frame  for  the  service  and  enjoyment  of  God.  Such 
work  is  to  be  done,  and  such  advantages  are  to  be 
gained  on  the  sabbath-day,  that  it  is  requisite  we 
should  get  ready  for  it  a  day  before  ;  nay,  the  whole 
week  should  be  divided  between  the  improvement 
of  the  foregoing  sabbath  and  the  pi-eparation  for  the 
following  sabbath 


ST.  MARK,  XVI. 


443 


2.  Who  it  was  that  begged  the  body,  and  took  care 
for  the  decent  interment  of  it  ;  it  was  Joseph  of  Ari- 
mathea,  who  is  here  caWeA  an  hoyiourable  counsetlor, 
{y.  43.)  a  person  of  cliaracter  and  distinction,  and 
i]i  an  onice  of  public  trust ;  some  think  in  the  state, 
and  that  he  was  one  of  Pilate's  privy  council  ;  his 
post  rather  seems  to  have  been  in  the  church,he  was 
one  of  the  great  Sanhedrim  of  the  Jews,  or  one  of 
the  high  priest's  council.  He  wasfuir;tii//aiv  ^uxi-jtih: 
— a  counsellor  that  conducted  himself  in  his  /ilace  as 
did  become  him.  Tliose  are  truly  honourable,  and 
those  only,  in  places  of  power  and  ti-ust,  wlio  make 
conscience  of  their  duty,  and  whose  deportment  is 
•igreeable  to  their  preterment.  But  here  is  a  more 
shining  character  put  upon  him  ;  he  was  one  that 
luaitedfor  the  kingdom  of  God,  the  kingdom  of  grace 
on  earth,  and  of  glory  in  heaven,  the  kingdom  of 
the  Messiah.  Note,  Those  who  ivaitfor  the  kingdom 
of  God,  and  hope  for  an  interest  in  the  privileges  of 
it,  must  shew  it  by  their  forwardness  to  own  Christ's 
cause  and  interest,  even  then  when  it  seems  to  be 
crushed  and  run  down.  Observe,  Even  among  the 
honourable  counsellors  there  were  some,  there  was 
07ie  at  least,  that  waited  for  the  kingdom  of  God, 
whose  faith  will  condemn  the  unbelief  of  all  the  rest. 
This  man  God  raised  up  for  this  necessary  service, 
when  none  of  Christ's  disciples  could,  or  durst,  un- 
dertake it,  having  neither  purse,  nor  interest,  nor 
courage,  for  it.  Joseph  ive?7t  in  boldly  to  Pilate; 
thougli  he  knew  how  much  it  would  affi-ont  the  chief 
priests,  who  had  loaded  him  with  so  much  reproach, 
to  see  any  honour  done  him,  yet  he  put  on  courage; 
perhaps  at  first  he  was  a  little  afraid,  but  TiXfAtura.; — 
taking  heart  on  it,  he  determined  to  shew  this  re- 
spect to  the  remains  of  the  Lord  Jesus,  let  the  worst 
come  to  the  worst. 

3.  What  a  sui-prise  it  was  to  Pilate  to  hear  that  he 
was  dead,  (Pilate,  perhaps,  expecting  that  he  would 
have  saved  himself,  and  come  down  from  the  cross,) 
especially  that  he  was  already  dead,  that  one,  who 
seemed  to  have  more  than  ordinary  vigour,  should 
so  soon  yield  to  death.  Every  circumstance  of  Christ's 
dying  was  marvellous  ;  for  from  first  to  last  his  name 
was  called  Wonderful.  Pilate  doubted  (so  some  un- 
derstand it)  whether  he  were  yet  dead  or  no,  fearing 
lest  he  should  be  imposed  upon,  and  the  body  should 
be  taken  down  alix'e,  and  recovered,  whereas  the 
sentence  was,  as  with  us,  to  hang  till  the  body  be 
dead.  -  He  therefore  called  the  centurion,  his  own 
officer,  and  asked  him  whether  he  had  been  any  while 
dead,  {y.  44.)  wliether  it  was  so  long  since  they  per- 
ceived any  sign  of  life  in  him,  any  breatli  or  motion, 
that  they  might  conclude  he  was  dead  past  recall. 
The  centurion  could  assure  him  of  this,  for  he  had 
particularly  observed  how  he  gave  up  the  ghost,  v. 
39.  There  was  a  special  providence  in  it,  that  Pilate 
should  be  so  strict  in  examining  this,  that  there 
might  be  no  pretence  to  sav  that  he  was  buried  alive, 
and  so  to  take  away  the  truth  of  his  resurrection  ; 
and  so  fully  was  this  determined,  that  that  objection 
was  never  started.  Thus  the  truth  of  Christ  gains 
confirmation,  sometimes,  even  from  its  enemies. 

II.  How  the  body  of  Clirist  was  buried.  Pilate 
ga\'e  Joseph  leave  to  take  down  the  bodv,  and  do 
what  he  pleased  with  it.  It  was  a  wonder  the  chief 
priests  were  not  too  quick  for  him,  and  had  not  first 
begged  the  body  of  Pilate,  to  expose  it  and  drag  it 
about  the  streets,  but  that  remainder  of  their  wrath 
did  God  restrain,  and  gave  that  invaluable  prize  to 
Joseph,  who  knew  how  to  value  it ;  and  the  hearts 
of  the  priests  were  so  influenced  that  they  did  not 
oppose  it.  Sit  divus,  modo  non  sit  -I'lvus—Jle  care 
not  for  his  being  adorned,  provided  he  be  not  revived. 

1.  Joseph  Ijought  fine  linen  to  wi-ap  the  body  in, 
though  in  such  a  case  old  linen  that  had  been  worn 
might  have  been  thought  sufficient.  In  paying  re- 
spects to  Christ  it  becomes  us  to  be  generous,  and  to 


serve  him  with  the  best  that  can  be  got,  not  with  that 

wliich  can  be  got  at  the  best  hand. 

2.  He  took  down  tlie  body,  mangled  and  macerat- 
ed as  it  was,  and  wrapt  it  in  the  Imen  as  a  treasure 
of  great  worth.  Our  Lord  Jesus  hath  commanded 
himself  to  be  delivered  to  us  sacramcntally  in  the 
ordinance  of  the  Lord's  supper,  which  we  should  re- 
ceive in  such  a  manner  as  may  best  express  our  love 
to  him,  who  loved  us  and  died  for  us. 

3.  He  laid  it  in  a  sep  ulchre  of  his  own,  in  a  private 
place.  We  sometimes  find  it  spoken  of,  in  the  story 
of  the  kings  of  Judah,  as  a  slur  u])on  the  memory  of 
the  wicked  kings,  that  they  were  not  buried  in  the 
sepulchres  of  the  kings  ;  our  Lord  Jesus,  though  he 
did  no  evil,  but  much  good,  and  to  him  was  given 
the  throne  of  his  father  David,  yet  was  buried  in  the 
graves  of  the  common  people,  for  it  was  not  in  this 
world,  but  in  the  other,  that  his  rest  was  glorious. 
This  sepulchre  belonged  to  Joseph  ;  Abraham,  when 
he  had  no  other  possession  in  the  land  of  Canaan, 
yet  had  a  burying-place,  but  Christ  had  not  so 
much  as  that.  This  sepulchre  was  hewyi  out  of  a 
rock,  for  Christ  died  to  make  the  grave  a  refuge  and 
shelter  to  the  saints,  and  being  hewn  out  of  a  rock, 
it  is  a  strong  refuge.  Oh  that  thou  wouldest  hide 
me  in  the  grave.'  Christ  himself  is  a  hiding  place 
to  his  people,  that  is,  as  the  shadow  of  a  great  rock. 

4.  He  rolled  a  stone  to  the  door  of  the  sepulchre, 
for  so  the  manner  of  the  Jews  was  to  buiy.  When 
Daniel  was  put  into  the  lions'  den,  a  stone  was  laid 
to  the  mouth  of  it  to  keep  him  in,  as  here  to  the 
door  of  Christ's  sepulchre,  but  neitlier  of  them  could 
keep  off  the  angels'  visits  to  the  prisoners. 

5.  Some  of  the  good  women  attended  the  funeral, 
and  beheld  where  he  was  laid,  that  they  might  come 
after  the  sabbath  to  anoint  the  dead  body,  because 
they  had  not  time  to  do  it  now.  When  Moses,  the 
mediator  and  lawgiver  of  the  Jewish  church,  was 
buried,  care  was  taken  that  no  man  should  know  of 
his  sepulchre,  (Deut.  34.  6.)  because  the  respects  of 
the  people  towards  his  person  were  to  die  with  him  ; 
but  when  our  great  Mediator  and  Lawgiver  was 
liuried,  special  notice  was  taken  of  his  sepulchre, 
because  he  was  to  rise  again  :  and  the  care  taken  of 
his  body  speaks  the  care  which  he  himself  will  take 
concerning  his  body  the  church  ;  even  then  when  it 
seems  to  be  a  dead  body,  and  as  a  valley  full  of  diy 
bones,  it  sliall  be  preserved  in  order  to  a  resurrec- 
tion ;  as  shall  also  the  dead  bodies  of  the  saints,  with 
whose  dust  tliere  was  a  covenant  in  force  which 
shall  not  be  forgotten.  Our  meditations  on  Christ's 
burial  should  lead  us  to  think  of  our  own,  and  should 
help  to  make  tlie  grave  familiar  to  us,  and  so  to 
make  that  bed  easy  which  we  must  shortly  make  in 
the  darkness.  Frequent  thoughts  of  it  would  not 
only  take  -off  the  dread  and  terror  of  it,  but  quicken 
us,  since  the  graves  are  always  ready  for  us,  to  get 
ready  for  the  graves.  Job  17.  i. 

CHAP.  XVI. 

In  this  chapter,  we  have  a  short  account  of  tlie  resurrection 
and  ascension  of  the  Lord  Jesus  ;  and  the  joys  and  tri- 
umphs which  it  furnishes  all  believers  with,  will  be  very 
acceptable  to  those  who  sympathised  and  suffered  with 
Christ  in  the  foiejoing  chapters.  Here  is,  I.  Christ's  re- 
surrection notified  hv  an  anjrel  to  the  wonien  tliat  came  to 
the  sepulchre  to  anoint  him,  v.  1 . .  8.  II.  His  appearance 
to  Mary  Ma<rdalene,  and  the  account  she  °ave  of  it  to  the 
disciples,  v.  9 . .  II.  III.  His  appearance  to  the  two  dis- 
ciples going  to  Emmaus.  and  the  report  they  made  of  it  to 
their  bretliren,  v.  12,  13.  IV.  His  appearance  to  the 
eleven,  with  the  commission  he  gave  them  to  set  up  his 
kingdom  in  the  world,  and  full  instructions  and  credentials 
in  order  thereunto,  v.  14  . .  18.  V.  His  ascension  into  hea- 
ven, the  apostles'  close  application  to  their  work,  and  God's 
ownini?  of  them  in  it,  v.  19,  20. 

1.  A  ND  when  the  sabbath  was  past, 
J\.  Mary  Magdalene,  and  Mary  the 


444  ST.  MARK,  XVI. 

mother  of  James,  and  Salome,  had  bought  I 
sweet  spices,  that  they  might  come  and 
anoint  him.  2.  And  very  early  in  the 
morning,  the  first  day  of  the  week,  they 
came  unto  the  sepulchre  at  the  rising  of  the 
sun.  3.  And  they  said  among  themselves, 
Who  shall  roll  us  away  the  stone  from  the 
door  of  the  sepulchre  ?  4.  And  when  they 
looked,  they  saw  that  the  stone  was  rolled 
away:  for  it  was  very  great.  3  And  en- 
tering into  the  sepulchre,  they  saw  a  young 
man  sitting  on  the  right  side,  clothed  in  a 
long  white  garment ;  and  they  were  af- 
frighted. 6.  And  he  saith  unto  them,  Be 
not  affrighted :  ye  seek  Jesus  of  Nazareth, 
which  was  crucified :  he  is  risen  ;  he  is  not 
here  :  behold  the  place  where  they  laid  him. 

7.  But  go  your  way,  tell  his  disciples  and 
Peter  that  he  goeth  before  you  into  Galilee  : 
there  shall  ye  see  him,  as  he  said  unto  you. 

8.  And  they  went  out  quickly,  and  fled 
from  the  sepulchre  ;  for  they  trembled  and 
were  amazed  :  neither  said  they  any  thing 
to  any  man ;  for  they  were  afraid. 

Never  was  there  such  a  sabbath  since  the  sabbath 
•was  first  instituted  as  this  was,  which  the  first  words 
of  this  chapter  tell  us  was  jww  fiast ;  during  all  this 
sabbath  our  Lord  Jesus  lay  in  the  grave.  It  was  to 
him  a  sabbath  of  rest,  but  a  siknt  sabbath  ;  it  was  to 
his  disciples  a  melancholy  sabbath,  spent  in  tears 
and  fears.  Never  were  the  sabbath-services  in  the 
temple  such  an  abomination  to  God,  though  they 
had  been  often  so,  as  they  were  now,  when  the  chief 
priests,  who  presided  in  them,  had  their  hands  full 
of  blood,  the  blood  of  Christ.  Well,  this  sabbath  is 
over,  and  the  first  day  of  the  week  is  the  first  day 
of  a  new  world.     We  have  here, 

I.  The  affectionate  visit  which  the  good  women 
that  had  attended  Christ,  now  made  to  his  sepulchre 
— not  a  superstitious  one,  but  a  fiious  one.  They 
set  out  from  their  lodgings  veriy  early  in  the  }norni?ig; 
at  break  of  day,  or  sooner  ;  but  either  they  had  a 
long  walk,  or  they  met  with  some  hinderance,  so 
that  it  was  sun-rising  by  the  time  they  got  to  the 
sepulchre.  They  had  bought  siveet  s/iices  too,  and 
came  not  only  to  bedew  the  dead  body  with  their 
tears,  (for  nothing  could  more  renew  their  grief  than 
this,)  but  to  perfume  it  with  their  spices,  v.  1. 
Nicodemus  had  bought  a  very  large  quantity  of  dry 
spices,  myrrh,  and  aloes,  which  served  to  dry  the 
wounds,  and  diy  up  the  blood,  John  19.  39.  But 
these  good  women  did  not  think  that  enough  ;  they 
bought  spices,  perhaps  of  another  kind,  some  per- 
fumed oils,  to  anoint  him.  Note,  The  respect  which 
others  have  showed  to  Christ's  name,  should  not 
hinder  us  from  showing  our  respect  to  it. 

II.  The  care  they  were  in  about  the  rolling  away 
of  the  stone,  and  the  superseding  of  that  care  ;  {v. 
3,  4.)  They  said  among  themselves,  as  they  were 
coming  along,  and  now  they  drew  near  the  sepul- 
chre. Who  shallroll  us  away  the  stone  from,  thedoor 
of  the  sepulchre  ?  For  it  was  very  great,  more  than 
they  with  their  united  strength  could  move.  They 
should  have  thought  of  this  before  they  came  out, 
and  then  discretion  would  have  bid  them  not  go,  un- 
less they  had  those  to  go  with  them,  who  could  do 
it.  And  there  was  another  difficulty  much  greater 
than  this,  to  be  got  over,  which  they  knew  nothing 
of,  to  wit,  a  guard  of  soldiers  set  to  keefi  the  sepul 


chre ;  who,  had  they  come  before  they  were  fi'ight- 
ened  away,  would  have  frightened  them  away.  But 
their  gracious  love  to  Christ  carried  them  to  the 
sepulchre  ;  and  see  how  by  the  time  they  came 
hither,  both  these  difficulties  were  removed,  both 
the  stone  whicji  they  knew  of,  and  the  guard  which 
they  knew  not  of.  They  saw  that  the  stone  was 
rolled  away,  which  was  the  first  thing  that  amazed 
them.  Note,  they  who  are  carried  by  a  holy  zeal, 
to  seek  Christ  diligently,  will  find  the  difficulties  that 
lie  in  their  way  strangely  to  vanish,  and  themselves 
helped  o\er  them  beyond  their  expectation. 

III.  The  assurance  that  was  given  them  by  an 
angel,  that  the  Lord  Jesus  was  risen  from  the  dead, 
and  had  taken  leave  of  his  sepulchre,  and  had  left 
him  there  to  tell  those  so  who  came  thither  to  in- 
quire after  him. 

1.  They  entered  into  the  sepulchre,  at  least,  a  little 
way  in,  and  saw  that  the  body  of  Jesus  was  not  there 
where  they  left  it  the  other  night.  He  who  by  his 
death  undertook  to  pay  our  debt,  in  his  resurrection 
took  out  our  acquittance,  for  it  was  his  discharge  out 
of  prison,  and  it  was  a  fair  and  legal  discharge,  by 
which  it  appeared  that  his  satisfaction  was  accepted 
for  all  the  pui-poses  for  which  it  was  intended,  and 
the  matter  in  dispute  was  determined  by  an  incon- 
testible  evidence  that  he  was  the  Son  of  God. 

2.  They  saw  a  young  man  sitting  on  the  right  side 
of  the  sepulchre.  The  angel  appeared  in  the  like- 
ness of  a  ?nan,  of  a  young  man;  for  angels,  though 
created  in  the  beginning,  grow  not  old,  but  are  al- 
ways in  the  same  perfection  of  beauty  and  strength  ; 
and  so  shall  gloi-ified  saints  be,  when  they  are  as  the 
angels.  This  angel  was  sitting  on  the  right  hand  as 
they  went  into  the  sepulchre,  clothed  with  a  long 
white  garment,  a  garment  down  to  the  feet,  such  as 
great  men  were  arrayed  with.  The  sight  of  him 
might  justly  have  encouraged  them,  but  they  were 
affrighted.  Thus  many  times  that  which  should  be 
matter  of  comfort  to  us,  through  our  own  mistakes 
and  m.isapprehensions  proves  a  terror  to  us. 

3.  He  silences  their  fears  by  assuring  them  that 
here  was  cause  enough  for  trmmph,  but  none  for 
trembling ;  {y.  6. )  He  saith  to  them.  Be  not  af- 
frighted. Note,  As  angels  rejoice  in  the  conversion 
of  sinners,  so  they  do  also  in  the  consolation  of  saints. 
Be  not  affrighted,  for,  (1.)  "  Ye  are  faithful  lovers 
of  Jesus  Christ,  and  therefore,  instead  of  being  con- 
founded, ought  to  be  comforted.  Ye  seek  Jesus  of 
.Vazareth,  which  was  criici/ied."  Note,  The  inqui- 
ries of  believing  souls  after  Christ  have  a  particular 
regard  to  him  as  crucified,  (1  Cor.  2.  2.)  that  they 
may  know  him,  and  the  fellowship  of  his  sufferings. 
His  being  lifted  up  from  the  earth,  is  that  which 
draws  all  men  unto  him.  Christ's  cross  is  the  ensign 
to  which  the  Gentiles  seek.  Observe,  He  speaks  of 
Jesus  as  one  that  was  crucified  ;  "  the  thing  is  past, 
that  scene  is  over,  ye  must  not  dwell  so  much  upon 
the  sad  circumstances  of  his  crucifixion  as  to  be 
unapt  to  believe  the  joyful  news  of  his  resurrection. 
He  was  crucified  in  weakness,  yet  that  doth  not  hin- 
der but  that  he  may  be  raised  in  power,  and  there- 
fore ve  that  seek  him,  be  not  afraid  of  missing  of 
him. "  He  was  ci-ucified,  but  he  is  glorified  ;  and  the 
shame  of  his  sufferings  is  so  far  from  lessening  the 
glory  of  his  exaltation,  that  that  glory  perfectly 
wipes  awav  all  the  repi-oach  of  his  sufferings.  And 
therefore  after  his  entrance  upon  his  glory,  he  never 
drew  anv  vail  over  his  sufferings,  nor  was  shy  of 
having  his  cross  spoken  of.  The  angel  here  that 
proclaims  his  resun-ection  calls  him  Jesus  that  was 
crucified.  He  himself  owns,  (Rev.  1.  18.)  /  am  he 
thatfiveth,  and  was  dead;  and  he  appears  in  the 
midst  of  the  praises  of  the  heavenly  host  as  a  Lamb 
that  had  been  slain.  Rev.  5.  6.  (2.)  "  It  will  there- 
fore be  good  news  to  you,  to  hear  that,  instead  of 
anointing  him  dead,  you  may  rejoice  in  him  living. 


ST.  MARK,  XVI. 


445 


He  is  risen,  he  is  not  here,  not  dead,  but  alive  again ; 
we  cannot  as  yet  show  you  him,  hereafter  you  will 
see  him,  but  you  may  here  see  the  jitace  inhere  they 
laid  him,  and  you  see  lie  is  gone  hence,  not  stolen 
either  by  his  enemies  or  by  his  friends,  but  risen." 

4.  He  orders  them  to  give  speedy  notice  of  this  to 
his  disciples.  Thus  tliey  were  made  tlie  apostles  of 
the  apostles,  which  was  a  recompense  of  their  affec- 
tion and  fidelity  to  him,  in  attending  him  on  the 
cross,  to  the  grave,  and  in  the  grave.  They  first 
came,  and  were  first  served  ;  no  other  of  the  disci- 
ples durst  come  near  his  sepulchre,  or  inquire  after 
him  ;  so  little  danger  was  there  of  their  coming  by 
night  to  steal  him  away,  that  none  came  near  him 
but  a  few  women,  who  were  not  able  so  much  as  to 
roll  away  the  stone. 

(1.)  They  must  tell  the  disci/iles,  that  he  is  risen. 
It  is  a  dismal  time  with  them,  their  dear  Master  is 
dead,  and  all  their  hopes  and  joys  are  buried  in  his 
grave  ;  they  look  upon  their  cause  as  sunk,  and  them- 
selves ready  to  fall  an  easy  prey  into  the  hands  of 
their  ^emies,  so  that  there  remains  no  more  spirit 
in  them,  they  are  perfectly  at  their  wits'  end,  every 
one  is  contriving  how  to  shift  for  himself.  "O,  go 
quickly  to  them,"  saith  the  angel,  "tell  them  that 
(heir  Master  is  risen  ;  this  will  put  some  life  and  spirit 
into  them,  and  keep  them  from  sinking  into  despair. " 
Note,  [1.]  Christ  is  not  ashamed  to  own  his  poor 
disciples,  no,  not  now  that  he  is  in  his  exalted  state  ; 
his  preferment  doth  not  make  him  shy  of  them,  for 
he  took  early  care  to  have  it  notified  to  them.  [2.] 
Christ  is  not  extreme  to  mark  what  they  do  amiss, 
■whose  hearts  are  upright  with  him.  The  disciples 
had  very  unkindly  deserted  him,  and  yet  he  testified 
this  concern  for  them.  [3.]  Seasonable  comforts 
shall  be  sent  to  those  that  are  lamenting  after  the 
Lord  Jesus,  and  he  wdl  find  a  time  to  manifest  him- 
self to  them. 

(2. )  They  must  be  sure  to  tell  Peter.  This  is  par- 
ticularly taken  notice  of  by  this  evangelist,  who  is 
supposed  to  have  written  by  Peter's  direction.  If  it 
were  told  the  disciples,  it  would  be  told  Peter,  for, 
as  a  token  of  his  repentance  for  disowning  his  Mas- 
ter, he  still  associated  with  his  disciples  ;  yet  he  is 
particularly  named.  Tell  Peter,  {or,  [1.']  It  will  be 
good  news  to  him,  more  welcome  to  him  than  to  anv 
of  them  ;  for  he  is  in  sorrow  for  sin,  and  no  tidings 
can  be  more  welcome  to  true  penitents  than  to  hear 
of  the  resurrection  of  Christ,  because  he  rose  again 
for  their  Justification.  [2.]  He  will  be  afraid,  lest 
the  joy  ot  this  good  news  do  not  belong  to  him.  Had 
the  angel  said  only.  Go  tell  his  discifiles,  poor  Peter 
would  have  been  ready  to  sigh,  and  say,  "  But  I 
doubt  I  cannot  look  upon  myself  as  one  of  them,  for 
I  disowned  him,  and  deserve  to  be  disowned  by 
him  ;"  to  obviate  that,  "  Go  to  Peter  by  name,  and 
tell  him,  he  shall  be  as  welcome  as  any  of  the  rest  to 
see  him  in  Galilee."  Note,  A  sight  of  Christ  will 
be  very  welcome  to  a  true  penitent,  and  a  time  pen- 
itent shall  be  very  welcome  to  a  sight  of  Christ,  for 
there  is  joy  in  heaven  concerning  him. 

(3.)  They  must  appoint  them  all,  and  Peter,  bv 
name,  to  give  him  the  meeting  in  Galilee,  as  he  said 
jinto  you,  Matth.  26.  32.  In  their  join-nev  down 
into  Galilee  they  wotdd  have  time  to  recollect  them- 
selves, and  call  to  mind  what  he  has  often  said  to 
them  there,  that  he  should  suffer  and  die,  and  the 
third  day  be  raised  again  ;  whereas  while  they  were 
at  Jerusalem,  among  strangers  and  enemies,  they 
could  not  recover  themselves  from  the  fright  they 
had  been  in,  nor  compose  themselves  to  the  due  en- 
tertainment of  better  tidings.  Note,  [1.]  All  the 
meetings  between  Christ  and  his  disciples  are  of  his 
own  appointing.  [2.]  Christ  never  forgets  his  ap- 
pointment, but  will  be  sure  to  meet  his  people  with 
the  promised  blessing  in  every  place  where  he  re- 
cords his  name,  |[3.  ]  In  all  meetings  between  Christ 


and  his  disciples,  he  is  the  most  forward.     He  goea 

before  you. 

IV.  The  account  which  the  women  did  bring  of 
this  to  the  disciples  ;  {v.  8.)  They  ivent  out  c/uiclcly, 
and  ran  from  the  sefiulchre,  to  make  all  the  haste 
they  could  to  the  disciples,  trembling  and  amazed. 
See  how  much  we  are  enemies  to  ourselves,  and  our 
own  comfort,  in  not  considering  and  mixing  faith 
with  what  Christ  hath  said  to  us  ;  Christ  had  often 
told  them,  that  the  third  dqy  he  would  rise  again, 
had  they  given  that  its  due  notice  and  credit,  they 
would  have  come  to  the  sepulchre,  expecting  to  have 
found  him  risen,  and  would  have  received  the  news 
of  it  with  a  joyful  assurance,  and  not  with  all  this 
terror  and  amazement.  But,  being  ordered  to  tell 
the  disciples,  because  they  were  to  tell  it  to  all  the 
world,  they  would  not  tell  it  to  any  one  else,  they 
shewed  not  any  thing  of  it  to  any  man  that  they  met 
by  the  way,  for  they  were  afraid,  afraid  it  was  too 
good  news  to  be  true.  Note,  Our  disquieting  fears 
often  hinder  us  from  doing  that  service  to  Christ, 
and  to  the  souls  of  men,  which,  if  faith  and  the  joy 
of  faith  were  strong,  we  might  do. 

9.  Now  when  Jesus  was  risen  early  the 
first  day  of  the  week,  he  appeared  first  to 
Mary  Magdalene,  out  of  whom  he  had  cast 
seven  devils.  10.  And  she  went,  and  told 
them  that  had  been  with  him,  as  they 
mourned  and  wept.  1 1 .  And  they,  when 
they  had  heard  that  he  was  alive,  and  had 
been  seen  of  her,  believed  not.  1 2.  After 
that  he  appeared  in  another  form  unto  two 
of  them,  as  they  walked,  and  went  into  the 
country.  13.  And  they  went  and  told  it 
unto  the  residue :  neither  believed  they 
them. 

We  have  here  a  veiy  short  account  of  two  of 
Christ's  appearances,  and  the  little  credit  which  the 
report  of  them  gained  with  the  disciples. 

1.  He  appeared  to  Mary  Magdalene,  to  her  first 
in  the  garden,  which  we  have  a  particular  narrative 
of,' John  20.  14.  It  was  she  ottt  of  whom  he  had  cast 
seven  dex'ils  ;  much  was  foi-given  her,  and  much  was 
given  her,  and  done  for  her,  and  she  loved  much  ; 
and  this  honour  Christ  did  her,  that  she  was  the  first 
that  saw  him  after  his  resun-ection.  The  closer  we 
cleave  to  Christ,  the  sooner  we  may  expect  to  see 
him,  and  the  more  to  see  of  him. 

Now,  1.  She  brings  notice  of  what  she  had  seen, 
to  the  disciples ;  not  only  to  the  eleven,  but  to  the 
rest  that  followed  him,  as  they  7noumed  and  wept, 
V.  10.  Now  was  the  time  of  which  Christ  had  told 
them,  that  they 'should  mourn  and  lament,  John  16. 
20.  And  it  was  an  evidence  of  their  gi-eat  love  to 
Christ,  and  the  deef)  sense  they  had  of  their  loss  of 
him.  But  when  their  weeping  had  endured  a  night 
or  two,  comfort  retunied,  as  Christ  had  promised 
them  ;  I  will  see  you  again,  and  your  heart  shall  re- 
joice. Better  ne'ws  cannot  be  brought  to  disciples 
in  tears,  than  to  tell  them  of  Christ's  resuiTection. 
.\nd  we  should  study  to  be  comforters  to  disciples 
that  are  mourners,  by  communicating  to  them  our 
experiences,  and  what  we  have  seen  of  Christ. 

2.  They  could  not  give  credit  to  the  report  she 
brought  them.  They  heard  that  he  was  alive,  and 
had  been  seen  of  her.  The  ston,'  was  plausible 
enough,  and  yet  thei/  beliei'ed  not.  They  would  not 
say  that  she  made  the  stoiy  herself,  or  designed  to 
deceive  them  ;  but  they  fear  that  she  is  imposed 
ufion,  and  that  it  was  but  a  fancy  that  she  saw  him. 
Had  they  believed  the  frequent  predictions  of  it  from 


446 


ST.  MARK,  XVI. 


his  own  mouth,  they  would  not  have  been  now  so 
incredulous  of  the  report  of  it. 

II.  He  appeared  to  two  of  his  disciples,  as  they 
•went  into  the  country,  v.  12.  This  refers,  no  doubt, 
to  that  which  is  largely  related,  (Luke  24.  13.)  of 
what  passed  between  Christ  and  the  two  disciples 
going  to  Emmaus.  He  is  here  said  to  have  appear- 
ed to  thern  in  another  form,  in  another  dress  than 
what  he  usually  wore,  in  the  form  of  a  traveller,  as, 
in  the  garden,  in  such  a  dress,  that  Mary  Magdalene 
took  him  for  the  gardener  ;  but  that  he  had  really 
his  own  countenance,  appears  by  this,  that  their  eyes 
were  holden,  that  they  should  not  knoiv  him ;  and 
when  that  restraint  on  their  eyes  was  taken  off,  im- 
mediately they  /cne%u  him,  Luke  24.  16,  31.     Now, 

1.  These  two  witnesses  gave  in  their  testimony  to 
this  proof  of  Christ's  resurrection ;  They  went  and 
told  it  to  the  residue,  v.  13.  Being  satisfied  them- 
selves, they  were  desirous  to  give  their  brethren  the 
satisfaction  they  had,  that  they  might  be  comforted 
as  they  were. 

2.  This  did  not  gain  credit  with  all ;  A'either  be- 
lieved they  them.  They  suspected  that  their  eyes 
also  deceived  them.  Now  there  was  a  wise  provi- 
dence in  it,  that  the  proofs  of  Christ's  resuiTection 
were  given  in  thus  gradually,  and  admitted  thus 
cautiously,  that  so  the  assurance  with  which  the 
apostles  preached  this  doctrine  afterward,  when 
they  ventured  their  all  upon  it,  might  be  the  more 
satisfying.  We  have  the  more  reason  to  believe 
those  who  did  themselves  believe  so  slowly :  had 
they  swallowed  it  presently,  they  might  have  been 
thought  credulous,  and  their  testimony  the  less  to  be 
regarded ;  but  their  disbelieving  at  first,  shews  that 
they  did  not  believe  it  afterward  but  upon  a  full  con- 
viction. 

14.  Afterward  he  appeared  unto  the 
eleven  as  they  sat  at  meat,  and  upbraided 
them  with  their  unbehef  and  hardness  of 
heart,  because  they  beheved  not  them 
which  had  seen  him  after  he  was  risen.  1 5. 
And  he  said  unto  them,  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  eveiy  crea- 
ture. 16.  He  that  believeth  and  is  baptised 
shall  be  saved;  but  he  that  believeth  not 
shall  be  damned.  1 7.  And  these  signs  shall 
follow  them  that  believe ;  In  my  name  shall 
they  cast  out  devils ;  they  shall  speak  with 
new  tongues;  18.  They  shall  take  up  ser- 
pents ;  and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them ;  they  shall  lay  hands 
on  the  sick,  and  they  shall  recover. 

Here  is, 

I.  The  conviction  which  Christ  gave  his  apostles 
of  the  truth  of  his  resurrection  ;  {v.  14.)  He  a/ipear- 
ed  to  them  himself  when  they  were  all  together,  as 
they  sat  at  meat,  which  gave  him  an  opportunity  to 
eat  and  drink  with  them,  for  their  full  satisfaction  ; 
see  Acts  10.  41.  And  still,  when  he  appeared  to 
them,  he  u/ibraided  them  with  their  unbelief  and 
hardness  of  heart,  for  even  at  the  general  meeting 
in  Galilee  some  doubted,  as  we  find,  Matth.  28.  17. 
Note,  The  evidences  of  the  truth  of  the  gospel  are 
so  full,  that  those  who  receive  it  not  may  justly  be 
ufibraided  with  their  unbelief ;  and  it  is  owing  not  to 
any  weakness  or  deficiency  in  the  proofs,  but  to  the 
hardness  of  the  heart,  its  senselessness  and  stupidity. 
Though  they  had  not  till  now  seen  him  themselves, 
they  are  justly  blamed,  because  they  believed  .not 
them  who  had  seen  him  after  he  was  risen  ;  and  per- 
haps it  was  owing  in  part  to  the  firide  of  their  hearts. 


that  they  did  not ;  for  they  thought,  "  If  Indeed  he 
were  risen,  to  whom  should  he  delight  to  do  the  ho- 
nour of  showing  himself  but  to  us  ?"  And  if  he  pass 
them  by,  and  show  himself  to  others  first,  they  cannot 
believe  it  is  he.  Thus  many  disbelieve  the  doctrine 
of  Christ,  because  they  think  it  below  them  to  give 
credit  to  such  as  he  has  chosen  to  be  the  witnesses 
and  publishers  of  it.  Observe,  it  will  not  suffice  for 
an  excuse  of  our  infidelity  in  the  great  day,  to  say, 
"  We  did  not  see  him  aitev  he  was  risen,"  for  we 
ought  to  have  believed  the  testimony  of  those  who 
did  see  him. 

II.  The  commission  which  he  gave  them  to  set  up 
his  kingdom  among  men  by  the  preaching  of  his 
gospel,  the  glad  tidings  of  reconciliation  to  God 
through  a  Mediator.     Now  observe, 

1.  To  whom  they  were  to  preach  the  gospel.  Hith- 
erto they  had  been  sent  only  to  the  lost  sheep  of  the 
house  of  Israel,  and  were  forbidden  to  go  into  the 
way  of  the  Gentiles,  or  into  any  city  of  the  Samari- 
tans; but  now  their  commission  is  enlarged,  and  they 
are  authorized  to  go  into  all  the  world,  into  aU  parts 
of  the  world,  the  habitable  world,  and  to  preach  the 
gospel  of  Christ  to  every  creature,  to  the  Gentiles  as 
well  as  to  the  Jews  ;  to  every  human  creature  that  is 
capable  of  receiving  it.  "Inform  them  concerning 
Christ,  the  history  of  his  life,  and  death,  and  resur- 
rection ;  instmct  them  in  the  meaning  and  intention 
of  these,  and  of  the  advantages  which  the  children 
of  men  have,  or  may  have,  hereby  ;  and  invite  them, 
without  exception,  to  come  and  share  in  them.  This 
is  gospel,  let  this  be  preached  in  all  places,  to  all 
persons."  These  eleven  men  could  not  themselves 
preach  it  to  all  the  world,  much  less  to  every  crea- 
ture in  it ;  but  they  and  the  other  disciples,  se\'enty 
in  number,  with  those  who  should  afterwards  be 
added  to  them,  must  disperse  themselves  several 
ways,  and  wherever  they  went,  carry  the  gospel 
along  with  them.  They  must  send  others  to  those 
places  whither  they  could  not  go  themselves,  and,  in 
short,  make  it  the  business  of  their  lives  to  send  those 
glad  tidings  ;//;  and  down  the  world  with  all  possible 
fidelity  and  care,  not  as  an  amusement  or  entertain- 
ment, but  as  a  solemn  message  from  God  to  men, 
and  an  appointed  means  of  making  men  happy. 
"  Tell  as  many  as  you  can,  and  bid  them  tell  others, 
it  is  a  message  of  universal  concern,  and  therefore 
ought  to  have  a  universal  welcome,  because  it  gives 
a  universal  welcome." 

2.  What  is  the  summary  of  the  gospel  they  are  to 
preach ;  (ii.  16. )  "  Set  before  the  world  life  and 
death,  good  and  evil.  Tell  the  children  of  men  that 
they  are  all  in  a  state  of  misery  and  danger,  con- 
demned by  their  Prince,  a.nA  conquered  and  etislaved 
by  their  enemies."  This  is  supposed  in  their  being 
saved,  which  they  would  not  need  to  be  if  thev  were 
not  lost.  "Now  go  and  tell  them,"  (1.)  "That  if 
they  believe  the  gospel,  and  give  up  themselves  to  be 
Christ's  disciples  ;  if  they  renounce  the  devil,  the 
world,  and  the  flesh,  and  be  dex'oted  to  Christ  as 
their  Prophet,  Priest,  and  King,  and  to  God  in  Christ 
as  their  God  in  covenant,  and  evidence  by  their 
constant  adherence  to  this  covenant  their  sincerity 
herein,  thev  shall  be  saved  from  the  guilt  and  power 
of  sin,  it  shall  not  rule  them,  it  shall  not  ruin  them. 
He  that  is  a  true  christian,  shall  be  saved  through 
Christ."  Baptism  was  appointed  to  be  the  inaugu- 
rating rite,  by  which  those  that  embrace  Christ, 
owned  him  ;  but  it  is  here  put  rather  for  the  thing 
signified  than  for  the  sign,  for  Simon  Magus  believed, 
and  was  baptized,  yet  was  not  saved.  Acts  8.  13. 
Believinsc  with  the  heart,  and  confessing  with  the 
mouth  the  Lord  Jesus,  (Rom.  10.  9.)  seem  to  be 
much  the  same  with  this  here.  Or  thus.  We  must 
osscnt  to  gospel-tniths,  and  consent  to  gospel-terms. 
(2.)  "  If  they  believe  not,  if  they  receive  not  the  re- 

I  cord  God  gives  concerning  his  Son,  they  cannot  ex- 


pect  any  other  way  of  salvation,  but  must  inevital^ly 
perisli ;  ihcy  shall  be  damned,  by  the  sentence  of  a 
despised  gospel,  added  to  that  of  a  broken  law." 
And  even  this  is  gosjiel,  it  is  good  news,  that  nothing 
else  but  unbelief  shall  damn  men,  which  is  a  sin 
against  the  remedy.  Dr.  Whitby  here  observes, 
that  they  who  hence  infer,  "That  the  infant  seed 
of  believers  are  not  capable  of  baptism,  because  they 
cannot  believe,  must  hence  also  nifer  that  they  can- 
not be  saved ;  faith  being  here  more  expressly  re- 
quired to  salvation  than  to  baptism.  And  that  in  the 
latter  clause  baptism  is  omitted,  because  it  is  not 
simply  the  want  of  baptism,  but  the  contemptuous 
neglect  of  it,  which  makes  men  guilty  of  damnation, 
otherwise  infants  might  be  damned  for  the  mistakes 
or  profaneness  of  their  parents." 

3.  What  power  they  should  be  endowed  with, 
for  the  confirmation  of  the  doctrine  they  were  to 
preach;  {v.  17.)  These  signs  shall  follow  them  that 
believe.  Not  that  all  who  believe,  shall  be  able  to 
produce  these  signs,  but  some,  even  as  many  as  were 
employed  in  propagating  the  faith,  and  bringing 
others  to  it ;  for  signs  are  intended,/br  theyn  that  be- 
lieve not ;  see  1  Cor.  14.  22.  It  aclded  much  to  the 
glory  and  evidence  of  the  gospel,  that  the  preachers 
not  only  wrought  miracles  themselves,  but  confer- 
red upon  others  a  power  to  work  miracles,  which 
power  followed  some  of  them  that  believed,  wherev- 
er they  went  to  preach.  They  shall  do  wonders  in 
Christ's  name  ;  the  same  name  into  which  they  were 
baptized,  in  the  virtue  of  power  derived  from  him, 
and  fetched  in  by  prayer.  Some  particular  signs 
are  mentioned  ;  (1.)  They  shall  cast  out  devils;  this 
power  was  more  common  among  christians  than  any 
other,  and  lasted  longer,  as  appears  bv  the  testimo- 
nies of  Justin  Martyr,  Origen,  ]rena:u's,  Tertullian, 
Minutius  Felix,  and  others,  cited  by  Grotius  on  this 
place.  (2.)  They  shall  s/ieak  ivi'th  new  tongues, 
which  they  had  never  learned,  or  been  acquamted 
with  ;  and  this  was  both  a  miracle,  (a  miracle  ufion 
the  mind,)  for  the  confirming  of  the  truth  of  the  gos- 
pel, and  a  means  of  spreading  the  gospel  among  those 
nations  that  had  not  heard  it.  It  saved  the  preachers 
a  vast  labour  in  learning  the  languages ;  and,  no 
doubt,  they  who  by  miracle  were  made,  masters  of 
languages,  were  com/ilete  masters  of  them  and  of  all 
then-  native  elegances,  which  were  proper  both  to 
instruct  and  affect,  which  would  verv  much  recom- 
mend them  and  their  preaching.  (3.)  Thev  shall 
take  up  serpents.  This  was  fulfilled  in  Paul,  who 
was  not  hurt  by  the  viper  that  fastened  on  his  hand, 
■which  was  acknowledged  a  great  miracle  by  the 
barbarous  people,  Acts  28.  5,  6.  They  shall  be  kept 
unhurt  by  that  generation  of  vipers  among  whom 
they  live,  and  by  the  malice 'of  the  old  serpent.  (4.) 
If  they  be  compelled  by  their  persecutors  to  rfrw/(- 
ony  rfearf/i/ poisonous  thing,  it  shall  7iot  hurt  them: 
of  which  very  thing  some  Instances  are  found  in  ec- 
clesiastical history.  (5. )  Thev  shall  not  onlv  be  pre- 
served from  hurt  themselves,  but  they  shall  be  ena- 
bled to  do  good  to  others  ;  They  shall  lay  hands  on 
the  sick,  and  they  shall  recover,  as  multitudes  had 
done  by  their  Master's  healing  touch.    Many  of  the 


ST.  MARK,  XVI.  447 

elders  of  the  church  had  this  power,  as  appears  by 
Jam.  5.  14.  where,  as  an  instituted  sign  of  this  mira- 
culous healing,  they  are  said  to  anoint  the  sick  with 
oil  in  the  name  of  the  Lord.  With  what  assurance 
of  success  might  they  go  about  the  executing  of  their 
commission,  when  they  had  such  credentials  as  these 
to  produce  ! 

19.  So  then  after  the  Lord  had  spoken 
unto  them,  he  was  received  up  into  heaven, 
and  sat  on  the  right  hand  of  God.  20.  And 
they  went  forth,  and  preaclied  eveiy  where, 
the  Lord  working  with  them,  and  confirm- 
ing the  word  with  signs  following.    Amen. 

Here  is,  1.  Christ  welcomed  into  the  upper  world; 
(v.  19.)  jfter  the  Lord  had  spoken  what  he  had  to 
say  to  his  disciples,  he  went  up  into  heaven,  in  a 
cloud ;  which  we  have  a  particular  account  of,  (Acts 
1.9.)  and  he  had  not  only  an  admission,  but  an  abun- 
dant entrance,  into  his  kingdom  there  ;  he  was  re- 
cerved  up,  received  in  state,  with  loud  acclamations 
of  the  heavenly  hosts  ;  and  he  sat  on  the  right  hand 
of  God:  sitting  is  a  posture  of  rest,  for  now  he  had 
finished  his  work,  and  a  posture  of  rule,  for  now  he 
took  possession  of  his  kingdom  ;  he  sat  at  the  right 
hand  of  God,  which  denotes  the  sovereign  dignity 
he  is  advanced  to,  and  the  universal  agency  he  is 
intrasted  with.  Whatever  God  does  concerning 
us,  gives  to  us,  or  accepts  from  us,  it  is  by  his  Son. 
Now  he  is  glorified  with  the  glory  he  had  before 
the  world. 

2.  Christ  welcomed  in  this  lower  world ;  his  being 
believed  on  in  the  ii'orld,  and  received  up  into  glory, 
are  put  together,  1  Tim.  3.  16.  (1.)  We  have  here 
the  apostles  working  diligently  for  him  ;  they  went 
forth,  and  preached  every  where,  far  and  near. 
Though  the  doctrine  they  preached  was  spiritual 
and  heavenly,  and  directly  contrary  to  the  spirit  and 
genius  of  the  world,  though  it  met  with  abundance 
of  opposition,  and  was  utterly  destitute  of  all  secular 
supports  and  advantages,  yet  the  preachers  of  it 
were  neither  afraid  nor  ashamed ;  they  were  so  in- 
dustrious in  spreading  the  gospel,  that  within  a  few 
years  the  sound  of  it  went  forth  into  the  ends  of  the 
earth,  ^om.  10.  18.  (2.)  We  have  hereGod  iiior/f-- 
ing  effectually  with  them,  to  make  their  labours  suc- 
cessful, by  con  firming  the  word  with  signs  following, 
partly  by  the  miracles  that  were  wrought  upon  the 
bodies  of  people,  which  were  divine  seals  to  the 
chi-istian  doctrine,  and  partly  by  the  influence  it  had 
upon  the  minds  of  people,  through  the  operation  of 
the  Spirit  of  Gnd,  see  Heb.  2.  4.  These  were  pro- 
perly signs  following  the  word — the  reformation  of 
the  world,  the  destruction  of  idolatry,  the  conversion 
of  sinners,  the  comfort  of  saints ;  and  these  signs  still 
follow  it,  and  that  they  may  do  so  more  and  more, 
for  the  honour  of  Christ  and  the  good  of  mankind, 
the  evangelist  prays,  and  teaches  us  to  say,  Amen. 
Father  in  heaven,  thus  let  thy  name  be  hallowed, 
and  let  thy  kingdom  come. 


AN 


EXPOSITION, 


PRACTICAL  OBSERVATIONS, 


GOSPEL  ACCORDING  TO 


ST.  LUKE. 


We  are  now  entering  into  the  labours  of  another  evangelist ;  his  name  Lul<e,  which  some  take  to  be  a 
contraction  of  Lucilius  ;  bom  at  Antioch,  so  St.  Jerom.  Some  think  that  he  was  the  only  one  of  all  the 
penmen  of  the  scripture,  that  was  not  of  the  seed  of  Israel.  He  was  a  Jewish  proselyte,  and,  as  some 
conjecture,  converted  to  Christianity  by  the  ministry  of  St.  Paul  at  Antioch  ;  and  after  his  coming  into 
Macedonia,  (Acts  16.  10.)  he  was  his  constant  companion.  He  had  employed  himself  in  the  stuoy  and 
practice  of  pliysic ;  hence  Paul  calls  him  Luke  the  beloved  Physician,  Col.  4.  14.  Some  of  the  pa-e- 
tended  ancients  tell  you  that  he  was  a  painter,  and  drew  a  picture  of  the  Virgin  Mary.  But  Dr.  Whitby 
thinks  that  there  is  nothing  certain  to  the  contrary  ;  and  tliat  therefore  it  is  probable  that  he  was  one  of 
the  seventy  disciples,  and  a  follower  of  Christ  when  he  was  here  upon  earth  ;  and  if  so,  he  was  a  native 
Israelite.  I  see  not  what  can  be  objected  against  this,  except  some  uncertain  traditions  of  the  ancients, 
which  we  can  build  nothing  upon,  and  against  which  may  be  opposed  the  testimonies  of  Origen  and 
Epiphanius,  who  both  say  that  he  was  one  of  the  seventy  disciples.  He  is  supposed  to  have  written 
this  gospel  when  he  was  associated  with  St.  Paul  in  his  travels,  and  by  direction  from  him  :  and  some 
think  that  tliis  is  the  brother  whom  Paul  speaks  of,  (2  Cor.  8.  18.)  nv/wse  firaise  is  in  the  gospel  through- 
out all  the  churches  of  Christ  ;  as  if  tlie  meaning  of  it  were,  that  he  was  celebrated  in  all  the  churchex 
for  writing  this  gospel ;  and  that  St.  Paul  means  this  when  he  speaks  sometimes  of  his  gospel,  as  Rom. 
2.  16.  But  there  is  no  ground  at  all  for  that.  Dr.  Cave  observes  that  his  way  and  manner  of  writing 
are  accurate  and  exact,  his  style  polite  and  elegant,  sublime  and  lofty,  yet  perspicuous  ;  and  that  he 
expresses  himself  in  a  vein  of  purer  Greek  than  is  to  be  found  in  the  other  writers  of  the  holy  story. 
Thus  he  relates  divers  things  more  copiously  than  the  other  evaiigelists  ;  and  thus  he  especially  treats 
of  those  things  which  relate  to  the  priestly  office  of  Christ.  It  is  uncertain  when,  or  about  what  time, 
this  gospel  was  written.  Some  think  that  it  was  written  in  Achaia,  during  his  travels  with  Paul,  seventy 
years  (twenty-two  years,  say  others)  after  Christ's  ascension  ;  others,  that  it  was  written  at  Rome,  a 
little  before  lie  wrote  his  history  of  the  ^cts  of  the  jijiostles,  (which  is  a  continuation  of  this,)  when  he 
was  there  with  Paul,  while  he  was  a  prisoner,  and  preaching  in  his  own  hired  house,  with  which  the 
history  of  the  Acts  concludes  ;  and  then  Paul  saith  that  otily  Luke  was  with  him,  2  Tim.  4.  11.  When 
he  was  under  that  voluntary  confinement  with  Paul,  he  had  leisure  to  compile  these  two  histories  ;  (and 
many  excellent  writings  the  church  has  been  indebted  to  a  prison  for ;)  if  so,  it  was  written  about 
twenty-seven  years  after  Christ's  ascension,  and  about  the  fourth  year  of  Nero.  Jerom  saith.  He  died 
when  he  was  eighty-four  years  of  age,  and  was  never  maiTied.  Some  write,  that  he  suffered  martyr- 
dom ;  but  if  he  did,  where  and  when  is  uncertain.  Nor  indeed  is  there  much  more  credit  to  be  given 
to  the  Christian  traditions  concerning  the  writers  of  the  New  Testament,  than  to  the  Jewish  traditions 
concerning  those  of  the  Old  Testament, 


ST.  LUKE,  I. 


CHAP.  L 

The  narrative  which  this  evangelist  gives  us  (or  rather  God 
by  him)  of  the  life  of  Christ,  begins  earlier  than  either 
Matthew  or  Mark  ;  we  have  reason  to  thank  God  for  them 
all,  as  we  have  for  all  the  gifts  and  graces  of  Christ's  minis- 
ters, which  in  one  make  up  what  is  wanting  in  the  other, 
while  all  put  together  make  a  harmony.  In  this  chapter, 
we  have,  I.  Luke's  preface  to  his  gospel,  or  his  epistle 
dedicatory  to  his  friend,  Theophilus,  v.  1  ,  .  4.  11.  The 
prophecy  and  history  of  the  conception  of  John  Baptist, 
who  was  Christ's  forerunner,  v.  5 .  .  25.  III.  The  annun- 
ciation of  the  Virgin  Mary,  or  the  notice  given  to  her  that 


she  should  be  the  mother  of  the  Messiah,  v.  26 . .  3S.  IV. 
The  interview  between  Mary  the  mother  of  Jesus  and  Eli- 
sabeth the  mother  of  John,  when  they  were  both  with  child 
of  those  preenant  births,  and  the  prophecies  thev  both  ut- 
tered upon  that  occasion,  v.  39 .  .  56.  V.  The  Ijirth  and 
circumcision  of  John  Baptist,  six  months  before  the  birth 
of  Christ,  V.  57.  .  66.  VI.  Zacharias's  song  of  praise,  in 
thankfulness  for  the  birth  of  John,  and  in  prospect  of  the 
birth  of  Jesus,  v.  67  . .  79.  VII.  A  short  account  of  John 
Baptist's  infancy,  v.  80.  Ani  these  do  more  than  give  us 
an  entertaining  narrative ;  they  will  lead  us  into  the  un- 
derstanding of  the  mystery  of  godliness,  God  manifest  in 
the  flesh. 


ST.  LUKE,  1.  449 


1.  T70RASMUCH  as  many  have  taken 
r  in  liand  to  set  forth  in  order  a  de- 
claration of  those  things  which  are  most 
surely  believed  among  us,  2.  Even  as  they 
delivered  them  unto  us,  which  from  the  be- 
ginning were  eye-witnesses,  and  ministers 
of  the  word :  3.  It  seemed  good  to  me  also, 
having  had  perfect  understanding  of  all 
things  from  the  very  first,  to  write  unto  thee 
in  order,  most  excellent  Theophilus.  4. 
That  thou  mightest  know  the  certainty  of 
those  things  wherein  thou  hast  been  in- 
structed. 

Complimental  prefaces  and  dedications,  the  lan- 
guage of  flattery,  and  the  food  and  fuel  of  pride, 
are  justly  condemned  by  the  wise  and  good  :  but  it 
doth  not  therefore  follow,  that  such  as  are  useful 
and  instructive  are  to  be  put  down  ;  such  is  this,  in 
which  St.  Luke  dedicates  his  gospel  to  his  friend 
Theophilus,  not  as  to  his  fiatroii,  though  he  was  a 
man  of  honoui-,  to  protect  it,  but  as  to  his  pupil,  to 
learn  it,  and  hold  it  fast.  It  is  not  certain  who  this 
Theophilus  was  ;  the  name  signifies  a  /"nrarfo/"Gorf, ■ 
some  think  that  it  does  not  mean  any  particular  per- 
son, but  every  one  that  is  a  lover  of  God  ;  Dr.  Ham- 
moriS  quotes  some  of  the  ancients  understanding  it 
so  ;  and  then  it  teaclies  us,  that  those  who  are  ti-uly 
lovers  of  God,  will  heartily  welcome  the  gospel  of 
Christ,  the  design  and  tendency  of  which  are,  to 
bring  us  to  God.  But  it  is  rather  to  be  understood 
of  some  particular  person,  probably  a  magistrate  ; 
because  Luke  gives  him  here  the  same  title  of  re- 
spect which  St.  Paul  gave  to  Festus  the  governor, 
K^aTiTT!,  (Acts  26.  25.)  which  we  there  translate 
most  noble  Festus,  and  here  most  excellent  Theophi- 
lus. Note,  Religion  does  not  destroy  civility  and 
good  manners,  -but  teaches  us,  according  to  the 
iisAges  of  our  country,  to  give  honour  to  them  to 
•whom  honour  is  due. 

Now  observe  here, 

I.  Why  St.  Luke  wrote  this  gospel ;  it  is  certain 
that  he  was  moved  by  the  Holy  Ghost,  not  only  to 
the  writing,  but  in  the  writing  of  it ;  but  in  both  he 
was  moved  as  a  reasonable  creature,  and  not  as  a 
mere  machine  ;  and  he  was  made  to  consider, 

1.  That  the  things  he  wrote  of,  were  things  that 
were  most  surely  believed  among  all  christians,  and 
therefore  things  which  they  ought  to  be  instructed 
in,  that  they  may  know  what  they  believe  ;  and 
things  which  ought  to  be  transmitted  to  posterity, 
(who  are  as  much  concerned  in  them  as  we  are',) 
and,  in  order  to  that,  to  be  committed  to  writing, 
which  is  the  surest  way  of  conveyance  to  the  ages 
to  come.  He  will  not  write  about  things  of  doubt- 
ful disputations,  things  about  which  christians  mav 
safely  differ  from  one  another,  and  hesitate  within 
themselves  ;  but  the  things  which  are,  and  ought  to 
be,  mri^t  surely  believed,  -nrgaj.^xTa  -mtTrKn^dipofiifjths. 
— the  things  which  ivere  performed,  (so  some,)  which 
Christ  and  his  apostles  did,  and  did  with  such  cir- 
cumstances as  gave  a  full  assurance  that  thev  were 
realty  done,  so  that  thev  have  gained  an  established, 
lasting  credit.  Note,  Though  it  is  not  the  foundation 
of  our  faith,  yet  it  is  a  support  to  it,  that  the  articles  of 
our  creed  are  things  that  liave  been  long  most  surely 
believed.  The  doctrine  of  Christ  is  what  thousands 
of  the  wisest  and  best  of  men  have  ventured  their 
souls  upon  with  the  greatest  assurance  and  satis- 
faction. 

2.  That  it  was  requisite  there  should  be  a  decla- 
ration made  in  order  of  those  things  ;  that  the  his- 
tory of  the  life  of  Christ  should  be  methodized,  and 
committed  to  writing,  for  the  greater  certainty  of 

Vol.  v.— 3  L 


the  conveyance.  When  things  are  put  in  order,  we 
know  tlie  better  where  tojind  than  for  our  otun  use, 
and  how  to  keep  them  for  the  benefit  oi  others. 

3.  That  there  were  many  who  had  undertaken  to 
fiublish  narratives  of  the  life  of  Christ ;  many  well- 
meaning  people,  who  desi'gmd  well,  and  did  well, 
and  what  they  published  had  done  good,  though  not 
done  by  divine  mspiration,  nor  so  well  done  as  might 
be,  nor  intended  for  pei-petuity.  Note,  (1.)  The 
labours  of  others  in  the  gosjje!  of  Christ,  if  faithful 
and  honest,  we  ought  to  commend  and  encourage, 
and  not  to  despise,  though  cliargeable  with  many 
deficiencies.  (2. )  Others'  services  to  Christ  must 
not  be  reckoned  to  supersede  cur's,  but  rather  to 
quicken  them. 

4.  That  the  truth  of  the  things  he  had  to  write, 
was  coyifirmed  by  the  concurring  testimony  of  those 
who  were  competent  and  unexceptionable  witnesses 
of  them  ;  what  had  been  published  in  writing  al- 
ready, and  what  he  was  now  about  to  publish,  agreed 
with  that  which  had  been  delivered  by  word  of 
mouth,  ox'er  and  over,  by  those  who  from  the  begin- 
ning were  eye-witnesses,  and  ministers  of  the  word, 
v.  2.  Note,  (1.)  The  apostles  were  ministers  of  the 
word  of  Christ,  who  is  the  Word,  (so  some  under- 
stand it,)  or  of  the  doctrine  of  Christ ;  they,  having 
received  it  themselves,  ministered  it  to  others,  1 
John  1.  1.  They  had  not  a  gospel  to  make  as  mas- 
ters, but  a  gospel  to  preach  as  ministers.  (2.)  The 
ministers  of  the  word  were  eye-witnesses  of  the  things 
which  they  preached,  and,  which  is  also  included, 
ear-witnesses.  They  did  themselves  hear  the  doc- 
trine of  Christ,  and  see  his  miracles,  and  had  them 
not  by  report,  at  second  hand  ;  and  therefore  they 
could  not  but  speak,  wjth  the  greatest  assurance, 
the  things  they  had  seen  and  heard.  Acts  4.  20. 
(3.)  They  were  so  from  the  beginning  of  Christ's 
ministry,  v.  2.  He  had  his  disciples  with  him,  when 
he  wrought  his^rst  miracle,  John  2.  1 1.  They  com- 
panied  with  him  all  the  time  that  he  went  in  and  out 
among  them,  (Acts  1.  21.)  so  that  they  not  only 
heard  and  saw  all  that  which  was  sufficient  to  con- 
firm their  faith,  but,  if  there  had  been  any  thing  to 
shock  it,  they  had  opportunity  to  discover  it.  (4.) 
The  written  gospel,  which  we  have  to  this  day,  ex- 
actly agrees  with  the  gospel  which  was  preached  in 
the  first  days  of  the  church.  '  (5.)  That  he  himself 
had  a  perfect  understanding  of  the  things  he  wrote 
oi,from  the  first,  v.  3.  Some  think  that  here  is  a 
tacit  reflection  upon  those  who  had  written  before 
him,  that  they  had  not  a  perfect  understanding  of 
what  thev  wrote,  and  therefore,  Here  am  I,  send 
me  ;  ( — facit  indignatio  versnm — my  wrath  impels 
my  pen  ;)  or  rather  without  reflecting  on  them,  he 
asserts  his  own  ability  for  this  undertaking;  "It 
seemed  good  to  me,  having  attained  to  the  exact 
knowledge  of  all  things,  avafley — from  above  ;"  so  I 
think  it  should  be  rendered  ;  for  if  he  meant  the 
same  yrom  the  begmning,  {v.  2.)  as  our  translation 
intimates,  he  would  have  used  the  same  word.  [1.] 
He  had  diligently  searched  into  these  things,  had 
followed  after  them  ;  (so  the  word  is  ;)  as  the  Old- 
Testament  prophets  are  said  to  have  inquired  and 
searched  diligently,  1  Pet.  1.  10.  He  had  not  taken 
things  so  easily  and  supei-ficially  as  others  who  had 
written  before  him,  but  made  it  his  business  to  in- 
form himself  concerning  particulars.  [2.]  He  had 
received  his  intelligence,  not  only  by  tradition,  as 
others  had  done,  but  by  revelation,  confirming  that 
tradition,  and  securing  him  from  any  error  or  mis- 
take in  the  recording  of  it.  He  sought  it  from  above, 
(so  the  word  intimates,)  and  from  thence  he  had  it ; 
thus,  like  Elihu,  \\e  fetched  his  knowleds'e  from  afar. 
He  wrote  his  history  as  Moses  wrote  his,  of  things 
reported  by  tradition,  but  ratified  by -inspiration. 
[3.]  He  could  therefore  say,  that  he  had  a  perfect 
understaixding  of  these  things.      He  knew  them 


450  ST.  LUKE,  I. 

in^iCz; — accurately,  exactly.  "  Now,  having  re-  1 
ceivcd  this  from  above,  it  seemed  good  to  nic  to 
communicate  it ;"  for  such  a  talent  as  this  ought  not 
to  be  buried. 

II.  Observe  why  he  sent  it  to  Theojihilus  ;  "  I 
wrote  unto  thee  these  thing  m  order,  not  tliat  tliou 
mayest  give  reputation  to  the  work,  but  that  thou 
mayest  be  edified  by  it;  {v.  4.)  that  thou  mightest 
know  the  certainty  of  those  things  ivhere'm  thou  hast 
been  instructed.  1.  It  is  implied,  that  he  had  been 
instructed  in  tliese  tilings  either  before  his  baptism, 
or  since,  or  both,  according  to  the  i-ule,  Matth.  28. 
19,  20.  Probably,  Luke  had  baptized  him,  and 
knew  how  well  instnicted  he  was  ;  •m-cg/  av  naT»;[>l6»t 
— concerning  which  thou  hast  been  catechized ;  so 
the  word  is  ;  the  most  knowing  christians  began  with 
being  catecliized.  Theopliilus  was  a  person  of  quali- 
ty, perhaps  of  noble  birth  :  and  so  much  the  more 
pains  should  be  taken  with  such  when  they  are 
young,  to  teach' them  the  principles  of  the  oracles 
of  God,  that  they  may  be  fortified  against  the  temp- 
tations, and  furnished  for  the  opportunities,  of  a  high 
condition  in  the  world.  2.  It  was  intended  that  he 
should  knoiv  the  certainty  of  those  things,  should 
understand  them  more  clearly,  and  believe  them 
more  firmly.  There  is  a  certainty  in  the  gospel  of 
Christ,  tliere  is  that  therein  which  we  may  build 
upon  ;  and  tliose  who  have  been  well  instnicted  in 
the  things  of  God  when  they  were  young,  should  af- 
terward give  diligence  to  know  the  certainty  of  those 
things  ;  to  know  not  only  what  we  believe,  but  why 
■we  believe  it,  that  we  may  be  able  to  give  a  reason 
of  the  hojie  that  is  in  us. 

5.  rpHERE  was,  in  the  days  of  Herod 
JL  the  king  of  Judea,  a  certain  priest 
named  Zacharias,  of  the  course  of  Abia : 
and  his  wife  was  of  the  daughters  of  Aaron, 
and  her  name  teas  Ehsabeth.    6.  And  liiey 
were  both  righteous  before  God,  walking 
in  all  the  commandments  and  ordinances 
of  the  Lord  blameless.     7.  And  they  had 
no  child,  because  that  Elisabeth  was  bar- 
ren, and  they  both  were  now  well  stricken 
in  years.     8.  And  it  came  to  pass,   that 
while  he  executed  the  priest's  office  before 
God  in  the  order  of  his  course,     9.  Ac- 
cording to  the  custom  of  the  priest's  office, 
his  lot  was  to  burn  incense  when  he  went 
into  the  temple  of  the  Lord.     10.  And  the 
whole  multitude  of  the  people  were  pray- 
ing without  at  the  time  of  incense.     11. 
And  there  appeared  unto  him  an  angel  of 
the  Lord,  standing  on  the  right  side  of  the 
altar  of  incense.     12.  And  when  Zacha- 
rias saw  khn,  he  was  troubled,  and  fear 
fell   upon   him.     13.  But  the  angel   said 
unto  him.  Fear  not,  Zacharias: "for  thy 
prayer  is  heard;  and  thy  wife  Elisabeth 
shall  bear  thee  a  son,  and  thou  shall  call 
his  name  John.     1 4.  And  thou  shalt  have 
joy  and  gladness ;  and  many  shall  rejoice 
at  his  birth.     15.  For  he  shall  be  great  in 
the  sight  of  the  Lord,  and  shall  drink  nei- 
ther wine  nor  strong  drink ;  and  he  shall 
be  filled  with  the  Holy  Ghost,  even  from 
his  mother's  womb.     1 6.  And  many  of  the 


children  of  Israel  shall  he  turn  to  the  Lord 
their  God.      17.  And  he  shall  go  before 
him  in  the  spirit  and  power  of  Elias,  to 
turn  the  hearts  of  the  fathers  to  the  chil- 
dren, and  the  disobedient  to  the  wisdom 
of  the  just ;  to  make  ready  a  people  pre- 
pared ibr  the  Lord.     18.  And  Zacharias 
said  unto  the  angel.  Whereby  shall  i  know 
this  ?  for  I  am  an  old  man,  and  my  wife 
well  stricken  in  years.     1 9.  And  the  angel 
answering,  said  unto  him,  1  am  Gabriel, 
that  stand  in  the  presence  of  God  ;  and  am 
sent  to  speak  unto  thee,  and  to  show  thee 
these  glad  tidings.     20.  And,  behold,  thou 
shalt  be  dumb,  and  not  able  to  speak,  until 
the  day  that  these  things  shall  be  perform- 
ed, because  thou  believest  not  my  words, 
which  shall   be   fulfilled  in  their  season. 
21.  And  the  people  waited  for  Zacharias, 
and  marvelled  that  he  tarried  so  long  in 
the  temple.     22.  And  when  he  came  out, 
he  could  not  speak  unto  them :  and  they 
perceived  that  he  had  seen  a  vision  in  the 
temple ;  for  he  beckoned  unto  them,  and 
remained  speechless.     23.  And  it  came  to 
pass,  that,  as  soon  as  the  days  of  his  mi- 
nistration were  accomplished,  he  departed 
to  his  own  house.      24.  And  after  those 
days  his  wife  Elisabeth  conceived,  and  hid 
herself  five  months,  saying,    25.  Thus  hath 
the  Lord  dealt  with  me  in  the  days  wherein 
he  looked  on  me,  to  take  away  my  reproach 
among  men. 

The  two  preceding  evangelists  had  agreed  to  be- 
gin the  gospel  with  the  baptism  of  John,  and  his  mi- 
nistry, whicli  commenced  about  six  months  before 
our  Saviour's  public  ministry  ;  (and  now,  things  be- 
ing near  a  crisis,  six  months  was  a  deal  of  time, 
wiiich  before  was  but  a  little ;)  and  therefore,  this 
evangelist,  designing  to  give  a  more  particular  ac- 
count than  had  been  given  of  our  Saviour's  concep- 
tion and  birth,  determines  to  do  so  of  John  Baptist, 
who  in  both  was  his  harbinger  and  forerunner,  the 
morning-star  to  the  Sun  of  righteousness.  The 
evangelist  determines  thus,  not  only  because  it  is 
commonly  reckoned  a  satisfaction  and  entertainment 
to  know  something  of  the  original  extraction  and 
early  days  of  those  who  afterward  prove  great  men, 
but  because  in  the  beginning  of  these  there  were 
many  things  miraculous,  and  presages  of  what  they 
afterward  proved;  in  these  verses  our  inspired  hiS' 
torian  begms  as  early  as  the  conception  of  John 
Baptist.     Now  observe  here, 

1.  The  account  given  of  his  parents;  {v.  5.) 
They  lived  in  the  days  of  Herod  the  king,  who  was 
a  foreigner,  and  a  deputy  for  the  Romans,  who  had 
lately  made  Judea  a  province  of  the  empire.  This 
is  taken  notice  of,  to  show  that  the  sceptre  was  quite 
departed  from  Judah,  and  therefore  that  now  was 
the  time  for  Shiloh  to  come,  according  to  Jacob's 
prophecy.  Gen.  49.  10.  The  family  of  David  was 
now  sunk,  when  it  was  to  rise,  and  flourish  a-gain, 
in  the  Messiah.  Note,  None  ought  to  despair  of  the 
reviving  and  flourishing  of  religion,  even  then  when 
civil  liberties  are  lost.  Israel  is  enslaved,  yet  then 
comes  the  Glory  of  Israel. 
Now  the  father  of  John  Baptist  was  a  priest,  a  son 


ST.  LUKE,  I. 


451 


of  Aaron  ;  his  name  Zacfiarias.  No  families  in  the 
world  were  ever  so  honoured  of  God  as  those  of 
Aaron  and  David  ;  with  one  was  made  the  co\enant 
of  priesthood,  with  the  other  that  of  royalty  ;  they 
liad  both  foi-feited  their  honour,  yet  the  gospel  again 
puts  honour  upon  both  in  their  latter  days,  on  that 
of  Aaron  in  John  Baptist,  on  that  of  David  in  Christ, 
and  then  they  were  both  extinguished  and  lost. 
Christ's  was  of  David's  house,  his  forerunner  of 
Aarun's,  for  his  priestly  agency  and  influence  opened 
the  wa)^  to  his  kingly  authoi-ity  and  dignity.  Tliis 
Zacharias  was  nf  tlie  course  of  Abia  ;  when  in  Da- 
;id's  time  the  family  of  Aaron  was  multiplied,  he 
livided  them  into  twenty-four  courses,  for  the  more 
regular  performance  of  their  office,  that  it  might 
never  be  either  neglected  for  want  of  hands,  or  en- 
grossed by  a  few.  The  eighth  of  those  was  that  of 
Abia,  (1  Chron.  24.  10.)  who  was  descended  from 
Eleazer,  Aaron's  eldest  son:  but  Dr.  Lightfoot  sug- 
gests, that  many  of  the  families  of  the  priests  were 
lost  in  the  captivity,  so  that  after  their  return  they 
took  in  those  of  other  families,  retaining  the  names 
of  the  heads  of  the  respective  courses.  The  wife 
of  this  Zacharias  was  of  the  daughters  of  Aaron  too, 
and  her  name  was  Elisabeth,  the  very  same  name 
with  Rlisheba  tlie  wife  of  Aaron,  Exod.  6.  23.  The 
priests  (Josephus  saith)  were  very  careful  to  marry 
within  their  own  family,  that  they  might  maintain 
the  dignity  of  the  priesthood,  and  keep  it  without 
mixture. 

Now  that  which  is  observed  concerning  Zacha- 
rias and  Ehsabeth,  is, 

1.  That  they  were  a  very  religious  couple ;  {x<. 
6. )  Theij  were  both  righteous  before  God  ;  they  were 
so  in  his  sight,  whose  judgment,  we  are  sure,  is  ac- 
cording to  truth  ;  they  were  sincerely  and  really  so. 
They  are  righteous  indeed,  that  are  so  before  God, 
as  Noah  in  his  generation.  Gen.  7.  1.  They  afi- 
proved  themselves  to  him,  and  he  was  graciously 
pleased  to  acce])t  them.  It  is  a  happy  thing  when 
those  that  are  joined  to  each  other  in  man-iage,  are 
ho\.\\  joined  to  the  Lord:  and  it  is  especially  requi- 
site that  the  priests,  the  Lord's  ministers,  should 
with  their  yoke-fellows  be  righteous  before  God, 
that  they  may  be  examples  to  the  flock,  and  rejoice 
their  hearts.  T/iey  walked  in  all  the  command- 
ments and  ordiiiances  of  the  J^ord  blameless.  (1.) 
Their  being  righteous  before  God  was  evidenced  by 
the  course  and  tenor  of  their  conversation ;  they 
showed  it,  not  by  their  talk,  but  by  their  works  ;  by 
the  way  they  walked  in,  and  the  rule  they  walked 
by.  (2.)  They  were  of  a  piece  with  themselves; 
for  their  devotions  and  their  conversations  agreed. 
They  walked  not  only  in  the  ordinances  of  the  Lord, 
\vhich  related  to  divine  worship,  but  in  the  com- 
mandments of  the  Lord,  which  have  reference  to  all 
the  instances  of  a  good  conversation,  and  must  be 
regarded.  (3. )  They  were  universal  in  their  obedi- 
ence ;  not  that  they  never  did  in  any  thing  come 
short  of  their  duty,  but  it  was  their  constant  care 
and  endeavour  to  come  up  to  it.  (4. )  Herein,  though 
they  were  not  sinless,  yet  they  were  blameless;  no- 
body could  charge  them  with  any  open,  scandalous 
sin  ;  they  lived  honestly  and  inoffensively,  as  minis- 
ters and  their  famiUes  are  in  a  special  nianner  con- 
cerned to  do,  that  the  ministry  be  not  blamed  in 
their  blame. 

2.  That  they  had  been  long  cA;/c?/ra.9,  If.  7.  Chil- 
dren are  a  heritage  of  the  Lord.  But  there  are 
many  of  his  heirs  in  a  married  state,  that  yet  are 
denied  this  heritage ;  they  are  valuable,  desirable 
blessings ;  yet  many  there  are,  who  are  righteous 
before  God,  and,  if  they  had  children,  would  bring 
them  up  in  his  fear,  who  yet  are  not  thus  blessed, 
while  the  men  of  this  world  are  full  of  children, 
(Ps.  17.  14.)  and  send  forth  their'  little  ones  like  a 
j?oc^,  John  21.  11.     Elisaljeth  was  Aarrfn,  and  they 


began  to  despair  of  ever  having  children,  for  they 
were  both  now  well  stricken  iti  years,  when  the  wo- 
men that  have  been  most  fiTiitful,  leave  off  bearing. 
iVIany  eminent  persons  were  born  of  mothers  that 
had  been  long  childless,  as  Isaac,  Jacob,  Joseph, 
Samson,  Samuel,  and  so  here  John  Bajjtist — to  make 
their  birth  the  more  remarkable,  and  the  blessing 
of  it  the  more  valuable  to  their  parents  ;  and  to  show 
that  when  God  keeps  his  people  long  waiting  for 
mercy,  he  sometimes  is  pleased  to  recompense  them 
for  their  patience,  by  doubling  the  worth  of  it  when 
it  comes. 

II.  l"he  appearing  of  an  angel  to  his  father  Za- 
charias, as  he  was  ministering  in  the  temple,  v.  8, 
11.  Zacharias  the  prophet  was  the  last  ot  tlie  Old 
Testament  that  was  conversant  with  angels;  and 
Zacharias  the  priest  the  first  in  the  New  Testa- 
ment..   Observe, 

1.  How  Zacharias  was  employed  in  the  service 
of  God  ;  {v.  8. )  He  e.vecuted  the  priest's  office,  be- 
fore God,  in  the  order  of  his  course  ;  itv/a^hiaweelr 
of  waiting,  and  he  was  upon  duty.  Though  his 
family  was  not  built  up,  or  made  to  grow,  yet  he 
made  conscience  of  doing  the  work  of  his  own  place 
and  day.  Though  we  have  not  desired  mercies,  yet 
we  must  keep  close  to  enjoined  services  ;  and  in  our 
diligent  and  constant  attendance  on  them,  we  may 
hope  that  mercy  and  comfort  will  come  at  last. 
Now  it  fell  to  Zacharias's  lot  to  bum  incense  morn- 
ing and  evening  for  that  week  of  his  waiting,  as 
other  services  feU  to  other  priests  by  lot  likewise. 
The  services  were  directed  by  lot,  that  some  might 
not  decline  them,  and  others  engi'oss  them  ;  and 
that,  the  disposal  of  the  lot  being /rom  the  Lord, 
they  might  have  the  satisfaction  of  a  divine  call  to 
the  work.  This  was  not  the  High  Priest's  burning 
incense  on  the  day  of  atonement,  as  some  have  fondly 
imagined,  who  have  thought  by  that  to  find  out  the 
time  of  our  Saviour's  birth  ;  but  it  is  plain  that  it 
was  the  burning  of  the  daily  incense  at  the  altar  of 
incense,  {v.  11.)  which  was  ;'n  the  temple,  (v.  9.)  not 
in  the  most  holy  place,  into  which  the  High  Priest 
entered.  The  Jews  say  that  one  and  the  same  priest 
l^urned  not  incense  twice  in  all  his  days,  (there  were 
such  a  multitude  of  them,)  at  least  never  more  than 
one  week.  It  is  veiy  probable  that  this  was  upon 
the  sabbath-day,  because  there  was  a  multitude  of 
people  attending,  (i:  10.)  which  ordinarily  was  not 
on  a  week  day  ;  and  thus  God  usually  puts  honour 
upon  his  own  day.  And  then  if  Dr.  Lightfoot  reckon, 
with  the  help  of  the  Jewish  calendars,  that  this 
course  of  Abia  fell  on  the  seventeenth  day  of  the 
third  month,  the  month  Sivan,  answering  to  part  of 
May  and  part  of  June,  it  is  worth  obsen'ing,  that 
the'portions  of  the  law  and  the  prophets,  which  were 
read  this  day  in  the  synagogues,  were  veiy  agi-ee- 
abletothat  which  was  doing  in  the  temple  ;  namely, 
the  law  of  the  Nazarites,  (Numb.  6.)  and  the  con- 
ception of  Samson,  Judg.  13. 

While  Zacharias  was  burning  incense  in  the  tem- 
ple, the  whole  multitude  of  the  people  we7-e  praying 
without,  V.  10.  Dr.  Lightfoot  says  that  there  were 
constantly  in  the  temple,  at  the  hour  of  praver,  the 
priests  of  that  coui-se  that  then  served,  and  if  it  were 
the  sabbath-dav,  those  of  that  course  also  that  had 
been  in  waiting  the  week  before,  and  the  Levites 
that  served  under  the  priests,  and  the  ?)ien  of  the 
station,  as  the  Rabbins  call  them,  who  were  the  re- 
presentatives of  the  people,  in  putting  their  hands 
upon  the  head  of  the  sacrifices,  and  many  besides, 
who,  moved  by  devotion  left  their  employments, 
for  that  time,  to  be  present  at  the  service  of  God  ; 
and  those  would  make  up  a  great  multitude,  espe- 
cially on  sabbaths  and  feast-days  :  now  these  all  ad- 
dressed themselves  to  their  devotions,  (in  mental 
prayer,  for  their  voice  was  not  heard,)  when  by  the 
tinkling  of  a  bell  they  had  notice  that  the  priest  was 


452 


ST,  LUKE,  I. 


gone  in  to  bum  incense.  Now  observe  here,  (1.) 
'I'hat  the  true  Israel  of  God  always  were  a  praying 
people  ;  and  prayer  is  the  great  and  principal  piece 
of  service  by  which  we  give  honour  to  God,  fetch 
in  favours  from  him,  and  keep  up  our  communion 
with  him.  (2.)  That  then,  when  ritual  and  cere- 
monial appointments  were  in  full  force,  as  this  of 
burning  incense,  yet  moral  and  spiritual  duties  were 
required  to  go  along  with  them,  and  were  princi- 
pally looked  at.  Uavid  knew  that  when  he  was  at 
a  distance  from  the  altar,  his  prayer  might  be  heard 
•without  incense,  for  it  might  be  directed  before  God 
as  incense,  Ps.  141.  2.  But  when  he  was  compassing 
the  attar,  the  incense  could  not  be  accepted  without 
prayer,  any  more  than  the  shell  without  the  kernel. 
(3. )  That  it  is  not  enough  for  us  to  be  where  God  is 
■worshipped,  if  our  hearts  do  not  join  in  the  worship, 
and  go  along  with  the  minister,  in  all  the  parts  of  it. 
If  he  burn  the  incense  ever  so  well  in  the  most  per- 
tinent, judicious,  lively  prayer,  if  we  be  not  at  the 
same  time  praying  in  concurrence  with  him,  what 
will  it  avail  us  .■■  (4.)  All  the  prayers  we  offer  up  to 
God  here  in  his  courts,  are  acceptable  and  success- 
ful only  in  virtue  of  the  incense  of  Christ's  interces- 
sion in  the  temple  of  God  above.  To  this  usage  in 
the  temple-service  there  seems  to  be  an  allusion, 
(Rev.  8.  1,  3,  4.)  where  we  find  that  there  was  si- 
lence in  heaven,  as  there  was  in  the  temp\e,  for  ho (f 
an  hour,  while  the  people  were  silently  lifting  up 
their  hearts  to  God  in  prayer  ;  and  that  there  was 
an  angel,  the  arigel  of  the  covenant,  who  offered  up 
much  incense  with  the  prayers  of  all  saints  before 
the  throne.  We  cannot  expect  an  interest  in  Christ's 
intercession,  if  we  do  not  pray,  and  pray  with  our 
spirits,  and  continue  instant  in  prayer.  Nor  can  we 
expect  that  the  best  of  our  prayer  should  gain  ac- 
ceptance, and  bring  in  an  answer  of  peace,  but 
through  the  mediation  of  Christ,  who  ever  lives, 
making  intercession. 

2.  How,  when  he  was  thus  employed,  he  was 
honoured  with  a  messenger,  a  special  messenger 
sent  from  heaven  to  him  ;  {v.  11.)  There  appeared 
unto  him  an  angel  of  the  Lord.  Some  observe,  that 
we  never  read  of  an  angel  appearing  in  the  temple, 
with  a  message  from  God,  but  only  this  one  to  Za- 
charias,  because  there  God  had  other  ways  of  mak- 
ing known  his  mind,  as  the  Urim  and  Thummim, 
and  by  a  still  small  voice  from  between  the  che- 
rubims ;  but  the  ark  and  the  oracle  were  wanting 
in  the  second  temple,  and  therefore  when  an  express 
IS  to  be  sent  to  a  priest  in  the  temple,  an  angel  was 
to  be  employed  in  it,  and  thereby  the  gospel  was  to 
be  introduced,  for  that,  as  the  law,  was  given  at  first 
very  much  by  the  ministry  of  angels,  the  appear- 
ance of  which  we  often  read  of  in  the  Gospels  and 
the  Acts  ;  though  the  design  both  of  the  law  and  of 
the  gospel,  when  brought  to  perfection,  was  to  settle 
another  way  of  correspondence,  more  spiritual,  be- 
tween God  and  man.  This  angel  stood  on  the  right 
side  of  the  altar  of  incense,  the  north  side  of  it,  saith 
Dr.  Lightfoot,  on  Zacharias's  right  hand  ;  compare 
this  with  Zech.  3.  1.  where  Satan  stands  at  the  right 
hand  of  Joshua  the  priest,  to  resist  him  ;  but  Zacha- 
rias  had  a  good  angel  standing  at  his  right  hand,  to 
encourage  him.  Some  think  that  this  angel  appear- 
ed coming  out  of  the  most  holy  place,  which  led  him 
to  stand  at  the  right  side  of  the  altar. 

3.  What  impression  this  made  upon  Zacharias ; 
((U.  12.)  JVhen  Zacharias  saw  him-,  it  was  a  surprise 
upon  him,  even  to  a  degree  of  terror,  for  he  was 
troubled,  and  fear  fell  upon  him,  v.  12.  Though 
he  was  righteous  before  God,  and  blameless  in  his 
conversation,  yet  he  could  not  be  without  some  ap- 
prehensions at  the  sight  of  one  whose  visage  and  sur- 
rounding lustre  bespoke  him  more  than  human. 
Ever  since  man  sinned,  his  mind  has  been  unable  to 
bear  the  glory  of  such  revelations,  and  his  conscience 


afraid  of  evil  tidings  brought  by  them  ;  even  Daniel 

himself  could  not  bear  it,  Dan.  10.  8.  And  for  this 
reason  God  chooses  to  speak  to  us  by  men  like  our- 
selves, whose  terror  shall  not  make  us  afraid. 

III.  The  message  which  the  angel  had  to  dehver 
to  him,  V.  13.  He  began  his  message,  as  angels 
generally  did,  with,  Fear  not.  Perhaps  it  had  never 
been  Zacharias's  lot  to  bum  incense  before  ;  and, 
being  a  very  serious  conscientious  man,  we  may  sup- 
pose him  full  of  care  to  do  it  well,  and  perhaps  when 
he  saw  the  angel,  he  was  afraid  lest  he  came  to  re- 
l)uke  him  for  some  mistake  or  miscarriage  ;  "No," 
saith  the  angel,  "fear  not ;  I  have  no  ill  tidings  to 
bring  thee  from  heaven.  Fear  not,  but  compose 
thyself,  that  thou  mayst  with  a  sedate  and  even  spi- 
i-it  receive  the  message  I  have  to  deliver  to  thee." 

Let  us  see  what  that  is. 

1.  The  prayers  he  has  often  made,  shall  now  re- 
ceive an  answer  of  peace  ;  Fear  not,  Zacharias,  for 
thy  prayer  is  heard.  (1.)  If  he  means  his  particular 
prayer  /or  a  son  to  build  up  his  family,  it  must  be 
the  prayers  he  had  formerly  made  for  that  mercy, 
when  he  was  likely  to  have  children  ;  but  we  may 
suppose,  now  that  he  and  his  wife  were  both  well- 
stricken  in  years,  as  they  had  done  expecting  it,  so 
they  had  done  praying  for  it ;  hke  Moses,  it  sujpceth 
them,  and  thev  speak  no  more  to  God  of  that  matter, 
Deut.  3.26.  But  God  will  now,  in  giving  this  mercy, 
look  a  great  way  back  to  the  prayei-s  that  he  had 
made  long  since  for  and  with  his  wife,  as  Isaac  for 
and  with  his,  Gen.  25.  21.  Note,  Pravers  of  faith 
are  Jiled  in  heaven,  and  are  not  forgotten,  though 
the  thing  prayed  for  is  not  pi-esently  given  in. 
Prayers  made  when  we  were  yoimg  and  coming  into 
the  world,  may  be  answered  when  we  are  oltl  and 
going  out  of  the  world.  But,  (2.)  If  he  means  the 
prayers  he  was  7ioiv  making,  and  offering  up  with 
his  incense,  we  may  suppose  that  those  were  accord- 
ing to  the  duty  of  his  place,  for  the  Israel  of  God 
and  their  welfare,  and  the  performance  of  the  pro- 
mises made  to  them  concerning  the  Messiah  and  the 
coming  of  his  kingdom  ;  "This  prayer  of  thine  is 
now  heard  ;  for  thy  wife  shall  now  shortly  conceive 
him  that  is  to  be  the  Messiah's  forerunner."  Some 
of  the  Jewish  writers  themselves  say  that  the  priest, 
when  he  liurnt  incense,  prayed  for  the  salvation  of 
the  whole  world ;  and  now  that  prayer  shall  be 
heard.  Or,  (3.)  In  general,  "The  prayers  thou 
now  makest,  and  all  thy  prayers,  are  accepted  of 
God,  and  come  up  for  a  memorial  before  him  ;"  (as 
the  angel  said  to  Cornelius,  when  he  visited  him  at 
prayer,  Acts  10.  30,  31.)  "and  this  shall  be  the  sign 
that  thou  art  accepted  of  God,  Elisabeth  shall  bear 
thee  a  son."  Note,  It  is  very  comfortable  to  praying 
people,  to  know  that  their  Jirayers  are  heard  ;  and 
those  mercies  are  doubly  sweet,  that  are  given  in 
answer  to  prayer. 

2.  He  shall  have  a  son  in  his  old  age,  by  Elisabeth 
his  wife,  who  had  been  long  barren,  that  by  his  birth, 
which  was  next  to  miraculous,  people  might  be  pre- 
pared to  receive  and  believe  a  virgin's  bringing  forth 
of  a  son,  which  was  perfectly  miraculous.  He  is  di- 
rected what  name  to  give  his  son  ;  Call  hiin  John  ; 
in  Hebrew  Johanan,  a  name  we  often  meet  with  in 
the  Old  Testament ;  it  signifies,  gracious.  The 
priests  must  beseech  God  that  he  will  be  gracious, 
(Mai.  1.  9.)  and  must  so  bless  the  peojile.  Numb.  6. 
25.  Zacharias  was  now  praying  thus,  and  the  angel 
tells  him  that  his  prayer  is  heard,  and  he  shall  have 
a  son,  whom,  in  token  of  an  answer  to  his  prayer,  he 
shall  call,  Gracious,  or.  The  Lord  will  be  gracious, 
Isa.  30.  18,  19. 

3.  This  son  shall  be  the  joy  of  his  family  and  of 
all  his  relations  ;  (m.  14.)  He  shall  be  another  Isaac, 
thy  laughter  ;  and  some  think  that  is  partly  intend- 
ed in  his  name,  John  ;  He  shall  be  a  welcome  child. 
Thoti  for  thv  part  shall  have  joy  and  gladness. 


ST.  LUKE,  1. 


453 


Note,  Mercies  that  have  been  long  waited  for,  when 
they  come  at  lust,  are  the  m  ,re  acceptable.  "He 
shall  be  such  a  sun  as  thou  shall  ha\e  reason  to  re- 
joice in  ;  many  parents,  if  they  could  foresee  what 
their  children  will  prove,  in  lead  of  rejoicing  at  their 
birth,  would  wish  they  had  never  been  ;  but  I  will 
tell  thee  what  thy  son  will  be  ;  and  then  thou  wilt 
not  need  to  rejoke  with  trembling  at  his  birth,  as  the 
best  must  do,  but  mayst  rejcjice  with  triumph  at  it. 
Nay,  and  77iany  sliall  rejoice  at  his  birth  ;  all  the  re- 
lations of  the  family  will  rejoice  in  it,  and  all  its  well- 
wishers,  because  it  is  for  the  honour  and  comfort  of 
the  familv,"  v.  58.  All  good  people  will  rejoice  that 
such  a  religious  couple  as  Zachary  and  Elisabeth 
have  a  son,  because  ihey  will  give  him  a  good  edu- 
cation, such  as,  it  may  be  hoped,  will  make  him  a 
public  blessing  to  his  generation.  Yea,  and  perhaps 
many  shall  rejoice  by  an  unaccountable  institict,  as 
a  presage  of  the  joyous  days  the  gospel  will  introduce. 
■J'his  son  shall  be  a  distinfiuishedyutioi/WCf  of  Hea- 
ven, and  a  distinguished  blessing  to  the  earth.  The 
honour  of  having  a  son  is  nothing  to  the  honour  of 
having  such  a  son. 

(1.)  He  shall  be  great  in  the  sight  of  the  Lord  ; 
those  are  great  indeed,  that  are  so  in  God's  sight, 
not  those  tliat  are  so  in  the  eye  of  a  vain  and  carnal 
world.  God  will  set  him  before  his  face  continually, 
will  employ  him  in  his  work,  and  send  him  on  his 
errands  ;  and  that  shall  make  him  truly  great  and 
honourable.  He  shall  be  a  projihet,  yea  more  than 
a  /irophet,  and  upon  that  acccunt  as  great  as  any  that 
ever  were  Aor?!  o/womf^,  Matth.  11.  11.  He  shall 
li\'e  very  much  retired  from  the  world,  out  of  men's 
sight,  and  when  he  makes  a  public  appearance,  it 
will  be  very  mean;  but  he  shall  be  much,  he  shall 
be  great,  in  the  sight  of  the  Lord. 

(2.)  He  shall  be  a  Nazarite,  set  apart  to  God  from 
every  thing  that  is  polluting ;  in  token  of  that,  ac- 
cordmg  to  the  law  of  Nazariteship,  he  shall  drink 
neither  wine  nor  strong  drink,  or  rather,  neither  o/rf 
wine  nor  neiu  ;  for  most  think  that  the  word  here 
translated  strong  drink,  signifies  some  sort  of  wine  ; 
perhaps  those  that  we  call  nmde  luines,  or  any  thing 
that  is  intoxicating.  He  shall  be,  as  Samson  was  by 
the  divine  precept,  (Judg.  13.  7. )  and  Samuel  by 
his  mother's  vow,  (1  Sam.  1.  11.)  a  Nazarite  for 
life.  It  is  spoken  of  as  a  gi-eat  instance  of  God's  fa- 
vour to  his  people,  that  he  raised  up  oi  their  sons  for 
prophets,  and  their  young  men  for  A^zarites,  (Amos 
2.  11.)  as  if  those  that  were  designed  for  prophets, 
were  trained  up  under  the  discipline  of  the  Naza- 
rites ;  Samuel  and  John  Baptist  were  ;  which  inti- 
mates that  those  that  would  be  eminent  servants  of 
God,  and  employed  in  eminent  services,  must  learn 
to  live  a  life  of  self  denial  and  mortification,  must  be 
dead  to  the  pleasure  of  sense,  and  keep  their  minds 
from  every  thing  that  is  darkening  and  disturbing  to 
them. 

(3.)  He  shall  be  abundantly  fitted  and  qualified 
for  those  great  and  eminent  services  to  which  in  due 
time  he  shall  be  called  ;  He  shall  be  filled  with  the 
Holy  Ghost,  even  from  his  mother's  womb,  and  as 
soon  as  it  is  possible  he  shall  appear  to  have  been  so. 
Observe,  [1.]  Those  that  would  be  filled  with  the 
Holy  Ghost,  must  be  sober  and  temperate,  and  very 
moderate  in  the  use  of  wine  and  strong  drink  ;  for 
that  is  it  that  fits  him  for  this.  Be  not  drunk  with 
wine,  but  be  filled  with  the  Spirit,  with  which  that  is 
not  consistent,  Eph.  5.  18.  [2.]  It  is  possible  that 
infants  may  be  wrought  upon  by  the  Holy  Ghost, 
even  fi'om  their  mother's  womb  ;  for  John  Baptist 
even  then  was  filled  with  the  Holy  Ghost,  who  took 
possession  of  his  heart  betimes  ;  and  an  early  spe- 
cimen was  given  of  it,  when  he  leaped  in  his  mother's 
womb  for  joy,  at  the  approach  of  the  Saviour  ;  and 
afterwards  it  appeared  veiy  early  that  he  was  sanc- 
tified,    God  has  promised  to  pour  out  his  Spirit 


upon  the  seed  of  believers,  (Isa.  44.  3.)  and  their 

first  springing  ufi  in  a  dedication  of  themselves  be- 
times to  Ciod  is  the  fruit  of  it,  v.  4,  5.  Who  then 
can  forbid  water,  that  they  should  not  be  baptized, 
who  for  aught  we  know  (and  we  can  say  no  more 
of  the  adult,  w  itness  Simon  Magus)  have  received 
the  Holy  Ghost  as  well  as  we,  and  have  the  ueds  of 
grace  sown  in  their  hearts  ?  Acts  10.  47. 

(4.)  He  shall  be  instrumental  for  the  conversion 
of  many  souls  to  God,  and  the  preparing  of  them 
to  receive  and  entertain  the  gospel  of  Christ,  -v.  16, 
17. 

[1.]  He  shall  be  sent  to  the  children  of  Israel,  to 
the  nation  of  the  Jews,  to  whrm  the  Messiah  also 
v/SiS^rst  sent,  and  not  to  the  (i entiles  ;  to  the  whole 
nation,  and  not  to  the  iamWy  o{  the  priests  only,  with 
which,  though  he  was  himself  of  that  family,  we 
do  not  find  he  had  any  particular  intimacy  or  influ- 
ence. 

[2.]  He  shall  go  before  the  Lord  their  God,  that 
is,  before  the  Messiah,  whom  they  must  expect  to 
be,  not  their  King,  in  the  sense  wherein  they  com- 
monly take  it,  a  temporal  prince  to  their  nation,  but 
their  Lord  and  their  God,  to  rule  and  defend,  and 
^erve  them  in  a  spiritual  way  by  his  influence  on 
their  hearts.  Thomas  knew  this,  when  he  said  to 
Christ,  my  Lord  and  my  God,  better  than  Nathaniel 
did,  when  he  said,  Eahbi,  thou  art  the  King  of  Is- 
rael. John  shall  go  before  him,  a  little  before  him, 
to  give  notice  of  his  approach,  and  to  prepare  peo- 
ple to  receive  him. 

[3.]  He  shall  go  in  the  spirit  and  power  of  Elias. 
That  is.  First,  He  shall  be  such  a  man  as  Elias  v.'as, 
and  do  such  works  as  Elias  did  ;  shall,  like  him, 
wear  a  hairy  garment  and  a  leathern  girdle,  and  live 
retired  from  the  world  ;  shall,  like  him,  preach  the 
necessity  of  repentance  and  reformation  to  a  very 
corrupt  and  degenerate  age  ;  shall,  like  him,  be  bold 
and  zealous  in  reproving  sin,  and  witnessing  against 
it  even  in  the  greatest  ;  and  be  hated  and  persecuted 
for  it  by  a  Herod  and  his  Herodias,  as  Elijah  was  by 
an  Ahab  and  his  Jezebel.  He  shall  be  carried  on 
in  his  work,  as  Elijah  was,  by  a  divine  spirit  and 
power,  which  shall  crown  his  ministry  with  wonder- 
ful success.  As  Elias  went  before  the  writing  pro- 
phets of  the  Old  Testament,  and  did  as  it  were  usher 
in  that  s/g-nc/ period  of  the  Old-Testament  dispen- 
sation bv  a  little  writing  of  his  own,  (2  Chron.  21. 
12.)  so  John  Baptist  went  before  Christ  and  his  apos- 
tles, and  introduced  the  gospel-dispensation  by 
preaching  the  substance  of  the  gospel-doctrine  anil 
duty.  Repent,  with  ati  eye  to  the  kingdom  of  heaven. 
■Secondly,  He  shall  be  that  very  person  who  was 
prophesied  of  by  Malachi  under  the  name  of  Elijah, 
(Mai.  4.  5. )  who  should  be  sent  before  the  coming 
of  the  day  of  the  Lord.  Behold  !  I  send  you  a  pro- 
phet, even  Elias ;  not  Elias  the  Tishbite,  (as  the 
LXX  have  corniptly  read  it,  to  favour  the  Jews' 
traditions,)  but  a  prophet  in  the  spirit  and  power  of 
Elias,  as  the  angel  here  expounds  it. 

[4.]  He  shall  n/rfz  many  of  the  children  of  Israel 
to  the  Lord  their  God,  shall  incline  their  hearts  to 
receive  the  Messiah,  and  bid  him  welcome,  by  awa- 
kening them  to  a  sense  of  sin  and  a  desire  of  righte- 
ousness. Whatever  has  a  tendency  to  turn  us  from 
iniquity,  as  John's  preaching  and  baptism  had,  will 
turn  us  to  Christ  as  our  Lord  and  our  God :  for 
those  who  through  grace  are  wrought  upon  to  shake 
off  the  voke  of  sin,  that  is,  the  dominion  of  the  world 
and  the  flesh,  will  soon  be  persuaded  to  take  upon 
them  the  yoke  of  the  Lord  Jesus. 

[5.]  Hereby  he  shall  tur7i  the  hearts  of  the  fathers 
to  the  children,  that  is,  of  the  Jews  to  the  Gentiles  ; 
shall  help  to  conquer  the  rooted  prejudices  which 
the  Jews  have  against  the  Gentiles,  which  was  done 
by  the  gospel,  as  far  as  it  prevailed,  and  was  begun 
to  be  done  by  John  Baptist,  who  cs.me  for  a  witness. 


454 


ST.  LUKE,  I. 


that  all  through  Imn  might  believe,  who  baptized  and 
taught  Roman  soldiers  as  well  as  Jewish  Pharisees, 
and  who  cured  the  pride  and  confidence  of  those  Jews 
who  gloried  in  their  having  Abraham  to  their  father, 
and  told  them  that  God  would  out  of  stones  raise  iifi 
children  unto  Abraham,  (Matth.  3.  9.)  which  would 
tend  to  cure  their  enmity  to  the  Gentiles.  Dr. 
Lightfoot  observes.  It  is  the  constant  usage  of  the 
prophets  to  speak  of  the  church  of  the  Gentiles  as 
children  to  the  Jewish  church,  Isa.  54.  5,  6,  13. — 
60.  4,  9.-62.  5.-66.  12.  \Vhen  the  Jews  that  em- 
braced the  faith  of  Christ,  were  brought  to  join  in 
communion  with  the  Gentiles  that  did  so  too,  then 
the  heart  of  the  fatliers  was  turned  to  the  children. 
And  he  shall  tarn  the  disobedient  to  the  wisdom  of 
the  just,  that  is,  he  shall  introduce  the  gospel,  by 
which  the  Gentiles,  who  are  now  disobedient,  shall 
be  turned,  not  so  much  to  their  fathers  the  Jews, 
but  to  the  faith  of  Christ,  here  called  the  wisdom  of 
the  just,  in  communion  With  the  believing  Jews  ;  or 
thus.  He  shall  turn  the  hearts  of  the  fathers  with  the 
children,  that  is,  the  hearts  of  old  and  young  ;  shall 
be  instrumental  to  bring  some  of  every  age  to  be  }-e- 
ligious,  to  work  a  gi'eat  reformation  in  the  Jewish 
nation,  to  bring  them  o^^'-om  a  ritual  traditional 
religion,  whichthey  had  rested  in,  and  to  bring  them 
up  to  substantial  serious  godliness  :  and  the  effect 
of  this  will  be,  that  enmities  will  be  slain,  and  dis- 
cord made  to  cease  ;  and  they  that  are  at  variance, 
being  united  in  his  baptism,  will  be  better  reconciled 
one  to  another.  This  agrees  with  the  account  Jo- 
sephus  gives  of  John  Baptist,  Antic/,  lib.  18.  cap.  7. 
"  That  he  was  a  good  man,  and  taught  the  Jews  the 
exercise  of  virtue,  in  piety  toward  God,  and  righte- 
ousness towards  one  another,  and  that  they  should 
convene  and  knit  together  in  baptism."  And  he 
saith,  "  The  people  flocked  after  him,  and  were  ex- 
ceedingly delighted  in  his  doctrine. "  Thus  he  turned 
the  hearts  of  fathers  and  children  to  God  and  one 
another,  by  turning  the  disobedient  to  the  wisdom  of 
the  just.  Observe,  First,  True  religion  is  the  wi's- 
dom  of  just  men,  in  distinction  from  the  wisdom  of 
this  world.  It  is  both  our  wisdom  and  our  duty  to 
be  religious,  there  is  both  equity  and  pi-udence  in  it. 
Secondly,  It  is  not  impossible  but  that  those  who 
have  been  mibelieving  and  disobedient,  may  be  turn- 
ed to  the  wisdom  of  the  just ;  divine  grace  can  con- 
quer the  greatest  ignorance  and  prejudice.  Thirdly, 
The  great  design  of  the  gospel  is  to  bring  people 
home  to  God,  and  to  bring  them  nearer  to  one  ano- 
ther ;  and  on  this  errand  John  Baptist  is  sent.  In 
the  mention  that  is  twice  made  of  his  turning  people, 
there  seems  to  be  an  allusion  to  the  name  of  the 
Tishbite,  which  is  given  to  Elijah,  which,  some 
think,  does  not  denote  the  country  or  city  he  was  of, 
but  has  an  appellative  signification,  and  therefore 
they  render  it  Elijah  the  converter  ;  one  that  was 
much  employed,  and  veiy  successful,  in  conversion- 
nvorlc.  The  Elias  of  the  Ne w  Testam  ent  is  therefore 
said  to  turn  or  convert  many  to  the  Lord  their  God. 
[6.]  Hereby  he  shall  make  ready  a  people  pre- 
pared for  the  Lord ;  shall  dispose  the  minds  of  peo- 
ple to  'receive  the  doctrine  of  Christ,  that  hereby 
they  may  be  prepared  for  the  comfoi-ts  of  his  com- 
ing. Note,  First,  All  that  are  to  be  devoted  to  the 
Lord  and  made  happy  in  him,  must  first  be  prepared 
and  made  ready  for  him.  We  must  be  prepared  by 
grace  in  this  world  for  glory  in  the  other  ;  by  the 
terrors  of  the  law  for  the  comforts  of  the  gos])el ; 
by  the  spirit  of  bondage  for  the  Spirit  of  adoption. 
Secondly,  Nothing  has  a  more  direct  tendency  to 
prepare  people  for  Christ  than  the  doctrine  of  re- 
pentance received  and  submitted  to.  When  sin  is 
thereby  made  gi'ievous,  Christ  will  become  veiy 
precious. 

rV.  Zacharias's  unbelief  of  the  angel's  prediction, 
and  the  rebuke  he  was  laid  under  for  that  unbelief. 


He  heard  all  that  the  angel  had  to  say,  and  should 
ha\'e  bowed  his  head,  and  worshipped  the  Lord, 
saying.  Be  it  unto  thy  servant  according  to  the  word 
which  thou  hast  spoken ;  but  it  was  not  so.  We  are 
here  told, 

1.  What  his  unbelief  spake,  v.  18.  He  said  to  the 
angel,  Jl'hercby  shall  I  know  this?  This  was  not  a 
humble  petition  for  the  confirming  of  his  faith,  but  a 
pet  vish  objection  against  what  was  said  to  him  as 
altogether  incredible;  as  if  he  should  say,  "lean 
never  be  made  to  believe  this,"  He  could  not  but 
perceive  that  it  was  an  a7igelX\\?it  spake  to  him  ;  the 
message  delivered,  having  reference  to  the  Old- 
Testament  prophecies,  carried  much  of  its  own  evi- 
dence along  with  it.  There  are  many  instances  in 
the  Old  Testament  of  those  that  had  children  when 
they  were  old,  yet  he  cannot  belie\'e  that  he  shall 
have  this  child  of  promise  ;  "For  lam  an  old  man, 
and  my  wife  hath  not  only  been  all  her  days  barren, 
but  is  now  well  stricken  in  years,  and  not  likely  ever 
to  have  children ;"  wherefore  he  must  have  a  sign 
gi\'en  him,  or  he  will  not  believe.  Though  the  ap- 
pearance of  an  angel,  which  had  been  long  disused 
in  the  church,  was  sign  enough  ;  though  he  had  this 
notice  given  him  in  the  temple,  the  place  of  God's 
oracles,  where  he  had  reason  to  think  no  evil  angel 
would  be  permitted  to  come  ;  though  it  was  given 
him  when  he  was  praying,  and  burning  incense  ;  and 
though  a  firm  belief  of  that  great  principle  of  reli- 
gion, that  God  has  an  almighty  power,  and  with  him 
jwthing  is  impossible,  which  we  ought  not  only  to 
know,  but  to  teach  others,  was  enough  to  silence  all 
objections ;  yet,  considering  his  own  body  and  his 
wife's  too  much,  unlike  a  son  of  Abraham,  he  stag- 
gered at  the  promise,  Rom.  4.  19,  20, 

2.  How  his  unbelief  was  silenced,  and  he  silenced 
for  it. 

(1.)  The  angel  stojis  his  mouth  hy  asserting  his 
authority.  Doth  he  ask,  Tiliereby  shall  I  know  this  ? 
Let  him  know  it  by  this,  lam  Gabriel,  v.  19,  He 
puts  his  name  to  his  prophecy,  doth  as  it  were  sign 
it  with  his  own  hand,  teste  jneipso — take  my  word 
for  it.  Angels  have  sometimes  refused  to  tell  their 
names,  as  to  Manoah  and  his  wife,  but  this  angel 
readily  saith,  lam  GaArW,  which  signifies  Me/;oTO- 
er  of  God,  or,  the  mighty  one  of  God,  intimating 
that  the  God  who  bid  him  say  this,  was  able  to  make 
it  good.  He  also  makes  himself  known  by  this 
name,  to  put  him  in  mind  of  the  notices  of  the  Mes- 
siah's coming,  sent  to  Daniel  by  the  man  Gabriel, 
Dan,  8.  16, — 9,  21.  "  I  am  the  same  that  was  sent 
then,  and  am  sent  now  in  pursuance  of  the  same  in- 
tention." He  is  Gabriel,  who  stands  in  the  presence 
of  God,  an  immediate  attendant  upon  the  throne  of 
God,  The  prime  ministers  of  state  in  the  Persian 
court  are  described  by  this,  that  they  saw  the  king's 
face,  Esth.  1,  14,  "Though  lam  now  talking  with 
thee  here,  yet  Istand  in  the  presence  of  God.  I  know 
his  eye  is  upon  me,  and  I  dare  not  say  any  more  than 
I  have  wan-ant  to  say.  But  I  declare  /  am  sent  to 
speak  to  thee,  sent  on  purpose  to  show  thee  these  glad 
tidings,  which,  being  so  well  worthy  of  all  accepta- 
tion, thou  oughtest  to  have  received  cheerfully. " 

(2.)  The  angel  stops  his  mouth  indeed,  by  exert- 
ing his  power  I  "  That  thou  mayest  object  no  more, 
behold,  thou  shalt  be  dumb,  v.  20,  If  thou  wilt  have 
a  sign  for  the  support  of  thy  faith,  it  shall  be  such  a 
one  as  shall  be  also  the  punishment  of  thine  unbelief; 
thou  shalt  not  be  able  to  speak  till  the  day  that  these 
things  shall  be  performed,"  v.  20,  Thou  shalt  be 
both  dumb  and  deaf;  the  same  word  signifies  both ; 
and  it  is  plain  that  he  lost  his  hearing  as  well  as  his 
speech,  for  his  friends  made  signs  to  him,  (v.  62, ) 
as  well  as  he  to  them,  v.  22.  Now,  in  striking  him 
dumb,  [1,]  God  dealtjustly  with  him,  because  he 
had  objected  against  God's  word.  Hence  we  may 
take  occasion  to  admire  the  patience  of  God  and  his 


ST.  LUKE,  1. 


455 


forbearance  towards  us,  that  we,  who  have  so  often 
spoken  to  his  dishonour,  have  not  been  struck  dumb, 
as  Ziicharias  was,  and  as  we  had  been,  if  God  had 
dealt  with  us  accoixling  to  our  sins.  [2.]  God  dealt 
kindly  with  him,  and  very  tenderly  and  graciously. 
For,  /Vrsi.Thus  he  prevented  his  speaking  any  more 
such  distnistful ,  unbelieving  words.  It  he  ha\e 
thought  evil,  and  will  not  himself  lay  his  hands  upon 
his  mouth,  nor  keep  it  as  with  a  bridle,  God  will. 
It  is  better  not  to  speak  at  all  than  to  speak  wickedly. 
Secondly,  Thus  he  confirmed  his  faith  ;  and  by  his 
Deing  f/wabled  to  sfieak,  he  is  enabled  to  think  the 
better.  If  by  the  rebukes  we  are  under  for  our  sin 
we  be  Ijrought  to  give  more  credit  to  the  word  of 
God,  we  have  no  reason  to  complain  of  them.  Third- 
ly, Thus  he  was  kept  from  divulging  the  vision,  and 
boasting  of  it,  which  otherwise  he  would  have  been 
apt  to  do,  whereas  it  was  designed  for  the  present  to 
be  lodged  as  a  secret  with  him.  Fourthly,  It  was  a 
great  mercy  that  God's  words  should  be  fulfilled  in 
their  season,  notwithstanding  his  sinful  distrust.  The 
unbelief  of  man  shall  not  make  the  promises  of  God 
of  no  effect,  they  shall  ht  fulfilled  in  their  season,  and 
he  shall  not  be  for  ever  dumb,  but  only  till  the  day 
that  these  things  shall  be  performed,  and  then  thy  lips 
shall  be  opened,  that  thy  mouth  may  show  forth 
God's  praise.  Thus,  though  God  chastens  the  ini- 
quity of  his  people  with  the  rod,  yet  his  loving  kind- 
ness he  will  not  take  away. 

V.  The  return  of  Zacliarias  to  the  people,  and  at 
length  to  his  family,  and  the  conception  of  this  child 
of  promise,  the  son  of  his  old  age. 

1.  Tlie  ijeople  staid,  expecting  Zacharias  to  come 
out  of  the  temple,  because  he  was  to  pronounce  the 
blessing  upon  them  in  the  name  of  the  Lord ;  and 
though  he  stayed  beyond  the  usual  time,  yet  they 
did  not,  as  is  too  common  in  cliristian  congregations, 
huiTy  away  without  the  blessing,  but  waited  for  him, 
marvelling  that  he  tarried  so  long  ot  the  temple,  and 
afraid  lest  something  was  amiss,  v.  21. 

2.  WHten  he  came  out,  he  was  speechless,  v.  2^. 
He  was  now  to  have  dismissed  the  congregation  with 
a  blessing,  but  is  dumb,  and  not  able  to  do  it;  that 
the  people  may  be  minded  to  expect  the  Messiah, 
who  can  command  the  blessing,  who  blesseth  indeed, 
and  in  whom  all  the  nations  of  the  earth  are  blessed. 
Aaron's  priesthood  is  now  shortly  to  be  silenced  and 
set  aside,  to  make  way  for  the  bringing  in  of  a  better 
hope. 

3.  He  made  a  shift  to  give  them  to  understand 
that  he  had  seen  a  vision,  by  some  awful  signs  he 
made,  for  he  beckoned  to  them,  and  remained  speech- 
less, V.  22.  This  represents  to  us  the  weakness  and 
deficiency  of  the  Le\'itical  priesthood,  in  comparison 
with  Christ's  priesthood,  and  the  dispensation  of  the 
gospel.  The  Old  Testament  speaks  by  signs,  gives 
us  some  intimations  of  divine  and  heavenly  things, 
but  imperfect  and  uncertain ;  it  beckons  to  us,  but  re- 
mains s/ieech/ess  ;  it  is  the  gospel  that  speaks  to  us 
articulately,  and  gives  us  a  clear  view  of  that  which 
in  the  Old  Testament  was  seen  through  a  glass 
darkly. 

4.  He  stayed  out  the  days  of  his  ministration  ;  for 
his  lot  being  to  burn  incense,  he  could  do  that,  though 
he  was  dumb  and  deaf.  When  we  cannot  perform 
the  service  of  God  so  well  as  we  would,  yet,  if  we 
perform  it  so  well  as  we  can,  God  will  accept  of  us 
in  it. 

5.  He  then  returned  to  his  familv,  and  his  wife 
conceived,  v.  23,  24.  She  conceived  by  virtue  of 
the  promise,  and,  being  sensible  of  it,  she  hid  herself 
five  months,  she  kept  house,  and  kept  it  private, 
and  did  not  go  abroad  so  much  as  she  used  to  do,  (1.) 
Lest  she  should  do  herself  any  prejudice,  so  as  might 
occasion  her  miscarrying,  or  any  hurt  to  the  con- 
ception. {2.)  Lest  she  should  contract  any  ceremo- 
nial pollution  which  might  intrench  upon  the  Naza- 


riteship  of  her  child,  remembering  the  command 
given  to  Samson's  mother  in  a  like  case,  and  apply- 
ing it  to  herself;  she  must  not  touch  any  unclean 
thing  while  she  is  with  child  of  a  Nazarite,  Judg. 
13.  14.  And  though _;?i'e  months  are  mentioned,  be- 
cause of  what  follows  m  the  sijcth  month,  yet  we  may 
suppose  that  she  did  in  like  manner  take  care  of  her- 
self during  the  whole  time  of  her  being  with  chUd. 
(3. )  Some  think  it  was  in  an  excess  of  modesty  that 
she  hid  herself,  ashamed  it  should  be  said  that  one 
of  her  age  should  be  with  child.  Shall  she  have 
pleasure,  being  old,  her  lord  being  old  also'/  Gen. 
18.  12.  Or,  it  was  in  token  of  her  humility,  that 
she  might  not  seem  to  boast  of  the  honour  God  had 
put  upon  her.  (4. )  She  hid  herself  ior  devotion,  that 
she  might  spend  her  time  in  prayer  and  praise.  The 
saints  are  God's  hidden  ones ;  she  gives  this  reason 
for  her  retirement,  "  For  Uius  hath  the  I^ord  dealt 
with  nie  ;  not  only  thus  graciously  in  giving  me  a 
child,  but  thus  honourably  in  giving  me  such  a  child 
as  is  to  be  a  Nazarite ;"  (for  so  her  husband  might 
by  writing  signify  to  her ;)  "he  hath  taken  away  my 
reproach  among  men."  Fi'uitfulncss  was  looked 
upon  to  be  so  great  a  blessing  among  the  Jews,  be- 
cause of  the  promises  of  the  increase  of  their  nation, 
and  the  rising  of  the  Messiah  amcing  them,  that  it 
was  a  great  reproach  to  be  barren  ;  and  those  who 
were  so,  though  ever  so  blameless,  were  concluded 
to  be  guilty  of  some  gi-eat  sin  unknown,  for  which 
they  were  so  punished.  Now  Elisabeth  triumphs, 
that  not  only  this  reproach  is  taken  away,  but  great 
glory  is  put  upon  her  instead  of  it;  Thus  hath  the 
lord  dealt  with  me,  beyond  any  thought  or  expec- 
tation of  mine  i7i  the  days  wherein  he  looked  on  me. 
Note,  In  God's  gracious  dealings  with  us  we  ought 
to  observe  his  gracious  regards  to  us.  He  has  look- 
ed on  us  with  compassion  and  favour,  and  therefore 
has  thus  dealt  with  us, 

26.  And  in  the  sixth  month  the  angel 
Gabriel  was  sent  from  God  unto  a  city  of 
Galilee,  named  Nazareth,  27.  To  a  \irgin 
espoused  to  a  man  whose  name  was  Joseph, 
of  the  house  of  David ;  and  the  virgin's  name 
jcas  Mary.  28.  And  the  angel  came  in 
unto  her,  and  said,  Hail,  thou  that  art  highly 
favoured,  the  Lord  is  with  thee :  blessed 
art  thou  among  women.  29.  And  when 
she  saw  /am,  she  was  troubled  at  Ms  say- 
ing, and  cast  in  her  mind  what  manner  of 
."alutation  this  should  be.  30.  And  the 
angel  said  unto  her.  Fear  not,  Mary ;  for 
thou  hast  found  favour  with  God.  31.  And, 
behold,  thou  shalt  conceive  in  thy  womb, 
and  bring  forth  a  son,  and  shalt  call  his 
name  JESUS.  32.  He  shall  be  great,  and 
shall  be  called  the  Son  of  the  Highest :  and 
the  Lord  God  shall  give  unto  him  the  throne 
of  his  father  David.  33.  And  he  shall  reign 
over  the  house  of  Jacob  for  ever ;  and  of  his 
kingdom  there  shall  be  no  end.  34.  Then 
said  Mary  unto  the  angel,  How  shall  this 
be,  seeing  I  know  not  a  man  1  35.  And 
the  angel  answered  and  said  unto  her,  The 
Holy  Ghost  shall  come  upon  thee,  and  the 
po\\'er  of  the  Higliest  shall  overshadow 
thee  ;  therefore  also  that  holy  thing  which 
shall  he  born  of  thee  shall  be  called  the  Son 
of  God.     36.  And.  behold,  thy  cousin  Eli- 


456 


ST.  LUKE,  I. 


sabeth,  she  hath  also  conceived  a  Son  in 
her  old  age :  and  this  is  the  sixth  month 
with  her  who  was  called  barren.  37.  For 
with  God  nothing  shall  be  impossible  38. 
And  Mary  said,  Behold  the  handmaid  of 
the  Lord ;  be  it  unto  me  according  to  thy 
word.     And  the  angel  departed  from  her. 

We  have  here  notice  given  us  of  all  it  was  fit  that 
■we  should  know  concerning  the  incarnation  and  con- 
ception of  our  blessed  Saviour,  six  months  after  the 
conception  of  John.  The  same  angel  Gabriel,  that 
was  employed  in  making  known  to  Zacharias  God's 
purpose  concerning  his  son,  is  employed  in  this  also  ; 
for  in  tliis,  the  same  glorious  woi-k  of  redemption, 
which  was  begim  in  that,  is  carried  on.  As  bad  an- 
gels are  none  of  the  redeemed,  so  good  angels  are 
none  of  the  redeemers ;  yet  they  are  employed  by 
the  Redeemer  as  liis  messengers,  and  they  go  cheer- 
fully on  his  errands,  because  tliey  are  his  Father's 
humble  servants,  and  his  children's  hearty  friends 
and  well-wishers. 

I.  We  have  here  an  account  given  of  the  mother 
of  our  Lord,  of  whom  he  was  to  be  born,  whom, 
though  we  are  not  to  pray  to,  yet  we  ought  to  praise 
God  for. 

1.  Her  name  was  Mary,  the  same  name  with  Mi- 
riam, the  sister  of  Moses  and  Aaron  ;  the  name  sig- 
nifies exalted,  and  a  great  elevation  it  was  to  her 
indeed,  to  be  thus  /arourerf  above  all  the  daughters 
of  the  house  of  David. 

2.  She  was  a  daughter  of  the  royal  family,  lineally 
descended  from  Uavid,  and  she  herself  and  all  her 
friends  knew  it,  for  she  went  under  the  title  and  cha- 
racter of  the  house  of  ZJaT'/rf,  though  she  was  poor 
and  low  in  the  world ;  and  she  was  enabled  by  God's 
providence,  and  the  care  of  the  Jews  to  preserve 
their  genealogies,  to  make  it  out,  and  as  long  as  tlie 
promise  of  the  Messiah  was  to  be  fulfilled,  it  was 
•worth  keeping;  but  for  those  now,  who  are  brought 
low  in  the  world,  to  have  descended  from  persons 
of  honour,  is  not  worth  mentioning. 

3.  She  was  a  virgin,  a  pure,  unspotted  one,  but 
espoused  to  one  of  the  same  royal  stock,  like  her 
however,  of  low  estate  ;  so  that  upon  both  accounts 
there  was  (as  it  was  fit  there  sliould  be)  an  equality 
between  them  ;  liis  name  was  Joseph  ;  he  also  was 
of  the  house  of  David,  Matth.  1.  20.  Christ's  mo- 
ther was  a  virgin,  because  he  was  not  to  be  bom  by 
ordinaiy  generation,  but  miraculously ;  it  was  ne- 
cessary that  he  should  be  so,  that,  though  he  must 
partake  of  the  nature  of  man,  yet  not  of  the  cori-up- 
tion  of  that  nature  ;  but  he  was  bom  of  a  virgin  es- 
fioused,  made  up  to  be  married,  and  contracted,  to 
put  honour  upon  the  married  state,  tliat  that  might 
not  be  brought  into  contempt  (which  was  an  ordi- 
nance in  innocency)  by  the  Redeemer's  being  bom 
of  a  virgin. 

4.  She  lived  in  Nazareth,  a  city  of  Galilee,  a  re- 
mote corner  of  the  country,  and  in  no  reputation  for 
religion  or  learning,  but  which  bordered  upon  the 
heathen,  and  therefore  was  called  Galilee  of  the 
Gentiles.  Christ's  having  his  relations  resident  there, 
intimates  favour  in  resen^e  for  the  Gentile  world. 
And  Dr.  Lightfoot  observes,  that  Jonah  was  by  birth 
a  Galilean,  and  Elijah  and  Elisha  very  much  con- 
versant in  Galilee,  who  were  all  famous /ir-o/;/K-/.'(  of 
the  Ge?2tiles.  The  angel  was  sent  to  her  from  Na- 
zareth. Note,  No  distance  or  disadvantage  of  place 
shall  be  a  prejudice  to  those  whom  God  has  favours 
in  store  for.  The  angel  Gabriel  can-ies  his  message 
as  cheerfully  to  Mary  at  Nazareth  in  Galilee  as  to 
Zacharias  in  the  temple  at  Jerusalem. 

II.  The  address  of  the  angel  to  her,  v.  28.  We 
are  not  told  what  she  was  doing,  or  how  employed. 


when  the  angel  came  unto  her;  but  he  surprised  her 

with  this  salutation.  Hail,  thou  that  art  highly  fa- 
voured. This  was  intended  to  raise  in  her,  1.  A 
value  for  herself;  and  though  it  is  very  rare  that  any 
need  to  liave  any  sparks  struck  into  their  breast  with 
such  design,  yet  in  some,  who,  like  Mary,  pore  only 
on  their  lo'.u  estate,  there  is  occasion  for  it.  2.  An 
expectation  of  great  news,  not  from  abroad,  but  from 
above.  Heaven  designs,  no  doubt,  uncommon  fa- 
vours for  one  whom  an  angel  makes  court  to  with 
such  respect.  Hail  thou,  x*'5' — rejoice  thou  ;  it  was 
the  usual  form  of  salutation  ;  it  expresses  an  esteem 
of  her,  and  good- will  to  her  and  her  prosperity. 

(1.)  She  is  dignified ;  "  I'hou  art  highly  favoured. 
God,  in  his  choice  of  thee  to  be  the  mother  of  the 
Messiah,  has  put  an  honour  upon  thee  peculiar  to 
thyself,  above  that  of  Eve,  who  was  the  mother  of 
all  living. "  The  vulgar  Latin  translates  this  gratia, 
filena—full  of  grace,  and  thence  gathers,  that  she 
had  more  of  the  inherent  graces  of  the  Spirit  than 
ever  any  had,  whereas  it  is  certain  that  this  bespeaks 
no  other  than  the  singular  favour  done  her,  in  pre- 
ferring her  to  conceive  and  bear  our  blessed  Lord  ; 
an  honour,  which,  since  he  was  to  be  the  seed  of  the 
woman,  some  woman  must  have,  not  for  personal 
merit,  but  purely  for  the  sake  oifree  grace,  and  she 
is  pitched  upon;  even  so.  Father,  because  it  seemed 
good  unto  thee. 

(2. )  She  has  the  presence  of  God  with  her ;  "  The 
Lord  is  with  thee,  though  poor  and  mean,  and  per- 
haps now  forecasting  how  to  get  a  livelihood,  and 
maintain  a  family  in  the  married  state. "  The  angel 
with  this  word  raised  the  faith  of  Gideon  ;  (Judg.  6. 
12.)  The  Lord  is  with  thee.  Nothing  is  to  be  des- 
paired of,  not  the  performance  of  any  service,  not 
the  obtaining  of  any  favoui',  though  ever  so  great,  if 
we  have  God  with  us.  This  word  might  put  her  in 
mind  of  the  Immanuel,  God  with  us,  which  a  virgin 
shall  conceive  and  bear;  (Isa.  "7.  14.)  and  why  not 
she  ? 

(3. )  She  has  the  blessing  of  God  upon  her;  "Bless- 
ed art  thou  amo7ig  women  ;  not  only  thou  shalt  be 
accounted  so  by  men,  but  thou  shalt  be  so.  Thou 
that  art  so  highly  favoured  in  this  instance,  mayst 
expect  in  other  things  to  be  blessed."  She  explains 
this  herself,  {v.  48.)  Jill  generations  shall  call  me 
blessed.  Compare  it  with  that  which  Deborah  saith 
of  Jael,  another  that  was  the  glory  of  her  sex;  (Judg. 
5.  24.)  Blessed  shall  she  be  above  the  women  in  the 
tent. 

III.  The  consternation  she  was  in,  upon  this  ad- 
dress, {v.  29.)  IMien  she  saw  him,  and  the  glories 
with  which  he  was  surrounded,  she  was  troubled  at 
tlie  sight  of  him,  and  much  more  at  his  saying.  Had 
she  been  a  proud,  ambitious  young  woman,  that 
aimed  high,  and  flattered  herself  with  the  expecta- 
tion of  great  things  in  the  world,  she  would  have 
been  pleased  at  his  saying,  would  have  been  ])uffed 
up  with  it,  and  (as  we  have  reason  to  tliink  she  was 
a  young  woman  of  very  good  sense)  would  have  had 
an  answer  ready,  signifying  so  much :  but,  instead 
of  that,  she  is  confounded  at  it,  as  not  conscious  to 
herself  of  any  tiling  that  either  merited  or  promised 
such  great  things;  and  she  cast  in  her  mind  what 
manner  of  salutation  this  should  be ;  Was  it  from 
heaven  or  of  men  ?  Was  it  to  amuse  her,  was  it  to 
ensnare  her,  was  it  to  banter  her,  or  was  there  srme- 
thing  substantial  and  weighty  in  it?  But  of  all  the 
thoughts  she  had  as  to  nvhat  manner  of  salutation  it 
should  be,  I  believe  she  had  not  the  least  idea  of  its 
being  ever  intended  or  used  for  a  prayer,  as  it  is, 
and  has  been,  for  many  ages,  bv  the  cornipt,  dege- 
nerate, and  anti-christian  ages  of  the  church,  and  to 
be  ten  times  repeated  for  the  Lord's  prayer  once; 
so  it  is  in  the  church  of  Rome.  But  her  thoughtful- 
ness  upon  this  occasion  gives  a  very  useful  intimation 
to  young  people  of  her  sex,  when  addresses  are  made 


ST.  LUKE,  I. 


457 


to  them,  to  consider  and  cast  in  their  minds  what 
manner  of  salutations  they  are,  whence  they  come, 
and  wliat  their  tendency  is,  that  tliey  may  receive 
them  accordingly,  and  may  always  stand  on  their 
guard. 

IV.  The  message  itself  which  the  angel  had  to 
deliver  to  her.  Some  time  the  angel  gives  her  to 
pause  ;  but,  observing  that  that  did  but  increase  her 
pei'plexity,  he  went  on  with  his  eiTand,  v.  30.  To 
what  he  had  said  she  made  no  reply ;  he  therefore 
confirms  it.  "Fear  not,  Mary,  I  have  no  other  de- 
sign than  to  assure  thee  that  thou  hast  found  favour 
with  God  more  than  thou  thinkest  of,  as  there  are 
many  who  think  they  are  more  favoured  of  God  than 
really  they  are."  Note,  Those  that  h&ve  fotmd  fa- 
vour with  God,  should  not  give  way  to  disquieting, 
disti-ustful  fears.  Doth  God  favour  thee  ?  Fear  not, 
though  the  world  frown  upon  thee.  Is  he  for  thee  ? 
No  matter  who  is  against  thee. 

1.  Though  she  is  a  virgin,  she  shall  have  the  ho- 
nour of  beinga  another:  "  T/iou  shalt conceixie in  thy 
womb,  and  bring  forth  a  son,  and  thou  shalt  have 
the  naming  of  him  ;  thou  shalt  call  his  name  Jesus," 
V.  31.  It  was  the  sentence  upon  Eve,  that,  though 
she  should  have  the  honour  to  be  the  mother  of  all 
Irving,  yet  this  mortification  shall  be  an  allay  to  that 
honour,  that  her  desire  shall  be  to  her  husband,  and 
he  shall  rule  over  her.  Gen.  3.  16.  But  Mary  has 
the  honour  without  the  allay. 

2.  Though  she  lives  \n  poverty  and  obscurity,  yet 
she  shall  have  the  honour  to  be  the  mother  of  the 
Messiah  ;  her  Son  shall  be  named  Jesus — a  Saviour, 
such  a  one  as  the  world  needs,  rather  than  such  a 
one  as  the  Jews  expect. 

(1.)  He  will  be  veiy  nearly  allied  to  the  tipper 
world.  He  shall  be  great,  ti-uly  great,  incontesta- 
bly  great,  for  he  shall  be  called  tlie  So?i  of  the  High- 
est, the  son  of  God,  who  is  the  Highest ;  of  the  same 
nature,  as  the  son  is  of  the  same  nature  with  the  fa- 
ther ;  and  very  dear  to  him,  as  the  son  is  to  the  fa- 
ther. He  sliall  be  called,  and  not  miscalled,  the  Son 
of  the  Highest,  for  he  is  himself  God  over  all,  bless- 
ed for  evermore,  Rom.  9.  5.  Note,  Those  who  are 
the  children  of  God,  though  but  by  adoption  and  re- 
generation, are  truly  great,  and  therefore  are  con- 
cerned to  be  very  good,  1  John  3.  1,2. 

(2. )  He  will  be  veiy  highly  preferred  in  the  lower 
world  ;  for,  though  bom  under  the  most  disadvan- 
tageous circumstances  possible,  and  appearing  in  the 
form  of  a  servant,  yet  the  Lord  shall  give  unto  him 
the  throne  of  his  father  David,  v.  32.  He  puts  her 
in  mind  that  she  was  of  the  house  of  David  ;  and 
that  therefore  since  neither  the  Saligue  Daw,  nor 
the  right  of  promigeniture,  took  place  in  the  entail 
of  his  throne,  it  was  not  impossible  but  that  she 
might  bring  forth  an  heir  to  it,  and  therefore  might 
the  more  easily  believe  it,  when  she  was  told  by  an 
angel  from  heaven  that  she  should  do  so,  that  after 
the  sceptre  had  been  long  departed  from  that  an- 
cient and  honourable  family,  it  should  now  at  length 
return  to  it  again,  to  remain  in  it,  not  by  succession, 
but  in  the  same  hand  to  eternity.  His  people  will 
not  give  him  that  throne,  will  not  acknowledge  his 
right  to  rule  them  ;  but  the  Dord  God  shall  give 
him  a  right  to  rule  them,  and  set  him  as  his  King 
upon  the  holy  hill  ofZion.  He  assures  her,  [1.] 
That  his  kingdom  shall  be  spiritual ;  he  shall  reign 
over  the  house  of  Jacob,  not  Israel  according  to  the 
Jlesh,  for  they  neither  came  into  his  interests  nor  did 
they  continue  long  a  people  ;  it  must  therefore  be  a 
spiritual  kingdom,  the  house  of  Israel  according  to 
promise,  that  he  must  rule  over.  [2.  ]  That  it  shall 
be  etemal  ;  he  shall  reign  ^br  ever,  and  of  his  king- 
dom there  shall  be  no  end,  as  there  had  been  long 
since  of  the  temporal  reign  of  David's  house,  and 
would  shortly  be  of  the  state  of  Israel :  other  crowns 
endure  not  to  rven/  generation,  but  Christ's  doth. 

Vol.  v.— 3  M 


Prov.  27.  24.     The  gospel  is  the  last  dispensation, 
we  are  to  look  for  no  other. 

V.  The  further  infoi-mation  given  her,  upon  her 
inquiry  concerning  the  birth  of  this  Prince. 

1.  It  is  a  just  inquii-y  which  she  makes;  "How 
shall  this  be  ?"  v.  34.  "  How  can  I  now  presently 
conceive  a  child,"  (for  so  the  angel  meant,)  "  when 
I  know  not  a  man  ;  must  it  therefore  be  otherwise 
than  by  ordinary  generation  ?  If  so,  let  me  know 
how  ?"  She  knew  that  the  Messiah  must  be  bom  of 
a  virgin  ;  and  if  she  must  be  his  mother,  she  de- 
sires to  know  how.  This  was  not  the  language  of 
her  distrust,  or  any  doubt  of  what  the  angel  said,  but 
of  a  desire  to  be  further  instnicted. 

2.  It  is  a  satisfactory  answer  that  is  given  to  it,  v. 
35.  ( 1. )  She  shall  conceive  by  the  power  of  the  Holy 
Ghost,  whose  proper  work  and  office  it  is  to  sancti- 
fy ;  and  therefore  to  sanctify  the  virgin  for  this  pur- 
pose, the  Holy  Ghost  is  called  the  power  of  the 
Highest.  Doth  she  ask  how  this  shall  be  ?  This  is 
enough  to  help  her  over  all  the  difficulty  there  ap- 
pears in  it  ;  a  divine  power  will  undertake  it,  not 
the  power  of  an  ?.ngel  employed  in  it,  as  in  other 
works  of  wonder,  but  the  power  of  the  Holy  Ghost 
himself. 

(2.)  She  must  ask  no  cjuestions  conceming  the 
way  and  manner  how  it  shall  be  wrought ;  for  the 
Holy  Ghost,  as  V[\e  power  of  the  Highest,  shall  over- 
shadow her,  as  the  cloud  covered  the  tabemacle 
when  the  glory  of  God  took  possession  of  it,  to  con- 
ceal it  from  those  that  would  too  curiously  observe 
the  motions  of  it,  and  pry  into  the  mystery  of  it. 
The  formation  of  evei-y  babe  in  the  womb,  and  the 
entrance  of  the  spirit  of  life  into  it,  is  a  mysteiy  in 
nature  ;  none  knows  the  way  of  the  spirit,  nor  how 
the  bo?ies  are  formed  in  the  womb  of  her  that  is  with 
child,  Eccl.  11.  5.  We  were  njade  in  secret,  Ps. 
139.  15,  16.  Much  more  was  the  formation  of  the 
child  Jesus  a  mystery  ;  without  controversy,  great 
was  the  mystery  of  Godliness,  God  manifest  in  the 
flesh,  1  Tim.  3.  16.  It  is  a  new  thing  created  in 
the  earth,  (Jer.  31.  22.)  conceming  which  we  must 
not  covet  to  be  wise  above  what  is  written. 

(3. )  The  child  she  shall  conceive,  is  a  holy  thing, 
and  therefore  must  not  be  conceived  by  ordinary 
generation,  because  he  must  not  share  in  the  com- 
mon corruption  and  pollution  of  the  human  nature  ; 
he  is  spoken  of  emphatically.  That  Holy  Thing, 
such  as  never  was  ;  and  h%  shall  be  called  the  Son 
of  God,  as  the  Son  of  the  Father  by  eternal  gene- 
ration, as  an  indication  of  which,  he  shall  now  be 
formed  by  the  Holy  Ghost  in  the  present  concep- 
tion. His  human  nature  must  be  so  produced,  as  it 
was  fit  that  it  should  be,  which  was  to  be  taken  into 
union  with  the  divine  nature. 

3.  It  was  a  further  encouragement  to  her  faith,  to 
be  told  that  her  cousin  Elisabeth,  though  stricken 
in  years,  was  with  child,  v.  36.  Here  is  an  age  of 
wonders  beginning,  and  therefore  be  not  suiprised ; 
hei-e  is  one  among  thy  own  relations  truly  great, 
though  not  altogether  so  great  as  this;  it  is  usual 
with  God  to  ad^•ance  in  working  wonders.  Greater 
works  than  these  shall  he  do.  Though  Elisabeth  was, 
on  the  father's  side,  of  the  daughters  of  Aaron,  {y. 
5.)  yet  on  the  mother's  side  she  might  be  of  the 
house  of  David,  for  those  two  families  often  inter- 
married, as  an  earnest  of  the  uniting  of  the  royalty 
and  the  priesthood  in  the  Messiah.  This  is  the  sixth 
month  with  her  that  was  called  barren.  This  inti- 
mates, as  Dr.  Lightfoot  thinks,  that  all  the  instances 
in  the  Old  Testament,  of  those  having  children  that 
had  been  long  barren,  which  was  above  nature, 
were  designed  to  prepare  the  world  for  the  behef 
of  a  virgin's  bearing  a  son,  which  was  against  na- 
ture. And  therefore,  even  in  the  birth  of  Isaac, 
Abraham  saw  Christ's  day,  foresaw  such  a  mii-acle 
in  the  birth  of  Christ.     The  angel  assures  Mar)-  of 


458  ST.  LUKE,  I. 

this,  to  encourage  her  faith,  and  concludes  with  that 
great  truth,  of  undoubted  certainty  and  universal 
use.  For  with  God  nothing  shall  be  impossible  ;  {v. 
57.)  and  if  nothing,  then  not  this.  Abraham  there- 
fore staggered  not  at  the  behef  of  the  divine  promise, 
because  he  was  strong  in  his  belief  of  the  divine 
power,  Rom.  4.  20,  21.  No  word  of  God  must  be 
incredible  to  us,  as  long  as  no  work  of  God  is  impos- 
sible to  him, 

VI.  Her  acquiescence  in  the  will  of  God  concern- 
ing her,  XI.  38.  She  owns  herself,  1.  A  believing 
subject  to  the  divine  authority ;  "  Behold,  the  hand- 
maid of  the  Lord.  Lord,  I  am  at  thy  service,  at  thy 
disposal,  to  do  what  thou  commandest  me."  She 
objects  not  the  danger  of  spoiling  her  marriage,  and 
blemishing  her  reputation,  but  leaves  the  issue  with 
God,  and  submits  entirely  to  his  will.  2.  A  believ- 
ing expectant  of  the  divine  favour.  She  is  not  only 
content  that  it  should  be  so,  but  humbly  desires  that 
it  may  be  so ;  Be  it  unto  me  according  to  thy  word. 
Such  a  favour  as  this,  it  was  not  for  lier  to  slight,  or 
be  indifferent  to;  and  for  what  God  has  promised 
he  will  be  sought  unto  ;  by  prayer  we  must  put  our 
amen,  or  so  be  it,  to  the  promise.  Remember,  and 
pei'form  thy  word  unto  thy  senmnt,  upon  which  thou 
hast  caused  me  to  hope.  We  must,  as  Mary  here, 
guide  our  desires  by  the  word  of  God,  and  ground 
our  hopes  upon  it.  Be  it  unto  me  according  to  thy 
word  ;  just  so,  and  no  otherwise. 

Hereupon,  the  angel  departed  from  her  ;  having 
completed  the  errand  he  was  sent  upon,  he  return- 
ed, to  give  account  of  it,  and  receive  new  instruc- 
tions. Converse  with  angels  was  always  a  transient 
thing,  and  soon  over  ;  it  will  be  constant  and  perma- 
nent in  the  future  state.  It  is  generally  supposed 
that  just  at  this  instant  the  virgin  conceived,  by  the 
overshadowing  power  of  the  Holy  Ghost ;  but  the 
scripture  being  decently  silent  concerning  that,  it 
doth  not  become  us  to  be  inquisitive,  much  less  posi- 
tive. 


39.  And  Mary  arose  in  those  days,  and 
went  into  the  hill-country  with  haste,  into 
a  city  of  Juda,  40.  And  entered  into  the 
house  of  Zacharias,  and  saluted  Elisabeth. 
41.  And  it  came  to  pass,  that,  when  Elisa- 
beth heard  the  salutation  of  Mary,  the  babe 
leaped  in  her  womb ;  and  Elisabeth  was 
filled  with  the  Holy  Ghost :  32.  And  she 
spake  out  with  a  loud  voice,  and  said.  Bless- 
ed art  thou  among  women  ;  and  blessed  is 
the  fruit  of  thy  womb.  43.  And  whence  is 
this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ?  44.  For,  lo,  as  soon 
as  the  voice  of  thy  salutation  sounded  in 
mine  ears,  the  babe  leaped  in  my  womb 
for  joy.  45.  And  blessed  is  she  that  be- 
lieved :  for  there  shall  be  a  performance  of 
those  things  which  were  told  her  ftoni  the 
Lord.  46.  And  Mary  said.  My  soul  doth 
magnify  the  Lord,  47.  And  my  spirit  hath 
rejoiced  in  God  my  Saviour.  48.  For  he 
hath  regarded  the  low  estate  of  his  hand- 
maiden: for,  behold,  from  henceforth  all 
generations  shall  call  me  blessed.  49.  For 
he  that  is  mighty  hath  done  to  me  great 
things ;  and  holy  is  his  name.  50.  And  his 
mercy  is  on  them  that  fear  him,  from  gene- 
ration to  generation.     51.  He  hath  show- 


ed strength  with  his  arm,  he  hath  scatter- 
ed the  proud  in  the  imagination  of  their 
hearts.  52.  He  hath  put  down  the  mighty 
from  their  seats,  and  exalted  them  of  low 
degree.  53.  He  hath  filled  the  hungry  with 
good  tilings,  and  the  rich  he  hath  sent  emp- 
ty away.  54.  He  hath  holpen  his  servant 
Israel,  in  remembrance  oUiis  mercy;  55. 
As  he  spake  to  our  fathers,  to  Abraham, 
and  to  his  seed  for  ever.  56.  And  Mary 
abode  with  her  about  three  months,  and 
returned  to  her  own  house. 

We  have  here  an  interview  between  the  two  happy- 
mothers,  Elisabeth  and  Mai-y  :  the  angel,  by  intima- 
ting to  Maiy  the  favour  bestowed  on  her  cousin 
Elisabeth,  (-i:;,  36.^  gave  occasion  for  it ;  and  some- 
times it  may  prove  a  better  piece  of  service  than 
we  think,  to  bring  good  people  togethei-,  to  compare 
notes.     Here  is, 

I.  The  visit  which  Mai-y  made  to  Ehsabeth.  Mary 
was  the  ijounger,  and  younger  with  child  ;  and 
therefore,  if  they  must  come  together,  it  was  fittest 
that  Mary  should  take  the  journey,  not  insisting  on 
the  preference  which  the  greater  dignity  of  her  con- 
ception gave  her,  xk  39.  She  arose,  and  left  her  af- 
fairs, to  attend  this  greater  matter  ;  in  those  days  at 
that  time,  (as  it  is  commonly  explained,  Jer.  33.  15. 
— 50.  4.)  in  a  day  or  two  after  the  angel  had  visited 
her,  taking  some  time  first  as  it  is  supposed,  for  her 
devotion,  or  rather  hastening  away  to  her  cousin's, 
where  she  would  have  more  leisure,  and  better  help, 
in  the  family  of  a  priest.  She  went,  fUTa  a-pmiii — 
with  care,  diligence,  and  expedition ;  not  as  young 
people  commonly  go  abroad  and  visit  their  friends, 
to  divert  herself,  but  to  inform  herself :  she  went  to 
a  city  of  Judah  in  the  hill-country  ;  it  is  not  named, 
but  by  comparing  the  description  of  it  here  with 
Josh.  21,  10,  11.  it  appears  to  be  Hebron,  for  that  is 
there  said  to  be  in  the  hill-country  of  Judah,  and  to 
belong  to  the  priests  the  sons  of  Aaron  ;  thither 
Mary  hastened,  though  it  was  a  long  journey,  some 
scores  of  miles. 

1.  Dr.  Lightfoot  offers  a  conjecture  that  she  was 
to  conceive  our  Saviour  there  at  Hebron,  and  per- 
haps had  so  much  intimated  to  her  by  the  angel,  or 
some  other  way  ;  and  therefore  she  made  such  haste 
thither.  He  thinks  it  probable  that  Shiloh,  of  the 
tribe  of  Judah,  and  the  seed  of  David,  should  be  con- 
ceived  in  a  city  of  Judah  and  of  David,  as  he  was  to  be 
born  in  Bethlehem,  another  city  which  belonged  to 
them  both.  In  Hebron  the  promise  was  given  of 
Isaac  ;  circumcision  was  instituted.  Here  (saith  he) 
Abraham  had  his  first  land,  and  David  his  first 
crown  :  here  lay  interred  the  three  couple,  Abra- 
ham and  Sarah,  Isaac  and  Rebecca,  Jacob  and  Leah, 
and,  as  antiquity  has  held,  Adam  and  Eve.  He 
therefore  thinks  that  it  suits  singularly  with  the  har- 
mony and  consent  which  God  uses  in  his  works,  that 
the  promise  should  begin  to  take  place  by  the  con- 
ception of  the  Messias,  even  among  those  patriarchs 
to  whom  it  was  given.  I  see  no  improbability  in  the 
conjecture,  but  add  this  for  the  support  of  it,  that 
Elisabeth  said,  {v.  45.)  There  shall  be  a  perform- 
ance ;  as  if  it  were  not  performed  yet,  but  was  to  be 
performed  there. 

2.  It  is  generally  supposed  that  she  went  thither 
for  the  confirming  of  lier  faith  by  the  sig-n  which 
the  angel  had  given  her,  her  cousin's  being  with 
cliild,  and  to  rejoice  with  her  sister-favourite.  And 
besides,  she  went  thither,  perhaps,  that  she  might 
be  more  retired  from  company,  or  else  might  have 
more  agreeable  company  than  she  could  have  in 
Nazareth.     We  may  suppose  tliat  she  did  not  ac- 


ST.  LUKE,  1. 


459 


quaint  any  of  her  neighbours  in  Nazareth  with  the 
message  she  had  received  from  heaven,  yet  longed 
to  talk  over  a  thing  she  had  a  thousand  times  thought 
over,  and  knew  no  person  in  the  world  with  whom 
she  could /rcf/i/  converse  concerning  it  but  her  cou- 
sin Elisabeth,  and  therefore  she  hastened  to  her. 
Note,  It  is  very  beneficial  and  comfortable  for  those 
that  have  a  good  work  of  grace  begun  in  their  souls, 
and  Christ  in  the  forming  there,  to  consult  those 
who  are  in  the  same  case,  that  they  may  communi- 
cate experiences  one  to  another  ;  and  they  will  find 
that,  as  in  water,  face  answers  to  face,  so  doth  the 
heart  of  man  to  man,  of  christian  to  christian. 

II.  The  meeting  between  Mary  and  Ehsabeth. 
Mary  entered  into  the  house  of  Zacharias  ;  but  he, 
being  dumb  and  deaf,  kept  his  chamber,  it  is  proba- 
ble, and  saw  no  company  ;  and  therefore  she  saluted 
Mlisabeth,  {v.  40.)  told 'her  that  she  was  come  to 
make  her  a  visit,  to  know  her  state,  and  rejoice  with 
her  in  her  joy. 

Now,  at  their  first  coming  together,  for  the  con- 
firmation of  the  faith  of  both  of  them,  there  was 
something  veiy  extraordinary.  Mary  knew  that 
Elisabeth  was  with  child,  but  it  doer,  not  appear  that 
Elisabeth  had  been  told  any  thing  of  her  cousin 
Mary's  being  designed  for  the  mother  of  the  Messi- 
ah ;  and  therefore  what  knowledge  she  appears  to 
have  had  of  it,  must  have  come  by  a  revelation, 
■which  would  be  a  great  encouragement  to  Mary. 

1.  The  babe  leafied  in  her  ivomb.  It  is  very  pro- 
bable that  she  had  been  several  weeks  quick,  (for 
she  was  six  months  gone,)  and  that  she  had  often 
felt  the  child  stir  ;  but  this  was  a  more  than  ordinaiy 
motion  of  the  child,  and  which  alarmed  her  to  ex- 
pect somethnig  very  extraordinary,  ia-Kifrum.  It 
IS  the  same  word  that  is  used  by  the  LXX  (Gen, 
25.  22.)  for  the  struggling  of  Jacolj  and  Esau  in 
Rebecca's  womb,  and  the  mountains  ski/i/iing,  Ps. 
114.  4.  The  babe  leaped  as  it  were  to  give  a  signal 
to  his  mother  that  he  was  now  at  hand,  whose  fore- 
runner he  was  to  be,  about  six  months  in  ministry, 
as  he  was  in  being ;  or,  it  was  the  effect  of  some 
strong  impression  made  upon  the  mother.  Now  be- 
gan to  be  fulfilled  what  the  angel  said  to  his  father, 
(v.  15.)  that  he  should  he  filled  with  the  Holy 
Ghoat,  exien  from  his  ynother's  womb  ;  and  perhaps 
he  himself  had  some  reference  to  this,  when  he  said, 
(John  3.  29.)  The  friend  of  the  Bridegroom  rejoiceth 
greatly,  because  of  the  Bridegroom's  voice,  heard, 
though  not  by  him,  yet  by  his  mother. 

EUsabeth  was  herself_^//eii  ivith  the  Holy  Ghos', 
or  a  Spirit  of  prophecy  ;  by  which,  as  well  as  by  the 
particular  suggestions  of  the  Holy  Ghost  she  was 
filled  with,  she  was  given  to  understand  that  the 
Messiah  was  at  hand,  in  whom  prophecy  should  re- 
vive, and  by  whom  the  Holy  Ghost  should  be  more 
plentifully  poured  out  than  ever,  according  to  the 
expectations  of  those  who  waited  for  the  consolation 
of  Israel.  The  uncommon  motion  of  the  babe  in 
her  womb,  was  a  token  of  the  extraordinaiT  emo- 
tion of  her  spirit  under  a  divine  impulse.  Note, 
Those  whom  Christ  graciously  visits,  may  know  it 
by  their  he'm^filled  with  the  Holy  Ghost ;  for  if  any 
man  have  not  the  S/iirit  of  Christ,  he  is  none  of  his. 

in.  The  welcome  which  Elisabeth,  by  the  Spirit 
of  prophecy,  gave  to  Mary,  the  mother  of  our  Lord  ; 
not  as  to  a  common  friend  making  a  common  visit, 
but  as  to  one  of  whom  the  Messiah  was  to  be  born. 

1.  She  congi-atulates  her  on  her  honour,  and 
though  perhaps  she  knew  not  of  it  tiWjust  now,  she 
acknowledges  it  with  the  greatest  assurance  and  sat- 
isfaction. She  spake  with  a  loud  voice ;  this  does 
not  at  all  intimate  (as  some  think)  that  there  was  a 
floor  or  a  wall  between  them,  but  that  she  was  in  a 
transport  or  exultation  of  joy,  and  said  what  she 
cared  not  who  knew.  She  said.  Blessed  art  thou 
among  women,  the  same  word  that  the  angel  had 


said  ;  {y.  28.)  for  thus  this  will  of  God,  concerning 
honouring  the  Son,  should  be  done  on  earth  as  it  is 
done  in  heaven.  But  Elisabeth  adds  a  reason.  There- 
fore blessed  art  thou,  because  blessed  is  the  fruit  of 
thy  womb  ;  thence  it  was  that  she  derived  this  ex- 
celling dignity.  Elisabeth  was  the  wife  of  a  priest, 
and  in  years,  yet  she  grudges  not,  that  her  kmswo- 
man,  who  was  many  years  younger  than  she,  and 
evei-y  way  her  inferior,  should  have  the  honour  of 
conceiving  in  her  virginity,  and  being  the  mother  of 
the  Messiah,  whereas  the  honour  put  upon  her  was 
7nuch  less  ;  she  rejoices  in  it,  and  is  well  pleased,  as 
her  son  was  afterward,  that  she  who  cometh  after  her, 
is  preferred  before  her,  John  1.  27.  Note,  While  we 
cannot  but  own  that  we  are  more  favoured  of  God 
than  we  deserve,  let  us  by  no  means  envy,  that 
others  are  more  highly  favoured  than  we  are^ 

2.  She  acknowledges  her  condescension,  in  mak- 
ing her  this  visit ;  (t.  43.)  JVhence  is  this  to  me,  that 
the  mother  of  my  Lord  should  come  to  me?  Ob- 
serve, (1.)  She  calls  the  Virgin  Mary  the  mother  of 
her  Lord,  (as  David,  in  spirit,  callej  the  Messiah, 
Lord,  his  Lord,)  for  she  knew  he  was  to  be  Lord 
of  all.  (2.)  She  not  only  bids  her  welcome  to  her 
house,  though  perhaps  she  came  but  in  mean  cir- 
cumstances, but  reckons  this  visit  a  great  favour, 
which  she  thought  herself  unworthy  of ;  Whence  is 
this  to  me  ?  It  is  in  reality,  and  not  in  compliment, 
that  she  saith,  "This  was  a  gi'eater  favour  than  I 
could  have  expected."  Note,  Those  that  are  filled 
with  the  Holy  Ghost,  have  low  thoughts  of  their 
own  merits,  and  high  thoughts  of  God's  favours. 
Her  son  the  Baptist  spake  to  the  same  pui-port  with 
this,  when  he  said,  Comest  thou  to  me  ?  Matth.  3. 
14. 

3.  She  acquaints  her  with  the  concuiTence  of  the 
babe  in  her  womb,  in  this  welcome  to  her ;  (ti.  44.) 
"Thou  cei'tainly  bringest  some  extraordinaiy  ti- 
dings, some  cxtraordinarv'  blessing,  with  thee,  for 
as  soon  as  the  voice  of  thy  salutation  sounded  in  my 
ears,  not  only  my  heart  leaped  for  joy,  though  I 
knew  not  immediately  why  or  wherefore,  but  the 
babe  in  my  womb,  who  was  not  capable  of  knowing 
it,  did  so  too."  He  leaped  as  it  were  for  joy  that  the 
Messiah,  whose  harbinger  he  was  to  be,  would  him- 
self come  so  soon  after  him.  This  would  serve  very 
much  to  strengthen  the  faith  of  the  virgin,  that  there 
were  such  assurances  as  these  given  to  others ;  and 
it  would  be  in  part  the  accomplishment  of  what  had 
been  so  often  foretold,  that  there  should  be  unix>er- 
saljoy  before  the I^ord,  when  he  cometh,  Ps.  98.  8,  9. 

4.  She  commends  her  faith,  and  encourages  it ; 
{xK  45.)  Blessed  is  she  that  believed.  Believing  souls 
are  blessed  souls,  and  will  be  found  so  at  last ;  this 
blessedness  cometh  through  faith,  even  the  blessed- 
ness of  being  related  to  Christ,  and  having  him 
formed  in  the  soul.  They  are  blessed,  who  believe 
the  word  of  God,  for  that  word  will  not  fail  them  ; 
there  shall,  without  doubt,  be  a  performance  of  those 
things  which  are  told  her  from  the  Lord.  Note, 
The  inviolable  certainty  of  the  promise  is  the  un- 
doubted felicity  of  those  that  build  upon  it,  and  ex- 
pect their  all  from  it.  The  faithfulness  of  God  is 
the  blessedness  of  the  faith  of  the  saints.  Those 
that  have  experienced  the  performance  of  God's 
promises  themselves,  should  encourage  others  to 
hope  that  he  will  be  as  good  as  his  word  to  them 
also  ;  /  will  tell  you  what  God  has  done  for  my  soul. 

IV.  Mai-y's  song  of  praise,  upon  this  occasion. 
Elisabeth's  prophecy  was  an  echo  to  the  virgin  Ma- 
ry's salutation,  and  this  song  is  yet  a  stronger  echo 
to  that  prophecy,  and  shows  her  to  be  no  less  filled 
with  the  Holy  Ghost  than  Elisabeth  was.  ^^'e  may 
suppose  the  blessed  Virgin  to  come  in,  very  much 
fatigued  with  her  joui-ney  ;  yet  she  forgets  that, 
and  is  inspired  with  new  life,  and  vigour,  and  joy, 
upon  the  confirmation  she  here  meets  with  of  her 


460 


ST.  LUKE,  I. 


faith ;  and  since,  by  this  sudden  inspiration  and  trans- 
port, she  finds  that  this  was  designed  to  be  her  er- 
rand hither,  weary  as  she  is,  like  Abraham's  ser- 
vant, she  would  neither  eat  nor  drink  till  she  had 
told  her  errand. 

J.  Here  are  the  expressions  of  joy  and  praise,  and 
God  alone  the  Object  of  the  praise  and  Centre  of 
the  joy.  Some  compare  this  song  with  that  which 
her  name-sake  Miriam,  the  sister  of  Moses,  sung, 
upon  the  triumphant  departure  of  Israel  out  of 
Egypt,  and  their  triumphant  passage  through  the 
Red  sea  ;  others  think  it  better  compared  with  the 
song  of  Hannah,  upon  the  birth  of  bamuel,  which, 
like  this,  passes  from  a  family-mercy  to  a  public  and 
general  one.  This  begins,  like  that.  My  heart  re- 
joiceth  in  the  Lord,  1  Sam.  2.  1.  Observe  how 
Mary  here  speaks  of  God. 

(1.)  With  great  reverence  of  him,  as  the  Lord ; 
"  My  soul  doth  mag-nify  theLord;  Ineversawhim 
so  great  as  now  I  find  him  so  good. "  Note,  Those, 
and  those  only,  are  advanced  in  mercy,  who  are 
thereby  brought  to  think  the  more  highly  and  ho- 
nourably of  God ;  whereas  there  are  those  whose 
prosperity  and  preferment  make  them  say.  What  is 
the  Almighty,  that  we  should  serve  him  ?  The  more 
honour  God  has  any  way  put  upon  us,  the  more  ho- 
nour we  must  study  to  give  to  him  :  and  theii  only 
we  are  accepted  in  magnifying  the  Lord,  when  our 
souls  magnify  him,  and  all  that  is  within  us.  Prais- 
ing-work must  be  soul-work. 

(2.)  With  great  complacency  in  him  as  her  Sa- 
viour; My  sfiirit  rejoiceth  in  God  my  Saviour. 
This  seems  to  have  reference  to  the  Messiah,  whom 
she  was  to  be  the  mother  of.  She  calls  him  God 
her  Saviour,  for  the  angel  had  told  her  that  he 
should  be  the  iS'o??  of  the  Highest,  and  that  his  name 
should  be  Tesus,  (2  Saviour;  this  she  fastened  upon, 
with  application  to  herself;  He  is  God  my  Saviour. 
Even  the  mother  of  our  Lord  had  need  of  an  inter- 
est in  him  as  her  Saviour,  and  would  have  been  un- 
done without  it :  and  she  glories  more  in  that  hap- 
piness which  she  had  in  common  with  all  believers 
than  in  being  his  mother,  which  was  an  honour  pe- 
culiar to  herself ;  and  this  agrees  with  the  prefer- 
ence Christ  gave  to  obedient  believers  above  his 
mother  and  brethren  ;  see  Matth.  12.  50.  Luke  11. 
27,  28.  Note,  Those  that  have  Christ  for  their  God 
and  Saviour,  have  a  great  deal  of  reason  to  rejoice, 
to  rejoice  in  sfiirit,  that  is,  rejoicing  as  Christ  did, 
(Luke  10.  21.)  with  spiritual  joy. 

2.  Here  are  just  causes  assigned  for  this  joy  and 
praise. 

(1.)  Upon  her  own  account,  v.  48,  49.  [1.]  Her 
sfiirit  rejoiced  in  the  Lord,  because  of  the  kind  things 
he  had  done  for  her ;  his  condescension  and  com- 
fiassion  to  her  ;  He  has  regarded  the  low  estate  of 
his  handmaiden ;  he  has  looked  upon  her  with  fiity, 
for  so  the  word  is  commonly  used.  "He  has  chosen 
me  to  this  honour,  notwithstanding  my  great  mean- 
ness, poverty,  and  obscurity."  Nay,  the  expression 
seems  to  intimate,  not  only  (to  allude  to  that  of  Gi- 
deon, Judg.  6.  15.)  that  her  family  was  poor  in  Ju- 
dah,  but  that  she  was  the  least  in  her  father's  house, 
as  if  she  were  under  some  particular  contempt  and 
disgrace  among  her  relations,  was  unjustly  neglect- 
ed, and  the  outcast  of  the  family,  and  God  put  this 
honour  upon  her,  to  balance  abundantly  that  con- 
tempt. I  the  rather  suggest  this,  for  we  find  some- 
thing toward  such  honour  as  this  put  upon  others, 
on  the  like  consideration.  Because  God  saw  that 
Leah  was  hated,  he  ofiened  her  womb.  Gen.  29.  31. 
Because  Hannah  was  provoked,  and  made  to  fret, 
and  insulted  over,  by  Peninnah,  therefore  God  gave 
her  a  son,  1  Sam.  1.  19.  Whom  men  wrongfully 
depress  and  despise,  God  sometimes,  in  compassion 
to  them,  especially  if  they  have  borne  it  patiently, 
doth  prefer  and  advance ;  see  Judg.  11.  7.    So  in 


Mary's  case.  And  if  God  regard  her  low  estate,  he 
not  only  thereby  gives  a  specimen  of  his  favour  to 
the  whole  race  of  mankind,  whom  he  remembers  in 
their  low  estate,  as  the  psalmist  speaks,  (Ps.  136. 
23. )  but  secures  a  lasting  honour  to  her  ;  (for  such 
the  honour  is  that  God  bestows,  honour  that  fades 
not  away  ;)  "From  henceforth  all  generations  shall 
call  me  blessed,  shall  think  me  a  happy  woman,  and 
highly  advanced."  All  that  embrace  Christ  and 
his  gospel,  will  say.  Blessed  was  the  womb  that 
bore  him,  and  the  fiafis  which  he  sucked,  Luke  11, 
27.  Elisabeth  had  once  and  again  called  her  bless- 
ed: "  But  that  is  not  all,"  saith  she,  "all  genera- 
tions of  Gentiles  as  well  as  Jews  shall  call  me  so." 
[2.]  Her  soul  magnifies  the  I..ord,  because  of  the 
wonderful  things  he  has  done  for  her  ;  {y.  49.)  He 
that  is  mighty,  has  done  to  me  great  things.  A  great 
thing  indeed,  that  a  z'irgin  should  conceive.  A  great 
thing  indeed,  that  Messiah,  who  had  been  so  long 
ago  promised  to  the  church,  and  so  long  expected 
by  the  church,  should  now  at  length  be  bom.  It  is 
the,  power  of  the  Highest  that  appears  in  this.  She 
adds,  and  holy  is  his  name  ;  for  so  Hannah  saith  in 
her  song,  There  is  none  holy  as  the  Lord,  which  she 
explains  in  the  next  words,  for  there  is  none  beside 
thee,  1  Sam.  2.  2.  God  is  a  being  by  himself,  and 
he  manifests  himself  to  be  so,  especially  in  the  work 
of  our  redemption.  He  that  is  mighty,  even  he 
whose  najne  is  holy,  has  done  to  me  great  things. 
Glorious  things  may  be  expected  from  him  that  is 
both  mighty  and  holy  ;  who  can  do  every  thing,  and 
will  do  every  thing  well  anA  for  the  best. 

(2.)  Upon  the  account  of  others.  The  Virgin 
Mary,  as  the  mother  of  the  Messiah,  is  become  a 
kind  of  public  person,  wears  a  public  character,  and 
is  therefore  immediately  endued  with  another  spirit, 
a  more  public  spirit  than  before  she  had,  and  there- 
fore looks  abroad,  looks  about  her,  looks  before  her, 
and  takes  notice  of  God's  various  dealings  with  the 
children  of  men,  {v.  50,  &c. )  as  Hannah  ;  (1  Sam. 
2.  3. )  in  this  she  has  especially  an  ej'e  to  the  coming 
of  the  Redeemer,  and  God's  manifesting  himself 
therein. 

[1.]  It  is  a  certain  truth,  that  God  has  mercy  in 
store,  mercy  in  reserve,  for  all  that  have  a  rever- 
ence for  his  majesty,  and  a  due  regard  to  his  so- 
vereignty and  authority.  But  never  did  this  appear 
so,  as  in  sending  his  Son  into  the  world  to  save  us  ; 
{xK  50.)  His  mercy  is  on  them  that  fear  him  ;  it  has 
always  been  so  ;  he  has  ever  looked  upon  them  with 
an  eye  of  Jieculiar  favour,  who  have  looked  tip  to 
him  with  an  eye  oi  filial  fear.  But  he  hath  mani- 
fested this  mercy,  so  as  never  before,  in  sending  his 
Son  to  bring  in  an  everlasting  righteousness,  and 
woi-k  out  an  everlasting  salvation,  for  them  that  fear 
him  ;  and  this  from  generation  to  generation,  for 
there  are  gospel-privileges  transmitted  by  entail, 
and  intended  for  pei-petuity.  Those  that /ear  God, 
as  their  Creator  and  Judge,  ai-e  encouraged  to  hope 
for  mercy  in  him,  thi'ough  their  Mediator  and  Ad- 
vocate ;  and  in  him  mercy  is  settled  upon  all  that 
fear  God,  pardoning  mercy,  healing  mercy,  accept- 
ing mercy,  crowning  mercy,  irom  generationta gen- 
eration, while  the  world  stands.  In  Christ  he  keefi- 
eth  mercy  for  thousands. 

[2.]  It  has  b?en  a  common  obser%'ation,  that  God 
in  his  providence  puts  contemfit  upon  the  haughty, 
and  honour  upon  the  humble  ;  and  this  he  has  done 
remarkably  in  the  whole  economy  of  the  work  of 
man's  redemption.  As  God  had,  with  his  mercy  to 
her,  showed  himself  mighty  also,  {v.  48,  49.)  so  he 
had,  with  his  mercy  on  them  that  fear  him,  showed 
strength  likewise  with  his  arm.  First,  In  the  course 
of  his  providence,  it  is  his  usual  method  to  cross  the 
exfiectations  of  men,  and  proceed  quite  otherwise 
than  they  promise  themselves.  Proud  men  expect 
to  cany  all  before  them,  to  have  their  way  and 


ST.  LUKE,  I. 


461 


their  will ;  but  he  scatters  them  in  the  imagination 
of  their  hearts,  breaks  their  measures,  blasts  their 
projects,  nay,  and  brings  them  low,  and  brings  them 
down,  by  those  very  counsels  with  which  they 
thought  to  advance  and  establish  themselves.  The 
mighty  think  to  secure  themselves  by  might  in  their 
seats,  but  he  puts  them  doivn,  and  overturns  their 
seats  ;  while,  on  tlie  other  hand,  those  of  low  degree, 
who  despaired  of  ever  advancing  themselves,  and 
thought  of  no  other  than  of  being  ever  low,  are  won- 
derfully exalted.  Tliis  observation  concerning  ho- 
nour, holds  likewise  concerning  riches  ;  many  wlio 
were  so  poor,  that  they  had  not  bread  for  themselves 
and  their  families,  by  some  surprising  turn  of  Provi- 
dence in  favour  of  them,  come  to  hejilled  ivithgood 
things ;  whUe,  on  tlie  other  hand,  those  who  were 
rich,  and  thought  no  other  tlian  that  to-morrow 
should  be  as  this  day,  that  their  mountain  stood 
strong,  and  should  never  be  moved,  are  strangely 
impoverished,  and  se7it  away  emjity.  Now  this  is 
the  same  observation  that  Hannah  had  made,  and 
enlarged  upon,  in  her  song,  with  application  to  the 
case  of  herself  and  her  adversary,  (1  Sam.  2.  4 — 7.) 
which  very  much  Illustrates  this  here.  And  com- 
pare also  Ps.  107.  33—41.  Ps.  113.  7—9.  and  Eccl. 
9.  1 1.  God  takes  a  pleasure  in  disappointing  their 
expectations,  who  promise  themselves  great  things 
in  the  world,  and  m  out-doing  the  expectations  of 
those  who  promise  themselves  but  a  little;  as  a 
righteous  God,  it  is  his  glory  to  abase  those  who 
exalt  themselves,  and  strike  teiTor  on  the  secure  ; 
and  as  a  good  God,  it  is  his  glory  to  exalt  those  who 
humble  themselves,  and  to  speak  comfort  to  those 
who  fear  before  him.  Secondly,  This  doth  especi- 
ally appear  in  the  methods  'of  gospel-grace. 

1.  In  the  spiritual  honours  it  dispenses.  Wlien 
the  proud  Pharisees  were  rejected,  and  Publicans 
and  sinners  went  into  the  kingdom  of  heaven  before 
them  ;  when  the  Jews,  who  foUoived  after  the  law 
of  righteousness,  did  not  attain  it,  and  the  Gentiles, 
who  never  thought  of  it,  attained  to  righteousness  ; 
(Rom.  9.  30,  31.)  when  God  chose  not  the  ivise  men 
after  thejiesh,  not  the  mighty,  or  the  noble,  to  preach 
the  gospel,  and  plant  Christianity  in  tlie  world,  but 
tl\e  foolish  and  weak  things  of  the  world,  and  things 
that  were  despised,  (1  Cor.  1.  26,  27.)  then  he  scat- 
tered the  proud,  and  put  down  the  mighty,  but  ex- 
alted them  of  low  degree.  When  the  tyranny  of  the 
chief  priests  and  elders  was  brought  do^vn,  who  had 
long  lorded  it  over  God's  heritage,  and  hoped  always 
to  do  so  ;  and  Christ's  disciples,  a  company  of  poor 
despised  fisliermen,  by  the  power  they  were  clothed 
with,  were  made  to  sit  on  thrones,  judging  the 
twelve  tribes  of  Israel ;  when  tlie  power  of  the  four 
monarchies  was  broken,  and  the  kingdom  of  the 
Messiah,  that  Stone  cut  out  of  the  mountain  tuithout 
hands,  is  made  to  Jill  the  earth  ;  then  are  the  proud 
scattered,  and  those  of  low  degree  exalted. 

2.  In  the  spiritual  riches  it  dispenses,  v.  53.  (1.) 
Those  who  see  their  need  of  Christ,  and  are  impor- 
tunely  desirous  of  righteousness  and  life  in  him,  he 
7f/&  with  good  things,  with  the  best  things  ;  he  gives 
liberally  to  them,  and  they  are  abundantly  satisfied 
with  the  blessings  he  gives.  Those  who  are  Weary 
and  heavy-laden,  shall  find  rest  with  Christ,  and 
those  who  tliirst,  are  called  to  come  to  him,  and 
drink  ;  for  they  only  know  how  to  value  his  gifts  ; 
to  the  hungry  soul  every  bitter  thing  is  sweet,  manna 
is  angels'  food  ;  and  to  the  thirsty  fair  water  is  honey 
out  of  the  rock.  (2.)  Those  who  are  rich,  who  arc 
not  hungry,  who,  like  Laodicea,  think  thev  have 
need  of  nothing,  are  full  of  themselves  and  their  own 
righteousness,  and  think  they  ha^■e  a  sufficiency  in 
themselves,  those  he  sends  away  from  his  door,  thev 
are  not  welcome  to  him,  lie  sends  them  emptu  awav, 
they  come  full  of  self,  and  arc  sent  away  empty  of 
Christ.    He  sends  them  to  the  god^  ivliom  they 


served,  to  their  own  righteousness   and   strength 
which  they  trusted  to. 

[3.]  It  was  always  expected  that  the  Messiah 
should  be,  in  a  special  manner,  the  Strength  and 
Glory  of  liis  people  Israel,  and  so  he  is  in  a  peculiar 
manner  ;  (v.  54.)  He  hath  holpen  his  servant  Israel, 
ixmhifino.  He  hath  taken  them  by  the  hand,  and 
helped  them  up  that  were  fallen,  and  could  not  help 
tiiemselves.  Those  that  were  sunk  under  the  bur- 
dens of  a  broken  covenant  of  innocency,  are  helped 
u/i  by  the  blessings  of  a  renewed  covenant  of  grace. 
Tlie  sending  of  the  Messiali,  on  whom  help  was  laid 
for  poor  sinners,  was  the  greatest  kindness  that  could 
be  done,  the  greatest  help  that  could  be  provided 
for  his  people  Israel,  and  that  which  magnifies  it  is. 

First,  That  it  is  in  remembrance  of  his  mercy  ;  the 
mercifulness  of  his  nature,  the  mercy  he  has  in  store 
for  his  servant  Israel.  MTiile  this  blessing  was  de- 
feiTcd,  his  people,  who  waited  for  it,  were  often 
ready  to  ask.  Has  God  forgotten  to  be  gracious?  But 
now  lie  made  it  appear  that  he  had  not  forgotten, 
but  remembered,  his  mercy.  He  remembered  his 
former  mercy,  and  repeated  that  to  them  in  spiri- 
tual blessings,  which  he  had  done  formerly  to  them 
in  temporal  favours.  He  remembered  the  days  of 
old  ;  Where  is  he  that  brought  them  out  of  the  sea  ; 
out  of  Egypt?  Isa.  63.  11.  He  will  do  the  like 
again  ;  which  that  was  a  type  of. 

Secondly,  That  it  is  in  performance  of  his  promise ; 
it  is  a  mercy  not  only  designed,  but  declared,  (y. 
55.)  it  was  what  he  spake  to  our  fathers,  that  the 
seed  of  the  woman  should  break  the  head  of  the  ser- 
pent ;  that  God  should  dwell  in  the  tents  of  Sheni ; 
and  particularly  to  Abraham,  that  in  his  Seed  all  the 
families  of  the  earth  shall  be  blessed,  with  the  best  of 
blessings,  with  the  blessings  that  are  for  erer,  and  to 
the  seed  that  shall  be  for  ever ;  that  is,  his  spiritual 
seed,  for  his  carnal  seed  were  cut  off  a  little  after 
this.  Note,  What  God  hath  spoken  he  wiU  per- 
form ;  what  he  hath  spoken  to  the  fathers,  will  be 
perfoi'med  to  their  seed ;  to  their  seed's  seed,  in 
blessings  that  shall  last  for  ever. 

Lastly,  Mail's  return  to  Nazareth,  {v.  56.)  after 
she  had  continued  with  Elisabeth  about  three 
months,  so  long  as  to  be  fully  satisfied  concerning 
herself,  that  she  was  with  child,  and  to  be  confirm- 
ed therein  by  her  cousin  Elisabeth.  Some  think, 
though  her  return  is  here  mentioned,  before  Elisa- 
beth's being  delivered,  because  the  evangelist  would 
finish  this  passage  concerning  Mary,  before  he  pro- 
ceeded v,  ith  the  story  of  Elisabeth,  yet  that  Mary 
stayed  till  her  cousin  was  (as  we  say)  down  arid  up 
again :  that  she  might  attend  on  her,  and  be  with 
her  in  her  lying  in,  and  have  her  own  faith  confinn- 
ed  by  the  full  accomplishment  of  the  promise  of 
God  concerning  Elisabeth.  But  most  bind  them- 
selves to  the  order  of  the  stoiy  as  it  lies,  and  think 
she  returned  again  when  Elisabeth  was  near  her 
time  ;  because  she  still  affected  retirement,  and 
therefore  would  not  be  there,  when  the  birth  of 
this  child  of  promise  would  draw  a  gi-eat  deal  of  com- 
pany to  the  house.  Those  in  whose  hearts  Christ 
is  formed,  take  more  delight  than  they  used  to  do, 
in  sitting  alone  and  keeping  silence. 

57.  Now  Elisabeth's  full  time  came  that 
she  should  be  delivered ;  and  she  brought 
forth  a  son.  58.  And  her  neighbours  and 
her  cousins  heard  how  the  Lord  had  shew- 
ed great  mercy  upon  her ;  and  they  rejoiced 
with  her.  59.  And  it  came  to  pass,  that 
on  the  eighth  day  the}'  came  to  circumcise 
the  child ;  and  they  called  him  Zacharias, 
,  after  the  name  of  his  father.    60.  And  bis 


462 


ST.  LUKE,  I. 


mother  answerea  and  said,  Not  so  ;  but  he 
shall  be  called  John.  6 1 .  And  they  said 
unto  her,  There  is  none  of  thy  kindred  that 
is  called  by  this  name.  62.  And  they 
made  signs  to  his  father,  how  he  would 
have  him  called.  63.  And  he  asked  for  a 
writing-table,  and  wrote,  saying.  His  name 
is  John.  And  they  marvelled  all.  64.  And 
his  mouth  was  opened  immediately,  and 
his  tongue  loosed,  and  he  spake,  and  praised 
God.  65.  And  fear  came  on  all  that  dwelt 
round  about  them :  and  all  these  sayings 
were  noised  abroad  throughout  all  the  hill- 
countiy  of  Judea  :  66.  And  all  they  that 
heard  tJiem  laid  thejii  up  in  their  hearts, 
saying.  What  manner  of  child  shall  this 
be  ?  And  the  hand  of  the  Lord  was  with 
him. 

In  these  verses,  we  have, 

I.  The  birth  of  John  Baptist,  v.  57.  Though  he 
was  conceived  in  the  womb  by  miracle,  he  contin- 
ued in  the  womb  according  to  the  ordinary  course 
of  nature ;  (so  did  our  Saviour ;)  Elisabeth's  full 
time  came,  that  she  should  be  delivered,  and  then 
she  brought  forth  a  son.  Promised  mercies  are  to 
be  expected  when  the  full  time  for  them  is  come, 
and  not  before. 

II.  The  great  joy  that  was  among  all  the  relations 
of  the  family,  upon  this  extraordinary  occasion  ;  (t'. 
58. )  Her  neighbours  and  her  cousins  heard  ofit;  for  it 
would  be  in  every  body's  mouth,  as  next  to  miracu- 
lous. Dr.  Lightfoot  observes,  that  Hebron  was  in- 
habited by  priests  of  the  family  of  Aaron,  and  that 
those  were  the  cousins  here  spoken  of;  but  the 
fields  and  \illages  about,  by  the  children  of  Judah, 
and  that  those  were  the  7ieighbours.  Now  these 
here  discovered,  1.  A  Jiioiis  regard  to  God  ;  they 
acknowledged  that  the  I^ord  had  magtiijied  his  mer- 
cy to  her  ;  so  the  word  is.  It  was  a  mercy  to  have 
her  reproach  taken  away,  a  mercy  to  have  her  fa- 
mily built  up,  and  the  more,  being  a  family  oi priests, 
devoted  to  God,  and  employed  for  him.  Many 
things  concurred  to  make  the  mercy  great — that  she 
had  been  long  barren,  was  now  old,  but  especially 
that  the  child  should  be  great  in  the  sight  of  the 
Lord.  2.  A  friendly  regard  to  Elisabeth  ;  when 
she  rejoiced,  they  rejoiced  ivith  her.  We  ought  to 
take  pleasure  in  the  prosperity  of  our  neighbours  and 
friends,  and  to  be  thankful  to  God  for  their  comforts 
as  for  our  own. 

III.  The  dispute  that  was  among  them,  concern- 
ing the  naming  him  ;  {v.  59.)  On  the  eighth  day, 
as  God  had  appointed,  they  came  together,  to  cir- 
cumcise the  child  ;  it  was  here,  in  Hebron,  that  cir- 
cumcision was  first  instituted  ;  and  Isaac,  who,  like 
John  Baptist,  was  born  by  promise,  was  one  of  the 
first  that  was  submitted  to  it,  at  least,  the  chief  eyed 
in  the  institution  of  it.  They  that  rejoiced  in  the 
birth  of  the  child,  came  together  to  the  circumcising 
of  him.  Note,  The  greatest  comfort  we  can  take 
in  our  children,  is,  in  giving  them  up  to  God,  and 
recognizing  their  covenant  relation  to  him.  The 
Baptism  of  our  children  should  be  more  our  joy  than 
their  birth. 

Now  it  was  the  custom,  when  they  circumcised 
their  children,  to  name  them,  because,  when  Abram 
was  circumcised,  God  gave  him  a"  new  name,  and 
called  him  Abraham  ;  and  it  is  not  unfit  that  they 
should  be  left  nameless  tUl  they  are  by  name  girven 
up  to  God.     Now, 

1.  Some  proposed  that  he  should  be  called  by  his  1 


father's  name,  Zacharias  ;  we  have  not  any  instance 
in  scripture,  that  the  child  should  bear  the  father's 
name ;  but  perhaps  it  was  of  late  come  into  use 
among  the  Jews,  as  it  is  with  us,  and  they  intended 
hereby  to  do  honour  to  the  father,  who  was  not 
likely  to  have  another  child. 

2.  The  mother  opposed  it,  and  would  have  him 
called  John  ;  having  learned,  either  by  inspiration 
of  the  Holy  Ghost,  (as  is  most  probable,)  or  by  in- 
formation in  writing  from  her  husband,  that  God 
appointed  this  to  be  his  name  ;  (xi.  60.)  He  shall  be 
called  Johanan — Gracious  ;  because  he  shall  intro- 
duce the  gospel  of  Christ,  wherein  God's  grace 
shines  more  bright  than  ever. 

3.  The  relations  objected  against  that;  (t;.  61.) 
"  There  is  none  of  thy  kindred,  none  of  the  relations 
of  thy  family,  that  is  called  by  that  tiame  j  and 
therefore,  if  he  may  not  have  his  father's  name, 
yet  let  him  have  the  name  of  some  of  his  kindred, 
who  will  take  it  as  a  piece  of  respect  to  have  such 
a  child  ofivo7iders  as  this  named  from  them."  Note, 
As  those  that  have  friends  must  shoiv  themselves 
friendly,  so  those  that  have  relations,  must  be  ob- 
liging to  them  in  all  the  usual  regards  that  are  paid 
to  kindred. 

4.  They  appealed  to  the  father,  and  would  try  if 
they  could  possibly  get  to  know  his  mind,  for  it  was 
his  office  to  name  the  child,  v.  62.  They  made  signs 
to  him,  by  which  it  appears  that  he  was  deaf  as  well 
as  dumb  ;  nay,  it  should  seem,  mindless  of  any  thing, 
else  one  would  think  they  should  at  first  have  de- 
sired him  to  write  down  his  child's  name,  if  he  had 
ever  yet  communicated  any  thing  by  writing  since 
he  was  struck.  However,  they  would  carry  the 
matter  as  far  as  they  could,  and  give  him  to  under- 
stand what  the  dispute  was,  which  he  only  could 
determine ;  whereupon  he  made  signs  to  them  to 
give  him  a  table-book,  such  as  they  then  used  ;  and 
with  the  pencil  he  wrote  these  words,  His  name  is 
John,  V.  63.  Not,  "It  shall  be  so,"  or,  "I  would 
have  it  so,"  but,  "It  is  so."  The  matter  is  deter- 
mined already  ;  the  angel  had  gi\en  him  that  name. 
Observe,  When  Zacharias  could  not  speak,  he 
wrote.  When  ministers  ha^'e  their  mouths  stopped, 
that  they  cannot  preach,  yet  they  may  be  doing 
good  as  long  as  they  have  not  their  hands  tied,  that 
tliey  cannot  write.  Many  of  the  martyi's  in  prison 
wrote  letters  to  their  friends,  which  were  of  great 
use  ;  blessed  Paul  himself  did  so.  Zacharias's  pitch- 
ing upon  the  same  name  that  Elisabeth  had  chosen, 
was  a  great  surprise  to  the  company  ;  They  mar- 
velled all ;  for  they  knew  not  that,  though  by  rea- 
son of  his  deafness  and  dumbness  they  could  not 
converse  together,  yet  they  were  both  g-uided  by  one 
and  the  same  Spirit;  or,  perhaps  they  7narvelled 
that  he  wrote  so  distinctly  and  intelligently,  which 
(the  stroke  he  was  under,  being  somewhat  like  that 
of  a  palsy)  he  had  not  done  before. 

5.  He  thereupon  recovered  the  use  of  his  speech ; 
{v.  64.)  His  mouth  was  opened  immediately.  The 
time  prefixed  for  his  being  silenced,  was,  till  the  day 
that  these  things  should  be  fulfilled,  (v.  20.)  not  all 
the  things  going  before  concerning  John's  ministry, 
but  those  which  relate  to  his  birth  and  name  ;  {v. 
13.)  that  time  was  now  expired,  whereupon  the  re- 
straint was  taken  off,  and  God  gave  him  the  opening 
of  the  mouth  again,  as  he  did  to  Ezekiel,  ch.  3.  27. 
Dr.  Lightfoot  compares  this  case  of  Zacharias  with 
that  of  Moses.  Exod.  4.  24,  26.  Moses,  for  dis- 
trust, is  in  danger  of  his  life,  as  Zacharias,  for  the 
same  fault,  is  struck  dumb  ;  but,  upon  the  circum- 
cising of  his  child,  and  recovery  of  his  faith,  there, 
as  here,  the  danger  is  removed.  Infidelity  closed 
his  mouth,  and  now  believing  opens  it  again  ;  he  be- 
lieves, therefore  he  speaks.  David  lay  under  guilt 
from  the  conception  of  his  child  till  a  few  days  after 
its  birth ;  then  the  Lord  takes  aiuay  his  sin  ;  upon  his 


ST.  LUKE,  I. 


463 


repentance,  he  shall  not  die,  so  here  he  shall  be  no  i 
longer  dumb  :  his  mouth  was  oficned,  and  he  sfiake, 
and  praised  God.  Note,  When  God  opens  our  lips, 
our  mouths  must  show  forth  his  praise ;  as  good  be 
without  our  speech  as  not  use  it  in  praising  God; 
for  then  our  tongue  is  most  our  glory,  when  it  is 
employed  for  God's  glory. 

6.  These  things  were  told  all  the  countiy  over, 
to  the  great  amazement  of  all  that  heard  them,  x;. 
65,  66.  The  sentiments  of  the  people  are  not  to  be 
slighted,  but  taken  notice  of.  We  are  here  told, 
(1.)  That  these  sayings  were  discoursed  of,  and  were 
the  common  talk  all  about  the  hilt-country  ofJudea; 
it  was  pit\-  but  a  narrative  of  them  had  been  drawn 
up,  and  published  in  tlie  world,  immediately.  (2.) 
That  niost  people  who  heard  of  these  things,  were 
put  into  consternation  by  them  :  Fear  came  on  all 
them  that  dwelt  round  about  there.  If  we  have  not 
a  good  hope,  as  we  ought  to  have,  built  upon  the 
gospel,  we  may  expect  that  the  tidings  of  it  will  fill 
us  with  year.  They  believed  and  trembled,  whereas 
they  should  have  believed  and  triuinphed,  (3.)  It 
raised  the  expectations  of  people  concerning  this 
child,  and  obliged  them  to  have  their  eye  upon  him, 
to  see  what  he  would  come  to.  They  laid  up  these 
presages  in  their  hearts,  treasured  them  up  in  mind 
and  memory,  as  foreseeing  they  should  hereafter 
have  occasion  to  recollect  them.  Note,  What  we 
hear,  that  may  be  of  use  to  us,  we  should  treasure 
up,  that  we  may  be  able  to  bring  forth,  for  the  be- 
nefit of  others,  things  new  and  old,  and,  when  things 
come  to  perfection,  may  be  able  to  look  back  upon 
the  presages  thereof,  and  to  say,  "  It  was  what  we 
might  expect."  They  said  within  themselves,  and 
said  among  themselves,  "  IVhat  manner  of  child 
shall  this  be?  Wliat  will  be  the  fruit  when  these  are 
the  buds,  or  rather,  when  the  root  is  out  of  such  a 
dry  ground?"  Note,  When  children  are  bom  into 
the  world,  it  is  very  uncertain  what  they  will  prove; 
yet  sometimes  there  have  been  early  indications  of 
something  great,  as  in  the  birth  of  Piloses,  Samson, 
Samuel,  and  here  of  John.  And  we  have  reason  to 
think  that  there  were  some  of  those  living  at  the 
time  when  John  began  his  public  ministry,  who 
could,  and  did,  remember  these  things,  and  relate 
them  to  others,  which  contributed  as  much  as  any 
thing  to  the  great  flocking  there  was  after  him. 

Lastly,  It  is  said,  The  hand  of  the  Lord  was  with 
him ;  that  is,  he  was  taken  under  the  especial  pro- 
tection of  the  Almighty,  from  his  birth,  as  one  de- 
signed for  something  great  and  considei-able,  and 
there  were  many  instances  of  it.  It  appeared  like- 
wise that  the  Spirit  was  at  work  upon  his  soul  very 
early.  As  soon  as  he  began  to  speak  or  go,  you 
might  perceive  something  in  him  veiy  extraordi- 
nary. _  Note,  God  has  ways  of  operating  upon  chil- 
dren in  their  infancy,  whicli  we  cannot  account  for. 
God  never  made  a  soul  but  he  knew  how  to  sanc- 
tify it. 

67.  And  his  father  Zacharias  was  filled 
with  the  Holy  Ghost,  and  prophesied,  say- 
ing, 68.  Blessed  be  the  Lord  God  of  Is- 
rael ;  for  he  hath  visited  and  redeemed  his 
people,  69.  And  hath  raised  up  an  horn 
of  salvation  for  ns  in  the  house  of  his  ser- 
vant David ;  70.  As  he  spake  by  the 
mouth  of  his  holy  prophets,  which  have 
been  since  the  world  began:  71.  That 
we  should  be  saved  from  our  enemies,  and 
from  the  hand  of  all  that  hate  us ;  72.  To 
perform  the  mercy  promised  to  our  fathers, 
and  to  remember  his  holy  covenant,    73. 


The  oath  which  he  swaro  to  our  father 
Abraham,  74.  That  he  would  grant  unto 
us,  that  we,  being  dehvered  out  of  the  hand 
of  our  enemies,  might  serve  him  without 
fear,  75.  In  holiness  and  righteousness 
before  him,  all  the  days  of  our  life.  76. 
And  thou,  child,  shalt  be  called  The  Pro- 
phet of  the  Highest :  for  thou  shalt  go  be- 
fore the  face  of  the  Lord  to  prepare  his 
ways ;  77.  7'o  give  knowledge  of  salva- 
tion unto  his  people,  by  the  remission  of 
their  sins,  78.  Through  the  tender  mercy 
of  our  God ;  whereby  the  day-spring  from 
on  high  hath  visited  us,  79.  To  give  light 
to  them  that  sit  in  darkness  and  in  the 
shadow  of  death,  to  guide  our  feet  into  the 
way  of  peace.  80.  And  the  child  giew, 
and  waxed  strong  in  spirit,  and  was  in  the 
deserts  till  the  day  of  liis  shewing  unto  Is- 
rael. 

We  have  here  the  song  wherewith  Zacharias 
praised  God  when  his  mouth  was  opened ;  in  it  he 
is  said  to  prophesy,  {v.  67.)  and  so  he  did  in  the 
strictest  sense  oi prophesying,  for  he  foretold  things 
to  come  concerning  the  kingdom  of  the  Messiah,  to 
which  all  the  prophets  bear  witness.     Observe, 

I.  How  he  was  qualified  for  this ;  He  was  filled 
with  the  Holy  Ghost,  was  endued  with  more  than 
ordinary  measures  and  degrees  of  it,  for  this  purpose; 
he  was  divinely  inspired.  God  not  only  forgave 
him  his  unbelief  and  distrust,  (which  was  signified 
by  discharging  of  him  from  the  punishment  of  it,) 
but  as  a  specimen  of  the  abounding  of  gi-ace  toward 
believers,  he  filled  him  with  the  Holy  Ghost,  and 
put  this  honour  upon  him,  to  employ  him  for  his  ho- 
nour. 

II.  What  the  matter  of  his  song  was.  Here  is 
nothing  said  of  the  private  concerns  of  his  own  fa- 
mily, the  rolling  away  of  the  reproach  from  it,  and 
putting  of  a  reputation  upon  it,  by  the  birth  of  this 
child,  though,  no  doubt,  he  found  a  time  to  give 
thanks  to  God  for  this,  with  his  family ;  but  in  this 
song  he  is  wholly  taken  up  with  the  kingdom  of  the 
Messiah,  and  the  public  blessings  to  be  introduced 
by  it.  He  could  have  little  pleasure  in  this  fptitful- 
ness  of  his  vine,  and  the  hopefulness  of  his  olive- 
plant,  if  herein  he  had  not  foreseen  the  good  of  Je- 
rusalem, peace  upon  Israel,  and  blessings  on  both 
out  of  Zion,  Ps.  128.  3,  5,  6.  The  Old-Testament 
prophecies  are  often  expressed  in  praises  and  new 
songs,  so  is  this  beginning  of  New-Testament  pro- 
phecy ;  Blessed  be  the  Lord  God  of  Israel.  The 
God  of  the  whole  earth  shall  he  be  called;  yet  Zacha- 
rias, speaking  of  the  work  of  redemption,  called  him 
the  Lord  God  of  Israel,  because  to  Israel  the  pro- 
phecies, promises,  and  types  of  the  redemption  had 
hitherto  been  given,  and  to  them  tlie  first  proffers 
and  proposals  of  it  were  now  to  be  made.  Israel, 
as  a  chosen  people,  was  a  t\'pe  of  the  elect  of  God 
out  of  all  nations,  whom  Gcid  had  a  particular  eye 
to,  in  sending  the  Saviour;  and  therefore  he  is  therein 
called  the  Lord  God  of  Israel. 

Now  Zacharias  here  blesses  God, 

1.  For  the  work  ci salvation  that  was  to  be  wrought 
out  by  the  Messiah  himself,  t.  68 — 75.  This  it  is 
that.^/fc  him,  when  he  h filled  with  the  Holy  Ghost, 
and  it  is  that  which  all  who  have  the  Spirit  of  Christ, 
are  full  of. 

( 1. )  In  sending  the  Messiah,  God  has  made  a  gra- 
cious visit  to  his  people,  who  for  many  ages  he  had 
seemed  to  neglect,  and  to  be  estranged  from;  he 


4G4  ST.  LUKE.  I. 

hath  visited  them  as  a  friend,  to  take  cognizance  of 
their  case,  God  is  said  to  have  visited  his  people 
in  bondage  when  he  delivered  them,  (Exod.  3.  16. — 
4.  31.)  to  have  visited  his  people  in  famine,  when  he 
gave  them  bread,  Ruth  1.  6.  He  had  often  sent  to 
them  by  his  prophets,  and  had  still  kept  up  a  cor- 
respondence with  them  j  but  now  he  himself  made 
them  a  visit. 

(2.)  He  has  ivrought  out  redemfition  for  them; 
He  has  redeemed  his  /leople.  This  was  the  errand 
on  which  Christ  came  into  the  world — to  redeem 
those  that  were  sold  for  sin,  and  sold  under  sin ; 
even  God's  own  people,  his  Israel,  his  son,  his_/?rs?- 
dorn,  his  free-bom,  need  to  be  redeemed,  and  are 
undone  if  they  be  not.  Christ  redeems  them  by 
firice  out  of  the  hands  of  God's  justice,  and  redeems 
them  by  fioiver  out  of  the  hands  of  Satan's  tyranny, 
as  Israel  out  of  Egypt. 

(3. )  He  has  fulfilled  the  covenant  of  royalty  made 
■with  the  most  famous  Old-  Testament  prince,  that  is, 
IJavid.  Glorious  things  had  been  said  of  his  family, 
that  on  him,  as  a  mighty  one,  help  should  be  laid, 
that  his  horn  should  be  exalted,  and  his  seed  pei-pe- 
tuated,  Ps.  89.  19,  20,  24,  29.  But  that  family  had 
been  long  in  a  manner  cast  offaxiA  abhorred,  Ps.  89. 
38.  Now  here  it  is  gloried  in,  that,  according  to 
the  promise,  the  horn  of  David  should  again  be 
■made  to  bud,  for,  (Ps.  132.  17. )  He  hath  raised  up 
an  horn  of  salvation  for  us  in  the  house  of  his  servant 
David,  {y.  69.)  there,  where  it  was  promised  and 
expected  to  arise,  David  is  called  God's  servant, 
not  only  as  a  good  man,  but  as  a  king  that  ruled  for 
God;  and  he  was  an  instrument  of  the  salvation  of 
Israel,  by  being  employed  in  the  government  of  Is- 
rael ;  so  Christ  is  the  Author  of  eternal  redemption, 
to  those  only  that  obey  him.  There  is  in  Christ,  and 
in  him  only,  salvation  for  us,  and  it  is  a  horn  of  sal- 
vation; for,-  [1.]  It  is  an  honourable  salvation,  it  is 
raised  up  above  all  other  salvations,  none  of  which 
are  to  be  compared  vnth  it ;  in  it  the  glory  both  of 
the  Redeemer  and  of  the  redeemed  are  advanced, 
and  their  horn  exalted  with  honour.  [2.]  It  is  a 
plentiful  salvation  ;  it  is  a  cornucopia — a  horn  of 
plenty,  a  salvation  in  which  we  are  blessed  ^vith  spi- 
ritual blessings,  in  heavenly  things,  abundantly.  [3. } 
It  is  A  powerful  salvation  ;  the  strength  of  the  beast 
is  in  his  horn;  he  has  raised  up  such  a  salvation  as 
shall  pull  down  our  spiritual  enemies,  and  protect 
us  from  them.  In  the  chariots  of  this  salvation  the 
Redeemer  shall  go  forth,  and  go  on,  conquering  and 
to  conquer. 

(4.)  He  has  fulfilled  all  the  precious  promises 
made  to  the  church  by  the  most  famous  Old-  Testa- 
ment firofthets  ;  (y.  70. )  As  he  spake  by  the  mouth 
of  his  holy  prophets.  His  doctrine  of  salvation  by 
the  Messiah  is  confirmed  bjf  an  appeal  to  the  pro- 
phets, and  the  greatness  and  importance  of  that  sal- 
vation thereby  evidenced  and  magnified ;  it  is  the 
same  that  they  spake  of,  which  therefore  ought  to 
be  expected  and  welcomed ;  it  is  what  they  enquired 
and  searched  diligently  after,  (1  Pet.  1.  10,  11.) 
which  therefore  ought  not  to  be  slighted,  or  thought 
meanly  of.  God  is  now  doing  that  which  he  has 
long  ago  spoken  of;  and  therefore  be  sdeiit,  O  all 
flesh,  before  him,  and  attend  to  him.  See,  [1.] 
How  sacred  the  prophecies  of  this  salvation  were  : 
the  prophets  who  delivered  them,  were  holy  pro- 
phets, who  durst  not  deceive,  and  who  aimed  at  pro- 
moting holiness  among  men  ;  and  it  was  the  holy 
God  himself  that  spake  by  them.  [2.]  Kovt  ancient 
they  were ;  ever  since  t/ie  world  began.  God  having 
promised,  when  the  world  began,  that  the  Seed  of 
the  woman  should  break  the  serpent's  head,  that  pro- 
mise was  echoed  to,  when  Adam  called  his  wife's 
name  Eve — Life,  for  the  sake  of  that  Seed  of  hers  ; 
when  Eve  called  her  first  son  Cain,  saying,  J  have 
gotten  a  man  from  the  Lord,  and  another  son  Seth, 


settled  ;  when  Noah  was  called  rest,  and  foretold  that 
God  should  dwell  in  the  tents  of  Shem.  And  it  was 
not  long  after  the  new  woi-ld  began  in  Noah,  that 
the  promise  was  made  to  Abraham,  that  in  his  Seed 
the  nations  of  the  earth  should  be  blessed.  [3.] 
What  a  wonderful  harmony  and  concert  we  perceive 
among  them  ;  God  spake  the  same  thing  by  them 
all,  and  therefore  it  is  said  to  be  Sia.  o-TOiUctTot,  not  by 
the  mouths,  but  by  the  mouth,  of  the  prophets,  for 
they  all  speak  of  Christ  as  it  were  with  one  mouth. 

Now  what  was  this  salvation  which  was  prophe- 
sied of  ? 

Tirst,  It  is  a  rescue  from  the  malice  of  our  enemJes  ; 
it  is  u-aiT»  fin.)  sf  i)(_6fZv  ufiZv — a  salvation  out  of  our  ene- 
tnies,  from  among  them,  said  out  of  the  power  of  them 
that. hate  us;  {v.  71.)  it  is  a  salvation  from  sin,  and  the 
dominion  of  Satan  over  us,  both  by  corruptions  with- 
in and  temptations  without.  The  cai-nal  Jews  ex- 
pected to  be  delivered  from  under  the  Roman  yoke, 
but  intimation  was  betimes  given  that  it  should  be  a 
redemption  of  another  nature.  He  shall  save  his 
people  from  their  sins,  that  they  may  not  have  do- 
minion over  them,  Matth.  1.  21. 

Secondly,  It  is  a  restoration  tothe  favour  of  God ; 
it  is  to  perforin  the  mercy  promised  to  our  forefa- 
thers, V.  72.  The  Redeemer  shall  not  only  break 
the  seipent's  head,  that  was  the  author  of  our  ruin, 
but  he  shall  reinstate  us  in  the  ?nercy  of  God,  and  re- 
establish us  in  his  covenant ;  he  shall  bring  us  as  it 
were  into  a  paradise  again,  which  was  signified  by 
the  promises  made  to  the  patriarchs,  and  the  holy 
covenant  made  with  them,  the  oath  which  he  sware 
to  our  father  Abraham,  v.  73.  Obsei-ve,  1.  That 
which  was  promised  to  the  fathers,  and  is  perfoi-med 
to  us,  is  mercy,  pure  mercy  ;  nothing  in  it  is  owing  to 
our  merit,  (we  deserve  wrath  and  the  curse,)  but  all 
to  the  mercy  of  God,  which  designed  us  grace  and 
life  :  ex  mero  motu — of  his  own  good  pleasure  he 
loved  us,  because  he  would  love  us.  2.  God  herein 
had  an  eye  to  his  covenant,  his  holy  covenant,  that 
covenant  with  Abraham  ;  Iwillbea  God  to  thee  and 
thy  seed.  This  his  seed  had  really  forfeited  by  their 
transgressions,  this  he  seemed  to  have  forgotten  in 
the  calamities  brought  upon  them  ;  but  he  will  now 
remember  it,  will  make  it  appear  that  he  i-emembers 
it,  for  upon  that  are  gi'ounded  all  his  returns  of 
mercy;  (Lev,  26,  42,)  Then  will  I  remember  my 
covenant. 

Thirdly,  It  is  a  qualification  for,  and  an  encou- 
ragement to,  the  service  of  God.  Thus  was  the  oath 
he  sware  to  our  father  Abraham,  That  he  would 
give  us  power  and  grace  to  serve  him,  in  an  ac- 
ceptable manner  to  him,  and  a  comfortable  manner 
to  ourselves,  v.  74,  75.  Here  seems  to  be  an  allu- 
sion to  the  deliverance  of  Israel  out  of  Egypt,  which, 
God  teUs  Moses,  was  in  pursuance  of  the  covenant 
he  made  with  Abraham,  (Exod.  3.  6 — 8.)  and  that 
this  was  the  design  of  his  bringing  them  out  of  Egypt, 
that  they  might  serve  God  upon  this  mountain,  Exod, 
3.  12.  "Note,  The  great  design  of  gospel-grace  is, 
not  to  discharge  us  from,  but  to  engage  us  to,  and 
encourage  us  in,  the  service  of  God,  Under  this  no- 
tion Christianity  was  always  to  be  looked  upon,  as 
intended  to  make  us  truly  religious,  to  admit  us  into 
the  service  of  God,  to  bind  us  to  it,  and  to  quicken  us 
in  it.  We  are  therefore  delivered  from  the  iron 
yoke  of  sin,  that  our  necks  may  be  put  under  the 
sweet  and  easy  yoke  of  the  Lord  Jesus,  The  very 
bonds  which  he  has  loosed,  do  bind  us  faster  unto 
him,  Ps.  116.  16.  We  are  herebv  enabled,  1.  To 
serve  God  without  fear— if  oCa,;.  We  are  therefore 
put  into  a  state  of  holy  safety,  that  we  might  serve 
God  with  a  holy  security  and  serenity  of  mind,  as 
those  that  are  quiet  from  the  fears  of  evil.  God  must 
be  served  with  a.  filial  fear,  a  reverent,  obedient 
fear,  an  awakening,  quicKening  fear,  but  not  with  a 
slavish  fear,  like  that  of  the  slothful  sei-vant,  who 


ST.  LUKE,  II. 


465 


represented  him  to  himself  as  a  hard  Master,  and 
unreasonable  ;  not  with  that  fear  that  has  torment 
and  amazement  in  it ;  not  witli  the  fear  of  a  legal 
spirit,  a  sjiirit  of  bondage,  but  with  the  boldness  of 
an  evangelical  spirit,  a  s/iirit  of  adoptmi.  2.  To 
serve  him  in  holiness  and  righteousness,  which  in- 
cludes the  whole  duty  of  man  toward  God  and  our 
neighbour.  It  is  both  the  intention,  and  the  direct 
tendency,  of  the  gospel,  to  renew  upon  us  that  im- 
age of  God,  in  which  man  was  at  first  made,  which 
consisted  in  righteousness  and  true  holiness,  Eph.  4. 
24.  Christ  redeemed  us,  tha^ive  might  serve  God, 
not  in  the  legal  services  of  sacrifice  and  offerings,  but 
in  the  sjiiritual  services  of  holiness  and  righteousness, 
Ps.  50.  14.  3.  To  serve  him,  before  him,  in  the 
duties  of  his  immediate  worship,  wherein  we  pre- 
sent ourselves  before  the  Lord,  to  serve  him  as  those 
that  have  an  e}e  always  upon  him,  and  see  his  eye 
always  upon  us,  upon  our  inward  man  ;  that  is  serv- 
ing him  before  him.  4.  To  serve  him  all  the  days 
of  our  life.  The  design  of  the  gospel  is  to  engage  us 
to  constancy  and  perseverance  in  the  service  of  God, 
by  showing  us  how  much  depends  upon  it,  that  we 
do  not  draw  back  ;  and  by  showing  us  how  Christ 
loved  us  to  the  end,  and  thereby  engaged  us  to  love 
him  to  the  end. 

2.  He  blessed  God  for  the  work  oi preparation  for 
this  salvation,  which  was  to  be  done  by  John  Baptist ; 
{y.  76.)  Thou  child,  though  now  but  a  child  of  eight 
days  old,  shall  be  called  the  prophet  of  the  Highest. 
Jesus  Christ  is  the  Highest,  for  he  is  God  over  all, 
blessed  for  evermore,  (Rom.  9.  5.)  equal  with  the 
Father.  John  Baptist  was  his  prophet,  as  Aaron  was 
Moses's  prophet ;  (Exod.  7.  1. )  what  he  said  was  as 
his  mouth,  what  he  did  was  as  his  harbinger.  Pro- 
phecy had  now  long  ceased,  but  in  John  it  revived, 
as  it  had  done  in  Samuel,  who  was  bom  of  an  aged 
mother,  as  John  was,  after  a  long  cessation,  John's 
business  was, 

(1.)  To  prepare  people  for  the  salvation,  by 
preaching  repentance  and  reformation  as  gi-eat  gos- 
pel duties  ;  Thou  shall  go  before  the  face  of  the  Lord, 
and  but  a  little  before  him,  to  prepare  his  ways,  to 
call  his  people  to  make  room  for  him,  and  get  ready 
for  his  entertainment.  Let  every  thing  that  may 
obstruct  his  progress,  or  embarrass  it,  or  hinder  peo- 
ple from  coming  to  him,  be  taken  away  ;  see  Isa.  40. 
3,  4.     Let  valleys  he  filled,  and  hills  be  brought  low. 

(2.)  To  give  people  a  general  idea  of  the  salva- 
tion, that  they  might  know,  not  only  what  to  do,  but 
what  to  expect ;  for  the  doctrine  he  preached  was, 
that  the  kingdom  of  heaven  is  at  hand.  There  are 
two  things  in  which  you  must  know  that  this  salva- 
tion consists. 

[1.]  The  forgiveness  oivi'hi.tvie.h.a.ve.  done  amiss  ; 
it  is  salvation  by  the  remission  of  sins,  those  sins 
which  stand  in  the  way  of  the  salvation,  and  by 
which  we  are  all  become  liable  to  ruin  and  condem- 
nation, V.  77.  John  Baptist  gave  people  to  under- 
stand that,  though  their  case  was  sad,  by  reason  of  I 
sin,  it  was  not  desperate,  for  pardon  might  be  ob- 
tained </!ro!(^/i  the  tender  mercy  of  our  God;  the 
bowels  of  mercy,  so  the  word  is :  there  was  nothing 
in  us  but  a  piteous  case  to  recommend  us  to  the  divine 
compassion. 

[2.  ]  Direction  to  do  better,  for  the  time  to  come. 
The  gospel-salvation  not  only  encourages  us  to  hope 
that  the  works  of  darkness  shall  be  forgiven  us,  but 
sets  up  a  clear  and  true  light,  by  which  we  may  or- 
der our  steps  aright.  In  it  the  day-spring  hath  visit- 
ed lis  from  on  high  ;  {v .  78. )  and  this  also  is  owing  to 

the  tender  mercy  of  our  God.     Christ  is  waToxi) 

the  Morning  Light,  the  rising  Sun,  Mai.  4.  2.  The 
gospel  brings  light  with  it,  (John  3.  19.)  leaves  us 
not  to  wander  in  the  darkness  of  Pagan  ignorance, 
or  in  the  moonlight  of  the  Old-Testament  types  or 
figures,  but  in  it  the  day  dawns  ;  in  Jolm  Baptist  it 

Vol.  v.— 3  N 


liegan  to  break,  but  increased  apace,  and  shone  more 
and  more  to  the  perfect  day.  We  have  as  much 
reason  to  welcome  the  gospel-day,  who  enjoy  it,  as 
those  have  to  welcome  the  morning,  who  had  long 
waited  for  it.  First,  The  gospel  h  discovering ;  it 
shows  us  that  which  before  we  were  utterly  in  the 
dark  about ;  (v.  79. )  it  is  to  give  light  to  them  that 
sit  in  darkness,  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ;  the  day-spring 
visited  this  dark  world,  to  lighten  the  Gentiles,  Acts 
26.  18.  Secondly,  It  is  reviving  ;  it  brings  light  to 
them  that  sit  in  the  shadow  of  death,  as  condemned 
prisoners  in  the  dungeon,  to  bring  them  the  tidings 
of  a  pardon,  at  least  of  a  reprieve,  and  opportunity 
of  procuring  a  pardon  ;  it  proclaims  the  opening  of 
the  prison,  (Isa.  61.  1.)  brings  the  light  of  life.  How 
pleasant  is  that  light  !  Thirdly,  It  is  directing ;  it  is 
to  guide  our  feet  in  the  way  of  peace,  into  that  way 
which  will  bring  us  to  peace  at  last.  It  is  not  only  a 
light  to  our  eyes,  but  a  light  lo  our  feet ;  (Ps.  119. 
105.)  it  guides  us  into  the  way  of  making  our  peace 
with  God,  of  keeping  up  a  comfortable  communion; 
that  way  of  peace,  which  as  sinners  we  have  wan- 
dered from,  and  have  not  known,  (Rom.  3.  17.)  nor 
could  ever  have  known  of  ourselves. 

In  the  last  verse,  we  have  a  short  account  of  the 
younger  years  of  John  Baptist.  Though  he  was  the 
son  of  a  priest,  he  did  not,  like  Samuel,  go  up,  when 
he  was  a  child,  to  minister  before  the  Lord,  for  he 
was  to  prepare  the  way  for  a  better  priesthood.  But 
we  are  here  told, 

1.  Of  his  eminence  as  to  the  inward  man :  The 
child  grew  in  the  capacities  of  his  mind,  much  more 
than  other  children ;  so  that  he  waxed  strong  in 
spirit,  had  a  strong  judgment  and  strong  resolution. 
Reason  and  conscience  (both  which  are  the  candle  of 
the  Lord)  were  so  strong  in  him,  that  he  had  the  in- 
ferior faculties  of  appetite  and  passion  in  complete 
subjection  betimes.  By  this  it  appeared  that  he  was 
httimes  filled  with  the  Holy  Ghost;  for  those  that 
are  strong  in  the  Lord,  are  strong  in  spirit. 

2.  Of  his  obscurity  as  to  the  outward  man:  He 
was  in  the  deserts ;  not  that  he  lived  a  hermit,  cut 
off  from  the  society  of  men  ;  no,  we  have  reason  to 
think  that  he  went  up  to  Jerusalem  at  the  feasts,  and 
frequented  the  synagogues  on  the  sabbath  day,  but 
his  constant  residence  was  in  some  of  those  scattered 
houses  that  were  in  the  wildei-ness  of  Zuph  or  Maon, 
which  we  read  of  in  the  story  of  David.  There  he 
spent  most  of  his  time,  in  contemplation  and  devo- 
tion, and  had  not  his  education  in  the  schools,  or  at 
the  feet  of  the  rabbins.  Note,  Many  a  one  is  qualifi- 
ed for  great  usefulness,  who  yet  is  buried  alive  ;  and 
many  are  long  so  buried  who  are  designed,  and  are 
thereby  in  the  fitting,  for  so  much  greater  usefulness 
It  last ;  as  John  Baptist,  who  was  i?i  the  desert  only 
till  the  day  of  his  showing  to  Israel,  when  he  was  in 
the  thirtieth  year  of  his  age.  Note,  There  is  a  time 
fixed  for  the  showing  of  those  favours  to  Israel, 
which  are  reserved  ;  the  vision  of  them  is  for  an  ap- 
pointed time,  and  at  the  end  it  shall  speak,  and  shall 
not  lie. 

CHAP.  II. 

In  this  chapter  we  have  an  account  of  the  birth  and  infancy 
of  our  Lord  Jesus ;  having  had  notice  of  his  conception,  and 
of  the  birth  and  infancy  of  his  forerunner  in  the  former 
chapter.  The  First-begotten  is  here  brought  into  the 
world ;  let  us  go  meet  him  with  our  hosannas,  blessed  is  he 
that  Cometh.  Here  is,  L  The  place  and  other  circum- 
stances of  his  birth,  which  proved  him  to  be  the  true  Mes- 
siah, and  such  a  one  as  we  needed,  but  not  such  a  one  as 
the  Jews  expected,  v.  1 . .  7.  II.  The  notifying  of  his  birth 
to  the  shepherds  in  that  neighbourhood  by  an  angel,  the 
song  of  praise  which  the  angels  sung  upon  tliat  occasion, 
and  tlie  spreading  of  the  report  of  it  by  the  shepherds,  v. 
8  .  .  20.  in.  The  circumcision  of  Christ,  and  tlie  naming 
ofhim,  T.  21.  IV.  The  presenting  of  him  in  the  temple,  v. 
22 . .  24.    V.  The  testimonies  of  Simeon,  and  Anna  the 


466 


ST.  LUKE,  11. 


prophetess,  concerning  him,  t.  25 . .  39.  VI.  Christ's 
growth  and  capacity,  v.  40 . .  52.  VII.  His  observinsf  of 
the  passover  at  twelve  years  old,  and  liis  disputing  with  the 
doctors  in  the  temple,  V.  41.  .61.  And  this,  with  wjiat  we 
have  met  with,  (Matth.  1.  and  2.)  is  all  we  have  concern- 
ing our  Lord  Jesus,  till  he  entered  upon  his  public  work,  in 
tlie  tliirtieth  year  of  his  age. 

1.  A  ND  it  came  to  pass  in  those  days, 
jL\-  that  there  went  out  a  decree  from 

Caesar  Augustus,  that  all  the  world  should 
be  taxed.  2.  {And  this  taxing  was  first 
made  when  Cyrenius  was  governor  of 
Syria.)  3.  And  all  went  to  be  taxed,  every 
one  into  his  own  city.  4.  And  Joseph  also 
went  up  from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the  city  of  Da- 
vid, which  is  called  Bethlehem,  (because 
lie  was  of  the  house  and  lineage  of  David,) 
5.  To  be  taxed  with  Mary  his  espoused 
wife,  being  great  with  child.  6.  And  so  it 
was,  -that,  while  they  were  there,  the  days 
were  accomplished  that  she  should  be  de- 
livered. 7.  And  she  brought  forth  her  first- 
born son,  and  wrapped  him  in  swaddling 
clothes,  and  laid  him  in  a  manger ;  because 
there  was  no  room  for  them  in  the  inn. 

The  fulness  of  time  was  now  come,  when  God 
would  send  forth  his  Son  made  of  a  woman,  and 
made  under  the  law  ;  and  it  was  foretold  that  he 
should  be  born  at  Bethlehem.  Now  here  we  have 
an  account  of  the  time,  place,  and  manner,  of  it. 

I.  The  time  when  our  Lord  Jesus  was  born.  Seve- 
ral things  may  be  gathered  out  of  these  verses, 
■which  intimate  to  us  that  it  was  the  firo/ier  time. 

1.  He  was  born  at  the  time  when  the  fourth  ?no- 
narchy  was  in  its  height,  just  when  it  was  become 
more  than  any  of  the  three  before  it,  a  universal 
inonarchij.  He  was  bom  in  the  days  of  Augustus 
CiEsar,  when  the  Roman  empire  extended  itself  i 
further  than  ever  before  or  since,  including  Parthia 
one  way,  and  Britain  another  way ;  so  that  it  was 
then  called  Terrarum  orbis  imfierium — The  em- 
fiire  of  the  whole  earth  ;  and  here  that  empire  is  call- 
ed all  the  world,  {v.  1.)  for  there  was  scarcely  any  : 
part  of  the  civilized  world,  but  what  was  dependent ; 
on  it.  Now  this  was  the  time  when  the  Messiah  was 
to  be  born,  according  to  Daniel's  prophecy,  (Dan. 

2.  44.)  In  the  days  of  these  /:inp-s,  the  kings  of  the 
fourth  monarchy,  shall  the  God  of  heaven  set  uft  a 
kingdom  which  shall  never  be  destroyed, 

2.  He  v/as  born  when  Judea  was  become  a  pro- 
vince of  the  empire,  and  tributary  to  it ;  as  appears 
evidently  by  this,  that,  when  all  the  Roman  empire 
-was  taxed,  the  Jews  were  taxed  among  the  rest. 
Jerusalem  was  taken  by  Pompey  the  Roman  general, 
about  sixty  years  before  this,  who  granted  the  go- 
vernment of  the  church  to  Hyrcanus,  but  not  the 
government  of  the  state ;  by  degrees  it  was  more  and 
more  reduced,  till  now  at  length  it  was  quite  sub- 
dued ;  for  Judea  was  ruled  by  Cyrenius,  the  Roman 
governor  of  Syria;  (n.  2.)  the  Roman  writers  call 
him  Sulfiitius  Quirinus.  Now  just  at  this  juncture, 
the  Messiah  was  to  be  born,  for  so  was  dying  Jacob's 
prophecy.  That  Shiloh  should  come  when  the  sce/i- 
tre  was  defiarted  from  Judah,  and  the  lawgiver  from 
between  his  feet.  Gen.  49.  10.  This  was  the  first 
taxing  that  was  made  in  Judea,  the  first  badge  of 
their  servitude  ;  therefore  now  Shiloh  must  come, 
to  set  up  his  kingdom. 

3.  There  is  another  circumstance  as  to  the  time, 
implied  in  this  general  enrolment  of  all  the  subjects 
of  the  empire,  which  is,  that  there  was  now  univer- 


sal peace  in  the  empire.  The  temple  of  Janus  was 
now  shut ;  which  never  used  to  be  if  any  wars  were 
on  foot ;  and  now  it  was  fit  for  the  Prince  of  Peace  to 
be  bom,  in  whose  days  swords  should  be  beaten  into 
filough-shares. 

II.  Tlie  place  where  our  Lord  Jesus  was  born,  is 
very  observable,  he  was  born  at  Bethlehem  ;  so  it 
was  foretold,  (Mic.  5.  2.)  the  scribes  so  understood 
it,  (Matth.  2.  5,  6.)  so  did  the  common  people,  John 
7.  42.  The  name  of  the  place  was  significant ;  Beth- 
lehem signifies  the  house  of  bread  ;  a  proper  place 
for  him  to  be  born  in,  who  is  the  Bread  of  life,  the 
Bread  that  came  down  from  heaven.  But  that  was 
not  all ;  Bethlehem  was  the  city  of  David,  where  he 
was  born,  and  therefore  there  he  must  be  bora,  who 
was  the  Son  of  David.  Zion  was  also  called  the  city 
of  David,  (2  Sam.  5.  7.)  yet  Christ  was  not  bom 
there  ;  for  Bethlehem  was  that  city  of  David,  where 
he  was  born  in  meanness,  to  be  a  Shepherd  ;  and  that 
our  Saviour,  when  he  humbled  himself,  chose  for 
the  place  of  his  birth ;  not  Zion,  where  he  ruled  in 
power  and  prosperity,  that  was  to  be  a  type  of  the 
churcli  of  Christ,  that  Mount  Zion.  Now  when  the 
Virgin  Mary  was  with  chUd,  and  near  her  time, 
Providence  so  ordered  it,  that,  by  order  from  the 
emperor,  all  the  subjects  oi  the  Roman  empire  were 
to  be  taxed;  that  is,  they  were  to  gfve  in  their 
names  to  the  proper  officers,  and  they  were  to  be 
registered  and  enrolled,  according  to  their  families, 
which  is  the  proper  signification  of  the  word  here 
used ;  their  being  taxed  was  but  secondary.  It  is 
supposed  that  they  made  profession  of  subjection  to 
the  Roman  empire,  either  by  some  set  form  of  words, 
or  at  least  by  payment  of  some  small  tribute,  a  penny 
suppose,  in  token  of  tlieir  allegiance,  like  a  man  s 
atturning  tenant.  Thus  are  they  vassals  upon  re- 
cord, and  may  thank  themselves. 

According  to  this  decree,  the  Jews  (who  were  now 
nice  in  distinguisliing  their  tribes  and  families)  pro- 
vided tliat  in  their  enrollments  particular  care  should 
be  had  to  preserve  the  memory  of  them.  Thus 
foolishly  are  they  solicitous  to  save  the  shadow,  when 
they  had  lost  the  substance. 

That  which  Augustus  designed,  was,  either  to 
gratify  his  pride,  in  knowing  the  numbers  of  his  peo- 
ple, and  proclaiming  it  to  the  world,  or  he  did  it  in 
fiolicy,  to  strengthen  his  interest,  and  make  his  go- 
vernment appear  tlie  more  formidable  ;  but  Provi- 
dence had  another  reach  in  it.  All  the  world  shall 
be  at  the  trouble  of  being  enrolled,  only  that  Joseph 
and  Mary  may  ;  this  brought  them  up  from  Naza- 
reth in  Galilee  to  Bethlehem  in  Judea,  because  they 
were  of  the  stock  and  lineage  of  David ;  (v.  4,  5.) 
and  perhaps,  being  poor  and  low,  they  thought  the 
royalty  of  their  extraction  rather  a  burden  and  ex- 
pense to  them  than  a  matter  of  pride.  Because  it  is 
difficult  to  suppose  that  every  Jew  (women  as  weU 
as  men)  was  obliged  to  repair  to  the  city  of  which 
their  ancestors  were,  and  there  be  enrolled,  now,  at 
a  time  when  they  kept  not  to  the  bounds  of  their 
tribes,  as  formerly,  it  may  be  offered  as  a  conjecture, 
that  tliis  great  exactness  was  used  only  with  the  fa- 
mily of  David,  concerning  which,  it  is  probable,  the 
emperor  gave  particular  orders,  it  having  been  the 
royal  family,  and  still  talked  of  as  designed  to  be  so, 
that  he  might  know  its  number  and  strength.  Divers 
ends  of  Providence  were  served  by  this. 

1.  Hereby  the  Virgin  Mary  was  brought,  great 
with  child,  to  Bethlehem,  to  be  delivered  there,  ac- 
cording to  the  prediction  ;  whereas  she  had  designed 
to  lie  in  at  Nazareth.  See  how  man  purposes  and 
God  disposes ;  and  how  Providence  orders  all  things 
for  the  fulfilling  of  the  scripture,  and  makes  use  of 
the  projects  men  have  for  the  serving  their  own  pur 
poses,  quite  beyond  their  intention,  to  sei^e  his. 

2.  Herebv  it  appeared  that  Jesus  Christ  was  of  the 
seed  of  David ;  for  what  brings  his  mother  to  Beth 


ST.  LUKE,  II. 


467 


lehem  now,  but  because  she  was  of  the  stock  and 
lineage  of  David  ?  This  was  a  material  thing  to  be 
proved,  and  required  such  an  authentic  proof  as  this. 
Justin  Martyr  and  TertulHan,  two  of  the  most  early 
advocates  for  the  christian  religion,  appeal  to  these 
rolls  or  records  of  the  Roman  emjiire,  tor  the  proof 
of  Christ's  being  born  of  the  house  of  David. 

3.  Hereby  it  appeared  that  he  was  made  under  the 
law  ;  for  he  became  a  Subject  of  the  Roman  empire 
as  soon  as  he  was  born,  a  Servant  of  rulers,  Isa.  49. 
7.  Many  suppose  that,  being  bom  during  the  time 
of  the  taxing,  he  was  enrolled  as  well  as  'lis  father 
and  mother,  that  it  might  appear  how  he  made  him- 
self of  no  re/iutation,  and  took  u/ion  him  the  form  of 
a  servant;  instead  of  having  kings  tributaries  to 
him  ;  when  he  came  into  the  world  he  was  himself  a 
tributary. 

III.  The  circumstances  of  his  birth,  which  were 
very  mean,  and  under  all  possible  marks  of  con- 
tempt He  was  indeed  a  First-born  Son  ;  but  it  was 
poor  honour  to  be  the  first-boi-n  of  such  a  poor  wo- 
man as  Mary  was,  who  had  no  inheritance  to  which 
he  might  be  entitled  as  First-born,  but  what  was  in 
■natrvity. 

1.  He  was  under  some  abasements  in  common 
with  other  children  ;  he  was  ivrafified  in  swaddling 
clothes,  as  other  children  are  when  they  are  new-  | 
bom,  _  as  if  he  could  be  bound,  or  needed  to  be  kept 
straight.  He  that  makes  darkness  a  siuaddlitig  band 
for  the  sea,  was  himself  wrapped  in  sivaddling  bands. 
Job  38.  9.  The  everlasting  Father  became  a  child 
of  time,  and  men  said  of  him,  whose  out-goings  were 
of  old  from  everlasting,  }Ve  know  this  man,  whence 
he  is,  John  7.  27.  The  Ancient  of  days  became  an 
Infant  of  a  span  long. 

2.  He  was  under  some  abasements  peculiar  to 
himself. 

(1.)  He  was  bom  at  an  inn.  That  Son  of  David 
that  was  the  Glory  of  his  father's  house,  had  no  in- 
heritance that  he  could  command,  no,  not  in  the  citv 
of  David,  no,  nor  a  friend  that  would  accommodate 
his  mother  in  distress  with  lodgings  to  be  brought  to 
bed  in.  Christ  was  bom  in  an  inn,  to  intimate  that 
he  came  into  the  world  but  to  sojoum  here  for  a 
while,  as  in  an  inn,  and  to  teach  us  to  do  likewise. 
An  inn  receives  all  comers,  and  so  does  Christ.  He 
hangs  out  the  banner  of  love  for  his  sign,  and  who- 
ever comes  to  him,  he  wiU  in  no  wise  cast  out ;  onlv, 
unlike  other  inns,  he  welcomes  those  that  come  with- 
out money  and  without  firice.     All  is  on  free  cost. 

(2.)  He  was  bom  in  a  stable ;  so  some  think  the 
word  signifies,  which  we  translate  a  manger,  a  place 
for  cattle  to  stand  to  be  fed  in  ;  because  there  was  no 
room  in  the  inn,  and  for  want  of  conveniences,  nay 
for  want  of  necessaries,  he  was  laid  in  the  vianger, 
instead  of  a  cradle.  The  word  which  we  render 
swaddling  clothes,  some  derive  from  a  word  that 
signifies  to  rend,  or  tear,  and  thence  infer  that  he 
was  so  far  from  having  a  good  suit  of  childbed-linen, 
that  his  veiy  swaddles  were  ragged  and  torn.  His 
being  born  in  a  stable  and  laid  in  a  manger,  was  an 
instance,  [1.]  Of  the  poverty  of  his  parents.  Had 
they  been  rich,  room  would  have  been  made  for 
them  ;  but,  being  poor,  they  must  shift  as  they  could. 
[2.]  Of  the  coiTuption  and  degeneracy  of  mannere 
in  that  age  ;  that  a  woman  in  reputation  for  virtue 
and  honour,  should  be  used  so  barbarously.  If  there 
had  been  any  common  humanity  among  them,  they 
would  not  have  turned  a  woman  in  travail  into  a 
stable.  [3.  ]  It  was  an  instance  of  the  humiliation 
of  our  Lord  Jesus.  We  were  become  by  sin  like  an 
out-cast  infant,  helpless  and  forlorn  ;  and  such  a  one 
Christ  was.  Thus  he  would  answer  the  type  of 
Moses  the  great  prophet  and  lawgiver  of  the  Old 
Testament,  who  was  in  his  infancy  cast  out  in  an  ark 
of  bulrushes,  as  Christ  in  a  manger.  Christ  would 
hereby  put  a  contempt  upon  all  worldly  glory,  and 


teach  us  to  slight  it.  Smcc/ife  own  received  him  net, 
let  us  not  think  it  strange  if  they  receive  us  not. 

8.  And  tliere  were  in  tlie  same  country 
shepherds   abidmg   in    the    field,   keeping 
watch  over  their  flock  by  night.     9.  And, 
lo,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  siione  round  about 
them ;  and  they  were  sore  afraid.     1 0.  And 
the  angel  said  unto  them,  Fear  not:  for,  be- 
hold, I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people.     1 1 .  For  unto 
you  is  born  this  day,  in  the  city  of  David,  a 
Saviour,  which  is  Christ  the  Lord.     12. 
And  this  sliail  he  a  sign  unto  you  ;  Ye  shall 
find  the  babe  wrapped  in  swaddling  clothes, 
lying  in  a  manger.  1 3.  And  suddenly  there 
was  with  the  angel  a  multitude  of  the  hea- 
venly host,  praising  God,  and  saying,  14. 
Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  toward  men.     15.  And  it 
came  to  pass,  as  the  angels  were  gone  away 
from  them  into  heaven,  the  shepherds  said 
one  to  another,  Let  us  now  go  even  unto 
Bethlehem,  and  see   this   thing  which  is 
come  to  pass,  which  the  Lord  hath  made 
known  unto  us.     16.  And  they  came  with 
haste,  and  found  Mary  and  Joseph,  and  the 
babe  lying  in  a  manger.     17.  And  when 
they  had  seen  zV,  they  made  known  abroad 
the  saying  which  was  told  them  concerning 
this  child.     1 8.  And  all  they  that  heard  it 
wondered  at  those  things  which  were  told 
them  by  the  shepherds.  19.  But  Mary  kept 
all  these  things,  and  pondered  them  in  her 
heart.      20.  And  the  shepherds  returned, 
glorifying  and  praising   God   for    all    the 
things  that  they  had  heard  and  seen,  as  it 
was  told  unto  them. 

The  meanest  circumstances  of  Christ's  humilia- 
tion were  allalong  attended  with  some  discoveries 
of  his  glory,  to  balance  them,  and  take  off  the  of- 
fence of  them  ;  for  even  when  he  humbled  himself, 
God  did  in  some  measure  exalt  him,  and  give  him 
earnests  of  his  future  exaltation.  W'hen  we  saw  him 
wrap/ied  in  swaddling  clothes  and  laid  in  a  manger, 
we  were  tempted  to  say,  "  Surely  this  cannot  be  the 
Son  of  God."  But  see  his  birth  attended,  as  it  is 
here,  with  a  choir  of  angels,  and  we  shall  say, 
"  Surely  it  can  be  no  other  than  the  Son  of  God, 
concerning  whom  it  was  said,  when  he  was  brought 
into  the  world.  Let  all  the  angels  of  God  ivorshifi 
him,"  Heb.  1.  6. 

We  had  in  Matthew  an  account  of  the  notice  given 
of  the  arrival  of  this  Ambassador,  this  Prince  from 
heaven,  to  the  wise  men,  who  were  Gentiles,  by  a 
star ;  here  we  are  told  of  the  notice  given  of  it  to  the 
shepherds,  who  were  Jews,  by  an  angel ;  to  each 
God  chose  to  speak  in  the  language  they  were  most 
conversant  with. 

1.  See  here  how  the  shepherds  were  employed ; 
they  were  abiding  in  the  fields  adjoining  to  Bethle- 
hem, and  kee/iing  watch  over  their  /locks  bv  night, 
V.  8.  The  angel  was  not  sent  to  the  chief  priests  or 
the  elders,  (they  were  not  prepared  to  receive  these 
tidings,)  but  to  a  company  of  poor  shepherds,  who 
were,  like  Jacob,  filain  vien  dwelling  in  tents,  not 


468 


ST.  LUKE,  II. 


like  Esau,  cunning  hunters.  The  patriarchs  were 
shepherds,  Moses  and  David  particularly  were  call- 
ed trom  keeping  sheep  to  rule  God's  people  ;  and  by 
this  instance  God  would  show  that  he  had  still  a  fa- 
vour for  those  of  that  innocent  employment.  Tidings 
were  brought  to  Moses  of  the  deliverance  of  Israel 
out  of  Egypt,  when  he  was  keeping  sheep,  and  to 
these  shepherds,  who,  it  is  probable,  were  devout, 
pious  men,  the  tidings  were  brought  of  a  greater 
salvation.  Observe,  1.  They  were  not  sleefiing 
in  their  beds,  when  this  news  was  brought  them, 
(though  many  had  very  acceptable  intelligence  fr6m 
heaven  in  slumbering  ujion  the  6ecl,)  but  abiding  in 
the  fields,  and  watching.  Those  that  would  hear 
from  God,  must  stir  u]i  themselves.  They  were 
broad  awake,  and  therefore  could  not  be  deceived 
in  what  they  saw  and  heard,  so  as  those  may  be, 
who  are  half  asleep.  2.  They  were  employed  now, 
not  in  acts  of  devotion,  but  in  the  business  of  their 
calling;  they  were  keeping  nvatch  over  their  flock,  to 
secure  them  from  thieves  and  beasts  of  prey,  it,  pro- 
bably, being  in  the  summer  time,  when  they  kept 
their  cattle  out  all  night,  as  we  do  now,  and  did  not 
nouse  them.  Note,  We  are  not  out  of  the  way  of 
divine  visits,  when  we  are  sensibly  employed  in  an 
honest  calling,  and  abide  with  God  in  it. 

II.  How  they  were  surprised  with  the  appearance 
of  an  angel;  (i;.  9.)  Behold,  an  angel  of  the  Lord 
came  upon  them,  of  a  sudden  'nrii7-n — stood  over 
them  ;  most  probably,  in  the  air  o\^er  their  heads,  as 
coming  immediatel)'  from  heaven.  We  read  it,  the 
angel,  as  if  it  were  the  same  that  appeared  once  and 
again  in  tlae  chapter  before,  the  angel  Gabriel,  that 
■was  caused  to  fly  swiftly :  but  that  is  not  certain. 
The  angel's  coming  upon  them  intimates  that  they 
little  thought  of  such  a  thing,  or  expected  it ;  for  it 
is  in  2.  preventing  way  that  gracious' visits  are  made 
us^  from  heaven,  or  ever  me  are  aware.  That  they 
might  be  sure  it  was  an  angel  from  heaven,  they 
saw  and  heard  the  glory  of  the  Lord  round  about 
them;  such  as  made  the  night  as  bright  as  day,  such 
a  glory  as  used  to  attend  God's  appearance,'  a  hea- 
venly  glory,  or  an  exceeding  great  glory,  such  as 
they  could  not  bear  the  dazzling  lustre"  of  This 
made  them  sore  afraid,  put  them  into  a  consterna- 
tion, as  fearing  some  evil  tidings :  while  we  are  con- 
scious to  ourselves  of  so  much  guilt,  we  have  reason 
to  fear,  lest  every  express  from  heaven  be  a  messen- 
ger of  %vrath. 

III.  What  the  message  was,  which  the  angel  had 
to  deliver  to  the  shepherds,  v.  10 — 12.  1.  He  gives 
a  supersedeas  to  their /cars ,-  "  Fear  not,  for  we  have 
nothmg  to  say  to  you,  that  needs  be  a  terror  to  you ; 
you  need  not  fear  your  enemies,  and  should  not  fear 
your  friends. "  2.  He  furnished  them  with  abundant 
matter  for  joy  ;  "  Behold,  I  evangelize  to  you  great 
joy  ;  I  solemnly  declare  it,  and  you  have  reason  to 
bid  it  welcome,  for  it  shall  bring  joy  to  all  people, 
and  not  to  the  people  of  the  Jews  only  ;  that  unto  you 
is  born  this  day,  at  this  time,  a  Saviour,  the  Saviour 
that  has  been  so  long  expected,  which  is  Christ  the 
Lord,  in  the  city  of  David,"  v.  11.  Jesus  is  the  Christ, 
the  Messiah,  the  Anointed  •,\\e\sthe  Lord,  Lord  of  all ; 
he  is  a  sovereign  Prince;  nay,  he  is  God,  for  the  Lord, 
in  the  Old  Testament,  answers  to  Jehovah.  He  is 
a  Saviour,  and  he  will  be  a  Saviour  to  those  that  only 
accept  of  him  for  their  Lord.  "  The  Saviour  is  bom, 
he  is  boiTi  this  day ;  and  since  it  is  matter  of  great 
joy  to  all  people,  it  is  not  to  be  kept  secret,  you  may 

Eroclaim  it,  may  tell  it  to  whom  vou  please.  He  is 
om  in  the  place  where  it  was  foretold  he  should  be 
born,  in  the  city  of  David ;  and  he  is  bom  to  you,  to 
vou  Jews  he  is  sent  in  the  first  place,  to  bless  you,  to 
you  shepherds,  though  poor  and  mean  in  the  world." 
This  refers  to  Isa,  9.  6.  Unto  us  a  Child  is  bom, 
unto  us  a  So7i  is  given.  To  you  men,  not  to  «s  an- 
gels, he  took  not  on  him  our  nature.    This  is  matter 


oijoy  indeed  to  all  people,  great  joy.  Long-looked 
for  is  come  at  last.  Let  heaven  and  earth  rejoice 
before  thisLord,/or  he  cometh.  3.  He  gives  them  a 
sign  for  the  confirming  of  their  faith  in  this  matter. 
"  How  shall  we  find  out  this  Child  in  Bethlehem, 
which  is  now  full  of  the  descendants  from  David  ?" 
"  You  will  find  him  by  this  token  ;  he  is  Iving  in  a 
manger,  where  surely  never  any  new-born  infant  was 
laid  before."  They  expected  to  be  told,  "  You  shall 
find  him,  though  a  Babe,  dressed  up  in  robes,  and 
lying  in  the  best  house  in  the  town,  lying  in  state, 
with  a  numerous  train  of  attendants  in  rich  liveries. " 
"  No,  you  will  find  him  wrapped  in  swaddling 
clothes,  and  laid  in  a  manger."  When  Christ  was 
here  upon  earth,  he  distinguished  himself,  and  made 
himself  remarkable,  by  nothing  so  much  as  the  in- 
stances of  his  humiliation. 

IV.  The  angel's  doxology  to  God,  and  congratu- 
lations of  men,  upon  this  solemn  occasion,  v.  13, 14. 
The  message  was  no  sooner  delivered  by  one  angel, 
(that  was  sufficient  to  go  express,)  than  suddenly 
there  was  with  that  angel  a  multitude  of  the  heavenly 
hosts ;  sufficient,  we  may  be  sure,  to  make  a  chorus, 
that  were  heard  by  the  shepherds,  praising  God; 
and  certainly  their  song  was  not  like  that  (Rev.  14. 
3.)  which  no  man  could  /farn,  for  it  was  designed 
that  we  should  all  learn  it.  1.  Let  God  have  the 
honour  of  this  work  ;  Glory  to  God  in  the  highest. 
God's  good-win  to  men,  manifested  in  sending  the 
Messiah,  redounds  very  much  to  his  praise ;  and 
angels  in  the  highest  heavens,  though  not  immediate- 
ly interested  in  it  themselves,  will  celebrate  it  to  his 
honour,  Rev.  5.  11,  12.  Glory  to  God,  whose  kind- 
ness and  love  designed  this  favour,  and  whose  wisdom 
contrived  it  in  such  a  way,  as  that  one  divine  attribute 
should  not  be  glorified  at  the  expense  of  another,  but 
the  honour  of  all  eflFectually  secured  and  advanced. 
Other  works  of  God  are  for  his  glory,  but  the  re- 
demption of  the  world  is  for  \ns  glory  in  the  highest. 
2.  Let  men  have  the  joy  of  it ;  On  earth  peace,  good- 
will toward  men.  God's  good-will  in  sending  the 
Messiah,  introduced  peace  in  this  lower  world,  slew 
the  enmity  that  sin  had  raised  between  God  and  man, 
and  resettled  a  peaceable  correspondence.  If  God 
be  at  peace  with  us,  all  peace  results  from  thence ; 
peace  of  conscience,  peace  with  angels,  peace  be- 
tween Jew  and  Gentile  :  peace  is  here  put  for  all 
good,  all  that  good  which  flows  to  us  from  the  incar- 
nation of  Christ.  All  the  good  we  have,  or  hope,  is 
owing  to  God's  good-will ;  and  if  we  have  t  e  com- 
fort of  it,  he  must  have  the  glory  of  it.  Nor  must 
ax\y  peace,  any  good,  be  expected  in  a  way  inconsist- 
ent with  the  glory  of  God ;  therefore  not  in  any  way 
of  sin,  nor  in  any  way  but  by  a  Mediator.  Here  was 
the  peace  proclaimed  with  great  solemnity ;  whoever 
will,  let  them  come  and  take  the  benefit  of  it.  It  is 
on  earth  peace,  to  men  of  good-will,  (so  some  copies 
read  it,)  iv  (iyfljiiarofc  ti/JoKia? ;  to  men  who  have  a 
good-will  to  God,  and  are  willing  to  be  reconciled ; 
or  to  men  whom  God  has  a  good-will  to,  though  ves- 
sels of  his  mercy.  See  how  well  affected  the  angels 
are  to  man,  and  to  his  welfare  and  happiness ;  how 
well  pleased  they  were  in  the  incarnation  of  the  Son 
of  God,  though  he  passed  by  their  nature ;  and  ought 
not  we  much  more  to  be  affected  with  it  ?  This  is  a 
faithful  saying,  attested  by  an  innumerable  company 
of  angels,  and  well  worthy  of  all  acceptation — That 
the  good-will  of  God  toward  men,  is  glory  to  God  in 
the  highest,  and  peace  on  the  earth. 

V.  The  visit  which  the  shepherds  made  to  the 
new-born  Saviour.  1.  They  consulted  about  it,  v. 
15.  \^^lile  the  angels  were  singing  their  hymn, 
they  could  attend  to  that  only  ;  but  when  they  were 
gone  away  from  them  intoheaxien,  (for  angels,  when 
they  appeared,  never  made  any  long  stay,  but  re- 
turned as  soon  as  they  had  despatched  their  busi- 
ness,) the  shepherds  said  one  to  another,  Let  us  go 


ST.  LUKE,  II. 


469 


/»  Bethlehem.  Note,  When  extraordinary  messages 
fi-om  the  upper  world  are  no  more  to  be  expected, 
we  must  set  ourselves  to  improve  the  advantages  we 
have  for  the  confirming  of  our  faith,  and  the  keeping 
up  of  our  communion  with  God  in  this  lower  world. 
And  it  is  no  reflection  upon  the  testimony  of  angels, 
no  nor  upon  a  divme  testimony  itself,  to  get  it  cor- 
roborated by  observation  and  experience.  But  ob- 
serve, These  shepherds  do  not  speak  doubtfully, 
"Let  us  go  see  whether  it  be  so  or  no  ;"  but  with 
assurance,  Let  us  go  see  Ms  thing  which  is  come  to 
fiass  ;  for  what  room  was  left  to  doubt  of  it,  when 
the  Lord  had  thus  7)iade  it  known  to  them  ?  The 
•word  s/wk-en  by  ange/s  was  steadfast  and  unquestion- 
ably true.  2.  'They  immediately  made  the  visit,  v. 
16.  They  lost  no  time,  but  came  with  haste  to  the 
place,  which,  probably,  the  angel  directed  them  to 
more  particularljf  than  is  recorded;  ("Go  to  the 
stable  of  such  an  inn  ;")  and  there  they  found  Mary 
and  Joseph,  and  the  babe  lijiri^  in  the  manger.  The 
poverty  and  meanness  in  which  they  found  Christ 
the  Lord,  were  no  shock  to  their  faith,  who  them- 
selves knew  what  it  was  to  live  a  life  of  comfortable 
communion  with  God  in  very  poor  and  mean  cir- 
cumstances. ^^'e  have  reason  to  think  that  the 
shepherds  told  Joseph  and  Mary  of  the  vision  of  the 
angels  they  had  seen,  and  the  song  of  the  angels  they 
had  heard,  which  was  a  great  encouragement  to 
them,  more  than  if  a  visit  had  been  made  them  by 
the  best  ladies  in  the  town.  And  it  is  probable  that 
Joseph  and  Mary  told  the  shepherds  what  %-isions 
they  had  had  concerning  the  child  ;  and  so,  by  com- 
municating their  experiences  to  each  other,  they 
gi-eatly  stvengthened  one  another's  faith. 

VI.  The  care  which  the  shepherds  took  to  spread 
the  report  of  this  ;  {y.  17.)  luien  they  had  seen  it, 
thougli  they  saw  nothing  in  the  child  that  should 
induce  them  to  believe  tliat  he  was  Christ  the  Lord, 
yet  the  circumstances,  how  mean  soever  they  were, 
agreeing  with  the  sign  that  the  angel  had  given  them, 
they  were  abundantly  satisfied  :  and  as  the  lepers 
argued,  (2  Kings  7.  9.  This  being  a  day  of  good 
tidings,  we  dare  not  hold  our  peace,)  so  they  made 
known  abroad  the  whole  story  of  what  was  told  them, 
both  by  the  angels,  and  by  Joseph  and  Mary,  con- 
cerning  this  child,  that  he  was  the  Saviour,  even 
Christ  the  Lord,  that  in  him  there  is  peace  on  earth, 
and  that  he  was  concei-ved  by  the  power  of  the  Holy 
Ghost,  and  born  of  a  virgin.  This  they  told  every 
Dody,  and  agreed  in  their  testimony  concerning  it. 
And  now,  if  when  he  is  in  the  world,  the  world 
knows  him  not,  it  is  their  own  fault,  for  they  have 
sufficient  notice  given  them.  What  impression  did 
it  make  upon  people  ?  'V\Tiy  truly,  All  they  that 
heard  it,  wondered  at  those  things  which  were  told 
them  by  the  shefiherds,  v.  18.  The  shepherds  were 
plain  downright  honest  men,  and  they  could  not  sus- 
pect them  guilty  of  any  design  to  impose  upon  them, 
what  they  had  said  therefore,  was  likely  to  be  true  ; 
and  if  it  were  tnie,  they  could  not  but  wonder  at  it, 
that  the  Messiah  should  be  bom  in  a  stable,  and  not 
in  a  palace  ;  that  angels  should  bring  news  of  it  to 
poor  shefiherds,  and  not  to  the  chief  priests.  They 
wondered,  but  never  im/uired  ant/ further  about  the 
Saviour,  their  duty  to  him,  or  advantages  by  him, 
but  let  the  thing  drop  as  a  nine  days'  wonder.  O 
the  amazing  stupidity  of  the  men  of  that  generation  ! 
Justly  were  the  things  which  belonged  to  their  peace, 
hid  from  their  eyes,  when  they  thus  wilfully  shut 
their  eyes  against  them. 

VII.  Theuse  which  those  made  of  these  things, 
who  did  believe  them,  and  receive  the  impression 
of  them. 

1.  The  Virgin  Mary  made  them  the  matter  of  her 
private  meditation  ;  she  said  little,  hnlkept  all  these 
things,  and  pondered  them  in  her  heart,  v.  19.  She 
laid  the  evidences  together,  and  kept  them  in  re- 


sei-ve,  to  be  compared  with  the  discoveries  that 
should  afterward  be  made  her.  As  she  had  silently 
left  it  to  God  to  clear  up  her  virtue,  when  that  was 
suspected,  so  she  silently  leaves  it  to  him  to  publish 
her  honour,  now  when  it  was  vailed  ;  and  it  is  satis- 
faction enough  to  find  that  if  no  one  else  takes  notice 
of  the  birth  of  her  child,  angels  do.  Note,  The 
truths  of  Christ  are  worth  keeping  ;  and  the  way  to 
keep  them  safe,  is  to  ponder  lhe?n.  Meditation  is 
the  best  help  to  memory. 

2.  The  shepherds  made  them  the  matter  of  their 
more  public  praises.  If  others  were  not  affected 
with  those  things,  yet  they  themselves  were ;  (y.  20.) 
They  returned,  glorifying  and  praising  God,  in  con- 
currence with  the  holy  angels.  If  others  would  not 
regard  the  report  they  made  to  them,  God  would 
accept  the  thanksgivings  they  offered  to  him.  They 
praised  God  for  what  they  had  heard  from  the  angel, 
and  for  what  they  had  seen,  the  babe  in  the  manger, 
and  just  then  in  the  swaddling,  when  they  came  in, 
as  it  had  been  spoken  to  them.  They  thanked  God 
that  they  had  seen  Christ,  though  in  the  depth  of 
his  humiliation  ;  as  afterward  the  cross  of  Christ,  so 
now  his  manger,  though  to  some  it  was  foolishness 
a.nd  a.  stumbling-block,  others  saw  in  it,  and  admired, 
and  praised,  the  wisdom  of  God,  and  the  power  of 
God. 

21.  And  when  eight  days  were  accom- 
plrshed  for  the  circumcising  of  the  child, 
his  name  was  called  JESUS,  which  was 
so  named  of  the  angel  before  he  was  con- 
ceived in  the  womb.  22.  And  when  the 
days  of  her  purification  according  to  the 
law  of  Moses  were  accomplished,  they 
brought  him  to  Jerusalem,  to  present  him 
to  the  Lord ;  23.  (As  it  is  written  in  the 
law  of  the  Lord  ;  Every  male  that  openeth 
the  womb  shall  be  called  holy  to  the  Lord;) 
24.  And  to  offer  a  sacrifice  according  to 
that  which  is  said  in  the  law  of  the  Lord, 
A  pair  of  turtle-doves,  or  two  young  pi- 
geons. 

Our  Lord  Jesus,  being  made  of  a  woman,  and 
inade  -under  the  law.  Gal'.  4.  4.  He  was  not  only 
the  Son  of  a  daughter  of  Adam,  made  under  the  law 
of  nature,  but,  as  the  Son  of  a  daughter  of  Abraham, 
he  was  made  under  the  law  of  Moses  ;  he  puts  his 
neck  under  that  yoke,  though  it  was  a  heavy  yoke, 
and  a  shadow  of  good  things  to  come.  And  though 
its  institutions  were  beggarly  elements,  and  i-udi- 
ments  of  this  world,  as  the  apostle  calls  them,  Christ 
submitted  to  it,  that  he  might  with  the  better  gi-ace 
cancel  it,  and  set  it  aside  for  us. 

Now  here  we  have  two  instances  of  his  being  made 
under  that  law,  and  submitting  to  it. 

1.  He  was  circumcised  on  the  very  day  that  the 
law  appointed;  (t.  21.)  When  eight  days  were  ac- 
complished, that  day  seven-night  that  he  was  bom, 
they  circumcised  him.  1.  Though  it  was  a  painful 
operation,  {Surely  a  bloody  husband  thou  hast  been, 
said  Zipporah  to  Moses,  because  of  the  circumcision, 
Exod.  4.  25.)  yet  Christ  would  undergo  it  for  us; 
nay,  therefore  he  submitted  to  it,  to  give  an  instance 
of  his  early  obedience,  his  obedience  unto  blood. 
Then  he  shed  his  blood  by  drops,  which  afterward 
he  poured  out  in  purple  streams.  2.  Though  it 
supposed  him  a  Stranger,  that  was  by  that  ceremo- 
nv  to  be  admitted  into  covenant  with  God,  whereas 
he  had  always  been  his  beloved  Son  ;  nay  though  it 
supposed  hiiin  a  Sinner,  that  needed  to  have  his  fil- 
thiness  taken  away,  whereas  he  had  no  impurity  or 
superfluity  of  naughtiness  to  be  cut  off,  yet  he  sub- 


470 


ST.  LUKE,  II. 


mittecl  to  it ;  nay,  therefore  he  submitted  to  it,  be- 
cause he  would  be  made  in  tlie  likeness,  not  only  of 
Jiesh,  but  of  sinful  flesh,  Rom.  8.  3.  3.  Though 
thereby  he  made  himself  a  Debtor  to  the  whole  law, 
(Gal.  5.  8.)  yet  he  submitted  to  it;  nay,  therefore 
he  submitted  to  it,  because  he  would  take  upon  him 
the  form  of  a  servant,  though  he  was  free-born. 
Christ  was  circumcised,  (1.)  That  he  might  own 
himself  of  the  seed  of  Abraham,  and  of  that  nation  of 
•whom,  as  concerning  thejlesh,  Christ  came,  and  who 
■was  to  take  on  him  the  seed  of  Abraham,  Heb.  2.  16. 
(2. )  That  he  might  own  himself  a  Surety  for  our 
sins,  and  an  Undertaker  for  our  safety.  Circumci- 
sion (saith  Dr.  Goodwin)  was  our  bond,  whereby  we 
acknowledged  ourselves  debtors  to  the  law  ;  and 
Christ,  by  being  circumcised,  did  as  it  were  set  his 
hand  to  it,  being  7nade  Sin  for  us.  The  ceremonial 
law  consisted  much  in  sacrifices  ;  Christ  hereby 
obliged  himself  to  offer,  not  the  blood  of  bulls  or 
goats,  but  his  own  blood,  which  none  that  ever  were 
circumcised  before,  could  oblige  themselves  to.  (3.) 
That  he  might  justify,  and  put  an  honour  upon,  the 
dedication  of  the  infant  seed  of  the  church  of  God, 
by  that  ordinance  which  is  the  instituted  seal  of  the 
covenant,  and  of  the  righteousness  which  is  by  faith, 
as  circumcision  was,  (Rom.  4.  11.)  and  baptism  is. 
And  certainly  his  being  circumcised  at  eight  days 
old,  doth  make  much  more  for  the  dedicating  of  the 
seed  of  the  faithful  by  baptism  in  their  infancy,  than 
his  being  baptized  at  thirty  years  old  doth,  for  the 
deferring  of  it  till  they  are  grown  up.  The  change 
of  the  ceremony  alters  not  the  substance. 

At  his  circumcision,  according  to  the  custom,  he 
had  his  name  given  him  ;  he  was  called  Jesus  or  Jo- 
shua, for  he  was  so  named  of  the  angel  to  his  mother 
Mary,  before  he  was  conceived  in  the  womb,  (Luke 
1.  31.)  and  to  his  supposed  father  Joseph  after, 
Matth.  1.  21.  [1.]  It  was  a  com7«on  najne  among 
the  Jews,  as  John  was  ;  (Col.  4.  11.)  and  in  this  he 
would  be  made  like  unto  his  brethren.  [2.]  It  was 
the  name  of  two  eminent  types  of  him  in  the  Old 
Testament;  Joshua,  the  successor  of  Moses,  who 
■was  commander  of  Israel,  and  conqueror  of  Canaan ; 
and  Joshua,  the  High  Priest,  who  was  therefore 
purposely  crowned,  that  he  might  prefigure  Christ 
&s  a.  Priest  ujion  his  throne,  Zech.  6.  11,  13.  [3.] 
It  was  very  significant  of  his  undertaking.  Jesus 
signifies  a  Sax'iour.  He  would  be  denominated,  not 
from  the  glories  of  his  divine  nature,  but  from  his 
gi-acious  designs  as  a  Mediator  :  he  brings  salvation. 

II.  He  was  presentefl  in  the  temple.  This  was 
done  with  an  eye  to  the  law,  and  at  the  time  appoint- 
ed by  the  law,  when  he  was  forty  days  old,  when 
the  days  of  her  purification  were  accomplished,  v.  22. 
Many  copies,  and  authentic  ones,  read  a.ij'rZ)!  for 
a.lTw,  the  days  of  their  purification,  the  purification 
both  of  the  mother  and  of  the  child,  for  so  it  was  in- 
tended to  be  by  the  law  ;  and  our  Lord  Jesus,  though 
he  had  no  impurity  to  be  cleansed  from,  yet  submit- 
ted to  it,  as  he  did  to  circumcision,  because  he  was 
made  Sin  for  us  ;  and  that,  as  by  the  circumcision 
of  Christ  we  might  be  circumcised,  in  the  virtue  of 
our  union  and  communion  with  him,  with  a  spiritual 
circumcision  made  without  hands,  (Col.  2.  11.)  so 
in  the  purification  of  Christ  we  might  be  spiritually 
purified  from  the  filthiness  and  corruption  which  we 
brought  into  the  world  with  us.  Now,  according  to 
the  law, 

1.  The  Child  Jesus,  being  a  First-boi-n  Son,  was 
presented  to  the  Lord,  in  one  of  the  courts  of  the 
temple.  The  law  is  here  recited,  (t'.  23. )  Every 
male  that  opens  the  womb,  shall  be  called  holy  to  the 
Lord,  because  by  a  special  writ  of  protection  the 
first -boi-n  of  Israel  were  preserved,  when  the  first- 
bom  of  the  Egyptians  were  slain  by  the  destroying 
angel ;  so  that  Christ,  as  First-bom,  was  a  Priest  by 
a  title  surer  tlian  that  of  Aaron's  house.     Christ  was 


the  First-born  among  many  brethren,  and  was  called 
holy  to  the  Lord,  so  as  never  any  other  was  ;  yet  he 
was /irese?! ted  to  the  Lord,  as  other  first-bom  were, 
and  no  otherwise.  Though  he  was  newly  come  out 
of  the  bosom  of  the  Father,  yet  he  v/as  presented  to 
him  by  the  hands  of  a  priest,  as  if  he  had  been  a 
stranger,  that  needed  one  to  introduce  him.  His 
being  presetited  to  the  Lord,  now  signified  his  jtre- 
senting  himself  to  the  Lord  as  Mediator,  when  he 
was  caused  to  draw  near  and  approach  unto  him, 
Jer.  30.  31.  But,  according  to  the  law,  he  was  re- 
deemed,'Hxaab.  18.  IS.  The  Jirst-boni  of  man  shall 
thou  redeem,  and  Jive  shekels  was  the  value.  Lev. 
27.  6.  Numb.  18.  16.  But  probably  in  case  of  po- 
verty the  priest  was  allowed  to  take  less,  or  perhaps 
nothing,  for  no  mention  is  made  of  it  here.  Christ 
was  presented  to  the  Lord,  not  to  be  brought  back, 
for  his  ecr  was  bored  to  God's  rfoor-/ios;tosei"ve  him 
for  ever  ;  and  though  he  is  not  left  in  the  temple  as 
Samuel  was,  to  minister  there,  yet  like  him  he  is 
given  to  the  Lord  as  long  as  he  Iti'es,  and  ministers 
to  him  in  the  true  temple  7wt  made  with  hands. 

2.  The  mother  brought  her  oflFering,  v.  24.  When 
she  had  presented  that  son  of  hers  unto  the  Lord, 
who  was  to  be  the  great  Sacrifice,  she  might  have 
been  excused  from  offering  any  other  ;  but  so  it  is 
said  in  the  law  of  the  Lord,  that  law  which  was  yet 
in  force,  and  therefore  so  it  must  be  done,  she  must 
offer  apair  of  turtle  doves,  or  two  young  piigeons  ; 
had  she  been  of  ability,  she  must  have  brought  a 
lamb  for  a  burnt-offering  and  a  dove  for  a  sin-offer- 
ing ;  but,  being  poor,  and  not  able  to  reach  the  price 
of  a  lamb,  she  brings  two  doves,  one  for  a  burnt- 
offering,  and  the  other  for  a  sin-offering  ;  (see  Lev. 
12.  7,  8.)  to  teach  us  in  every  address  to  God,  and 
particularly  in  those  upon  special  occasions,  both  to 
give  thanks  to  God  for  his  mercies  to  us,  and  to  ac- 
knowledge with  sorrow  and  shame  our  sins  against 
him ;  in  both  we  must  give  glory  to  him,  nor  do  we 
ever  want  matter  for  both.  Christ  was  not  conceived 
and  bor7i  in  sin,  as  others  are,  so  that  there  was  not 
that  occasion  in  his  case,  that  is  in  others  ;  yet,  be- 
cause he  was  made  under  the  law,  he  complied  with 
it  ;  Thus  it  became  him  to  fulfil  all  righteousness. 
Much  more  doth  it  become  the  best  of  men  to  join 
in  confession  of  sin  ;  for  who  can  say,  I  have  made 
my  heart  clean  ? 

25.  And,  behold,  there  was  a  man  in  Je- 
rusalem, whose  name  ivas  Simeon  ;  and 
the  same  man  ?cffs  just  and  devout,  waiting 
for  the  consolation  of  Israel :  and  the  Holy 
Ghost  was  upon  him.  26.  And  it  was  re- 
vealed unto  him  by  the  Holy  Ghost,  that 
he  should  not  see  death  before  he  had  seen 
the  Lord's  Christ.  27.  And  he  came  by 
the  Spirit  into  the  temple :  and  when  the 
parents  brought  in  the  child  Jesus,  to  do 
for  him  after  the  custom  of  the  law,  28. 
Then  took  he  him  up  in  his  arms,  and  bless- 
ed God,  and  said,  29.  Lord,  now  lettest 
thou  thy  servant  depart  in  peace,  according 
to  thy  word  ;  30.  For  mine  eyes  have  seen 
thy  salvation,  31.  Which  thou  hast  pre- 
pared before  the  face  of  all  people ;  32.  A 
ligiit  to  lighten  the  Gentiles,  and  the  glory  of 
thy  people  Israel.  33.  And  Joseph  and  his 
mother  marvelled  at  those  things  which 
were  spoken  of  him.  34.  And  Simeon  bless- 
ed them,  and  said  unto  Mary  his  mother, 
Behold  this  child  is  set  for  the  fall  and 


ST.  LUKE,  II. 


471 


rising  again  of  many  in  Israel;  and  for  a  sign 
which  shall  be  spoken  against ;  35.  (Yea, 
a  sword  shall  pierce  through  thy  own  soul 
also,)  that  the  thoughts  of  many  hearts  may 
be  revealed.  36.  And  there  was  one  Anna, 
a  prophetess,  the  daughter  of  Phanuel,  of 
the  tribe  of  Aser ;  she  was  of  a  great  age, 
and  had  lived  with  an  husband  seven  years 
from  her  virginity  :  37.  And  she  was  a 
widow  of  about  four-score  and  four  years, 
which  departed  not  from  the  temple,  but 
served  God  with  fastings  and  prayer  night 
and  day.  39.  And  she  coming  in  that  instant, 
gave  thanks  likewise  unto  the  Lord,  and 
spake  of  him  to  all  them  that  looked  for  re- 
demption in  Jerusalem.  39.  And  when  they 
had  performed  all  things  according  to  the 
law  of  the  Lord,  they  returned  into  Galilee, 
to  their  own  city  Nazareth.  40.  And  the 
child  grew,  and  waxed  strong  in  spirit,  filled 
with  wisdom :  and  the  grace  of  God  was 
upon  him. 

Still  Christ  has  honour  done  him,  then  when  he 
humbles  himself,  to  balance  the  offence  of  it ;  that 
we  might  not  be  stumbled  at  the  meanness  of  /lis 
birth,  angels  then  did  him  honoui- ;  and  now,  that 
we  may  not  be  offended  at  his  being  presented  in 
the  temple,  like  other  children  born  ii\  sin,  and  with- 
out any  manner  of  solemnity  peculiar  to  him,  but 
silently,  and  in  the  crowd  of  other  children,  Simeon 
and  Anna  now  do  him  honour,  by  the  inspiration  of 
the  Holy  Ghost. 

I.  A  very  honourable  testimony  is  borne  to  him 
by  Simeon,  which  was  both  a  reputation  to  the  Child, 
and  an  encouragement  to  the  parents,  and  might 
have  been  a  happy  introducing  of  the  priests  into  an 
acquaintance  with  the  Saviour,  if  those  loatchmen 
had  not  been  blind.     Now  obsen'e  here, 

1.  The  account  that  is  given  us  concerning  this 
Simeon,  or  Simon.  He  dwelt  now  in  Jerusalem,  and 
was  eminent  for  his  piety,  and  communion  with  God. 
Some  learned  men,  who  have  been  conversant  with 
the  Jewish  writers,  find  that  there  was  at  this  time 
one  Simeon,  a  man  of  gi'eat  note  in  Jei-usalem,  the 
son  of  Hillel,  and  the  first  to  whom  they  gave  the 
title  of  Rabban,  the  highest  title  that  they  gave  to 
their  doctors,  and  which  was  never  given  but  to  se- 
ven of  them.  He  succeeded  his  father  Hillel,  as 
president  of  the  college  which  his  father  founded, 
and  of  the  gi-eat  Sanhedrim.  The  Jews  say  that  he 
was  endued  Vidth  a  firofihetical  spirit,  and  that  he 
was  turned  out  of  his  place,  because  he  witnessed 
against  the  common  opinion  of  the  Jews  concerning 
the  temporal  kingdom  of  the  Messiah  ;  and  they 
likewise  obsene,  that  there  is  no  mention  of  him  in 
their  Mishna,  or  book  of  traditions  ;  which  intimates 
that  he  was  no  patron  of  those  fooleries.  One  thing 
objected  against  this  conjecture,  is,  that  at  this  time 
his  father  Hillel  was  living,  and  that  he  himself  lived 
man\-  years  after  this,  as  appears  by  the  Jewish  his- 
tories ;  but  as  to  that,  he  is  not  here  said  to  be  old  ; 
and  his  saying,  A''ow  let  thy  servant  de/iart,  intimates 
that  he  was  willing  to  die  now,  but  doth  not  conclude 
that  therefore,  he  did  die  quickly.  St.  Paul  lived 
many  years  after  he  had  spoken  of  his  death  asnear, 
Acts  20.  25.  Another  thing  objected  is,  that  the 
son  of  Simeon  was  Gamaliel,  a  Pharisee,  and  an  en- 
emy to  Christianity  ;  but  as  to  that,  it  is  no  new  thing 
for  a  faithfta  lover  of  Christ  to  have  a  son  a  bigoted 
Pharisee, 


The  account  given  of  him  here,  is,  (1.)  That  he 
-was  just  and  devout,  just  toward  men,  and  dervout 
toward  God ;  these  two  must  always  go  together, 
and  each  will  befriend  the  other,  but  neither  will 
atone  for  the  defect  of  the  other.  (2. )  That  he  ivait- 
edfor  the  consolation  of  Israel,  that  is,  for  the  com- 
ing of  the  Messiah,  in  whom  alone  the  nation  of  Is- 
rael, that  was  now  miserably  harrassed  and  oppress- 
ed, would  find  consolation.  Christ  is  not  only  the 
author  of  his  people's  comfort,  but  the  Matter  and 
Ground  of  it,  the  Consolation  of  Israel.  He  was 
long  a  coming,  and  they  who  believed  he  would 
come,  continued  waiting,  desiring  his  coming,  and 
hoping  for  it  with  patience  ;  I  had  almost  said,  with 
some  degree  of  impatience  waiting  till  it  came.  He 
understood  by  books,  as  Daniel,  that  the  time  was 
at  hand,  and  therefore  was  now  more  than  ever  big 
with  expectation  of  it.  The  unbelieving  Jews,  who 
still  expect  that  which  is  already  come,  use  it  as  an 
oath,  or  solemn  protestation,  As  ever  I  hope  to  see 
the  consolation  of  Israel,  so  and  so  it  is.  Note,  The 
consolation  of  Israel  is  to  be  waited  for,  and  it  is 
worth  waiting  for,  and  it  will  be  welcome  to  those 
who  have  nvaited  for  it,  and  continue  ■w(aiting.  (3.) 
The  Holy  Ghost  was  upon  him,  not  only  as  a  Spirit  of 
holiness,  but  as  a  Spirit  of  prophecy  ;  he  ■wa.sjilled 
with  the  Holy  Ghost,  and  enabled  to  speak  things 
above  himself  (4.)  He  had  a  gracious  promise 
made  him,  that  before  he  died  he  should  have  a 
sight  of  the  Messiah,  t.  26.  He  was  searching  ivhat 
manner  of  time  the  Spirit  of  Christ  in  the  Old-Tes- 
tament prophets  did  signify,  and  whether  it  were  not 
now  at  hand  ;  and  he  received  this  oracle,  (for  so  the 
word  signifies, )  that  he  should  not  see  death  before  he 
had  seen  the  Messiah,  the  Lord's  Anointed.  Note, 
Those,  and  those  only,  can  with  courage  see  death, 
and  look  it  in  the  face  without  terror,  that  have  had 
by  faith  a  sight  of  Christ. 

2.  The  seasonable  coining  of  Simeon  into  the  tem- 
ple, at  the  time  when  Christ  was  presented  there, 
X'.  27.  Just  then,  when  Joseph  and  Mary  brought 
in  the  child,  to  be  registered  as  it  were  in  the  church- 
book,  among  the  first-born,  Simeon  came,  by  direc- 
tion of  the  Spirit,  into  the  temple.  The  same  Spirit 
that  had  provided  for  the  support  of  his  hope,  now 
provided  for  the  transport  of  his  joy.  It  was  whis- 
pered in  his  ear,  "  Go  to  the  temple  now,  and  you 
shall  see  what  you  have  longed  to  see."  Note,  Those 
that  would  see  Christ,  must  go  to  his  temple  ;  for 
there  the  Lord  whom  ye  seek,  shall  suddenly  come  to 
meet  you,  and  there  you  must  be  ready  to  meet  him, 

3.  The  abundant  satisfaction  wherewith  he  wel- 
comed this  sight  ;  He  took  him  up  in  his  arms,  {y. 
28.)  he  embraced  him  with  the  greatest  affection 
imaginable,  laid  him  in  his  bosom,  as  near  his  heart 
as  he  could,  which  was  as  full  of  joy  as  it  could  hold. 
He  took  hitn  up  in  his  arms,  to  present  him  to  the 
Lord,  (so  some  think, )  to  do  either  the  parent's  part, 
or  the  priest's  pait ;  for  divers  of  the  ancients  say 
that  he  was  himself  a  priest.  When  we  receive  the 
record  which  the  gospel  gives  us  of  Christ,  with  a 
lively  faith,  and  the  offer  it  makes  us  of  Christ,  with 
love  and  resignation,  then  we  take  Christ  in  our 
arms.  It  was  promised  him  that  he  should  have  a 
sight  of  Christ ;  but  more  is  performed  than  was 
promised,  he  has  him  in  his  anns. 

4.  The  solemn  declaration  he  made  hereupon  ; 
He  blessed  God,  and  said.  Lord,  noiv  lettest  thou  thy 
seniant  depart  in  peace,  t.  29 — 32. 

(1.)  He  has  a  pleasant  prospect  concerning  him- 
self, and  (which  is  a  great  attainment)  is  got  quite 
above  the  lo\e  of  life,  and  fear  of  death  ;  nay,  he  is 
arrived  at  a  holy  contempt  of  life,  and  desire  of 
death  ;  "Lord,  now  lettest  thou  thy  seri'ant  depart, 
for  mine  eyes  have  seen  the  Salvation  I  was  pro- 
mised a  sight  of  before  I  died. "  Here  is,  [1.]  An 
acknowledgment  that  God  had  been  as  good  as  his 


472 


•word;  there  has  not  failed  one  tittle  of  his  good  pro- 
mises, as  Solomon  owns,  1  Kings  8.  56.     Note,  Ne- 
ver any  that  hoped  in  God's  word,  were  made  asham- 
ed of  their  hope.     [2.]  A  thanksgiving  for  it ;  He 
blessed  God  that  he  saw  that  Salvation  in  his  arms, 
which  many  prophets  and  kings  desired  to  see,  and 
might  not.     [3.]  A  confession  of  his  faith,  that  this 
Child  in  his  arms  was  the  Saviour,  the  Salvation  it- 
self :  thy  Salvati07i,  the  Salvation  of  thine  appoint- 
ing, the  Salvation  lu/iich  thou  hast  prepared  with  a 
great  deal  of  contrivance.     And  while  it  has  been 
thus  long  in  the  coining,  it  hath  still  been  in  the  pre- 
paring.    [4.]  It  is  a  farewell  to  this  world  ;  "  JSTono 
let  thy  servant  depart ;  now  mine  eyes  have  been 
blessed  with  this  sight,  let  them  be  closed,  and  see 
no  more  in  this  world."  The  eye  is  not  satisfied  with 
seeing,  (Eccl.  1.  8.)  till  it  hath  seen  Christ,  and  then 
it  is.  What  a  poor  thing  doth  this  world  look  to  one 
that  hath  Christ  in  his  arms,  and  salvation  in  his 
eye  !  Now  adieu  to  all  my  friends  and  relations,  all 
my  enjoyments  and  employments  here,  even  the 
temple  itself.     [5.]  It  is  a  welcome  to  death  ;  JVow 
let  thy  servant  depart.   Note,  Death  is  a  departure, 
the  soul's  departure  out  of  the  body,  from  the  world 
of  sense  to  the  world  of  spirits.  We  must  not  depart 
till  God  gives  us  our  discharge,  for  we  are  his  ser- 
vants, and  must  not  quit  his  service  till  we  have  ac- 
complished our  time.     Moses  was  promised  that  he 
should  see  Canaan,  and  then  die ;  but  he  prayed 
that  that  word  might  be  altered.  Dent,  3.  24,  '25. 
Simeon  is  promised  that  he  should  not  see  death,  till 
he  had  scf «  Christ;  and  he  is  willing  to  construe 
that  beyond  what  was  expressed,  as  an  intimation 
that,  when  he  had  seen  Christ,  he  should  die  ;  Lord, 
be  it  so,  saith  he,  now  let  me  depart.  See  here.  First, 
How  comfortable  the  death  of  a  good  man  is  ;  he 
departs  as  God's  servayU  from  the  place  of  his  toil 
to  that  of  his  rest.    He  departs  in  peace,  peace  with 
God,  peace  with  his  o\vn  conscience  ;  m  peace  with 
death,   well  reconciled  to  it,  well-acquainted  with 
it.     He  departs  according  to  God's  word,  as  Moses 
at  the  jnouth  of  the  Lord  ;  (Deut.  34.  5. )  the  word 
of  precept.  Go  up,  and  die  ;  the  word  of  promise,  / 
ivill  come  again,  and  receive  you  to  lyiyself.    Second- 
ly, What  is  the  gi-ound  of  this  comfort  ?  For  mine 
eyes  have  seen  thy  Salvation.     This  bespeaks  more 
than  a  great  complacency  in  the  sight,  like  that  of 
Jacob,  (Gen.  46.  30.)  JVow  let  me  die,  since  I  have 
seen  thy  face.     It  bespeaks  a  believing  expectation 
of  a  happ)[  state  on  the  other  side  death,  through 
this  salvation  he  now  had  a  sight  of,  which  not  only 
takes  off  the  terror  of  death,  but  makes  it  ,§•(!!«,  Phil. 
1.  21.     Note,  Those  that  have  welcomed  Christ, 
may  welcome  death. 

(2.)  He  has  a  pleasant  prospect  concerning  the 
world,  and  concerning  the  church.  This  Salvation 
shall  be, 

[1.]  A  Blessing  to  the  world.  It  is  prepared  be- 
fore the  face  of  all  people,  not  to  be  hid  in  a  cor- 
ner, but  to  be  made  kno\vn  ;  to  be  a  Light  to  lighten 
the  Gentiles,  that  now  sit  in  darkness :  they  shall 
have  the  knowledge  of  him,  and  of  God,  and  ano- 
ther world  through  him.  This  has  reference  to  Isa. 
49.  6.  /  will  give  thee  for  a  Light  to  the  Gentiles  ; 
for  Christ  came  to  be  the  Light  of  the  world,  not  a 
candle  in  the  Jewish  candlestick,  but  the  Sun  of 
righteousness. 

[2.]  A  Blessing  to  the  church  ;  the  Glory  of  thy 
people  Israel.  It  was  an  honour  to  the  Jewish  na- 
tion, that  the  Messiah  s])rang  out  of  one  of  their 
tribes,  and  was  bom,  and  lived,  and  died,  among 
them.  And  of  those  who  were  Israelites  indeed,  of 
the  spiritual  Israel,  he  was  indeed  the  Glory,  and 
will  be  so  to  eternity,  Isa.  60.  19.  They  shall  glory 
in  him.  In  the  Lord  shall  all  the  seed  of  Israel  be 
justified,  and  shall  glory,  Isa.  45.  25.  When  Christ 
oixlered  his  apostles  to  preach  the  gospel  to  all  na- 


ST.  LUKE,  II. 


tions,  therein  he  made  himself  a  Light  to  lighten  the 
Gentiles  ;  and  when  he  added,  beginning  at  Jerusa- 
lem, he  made  himself  the  Glory  of  his  people  Israel. 
5.  The  prediction  concerning  this  Child,  which 
he  delivered,  with  his  blessing,  to  Joseph  and  Mary. 
They  marvelled  at  these  things  which  were  still 
more  and  more  fully  and  plainly  spoken  concerning 
this  Child,  v.  33.  And  because  they  were  affected 
with,  and  had  their  faith  strengthened  by,  that 
which  was  said  to  them,  here  is  more  said  to  them. 
(1.)  Simeon  shews  them  what  reason  they  had  to 
rejoice;  ior  he  blessed  the?n,  {v.  34. )  he  pronounced 
them  blessed,  who  had  the  honour  to  be  related  to 
this  Child,  and  were  iiitrvisted  with  the  bringing 
him  up.  iieprayed  for  them,  that  God  would  bless 
them,  and  would  have  others  do  so  too.  They  had 
reason  to  rejoice,  for  this  Child  should  be  not  only 
a  Comfort  and  Honour  to  them,  but  a  public  Bless- 
ing. He  is  set  for  the  rising  again  of  many  in  Is- 
rael, for  the  conversion  of  many  to  God,  that  are 
dead  and  buried  in  sin,  and  for  the  consolation  of 
many  in  God,  that  are  sunk  and  lost  in  sorrow  and 
despair.  Those  whom  he  is  set  /or  the  fall  q/"may 
be  the  same  with  those  whom  he  is  set  for  the  rising 
agaiji  of  He  is  set  lU  -rrainv  x.a.i  ivairfcLaiv^for  their 
fall,  in  order  to  their  rising  again  ;  to  humble  and 
abase  them,  and  bring  them  off  from  all  confidence 
in  themselves,  that  they  may  be  exalted  by  relying 
on  Christ;  he  wounds  and  then  heals.  VavA  falls, 
and  rises  again. 

(2.)  He  shows  them  likewise  what  reason  they 
had  to  rejoice  with  trembling,  according  to  the  ad- 
vice given  of  old,  with  reference  to  the  Messiah's 
kingdom,  Ps.  2.  11.     Lest  Joseph,  and  Mary  espe- 
cially, should  be  lifted  up  with  the  abundance  of  the 
revelations,  here  is  a  thorn  in  the  Jlesh  for  them,  an 
allay  to  their  joy  ;  and  it  is  what  we  sometimes  need, 
[i.]  It  is  true,  Christ  shall  be  a  Blessing  to  Israel ; 
but  there  are  those  in  Israel,  whom  he  is  set  for  the 
fall  of  whose  comiptions  will  be  provoked,  who  will 
be  prejudiced  and  enraged  against  him,  and  offend- 
ed, and  whose  sin  and  min  will  be  aggravated  by 
the  revelation  of  Jesus  Christ ;  many  who  will  ex- 
tract poison  to  themselves  out  of  the  balm  of  Gilead, 
and  split  their  souls  on  the  Rock  of  Salvation,  to 
whom  this  precious  Foundation-stone  will  be  a  stone 
of  stumbling.    This  refers  to  that  prophecy,  (Isa.  8. 
14,  15.)     He  shall  be  for  a  Sanctuary  to  some,  and 
yet  for  a  Snare  to  others,  1  Pet.  2.  7,  8.  Note,  As  it 
is  pleasant  to  think  how  many  there  are,  to  whom 
Christ  and  his  gospel  are  a  savour  of  life  unto  life, 
so  it  is  sad  to  think  how  many  there  are,  to  whom 
it  is  a  savour  of  death  unto  death.     He  is  set  for  a 
Sign,  to  be  admired  by  some,  but  by  others,  by 
many,  spoken  against.     He  had  many  eyes  upon 
him,  during  the  time  of  his  public  ministry,  he  was 
a  Sign,  but  he  had  many  tongues  against  him,  the 
contradiction  and  reproach  of  sinners  ;  he  was  con- 
tinuallv  cavilled  at  and  abused  :  and  the  effects  of 
this  will  be,  that  the  thoughts  of  many  hearts  will 
be  revealed,  {y.  35.)  that  is,  upon  this  occasion,  men 
will  show  themselves,  will  discover,  and  so  distin- 
guish, themselves.     The  secret  good  affections  and 
dispositions  in  the  minds  of  some,  will  be  revealed 
by  their  embracing  of  Christ,  and  closing  with  him  ; 
the  secret  corruptions  and  vicious  dispositions  of 
others,  that  otherwise  would  never  have  appeared 
so  bad,  will  be  revealed  by  their  enmity  to  Christ, 
and  their  rage  against  him.     Men  will  be  judged  of 
by  the  thoughts  of  their  hearts,  their  thoughts  con- 
cerning Christ ;  are  they  for  him,  or  are  they  for  his 
adversaries  ?  The  word  of  God  is  a  discemer  of  the 
thoughts  and  intents  of  the  heart,  and  by  it  we  are  dis- 
covered to  ourselves,  and  shall  be  judged  hereafter. 
[2.]  It  is  true,  Christ  shall  be  a  Comfort  to  his 
mother ;  but  be  not  thou  too  proud  of  it,  for  a  sword 
shall  pass  through  thine  own  soul  also.    He  shall  be 


ST.  LUKE,  II. 


473 


a  suffering  Jesus;  and,  First , "  Thou  s/m!t  suffer  with 
him,  by  sympathy,  more  tlian  any  other  of  his  friends, 
because  of  the  nearness  of  thy  relation,  and  strengtli 
of  aflfection,  to  him."  When  he  was  abused,  it  was 
a  sword  in  her  bones.  When  slie  stood  by  his  cross, 
and  saw  liim  dying,  we  may  well  think  her  inward 
grief  was  such,  that  it  might  ti-uly  be  said,  A  sword 
fiierced  through  her  soul,  it  cut  her  to  the  heart. 
Secondly,  Thou  shalt  suffer  for  him.  Many  under- 
stand it  as  a  prediction  of  lier  martyrdom ;  and  some 
of  the  ancients  say  that  it  had  its  accomplishment  in 
that.  Note,  In  the  midst  of  our  greatest  delights 
and  advancements  in  this  world,  it  is  good  for  us  to 
Know  that  bonds  and  afflictions  abide  us. 

II.  He  is  taken  notice  of  by  one  Anna,  or  Ann,  a 
firofihetess,  that  one  of  each  sex  might  bear  witness 
to  him  in  whom  boUi  men  and  women  are  invited  to 
believe,  that  they  may  be  saved.     Observe, 

1.  The  account  here  given  of  this  Anna,  who  she 
was  ;  she  was,  (1.)  A  firojihetess  ;  the  Spirit  of  pro- 
phecy now  began  to  revive,  which  had  ceased  in  Is- 
rael above  three  hundred  years.  Perhaps  no  more 
is  meant  than  that  she  was  one  who  had  understand- 
ing in  the  scriptures  above  other  women,  and  made 
it  her  business  to  instinictthe  younger  women  in  the 
things  of  God.  Though  it  was  a  very  degenerate  age 
of  the  church,  yet  God  left  not  hifnselfwithout  wit- 
nesses. (2.)  She  vfas  the  daughter  of  Pha?iuel ;  hev 
father's  name  (saith  Grotius)  is  mentioned,  to  put 
us  in  mind  of  Jacob's  Phanuet,  or  Penuel,  (Gen.  32. 
30. )  that  now  the  mystery  of  that  should  be  unfold- 
ed, when  in  Christ  we  should  as  it  were  see  God  face 
to  face,  and  our  lives  be  preserved  ;  and  her  name 
signifies  gracious.  (3.)  Shev/asoithe  tribe  of  Asher, 
which  was  in  Galilee  ;  this,  some  think,  is  taken  no- 
tice of,  to  refute  those  who  said.  Out  of  Galilee  aris- 
eth  no  ftrojihet,  wlien  no  sooner  did  prophecy  revive 
but  it  appeared  from  Galilee.  (4. )  She  was  of  a 
great  age,  a  widow  of  about  eighty-four  years;  some 
think  she  had  now  been  eighty-four  years  a  widow  ; 
and  then  she  must  be  considerably  above  a  hundred 
years  old ;  others,  rather  than  suppose  that  a  wo- 
man so  very  old  should  be  capable  of  fasting  and 
praying  as  she  did,  suppose  that  she  was  only  eighty- 
four  years  of  age,  and  had  been  long  a  widow. 
Though  she  was  a  young  widow,  and  had  lived  with 
her  husband  but  seven  years,  yet  she  never  man-ied 
again,  but  continued  a  widow,  to  her  dying  da)', 
which  is  mentioned  to  her  praise.  (5. )  She  was  a 
constant  resident  in  or  at  least  attendant  on  the  tem- 
ple. Some  think  she  had  lodgings  in  the  courts  of 
the  temple,  either  in  an  alms-house,  being  maintain- 
ed by  the  temple  charities  ;  or,  as  a  prophetess,  she 
was  lodged  there,  as  in  a  proper  place  to  be  consult- 
ed and  advised  with  by  those  that  desired  to  know 
t,  the  mind  of  God  ;  others  think  her  not  departing 

■  from  the  temple  means  no  more,  but  that  she  was 
constantly  there  at  the  time  of  divine  service  :  when 
any  good  work  was  to  be  done,  she  was  ready  to 
join  in  it.  It  is  most  probable  she  had  an  apartment 
of  her  own  among  the  out-buildings  of  the  temple ; 
and,  besides  her  constant  attendance  on  the  public 
worship,  abounded  in  private  devotions,  for  she 
serx'ed  God  with  fastings  and  prayers  night  and  day: 
having  no  secular  business  to  eraplov  herself  in,  or 
.  being  past  it,  she  gave  up  herself  wholly  to  her  de\'o- 
tions,  and  not  (m\y  fasted  twice  in  the  week,  but  al- 
ways li\ed  a  mortified  life,  and  spent  that  time  in 
religious  exercises,  which  others  spent  in  eating  and 
drinking  and  sleeping ;  she  not  only  observed  the 
hours  of  prayer,  but  prayed  night  and  day;  was 
always  in  a  praj'ing  frame,  lived  a  life  of  prayer, 
gave  herself  to  prayer,  frequent  in  ejaculations,  large 
in  solemn  prayers,  and  very  particular  in  her  inter- 
cessions. And  in  those  she  serx'cd  God  ;  that  was 
it  that  put  a  value  upon  them,  and  an  excellency  into 
them.  The  Phariseesyasierf  often,  and  made  long 
Vol.  v.— 3  O 


prayers,  but  they  sci-ved  themselves,  and  their  ovm 
pride  and  covetousness,  in  their  fastings  and  pray- 
ers ;  but  this  good  woman  not  only  did  that  which 
was  good,  l)ut  did  it  from  a  good  ijrinciple,  and  with 
a  good  end  she  served  God,  and  aimed  at  his  honour, 
\w  fasting  and  prayers.  Note,  [1.]  Devotion  is  a 
thing  we  ought  to  be  constant  in  ;  other  duties  are 
in  season  now  and  then,  but  we  must  pray  always. 
[2.]  It  is  a  pleasant  sight  to  see  aged  christians 
aljounding  in  acts  of  devotion,  as  those  that  are  not 
weary  of  well-doitig,  that  do  not  think  themselves 
above  these  exercises,  or  past  them,  but  that  take 
more  and  more  pleasure  in  them,  and  see  more  and 
more  need  of  them,  till  they  come  to  heaven.  [3.] 
Those  that  are  diligent  and  faithful  in  improving  the 
light  and  means  they  have,  shall  have  mrtl\er  dis- 
coveries made  them.  Anna  is  now  at  length  abun- 
dantly recompensed  for  her  attendance  so  many 
years  in  the  temple. 

2.  The  testimony  she  bore  to  our  Lord  Jesus  ;  (v. 
38.)  She  came  in  at  that  instant  when  the  child  was 
presented,  and  Simeon  discoursed  concerning  him  ; 
she,  who  was  so  constant  to  the  temple,  could  not 
miss  the  opportunity. 

Now,  (1.)  She  gave  thajiks  likewise  to  the  Lord, 
just  as  Simeon  ;  perhaps  like  him,  wishing  now  to 
depart  in  peace.  Note,  Those  to  whom  Christ  is 
made  known,  have  reason  enough  to  give  thajiks  to 
the  Lord  for  so  great  a  favour ;  and  we  should  be 
excited  to  that  duty  by  the  praises  and  thanksgiv- 
ings of  others  ;  why  should  not  we  give  thanks  like- 
wise, as  well  as  they  ?  Anna  concurred  with  Simeon, 
and  helped  to  make  up  the  harmony.  She  confessed 
unto  the  Lord  ;  (so  it  may  be  read  ;)  she  made  an 
open  profession  of  her  faith  concerning  this  Child. 

(2. )  She,  as  a  prophetess,  instracted  others  con- 
cerning him  ;  She  spake  of  him  to  all  them  that  be- 
lieved the  Messiah  would  come,  and  with  him  look  ■ 
ed  fbr  redemption  in  Jerusalem.  Redemption  was 
the  thing  wanted,  waited  for,  and  wished  for ;  re- 
demption in  Jerusalem,  for  from  thence  the  word  of 
the  Lord  was  to  go  forth,  Isa.  2.  3.  Some  there 
were  in  Jerusalem,  that  looked  for  redemption  ;  yet 
but  a  few,  for  Anna,  it  should  seem,  had  acquaint- 
ance with  them  all  that  were  joint-expectants  with 
her  of  the  Messiah  ;  she  knew  where  to  find  them, 
or  they  where  to  find  her,  and  she  told  them  all  the 
good  news,  that  she  had  seen  the  Lord  ;  and  it  was 
great  news,  this  of  his  birth  now,  as  afterward  that 
of  his  resurrection.  Note,  Those  that  have  got  an 
acquaintance  with  Christ  themselves,  should  do  all 
thev  can,  to  bring  others  acquainted  with  him. 

Lastly,  Here  is  a  short  account  of  the  infancy  and 
childhood  of  our  Lord  Jesus. 

1.  IHiere  he  spent  it,  v.  39.  When  the  ceremony 
of  presenting  the  Child,  and  purifying  the  mother, 
was  all  over,  they  returned  into  Galilee.  Luke  re- 
lates no  more  xonceming  them,  till  they  were  re- 
turned into  Galilee  ;  but  it  appears  by  St.  Matthew's 
gospel,  (c//.  2.)  that  from  Jerusalem'  they  retumed 
to  Bethlehem,  where  the  wise  men  of  the  east  found 
them,  and  there  they  continued  till  they  were  direct- 
ed to  flee  into  Egypt,  to  escape  the  malice  and  rage 
of  Herod  ;  and  retuming  from  thence  when  Herod 
was  dead,  they  were  directed  to  go  to  their  old  quar- 
ters in  Nazareth,  whence  they  had  been  perhaps 
some  years  absent.  It  is  here  called  their  own  city, 
because  there  they  had  lived  a  great  while,  and 
their  relations  were  there.  He  was  ordered  further 
from  Jeiiisalem,  because  his  kingdom  and  priest- 
hood were  to  have  no  affinity  with  the  present  go- 
vernment of  the  Jewish  church  or  state.  He  is 
sent  into  a  place  of  obscurity  and  reproach  ;  for  in 
this,  as  in  other  things,  he  must  humble  himself, 
and  make  himself  of  no  reputation. 

2.  Now  he  spent  it,  x'.  40.  In  all  things  it  behoved 
him  to  be  made  like  unto  his  brethren,  and  therefore 


474 


ST.  LUKE,  II. 


he  passed  through  infancy  and  childhood  as  other 
children  did,  yet  without  sin ;  nay,  with  manifest 
indications  of  a  divine  nature  in  him.  As  other 
children,  he  gi-ew  in  stature  of  body,  and  the  im- 
provement of  understanding  in  his  human  soul,  that 
his  7iatural  body  might  be  a  figure  of  his  mystical 
body,  which,  though  animated  by  a  perfect  spirit,  yet 
maketh  increase  of  itself  till  it  comes  to  tlie  perfect 
man,  Eph.  4.  13,  16.  But,  (1.)  Whereas  other  chil- 
dren are  weak  in  understanding  and  resolution,  he 
was  strong  in  spirit.  By  the  Spirit  of  God  his  hu- 
man soul  was  endued  with  extraordinary  vigour, 
and  all  his  faculties  performed  their  offices  in  an 
extraordinary  manner.  He  reasoned  strongly,  and 
his  judgment  was  penetrating.  (2. )  Whereas  other 
children  h.a.ve  foolishness  bound  in  their  hearts,  which 
appears  in  what  they  say  or  do,  he  was  filled  with 
•wisdom,  not  by  any  advantages  of  instruction  and 
education,  but  by  the  operation  of  the  Holy  Ghost ; 
every  thing  he  said  and  did,  was  wisely  said,  and 
wisely  done,  above  his  years.  (3. )  Whereas  other 
children  show  that  the  corruption  of  nature  is  in 
them,  and  the  tares  of  sin  gTOw  up  with  the  ivheat 
of  reason,  he  made  it  appear  that  noticing  but  the 
grace  of  God  was  upon  him,  (the  wheat  sprang  up 
without  tares,)  and  that,  whereas  other  children 
are  by  nature  children  of  wrath,  he  was  greatly  be- 
loved, and  high  in  the  favour  of  God  ;  that  God 
loved  him,  and  cherished  him,  and  took  a  particular 
care  of  him. 

41.  Now  his  parents  went  to  Jerusalem 
every  year  at  the  feast  of  the  passover. 
42.  And  when  he  was  twelve  years  old, 
they  went  up  to  Jerusalem  after  the  custom 
of  the  feast.  43.  And  when  they  had  ful- 
filled the  days,  as  they  returned,  the  child 
Jesus  tarried  behind  in  Jerusalem ;  and 
Joseph  and  his  mother  knew  not  of  it. 
44.  But  they,  supposing  him  to  have  been 
in  the  company,  went  a  day's  journey ;  and 
they  sought  him  among  their  kinsfolk  and 
acquaintance.  45.  And  wlien  they  found 
him  not,  they  turned  back  again  to  Jeru- 
salem, seeking  him.  46.  And  it  came  to 
pass,  that  after  three  days  tiiey  found  him 
in  the  temple,  sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking 
them  questions.  47.  And  all  that  heard 
him  were  astonished  at  his  understanding 
and  answers.  48.  And  when  they  saw 
him,  they  were  amazed :  and  his  mother 
said  unto  him,  Son,  why  hast  thou  thus 
dealt  with  us  ?  Behold,  thy  father  and  I 
have  sought  thee  sorrowing.  49.  And  he 
said  unto  them,  How  is  it  that  ye  sought 
me  1  Wist  ye  not  that  I  must  be  about  my 
Father's  business  ?  50.  And  they  under- 
stood not  the  saying  which  he  spake  unto 
them.  51.  And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject 
unto  them :  but  his  mother  kept  all  these 
sayings  in  her  heart.  52.  And  Jesus  in- 
creased in  wisdom  and  stature,  and  in  fa- 
vour with  God  and  man. 

We  have  here  the  only  passage  of  story  recorded 
concerning  our  blessed  Saviour,  from  his  infancy  to 


the  day  of  his  showing  to  Israel  at  twenty-nine 
years  old,  and  therefore  we  are  concerned  to  make 
much  of  this,  for  it  is  in  vain  to  wish  we  had  more. 
Here  is, 

I.  Christ's  going  up  with  his  parents  to  Jerusalem, 
at  the  feast  of  the  passover,  v.  41,  42. 

1.  it  was  their  constant  practice  to  attend  there, 
according  to  the  law,  though  it  was  a  long  journey, 
and  they  were  poor,  and  perhaps  not  well  able,  with- 
out straitening  tlieniselves,  to  bear  the  expenses  of 
it.  Note,  Public  ordinances  must  be  frequented, 
and  we  must  not  forsake  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is.  Worldly  busi- 
ness must  give  way  to  spiritual  concerns.  Joseph 
and  Mary  had  a  Son  in  the  house  with  them,  that 
was  able  to  teach  them  better  than  all  the  rabbins 
at  Jerusalem  ;  yet  they  went  up  thither,  after  the 
custom  of  the  feast.  The  Lord  loves  the  gates  of 
Zion  more  than  all  the  dwellings  of  Jacob,  and  so 
should  we.  We  have  reason  to  suppose  that  Joseph 
went  up  likewise  at  the  feast  oi pentecost  and  taber- 
nacles, for  all  the  males  were  to  appear  there  thrice 
a  year,  but  Mary  only  at  the  passover,  which  was 
the  greatest  of  the  three  feasts,  and  had  most  gos- 
pel in  it. 

2.  The  child  Jesus,  at  twelve  years  old,  went  up 
with  them.  The  Jewish  doctors  say,  that  at  twelve 
years  old,  children  must  begin  to  fast  from  time  to 
time,  that  they  may  learn  to  fast  on  the  day  of  atone- 
ment ;  and  tliat  at  thirteen  years  old,  a  cliild  begins 
to  be  a  son  of  the  commandment,  that  is,  obliged  to 
the  duties  of  adult  church-membership,  having  been 
from  his  infancy,  by  virtue  of  his  circumcision,  a 
son  of  the  covenant.  It  is  not  said  that  this  was  the 
first  time  that  Jesus  went  up  to  Jerusalem  to  worship 
at  the  feast,  probably  he  had  done  it  for  some  years 
before,  having  spirit  and  wisdom  above  his  years  ; 
and  all  should  attend  on  public  worship,  that  can 
hear  with  understanding,  Neh.  8.  2.  Those  chil- 
dren that  are  forward  in  other  things,  sliould  be  put 
forward  in  religion.  It  is  for  the  honour  of  Christ, 
that  children  should  attend  on  public  worship,  and 
he  is  pleased  with  their  hosannas  :  and  those  chil- 
dren that  were  in  their  infancy  dedicated  to  God, 
should  be  called  upon,  when  they  are  grown  up,  to 
come  to  the  gospel-passover,  to  the  Lord's  supper, 
tliat  they  may  make  it  their  own  act  and  deed  to  join 
themselves  to  the  Lord. 

II.  Christ's  tarrying  behind  his  parents  at  Jerusa- 
lem, unknown  to  tliem,  in  which  he  designed  to  give 
an  early  specimen  of  what  lie  was  reserved  for. 

1.  His  parents  did  not  return  till  they  'h&A  fulfilled 
the  days  ;  they  had  stayed  there  aU  the  seven  days 
at  the  feast,  though  it  was  not  absolutely  necessary 
that  they  should  stay  longer  than  the  two  first  days, 
after  which  many  went  home.  Note,  It  is  good  to 
stay  to  the  conclusion  of  an  ordinance,  as  becomes 
those  who  say.  It  is  good  to  be  here,  and  not  to  hasten 
away,  as  if  we  were  like  Doeg,  detained  before  the 
Lord. 

2.  The  child  tarried  behind  in  Jerusalem,  not  be- 
cause he  was  loath  to  go  home,  or  shy  of  his  parents' 
company,  but  because  he  had  business  to  do  there, 
and  woiild  let  his  parents  know  that  he  had  a  Fa- 
ther in  heaven,  whom  he  was  to  be  observant  of 
more  than  of  them  ;  and  respect  to  hi/n  must  not  be 
construed  disrespect  to  them.  Some  conjecture  that 
he  tarried  behind  in  the  temple,  for  it  was  the  cus- 
tom of  the  pious  Jews,  on  the  morning  that  they 
were  to  go  home,  to  go  first  to  the  temple,  to  wor- 
ship God  ;  there  he  stayed  behind,  and  found  enter- 
tainment there  till  they  found  him  again.  Or,  per- 
haps, he  staid  at  the  house  where  they  lodged,  or 
some  other  friend's  house,  (and  such  a  child  as  he 
was,  could  not  but  be  the  Darling  of  all  that  knew 
him,  and  every  one  would  court  his  company,)  and 
went  up  to  the  temple  only  at  church  time  ;  but  so 


ST.  LUKE,  II. 


475 


it  was,  that  he  stayed  behind.  It  is  good  to  see 
young  people  willing  to  dwell  in  the  hotise  of  the 
Lord  ;  they  are  then  like  Clii'ist. 

3.  His  parents  went  tlie^^rs;  day's  journey,  with- 
out any  suspicion  that  he  was  left  behind,  for  they 
supfiosed  him  to  have  been  in  the  comliany,  ik  44. 
On  these  occasions,  the  crowd  was  very  great,  espe- 
cially the  first  day's  journey,  and  the  roads  full  of 
people ;  and  they  concluded  that  he  came  along 
with  some  of  their  neighbours,  and  they  sought  him 
amo}ig  their  kindred  and  acquaintance,  that  were 
upon  the  road,  going  down ;  Pray  did  you  see  our 
Son  ?  or  Did  you  see  him  ?  Like  the  spouse's  inqui- 
ry. Saw  ye  him  whom  my  soul  loveth  ?  This  was  a 
Jewel  worth  seeking  after.  They  knew  that  every 
one  would  be  desirous  of  his  company,  and  that  he 
would  be  willing  to  do  good  among  his  kinsfolk  and 
acquaintance,  but  among  them  they  found  him  not, 
V.  45.  There  are  many,  too  many,  who  are  our 
kinsfolk  and  acquaintance,  that  we  cannot  avoid 
conversing  with,  among  whom  we  find  little  or  no- 
thing of  C  hrist.  When  they  could  not  hear  of  him  in 
this  and  the  other  company  upon  the  road,  yet  they 
hoped  they  should  meet  with  him  at  the  place  where 
they  lodged  that  night ;  but  there  they  could  learn 
no  tidings  of  him.     Compare  this  with  Job  23.  8,  9. 

4.  When  they  found  him  not  at  their  quarters  at 
night,  they  turned  back  again,  next  moniing,  to 
Jerusalem,  seeking  him.  Note,  Those  that  would 
find  Christ,  must  seek  till  they  find,  for  he  will  at 
length  be  found  of  those  that  seek  him,  and  will  be 
found  their  bountiful  Rewarder.  Those  that  ha\'C 
lost  their  comforts  in  Christ,  and  the  evidences  of 
their  interest  in  him,  must  bethink  themselves 
where,  and  when,  and  how,  they  lost  them,  and 
must  turn  back  again  to  the  place  where  they  last 
had  them  ;  must  remember  whence  they  are  fallen, 
and  repent,  and  do  their  first  works,  and  return  to 
their  first  love,  Rev.  2.  4,  5.  Those  that  would  re- 
cover their  lost  acquaintance  with  Christ,  must  go 
to  Jerusalem,  the  city  of  our  solemnities,  the  place 
which  he  has  chosen  to  fiut  his  7iame  there  ;  must 
attend  upon  him  in  his  ordinances,  in  the  gospel- 
passover,  there  they  may  hope  to  meet  him. 

5.  The  third  day,  they  found  him  in  the  temfile, 
in  some  of  the  apartments  belonging  to  the  temple, 
where  the  doctors  of  the  law  kept,  not  their  courts, 
but  their  conferences  rathei-,  or  their  schools  for 
disputation  ;  and  there  they  found  him  sitting  in  the 
miast  of  them,  (xi.  46.)  not  standing  as  a  catechumen 
to  be  examined  or  insti-ucted  by  them,  for  he  had 
discovered  such  measures  of  knowledge  and  wis- 
dom, that  they  admitted  him  to  sit  among  them  as 
a  fellow  or  member  of  their  society.  This  is  an  in- 
stance, not  only  that  he  was  filled  with  wisdom,  {v. 
40. )  but  that  he  had  both  a  desire  to  increase  it,  and 
a  readiness  to  communicate  it ;  and  herein  he  is  an 
Example  to  children  and  young  people,  who  should 
learn  of  Christ,  to  delight  in  the  company  of  those 
they  may  get  good  by,  and  choose  to  sit  in  the  7nidst 
of  the  doctors  rather  than  in  the  midst  of  the  play- 
ers. Let  them  begin  at  twelve  years  old,  and  sooner, 
to  inquire  after  knowledge,  and  to  associate  with 
those  that  are  able  to  insti-uct  them  ;  it  is  a  hopefid 
and  promising  presage  in  youth,  to  be  desirous  of 
instruction.  Many  a  youth  at  Christ's  age  now, 
would  have  been  playing  with  the  children  in  the 
temfile,  but  he  was  sitting  with  the  doctors  in  the 
temfile.  (1.)  He  heard  them.  Those  that  would 
learn,  must  be  s^Bift  to  hear.  (2.)  He  asked  them 
questions  ;  whether,  as  a  Teacher,  (he  had  autho- 
rity so  to  ask,)  or  as  a  Learner,  (he  had  humility  so 
to  ask,)  I  know  not,  or  whether  as  an  Associate,  or 
Joint-searcher  after  truth,  which  must  be  found  out 
by  mutual  amicable  disquisitions.  (3.)  He  returned 
answers  to  them,  which  were  vei-y  surprising  and 
satisfactory,  v.  47,     And  his  wisdom  and  under- 


standing appeared  as  much  in  the  questions  he  ask- 
ed as  in  the  answers  he  gaVe,  so  that  all  who  heard 
him  wf  )-e  astonished :  they  never  heard  one  so  young, 
nor  indeed  any  of  their  greatest  doctors,  talk  sense 
at  the  rate  that  he  did ;  like  David,  he  had  more 
understanding  than  all  his  teachers,  yea,  than  the 
ancients,  Ps.  119.  99,  100.  Now  Christ  showed  forth 
some  rays  of  his  gloiy  which  were  presently  drawn 
in  again.  He  gave  them  a  taste  (saith  Calvin)  of  his 
divine  wisdom  and  knowledge.  Methinks,  this  pub- 
lic appearance  of  Christ  in  the  temple,  as  a  Teach- 
er, was  like  Moses's  early  attempt  to  deliver  Israel, 
which  Stephen  put  this  construction  upon,  that  he 
sujifiosed  his  brethren  woiild  have  understood,  by 
that,  how  God  by  his  hand  would  deliver  them.  Acts 
7.  24,  25.  They  might  have  taken  the  hint,  and 
been  delivered  then,  but  they  understood  not ;  so 
they  here  might  have  had  Christ  (for  aught  I  know) 
to  enter  upon"  his  work  now,  but  they  wei-e  only  as- 
tonished, and  understood  7iot  the  indication  ;  and 
therefore,  like  Moses,  he  retires  into  obscurity  again, 
and  they  hear  no  more  of  him  for  many  years  after. 
6.  His  mother  talked  with  him  privately  about  it ; 
when  the  company  broke  up,  she  took  him  aside, 
and  examined  him' about  it  with  a  deal  of  tenderness 
and  affection,  v.  48.  Joseph  and  Mary  were  both 
amazed  to  find  him  there,  and  to  find  that  he  had  so 
much  respect  showed  him  as  to  be  admited  to  sit 
among  the  doctors,  and  to  be  taken  notice  of.  His 
father  knew  he  had  only  the  name  of  a  father,  and 
therefore  said  nothing.  But,  (1.)  His  mother  told 
him  how  ill  they  took  it ;  "  Son,  why  hast  thou  thus 
dealt  with  us  ?  Why  chdst  thou  put  us  into  such  a 
fright  ?"  They  were  ready  to  say,  as  Jacob  of  Jo- 
seph, "A  wild  beast  has  devoured  him  ;  or,  he  is 
fallen  into  the  hands  of  some  more  ci'uel  enemy, 
who  at  length  found  out  that  he  was  the  young  child 
whose  life  Herod  had  sought  some  years  ago."  A 
thousand  imaginations,  we  may  suppose,  they  had 
concerning  him,  each  more  frightful  than  another, 
"Now,  why  hast  thou  given  us  occasion  for  these 
fears  ?  Thy  father  and  I  have  sought  thee,  sorrow- 
ing ;  not  only  troubled  that  we  lost  thee,  but  vexed 
at  oui-selves  that  we  did  not  take  more  care  of  thee, 
to  bring  thee  along  with  us."  Note,  Those  may 
have  leave  to  complain  of  their  losses,  that  think 
thev  have  lost  Christ ;  but  their  iveefxing  did  not 
hinder  sowing  ;  they  did  not  sorrow,  and  sit  down 
in  despair,  but  son-owed,  and  sought.  Note,  If  we 
would  find  Christ,  we  must  seek  him  sorrowing, 
sorrowing  that  we  have  lost  him,  that  we  have  pro- 
voked him  to  withdraw,  and  that  we  have  sought 
him  no  sooner.  They  that  thus  seek  him  in  sorrow, 
shall  find  him,  at  length,  with  so  much  the  greater 
joy.  (2. )  He  gently  reproved  their  inordinate  soli- 
citude about  him;'(Ti.  49.)  "How  is  it  that  ye 
sought  me?  Ye  might  have  depended  upon  it,  I 
would  have  followed  you  home  when  I  had  done  the 
business  I  have  to  do 'here,  I  could  not  be  lost  iji  Je- 
rusalem. Wist  ye  not  that  I  ought  to  be,  h  toJc  tJ 
^ffTgo'c  /xi — in  my  Father's  house;"  (so  some  read 
it ;)  "  where  else  should  the  son  be,  who  abideth  in 
the  house  for  ex^er?  I  ought  to  be,"  [1.]  "Under  K 
my  Father's  care  and  protection  ;  and  therefore  you  ^ 
should  have  cast  the  care  of  me  upon  him,  and  not 
have  burdened  voui-selves  with  it."  Christ  is  a  shaft 
hid  in  his  Father's  quiver,  Isa.  49.  2.  He  takes 
care  of  his  church  likewise,  and  therefore  let  not 
us  ever  despair  of  its  safety.  [2.]  "  Jt  my  Father's 
work  ;"  (so  we  take  it ;)  "I  must  be  about  my  Fa- 
ther's business,  and  therefore  could  not  go  home  so 
soon  as  you  might.  THst  ye  not  ?  Have  you  not  al- 
ready perceived  that  concerning  me,  that  I  have 
devoted  m\sclf  to  the  service  of  religion,  and  there- 
fore must  employ  myself  in  the  affairs  of  it  .>"  Here- 
in he  hath  left  us  an  example  ;  for  it  becomes  the 
children  of  God,  in  conformity  to  Christ,  to  attend 


476 


ST.  LUKE,  III. 


their  heavenlj'  Father's  business,  and  to  make  all 
other  business  give  way  to  it.  This  word  of  Christ 
we  now  think  we  undei-stand  very  well,  for  he  hath 
explained  it  in  what  he  hath  done,  and  said  ;  it  was 
his  errand  into  the  world  and  his  meat  and  drink  in 
the  world,  to  do  his  Father's  wUl,  and  finish  his 
work ;  and  yet  at  that  time  his  parents  understood 
not  this  saying,  v.  50.  They  did  not  understand  what 
business  he  had  to  do  then  in  the  temple  of  his  Fa- 
ther. They  believed  him  to  be  the  Messiah,  that 
should  have  the  throne  of  his  fatlier  David  ;  but  they 
thought  that  should  rather  bring  him  to  the  royal 
palace  than  to  the  temple.  They  understood  not  his 
prophetical  office ;  and  he  was  to  do  much  of  his 
■work  in  that. 

Lastly,  Here  is  their  return  to  Nazareth.  This 
glimpse  of  his  glory  was  to  be  short ;  it  was  now  over, 
and  he  did  not  urge  his  parents  either  to  come  and 
settle  at  Jerusalem,  or  to  settle  him  there,  (though 
that  was  the  place  of  improvement  and  prefei-ment, 
and  where  he  might  have  the  best  opportunities  of 
showing  his  wisdom,)  but  very  willingly  retired  into 
his  obscurity  at  Nazareth,  where  for  many  years  he 
was,  as  it  were,  buried  alive.  Doubtless,  he  came 
up  to  Jerusalem,  to  worship  at  tlie  feasts,  three  times 
a  year,  but  whether  he  ever  went  again  into  the  tem- 
ple, to  dispute  with  the  doctors  there,  we  are  not 
told  :  it  is  not  improbable  but  he  might.  But  here 
we  are  told, 

1.  That  he  was  subject  to  his  parents ;  though 
once,  to  show  that  he  was  more  than  a  man,  he  with- 
drew himself  from  his  parents,  to  attend  his  heavenly 
Father's  business,  yet  he  did  not,  as  yet,  make  that 
his  constant  practice,  nor  for  many  years  after,  but 
was  subject  to  them,  observed  their  orders,  and  went 
and  came  as  they  directed ;  and,  as  it  should  seem, 
worked  with  his  father,  at  the  trade  of  a  cai-penter. 
Herein  he  hath  given  an  example  to  children  to  be 
dutiful  and  obedient  to  their  parents  in  the  Lord. 
Being  made  of  a  woman,  he  was  under  the  law  of  the 
fifth  commandment,  to  teach  the  seed  of  the  faithful, 
thus  to  approve  tliemselves  to  him  a  faithful  seed. 
Though  his  parents  were  poor  and  mean,  though  his 
father  was  only  his  supjiosed  father,  yet  he  was  sub- 
ject to  them  ;  though  he  was  strong  in  spirit,  anAJitled 
with  wisdo?n,  nay,  though  he  was  the  Son  of  God, 
yet  he  was  subject  to  his  parents ;  how  then  will  they 
answer  it,  who,  though  foolish  and  weak,  yet  are  dis- 
obedient to  their  parents  i" 

2.  That  his  mother,  though  she  did  not  perfectly 
understand  her  Son's  sayings,  yet  kept  them  in  her 
heart,  expecting  that  hereafter  they  would  be  ex- 
plained to  her,  and  she  should  fully  understand  them, 
and  know  how  to  make  use  of  them.  However  we 
may  neglect  men's  sayings,  because  they  are  obscure, 
(  Si  non  vis  intelligi,  debes  negligi — If  it  be  not  intelli- 
gible, it  is  not  valuable,"^  yet  we  must  not  think  so  of 
God's  sayings.  That  which  at  first  is  dark,  so  that  we 
know  not  what  to  make  of  it,  may  afterward  become 
plain  and  easy ;  we  should  therefore  lay  it  up  for 
hereafter  ;  see  John  2.22.  We  may  find  use  for  that, 
another  time,  which  now  we  see  not  how  to  make 
useful  to  us.  A  scholar  keeps  those  grammar-rules 
in  memory,  which  at  present  he  understands  not  the 
use  of,  because  he  is  told  that  they  will  hereafter  be 
of  use  to  him  ;  so  we  must  do  by  Christ's  sayings. 

3.  That  he  improved,  and  came  on,  to  admiration  ; 
(t;.  52. )  He  increased  in  wisdom  and  stature.  In  the 
perfections  of  iiis  divine  nature  there  could  be  no  in- 
crease ;  but  this  meant  of  his  human  nature,  his  body 
increased  in  stature  and  bulk,  he  grew  in  the  growing 
age  ;  and  his  soul  increased  in  wisdom,  and  in  all  the 
endowments  of  a  human  soul.  Though  the  Eternal 
Word  was  united  to  the  human  soid  from  his  con- 
ception, yet  the  Divinity  that  dwelt  in  him,  mani- 
fested itself  to  his  humanity  by  degrees,  ad  modum 
recifiientis — in  proportion  to  his  capacity;  as  the  fa- 


culties of  his  human  soul  grew  more  and  more  capa- 
ble, the  gifts  it  received  from  the  divine  nature  were 
more  and  more  communicated.  And  he  increased 
in  favour  with  God  and  man,  that  is,  in  all  those 
graces  that  rendered  him  acceptable  both  to  God 
and  man.  Herein  Christ  accommodated  himself  to 
his  estate  of  humiliation,  that,  as  he  condescended 
to  be  an  Infant,  a  Child,  a  Youth,  so  the  image  of 
God  shone  brighter  in  him,  when  he  grew  up  to  be  a 
Youth,  than  it  did,  or  could,  while  he  was  an  Infant 
and  a  Child.  Note,  Young  people,  as  they  gi-ow  in 
stature,  sliould  grow  in  wisdom ;  and  then,  as  they 
grow  in  wisdom,  they  will  grow  in  favour  with  God 
and  man. 

CHAP.  III. 

Nothingis  related  concerning  our  Lord  Jesus  from  his  twelfth 
year  to  his  entrance  on  his  thirtieth  year ;  we  often  think  it 
would  have  been  a  pleasure  and  advantage  to  us,  if  we  had 
journals,  or  at  least  annals,  of  occurrences  concerning  him; 
but  we  have  as  much  as  Infinite  Wisdom  tliought  fit  to  com- 
municate to  us,  and  if  we  improve  not  that,  neither  should 
we  have  improved  more,  if  we  had  had  it.  The  great  in- 
tention of  the  evangelists,  was  to  give  us  an  account  of  the 
gospel  of  Christ,  wliich  we  are  to  believe,  and  by  which  we 
hope  for  salvation:  now  that  began  in  the  ministry  and 
baptism  of  John,  and  therefore  they  hasten  to  give  us  an 
account  of  that.  We  could  wish,  perhaps,  that  Luke  had 
wholly  passed  by  what  was  related  by  Matthew  and  Mark, 
and  iiad  written  only  what  was  new,  as  he  had  done  in  his 
two  first  chapters.  But  it  was  the  will  of  the  Spirit,  that 
some  things  should  be  established  out  of  the  mouth,  not 
only  of  two,  but  of  three  witnesses;  and  we  mustnot  reckon 
it  a  needless  repetition,  nor  shall  we  do  so,  if  we  renew  our 
meditations  upon  these  things,  with  suitable  affections.  In 
this  chapter,  we  have,  I.  The  beginning  of  John's  baptism, 
and  the  scope  and  intention  of  it,  v.  1  .  .  6.  His  exhorta- 
tion to  the  multitude;  (v.  7.  .  9.)  and  the  particular  in- 
structions he  gave  to  those  who  desired  to  be  told  their  duty, 
v.  10 .  .  14.  II.  The  notice  he  gave  them  of  the  approach 
of  the  Messiah,  (v.  15  . .  18.)  to  which  is  added,  (though  it 
happened  after  what  follows,)  the  mention  of  his  improve- 
ment, v.  19,  20.  III.  Christ  coming  to  be  bapltized  of 
John,  and  his  entrance  therein  upon  the  execution  of  his 
prophetical  office,  v.  21,  22.  IV.  His  pedigree  and  genea- 
logy recorded  up  to  Adam,  v.  23 . .  38. 

1 .  "T^TOW  in  the  fifteenth  year  of  the  reign 
_L^  of  Tiberius  Cesar,  Pontius  Pilate 
being  governor  of  Judea,  and  Herod  being 
tetrarch  of  Gahlee,  and  his  brother  Philip 
tetrarch  oflturea  and  of  the  region  of  Tra- 
chonitis,  and  Lysanias  the  tetrarch  of  Abi- 
lene, 2.  Annas  and  Caiaphas  being  the 
high  priests,  the  word  of  God  came  unto 
John  the  son  of  Zecharias  in  the  wilderness. 
3.  And  he  came  into  all  the  country  about 
Jordan,  preacliing  the  baptism  of  repent- 
ance for  the  remission  of  sins ;  4.  As  it  is 
written  in  the  book  of  the  words  of  Esaias 
the  prophet,  saying.  The  voice  of  one  crying 
in  the  wilderness.  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight.  5.  Eve-. 
ry  valley  shall  be  filled,  and  every  moun- 
tain and  hill  shall  be  brought  low ;  and  the 
crooked  shall  be  made  straight,  and  the 
rough  ways  shall  he  made  smooth  :  6.  And 
all  flesh  shall  see  the  salvation  of  God.  7. 
Then  said  he  to  the  multitude  that  came 
forth  to  be  baptized  of  him,  O  generation  of 
vipers !  who  hath  warned  you  to  flee  from 
the  wrath  to  come?  8.  Bring  forth,  there- 
fore, fruits  worthy  of  repentance  ;  and  be- 
gin not  to  say  within  yourselves,  We  have 


ST.  LUKE,  111. 


477 


Abraham  to  our  father ;  for  I  say  unto  you, 
That  God  is  able  of  these  stones  to  raise 
up  children  unto  Abraham.  9.  And  now 
also  the  axe  is  laid  unto  the  root  of  the 
trees  :  every  tree,  therefore,  which  bringeth 
not  forth  good  fruit,  is  hewn  down,  and  cast 
into  the  fire.  10.  And  the  people  asked 
him,  saying.  What  shall  we  do  then?  11. 
He  answereth  and  saith  unto  them.  He  that 
hath  two  coats,  let  him  impart  to  him  that 
hath  none  ;  and  he  that  hath  meat,  let  him 
do  likewise.  12.  Then  came  also  publi- 
cans to  be  baptized,  and  said  unto  him. 
Master,  what  shall  we  do?  13.  And  he 
said  unto  them.  Exact  no  more  than  that 
which  is  appointed  you.  1 4.  And  the  sol- 
diers likewise  demanded  of  him,  saying. 
And  what  shall  we  do?  And  he  said  unto 
them,  Do  violence  to  no  man,  neither  ac- 
cuse any  falsely  ;  and  be  content  with  your 
wages. 

John's  baptism  introducing  a  new  dispensation,  it 
was  requisite  that  we  should  have  a  particular  ac- 
count of  it  Glorious  things  were  said  of  John,  what 
a  distinguished  favourite  of  heaven  he  should  be,  and 
what  a  great  blessing  to  this  earth;  {cliA.  15,  \7.) 
but  we  lost  him  in  the  deserts,  and  there  he  remains 
\a\\}A  the  day  of  his  showmg'unto  Israel,  ch.  1.  80. 
And  now  at  last  that  day  dawns,  and  a  welcome  day 
it  was  to  them  that  waited  for  it  more  than  they  that 
waited  for  the  morning.     Obscn'e  here, 

I.  The  date  of  the  beginning  of  John's  baptism, 
when  it  was  that  he  appeared  ;  this  is  here  taken 
notice  of,  which  was  not  by  the  other  evangelists, 
that  the  tnith  of  the  thing  might  be  confirmed  by 
the  exact  fixing  of  the  time.     And  it  is  dated, 

I.  By  the  goverment  of  the  heathen,  which  tlie 
Jews  were  under,  to  show  that  they  were  a  con- 
quered people,  and  therefore  it  was  time  for  the 
Messiah  to  come  to  set  up  a  spiritual  kingdom,  and 
an  eternal  one,  upon  the  ruins  of  all  the  temporal 
dignity  and  dominion  of  Da\-id  and  Judah. 

(1.)  It  is  dated  by  the  reign  of  the  Roman  em- 
peror ;  it  was  in  the  fifteenth  year  of  Tiberius  Ca;sar, 
the  third  of  the  twelve  Cxsars,  a  very  bad  man,  given 
to  covetousness,  drankenness,  and  cnielty ;  such  a 
man  is  mentioned  first,  (saith  Dr.  Lightfoot,)  as  it 
were,  to  teach  us  what  to  look  for  from  that  cruel 
and  abominable  city  wherein  Satan  reigned  in  all 
ages  and  successions.  The  people  of  the  Jews, 
after  a  long  struggle,  were  of  late  made  a  province 
of  the  empire,  and  were  under  the  dominion  of  this 
Tiberius ;  and  that  country  which  once  had  made 
so  great  a  figure,  and  had  many  nations  tributaries 
to  it,  in  the  reigns  of  David  and  Solomon,  is  now  it- 
self an  inconsiderable,  despicable  part  of  the  Roman 
empire,  and  rather  trampled  upon  than  triumphed  in. 

En  quo  discordia  cives 

Perduxit  miseros 

What  dire  effects  from  civil  discord  flow ! 
The  lawgiver  was  now  departed  from  between  Ju- 
dah's  feet ;  and  as  an  evidence  of  that,  their  public 
acts  are  dated  by  the  reign  of  the  Roman  emperor, 
and  therefore  now  Shiloh  must  come. 

(2.)  It  is  dated  by  the  governments  of  the  vice- 
roys that  ruled  in  the  several  parts  of  the  Holy 
Land  under  the  Roman  emperor,  which  was  another 
oadge  of  their  ser\-itude,  for  they  were  all  foreigners, 
which  bespeaks  a  sad  change  with  that  people  whose 
governors  used  to  be  of  themselves,  (Jer,  30.  21,)  and 


it  was  their  gloiy.  Hoiv  ts  the  gold  become  dim  ! 
[1.  ]  Pilate  is  here  said  to  be  the  governor,  president, 
or  procurator,  of  Judea ;  this  character  is  given  of 
him  by  some  other  writers,  that  he  was  a  wicked 
man,  and  one  that  made  no  conscience  of  a  lie.  He 
reigned  ill,  and  at  last  was  displaced  by  ViteUius, 
president  of  Syria,  and  sent  to  Rome,  to  answer  for 
his  mal-administrations.  [2.]  The  other  three  are 
called  tetrarcha,  some  think  from  the  countries  which 
they  had  the  command  of,  eacli  of  them  being  over 
a.fourthpart  of  that  which  had  been  entirely  under 
the  government  of  Herod  the  Great.  Others  think 
that  they  are  so  called,  from  the  post  of  honour  they 
were  in,  in  the  goveniment,  they  had  the  fourth 
place,  or  v/ere  fou}-th-rate  governors:  the  emperor 
was  the  Jirst;  the  /iroconsvl,  who  governed  a  pro- 
vince the  secowrf;  a.  king  the  third;  and  atetrarch 
the  fourth.     So  Dr.  Lightfoot. 

2.  By  the  government  of  the  Jews  among  them- 
selves, to  show  that  they  were  a  cornipt  people,  and 
that  therefore  it  was  time  that  the  Messiah  should 
come,  to  reform  them,  v.  2.  Annas  and  Caiaphas 
were  the  High  Priests.  God  had  appointed  that 
there  should  be  but  one  High  Priest  at  a  time,  but 
here  were  two,  to  sen-e  some  iU  turn  or  other,  one 
ser\'ed  one  year,  and  the  other  the  other  year ;  so 
some.  One  was  the  High  Priest,  and  the  other  the 
Sagan,  as  the  Jews  called  him,  to  officiate  for  him 
when  lie  was  disabled ;  or,  as  others  say,  one  was 
High  Priest,  and  represented  Aaron,  and  that  was 
Caiafihas;  Annas,  the  other,  was  A'asi,  or  head  of 
the  Sanhedrim,  and  represented  Moses.  But  to  us 
there  is  but  one  High  Pnest,  one  Lord  of  all,  to  whom 
all  judgment  is  committed. 

II.  The  original  and  tendency  of  John's  baptism. 

1.  The  original  of  it  was  /ro?«  heaven  ;  The  ivord 
of  the  Lord  came  unto  John,  v.  2.  He  received 
full  commission  and  full  insti-uctions  from  God  to 
do  what  he  did  ;  it  is  the  same  expression  that  is 
used  concerning  the  Old-Testament  pro]5hets;  (Jer. 
1.  2.)  for  John  was  a  prophet,  yea  more  than  a  pit)- 
phet,  and  in  him  prophecy  revived,  which  had  been 
long  suspended.  We  are  not  told  how  the  word  of 
the  Lord  came  to  John,  whether  by  an  angel,  as  to  his 
father,  or  by  dream,  or  vision,  or  voice,  but  it  was 
to  his  satisfaction,  and  ought  to  be  to  ours.  John  is 
here  called  the  son  of  Zacharias,  to  refer  us  to  what 
the  angel  said  to  his  father,  when  he  assured  him 
that  he  should  have  this  son.  The  word  of  the 
Lord  came  to  him  m  the  wilderness  ;  for  those  whom 
God  Jits  he  will  find  out,  where\'er  they  are.  As 
the  word  of  the  Lord  is  not  bound  in  a  firison,  so  it 
is  not  lost  in  a  wilderness.  The  word  of  the  Lord 
made  its  way  to  Ezekiel  among  the  capti\es  by  the 
river  of  Chebar,  and  to  John  in  the  isle  Patmos. 
John  was  the  son  of  a  priest,  now  entering  upon  the 
thirtieth  year  of  his  age ;  and  therefore,  according  to 
the  custorn  of  the  temple,  he  was  now  to  be  admitted 
into  the  temple  service,  where  he  should  have  at- 
tended as  a  candidate  five  years  before  ■  but  God  had 
called  him  to  a  more  honourable  ministn',  and  there- 
fore the  Holy  Ghost  enrols  him  here,  since  he  was 
not  enrolled  in  the  archives  of  the  temple ;  John  the 
son  of  Zacharias  began  his  ministration  such  a  time. 

2.  The  scope  and  design  of  it  were,  to  bring  all 
the  people  of  his  country  off  from  their  sins,  and 
home  to  their  God,  x\  3.  He  came  first  into  all  the 
country  about  Jordan,  the  neighbourhood  wherein 
he  resided,  that  part  of  the  countiy  which  Israel 
took  possession  of  first,  when  they  entered  the  land 
of  promise  under  Joshua's  conduct ;  there  was  the 
banner  of  the  Gospel  first  displayed.  John  resided 
in  the  most  solitary  part  of  the  c'ountiT  ;  but,  when 
the  word  of  the  Lord  came  to  him,  he  quitted  his 
deserts,  and  came  into  the  inhabited  country.  Those 
that  are  best pleasedxn  their  retirements,  must  cheer- 
fiilly  exchange  them,  when  God  calls  them  into 


478  ST.  LUKE,  III. 

places  of  concom-se.  He  came  out  of  the  wilderness 
into  all  tlu:  country,  with  some  marks  of  distinction, 
preaching  anew  bajitism;  not  a  sect,  or  party,  but  a 
profession,  or  distinguishing  badge  ;  the  sign  or  cere- 
mony, such  as  was  ordinarily  used  among  the  Jews, 
•washing  with  nvater,  by  whicli  proselytes  were  some- 
times admitted,  or  disciples  to  some  great  master ; 
but  the  meaning  of  it  was,  repentance  for  the  remis- 
sion of  sins  ;  that  is,  aU  that  submitted  to  his  baptism, 
(l.)  Were  thereby  obliged  to  repent  of  their  sins, 
to  be  Sony  for  what  they  had  done  amiss,  and  to  do 
so  no  more ;  the  former  they  professed,  and  were 
concerned  to  be  sincere  m  their  professions  ;  the  lat- 
ter they  pro?nised,  and  were  concerned  to  maA-e^g'oorf 
what  they  promised.  He  bound  them,  not  to  such 
ceremonious  observances  as  were  imposed  by  the 
tradition  of  the  elders,  but  to  change  their  mind,  and 
change  their  way,  to  cast  away  from  the?n  all  their 
transgressions,  and  to  make  them  new  hearts,  and  to 
live  new  lives.  Tlie  design  of  the  gospel,  whicli 
now  began,  was,  to  malce  men  devout  and  pious,  holy 
and  heavenly,  humble  and  meek,  sober  and  chaste, 
just  and  honest,  charitable  and  kind,  and  good  in 
every  relation,  who  had  been  much  otlierwise  ;  and 
this  IS  to  repent. 

(2. )  Tliey  were  thereby  assured  of  the  pardon  of 
their  sins,  upon  their  repentance.  As  the  baptism 
he  administered,  bound  them  not  to  submit  to  the 
p(J\ver  of  sin,  so  it  sealed  to  them  a  gracious  and 
pleadable  discharge  from  the  guilt  of  sin.  Turn 
yourselves  from  all  your  transgressions,  so  inicjuity 
shall  not  be  your  ruin  ;  agreeing  with  the  word  of 
the  Lord,  by  the  Old-Testament  prophets,  Ezek, 
18.  30. 

III.  The  fulfilling  of  the  scriptui-es  in  the  ministry 
of  John.     The  other  evangelists  had  refei-red  us  to 
the  same  text  that  is  here  referred  to,  that  of  Esaias, 
ch.  40.  3.     It  is  written  in  the  book  of  the  words  of 
Msaias  the  prophet,   which  he  heard  from  God, 
which  lie  spake  for  God,  those  words  of  his  which 
were  written  for  the  generations  to  come.     Among 
them  it  is  found,  that  there  should  be  the  voice  of 
one  crying  in  the  wilderness  ;  and  John  is  that  voice, 
a  clear  distinct  voice,  a  loud  voice,  an  articulate  one; 
he  cries.  Prepare  ye  the  way  of  the  Lord,  and  make 
his  fiatlis  straight.     John's  business  is  to  make  way 
for  the  entertainment  of  the  gospel  in  the  hearts  of 
the  people,  to  bring  them  into  sucli  a  frame  and 
temper,  as  that  Christ  might  be  welcome  to  them, 
and  they  welcome  to  Christ     Luke  goes  further  on 
with  tlie  quotation  than  Matthew  and  Mark  had 
done,  and  applies  the  following  words  likewise  to 
John's  ministry,  {v.  5,  6.)  Every  -valley  shall  be 
filled.     Dr.  Hammond  understands  this  as  a  pre- 
diction of  tlie  desolation  coming  upon  the  people  of 
the  Jews  for  their  infidelity :  the  land  should  be 
made  plain  by  the  pioneers  for  the  Roman  army, 
and  should  be  laid  waste  by  it,  and  there  shovild  then 
be  a  visible  distinction  made  between  the  impeni- 
tent on  the  one  side  and  the  receivers  of  the  gospel 
on  the  other  side.     But  it  seems  rather  to  lie  meant 
of  the  immediate  tendency  of  John's  ministry,  and 
of  the  gospel  of  Christ,  which  that  was  the  introduc- 
tion of.     1.  The  humble  shall  by  it  be  enriched  with 
gi-ace,  for  exH-ry  valley  that  lies  low  and  moist,  shall 
be  filled  and  lie  exalted.     2.  The  proud  shall  by  it 
be  humbled  ;  the  self-confident  that  stand  upon  their 
own  bottom,  and  the  self-conceited  that  lift  up  their 
own  top,  shall  have  contempt  put  upon  them  ;  for. 
Every  mountain  and  hill  shall  be  brought  low  ;  if 
they  repent,  tliey  are  brought  to  the  dust ;  if  not,  to 
the  loivest  hell.     3.  Sinners  shall  be  converted  to 
God  ;  The  crooked  ways  and  the  crooked  spirits  shall 
be  made  straight ;  for  though  none  can  make  that 
straight  which  God  hath  made  crooked,  (Eccl.  7. 
13.)  yet  God  by  his  grace  can  make  tliat  straight 
which  sin  hath  made  ci-ooked.    4.  Difficulties  that 


were  hindering  and  discouraging  in  the  way  to  hea- 
ven, shall  be  removed;  The  rough  ways  shall  be 
made  smooth  ;  and  they  that  love  God's  law,  shaU 
have  great  peace,  and  nothing  shall  offend  them. 
The  gospel  has  made  the  way  to  heaven  plain,  and 
easy  to  he  found,  smooth,  and  easy  to  be  walked  in. 
5.  The  great  salvation  shaU  be  more  fully  discover- 
ed than  ever,  and  the  discovery  of  it  shall  spread 
further  :  (i'.  6.)  All  flesh  shall  see  the  salvation  of 
God  ;  not  the  Jews  only,  but  the  Gentiles.  All  shall 
see  it,  they  shall  have  it  set  before  tliem,  and  offered 
to  them,  and  some  of  all  sorts  shall  see  it,  enjoy  it, 
and  have  the  benefit  of  it.  When  way  is  made  for 
the  gospel  into  the  heart,  by  the  captivating  of  high 
thoughts,  and  bringing  of  them  into  obedience  to 
Christ,  by  the  levelling  of  the  soul,  and  the  remov- 
ing of  all  "obstructions  that  stand  in  tlie  way  of  Christ 
and  his  grace,  then  prepare  to  bid  tlie  salvation  of 
God  welcome. 

IV.  The  general  warnings  and  exhortations  which 
he  gave  to  those  who  submitted  to  his  baptism,  -v. 
7 — 9.  In  Matthew  he  is  said  to  have  preached 
these  same  things  to  many  of  the  Pharisees  and  Sad- 
ducees,  that  cajne  to  his  baptism  ;  (Matth.  3.  7 — 10.) 
but  here  he  is  said  to  have  spoken  them  to  the  mul- 
titude, that  came  forth  to  be  baptized  of  him,  v.  7. 
This  was  the  purport  of  his  preaching  to  all  that 
came  to  him,  and  he  did  not  alter  it,  in  compliment 
to  the  Pharisees  and  Sadducees,  when  they  came, 
but  dealt  as  plainly  with  them,  as  with  any  other  of 
his  hearers.  And  as  he  did  not  flatter  the  great,  so 
neither  did  he  compliment  the  many,  or  make  his 
court  to  them,  but  gave  the  same  reproofs  of  sin  and 
warnings  of  wrath  to  the  multitude,  that  he  did  to 
the  Sadducees  and  Pharisees  ;  for  if  they  liad  not  the 
same  faults,  they  had  others  as  bad.  Now  observe 
here, 

1.  That  the  guilty,  corrupted  race  of  mankind  is 
become  a  generation  of  vifiers  ;  not  only  poisoned, 
but  poisonous  ;  hateful  to  God,  hating  one  another. 
Tliis  magnifies  the  patience  of  God,  in  continuing 
the  race  of  mankind  upon  the  earth,  and  not  de- 
stroying that  nest  of  vipers.  He  did  it  once  by  wa- 
ter, and  will  again  by  fire. 

2.  This  generation  of  vipers  is  fairly  warned  to 
flee  fr07n  the  wrath  to  come,  which  is  certainly  be- 
fore them  if  they  continue  such  ;  and  tlieir  being  a 
multitude  will  not  be  at  all  their  security,  for  it  will 
be  neither  refiroach  nor  loss  to  God,  to  cut  them  off. 
Wc  are  not  only  warned  of  this  wrath,  but  are  put 
into  a  way  to  escape  it,  if  we  look  about  us  in  time. 

3.  There  is  no  way  oi  fleeing  from  the  wrath  to 
come,  but  by  refientance.  They  that  submitted  to 
the  baptism  of  repentance,  thereby  evidenced  that 
they  were  warned  to  flee  from  the  wrath  to  come, 
and  took  the  warning  ;  and  we  by  our  ba)5tism  pro- 
fess to  have  fled  out  of  Sodom,  for  fear  of  what  is 
coming  upon  it. 

4.  Those  tliat  pi-ofess  repentance,  are  higlily  con- 
cerned to  live  like  penitents  ;  (i'.  8.)  "  Bring  forth 
therefore  fruits  vieet  for  refientance  ;  else,  notwith- 
standing your  professions  of  repentance,  you  cannot 
escape  the  wrath  to  come."  By  tlie  fruits  of  repen- 
tance it  will  be  known  whether  it  be  sincere  or  no. 
By  the  change  of  our  way  must  be  evidenced  the 
cliangc  of  our  mind. 

5.  If  we  be  not  really  holy,  both  in  heart  and  life, 
our  profession  of  religion  and  relation  to  God  and 
liis  church  will  stand  us  in  no  stead  at  all ;  Begin 
not  now  to  frame  excuses  from  this  great  duty  of 
repf'ntance,  by  saying  within  ourselves,  IVe  have 
.4braham  to  our  father.  What  will  it  avail  us.  to 
he  the  cliildren  of  godly  parents,  if  we  be  not  godly, 
to  be  witliin  the  pale  of  the  church,  if  we  be  not 
brouglit  into  the  bond  of  the  covenant  ? 

6.  W'e  have  therefore  no  reason  to  depend  upon 
our  external  privileges  and  professions  of  religion 


ST.  LUKE,  III. 


479 


because  God  has  no  need  of  us  or  of  our  services, 
but  can  effectually  secure  his  own  honour  and  inter- 
est without  us.  If  we  were  cut  off  and  ruined,  he 
could  raise  up  to  himself  a  cliurch  out  of  the  most 
unlikely  ;  children  to  Abraham  even  out  of  stones. 

7.  The  greater  professions  we  make  of  repen- 
tance, and  the  greater  assistances  and  encourage- 
ments are  given  us  to  repentance,  the  nearer  and 
the  sorer  will  our  destruction  be,  if  we  do  not  bring 
forth  fruits  meet  for  refientance.   Now  that  the  gos- 

Eel  begins  to  be  preached,  now  that  the  kingdom  of 
eaven  is  at  hand,  now  that  the  ojce  is  laid  to  the 
root  of  the  tree,  threatenings  to  the  wicked  and  im- 
penitent are  now  more  terrible  than  before,  as  en- 
couragements to  the  penitent  are  now  more  com- 
fortable. "Now  that  you  are  upon  your  behaviour, 
look  to  yourselves. " 

8.  BaiTen  trees  will  be  cast  into  the  fire  at  length, 
it  is  the  fittest  place  for  them  ;  Every  tree  that  doth 
not  bring  forth  fruit,  good  fruit,  is  hewn  down,  and 
cast  into  the  fire.  If  it  serve  not  for  fruit,  to  the  ho- 
nour of  God's  grace,  let  it  serve  for  fuel,  to  the  ho- 
nour of  his  justice. 

V.  The  particular  instnictions  he  gave  to  several 
sorts  of  persons,  tltat  inquired  of  him  concerning 
their  duty  ;  the  jieojile,  the  publicans,  and  the  sol- 
diers. Some  of  the  Pharisees  and  Sadducees  came 
to  his  baptism  ;  but  we  do  not  find  them  asking, 
What  shall  we  do  ?  For  they  thought  that  they  knew 
what  they  had  to  do  as  well  as  he  could  teU  them  ; 
or  were  determined  to  do  what  they  pleased,  what- 
ever he  told  them.  But  the  /leojile,  the  publicans, 
and  the  soldiers,  who  knew  that  they  had  done  amiss, 
and  that  they  ought  to  do  better,  and  were  conscious 
to  themselves  of  great  ignorance  and  unacquainted- 
ness  with  the  divine  law  were  particulai'ly  inquisi- 
tive ;  JVhat  shall  we  do  ?  Note,  1.  Those  that  are 
bajitized,  must  be  taught,  and  those  that  have  bap- 
tized them,  are  concerned,  as  they  have  opportuni- 
ty, to  teach  them,  Matth.  28.  19,  20.  2.  Those  that 
profess  and  promise  repentance  in  general,  must  evi- 
dence it  by  particular  instances  of  reformation,  ac- 
cording as  their  place  and  condition  ai-e.  3.  They 
that  would  do  their  duty,  must  desire  to  know  their 
duty,  and  inquire  concerning  it.  The  first  good 
word  Paul  said,  when  he  was  converted,  was,  Lord, 
•what  wilt  thou  have  me  to  do  ?  These  here  inquire 
not,  Xi%at  shall  this  man  do;  but,  What  shall  we 
do  ?  Whatyruto  meet  for  re/ientance  shall  we  bring 
forth?  Now  John  gives  answer  to  each,  according 
to  their  place  and  station. 

(1.)  He  tells  ihepeofile  their  duty,  and  that  is,  to 
be  charitable  ;  {v.  11.)  He  that  has  two  coats,  and, 
consequently,  one  to  spare,  let  him  give,  or  lend  at 
least,  to  him  that  has  none,  to  keep  him  warm.  Per- 
haps he  saw  among  his  hearers  some  that  were 
overloaded  with  clcrthes,  while  others  were  ready 
to  perish  in  rags,  and  he  puts  those  who  had  super- 
fluities, upon  contributing  to  the  relief  of  those  that 
had  not  necessaries.  The  gospel  requires  mercy, 
and  not  sacrifice  ;  and  the  design  of  it  is,  to  engage 
us  to  do  all  the  good  we  can.  Food  and  raiment  are 
the  two  supports  of  life  ;  he  that  hath  meat  to  spare, 
let  him  give  to  him  that  is  destitute  of  daily  food,  as 
well  as  he  that  has  clothes  to  spare  :  what" we  have, 
we  are  but  stewards  of,  and  must  use  it  accordingly, 
as  our  Master  directs. 

(2.)  He  tells  the  publicans  their  duty,  the  collec- 
tors of  the  emperor's  revenue  ;  {v.  13.)  Exact  no 
more  than  that  which  is  appointed  you.  They  must 
do  justice  between  the  government  and  the  mer- 
chant, and  not  oppress  the  people  in  levying  the 
taxes,  nor  any  way  make  them  heavier  "or  more 
burdensome  than  'the  law  had  made  them.  They 
must  not  think  that  because  it  was  their  ofiice  to 
take  care  that  the  people  did  not  defraud  the  prince, 
they  might  therefore,  by  the  power  thev  had,  bear 


hard  upon  the  people  ;  as  those  that  have  ever  so 
little  a  branch  of  powei,  are  apt  to  abuse  it ;  "No, 
keep  to  your  book  of  rates,  and  reckon  it  enough  that 
you  collect  for  Cxsar  the  things  that  arc  Cxsar's, 
and  do  not  enrich  yourselves  by  taking  more. "  The 
public  revenues  must  be  applied  to  tlie  public  ser- 
vice, and  not  to  gratify  the  avarice  of  private  per- 
sons. Observe,  He  does  not  dii-ect  the  publicans  to 
quit  their  places,  and  to  go  no  more  to  the  receipt 
of  custom  ;  the  employment  is  in  itself  lawful  and 
necessaiy,  but  let  them  be  just  and  honest  in  it. 

(3.)  He  tells  the  soldiers  their  duty,  v.  14.  Some 
think  that  these  soldiers  were  of  the  Jewish  nation 
and  religion  ;  others  think  that  they  were  Romans ; 
for  it  was  not  likely  either  that  the  Jews  would  sei-ve 
the  Romans,  or  that  the  Romans  would  ti-ust  the 
Jews,  in  their  garrisons  in  their  own  nation  :  and 
then  it  is  an  early  instance  of  Gentiles  embracing 
the  gospel,  and  submitting  to  it.  Military  men  sel- 
dom seem  inclined  to  religion  ;  yet  these  submitted 
even  to  the  Baptist's  strict  profession,  and  desired 
to  receive  the  word  of  command  from  him  ;  What 
must  we  do  ?  Those  who  more  than  other  men  have 
their  lives  in  their  hands,  and  are  in  deaths  often, 
are  concerned  to  enquire  what  they  shall  do,  that 
they  may  hefoujid  in  peace.  In  answer  to  this  en- 
quiry, Jolm  does  not  bid  them  lay  down  their  arms, 
and  desert  the  service ;  but  cautions  them  against 
the  sins  that  soldiers  were  commonly  guilty  of ;  for 
this  is  frtiit  meet  for  repentance,  to  keep  ourselves 
from  our  iniquity.  [1.]  They  must  not  be  injuri- 
ous to  the  people  among  whom  they  were  quartered, 
and  over  whom  indeed  they  were  set;  "Do  vio- 
lence to  no  man.  Your  business  is  to  keep  the  peace, 
and  prevent  men's  doing  violence  to  one  another  ; 
but  do  not  you  do  violence  to  any ;  shake  no  man  ;" 
(so  the  word  signifies  ;)  "do  not  put  people  into  fear; 
for  the  sword  of  war  as  well  as  that  of  justice,  is  to 
be  a  terror  only  to  evil  doers,  but  a  protection  to 
those  that  do  well.  Be  not  rude  in  your  quarters  ; 
force  not  money  from  people  by  frightening  them. 
Shed  not  the  blood  of  war  in  peace  ;  offer  no  inci- 
viUty  either  to  man  or  woman,  nor  have  any  hand  in 
the  tDarbarous  devastations  that  armies  sometimes 
make."  Nor  must  they  accuse  a?iy  falsely  to  the 
government,  thei-eby  to  make  themselves  formida- 
ble, and  get  bribes.  [2.]  They  must  not  be  injuri- 
ous to  their  fellow-soldiers ;  for  some  think  that 
caution,  not  to  accuse  falsely,  has  special  reference 
to  them  ;  "  Be  not  forward  to  complain  one  of  ano- 
ther to  your  superior  officers,  that  you  may  be  re- 
venged on  those  whom  you  have  a  pique  against,  or 
undermine  those  above  you,  and  get  into  their  pla- 
ces." Do  not  oppress  any  ;  so  some  think  that  the 
word  here  signifies,  as  used  by  the  LXX  in  several 
passages  of  the  Old  Testament.  [3.  ]  They  must 
not  be  given  to  mutiny,  or  contend  with  their  gene- 
rals about  their  pay  ;  "  Be  content  with  your  wages. 
\^^hile  you  have  what  you  agi-eed  for,  do  not  mur- 
mur that  it  is  no  more. "  It  is  discontent  with  what 
they  have,  that  makes  men  oppressive  and  injurious; 
they  that  never  think  they  have  enough  themselves, 
will  not  scruple  any  the  most  irregular  practices,  to 
make  it  more,  by  defi-auding  others.  It  is  a  rule  to 
all  servants,  that  they  be  content  with  their  wages; 
for  they  that  indulge  themselves  in  discontents,  ex- 
pose themselves  to  many  temptations,  and  it  is  wis- 
dom to  make  the  best  of  that  which  is. 

15.  And  as  the  people  were  in  expecta- 
tion, and  all  men  mused  in  their  hearts  of 
John,  whether  he  were  the  Christ  or  not ; 
16.  John  answered,  saying  unto  them  all,  I 
indeed  baptize  you  with  water ;  but  one 
miglitier  timn  I  cometh,  the  latchet  of 


480  ST.  LUKE,  III. 

whose  shoes  I  am  not  worthy  to  unloose : 
he  shall  baptize  you  with  the  Holy  Ghost 
and  with  hie.  17.  Whose  fan  is  in  his 
hand,  and  he  will  throughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  garner ; 
but  the  chaff  he  will  burn  with  fire  un- 
quenchable. 1 8.  And  many  other  things, 
in  his  exhortation,  preached  he  unto  the 
people.  1 9.  But  Herod  the  tetrarch,  being 
reproved  by  him  for  Herodias  his  brother 
Philip's  wife,  and  for  all  the  evils  which 
Herod  had  done,  20.  Added  yet  this  above 
all,  that  he  shut  up  John  in  prison. 

We  are  now  drawing  near  to  the  appearance  of 
our  Lord  Jesus  publicly ;  the  Sun  will  not  be  long 
after  the  morning-star.    We  are  here  told, 

I.  How  the  people  took  occasion,  from  the  minis- 
try and  baptism  of  John,  to  think  of  the  Messiah, 
and  to  think  of  him  as  at  the  door,  as  now  come. 
Thus  the  way  of  the  Lord  was  flre/iared,  and  people 
were  prepared  to  bid  Christ  welcome ;  for  when 
men's  expectations  are  raised,  that  which  they  are 
in  expectation  of,  becomes  doubly  acceptable.  Now 
when  they  observed  what  an  excellent  doctrine  John 
Baptist  preached,  what  a  divine  power  went  along 
with  it,  and  what  a  tendency  it  had  to  reform  the 
world, 

1.  They  began  presently  to  consider  that  now  was 
the  time  tor  the  Messiah  to  appear  ;  the  sceptre  was 
departed  from  Judah,  for  they  had  no  king  but  Ca;- 
sar  ;  nay,  and  the  lawgiver  too  was  gone  from  be- 
tween his  feet,  for  Herod  had  lately  slain  the  San- 
hedrim ;  Daniel's  seventy  weeks  were  now  expiring; 
and  therefore  it  was  but  three  or  four  years  after 
this,  that  they  looked  that  the  kingdom  of  heaven 
should  appear  immediately,  Luke  19.  11.  Never 
did  the  coiinipt  state  of  the  Jews  more  need  a  refor- 
mation, nor  their  distressed  state  moi-e  need  a  de- 
liverance than  now. 

2.  Their  next  thought  was,  "Is  not  this  he  that 
should  come  ?"  .4// thinking  7nen  mused,  or  reason- 
ed, in  their  hearts,  concerning  Jolin  whether  he  nvere 
the  Christ  or  Tiot.  He  had  indeed  nothing  of  the  ex- 
ternal pomp  and  gi-andeur  in  which  they  generally 
expected  the  Messiah  to  appear ;  but  his  life  was 
holy  and  strict,  his  preaching  powerful  and  with  au- 
thority, and  therefoi-e  why  may  we  not  thmk  him  to 
be  the  Messiah,  and  that  he  will  shortly  throw  off 
this  disguise,  and  appear  in  more  glory  .■'  Note,  That 
which  puts  people  upon  considering,  reasoning  with 
themselves,  prepares  the  way  for  Christ. 

IL  How  John  disowned  all  pretensions  to  the  ho- 
nour of  being  himself  the  Messiah,  but  confirmed 
them  in  their  expectations  of  him  that  really  was 
the  Messiah,  t.  16,  17.  John's  office,  as  a  crier  or 
herald,  was,  to  give  notice  that  the  kingdom  of  God 
and  the  King  of  that  kingdom  wei-e  at  hand  ;  and 
therefore,  when  he  had  told  all  manner  of  people 
severally  what  they  must  do,  ("You  must  do  this, 
and  you  must  do  that,")  he  tells  them  .one  thing 
more  wliich  they  must  all  do — they  must  expect  the 
Messiah  now  shortly  to  appear.  And  this  serves  as 
an  ajiswer  to  their  musings  and  debates  concerning 
himself.  Though  he  knew  not  their  thoughts,  yet, 
in  declaring  this,  he  ansivered  them. 

1.  He  declares  that  the  utmost  he  could  do,  was, 
to  baptize  them  with  water  ;  he  had  no  access  to  the 
S/iirit,  nor  could  command  that  or  work  upon  that ; 
he  could  only  exhort  them  to  rejient,  and  assure  them 
of  forgiveness,  upon  repentance  ;  he  could  not  work 
repentance  in  them,  or  confer  remission  on  them. 

2.  He  consigns  them,  and  turns  them  over,  as  it 
were,  to  Jesus  Christ,  for  whom  he  was  sent  tojire- 


fiare  the  way,  and  to  whom  he  was  ready  to  transfter 
all  the  interest  he  had  in  the  affections  of  the  people, 
and  would  have  them  no  longer  to  debate  whether 
John  was  the  Messiah  or  no,  but  to  look  for  him  that 
was  reaUy  so. 

(1.)  John  owns  the  Messiah  to  have  a  gi-eaterex- 
cellency  than  he  had,  and  that  he  was  in  all  things 
preferable  to  him  ;  he  is  one  the  latchet  of  whose  shoe 
he  does  not  think  himself  worthy  to  unloose ;  he  does 
not  think  himself  worthy  to  be  the  meanest  of  his 
servants,  to  help  him  on  and  off  with  his  shoes.  John 
was  a  firofihet,  yea,  Tnore  than  a  prophet,  more  so 
than  any  of  the  Old-Testament  prophets  ;  but  Christ 
was  a  pi'ophet  more  than  John,  for  it  was  both  by 
the  spirit  of  Christ,  and  of  the  grace  of  Christ,  that  aU 
the  prophets  prophesied,  and  John  among  the  rest, 
1  Pet.  1.  10,  11.  This  was  a  great  truth  which  John 
came  to  preach ;  but  the  manner  of  his  expressing 
it  bespeaks  his  humility,  and  in  it  he  not  only  does 
justice  to  the  Lord  Jesas,  but  does  him  honour  too  ; 
"  He  is  one  whom  I  am  not  worthy  to  approach,  or 
di-aw  nigh  to,  no,  not  as  a  servant. "  1  hus  highly 
does  it  become  us  to  speak  of  Christ,  and  thus  hum- 
bly of  ourselves. 

(2. )  He  owns  him  to  have  a  gi-eater  energy  than 
he  had  ;  "He  is  mightier  than  I,  and  does  that  which 
I  cannot  do,  both  for  the  comfort  of  the  faithful,  and 
for  the  terror  of  hypocrites  and  dissemblers. "  They 
thought  that  a  wonderful  power  went  along  with 
John  ;  but  what  was  that,  compared  with  the  power 
which  Jesus  would  come  clothed  witli  ?  [1.]  John 
can  do  no  more  than  bafitize  with  water,  in  token  of 
this,  that  they  ought  to  purify  and  cleanse  them- 
selves; but  Christ  can,  and  will,  baptize  with  the 
Holy  Ghost ;  he  can  give  the  Spii'it,  to  cleanse  and 
purify  the  heart,  not  only  as  water  washes  off  the 
dirt  on  the  outside,  but  as  Jire  purges  out  the  dross 
that  is  within,  and  melts  down  the  metal,  that  it  may 
be  cast  into  a  new  viould.  [2.  ]  John  can  only  preach 
a  distinguishing  doctrine,  and  by  word  and  sign  sepa- 
rate between  the  precious  and  the  vile ;  but  Christ 
hath  his  fan  in  his  hand,  with  which  he  can,  and 
will,  perfectly  part  between  the  wheat  and  the  chaff; 
he  will  thoroughly  purge  his  floor,  it  is  his  own,  and 
therefore  he  will  purge  it,  and  will  cast  out  of  his 
church  the  unbelieving  impenitent  Jews,  and  con- 
firm in  his  church  all  that  faithfully  follow  him. 
[3.]  John  can  only  speak  comfort  to  those  that  re- 
ceive the  gospel,  and,  like  other  prophets,  say  to  the 
righteous  that  it  shall  be  well  with  them  ;  but  Jesus 
Christ  will  give  them  comfort.  John  can  only  pro- 
mise them  that  they  shall  be  safe  ;  but  Christ  will 
make  them  so,  he  will  gather  the  wheat  into  his  gar- 
ner ;  good,  serious,  solid  people  he  wUl  gather  now 
into  his  church  on  earth,  which  shall  be  made  up  of 
such,  andhe  will  shortly  gather  them  into  his  church 
in  heaven,  where  tliey  shall  be  for  ever  sheltered. 
[4.]  John  can  only  threaten  hypocrites,  and  tell  the 
barren  trees  that  they  shall  be  hewn  down,  and  cast 
into  tliejire ;  but  Christ  can  execute  that  threaten- 
ing; those  that  are  as  chaff,  light,  and  vain,  and 
worthless,  he  will  burn  with  fire  unquenchable. 
John  refers  here  to  Mai.  .".  18. — 4.  1,  2.  77ifnwhen 
the  ^007'  is  purged,  ye  shall  return,  and  discern  be- 
tween the  righteous  and  the  wicked,  for  the  day 
comes,  that  shall  bum  as  an  oven. 

The  evangelist  concludes  his  account  of  John's 
preaching,  with  an  et  csetera  ;  (y.  18. )  Many  other 
things  in  his  exhortation  preached  he  unto  the  people, 
which  are  not  recorded.  First,  John  was  an  affec- 
tionate preacher ;  he  was  -nrapaxaxSv — exhorting,  be- 
seeching ;  he  pressed  things  home  upon  his  hearers, 
followed  his  doctrine  close,  as  one  in  earnest.  &- 
condly,  He  was  a/irncricn/ preacher;  much  of  his 
preaching  was  exhortation,  quickening  them  to  their 
duty,  directing  them  in  it,  and  not  amusing  them 
with  matters  of  nice  speculation.     Thirdly,  He  was 


ST.  LUKE,  III. 


a  fwfiular  preacher;  though  he  had  Scribes  and 
Pharisees,  men  of  polite  learning,  attending  his  min- 
istry, and  Sadducees,  men  of  frei:  thought,  as  they 
pretended,  yet  he  addressed  himself  to  the  peo/ite, 
<a(k  rn  xniv — to  the  laity,  and  accommodated  him- 
self to  tlieir  capacity,  as  promising  himself  best  suc- 
cess among  them.  Fourthly,  He  was  an  evangelical 
preacher,  for  so  the  word  here  used  signifies  ;  'vjity- 
yiKi^iro — he  fireached  the  gos/iel  to  the  people ;  in  all 
his  exhortations,  he  directed  people  to  Christ,  and 
excited  and  encouraged  their  expectations  of  him. 
When  we  press  duty  upon  people,  we  must  direct 
them  to  Christ,  both  for  righteousness  and  strength. 
Fifthly,  He  was  a  cojiious  preacher;  many  other 
things  he  preached,  moxxa/jiiv  nu.)  iTif± — many  things, 
and  different.  He  preached  a  great  deal,  shunned 
not  to  declare  the  whole  counsel  of  God ;  and  he 
■varied  in  his  preaching,  that  those  who  were  not 
reached,  and  touched,  and  wrought  upon,  by  one 
truth,  might  be  by  another. 

HI.  How  full  a  stop  was  put  to  John's  preaching ; 
when  he  was  in  the  midst  ot  his  usefulness,  going  on 
thus  successfully,  he  was  imprisoned  by  the  malice 
of  Herod ;  {y.  19,  20. )  Herod  the  tetrarch  being  re- 
Jiroved  by  him  not  only  for  living  in  incest  with  his 
brother  Philip's  wife,  but  for  the  many  other  evils 
•which  Herod  had  done,  (for  those  that  are  wicked  in 
one  instance,  are  commonly  so  in  many  others,)  he 
could  not  bear  it,  but  contracted  an  antipathy  to  him 
for  his  plain  dealing,  and  added  this  wickedness  to 
all  the  rest,  which  was  indeed  above  all,  that  he  shut 
ufi  John  in  prison,  put  that  burning  and  shining  light 
under  a  bushel.  Because  he  could  not  bear  his  re- 
proofs, othei-s  should  be  deprived  of  the  benefit  of 
his  instructions  and  counsels.  Some  little  good  he 
might  do  to  those  who  had  access  to  him,  when  he 
■was  in  prison  ;  but  nothing  to  what  he  might  have 
done,  if  he  had  had  liberty  to  go  about  all  the  coun- 
try, as  he  had  done.  We  cannot  think  of  Herod's 
doing  this,  without  the  greatest  compassion  and 
lamentation ;  nor  of  God's  permitting  it,  without  ad- 
miring the  depth  of  the  divine  counsels,  which  we 
cannot  account  for ;  must  he  be  silenced,  who  is  the 
■voice  of  one  crying  in  the  wilderness  ?    Must  such  a 

Ereacher  be  shut  up  in  prison,  who  ought  to  have 
een  set  up  in  the  courts  of  the  temple  ?  But  thus 
the  faith  of  his  disciples  must  be  tried  ;  thus  the  un- 
belief of  those  who  rejected  him  must  be  punished  ; 
thus  he  must  be  Christ's  forei-unner  in  suifering  as 
well  as  preaching  ;  and  thus,  having  been  for  about 
a  year  and  a  half  preparing  people  for  Christ,  he 
must  now  give  way  to  him,  and,  the  Sun  being  risen, 
the  morning-star  must  of  course  disappear. 

21.  Now  when  all  the  people  were  bap- 
tized, it  came  to  pass,  that  Jesus  also  being 
baptized,  and  praying,  the  heaven  was 
opened,  22.  And  the  Holy  Ghost  descended 
in  a  bodily  shape  like  a  dove  upon  liim ; 
and  a  voice  came  horn  heaven,  which  said, 
Thou  art  my  beloved  Son ;  in  thee  I  am 
well  pleased.  2.3.  And  Jesus  himself  began 
to  be  about  thirty  years  of  age,  being  (as 
was  supposed)  the  son  of  Joseph,  which 
was  the  son  of  Heli,  24.  Which  was  the  son 
of  Matthat,  which  was  the  son  of  Levi, 
which  was  the  son  of  Melchi,  which  was 
the  son  of  .Tanna,  which  was  the  son  of  Jo- 
seph, 25.  Which  was  the  son  of  Mattathias, 
which  was  the  son  of  Amos,  which  was  the 
son  of  Naum,  which  was  the  son  of  Esli, 
which  was  the  son  of  Nagge,    26.  Which 

Vol.  v.— 3  P 


was  the  son  of  Maath,  which  was  the  son  of 
Mattathias,  whicli  was  l/ie  son  of  Semei, 
which  was  the  son  of  Joseph,  which  was  the 
son  of  Judah,  27.  Which  was  the  son  of 
Joanna,  which  was  the  son  of  Rhesa,  which 
was  the  son  of  Zorobabel,  which  was  the 
son  of  Salathiel,  which  was  the  son  of  Neri, 
28.  Which  was  the  son  of  Melchi,  which 
was  the  son  of  Addi,  which  was  the  son  of 
Cosam,  which  was  the  son  of  Elmodam, 
which  was  the  son  of  Er,  29.  Which  was 
the  son  of  Jose,  which  was  the  son  of  Elie- 
zer,  which  was  the  son  of  Jorim,  which  was 
the  son  of  Matthat,  which  was  the  son  of 
Levi,  30.  Which  was  the  son  of  Simeon, 
v/hich  was  the  son  of  Juda,  which  was  the 
son  of  Joseph,  which  was  the  son  of  Jonan, 
which  was  the  son  of  Eliakim,  31.  Which 
was  the  son  of  Melea,  which  was  the  son  of 
Menan,  which  was  the  son  of  Mattatha, 
which  was  the  son  of  Nathan,  which  was 
the  so7t  of  David,  32.  Which  \\'<is  the  son  of 
Jesse,  wliich  was  the  son  of  Obed,  which 
was  the  son  of  Booz,  which  was  the  son  of 
Salmon,  which  was  the  son  of  Naasson,  33. 
Which  was  the  son  of  Aminadab,  wliich 
was  the  son  of  Aram,  which  was  the  son  of 
Esrom,  which  was  the  son  of  Phares,  which 
was  the  son  of  Juda,  34.  Which  was  the  son 
of  Jacob,  which  was  the  son  of  Isaac,  which 
was  the  son  of  Abraham,  which  was  the  son 
of  Thara,  which  was  the  son  of  Nachor, 
35.  Which  was  the  son  of  Saruch,  which 
was  the  son  of  Ragau,  which  was  the  son  of 
Phalec,  which  was  Me  so?;  of  Heber,  which 
was  //ieso/jof  Sala,  36.  Which  was  Me  son 
of  Cainan,  which  was  the  son  of  Arphaxad, 
which  was  the  son  of  Sem,  which  was  the 
son  of  Noe,  which  was  the  son  of  Lamech, 
37.  Wliich  was  the  son  of  Mathusala,  which 
was  the  son  of  Enoch,  which  was  the  son  of 
Jared,  which  was  the  soji  of  Maleleel,  which 
was  the  son  of  Cainan,  33.  Which  was  the 
son  of  Enos,  which  was  the  son  of  Seth, 
which  was  the  son  of  Adam,  which  was  the 
son  of  God. 

The  evangelist  mentioned  John's  imprisonment 
before  Christ's  being  baptized,  though  it  was  near  a 
year  after  it,  because  he  would  finish  the  story  of 
John's  ministry,  and  then  introduce  that  of  Christ, 
Now  here  we  have, 

I.  A  short  account  of  Christ's  baptism,  which  had 
been  more  fully  related  by  St.  Matthew.  Jesus  came, 
to  be  baptized  of  John,  and  he  was  so,  v.  21,  22. 

1.  It  is  here  said,  that  ivhen  all  the  people  were 
ba/itized,  then  Jesus  was  baptized;  all  that  were 
then  present.  Christ  would  be  baptized  last,  among 
the  common  people,  and  in  the  rear  of  them  ;  thus 
he  humbled  himself,  and  made  himself  of  no  reputa- 
tion, as  one  of  the  least,  nay,  as  less  than  the  least. 
He  saw  what  multitudes  were  hereby  prepared  to 
receive  him,  and  then  he  appeared. 

2.  Notice  is  here  taken  of  Christ's /irai/m,^  wnen 


482 


ST.  LUKE,  IIF. 


he  was  bafitized,  which  was  not  in  Matthev/ ;  being 
baptized,  ^nA praying.  He  did  not  cotifess  sm,  as 
otliers  did,  for  he  had  none  to  confess  ;  but  he  Ji  ray- 
ed, as  others  did,  for  lie  would  thus  keep  up  com- 
munion with  his  Father.  Note,  The  inward  and 
spiritual  grace  which  sacraments  are  the  outward 
and  \asible  signs  of,  must  be  fetched  in  by  prajer  ; 
and  therefore  prayer  must  always  accompany  them. 
We  have  reason  to  think,  that  Christ  now  prayed  for 
this  manifestation  of  God's  favour  to  him,  which  im- 
mediately followed  ;  he  prayed  for  the  discoveiy  of 
his  Father's  favour  to  him,  and  the  descent  of  the 
Spirit.  What  was  promised  to  Christ  he  must  ob- 
tain by  prayer ;  ./is/c  of  ine  and  I  will  give  thee. 
Thus  he  would  put  an  honour  upon  prayer,  would 
tie  us  to  it,  and  encourage  us  in  it. 

3.  When  he  prayed,  the  heaven  was  ofiened.  He 
that  by  his  power  parted  the  waters,  to  make  a  way 
through  them  to  Canaan,  now  by  his  power  parted 
the  air,  another  fluid  element,  to  open  a  correspon- 
dence with  the  heavenly  Canaan.  Thus  was  there 
opened  to  Christ,  and  by  him  to  us,  a  new  and  living- 
ivay  into  the  holiest :  sin  had  shut  up  heaven,  but 
Christ's  prayer  opened  it  again.  Prayer  is  an  or- 
dinance that  o/iens  heaven;  Knock  and  it  shall  be 
opened  unto  you. 

4.  The  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him  ;  our  Lord  Jesus  was  now  to  re- 
ceive greater  measures  of  the  Spirit  than  before,  to 
Qualify  him  for  his  prophetical  office,  Isa.  61.  1. 
When  he  begins  to  preach,  the  Spirit  of  the  Lord  is 
upon  him.  Now  this  is  here  expressed  by  a  sensi- 
ble evidence  for  his  encouragement  in  his  work,  and 
for  1*ie  satisfaction  of  John  the  Baptist ;  for  he  was 
told  before,  that  by  this  sign  it  should  be  notified  to 
him,  which  was  the  Christ.  Dr.  Lighifoot  suggests, 
that  the  Holy  Ghost  descended  in  a  bodily  shape, 
that  he  might  be  revealed  to  be  a  personal  Substance, 
and  not  merely  an  Operation  of  the  Godhead ;  and 
thus  (saith  he)  was  made  a  full,  clear,  and  sensible 
demonstration  of  the  Trinity,  at  the  beginning  of  the 
gospel ;  and  very  fitly  is  this  done  at  Christ's  bap- 
tism, who  was  to  make  the  ordinance  of  baptism  a 
badge  of  the  profession  of  that  faith,  in  the  doctrine 
of  the  Trinity,  Father,  Son,  and  Holy  Ghost. 

5.  There  came  a  voice  fro7n  heaven,  from  God 
the  Father,  from  the  excellent  glory  ;  (so  it  is  ex- 
pressed, 2  Pet.  1.  17.)  Thou  art  my  beloved  Son. 
Here,  and  in  Mark,  it  is  expressed  as  spoken  to 
Christ ;  in  Matthew,  as  spoken  o/"him  ;  This  is  my 
beloved  Son  ;  It  comes  all  to  one,  it  was  intended  to 
be  a  notification  to  John,  and  as  such  was  properly 
expressed  by.  This  is  n>y  beloved  Son ;  and  likewise 
an  answer  to  his  prayer,  and  so  it  is  most  fitly  ex- 
pressed by,  IJiou  art.  It  was  foretold  concerning 
the  Messiah,  /  ivill  be  his  Father,  and  he  shall  be  my 
Son,  2  Sam.  7.  14.  /  ivill  make  him  myjirst-born, 
Ps.  89.  27.  It  was  also  foretold  that  he  should  be 
God's  Elect  in  whom  his  soul  delighted ;  (Isa.  42.  1.) 
and,  accordingly,  it  is  here  declared.  Thou  art  my 
beloved  Son,  in  whom  lam  well  pleased.. 

II.  A  long  account  of  Christ's  pedigree,  which  had 
been  more  briefly  related  by  St.  Matthew.   Here  is, 

1.  His  age  ;  He  now  began  to  be  about  thirty  years 
of  age.  So  old  Joseph  was,  when  he  stood  before 
tharaoh,  (Gen.  41.  46.)  David,  when  he  began  to 
reign  ;  (2  Sam.  5.4.)  and  at  this  age  the  priests  were 
to  enter  upon  the  full  execution  of  their  office, 
Numb.  4.  3.  Dr.  Lightfoot  thinks  that  it  is  plain, 
by  the  manner  of  expression  here,  that  he  was  just 
twenty-nine  jears  old  complete,  and  entering  upon 
his  thirtieth  year,  in  the  month  Tisri ;  that,  after 
this,  he  lived  three  years  and  a  half,  and  died  when 
lie  was  thirty-two  years  old  and  a  half.  Three  years 
and  a  half,  the  time  of  Christ's  ministry,  is  a  period 
of  time  very  remarkable  in  scripture ;  three  years 
and  six  months  the  heavens  were  shut  up  in  Elijah's 


time,  Luke  4.  25.  Jam.  5.  17.  This  was  the  half 
week  in  which  the  Messiah  waste  confirm  the  cove- 
nant, Dan.  9.  27.  This  period  is  expressed  in  the 
prophetical  writings  by  a  time,  times,  .and  half  a 
time,  (Dan.  12.  7.  Rev.  12.  14.)  and  by  foity-two 
months,  and  a  thousand  two  hundred  and  three- 
score days.  Rev.  11.  2,  3.  It  is  in  the  time  fixed  for 
the  witnesses'  prophesying  in  sackcloth,  in  con- 
formity to  Christ's  preaching  in  his  humiliation  just 
so  long. 

2.  His  pedigree,  v.  23,  &c.  Matthew  had  given 
us  somewliat  of  this,  (he  goes  no  higher  than  Abra 
ham,)  but  Luke  brings  it  as  high  as  Adam.  Mat- 
thew designed  to  show  that  Christ  was  the  Son  of 
Abraham,  in  whom  all  the  families  of  the  earth  are 
blessed,  and  that  he  was  Heir  to  the  throne  of  David; 
and  therefore  he  begins  with  Abraham,  and  brings 
the  genealogy  down  to  Jacob,  who  was  the  father  of 
Joseph,  an  heir-male  of  the  house  of  David ;  but 
Luke,  designing  to  show  that  Christ  was  the  Seed  of 
the  woman,  that  should  break  the  serpent's  head, 
traces  his  pedigi-ee  upward  as  high  as  Adam,  and 
begins  it  with  kli,  or  Heli,  who  was  the  father,  not 
of  Joseph,  but  of  the  Virgin  Mary.  And  some  sug- 
gest, that  the  supply  which  our  translators  all  along 
insert  here,  is  not  right,  and  that  it  should  not  be 
read  which,  that  is,  which  Joseph  was  the  son  of 
Heli,  but  which  Jesus  ;  he  was  son  of  Joseph,  of  Eli, 
of  Matthat,  &c.  and  he,  that  is,  Jesus,  was  the  son 
of  Seth,  of  yldam,  of  God,  v.  38.  The  difference 
between  the  two  evangelists  in  the  genealogy  of 
Christ,  has  been  a  stumbling-block  to  infidels  that 
cavil  at  the  word  ;  but  such  a  one  as  has  been  re- 
moved by  the  labours  of  learned  men,  both  in  the 
early  ages  of  the  Church,  and  in  latter  times,  to 
which  we  refer  ourselves.  Matthew  draws  the  pedi- 
gree from  Solomon,  whose  natural  line  ending  in 
Jeconias,  the  legal  right  was  transferred  to  Salathiel, 
who  was  of  the  house  of  Nathan,  another  son  of  Da- 
vid, which  line  Luke  here  pursues,  and  so  leaves 
out  all  the  kings  of  Judah.  It  is  well  for  us,  that 
our  salvation  doth  not  depend  upon  our  being  able  to 
solve  all  these  difficulties,  nor  is  the  divine  authority 
of  the  gospels  at  all  weakened  by  them  ;  for  the 
evangelists  are  not  supjiosed  to  write  these  genealo- 
gies, either  of  their  own  knowledge,  or  by  divine  in- 
spiration, but  to  have  copied  them  out  of  the  au- 
thentic records  of  the  genealogies  among  the  Jews, 
the  heralds'  books,  which  therefore  tliey  were 
obliged  to  follow  ;  and  in  them  they  found  the  pedi- 
gi-ee  of  Jacob,  the  father  of  Joseph,  to  be  as  it  is  set 
down  in  MattheSv ;  and  the  pedigree  of  Heli,  the 
father  of  Mary,  to  be  as  it  is  set  down  here  in  Luke ; 
and  this  is  the  meaning  of  ic  bo^/^s-ro,  {xi.  23.)  not, 
as  it  was  supposed,  referring  only  to  Joseph,  but  uti 
sancitmn  est  lege — as  it  is  entered  into  the  books,  as 
we  find  it  upon  record  ;  by  which  it  appeared,  that 
Jesus  was  both  by  father  and  mother's  side  the  Son 
of  David ;  witness  this  extract  out  of  their  own  re- 
cords, which  any  one  might  at  that  time  ha\e  liberty 
to  compare  with  the  original,  and  further  the  evan- 
gelist needed  not  to  go  ;  nay,  had  they  varied  from 
that,  they  had  not  gained  their  point.  Its  not  being 
contradicted  at  that  time,  is  satisfaction  enough  tons 
now,  that  it  is  a  true  copy,  as  it  is  further  worthy  of 
our  observing,  that,  when  those  records  of  the  Jew- 
ish genealogies  had  continued  thirty  or  forty  years 
after  these  extracts  out  of  them,  long  enough  to 
justify  the  e\'angelists  therein,  they  were  all  lost  and 
destroyed  with  the  Jewish  state  and  nation  ;  for  now 
there  was  no  more  occasion  for  them. 

One  difficulty  occurs  between  Abraham  and  Noah, 
which  gives  us  some  peplexity,  v.  35,  36.  Sala  is 
said  to  be  the  son  ofCainan,  and  he  the  son  of  jlr- 
phaxad,  whereas  Sala  was  the  son  of  Aiphaxad, 
(Gen.  10.  24. — 11.  12.)  and  there  is  no  such  man  as 
Cainan  found  there.     But  as  to  that,  it  is  sufficient 


ST.  LUKE,  IV. 


4C3 


to  say  that  the  Seventy  interpreter?,  who,  before  our 
Saviour's  time,  translated  the  Old  Testament  into 
Greek,  for  reasons  best  known  to  themselves  in- 
serted that  Cainan ;  and  St.  Luke,  writing  among 
the  Hellenist  Jenvs,  was  obliged  to  make  use  of  that 
translation,  and  therefore  to  take  it  as  he  found  it. 

The  genealogy  concludes  with  this,  who  was  the 
son  of  Adam,  the  son  of  God.  (1.)  Some  I'efer  it 
to  Adam  ;  he  was  in  a  peculiar  manner,  the  son  of 
God,  being,  more  immediately  than  any  of  his  off- 
spring, the  offspring  of  (Jod  by  creation.  (2.) 
Others  refer  it  to  Christ,  and  so  make  the  last  words 
of  this  genealogy  to  speak  his  divine  and  human  na- 
ture. He  was  both  the  Son  of  Adam  and  the  Son  of 
God,  that  he  might  be  a  proper  Mediator  between 
God  and  the  sons  of  Adam,  and  might  bring  the 
sons  of  Adam  to  be,  through  him,  the  sons  of  God. 

CHAP.  IV. 

We  left  Christ  newly  baptized,  and  owned  by  a  voice  from 
heaven,  and  the  descent  of  the  Holy  Gliost  upon  him. 
Now,  in  this  chapter,  we  have,  I.  A  further  preparation  of 
him  for  his  public  ministry,  by  his  being  tempted  in  the 
wilderness,  of  which  we  had  the  same  account  before  in 
Matthew  as  we  have  here.  II.  His  entrance  upon  his  pub- 
lic work  in  Galilee,  (v.  14,  15.)  particularly,  1.  At  Naza- 
reth, the  city  where  he  had  been  bred  up,  (v.  16..  30.) 
which  we  had  no  account  of  before  in  Matthew.  2.  At  Ca- 
pernaum, where,  having  preached  to  admiration,  (v.  31, 
32.)  he  cast  the  devil  out  of  a  man  that  was  possessed, 
(v.  33..  37.)  cured  Peter's  mother-in-law  of  a  fever, 
(v.  38,  39. )  and  many  others  that  were  sick  and  possessed  4 
(v.  40,  41.)  and  then  went,  and  did  the  same  in  other  cities 
of  Galilee,  v.  42 . .  44. 

1.  A  ND  Jesus  being  full  of  the  Holy 
-/\.  Ghost,  returned  from  Jordan,  and 

was  led  by  the  Spirit  into  the  wilderness. 

2.  Being  forty  days  tempted  of  the  devil. 
And  in  those  days  he  did  eat  nothing :  and 
when  they  were  ended,  he  afterward  hun- 
gered. 3.  And  the  devil  said  unto  him,  If 
thou  be  the  Son  of  God,  command  this 
stone  that  it  be  made  bread.  4.  And  Je- 
sus answered  him,  saying.  It  is  written, 
That  man  shall  not  live  by  bread  alone, 
but  by  every  word  of  God.  5.  And  the 
devil,  taking  him  up  into  an  high  moun- 
tain, shewed  unto  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time.  6.  And 
the  devil  said  unto  him.  All  this  power 
will  I  give  thee,  and  the  glory  of  them: 
for  that  is  delivered  unto  me ;  and  to  whom- 
soever I  will  I  give  it.  7.  If  thou,  therefore, 
wilt  worship  me,  all  shall  be  thine.  8.  And 
Jesus  answered  and  said  unto  him,  Get 
thee  behind  me,  Satan:  for  it  is  written. 
Thou  shalt  worsliip  the  Lord  thy  God,  and 
him  only  shalt  thou  serve.  9.  And  he 
brought  him  to  Jerusalem,  and  set  him  on 
a  pinnacle  of  the  temple,  and  said  unto 
him.  If  thou  be  the  Son  of  God,  cast  tliy- 
self  down  from  hence :  1 0.  For  it  is  writ- 
ten. He  shall  give  his  angels  charge  over 
thee,  to  keep  thee ;  11.  And  in  their  hands 
they  shall  bear  thee  up,  lest  at  any  time 
thou  dash  thy  foot  against  a  stone.  1 2.  And 
Jesus  answering,  said  unto  him.  It  is  said, 
Thou  shalt  not  tempt  the  Lord  iJiy  God. 


1 3.  And  when  the  devil  had  ended  all  the 
temptation,  he  departed  from  him  for  a 
season. 

The  last  words  of  the  foregoing  chapter,  that  Jesus 
was  the  5b?!  of  yldam,  bespeak  him  to  be  the  Seed 
of  the  woman  ;  being  so,  we  have  him  here,  accord- 
ing to  the  promise,  breaking  the  servient's  head,  baf- 
fling and  foiling  the  de\il  in  all  his  temptations,  who, 
by  one  temptation  had  baffled  and  foiled  our  first  pa- 
rents. Thus,  in  the  beginning  of  the  war,  he  made 
reprisals  upon  him,  and  conquered  the  conqusiror. 
In  this  story  of  Christ's  temptation,  observe, 
I.  Howhe  was/irf/iarfrfand^«prfforit.  He  that 
designed  him  the  trial,  furnished  him  accordingly; 
for  though  we  know  not  what  exercises  may  be  be- 
fore us,  nor  what  encounters  we  may  be  reserved 
for,  Christ  did,  and  was  provided  accordinglv  ;  and 
God  doth  for  us,  and  we  hope  will  provide  accord- 
ingly- 

1.  He  was  full  of  the  Holy  Ghost,  who  had  de- 
scejided  on  him  like  a  dove;  he  had  now  greater  mea- 
sures of  the  gifts,  graces,  and  comforts  of  the  Holy 
Ghost  than  ever  befoi-e.  Note,  Those  are  well 
armed  against  the  strongest  temptations,  that  are 
full  of  the  Holy  Ghost. 

2.  He  was  Vi^\s\y  returned  from  Jordan,  where 
he  was  baptized,  and  owned  by  a  voice  from  heaven 
to  be  the  beloved  Son  of  God  ;  and  thus  he  was/irf- 
fiared  for  this  combat.  Note,  When  Ave  have  had 
the  most  comfortable  communion  with  God,  and  the 
clearest  discoveries  of  his  favour  to  us,  we  may  ex- 
pect that  Satan  will  set  upon  us,  (the  richest  ship  is 
the  pirate's  prize,)  and  that  God  will  suffer  him  to 
do  so,  that  the  power  of  his  gi-ace  may  be  manifested 
and  magnified. 

3.  He  was  led  by  the  Sjiiril  into  the  wilderness,  by  the 
good  Spirit,  who  led  him  as  a  Champion  into  the  field, 
to  fight  the  enemy  that  he  was  sure  to  conquer.  His 
being  led  into  the  wilderness,  (1.)  Gave  some  advan- 
tage to  the  tempter  ;  for  there  he  had  him  alone,  no 
friend  with  him,  by  whose  prayers  and  advice  he 
might  be  assisted  in  the  hour  of  temptation.  Woe 
to  him  that  is  alone  !  He  might  give  Satan  advantage, 
who  knew  his  own  strength  ;  we  may  not,  who  know 
our  own  weakness.  (2. )  He  gained  some  advantage 
to  himself,  during  his  forty  days  fasting  in  the  wil- 
derness ;  we  may  suppose  that  he  was  wholly  taken 
up  in  proper  meditation,  and  in  consideration  of  his 
own  undertaking,  and  the  work  he  had  before  him, 
that  he  spent  all  his  time  in  immediate,  intimate  con- 
verse with  his  Father,  as  Moses  in  the  mount,  with- 
out any  diversion,  distraction,  or  interniption.  Of 
all  the  days  of  Christ's  life  in  the  flesh,  these  seem 
to  come  nearest  to  the  angelic  perfection  and  the 
heavenh-  life,  and  this  prepared  him  for  Satan's  as- 
saults, and  hereby  he  was  fortified  against  thera. 

4.  He  continued  fasting  ;  (v.  2. )  In  those  days  he 
did  eat  nothing.  This  fast  was  altogether  miracu- 
lous, like  those  of  Moses  and  Elijah,  and  shows  him 
to  be,  like  them,  a  Prophet  sent  of  God.  It  is  pro- 
bable that  it  was  in  the  wilderness  of  Horeb,  the 
same  wilderness  in  which  Moses  and  Elijah  fasted. 
As  by  retiring  into  the  wilderness  he  showed  him- 
self perfectly  indifferent  to  the  world,  so  by  \\hfast- 
itjg  he  showed  himself  perfectly  indifferent  to  the 
body ;  and  Satan  cannot  easily  take  hold  of  those 
who  are  thus  loosened  from,  and  dead  to,  the  world 
and  ihejiesh.  The  more  we  keefi  under  the  body, 
and  bring  it  into  subjection,  the  less  advantage  Satan 
has  against  us. 

II.  How  he  was  assaulted  by  one  temptation  after 
another,  and  how  he  defeated  the  design  of  the 
tempter  in  eveiy  assault,  and  became  more  than  a 
conqueror.  During  the  forty  days,  he  was  tem]ited 
of  the  devil ;  (f.  2. )  not  bv  anv  inward  suggestions, 
for  the  prince  of  this  world  had  nothing  in  Christ, 


484 


by  which  to  Inject  any  such,  but  by  outward  solicita- 
tions, perhaps  in  the  hkeness  of  a  serpent,  as  he 
tempted  our  first  parents.  But  at  the  end  of  the 
forty  days  he  came  nearer  liim,  and  did  as  it  were 
close  with  him,  when  he  perceived  that  he  was  a 
hungered,  d.  2.  Probably,  our  Lord  Jesus  then  be- 
gan to  look,  about  among  the  trees,  to  see  if  he  could 
find  any  thing  that  was  eatable,  whence  the  devil 
took  occasion  to  make  the  following  proposal  to 
him. 

1.  He  tempted  him  to  distrust  his  Father's  care 
of  him,  and  to  set  up.  for  himself,  and  shift  for  jn-o- 
vision  for  liimself  in  such  a  way  as  his  Father  had 
not  appointed  for  him ;  {y.  3. )  i/"  thou  be  the  Son 
of  God,  as  the  voice  from  heaven  declared,  com- 
mand this  stone  to  be  made  bread.  (1.)  "  I  counsel 
thee  to  do  it ;  for  God,  if  he  be  thy  Father,  has  for- 
gotten thee,  and  it  will  he  long  enough  ere  he  sends 
either  ravens  or  angels  to  feed  tliee."  If  we  begin 
to  think  of  being  our  own  carvers,  and  of  living  by 
our  own  forecast,  without  depending  upon  Divine 
Providence,  of  getting  wealth  by  our  might  and  the 
flower  of  our  hands,  we  must  look  upon  it  as  a 
temptation  of  Satan's,  and  i-eject  it  accordingly  ;  it 
is  Satan's  counsel  to  think  of  an  independence  upon 
God.  (2.)  "  I  challenge  thee  to  do  it,  if  thou  canst ; 
if  thou  dost  not  do  it,  I  will  say  thou  art  not  the  Son 
of  God  ;  for  John  Baptist  said  lately,  God  is  able  of 
stones  to  raise  u/i  children  to  Abraham,  which  is  the 
greater ;  thou  therefore  hast  not  the  power  of  the 
Son  of  God,  if  thou  dost  not  of  stones  make  bread 
for  thyself,  when  thou  needest  it,  which  is  the  les- 
ser." Thus  was  God  himself  tempted  in  the  wil- 
derness ;  Can  he  furnish  a  table?  Can  he  give  bread? 
Ps.  78.  19,  20. 

Now,  [1.]  Christ  yielded  not  to  the  temptation  : 
he  would  not  turn  that  s;one  into  bread  ;  no,  thougli 
he  was  hungiy  ;  First,  Because  he  would  not  do  what 
Satan  bid  him  do,  for  that  would  have  looked  as  if 
there  had  been  indeed  a  compact  between  him  and 
the  prince  of  tlie  devils.  Note,  We  must  not  do 
any  thing  that  looks  like  giving  filace  to  the  devil. 
Mn-acles  were  wrought  for  the  confirming  of  faith, 
and  the  devil  had  no  faith  to  be  confirmed,  and 
therefore  he  would  not  do  it  for  him.  He  did  his 
signs  OT  the  presence  of  his  disciples,  (John  20.  30.) 
and  particularly  the  beginning  of  his  miracles,  turn- 
ing water  into  wine,  which  he  did,  that  his  disci- 
ples might  believe  on  him  ;  (John  2.  11.)  but  here  in 
the  wilderness  he  had  no  chsciples  with  him.  Se- 
condly, he  wrouglit  miracles  for  the  ratification  of 
his  doctrine,  and  therefore  till  he  began  to  preach 
he  would  not  begin  to  work  miracles.  Thirdly,  He 
would  not  work  miracles  for  himself  and  his  own 
supply,  lest  he  should  seem  impatient  of  hunger, 
whereas  he  came  not  to  please  himself,  but  to  suffer 
grief,  and  that  gi-ief  among  others  ;  and  because  he 
would  show  that  he  pleased  not  himself;  he  would 
rather  turn  water  into  wine,  for  the  credit  and  con- 
venience of  his  friends,  than  stones  into  bread,  for 
his  own  necessary  sup/dy.  Fourthly,  He  would  re- 
serve the  proof  of  his  being  the  Son  of  God  for 
hereafter,  and  would  rather  be  upbraided  by  Satan 
with  being  weak,  and  not  able  to  do  it,  than  be  per- 
suaded by  Satan  to  do  that  which  it  was  not  fit  for 
him  to  do  ;  thus  he  was  upbraided  by  his  enemies  as 
if  he  could  not  save  himself,  and  come  down  from  the 
cross,  when  he  could  have  come  down,  but  would 
not,  because  it  was  not  fit  that  he  should.  Fifthly, 
He  would  not  do  any  thing  that  looked  like  distrust 
of  his  Father,  or  acting  separately  from  him,  or  any 
thing  disagreeable  to  his  present  state.  Being  in  all 
things  7}iade  like  unto  his  brethren,  he  would,  like 
the  otlier  children  of  God,  live  in  a  dependence 
upon  the  Divine  Providence  and  promise,  and  trust 
him  either  to  send  him  a  supply  into  the  wilderness, 
or  to  lead  him  to  a  city  of  habitation  where  there  was 


ST.  LUKE,  IV. 


a  supply,  as  he  used  to  do,  (P.  107.  5 — 7.)  and  in 
the  mean  time  would  supjiort  him,  though  he  was 
hungry,  as  he  had  done,  these  forty  days  past. 

[2.]  He  returned  a  scripture-answer  to  it ;  {y.  4.) 
It  is  written.  Tliis  is  the  first  word  recorded  as 
spoken  by  Christ  after  his  instalment  in  his  pro- 
phetical office ;  and  it  is  a  quotation  out  of  the  Old 
Testament,  to  show  that  he  came  to  assert  and 
maintain  the  authority  of  the  scripture  as  uncon- 
trollable, even  by  Satan  himself.  And  though  he 
had  tlie  Spirit  without  measure,  and  had  a  doctrine 
of  his  own  to  preach,  and  a  religion  to  found,  yet  it 
agreed  with  Moses  and  the  prophets,  whose  wntings 
he  therefore  lays  down  as  a  rule  to  himself,  and  re- 
commends to  us  as  a  reply  to  Satan  and  his  tempta- 
tions. The  word  of  God  is  our  sword,  and  faitli  in 
that  word  is  our  shield;  we  should  therefore  be 
mighty  in  the  scriptures,  and  go  in  that  might,  go 
forth,  and  go  on,  in  our  spiritual  warfare,  know 
what  is  written,  for  it  is  for  our  learning,  for  our 
use.  The  text  of  scripture  lie  made  use  of,  is  quoted 
from  Deut.  8.  3.  "  Man  shall  not  live  by  bread  alone. 
I  need  not  turn  the  stone  into  bread,  for  God  can 
send  manna  for  my  nourishment,  as  he  did  for  Is- 
rael ;  man  can  live  by  ex'ery  word  of  God,  by  what- 
e\'er  (iod  will  appoint  that  he  shall  live  by."  How 
had  Christ  lived,  lived  comfortably,  these  last  forty 
days  ?  Not  by  bread,  but  by  the  word  of  God,  by  me- 
ditation upon  that  word,  and  communion  with  it, 
and  with  God  in  and  by  it :  and  in  like  manner  he 
could  live  yet,  tliough  now  he  began  to  be  a  hun- 
gered. God  has  many  ways  of  providing  for  his 
people,  witliout  the  ordinary  means  of  subsistence ; 
and  therefore  lie  is  not  at  any  time  to  be  distrusted, 
but  at  all  times  to  be  depended  upon,  in  the  way  of 
duty.  If  meat  be  wanting,  God  can  take  away  the 
appetite,  or  give  such  degrees  of  patience  as  \vill 
enable  a  man  exento  laugh  at  destruction  and  famine, 
(Job  5.  22.)  or  make  pulse  and  water  more  nourish- 
ing than  all  the  portion  of  the  king's  meat,  (Dan.  1. 
12,  13.)  and  enable  his  people  to  rejoice  in  the  Lord, 
when  the  Jig-tree  dolh  not  blossom,  Hab.  1.  12,  13. 
She  was  an  active  believer,,  who  said  that  she  had 
made  many  a  meal's  meat  of  the  promises  when  she 
wanted  bread. 

2.  He  temi)ted  him  to  accept  from  him  the  king- 
dom, which,  as  the  Son  of  God,  he  expected  to 
receive  from  his  Father,  and  to  do  him  homage  for, 
V.  5 — 8.  Tliis  evangelist  put  this  temptation  se- 
cond, whicli  Mattliew  had  put  last,  and  which,  it 
should  seem,  was  really  the  last ;  but  Luke  was  full 
of  it,  as  the  blackest  and  most  violent,  and  there- 
fore liastened  to  it.  In  the  devil's  tempting  of  our 
first  parents,  he  represented  to  them  the  forbidden 
fniit,  first  as  good  for  food,  and  then  as  pleasant  to 
the  eyes  ;  and  they  were  overpowered  by  both  these 
charms.  Satan  here  first  tem])ted  Christ  to  turn 
the  stones  into  bread,  which  would  be  good  for  food, 
and  then  showed  him  the  kingdoms  of  the  world  and 
the  glory  of  them,  which  was  pleasant  to  the  eyes ; 
but  in  both  these,  he  overpowered  Satan,  and  per- 
haps, with  an  eye  to  that,  Luke  changes  the  order. 
Now  obseiwe, 

(1.)  How  Satan  managed  this  temptation,  to  pre- 
vail with  Christ  to  become  a  Tributary  to  him,  and 
to  receive  his  kingdom  by  delegation  from  him. 

[1.]  He  gave  him  a  prosiiect  of  all  the  kingdoms 
of  the  world  in  a  moment  of  time,  an  airy  represen- 
tation of  them,  such  as  he  thought  most  likely  to 
strike  the  fancy,  and  seem  a  real  prospect ;  to  suc- 
ceed the  better,  he  took  him  up  for  this  purpose 
into  a  high  mountain  ;  and  because  we  next  after  the 
temptation  find  Christ  on  the  other  side  Joi-dan, 
some  think  it  probable  that  it  was  to  the  top  of  Pis- 
gah  that  the  devil  took  him,  whence  Moses  had  a 
sight  of  Canaan  ;  that  it  was  but  a  phantasm  that  the 
devil  here  presented  our  Saviour  with,  as  the  prince 


ST.  LUKE,  IV. 


485 


of  the  powei-  of  the  ah-,  is  confirmed  by  that  cir- 
cumstance which  Luke  here  talies  notice  of,  that  it 
was  done  in  a  moment  of  time ;  whereas,  if  a  man 
take  a  prospect  of  but  one  country,  lie  must  do  it 
successively,  must  turn  himself  round,  and  take  a 
view  first  o'f  one  part  and  then  of  another.  Thus 
the  devil  thought  to  impose  upon  our  Saviour  with  a 
fallacy,  a — dece/itio  visus ;  and  by  making  him  be- 
lieve that  he  could  s/ioiu  him  all  the  kingdomn  o/the 
world,  would  draw  him  into  an  opinion  that  he  could 
give  fiim  all  those  kingdoms. 

[2.]  He  boldly  alleged,  that  these  kingdoms^vere 
all  delivered  to  him,  that  he  had  power  to  dispose 
of  them,  and  all  their  glory,  and  to  give  it  to  whom- 
soever he  would,  V.  6.  Some  think  that  herein  he 
pretended  to  be  an  angel  of  light,  and  that,  as  one 
of  the  angels  tliat  was  set  over  the  kingdoms,  he  had 
out-bought,  or  out-fought,  all  the  rest,  and  so  was 
intrusted  with  the  disposal  of  them  all,  and,  in 
God's  name,  would  give  them  him,  knowing  they 
were  designed  for  him  ;  but  clogged  with  this  condi- 
tion, that  he  should  fall  down  and  worslii/i  him  ; 
which  a  good  angel  would  have  been  so  far  from  de- 
manding, that  he  would  have  admitted  it,  no,  not 
upon  showing  much  greater  things  than  these,  as 
appears,  Rev.  14.  10. — 22.9.  But  I  rather  take  it, 
that  he  claimed  this  power  as  Satan,  and  as  delivered 
to  him,  not  by  the  Lord,  but  by  the  kings  and  people 
of  these  kingdoms,  who  gave  their  power  and  honour 
to  the  de\'il,  Eph.  2.  2.  Hence  he  is  called  the  god 
of  this  world,  znA  the  flrince  of  this  world.  It  was 
promised  to  the  Son  of  God,  that  he  should  have 
the  heathen  for  his  inheritance,  Ps.  2.  8.  "Why," 
saith  the  devil,  "  the  heathen  are  mine,  are  my  sub- 
jects and  votaries  ;  but,  however,  they  shall  be  thine, 
I  will  give  tliem  t/iee,  upon  condition  that  thou  wor^ 
shifi  me  for  them,  and  say  that  they  are  the  rewards 
which  I  have  given  thee,  as  others  have  doiie  before 
thee,  (Hos.  2.  12.)  and  consent  to  have  and  hold  them 
by,  from,  and  vnder,  me." 

[3.  ]  He  demanded  of  him  homage  and  adoration  ; 
If  thou  wilt  worshifi  me,  all  shall  be  thine,  v.  7. 
First,  He  would  have  him  worship  him  himself.  Per- 
haps he  does  not  mean  so  as  never  to  worship  God, 
but  let  him  worship  him  in  conjunction  with  God ; 
for  the  devil  knows,  if  he  can  but  once  come  in  a 
partner,  he  shall  soon  be  sole  proprietor.  Secondly, 
He  would  indent  with  him,  that,  when,  according 
to  the  promise  made  to  him,  he  had  got  possession 
of  the  kingdoms  of  this  world,  he  should  make  no 
alteration  of  religions  in  them,  but  permit  and  suffer 
the  nations,  as  they  had  done  hitherto,  to  sacrifice  to 
devils,  (i  Cor.  10.  20.)  that  he  should  still  keep  up 
demon-worshifi  in  the  world,  and  then  let  him  take 
all  the  power  and  glory  of  the  kingdoms,  if  he  pleas- 
ed. Let  who  will  take  the  wealth  and  grandeur  of 
this  earth,  Satan  has  all  he  would  have,  if  he  can 
but  have  men's  hearts,  and  affections,  and  adora- 
tions, can  but  work  in  the  children  of  disobedience ; 
for  then  he  effectually  devoiirs  them. 

(2.)  How  our  Lord  Jesus  trium/ihed  over  this 
temptation.  He  gave  it  a  pei'emptory  repulse,  re- 
jected it  with  abhorrence ;  {v.  8.)  "  Get  thee  behind 
me,  Satan,"  I  cannot  bear  the  mention  of  it.  What ! 
worship  the  enemy  of  God,  whom  I  came  to  serve  ? 
and  of  man,  whom  I  came  to  save  ?  No,  I  will  never 
do  it"  Such  a  temptation  as  this,  was  not  to  be 
reasoned  with,  but  immediately  refused  ;  it  was  pre- 
sently knocked  on  the  head  with  one  word.  It  is 
written.  Thou  shalt  worshifi  the  Lord  thy  God  ;  and 
not  onlv  so,  but  him  only,  him,  and  no  other.  And 
therefore  Christ  will  not  worship  Satan,  nor,  when 
he  has  the  kingdoms  of  the  world  delix'ered  to  him 
by  his  Father,  as  he  expects  shortlv  to  have,  will  he 
suffer  anv  remains  of  the  worship  of  the  devil  to  con- 
tinue in  them.  No,  it  shall  be  perfectly  rooted  out 
and  abolished,  wherever  his  gospel  comes.    He  will 


make  no  composition  with  him.  Polytheism  and 
idolatry  must  go  down,  as  Christ's  kingdom  gets  up. 
Men  must  be  turned  from  the  power  of  Satan  unto 
God,  from  the  worship  of  devils  to  the  worship  of 
the  only  living  and  true  God  ;  this  is  the  great  divine 
law  that  Christ  will  re-establish  among  men,  and  by 
his  holy  religion  reduce  men  to  the  obedience  or. 
That  God  only  is  to  be  served  and  worshipped  ;  and 
therefore  whoever  sets  up  any  creature  as  the  object 
of  religious  worship,  though  it  were  a  saint,  or  an 
angel,  or  the  Virtjin  Maiy  herself,  they  directly 
thwart  Christ's  design,  and  relapse  into  heathenism. 

3.  He  tempted  him  to  be  his  own  Murderer,  in  a 
presumptuous  confidence  of  his  Father's  protection, 
such  as  he  had  no  warrant  for.     Observe, 

(1.)  What  he  designed  in  this  temptation;  If  thou 
be  the  Son  of  God,  cast  thyself  down,  v.  9.  [1.]  He 
would  have  him  seek  for  a  new  proof  of  his  being  the 
Soji  of  God,  as  if  that  which  his  Father  had  given 
him  by  the  voice  from  heaven,  and  the  descent  of 
the  Spirit  upon  him,  were  not  sufficient,  which  would 
have  been  a  dishonour  to  God,  as  if  he  had  not  chosen 
the  most  proper  way  of  giving  him  the  assurance  of 
it ;  and  it  would  have  argued  a  distrust  of  the  Spirit's 
dwelling  in  him,  which  was  the  gi-eat  and  most  con- 
vincing proof  to  himself  of  his  lieing  the  S077  of  God, 
Heb.  1.  8,  9.  [2.]  He  would  have  him  seek  a  new 
method  of  proclaiming  and  publishing  this  to  the 
world.  Thedexil,  in  effect,  suggests,  that  it  was  in 
an  obscure  corner  that  he  was  attested  to  be  the  Son 
of  God,  among  a  company  of  ordinary  people  who 
attended  John's  baptism,  that  his  honours  were  pro-" 
claimed  ;  but  if  he  would  now  declare  from  the  pinna- 
cle of  the  teinfile,  among  all  the  gi-eat  people  who 
attend  the  temple-service,  that  he  was  the  Son  of 
God,  and  then,  for  proof  of  it,  throw  himself  down 
unhurt,  he  would  presently  be  received  by  every 
body  as  a  Messenger  sent  from  heaven.  Thus  Satan 
would  have  him  seek  honours  of  his  devising,  (in 
contempt  of  those  which  God  had  put  on  him,)  and 
manifest  himself  in  the  temple  at  Jeinasalem  ;  where- 
as God  designed  he  should  be  more  manifest  among 
John's  penitents,  to  whom  his  doctrine  would  be  more 
welcome  than  to  the  priests.  [3.  ]  It  is  probable,  that 
he  had  some  hopes,  that,  though  he  could  not  throw 
him  down,  to  do  him  the  least  mischief,  yet,  if  he 
would  but  throw  himself  down,  the  fall  might  be  his 
death,  and  then  he  should  have  got  him  finely  out 
of  the  way. 

(2. )  How  he  backed  and  enforced  this  temptation. 
He  suggested.  It  is  written,  x'.  10.  Christ  had  quoted 
scripture  against  him  ;  and  he  thought  he  would  be 
quits  with  him,  and  would  show  that  he  could  quote 
scripture,  as  well  as  he.  It  has  been  usual  with  he- 
retics and  seducers,  to  peirert  scripture,  and  to  press 
the  sacred  writings  into  the  service  of  the  worst  of 
wickedness.  He  shalt  gh<e  his  angels  charge  over 
thee,  if  thou  be  his  Son,  and  in  their  hands  they  shall 
bear  thee  up.  And  now  that  he  was  upon  the  pinnacle 
of  the  temple,  he  might  especially  expect  this  mi- 
nistration of  angels;  for  if  he  were  the  Son  of  God, 
the  temple  was  the  proper  place  for  him  to  be  in, 
(cA.  2.  46.)  and  if  any  place  under  the  sun  had  a 
guard  of  angels  constantly,  it  must  needs  be  that, 
Ps.  68.  17.  It  isti-ue,  God  has  promised  the  protec- 
tion of  angels,  to  encourage  us  to  trust  him,  not  to 
tempt  him  ;  as  far  as  the  promise  of  God's  presence 
with  us,  so  far  the  promise  of  the  angels'  ministration 
goes,  but  no  ftirther;  "They  shall  keep  thee  when 
thou  goest  on  the  ground,  where  thy  way  lies,  but 
not  if  thou  wilt  presume  to  fly  in  the  air. " 

(3.)  How  he  was  baffled  and  defeated  in  the  temp- 
tation ;  V.  12.  Christ  quoted  Deut.  6.  16.  where  it 
is  said.  Thou  shalt  not  tem/it  the  Lord  tin)  God,  by 
desiring  a  sign  for  the  proof  of  divine  revelation, 
when  he  has  already  given  that  which  is  sufficient ; 
for  so  Israel  did,  when  they  tempted  God  in  the  wit- 


486  ST.  LUKE,  IV. 

dernese,  saying,  He  gave  us  water  out  of  the  rock  ; 
but  can  he  give  Jlesk  also  ?  This  Clirist  would  be 
guilty  of,  if  he  should  say,  "  He  did  indeed  prove  me 
to  be  the  Son  of  God,  by  sending  the  Spirit  upon  me, 
■which  is  the  greater;  but  can  he  also  give  his  angels 
a  charge  concerning  me,  which  is  the  lesser?" 

IH.  What  was  the  result  and  issue  of  this  combat, 
■V.  13.  Our  victorious  Redeemer  kept  his  ground, 
and  came  off"  a  Conqueror,  not  for  himself  only,  but 
for  us  also. 

1.  The  devil  emptied  his  quiver ;  He  ended  all  the 
teni}itatio7i.  Christ  gave  him  opportunity  to  say  and 
do  all  he  could  against  him ;  he  let  him  try  all  his 
force,  and  yet  defeated  him.  Did  Christ  suffer,  be- 
ing tempted,  till  all  the  temptation  was  ended  ?  And 
must  not  we  expect  also  to  pass  all  our  trials,  to  go 
through  the  houjr  of  temjitation  assigned  us  ? 

2.  He  then  quitted  the  field ;  he  dejiarted  from 
him;  he  saw  it  was  to  no  purpose  to  attack  him  ;  he 
had  nothing  in  him  for  his  fiery  darts  to  fasten  upon  ; 
he  had  no  blind  side,  no  weak  or  unguarded  part  in 
his  wall,  and  therefore  Satan  gave  up  the  cause. 
Note,  If  we  resist  the  devil,  he  wUl  flee  from  us. 

3.  Yet  he  continued  his  malice  against  him,  and 
departed  with  a  resolution  to  attack Jiim  again  ;  he 
departed  but  for  a  season,  ixV  "="5" — ''''  "  reason, 
or  till  the  season  when  he  was  again  to  be  let  loose 
upon  him,  not  as  a  tempter,  to  draw  him  to  sin,  and 
so  to  strike  at  his  head,  which  was  what  he  now  aimed 
at,  and  was  wholly  defeated  in ;  but  as  a. /lersecutor, 
to  bring  him  to  siij/er  by  Judas,  and  the  other  wicked 
instruments  whom  he  employed,  and  so  to  b7-uise  his 
heel,  which  it  was  told  hmi  (Gen.  3.  15.)  he  should 
have  to  do,  and  would  do,  though  it  would  be  the 
breaking  of  his  oivn  head.  He  deserted  now  till  that 
season  came,  which  Christ  calls  the/iower  of  dark- 
ness, {ch.  22.  53.)  andwhentheprinceof  this  world 
would  again  come,  John  14.  30. 

14.  And  Jesus  returned  in  the  power  of 
the  Spirit  into  Galilee:   and  there  went 
out  a  fame  of  him  through  all  the  region 
round  about.     15.  And  he  taught  in  their 
synagogues,  being  glorified  of  all.    16.  And 
he  came  to  Nazareth,  where  he  had  been 
brought  up :  and,  as  his  custom  was,  he 
went  into  the  synagogue  on  the  sabbath- 
day,  and  stood  up  for  to  i-ead.     17.  And 
there  was  delivered  unto  him  the  book  of 
the  prophet  Esaias.     And  when  he  had 
opened  the  book,  he  found  the  place  where 
it  was  written,  1 8.  The  Spirit  of  the  Lord 
is  upon  me,  because  he  hath  anointed  me 
to  preach  the  gospel  to  the  poor  -,  he  hath 
sent  me  to   heal   the  broken-hearted,   to 
preach  deliverance  to  the  captives,  and  re- 
covering of  sight  to  the  blind,  to  set  at  li- 
berty them  that  are  bruised,  18.  To  preach 
the  acceptable  year  of  the  Lord.     20.  And 
he  closed  the  book,  and  he  gave  it  again  to 
the  minister,  and  sat  down.     And  the  eyes 
of  all  them  that  were  in  the  synagogue  were 
fastened  on  him.     21.  And  he  began  to  say 
unto  them,  Tliis  day  is  this  scripture  ful- 
filled in  your  ears.     22.  And  all  bare  him 
witness,   and  wondered   at   tlie    gracious 
words  which  proceeded  out  of  his  mouth. 
And  they  said.  Is  not  this  Joseph's  son  ?  23. 
And  he  said  unto  them,  Ye  will  surely  say 


unto  me  this  proverb,  Physician,  heal  thy- 
self: whatsoever  we  have  heard  done  in 
Capernaum,  do  also  here  in  thy  country. 

24.  And  he  said.  Verily,  I  say  unto  you.  No 
prophet  is  accepted  in  his  own  country. 

25.  But  I  tell  you  of  a  truth.  Many  widows 
were  in  Israel  in  the  days  of  Elias,  wiien 
the  heaven  was  shut  up  tliree  years  and  six 
months,  when  great  famine  was  tliroughout 
all  the  land :  26.  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city  of  Si- 
don,  unto  a  woman  that  luas  a  widow.  27. 
And  many  lepers  were  in  Israel  in  the  time 
of  Eliseus  the  prophet ;  and  none  of  them 
was  cleansed  saying  Naaman  the  Syrian. 
28.  And  all  they  in  the  synagogue,  when 
they  heard  these  things,  were  filled  with 
wrath,  29.  And  rose  up,  and  thrust  him  out 
of  the  city  and  led  him  unto  the  brow  of  the 
hill,  whereon  their  city  was  built,  that  they 
might  cast  him  down  headlong.  30.  But 
he,  passing  through  the  midst  of  them,  went 
his  way. 

After  Christ  had  vanquished  the  evil  spirit,  he 
made  it  appear  how  much  he  was  under  the  influ- 
ence of  the  good  Spirit ;  and  having  defended  him- 
self against  the  devil's  assaults,  he  now  begins  to  act 
offensively,  and  to  make  those  attacks  upon  him  by 
his  preaching  and  miracles,  which  he  could  not  re- 
sist or  repel.     Observe, 

I.  What  is  here  said,  in  general,  of  his  preaching, 
and  the  entertainment  it  met  with  in  Galilee,  a  re- 
mote part  of  the  country,  distant  from  Jerusalem  : 
it  was  a  part  of  Christ's  humiliation,  that  he  began 
his  ministry  there.  But,  1.  Thither  he  came  in  the 
flower  of  the  S/iirit.  '  The  same  Spirit  that  qualified 
him  for  the  exercise  of  his  prophetical  office,  strong- 
ly inclined  him  to  it.  He  was  not  to  wait  for  a  call 
from  men,  for  he  had  light  and  life  in  himself.  2. 
There  he  taught  in  their  synagogues,  their  places  of 
public  worship,  where  they  met,  not,  as  in  the  tem- 
ple, for  ceremonial  services,  but  for  the  moral  acts 
of  devotion,  to  read,  expound,  and  apply  the  word, 
to  pray  and  praise,  and  for  church-discipline ;  these 
came  to  be  more  frequented  since  the  captivity,  when 
the  ceremonial  worship  was  near  expiring.  3.  This 
he  did  so  as  that  he  gained  a  great  reputation  ;  J 
fame  of  him  went  through  all  that  region  ;  (v.  14.) 
and  it  was  a  good  fame ;  for  {v.  15. )  he  was  glorified 
of  all.  Every  body  admired  him,  and  cried  himup  ; 
they  never  heard  such  preaching  in  all  their  lives. 
Now,  at  first,  he  met  with  no  contempt  or  contra- 
diction ;  all  glorified  him,  and  there  were  none  as  yet 
that  vilified  him. 

II.  Of  his  preaching  at  Nazareth,  the  city  where 
he  was  brought  up  ;  and  the  entertainment  it  met 
with  there.  And  here  we  are  told,  how  he  preached 
there,  and  how  he  was  persecuted. 

1.  How  he  preached  there.  In  that  observe, 
(1.)  The  opportunity  he  had  for  it ;  He  came,  to 
Kazareth  when  he  had  gained  a  reputation  in  other 
places,  in  hopes  that  thereby  something  at  least  of 
the  contempt  and  prejudice  with  which  his  country- 
men would  look  upon  him,  might  be  worn  off.  There 
he  took  occasion  to  preach,  [1.]  In  the  synagogue, 
the  proper  place,  where  it  had  been  his  custom  \.o 
attend  when  he  was  a  private  person,  v.  16.  We 
ought  to  attend  on  the  public  worship  of  God,  as  we 
h^ve  opportunitv.  But  now  that  he  was  entered 
upon  his  public  nimistry,  there  he  preached.  W  here 


ST.  LUKE,  IV. 


487 


the  multitudes  of  fish  were,  there  this  wise  Fisher-  I 
man  would  cast  his  net.  [2.]  On  the  sabbath-day, 
the  proper  time,  which  the  pious  Jews  spent,  not  in 
a  mere  ceremonial  rest  from  worldly  labour,  but  in 
the  duties  of  God's  worship,  as  of  old  they  frequent- 
ed the  schools  of  the  prophets,  on  the  new  moons, 
and  tlie  sabbaths.  Note,  It  is  good  to  keep  sabbaths 
in  solemn  assemblies. 

(2.)  The  call  he  had  to  it.  [1.]  He  stood  nfi  to 
read.  They  liad  in  their  synagogues  seven  readers 
every  sabbath,  the  first  a  priest,  the  second  a  Levite, 
and  the  other  five  Israelites  of  that  synagogue.  We 
often  find  iZ\\v\iit  fireachitig  m  other  synagogues,  but 
never  reading,  except  in  this  synagogue  at  Nazareth, 
of  which  he  had  been  many  years  a  member ;  now 
he  offered  his  service  as  he  had  perhaps  often  done  ; 
he  read  one  of  the  lessons  mit  of^  the  prophets.  Acts 
13.  15.  Note,  The  reading  of  the  scripture  is  very 
proper  work  to  be  done  in  religious  assemblies  ;  and 
Christ  himself  did  not  think  it  any  disparagement  to 
him  to  be  employed  in  it.  [2.  ]  The  book  ofthefiro- 
fihet  Esaias  was  delivered  to  him,  either  by  the  nder 
of  the  sNTiagogue,  or  by  the  minister  mentioned,  (i'. 
20.)  so  that  he  was  no  intruder,  but  duly  authorized 
firo  hac  vice — on  this  occasion.  The  second  lesson 
for  that  day  being  in  the  prophecy  of  Esaias,  they 
gave  him  that  volume  to  read  in. 

(3.)  The  text  he  preached  upon  ;  He  stood  u/i  to 
read,  to  teach  us  reverence  in  reading  and  hearing 
of  the  word  of  God.  When  Ezra  opened  the  book 
of  the  law  a//  the  fieofile  stood  up;  (Neh.  8.  5.)  so 
did  Christ  here,  when  he  read  in  the  book  of  the 
prophets.  Now  the  book  being  delivered  to  him, 
[1.]  Heo/ifHfrfit  The  books  of  the  Old  Testament 
were  in  a  manner  shut  iiji  till  Christ  opened  them, 
Isa.  29.  11.  \\'orthy  is  the  Lamb  that  was  slain,  to 
take  the  book  and  ofieji  the  seals ;  for  he  can  open, 
not  the  book  only,  but  the  understanding.  [2.]  He 
found  ihe  place  which  was  appointed  to  be  read  Mac 
day  in  course,  which  he  needed  not  to  be  directed 
to  ;  he  soon  found  it,  and  read  it,  and  took  it  for  his 
text ;  now  his  text  was  taken  out  of  Isa.  61.  1,  2. 
which  is  here  quoted  at  large,  v.  18,  19.  There 
was  a  providence  in  it,  that  that  portion  of  scripture 
should  be  read  that  day,  which  speaks  so  very  plainly 
of  the  Messiah,  that  they  might  be  left  inexcusable, 
who  knew  him  not,  though  they  heard  the  voices  of 
the  /irofihets  read  every  sabbath-day,  which  bare 
witness  of  him.  Acts  13!  27.  This  text  gives  a  full 
account  of  Christ's  undertaking,  and  the  work  he 
came  into  the  world  to  do.     Observe, 

First,  How  he  was  qualified  for  the  work ;  The 
Spirit  of  the  Lord  is  upon  me.  All  the  gifts  and 
graces  of  the  Spirit  were  conferred  upon  him,  not 
by  measure,  as  upon  other  prophets,  but  without 
measure,  John  3.  34.  He  now  came  in  the  fxower  of 
the  S/iirit,  i;.  14.  ' 

Secondly,  How  he  was  commissioned  ;  Because  he 
has  anointed  me,  and  sent  me.  His  extraordinary 
quahfication  amounted  to  a  commission  ;  his  being 
anointed,  signifies  both  his  being  fitted  for  the  under- 
taking, and  called  to  it.  Those  whom  God  appoints 
to  any  service  he  anoints  for  it ;  "  Because  he  hath 
sent  fnc,  he  liath  sent  his  Spirit  along  with  me. " 

Thirdly, ^  What  his  work  was;  he  was  qualified 
and  commissioned, 

1.  To  be  a  great  Prophet.  He  was  anointed  to 
preach  ;  that  is  three  times  mentioned  here,  for  that 
was  the  work  he  was  now  entering  upon.  Observe, 
(1. )  To  whom  he  was  to  preach  ;  to  the  poor ;  to  those 
that  were  poor  in  the  world,  whom  the  Jewish  doc- 
tors disdained  to  undertake  the  teaching  of,  and 
spake  of  with  contempt ;  to  those  that  were  poor  in 
spirit,  to  the  meek  and  humble,  and  to  those  that  are 
truly  sorrowful  for  sin  :  to  them  the  gospel  and  the 
grace  of  it  will  be  welcome,  and  they  shall  have  it, 
Matth,  11.  5.     (2.)  mat  he  was  to  preach;   in 


general,  he  must  preach  the  gospel.  He  is  sent 
iu^.-j-)iKil^iiT'i-jLi — to  evangelize  them;  not  only  to 
preach  to  them,  but  to  make  that  preaching  effec- 
tual ;  to  bring  it,  not  only  to  their  ears,  but  to  their 
hearts,  and  delixer  them  into  the  mould  of  it. 

Three  things  he  is  to  preach  : 

[1.]  Deliverance  to  the  caplwes.  The  gospel  is 
a  proclamation  of  liberty,  like  that  to  Israel  in  Egypt 
and  in  Babylon.  By  the  merit  of  Christ  sinners  may 
be  loosed  from  the  bonds  of  guilt,  and  by  his  Spint 
and  grace  from  the  bondage  of  corruption.  It  is  a 
deliverance  from  the  worst  of  thraldoms,  which  all 
those  shall  have  the  benefit  of,  that  are  willing  to 
make  Christ  their  Head,  and  are  willing  to  be  ruled 
by  him. 

[2.]  Recovering  of  sight  to  the  blind.  He  came, 
not  only  by  the  word  of  his  gospel  to  bring  light  to 
them  that  sat  in  the  dark,  but  by  the  power  of  his 
gi-ace  to  give  sight  to  them  that  were  blind  ;  not  only 
the  Gentile  world,  but  every  unregenerate  soul,  that 
is  not  only  in  bondage,  but  in  blindness,  like  Samson 
and  Zedekiah.  Christ  came,  to  tell  us  that  he  has 
eye-salve  iov  us,  which  we  may  have  for  the  asking ; 
that,  if  our  prayer  be.  Lord,  that  our  eyes  ?nay  be 
opened,  his  answer  shall  be,  Receive  your  sight. 

[3.  ]  The  acceptable  year  of  the  Lord,  v.  19.  He 
came,  to  let  the  world  know,  that  the  God  whom 
they  had  offended  was  willing  to  be  reconciled  to 
them,  and  to  accept  of  them  upon  new  tei-ms  ;  that 
there  was  yet  a  way  of  making  their  senices  accep- 
table to  him,  that  there  is  now  a  time  of  ^oorf  TOi7^ 
toward  men.  It  alludes  to  the  year  of  release,  or 
that  o{ jubilee,  which  was  an  acceptable  year  to  ser- 
vants, who  were  then  set  at  liberty  ;  to  debtors, 
against  whom  all  actions  then  dropped.;  and  to  those 
who  had  mortgaged  their  lands,  for  then  they  re- 
tm-ned  to  them  again.  Christ  came,  to  sound  the 
/;;6;7ff-trampet ;  and  blessed  are  they  that  heard 
the  joiiful  sound,  Ps.  89.  15.  It  was  an  acceptable 
time,  for  it  was  a  day  of  salvation. 

2.  Christ  came,  to  be  a  great  Physician  ;  for  he 
was  sent  to  heal  the  broken-hearted,  to  comfort  and 

i  cure  afflicted  consciences,  to  give  peace  to  those 
that  were  troubled  and  humbled  for  sins,  and  under 
a  dread  of  God's  wrath  against  them  for  them,  and 
to  bring  them  to  rest,  who  were  wean,-,  and  heaw- 
laden,  under  the  burden  of  guilt  and  corruption. 

3.  To  be  a  great  Redeemer.  He  not  only  pro- 
claims liberty  to  the  captives,  as  Cyrus  did  to  the 
Jews  in  Babylon  ;  (  Whoever  will,  may  go  up  ;)  but 
he  sets  at  liberty  them  that  are  bi-uised  ;  he  dcth  by 
his  Spint  incline  and  enable  them  to  make  use  of  the 
liberty  granted,  as  then  none  did  but  those  whose 
spirit  God  stirred  up,  Ezra  1.  5.  He  came,  in  God's 
name,  to  discharge  poor  sinners  that  were  debtors 
and  prisoners  to  divine  justice.  The  prophets  could 
but  proclaim  liberty,  but  Christ,  as  one  having  au- 
thority, as  one  that  had  power  on  earth  to  forgive 
sins,  came  to  set  at  liberty  ;  and  therefore  this  clause 
is  added  here.  Dr.  Lightfoot  thinks  that,  accord- 
ing to  a  liberty  the  Jews  allowed  their  readers,  to 
compare  scripture  with  scripture,  in  their  reading, 
for  the  explication  of  the  text,  Christ  added  it  from 
Isa.  58.  6.  where  it  is  made  the  duty  of  the  accepta- 
ble year,  to  let  the  oppressed  go  free,  where  the 
phrase  the  LXX  use,  is  the  same  with  this  here. 

(4.)  Here  is  Christ's  application  of  this  text  to 
himself  ;  {v.  21.)  WTien  he  had  read  it,  he  rolled 
up  the  book,  and  gave  it  again  to  the  minister,  or 
clerk,  that  attended,  and  sat  down,  according  to  the 
custom  of  the  Jewish  teachers  ;  he  sat  down  in  the 
temple,  teaching-  INlatth.  26.  55.  Now  he  began  his 
discourse  thus,""  This  day  is  this  scripture  fulfilled 
in  your  ears.  This  which  Isaiah  wrote  by  wav  of 
prophecy,  I  have  now  read  to  you  by  way  of  histo- 
ry. "  It  now  began  to  be  fiilfilled  in  Christ's  entrance 
upon  his  public  ministry  :  now,  in  the  report  they 


488 


heai-d  of  his  preaching  and  miracles  in  other  places ; 
now,  in  his  preaching  to  them  in  their  own  syna- 
gogue. It  is  most  probable  that  Christ  went  on,  and 
showed  particularly  liow  this  scripture  was  fulfilled 
in  the  doctrine  he  preached  concerning  the  kingdom 
of  heaven  at  hand  ;  that  that  was  preaching  liberty, 
and  sight,  and  healing,  and  all  tlie  blessings  of  the 
accefitable  year  of  the  Lord.  Many  other  gracious 
words  proceeded  out  of  his  mouth,  whicli  these  were 
but  the  beginning  of ;  for  Christ  often  preached  long 
sermons,  whiclr  we  have  but  a  short  account  ol. 
This  was  enough  to  introduce  a  great  deal ;  This 
day  is  this  scripture  fulfilled.  Note,  [1.]  All  the 
scriptures  of  the  Old  Testament,  that  were  to  be 
fulfilled  in  the  Messiah,  had  their  full  accomplish- 
ment in  the  Lord  Jesus,  wliich  abundantly  proves 
that  this  was  he  that  should  come.  [2.]  In  the  pro- 
vidences of  God,  it  is  fit  to  observe  the  fulfilling  of 
the  scriptures.  The  works  of  God  are  the  accom- 
plishment not  only  of  his  secret  word,  but  of  his 
word  revealed ;  and  it  will  help  us  to  understand 
both  the  scriptures  and  the  providences  of  God,  to 
compare  them  one  with  anotlier. 

(5. )  Here  is  the  attention  and  admiration  of  the 
auditors. 

I  [1.  ]  Their  attention  ;  (y.  20. )  The  eyes  of  all  them 
that  were  in  the  synagogue  (and,  probably,  there 
were  a  great  many)  ivere  fastened  on  him,  big  with 
expectation  wliat  he  would  say,  liaving  heard  so 
mucli  of  late  concerning  him.  Note,  It  is  good,  m 
hearing  the  word,  to  lieep  the  eye  fixed  upon  the 
minister  by  whom  God  is  speaking  to  us.;  for  as  the 
eye  affects  the  heai-t,  so,  usually,  the  heart  follows 
the  eye,  and  is  wandering  or  fixed,  as  that  is.  Or, 
rather,  let  us  learn  hence  to  keep  the  eye  fixed  upon 
Christ  speaking  to  us  in  and  by  the  minister.  H'hat 
saith  my  Lord  unto  his  servants  ? 

[2.]  'Theiv  admiration  ;  (v.  22.)  They  all  bare  him 
witness,  that  Ire  spake  admirably  well,  and  to  the 
purpose.  They  all  commended  him,  and  wondered 
at  the  gracious  words  that  proceeded  out  of  his 
mouth  ;  and  yet,  as  appears  by  what  follows,  they 
did  not  believe  in  him.  Note,  It  is  possible  that 
those  who  are  admirers  of  good  ministers  and  good 
preaching,  may  yet  be  themselves  no  true  chris- 
tians. Observe,  First,  What  it  was  they  admired  ; 
t\ie  graciojis  words  which  proceeded  out  of  his  mouth. 
The  words  of  grace  ;  good  words,  and  spoken  in  a 
■winning,  melting  way.  Note,  Christ's  words  are 
words  of  grace,  tor,  gi-ace  hems;  poured  into  his  lips, 
(Ps.  45.  2. )  words  of  grace  poured  from  them  ;  and 
these  words  of  grace  are  to  be  wondered  at ;  Christ's 
name  was.  Wonderful,  and  in  nothing  was  he  more 
aa  than  in  his  grace,  in  the  words  of  his  grace,  and 
the  power  that  went  along  with  those  words.  We 
may  well  wonder  that  he  should  speak  such  words 
of  grace  to  such  gi-aceless  wretches  as  we  are.  &■- 
condly.  What  it  was  that  increased  their  wonder  ; 
and  that  was,  the  consideration  of  his  original ; 
They  said.  Is  not  this  Joseph's  Son,  and  therefore 
his  extraction  mean,  and  his  education  inean  ?  Some 
from  this  suggestion  took  occasion  perhaps  so  much 
the  more  to  admire  his  gracious  words,  concluding 
he  must  needs  be  taught  of  God,  for  tliey  knew  no 
one  else  had  taught  him  ;  while  others  perhaps  with 
this  consideration  corrected  their  wonder  at  his  gra- 
cious words,  and  concluded  there  could  be  nothing 
really  admirable  in  them,  whatever  appeared,  be- 
cause he  was  the  Son  of  Joseph.  Can  any  thing 
great,  or  worthy  our  regard,  come  from  one  so 
mean  ? 

(6. )  Christ's  anticipating  of  an  objection,  which  he 
knew  to  be  in  the  mind  of  many  of  his  hearers.  Ob- 
serve, 

[1.]  What  the  objection  was:  {v.  23.)  "  Ye  will 
surely  say  to  me.  Physician,  heal  thyself.  Because 
ye  know  that  I  am  the  Son  of  Joseph,  your  neigh- 


ST.  LUKE,  IV. 


hour,  you  will  expect  that  I  should  work  miracles 
among  you,  as  I  have  done  in  other  places  ;  as  one 
would  expect  that  a  physician,  if  he  be  able,  should 
heal,  not  only  himself,  but  those  of  his  own  family 
and  fraternity."  Most  of  Christ's  miracles  were 
cures  ;  "  Now  why  should  not  the  sick  in  thine  own 
city  be  healed  as  well  as  those  in  other  cities  ?" 
They  were  designed  to  cure  people  of  their  unbe- 
lief; "  Now  why  should  not  the  disease  of  unbelief, 
if  it  be  indeed  a  disease,  be  cured  in  those  of  thine 
own  city  as  well  as  in  those  of  others  ?  Whatsoei'er 
we  have  heard  done  in  Capernaum,  that  has  been  so 
much  talked  of,  do  here  also  in  thine  own  country. " 
They  were  pleased  with  Christ's  gracious  words, 
only  because  they  hoped  they  were  but  the  intro- 
duction to  some  wondrous  works  of  his  ;  they  want- 
ed to  have  their  lame,  and  blind,  and  sick,  and  le- 
pers, healed  and  helped,  that  the  charge  of  their 
town  might  be  eased  ;  and  that  was  the  chief  thing 
they  looked  at.  They  thought  their  own  town  as 
worthy  to  be  the  stage  of  miracles  as  any  other : 
and  why  should  not  he  rather  draw  company  to  that 
than  to  any  other  ?  And  why  should  not  his  neigh- 
bours and  acquaintance  have  the  benefit  of  his 
preaching  and  miracles,  rather  than  any  other  ? 

[2.  ]  How  he  answers  this  objection  against  the 
course  he  took. 

First,  By  a  plain  and  positive  reason  why  he 
would  not  make  Nazareth  his  head-quarters  ;  (x'. 
24.)  because  it  generally  holds  true.  That  no  pro- 
phet is  accepted  in  his  own  country,  at  least  not  so 
well,  nor  with  such  probability  of  doing  good,  as  in 
some  other  country  ;  experience  seals  this.  When 
prophets  have  been  sent  with  messages  and  mira- 
cles of  mercy,  few  of  their  own  countrymen,  that 
have  known  their  extraction  and  education,  have 
been  fit  to  receive  them.  So  Dr.  Hammond.  Fa- 
miliarity breeds  contempt ;  and  we  are  apt  to  think 
meanly  of  those  whose  conversation  v/e  have  been 
accustomed  to  ;  and  they  will  scarcely  be  duly  ho- 
noured as  prophets,  who  were  well  known  when 
they  were  in  the  rank  of  private  men.  That  is 
most  esteemed,  that  \s  far-fetched  and  dear-bought, 
above  what  is  home-bred,  though  really  more  ex- 
cellent. This  arises  likewise  from  the  envy  which 
neighbours  commonly  have  towai-ds  one  another,  so 
that  they  cannot  endure  to  see  him  their  superior, 
whom  a  while  ago  they  took  to  be  every  way  theit 
inferior.  For  this  reason,  Christ  declined  working 
miracles,  or  doing  any  thing  extraordinary,  at  Na- 
zareth, because  of  the  rooted  prejudices  they  had 
against  him  there. 

Secondly,  By  pertinent  examples  of  two  of  the 
most  famous  prophets  of  the  Old  Testament,  who 
chose  to  dispense  their  favours  among  foreigners 
rather  than  among  their  own  countrymen,  and  that, 
no  doubt,  by  divine  direction. 

1.  Elijah  maintained  a  widow  of  Sarepta,  a  city 
of  Sidon,  one  that  was  a  stranger  to  the  common- 
wealth of  Israel,  when  there  was  a  famine  in  the 
land,  V.  25,  26.  The  story  we  have,  1  Kings  17.  9, 
&c.  It  is  said  there,  that  the  heaven  was  shut  up 
three  years  and  six-  months,  whereas  it  is  said,  1 
Kings  18.  1.  that  in  the  third  year  Elijah  showed 
himself  to  Ahal),  and  there  was  rain  ;  but  that  was 
not  the  third  year  of  the  drought,  but  the  third  year 
of  Elijah's  sojouming  with  the  widow  at  Sarepta. 
As  God  would  hereby  show  himself  a  Father  of  the 
fatherless,  and  a  Judge  of  the  widows,  so  he  would 
show  that  he  was  rich  in  mercy  to  all,  even  to  the 
Gentiles. 

2.  Elisha  cleansed  Naaman  the  Syrian  of  his  lepro- 
sy, though  he  was  a  Syrian,  and  not  only  a  foreigner, 
but  an  enemy  to  Israel ;  (v.  27.)  Many  lepers  were 
in  Israel  in  the  days  of  Eliseus,  four  particularly, 
that  brought  the  news  of  the  Syrians'  raising  the 
siege  of  Samaria  with  precipitation,  and  leaving  the 


plunder  of  their  tents  to  enrich  Samaria,  when  Eli- 
sha  was  himself  in  the  besieged  city,  and  this  was 
the  accomplishment  of  his  prophecy  too  ;  see  2 
Kings  7.  1,  3,  &c.  And  yet  we  do  not  find  that 
Elisha  cleansed  them,  no,  not  for  a  reward  of  their 
service,  and  the  good  tidings  they  brought,  but  only 
this  Syrian  ;  for  none  besides  had  faith  to  apply  him- 
self to  the  prophet  for  a  cure.  Christ  himself  often 
met  with  greater  faith  among  Gentiles  than  in  Is- 
rael. And  here  he  mentions  both  these  instances, 
to  show  that  he  did  not  dispense  the  favour  of  his 
miracles  by  private  respect,  but  according  to  God's 
wise  appointment  And  the  people  of  Israel  might 
as  justly  have  said  to  Elijah,  or  Elisha,  as  the  Naza- 
renes  to  Christ,  Physician,  heal  thyself.  Nay,  Christ 
wrought  his  miracles,  though  not  among  his  towns- 
men, yet  among  Israelites,  whereas  these  great  pro- 
phets wrought  theirs  among  the  Gentiles.  The  ex- 
amples of  the  saints,  though  they  will  not  make  a 
bad  action  good,  yet  will  help  to  free  a  good  action 
from  the  blame  of  exceptious  people. 

2.  How  he  was, persecuted  at  Nazareth. 

(1.)  That  which  provoked  them  was,  his  taking 
notice  of  the  favour  which  God  by  Elijah  and  Eli- 
sha showed  to  the  Gentiles  ;  IVhen  they  heard  these 
things  they  were  filled  with  wrath,  (v.  28.)  they 
were  all  so  ;  a  great  change  since  v.  22.  when  they 
•wondered  at  the  gracious  words  that  proceeded  out 
of  his  mouth  ;  thus  uncertain  are  the  opinions  and 
affections  of  the  multitude,  and  so  veiy  fickle.  If 
they  had  mixed  faith  with  those  gracious  words  of 
Christ,  which  they  wondered  at,  they  would  have 
been  awakened  by  these  latter  words  of  his,  to  take 
heed  of  sinning  away  their  opportunities  ;  but  those 
on\y  pleased  the  ear,  and  went  no  further,  and  there- 
fore these  grated  on  the  ear,  and  irritated  their  cor- 
ruptions. They  were  angiy  that  he  should  com- 
pare himself,  whom  they  knew  to  be  the  Son  of  Jo- 
seph, with  those  great  prophets,  and  compare  them 
with  the  men  of  that  corrupt  age,  when  all  had 
bowed  the  knee  to  Baal.  But  that  which  especially 
exasperated  them  was,  that  he  intimated  some  kind- 
ness God  had  in  reserve  for  the  Gentiles,  which  the 
Jews  could  by  no  means  bear  the  thoughts  of,  Acts 
22.  21.  Their  pious  ancestors  pleased  themselves 
with  the  hopes  of  adding  the  Gentiles  to  the  church ; 
(witness  many  of  David's  psalms  and  Isaiah's  pro- 
phecies ;)  but  this  degenerate  race,  when  they  had 
forfeited  the  covenant  themselves,  hated  to  think 
that  any  others  should  be  taken  in. 

(2. )  They  were  provoked  to  that  degree,  that  they 
made  an  attempt  upon  his  life.  This  was  a  severe 
trial,  now  at  his  setting  out,  but  a  specimen  of  the 
usage  he  met  with,  when  he  came  to  his  own,  and 
they  received  him  not.  [1.]  They  rose  up  in  a  tu- 
multuous manner  against  him,  inten-upted  him  in 
his  discourse,  and  themselves  in  their  devotions,  for 
they  could  not  stay  until  their  synagogue-worship 
was  over.  [2.]  They  thrust  him  out  of  the  city,  as 
one  not  worthy  to  have  a  residence  among  them, 
though  there  he  had  had  a  settlement  so  long.  They 
thrust  from  them  the  Saviour  and  the  salvation,  as 
if  he  had  been  the  Offscouring  of  all  things.  How 
justly  might  he  have  called  for  fii-e  from  heaven 
upon  them  !  But  this  was  the  dav  of  his  patience. 
[3.]  They  led  him  to  the  brow  of  the  hill,  with  a 
purpose  to  throw  him  down  headlong,  as  one  not  fit 
to  live.  Though  they  knew  how  inoffensively  he 
had  for  so  many  years  lived  among  them,  how  shin- 
ing his  conversation  had  been,  though  they  had 
heard  such  a  fame  of  him,  and  had  but  just  now 
themselves  admired  his  gracious  words,  though  in 
justice  he  ought  to  have  been  allowed  a  fair  hear- 
ing, and  liberty  to  explain  himself,  yet  they  humed 
him  away  in  a  popular  fuiy,  or  frenzy  rather,  to  put 
him  to  death  in  a  most  barbarous  manner.  Some- 
times they  were  ready  to  stone  him  for  the  srood 
Vol.  v.— 3  Q  * 


ST.  LUKE,  IV.  489 

works  he  did  ;  (John  10.  32.)  here,  for  not  doing  the 
good  works  they  expected  from  him.  To  such  a 
height  of  wickedness  was  violence  sprung  up. 

(3. )  Yet  he  escaped,  because  his  hour  was  not  yet 
come  ;  He  passed  through  the  midst  of  them,  un- 
hurt ;  either  he  blinded  their  eyes,  as  the  Sodom- 
ites and  Syrians  were,  or  he  bound  their  hands,  or 
filled  them  with  confusion,  so  that  they  could  not  do 
what  they  designed  ;  for  his  work  was  not  done,  it  was 
but  just  begun,  his  hour  was  not  yet  come ;  when 
it  was  come,  he  freely  surrendered  himself.  They 
drove  him  from  them,  and  he  went  his  way.  He 
would  have  gathered  Nazareth,  but  they  would  not, 
and  therefore  their  house  is  left  to  them  desolate. 
This  added  to  the  reproach  of  his  being  Jesus  of 
Nazareth,  that  not  only  it  was  a  place  whence  no 
good  thing  was  expected,  but  that  it  was  such  a 
wicked,  i-ude  place,  and  so  unkind  to  him.  Yet  there 
was  a  providence  in  it,  that  he  should  not  be  much 
respected  by  the  men  of  Nazareth,  for  that  would 
have  looked  like  a  collusion  between  him  and  his  old 
acquaintance ;  but  now,  though  they  received  him 
not,  there  were  those  that  did, 

31.  And  came  down  to  Capernaum,  a 
city  of  Galilee,  and  taught  them  on  the  sab- 
bath-days. 32.  And  they  were  astonished 
at  his  doctrine :  for  liis  word  was  with 
power.  33.  And  in  the  synagogue  there 
was  a  man  which  had  a  spirit  of  an  un- 
clean devil,  and  cried  out  with  a  loud  voice, 
34.  Saying,  Let  us  alone ;  what  have  we 
to  do  with  thee,  thou  Jesus  of  Nazareth  ? 
Art  thou  come  to  destroy  us  ?  1  know  thee 
who  thou  art ;  the  Holy  One  of  God.  35. 
And  Jesus  rebuked  him,  saying.  Hold  thy 
peace,  and  come  out  of  him.  And  when 
the  devil  had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him  not.  36. 
And  they  were  all  amazed,  and  spake 
among  themselves,  saying.  What  a  word 
is  this  !  For  with  authority  and  power  he 
commandeth  the  unclean  spirits,  and  they 
come  out.  37.  And  the  fame  of  him  went 
out  into  every  place  of  the  country  round 
about.  38.  And  he  arose  out  of  the  syna- 
gogue, and  entered  into  Simon's  house : 
and  Simon's  wife's  mother  was  taken  with 
a  great  fever ;  and  they  besought  him  for 
her.  39.  And  he  stood  over  her,  and  re- 
buked the  fever ;  and  it  left  her :  and  imme- 
diately she  arose  and  ministered  unto  them. 
40.  Now  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases, 
brought  them  unto  him ;  and  he  laid  his 
hands  on  every  one  of  them,  and  healed 
them.  41.  And  devils  also  came  out  of 
many,  ci-jdng  out,  and  saying.  Thou  art 
Christ  the  Son  of  God.  And  he,  rebuking 
them,  suffered  them  not  to  speak :  for  they 
knew  that  he  was  Christ.  42.  And  when 
it  was  day,  he  departed,  and  went  into  a 
desert  place :  and  the  people  sought  him, 
and  came  unto  him,  and  stayed  him,  that 
he  should  not  depart  from  them.     43.  And 


490  ST.  LUKE,  IV- 

he  said  unto  them,  I  must  preach  the  king- 
dom of  God  to  other  cities  also  :  for  there- 
fore am  I  sent.  44.  And  he  preached  in 
the  synagogues  of  Gahlee. 

When  Christ  was  expelled  Nazareth,  he  came  to 
Capernaum,  another  city  of  Galilee ;  the  account 
we  have  in  these  verses  of  his  preaching  and  mira- 
cles th-ere,  we  had  before,  Mark  1.  21,  &c.  Observe, 

I,  His  preaching ;  He  taught  them  on  the  sabbath- 
days,  V.  31.  In  hearing  the  word  preached,  as  an 
oi-dinance  of  God,  we  loors/iife  God,  and  it  is  a  pro- 
per work  for  sabbath  days.  Christ's  preaching  much 
affected  the  people;  {y.  32.)  they  were  astonished 
at  his  doctrine,  there  was  weight  m  every  word  he 
said,  and  admirable  discoveries  were  made  to  tliem 
by  it.  The  doctrine  itself  was  astonishing,  and  not 
only  as  it  came  from  one  that  had  not  hud  a  liberal 
education.  His  nvord  was  with  fiower  ;  there  was  a 
commanding  force  in  it,  and  a  working  power  went 
along  with  it  to  the  consciences  of  men.  The  doc- 
trine Paul  preached,  hereby  proved  itself  to  be  of 
God,  that  it  came  in  demonstration  of  the  Sliirit,  and 
of  fioiver. 

II.  His  miracles.     Of  these  we  have  here, 
1.  Two  particularly  specified,  showing  Christ  to 


be, 

(1.)  A  Controller  and  Conqueror  of  Satan,  in  the 
world  of  mankind,  and  in  the  souls  of  people,  by  his 
power  to  cast  them  out  of  the  bodies  of  those  he  had 
taken  possession  of;  for /or  this  fiurfmse  was  he  ma- 
T.ifested,  that  he  might  destroy  the  works  of  the  dex'il. 

Observe,  [1.]  The  devil  is  an  unclean  s/iirit ,  his 
nature  directly  contrary  to  that  of  the  pure  and  holy 
God,  and  degenerated  from  what  it  was  at  first.  [2.  ] 
This  unclean  spirit  works  in  the  children  of  men  ; 
in  the  souls  of  many,  as  then  in  men's  bodies.  [3.] 
It  is  possible  tliat  those  who  are  very  much  under 
the  power  and  working  of  Satan,  may  yet  be  found 
in  the  synagogue,  among  the  worshippers  of  God. 
[4.]  Even  the  devils  know  and  beliexie  that  Jesus 
Christ  is  the  Holy  One  of  God,  is  sent  of  God,  and 
is  a  Holy  One.  [5.]  They  believe  and  tremble. 
This  unclean  spirit  cried  out  with  a  loud  voice,  un- 
der a  certain  fearful  looking  for  of  judgment,  and 
apprehensive  that  Christ  was  now  rome  to  destroy 
him.  Unclean  spirits  are  subject  to  continual  frights. 
[6.  ]  The  devils  have  nothing  to  do  with  Jesus  Christ, 
nor  desire  to  have  any  thing  to  do  with  him  ;  for  he 
took  not  on  him  the  nature  of  angels.  [7.]  Christ 
has  the  devil  under  clieck  ;  He  rebuked  him,  saying. 
Hold  thy  peace  ;  and  this  word  he  spake  with  power; 
<f/^"6iiT( — Be  muzzled ;  Christ  did  not  only  enjoin 
him  silence,  but  stopped  his  mouth,  and  forced  him 
to  be  silent  against  his  will.  [8.]  In  the  breaking 
of  Satan's  power,  both  the  enemy  that  is  conquered, 
shows  his  malice,  and  Christ,  the  Conqueror,  shows 
his  overruling  grace.  Here,  First,  The  devil  show- 
ed what  he  would  have  done,  wlien  he  threw  the 
■man  in  the  midst,  witli  force  and  fury,  as  if  he  would 
have  dashed  him  to  pieces.  But,  Secondly,  Christ 
showed  wliat  a  power  he  liad  over  him,  in  that  he 
not  only  forced  him  to  leave  him,  but  to  leave  him 
without  so  much  as  hurting  him,  without-  giving  him 
a  parting  blow,  a  parting  gripe,  ^^^lom  Satan  can- 
not destroy,  he  will  do  all  the  hurt  he  can  to ;  Ijut 
this  is  a  comfort,  he  can  harm  them  no  further  than 
Christ  permits  ;  nay,  he  shall  not  do  them  any  real 
harm.  He  came  out,  and  hurt  him  not ;  that  is,  the 
poor  man  was  perfectly  well  in  an  instant,  though 
the  devil  left  him  with  so  much  rage,  that  all  that 
were  present  thought  he  had  torn  him  to  pieces. 
[9.]  Christ's  power  over  devils  was  universally  ac- 
knowledged and  adored,  -v.  36.  No  one  doubted  of 
the  truth  of  the  miracle,  it  was  evident  beyond  con- 
tradiction, nor  was  any  thing  suggested  to  diminish 


the  glory  of  it,  for  they  were  all  amazed,  saying. 
What  a  word  is  this?  They  that  pretended  to  cast 
out  devils,  did  it  with  abundance  of  charms  and 
spells,  to  pacify  the  devil,  and  luU  him  asleep,  as  it 
were ;  but  Christ  commanded  them  with  authority 
and  power,  which  they  could  not  gainsay  or  resist. 
Even  \he  pri)ice  erf  the  power  of  the  air  is  his  vassal, 
and  trembles  before  him.  [10.]  This,  as  much  as 
any  thing,  gained  Christ  a  reputation,  and  spread 
his  fame.  This  instance  of  his  power,  which  many 
now-a-days  make  light  of,  was  then,  by  them  that 
were  eye-witnesses  of  it,  (and  those  no  fools  neither, 
but  men  of  penetration,)  magnified,  and  was  looked 
upon  as  gi-eatly  magnifying  him  ;  {y.  37.)  upon  the 
account  of  this,  the  fame  of  him  went  out,  more  than 
ever,  into  every  place  of  the  country  round  about. 
Our  Lord  Jesus,  when  Ifie  set  out  at  first  in  his  pub- 
lic ministry,  was  greatly  talked  of,  more  than  after- 
ward, when  people's  admiration  wore  off  with  the 
novelty  of  the  thing. 

(2.)  Christ  showed  himself  to  be  a  Healer  of  dis- 
eases. In  the  former,  he  strtick  at  the  root  of  man's 
misery,  which  was  Satan's  enmity,  the  origin  of  all 
the  mischief:  in  this,  he  strikes  at  one  of  the  most 
spreading  branches  of  it,  one  of  the  most  common 
calamities  of  human  life,  and  that  is,  bodUy  diseases, 
which  came  in  with  sin,  are  the  most  common  and 
sensible  corrections  for  it  in  this  life,  and  contribute 
as  much  as  any  thing  toward  the  making  of  our  few 
days  full  of  trouble.  These  our  Lord  Jesus  came 
to  take  away  the  sting  of,  and,  as  an  indication  of 
that  intention,  when  he  was  on  earth,  chose  to  con- 
firm his  doctrine  by  such  mii-acles,  mostly,  as  took 
away  the  diseases  themselves.  Of  all  bodily  dis- 
eases none  are  more  common  or  fatal  to  grown  peo-  • 
pie  than  _/tTf rs;  tliese  come  suddenly,  and  suddenly 
cut  off  tlie  number  of  men's  montlis  in  the  midst ; 
are  sometimes  epidemical,  and  slay  their  thousands 
in  a  little  time.  Now  here  we  have  Christ's  curing 
of  a  fever  with  a  word's  speaking ;  the  place  was  in 
Simon's  house,  his  patient  was  Simon's  wife's  mo- 
ther, V.  38,  39.  Observe,  [1.]  Clirist  is  a  Guest 
that  will  pay  well  for  his  entertainment ;  those  that 
bid  him  welcome  into  their  hearts  and  houses,  shall 
be  no  losers  by  him  ;  he  comes  with  healing.  [2.] 
Even  families  that  Christ  visits,  may  be  visited  with 
sickness.  Houses  that  are  blessed  with  his  distin- 
guishing favours,  are  liable  to  tlie  common  calami- 
ties of  this  life.  Simon's  wife's  mother  was  ;//  of  a 
fever.  Lord,  behold,  he  niihom  thou  lovest  is  sick. 
[3.]  Even  good  people  may  sometimes  be  exercised 
with  the  sliarpest  afflictions,  more  grievous  than 
others;  She  was  taken  with  a  great  fever,  very  acute, 
and  high,  and  threatening;  perhaps  it  seized  her 
head,  and  made  her  delirious.  The  most  gentle  fe- 
vers may  by  degrees  prove  dangerous ;  but  this  was 
at  first  a  great  fever.  [4.  ]  No  age  can  exempt  from 
diseases.  It  is  probable  that  Pctei-'s  mother-in-law 
was  ra  years,  and  yet  in  a.  fever.  [5.]  When  our 
relations  are  sick,  we  ought  to  apply  ourselves  to 
Christ,  by  faitli  and  prayer,  on  their  account ;  They 
besought  him  for  her  ;  and  there  is  a  particular  pro- 
mise, that  the  prayer  of  faith  shall  benefit  the  sick. 
[6.]  Christ  has  a  tender  concern  for  his  people  when 
\\\e\  are  in  sickness  and  distress ;  He  stood  over  her, 
as  one  concerned  for  her,  and  compassionating  her 
case.  [7.]  Christ  had,  and  still  has,  a  sovereign 
power  over  bodily  diseases ;  He  rebuked  the  fever, 
and  with  a  word's  speaking  commanded  it  away,  and 
it  left  her.  He  saith  to  diseases.  Go,  and  they  go ; 
Come,  and  they  come  ;  and  can  still  rebuke  fevers, 
even  great  fevers.  [8.]  This  proves  Christ's  cures 
to  be  miraculous,  that  they  were  done  in  an  instant ; 
Immediately  she  arose.  [9.]  Where  Christ  gives  a 
new  life,  in  recoveiy  from  sickness,  he  designs  and 
expects  that  it  should  be  a  new  life  indeed,  spent 
more  than  ever  in  his  service,  to  his  glory.     If  dis- 


ST.  LUKE,  V. 


491 


tempers  be  rebuked,  and  we  arise  from  a  bed  of  sick- 
ness, we  must  set  ourselves  to  minister  to  Jesus 
Christ.  [10.]  Tliose  tliat  minister  to  Christ,  must 
be  ready  to  minister  to  all  that  are  his  for  his  sake  ; 
She  ministered  to  them,  not  only  to  him  that  had 
cured  her,  but  to  them  that  had  benought  him  for 
her.  We  must  study  to  be  gi-ateful  to  them  that 
have  prayed  for  us. 

2.  A  general  account  given  by  wholesale,  of  many 
other  miracles  of  the  same  kind,  which  Christ  did. 

(1.)  He  cured  matiy  that  nvere  diseased,  even  all 
without  exception  that  made  their  application  to 
him  ;  {v.  40. )  it  was  when  the  sun  was  setting,  in  the 
evening  of  that  sabbath-day  which  he  had  spent  in 
the  synagogue.  Note,  It  is  good  to  do  a  full  sabbath- 
day's  work,  to  abound  in  the  work  of  the  day,  in 
some  good  work  or  other,  even  tUl  sun-set ;  as  those 
that  call  the  sabbath,  and  the  business  of  it,  a  de- 
light. Observe,  He  cured  all  that  were  sick,  poor 
as  well  as  rich,  and  though  they  were  sick  of  divers 
diseases;  so  that  there  was  no  room  to  suspect  that 
he  had  only  a  specific  for  some  one  disease  ;  he  Itad 
a  remedy  lor  every  malady.  The  sign  he  used  in 
healing  was,  laying  his  harids  on  the  sick ;  not  lifting 
up  his  hands  for  them,  for  he  healed  as  having  au- 
thority. He  healed  by  his  own  power.  And  thus 
he  would  put  honour  upon  that  sign  which  was  af- 
terward used  in  conferring  the  Holy  Ghost. 

(2.)  He  cast  the  devil  out  of  many  that  were  pos- 
sessed, V.  41.  Confessions  were  extorted  from  the 
demoniacs ;  they  said,  Thou  art  Christ  the  Son  of 
God,  but  they  said  it,  crying  with  rage  and  indigna- 
tion, it  was  a  confession  upon  the  rack,  and  there- 
fore was  not  admitted  in  evidence  ;  Christ  rebuked 
them,  and  did  not  suffer  them  to  say  that  they  knew 
'him  to  be  the  Christ,  that  it  might  appear,  beyond 
all  contradiction,  that  he  had  obtained  a  conquest 
over  them,  and  not  a  compact  with  them. 

3.  Here  is  his  removal  from  Capernaum,  v.  42,  43. 
(1. )  He  retired  for  a  while  into  a  place  of  solitude; 

it  was  but  a  little  while  that  he  allowed  himself  for 
gleep ;  not  only  because  a  little  served  him,  but  be- 
cause he  was  content  with  a  little,  and  never  indulg- 
ed himself  in  ease ;  but  when  it  was  day,  he  went 
into  a  desert  place,  not  to  live  constantly  like  a  her- 
mit, but  to  be  sometimes  alone  with  God,  as  even 
those  should  be,  and  contrive  to  be,  that  are  most 
engaged  in  pubUc  work,  or  else  their  work  will  go 
on  but  poorly,  and  they  will  find  themselves  never 
less  alone  than  when  thus  alone. 

(2.)  He  returned  again  to  the  places  of  concourse, 
and  to  the  work  he  had  to  do  there.  Though  a  de- 
sert place  may  be  a  convenient  retreat,  yet  it  is  not 
a  convenient  residence ;  because  we  were  not  sent 
into  this  world,  to  live  to  ourselves,  not  to  the  best 
part  of  ourselves  only,  but  to  glorify  God,  and  do 
good  in  our  generation. 

[1.]  He  was  earnestly  solicited  to  stay  at  Caper- 
naum. The  people  were  exceedingly  fond  of  him  ; 
I  doubt,  more  because  he  had  healed  their  sick  than 
because  he  had  preached  repentance  to  them.  They 
sought  him,  inquired  which  way  he  went;  and, 
though  it  was  in  a  desert  place,  they  came  unto  him. 
A  desert  is  no  desert  if  we  be  with  Christ  there ;  and 
they  stayed  him  that  he  should  not  depart  from  them, 
so  that  if  he  would  go,  it  should  not  be  for  want  of 
invitation.  His  old  neighbours  at  Nazareth  had 
driven  him  from  them,  but  his  new  acquaintance  at 
Capernaum  were  vciy  importunate  for  his  continu- 
ance with  them.  Note,  It  ought  not  to  discourage 
the  ministers  of  Christ,  that  some  reject  them,  for 
they  will  meet  with  others  that  will  welcome  them 
and  their  message. 

[2.]  He  chose  rather  to  diffuse  the  light  of  his 
gospel  to  ma7iy  places  than  to  fix  it  to  07ie,  that  no 
one  might  pretend  to  be  a  mother-church  to  the  rest. 
Though  he  was  welcome  at  Capernaum,  and  had 


done  abundance  of  good  there,  yet  he  is  sent  to  preach 
the  gospel  to  other  cities  also  ;  and  Capernaum  must 
not  insist  upon  his  stay  there.  They  that  enjoy  the 
benefit  of  the  gospel,  must  be  wilhng  that  others 
also  should  share  in  that  benefit,  and  not  covet  the 
monopoly  of  it.  And  those  ministers  who  are  not 
driven  from  one  place,  may  yet  be  drawn  to  another 
by  a  prospect  of  greater  usefulness.  Christ,  though 
he  preached  not  in  vain  in  the  synagogue  at  Caper- 
naum, yet  would  not  be  tied  to  that,  hwt  preached  in 
the  synagogues  of  Galilee,  v.  44.  Bonum  est  sui 
diffusivum —  IVhat  is  good  is  self  diffusive.  It  is  well 
for  us,  that  our  Lord  Jesus  has  not  tied  himself  to 
any  one  place  or  people,  but  wherever  two  or  three 
are  gathered  in  his  name,  he  will  be  in  the  midst  of 
them  :  and  even  in  Galilee  of  the  Gentiles,  his  special 
presence  is  in  the  christian  synagogues, 

CHAP.  V. 

In  this  chapter  we  have,  I.  Christ's  preaching  to  the  people 
out  of  Peter's  ship,  for  want  of  a  better  pulpit,  v.  1 . .  3.  II. 
Tlie  recompense  he  made  to  Peter  for  the  loan  of  his  boat, 
in  a  miraculous  draught  of  fishes;  by  which  he  intimated 
to  him  and  his  partners  his  design  to  make  them,  as  apos- 
tles, fishers  of  men,  v.  4..  U.  HI.  His  cleansing  of  the 
leper,  v.  12.  .  15.  IV.  A  short  account  of  his  private  de- 
votion and  public  ministry,  v.  16,  17.  V.  His  cure  of  the 
man  sick  of  the  palsy,  v.  18.,  26.  VI.  His  calling  of  Levi 
tlie  publican,  and  conversing  with  publicans  on  that  occa- 
sion, V.  27 . .  32.  VII.  His  justifying  of  his  disciples,  in  not 
fasting  so  frequently  as  the  disciples  of  John  and  the  Pha- 
risees did,  V.  33,  ad  finem. 

1.  A  ND  it  came  to  pass,  that,  as  the  peo- 
JTL  pie  pressed  upon  him  to  hear  the 
^vord  of  God,  he  stood  by  the  lake  of  Gen- 
nesaret,  2.  And  saw  two  ships  standing 
by  the  lake  :  but  the  fishermen  were  gone 
out  of  them,  and  were  washing  their  nets. 
3.  And  he  entered  into  one  of  the  ships, 
which  was  Si"mon's,  and  prayed  him  that 
he  would  thrust  out  a  little  from  the  land : 
and  he  sat  down,  and  taught  the  people  out 
of  the  ship.  4.  Now  when  he  had  left 
speaking,  he  said  unto  Simbn,  Launch  out 
into  the  deep,  and  let  down  your  nets  for 
a  draught.  5.  And  Simon,  answering,  said 
unto  him,  Master,  we  have  toiled  all  the 
night,  and  have  taken  nothing ;  nevertheless 
at  thy  word  I  will  let  down  the  net.  6. 
And  when  they  had  this  done,  they  inclos- 
ed a  great  multitude  of  fishes :  and  tlieir  net 
brake.  7.  And  they  beckoned  unto  their 
partners,  which  were  in  the  other  ship,  that 
they  should  come  and  help  them.  And 
they  came,  and  filled  both  the  ships,  so  that 
they  began  to  sink.  8.  AVhcn  Simon  Peter 
saw  it,  he  fell  down  at  Jesus'  knees,  say- 
ing. Depart  from  me  ;  for  I  am  a  sinfiil  man, 
O  Lord.  9.  For  he  was  astonished,  and 
all  that  were  with  him,  at  the  draught  of  the 
fishes  which  they  had  taken :  10.  And  so 
ii;as  also  .Tames  and  John,  the  sons  of  Ze- 
bedee,  which  were  partners  with  Simon. 
And  Jesus  said  unto  Simon,  Fear  not ;  from 
henceforth  thou  shall  catch  men.  1 1 .  And 
when  they  had  brought  their  ships  to  land, 
they  forsook  all,  and  followed  liim. 


492  ST.  LUKE,  V. 

This  passage  of  story  fell,  in  order  of  time,  before 
the  two  miracles  we  had  in  the  close  of  the  forego- 
ing chapter,  and  is  the  same  with  that  which  was 
more  briefly  related  by  Matthew  and  Mark,  of 
Christ's  calling  Peter  and  Andrew  to  be  Jishers  of 
men,  Matth.  4.  18.  and  Mark  1.  16.  They  had  not 
related  this  miraculous  draught  of  fishes  at  that  time, 
having  only  in  view  the  calling  of  his  disciples ;  but 
Luke  gives  us  that  stoiy  as  one  of  the  many  signs 
which  Jesus  did  in  the  presence  of  his  disciples, 
which  had  not  been  ivritten  in  the  foregoing  books. 
John  20.  30,  31.     Observe  here, 

I.  What  vast  crowds  attended  Christ's  preaching ; 
The  Jieofile  pressed  ujion  him  to  hearthenvord  of  God, 
(xi.  1. )  insomuch  that  no  house  would  contain  them, 
but  he  was  forced  to  draw  them  out  to  the  strand, 
that  they  might  be  reminded  of  the  pi-omise  made 
to  Abraham,  that  his  seed  should  be  as  the  sand  ufion 
the  sea-shore,  (Gen.  22.  17.)  and  yet  of  them  but  a 
remnant  shall  be  saved,  Rom.  9.  27.  The  people 
flocked  about  him;  (so  the  word  signifies;)  they 
showed  respect  to  his  preaching,  though  not  with- 
out some  rudeness  to  his  person,  which  was  very 
excusable,  for  they  pressed  upon  him.  Some  would 
reckon  this  a  diminution  to  him,  to  be  thus  cried  up 
by  the  vulgar,  when  none  of  the  rulers  or  of  the  Pha- 
risees believed  on  him;  but  he  reckoned  it  an  honour 
to  him,  for  their  souls  were  as  precious  as  the  souls 
of  the  grandees ;  and  it  is  his  aim  to  bring  not  so 
much  the  mighty  as  the  many  sons  to  God ;  and  it 
■was  foretold  concerning  him,  that  to  him  shall  the 

fathering  of  the  people  be.  Christ  was  a  popular 
reacher ;  and  though  he  was  able,  at  twelve,  to  dis- 
fiute  with  the  doctors,  yet  he  chose,  at  thirty,  to 
preach  to  the  capacity  of  the  -vulgar.  See  how  the 
people  relished  good  preaching,  though  under  all 
external  disadvantages ;  they  pressed  to  hear  the 
word  of  God;  they  could  perceive  it  to  be  the  word 
of  God,  by  the  divine  power  and  evidence  that  went 
along  with  it,  and  therefore  they  coveted  to  hear  it. 

n.  What  poor  conveniences  Christ  had  for  preach- 
ing; He  stood  by  the  lake  of  Gennesareth,  {xk  1.) 
upon  the  level  with  the  crowd,  so  that  they  could 
not  see  him,  or  hear  him  ;  he  was  lost  among  them, 
and,  every  one  striving  to  get  near  him,  he  was 
crowded,  and  in  danger  of  being  crowded  into  the 
water :  what  must  he  do  ?  It  does  not  appear  that 
his  hearers  had  any  contrivance  to  give  him  advan- 
tage, but  there  were  two  ships,  or  fisher-boats, 
brought  to  shore,  one  belonged  to  Simon  and  An- 
drew, the  other  to  Zebedee  and  his  sons,  v.  2.  At 
first,  Christ  saw  Peter  and  Andrew  fishing  at  some 
distance;  (so  Matthew  tells  us,  ch.  4.  18.)  but  he 
waited  till  they  came  to  land,  and  till  the  fishervien, 
that  is,  the  servants,  were  gone  out  of  them,  having 
washed  their  nets,  and  thi'own  them  by  for  that 
time  :  so  Christ  entered  into  that  ship  that  belonged 
to  Simon,  and  begged  of  him  that  he  would  lend  it 
him  for  a  pulpit ;  and  though  he  might  have  com- 
manded him,  yet,  for  love's  sake,  he  rather  prayed 
him  that  he  would  thrust  out  a  little  from  the  land, 
which  would  be  the  worse  for  his  being  heard,  but 
Christ  would  have  it  so,  that  he  might  the  better  be 
seen ;  and  it  is  his  being  lifted  up,  that  draws  men 
to  him.  Wisdom  cries  in  the  top  of  high  places  ; 
(Prov.  8.  2.)  it  intimates  that  Chi-ist  had  a  strong 
voice,  strong  indeed,  for  he  made  the  dead  to  hear 
it,  and  that  he  did  not  desire  to  favour  himself 
There  he  sat  down,  and  taught  the  people  the  good 
knowledge  of  the  Lord. 

III.  What  a  particular  acquaintance  Christ,  here- 
upon, fell  into  with  these  fishermen.  They  had  had 
some  conversation  with  him  before,  which  began  at 
John's  baptism,  (John  1.  40,  41.)  they  were  with 
him  at  Cana  of  Galilee,  (John  2.  2.)  and  in  Judea  ; 
(John  4.  2.)  but  as  yet  they  were  not  called  to  at- 
tend him  constantly,  and  therefore  here  we  have 


them  at  their  calling,   and  now  it  was  that  they 
were  called  into  a  more  intimate  fellowship  with 

Christ. 

1.  When  Christ  had  done  preaching,  he  ordered 
Peter  to  apply  himself  to  the  business  of  his  calling 
again ;  Launch  out  into  the  deep,  and  let  doivn  yoUr 
nets,  -v.  4.  It  was  not  the  sabbath-day,  and  there- 
fore as  soon  as  the  lecture  was  over,  he  set  them  to 
work.  Time  spent  on  week-days  in  the  pubhc  ex- 
ercises of  religion,  may  be  but  little  hinderance  to 
us  in  time,  and  a  gi'eat  furtherance  to  us  in  temper 
of  mind,  in  our  worldly  business.  With  what  cheer- 
fulness may  we  go  about  the  duties  of  our  calling, 
when  we  have  been  in  the  mount  with  God,  and 
from  thence  fetch  a  double  blessing  into  our  worldly 
employments,  and  thus  have  them  sanctified  to  us 
by  the  word  and  prayer.  It  is  our  wisdom  and  duty 
so  to  manage  our  religious  exercises,  as  that  they 
may  befriend  our  worldly  business,  and  so  to  manage 
our  worldly  business,  as  that  it  may  be  no  enemy  to 
our  religious  exercises. 

2.  Peter  having  attended  upon  Christ  in  his/irf  acA- 
ing,  Christ  will  acfo^n/ia?!!/  him  in  \ns  flshing;  he 
staid  with  Christ  at  the  shore,  and  now  Christ  will 
launch  out  with  him  into  the  deep.  Note,  Those 
that  will  be  constant  followers  of  Christ,  shall  have 
him  a  constant  Guide  to  them. 

3.  Christ  orders  Peter  and  his  ship's  crew  to  cast 
their  nets  into  the  sea,  which  they  do,  in  obedience 
to  him,  though  they  had  been  hard  at  it  all  night, 
and  had  caught  nothing,  v.  4,  5. 

We  may  observe  here, 

(1.)  How  melancholy  their  business  had  now 
been  ;  "  Afaster,  we  have  toiled  all  the  night,  when 
we  should  have  been  asleep  in  our  beds,  and  have 
taken  nothing,  but  have  had  our  labour  for  our 
pains."  One  would  have  thought  that  that  should 
liave  excused  them  from  hearing  the  seiTnon  ;  and 
such  a  love  had  they  to  the  word  of  God,  that  it  was 
more  refreshing  and  reviving  to  them,  after  a  weari- 
some night,  than  the  softest  slumbers.  But  they 
mention  it  to  Christ,  when  he  bids  them  go  a  fish- 
ing again.  Note,  [1.]  Some  callitigs  are  much  more 
toilsome  than  others  are,  and  more  perilous;  yet 
Providence  has  so  ordered  it  for  the  common  good, 
that  there  is  no  useful  calling  so  discouraging  but 
some  or  other  have  a  genius  for  it.  Those  who  fol- 
low their  business,  and  get  abundance  by  it  with  a 
great  deal  of  ease,  should  think  with  compassion  of 
those  who  cannot  follow  theirs  but  with  a  great  fa- 
tigue, and  hardly  get  a  bare  livelihood  by  it.  When 
we  have  rested  all  night,  let  us  not  forget  those  who 
have  toiled  all  night,  as  Jacob,  when  he  kept  La- 
ban's  sheep.  [2.]  Be  the  calling  ever  so  laborious, 
it  is  good  to  see  people  diligent  in  it,  and  make  the 
best  of  it ;  these  fishermen,  that  were  thus  indus- 
trious, Christ  singled  out  for  his  favourites.  They 
were  fit  to  be  prefeiTed  as  good  soldiers  of  Jesus 
Christ,  who  had  thus  learned  to  endure  hardness. 
[3.]  Even  those  who  are  most  diligent  in  their  busi- 
ness, often  meet  with  disappointments ;  they  who 
toiled  all  night,  yet  caught  nothing ;  for  the  racf  is 
not  always  to  the  swift.  God  will  have  us  to  be  dili- 
gent, purely  in  duty  to  his  command,  and  depend- 
ence upon  his  goodness,  rather  than  with  an  assu- 
rance of  worldly  success.  W^e  must  do  our  duty, 
and  then  leave  the  event  to  God.  [4.]  When  we 
are  tired  with  our  worldly  business,  and  crossed  in 
our  worldlv  affairs,  we  are  welcome  to  come  to 
Christ,  and  spread  our  case  before  him,  who  will 
take  cognizance  of  it. 

(2.)  How  ready  their  obedience  was  to  the  com- 
mand of  Christ ;  A'in'ertheless,  at  thy  word,  I  will 
let  down  the  net.  [1.]  Though  they  had  toiled  all 
jiight,  yet,  if  Christ  bid  them,  they  will  renew  their 
toil,  for  they  know  that  they  who  wait  on  hi?n,  shall 
renew  their  strength,  as  work  is  renewed  upon  their 


ST.  LUKE,  V. 


493 


hands ;  for  eveiy  fresh  sen  ice  they  shall  have  a 
fresh  supply  of  grace  sujficient.  [2.]  Though  they 
have  taken  nothing,  yet,  if  Christ  bid  them  let  down 
for  a  draught,  they  will  hope  to  take  something. 
Note,  We  must  not  abruptly  quit  the  callings  where- 
with we  ai-e  called,  because  we  have  not  the  success 
in  them  we  promised  ourselves.  The  ministers  of 
the  gospel  must  continue  to  let  doivn  that  net,  though 
they  have  perhaps /ozYerf  long,  and  caught  nothing; 
and  this  is  thankworthy,  to  continue  unwearied  in 
our  labours,  though  we  see  not  the  success  of  them. 
[3.]  In  this,  they  have  an  eye  to  the  -word  of  Christ, 
and  a  dependence  upon  that ;  "  M  thy  word,  I  will 
let  down  the  net,  because  thou  dost  enjoin  it,  and  thou 
dost  encourage  it."  We  are  the7i  likely  to  speed  well, 
when  we  follow  the  guidance  of  Christ's  word. 

4.  The  draught  of  fish  they  caught,  was  so  much 
beyond  what  was  ever  known,  that  it  amounted  to 
a  miracle;  (v.  6.)  They  inclosed  a  great  multitude 
ofjis/ies,  so  that  their  net  brake,  and  yet,  which  is 
strange,  they  did  not  lose  their  draught ;  it  was  so 
great  a  draught,  that  they  had  not  hands  sufficient 
to  draw  it  up ;  but  they  were  fain  to  beckon  to  their 
partners,  who  were  at  a  distance,  out  of  call,  to 
come,  and  help  them,  v.  7.  But  the  gi-eatest  evi- 
dence of  the  vastness  of  the  draught,  was,  that  they 
filled  both  the  ships  with  fish,  to  that  degree,  that 
they  overloaded  them,  and  they  began  to  sink,  so 
that  the  fish  had  like  to  have  been  lost  again  with 
their  o^vn  weight ;  as  many  an  overgrown  estate, 
raised  out  of  the  water,  returns  to  the  place  whence 
it  came.  Suppose  these  ships  were  but  five  or  six 
tons  a  piece ;  what  a  vast  quantity  of  fish  must  there 
be  to  load,  nay,  to  overload  them  both  ! 

Now  by  this  vast  draught  of  fishes,  (1.)  Christ 
intended  to  show  his  dominion  in  the  seas  as  well  as 
on  the  dry  land ;  over  its  wealth  as  over  its  waves. 
Thus  he  would  show  that  he  was  that  Son  of  ynan, 
under  v/hose  feet  all  things  were  put,  and  particu- 
larly the  fish  of  the  sea,  and  whatsoever  passeth 
through  the  paths  of  the  sea,  Ps.  8.  8.  (2.)  He  in- 
tended hereby  to  confirm  the  docti-ine  he  had  just 
now  preached  out  of  Peter's  ship.  We  may  sup- 
pose that  the  people  on  shore  who  heard  the  ser- 
mon, having  a  notion  that  the  Preacher  was  a  Pro- 
phet sent  of  God,  carefully  attended  his  motions  af- 
terward, and  stayed  halting  about  there,  to  see  what 
he  would  do  next;  and  this  miracle,  immediately 
following,  would  be  a  confirmation  to  their  faith,  of 
his  being  at  least  a  Teacher  come  from  God.  (3.) 
He  intended  hereby  to  repay  Peter  for  the  loan  of 
his  boat ;  for  Christ's  gospel  now,  as  his  ark  for- 
merly in  the  house  of  Obed-edom,  will  be  sure  to 
make  amends,  rich  amends,  for  its  kind  entertain- 
ment. None  shall  shut  a  door  or  kindle  a  fire  in 
God's  house  for  nought,  Mai.  1.  10.  Chiist's  re- 
compenses for  services  done  to  his  name,  are  abund- 
ant, they  are  superabundant.  (4.)  He  intended 
hereby  to  give  a  specimen  to  those  who  were  to  be 
his  ambassadors  to  the  world,  of  the  success  of  their 
embassy,  that,  though  they  might  for  a  time,  and  in 
one  particular  place,  toil  and  catch  nothing,  yet  they 
should  be  instrumental  to  bring  in  many  to  Christ, 
and  inclose  many  in  the  gospel-net. 

5.  The  impression  which  this  miraculous  draught 
of  fishes  made  upon  Peter,  was  very  remarkable. 

(1.)  All  concerned  were  astonished,  and  the  more 
astonished  for  their  being  concerned.  All  the  boat's 
crew  were  astonished  at  the  draught  of  fishes  which 
they  had  taken,  {v.  9.)  they  were  all  suiprised  ;  and 
the  more  they  considered  it,  and  all  the  circum- 
stances of  it,  the  more  they  were  wonder-struck,  I 
had  almost  said  thunder-struck,  at  the  thought  of  it, 
and  so  were  also  James  and  John,  who  were  partners 
ivith  Simon,  {y.  10.)  and  who,  for  aught  that  ap- 
pears, were  not  so  well  acquainted  with  Christ,  be- 
fore this,  as  Peter  and  Andrew  were.    Now  they 


were  the  more  affected  with  it,  [1.]  Because  they 
understood  it  better  than  others  did.  They  that 
were  well  acquainted  with  the  sea,  and,  it  is  proba- 
ble, had  plied  upon  it  many  years,  had  never  seen 
such  a  draught  of  fishes  fetched  out  of  it,  nor  any 
thing  like  it,  any  thing  near  it ;  and  therefore  they 
could  not  be  tempted  to  diminish  it,  as  others  might, 
by  suggesting  that  it  was  accidental  at  this  time,  and 
what  might  as  well  have  happened  at  any  time.  It 
gi-eatly  cori'oborates  the  evidence  of  Christ's  mira- 
cles, that  those  who  were  best  acquainted  with 
them,  most  admired  them.  [2.]  Because  they  were 
most  interested  in  it,  and  benefited  by  it.  Peter  and 
his  part-owners  were  gainers  by  this  great  draught 
of  fishes,  it  was  a  rich  booty  for  them  ;  and  there- 
fore it  transported  them,  and  their  joy  was  a  helper 
to  their  faith.  Note,  When  Christ's  works  of  won- 
der are  to  us  in  particular  works  of  grace,  then  espe- 
cially they  command  our  faith  in  his  doctrine. 

(2i )  Peter,  above  all  the  rest,  was  so  astonished, 
to  such  a  degree,  that  he  fell  down  at  Jesus's  knees, 
as  he  sat  in  the  stem  of  his  boat,  and  said,  as  one  in 
an  ecstacy  or  transport,  that  knew  not  where  he 
was,  or  what  he  said.  Depart  from  me,  for  I  am  a 
siyful  7nan,  0  Lord,  v.  8.  Not  that  he  feared  the 
weight  of  the  fish  would  sink  him,  because  he  was 
a  sinful  man,  but  that  he  thought  himself  unworthy 
of  the  favour  of  Christ's  presence  in  his  boat,  and 
worthv  that  it  should  be  to  him  a  matter  rather  of 
terror  than  of  comfoit.  This  word  of  Peter's  came 
from  the  same  principle  with  theirs  who,  under  the 
Old  Testament,  so  often  said  that  they  did  exceed- 
ingly fear  and  quake  at  the  extraordinary  displays 
of  the  divine  gloiy  and  majesty.  It  was  the  language 
of  Peter's  humility  and  self-denial,  and  had  not  the 
least  tincture  of  the  devils'  dialect.  IMiat  have  we 
to  do  with  thee,  Jesus,  thou  Son  of  God?  [1.]  His 
acknowledgment  was  vei-y  just,  and  what  it  becomes 
us  all  to  make  ;  Iain  a  sinful  mail,  0  Lord.  Note, 
Even  the  best  men  are  sinful  rnen,  and  should  be 
ready  on  all  occasions  to  own  it,  and  especially  to 
own  it  to  Jesus  Christ ;  for  to  whom  else,  but  to  him 
who  came  into  the  world  to  save  sinners,  should  sin- 
ful men  apply  themselves  ?  [2.]  His  inference  from 
it  was  what  might  have  been  just,  though  really  it 
was  not  so ;  If  I  be  a  sinful  man,  as  indeed  I  am,  I 
ought  to  say,  "  Come  to  me,  O  Lord,  or  let  me  come 
to  thee,  or  I  am  undone,  for  CTPr  undone."  But  con- 
sidering what  reason  sinful  men  have  to  tremble  be- 
fore the  holy  Lord  God,  and  to  dread  his  wrath, 
Peter  may  be  well  excused,  if,  in  a  sense  of  his  own 
sinfulness  and  vileness,  he  cried  out  on  a  sudden. 
Depart  from  me.  Note,  Those  whom  Christ  de- 
signs to  admit  to  the  most  intimate  acquaintance  with 
him,  he  first  makes  sensible  that  they  deserve  to  be 
set  at  the  greatest  distance  from  him.  We  must  all 
own  ourselves  sinful  men,  and  that  therefore  Jesus 
Christ  might  justly  depart  from  us  ;  but  we  must 
therefore  fall  down  at  his  knees,  to  pray  to  him  that 
he  would  not  depart  ;  for  woe  unto  us,  if  he  leave 
us,  if  the  Saviour  depart  from  the  sinfid  man. 

6.  The  occasion  which  Christ  took  from  hence  to 
intimate  to  Peter,  (y.  10.)  and  soon  after  to  James 
and  John,  (Matth.  4.  21.)  his  purpose  to  make  them 
his  apostles,  and  instniments  of  his  planting  religion 
in  the  world.  He  said  unto  Simon,  who  was  in  the 
gi-eatest  surprise  of  anv  of  them,  at  this  prodigious 
draught  of  fishes,  "Thou  shalt  both  see  and  do 
gi-eater  things  than  these  ;  fear  not;  let  not  this  as- 
tonish thee,  be  not  afraid  that,  after  having  done 
thee  this  honour,  it  is  so  great,  that  I  shall  never  do 
thee  more ;  no,  from  henceforth  thou  shalt  catch  men, 
by  inclosing  them  in  the  gospel-net,  and  that  shall 
be  a  gi-eater  instance  of  the  Redeemer's  power,  and 
his  favour  to  thee,  than  this  is ;  that  shall  be  a  more 
astonishing  miracle,  and  infinitely  more  advan- 
tageous than  this,"     When  by  Peter's  preaching 


494  ST.  LUKE,  V. 

three  thousand  souls  were,  in  one  day,  added  to  the 
church,  then  the  type  of  this  great  draught  of  fishes 
was  abundantly  answered. 

Lastly,  The  fishermen's  farewell  to  their  calling, 
in  order  to  their  constant  attendance  on  Christ ;  (i;. 
11.)  When  they  had  brought  their  shifts  to  land,  in- 
stead of  going  to  seek  for  a  market  for  their  fish, 
that  they  might  make  the  best  hand  they  could  of 
this  miracle,  they  forsook  all,  and  followed  him, 
being  more  solicitous  to  serve  the  interests  of  Christ 
than  to  advance  any  secular  interests  of  their  own. 
It  is  observable,  that  they  left  all,  to  follow  Christ, 
when  their  calling  prospered  in  their  hands  more 
than  ever  it  had  done,  and  they  had  had  uncommon 
success  in  it.  When  riches  increase,  and  we  are 
therefore  most  in  temptation  to  set  our  hearts  upon 
them,  then  to  quit  them  for  the  service  of  Christ, 
this  is  thankworthy. 

12.  And  it  came  to  pass,  when  he  was 
in  a  certain  city,  behold,  a  man  full  of  le- 
prosy ;  who  seeing  Jesus,  fell  on  his  face, 
and  besought  him,  saying,  Lord,  if  thou 
wilt,  thou  canst  make  me  clean.  1 3.  And 
he  put  forth  Ms  hand,  and  touched  him,  say- 
ing, I  will ;  be  thou  clean.  And  imme- 
diately the  leprosy  departed  from  him.  1 4. 
And  he  charged  him  to  tell  no  man  :  but 
go  and  shew  thyself  to  the  priest,  and  of- 
fer for  thy  cleansing,  according  as  Moses 
commanded,  for  a  testimony  unto  them. 
15.  But  so  much  the  more  went  there  a 
fame  abroad  of  him :  and  great  multitudes 
came  together  to  hear,  and  to  be  healed  by 
him  of  their  infirmities.  1 6.  And  he  with- 
drew himself  into  the  wilderness,  and 
prayed. 

Here  is, 

I.  The  cleansing  of  a  leper,  v.  12 — 14.  This  nar- 
rative we  had,  both  in  Matthew  and  Mark ;  it  is 
here  said  to  have  been  in  a  certain  city,  {v.  12.)  it 
was  in  Capernaum ;  but  the  evangelist  would  not 
name  it,  pei-haps  because  it  was  a  reflection  upon 
the  government  of  the  city,  that  a  leper  was  suffered 
to  be  in  it.  This  man  is  said  to  be  full  of  leprosy, 
he  had  that  distemper  in  a  high  degi-ee,  which  dotli 
the  more  fitly  represent  our  natural  pollution  by  sin ; 
we  are  full  of  that  leftrosy,  from  the  crown  of  the 
head  to  the  sole  of  the  foot  there  is  no  soundness  in  us. 
Now  let  us  learn  here, 

1.  What  we  must  do  in  the  sense  of  our  spiritual 
leprosy.  (1. )  We  must  see  Jesus,  inquire  after  him, 
acquaint  ourselves  with  him,  and  reckon  the  disco- 
veries made  us  of  Christ  by  tlie  gospel,  the  most 
acceptable  and  welcome  discoveries  that  could  be 
made  us.  (2.)  We  must  humble  ourselves  before 
him,  as  this  leper,  seeing  Jesus,  fell  on  his  face. 
We  must  be  ashamed  of  our  pollution,  and,  in  the 
sense  of  it,  blush  to  lift  up  our  faces  before  the  holy 
Jesus.  (3.)  We  must  earnestly  desire  to  be  cleansed 
from  the  defilement,  and  cured  of  the  disease  of  sin, 
which  renders  us  unfit  for  communion  with  God. 
(4.)  We  must  firmly  believe  in  Christ's  ability  and 
sufficiency  to  cleanse  us ;  Lord,  tliou  canst  make  me 
clean,  though  I  be  full  of  leftrosy  ;  no  doubt  is  to 
be  made  of  the  merit  and  grace  of  Christ.  (5. )  We 
must  be  importunate  in  prayer  for  pardoning  mercy 
and  renewing  gi'ace  ;  he  fell  on  his  face,  and  besought 
him;  they  that  would  be  cleansed,  must  reckon  it  a 
favour  worth  wrestling  foi-.  (6.)  We  must  refer 
ourselves  to  the  good  will  of  Christ ;  Lord,  if  thou 
wilt,  thou  canst.    This  is  not  so  much  the  language 


of  his  diffidence,  or  distrust  of  the  good  will  of 
Christ,  as  of  his  submission  and  reference  of  him- 
self and  his  case  to  the  will,  to  the  good  will,  of  Je- 
sus Christ. 

2.  What  we  may  expect  from  Christ,  if  we  thus 
apply  ourselves  to  him.  (1.)  We  shall  find  him 
very  coyidescending,  and  forward  to  take  cognizance 
of  our  case;  {y.  13.)  He  ftut  forth  his  hand,  and 
touched  him.  When  Christ  visited  this  leprous 
world,  unasked,  unsought  unto,  he  showed  how  low 
he  could  stoop,  to  do  good.  His  touching  of  the  le- 
per was  wonderful  condescension  ;  but  it  is  much 
gi'eater  to  us,  when  he  is  himself  touched  with  the 
feeling  of  our  infirmities.  (2.)  We  shall  find  him 
very  coniftassionate,  and  ready  to  relieve  us ;  he  said, 
"  I  will,  never  doubt  of  that ;  whosoever  comes  to 
me  to  be  healed,  /  will  in  no  wise  cast  him  out." 
He  is  as  willing  to  cleanse  leprous  souls  as  they  can 
be  to  be  cleansed.  (3.)  We  shall  find  him  all-suf- 
ficient, and  able  to  heal  and  cleanse  us,  though  we 
be  ever  so  full  of  this  loathsome  leprosy.  One  word, 
one  touch,  from  Christ,  did  the  business  ;  Immedi- 
ately the  leftrosy  de/iarted  from  him.  If  Christ  saith, 
"I  wiU,  be  thoM  justifted,  be  thou  sancti/ied,"  it  is 
done ;  for  he  has  power  on  earth  to  forgive  sin,  and 
power  to  give  the  Holy  Spirit,  1  Cor.  6.  11. 

3.  What  he  requires  from  those  that  are  cleansed, 
X'.  14.  Has  Christ  sent  his  word,  and  healed  us  ? 
(1.)  We  must  be  very  humble,  v.  14.  He  charged 
him  to  tell  no  man.  It  should  seem,  this  did  not  for- 
bid him  telling  it  to  the  honour  of  Christ,  but  he 
must  not  tell  it  to  his  own  honour.  Those  whom 
Christ  hath  healed  and  cleansed,  must  know  that  he 
hath  done  it  in  such  a  way  as  doth  for  ever  exclude 
boasting.  (2. )  We  must  be  very  thankful,  and  make 
a  grateful  acknowledgment  of  the  divine  grace ;  Go, 
and  offer  for  thy  cleansing.  Christ  did  not  require 
him  to  give  him  a  fee,  but  to  bring  the  sacrifice  of 
praise  to  God  ;  so  far  was  he  from  using  his  power 
to  the  prejudice  of  the  law  of  Moses.  (3. )  We  must 
keeft  close  to  our  duty  ;  go  to  the  ftriest,  and  those 
that  attend  him.  Tlie  man  whom  Christ  had  made 
whole  he  found  in  the  temftle,  John  5.  14.  Those 
that  by  any  affliction  have  been  detained  from  pub- 
lic ordinances,  when  the  affliction  is  removed,  should 
attend  on  them  the  more  diligently,  and  adhere  to 
them  the  more  constantly. 

4.  Christ's  ftublic  serviceableness  to  men,  and  his 
ftrivate  communio?i  with  God  ;  these  are  put  toge- 
ther here,  to  give  lustre  to  each  other. 

(1.)  Though  never  any  had  so  much  ftleasure  in 
his  retirements,  as  Christ  had,  yet  he  was  much  in  a 
crowd,  to  do  good,  v.  15.  Though  the  leper  should 
altogether  hold  his  peace,  yet  the  thing  could  not  be 
hid,  so  much  the  more  went  there  a  fame  abroad  of 
him  ;  the  more  he  sought  to  conceal  himself  under  a 
veil  of  humility,  the  more  notice  did  people  take  of 
him  ;  for  honour  is  like  a  shadow,  which  flees  from 
those  that  pursue  it,  (for  a  vian  to  seek  his  own 
gloni,  is  not  glory,  J  but  follows  those  that  decline 
It,  and  draw  from  it.  The  less  good  men  say  of 
themselves,  the  more  will  others  say  of  them.  But 
Christ  reckoned  it  a  small  honour  to  him,  that  his 
fame  went  abroad  ;  it  was  much  more  so,  that  here- 
by multitudes  were  brought  to  receive  benefit  by 
him.  [1.]  By  his  preaching  ;  they  came  together, 
to  hear  him,  and  to  receive  instruction  from  him 
concerning  the  kingdom  of  God.  [2.]  By  his  mira- 
cles ;  thev  came,  to  be  healed  by  him  of  their  infir- 
mities ;  that  invited  them  to  come  to  hear  him,  con- 
firmed his  doctrine,  and  recommended  it. 

(2.)  Though  never  any  did  so  much  good  in  ftub- 
lic, yet  he  found  time  for  pious  and  devout  retire- 
ments ;  {v.  16. )  He  -withdrew  himself  into  the  wil- 
derness, and  ftrayed  ;  not  that  he  needed  to  avoid 
either  distraction  or  ostentation,  but  he  would  set  us 
an  example,  who  need  to  order  the  circumstances 


of  our  devotion  so  as  to  guard  against  both.  It  is 
likewise  our  wisdom  so  to  order  our  affairs,  as  that 
our  public  work  and  our  secret  work  may  not  in- 
trencli  upon,  or  interfere  witli,  one  another.  Note, 
Secret  prayer  must  be  performed  secretly ;  and 
those  that  have  ever  so  much  to  do  of  the  best  bu- 
siness in  this  world,  must  keep  up  constant  and  sta- 
ted times  for  it, 

17.  And  it  came  to  pass  on  a  certain  day, 
as  he  was  teaching,  that  there  were  Pha- 
risees and  doctors  of  the  law  sitting  by, 
which  were  come  out  of  every  town  of 
Gahlee,  and  Judea,  and  Jerusalem ;  and 
the  power  of  the  Lord  was  present  to  heal 
them.  18.  And,  behold,  men  brought  in  a 
bed  a  man  which  was  taken  with  the  pal- 
sy :  and  they  sought  means  to  bring  him  in, 
and  to  lay  him  before  liim.  1 9.  And  when 
they  could  not  find  by  what  way  they  might 
iaring  liim  in,  because  of  the  multitude,  they 
went  upon  the  house-top,  and  let  him  down 
through  the  tiling,  with  his  couch,  into  the 
midst  before  Jesus.  20.  And  when  he  saw 
their  faith,  he  said  unto  him,  Man,  thy  sins 
are  forgiven  thee.  2 1 .  And  the  scribes  and 
the  Pharisees  began  to  reason,  saying, 
Who  is  this  which  speaketh  blasphemies  ? 
Who  can  forgive  sins  but  God  alone  ?  22. 
But  when  Jesus  perceived  their  thoughts, 
he  answering  said  unto  them.  What  reason 
ye  in  your  hearts  1  23.  Whether  is  easier, 
to  say,  Thy  sins  be  forgiven  thee ;  or  to 
say.  Rise  up  and  walk  ?  24.  But  that  ye 
may  know  that  the  Son  of  man  hath  power 
upon  earth  to  forgive  sins,  (he  said  unto 
the  sick  of  the  palsy,)  I  say  unto  thee. 
Arise,  and  take  up  thy  couch,  and  go  unto 
thine  house.  25.  And  immediately  he  rose 
up  before  them,  and  took  up  that  whereon 
he  lay,  and  departed  to  his  own  house,  glo- 
rifying God.  26.  And  they  were  all  ama- 
zed, and  they  glorified  God,  and  were  filled 
with  fear,  saying.  We  have  seen  strange 
things  to-day. 

Here  is, 

I.  A  general  account  of  Christ's  preaching  and 
miracles,  -v.  IT.  1.  He  was  teacliing  on  a  certain 
day,  not  on  the  sabbath-day,  then  he  would  have 
said  so,  but  on  a  iveek-day  ;  sijr  days  slialt  thou  la- 
bour, not  only  for  the  world,  but  for  t/iy  soul,  and 
the  welfare  of  that.  Preaching  and  hearing  the  word 
of  God  are  good  works,  if  they  be  dotie  well,  any  day 
in  the  luee/c,  a#  well  as  on  sabbath-days.  It  was  not 
in  the  synagogue,  but  in  a  private  house  ;  for  even 
there  where  we  ordinarily  converse  with  our  friends, 
it  is  not  improper  to  give  and  receive  good  instruc- 
tion. 2.  There  \\e  taught, he  healed  ;  as  before  (f. 
15.)  and  the  /tower  of  the  Lord  was  to  heal  them — 
Yv  i/;  Ti  iio-S-ai  iuTw.  It  was  mighty  to  heal  them,  it 
was  exerted  and  put  forth,  to  heal  them,  to  heal 
them  whom  he  taught ;  we  may  understand  it  so ; 
to  heal  their  souls,  to  cure  them  of  their  spiritual 
diseases,  and  to  give  them  a  new  life,  a  new  nature. 
Note,  Those  who  receive  the  word  of  Christ  in  faith, 
■will  find  a  divine  power  going  along  with  that  word, 
to  heal  them  ;  for  Christ  came  with  his  comforts  to 


ST.  LUKE,  V.  495 

heal  the  broken  hearted,  ch.  4.  18.  The  power  of 
the  Lord  is  present  with  the  word,  present  to  those 
that  pray  for  it,  and  submit  to  it,  present  to  heal 
them.  Or  it  may  be  meant  (and  so  it  is  generally- 
taken)  of  the  healing  of  those  who  were  diseased  in 
body,  who  came  to  him  for  cures.  Whenever  there 
was  occasion,  Christ  was  not  to  seek  for  his  power,  it 
WAS  present  to  heal.  3.  There  were  some  grandees 
present  in  this  assembly,  and,  as  it  should  seem, 
more  than  usual ;  There  were  Pharisees,  and  doctors 
of  the  law,  sitting  by  ;  not  sitting  o?  his  feet,  to  leam 
of  him  ;  then  I  should  have  been  willing  to  take  the 
following  clause  as  i-eferring  to  them  who  are  spoken 
of  immediately  before ;  (the  power  of  the  Lord  was 
present  to  heal  them  f)  and  wliv  migl'it  not  the  word 
of  Christ  reach  their  hearts  ?  'But  by  what  follows, 
{y.  21.)  it  appears  that  they  were  not  healed,  but 
cavilled  at  Christ,  which  forces  us  to  make  that  to 
refer  to  others,  not  to  them  ;  for  they  sat  by  as  per- 
sons unconcerned,  as  if  the  word  of  Christ  were  no- 
thing to  them.  They  sat  by  as  spectators,  censors, 
and  spies,  to  pick  up  something  on  which  to  ground 
a  reproach  or  accusation.  How  many  are  there  in 
the  midst  of  our  assemblies,  where  the  gospel  is 
preached,  that  do  not  sit  underthe  word,  butsii  by  ! 
It  is  to  them  as  a  tale  that  is  told  them,  not  as  a  mes- 
sage that  is  sent  them;  they  are  willing  that  we 
should  preach  before  them,  not  that  we  should  preach 
to  them.  These  Pharisees  and  scribes  (or  doctors 
of  the  law)  came  out  of  every  town  of  Galilee,  and 
Judea,  and  Jerusalem,  they  came  from  aU  parts  of 
the  nation  ;  it  is  likely,  they  appointed  to  meet  at 
this  time  and  place,  to  see  what  remarks  they  could 
make  upon  Christ,  and  what  he  said  and  did.  They 
were  in  a  confederacy,  as  those  that  said.  Come,  and 
let  us  devise  dexnces  against  Jeremiah,  and  agree  to 
smite  him  with  the  tongue,  Jer.  18.  18.  Report,  and 
we  mill  report  it,  Jer.  20.  10.  Obsetre,  Christ  went 
on  with  his  work  oi preaching,  and  healing,  though 
he  saw  these  Pharisees,  and  doctors  of  the  Jewish 
church,  sitting  by,  who,  he  knew,  despised  him,  and 
watched  to  insnare  him. 

II.  A  particular  account  of  the  cure  of  the  man 
sick  of  the  palsy,  which  was  related  much  as  it  is  here' 
by  both  the  foregoing  evangelists  :  let  us  therefore 
only  observe  in  short, 

1.  The  doctrines  that  are  taught  us,  and  confirm- 
ed to  us  by  the  story  of  this  cure.  (1.)  That  sin  is 
the  fountain  of  all  sickness,  and  the  forgiveness  of 
sin  is  the  only  foundation  upon  which  a  recovery 
from  sickness  can  comfortably  be  built.  They  pre- 
sented the  sick  man  to  Christ,  and  he  said,  "  Man, 
thy  sins  are  forgfveji  thee  ;  {v.  20. )  that  is  the  bless- 
ing thou  art  most  to  prize  and  seek  ;  for  if  thy  sins 
be  forgiven  thee,  though  the  sickness  be  continued, 
it  is  in  mercy  ;  if  they  be  not,  though  the  sickness  be 
removed,  it  is  in  wrath."  The  cords  of  our  iniquity 
are  the  bands  of  our  affliction.  (2.)  That  Jesus 
Christ  has  power  on  earth  to  forgive  sins,  and  his 
healing  of  diseases  was  an  incontestable  proof  of  it. 
This  was  the  thing  intended  to  be  proved,  {x>.  24.) 
That  ye  may  know  and  believe,  that  the  Son  of  man, 
though  now  upon  earth  in  his  state  of  humiliation, 
hath  power  to  forgive  sins,  and  to  release  sinners, 
upon  gospel-terms,  from  the  eternal  punishment  of 
sin,  hesaith  to  the  sick  of  the  palsy.  Arise,  and  walk  ; 
and  he  is  cured  immediately.  Christ  claims  one  of 
the  prerogatives  of  the  King  of  kings,  when  he  un- 
dertakes to  forgri'e  sin,  and  it  is  justly  expected  that 
he  should  produce  a  good  proof  of  it.  "Well,"  saith 
he,  "I  will  put  it  upon  this  issue ;  here  is  a  man  struck 
with  apalsv,  a.nA  for  his  sin  ;  if  I  do  not  with  a  word's 
speaking  cure  his  disease  in  an  instant,  which  cannot 
be  done  by  nature  or  art,  but  purely  by  the  imme- 
diate power  and  efficacy  of  the  God  of  nature,  then 
say  that  I  am  not  entitled  to  the  prerogative  of  for- 
gi\'ing  sin,  am  not  the  Messiah,  am  not  the  Son  of 


ST.  LUKE,  V. 


496 


God,  and  King  of  Israel :  but  if  I  do,  you  must  own 
that  I  have  flower  to  forgive  sins. "  Thus  it  was  put 
upon  a  fair  trial,  and  one  woi-d  of  Christ  determined 
it.  He  did  but  say.  Arise,  take  up.  thy  couch,  and 
that  chronical  disease  had  an  instantaneous  cure  ; 
imrnediately  he  arose  before  them.  They  must  aU 
own  that  there  could  be  no  cheat  or  fallacy  in  it ; 
they  that  brouglit  him,  could  attest  how  perfectly 
lame  he  was  before  ;  tliey  that  saw  him,  could  attest 
how  perfectly  ivell  he  was  now ;  insomuch  that  he 
had  strength  enough  to  take  up  and  carry  away  the 
bed  he  lay  upon.  How  well  is  it  for  us,  that  this 
most  comfortable  doctrine  of  the  gospel,  that  Jesus 
Christ,  our  Redeemer  and  Saviour,  has  fioiver  to 
forgive  sin,  has  such  a  full  attestation.  (3.)  That 
Jesus  Christ  is  God.  He  appears  to  be  so,  [1.]  By 
knowing  the  thoughts  of  the  scribes  and  Pharisees, 
{v.  2%  )  which  it  is  God's  prerogative  to  do  ;  though 
these  scribes  and  Pharisees  knew  as  well  how  to 
conceal  their  thoughts,  and  keep  their  countenances, 
as  most  men,  and  probably  were  industrious  to  do  it 
at  this  time,  for  they  lay  in  wait  secretly.  [2.]  By 
doing  that  which  their  thoughts  owned  none  could 
do  but  God  only  ;  (x<.  21.)  Who  can  forgri<e  sins,  say 
they,  but  only  God  ?  "  1  will  prove,"  saith  Christ, 
"  that  I  can  forgive  sins  ;"  and  what  follows  then, 
but  that  he  is  God  ?  What  hon-id  wickedness  then 
were  they  guilty  of,  who  charged  him  with  speak- 
ing the  worst  of  blasphemies,  then  when  he  spake 
the  best  of  blessings.  Thy  sins  are  forgiven  thee  ? 

2.  The  duties  that  are  taught  us,  and  recommend- 
ed to  us,  by  this  story.  (1.)  In  our  applications  to 
Christ,  we  must  be  \ery  pressing  and  urgent :  that 
is  an  evidence  of  faitli,  and  is  very  pleasing  to  Christ, 
and  prevailing  with  him.  They  that  were  the  friends 
of  this  sick  man,  sought  means  to  bring  him  in  before 
Christ ;  {y.  IS. )  and  when  they  were  baffled  in  their 
endeavour,  they  did  not  give  up  their  cause ;  but, 
when  they  could  not  get  m  by  the  door,  (it  was  so 
crowded,)  they  untiled  the  house,  and  let  the  poor 
patient  down  through  the  roof,  into  the  midst  before 
Jesus,  V.  19.  In  this  Jesus  Christ  saw  their  faith,  v. 
20.  Now  here  he  has  taught  us  (and  it  were  well 
if  we  could  learn  the  \es^on)\o  put  the  best  construc- 
tion upon  words  and  actions  that  they  will  bear. 
When  the  centurion  and  the  woman  of  Canaan  were 
in  no  care  at  all  to  bring  thepaticnts  they  interceded 
for,  into  Christ's  presence,  but  believed  that  he  could 
cure  them  at  a  distance,  he  commended  their  faith. 
But  though  in  these  there  seemed  to  be  a  different 
notion  of  the  thing,  and  an  apprehension  that  it  was 
requisite  the  patient  should  be  brought  into  his  pre- 
sence, yet  he  did  not  censure  and  condemn  their 
weakness,  did  not  ask  them,  "Why  do  you  give  this 
disturbance  to  the  assembly  ?  Are  you  under  such  a 
degree  of  infidelity,  as  to  think  I  could  not  have 
cured  him,  though  he  had  been  out  of  doors  ?"  But 
he  made  the  best  of  it,  and  even  in  this  he  saw  their 
faith.  It  is  a  comfort  to  us,  that  we  serve  a  Master 
that  is  willing  to  make  the  best  of  us.  (2. )  When  we 
are  sick,  we  should  be  more  in  care  to  get  our  sins 
pardoned  than  to  get  our  sickness  removed.  Christ, 
m  what  he  said  to  this  man,  taught  us,  when  we 
seek  to  God  for  health,  to  begin  with  seeking  to  him 
for  pardon.  (3.)  The  mercies  which  we  have  the 
comfort  of,  God  must  have  the  praise  of.  The  man 
defiarted  to  his  own  house,  glorifying  God,  v.  25. 
To  him  belong  the  escapes  from  death,  and  in  them 
therefore  he  must  be  glorified.  (4.)  The  miracles 
which  Christ  wrought,  were  amazing  to  them  that 
saw  them,  and  we  ought  to  glorify  God  in  them,  v. 
26.  They  said,  "  JVe  have  seen  strange  things  to- 
day, such  as  we  never  saw  before,  nor  our  fathers 
before  us ;  they  are  altogether  new."  But  ihey glo- 
rified God,  who  had  sent  into  their  countiy  such  a 
Benefactor  to  it ;  and  were  filled  with  fear,  with  a 
reverence  of  God,  with  a  jealous  persuasion  that  this 


was  the  Messiah,  and  that  he  was  not  treated  by 
their  nation  as  he  ought  to  be,  which  might  prove 
in  the  end  the  ruin  of  their  state  ;  perhaps  they  were 
some  such  thoughts  as  these  that  filled  them  with 
fear,  and  a  concern  likewise  for  themselves. 

27.  And  after  these  things  he  went  forth, 
and  saw  a  publican,  named  Levi,  sitting  at 
the  receipt  of  custom :  and  he  said  unto 
him.  Follow  me.  28.  And  he  left  all,  rose 
up,  and  followed  him.  29.  And  Levi  made 
him  a  great  feast  in  his  own  house :  and 
there  was  a  great  company  of  publicans 
and  of  others  that  sat  down  with  them. 
30.  But  their  scribes  and  Pharisees  mur- 
mured against  his  disciples,  saying,  Why 
do  ye  eat  and  drink  with  publicans  and 
sinners  1  31.  And  Jesus  answering,  said 
unto  them.  They  that  are  whole  need  not 
a  physician ;  but  they  that  are  sick.  32.  1 
came  not  to  call  the  righteous,  but  sinners 
to  repentance.  33.  And  they  said  unto 
him.  Why  do  the  disciples  of  John  fast 
often,  and  make  prayers,  and  likewise  the 
disciples  of  the  Pharisees;  but  thine  eat 
and  drink  ?  34.  And  he  said  unto  them. 
Can  ye  make  the  children  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with 
them  ?  35.  But  the  days  will  come  when 
the  bridegroom  shall  be  taken  away  from 
them,  and  then  shall  they  fast  in  those  days. 
36.  And  he  spake  also  a  parable  unto  them : 
No  man  putleth  a  piece  of  a  new  garment 
upon  an  old ;  if  otherwise,  then  both  the 
new  maketh  a  rent,  and  the  piece  that  was 
taken  out  of  the  new  agreeth  not  with  the 
old.  37.  And  no  man  putteth  new  wine 
into  old  bottles ;  else  the  new  wine  will 
burst  the  bottles  and  be  spilled,  and  the 
bottles  shall  perish.  38.  But  new  wine 
must  be  put  into  new  bottles ;  and  both  are 
preserved.  39.  No  man  also  having  drunk 
old  wine  straightway  desireth  new :  for  he 
saith.  The  old  is  better. 

All  this,  except  the  last  verse,  we  had  before  in 
Matthew  and  Mark  ;  it  is  not  the  story  of  any  mira- 
cle in  nature  wrought  by  our  Lord  Jesus,  but  it  is  an 
account  of  some  of  the  wonders  of  his  grace,  which, 
to  those  who  understand  things  aright,  are  no  less 
cogent  proofs  of  Christ's  being  sent  of  God  than  the 
other. 

I.  It  was  a  wonder  of  his  grace,  that  he  would  call 
a  publican  from  the  receipt  of  custom-,  to  be  his  dis- 
ciple and  follower,  v.  27.  It  was  wondei-hil  conde- 
scension that  he  would  admit  poor  iisheiTnen  to  that 
honour,  men  of  the  lowest  rank ;  but  much  more 
wonderful,  that  he  would  admit  publicans,  men  of 
the  worst  reputation,  men  of  ill  fame  ;  in  this,  Christ 
humbled  himself,  and  appeared  in  the  likeness  of  sin- 
ful pesh  ;  by  this  he  exposed  himself,  and  got  the 
invidious  character  of  a  Friend  of  publicans  and  sin- 
ners. 

II.  It  was  a  wonder  of  his  grace,  that  that  call  was 
made  effectual,  became  immediately  so,  v.  28.  This 
publican,  though  those  of  that  employment  com- 
monly had  little  inclination  to  religion,  for  his  reli- 


ST.  LUKE,  VI. 


407 


gion's  sake  left  a  good  place  in  the  custom-house, 
(wliich,  probably,  was  his  livelihood,  and  where  he 
stood  fair  for  better  preferment,)  and  rose  ufi,  and 
followed  Christ.  There  is  no  heart  too  hard  for  tlie 
Spirit  and  grace  of  Christ  to  work  upon,  nor  any 
difficulties  in  tlie  way  of  a  sinner's  conversion,  insu- 
perable to  his  power. 

•  III.  It  was  a  wonder  of  his  grace,  that  he  would 
not  only  admit  a  converted  puljlican  into  his  familv, 
but  would  keep  company  with  unconverted  pulpli- 
cans,  that  he  might  have  an  opportunity  of  doing 
their  souls  good ;  he  justified  himself  in  it,  as  agree- 
ing with  the  great  design  of  liis  coming  into  the 
■world.  Here  is  a  wonder  of  gi-ace  indeed,  that 
Christ  undertakes  to  be  the  Physician  of  souls  dis- 
temfiered  bv  sin,  and  ready  to  die  of  the  distemper  ; 
{-0.  31.  He'is  a  Healer  by  office  ;)  that  he  has  a  par- 
ticular regard  to  the  sick,  to  sinners  as  his  patients, 
convinced,  awakened  sinners,  that  see  their  need 
of  the  Physician  ;  that  he  came,  to  call  sinners,  the 
worst  of  sinnere,  to  repentance,  and  to  assure  them 
of  pardon,  upon  repentance,  v.  32.  This  is  glad 
tidings  of  gi-eat  joy  indeed. 

IV.  It  was  a  wonder  of  his  grace,  that  he  did  so 
patiently  bear  the  contradiction  of  sinners  against 
himself  and  his  disciples,  v.  30.  He  did  not  express 
his  resentments  of  the  cavils  of  the  scribes  and  Pha- 
risees, as  he  justly  might  have  done,  but  answered 
them  with  reason  and  meekness  ;  and,  instead  of 
taking  that  occasion  to  show  his  displeasure  against 
the  Pliarisees,  as  afterward  he  did,  or  of  recrimina- 
ting upon  them,  he  took  tliat  occasion  to  show  his 
compassion  to  poor  publicans,  another  sort  of  sin- 
ners, and  to  encourage  them. 

V.  It  was  a  wonder  of  his  grace,  that,  in  the  dis- 
cipline which  he  trained  his  disciples  up  under,  he 
considered  their  frame,  and  proportioned  their  ser- 
vices to  their  strength  and  standing,  and  to  the  cir- 
cumstances they  were  in.  It  was  objected,  as  a 
blemish  upon  his  conduct/ that  he  did  not  make  his 
discifiles  to  fast  so  often  as  those  of  the  Pharisees, 
and  John  Baptist  did,  v.  33.  He  insisted  most  upon 
that  which  is  the  soul  of  fasting,  the  mortification 

■  of  sin,  the  cnacifying  of  the  flesh,  and  the  living  of  a 
life  of  self-denial,  which  is  as  much  better  than  fast- 
ing and  corporal  penances  as  mercy  is  than  sacrifice. 

VI.  It  was  a  wonder  of  his  grace,  that  Christ  re- 
served the  trials  of  liis  disciples  for  their  latter  times, 
■when  bv  his  grace  they  were  in  some  good  measure 
bettpr  prepared  and  fitted  for  them  than  they  were 
at  first.  Now  they  were  as  the  children  of  the  bride- 
chamber,  when  tlie  Bridegroom  is  with  them,  when 
they  have  plenty  and  joy,  and  every  day  is  a  festi\-al. 
Christ  was  welcomed,  wherever  lie  came,  and  tliey 
for  his  sake,  and  as  yet  they  met  with  little  or  no 
opposition  :  but  this  will  not  last  alwavs  ;  The  days 
will  come  when  the  Bridegroom  shall  be  taken  awau 
from  them,  x:  35.  When  Christ  shall  leave  thern 
■with  their  hearts  full  of  sorrow,  their  hands  full  of 
work,  and  the  world  full  of  enmity  and  rage  asrainst 
them,  then  shall  I  hey  fast,  shall  not  be  so  well  ifed  as 
they  are  now.  We  both  hunger  and  thirst,  and  are 
naked,  1  Cor.  4.  11.  Then  they  shall  keep  many 
more  religious  fasts  than  they  do  now,  for  Provi- 
dence will  call  them  to  it,  they  will  then  serve  the 
Lord  with  fastings,  Acts  13.  2. 

VII.  It  was  a  wonder  of  his  grace,  that  he  pro- 
portioned their  exercises  to  their  strength.  He 
would  not  flut  new  cloth  ufion  an  old  garment,  {v. 
36.)  nor  neiv  wine  into  old  bottles  ;  (■!'.  37,  38.)  he 
■would  not,  as  soon  as  ever  he  had  called  them  out 
of  the  v/orld,  put  them  upon  the  strictness  and  aus- 
terities of  discipleship,  lest  they  should  be  tempted 
tofly  off.  When  God  brought  Israel  out  of  Ee^i'pt, 
he  would  not  brine;  them  by  the  way  of  the  Philis- 
tines, lest  they  should  rejicnt,  when  they  saw  war, 
and  return  into  Egyfil.  Exod.  13.  17,     So  Christ 

Vol.  v.— 3  R 


would  train  up  his  followers  gradually  to  the  disci- 
pline of  his  family  ;  for  no  man,  having  drank  old 
witie,  will  of  a  sudden  straightway  desire  new,  or 
relish  it,  but  will  say.  The  old  is  better,  because  he 
has  been  used  to  it,  v.  39.  The  disciples  will  be 
tempted  to  think  their  old  way  of  hving  better,  till 
they  are  by  degrees  trained  up  to  this  way  where- 
unto  they  are  called.  Or,  turn  it  the  other  way  ; 
"  Let  them  be  accustomed  a  while  to  religious  ex- 
ercises, and  then  they  will  abound  in  them  as  much 
as  you  do  ;  but  we  must  not  be  too  hasty  with  them." 
Calvin  takes  it  as  an  admonition  to  the  Pharisees, 
not  to  boast  of  their  fasting,  and  the  noise  ai^  show 
they  made  with  it,  nor  to  despise  his  disciples  be- 
cause they  did  not^  in  like  manner  signalize  them- 
selves ;  for  tlie  profession  the  Pharisees  made,  was 
indeed  /lom/ious  and  gay,  like  new  wine  that  is 
brisk  and  sparkling,  whereas  all  wise  men  say.  The 
old  is  better;  which,  though  it  doth  not  gi\e  its  co- 
lour so  well  in  the  cup,  yet  is  more  warming  in  the 
stomach,  and  more  wholesome.  Christ's  disciples, 
though  tliey  had  not  so  much  of  the  foi-m  of  godli- 
ness, had  more  of  the  fiower  of  it,; 

CHAP.  VI. 

In  this  chapter,  we  have  Christ's  exposition  of  the  moral  law, 
which  he  came  not  to  destroy,  but  to  fulfil,  and  to  fill  up, 
by  his  pospel.  1.  Here  is  a  proof  of  the  lawfulness  of 
works  of  necessity  and  mercv  on  the  sabbath  day  ;  the  for- 
mer, in  vindication  of  his  disciples'  pluckins;  the  ears  of 
corn  ;  the  latter,  in  vindication  of  himself  liealing  the  with- 
ered hand  on  that  day,  v.  1  .  .  II.  II.  His  retirement  for 
secret  prayer,  v.  12.  III.  His  calling  of  his  twelve  apos- 
tles, V.  13  .  .  16.  IV.  His  curing  of  the  multitudes  of  those 
under  various  diseases,  who  made  their  application  to  him, 
V.  17  .  .  19.  V.  The  sermon  that  he  preached  to  his  disci- 
ples and  the  multitude,  instructing  them  in  their  duty  both 
to  God  and  man,  v.  20  .  .  49. 

1.  A  ND  it  came  to  pass  on  the  second 
J\-  sabbath  after  the  first,  that  he  went 
through  the  corn  fields ;  and  his  disciples 
plucked  the  ears  of  corn,  and  did  eat,  rub- 
bing them  in  their  hands.  2.  And  certain 
of  the  Phaiisees  said  unto  them,  Why  do 
ye  that  which  is  not  lawful  to  do  on  the 
sabbath-days  ?  3.  And  Jesus  answering 
them  said.  Have  j'e  not  read  so  much  as 
tliis,  what  David  did,  when  himself  was  an 
hungred,  and  they  which  were  with  him  ; 

4.  How  he  went  into  the  house  of  God,  and 
did  take  and  eat  the  shew-bread,  and  gave 
also  to  them  that  were  with  him  ;  which  it 
is  not.lawful  to  eat,  but  for  the  priests  alone? 

5.  And  he  said  unto  them,  That  the  Son 
of  man  is  Lord  also  of  the  sabbath.  6. 
And  it  came  to  pass  also  on  another  sab- 
bath, that  he  entered  into  the  synagogue 
and  taught;  and  there  was  a  man  whose 
rigiit  hand  was  ^\'ithered.  7.  And  the 
scribes  and  Pharisees  watched  him,  whe- 
ther he  would  heal  on  tlie  sabbath-day,  that 
they  might  find  an  accusation  against  him. 
8.  But  he  knew  their  thoughts,  and  said  to 
the  man  which  had  the  withered  hand.  Rise 
up,  and  stand  forth  in  the  midst.  And  he 
arose  and  stood  forth.  9.  Then  said  Jesus 
unto  them,  I  will  ask  you  one  thing ;  Is  it 
lawful  on  the  sabbath-days  to  do  good,  or 
to  do  evil  ?  to  save  life,  or  to  destroy  it  ? 


498  ST.  LUKE,  VI, 

10.  And  looking  round  about  upon  them 
all,  he  said  unto  the  man.  Stretch  forth  thy 
hand.  And  he  did  so :  and  his  hand  was 
restored  whole  as  the  other.  1 1 .  And  they 
were  filled  with  madness ;  and  communed 
one  with  another  what  they  might  do  to 
Jesus. 

These  two  passages  of  story  we  had  both  in  Mat- 
thew and  Mark,  and  they  were  there  laid  together  : 
(Matth.  12.  1.  Mark  2.  23.-3.  1.)  because 'tliough 
happemiig  at  some  distance  of  time  from  each  other, 
both  were  designed  to  rectify  the  mistakes  of  the 
scribes  and  Pliarisees  concerning  the  sabbath-day, 
on  the  bodily  rest  of  which  they  laid  greater  stress, 
and  required  greater  strictness,  than  the  Lawgiver 
intended.     Here, 

I.  Christ  justifies  his  disciples  in  a  work  of  neces- 
sity for  themselves  on  that  day,  and  that  was',  filuc/c- 
ing  the  ears  of  corn,  when  they  were  hungry  on  that 
day.  This  story  here  has  a  date,  which .  we  had 
not  in  the  other  evangelists,  it  was  oji  the  second  sab- 
bath after  the , first,  (v.  1.)  that  is,  as  Dr.  Whitby 
thinks  pretty  clear,  the  first  sabbath  after  the  second 
day  of  unleavened  bread,  from  which  day  they  reck- 
oned the  seven  weeks  to  the  feast  of  pentecost ;  the 
first  of  which  they  called  2afMov  fwTifo~ri,uTt,i,  the 
second  SniTifrJiuTipov,  and  so  on.  Blessed  be  God, 
we  need  not  be  critical  in  this  matter.  MTiether 
this  circumstance  be  mentioned  to  intimate  tliat  this 
sabljath  was  thought  to  have  some  peculiar  honour 
upon  it,  which  aggravated  the  offence  of  the  disci- 
ples, or  only  to  intimatQ  that,  being  the  first  sabbath 
after  the  offering  of  the  first  fruits,  it  was  the  time 
of  the  year  when  the  corn  was  near  ripe,  is  not 
material.     We  may  observe, 

1.  Christ's  disciples  ought  not  to  be  nice  and  cu- 
rious in  their  diet,  at  any  time,  especially  on  sabbath- 
days,  but  take  up  with  what  is  easiest  got,  and  be 
thankful.  These  disciples /;/«c^-erf  tlieears  of  corn, 
and  did  eat ;  {v.  1.)  a  little  served  them,  and  that 
wliich  had  no  delicacy  in  it. 

2.  Many  that  are  themselves  guilty  of  the  i^-eatest 
crimes,  are  forward  to  censure  others  for  the  most 
innocent  and  inoffensive  actions,  v.  2.  The'  Phari- 
sees quarrelled  with  them  as  doing  that  which  was 
not  lawful  to  do  on  the  sabbath-days,  when  it  was 
their  own  practice  to  feed  deliciously  on  sabbath- 
days,  more  than  on  all  other  days. 

3.  Jesus  Christ  will  justify  his  disciples  when  thev 
are  unjustly  censured,  and  will  own  and  accept  of 
them  in  many  a  thing  which  men  tell  them  it  is  not 
lawful  for  them  to  do.  How  well  is  it  for  us  that 
men  are  not  to  be  our  judges,  and  that  Christ  will 
be  our  Advocate ! 

4.  Ceremonial  appointments  may  be  dispensed 
with,  in  cases  of  necessity ;  as  the  appropriating  of 
the  sliew-bread  to  the  priests  was  dispensed  with, 
when  David  was  by  Providence  brought  into  such  a 
strait,  that  he  must  have  either  that  or  none,  xk  3, 
4.  And  if  God's  own  appointments  might  be  thus 
set  aside  for  a  greater  good,  much  more  may  the 
traditions  of  men. 

5.  Works  of  necessity  are  particularly  allowable 
on  the  sabbath-day  ;  but  we  must  take  heed  that  we 
turn  not  this  liberty  into  licentiousness,  and  abuse 
God's  favourable  concessions  and  condescensions  to 
the  prejudice  of  the  work  of  the  day. 

6.  Jesus  Christ,  though  he  allowed  works  of  ne- 
cessity on  the  sabbath-day,  will  have  us  to  know 
and  remember  that  it  is  his  day,  and  therefore  is  to 
be  spent  in  his  service,  and  to  his'  honour ;  {xk  5. ) 
The  Son  ofinan  is  Lord  also  of  the  sabbath.  In  the 
kingdom  of  the  Redeemer,  the  sabbath-day  is  to  be 
turned  into  a  Lord's  day  ;  the  property  of  it  is,  in 
some  respects,  to  be  altered,  and  it  is  to  be  observed 


chiefly  in  honour  of  the  Redeemer,  as  it  had  been 

before  in  honour  of  the  Creator;  (Jer.  16.  14,  15.) 
in  token  of  this,  it  shall  not  only  have  a  new  name, 
the  Lord's  day,  (yet  not  forgetting  the  old,  for  it  is 
a  sabbath  of  rest  still,)  but  shall  be  transferred  tea 
new  day,  the  first  day  of  the  week. 

II.  He  justifies  himself  in  doing  works  of  mercy 
for  others  on  the  sabbath-day.     Observe  in  this, 

1.  Christ  on  the  sabbath  day  entered  into  the  syna- 
gogue. Note,  It  is  our  duty,  as  we  have  opportu- 
nity, to  sanctify  sabbaths  in  religious  assemblies. 
On  the  sabbath  there  ought  to  be  a  holy  convocation; 
and  our  place  must  not  Ije  empty  without  very  good 
reason. 

2.  In  the  synagogue,  on  the  sabbath-day,  he  taught. 
Giving  and  receiving  instniction  from  Christ  is  very- 
proper  work  for  a  sabbath-day,  and  for  a  synagogue. 
Christ  took  all  opportunities  to  teach,  not  only  his 
disciples,  but  the  multitude. 

3.  Christ's  patient  was  one  of  his  hearers ;  ^  man 
whose  right  hand  was  withered,  came  to  learn  from 
Christ ;  whether  he  had  any  expectation  to  be  heal- 
ed by  him,  does  not  appear.  But  those  that  would 
be  cured  by  the  grace  of  Christ,  must  be  willing  to 
learn  the  doctrine  of  Christ. 

4.  Among  those  who  were  the  hearers  of  Christ's 
excellent  doctrine,  and  the  eye-witnesses  of  his  glo- 
rious miracles,  there  were  some  who  came  with  no 
other  design  than  to  pick  quaiTels  with  him,  v.  7. 
The  scribes  and  Pharisees  would  not,  as  became  ^f- 
nerous  adversaries,  give  him  fair  waming,  that,  if 
he  did  heal  on  the  sabbath-day,  they  would  construe 
it  into  a  violation  of  the  fourth  commandment,  which 
they  ought  in  honour  and  justice  to  have  done,  be- 
cause it  was  a  case  without  jirecedent,  (none  having 
ever  cured  as  he  did,)  and  therefore  could  not  be  an 
adjudged  case  ;  but  they  basely  watched  him,  as  the 
lion  does  his  prey,  whether  he  would  heal  on  the^ 
sabbath-day,  that  they  might  find  an  accusation 
against  him,  and  surprise  him  with  a  prosecution. 

5.  That  Jesus  Christ  was  neither  ashamed  nor 
afraid  to  own  the  purposes  of  his  grace,  in  the  face 
of  those  who,  he  knew,  confronted  them,  v.  8.  He 
knew  their  thoughts,  and  what  they  designed,  and 
he  bid  the  man  rise,  and  stand  forth,  hereby  to  try 
the  patient's  faith  and  boldness. 

6.  He  appealed  to  his  adversaries  themselves,  and 
to  the  conviction  of  natural  conscience,  whether  it 
was  the  design  of  the  fourth  commandment  to  re- 
strain men  from  doing  good  on  the  sabbath-day,  that 
good  wliich  their  hand  finds  to  do,  which  they  have 
an  opportunity  for,  and  which  cannot  so  well  be  put 
off  to  another  time  ;  {x>.  9.)  Is  it  lawful  to  do  good, 
or  evil,  on  the  sabbath-days?  No  wicked  men  are. 
such  absurd  and  unreasonable  men  as  Jiersecutors 
are,  who  study  to  do  evil  to  men  for  doing  good. 

7.  He  healed  the  poor  man,  and  restored  him  to 
the  present  use  of  his  right  hand,  witli  a  word's 
speaking,  though  he  knew  tliat  his  enemies  would  not 
only  take  offence  at  it,  Ijut  take  advantage  against 
him  for  it,  v.  10.  Let  not  us  be  drawn  off,  either 
from  our  duty  or  from  our  usefidness,  by  the  oppres- 
sion we  meet  with  in  it. 

8.  His  adversaries  were  hereby  enraged  so  mucli 
the  more  against  him,  v.  1 1.  Instead  of  being  convin- 
ced by  this  miracle,  as  they  ought  to  have  been,  that 
he  was  a  Teacher  come  from  God  ;  instead  of  being 
brought  to  be  in  love  with  him  as  a  Benefactor  to 
mankind,  they  vf  ere  filled  with  7nadness,  vexed  that 
they  could  not  frighten  him  from  doing  good,  or  hin- 
der the  gi-owth  of  his  interest  in  the  affections  of  the 
people.  They  were  mad  at  Christ,  jnad  at  the  peo- 
ple, ?nad  at  themselves.  Anger  is  a  short  madness, 
malice  is  a  lo7ig  One  ;  iinpotent  malice,  especially, 
di.wfi/iointed  malice  ;  sucli  was  theirs.  When  they 
could  not  ])revent  his  working  of  this  miracle,  they 
commimed  one  with  a?iother  what  they  might  do  to 


ST.  I.UKK,  VI, 


499 


Jesus,  what  otlier  way  tlicy  inight  take  to  mn  him 
down.  We  may  well  stand  amazed  at  it,  that  the 
sons  of  men  should  be  so  wicked  as  to  do  thus,  and 
that  the  Son  of  God  should  be  so  patient  as  to  suf- 
fer it. 

12.  And  it  came  to  pass  in  those  clays, 
that  he  went  out  into  a  mountain  to  pray, 
and  continued  all  nigkt  in  prayer  to  God. 
13.  And  when  it  was  day,  he  called  unto 
him  his  disciples :  and  of  tiiem  he  chose 
twelve,  whom  also  he  named  apostles ;  14. 
Simon  (whom  he  also  named  Peter,)  arid 
Andrew  his  brother,  James  and  John,  Philip 
and  Bartholomew,  15.  Matthew  and  Tho- 
mas, .Fames  the  so7i  of  Alpheus,  and  Simon 
called  Zelotes.  16.  And  Judus  the  brother 
of  James,  and  Judas  Iscariot,  which  also 
was  the  traitor.  1 7.  And  he  came  down 
with  them,  and  stood  in  the  plain,  and  the 
company  of  his  disciples,  and  a  great  mul- 
titude of  people  out  of  all  Judea  and  Jeru- 
salem, and  from  the  sea-coast  of  Tyre  and 
Sidon,  which  came  to  hear  him,  and  to  be 
healed  of  their  diseases ;  1 8.  And  they  that 
were  vexed  with  unclean  spirits :  and  they 
were  healed.  19.  And  the  whole  multitude 
sought  to  touch  him :  for  there  went  virtue 
out  of  him,  and  healed  ihem  all. 

In  these  verses,  we  have  our  Lord  Jesus  in  secret, 
in  /lis  family,  and  in  public  ;  and  in  all  three  acting 
like  himself. 

I.  In  secret,  we  have  him  firaying  to  God,  v.  12. 
This  evangelist  takes  frequent  notice  of  Christ's  re- 
tirements, to  give  us  an  example  of  secret  pi'ayer, 
by  ^yhich  we  must  keep  up  our  communion  with 
Crod  daily,  and  without  which  it  is  impossible  that 
the  soul  should  prosper.  In  those  days,  when  his 
enemies  were  filled  with  madness  against  him,  and 
were  contriving  what  to  do  to  him,  he  went  out,  to 
firay  ;  that  he  might  answer  the  type  of  David,  (Ps. 
109.  4.)  For  my  love  they  are  my  adversaries,  but  I 
give  myself  unto  firayer.  Observe,  1.  Hewasn/o?2e 
with  God;  he  went  out  into  a  mountain  to  pray, 
where  he  might  have  no  disturbance  or  interruption 
given  him  ;  we  are  never  less  alone  than  when  we 
are  thus  alone.  Whether  there  was  any  convenient 
place  built  upon  this  mountain,  for  devout  people  to 
retire  to  for  their  private  devotions,  as  some  think, 
and  that  that  oratory,  or  place  of  prayer,  is  meant 
here  bv  »  ■'r^oinux"  t»  Gst,  to  me  seems  very  uncer- 
tain. He  went  into  a  mountain,  for  pri\ac)',  and 
therefore,  probably,  would  not  go  to  a  place  fre- 
quented by  others.  2.  He  was  long  alone  with  God  ; 
tie  continued  all  night  in  prayer.  We  think  one  half 
hour  a  great  deal  to  spend  in  the  duties  of  the  closet ; 
but  Christ  continued  a  whole  night  in  meditation  and 
secret  prayer.  We  have  a  great  deal  of  business  at 
the  throne  of  gi-ace,  and  we  should  take  a  great  de- 
light in  communion  with  God,  and  by  both  those  may 
be  kept  sometimes  long  at  prayer. 

II.  In  his  family,  we  have  him  nominating  his 
immediate  attendants,  that  should  be  the  constant 
auditors  of  his  doctrine,  and  eye-witnesses  of  his  mi- 
racles, that  hereafter  they  might  be  sent  forth  as 
apostles,  his  messengers  to  the  world,  to  preach  his 
gospel  to  it,  and  plant  his  church  in  it,  xk  13.  After 
he  had  continued  all  yiight  in  prayer,  one  would  have 
thought,  that  nuhen  it  was  day,  he  should  have  i-e- 

■  posed  himself,  and  got  some  sleep.     No,  as  soon  as 


any  body  was  stirring,  /te  called  unto  him  his  disci- 
ftlcs.  In  serving  God,  our  great  care  should  be,  not 
to  lose  time,  but  to  make  the  end  of  one  good  duty 
the  beginning  of  another.  Ministers  are  to  be  or- 
dained with  prayer  more  than  ordinarily  solemn. 
The  number  of  the  apostles  was  twelve  :  their  names 
are  here  recorded ;  it  is  the  third  time  that  we  have 
met  with  them,  and  in  each  of  the  three  places,  the 
order  of  them  differs,  to  teach  both  ministers  and 
christians  not  to  lie  nice  in  precedency,  not  in  giving 
it,  much  less  in  taking  it,  but  looking  upon  it  as  a 
thing  not  worth  taking  notice  of ;  let  it  be  as  it  lights. 
He  that  in  Mark  was  called  Thaddeus,  in  Matthew, 
Lebbeus,  whose  surname  was  Thaddeus,  is  here 
called  Judas  the  brother  of  James,  the  same  that 
wrote  the  Epistle  of  Jude.  Simon,  who  in  Matthew 
and  Mark  was  called  the  Canaanite,  is  here  called 
Simon  Zelotes,  perhaps  for  his  great  zeal  in  religion. 
Concerning  these  twelve  here  named,  we  ha\'c  rea- 
son to  say,  as  the  queen  of  Sheba  did  of  Solomon's 
servants,  Happy  are  thy  men,  and  hapfiy  are  these 
thy  seiitants,  that  stand  continually  before  thee,  and 
hear  thy  wisdom;  never  were  men  so  privileged, 
and  yet  one  of  them  had  a  devil,  and  proved  a  trai- 
tor ;  {v.  16. )  jet  Christ  when  he  chose  him,  was  not 
deceived  in  him. 

III.  In  public,  we  have  him  preaching  and  heal- 
ing, the  two  great  woi'ks  between  which  he  divided 
his  time,  v.  17.  He  came  down  with  the  twelve 
from  the  mountain,  and  stood  in  the  plain,  ready  to 
receive  those  that  i-esorted  to  him  ;  and  there  were 
presently  gathered  about  him,  not  only  the  company 
of  his  disciples,  who  used  to  attend  him,  but  also  a 
great  multitude  of  people,  a  mixed  multitude  out  of 
all  Judea  and  Jerusalem  ;  though  it  was  some  scores 
of  miles  from  Jerusalem  to  that  place  of  GalUee 
where  Christ  now  was  ;  though  at  Jerusalem  they 
had  abundance  of  famous  rabbins,  that  had  gi'eat 
names,  and  bore  a  mighty  sway,  yet  they  came  to 
hear  Christ.  They  came  also  from  the  sea-coast  of 
Tyre  and  Sidon ;  though  they  who  lived  there,  were 
generally  men  of  business,  and  though  they  bordered 
upon  Canaanitcs,  yet  here  Avere  some  we'll  affected 
to  Christ ;  such  there  were  dispersed  in  all  parts, 
here  and  there  one. 

1.  They  came  to  hear  him  ;  and  he  preached  to 
them.  Those  that  have  not  good  preaching  near 
them,  had  better  travel  far  for  it  than  be  without  it 
It  is  worth  while  to  go  a  great  way,  to  hear  the  word 
of  Christ,  and  to  go  out  of  the  way  of  other  business 
for  it. 

2.  They  came  to  be  cured  by  him,  and  he  healed 
them.  Some  were  troubled  in  body,  and  some  in 
mind ;  some  had  diseases,  some  had  devils  ;  but  both 
the  one  and  the  other,  upon  their  application  to 
Christ,  were  healed,  for  he  has  power  over  diseases 
and  devils,  {v.  \7,  18.)  over  the  effects  and  over  the 
causes.  Nav,  it  should  seem,  those  who  had  no 
particular  diseases  to  complain  of,  yet  found  it  a 
great  confinnation  and  renovation  to  their  bodily 
health  and  vigour,  to  partak(?  of  the  virtue  that  went 
out  of  him;  W,  (r.  19.)  thewhole  multitude  sought 
to  touch  him,  those  that  were  in  health  as  well  as 
those  that  were  sick,  and  they  were  all,  one  way  or 
other,  the  better  for  him,  he  healed  them  all ;  and 
who  is  there  that  doth  not  need,  upon  some  account 
or  other,  to  be  healed  ?  Note,  There  is  a.  fulness  of 
grace  in  Christ,  and  healing  virtue  in  him,  ;md  ready 
to  go  out  from  him,  that  is  enough  for  all,  enough  ior 
each. 

20.  And  he  lifted  up  his  eyes  on  his  dis- 
ciples, and  said,  Blessed  br.  j/e  poor:  for 
yours  is  the  kingdom  of  God.  21.  Blessed 
arc  ye  that  hunger  now :  for  ye  shall  be 
filled.     Blessed  arc  ye  that  weep  now  :  for 


500  ST.  LUKE,  VI. 

ye  shall  laugh.  22.  Blessed  are  ye  when 
men  shall-  hate  you,  and  when  they  shall 
separate  you  frovi  their  company,  and  shall 
reproach  you,  and  cast  out  your  name  as 
evil,  for  tire  Son  of  man's  sake.  23.  Re- 
joice ye  in  that  day,  and  leap  for  joy :  for, 
behold,  your  reward  is  great  in  heaven :  for 
in  the  like  manner  did  their  fathers  unto  the 
prophets.  24.  But  woe  unto  you  that  are 
rich !  for  j'e  have  received  your  consolation. 
25.  Woe  unto  you  that  are  full!  for  ye  shall 
hunger.  Woe  unto  you  that  laugh  now ! 
for  ye  shall  mourn  and  weep.  26.  Woe 
unto  you  when  all  men  shall  speak  well  of 
you  I  for  so  did  their  fathers  to  the  false  pro- 
phets. 

Here  begins  a  practical  discourse  of  Christ,  which 
is  continued  to  the  end  of  the  chapter,  most  of  which 
is  found  in  the  sermon  iifion  the  mount,  M-atth.  5. 
and  7.  Some  think  that  this  was  preaclied  at  some 
other  time  and  place,  and  there  are  other  instances 
of  Christ's  preaching  the  same  things,  or  to  the  same 
purport,  at  different  times ;  but  it  is  probable  that 
this  is  only  the  evangelist's  abridgment  of  that 
sermon,  and  perhaps  that  in  Matthew  too  is  but 
an  abridgment  ;  the  beginning  and  conclusion  are 
much  the  same  ;  and  the  story  of  the  cure  of  the  cen- 
turion's servant  follows  presently  upon  it,  both  there 
and  here,  but  it  is  not  material. 

In  these  verses,  we  have, 

I.  Blessings  pronounced  upon  suffering  saints,  as 
fia/ifiy  people,  though  the  world  flities  them  ;  {v.  20. ) 
He  lifted  iifi  his  eyes  upon  his  disciples,  not  only  the 
twelve,  but  the  whole  company  of  them,  {v.  17.)  and 
directed  his  discourse  to  them  ;  for  when  he  had 
healed  the  sick  in  the  plain,  he  went  up  again  to  the 
viountain,  to  preach ;  there  he  sat,  as  one  having 
authority,  thither  they  came  to  him,  (Matth.  5.  1.) 
and  to  them  he  directed  his  discourse,  to  them  he 
applied  it,  and  taught  them  to  apply  it  to  themsehes. 
When  he  had  laid  it  down  for  a  truth,  Blessed  ai-e 
the  poor  in  spirit,  he  added.  Blessed  are  ye  poor.  All 
believers,  that  take  the  precepts  of  the  gospel  to 
themselves  and  live  by  them,  may  take  the  promises 
of  the  gospel  to  themselves,  and  live  upon  them. 
And  the  application  as  jt  is  here,  seems  especially 
designed  to  encourage  the  disciples,  with  reference 
to  the  hardships  and  difficulties  they  were  likely  to 
meet  with,  in  following  Christ. 

1.  "  You  are  poor,  you  have  left  all  to  follow  me, 
are  content  to  live  upon  alms  witli  me,  are  never  to 
expect  any  worldly  preferment  in  my  service  ;  you 
must  work  hard,  and  fare  hard,  as  poor  people  do  ; 
but  you  are  blessed  in  your  poverty,  it  shall  be  no 

Erejudice  at  all  to  your  happiness;  nay,  you  are 
lessed  for  it,  all  your  losses  shall  be  abundantly 
made  up  to  you,  for  yours  is  the  kingdom  of  God ; 
all  the  comforts  and  graces  of  his  kingdom  here,  and 
all  the  glories  and  joys  of  his  kingdom  hereafter ; 
yours  it  shall  be,  nay,  yours  it  is,"  Christ's /;oor  are 
rich  in  faith.  Jam.  2.  5. 

2.  "You  hunger  noiv  ;  {v.  21.)  you  are  not  fed  to 
the  full  as  others  are,  you  often  rise  hungiy,  your 
commons  are  so  short ;  or  you  are  so  intent  upon  your 
work,  that  you  have  no  time  to  eat  bread,  you  are 
glad  of  a  few  ears  of  com,  for  a  meal's  meat  ;  thus 
you  hunger  now  in  this  world,  but  in  the  other  world 
you  shall  be  filled,  shall  hunger  no  more,  nor  thirst 
any  more." 

3.  "  You  weep  now,  are  often  in  tears,  tears  of  re- 
pentance, tears  of  sympathy ;  you  are  of  them  that 
mourn  in  Zion.     But  blessed  are  yoti ;  your  present 


sorrows  are  no  prejudices  to,  but  preparatories  for, 
your  future  joy  ;  you  shall  laugh.  You  have  tri- 
umphs in  reserve  ;  you  are  but  sowing  in  tears,  and 
shall  shortly  reap  in  joy,"  Ps.  126.  5,  6.  They  that 
now  sorrow  after  a  godly  sort,  are  treasuring  up 
comforts  for  tliemselves,  or,  rather,  God  is  treasur- 
ing up  comforts  for  them  ;  and  the  day  is  coming, 
when  their  mouth  shall  be  filled  with  laughing,  and 
their  lips  with  rejoicing.  Job  -8.  21. 

4.  "You  now  undergo  the  world's  ill  will;  you 
must  expect  all  the  base  treatment  that  a  spiteful 
world  can  gi\'e  you  for  Christ's  sake,  because  you 
serve  liim  and  his  interests  ;  you  must  expect  that 
wicked  men  will  hate  you,  because  your  doctrine  and 
life  convict  and  condemn  them  ;  and  those  that  have 
church-power  in  their  hands  will  separate  you,  wiW 
force  you  to  separate  yourselves,  and  then  excom- 
municate you  tor  so  doing,  and  lay  you  under  the 
most  ignominious  censures,  will  pronounce  anathe- 
mas against  you,  as  scandalous  and  incorrigible  of- 
fenders ;  they  will  do  this  with  all  possible  gravity 
and  solemnity,  and  the  pomp  and  pageantry  of  ap- 
peals to  Heaven,  to  make  the  world  believe,  and 
almost  you  yourselves  too,  that  it  is  ratified  in 'hea- 
ven ;  thus  will  they  endeavour  to  make  you  odious 
to  others,  and  a  terror  to  yourselves. "  This  is  sup- 
posed to  be  the  proper  notion  of  it^ofic-aia-ii  iy^; — 
they  shall  cast  you  out  of  their  synagogues.  "  And 
they  that  ha\e  not  this  power,  will  not  fail  to  show 
their  malice,  to  the  utmost  of  their  power  ;  for  they 
will  reproach  you,  will  charge  you  with  the  blackest 
crimes,  which  you  are  perfectly  innocent  of,  will 
fasten  upon  you  tlie  blackest  characters,  which  you 
do  not  deserve  ;  they  will  cast  out  your  name  as  evil, 
your  name  as  christians,  as  apostles  ;  they  will  do  all 
they  can,  to  render  these  names  odious. "  This  is 
the  application  of  the  eighth  beatitude,  Matth.  5. 
10—12. 

"  Such  usage  as  this  seems  hard  ;  but  blessed  are 
you  when  you  are  so  used  ;  it  is  so  far  from  depriv- 
ing you  of  your  happiness,  that  it  will  greatly  add  to 
it ;  it  is  an  honour  to  you,  as  it  is  to  a  Ijrave  hero  to 
be  employed  in  the  wars,  in  the  service  of  his  prince  ; 
and  therefore  rejoice  you  in  that  day,  and  leap  for 
joy,  V.  23.  Do  not. only  bear  it,  but  triumph  in  it. 
For,"  (1.)  "You  are  hereb.y  highly  dignified  in  the 
kingdom  of  grace,  for  you  are  treated  as  the  pro- 
phets were  before  you,  and  therefore  not  only  need 
not  be  ashamed  of  it,  but  may  justly  rejoice  in  it,  for 
it  will  be  an  evidence  for  you  that  you  walk  in  the 
same  spirit,  and  in  the  sayne  steps,  are  engaged  in  the 
same  cause,  and  employed  in  the  same  service,  with 
them."  (2.)  "  You  will  for  this  be  abundantly  re- 
cornpe7ised  in  the  kingdom  of  glory  ;  not  only  your 
services  for  Christ,  but  your  sufferings  will  come 
into  the  account ;  Your  reward  is  great  in  heaven. 
Venture  upon  your  sufferings,  in  a  full  belief  that  the 
glory  of  heaven  will  abundantly  countervail  all  these 
hardships ;  so  that,  though  you  may  be  losers  for 
Christ,  you  shall  not  be  losers  by  him  in  the  end." 

II.  Woes  denounced  against  prospering  sinners  as 
miserable  people,  though  the  world  envies  them. 
These  we  had  not  in  Matthew.  It  should  seem,  the 
best  exposition  of  these  woes,  compared  with  the 
foregoing  blessings,  is  the  parable  of  the  rich  man 
and  Lazarus.  Lazaiiis  had  the  blessedness  of  those 
that  Avepoor  and  hunger,  and  wee/i  now,  for  in  Abra- 
ham's bosom  all  the  promises  made  to  them  who  did 
so,  were  ?nade  good  to  him  ;  but  the  rich  man  had 
the  woes  that  follow  here,  as  he  had  the  character 
of  those  on  whom  those  woes  are  entailed. 

1.  Here  is  a  woe  to  them  that  are  rich,  that  is,  that 
trust  in  riches,  that  have  abundance  of  this  world's 
wealth,  and,  instead  of  seiwing  God  with  it,  serve  " 
their  lusts  with  it ;  woe  to  them,  for  they  have  re- 
ceived their  consolation,  that  which  they  placed  their 
happiness  in,  and  were  willing  to  take  up  with  for  a 


ST.  LUKE  VI. 


501 


portion,  v.  24.  Tliey  in  tlieir  life-time  received 
e/ieir  g-ood  t/iirigs,  which,  in  their  account  were  the 
best  things,  and  all  the  good  things  they  are  ever  like- 
ly to  receive  from  God.  "  Vou  that  are  rich,  are  in 
temptation  to  set  your  hearts  upon  a  smiiing  world, 
and  to  say,  Soul,  take  thine  ease,  in  the  embraces  of 
it.  This  is  my  rest  for  ever,  here  mill  I  dwell ;  and 
then  woe  unto  you."  (1.)  It  is  the  folly  of  carnal 
worldlings,  that  they  make  the  things  of  this  world 
their  consolation,  which  were  intended  only  for  their 
convenience,  they  please  themselves  with  them,  pride 
themselves  in  tliem,  and  make  them  their  heaven 
upon  earth  ;  and  to  tliem  the  consolations  of  God  are 
small,  and  of  no  account.  (2.)  It  is  their  misery, 
that  they  are  fiut  o^wiih  them  as  their  consolation  ; 
let  thern  know  it,  to  their  terror,  when  they  are 
parted  from  these  things,  there  is  an  end  of  all  their 
comfort,  a  final- end  of  it,  and  nothing  remains  to 
them  but  everlasting  misery  and  torment. 

2.  Here  is  a  woe  to  them  that  axe  full,  (ki.  25.) 
that  are  fed  to  the  full,  and  have  more  than  heart 
could  wish,  (Ps.  73.  7.)  that  have  their  bellies  filled 
with  the  hid  treasures  of  this  itKrld,  (Ps.  \7.  14. )  that, 
wheh  they  have  abundance  of  these,  are  full,  and 
think  they  have  enough,  they  need  no  more,  they  de- 
sire no  ?nore,  Rev.  3.  17.  A"ow  ye  are  full,  now  ye 
are  rich,  1  Cor.  4.  8.  They  are  full  of  themseh'es, 
without  God  and  Clirist ;  woe  to  such,  for  they  shall 
hunger,  they  shall  shortly  be  stri/i/ied  and  emptied 
of  all  the  things  thev  are  so  proud  of  ;  and  when  they 
shall  have  left  behind  them  in  the  world  all  those 
things  which  are  their  fulness,  they  shall  cargy  away 
with  them  such  appetites  and  desires  as  the  world 
they  remove  to  will  afford  them  no  gratifications  of ; 
for  all  the  delights  of  sense,  which  they  are  now  so 
full  of,  will  in  hell  be  ^denied,  and  in  heaven  super- 
seded. 

3.  Here  is  a  nvoe  to  them  that  laugh  now,  that 
have  always  a  dis/iosition  to  be  merry:  and  always 
something  to  make  merry  with  :  that  know  no  other 
joy  than  that  which  is  carnal  and  sensual,  and  know 
no  other  use  of  this  world's  good  than  purely  to  in- 
dulge that  carnal,  sensual  joy,  that  banishes  sorrow, 
even  godly  sorrow,  from  their  minds,  and  are  always 
entertaining  themselves  with  the  laughter  of  the 
fool ;  woe  unto  such,  for  it  is  but  now,  for  a  little 
time,  that  they  &;;.§■/;,  they  shall  mourn  and  weefi 
shortly,  shall  mourn  and  weep  eternally,  in  a  wsrM 
where  there  is  nothing  but  weeping  and  wailing, 
endless,  easeless,  and  remediless  sorrow. 

4.  Here  is  a  woe  to  them  whom  all  men  speak  well 
of  that  is,  who  make  it  their  great  and  only  care,  to 
gain  the  praise  and  ap])lause  of  men,  who  value 
themselves  upon  that  more  than  upon  the  favour  of 
God  and  his  acceptance  ;  {v.  26.)  "woe  unto  you: 
it  seems  to  intimate  that  you  were  not  faithful  to 
your  trust,  and  to  the  souls  of  men,  if  you  preached 
so  as  that  nobody  would  be  disgusted  ;  for  your  busi- 
ness is  to  tell  people  of  their  faults,  and  if  you  do 
that  as  you  ought,  you  will  get  that  ill  will  which 
never  speaks  well.  The  false  prophets  indeed  tliat 
flattered  your  fathers  in  their  wicked  ways,  that 
profihesied  smooth  things  to  them,  were  caressed  and 
spoken  well  of  ;  and  if  you  be  in  like  manner  cried 
up,  you  will  be  justly  suspected  to  deal  deceitfuUv  as 
they  did."  We  should  desire  to  have  the  approba- 
tion of  those  that  are  wise  and  good,  and  not  be  in- 
different to  what  people  say  of  us  ;  but  as  we  should 
despise  the  reproaches,  so  we  should  also  despise  the 
praises,  of  the  fools  in  Israel. 

27.  But  I  say  unto  you  which  hear,  Love 
your  enemies,  do  good  to  them  which  hate 
you ;  23.  Bless  them  that  curse  you,  and 
pray  for  them  which  despitefully  use  you. 
29,  And  unto  liim  tl  at  smiteth  thee  on  the 


one  cheek,  offer  also  the  other;  and  him 
that  taketli  away  thy  cloak  forbid  not  to 
take  thy  coat  also.  30.  Give  to  every  man 
that  asketh  of  thee ;  and  of  him  that  taketh 
away  thy  goods  ask  them  not  again.  31. 
And  as  ye  would  that  men  sliould  do  to 
you,  do  ye  also  to  them  likewise.  32.  For 
if  ye  love  them  which  love  you,  what  thank 
have  ye  ?  For  sinners  also  love  those  that 
love  them.  33.  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank  have 
ye  ?  For  sinners  also  do  even  the  same. 
34.  And  if  ye  lend  to  them  of  whom  ye 
hope  to  receive,  what  thank  have  ye  ?  For 
sinners  also  lend  to  sinners,  to  receive  as 
much  again.  35.  But  love  ye  your  ene- 
mies, and  do  good,  and  lend,  hoping  for 
nothing  again ;  and  your  reward  shall  be 
great,  and  ye  shall  be  the  children  of  the 
Highest :  for  he  is  kind  unto  the  unthank- 
ful and  to  the  evil.  36.  Be  ye  therefore 
merciful,  as  your  Father  also  is  merciful. 

.  These  verses  agree  with  Matth.  5.  38.  to  the  end 
of  that  chapter;  I  say  unto.you  that  hear,  (v.  27.) 
.to  all  you  that  hear,  and  not  to  disciples  only,  for 
these  are  lessons  of  universal  concern  ;  Ue  that  has 
an  ear,  let  him  hear.  Those  that  diligently  hearken 
to  Christ,  shall  find  he  has  something  to  say  to  them 
well  worth  their  hearing.  Now  the  lessons  Christ 
here  teacheth  us,  are, 

I.  That  we  must  render  to  all  their  due,,  and  be 
honest  and  just  in  all  our  dealings  ;  {v.  31.)  ^s  ye 
would  that  men  should  do  to  you,  do  ye  also  to  them 
likewise,  for  this  is  loving  our  neighbour  as  our- 
selves. What  we  would  expect,  in  reason,  to  be 
done  to  us,  either  in  justice  or  charity,  by  others,  if 
they  were  in  our  condition,  and  we  in  theirs,  that, 
as  the  matter  stands,  we  must  do  to  them.  We 
must  put  our  souls  into  their  souls'  stead,  and  then 
pity  and  succour  them,  as  we  would  desire  and 
justly  expect  to  be  ourselves  pitied  and  succoured. 

TI.  That  v/e  must  be  free  in  giving  to  them  that 
need ;  {v.  30.)  "  Give  to  every  man  that  asketh  of 
thee,  to  every  one  that  is  a  proper  object  of  charity, 
that  wants  necessaries,  which  thou  hast  wherewithal 
to  supply  out  of  thy  superfluities.  Give  to  those  that 
are  not  able  to  help  themselves,  to  those  that  have 
not  relations  in  a  capacity  to  help  them."  Christ 
would  have  his  disciples  ready  to  distribute,  and 
willing  to  communicate,  to  tlieir  power,  in  ordinary 
cases,  and  bevond  their  power  in  extraordinary. 

III.  That  we  must  be  generous  m  forgiving  those 
that  have  been  any  way  injurious  to  us. 

1.  We  must  not  be  extreme  in  demanding  our 
right,  when  it  is  denied  us  ;  "  Him  that  taketh  away 
thy  cloak,  either  forcibly  or  fraudulently,/orAW  liim 
not  bv  any  violent  means  to  take  thy  coat  also,  v. 
29.  Let  him  have  that  too,  rather  than  fight  for  it. 
And  (-(1.  30.)  of  him  that  taketh  thy  goods,"  (so  Dr. 
Hammond  thiiiks  it  should  be  read,)  "  that  borrows 
them,  or  that  takes  them  up  from  thee  upon  ti-ust, 
of  such  do  not  exact  them  ;  if  Providence  have  made 
such  insolvent,  do  not  take  the  advantage  of  the  law 
against  them,  but  rather  lose  it  than  take  them  by 
the  throat,  Matth.  18.  28.  If  a  man  i-un  aiv-ay  in 
thy  debt,  and  take  away  thy  goods  with  him,  do  not 
peiplex  thyself,  nor  be  incensed  against  him." 

2.  We  must  not  be  rigorous  in  revenging  a  wrong, 
when  it  is  done  us  ;  "  Unto  him  that  smiteth  thee  on 
the  one  cheek,  instead  of  bringing  an  action  against 


502 


ST.  LUKE,  VT. 


him,  or  sending  for  a  writ  for  liim,  or  bringing  him 
before  a  justice,  offer  also  the  other ;"  that  is,  "pass 
it  by,  though  thereby  thou  should  be  in  danger  of 
bringing  upon  thyself  another  like  indignity  ;  which 
is  commonly  pretended  in  excuse  of  taking  the  ad- 
vantage of  the  law  in  such  a  case.  If  any  one  smite 
thee  on  the  cheek,  rather  tlran  give  another  blow  to 
him,  be  ready  to  receive  another  from  him  ;  that  is, 
"  leave  it  to  God  to  plead  thy  cause,  and  do  thou  sit 
down  silent  under  the  affront."  When  we  do  thus, 
God  ■will  smite  our  enemies,  as  far  as  they  are  his, 
nfion  the  cheek-bone,  so  as  to  break  the  teeth  of  the 
ungodly  ;  (Ps.  3.  7.)  for  he  hath  said,  Vengeance  is 
mine,  and  he  will  make  it  appear  that  it  is  so  when 
we  leave  it  to  him  to  take  vengeance. 

3.  Nay,  we  must  do  good  to  them  that  do  evil  to 
vs.  This  is  that  which  our  Savioui-,  in  these  verses, 
chiefly  designs  to  teach  us,  as  a  law  peculiar  to  his 
religion,  and  a  branch  of  the  perfection  of  it. 

(1.)  V.'e  must  be  kind  to  those  from  whom  we 
have  received  injuries.  We  must  not  onlv  love  our 
enemies,  and  bear  a  good  will  to  them,  but  we  must 
do  good  to  them,  l^e  as  ready  to  do  any  good  office 
to  them  as  to  any  other  person,  if  their  case  call  for 
it,  and  it  be  in  the  power  of  our  hands  to  do  it.  We 
must  study  to  make  it  appear  by  positive  facts,  if 
there  be  an  opportunity  for  them,  that  we  bear  them 
no  malice,  nor  seek  revenge.  Do  they  curse  us, 
speak  ill  of  us,  and  wish  ill  to.us  ?  Do  they  des/iite- 
fully  use  us,  in  \vord  or  deed  ?  Do  they  endeavour 
to  make  us  contemptible  or  odious  ?  Let  us  bless 
than  and  firay  for  them,  speak  well  of  them,  the 
best  we  can,  wish  well  to  them,  especially  to  their 
souls,  and  be  intercessors  ^vith  God  for  them.  This 
is  repeated,  x'.  35.  I^ove  your  enemies,  and  do  them 
good.  To  recommend  this  difficult  duty  to  us,  it  is 
represented  as  a  generous  thing,  and  an  attainment 
few  an-ive  at.  To  love  those  that  love  us,  has  no- 
thing uncommon  in  it,  nothing  peculiar  to  Christ's 
disciples,  for  sinners  will  love  those  that  love  them  ; 
there  is  nothing  self-denying  in  that,  it  is  but  follow- 
ing nature,  even  in  its  corrupt  state,  and  puts  no 
force  at  all  upon  it ;  {v.  32.)  it  is  no  thanks  to  us,  to 
love  those  that  say  and  do  just  as  we  would  have 
them.  "  And,  {v.  33.)  if  you  do  good  to  them  that 
do  good  to  you,  and  return  their  kindnesses,  it  is 
from  a  common  principle  of  custom,  honour,  and 
gi-atitude  ;  and  therefore  what  thank  have  you  ? 
What  credit  ar^  you  to  the  name  of  Christ,  or  "what 
reputation  do  you  bring  to  it ;  for  sinners  also,  that 
know  nothing  of  Christ  and  his  doctrine,  do  even  the 
same.  But  it  becomes  you  to  do  something  more 
excellent  and  eminent,  herein  to  outdo  your  neigh- 
bours, to  do  that  which  sinners'  will  not  do,  and 
which  no  principle  of  theirs  can  pretend  to  reach  to, 
you  must  render  good  for  evil;"  not  that  any  thank,s 
are  due  to  us,  but  then  we  are  to  our  God  for  a  name 
and  a  praise  :  and  he  will  have  the  thanks. 

(2. )  We  must  be  kind  to  those  from  whom  we  ex- 
pect no  manner  of  advantage ;  {v.  35.)  Lend,  hoping 
for  nothing  again.  It  is  meant  of  the  rich  lending 
to  the  poor  a  little  money  for  their  necessity,  to  buy 
daily  bread  for  themselves  and  their  families,  or  to 
keep  them  out  of  prison  ;  in  such  a  case,  we  must 
lend,  with  a  resolution  not  to  demand  interest  for 
.what  we  lend,  as  we  may  most  justly  from  those 
that  borrow  money,  to  make  purchases  withal,  or 
to  trade  with  ;  but  that  is  not  all,  we  must  lend, 
though  we  have  reason  to  suspect  that  what  we  lend 
we  lose  ;  lend  to  those  who  are  so  poor,  that  it  is  not 
probable  they  will  be  able  to  pay  us  again.  This 
precept  will  be  best  illustrated  by  that 'law  of  Mo- 
ses, (Deut.  15.  7—10.)  which  obliges  them  to  lend 
to  a  poor  brother  as  much  as  he  needed,  though  the 
year  of  i-e lease  was  at  hand. 
Here  are  two  motives  to  this  generous  charitv. 
[1,]  It  will  redound  to  our  profit ;  for  our  reivard 


shall  be  great,  71.  25.  What  is  given,  or  laid  cut, 
or  lent  and  lost  on  earth,  from  a  trae  principle  of 
charity,  will  be  made  up  to  us  in  the  other  world, 
unspeakably  to  our  advantage.  "You  shall  not  only 
be  repaid,  but  rewarded,  greatly  rewarded  ;  it  will 
be  said  to  you.  Come,  ye  "blessed,  inherit  the  king- 
dom." 

[2.]  It  will  redound  to  our  honour  ;  for  herein  we 
shall  resemble  God  in  his  goodness,  which  is  the 
gi-eatest  glory  ;  "  Ye  shall  be  the  children  of  the 
Highest;  shall  be  owned  by  him  as  his  children, 
being  like  him."  It  is  the  glory  of  God,  that  he  is 
kind  to  the  unthankful  and  to  the  einl ;  bestows  the 
gifts  of  common  providence  even  upon  the  worst  of 
men,  who  are  every  day  provoking  him,  and  rebel- 
ling against  him,  and  using  those  very  gifts  to  his 
dishonour.  Hence  he  infers,  (y.  36.)  Be  tnerciful 
as  your  Father  is  merciful ;  this  explains  Matth.  5. 
48.  "  Be  perfect  as  ijour  Father  is  perfect.  Imitate 
your  Father  in  those  things  that  are  his  brightest 
perfections."  Those  that  are  merciful,  as  God  is 
merciful,  even  to  the  evil  and  the  unthankful,  are 
perfect,  as  God  \s perfect ;  so  he  is  pleased  graciously 
to  accept  it,  though  infinitely  falling  short.  Charity 
is  called  the  borid  of  perfectness.  Col.  3.  14.  This 
should  strongly  engage  us  to  be  merciful  to  our 
brethren,  even  suali  as  have  been  injurious  to  us ; 
not  only  that  God  is  so  to  others,  but  that  he  is  so 
to  us,  though  we  have  been,  and.  are,  evil  and  un- 
thankful ;  it  is  of  his  mercies  that  we  are  not  con- 
sumed. 

37.  Judge  not,  and  ye  shall  not  be  judg- 
ed :  condemn  not,  and  ye  shall  not  be  con- 
demned :  forgive,  and  ye  shall  be  forgiven : 
38.  Give,  and  it  shall  be  given  unto  you  : 
good  measure,  pressed  down,  and  shaken 
together,  and  running  over,  shall  men  give 
into  your  bosom.  For-  with  the  same  mea- 
sure that  ye  mete  withal,  it  shall  be  mea- 
sured to  you  again.  39.  And  he  spake  a 
parable  unto  them :  Can  the  blind  lead  the 
blind  ?  Shall  they  not  both  fall  into  the 
ditch  ?  40.  The  disciple  is  not  above  his 
master :  but  every  one  that  is  perfect  shall 
be  as  his  master.  41.  And  why  bcholdest 
thou  the  mote  that  is  in  thy  brother's  eye, 
but  perceivest  not  the  beam  that  is  in  thine 
own  eye  ?  42.  Either  how  canst  thou  say 
to  thy  brother.  Brother,  let  me  pull  out  the 
mote  that  is  in  tliine  eye,  when  thou  thy- 
self beholdest  not  the  l)eam  that  is  in  thine 
own  eye  ?  Thou  hj-pocrite  !  cast  out  first 
the  beam  out  of  thine  own  eye,  and  then 
shah  thou  see  clearly  to  pull  out  the  mote 
that  is  in  thy  brother's  eye.  43.  For  a 
good  tree  bringeth  not  forth  corrupt  fruit ; 
neither  dotli  a  corrupt  tree  bring  forth  good 
fruit.  44.  For  every  tree  is  known  by  his 
own  fruit :  for  of  thorns  men  do  not  gather 
figs,  nor  of  a  bramble-bush  gather  they 
grapes.  45.  A  good  man  out  of  the  good 
treasvue  of  his  heart  bringeth  forth  that 
wliich  is  good  ;  and  an  evil  man  out  of  the 
evil  treasure  of  his  heart  bringetli  forth  that 
which  is  evil :  for  of  the  abundance  of  the 
heart  his  mouth  spcaketh.     46.  And  why 


ST.  LUKE,  VI. 


503 


call  ye  me,  Lord,  Lord,  and  do  not  the 
things  which  I  say  ?  47.  Whosoever  com- 
eth  to  me  and  heareth  my  sayings,  and 
doeth  them,  I  will  shew  you  to  whom  he  is 
like  :  48.  He  is  like  a  man  which  built  an 
house,  and  digged  deep,  and  laid  the  foun- 
dation on  a  rock ;  and  when  the  flood  arose, 
the  stream  beat  vehemently  upon  that 
house,  and  could  not  shake  it :  for  it  was 
founded  upon  a  rock.  49.  But  he  that 
hearctli,  and  doeth  not,  is  like  a  man  that 
without  a  foundation  built  an  house  upon 
the  earth  :  against  which  the  stream  did 
begit  vehemently,  and  immediately  it  fell ; 
and  the  ruin  of  that  house  was  great. 

All  these  sayings  of  Christ  we  had  before  in  Mat- 
thew ;  some  of  them,  ch.  7.  others  in  other  places. 
They  were  sayings  that  Christ  often  used ;  they 
needed  only  to  be  mentioned,  it  was  easy  to  apply 
them.  Grotius  thmks.tliat  we  need  not  be  critical 
here  in  seeking  for  the  coherence  :  they  are  golden 
sentences,  like  Solomon's  proverbs,  or  parables.  Let 
us  observe  here, 

1.  We  ought  to  be  very  candid  in  our  censures  of 
others,  because  we  need  gi-ains  of  allowance  our- 
selves ;  "  Therefore^urf^'f  not  others,  because  then 
i/OM  yourselves  sAn//  nat  be  judged ;  therefore  con- 
demn  7iot  others,  because  then  you  yourselves  s/iall 
not  be  condemned,  v.  37.  Exercise  tow-ards  others 
the  charity  vfhichthm/cs  no  exnl,  which  bears  all 
things,  believes  and  Iwjies  all  filings:  and  then  others 
will  exercise  that  charity  toward  you.  God  will 
not  judge  and  condemn  you,  men  will  not."  They 
that  are  merciful  to  other  people's  names,  shall  find 
others  merciful  to  theirs. 

2.  If  we  are  of  a  giving  and  a  forgiving  spirit, 
we  shall  ourselves  reap  the  benefit  of  it ;  Forgwe, 
and  ye  shall  be  forgiven.  They  that  forgive  the 
injuries  done  to  them  By  others,  others  will  forgive 
them  their  inadvertencies.  The\'  that  forgive  others' 
trespasses  against  them,  God  will- forgive  them  their 
trespasses  against  him.  And  he  will  be  no  less 
mindful  of  the  liberal  that  devise  liberal  things  ;  (t. 
38.)  Give,  and  it  shall  be  given  to  you.  God,  in  his 
providence,  will  recompense  it  to  you ;  it  is  lent  to 
him,  and  he  is  not  unrighteous  to  ffrget  it,  (Heb.  6. 
10.)  but  he  will  fiay  it  again.  Men  shall  return  it 
into  your  own  bosom  ;  for  God  often  makes  use  of 
men  as  instruments,  not  only  of  his  avenging,  but 
of  his  rewarding,  justice.  If  we  in  a  right  manner 
give  to  others,  when  they  need,  God  will  incline  the 
hearts  of  others  to  give  to  us,  when  we  need,  and 
to  give  liberally,  good  measure  pressed  down  and 
shaken  together.  They  that  sow  filentifully,  shall 
reaji  filentifully.  Whom  God  recompenses  he  abun- 
dantly recompenses. 

3.  We  must  expect  to  be  dealt  with  ourselves  as 
we  deal  with  others  ;  IVith  the  same  7neasure  that 
ye  mete,  it  shall  be  measured  to  you  again.  Those 
that  deal  hardly  with  others,  must  acknowledge,  as 
Adoni-bczek  did,  (Judg.  1.  7.)  that  God  is  righteous, 
if  others  deal  hardly  with  them,  and  tl^ey  may  ex- 
pect to  be  paid  in  their  own  coin  ;  but  thev  that  deal 
kindly  with  others,  have  reason  to  hope  that,  when 
thev  have  occasion,  God  will  raise  them  up  friends 
who  will  deal  kindly  with  them.  Though  Provi- 
dence does  not  always  go  by  this  rale,  because  the 
full  and  exact  retriljutions  are  reserved  for  another 
world,  yet,  ordinarily,  it  observes  a  proportion  suf- 
ficient to  deter  us  from  all  acts  of  rigour,  and  to  en- 
courage us  in  all  acts  of  beneficence. 

4.  Those  who  put  themselves  under  the  guidance 


of  the  ignorant  and  eiToneous,  ai'e  likely  to  perish 
with  them;  {v.  39.)  Can  the  blind  lead  the  blind '/ 
Can  the  Phaiisees  who  are  blinded  with  pride,  pre- 
judice, and  bigotry,  lead  the  blind  people  into  the 
right  way  ?  Shall  not  both  fall  together  into  the 
ditch  ?  How  can  they  expect  any  otlier  ?  Those  that 
are  led  Ijy  the  common  opinion,  course,  and  custom, 
of  this  world,  are  themselves  blind,  and  are  led  by 
the  blind,  and  will  perish  with  the  world  that  sits  in 
darkness.  Those  that  ignorantly,  and  at  a  venture, 
follow  the  multitude  to  do  evil,  follow  the  blind  in 
the  broad  way  that  leads  the  many  to  destruction. 
.  5.  Christ's  followers  cannot  expect  better  treat- 
ment in  the  world  than  their  Master  had,  v.  40. 
Let  them  not  promise  themselves  more  honour  or 
pleasure  in  the  world  than  Christ  had,  nor  aim  at 
the  worldly  pomp  and  gi-andeur  which  he  never  was 
ambitious  of,  but  always  declined;  nor  affect  that 
power  in  secular  things,  which  he  would  not  assume: 
but  every  one  that  would  show  himself  perfect,  an 
established  disciple,  let  him  be  as  his  Master,  dead 
to  the  world,  and  every  thing  in  it,  as  his  Master  is ; 
let  him  live  a  hfe  of  labour  and  self-denial,  as  his 
Master  doth,  and  make  himself  a  servant  of  all ;  let 
him  stoop,  and  let  him  toil,  and  do  all  the  good  he 
can,  and  then  he  will  be  a  complete  disciple. 

6.  Those  who  take  upon  thera  to  rebuke  and  re- 
form others,  are  concerned  to  look  to  it,  that  they 
be  themselves  blameless,  and  harmless,  and  without 
rebuke,  v.  41,  42.  ■(!.)  Those  with  a  very  ill  grace 
censure  the  faults  of  others,  who  are  not  aware  of 
their  own  faults.  It  is  very  absurd  for  any  to  pre- 
tend to  be  so  quick-sighted,  as  to  spy  small  faults  in 
others,  like  a  mote  in  the  eye,  when  they  are  them- 
selves so  perfectly  past  feeling,  as  not  to  perceive 
a  beam  in  their  oum  eye.  (2.)  Those  are  alto- 
gether vmfit  to  help  to  reform  others,  whose  reform- 
ing charity  doth  not  begin  at  home.  How  canst 
thou  offer  thy  service  to  thy  brother,  to  pull  out  the 
mote  from  his  eye,  which  requires  a  good  eye  as  well 
as  a  good  hand,  when  thou  thyself  hast  a  beam  in 
thine  own  eye,  and  makest  no  complaint  of  it  ?  (3.) 
Those  therefore  who  would  be  serviceable  to  the 
souls  of  othej's,  must  first  make  it  appear  that  they 
are  solicitous  about  their  own  souls.  To  help  to  pull 
the  mote  out  of  our  brother's  eye,  is  a  good  work, 
but  then  we  must  qualify  ourselves  for  it  by  begin- 
ning with  ourselves  ;  and  our  reforming  of  our  own 
lives,  may,  by  the  influence  of  example,  contribute 
to  others  reforming  theirs. 

7.  W"e  may  expect  that  men's  words  and  actions 
will  be  according  as  they  are,  according  as  their 
hearts  are,  and  according  as  their  principles  are. 

(1.)  The  heart  is  the  tree,  and  the  words  and  ac- 
tions are  fruit  according  to  the  nature  of  the  tree,  v, 
43,  44.  If  a  man  be  really  s.good  man,  if  he  have  a 
principle  of  grace  in  his  heart,  and  the  prevailing 
bent  and  bias  of  the  soul  be  toward  God  and  heaven, 
though  perhaps  he  may  not  abound  in  fruit,  though 
some  of  his  fraits  be  blasted,  and  though  he  may  be 
sometimes  like  a  tree  in  winter,  yet  he  doth  not  bring 
forth  corrupt  fruit ;  though  he  «nay  not  do  you  all 
the  good  he  should,  yet  he  will  not  in  any  material 
instance  do  you  hurt.  If  he  cannot  reform  ill  man- 
ners, he  will  not  corrupt  good  manners.  If  the  fruit 
that  a  man  brings  forth  be  corrupt,  if  a  man's  devo- 
tion tend  to  debauch  the  mind  and  conversation,  if 
a  man's  conversation  be  vicious,  if  he  be  a  drunkard 
or  fornicator,  if  he  be  a  swearer  or  liar,  if  he  be  in 
anv  instance  unjust  or  unnatural,  \\\s  fruit  is  corrupt, 
and  vou  may  be  sure  that  he  is  not  a  good  tree.  On 
the  other  hand,  a  corrupt  tree  doth  not  bring  forth- 
good  fruit,  though  it  may  bring  forth  green  leaves ; 
for  of  thorns  men  do  not  gather  Jigs,  nor  of  a  bram- 
ble do  they  gather  grapes.  You  may,  if  you  please, 
stick  figs  upon  thoi-ns,  and  hang  a  bunch  of  grapes 
upon  a  bramble,  but  they  neither  arc,  nor  can  be. 


604  ST.  LUKE,  VII. 

the  natural  product  of  the  trees ;  so  neither  can  you 
expect  any  good  conduct  from  those  who  have  justly 
a  bad  character.  If  the  fruit  be  good,  you  may  con- 
clude that  the  tree  is  so  ;  if  the  conversation  be  holy, 
heavenly,  and  regular,  though  you  cannot  infallibly 
know  the  heart,  yet  you  may  charitably  hope  that 
that  is  upright  with  God  ;  for  every  tree  is  known  by 
its  o'Jtn  p-uit.  But  the  vile  person  nuill  speak  viltany ; 
(Isa.  32.  6.)  and  the  experience  of  the  moderns 
herein  agrees  with  the  proverb  of  the  ancients,  that 
•wickedness  proceedeth  from  the  wicked,  X  Sam. 
24.  13. 

(2. )  The  heart  is  the  treasure,  and  the  words  and 
actions  are  the  expenses  or  produce  from  that  trea- 
sure, XI.  45.  This  we  had,  iNlatth.  12.  34,  35.  The 
reigning  love  of  God  and  Christ  in  the  heart  denomi- 
nates a  man  a  good  man  ;  and  it  is  a  good  treasure 
in  the  heart,  it  enriches  a  man,  it  furnishes  him  witli 
a  good  stock  to  spend  upon,  for  the  benefit  of  others ; 
out  of  such  a  good  treasure  a  man  may  bring  fortli 
that  which  is  good ;  but  where  the  love  of  the  world 
and  the  flesh  reign,  there  is  an  evil  treasure  in  the 
heart,  out  of  which  an  evil  man  is  continually  bring- 
ing forth  that  which  is  evil ;  and  by  what  is  brought 
forth,  you  may  know  what  is  in  the  heart,  as  you 
may  know  what  is  in  the  vessel,  water  or  wine,  by 
■what  is  drawn  out  from  it,  John  2.  8.  Of  the  abun- 
dance of  the  heart  the  mouth  sfieaks;  what  the  mouth 
ordinarily  speaks,  speaks  with  relish  and  delight, 
generally  agrees  with  what  is  iruiermost  and  upper- 
most in  the  heart ;  He  that  speaks  of  the  earth,  is 
earthly,  John  3.  31.  Not  but  that  a  good  man  may 
possibly  drop  a  bad  word,  and  a  wicked  man  make 
use  of  a  good  word  to  serve  a  bad  turn  :  but,  for  the 
most  part,  the  heart  is  as  the  words  are,  vain  or 
serious;  it  therefore  concerns  us  to  get  our  hearts 
filled,  not  only  with  good,  but  with  abundance  of  it. 
8.  It  is  not  enough  to  hear  the  sayings  of  Christ, 
but  we  must  do  them  ;  not  enough  to  profess  relation 
to  him,  as  his  servants,  but  we  must  make  con- 
science of  obeying  him. 

(1. )  It  is  putting  an  affront  upon  him,  to  call  him. 
Lord,  Lord,  as  if  we  were  wholly  at  his  command, 
and  had  devoted  ourselves  to  his  service,  if  we  do 
not  make  conscience  of  conforming  to  his  will,  and 
serving  the  interests  of  his  kingdom.  We  do  but 
mock  Christ,  as  they  that  in  scorn  said.  Hail,  King 
of  the  Jews,  if  we  call  him  ever  so  often.  Lord,  Lord, 
and  yet  walk  in  the  way  of  our  own  hearts,  and  in 
the  sight  of  our  own  eyes.  Why  do  we  call  him 
Lord,  Lord,  in  prayer,  (compare  Matth.  7.  21,  22.) 
if  we  do  not  obey  his  commands.  He  that  turiis 
away  his  earfroin  hearing  the  law,  his  prayer  shall 
be  an  abomination. 

(2.)" It  is  putting  a  cheat  upon  ourselves,  if  we 
think  that  a  bare  profession  of  religion  will  save  us, 
that  hearing  the  sayings  of  Christ  will  bring  us  to 
heaven,  without  doing  them.  This  he  illustrates  by 
a  similitude,  (x'.  47 — 49. )  which  shows, 

[1.]  Those  only  make  sure  work  for  their  souls 
and  eternity,  and  take  the  course  that  will  stand 
them  in  stead  in  a  trying  time,  who  do  not  only  come 
to  Christ  as  his  scholars,  and  hear  his  sayings,  but 
do  them  ;  who  think,  and  speak,  and  act,  in  every 
thing,  according  to  the  establislied  rales  of  his  holy 
religion.  They  are  like  a  house  built  on  a  rock  ; 
these  are  they  that  take  pains  in  i-eligion,  as  they  do, 
that  build  on  a  rock ;  that  begin  low,  as  they  do,  that 
dig  deep  ;  that  found  their  hope  upon  Christ,  who  is 
the  Rock  of  ages ;  (and  other  foundation  can  no  man 
lay  ;)  these  are  they  v/\\o  provide  for  hereafter,  who 
get  ready  for  the  worst,  who  lay  up  in  store  a  good 
foundation  for  the  time  to  come,  for  the  eternity  to 
come,  1  Tim.  6.  19.  They  who  do  thus,  do  well  for 
themselves;  for.  First,  They  shall  keep  their  in- 
tegrity, in  times  of  temptation  and  persecution; 
when  others  fall  from  their  own  stedfastness,  as  the 


seed  on  the  stony  ground,  they  shall  standfast  in  the 
Lord.  Secondly,  Tliey  shall  keep  tlieir  comfort, 
and  peace,  and  hope,  and  joy,  in  the  midst  of  the 
greatest  distresses.  The  storms  and  streams  of 
affliction  shall  not  shock  them,  for  their  feet  are  set 
ufion  a  rock,  a  rock  higher  than  they.  Thirdly, 
I'heir  everlasting  welfare  is  secured.  In  death  and 
judgment  they  are  safe.  Obedient  believers  are 
kept  by  the  power  of  Christ,  through  faith,  unto  sal- 
vation, and  shall  never  perish. 

[2.]  Those  who  rest  in  a  bare  hearing  of  the  say- 
ings of  Christ,  and  do  not  live  up  to  them,  are  but 
preparing  for  a  fatal  disappointment ;  he  thatheureth, 
and  doeth  not,  (that  knows  his  duty,  but  lives  in  the 
neglect  of  it,}  he  is  like  a  man  that  built  a  house 
without  a  foundation.  He  pleases  himself  with 
hopes  that  he  has  no  ground  for,  and  his  hopes  will 
fail  him,  when  he  most  needs  the  comfort'oi  thf  m, 
and  when  he  expects  the  crowning  of  them  ;  when 
the  stream  beats  vehemently  upon  his  house,  it  is 
gone,  the  sand  it  is  built  upon  is  washed  away,  and 
immediately  it  falls.  Such  is  the  hofie  of  the  hypo- 
crite, though  he  has  gained,  when  God  takes  arjay 
his  soul  J  it  is  as  the  spider's  web,  and  the  giving  up 
of  the  ghost. 

CHAP.  VII. 

In  this  chapter  we  have,  I.  Christ  confirming  of  the  doctrine 
he  had  preached  in  tlie  former  chapler,  with  two  glorious 
miracles — the  curing  of  one  at  a  distance,  and  that  was  the 
centurion's  servant,  (v.  1  . .  10.)  and  the  raising  of  one  to 
life,  that  was  dead,  the  widow's  son  at  Nain,  v.  II  . .  18. 
II.  Christ  confirming  the  faith  of  John  «  ho  was  now  in 
prison,  and  of  some  of  his  disciples,  by  sending  him  a  short 
account  of  the  miracles  he  wrought,  in  an.<iwer  to  a  question 
he  received  from  him  ;  (v.  19 . .  23.)  to  which  he  adds  an 
honourable  testimony  concerning  John,  and  a  just  reproof 
to  the  men  of  that  generation,  for  the  contempt  they  put 
upon  him  and  his  doctrine,  v.  24..  35.  III.  Christ  com- 
forting; a  poor  penitent  that  applied  herself  to  him,  all  in 
tears  of  godly  sorrow  for  sin  ;  assuring  her  Ihat  her  sins 
were  pardoned,  and  justifying-  himself  in  the  favour  he 
showed  her,  against  the  cavils  of  a  proud  Pharisee,  v. 
36 . .  60. 

1.  l^TOW  when  he  had  ended  all  his  say- 
-i-^  ings  in  the  audience  of  the  people, 
he  entered  into  Capernaum.  2.  And  a  cer- 
tain centui'ion''s  servant,  who  was  dear  unto 
him,  was  sick,  and  ready  to  die.  3.  And 
when  he  heard  of  Jesus,  he  sent  unto  him 
the  elders  of  the  Jews,  beseeching  him  that 
he  would  come  and  heal  his  servant.  4. 
And  when  they  came  to  Jesus,  they  be- 
sought hirii  instantly,  saying,  That  he  was 
worthy  for  whom  he  should  do  this :  5.  For 
he  loveth  our  nation,  and  he  hath  built  us 
a  synagogue.  6.  Then  Jesus  went  with 
them.  And  when  he  was  now  not  far  from 
the  house,  the  centurion  sent  friends  to  him, 
saying  unto  him,  Lord,  trouble  not  thyself; 
for  I  am  not  worthy  that  thou  shouldest 
enter  under  my  roof:  7.  Wherefore  neither 
thought!  myself  worthy  to  come  unto  thee: 
but  say  in  a  word,  and  my  servant  shall  be 
healed.  8.  For  I  also  am  a  man  set  under 
authority,  having  under  me  soldiers :  and  1 
say  unto  one,  Go,  and  he  goeth ;  and  to 
another.  Come,  and  he  cometh ;  and  to  my 
servant.  Do  this,  and  he  doeth  it.  9.  When 
Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  him  about,  and  said  unto 


ST.  LUKE,  VII. 


305 


the  people  that  followed  iiim,  I  say  unto 
you,  I  have  not  found  so  great  faith,  no,  not 
in  Israel.  10.  And  Ihcy  that  were  sent, 
returning  to  tlie  house,  found  the  servant 
wliole  that  had  been  sick. 

Some  difference  there  is  between  this  story  of  the 
cure  of  the  centurion's  servant,  as  it  is  related  here, 
and  as  we  had  it,  Matth.  8.  5,  &c.  For  tliere  it  was 
said,  that  the  centurion  came  to  Christ ;  hei'e  it  is 
said,  that  he  sent  to  him  first  some  of  tlie  elders  of 
the  Jews,  (y.  3.)  and  afterward  some  other  f?-icnds, 
V.  6.  But  it  is  a  i-ule,  'JViae  we  are  said  to  do  that 
which  we  do  by  another — Quod  facimus per  alium, 
id  ipsum  facere  judicamur.  The  centurion  might 
be  said  to  do  that  whicli  he  did  by  his  proxies ;  as  a 
man  takes  possession  by  his  attorney.  But  it  is  pro- 
bable tliat  tlie  centurion  himself  came  at  last,  when 
Christ  said  to  him,  (Matth.  8.  13.)  As  thou  hast  be- 
lieved, so  be  it  done  unto  thee. 

This  miracle  is  here  said  to  have  been  wrought  by 
our  Lord  Jesus,  when  he  had  ended  all  his  sayings  in 
the  audience  of  the  people,  v.  1.  What  Christ  said, 
he  saidpublicly  ;  whoever  would,  might  come,  and 
hear  him;  In  secret  have  I  said  nothing,  John  18.  20. 
Now  to  give  an  undeniable  proof  of  the  authority  of 
his  preaching  word,  he  here  gives  an  incontestable 
proof  of  the  power  and  efficacy  of  his  healing  word. 
He  that  had  such  a  commanding  empire  in  the  king- 
dom of  nature,  as  that  he  could  command  away  dis- 
eases, no  doubt  has  such  a  sovereignty  in  the  king 
dom  of  grace,  as  to  enjoin  duties  displeasing  to  flesh 
and  blood,  and  bind,  under  the  highest  penalties,  to 
the  observance  of  them.  This  miracle  was  wrought 
in  Capernaum,  where  most  of  Christ's  mighty  works 
were  done,  Matth.  11.  23.     Now  observe, 

1.  The  centurion's  servant  that  was  sick,  was 
dear  to  his  master,  x'.  2.  It  was  the  praise  of  the 
servant,  that  by  his  diligence  and  faithfulness,  and  a 
manifest  concern  for  his  master  and  his  interest,  as 
for  himself  and  for  his  own,  he  recommended  him- 
self to  his  master's  esteem  and  love.  Servants 
should  study  to  endear  themselves  to  their  masters. 
It  was  likewise  the  praise  of  the  master,  that,  when 
he  had  a  good  servant,  he  knew  how  to  value  him. 
Many  masters,  that  are  haughty  and  imperious, 
think  it  favour  enough  to  the  best  servants  they  have, 
not  to  rate  them,  and  beat  them,  and  be  cruel  to 
them,  whereas  they  ought  to  be  kind  to  them,  and 
tender  of  them,  and  solicitous  for  their  welfare  and 
comfort. 

2.  The  master,  when  he  heard  of  Jesus,  was  for 
making  apphcation  to  him,  v.  3.  Mastei-s  ought  to 
take  particular  care  of  their  servants  when  they  are 
sick,  and  not  to  neglect  them  then.  This  centurion 
begged  that  Christ  would  come,  and  heal  his  servant. 
We  may  now,  by  faithful  and  fervent  prayer,,  apply 
ourselves  to  Christ  in  heaven,  and  ought  to  do  so, 
when  sickness  is  in  our  families ;  for  Christ  is  still 
the  great  Physician. 

3.  He  sent  some  of  the  elders  of  the  Jews  to  Christ, 
to  represent  the  case,  and  sohcit  for  him,  thinking 
that  a  greater  piece  of  respect  to  Christ,  tlian  if  he 
had  come  himself,  because  he  was  an  uncircumcised 
Gentile,  whom  he  thought  Christ,  being  a  Prophet, 
would  not  care  for  conversing  with.  For  that  rea- 
son, he  sent  Jews,  whom  he  acknowledged  to  be 
favourites  of  Heaven,  and  not  ordinary  Jews  neither, 
but  elders  of  the  Jews,  persons  in  authority,  that  the 
dignity  of  the  messengers  might  give  honour  to  him 
to  whom  they  were  sent ;  Balak  sent  princes  to 
Balaam, 

4.  The  elders  of  the  Jews  were  hearty  interces- 
sors for  the  centurion ;  they  besought  him  instantly, 
(y.  4. )  were  very  urgent  with  him,  pleading  for  the 
centurion,  that  which  he  would  never  have  pleaded 

Vol.  v.— 3  S 


for  himself.  That  he  was  worthy  for  whom  he  should 
do  this.  If  any  Gentile  was  qualified  to  receive  such 
a  favour,  surely  he  was.  The  centurion  said,  /  am 
not  so  much  as  worthy  of  a  visit;  (Matth.  8.  8.)  but 
the  elders  of  the  Jews  thought  him  worthy  of  the 
cure ;  thus  honour  shall  uphold  the  humble  in  spirit. 
Let  another  man  praise  thee,  and  not  thy  own  mouth. 
But  that  which  they  insisted  upon  in  particular,  was, 
that  though  he  was  a  Gentile  yet  he  was  a  hearty 
well-wisher  to  the  Jewish  nation  and  religion,  v.  5, 
They  thought  there  needed  as  much  with  Christ  as 
there  did  with  them,  to  remove  the  prejudices 
against  him  as  a  Gentile,  a  Roman,  and  an  officer  of 
the  army,  and  therefore  mention  this ;  (1.)  That  he 
was  well  affected  to  the  people  of  the  Jews ;  He 
loveth  our  nation  ;  which  few  of  the  Gentiles  did. 
Probably,  he  had  read  the  Old  Testament,  whence 
it  was  easy  to  advance  to  a  vejy  high  esteem  of  the 
Jewish  nation,  as  favoured  by  Heaven  above  all  peo- 
ple. Note,  Even  conquerors,  and  those  in  power, 
ought  to  keep  up  an  affection  for  the  conquered,  and 
those  they  have  power  over.  (2. )  That  he  was  well 
affected  to  their  woi-ship  ;  He  built  them  a  new  syna- 
gogue at  Capernaum,  finding  that  what  they  had 
was  eithev  gone  to  decay,  or  not  large  enough  to  con- 
tain the  people ;  and  that  the  inhabitants  were  not  of 
ability  to  build  one  for  themselves.  Hereby  he  tes- 
tified his  veneration  for  the  God  of  Israel,  his  belief 
of  his  being  the  one  only  living  and  ti-ue  God,  and  his 
desire,  like  that  of  Darius,  to  have  an  interest  in  the 
prayers  of  God's  Israel,  Ezra  6.  10.  This  centurion 
built  a  synagogue  at  his  own  proper  costs  and 
charges,  and,  probably,  employed  his  soldiers  that 
were  in  garrison  there,  in  the  building,  to  keep  them 
from  idleness.  Note,  Building  places  of  meeting  for 
religious  worship,  is  a  Nevy  good  work,  is  an  instance 
of  love  to  God  and  his  people ;  and  those  who  do 
good  works  of  that  kind,  are  worthy  of  double 
honour. 

5.  Jesus  Christ  was  very  ready  to  show  kindness 
to  the  centurion.  He  presently  went  with  them,  {y, 
6. )  though  he  was  a  Gentile ;  for,  is  he  the  Saviour 
of  the  Jews  only  ?  Is  he  not  also  of  the  Gentiles? 
Yes,  of  the  Gentiles  also,  Rom.  3.  29.  The  centu- 
rion did  not  think  himself  worthy  to  visit  Christ ;  (v, 
7. )  yet  Christ  thought  him  worthy  to  be  visited  by 
him  :  for  those  that  hurnble  themselves  shall  be  cor- 
al ted. 

6.  The  centurion,  when  he  heard  that  Christ  was 
doing  him  the  honour  to  come  to  his  house,  gave  fur- 
ther proofs  both  of  his  humility  and  of  his  faith. 
Thus  the  gi-aces  of  the  saints  are  quickened  by 
Christ's  approaches  toward  them;  Jl'hen  he  'H'as 
now  not  far  from  the  house,  and  the  centurion  had 
notice  of  it,  instead  of  setting  his  house  in  order  for 
his  reception,  he  sends  friends,  to  meet  him  with 
fresh  expressions,  (1.)  Of  his  humility;  "Lord, 
trouble  not  thyself,  for  I  am  unworthy  of  such  an 
honour,  because  I  am  a  Gentile."  This  bespeaks 
not  only  his  low  thoughts  of  himself,  notwithstanding 
the  greatness  of  his  figure,  but  his  high  thoughts  of 
Christ,  notwithstanding  the  meanness  of  his  figure 
in  the  world.  He  knew  how  to  lionour  a  Prophet  of 
God,  though  he  was  despised  and  rejected  of  men. 
(2.)  Of  his  faith;  "Lord,  trouble  not  thyself,  for  I 
know  there  is  no  occasion,  thou  canst  cure  my  ser- 
vant without  coming  under  my  roof,  by  that  almighty 
power  from  which  no  thought  can  be  withholden. 
Say  in  a  word,  and  7ny  servant  shall  be  healed."  So 
far  was  this  centurion  from  Naaman's  fancy,  that  he 
should  come  to  him,  and  stand,  and  strike  his  hand 
over  the  patient,  and  so  recover  h\m,  2  Kings  5.  11. 
He  illustrates  this  faith  of  his  by  a  comparison  taken 
from  his  own  profession,  and  is  confident  that  Christ 
can  as  easily  command  away  the  distemper  as  he 
can  command  any  of  his  soldiers ;  can  as  easily  send 
an  angel  with  commission  to  cure  this  servant  of  his 


506  ST.  LUKE,  VII. 

as  he  can  send  a  soldier  on  an  errand,  v.  S.  Christ 
has  a  sovereign  power  over  all  the  creatures  and  all 
their  actions,  and  can  change  the  course  of  nature  as 
he  pleases,  can  rectify  its  disorders,  and  repair  its 
decays  in  human  bodies,  for  all  power  is  given  to  him. 

7.  Our  Lord  Jesus  was  wonderfully  well  pleased 
with  the  faith  of  the  centurion,  and  the  more  sur- 
prised at  it,  because  he  was  a  Gentile  ;  and  the  cen- 
turion's faith  having  thus  honoured  Christ,  see  how 
he  honoured  it ;  {y.  9.)  He  turned  him  about,  as  one 
amazed,  and  said  to  the  fieojile  that  folloived  him,  I 
have  not  found  so  great  faith,  no,  not  in  Israel. 
Note,  Christ  wUl  have  those  that  follow  him,  to  ob- 
serve and  take  notice  of  the  great  examples  of  faith, 
that  are  sometimes  set  before  them,  especially  when 
any  such  are  found  among  those  that  do  not  follow 
Christ  so  closely  as  they  do,  in  profession  ;  that  we 
may  be  ashamed  by  the  strength  of  their  faith  out  of 
the  weaknesses  and  waverings  of  ours. 

S.  The  cure  wasfiresentlysmd/ierfectly  wrought; 
(v.  10.)  They  that  were  sent,  knew  they  had  their 
errand,  and  therefore  went  back,  and  found  the  ser- 
vant well,  and  under  no  remains  at  all  of  his  distem  - 
per.  Christ  will  take  cognizance  of  the  distressed 
case  of  poor  servants,  and  be  ready  to  relieve  them, 
for  there  is  no  resjiect  of  persons  ivith  him.  Nor  are 
the  Gentiles  excluded  from  the  benefit  of  his  grace  ; 
nay,  this  was  a  specimen  of  that  much  greater  faith 
which  would  be  tound  among  the  Gentiles,  when  the 
gospel  would  be  published,  than  among  the  Jews. 

1 1 .  And  it  came  to  pass  the  day  after, 
that  he  went  into  a  city  called  Nain  ;  and 
many  of  his  disciples  went  with  him,  and 
much  people.  12.  Now  when  he  came 
nigh  to  the  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  out,  the  only  son 
of  his  mother,  and  she  was  a  widow :  and 
much  people  of  the  city  was  with  her.  1 3. 
And  when  the  Lord  saw  her,  he  had  com- 
passion on  her,  and  said  unto  her.  Weep 
not.  14.  And  he  came  and  touched  the 
bier;  and  they  that  bare  him  stood  still. 
And  he  said,  Young  man,  I  say  unto  thee, 
Arise.  15.  And  he  that  was  dead  sat  up, 
and  began  to  speak.  And  he  delivered 
him  to  his  mother.  16.  And  there  came  a 
fear  on  all :  and  they  glorified  God,  saying. 
That  a  great  prophet  is  risen  up  among  us ; 
and,  That  God  hath  visited  his  people.  1 7. 
And  this  rumour  of  him  went  forth  through- 
out all  Judea,  and  throughout  all  the  region 
round  about.  1 8.  And  the  disciples  of  John 
shewed  him  of  all  these  things. 

We  have  here  the  story  of  Christ's  raising  to  life 
a  widow's  son  at  Nain,  that  was  dead,  and  in  the 
carrying  out  to  be  buried ;  which  Matthew  and 
Mark  had  made  no  mention  of ;  only  in  the  general, 
Matthew  had  recorded  it,  in  Christ's  answer  to  the 
disciples  of  John,  that  the  dead  were  raised  up, 
Matth.  11.  5. 

Observe, 

I.  Where,  and  when,  this  miracle  was  wrought. 
It  was  the  next  day  after  he  had  cured  the  centu- 
rion's servant,  t.  11.  Christ  was  doing  good  exiery 
day,  and  never  had  cause  to  complain  that  he  had 
lost  a  day.  It  was  done  at  the  gate  of  a  small  city, 
or  town,  called  JVain,  not  far  from  Capernaum  ;  pro- 
bably, the  same  with  a  city  called  Miis,  which  Je- 
rome speaks  of. 


II.  Who  were  the  witnesses  of  it;  it  is  as  weU  at- 
tested as  can  be,  for  it  was  done  in  the  sight  of  two 
crowds  that  met  in  or  near  the  gate  of  the  city. 
There  was  a  crowd  oi  disciples  and  other  /leo/ile  at- 
tending Christ;  {v.  11.)  and  a  crowd  of  relations 
and  neighbours  attending  the  funeral  of  the  young 
man,  v.  12.  Thus  there  were  a  sufficient  number 
to  attest  the  truth  of  this  miracle,  for  it  was  a  great- 
er proof  of  Christ's  divine  authority  than  his  healing 
of  diseases,  for  by  no  power  of  nature,  or  any  means, 
can  the  dead  be  raised. 

III.  How  it  was  wrought  by  our  Lord  Jesus. 

1.  The  person  raised  to  life,  was  a  young  man, 
cut  off  by  death  in  the  beginning  of  his  days  ;  a  com- 
mon case  ;  Alan  comes  forth  like  aflomer,  and  is  cut 
down.  That  he  was  really  dead,  was  universally 
agreed  ;  there  could  be  no  collusion  in  the  case,  for 
Christ  was  entering  into  the  toiun,  and  had  not  seen 
him  till  now  that  he  met  him  upon  the  bier.  He  was 
carried  out  of  the  city,  for  the  Jews'  burying-places 
were  without  their  cities,  and  at  some  distance  from 
them.  This  young  man  was  the  orjly  son  of  his  mo- 
ther, and  she  a  widow.  She  depended  upon  him  to 
be  the  staff  of  her  old  age,  but  he  proves  a  broken 
reed  ;  every  man  at  his  best  estate  is  so.  How  nu- 
merous, how  various,  how  very  calamitous,  are  the 
affiictions  of  the  afflicted  in  this  world  !  What  a  vale 
of  tears  is  it  !  What  a  Bochim,  a  place  of  weepers  ! 
We  may  well  think  how  deep  the  sorrovj  of  this 
poor  mother  v/asfor  her  only  son  ;  it  is  used,  to  ex- 
press the  greatest  grief;  (Zech.  12.  10.)  it  was  the 
deeper  in  that  she  was  a  widow  ;  broken  with  breach 
upon  breach,  and  a  full  end  made  of  her  comforts. 
Much  people  of  the  city  was  with  her,  by  condoling 
with  her  loss,  to  comfort  her. 

2.  Christ  showed  both  his  pity  and  his  power,  in 
raising  him  to  life,  that  he  might  give  a  specimen 
of  both,  which  shines  so  bright  in  man's  redemp- 
tion. 

(1.)  See  how  tender  his  compas,iions  are  toward 
the  afflicted  ;  (f.  13.)  When  the  Lord  saw  the  poor 
widow  following  her  son  to  the  grave,  he  had  com- 
passion on  her.  Here  was  no  application  made  to 
him  for  her,  not  so  much  as  that  he  would  speak 
some  woi'ds  of  comfort  to  her,  but  ex  mero  motu — 
purely  from  the  goodness  of  his  nature,  he  was  trou- 
bled for  her.  The  case  was  piteous,  and  he  looked 
upon  it  with  pity.  His  eye  affected  his  heart  ;  and 
he  said  unto  her.  Weep  7iot.  Note,  Christ  has  a  con- 
cern for  the  mourners,  for  the  miserable,  and  often 
prevents  them  with  the  blessings  of  his  goodness.  He 
undertook  the  work  of  our  redemption  and  salvation, 
in  his  love  and  in  his  pity,  Isa.  63.  9.  What  a  pleas- 
ing idea  does  this  give  us  of  the  compassion  of  the 
Lord  Jesus,  and  the  inultitude  of  his  tender  mercies, 
which  may  be  very  comfortable  to  us  when  at  any 
time  we  are  in  sorrow  !  Let  poor  widows  comfort 
themselves  in  their  sorrows  with  this,  that  Christ 
pities  them,  and  knows  their  souls  and  adversity ; 
and  if  others  despise  their  grief,  he  does  not.  Christ 
said,  JVeep  not ;  and  he  could  give  her  a  reason  for 
it,  which  no  one  else  could  ;  "  \A'eep  not  for  a  dead 
son,  for  he  shall  presently  become  a  living  one." 
This  was  a  reason  peculiar  to  her  case  ;  yet  there  is 
a  reason  common  to  all  that  sleep  in  Jesus,  which  is 
of  equal  force  against  inordinate  and  excessive  grief 
for  their  death — that  they  shall  rise  again,  shall  rise 
in  glory ;  and  therefore  we  must  not  sorrow,  as  those 
that  have  no  hope,  1  Thess.  4.  13.  Let  Rachel,  that 
weeps  for  her  children,  refrain  her  eyes  from  tears,  for 
there  is  hope  in  thine  end,  saith  the  Lord,  that  thy 
children  shall  come  again  to  their  own  border,  Jer. 
31.  17.  And  let  our  passion  at  such  a  time  be  check- 
ed and  calmed  by  the  consideration  of  Christ's  com- 
passion. 

(2.)  See  how  triumphant  his  commands  are,  over 
even  death  itself;  (y.  14.)  He  came  and  touched  the 


ST.  LUKE,  VII. 


507 


bier,  or  coffin,  in  or  upon  which  the  dead  body  lay  ; 
for  to  him  it  would  be  no  pollution,  Hereljy  he  inti- 
mated to  the  bearers,  that  they  should  not  proceed  ; 
he  had  something  to  say  to  the  dead  young  man  ; 
Deliver  him  from  goini^  down  to  the  pit,  I  have 
found  a  ransom.  Job  33.  24.  Hereupon,  they  that 
bare  him  stood  still,  and,  probably,  let  down  the  bier 
from  their  shoulders  to  the  ground,  and  opened  the 
coffin,  if  it  were  closed  up  ;  and  then  with  solemnity, 
as  one  that  had  authority,  and  to  whom  belonged  the 
issues  from  death,  he  said.  Young  man,  I  say  unto 
thee,  .4rise.  The  young  man  was  dead,  and  could 
not  arise  by  any  power  of  his  o\vii ;  (no  more  can 
those  that  are  spiritually  dead  in  trespasses  and 
sins  ;)  yet  it  was  no  absurdity  at  all  for  Christ  to  bid 
him  arise,  when  a  power  went  along  with  that  word, 
to /lilt  life  into  him.  The  gospel-call  to  all  people, 
to  young  people  particularly,  is,  "Arise,  arise  from 
the  dead,  and  Christ  shall  give  you  light  and  life." 
Christ's  dominion  over  death  was  evidenced  by  the 
immediate  effect  of  his  word  ;  (x'.  15. )  He  that  ivas 
dead,  sat  ufl,  without  any  help.  When  Christ  put 
life  into  him,  he  made  it  to  appear  by  his  sitting  up. 
Have  we  grace  from  Christ  ?  Let  us  show  it.  Ano- 
ther evidence  of  life,  was,  that  he  be^an  to  s/ieak ; 
for  whenever  Christ  gives  us  spiritual  life,  he  openx 
the  li/is  in  pi-ayerand  praise.  And,  lastly,  he  would 
not  oblige  this  young  man  to  whom  he  had  given  a 
new  life,  to  go  along  with  him,  either  as  his  disciple 
to  minister  to  him,  (though  he  owed  him  even  his 
own  self,)  much  less  as  a  trophy  or  show  to  get 
honour  by  him,  but  delivered  him  to  his  mother,  to 
attend  her  as  became  a  dutiful  son  ;  for  Christ's  mi- 
racles were  miracles  of  mercy ;  and  a  gi'eat  act  of 
mercy  this  was  to  this  widow  ;  now  she  was  comfort- 
ed, according  to  the  time  in  which  she  had  been 
afflicted,  and  much  more ;  for  she  could  now  look 
upon  this  son  as  a  particular  favourite  of  heaven, 
with  more  pleasure  than  if  he  had  not  died. 

IV.  What  influence  it  had  upon  the  people  ;  (xi. 
16. )  There  came  a  fear  on  all ;  it  frightened  them  all, 
to  see  a  dead  man  start  up  alive  out  of  his  coffin  in 
the  open  street,  at  the  command  of  a  man  ;  they 
were  all  stnick  with  wonder  at  this  miracle,  and 
glorified  God.  The  Lord  and  his  goodness,  as  well 
as  the  Lord  and  his  greatness,  are  to  be  feared.  The 
inference  they  drew  from  it,  was,  "A  great  Prophet 
is  risen  up  among  us,  the  great  Prophet  that  we 
have  been  long  looking  for ;  doubtless,  he  is  one  di- 
vinely inspired,  who  can  thus  breathe  life  into  the 
dead ;  and  in  him  God  hath  visited  his  people,  to 
redeem  them,  as  was  expected,"  Luke  1.  68.  This 
■would  be  life  from  the  dead  indeed  to  all  them  that 
waited  for  the  Consolation  of  Israel.  When  dead 
souls  are  thus  raised  to  spiritual  life  by  a  divine 
power  going  along  with  the  gospel,  we  must  glorify 
God,  and  look  upon  it  as  a  gracious  visit  to  his  people. 
The  report  of  this  miracle  was  can-ied,  1.  In  general, 
all  the  country  over;  {v.  17.)  This  rumour  of  him 
that  he  was  the  great  Prophet,  went  forth  upon  the 
wings  of  fame  through  all  Judea,  which  lay  a  great 
way  off,  and  throughout  all  Galilee,  which  was  the 
region  round  about.  Most  got  this  notice  of  him, 
yet  few  believed  in  him,  and  gave  up  themselves  to 
him.  Many  have  the  rumour  of  Christ's  gosjjel  in 
their  ears,  that  have  not  the  savour  and  relish  of  it 
in  their  souls.  2.  In  particular,  it  was  carefully 
brought  to  John  Baptist,  who  was  now  in  prison  ;  (x'. 
18.)  His  disciples  came,  and  gave  him  an  account  of 
all  things,  that  he  might  know  that  though  he  was 
bound,  yet  the  word  of  the  Lord  was  not  bound ; 
God's  work  was  going  on,  though  he  was  laid  aside. 

19.  And  lohn  calling  unto  him  two  of  his 
disciples,  sent  them  to  Jesus,  saying,  Art 
thou  he  that  should  come  ?  or  look  we  for 


another  ?  20.  When  the  men  were  come 
unto  him,  they  said,  John  Baptist  hath  sent 
us  unto  tiiee,  saying.  Art  thou  he  that  should 
come  ?  or  look  we  for  another  ?  21.  And  in 
that  same  hour  he  cured  many  of  their  in- 
firmities and  plagues,  and  of  evil  spirits; 
and  unto  many  that  were  blind  he  gave 
sight.  22.  Then  Jesus  answering  said  unto 
them,  Go  your  way,  and  tell  John  what 
things  ye  have  seen  and  heard ;  how  that 
the  Ijlind  see,  the  lame  walk,  the  lepers  are 
cleansed,  the  deaf  hear,  the  dead  are  raised, 
to  the  poor  the  gospel  is  preached.  23.  And 
blessed- is /ifi,  whosoever  shall  not  be  offend- 
ed in  me.  24.  And  when  the  messengers 
of  John  were  departed  he  began  to  speak 
unto  tlie  people  concerning  John,  What 
went  ye  out  into  the  wilderness  for  to  see  ? 
A  reed  shaken  with  the  wind  ?  25.  But 
what  went  ye  out  for  to  see  ?  A  man  clothed 
in  soft  raiment?  Behold,  they  which  are 
gorgeously  apparelled,  and  live  delicately, 
are  in  king's  courts.  26.  But  what  went  ye 
out  for  to  see  ?  A  prophet  ?  Yea,  I  say  unto 
you,  and  much  more  than  a  prophet.  27. 
This  is  he  of  whom  it  is  written.  Behold,  I 
send  my  messenger  before  thy  face,  which 
shall  prepare  thy  way  before  thee.  28.  For 
I  say  unto  you.  Among  those  that  are  born 
of  women  there  is  not  a  greater  prophet 
than  John  the  Baptist :  but  he  that  is  least 
in  the  kingdom  of  God  is  greater  than  he. 
29.  And  all  the  people  that  heard  him.,  and 
the  publicans,  justified  God,  being  baptized 
v\'ith  the  baptism  of  John.  30.  But  the  Pha- 
risees and  lawyers  rejected  the  coimsel  of 
God  against  themselves,  being  not  baptized 
of  him.  31.  And  the  Lord  said,  ^^'hcreunto 
then  shall  I  liken  the  men  of  this  genera- 
tion ?  and  to  what  are  they  like  ?  32.  They 
are  like  unto  children  sitting  in  the  market- 
place, and  calling  one  to  another,  and  say- 
ing. We  have  piped  unto  you,  and  ye  have 
not  danced  ;  we  have  momncd  to  you,  and 
ye  have  not  wept.  33.  For  .Tohn  the  Bap- 
tist came  neither  eating  bread  nor  drinking 
wine ;  and  ye  say,  He  hath  a  devil.  34. 
Tjie  Son  of  man  is  come  eating  and  drink- 
ing ;  and  j^e  say,  Behold,  a  gluttonous  man, 
and  a  wine-bibber,  a  friend  of  publicans  and 
sinners  !  35.  But  Wisdom  is  justified  of  all 
her  children. 

All  this  discourse  concerning  John  Baptist,  Occa- 
sioned by  his  sending  to  ask  whether  he  was  the 
Messiah  or  no,  we  had,  much  as  it  is  here  related, 
Matth.  11.  2—19. 

I.  We  have  here  the  message  John  Baptist  sent  to 
Christ,  and  the  return  he  made  to  it.     Observe, 

1.  The  gi'eat  thing  we  are  to  inquire  concerning, 
is,  whether  he  be  he  that  should  come  to  redeem  and 
save  sinners,  or  whether  we  are  to  look  for  another. 


508  ST.  LUKE,  yil. 

V.  19,  20.  We  are  sure  that  God  has  pi'omised  that 
a  Saviour  shall  come,  an  anointed  Saviour  ;  we  are 
as  sure  that  what  he  has  promised  he  will  perform 
in  its  season  ;  if  this  Jesus  be  that  promised  Messiah, 
we  will  receive  him,  and  will  look,  for  no  other ;  but 
if  not,  we  will  continue  our  expectations,  and  though 
he  tariy,  will  wait  for  him. 

2.  The  faith  of  John  Baptist  himself,  or  at  least 
of  his  disciples,  wanted  to  be  confirmed  in  this  mat- 
ter ;  for  Christ  liad  not  yet  publicly  declared  him- 
self to  be  indeed  the  Christ,  nay,  he  would  not  have 
his  disciples,  who  knew  him  to  be  so,  to  speak  of  it, 
tiU  the  proofs  of  his  being  so  were  completed  in  his 
resurrection.  The  great  men  of  the  Jewish  church 
had  not  owned  him,  nor  had  he  gained  any  interest 
that  was  like  to  set  him  upon  the  throne  of  his  father 
David.  Nothing  of  that  power  and  grandeur  was  to 
be  seen  about  him,  m  which  it  was  expected  that 
the  Messiah  would  appear.  And  therefore  it  is  not 
strange  that  they  should  ask,  Art  thou  the  Measiah  ? 
not  doubting  but  that  if  he  were  not,  he  would  direct 
them  what  other  to  look  for. 

3.  Christ  left  it  to  his  own  works  to  praise  him 
in  the  gates,  to  tell  what  he  was,  and  to  prove  it. 
Wltile  Jolin's  messengers  were  with  him,  he  wrought 
many  miraculous  cures,  in  that  same  hour ;  which 

Eerhaps  intimates,  that  they  staid  but  an  hour  with 
im  ;  and  what  a  deal  of  work  did  Christ  do  in  a 
little  time  !  -v.  21.  He  cured  many  of  their  infirmi- 
ties and  filagues  in  body,  and  of  evil  spirits  that  af- 
fected the  mind,  either  with  frenzy  or  melancholy  ; 
and  unto  many  that  were  blind  he  gave  sight.  He 
multiplied  the  cures,  that  there  might  be  no  ground 
left  to  suspect  a  fraud.  And  then,  {v.  22.)  he  bid 
them  go  tell  John  what  they  had  seen.  And  he  and 
they  might  easily  argue,  or  even  the  common  people 
did,  (John  7.  31.)  Wien  Christ  cometh,  will  he  do 
Tnore  miracles  than  these  which  this  man  has  done? 
These  cures  which  they  saw  him  work,  were  not 
only  confirmations  of  his  commission,  but  explica- 
tions of  it.  The  Messiah  must  come  to  cure  a  dis- 
eased world,  to  give  light  and  sight  to  them  that  sit 
in  darkness,  and  to  restrain  and  conquer  evil  spirits ; 
you  see  that  Jesus  does  this  to  the  bodies  of  people, 
and  therefore  must  conclude.  This  is  he  that  should 
come  to  do  it  to  the  souls  of  people  ;  and  you  are  to 
look  for  no  other.  To  his  miracles  in  the  kingdom 
of  nature  he  adds  this  in  the  kingdom  of  grace,  {v. 
22.)  To  the  fioor  the  gosficl  is  preached ;  which,  they 
knew,  was  to  be  done  by  the  Messiah,  for  he  was 
e.nomte.Ato  preach  the  gospel  to  the  meek,  (Isa.  61.  1.) 
and  to  save  the  souls  of  the,  poor  and  needy,  Ps.  72. 
13.  Judge,  therefore,  whether  you  can  look  for  any 
other  that  will  more  fully  answer  the  characters  of 
the  Messiah,  and  the  great  intentions  of  his  coming. 

4.  He  gave  them  an  intimation  of  the  danger  peo- 
ple were  in  of  being  prejudiced  against  him,  not- 
withstanding these  evident  proofs  of  his  being  the 
Messiah;  {y.  23.)  Blessed  is  he  whosoever  shall  not 
be  offended  in  me,  or  scandalized  at  me.  We  are 
here  in  a  state  of  trial  and  probation ;  and  it  is  agree- 
able to  such  a  state,  that,  as  there  are  sufficient  ar- 
guments, to  confirm  the  truth  to  those  that  are  honest 
and  impartial  in  seai-ching  after  it,  and  have  their 
minds  prepared  to  receive  it,  so  there  should  be  also 
objections,  to  cloud  the  truth  to  those  that  are  care- 
less, worldly,  and  sensual ;  Christ's  education  at  Na- 
zareth, his  residence  at  Galilee,  the  meanness  of  his 
family  and  relations,  his  poverty,  and  the  despica- 
bleness  of  his  followers — these  and  the  like  were 
stumbling-blocks  to  many,  which  all  the  miracles  he 
wrought  could  not  help  them  over.  He  is  blessed, 
for  he  is  wise,  humble,  and  well  disposed,  that  is 
not  overcome  by  these  prejudices.  It  is  a  sign  that 
God  has  blessed  him,  for  it  is  by  his  grace  that  he  is 
helped  over  these  stumbling  stones ;  ayid  he  shall  be 
blessed  indeed,  blessed  in  Christ. 


II.  We  have  here  the  high  encomium  which 
Christ  gave  of  Jolin  Baptist ;  not  while  his  messen- 
gers were  present,  (lest  he  should  seem  to  flatter 
him,)  but  when  they  were  departed,  {y.  24. )  to  make 
the  people  sensible  of  the  advantages  they  had  en- 
joyed in  John's  ministry,  and  were  deprived  of  by 
his  imprisonment.  Let  them  now  consider,  what 
they  went  out  into  the  wilderness  to  see;  who  that 
was,  about  whom  there  had  been  so  much  talk,  and 
such  a  great  and  general  amazement.  "  Come," 
saith  Christ,  "  I  will  tell  you." 

1.  He  was  a  man  of  unshaken  self-consistence ;  a 
man  of  steadiness  and  constancy ;  he  was  not  a  reed 
shaken  with  the  wind,  first  in  one  sway,  and  then  in 
another,  shifting  with  every  wind,  he  y/as fir?n  as  a 
rock,  not  fickle  as  a  reed ;  if  he  could  have  bowed 
like  a  7-eed  to  Herod,  and  have  complied  with  the 
court,  he  might  have  been  a  favourite  there ;  but 
none  of  these  things  moved  him. 

2.  He  was  a  man  of  unparalleled  self-denial ;  a 
great  example  of  mortification  and  contempt  of  the 
world ;  he  was  not  a  man  clothed  m  soft  raiment,  nor 
did  he  live  delicately  ;  (y.  25. )  but,  on  the  contrary, 
he  lived  in  a  wilderness,  and  was  clad  and  fed  ac- 
cordingly ;  instead  of  adorning  and  pampering  the 
body,  he  brought  it  undei-,  and  kept  it  in  subjection. 

3.  He  was  a  prophet,  had  his  commission  and  in- 
structions immediately  from  God,  and  not  of  man, 
or  by  man.  He  was  by  birth  a  priest,  but  that  is 
never  taken  notice  of;  tor  his  glory,  as  a  prophet, 
eclipsed  the  honour  of  his  priesthood ;  nay,  he  was 
more,  he  was  much  ?nore  than  a  prophet,  {y.  26.) 
than  any  of  the  prophets  of  the  Old  Testament,  for 
they  spake  of  Christ  as  at  a  distance,  he  spake  of 
him  as  at  the  door. 

4.  He  was  the  harbinger  and  foi-enmner  of  the 
Messiah,  and  he  was  himself  prophesied  of  in  the 
Old  Testament;  (y.  27.)  This  is  he  of  whom  it  is 
written,  (Mai.  3.  1.)  Behold,  I  send  my  tnessenger 
before  thy  face.  Before  he  sent  the  Master  himself, 
he  sent  a  messenger,  to  give  notice  of  his  coming, 
and  prepare  people  to  receive  him.  Had  the  Mes- 
siah been  to  appear  as  a  temporal  Prince,  under 
which  character  the  carnal  Jews  expected  him,  his 
7nessenger  "viovXA  have  appeared,  either  mihe  pomp 
of  a  general,  or  the  gaiety  of  a  herald  at  arms ;  but 
\t\ias a.  Jirevious  indication,  plain  enough,  of  the»/i;- 
ritual  nature  of  Christ's  kingdom,  that  the  messen- 
ger he  sent  before  him  to  prepare  his  way,  did  it  by 
preaching  repentance,  and  reformation  of  men's 
hearts  and  lives ;  certainly  that  kingdom  was  not  of 
this  world,  which  was  thus  ushered  in. 

5.  He  was,  upon  this  account,  so  great,  that  really 
there  was  not  a  greater  prophet  than  he.  Projihets 
were  the  greatest  that  were  bom  of  wome?:,  more 
honourable  than  kings  and  princes,  and  John  was 
the  greatest  of  all  the  prophets  ;  the  country  was  not 
sensible  what  a  valuable,  what  an  invaluable,  man 
it  had  in  it,  when  John  Baptist  went  about  preaching 
and  baptizing.  And  yet  he  that  is  least  in  the  king- 
dom of  God,  is  greater  than  he.  The  least  gospel- 
minister,  that  has  obtained  mercy  of  the  Lord,  to 
be  skilful  and  faithful  in  his  work  ;  or  the  meanest 
of  the  apostles,  and  first  preachers  of  the  gospel, 
being  employed,  under  a  more  excellent  dispensation, 
are  in  a  more  honourable  office  than  John  Baptist. 
The  meanest  of  those  t\\?X  follow  the  Lamb,  far  ex- 
cel the  greatest  of  those  that  went  before  him. 
Those  therefore  who  live  under  the  gospel-dispen- 
sation, have  so  much  the  more  to  answer  for. 

III.  We  have  here  the  just  censure  of  the  men  of 
that  generation,  who  were  not  wrought  upon  by  the 
ministry  either  of  John  Baptist  or  of  Jesus  Christ 
himself. 

1.  Christ  here  shows  what  contemjJWwas  put  upon 
John  Baptist,  while  he  was  preaching  and  baptizing. 
(1.)  Those  who  did  show  him  any  respect,  were  but 


ST.  LUKE,  VII. 


609 


the  common,  ordinary  sort  of  people ;  who,  in  the 
eye  of  the  gay  part  of  manlcincl,  were  rather  a  dis- 
grace to  him  tlian  any  credit ;  (f.  29. )  the  fieofile  in- 
deed, tlie  vulgar  herd,  of  whom  it  was  said,  This 
fieofile  who  knows  not.  the  lam,  are  cursed  ;  (Joiin  7. 
49.)  and  the  publicans,  men  of  ill  fame,  as  being  ge- 
nerally men  of  bad  morals,  or  taken  to  be  so,  these 
were  hajitized  ninth  his  baptism,  and  became  his  dis- 
ciples; and  these,  though  glorious  monuments  of  di- 
vine grace,  yet  did  not  magnify  John  in  the  eye  of 
the  world  ;  but  by  their  repentance  and  reformation 
they  justified  God,  justified  his  conduct,  and  the 
wisdom  of  it  in  appointing  such  a  one  as  John  Bap- 
tist to  be  the  forerunner  of  the  Messiah  ;  they  hereby 
made  it  to  appear  that  it  was  the  best  method  that 
could  be  taken,  for  it  was  not  in  vain  to  thein,  what- 
ever it  was  to  others.  (2.)  The  great  men  of  their 
church  and  nation,  the  fiolite  and  the  politicians,  that 
would  have  done  him  some  credit  in  the  eve  of  the 
world,  did  him  all  the  dishonour  they  could ;  thcv 
heard  him  indeed,  but  they  were  not  ba/itized  of 
him;  (y.  30.)  the  Pharisees,  who  were  most  in  re- 
putation for  religion  and  devotion,  and  the  lawyers, 
who  were  celebrated  for  their  learning,  especially 
their  knowledge  of  the  scriirtures,  they  rejected  the 
counsel  of  God  against  themselves,  they  frustrated 
it,  they  received  the  grace  of  God,  by  the  baptism 
of  John,  in  vain.  God  sending  that  messenger  among 
them,  had  a  kind  fiurjiose  of  good  to  them,  designed 
their  salvation  by  it,  and  if  they  had  closed  with  the 
counsel  of  God,  it  had  been /or  themselves,  thev  had 
been  made  for  ever  ;  but  they  rejected  it,  would  not 
comply  with  it,  and  it  was  against  themselves,  it  was 
to  their  own  ruin ;  they  came  short  of  the  benefit  in- 
tended them,  and  not  (inly  so,  but  forfeited  the  grace 
of  God,  put  a  bar  in  their  own  door,  and  by  refusing 
that  discipline  which  was  to  fit  them  for  the  king- 
dom of  the  Messiah,  shut  themselves  out  of  it,  and 
they  not  only  excluded  themselves,  but  hindered 
others,  and  stood  in  their  way. 

2.  He  here  shows  the  strange  perverseness  of  the 
men  of  that  generation,  in  their  cavils  both  against 
John  and  Christ,  and  the  prejudices  they  conceived 
against  them. 

(1.)  They  made  but  a  jesting  matter  of  the  me- 
thods God  took  to  do  them  good;  (i'.  31.)  "  IVhere- 
unto  shall  I  liken  the  men  of  this  generation  ?  What 
can  I  think  of,  absurd  enough  to  represent  them  by  ? 
They  are,  then,  like  children  sitting  in  the  mark'et- 
filace,  tliat  mind  nothing  that  is  serious,  but  are  as 
full  of  play  as  they  can  hold ;  as  if  God  were  but  in 
jest  with  them,  in  all  the  methods  he  takes  to  do 
them  good,  as  children  are  with  one  another  in  the 
market-place;  {v.  32.)  thev  turn  it  all  off  with  a 
banter,  and  are  no  more  affected  with  it  than  with  a 
piece  of  pageanti-y."  This  is  the  ruin  of  muhitudes, 
they  can  never  persuade  themselves  to  be  serious  in 
the  concerns  of  their  souls  ;  old  men  sitting  in  the 
sanhedrim,  were  but  as  children  sitting  in  the  mar- 
ket-place, and  no  more  affected  with  tiie  things  that 
belonged  to  their  everlasting  peace  than  peojjle  are 
with  children's  play.  O  the  amazing  stupiditv  and 
vanity  of  the  blind  and  ungodlv  world !  The  Lord 
awaken  them  out  of  their  secnrit^r. 

(2.)  They  still  found  something  or  other  to  cai-p 
at. 

[1.]  John  Baptist  was  a  resei-\'ed,  austere  man, 
lived  much  in  solitude,  and  ought  to  have  been  ad- 
mired for  being  such  a  humble,  sober,  self-denying 
man,  and  heai-kened  to  as  a  man  of  thought  and  con- 
templation; but  this,  which  was  his  praise,  was  turn- 
ed to  his  reproach  ;  because  he  came  neither  eating 
nor  drinking,  so  freelv,  plentifully,  and  cheerfully, 
as  others  did,  ye  say,  "  He  has  a  'devil:  he  is  a  me- 
lancholy man,  he  is  possessed  as  the  demoniac  whose 
dwelling  was  a7nong  the  tombs,  tliough  he  be  not 
quite  so  wild." 


[2.]  Our  Lord  Jesus  was  of  a  more  free  and  open 
conversation ;  he  catne  eating  and  drinking;  (y.  34.) 
he  would  go  and  dine  with  Pharisees,  though  he 
knew  they  did  not  care  for  him  ;  and  with  publicans, 
though  he  knew  they  were  no  credit  to  him  :  yet,  in 
hopes  of  doing  good,  both  to  the  one  and  the  other, 
he  conversed  familiarly  with  them.  By  this  it  ap- 
pears that  the  ministers  of  Christ  may  be  of  very 
different  tempers  and  dispositions,  very  different 
ways  of  preaching  and  living,  and  yet  all  good  and 
useful ;  diversity  of  gifts,  but  each  given  to  projit 
withal;  therefore  none  must  make  themselves  a 
standard  to  all  others,  nor  judge  hardly  of  those  that 
do  not  do  just  as  they  do.  John  Baptist  bore.witness 
to  Christ,  and  Christ  applauded  John  Baptist," though 
they  were  the  reverse  of  each  other  in  their  way  of 
lining.  But  the  common  enemies  of  them  both  re- 
proached them  both.  The  very  same  men  that  had 
represented  John  as  crazed  in  his  intellects,  because 
he  came  neither  eating  nor  drinking,  represented 
our  Lord  Jesus  as  corrupt  in  his  morals,  because  he 
came  eating  and  drinking:  he  is  a  gluttonous  man, 
and  a  wine-bibber.  Ill-will  never  speaks  well.  See 
the  malice  of  wicked  people,  and  how  they  put  the 
worst  consti-uction  upon  every  thing  they  meet  with 
in  the  gospel,  and  in  the  preachers  and  professors  of 
it;  and  hereby  they  think  to  diminish  thern,  but  really 
destroy  themselves. 

Lastly,  He  shows  that,  notwithstandmg  this,  God 
will  be  glorified  in  the  salvation  of  a  chosen  remnant; 
{v.  35.)  Wisdom  is  justified  of  all  her  children. 
There  are  those  who  are  given  to  wisdom,  as  her 
children,  and  they  shall  be  brought,  by  the  grace  of 
God,  to  submit  to  wisdom's  conduct  and  government, 
and  thereby  to  justify  wisdom  in  the  ways  she  takes 
for  bringing  them  to  that  submission ;  for  to  them 
they  are  effectual,  and  thereby  appear  well  chosen. 
Wisdom's  children  are  herein  unanimous,  one  and 
all,  they  have  all  a  complacency  in  the  methods  of 
gi-ace  which  divine  wisdom  takes,  and  think  never 
the  worse  of  them  for  their  being  ridiculed  by  some. 

36.  And  one  of  the  Pharisees  desired 
him  that  he  would  eat  with  him.  And  he 
went  into  the  Pharisee's  house,  and  sat 
down  to  meat.  37.  And,  behold,  a  woman 
in  the  city,  which  was  a  sinner,  when  she 
knew  that  Jesus  sat  at  meat  in  the  Phari- 
see's house,  brought  an  alabaster  box  of 
ointment,  38.  And  stood  at  his  feet  behind 
him  weeping;,  and  began  to  wash  his  feet 
with  tears,  and  did  wipe  them  with  the  hairs 
of  her  head,  and  kissed  his  feet,  and  anoint- 
ed them  with  the  ointment.  39.  Now  when 
the  Pharisee  which  had  bidden  him  saw  it, 
he  spake  within  himself,  saying,  This  man, 
if  he  were  a  prophet,  would  have  known 
^\"ho  and  what  manner  of  woman  this  is 
that  toucheth  him ;  for  she  is  a  sinner.  40. 
And  Jesus  answering  said  unto  him,  Simon, 
T  have  somewhat  to  say  unto  thee.  And 
he  saith.  Master,  say  on.  41.  There  was 
a  certain  creditor  which  had  two  debtors : 
the  one  owed  five  hundred  pence,  and  the 
other  fifty:  42.  And  when  they  had  no- 
thing to  pay,  he  frankly  forgave  them  both. 
Tell  me,  therefore,  which  of  them  will  love 
him  most  ?  43.  Simon  answered  and  said, 
I  suppose  tliat  he  to  whom  he  forgave  most. 


510 


ST.  LUKE,  VII. 


And  he  said  unto  him,  Thou  hast  rightly 
judged.  44.  And  he  turned  to  the  woman, 
and  said  unto  Simon,  Seest  thou  tliis  wo- 
man ?  I  entered  into  thine  house,  thou  gay- 
est me  no  water  for  my  feet :  but  she  hath 
washed  my  feet  with  tears,  and  wiped  them 
with  the  hairs  of  her  head.  45.  Thou  gav- 
est  me  no  kiss :  but  this  woman,  since  the 
time  I  came  in,  hath  not  ceased  to  kiss  my 
feet.  46.  Mine  head  with  oil  thou  didst 
not  anoint ;  but  this  woman  hath  anointed 
my  feet  with  ointment.  47.  Wherefore,  I 
say  unto  thee,  her  sins,  which  are  many, 
are  forgiven ;  for  she  loved  much :  but  to 
whom  little  is  forgiven,  the  sane  loveth  lit- 
tle. 48.  And  he  said  unto  her.  Thy  sins 
are  forgiven.  49.  And  they  that  sat  at 
meat  with  him  began  to  say  within  them- 
selves. Who  is  this  that  forgiveth  sins  also  1 
50.  And  he  said  to  the  woman.  Thy  faith 
hath  saved  thee ;  go  in  peace. 

When  and  where  this  passage  of  story  happened, 
does  not  appear ;  this  evangelist  does  not  observe 
order  of  time  in  his  narratives,  so  much  as  the  other 
evangelists  do ;  but  it  comes  in  here,  upon  occasion 
of  Christ's  being  reproached  as  a  Friend  of  p  iibli- 
cans  and  sinners,  to  show  that  it  was  only  for  their 
good,  and  to  bring  them  to  repentance,  that  he  con- 
versed with  them ;  and  that  those  whom  he  admitted 
near  him,  were  refonned,  or  in  a  hopeful  way  to  be 
so.  Wlio  this  woman  was,  that  here  testified  so 
great  an  affection  to  Christ,  does  not  appear ;  it  is 
commonly  said  to  be  Mary  Magdalene,  but  I  find  no 
ground  in  scripture  for  it ;  she  is  described  {cli.  8.  2. 
and  Mark  16,  9.)  to  be  one  out  of  nvhoin  Christ  had 
cast  seven  dex'i/s;  but  that  is  not  mentioned  here; 
and  therefore  it  is  probable  that  it  was  not  she. 

Now  observe  here, 

I.  The  civil  entertainment  which  a  Pharisee  gave 
to  Christ,  and  his  gi-acious  acceptance  of  that  enter- 
tainment; (t.'.  36.)  One  of  the  Pharisees  desired  him 
that  he  ivotdd  eat  luith  him;  either  because  he  thought 
it  would  be  a  reputation  to  him  to  have  such  a  guest 
at  his  table,  or  because  his  company  would  be  an 
entertainment  to  him  and  his  family  and  friends.  It 
appears  that  this  Pharisee  did  not  believe  in  Christ, 
for  he  will  not  own  him  to  be  a  Projihet,  {y.  39. ) 
and  yet  our  Lord  Jesus  accepted  his  invitation,  went 
into  his  house,  and  sat  down  to  meat ;  that  they  might 
see  he  took  the  same  liberty  with  Pharisees  that  he 
did  with  publicans,  in  hopes  of  doing  them  good. 
And  those  may  venture  further  into  the  society  of 
such  as  are  prejudiced  against  Christ,  and  his  reli- 
gion, who  have  wisdom  and  grace  sufficient  to  in- 
struct and  argue  with  them,  than  others  may. 

II.  The  great  respect  which  a  poor  penitent  sin- 
ner showed  him,  when  he  was  at  meat  in  the  Pha- 
risee's house.  It  was  a  woman  in  the  city,  that  was 
a  sinner,  a  Gentile,  a  harlot,  I  doubt,  known  to  be 
60,  and  infamovis  ;  she  knew  that  Jesus  sat  at  meat 
in  the  Pharisee's  house,  and,  having  been  converted 
from  her  wicked  course  of  life  by  his  preaching,  she 
came  to  acknowledge  her  obligations  to  him,  having 
no  opportunity  of  doing  it  any  other  way,  than  by 
washing  his  feet,  and  anointing  them  with  some 
sweet  ointment  that  she  brought  with  her  for  that 
purpose.  The  way  of  sitting  at  table  then  was  such, 
that  their  feet  were  partly  behind  them.  Now  this 
woman  did  not  look  Christ  in  the  face,  but  came  be- 
hind him,  and  did  the  part  of  a  maid-servant,  whose 


office  it  was  to  wash  the  feet  of  the  guests,  1  Sam. 
25.  41.  and  to  prepare  the  ointments. 

Now  in  what  this  good  woman  did,  we  may  ob- 
serve, 

1.  Her  deefi  humiliation  for  sin ;  she  stood  behind 
him  weejxing;  her  eyes  had  been  the  inlets  and  out- 
lets of  sin,  and  now  she  makes  them  fountains  of 
tears.  Her  face  is  now  foul  with  weeping,  which 
perhaps  used  to  be  covered  with  paints.  Her  hair 
now  made  a  towel  of,  which  before  had  been  plaited 
and  adorned.  We  have  reason  to  think  that  she 
had  before  sorrowed  for  sin ;  but  now  that  she  had 
an  opportunity  of  coming  into  the  presence  of  Christ, 
the  wound  bled  afresh  and  her  soitow  renewed. 
Note,  It  well  becomes  penitents,  upon  all  their  ap- 
proaches to  Christ,  to  renew  their  godly  sorrow  and 
shame  for  sin,  wheyi  he  is  jiacijied,  Ezek.  16.  63. 

2.  Her  strong  affeetion  to  the  Lord  Jesus ;  this 
was  it  that  our  Lord  Jesus  took  special  notice  of,  that 
she  loved  much;  {v.  42,  47.)  She  washed  his  feet,  in 
token  of  her  ready  submission  to  the  meanest  office 
in  which  she  might  do  him  honour.  Nay,  she  wash- 
ed them  with  her  tears,  tears  of  joy  ;  she  was  in  a 
transport,  to  find  herself  so  near  her  Saviour,  whom 
her  soul  loved.  She  kissed  his  feet,  as  one  unworthy 
of  the  kisses  of  his  mouth,  which  the  spouse  coveted. 
Cant.  1.  2.  It  was  a  kiss  of  adoration  as  well  as  af- 
fection ;  She  wijied  them  with  her  hair,  as  one  entirely 
devoted  to  his  honour ;  her  eyes  shall  yield  water  to 
wash  them,  and  her  hair  be  a  towel  to  wipe  them ; 
and  she  anointed  his  feet  with  ihe  ointment ;  owning 
him  hereby  to  be  the  Messiah,  the  .<??!0(«<«/,-  she 
anointed  his  feet,  in  token  of  her  consent  to  God's 
design  in  anointing  his  head  with  the  oil  of  gladness. 
Note,  All  true  penitents  have  a  dear  love  to  the  Lord 
Jesus. 

III.  The  offence  which  the  Pharisee  took  at  Christ, 
for  admitting  the  respect  which  this  poor  penitent 
paid  him  ;  {v.  39.)  He  spake  within  himself,  (little 
thinking  that  Christ  knew  what  he  thought,)  This 
man,  if  he  were  a  Prophet,  would  then  have  so  much 
knowledge,  as  to  perceive  that  this  woman  is  a  sinner, 
is  a  Gentile,  is  a  woman  of  ill  fame  ;  and  so  much 
sanctiti/  as  therefore  not  to  suffer  her  to  come  so  near 
him  ;  for  can  one  of  such  a  character  approach  a 
Prophet,  and  his  heart  not  rise  at  it  ?  See  how  apt 
proud  and  narrow  souls  are  to  think  that  others 
should  be  as  haughty  and  censorious  as  themselves. 
Simon,  if  she  had  touched  him,  would  have  said. 
Standby  thyself,  come  not  near  me,  lam  holier  than 
thou  ;  (Isa.  65.  5.)  and  he  thought  Christ  should  say 
so  too. 

IV.  Christ's  justification  of  the  woman  in  what  she 
did  to  him,  and  of  himself  in  admitting  it.  Christ 
knew  what  the  Pharisee  spake  within  himself,  and 
made  answer  to  it  ;  Simon,  I  have  somewhat  to  say 
unto  thee,  v.  40.  Though  he  was  kindly  entertained 
at  his  table,  yet  even  there  he  reproved  him  for 
what  he  saw  amiss  in  him,  and  would  not  suffer  sin 
upon  him.  Those  whom  Christ  hath  something 
against,  he  hath  something  to  say  to,  for  his  Spirit 
shall  reprove.  Simon  is  willing  to  give  him  the 
hearing ;  he  saith.  Master,  say  on.  Though  he 
could  not  believe  him  to  be  a  Prophet,  (because  he 
was  not  so  nice  and  precise  as  he  was,)  yet  he  can 
compliment  him  with  the  title  of  Master,  among 
those  that  ciy.  Lord,  Lord,  but  do  not  the  things 
which  he  saith.  Now  Christ,  in  his  answer  to  the 
Pharisee,  reasons  thus  ;  "It  is  true,  this  woman  has 
been  a  sinner,  he  knows  it ;  but  she  is  a  pardo7ied 
sinner,  which  supposes  her  to  be  a  penitent  sinner ; 
what  she  did  to  him  was  an  expression  of  her  great 
love  to  her  Saviour,  by  whom  her  sins  were  forgiven; 
if  she  was  pardoned,  who  had  been  so  great  a  sinner, 
it  might  reasonably  be  expected  that  she  should 
love  her  Saviour  more  than  others,  and  should  give 
greater  proofs  of  it  than  others ;  and  if  this 'was  the 


St.  LUKE,  VII. 


511 


fnut  of  her  love,  and  flowing  from  a  sense  of  the 
pardon  of  her  sins,  it  became  him  to  accept  of  it, 
and  it  ill  laecame  the  Pharisee  to  be  offended  at  it." 
Now  Christ  has  a  further  reach  in  this  ;  the  Phari- 
see doubted  whether  lie  was  a  Prophet  or  no,  nay 
he  did,  in  effect,  deny  it ;  but  Christ  shows  that  he 
was  more  than  a  prophet,  for  he  is  one  that  has 
flower  on  earth  to  forgive  sins,  and  to  whom  are 
owing  the  affections  and  thankful  acknowledgments 
of  penitent,  pardoned  sinners. 

Now,  in  his  answer, 

1.  He  doth  by  a  parable  force  Simon  to  acknow- 
ledge that  the  greater  sinner  this  woman  had  been, 
the  greater  love  she  ought  to  show  to  Jesus  Christ 
when  her  sins  were  pardoned  ;  {v.  41 — 43. )  A  man 
had  two  debtors  that  were  both  insolvent,  but  one 
of  them  owed  him  ten  times  more  than  the  other ; 
he  very  freely  ybr^ct'e  the?n  botli,  and  did  not  take 
the  advantage  of  the  law  against  them,  did  not  or- 
der them  and  their  children  to  be  sold,  or  deliver 
tkem  to  the  tormentors :  now  they  were  both  sensi- 
ble of  the  great  kindness  they  had  received;  but 
tvhich  of  them  ivill  love  him  most?  Certainly,  saith 
the  Pharisee,  he  to  whom  he  forgave  most ;  and 
herein  he  rightly  judged.  Now  we,  being  obliged 
to  forgive,  as  we  are,  and  hope  tohe,  forgiveyt,  may 
from  hence  leam  the  duty  between  debtor  and  cre- 
ditor. ( 1. )  The  debtor,  if  he  ha\e  any  thing  to  pay, 
ought  to  make  satisfaction  to  his  creditor.  No  man 
can  reckon  that  his  own,  or  have  any  comfortable 
enjoyment  of  it,  but  that  which  is  so  when  all  his 
debts  are  paid.  (2.)  If  God  in  his  providence  hath 
disabled  the  debtor  to  pay  his  debt,  the  creditor 
ought  not  to  be  severe  with  him,  nor  to  go  to  the  ut- 
most rigour  of  the  law  with  him,  but  freely  to  for- 
give hijyi.  Suinmum  jus  est  summa  injuria — The 
law  stretched  into  rigour  becomes  tinjust.  Let  the 
unmerciful  creditor  read  that  parable,  Matth.  18. 
23,  &c.  and  tremble  ;  {or  they  shall  have  judgment 
without  mercy,  that  show  no  mercy.  (3.)  The 
debtor  that  has  found  his  creditors  merciful,  ought 
to  be  very  grateful  to  them  ;  and  if  he  cannot  other- 
wise recompense  them,  ought  to  love  them.  Some 
insolvent  debtors,  msteadofhe'm!^ grateful,  are  s/iite- 
ful,  to  their  creditors  that  lose  by  them,  and  cannot 
give  them  a  good  word,  only  because  they  complain, 
whereas  losers  may  have  leave  to  speak.  But  this 
parable  speaks  of  God  as  the  Creditor,  (or  rather 
of  the  Lord  Jesus  himself,  for  he  it  is  that  forgives, 
and  is  beloved  by,  the  debtor,)  and  sinners  are  the 
debtors  :  and  so  we  may  leai-n  here, 

[1.]  That  sin  is  a  debt,  and  sinners  are  debtors  to 
God  Almighty.  As  creatures,  we  owe  a  debt,  a 
debt  of  obedience  to  the  precept  of  the  law,  and  for 
non-payment  of  that,  as  sinners,  we  become  liable  to 
the  penalty.  We  have  not  paid  our  rent,  nay,  we 
have  wasted  our  Lord's  goods,  and  so  we  become 
debtors.  God  has  an  action  against  us  for  the  injury 
we  have  done  him,  and  the  omission  of  our  duty  to 
him. 

[2.]  That  some  are  deeper  in  debt  to  God,  by 
reason  of  sin,  than  others  are  ;  One  owed  Jive  hun- 
dred /lence,  and  the  other  fifty.  The  Pharisee  was 
the  less  debtor,  yet  he  a  debtor  too,  which  was  more 
than  he  thought  himself,  but  rather  that  God  was 
his  Debtor,  Luke  18.  10,  11.  This  woman,  that 
had  been  a  scandalous,  notorious  sinner,  was  the 
greater  debtor.  Some  sinners  are  in  themselves 
greater  debtors  than  others,  and  some  sinners,  by 
reason  of  divers  aggravating  circumstances,  greater 
debtors  ;  as  those  that  have  sinned  most  openly  and 
scandalously,  that  have  sinned  against  greater  light 
and  knowledge,  more  convictions  and  warnings,  and 
more  mercies  and  means. 

[3.]  That,  whether  our  debt  be  more  or  less,  it  is 
more  than  we  are  able  to  pay  ;  They  had  nothing  to 
pay,  nothing  at  cdl  to  make  a  composition  with ;  for 


the  debt  is  great,  and  we  have  nothing  at  all  to  pay 
it  with  ;  silver  and  gold  will  not  pay  our  debt,  nor 
will  sacrifice  and  offering,  no,  not  thouaa7ids  of  rami. 
No  righteousness  of  our  own  will  ])ay  it,  no,  not  our 
repentance  and  obedience  for  the  future ;  for  it  is 
what  we  are  already  bound  to,  and  it  is  God  that 
works  it  within  us. 

[4.  ]  That  the  God  of  heaven  is  ready  to  forgive, 
frankly  to forgix'e  poor  sinners,  upon  gospel-terms, 
though  their  debt  be  ever  so  great.  If  we  repent, 
and  believe  in  Christ,  our  iniquity  shall  not  be  our 
i-uin,  it  shall  not  be  laid  to  our  charge.  God  has 
proclaimed  his  name  graciotis  and  merciful,  and 
ready  to  forgive  sin  ;  and  his  Son  having  purchased 
pardon  for  penitent  believers,  his  gospel  promises  it 
to  them,  and  his  Spirit  seals  it,  and  gives  them  the 
comfort  of  it. 

[5 .]  That  those  who  have  their  sins  pardoned,  are 
obliged  to  love  him  that  pardoned  them  ;  and  the 
more  is  forgiven  them,  the  more  they  should  love 
him.  The  greater  sinners  any  have  been  before 
their  conversion,  the  greater  saints  they  should  be 
after ;  the  more  they  should  study  to  do  for  God, 
and  the  more  their  hearts  should  be  enlarged  in  obe- 
dience. When  ^.persecuting  Saul  became  a  preach- 
ing Paul,  he  laboured  vwre  abundantly. 

2.  He  applies  this  parable  to  the  different  temper 
and  conduct  of  the  Pharisee  and  the  sinner  toward 
Christ.  Though  the  Pharisee  would  not  allow 
Christ  to  be  a  Prophet,  Christ  seems  ready  to  allow 
him  to  be  in  a  justified  state,  and  that  he  was  one 
forgiven,  though  to  him  less  was  forgiven.  He  did 
indeed  show  some  love  to  Christ,  in  inviting  him  to 
his  house,  but  nothing  to  what  this  poor  woman 
showed.  "Observe,"  saith  Christ  to  him,  "she  is 
one  that  has  much  forgiven  her,  and  therefore,  ac- 
cording to  thine  own  judgment,  it  might  be  expected 
that  she  should  love  much  more  than  thou  dost,  and 
so  it  appears  ;  (_v.  44.)  seest  thou  this  woman.?  Thou 
lookest  upon  her  with  contempt,  but  consider  how 
much  kinder  a  friend  she  is  to  me  than  thou  art  ; 
should  I  then  accept  thy  kindness,  and  refuse  hers  ? 

(1.)  "Thou didst  not  so  much  as  order  a  basin  of 
water  to  be  brought,  to  wash  my  feet  in,  when  I 
came  in,  wearied  and  dirtied  with  my  walk,  which 
would  have  been  some  refreshment  to  me  ;  but  she 
has  done  much  more,  she  has  washed  my  feet  with 
tears,  tears  of  affection  to  me,  tears  of  afftiction  for 
sin,  and  has  wiped  them  with  the  hairs  of  her  head, 
in  token  of  her  great  love  to  me." 

(2.)  "  Thou  didst  not  so  much  as  kiss  my  cheek  ;" 
(which  was  an  usual  expression  of  a  hearty  and  af- 
fectionate welcome  to  a  friend ;  "  but  this  woman 
has  not  ceased  to  /:iss  my  feet,  (v.  45.)  thereby  ex- 
pressing both  a  humble  and  an  affectionate  love." 

(3.)  "  Thou  didst  not  provide  me  a  little  common 
oil,  as  usual,  to  anoint  my  head  with  ;  but  she  has 
bestowed  a  box  of  precious  ointment  upon  my  feel ; 
(x<.  46.)  so  far  has  she  outdone  thee.'"  The  reason 
why  some  people  blame  the  pains  and  expense  of 
zealous  christians  in  religion  is,  because  they  are  not 
willing  themselves  to  come  up  to  it,  but  resolve  to 
rest  in  a  cheap  and  easv  religion. 

3.  He  silenced  the  Pharisee's  ca\-il ;  {v.  47.)  I 
salt  unto  thee,  Simon,  her  sins,  which  are  many,  are 
forgix'en.  He  owns  that  she  had  been  guilty  of 
'manit  sins ;  "  But  they  are  forgiven  her,  and  there- 
fore it  is  no  way  unbecoming  me  to  accept  her  kind- 
ness. They  are  forgii'en,  for  she  lox'cd  much."  It 
should  be  rendered,  Ihereforeshe  loved  much;  for  it 
is  plain,  by  the  tenor  of  Christ's  discourse,  that  her 
loving  much  was  not  the  cause  but  the  effect  of  her 
pardon,  and  of  her  comfortable  sense  of  it ;  for  we 
love  God  because  he  first  loved  us  ;  he  did  not  for- 
give us  because  we  first  loved  him.  "  But  to  whom 
little  is  forgiven,  as  is  to  thee,  th£  same  loveth  little, 
as  thou  dost."    Hereby  he  intimates  to  the  Phari- 


512 


see,  that  his  love  to  Christ  was  so  little,  that  he  had 
reason  to  question  wlietlier  he  loved  him  at  all  in 
sincerity ;  and,  consequently,  whether  indeed  his 
sins,  though  comparatively  little,  were forgi\en him. 
Instead  of  grudging  greater  sinners  the  mercy  they 
find  with  Christ,  upon  their  repentance,  we  should 
be  stirred  up  by  then-  example  to  examine  ourselves, 
whether  we  be  indeed  forgiven,  and  do  love  Christ, 
4.  He  silenced  her  fears,  who,  probably,  was  dis- 
couraged by  the  Pharisee's  offence,  and  yet  would 
not  so  far  yield  to  the  discouragement  as  to  fly  off. 
(1.)  Christ  said  unto  her.  Thy  sins  are  forgiven,  v. 
48.  Note,  The  more  we  express  our  soitow  for 
sin,  and  our  love  to  Christ,  the  clearer  evidence  we 
have  of  the  forgiveness  of  our  sins ;  for  it  is  by  the 
experience  of  a  work  of  grace  wrought  in  us,  that 
we  obtain  the  assui-ance  of  an  act  of  grace,  wrought 
for  us.  How  well  was  she  paid  for  her  pains  and 
cost,  when  she  was  dismissed  with  this  word  from 
Christ,  Thy  sins  are  forgiven,  and  what  an  effectual 
prevention  would  this  be  of  her  return  to  sin  again  ! 
(2. )  Though  there  were  those  present,  who  quar- 
relled with  Christ,  in  their  own  minds,  for  presum- 
ing to  forgive  sin,  and  pronounce  sinners  absolved, 
(xK  49.)  as  those  had  done,  (Matth.  9.  3.)  yet  he 
stood  to  ivhat  he  had  saicl ;  for  as  he  had  there 
proved  that  he  had  Jioiver  to  forgwe  sin,  by  curing 
the  man  sick,  of  the  palsy,  and  therefore  would  not 
here  take  notice  of  the  cavil,  so  he  would  now  show 
that  he  had/ileasure  in  forgiving  sin,  and  it  was  his 
delight ;  he  loves  to  speak  pardon  and  peace  to  pen- 
itents; (xi.  50.)  He  said  to  the  tvomaii.  Thy  faith 
hath  saved  thee.  This  would  confirm  and  double 
her  comfort  in  the  forgiveness  of  her  sin,  that  she 
■v/asjusti/ied  by  her  faith.  All  these  expressions  of 
sorrow  for  sin,  and  love  to  Christ,  were  the  effects 
and  products  of  faith  ;  and  therefore  as  faith,  of  all 
gi'aces,  doth  most  honour  (Jod,  so  Christ  doth,  of  all 
graces,  put  most  honour  upon  faith.  Note,  They 
who  know  that  their  faith  hath  saved  them,  may  go 
in  peace,  may  go  on  their  way  rejoicing, 

CHAP.  VITL 

Most  of  this  cliapter  is  a  repetition  of  divers  parages  of 
Christ's  preachinf^  and  miracles  which  we  liad  hefore  in 
Matthew  and  Mark  ;  they  are  all  of  such  weight,  tliat  they 
are  worth  repeating,  and  therefore  they  are  repeated,  that 
out  of  the  mouth  not  only  of  two,  but  of  three,  witnesses 
every  word  may  be  established.  Here  is,  I.  A  j^eneral  ac- 
count of  Christ's  preaching,  and  how  he  iiad  subsistence 
for  himself  and  his  numerous  family,  by  the  charitable  con- 
tributions of  good  people,  v.  1 . .  3.  II.  The  parable  of 
the  sower,  and  the  four  sorts  of  ground,  witli  the  exposi- 
tion of  it,  and  some  inferences  from  it,  v.  4 . .  IS.  III.  The 
preference  which  Christ  gave  to  his  obedient  disciples,  he- 
fore  his  nearest  relations  according  to  the  fiesh,  v.  19  . .  21. 
IV.  His  stilling  of  a  storm  at  sea,  with  a  word's  speaking, 
T.  22 . .  U.  V.  His  casting  of  a  legion  of  devils  out  of  a 
man  that  was  possessed  by  them,  v.  26 . .  40.  VI.  His 
healin»  of  the  %voman  that  had  the  bloody  issue,  and  rais- 
ing of  Jairus's  daughter  to  life,  v.  41 . .  56. 

1.  A  ND  it  came  to  pass  afterward,  that 
1%.  he  went  throughout  every  city  and 
village,  preaching  and  shewing  the  glad 
tidings  of  the  kingdom  of  God :  and  the 
twelve  ivere  with  him ;  2.  And  certain  wo- 
men which  had  been  healed  of  evil  spirits 
and  infirmities,  Mary  called  Magdalene, 
put  of  whom  went  seven  devils,  3.  And 
Joanna  the  wife  of  Chuza,  Herod's  stew- 
ard, and  Susanna,  and  many  others  which 
ministered  unto  him  of  their  substance. 
We  are  here  told, 

I.  What  Christ  made  the  constant  business  of  his 
/[/»— it  was  fireaching  ;  in  that  work  he  was  inde- 


ST.  LUKE,  Vm. 


fatigable,  and  went  about  doing  good  ;  {v.  1.^  after- 
ward— h  T^xa6«|iit — ordine,  in  the  proper  time  or 
method.  Christ  took  his  work  before  him,  and  went 
about  it  regularly  ;  he  observed  a  series,  or  order  of 
business,  so  as  that  the  end  of  one  good  work  was 
the  beginning  of  another.     Now  observe  here, 

1.  rfV/fre  he  preached  ;  He  went  about — iiuian — 
pcragrabat.  He  was  an  itinerant  Preacher,  did  not 
confine  himself  to  one  place,  but  diffused  the  beams 
of  his  light,  Circumibat — He  went  his  circuit,  as  a 
judge,  having  found  his  preaching  perhaps  most  ac- 
ceptable where  it  was  new.  He  went  about  through 
every  city,  that  none  might  plead  ignorance.  Here- 
by he  set  an  example  to  his  disciples  ;  they  must 
traverse  the  nations  of  the  earth,  as  he  did  the  cities 
of  Israel.  Nor  did  he  confine  himself  to  the  cities, 
but  went  into  the  villages,  among  the  plain  country- 
people,  to  preach  to  the  inhabitants  of  the  villages, 
Judg.  5.  11. 

2.  What  he  preached  ;  He  showed  the  glad  tidings 
of  the  kingdom  of  God,  that  it  was  now  to  be  setTip 
among  them.  1  idings  of  the  ^;?;,j-f/o?H  of  God  are 
glad  tidings,  and  those  Jesus  Christ  came  to  bring  ; 
to  tell  the  children  of  men  that  God  was  willing  to 
take  all  those  imder  his  protection,  that  were  wUling 
to  return  to  their  allegiance  ;  it  was  glad  tidings  to 
the  world,  that  there  was  hope  of  its  being  reformed 
and  reconciled. 

3.  Who  were  his  attendants  ;  The  twelve  were 
with  him,  not  to  preach  if  he  were  present,  but  to 
leani  from  him  what  and  how  to  preach  hereafter, 
and,  if  occasion  were,  to  be  sent  to  places  where  he 
could  not  go.  Happy  were  these  his  servants  that 
heard  his  wisdom. 

II.  Jl'hence  he  had  the  necessary  supports  of  life  ; 
He  lived  upon  the  kindness  of  his  friends  ;  there 
were  certain  women  who  frequently  attended  his 
ministry,  that  miyiistered  to  him  of  their  substance,  v. 
2,  3.  Some  of  them  are  named  ;  but  there  were 
many  others,  who  were  zealously  affected  to  the 
doctrine  of  Christ,  and  thought  themselves  bound 
in  justice  to  encourage  it,  hax'ing  themselves  found 
benefit,  and  in  charity,  hoping  that  many  others 
might  find  benefit  by  it  too. 

1.  They  were  such,  for  the  most  part,  as  had  been 
Christ's  patients,  and  were  the  monuments  of  his 
power  and  mercy  ;  they  had  been  healed  by  him  of 
evil  spirits  and  infirmities.  Some  of  them  had  been 
troubled  in  mind,  had  been  melancholy,  others  of 
them  afflicted  in  body,  and  he  had  been  to  them  a 
powerful  Healer.  He  is  the  Physician  both  of  body 
and  soul,  and  those  who  have  been  healed  by  him, 
ought  to  study  what  they  shall  render  to  him.  We 
are  bound  in  interest  to  attend  him,  that  we  may  be 
ready  to  apply  ourselves  to  him  for  help  in  case  of  a 
relapse  ;  and  we  are  bound  in  gratitude  to  sen'e  him 
and  his  gospel,  who  hath  saved  us,  and  saved  us  by 
it. 

2.  One  of  them  was  Mary  Magdalene,  out  of  whom 
had  been  cast  seven  devils  ;  a  certain  number  for  an 
uncertain.  Some  think  that  she  was  one  that  had 
been  very  wicked,  and  then  we  may  suppose  her  to 
be  the  woman  that  was  a  sinner,  mentioned  just  be- 
fore, ch.  7.  Dr.  Lightfoot,  finding  in  some  of  the 
Talmudists'  writings  that  Mary  Magdalene  signified 
Mary  the  plaiter  of  hair,  thinks  it  applicable  to  her, 
she  having  been  noted  in  the  days  of  her  iniquity 
and  infamy,  for  that  plaiting  of  hair,  which  is  op- 
posed to  modest  apparel,  1  Tim.  2.  9.  But  though 
she  had  been  an  immodest  woman,  upon  her  repen- 
tance and  reformation  she  found  mercy,  and  became 
a  zealous  disciple  of  Christ.  Note,  The  greatest  of 
sinners  must  not  despair  of  pardon  ;  and  the  worse 
any  have  been  before  their  conversion,  the  more 
they  should  study  to  doTor  Chiist  after.  Or  rather, 
she  was  one  that  had  been  very  melancholy,  and 
then,  probably,  it  was  Mary  the  sister  of  Lazarus, 


ST.  LUKE,  VIII. 


513 


•who  was  a  woman  of  a  sorroivful  nftirit ;  who  might 
have  been  originally  of  Magdala,  but  removed  to 
Bethany.  This  Mary  Magdalene  was  attending  on 
Christ's  cross  and  his  sejjulchre,  and  if  she  was  not 
Mary  the  sister  of  Lazarus,  cither  that  particular 
friend  and  favourite  of  Christ's  did  not  attend  then, 
or  the  evangelists  did  not  take  notice  of  her,  neither 
of  which  we  can  suppose  ;  thus  Dr.  Lightfoot  ar- 
gues. Yet  there  is  this  to  be  objected  against  it, 
that  Mary  Magdalene  is  reckoned  among  the  women 
that  foilovjed  Jesus  from  Galilee;  (Matth.  27.  55, 
56.^  whereas  Mary  the  sister  of  Lazarus  had  her 
residence  in  Bethany. 

3.  Another  of  them  y/as  Joanna  the  nvife  of  Chuza, 
Herod's  steward.  She  had  been  his  wife,  (so  some,) 
but  was  now  a  widow,  and  left  in  good  circum- 
stances ;  if  she  was  now  his  wife,  we  have  reason 
to  think  that  her  husband,  though  preferred  in  He- 
rod's court,  had  received  the  gospel,  and  was  very 
willing  that  his  wife  should  be  both  a  hearer  of 
Christ,  and  a  contributor  to  him. 

4.  There  were  many  of  them  that  nmiistered  to 
Christ  of  their  substance.  It  was  an  instance  of  the 
meanness  of  that  condition  to  which  our  Saviour 
humbled  himself,  that  he  needed  it,  and  his  great 
humility  and  condescension,  that  he  accepted  it. 
Though  he  was  rich,  yet  for  o\u'  sakes  he  became 
poor,  and  lived  upon  alms.  Let  none  say  that  they 
scorn  to  be  beholden  to  the  charity  of  their  neigh- 
bours, when  Providence  has  brought  them  into 
straits  ;  but  let  them  ask,  and  be  thankful  for  it  as 
a  favour.  Christ  would  rather  be  beholden  to  his 
known  friends  for  a  maintenance  for  himself  and  his 
disciples,  than  be  burdensome  to  strangers  in  the  ci- 
ties and  villages  whither  he  came  to  preach.  Note, 
It  is  the  duty  of  those  who  are  taught  in  the  word, 
to  communicate  to  them  who  teach  them  in  all  good 
things  ;  and  those  who  are  herein  liberal  and  cheer- 
ful, "honour  the  Lord  with  their  substance,  and  bring 
a  blessing  upon  it. 

4.  And  when  much  people  were  gathered 
together,  and  were  come  to  him  out  of  every 
city,  he  spake  by  a  parable :  5.  A  sower 
went  out  to  sow  his  seed :  and  as  he  sowed, 
some  fell  by  the  way-side ;  and  it  was  trod- 
den down,  and  the  fowls  of  the  air  de- 
voured it.  6.  And  some  fell  upon  a  rock ; 
and  as  soon  as  it  was  sprung  up,  it  withered 
away,  because  it  lacked  moisture.  7.  And 
some  fell  among  thorns ;  and  the  thorns 
sprang  up  with  it,  and  choked  it.  8.  And 
other  fell  on  good  ground,  and  sprang  up, 
and  bare  fruit  an  hundred-fold.  And  when 
he  had  said  these  things,  he  cried.  He  that 
hath  ears  to  hear,  let  him  hear.  9.  And 
his  disciples  asked  him,  saying.  What 
might  this  parable  be  ?  10.  And  he  said, 
Unto  you  it  is  given  to  know  the  mysteries 
of  the  kingdom  of  God :  but  to  others  in 
parables ;  that  seeing  they  might  not  see, 
and  hearing  they  might  not  understand. 
1 1 .  Now  the  parable  is  this :  The  seed  is 
the  word  of  God.  1 2.  Those  by  the  way-side 
are  they  that  hear  -,  then  cometh  the  devil, 
and  taketh  away  the  word  out  of  their 
hearts,  lest  they  should  believe  and  be 
saved.  13.  They  on  the  rock  are  they., 
which,  when  they  hear,  receive  the  VFord 
Vol.  v.— 3  T 


with  joy ;  and  these  have  no  root,  which 
for  a  while  believe,  and  in  time  of  tempta- 
tion fall  away.  14.  And  that  which  fell 
among  thorns  are  they,  which  when  they 
have  heard,  go  forth,  and  are  choked  witli 
cares  and  riches  and  pleasures  of  this  life, 
and  bring  no  fruit  to  perfection.  15.  But 
that  on  the  good  ground  are  they,  which, 
in  an  honest  and  good  heart,  having  heard 
the  word,  keep  it.,  and  bring  forth  fruit  with 
patience.  16.  No  man,  when  he  hath 
lighted  a  candle,  covereth  it  with  a  vessel, 
or  putteth  it  under  a  bed;  but  setteth  it 
on  a  candlestick,  that  they  which  enter  in 
may  see  the  light.  1 7.  For  nothing  is  se- 
cret that  shall  not  be  made  manifest ;  nei- 
ther any  thing  hid  that  shall  not  be  known 
and  come  abroad.  18.  Take  heed  there- 
fore how  ye  hear :  for  whosoever  hath,  to 
him  shall  be  given ;  and  whbsoever  hath 
not,  from  him  shall  be  taken  even  that 
which  he  seemeth  to  have.  19.  Then 
came  to  him  his  mother  and  his  brethren, 
and  could  not  come  at  liim  for  the  press. 
20.  And  it  was  told  him  hy  certain.,  which 
said,  Thy  mother  and  thy  brethren  stand 
without,  desiring  to  see  thee.  21.  And  he 
answered  and  said  unto  them.  My  mother 
and  my  brethren  a-re  these  wlrich  hear  the 
word  of  God,  and  do  it. 

The  former  paragi'aph  began  with  an  account  of 
Christ's  industry  in /jreac/iin^;  {"v.  1.)  this  begins 
with  an  account  of  the  people's  industry  in  hearing, 
XI.  4.  He  noent  into  every  city,  to  preach  ;  so  they, 
one  would  think,  should  have  contented  themselves 
to  hear  him  wheft  he  came  to  their  own  city  ;  (we 
know  those  that  would  ;)  but  there  were  those  here, 
that  came  to  him  out  of  every  city,  would  not  stay 
till  he  came  to  them,  nor  think  that  they  had  had 
enough  when  he  left  them,  but  met  him  when  he  was 
coming  toward  them,  and  followed  hiin  when  he 
was  going  from  them.  Nor  did  he  excuse  himself 
from  going  to  the  cities,  with  this,  that  there  were 
some  f,  om  the  cities,  that  came  to  him  ;  for  though 
there  were,  yet  the  most  had  not  zeal  enough  to 
bring  them  to  him,  and  therefore  such  is  his  won- 
derfiil  condescension,  that  he  will  go  to  them ;  for 
he  is  found  of  those  that  sought  him  not,  Isa. 
65.   1. 

Here  was,  it  seems,  a  vast  concourse,  much  peo- 
ple were  gathered  together,  abundance  of  fish  to  cast 
the  net  among ;  and  he  was  as  ready  and  willuig  to 
teach  as  they  were  to  be  taught.  Now  in  these 
verses,  we  have, 

I.  Necessary  and  excellent  i-ules  and  cautions  for 
hearing  the  word,  in  the  parable  of  the  sower,  and 
the  explanation  and  apjjlication  of  it,  all  which  we 
had  twice  before  more  largely.  When  Christ  had 
put  forth  this  parable,  1.  The  disciples  were  ingui- 
sitive  conceming  the  meaning  of  it,  v.  9.  They  asked 
him,  lliiat  might  this  parable  be  ?  Note,  ^\'e  should 
covet  earnestly  to  know  the  true  mtent,  and  full  ex- 
tent, of  the  word  we  hear,  that  we  may  be  neither 
mistaken  nor  defective  in  our  knowledge.  2.  Christ 
made  them  sensible  of  what  gi-eat  advantage  it  was 
to  them,  that  they  had  opportunity  of  acquainting 
themselves  with  the  mystery  and  meaning  of  his 
word,  which  others  had  not ;  {y.  10.)  Unto  you  it  is 


514  ST.  LUKE,  Vm. 

given.  Note,  Those  who  would  receive  instruction 
from  Christ,  must  know  and  consider  what  a  privi- 
lege it  is  to  be  instructed  by  liim,  wliat  a  distinguisli- 
ing  privilege  to  be  led  into  the  light,  such  a  light, 
when  others  are  left  in  darkness,  such  a  dai'kness. 
Happy  are  we,  and  for  ever  indebted  to  free  grace, 
if  the  same  thing  that  is  a  fiaradle  to  others,  with 
wliich  tliey  are  only  amused,  is  a  Jilain  truth  to  us, 
by  which  we  are  enlightened  and  governed,  and  into 
the  mould  of  which  we  are  delivered. 

Now  from  the  parable  itself,  and  the  explication 
of  it,  observe, 

(1.)  The  heart  of  man  is  as  soil  to  Vhe  seed  of 
God's  luord;  it  is  capable  of  receiving  it,  and  bring- 
ing forth  the  fruits  of  it ;  but  unless  that  seed  be 
sown  in  it,  it  will  bring  fortli  nothing  valuable  ;  our 
care  therefore  must  be  to  bring  the  seed  and  the  soil 
together.  To  what  pui-pose  have  we  the  seed  in  the 
scripture,  if  it  be  not  sown  ?  And  to  what  purpose 
have  we  the  soil  in  our  own  hearts,  if  it  be  not  sown 
with  that  seed  ? 

(2.)  The  success  of  the  seedness  is  very  much  ac- 
cording to  the  nature  and  temper  of  the  soil,  and  as 
that  is,  or  is  not,  disposed  to  receive  the  seed.  The 
word  of  God  is  to  tts,  as  we  are,  a  savour  of  life  unto 
life,  or  of  death  unto  death. 

(3.)  The  devil  is  a  subtle  and  spiteful  enemy,  that 
makes  it  his  business  to  hinder  our  profiting  by  the 
word  of  God.  He  takes  the  word  out  of  the  hearts 
of  careless  hearers,  {v.  12.)  lest  they  should  believe 
and  he  saved;  that  is  added  here,  to  teach  us,  [1.] 
That  we  cannot  be  saved  unless  we  believe.  The 
word  of  the  gospel  will  not  be  a  saving  word  to  us, 
unless  it  be  mixed  witli  faith.  [2.]  That  therefore 
the  devil  does  all  he  can  to  keep  us  from  believing, 
to  make  us  not  heed  the  word  when  we  read  and 
hear  it ;  or,  if  we  heed  it  for  the  present,  to  make 
us  forget  it  again,  and  let  it  slip  ;  (Heb.  2.  1.)  or,  if 
■we  remember  it,  to  create  prejudices  in  our  minds 
against  it,  or  direct  our  minds  from  it  to  something 
else ;  and  all  is,  lest  we  should  believe  and  be  saved, 
lest  we  should  believe  and  rejoice,  while  he  believes 
and  trembles. 

(4.)  Where  the  word  of  God  is  heard  carelessly, 
there  is  commonly  a  contempt  put  upon  it  too.  It  is 
added  here  in  the  parable,  that  the  seed  which  fell 
by  the  way-side,  was  trodden  down,  v.  5.  They 
that  wilfully  shut  their  ears  against  the  word,  do  in 
effect  trample  it  under  their  feet ;  they  despise  the 
commandment  of  the  Lord. 

(5.)  Those  on  whom  the  word  makes  some  im- 
pressions, but  they  are  not  deefi  and  durable  ones, 
■will  show  their  hypocrisy  in  a  time  of  trial ;  as  the 
seed  sown  upon  the  rock,  where  it  gains  no  root,  v. 
13.  These  for  a  while  believe,  a  little  while  ;  their 
profession  promises  something,  but  in  time  of  temfi- 
tation  they  fall  away  from  their  good  beginnings  ; 
whether  the  temptation  ari-se  from  the  smiles,  or 
from  the  frowns,  of  the  world,  they  are  easily  over- 
come bv  it. 

(6.)  The  pleasures  of  this  life  are  as  dangerous 
and  mischievous  thorns  to  choke  the  good  seed  of 
the  word,  as  any  other.  That  is  added  here,  (xt. 
14.)  which  was  not  in  the  other  e^'/angelists.  Those 
that  are  not  entangled  in  the  cares  of  this  life,  nor  in- 
veigled with  the  deceitfulness  of  riches,  but  boast 
that  they  are  dead  to  them,  may  yet  be  kept  from 
heaven  by  an  affected  indolence,  and  the  love  of  ease 
and  pleasure.  The  delights  of  sense  may  ruin  the 
soul,  even  lawful  delights,  indulged,  and  too  much 
delighted  in. 

(7.)  It  is  not  enough  that  the  fiiiit  be  brought 
forth,  but  it  must  be  brought  to  perfection,  it  must 
be  fully  ripened  ;  if  it  be  not,  it  is  as  if  there  was  no 
fruit  at  all  brought  forth  ;  for  that  which  in  Matthew 
and  IVlark  is  said  to  be  unfruitful,  is  the  same  that 
here  is  said  to  bring  forth  none  to  perfection.    For, 


Factum  non  dicitur,  quod  non  perseverat — Perse' 
verance  is  necessary  to  the  perfection  of  a  work. 

(8.)  The  good  ground,  which  brings  forth  good 
fruit,  in  an  honest  and  good  heart,  well  disposed  to 
receive  insti-uction  and  commandment;  {v.  19.)  a 
heart  free  from  sinful  pollutions,  and  firmly  fixed 
for  God  and  duty,  an  upright  heart,  a  tender  heart, 
and  a  heart  that  trembles  at  the  word,  is  an  honest 
and  good  heart ;  which,  having  heard  the  word,  tin- 
derstands  it,  (so  it  is  in  Matthew,)  receives  it,  (so  it 
is  in  Mark,)  and  keeps  it,  (so  it  is  here,)  as  the  soil 
not  only  receives,  but  keeps,  the  seed  ;  and  the  sto- 
mach not  only  receives,  but  keeps,  the  food  or  phy- 
sic. 

(9.-)  Where  the  word  is  well  kept,  there  is  fruit 
brought  forth  with  patience  ;  that  also  is  added  here ; 
there  must  be  both  bearing  patience,  and  ivaitrng 
patience  ;  patience,  to  suffer  the  tribulation  andper- 
secution  which  may  arise  because  of  the  word  ;  pa- 
tience, to  continue  to  the  end  in  well-doing. 

(10.)  In  consideration  of  all  this,  we  ought  to  take 
heed  how  we  hear;  {v.  18.)  take  heed  of  those 
things  that  will  hinder  our  profiting  by  the  word  we 
hear,  watch  over  our  hearts  in  hearing,  and  take 
heed  lest  they  betray  us ;  take  heed  lest  we  hear 
carelessly  and  slightly,  lest,  upon  any  account,  we 
entertain  prejudices  against  the  word  we  hear  ;  and 
take  heed  to  the  frame  of  our  spirits  after  we  have 
heard  tlie  word,  lest  we  lose  what  we  have  gained. 

II.  Needful  instructions  given  to  those  that  are 
appointed  to  prcacli  the  word,  and  to  those  also  that 
have  heard  it. 

1.  Those  that  have  received  the  gift,  must  minister 
the  same.  Ministers  that  have  the  dispensing  of  the 
gospel  committed  to  them,  people  that  have  pro- 
fited by  the  word,  and  are  thereby  qualified  to  profit 
others,  must  look  upon  themselves  as  lighted  can- 
dles: ministers  must  in  solemn  authoritative  preach- 
ing, and  people  in  brotherly  familiar  discourse,  dif- 
fuse their  light ;  for  a  candle  must  not  be  covered 
with  a  vessel,  or  put  under  a  bed,  v.  16.  Ministers 
and  christians  are  to  be  lights  in  the  world,  holding 
forth  the  word  of  life  ;  their  light  must  shine  before 
men,  they  must  not  only  be  good,  but  do  good. 

2.  We  must  expect  that  what  is  now  done  iri  se- 
cret, and  from  unseen  springs,  will  shortly  be  mani- 
fested and  ?nade  known,  xk  17.  What  is  committed 
to  you  in  secret,  should  be  made  manifest  by  ynu  ; 
for  your  Master  did  not  give  you  talents  to  be  bun'ed, 
Ijut  to  be  traded  with.  Let  that  which  is  now  hid, 
be  made  known  ;  for  if  it  be  not  manifested  by  you, 
it  will  be  manifested  against  you,  will  be  produced 
in  evidence  of  your  treachery. 

4.  The  gifts  we  have,  will  either  be  continued  to 
us,  or  taken  from  us,  according  as  we  do,  or  do  not, 
make  use  of  them  for  the  glory  of  God,  and  the  edi- 
fication of  our  brethren;  {v.  18.)  JVhosoever  hath, 
to  him  shall  be  given  ;  he  that  hath  gifts,  and  doeth 
good  with  them,  shall  have  more ;  he  that  buries 
his  talent,  shall  lose  it.  From  him  that  hath  not, 
shall  be  taken  away  even  that  which  he  hath,  so  it  is 
in  Mark,  that  which  he  seejneth  to  have,  so  it  is  in 
Luke.  Note,  The  grace  that  is  lost,  was  but  seem- 
ing gi-ace,  was  never  true.  Men  do  but  see?n  to  have 
what  they  do  not  use,  and  shows  of  religion  will  be 
lost  and  forfeited  ;  they  went  out  from  us,  because 
they  were  not  of  us,  1  John  2.  19.  Let  us  see  to  it 
that  we  have  grace  in  sincerity,  the  root  of  the  mat- 
ter found  in  us  ;  that  is  a  good  part,  which  shall  ne- 
ver be  taken  away  from  those  that  have  it. 

III.  Great  encouragement  given  to  those  that 
prove  themselves  faithful  hearers  of  the  word,  by 
being  doers  of  the  work,  in  a  particular  instance  of 
Christ's  respect  to  his  disciples,  in  preferring  them 
even  before  his  nearest  relations ;  (f.  19 — 21.)  which 
passage  of  story  we  had  t'./ice  before.  Observe, 
1,  What  crowding  there  was  after  Christ;  there 


ST.  LUKE,  VIII. 


SIS 


was  no  coming  near  for  the  throng  of  people  that 
attended  him,  who,  thougli  tliey  were  crowded  ever 
so  mucli,  would  not  be  crowded  out  from  his  con- 
gregation. 2.  Some  of  his  nearest  kindred  were 
least  solicitous  to  hear  him  preach.  Instead  of  get- 
ting ivit/iin,  as  they  might  easily  have  done,  if  tlicy 
had  come  in  time,  desiring  to  /lear  him,  they  stood 
without,  desiring  to  see  him;  and,  probably,  out  of 
a  foolish  fear,  lest  he  should  spend  himself  with  too 
much  speaking,  designing  nothing  liut  to  interrupt 
him,  ;ind  oblige  him  to  break  off  3.  Jesus  Christ 
would  rather  be  busy  at  his  work  than  conversing 
with  his  friends.  He  would  not  leave  his  preaching, 
to  speak  with  his  mother  and  his  brethren,  for  it  was 
his  Tiieat  and  drink  to  be  so  employed.  4.  Christ  is 
pleased  to  own  those  as  his  nearest  and  dearest  rela- 
tions, that  hear  the  luord  of  God,  and  do  it;  they 
are  to  him  more  than  his  mother  and  brethren. 

22.  Now.  it  came  to  pass  on  a  certain  day, 
that  he  went  into  a  ship  with  his  disciples : 
and  he  said  unto  them.  Let  us  go  over 
unto  tiie  other  side  of  the  lake.  And  they 
launched  forth.  23.  But  as  they  sailed  he 
fell  asleep :  and  there  came  do\\'n  a  storm 
of  wind  on  the  lake ;  and  they  were  filled 
with  ivater,  and  were  in  jeopardy.  24.  And 
they  came  to  him,  and  awoke  him,  saying, 
Master,  master,  we  perish  !  Then  he  rose, 
and  rebuked  the  wind  and  the  raging  of  the 
water :  and  they  ceased,  and  there  was  a 
calm.  25.  And  he  said  unto  them.  Where 
is  your  faith  1  And  they,  being  afraid,  won- 
dered, saying  one  to  another.  What  man- 
ner of  man  is  this !  for  he  commandeth  even 
the  winds  and  water,  and  they  obey  him. 

26.  And  they  arrived  at  the  country  of  the 
Gadarenes,  which  is  over  against  Galilee. 

27.  And  when  he  went  forth  to  land,  there 
met  him  out  of  the  city  a  certain  man 
which  had  devils  long  time,  and  ware  no 
clothes,  neither  abode  in  an?/  house,  but  in 
the  tombs.  28.  When  he  saw  Jesus,  he 
cried  out,  and  fell  down  before  him,  and 
with  a  loud  voice  said.  What  have  I  to  do 
with  thee,  Jesus,  thou  Son  of  God  most 
high  ?  I  beseech  thee  torment  me  not.  29. 
(For  he  had  commanded  the  unclean  spi- 
rit to  come  out  of  the  man.  For  often- 
times it  had  caught  him :  and  he  was  kept 
bound  with  chains  and  in  fetters ;  and  he 
brake  the  bands,  and  was  driven  of  the  de- 
vil into  the  wilderness.)  30.  And  Jesus 
asked  him,  saying,  Wliat  is  thy  name  / 
And  he  said.  Legion :  because  many  devils 
were  entered  into  him.  3 1 .  And  they  be- 
sought him  that  he  would  not  command 
them  to  go  out  into  the  deep.  32.  And 
there  was  there  an  herd  of  many  swine 
feeding  on  the  mountain ;  and  diey  be- 
sought him  that  he  would  suffer  them  to 
enter  into  them:  and  he  sufferetl  them. 
33.  Then  went  the  devils  out  of  the  man, 
and  entered  into  the  swine :  and  tlie  herd 


ran  violently  down  a  steep  place  into  the 
lake,  and  were  choaked.  34.  When  they 
that  fed  thc'7ii  saw  what  was  done,  they 
fled,  and  went  and  told  it  in  the  city  and 
in  the  countiy.  35.  Then  tiiey  went  out  to 
see  what  was  done;  and  came  to  Jesus, 
and  found  the  man,  out  of  whom  the  devils 
were  departed,  sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right  mind :  and  they 
were  afraid.  36.  They  also  which  saw  it 
told  them  by  what  means  he  that  was  pos- 
sessed of  the  devils  was  healed.  37.  Then 
tiie  whole  multitude  of  the  country  of  the 
Gadarenes  round  about  besought  him  to 
depart  from  them ;  for  they  were  taken 
with  great  fear :  and  he  went  up  into  the 
ship,  and  returned  back  again.  38.  Now 
the  man  out  of  \\liom  the  devils  were  de- 
parted besought  him  that  he  might  be  with 
him :  but  Jesus  sent  him  away,  saying,  39. 
Return  to  thine  own  house,  and  show  how 
great  things  God  hath  done  unto  thee.  And 
he  went  his  way,  and  published  throughout 
the  whole  city  how  great  things  Jesus  had 
done  unto  him. 

We  have  here  two  illustrious  proofs  of  the  power 
of  our  Lord  Jesus,  which  we  had  before — his  power 
over  the  winds,  and  his  power  over  the  dernls. 

I.  His  power  over  the  winds,  those /i07wrs  q/'Me 
air  that  are  so  much  a  terror  to  men,  especially  upon 
sea,  and  occasion  the  death  of  such  multitudes.  Ob- 
serve, 

I  1.  Christ  ordered  his  disciples  to  put  to  sea,  that 
he  miglit  show  his  glory  upon  the  water,  in  stilling 
the  waves,  and  might  do  an  act  of  kindness  to  a  poor 
possessed  man  on  the  other  side  the  water  ;  {v.  22.) 
He  went  into  a  s/ii/i  with  his  disciples.  They  that  ob- 
serve Christ's  orders,  may  assure  themselves  of  his 
presence.  If  Christ  sends  his  disciples,  he  goes  with 
them.  And  those  may  safely  and  boldly  venture  any 
I  where,  that  have  Christ  accompanying  them.  lie 
said,  Let  us  go  over  vnto  the  other  side,  for  he  had  a 
piece  of  good  work  to  do  there.  He  might  have  gone 
by  land,  a  little  way  about ;  but  he  chose  to  go  by 
i  ivater,  that  he  might  show  his  wonders  in  the  deeji. 
I  2.  Those  that  put  to  sea  in  a  calm,  yea,  and  at 
{  Christ's  word,  must  yet  prepare  for  a  storm,  and  for 
,  the  utmost  ])eril  in  that  storm  ;  {y.  23.)  There  came 
!  down  a  storm  of  wind  on  the  lake,  as  if  it  were  there, 
I  and  no  where  else  ;  and  presently  their  ship  was  so 
tossed,  that  it  was  filled  with  water,  and  they  were 
in  jeopardy  of  their  lives.  Perhaps  the  devil,  who 
is  the  prince  of  the  power  of  the  air,  and  who  raiseth 
winds  by  the  permission  of  God,  had  some  suspicion, 
from  some  words  which  Christ  might  let  fall,  that 
he  was  coming  over  the  lake  now  on  puipose  to 
cast  that  legion  of  devils  out  of  the  poor  man,  on 
the  other  side,  and  therefore  poured  this  stoi-m  upon 
the  ship  he  was  in,  designing,  if  possible,  to  have 
sunk  hmi,  and  prevented  that  victory. 

3.  Christ  was  asleefi  in  the  storm,  v.  23.  Some 
bodily  refreshment  he  must  have,  and  he  chose  to 
take  it  then  when  it  would  be  least  a  hinderance  to 
him  in  his  work.  The  disciples  of  Christ  may 
really  have  his  gracious  presence  with  them  at  sea, 
and  in  a  storm,  and  yet  he  may  seem  as  if  he  were 
asleeji;  he  may  not  immediately  appear  for  their 
relief,  no,  not  when  things  seem  to  be  brought  oven 
to  the  last  extremity.     Thus  he  will  try  their  faith 


516 

and  patience,  and  quicken  them  by  prayer  to  awake, 
and  make  their  deliverance  the  more  welcome  when 
it  comes  at  last.  ^  , 

4.  A  complaint  to  Chnst  of  our  danger,  and  the 
distress  his  church  is  in,  is  enough  to  engage  him  to 
awake,  and  appear  for  us,  v.  24.  They  cried  Mas- 
ter, master,  we  /lerish  !  The  way  to  have  our  fears 
silenced,  is  to  bring  them  to  Christ,  and  lay  them 
before  him.  Those  that  in  sincerity  call  Christ 
Master,  and  with  faith  and  fervency  call  upon  him 
as  their  Master,  may  be  sure  that  he  will  not  let 
them  fieris/i.  There  is  no  relief  for  poor  souls  that 
are  under  sense  of  guilt,  and  fear  of  wrath,  like  this, 
to  go  to  Christ,  and  call  him  Master,  and  say,  "  I 
am  undone,  if  thou  do  ndt  /lelfi  me." 

5.  Christ's  business  is  to  lay  storms,  as  it  is  Sa- 
tan's business  to  raise  them.  He  can  do  it,  he  has 
done  it,  he  dehghts  to  do  it ;  for  he  came  to  proclaim 
peace  on  earth.  He  rebuked  the  mind,  and  the  raging 
of  the  -water  ;  {y.  24.)  and  immediately  they  ceased; 
not,  as  at  other  times,  by  degrees,  but  all  of  a  sudden 
there  was  a  great  calm.  Thus  Christ  showed  that, 
though  the  devil  pretends  to  be  the  prince  of  the 
power  of  the  air,  yet  even  there  he  has  him  in  a 
chain. 

6.  When  our  dangers  are  over,  it  becomes  us  to 
take  to  ourselves  the  shame  of  our  own  fears,  and  to 
give  to  Christ  the  glory  of  his  power.  Wlien  Christ 
had  turned  the  st'o7-in  into  a  calm,  then  were  they 
glad  because  they  were  quiet,  Ps.  107.  30.  And  then, 
(1.)  Christ  gives  them  a  rebuke  for  their  inordinate 
fear;  [v.  25.)  Where  is  your  faith?  Note,  Many 
that  have  true  faith,  have  it  to  seek  when  they  have 
occasion  to  useit ;  they  tremble  and  are  discouraged, 
if  second  causes  frown  upon  them  ;  a  little  thing  dis- 
heartens them  ;  and  where  is  their  faith  then  ?  (2.) 
They  give  him  the  glory  of  his  power  ;  They,  being 
afraid,  wondered.  Those  that  had  feared  the  storm, 
now  that  the  danger  was  over,  with  good  reason  fear- 
ed him  that  had  stilled  it ;  and  said  one  to  another. 
What  manner  of  man  is  this  ?  They  might  as  well 
have  said,  Wlio  is  a  God  like  unto  thee  ?  For  it  is 
God's  prerogative,  to  still  the  noise  of  the  sea,  the 
noise  of  the  waves,  Ps.  65.  7. 

II.  His  power  over  the  devil,  the  prince  of  the 
power  of  the  air.  In  the  next  passage  of  story  he 
comes  into  a  closer  gi-apple  with  him  than  he  did 
■when  he  commanded  the  winds.  Presently  after 
the  winds  were  stilled,  they  were  brought  to  their 
desired  haven,  and  arrived  at  the  country  of  the 
Gadarenes,  and  thei  e  went  ashore  ;  (x'.  26,  27. )  and 
he  soon  met  with  that  which  was  his  business  over, 
and  which  he  thought  it  worth  his  while  to  go 
through  a  storm,  to  accomplish. 

We  may  learn  a  great  deal  out  of  this  story  con- 
cerning this  world  of  infernal,  malignant  spirits, 
■which,  though  not  working  now  ordinarily,  m  the 
same  way  as  here,  yet  we  are  all  concerned  at  aU 
times  to  stand  upon  our  guard  against. 

1.  These  malignant  spirits  are  very  numerous. 
They  that  had  taken  possession  of  this  one  man, 
called  themselves  Legion,  {v.  30.)  because  many 
devils  were  entered  into  him :  he  had  had  dex'ils  a  long 
time,  v.  27.  But  perhaps  those  that  had  been  long 
in  possession  of  him,  upon  some  foresight  -of  our  Sa- 
viour's coming  to  make  an  attack  upon  them,  and 
finding  they  could  not  prevent  it  by  the  storm  they 
had  raised,  sent  for  recruits,  intending  this  to  be 
a  decisive  battle,  and  hoping  now  to  be  too  hard 
for  him  that  had  cast  out  so  many  unclean  spirits, 
and  to  give  him  a  defeat ;  and  either  were,  or  at 
least  would  be  thought  to  be,  a  legion  of  them,  for- 
midable as  an  army  with  banners  ;  and  now,  at  least, 
to  be,  what  the  twentieth  legion  of  the  Roman  army, 
•which  was  long  quartered  at  Chester,  was  styled, 
legio  victrix — a  victorious  legion. 

2.  They  have  an  inveterate  enmity  to  man,  and 


ST.  LUKE,  VIII. 


all  his  conveniences  and  comforts.  This  man  in 
whom  the  devils  had  got  possession,  and  kept  it 
long,  being  under  their  influence,  wore  no  clothes, 
neither  abode  in  any  house,  {v.  27.)  though  clothing 
and  a  habitation,  are  two  of  the  necessary  supports 
of  this  life.  Nay,  and  because  man  has  a  natural 
dread  of  the  habitations  of  the  dead,  they  forced 
this  man  to  abide  in  the  tombs,  to  make  him  so  much 
the  more  a  terror  to  himself,  and  to  all  about  him, 
so  that  his  soul  had  as  much  cause  as  ever  any  man's 
had,  to  be  weary  of  his  life,  and  to  choose  strangling 
and  death  rather. 

3.  Tliey  are  vei^y  strong,  fierce,  and  unruly,  and 
hate  and  scorn  to  be  restrained ;  {y.  29. )  He  was 
kept  bound  m  chains  and  in  fetters,  that  he  might 
not  be  mischievous  either  to  others  or  to  himself, 
but  he  brake  the  bands.  Note,  Those  that  are  un- 
governable by  any  other,  thereby  show  that  they 
are  under  Satan's  goveniment :  and  this  is  the  lan- 
guage of  those  that  are  so,  even  conceraing  God  and 
Christ  their  best  friends,  that  would  not  either  bind 
them/ro?H,  or  bind  them  to,  any  thing  but  for  their 
own  good.  Let  us  break  their  bands  in  sunder.  He 
was  drix'en  of  the  devil ;  those  that  are  under  Christ's 
government,  are  sweetly  led  with  the  cords  of  a  man, 
and  the  bands  of  love  ;  those  that  are  under  the  de- 
vil's government,  sxe  furiously  driven. 

4.  They  are  much  enraged  against  our  Lord  Je- 
sus, and  have  a  great  dread  and  horror  of  him  ;  W/^fra 
the  ?nan  whom  thev  had  possession  of,  and  who 
spake  as  they  would  have  him,  saw  Jesus,  he  roar- 
ed out  as  one  in  an  agony,  and  fell  down  before  him, 
to  deprecate  his  wrath,  and  owned  him  to  be  the  Son 
of  God,  most  high,  that  was  infinitely  above  him, 
and  too  hard  for  him  ;  but  protested  against  having 
any  league  or  confederacy  with  him  ;  (which  might 
sufficiently  have  silenced  the  blasphemous  cavils  of 
the  scribes  and  Pharisees  ;)  What  have  I  to  do  with 
thee?  The  devils  have  neither  inclination  to  do  ser- 
vice .to  Christ,  nor  expectation  to  receive  benefit 
by  him  ;  What  have  we  to  do  with  thee?  But  they 
dreaded  his  power  and  wrath ;  /  beseech  thee,  tor- 
ment me  not.  They  do  not  say,  I  beseech  thee,  save 
me,  but  only.  Torment  me  not.  See  whose  language 
they  speak,  that  have  only  a  dread  of  hell  as  a  place 
of  torment,  but  no  desire  of  heaven  as  a  place  of  ho- 
liness and  love. 

5.  They  are  perfectly  at  the  command,  and  under 
the  power,  of  our  Lord  Jesus ;  and  they  knew  it,  for 
they  besought  him  that  he  wotdd  not  command  them 
to  go  c/c  TOf  uSvira-n — into  the  deep,  the  place  of  their 
torment,  which  they  acknowledge  he  could  easily 
and  justly  do.  O  what  a  comfort  is  this  to  the  Lord's 
people,  that  all  the  powers  of  darkness  are  under 
the  check  and  control  of  the  Lord  Jesus  ?  He  has 
them  all  in  a  chain.  He  can  send  them  to  their 
own  place,  when  he  pleaseth. 

6.  They  delight  in  doing  mischief  When  they 
found  there  was  no  remedy,  but  they  must  quit  their 
hold  of  this  poor  man,  they  begged  they  might  have 
leave  to  take  possession  of  a  herd  of  swine,  v.  32. 
When  the  devil  at  first  brought  man  into  a  misera- 
ble state,  he  brought  a  curse  likewise  upon  the 
whole  creation,  and  that  became  subject  to  enmity. 
And  here,  as  an  instance  of  that  extensive  enmity 
of  his,  when  he  could  not  destroy  the  man,  he  would 
destroy  the  swine.  If  he  could  not  hurt  them  in 
their  bodies,  he  would  hurt  them  in  their  goods, 
which  sometimes  proves  a  great  temptation  to  men, 
to  draw  them  from  Christ,  ks  here.  Christ  suffered 
them  to  enter  into  the  swine,  to  convince  the  country 
what  mischief  the  devil  could  do  in  it,  if  he  should 
suffer  him.  No  sooner  had  the  devils  leave,  but 
they  entered  into  the  swine ;  and  no  sooner  had  they 
entered  into  them,  than  the  herd  ran  violently  down 
a  steep  place  into  the  lake,  and  were  drowned.  For 
it  is  a  miracle  of  mercj',  if  those  whom  Satan  pos- 


ST.  LUKE,  VIII. 


617 


sesses,  are  not  brought  to  destruction  and  perdition. 
This,  and  other  instances,  show  that  that  roaring 
lion  and  red  dragon  seeks  luliat  and  whom  he  may 
devour. 

7.  Wlicn  the  devil's  power  is  broken  in  any  soul, 
that  soul  recovers  itself  ;  and  returns  into  a  right 
frame ;  which  supposes,  that  those  whom  Satan  gets 
possession  of,  are  put  out  of  the  possession  of  them- 
selves ;  The  man  out  of  whom  the  devils  were  de- 
parted, sat  at  the  feet  of  Jesus,  v.  35.  While  he 
was  under  the  devil's  power,  he  was  ready  X-oJiy  in 
the  face  of  Jesus  ;  but  now  he  sits  at  his  feet,  which 
is  a  sign  tliat  he  is  come  to  his  right  mind.  If  God 
have  possession  of  us,  he  preserves  to  us  the  govern- 
ment and  enjoyment  of  ourselves  ;  but  if  Satan  have 
possession  of  us,  he  robs  us  of  both.  Let  his  power 
therefore  in  our  souls  be  overturned,  and  let  him 
come,  whose  right  our  hearts  are,  and  let  us  give 
them  him  ;  for  we  are  never  more  our  own,  than 
when  we  are  his. 

Let  us  see  now  what  was  the  effect  of  this  mira- 
cle, of  casting  the  legion  of  devils  out  of  this  man. 

(1.)  What  effect  it  had  upon  the  people  of  that 
countiy,  who  had  lost  their  swine  by  it.  The  swine- 
herds  went,  and  told  it  both  in  city  and  country,  (v. 
34.)  perhaps  with  a  design  to  incense  the  people 
against  Christ ;  they  told  by  what  means  he  that  was 
fiossessed  of  the  devils,  was  healed,  (v.  36. )  that  it  was 
by  sending  the  devils  into  the  swine,  which  was  ca- 
pable of  an  invidious  representation,  as  if  Christ 
could  not  have  delivered  the  man  out  of  their  hands, 
but  bv  delivering  the  swine  into  them.  77)e  /leo/de 
came  out,  to  see  what  was  done,  and  to  enquire  into 
it ;  and  they  were  afraid,  (t'.  35. )  they  were  ta/:e72 
with  great  fear,  (t'.  37. )  they  were  surprised  and 
amazed  at  it,  and  knew  not  what  to  say  to  it  ;  they 
thought  more  of  the  destruction  of  the  swine  than 
of  the  deliverance  of  their  poor  afflicted  neighbour, 
and  of  the  country  from  the  terror  of  his  frenzy, 
which  was  become  a  public  nuisance  ;  and  therefore 
the  whole  multitude  besought  Christ  to  depart  from 
them,  for  fear  h^should  bring  some  other  judgment 
upon  them  ;  whereas  indeed  none  need  to  be  afraid 
of  Christ,  that  are  willing  to  forsake  their  sins,  and 
give  up  themselves  to  him.  But  Christ  took  them 
at  their  word ;  He  went  uji  into  the  Shi/i,  and  return- 
ed back  again.  Those  lose  their  Saviour,  and  their 
hopes  in  him,  that  love  their  swine  better. 

(2.)  What  effect  it  had  upon  the  poor  man  who 
had  recovered  himself  by  it.  He  desired  Christ's 
company  as  much  as  others  dreaded  it :  he  besought 
Christ  that  he  might  be  with  him,  as  others  were, 
that  had  heen  healed  by  him  of  evil  spirits  and  infir- 
mities ;  (t'.  2.)  that  Christ  might  be  to  him  a  Pro- 
tector and  Teacher,  and  that  he  might  be  to  Christ 
for  a  name  and  a  praise.  He  was  loath  to  stay  among 
those  rude  and  brutish  Gadarenes,  that  desired 
Christ  to  depart  from  them.  O  gather  not  my  soul 
with 'these  sinners!  But  Christ  "would  not  take  him 
along  with  him,  but  sent  him  home,  to  publish 
among  those  that  knew  him,  the  great  things  God 
had  done  for  him,  that  so  he  might  be  a  blessing  to 
his  country,  as  he  had  been  a  burden  to  it.  We  must 
sometimes  deny  ourselves  the  satisfaction  even  of 
spiritual  benefits  and  comforts,  to  gain  an  oppor- 
tunitv  of  being  serviceable  to  the  souls  of  others. 
Perhaps  Christ  knew  that,  when  the  resentment 
of  the  loss  of  their  swine  was  a  little  over,  they 
would  be  better  disposed  to  consider  the  miracle, 
and  therefore  left  the  man  among  them  to  be  a 
standing  monument,  and  a  monitor  of  them  to  it. 

40.  And  it  came  lo  pass,  thai  when  Jesus 
was  returned,  the  people  gladly  received 
him :  for  tliey  were  all  waiting  for  him.  4L 
And,  behold,  there  came  a  man  named  Jai- 


rus,  and  he  was  a  ruler  of  the  synagogue : 
and  he  fell  down  at  Jesus'  feet,  and  be- 
soiight  him  that  he  would  come  into  his 
house  :  42.  For  he  had  one  only  daughter, 
about  twelve  years  of  age,  and  she  lay  a 
dying.  But  as  he  went,  the  people  throng- 
ed him.  43.  And  a  woman  having  an  issue 
of  blood  twelve  years,  which  had  spent  all 
her  living  upon  physicians,  neither  could 
be  healed  of  any,  44.  Came  behind  him, 
and  touched  the  border  of  his  garment :  and 
immediately  her  issue  of  blood  stanched. 
4.5.  And  Jesus  said.  Who  touched  me  1 
When  all  denied,  Peter,  and  they  that  were 
with  him,  said.  Master,  the  multitude 
throng  thee  and  press  thee,  and  sayest  thou, 
Who  touched  me  ?  46.  And  Jesus  said, 
Somebody  hath  touched  me  :  for  I  perceive 
that  virtue  is  gone  out  of  me.  47.  And 
when  the  woman  saw  that  she  was  not  hid, 
she  came  trembling,  and,  falling  down  be- 
fore him,  she  declared  unto  him  before  all 
the  people  for  what  cause  she  had  touched 
him,  and  how  she  was  healed  immediately. 
48.  And  he  said  unto  her.  Daughter,  be  of 
good  comfort:  thy  faith  hath  made  thee 
whole :  go  in  peace.  49.  While  he  yet 
spake,  there  cometh  one  from  the  ruler  of 
the  synagogue's  house,  saying  to  him.  Thy 
daughter  is  dead  ;  trouble  not  the  Master. 
50.  But  when  Jesus  heard  it,  he  answered 
him,  sajang.  Fear  not :  believe  only,  and  she 
shall  be  made  whole.  51.  And  when  he 
came  into  the  house,  he  suffered  no  man  to 
go  in  save  Peter,  and  James,  and  John,  and 
the  father  and  the  mother  of  the  maiden, 
52.  And  all  wept,  and  bewailed  her :  but 
he  said.  Weep  not :  she  is  not  dead,  but 
sleepeth.  53.  And  they  laughed  him  to  scorn, 
knowing  that  she  was  dead.  54.  And  he 
put  them  all  out,  and  took  her  by  the  hand, 
and  called,  saying,  Maid,  arise.  55.  And 
her  spirit  came  again,  and  she  arose  straight- 
way :  and  he  commanded  to  give  her  meat. 
56.  And  her  parents  were  astonislied  ;  but 
he  charged  them  that  they  should  tell  no 
man  what  was  done. 

Christ  was  driven  away  by  the  Gadarenes,  they 
were  weary  of  him,  and  willing  to  be  rid  of  him. 
But  when  he  had  crossed  the  water,  and  returned  to 
the  Galileans,  thev  gladly  received  him,  wished  and 
waited  for  his  return,  and  welcomed  him  with  all 
their  hearts  when  he  did  return,  v.  40.  If  some  will 
not  accept  the  favours  Christ  offers  them,  othei-s 
will.  If  the  Gadarenes  be  not  gathered,  yet  there 
are  many,  among  whom  Christ  shall  be  glorious. 
When  Christ  had  done  his  work  on  the  other  side 
the  water,  he  returned,  and  found  work  to  do  in  the 
place  whence  he  came,  fresh  work.  They  that 
will  lay  out  themselves  to  do  good,  shall  never  want 
occasion  for  it.  The  wanting  you  have  always  with 
you. 

We  have  here  two  miracles  interwoven,  as  they 


518 


ST.  LUKE,  Vin. 


■were  in  Matthew  and  Mark — the  raising  of  Jairus's 
daughter  to  life,  and  the  cure  of  the  woman  that  had 
an  issue  of  blood,  as  he  was  going  in  a  crowd  to  Jai- 
rus's house.     We  have  here, 

I.  Kjiublic  address  made  to  Christ,  by  a  ruler  of 
the  synagogue,  whose  name  was  Jairus,  on  the  be- 
half of  a  little  daughter  'of  his,  that  was  very  ill,  and, 
in  the  apprehension  of  aU  about  her,  laij  a  dying. 
This  address  was  very  humble  and  reverent ;  Jainis, 
though  a  ruler,  fell  down  at  Jesus'  feet,  as  owning 
him  to  be  a  Ruler  above  him.  It  was  very  impor- 
tunate ;  he  besought  him  that  he  would  come  into  his 
house  ;  not  having  the  faith,  at  least  not  having  the 
thought,  of  the  centurion,  who  desired  Christ  only 
to  speak  the  healing  luord  at  a  distance.  But  Christ 
compliefl  with  his  request ;  he  went  along  with  him  ; 
strong  faith  shall  be  applauded,  and  yet  weak  faith 
shall  not  be  rejected.  In  the  houses  where  sickness 
and  death  are,  it  is  very  desirable  to  have  the  pre- 
sence of  Christ.  When  Christ  was  going,  the  peo- 
ple thronged  him  ;  some  out  of  curiosity  to  see  him, 
others  out  of  an  affection  to  him.  Let  us  not  com- 
plain of  a  crowd,  and  a  throng,  and  a  hurry,  as  long 
as  we  are  in  the  way  of  our  duty,  and  doing  good  ; 
but  otherwise  it  is  what  every  wise  man  will  keep 
himself  out  of  as  much  as  he  can. 

II.  Here  is  a  secret  afiplication  made  to  Christ  by 
a  woman  ill  of  a  bloody  issue,  which  had  been  the 
consumption  of  her  body,  and  the  consumption  of 
her  purse  too  ;  for  she  had  spent  all  her  living  ufion 
physicians,  and  was  never  the  better,  v.  43.  The 
nature  of  her  disease  was  such,  that  she  did  not 
care  to  make  a  public  complaint  of  it,  (it  was  agi-ee- 
able  to  the  modesty  of  her  sex  to  be  very  shy  of 
speaking  of  it, )  and  therefore  she  took  this  opportu- 
nity of  coming  to  Christ  in  a  crowd  ;  and  the  more 
people  were  present,  the  more  likely  she  thought  it 
was  that  she  should  be  concealed.  Her  faith  was 
very  strong,  for  she  doubted  not  but  that  by  the 
touch  of  the  hem  of  his  garment  she  should  derive 
from  him  healing  virtue  sufficient  for  her  relief, 
looking  upon  him  to  be  such  a  full  Fountain  of  mer- 
cies that  she  should  steal  a  cure,  and  he  not  miss  it. 
Thus  many  a  poor  soul  is  healed,  and  helped,  and 
saved,  by  Christ,  that  is  lost  in  a  crowd,  and  that 
nobody  takes  notice  of.  The  woman  found  an  im- 
mediate change  for  the  better  in  herself,  and  that 
her  disease  was  cured,  v.  44.  As  believers  have 
comfortable  communion  with  Christ,  so  they  have 
comfortable  communications  fi'om  him  incognito — 
secretly  meat  to  eat  that  the  world  knows  not  of,  and 
joy  that  a  stranger  does  not  intermeddle  with. 

III.  Here  is  a  discovery,^  of  this  secret  cure,  to  the 
glory  both  of  the  Physician  and  the  patient. 

1.  Christ  takes  notice  that  there  is  a  cure  wrought ; 
Virtue  is  gone  out  of  me,  v.  46.  Those  that  have 
been  healed  by  virtue  derived  from  Christ,  must  otvn 
it,  for  he  knows  it.  He  speaks  of  it  here,  not  in  a 
way  of  complaint,  as  if  he  were  hereby  either  weak- 
ened or  wronged,  but  in  a  way  of  complacency  ;  it 
was  his  delight,  that  virtue  was  gone  out  of  him  to 
do  any  good,  and  he  did  not  gradge  it  to  the  mean- 
est, they  were  as  welcome  to  it  as  to  the  light  and 
heat  of  the  sun  ;  nor  had  he  the  less  virtue  in  him 
for  the  going  out  of  virtue  from  him,  for  he  is  an 
overflowing  Fountain. 

2.  The  poor  patient  o\vns  her  case,  and  the  bene- 
fit she  had  received;  (v.  47.)  TFhen  she  saw  that 
she  wa,s  not  hid,  she  came,  and  fell  down  before  him. 
Note,  The  consideration  of  this,  that  we  cannot  be 
hid  from  Christ,  shoidd  engage  us  to  pour  out  our 
hearts  before  him,  and  to  show  before  him  our  sin, 
and  all  our  trouble.  She  came  trembling,  and  yet 
her  faith  saved  her,  v.  AS.  Note,  There  may  be 
trembling,  where  yet  there  is  saving  faith.  She  de- 
clared before  all  the  people,  for  what  cause  she  had 
touched  him,  because  she  believed  that  a  touch  would 


cure  her,  and  it  did  so.     Christ's  patients  should 
communicate  their  experiences  to  one  another. 

3.  The  great  Physician  confirms  her  cure,  and 
sends  her  away  with  the  comfort  of  it ;  {v.  48.)  Be 
of  good  comfort,  thy  faith  hath  made  thee  whole. 
Jacob  got  the  blessing  from  Isaac  clandestinely,  and 
by  a  wile  ;  but  when  the  fraud  was  discovered,  Isaac 
ratified  it  designedly  ;  it  was  obtained  s2irrf/j?;rioas/i/ 
and  under-hand,  but  it  was  secured  and  seconded 
above-board  ;  so  was  the  cure  here.  He  is  blessed, 
and  he  shall  be  blessed  ;  so  here.  She  is  healed,  and 
she  shall  be  healed. 

IV.  Here  is  an  ericouragement  to  Jairus,  not  to  dis- 
tnist  the  power  of  Christ,  though  his  daughter  was 
now  dead,  and  they  that  brought  him  the  tidings  ad- 
vised him  not  to  give  the  Master  any  further  trouble 
about  her  •,fear  not,  saith  Christ,  believe  only.  Note, 
Our  faith  in  Christ  should  be  bold  and  daring,  as 
well  as  our  zeal  for  him.  They  that  are  willing  to 
do  any  thing  for  him,  may  depend  upon  his  doing 
great  things  for  them,  above  what  they  are  able  to 
ask  or  think.  When  the  patient  is  dead,  there  is  no 
room  for  prayer,  or  the  use  of  means ;  but  here, 
though  the  child  is  dead,  yet  beliei'e,  and  all  shall  be 
well.  J^ost  mortem  medicun — To  call  in  the  physi- 
cian after  death,  is  an  absurdity  ;  but  not  Post  mor- 
tem Christus — To  call  in  Christ  after  death. 

V.  The  preparatives  for  the  raising  of  her  to  life 
again.  1.  The  f/!o;f6' Christ  made  of  witnesses  that 
should  see  the  miracle  wrought.  A  crowd  followed 
him,  but  perhaps  they  were  rude  and  noisy  ;  how- 
ever, it  was  not  fit  to  let  such  a  multitude  come  into 
a  gentleman's  house,  especially  now  that  the  family 
was  all  in  sorrow  ;  therefore  he  sent  them  back,  and 
not  because  he  was  afraid  to  let  the  miracle  pass 
their  scrutiny  ;  for  he  raised  Lazarus  and  the  widow's 
son  publicly.  He  took  none  with  him  but  Peter,  and 
James,  and  John,  that  triumvirate  of  his  disciples 
that  he  was  most  intimate  with,  designing  these 
three,  with  the  parents,  to  be  the  only  spectators  of 
the  miracle,  they  being  a  competent  number  to  at- 
test the  tnith  of  it.  2.  The  check  he  gave  to  the 
mourners  ;  They  all  wept,  and  bewailed  her  ;  for,  it 
seems,  she  was  a  very  agi-eeable,  hopeful  child,  and 
dear  not  only  to  the  parents,  but  to  all  the  neigh- 
bours. But  Chi^t  bid  them  not  weep  ;  For  she  is 
not  dead,  but  sleepeth.  He  means,  as  to  her  pecu- 
liar case,  that  she  was  not  dead  for  good  and  all,  but 
that  she  should  now  shortly  be  raised  to  life,  so  that 
it  would  be  to  her  friends,  as  if  she  had  been  but  a 
few  hours  asleep.  But  it  is  applicable  to  all  that  die 
in  the  Lord ;  therefore  we  should  not  soitow  for 
them,  as  those  that  have  no  hope,  because  death  is 
but  a  sleep  to  them,  not  only  as  it  is  a  rest  from  all 
the  toils  of  the  days  of  time,  but  as  there  will  be  a 
resurrection,  a  waking  and  rising  again  to  all  the 
glories  of  the  days  of  eternity.  This  was  a  comfort- 
able word  which  Christ  said  to  these  mourners,  yet 
they  wickedly  ridiculed  it,  and  laughed  hijn  to  srom 
for  it;  here ■  was  n;  pearl  cast  before  swine.  They 
were  ignorant  of  the  scriptures  of  the  Old  Testa- 
ment, who  bantered  it  as  an  absurd  thing  to  call 
death  a  sleep  ;  yet  this  good  came  out  of  that  evil, 
that  hereby  the  truth  of  the  miracle  was  evinced, 
for  they  knew  that  she  was  dead,  they  were  certain 
of  it,  and  therefore  nothing  less  than  a  dix'ine  power 
could  restore  her  to  life.  We  find  not  any  answer 
that  he  made  them  ;  but  he  soon  explained  himself, 
I  hope  to  their  conviction,  so  that  they  would  never 
again  laugh  at  any  word  of  his.  But  he  put  them 
all  out ;  {x'.  54.)  they  were  unworthy  to  be  the  wit- 
nesses of. this  work  of  wonder;  they  who  in  the 
midst  of  their  mourning  were  so  merrily  disposed, 
as  to  laugh  at  him  for  what  he  said,  would,  it  may 
be,  have  found  something  to  laugh  at  in  what  he 
did,  and  therefore  are  justly  shut  out. 

VI.  Her  return  to  life,  after  a  short  visit  to  the 


ST.  LUKE,  IX. 


519 


conm-egafion  of  the  dead;  (v.  55.)  He  took  her  by 
the  hand,  (as  we  do  by  one  that  we  would  awake 
out  of  sleep,  and  help  up,)  and  he  called,  saying, 
Maid,  ariise.  Thus  the  hand  of  Christ's  grace  goes 
along  with  the  ca//s  of  his  word,  to  make  them  ef- 
fectual. Here  that  is  expressed,  which  was  only 
implied  in  the  other  evangelists.  That  her  s/iirit 
came  again;  her  soul  returned  again,  to  animate 
her  body.  This  plainly  proves,  that  the  soul  exists 
and  acts  in  a  state  of  separation  from  the  body,  and 
therefore  is  immortal ;  that  death  does  not  extin- 
guish this  candle  of  the  Lord,  but  takes  it  out  of  a 
dark  lanthorn.  It  is  not,  as  Grotius  well  observes, 
the  HfiTic  or  tem{terame7it  of  the  body,  or  any  thing 
that  dies  with  it ;  but  it  is  mdumitnTov  ti — something 
that  subsists  by  itself,  which,  after  death,  is  some- 
where else  than  where  the  body  is.  Where  the 
soul  of  this  child  was  in  this  interval,  we  are  not  told ; 
it  was  in  the  hand  of  the  Father  of  s/iirits,  to  whom 
all  souls  at  death  return.  When  her  s/iirit  came 
again,  she  arose,  and  made  it  ajjpear  that  she  was 
alive,  by  her  motion,  as  she  did  also  by  her  appetite, 
for  Christ  commanded  to  give  her  meat.  As  babes 
new  born,  so  those  that  are  newly  raised,  desire  spi- 
ritual food,  that  they  may  grow  thereby.  In  the  last 
verse,  we  need  not  wonder  to  find  her  parents  as- 
tonished ;  but  if  that  implies  t\\a.\.they  only  were  so, 
and  not  the  other  by-standers,  who  had  laughed 
Christ  to  scorn,  we  may  well  wonder  at  their  stu- 
pidity, which  perhaps  was  the  reason  why  Christ 
would  not  have  it  proclaimed,  as  well  as  to  give  an 
instance  of  his  humility. 

CHAP.  IX. 

In  this  chapter,  we  have,  I.  The  commission  Christ  p;ave  his 
twelve  apostles,  to  go  out  for  some  time  to  preach  the  gos- 
pel, and  confirm  it  by  miracles,  v.  1 . .  6.  II.  Herod's  ter- 
ror at  tlie  growing  greatness  of  our  Lord  Jesus,  v.  7  . .  9. 
HI.  The  apostles'  return  to  Clirist,  his  retirement  with  them 
into  a  place  of  solitude ;  the  great  resort  of  people  to  them, 
notwithstanding,  and  his  feedmg  of  five  thousand  men  with 
five  loaves  and  two  fishes,  v.  10.  .  17.  IV.  His  discourse 
with  his  disciples  concerning  himself,  and  his  own  sutfer- 
ings  for  them,  and  theirs  for  him,  v.  IS. .  27.  V.  Christ's 
transfiiTuration,  v.  28 . .  36.  VI.  The  cure  of  a  lunatic  child, 
V.  37. .".  42.  VII.  The  repeated  notice  Christ  gave  his  dis- 
ciples of  his  approachino;  sufterings,  v.  43. .  45.  VIII.  His 
elieck  to  the  ambition  of  his  disciples,  (v.  46 . .  48. )  and  to 
their  monopolizing  of  the  power  over  devils  to  themselves, 
T.  49,  50.  IX.  Tiie  rebuke  he  gave  them  for  an  over-due 
resentment  of  an  affront  given  him  by  a  village  of  the  Sa- 
maritans, V.  51 . .  56.  X.  The  answers  he  gave  to  several 
that  were  inclined  to  follow  him.  but  not  considerately,  or 
not  zealously  and  heartily  so  inclined,  v.  57  . .  62. 

1.  fTpHENhe  called  his  twelve  disciples 
■  together,  and  gave  them  power  and 
authority  over  all  devils,  and  to  cure  dis- 
eases. 2.  And  he  sent  them  to  preach  the 
kingdom  of  God,  and  to  heal  the  sick.  3. 
And  he  said  unto  them,  Take  nothing  for 
your  journey,  neither  jEtavss,  nor  scrip,  nei- 
tlier  bread,  neither  money  ;  neither  have 
two  coals  apiece.  4.  And  whatsoever  house 
\'e  enter  into,  there  abide,  and  thence  de- 
part. 5.  And  whosoever  will  not  receive 
you,  when  ye  go  out  of  that  city,  shake 
off  the  very  dust  from  your  feet,  for  a  tes- 
timony against  them.  6.  And  they  depart- 
ed, and  went  through  the  towns,  preach- 
ing the  gospel,  antl  healing  every  where. 
7.  Now  Herod  the  tetrarch  heard  of  all 
that  was  done  by  him :  and  he  was  per- 
plexed, because  that  it  was  said  of  some 


diat  John  was  risen  from  the  dead  \  8.  And 
of  some.  That  Eiias  had  appeared ;  and  of 
others,  That  one  of  the  old  prophets  was 
risen  again.  9.  And  Herod  said,  John  have 
I  beheaded  :  but  wiio  is  this,  of  whom  I 
hear  such  things  ?  And  he  desired  to  see 
him. 

Wc  have  here, 

I.  Tlie  method  Christ  took  to  spread  his  gospel ; 
to  difliuse  and  enforce  the  light  of  it.  He  had  tra- 
velled about  himself,  preaching  and  healing  ;  but  he 
could  be  only  in  one  place  at  a  time,  and  therefore 
now  he  sent  his  twelve  disciples  abroad,  who  by  this 
time  were  pretty  well  instructed  m  the  nature  of  the 
present  dispensation,  and  able  to  instruct  others,  and 
to  deliver  to  them  what  they  had  received  from  the 
Lord,  Let  them  disperse  themselves,  some  one 
way,  and  some  another,  to  preach  the  kingdom  of 
God,  as  it  was  now  about  to  be  set  up  by  the  Mes- 
siah ;  to  bring  people  acquainted  with  the  spiritual 
nature  and  tendency  of  it,  and  to  persuade  them  to 
come  into  the  interests  and  measures  of  it.  For  the 
confirming  of  their  doctrine,  because  it  was  new  and 
surprising,  and  veiy  different  from  what  they  had 
been  taught  by  the  scribes  and  Pharisees,  and  be- 
cause so  much  depended  upon  men's  receiving  or 
not  receiving  it,  he  empowered  them  to  confirm  it 
by  miracles  ;  (x'.  1,  2.)  lie  gave  the/n  authority  over 
all  devils,  to  dispossess  them,  and  cast  them  out, 
though  ever  so  numerous,  so  subtle,  so  fierce,  so 
obstinate.  Christ  designed  a  total  rout  and  ruin  to 
the  kingdom  of  darkness,  and  therefore  gave  them 
power  over  all  devils.  He  authorized  and  appoint- 
ed them  likewise  to  cure  diseases,  and  to  heal  the 
sick,  which  would  make  them  welcome  wherever 
they  came,  and  not  only  convince  people's  judgments, 
but  gain  their  affections. 

This  was  their  commission.     Now  observe, 

1.  What  Christ  directed  them  to  do,  in  prosecu- 
tion of  this  commission  at  this  time,  when  they  were 
not  to  go  far  or  be  out  long. 

(l.)"They  must  not  be  solicitous  to  recommend 
themselves  to  people's  esteem  by  their  outward  ap- 
pearance. Now  that  they  begiii  to  set  up  for  them- 
selves, they  must  have  no  dress,  nor  study  to  make 
any  other  figure  than  what  they  made  while  they 
followed  him  ;  they  must  go  as  they  were,  and  not 
change  their  clothes,  or  so  much  as  put  on  a  pail-  of 
new  shoes. 

(2.)  They  must  depend  upon  Providence,  and  the 
kindness  of  their  friends,  to  furnish  them  with  what 
was  convenient  for  them.  They  must  not  take  with 
them  either  bread  or  money,  and  yet  believe  they 
should  not  want.  Christ  would  not  have  his  disci- 
ples shy  of  receiving  the  kindnesses  of  their  friends, 
but  rather  to  e.vfiecl  them.  Yet  St.  Paul  saw  cause 
not  to  go  by  this  nile,  when  he  laboured  with  his 
hands  rather  than  be  burdensome. 

(3.)  They  must  not  change  their  lodgings,  as  sus- 
pecting that  those  who  entertained  them  were  weary 
of  them  ;  they  have  no  reason  to  be  so,  for  the  ark 
is  a  guest  that  always  pays  well  for  its  entertainment ; 
(x'.  4.)  "  lVhatsoex<er  house  ve  enter  into,  there  abide, 
that  people  may  know  where  to  find  you  ;  that  your 
friends  may  know  vou  are  not  backward  to  serve 
them,  and  your  enemies  may  know  you  are  not 
ashamed  or  afraid  to /ace  them  ;  there  abide,  till  you 
depart  out  of  that  city ;  stay  with  those  you  are  used 

(4.  ■)  They  must  put  on  authority,  and  speak  ivam- 
in"-  to  those  who  refused  them,  as  well  as  comfort 
to" those  that  receii'ed  them  ;  (v.  5.)  "If  there  be 
any  place  that  will  not  entertain  you,  if  the  magis- 
trates deny  you  admission,  and  threaten  to  treat  you 
as  vagrants,  leave  them,  do  not  force  yourselves 


520 


ST.  LUKE,  IX. 


upon  them,  nor  imn  yourselves  into  danger  among 
them,  but  at  the  same  time  bind  them  over  to  the 
judgment  of  God  for  it ;  shake  off  the  dust  of  your 
feet  for  a  testimony^  against  them,  that  will,  as  it 
were,  be  produced  in  evidence  against  them,  that 
the  messengers  of  the  gospel  had  been  among  them, 
to  make  them  a  fair  offer  of  grace  and  peace,  for 
this  dust  they  left  behind  there  ;  so  that  when  they 
perish  at  last  in  their  infidelity,  this  will  lay  and 
leave  their  blood  upon  their  own  heads.  Shake  off 
the  dust  of  your  feet,  as  much  as  to  say,  you  aban- 
don their  city,  and  wUl  have  no  more  to  do  with 
them." 

2.  What  they  did,  in  prosecution  of  this  commis- 
sion ;  {y.  6. )  They  departed  from  their  Master's  pre- 
sence ;  yet,  having  still  his  spiritual  presence  with 
them,  his  eye  and  his  arm  going  along  with  them, 
and  thus  borne  up  in  their  work,  they  nuent  through 
the  tonuns,  some  or  other  of  them,  all  the  towns  with- 
in the  circuit  appointed  them,  preaching  the  gospel, 
and  healing  every  where.  Their  work  was  the  same 
with  their  Master's,  doing  good  both  to  souls  and 
bodies. 

II.  We  have  here  Herod's  perplexity  and  vexa- 
tion at  this.  The  deriving  of  Christ's  power  to  those 
who  were  sent  forth  in  his  name,  and  acted  by  au- 
thority from  him,  was  an  amazing  and  comnncing 
proof  of  his  being  the  Messiah,  above  any  thing  else  ; 
that  he  could  not  only  work  miracles  himself,  but 
empower  others  to  work  miracles  too  ;  this  spread 
his  fame  more  than  any  thing,  and  made  the  rays  of 
this  Sun  of  righteousness  the  stronger,  by  therf/?pr- 
tion  of  them  even  from  the  earth;  from  such  mean 
illiterate  men  as  the  apostles  were,  who  had  nothing 
else  to  recommend  them,  or  to  raise  any  expecta- 
tions from  them,  but  that  they  had  been  with  Jesus, 
Acts  4.  13.  When  the  countiy  sees  such  as  those 
healing  the  sick  in  the  name  of  Jesus,  it  gives  an 
alarm.     Now  observe, 

1.  The  various  speculations  it  raised  among  the 
people,  who,  though  they  thought  not  rightly,  yet 
could  not  but  think  honourably,  of  our  Lord  Jesus, 
and  that  he  \vas  an  extraordinary  Person,  one  come 
from  the  other  woi-ld  ;  that  either  John  Baptist,  who 
was  lately  persecuted  and  slain  for  the  ca\ise  of  God, 
or  one  of  the  old  prophets,  that  had  been  persecuted 
and  slain  long  since  in  that  cause,  was  risen  again, 
to  be  recompensed  for  their  sufferings  by  this  honour 
put  upon  them  ;  or  that  Elias,  who  was  taken  alive 
to  heaven  in  a  fiery  chariot,  had  appeared  as  an  ex- 
press from  heaven,  v.  7,  8. 

2,  The  great  perplexity  it  created  in  the  mind  of 
Herod ;  When  he  had  heard  of  all  that  was  done  by 
Christ,  his  guilty  conscience  flew  in  his  face,  and  he 
was  ready  to  conclude  with  them  that  John  was  risen 
from  the  dead.  He  thought  he  had  got  clear  of  John, 
and  should  be  never  more  trouljled  with  him,  but,  it 
seems,  he  is  mistaken  ;  either  John  is  come  to  life 
again,  or  here  is  another  in  his  spirit  and  power,  for 
GodyfiWnever  leave  himself  without  witness.  "What 
shall  I  do  now  ?"  saith  Herod.  "John  have  I  be- 
headed, but  who  is  thk?  Is  he  carrying  on  John's 
work,  or  is  he  come  to  avenge  John's  death  ?  John 
baptized,  but  he  doth  not ;  John  did  no  miracle,  but 
he  doth  ;  and  therefore  appears  more-  formidable 
than  John."  Note,  Those  who  oppose  God,  will 
find  themselves  more  and  more  embarrassed.  How- 
ever, he  desired  to  see  him,  whether  he  resembled 
John  or  no  ;  but  he  might  soon  have  been  put  out  of 
his  pain,  if  he  would  have  but  informed  himself  of 
that  which  thousands  knew,  that  Jesus  preached,  and 
wrought  miracles,  a  great  while  before  John  was  be- 
headed, and  thei-efore  could  not  be  John  raised  from 
the  dead.  He  desired  to  see  him  ;  and  why  did  he 
not  go  and  see  him  ?  Probably  because  he  thought  it 
below  him,  either  to  go  to  him,  or  to  send  for  him  ; 
he  had  enough  of  John  Baptist,  and  cared  not  for 


having  to  do  with  any  more  such  reprovers  of  sin. 
He  desired  to  see  him,  but  we  do  not  find  that  ever 
he  did,  till  he  saw  him  at  his  bar,  and  then  he  and 
his  men  ofnvar  set  him  at  nought,  Luke  23.  11,  Had 
he  prosecuted  his  convictions  now,  and  gone  to  see 
him,  who  knows  but  a  happy  change  might  have 
been  wi-ought  in  him  ?  But,  delaying  it  now,  his 
heart  was  hardened,  and  when  he  did  see  him,  he 
was  as  much  prejudiced  against  him  as  any  other. 

10.  And  the  apostles,  when  they  were 
returned,  told  him  all  that  they  had  done. 
And  he  took  them,  and  went  aside  privately 
into  a  desert  place  belonging  to  the  city 
called  Bethsaida.  1 1 .  And  the  people, 
when  they  knew  it,  followed  him  :  and  he 
received  them,  and  spake  unto  them  of  the 
kingdom  of  God,  and  healed  them  that  had 
need  of  heaUng.  12.  And  when  the  day 
began  to  wear  away,  then  came  the  twelve, 
and  said  unto  him.  Send  the  multitude  away, 
that  they  may  go  into  the  towns  and  coun- 
tiy round  about,  and  lodge,  and  get  vic- 
tuals ;  for  we  are  here  in  a  desert  place. 

1 3.  But  he  said  unto  them.  Give  ye  them 
to  eat.  And  they  said.  We  have  no  more 
but  five  loaves  and  two  fishes  ;  except  we 
should  go  and  buy  meat  for  all  this  people. 

14.  (For  they  were  about  five  thousand 
men.)  And  he  said  to  his  disciples,  Make 
them  sit  down  by  fifties  in  a  company.  1 5. 
And  they  did  so,  and  made  them  all  sit 
down.  16.  Then  he  took  the  five  loaves 
and  the  two  fishes ;  and  looking  up  to  hea- 
ven, he  blessed  them,  and  brake,  and  gave 
to  the  disciples  to  set  before  the  multitude. 
17.  And  they  did  eat,  and  were  all  filled  : 
and  there  was  taken  up  of  the  fragments 
that  remained  to  them  twelve  baskets. 

We  have  here, 

I.  The  account  which  the  twelve  gave  their  Mas- 
ter of  the  success  of  their  ministry.  They  were  riot 
long  out ;  but  when  they  returned,  they  told  him  all 
that  they  had  done,  as  became  servants  who  were 
sent  on  an  errand.  They  told  him  what  they  had 
do7te,  that,  if  they  had  done  any  thing  amiss,  they 
might  mend  it  next  time. 

II.  Their  retirement,  for  a  little  breathing;  He 
took  them,  and  went  aside  privately  into  a  desert 
place,  that  they  might  have  some  relaxation  from 
business,  and  not  be  always  upon  the  stretch.  Note, 
He  that  hath  appointed  our  man-servant  and  maid- 
servant to  nest,  would  have  his  sei-vants  to  rest  too. 
Those  in  the  most  public  stations,  and  that  are  most 
publicly  useful,  must  sometimes  go  aside  privately, 
both  for  the  repose  of  their  bodies,  to  recruit  them, 
and  for  the  furnishing  of  their  minds  by  meditation 
for  further  public  work. 

III.  The  resort  of  the  people  to  him,  and  the  kind 
reception  he  gave  them.  They  followed  him,  though 
it  was  in  a  desert  place  ;  for  that  is  no  desert  where 
Christ  is.  And  though  they  hereby  disturbed  the 
repose  he  designed  here  for  himself  and  his  disci- 
ples, yet  he  welcomed  them,  v.  11.  Note,  Pious 
zeal  may  excuse  a  little  rudeness ;  it  did  with  Christ, 
and  should  with  us.  Though  they  came  unseasona- 
bly, yet  Christ  gave  them  what  they  came  for.  1. 
He  spake  unto  them  of  the  kingdom  of  God,  the 
laws  of  that  kingdom  ^^i'th  which  they  raust  be  bound. 


ST.  LUKE,  IX.  521 


and  tlie  pi-ivileges  of  that  kingdom  with  which  they 
might  be  blessed.  2.  He  healed  them  thai  had  need 
of  healintf,  and,  in  a  sense  of  tlieir  need,  made  tlieir 
application  to  liim.  Thougli  the  disease  was  ever  so 
niveterate,  and  incuraUc  by  tlie  physicians,  though 
the  patients  were  ever  so  ]5oor  and  mean,  yet  Chnst 
healed  the?n.  Tliere  is  heahng  in  Christ  tor  all  that 
need  it,  whetlier  for  sonl  or  body.  Clirist  hath  still  a 
power  over  bodily  diseases,  and  heals  his  people  that 
need  healing.  Sometimes  he  sees  that  we  need  the 
sickness,  for  the  good  of  our  souls,  more  than  the 
healing-,  for  the  case  of  our  bodies,  and  then  we  must 
be  willingybr  a  season,  because  there  is  need  to  be  in 
heaviness ;  but  when  he  sees  that  we  need  healing, 
we  shall  have  it.  Death  is  his  servant,  to  heal  the 
saints  of  all  diseases.  He  heals  spiritual  maladies 
by  his  gi'aces,  by  his  comforts,  and  has  for  each  what 
their  case  calls  for  ;  relief  for  every  exigence. 

IV.  The  plentiful  provision  Chnst  made  for  the 
multitude  that  attended  him  ;  With  Jive  loaves  of 
bread,  and  two  fishes,  he  fed  fix'e  thousand  men. 
This  narrative  we  had  twice  before,  and  shall  meet 
with  it  again  ;  it  is  the  only  miracle  of  our  Saviour's, 
that  is  recorded  by  all  the  four  evangelists. 
Let  us  only  observe  out  of  it, 

1.  Those  who  diligently  attend  upon  Chi-ist  in  the 
way  of  duty,  and  therein  deny,  or  expose  themselves, 
or  are  made  to  fo'rget  themselves,  and  tlieir  outward 
conveniences,  by  their  zeal  for  God's  house,  are 
taken  under  his  particular  care,  and  may  depend 
upon  Jehovah-jireh — The  Lord  ivill  provide.  He 
will  not  see  those  that  fear  him,  and  serve  him  faith- 
fully, want  any  good  thing. 

2.  Our  Lord  Jesus  was  of  a  free  and  generous  spi- 
rit. His  disciples  said,  Send  them  away,  that  they 
may  get  victuals;  but  Christ  said,  "No,  gixie  ye 
them  to  eat ;  let  what  we  have  go  as  far  as  it  will 
reach,  and  they  are  welcome  to  it."  Thus  he  has 
taught  both  ministers  and  christians  to  use  hosfiitality 
•without  grudging,  1  Pet.  4.  9.  Those  that  have  but 
a  little,  let  them  do  what  they  can  with  that  little, 
and  that  is  the  way  to  make  it  more.  There  is  that 
scatters,  and  yet  increases. 

3.  Jesus  Christ  has  not  only  physic,  but  food,  for 
all  those  that  by  faith  apply  themselves  to  him  ;  he 
not  only  heals  them  that  need  healing,  cures  the  dis- 
eases of  the  soul,  but  feeds  them  too  that  need  feed- 
ing, supports  the  spiritual  life,  relieves  the  necessi- 
ties of  it,  and  satisfies  the  desires  of  it.  Christ  has 
provided  not  only  to  save  the  soul  from  perishing  by 
Its  diseases,  but  to  nourish  the  soul  unto  life  eternal, 
and  strengthen  it  for  all  spiritual  exercises. 

4.  All  the  gifts  of  Christ  are  to  be  received  by  the 
church  in  a  regular,  orderly  manner ;  Alake  them 
sit  down  by  fifties  in  a  comfiany.  The  number  of 
each  company  is  taken  notice  of  here,  (t.  14.)  which 
Christ  appointed  for  the  better  distribution  of  the 
meat,  and  the  easier  computation  of  the  number  of 
the  guests. 

5.  When  we  are  receiving  our  creature-comforts, 
we  must  look  ufi  to  heaven  ;  Christ  did  so,  to  teach 
us  to  do  so.  We  must  acknowledge  that  we  receive 
them  from  God,  and  that  we  are  unworthy  to  re- 
ceive them  ;  that  we  owe  them  all,  and  all  the  com- 
fort we  have  in  them,  to  the  mediation  of  Christ,  by 
whom  the  curse  is  removed,  and  the  covenant  of 
peace  settled  ;  that  we  depend  upon  God's  blessing 
upon  them,  to  make  them  serviceable  to  us,  and  de- 
sire that  blessing. 

6.  Tlie  blessing  of  Christ  will  make  a  little  to  go 
a  great  way,  and  the  little  that  the  righteous  man  has, 
is  better  than  the  riches  of  many  wicked,  a  dinner  of 
herbs  better  than  a  stalled  ox. 

7.  Those  whom  CAmst  feeds,  he  fills;  to  whom 
he  gives,  he  gi\cs  enough  ;  as  there  is  in  him  enough 
for  all,  so  there  is  enough  for  each.  He  replenishes 
every  hungry  soul,  abundantly  satisfies  it  with  the 

Vol.  v.— 3  U 


goodness  of  his  house.  Here  were  fragments  taken 
u/i,  to  assure  us  that  in  our  Father  s  house  there  is 
bread  enough,  and  to  sjiare.  We  are  not  straitened, 
or  stinted,  m  him. 

1 8.  And  it  came  to  pass,  as  he  was  alone 
praying,  his  disciples  were  with  him  :  and 
he  asked  them,  saying,  Whom  say  the  peo- 
ple that  I  am?  19.  They  answering  said, 
John  the  Baptist ;  but  some  sai/,  Elias ; 
and  others  say.  That  one  of  the  old  pro- 
phets is  risen  again.  20.  He  said  unto 
them.  But  whom  say  ye  that  I  am?  Peter 
answering  said.  The  Christ  of  God.  21. 
And  he  straitly  charged  them,  and  com- 
manded them  to  tell  no  man  that  thing ; 
22.  Saying,  The  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders 
and  chief  priests  and  scribes,  and  be  slain, 
and  be  raised  the  third  day.  23.  And  he 
said  to  them  all.  If  any  ??za?z  will  come  after 
me,  let  him  deny  himself,  and  take  up  his 
cross  daily,  and  follow  me.  24.  For  who- 
soever will  save  his  life  shall  lose  it :  but 
whosoever  will  lose  his  life  for  my  sake,  the 
same  shall  save  it.  25.  For  what  is  a  man 
advantaged,  if  he  gain  the  whole  world,  and 
lose  himself,  or  be  cast  away  ?  26.  For 
whosoever  shall  be  ashamed  of  me  and  of 
my  words,  of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in  his  own 
glory,  and  in  his  Father's,  and  of  the  holy 
angels.  27.  But  I  tell  you  of  a  truth.  There 
be  some  standing  liere  which  shall  not  taste 
of  death  till  they  see  the  kingdom  of  God. 

In  these  verses,  we  have  Christ  discoursing  with 
his  disciples  about  the  great  things  that  /lertained  to 
the  kingdom  of  God ;  and  one  circumstance  of  this 
discourse  is  taken  notice  of  here,  which  we  had  not 
in  the  other  evangelists — that  Christ  •wa.salone pray- 
ing, and  his  disciples  with  him,  when  he  entered  into 
this  discourse,  x'.  18.     Observe,  1.  Though  Christ 
had  much  public  work  to  do,  yet  he  found  some 
time  to  be  alone  in  private,  for  converse  with  him- 
self, with  his  Father,  and  with  his  disciples.     2. 
When  Christ  was  alone,  he  was  praying.    It  is  good 
for  us  to  improve  our  solitude  for  devotion,  that, 
when  we  are  alone,  we  may  not  be  alone,  but  may 
have  the  Father  with  us.  3.  \\'lien  Christ  was  alone 
praying,  his  disciples  were  with  him,  to  join  with  him 
in  his  prayer ;   so  that  this  was  a  family-pi"ayer. 
Housekeepers  ought  to  pray  with  their  households, 
parents  with  their  children,  masters  with  their  ser- 
vants, teachers  and  tutors  with  theii-  scholars  and 
pupils.     4.  Christ  prayed  with  them  before  he  eor- 
amined  them,  that  they  might  be  directed  and  en- 
couraged to  answer  him,  by  his  prayers  for  them. 
Those  we  give  instiiictions  to,  we  should  put  up 
prayers  for,  and  with.    He  discoui-ses  with  them, 
I.  Concerning  himself ;  and  enquires, 
1.  \'\'hat  the  people  said  of  him ;   JI7io  say  the 
people  that  J  am  ?   Christ  knew  better  than  they 
did,  but  would  have  his  disciples  made  sensible  by 
the  mistakes  of  others  concerning  him,  how  happy 
they  were,  that  were  led  into  the  knowledge  of  him, 
and  of  the  tnith  concerning  him.     \\'e  should  take 
notice  of  the  ignorance  and  errors  of  others,  that  we 
may  be  the  more  thankful  to  him  who  has  manifested 


522 


ST.  LUKE,  IX. 


himself  to  us,  and  not  unto  the  world,  and  may  fiiti/ 
them,  and  do  what  we  can  to  help  them,  and  to 
teach  tliem  better. 

They  tell  him  what  conjectures  concerning  him 
they  had  heard  in  their  converse  with  the  common 
people.  Ministers  would  know  better  how  to  suit 
their  instructions,  reproofs,  and  counsels,  to  the  case 
of  ordinary  people,  if  they  did  but  converse  more 
frequently  and  familiarly  with  them ;  they  would 
then  be  the  better  able  to  say  what  is  proper  to  rec- 
tify their  notions,  coiTect  their  irregidarities  and  re- 
move their  prejudices.  The  more  conversant  the 
physician  is  with  his  patient,  the  better  he  knows 
what  to  do  for  him.  Some  said  that  he  was  John 
Baptist,  who  was  beheaded  but  the  other  day ;  others 
Elias,  or  one  of  the  old  projihets  ;  any  thing  but  what 
he  was. 

2.  What  they  said  of  him.  "  Now  see  what  an 
advantage  you  have  by  your  discipleship  ;  you  know 
better."  "So  we  do,"  saith  Peter,  "thanks  be  to 
our  Master  for  it ;  we  know  that  thou  art  the  Christ 
of  God,  the  Anointed  of  God,  the  Messiah  pro- 
mised. "  It  is  matter  of  unspeakable  comfort  to  us, 
that  our  Lord  Jesus  is  God's  anointed,  for  then  he 
has  unquestionable  authority  and  ability  for  his  un- 
dertaking ;  for  his  being  Anointed  signifies  his  being 
both  appointed  to  it,  and  qualified  for  it. 

Now  one  would  have  expected  that  Christ  should 
have  charged  his  disciples,  who  were  so  fully  ap- 
prized and  assured  of  this  truth,  to  publish  it  to  every 
one  they  met  with  ;  no,  he  straitly  charged  them  to 
tell  no  man  that  thing-  as  yet,  because  there  is  a  time 
for  all  things.  After  his  resurrection,  which  com- 
pleted the  proof  of  it,  Peter  made  the  temple  ring 
of  it,  that  God  has  made  this  same  Jesus  both  Lord 
and  Christ;  (Acts  2.  36.)  but  as  yet  the  evidence 
was  not  ready  to  be  summed  up,  and  therefore  it 
must  be  concealed  ;  while  it  was  so,  we  may  con- 
clude that  the  believing  of  it  was  not  necessary  to 
salvation. 

II.  Concerning  his  0"wn  sufferings  and  death,  of 
which  he  had  yet  said  little.  But  now  that  his  dis- 
ciples were  well  established  in  the  belief  of  his  being 
the  Christ,  and  able  to  bear  it,  he  speaks  of  them 
expressly,  and  with  great  assurance,  -v.  22.  It  comes 
in  as  a  reason  why  they  must  not  yet  preach  that  he 
was  the  Christ,  because  the  wonders  that  would  at- 
tend his  death  and  resurrection,  would  be  the  most 
convincing  proof  of  his  being  the  Christ  of  God.  It 
was  by  his  exaltation  to  the  right  hand  of  the  Fa- 
ther, that  he  was  fully  declared  to  be  the  Christ,  and 
by  the  sending  of  the  Spirit  thereupon  ;  (Acts  2.  33.) 
and  therefore  wait  till  that  is  done. 

III.  Concerning  their  sufferings  for  him.  So  far 
must  they  be  from  thinking  how  to  firevent  his  suf- 
ferings, that  they  must  rather  prepare  for  their  own. 

1.  We  must  accustom  ourselves  to  all  instances  of 
self-denial  and  patience,  v.  23.  This  is  the  best  pre- 
parative for  martyrdom.  We  must  live  a  life  of  self- 
denial,  mortification,  and  contempt  of  the  world  ;  we 
must  not  indulge  our  ease  and  appetite,  for  then  it 
will  be  hard  to  bear  toil,  and  weariness,  and  want, 
for  Christ.  We  are  daihj  subject  to  affliction,  and 
we  must  accommodate  ourselves  to  it,  and  acquiesce 
in  the  wiU  of  God  in  it,  and  must  learn  to  endure 
hai'dship.  We  frequently  meet  with  crosses  in  the 
way  of  duty  ;  and  though  we  must  not  puU  them  upon 
our  own  heads,  yet,  when  they  are  laid  for  us,  we 
must  take  them  up,  carry  them  after  Christ,  and 
make  the  best  of  them. 

2.  We  must  prefer  the  salvation  and  happiness  of 
our  souls  before  any  secular  concern  whatsoever. 
Reckon  upon  it,  (l.)'That  he,  who,  to  preserve  his 
liberty  or  estate,  his  power  of  prefemient,  nay,  or  to 
save  his  life,  denies  Christ  and  his  truths,  wilfully 
wrongs  his  conscience,  and  sins  against  God,  will  be, 
iiot  only  not  a  saver,  but  an  unspeakable  loser,  in  the 


issue,  when  profit  and  loss  come  to  be  balanced ;  He 

that  ivill  save  his  life  upon  these  terms,  ivill  lose  it, 
will  lose  that  which  is  of  infinitely  more  value,  his 
precious  soul.  (2. )  We  must  firmly  believe  also  that, 
if  we  lose  our  lives  for  cleaving  to  Christ  and  our 
religion,  we  shall  save  them  to  our  unspeakable  ad- 
vantage ;  for  it  shall  be  abundantly  recompensed  in 
the  resurrection  of  the  just,  when  we  shall  have  it 
again  a  new  and  eternal  life.  (3.)  That  the  gain  of 
ail  the  world,  if  we  should  forsake  Christ  and  fall  in 
with  the  interest  of  the  world,  would  be  so  far  from 
countervailing  the  eternal  loss  and  ruin  of  the  soul, 
that  it  would  bear  no  manner  of  proportion  to  it,  v. 
25.  If  we  could  be  supposed  to  gain  all  the  wealth, 
honour,  and  pleasure,  in  the  world,  by  denying 
Christ,  yet,  when  by  so  doing,  we  lose  ourselves  to 
all  eternity,  and  are  cast  away  at  last,  what  good  will 
our  worldly  gain  do  us  ?  Observe,  In  Matthew  and 
Mark  the  dreadfiil  issue  is  a  man's  losing  his  otpn 
soul,  here  it  is  losing  himself;  which  plainly  inti- 
mates that  our  souls  are  ourselves.  Animus  cujusrjue 
is  est  quiscjue —  The  soul  is  the  man  ;  and  it  is  well  or 
ill  with  us,  according  as  it  is  well  or  ill  with  our 
souls.  If  they  perish  for  ever  under  the  weight  of 
their  own  guilt  and  coiTuption,  it  is  certain  that  we 
are  undone  ;  the  body  cannot  be  happy,  if  the  soul 
be  miserable  in  the  other  world ;  but  the  soul  may 
be  happy,  though  the  body  be  greatly  afflicted  and 
oppressed  in  this  world.  If  a  man  be  himself  cast 
away,  S  («fj.tufi'u! — if  he  be  damaged:  or  if  he  be  pun- 
ished ;  si  mulctetuT — if  he  have  a  mulct  put  upon  his 
soul  by  the  righteous  sentence  of  Christ,  whose  cause 
and  interest  he  has  treacherously  deserted ;  if  it  be 
adjudged  a  forfeiture  of  all  his  blessedness,  and  the 
forfeiture  be  taken,  where  is  his  gain  i"  What  is  his 
hope .' 

3.  We  must  therefore  never  be  ashamed  of  Christ 
and  his  gospel,  nor  of  any  disgrace  or  reproach  that 
we  may  undergo  for  our  faithful  adherence  to  him 
and  it.  For,  (y.  26.)  Whosoever  shall  be  ashamed 
of  me  and  of  my  words,  of  him  shall  the  Son  of  man 
he  ashmned  and  justly.  When  the  service  and  ho- 
nour of  Christ  called  for  his  testimony  and  agency, 
he  denied  them,  because  the  interest  q/'CAns/'  was  a 
despised  mtevest,  and  every  where  sfiok-en  against; 
and  therefore  he  can  expect  no  other  than  that  in  the 
great  day,  when  his  case  calls  for  Christ's  appear- 
ance on  his  behalf,  Christ  will  be  ashamed  to  own 
such  a  cowardly,  worldly,  sneaking  spirit,  and  will 
say,  "He  is  none  of  mine,  he  belongs  not  to  me." 
As  Christ  had,  so  his  cause  has,  a  state  of  humiliation 
and  exaltation.  They,  and  they  only,  that  are  wil- 
ling to  suffer  with  it,  when  it  suffers,  shall  reign  with 
it,  when  it  reigns ;  but  those  that  cannot  find  in  their 
hearts  to  share  with  it  in  its  disgrace,  and  to  say. 
If  this  be  to  be  vile,  Iwill  be  yet  more  vile,  shall  cer- 
tainly have  no  share  with  it  in  its  triumphs.  Ob- 
serve here,  how  Christ,  to  support  himself  and  his 
followers  under  present  disgraces,  speaks  magnifi- 
cently  of  the  lustre  of  his  second  coming,  in  prospect 
of  which  he  oidured  the  cross,  despising  the  shame 
(1.)  He  shall  come  in  his  own  glory.  This  was  not 
mentioned  in  Matthew  and  Mark.  He  shall  come 
in  the  gloiy  of  the  Mediator,  all  that  glory  which  the 
Father  restored  to  him,  which  he  had  with  God  be 
fore  the  worlds  were,  which  he  had  deposited  and 
put  in  pledge,  as  it  were,  for  the  accomplishing  of 
his  undertaking,  and  demanded  up  again,  when  he 
had  gone  through  it :  Mow,  O  Father,  glorify  thou 
me,  John  17.  4,  5.  He  shall  come  in  all  that  glory 
which  the  Father  conferred  upon  him,  when  he  set 
him  at  his  own  right  hand,  and  gave  him  to  be  Head 
over  all  things  to  the  church  ;  in  all  the  glory  that  is 
due  to  him,  as  the  Asserterot  the  glory  of  God,  and 
the  A\ithor  of  the  glory  of  all  the  saints.  This  is  his 
own  glory.  (2. )  He  shall  come  in  his  Father's  glory. 
Tlie  Father  will  judge  the  world  by  him,  having 


ST.  LUKE,  IX. 


523 


committed  all  judgment  tn  Iiim  ;  aiid  therefore  will  j 
publicly  own  him  in  the  judgment,  as  the  Briif/itncss 
of  his  glory,  and  the  ejr/iress  Image  of  his  person.  I 
(3.)  lie  shall  come  in  the  glory  of  the  holy  angels.  \ 
They  shall  all  attend  him,  and  minister  to  him,  and 
add  every  thing  they  can  to  the  lustre  of  his  appear- 
ance. What  a  figure  will  the  blessed  Jesus  make 
in  that  day  !  Did  we  believe  it,  we  should  never  be 
ashamed  of  him  or  his  words  now. 

Lastly,  To  encourage  them  in  suifering  for  him, 
he  assures  them  that  the  kingdom  of  God  would  now 
shortly  be  set  u/i,  notwithstanding  the  great  opposi- 
tion that  was  made  to  it,  v.  27.  "  Though  the  se- 
cond coming  of  the  Son  of  man  is  at  a  great  distance, 
the  kingdom  of  God  shall  come  in  its  power  in  the 
present  age,  while  some  here  present  are  alive." 
They  saiv  the  kingdom  of  God,  when  the  Spirit  was 
poured  out,  when  the  gospel  was  preached  to  all  the 
world,  and  nations  were  brought  to  Christ  by  it ; 
they  saw  the  kingdom  of  God  triumph  over  the 
Gentile  nations  in  their  conversion,  and  over  the 
Jewish  nation  in  its  destruction. 

28.  And  it  came  to  pass  about  an  eight 
days  after  these  sayings,  he  took  Peter  and 
John  and  James,  and  went  up  into  a 
mountain  to  pray.  29.  And  as  he  prayed, 
the  fashion  of  his  countenance  was  ahered, 
and  his  raiment  teas  white  and  glistering. 
30.  And,  beliold,  there  talked  with  him  two 
men,  which  were  Moses  and  EHas:  31. 
Who  appeared  in  glory,  and  spake  of  his 
decease,  which  he  should  accomplish  at 
Jerusalem.  32.  But  Peter  and  they  that 
were  with  him  were  heavy  with  sleep :  and 
when  they  were  awake,  they  saw  his  glory, 
and  the  two  men  that  stood  with  him.  33. 
And  it  came  to  pass  as  they  departed  from 
him,  Peter  said  unto  Jesus,  Master,  it  is 
good  for  us  to  be  here :  and  let  us  make 
three  tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias :  not  knowing 
what  he  said.  34.  While  he  thus  spake, 
there  came  a  cloud,  and  overshadowed 
them :  and  they  feared  as  they  entered  into 
the  cloud.  35.  And  there  came  a  voice  out 
of  the  cloud,  saying.  This  is  my  beloved 
Son :  hear  him.  36.  And  when  the  voice 
was  past,  Jesus  was  found  alone.  And 
they  kept  it  close,  and  told  no  man  in  those 
days  any  of  those  things  which  they  had 
seen. 

We  have  here  the  narrative  of  Christ's  transfigu- 
ration, which  was  designed  for  a  specimen  of  that 
glory  of  his,  in  which  he  will  come  to  judge  the 
world,  of  which  he  had  lately  been  speaking,  and, 
consequently,  an  encouragement  to  his  disciples,  to 
suffer  for  him,  and  never  to  be  ashamed  of  him. 
We  had  this  account  before,  in  Matthew  and  Mark, 
and  it  is  well  worthy  to  be  repeated  to  us,  and  recon- 
sidered by  us,  ioY  l\ie  confirmation  of  our  faith  in  the 
Lord  Jesus,  as  the  Brightness  of  his  Father's  glory, 
and  the  light  of  the  world ;  for  the  filling  of  our 
minds  with  high  and  honourable  thoughts  of  him, 
notwithstanding  his  being  clothed  with  a  body,  and 
the  griiing  of  us  some  idea  of  the  glory  which  he 
entered  into  at  his  ascension,  and  in  which  he  now 
appears  within  the  veil ;  and  for  the  raising  and  en- 
couraging of  our  ho/iea  and  expectations  concerning 


the  glory  reserved  for  all  believers  in  tho  future 

state. 

I.  Here  is  one  circumstance  of  the  nan'ative  that 
seems  to  dift'er  from  the  other  two  evangelists  that 
related  it.  They  said  that  it  was  «(jc  days  after  the 
foregoing  sayings,  Luke  saith  that  it  was  about  eight 
days  after,  that  is,  it  was  that  day  sevennight;  six 
whole  days  inten'ening,  and  it  was  the  eighth  day. 
Some  think  that  it  was  m  the  night  that  Christ  was 
transfigured,  because  the  disciples  were  sleepy,  as 
in  his  agony,  and  in  the  night  his  appearance  in 
splendour  would  be  the  moi'e  illustrious  ;  if  in  the 
night,  the  computation  of  the  time  would  be  the 
more  doubtful  and  uncertain ;  probably,  in  the  night, 
between  the  seventh  and  eighth  day,  and  so  about 
eight  days. 

II.  Here  are  divers  circumstances  added  and  ex- 
plained, which  are  veiy  material. 

1.  We  are  here  told  that  Christ  had  this  honour 
put  upon  him  when  he  was  Jiraying ;  He  ti'ent  vp 
into  the  mountain  to  pray,  as  he  frequently  did  ;  {y. 
28.)  and  as  he  prayed  \\e  vtvii  transfigured ;  vihcn 
Christ  humbled  himself  to  pray,  he  was  thus  exalted. 
He  knew  before,  that  this  was  designed  for  him  at 
this  time,  and  therefore  seeks  it  by  prayer.  Christ 
himself  must  sue  out  the  favours  that  were  purposed 
for  him,  and  promised  to  him  ;  ylsic  of  me  and  I  will 
gri'e  thee,  Ps.  2.  8.  And  thus  he  intended  to  put  an 
honour  upon  the  duty  of  prayer,  and  to  recommend 
it  to  us.  It  is  a  transfiguring,  transforming  duty  ;  if 
our  hearts  be  elevated  and  enlarged  in  it,  so  as  in  it 
to  behold  the  glory  of  the  Lord,  we  shall  be  changed 
into  the  same  image  from  glory  to  glory,  2  Cor.  3.  18. 
By  prayer,  we  fetch  in  the  wisdom,  grace,  and  joy, 
which  make  the  face  to  shine. 

2.  Luke  does  not  use  the  word  transfigured — 
fAiTsLf/i'.ptiii^r,,  (which  Matthew  and  Mark  used,)  per- 
haps because  it  had  been  used  so  much  in  the  Pagan 
theology,  but  makes  use  of  a  phrase  equivalent, 
TO  ilSot  T«  TTjioir.^'srou  1t6(io» — ThcfashioTt  of  his  counte- 
nance was  another  thing  from  what  it  had  been  ;  his 
face  shone  far  beyond  what  Moses's  did  when  he 
came  down"from  the  mount;  and  his  raiment  was 
white  and  glistering  ;  it  was  sjao-Tf  an-Tav,  a  word  used 
onlv  here  ;  bright  like  lightning;  so  that  he  seemed 
to  be  arrayed  all  with  light,  to  cover  himself  witk 
light  as  with  a  garment. 

'  3.  It  was  said  in  Matthew  and  Mark,  that  Moses 
and  Elias  appeared  to  them,  here  it  is  said  they  ap- 
peared in  glory ;  to  teach  us,  that  saints  departed 
are  in  glory,  are  in  a  glorious  state ;  they  shine  in 
glory ;  he  being  in  glory,  they  a/ipeared  with  him  in 
glorv,  as  all  the  saints  shall  shortly  da 

4.  We  are  here  told  what  was  the  subject  of  the 
discourse  between  Christ  and  the  two  gi-eat  prophets 
of  the  Old  Testament ;  They  spake  of  his  decease, 
which  he  should  accomplish  at  Jerusalem,  if-tyct  tw 
i^cfcv  ivTv — his  exodus,  his  departure ;  that  is,  his 
death.  (1.)  The  death  of  Christ  is  here  called  his 
exit,  his  going  out,  his  leaving  of  the  world.  Moses 
and  Elias  spake  of  it  to  him  under  that  notion,  to 
reconcile  him  to  it,  and  to  make  the  foresight  of  it 
the  more  easy  to  his  human  nature.  The  death  of 
the  saints  is  their  exodus,  their  departiu'e  out  of  the 
EgT,-pt  of  this  world,  their  release  out  of  a  house  of 
bondage.  Some  think  that  the  ascension  of  Christ 
is  included  here  in  his  departure,  for  the  departure 
of  Israel  out  of  Egypt  was  a  departure  in  triumph, 
so  was  his  when  he  went  from  earth  to  heaven.  (2.) 
This  departure  of  his  he  must  accomplish,  for  thus 
it  was  determined,  the  matter  was  immutably  fixed 
in  the  counsel  of  God,  and  could  not  be  altered.  (3.) 
He  must  accomplish  it  at  Jeiiisalcm,  though  his  re- 
sidence was  mostly  in  Galilee  ;  for  his  most  spiteful 
enemies  were  at  Jerusalem,  and  there  the  sanhedrim 
sat,  that  took  upon  them  to  judge  of  prophets.  (4.) 
Moses  and  Elias  spake  of  this,  to  intimate  that  the 


524 


ST.  LUICE,  TX. 


sufferings  of  Christ,  and  his  entrance  into  his  glory, 
•wei-e  what  Moses  and  the  firofihets  had  sjwken  of; 
see  Luke  24.  26,  27.  1  Pet.  1.  11.  (5.)  Our  Lord 
Jesus,  even  in  his  ti-ansfiguration,  was  willing  to  enter 
into  a  discourse  concerning  his  deatli  and  suifcrings  ; 
to  teach  us,  tlaat  meditations  on  death,  as  it  is  our 
departure  out  of  this  world  to  another,  are  never 
unseasonable,  but  in  a  special  manner  seasonable 
when  at  any  time  we  are  advanced,  lest  we  should 
be  lifted  up  above  measure.  In  our  greatest  glories 
on  earth,  let  us  remember  that  here  we  have  no  con-  •. 
tinuing  city. 

5.  We  are  here  told,  which  we  were  not  before, 
that  the  disciples  were  heavy  with  sleeji ;  {v.  32.) 
when  the  vision  first  began,  Peter  and  James  and 
John  were  drowsy,  and  inclined  to  sleep  :  either  it 
was  late,  or  they  were  weary,  or  had  been  disturbed 
in  their  I'est  the  night  before ;  or  perhaps  a  charm-  ; 
ing  composing  air,  or  some  sweet  and  melodious 
sounds,  which  disposed  them  to  soft  and  gentle  slum- 
bers, were  a  preface  to  the  vision ;  or  perhaps  it  was 
owing  to  a  sinful  carelessness  ;  when  Christ  was  at 
prayer  with  them,  they  did  not  regard  his  prayer 
as  they  should  have  done,  and  to  punish  them  for 
that,  they  were  left  to  slee/i  on  now,  when  he  began 
to  be  transfigured,  and  so  slipt  an  opportunity  of  see- 
ing how  that  work  of  wonder  was  wrought  These 
three  were  now  asleep,  when  Christ  was  in  his  glory, 
as  afterwards  they  were,  when  he  was  in  his  ago?iy  ; 
see  the  weakness  and  frailty  of  human  nature,  even 
in  the  best,  and  what  need  they  have  of  the  .grace 
of  God.  Nothing  could  be  more  affecting  to  these 
disciples,  one  would  think,  than  the  glories  and  the 
agonies  of  tlieir  Master,  and  both  in  the  highest  de- 
gi-ee ;  and  yet  neither  the  one  nor  the  other  would 
serve  to  keep  them  awake,  Wliat  need  have  we  to 
pray  to  God  for  quickening  grace,  to  make  us  not 
only  alive  but  lively .'  Yet  that  they  might  be  com- 
petent witnesses  ot  this  sign  from  heaven,  to  those 
that  demanded  one,  after  a  while  they  recovered 
themselves,  and  became  perfectly  awake  ;  and  then 
they  took  an  exact  view  of  all  those  glories,  so  that 
they  were  able  to  give  a  particular  account,  as  we 
find  one  of  them  doth,  of  all  that  passed  when  they 
were  with  Christ  in  the  holy  mount,  2  Pet.  1.  17. 

6.  It  is  hei-e  observed,  it  was  when  Moses  and 
Elias  were  now  about  to  depart,  that  Peter  said, 
Lord,  it  is  good  to  be  here,  let  us  make  three  taber- 
nacles. Thus  we  are  often  not  sensible  of  the  worth 
of  our  mei'cies,  till  we  are  about  to  lose  them ;  nor 
do  we  covet  and  court  their  continuance,  till  they 
are  upon  the  departure.  Peter  said  this,  not  k)tow- 
ing  what  he  said.  Those  know  not  what  they  say, 
that  talk  of  making  tabernacles  on  earth  for  glorified 
saints  in  heaven,  who  have  better  mansions  in  the 
temple  there,  and  long  to  retm'n  to  them. 

7.  It  is  here  added  concerning  the  cloud  that  over- 
shadowed them  that  they  feared  as  they  entered  into 
the  cloud.  This  cloud  was  a  token  of  God's  more 
peculiar  presence ;  it  was  in  a  cloud  that  God  of  old 
took  possession  of  the  tabernacle  and  temple,  and 
when  the  cloud  covered  the  tabernacle,  J\Ioscs  was 
not  able  to  enter,  (Exod.  40.  34,  35.)  and  when  it 
filled  the  temple,  the  priests  could  not  stand  to  ?ni- 
nister  by  reason  ofit;  (2  Chron.  5.  14.)  such  a  cloud 
was  this,  and  then  no  wonder  that  the  disciples  were 
afraid  to  enter  into  it.  But  never  let  any  be  afi-aid  to 
enter  into  a  cloud  with  Jesus  Christ,  for  he  will  be 
sure  to  bring  them  safe  through  it. 

8.  The  voice  which  came  from  heaven,  is  here, 
and  in  Mark,  related  not  so  fully  as  in  Matthew ; 
This  is  my  Beloved  Son,  hear  him:  though  these 
words,  in  whom  I  am  well  pleased,  which  we  have 
both  in  Matthew  and  Peter,  are  not  expressed,  they 
are  implied  in  that.  This  is  mil  beloved  Son;  for 
ivhom  he  loves,  and  in  whom  he  is  well  pleased, 
come  all  to  one ;  we  are  accepted  in  the  Beloved. 


Lastly,  The  apostles  are  here  said  to  have  kept 
this  vision  private  ;  they  told  no  man  iti  those  days, 
reserving  the  discoveiy  of  it  for  another  opportunity, 
when  the  evidences  ot  Christ's  being  the  hon  of  God 
were  comijlctcd  in  the  pouring  out  of  the  Spirit,  and 
that  doctrine  was  to  be  published  to  all  the  world. 
As  there  is  a  time  to  speak,  so  there  is  a  time  to 
keep  sileiice.  Every  thing  is  beautiful  and  useful  in 
its  season. 

37.  And  it  came  to  pass,  that  on  the  next 
day,  when  they  were  come  down  from  the 
hill,  much  people  met  him.  38.  And,  behold, 
a  man  of  the  company  cried  out,  saying, 
Master,  I  beseech  thee,  look  upon  my  son ; 
for  he  is  mine  only  child:  39.  And,  lo,  a 
spirit  taketh  him,  and  he  suddenly  crieth 
out;  and  it  teareth  him  that  he  foameth 
again  ;  and  bruising  him  hardly,  departeth 
from  him.  40.  And  I  besought  thy  disci- 
ples to  cast  him  out ;  and  they  could  not. 
41.  And  Jesus  answering  said,  O  faithless 
and  perverse  generation!  how  long  shall  I 
be  with  you,  and  suffer  you  1  Bring  thy  son 
hither.  42.  And  as  he  was  yet  a  coming, 
the  devil  threw  him  down,  and  tare  him. 
And  Jesus  rebuked  the  unclean  spirit,  and 
healed  the  child,  and  delivered  him  again 
to  his  father. 

This  passage  of  story  in  Matthew  and  Mark  fol 
lows  immediately  upon  that  of  Christ's  transfigura- 
tion, and  his  discourse  with  his  disciples  after  it;  but 
here  it  is  said  to  be  on  the  next  day,  as  they  were 
coming  down  from  the  hill;  which  confirms  the  con 
jecture,  that  Christ  was  transfigured  in  the  night,, 
and,  it  should  seem,  though  they  did  not  7nake  taber- 
nacles, as  Peter  proposed,  yet  they  found  some  shel- 
ter to  repose  themselves  in  all  night,  for  it  was  not 
till  next  day,  that  they  came  down  from  the  hill; 
and  then  he  found  things  in  some  disorder  among  liis 
disciples,  though  not  so  bad  as  Moses  did  when  he 
came  down  from  the  mount.  When  wise  and  good 
men  are  in  their  beloved  retirements  they  would  do 
well  to  consider  whether  they  are  not  wanted  in  their 
public  stations. 

In  this  narrative  here,  observe, 

1.  How  forward  the  people  were  to  receive  Christ 
at  his  return  to  them ;  though  he  had  been  but  a  lit- 
tle while  absent,  much  people  met  him,  as,  at  other 
times,  much  ■people  followed  him,  for  so  it  was  fore- 
told concerning  him,  that  to  him  should  the  gather- 
ing of  the  people  be. 

2.  How  importunate  the  father  of  the  lunatic  child 
was  with  Christ  for  help  for  him  ;  (tj.  38. )  I  beseech 
thee,  look  ufion  my  son;  this  is  his  request,  and  it  is 
a  very  modest  one ;  one  compassionate  look  from 
Christ  is  enough  to  set  every  thing  to  rights.  Let 
us  bring  ourselves  and  our  children  to  Christ,  to  be 
looked  u/ion.  His  plea  is,  He  is  mine  only  child. 
They  that  ha\'e  many  children,  may  balance  their 
affliction  in  one  with  their  comfort  in  the  rest ;  yet  if 
it  be  an  only  child  that  is  a  gi'ief,  the  affliction  in 
that  may  be  balanced  with  the  love  of  God  in  giving 
his  only-begotten  Son  for  us. 

3.  How  deplorable  the  case  of  the  child  was,  v. 
39.  He  was  under  the  power  of  an  evil  spirit,  that 
took  him  ;  and  diseases  of  that  nature  are  more  fright- 
ful than  such  as  ai'ise  merely  from  natural  causes  : 
when  the  fit  seized  him,  without  any  warning  given, 
he  suddenly  cried  out,  and  many  a  time  his  shrieks 
had  pierced  the  heait  of  his  tender  fatlier.    This 


ST.  LUKE,  IX. 


626 


malicious  spirit  tare  Mm,  and  bruised  him,  and  de- 
parted not  from  hijn,  but  with  ^-eat  difficulty,  and 
a  deadly  gi'ipe  at  parting.  O  the  afflictions  of  the 
afflicted  in  this  world  !  And  what  mischief  doth  Sa- 
tan do,  where  he  gets  possession !  But  happy  they 
that  have  access  to  Christ ! 

4,  How  defective  the  disciples  were  in  their  faith. 
Though  Christ  had  given  them  fioiver  over  unclean 
spirits,  yet  they  could  not  cast  out  ihis  evil  spirit,  v. 
40.  Either  they  distrusted  the  power  they  were  to 
fetch  in  strength  from,  or  the  commission  gi^'en  to 
them,  or  they  did  not  exert  themselves  in  prayer  as 
they  ought ;  for  this  Christ  reproved  them,  O faith- 
less and  perverse  generation.  Dr.  Clarke  under- 
stands this  as  spoken  to  his  disciples ;  "  JVill  ije  be 
yet  so  faithless  and  full  of  distrast,  that  ye  cannot 
execute  the  commission  I  have  given  you  ?" 

5.  How  effectual  the  cure  was,  which  Christ 
■wrought  upon  this  child,  v.  42.  Clirist  can  do  that 
for  us,  which  his  disciples  cannot ;  Jesus  rebuked  the 
unclean  spirit,  then  when  he  i-aged  most.  The  devil 
threw  the  child  down,  and  tare  him,  distorted  him, 
so  as  if  he  would  have  pulled  him  to  pieces.  But 
one  woixi  from  Christ  healed  the  child,  and  made 
good  the  damage  the  devil  had  done  him.  And  it  is 
here  added,  that  he  delivered  him  again  to  Ids  fa- 
ther. Note,  \^'hen  our  children  are  recovered  from 
sickness,  we  must  receive  them  as  delivered  to  u's 
again,  receive  them  as  life  from  the  dead,  and  as 
w-hen  we  first  received  them.  It  is  comfortable  to 
receive  them  from  the  hand  of  Christ,  to  see  him 
delivering  tliem  to  us  again ;  "Here,  take  this  child, 
and  be  thankful ;  take  it,  and  bring  it  up  for  me,  for 
tliou  hast  it  again  from  me.  Take  it,  and  do  not  set 
thy  heart  too  much  upon  it. "  \\'ith  svich  cautions  as 
these,  parents  should  receive  their  .children  from 
Christ's  hands,  and  then  with  comfort  put  them 
again  into  his  hands. 

43.  And  they  were  all  amazed  at  the 
mighty  power  of  God.  But  while  they 
wondered  every  one  at  all  things  which  Je- 
sus did,  he  said  unto  his  disciples,  44.  Let 
tliese  sayings  sink  down  into  your  ears :  for 
the  Son  of  man  shall  be  delivered  into  the 
hands  of  men.  45.  But  they  understood  not 
this  saying,  and  it  was  hid  from  them,  that 
they  perceived  it  not :  and  they  feared  to 
ask  him  of  that  sapng.  46.  Then  there 
arose  a  reasoning  among  them,  which  of 
them  should  be  greatest.  47.  And  Jesus, 
perceiving  the  thought  of  their  heart,  took 
a  child,  and  set  him  by  him,  48.  And  said 
unto  them,  Whosoever  shall  receive  this 
child  in  my  name  receiveth  me  ;  and  who- 
soever shall  receive  me  receiveth  him  that 
sent  me :  for  he  that  is  least  among  you  all, 
the  same  shall  be  great.  49.  Arid  John  an- 
swered and  said.  Master,  we  saw  one  cast- 
ing out  devils  in  thy  name ;  and  we  forbad 
him,  because  he  foUoweth  not  with  us.  50. 
And  Jesus  said  unto  him.  Forbid  him  not : 
for  he  that  is  not  against  us  is  for  us. 

We  may  observe  here, 

I,  The  impression  which  Christ's  miracles  made 
upon  all  that  beheld  them  ;  {v.  43.)  They  mere  all 
amazed  at  the  mighty  power  of  God,  which  they 
could  not  but  see  in  all"  the  miracles  Christ  wrought. 
Note,  The  works  of  God's  almighty  power  are  amaz- 
ing, especially  those  that  are  wrought  by  the  hand  of 


the  Lord  Jesus  j  for  he  is  the  power  of  God,  and  his 
name  is,  Wonderful.  Their  wonder  was  universal ; 
they  wondered  every  one:  the  causes  of  it  were  uni- 
versal ;  they  wondered  at  all  things  which  Jesus  did; 
all  his  actions  had  something  uncommon  and  sur- 
prisinein  them. 

II.  The  notice  Christ  gave  to  his  disciples  of  his 
approaching  sufferings ;  J'he  Son  of  man  sliall  be  de- 
I'wercd  into  the  hands  of  men,  wicked  men,  men  of 
the  worst  character;  they  shall  be  permitted  to 
abuse  him  at  their  pleasure.  That  is  here  implied, 
which  is  expressed  by  the  other  evangelists ;  They 
shall  kill  him.  But  that  which  is  peculiar  here,  is, 
1.  The  connexion  of  this  with  what  goes  next  be- 
fore, of  the  admiration  with  which  the  people  were 
stnick  at  beholding  of  Christ's  miracles;  {y.  43.) 
While  they  all  wondered  at  all  things  which  Jesus  did, 
he  said  this  to  his  discijdes.  They  had  a  fond  conceit 
of  his  temporal  kingdom,  and  that  he  should  reign, 
and  they  with  him,  in  secular  pomp  and  power ;  and 
now  they  thought  that  this  mighty  power  of  his 
would  easily  effect  the  thing,  and  his  interest  gained 
by  his  miracles  in  the  people  would  contribute  to  it ; 
and  therefore  Christ,  who  knew  what  was  in  their 
hearts,  takes  this  occasion  to  tell  them  again  what 
he  had  told  them  before,  that  he  was  so  far  from 
having  men  delivered  into  his  hands,  that  he  must  be 
delivered  into  the  hands  of  men  ;  so  far  from  living  in 
honour,  that  he  must  die  in  disgrace ;  and  all  his 
miracles,  and  the  interest  he  has  by  them  gained  in 
the  hearts  of  the  people,  will  not  be  able  to  prevent 
it.  2.  The  solemn  preface  with  which  it  is  intro- 
duced ;  "  Let  these  sayings  sink  down  into  your  ears; 
take  special  notice  of  what  I  say,  and  mix  faith  with 
it ;  let  not  the  notions  you  have  of  the  temporal  king- 
dom of  the  Messiah,  stop  your  ears  ag'amst  it,  nor 
make  you  unwilling  to  believe  it.  Admit  what  I  say, 
and  submit  to  it."  J^et  it  sink  doivn  into  your  hearts  ; 
so  the  Syriac  and  Arabic  read  it.  1  he  word  of 
Christ  does  us  no  good,  unless  we  let  it  sink  down 
into  our  heads  and  hearts.  3.  The  unaccountable 
stupidity  of  the  disciples,  with- reference  to  this  pre- 
diction of  Christ's  sufferings.  It  was  said  in  JVIark, 
They  understood  not  that  saying,  it  was  plain  enough  ; 
but  they  would  not  understand  it  in  the  literal  sense, 
because  it  agi-eed  not  with  their  notions ;  and  they 
coidd  not  understand  it  in  any  other,  and  were  afraid 
to  ask  him,  lest  they  should  be  undeceived)  and 
awaked  out  of  their  pleasing  dream  ;  but  it  is  here 
added,  that  it  was  hid  from  them,  that  they  perceived 
it  not,  through  the  weakness  of  faith  and  the  power  of 
prejudice.  We  cannot  think  that  it  was  in  mercy  hid 
from  them,  lest  they  should  be  swallowed  up  with 
overmuch  sorrow  at  the  prospect  of  it ;  but  that  it 
was  a  paradox,  because  they  made  it  so  to  themselves. 

III.  The  rebuke  Christ  gave  to  his  disciples  for 
their  disputing  among  themselves  which  should  be 
gi'eatest,  v.  46 — 48.  This  passage  we  had  before, 
and,  the  more  is  the  pity,  shall  meet  with  the  like 
again.     Observe  here, 

1.  Ambition  of  honour,  and  strife  for  superiority 
and  precedency,  are  sins  that  most  easily  beset  the 
disciples  of  our  Lord  Jesus,  for  which  they  deserve 
to  be  severely  rebuked  ;  they  flow  from  corruptions, 
which  thev  are  highly  concerned  to  subdue  and  mor- 
tify, T.  46.'  They  that  expect  to  be  great  in  this 
world,  commonly  aim  high,  and  nothing  will  serve 
them  short  of  being  greatest;  this  exposes  them  to  a 
great  deal  of  temptation  and  trouble,  which  they  are 
safe  from,  that  are  content  to  be  little,  to  be  lea'st,  to 
be  less  than  the  least. 

2.  Jesus  Christ  is  perfectly  acquainted  with  the 
thoughts  and  intents  of  our  hearts ;  {v.  4".)  He  per- 
ceived their  thoughts;  they  are  words  to  him,  and 
whis/iers  are  loud  ci-ies.  It  is  a  good  reason  why  we 
should  keep  up  a  strict  government  of  our  thoughts, 
because  Christ  takes  a  strict  cognizance  of  them. 


526 


ST.  LUKE,  IX. 


3.  Christ  will  have  his  disciples  to  aim  at  that 
honour  which  is  to  be  obtained  by  a  quiet  and  con- 
descending humility,  and  not  at  that  wliich  is  to  be 
obtained  by  a  restless  and  aspiring  ambition.  Christ 
took  a  c/iild,  and  set  hbn  by  him,  {v.  47.  for  he  al- 
ways expressed  a  tenderness  and  kindness  for  little 
children,)  and  he  proposed  Ms  child  to  them  for  an 
example.  (1.)  Let  them  be  of  the  temjier  of  this 
child,  humble  and  quiet,  and  easy  to  itself;  let  them 
not  aifect  worldly  pomp,  or  grandeur,  or  high  titles, 
but  be  as  dead  to  them  as  this  child ;  let  them  bear 
no  more  malice  to  their  rivals  and  competitors  than 
this  child  did.  Let  them  be  willing  to  be  the  least, 
if  that  would  contribute  any  thing  to  their  usefulness, 
to  stoop  to  the  meanest  office  whereby  they  might 
do  good.  (2.)  Let  them  assure  themselves  that  this 
was  the  way  to  preferment ;  for  this  would  recom- 
mend them  to  the  esteem  of  their  brethren :  they 
that  loved  Christ,  would  therefore  receive  them  in 
his  name,  because  they  did  most  resemble  him ;  and 
they  would  likewise  recommend  themselves  to  his 
favour,  for  Christ  would  take  the  kindnesses  done 
to  them  as  done  to  himself ;  Whosoever  shall  receive 
one  such  child,  a  preacher  of  the  gospel  that  is  of 
such  a  disposition  as  this,  he  placeth  his  respect 
aright,  and  recevveth  vie ;  and  mhosoevcr  recefveth 
me  in  such  a  minister  receirveth  him  that  sent  me  :  and 
■what  greater  honour  can  any  man  attain  to  in  this 
■world  than  to  be  received  by  men  as  a  messenger  of 
God  and  Christ,  and  to  have  God  and  Christ  own 
themselves  received  and  welcomed  in  him  ?  This 
honour  have  all  the  humble  disciples  of  Jesus  Christ, 
and  thus  they  shall  be  truly  gi"eat,  that  are  least 
among  them. 

IV.  The  rebuke  Christ  gave  to  his  disciples  for 
discouraging  one  that  honoured  him  and  served,  but 
■was  not  of  their  communion,  not  only  not  one  oif  the 
twelve,  or  one  of  the  seventy,  but  not  one  of  those 
that  ever  associated  with  them,  or  attended  on  them, 
but  upon  occasional  hearing  of  Christ,  believed  in 
him,  and  made  use  of  his  name  with  faith  and  prayer 
in  a  serious  manner,  for  the  casting  out  of  devils. 
Now,  1.  This  man  they  rebuked  and  restrained; 
they  would  not  let  him  pray  and  preach,  though  it 
was  to  the  honour  of  Christ,  though  it  did  good  to 
men  and  weakened  Satan's  kingdom,  because  he  did 
jiot  follo'U!  Christ  ivith  them;  he  separated  from  their 
church,  was  not  ordained  as  they  were,  paid  them 
no  respect,  nor  gave  them  the  right  hand  of  fellow- 
ship. Now  if  ever  any  society  of  christians  in  this 
world  had  reason  to  silence  those  that  were  not  of 
their  communion,  the  twelve  disciples  at  this  time 
had ;  and  yet,  2.  Jesus  Christ  chid  them  for  what 
they  did,  and  warned  them  not  to  do  the  like  again, 
nor  any  that  profess  to  be  the  successors  of  the  apos- 
tles; "Forbid  him  not,  {v.  50. )  but  rather  encourage 
him,  for  he  is  carrying  on  the  same  design  that  you 
are,  though,  for  reasons  best  known  to  himself,  he 
doth  not  follow  '-.uith  you  ;  and  he  will  meet  you  in 
the  same  end,  though  he  do  not  accompany  you  in  the 
same  may.  You  do  nvell,  to  do  as  you  do,  but  it  doth 
not  therefore  follow,  that  he  doeth  ill,  to  do  as  he 
doeth,  and  that  you  do  well  to  put  him  under  an  in- 
terdict, for  he  that  is  not  against  us,  is  for  us,  and 
therefore  ought  to  be  countenanced  by  ns."  We 
need  not  lose  any  of  our  friends,  while  we  have  so 
few,  and  so  many  enemies.  Those  may  be  found 
faithful  followers  of  Christ,  and,  as  such,  may  be  ac- 
cepted of  him,  though  they  do  not  follow  with  us. 
See  Mark  9.  38,  39.  O  what  a  great  deal  of  mis- 
chief to  the  church,  even  from  those  that  boast  of 
relation  to  Christ,  and  jiretend  to  envy  for  his  sake, 
would  be  prevented,  if  this  passage  of  story  were  but 
duly  considered ! 

51.  And  it  came  to  pass,  when  the  time 
was  come  that  he  should  be  received  up,  he 


steadfastly  set  his  face  to  go  to  Jerusalem, 
52.  And  sent  messengers  before  his  face ; 
and  they  went,  and  entered  into  a  village  of 
the  Samaritans,  to  make  ready  for  him.  53. 
And  they  did  not  receive  him,  because  liis 
face  was  as  though  he  would  go  to  Jerusa- 
lem. 54.  And  when  his  disciples,  James 
and  John,  saw  this,  they  said,  Lord,  wilt 
thou  that  we  command  fire  to  come  down 
from  heaven,  and  consume  them,  even  as 
Elias  did  1  55.  But  he  turned  and  rebuked 
them,  and  said,  Ye  know  not  what  manner 
of  spirit  ye  are  of.  56.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to  save 
them.    And  they  went  to  another  village. 

This  passage  of  history  we  have  not  in  any  other 
of  the  evangelists,  and  it  seems  to  come  in  here  for 
the  sake  of  its  affinity  with  that  next  before,  for  in 
this  also  Christ  rebuked  his  disciples,  because  they 
envied  for  his  sake  ;  there,  under  colour  of  zeal  for 
Christ,  they  were  for  silencing  and  restraining  sepa- 
ratists, here,  under  the  same  colom-,  they  were  for 
putting  infidels  to  death,  and  as  for  that,  so  for  this 
also,  Christ  reprimanded  them ;  for  a  spirit  of  bigotry 
and  persecution  is  directly  contrary  to  the  spirit  of 
Christ  and  Christianity. 

Observe  here, 

L  The  readiness  and  resolution  of  our  Lord  Jesus, 
in  prosecuting  his  great  undertaking  for  our  redemp- 
tion and  salvation.  Of  this  we  have  an  instance,  v. 
51.  Wien  the  time  was  come  that  he  should  be  re- 
ceii'ed  up,  he  steadfastly  set  his  face  to  go  to  Jerusa- 
lem. Observe,  1.  There  was  a  time  fixed  for  the 
sufferings  and  death  of  our  Lord  Jesus,  and  he  knew 
well  enough  when  it  was,  and  had  a  clear  and  cer- 
tain foresight  of  it,  and  yet  was  so  far  from  keeping 
out  of  the  way,  that  then  he  appeared  most  publicly 
of  all,  and  was  most  busy,  knowing  that  his  time  was 
short.  2.  When  he  saw  his  death  and  sufferings 
approaching,  he  looked  through  them,  and  beyond 
them,  to  the  glory  that  should  follow ;  he  looked 
upon  it  as  the  time  when  he  should  be  received  ufi 
into  glory,  (1  Tim.  3.  16.)  received  up  into  the 
highest  heavens,  to  be  enthroned  there.  Moses  and 
Ehas  spake  of  his  death  as  his  departure  out  of  this 
world,  which  made  it  not  formidable ;  but  he  went 
further,  and  looked  upon  it  as  his  translation  to  a 
better  world,  which  made  it  very  desirable.  All 
good  christians  may  frame  to  themselves  the  same 
notion  of  death,  and  may  call  it  their  being  received 
uji,  to  be  with  Christ  where  he  is ;  and  when  the 
time  of  their  being  received  uji  is  at  hand,  let  them 
lift  up  their  heads,  knowing  that  their  redemfition 
draws  nigh.  3.  On  this  prospect  of  the  joy  set  be- 
fore him,  he  steadfastly  set  his  face  to  go  to  Jerusalem, 
the  place  where  he  was  to  suffer  and  die.  He  was 
fully  determined  to  go,  and  would  not  be  dissuaded  ; 
he  went  directly  to  Jerasalem,  because  there  now 
his  business  lay,  and  he  did  not  go  about  to  other 
towns,  or  fetch  a  compass,  which  if  he  had  done,  as 
commonly  he  did,  he  might  have  avoided  going 
through  Samaria.  He  went  cheerfully  and  cou- 
rageously thither,  though  he  knew  the  things  which 
should  befall  him  there.  He  did  not  fail,  7ior  was 
discouraged,  but  set  his  face  as  a  flint,  knowing  that 
he  should  be  not  only  justified,  but  glorified,  fisa. 
50.  7.)noton\ynotrun  down,\)'atreceivedup.  How 
shoidd  this  shame  us^br,  and  shame  us  out  of,  our 
backwardness  to  do  and  suffer  for  Christ ;  we  draw 
back,  and  tui-n  our  faces  another  way  from  his  ser- 
vice, who  steadfastly  set  his  face  against  all  opposi- 
tion, to  go  through  with  the  work  of  our  salvation. 


ST.  LUKE,  IX. 


527 


II.  The  rudeness  of  the  Samaritans  in  a  certain 
village,  (not  named,  nor  deserving  to  be  so,)  wlio 
would  not  receive  him,  nor  suffer  him  to  bait  in  tlaeir 
town,  though  his  way  lay  through  it.  Observe  here, 
1.  How  civil  he  was  to  them  ;  He  sent  messevgers 
before  his  face,  some  of  his  disciples,  that  went  to 
take  up  lodgings,  and  to  know  whetlier  he  might 
have  leave  to  accommodate  himself  and  his  com- 
pany among  them  ;  for  he  would  not  come,  to  give 
offence,  or  if  they  took  any  umbrage  at  the  number 
of  his  followers.  He  sent  some,  to  make  ready  for 
him,  not  for  state,  but  convenience,  and  that  his 
coming  might  be  no  sui'prise.  2.  How  uncivil  they 
were  to  him  ;  {v.  53.)  They  did  not  receive  him, 
would  not  suffer  him  to  come  into  their  village,  but 
ordered  their  watch  to  keep  him  out.  He  would 
have  paid  for  all  he  bes/ioke,  and  been  a  generous 
Guest  among  them,  would  have  done  them  good, 
and  preached  the  gospel  to  them,  as  he  had  done 
some  time  ago  to  another  city  of  the  Samaritans, 
John  4.  41.  He  would  have  been,  if  they  pleased, 
the  greatest  Blessing  that  ever  came  to  their  village, 
and  yet  they  forbid  him  entrance.  Such  treatment 
his  gospel  and  ministers  have  often  met  witli.  Now 
the  reason  was,  because  his  face  was  as  though  he 
would  go  to  Jerusalem  ;  they  observed,  by  his  mo- 
tions, that  he  was  steering  his  course  that  way.  The 
great  controversy  between  the  Jews  and  the  Sama- 
ritans was  about  the  place  of  worship — whether  Je- 
rusalem or  mount  Gerizim  near  Sychar  ;  see  John 
4.  20.  And  so  hot  was  the  controversy  between 
them,  that  the  Jews  would  have  no  dealings  with  the 
Samaritans,  nor  they  with  them,  John  4.  9.  Yet 
we  may  suppose  that  they  did  not  deny  other  Jews 
lodgings  among  them,  no,  not  when  they  went  up  to 
the  feasts,  for  if  that  had  been  their  constant  prac- 
tice, Christ  would  not  have  attempted  it ;  and  it 
would  have  been  a  gi-eat  way  about  for  some  of  the 
Galileans  to  go  to  Jerusalem,  any  other  way  than 
thi-ough  Samaria.  But  they  were  particulariy  in- 
censed against  Christ,  who  was  a  celebrated  Teach- 
er, for  owning  and  adhering  to  the  temple  at  Jeru- 
salem, when  the  priests  of  that  temple  were  such 
bitter  enemies  to  him,  which,  they  hoped,  would 
have  driven  him  to  come  and  worship  at  their  tem- 
ple, and  bring  that  into  reputation  ;  but  when  they 
saw  that  he  would  go  forward  to  Jenisalem,  not- 
withstanding this,  they  would  not  show  him  the 
common  civility,  which,  probably,  they  used  for- 
merly to  show  him  in  his  journey  thither. 

III.  The  resentment  which  James  and  John  ex- 
pressed of  this  affront,  t;.  54.  When  these  two 
heard  this  message  brought,  they  were  all  in  a 
flame  presently,  and  nothing  will  sei-ve  them  but 
Sodom  s  doom  upon  this  village  ;  "  Lord,"  say  they, 
"  give  us  leave  to  command  fire  to  come  down  from 
heaven,  not  to  frighten  them  only,  but  to  consuine 
them."  Here  indeed  they  showed,  1.  A  great  con- 
fidence in  the  power  they  had  received  from  Jesus 
Christ ;  though  this  had  not  been  particularly  men- 
tioned in  their  commission,  yet  thev  could  "with  a 
word's  speajcing,  fetch  fire  from  heaven.  0txt/t 
tlvraiuii — Wdt  thou  that  we  sfieak  the  word,  and  the 
thing  will  be  done.  2.  A  great  zeal  for  the  honour 
of  their  Master  ;  they  took  it  verv  ill,  that  he  who 
did  good  wherever  he  came,  and  found  heartv  wel- 
come, should  l)e  denied  the  liberty  of  the  road  by  a 
parcel  of  paltry  Samaritans  ;  they  could  not  think 
of  it  without  indignation,  that  their  Master  should 
be  thus  slighted.  3.  A  submission,  notwithstanding, 
to  their  Master's  good-will  and  pleasure  ;  they  will 
not  offer  to  do  such  a  thing,  unless  Christ  give  leave ; 
Wilt  thou  that  we  do  it  ?  4.  A  regard  to'the  exam- 
ples of  the  prophets  that  were  before  them  ;  it  is 
doing  as  Elias  did ;  they  would  not  have  thought  of 
such  a  thing,  if  Elijah  had  not  done  it  upon  the  sol- 
diers that  came  to  take  him,  once  and  again,  2  Kings 


1.  10,  12.  They  thought  that  this  pretedent  would 
be  their  warrant ;  so  apt  are  we  to  misapply  the 
examples  of  good  men,  and  to  think  to  justify  our- 
selves by  them  in  the  irregular  liberties  we  give 
ourselves,  when  the  case  is  not  parallel. 

But  though  there  was  something  right  in  what 
they  said,  yet  there  was  much  more  amiss.  (1.) 
This  was  not  the  first  time,  by  a  great  many,  that 
our  Lord  Jesus  had  been  in  the  like  manner  affront- 
ed, witness  the  Nazarenes  thrusting  him  out  of  their 
city,  and  the  Gadarenes  desiring  him  to  depart  out 
of  their  coast ;  and  yet  he  never  called  for  any  judg- 
ment upon  them,  but  patiently  put  up  with  the  in- 
jury. (2.)  These  were  Samaritans,  from  whom  bet- 
ter was  not  to  be  expected,  and  perhaps  they  had 
heard  that  Christ  had  forbidden  his  disciples  to  enter 
into  any  of  the  cities  of  the  Samaritans,  (Matth.  10, 
5. )  and  therefore  it  was  not  so  bad  in  them  as  in 
others,  who  knew  more  of  Christ,  and  had  received 
so  many  favours  from  him.  (3.)  Perhaps  it  was 
only  some  few  of  the  town,  that  knew  any  thing  of 
the  matter,  or  that  sent  that  i-ude  message  to  him, 
while,  for  aught  they  knew,  there  were  many  in  the 
town  who,  if  they  had  heard  of  Christ's  being  so 
near  them,  would  have  gone  to  meet  him,  and  wel- 
comed him ;  and  must  the  whole  town  be  laid  in 
ashes  for  the  wickedness  of  a  few  ?  Will  they  have 
the  righteous  destroyed  with  the  wicked  ?  (4. )  Their 
Master  had  never  yet  upon  any  occasion  called  for 
fire  from  heaven,  nay,  he  had  refiised  to  give  the 
Pharisees  any  sign  from  heaven  when  they  demand-  ' 
ed  it ;  (Matth.  16.  1,  2.)  and  why  should  they  think 
to  introduce  it  ?  James  and  John  were  the  two  dis- 
ciples whom  Christ  had  called  Boanerges — Sons  of 
thunder;  (Mark  3.  17.)  and  will  not  that  serve 
them,  but  they  must  be  sons  of  lightning  too  ?  (5.) 
The  example  of  Elias  did  not  reach  the  case.  Eli- 
jah was  sent  to  display  the  ten-ors  of  the  law,  and 
to  give  proof  of  that,  and  to  witness  as  a  bold  re- 
prover against  the  idolatries  and  wickednesses  of  the 
court  of  Ahab,  and  it  was  agi-eeable  enough  to  him 
to  have  his  commission  thus  proved  ;  but  it  is  a  dis- 
pensation of  grace  that  is  now  to  be  introduced,  to 
which  such  a  terrible  display  of  divine  justice  will 
not  be  at  all  agreeable.  Archbishop  Tillotson  sug- 
gests, that  their  being  now  near  Samaria,  where 
Elijah  called  for  fire  from  heaven,  might  help  to 
put  it  in  their  heads ;  perhaps  at  the  very  place  ; 
but  though  the  filace  was  the  same,  the  times  were 
altered. 

IV.  The  refiroof  he  gave  to  James  and  John  for 
their  fiery,  furious  zeal  ;  {v.  55.^  He  turned  with  a 
just  displeasure,  and  rebuked  them  ;  for  as  many  as 
he  loves,  he  rebukes  and  chastens,  particularly  for 
what  they  do,  that  is  irregular  and  unbecoming  them, 
under  colour  of  zeal  for  him. 

1.  He  shows  them  in  particular  their  mistake ; 
Ye  know  not  wlmt  manner  of  sfiirit  ye  are  of;  that 
is,  (1.)  "  Ye  ore  no?  QWQJY  what  an  evil  spirit  and 
disposition  ye  are  of ;  how  much  there  is  of  pride 
and  passion,  and  personal  revenge,  covered  under 
this  pretence  of  zeal  for  vour  Master. "  Note,  There 
mav  be  much  cori-uption  lurking,  nay,  and  stirring 
too^  in  the  hearts  of  good  people,  and  they  them- 
selves not  be  sensible  of  it.  (2.)  "Ye  do  not  con- 
sider what  a  good  sfiirit,  directly  contrarj'  to  this, 
ye  should  be  of  Surely  ye  are  yet  to  learn,  though 
ye  have  been'  so  long  learning,  what  the  spirit  of 
Christ  and  Christianity  is.  Have  you  not  been  taught 
to  love  your  enemies,  and  to  bless  them  that  cu?-se 
you,  and  to  call  for  gi-ace  from  heaven,  not  fire  from 
heaven,  upon  them  ?  Ye  know  not  how  contrary 
vour  disposition  herein  is,  to  that  which  it  was  the 
design  of  the  gospel  vou  should  be  delii'ered  into. 
Ye  are  not  now  under  the  dispensation  of  Ixindage, 
and  terror,  and  death,  but  under  the  dispensation  of 
love,  and  liberty,  and  grace,  which  was  ushered  in 


528  ST.  LUKE,  IX. 

with  a  proclamation  o!  peace  on  earth,  and  good- 
will toward  men,  to  which  you  ought  to  accommo- 
date yourselves,  and  not  by  such  imprecations  as 
these  oppose  yourselves. " 

2.  He  shows  them  the  general  design  and  ten- 
dency of  his  religion  ;  (f.  56.)  The  Son  of  inan  is 
not  himself  come,  and  therefore  doth  not  send  you 
abroad,  to  destroy  men's  lives,  but  to  save  them.  He 
designed  to  propagate  his  holy  religion  by  love  and 
sweetness,  and  eveiy  thing  that  is  inviting  and  en- 
deai-ing,  not  by  fii-e  and  sword,  and  blood  and  slaugh- 
ter ;  by  miracles  of  healing,  not  by  plagues,  and 
miracles  of  destruction,  as  Israel  was  brought  out 
of  Egypt.  Christ  came  to  slay  all  en/nities,  not  to 
foster  them.  Those  are  certainly  destitute  of  the 
Bpirit  of  the  gospel,  that  are  for  anathematizing  and 
rooting  out  by  violence  and  persecution  all  that  are 
not  of  their  mind  and  way,  that  cannot  in  conscience 
say  as  they  say,  and  do  as  they  do.  Christ  came  not 
only  to  save  men's  souls,  but  to  save  their  lives  too  ; 
witness  the.manyniiracleshe  wrought  for  the  healing 
of  diseases  that  would  otherwise  have  been  mortal ; 
by  which,  and  a  thousand  other  instances  of  bene- 
ficence, it  appears  that  Christ  would  have  his  disci- 
Eles  to  do  good  to  all,  to  the  utmost  of  their  power, 
ut  hurt  to  none  ;  to  draw  men  into  his  church  witli 
the  cords  of  a  man,  and  the  bands  of  love,  but  not 
think  to  drive  men  into  it  with  a  rod  of  violence,  or 
the  scourge  of  the  tongue. 

V.  His  retreat  from  this  village.  Christ  would 
not  only  not  punish  them  for  their  rudeness,  but 
would  not  insist  upon  his  right  of  travelling  the  road, 
(which  was  as  free  to  him  as  to  others  his  neigh- 
bours,) would  not  attempt  to  force  his  way,  but  qui- 
etly and  peaceably  went  to  another  village,  where 
they  were  not  so  stingy  and  bigoted,  and  there  re- 
freshed himself,  and  went  on  his  way.  Note,  WTien 
a  stream  of  opposition  is  strong,  it  'is  wisdom  to  get 
out  of  the  way  of  it,  rather  than  to  contend  with  it. 
If  some  be  very  rude,  instead  of  revenging  it,  we 
should  try  whether  others  will  not  be  more  civil. 

57.  And  it  came  to  pass,  that  as  they 
went  in  the  way,  a  certain  jiiaii  said  unto 
him,  Lord,  I  will  follow  thee  whithersoever 
thou  goest.  58.  And  Jesus  said  mito  him, 
Foxes  have  lioles,  and  birds  of  the  air  have 
nests ;  but  the  Son  of  man  hath  not  where 
to  lay  his  head.  59.  And  he  said  unto 
another.  Follow  me.  But  he  said,  Lord, 
suffer  me  first  to  go  and  bury  my  father. 
60.  Jesus  said  unto  him.  Let  the  dead  bury 
their  dead;  but  go  thou  and  preach  the 
kingdom  of  God.  61.  And  anotlier  also 
said.  Lord,  I  will  follow  thee ;  but  let  me 
first  go  bid  them  farewell  which  are  at 
home  at  my  house.  62.  And  Jesus  said 
unto  him.  No  man  having  put  his  hand  to 
the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God. 

We  have  here  an  account  of  three  several  persons 
that  offered  themselves  to  follow  Christ,  and  the  an- 
swers that  Christ  gave  to  each  of  them.  The  two 
former  we  had  an  account  of,  Matth.  19.  21. 

I.  Here  is  one  that  is  extremely  forward  to  follow 
Christ  immediately,  but  seems  to  have  been  too  rash, 
hasty,  and  inconsiderate,  and  not  to  have  sitten  down, 
and  counted  the  cost. 

1.  He  makes  Christ  a  very  large  promise  ;  {v.  57. ) 
.As  theif  went  in  the  way,  going  up  to  Jerasalem, 
where  it  was  expected  Christ  would  first  appear  in 
his  gloiy,  one  said  to  him,  Lord,  I  will  follow  thee 


whithersoever  thou  goest.  This  must  be  the  reso- 
lution of  all  that  will  be  found  Christ's  disciples  in- 
deed ;  they  follow  the  Lamb  .whithersoever  he  goes, 
(Rev.  14.  4.)  though  it  be  through  fire  and  waier, 
to  prisons  and  deaths. 

2.  Christ  gives  him  a  necessary  caution,  not  to 
promise  himself  great  things  in  the  world,  in  follow- 
ing him,  but,  on  the  contrary,  to  count  upon  poverty 
and  meanness ;  for  the  Son  of  man  has  riot  where  to 
lay  his  head. 

We  may  look  upon  this,  (1.)  As  setting  forth  the 
very  low  condition  that  our  Lord  Jesus  was  in,  in  this 
world.  He  not  only  wanted  the  delights  and  orna- 
ments that  great  princes  have,  but  even  such  ac- 
commodations for  mere  necessity  as  the _/ba?es  have, 
.and  the  birds  of  the  air.  See  what  a  depth  of  po- 
verty our  Lord  Jesus  submitted  to  for  us,  to  increase 
the  worth  and  merit  of  his  satisfaction,  and  to  pur- 
chase for  us  a  larger  allowance  of  grace,  that  we 
through  his  poverty  might  be  rich,  2  Coi\  8.  9.  He 
that  made  all,  did  not  make  a  dwelling-place  for 
himself,  not  a  house  of  his  own  to  put  his  head  in, 
but  what  he  was  beholden  to  others  for.  He  here 
calls  himself  the  Son  of  man,  a  Son  of  Adam,  Par- 
taker of  flesh  and  blood.  He  glories  in  his  conde- 
scension towards  us,  not  only  to  the  meanness  of  our 
nature,  but  to  the  meanest  condition  in  that  nature, 
to  testify  his  love  to  us,  and  to  teach  us  a  holy  con- 
tempt of  the  world,  and  of  the  great  things  in  it, 
and  a  continual  regard  to  another  world.  Christ 
was  thus  poor,  to  sanctify  and  sweeten  poverty  to 
his  people ;  the  apostles  had  no  certain  dwelling- 
place,  (1  Cor.  4.  11.)  which  they  might  the  better 
bear,  when  they  knew  their  Master  had  not ;  see 
2  Sam.  11.  11.  We  may  well  be  content  to  fare  as 
Christ  did.  (2.)  As  proposing  this  to  the  consider- 
ation of  those  who  intend  to  be  his  disciples.  If  we 
mean  to  follow  Christ,  we  must  lay  aside  the  thoughts 
of  great  things  in  the  world,  and  not  reckon  upon 
making  any  thing  more  than  heaven  by  our  religion, 
as  we  must  resolve  not  to  take  up  with  any  thing 
less.  Let  us  not  go  about  to  compound  the  profes- 
sion of  Christianity  with  secular  advantages  ;  Christ 
has  p\U  them  asunder,  let  us  not  think  oi  joining 
them  together  ;  on  the  contrary,  we  must  expect  to 
enter  into  the  kingdom  of  heaven  through  many 
tribulations,  must  deny  ourselves,  and  take^  Tip  our 
cross.  Christ  tells  this  man  what  he  must  count 
upon  if  he  followed  him,  to  lie  cold  and  uneasy,  to 
fare  hard,  and  live  in  contempt ;  if  ho  could  not  sub- 
mit to  that,  let  him  not  pretend  to  follow  Christ. 
This  word  sent  him  back,  for  aught  that  appears  ; 
but  it  will  be  no  discouragement  to  any  that  know 
what  there  is  in  Christ  and  heaven  to  set  in  the  scale 
against  this. 

n.  Here  is  another,  that  seems  resolved  to  follow 
Christ,  but  he  begs  a  day,  v.  59.  To  this  man 
Christ  first  gave  the  call ;  he  said  to  him,  Follow 
me.  He  that  proposed  tlie  tiling  of  himself,  fled  off 
when  he  heard  of  the  difficulties  that  attended  it ; 
but  this  man  to  whom  Christ  gave  a  call,  though  he 
hesitated  at  first,  yet,  as  it  should  seem,  afterward 
yielded  ;  so  true  was  that  of  Christ,  You  have  not 
chosen  me,  but  I  have  chosen  you,  John  15.  16.  It 
is  not  of  him  that  willeth,  and  of  him  that  runneth, 
(as  that  forward  spark  in  the  foregoing  verses,)  but 
of  God  that  showeth  mercy,  that  giveth  the  call, 
and  maketli  it  effectual,  as  to  this  man  here.  Ob- 
serve, 

1.  The  excuse  he  made  ;  "  Lord,  suffer  me  first 
to  go  and  bury  my  father.  I  have  an  aged  father  at 
home,  who  cannot  live  long,  and  will  need  me  while 
he  does  live  ;  let  me  go,  and  attend  to  him,  until  he 
is  dead,  and  I  have  performed  my  last  office  of  love 
to  him,  and  then  I  will  do  any  thing."  We  may 
here  see  three  temptations,  by  which  we  are  in  dan- 
ger of  being  drawn  and  kept  from  following  Christ; 


ST.  LUKE,  X. 


529 


•which  therefore  wc  should  guard  against.  (1.)  We 
are  tempted  to  rest  in  a  discijilcsliili  at  large,  in 
wliicli  wc  may  be  at  a  loose  end,  and  not  to  come 
close,  and  give  up  ourselves  to  be  strict  and  constant. 
(2.)  Wc  are  tempted  to  defer  the  doing  of  tliat 
which  we  know  to  be  our  duty,  and  to  put  it  off  to 
some  otlier  time.  When  we  have  got  clear  of  such 
a  care  and  difficulty,  when  we  have  despatched 
such  a  business,  raised  an  estate  to  such  a  pitch, 
then  wc  will  begin  to  think  of  being  religious  ;  and 
so  we  are  cozened  of  all  our  time,  by  being  cozened 
of  the  present  time.  (3.)  We  are  tempted  to  think 
that  our  duty  to  our  relations  will  excuse  us  from 
our  duty  to  Christ ;  it  is  a  plausible  excuse  indeed, 
"  Let  me  go,  and  bury  my  father ;  let  me  take  care 
of  my  family,  and  provide  tor  my  children,  and  then 
I  will  think  of  serving  Christ ;"  whereas  the  king- 
dom of  God  and  the  righteousness  thereof  m\i%t  be 
sought  and  minded  in  the  first  place. 

2.  Christ's  answer  to  it ;  {x\  60.)  "  Let  the  dead 
bury  their  dead.  Suppose  (which  is  not  likely)  that 
there  were  none  but  the  dead  to  bury  their  dead,  or 
none  but  those  who  are  themselves  aged  and  dying, 
who  are  as  good  as  dead,  and  fit  for  no  other  service, 
yet  thou  hast  other  work  to  do;  go  thou,  and  preach 
the  kingdom  of  God."  Not  that  Christ  would  have 
his  followers  or  his  ministers  to  be  unnatural,  our 
religion  teaches  us  to  be  kind  and  good  in  every  rela- 
tion, 10  show  piety  at  home,  and  to  requite  our  parents. 
But  we  must  not  make  these  ofRces  an  excuse  from 
our  duty  to  God.  If  the  nearest  and  dearest  relation 
we  have  in  the  world,  stand  in  our  way  to  keep  us  from 
Christ,  it  is  necessary  that  we  have  a  zeal  that  will 
make  us  forget  /h/Aer  ayid  mother,  as  Levi  did,  Deut. 
33.  9.  This  disciple  was  called  to  be  a  minister, 
and  therefore  must  not  entangle  himself  ivith  the 
affairs  of  this  world,  2  Tim.  2.  4.  And  it  is  a  i-ule, 
That,  whenever  Christ  calls  to  any  duty,  we  must 
not  consult  withjiesh  and  blood,  GaJ.  1.  15,  16.  No 
excuses  must  be  admitted  against  a  present  obedi- 
ence to  the  call  of  Christ. 

III.  Here  is  another  that  is  willing  to  follow  Christ, 
but  he  must  have  a  little  time  to  talk  ivith  his  friends 
about  it. 

Observe, 

1.  His  request  for  a  dispensation ;  (y.  61.)  He 
said,  "  Lord,  Lwill  follow  thee  ;  I  design  no  other, 
I  am  detei-mined  to  do  it ;  but  let  me ,  first  go  bid 
them  farewell,  that  are  at  home."  This  seemed 
reasonable  ;  it  was  what  Elisha  desired  when  Elijah 
called  him,  Let  me  kiss  my  father  and  my  mother  ; 
and  it  was  allowed  him  :  but  tlie  ministi-y  of  the 
gospel  is  preferable,  and  the  sendee  of  it  more  ur- 
gent than  that  of  the  prophets  ;  and  therefore  here 
it  would  notbe  allowed.  Suffer  me  AaroTalao-fla; 
Toit  i'l!  To'v  oix.h  iu.« — Let  me  go,  and  set  in  order 
my  household  affairs,  and  give  direction  concerning 
them  ;  so  some  understand  it.  Now  that  which  was 
amiss  in  this,  is,  (1.)  That  he  looked  upon  his  fol- 
lowing of  Christ  as  a  melancholy,  troublesome,  dan- 
gerous thing  ;  it  was  to  him  as  if  he  were  going  to 
die  ;  and  therefore  he  must  take  leave  of  all  his 
fyiends,  never  to  see  them  again,  or  never  with  any 
comfort ;  whereas,  in  follo\ving  Christ,  he  might  be 
more  a  comfort  and  blessing  to  them  than  if  he 
had  continued  with  them.  (2.)  That  he  seemed 
to  have  his  worldly  concerns  more  upon  his  heart 
than  he  ought  to  have,  and  than  would  consist  with 
a  close  attendance  to  his  duty  as  a  follower  of  Christ. 
He  seemed  to  hanker  after  his  relations  and  family- 
concerns,  and  he  could  not  part  easily  from  them, 
but  they  stuck  to  him.  It  may  be,  he  had  bidden 
them  farewell  once,  but  Loath  to  depart  bids  oft 
farewell,  and  therefore  he  must  bid  them  farewell 
once  more,  For  they  are  at  home  at  my  house.  (3.) 
That  he  was  willing  to  enter  into  a  temptation  from 
his  purpose  of  following  Christ.  To  go  bid»  them 
VOL.  V. — 3  X 


farewell  that  were  at  home  at  his  house,  would  be 
to  expose  himself  to  the  strongest  soUcitations  ima- 
ginable to  alter  his  resolution,  for  they  would  all  be 
against  it,  and  would  beg  and  firay  that  he  would 
not  leave  them  ;  now  it  was  presumption  in  him  to 
thrust  himself  into  .such  a  temptation.  Those  that 
resolve  to  walk  with  their  Maker,  and  follow  their 
Redeemer,  must  resolve  that  tliey  will  not  so  much 
as  parley  with  their  tempter. 

2.  The  rebuke  which  Christ  gave  him  for  this 
request ;  {v.  62.)  "  JYo  man,  having  put  his  hand  to 
the  plough,  and  designing  to  make  good  work  of  his 
ploughing,  will  look  back,  or  look  Ijchind  him,  for 
tlien  lie  makes  balks  with  his  plough,  and  the  ground 
he  ploughs  is  7!0tjit  to  be  sown ;  so  thou,  if  thou  hast 
designed  to  follow  me,  and  to  reap  the  advantages 
of  those  that  do  so,  if  thou  lookest  back  to  a  worldly 
life  again,  and  hankerest  after  that,  if  thou  lookest 
back,  as  Lot's  wife  cUd  to  Sodom,  which  seems  to  be 
alluded  to  here,  thou  art  not  Jit  for  the  kingdom  of 
God."  (1.)  "Thou  art  not  soil  fit  to  receive  the 
good  seed  of  the  kingdom  of  God,  if  thou  art  thus 
''jiloughed  by  the  halves,  and  not  gone  through  with." 
(2. )  ''  Thou  art  not  a  sower  fit  to  scatter  the  good 
seed  of  the  kingdom,  if  thou  canst  hold  the  plough 
no  better."  Ploughing  is  in  order  to  sowing.  As 
those  are  not  fit  to  be  sown  with  divine  comforts, 
whose  fallow  ground  is  not  first  broken  up,  so  those 
are  not  fit  to  be  employed  in  sowing,  who  know  not 
how  to  break  up  the  fallow  ground,  but,  when  they 
have  laid  their  hand  to  the  plough,  upon  eveiy  oc- 
casion look  back,  and  think  of  quitting  it.  Note, 
Those  who  begin  with  the  work  of  God,  must  re- 
solve  to  go  on  with  it,  or  they  will  make  nothing  of 
it.  Looking  back  inclines  to  drawing  back,  and 
drawing  back  is  to  perdition.  Those  are  not  fit  for 
heaven,  who,  having  set  their  faces  heavenward, 
face  about.  But  he,  and  he  only,  that  endures  to 
the  end,  shall  be  saved, 

CHAP.  X. 

In  this  chapter,  we  have,  I.  The  ample  commission  which 
Christ  gave  to  the  seventy  disciples,  to  preacli  tlie  gospel, 
and  to  confirm  it  by  miracles ;  and  the  fult  instructions  lie 
gave  tliem,  liow  to  manage  themselves  in  the  execution  of 
tlieir  commissions,  and  great  encouragements  therein,  v. 
I . .  16.  II.  The  report  wliich  the  seventy  disciples  made 
to  tlieir  Master  of  the  success  of  their  necotiation,  and  his 
discourse  thereupon,  v.  17.. 24.  III.  Christ's  discourse 
with  a  lawyer  concerning  the  way  to  heaven,  and  tlie  in- 
structions Christ  gave  himhv  a  parable  to  look  upon  every 
one  as  his  neighbour,  whom  lie  had  occasion  to  show  kind- 
ness to,  or  receive  kindness  from,  v.  25. .  37.  IV'.  Christ's 
entertainment  at  Manila's  liouse,  the  reproof  lie  gave  to 
her  for  her  care  about  the  world,  and  liis  commendation 
of  Mary  for  her  care  about  her  soul,  v.  3S. .  42. 

1.  A  FTER  these  things  the  Lord  ap- 
J\.  pointed  other  seventy  also,  and  sent 
them  two  and  two  before  his  face  into  every 
city  and  place,  whither  he  liimself  would 
come.  2.  Therefore  said  he  unto  them,  The 
han-est  truly  is  great,  but  the  labourers  are 
few :  pray  ve  therefore  the  Lord  of  the  har- 
vest, that  he  would  send  forth  labourers 
into  his  harvest.  3.  Go  your  ways:  be- 
hold, I  send  you  forth  as  lambs  among 
wolves.  4.  Carry  neither  purse  nor  scrip, 
nor  shoes :  and  salute  no  man  by  the  way. 
5.  And  into  whatsoever  house  ye  enter,  first 
say.  Peace  he  to  this  house.  6.  And  if  the 
Son  of  peace  be  there,  your  peace  shall  rest 
upon  it :  if  not,  it  shall  turn  to  you  again. 
7.  And  ill  the  same  house  remain,  eating 


530  ST.  LUKE,  X. 

and  drinking  such  things  as  they  give  :  for 
the  labourer  is  worthy  of  his  hire.  Go  not 
from  house  to  liouse.  8.  And  into  what- 
soever city  ye  enter,  and  they  receive  you, 
eat  such  things  as  are  set  before  you  :  9. 
And  heal  the  sick  that  are  therein,  and  say 
unto  them.  The  kingdom  of  God  is  come 
nigh  unto  you.  10.  But  into  whatsoever 
city  ye  enter,  and  they  receive  you  not,  go 
your  ways  out  into  the  streets  of  the  same, 
and  say,  1 1 .  Even  the  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do  wipe  off 
against  you :  notwithstanding,  be  ye  sure 
of  this,  that  the  kingdom  of  God  is  come 
nigh  unto  you.  12.  But  I  say  unto  you. 
That  it  shall  be  more  tolerable  in  that  day 
for  Sodom  than  for  that  city.  13.  Woe 
unto  thee,  Chorazin  !  woe  unto  thee,  Beth- 
saida  !  for  if  the  mighty  works  had  been 
done  in  Tyre  and  Sidon  which  have  been 
done  in  you,  they  had  a  great  while  ago  re- 
pented, sitting  in  sackcloth  and  ashes.  1 4. 
But  it  shall  be  more  tolerable  for  Tyre  and 
Sidon  at  the  judgment  than  for  you.  15. 
And  thou,  Capernaum,  which  art  exalted 
to  heaven,  shall  be  thrust  down  to  hell. 
16.  He  that  heareth  you  heareth  me;  and 
he  that  despiseth  you  despiseth  me ;  and 
he  that  despiseth*  me  despisetli  him  that 
sent  me. 

We  have  here  the  sending  forth  of  seventy  disci- 
ples, two  and  two,  into  dwers  parts  of  the  country, 
to  preach  tlie  gospel,  and  to  work  miracles  in  those 
places  whicli  Christ  himself  designed  to  visit,  to 
make  way  fov  his  entertainment.  Tliis  is  not  taken 
notice  of  by  the  other  evangelists  ;  but  the  instruc- 
tions here  given  tliem  are  miich  the  same  with  those 
given  to  the  twelve.     Observe, 

I.  Their  number ;  they  we're  seventy.  As  in  the 
choice  of  twelve  apostles  Christ  had  an  eye  to  the 
twelve  patriarchs,  the  twelve  tribes,  and  the  twelve 
princes  of  those  tribes,  so  here  he  seems  to  have  an 
eye  to  the  seventy  elders  of  Israel.  So  many  went 
up  with  Moses  and  Aaron  to  the  mount,  and  saw  the 
glory  of  the  God  of  Israel ;  (Exod.  24.  1,  9.)  and  so 
many  were  afterward  chosen  to  Ije  assisting  to  Moses 
in  tlie  government,  in  order  to  which  the  Spirit  of 
prophecy  came  unto  them.  Numb.  11.  24,  25.  Tlie 
twelve  wells  of  water,  and  the  seventy  Jialm-trees 
that  were  at  Elim,  were  a  figure  of  the  twelve  afios- 
tles,  and  the  seventy  dkdfiles,  Exod.  15.  27.  Thev 
were  seventy  elders  of  the  Jews,  that  were  employed 
by  Ptolemy  king  of  Egypt  in  turning  tlie  Old  Tes- 
tament into  Greek,  wliose  translation  is  tlience  call- 
ed the  Sejituagint.  The  great  Sanhedrim  consisted 
of  tliis  number.     Now, 

1.  \A'e  are  glad  to  find  that  Christ  had  so  many 
followersfit  to  be  sent  forth ;  his  labour  was  not  al- 
together in  vain,  though  he  met  with  much  opposi- 
tion. Note,  Christ's  interest  is  a  growing  interest, 
and  his  followers,  like  Israel  in  Egypt,  though  af- 
flicted, shall  multifily.  These  seventy,  though  they 
did  not  attend  him  so  closely  and  constantly  as  the 
Pivelve  did,  yet  they  were  the  constant  hearers  of 
his  doctrine,  and  witnesses  of  his  miracles,  and  be- 
lieved in  him.  Those  three  mentioned  in  the  close 
of  the  foregoing  chapter,  might  have  lieen  of  these 
seventy,  if  they  would  have  apphed  themselves  in 


good  earnest  to  their  business.  These  seventy  were 
those  whom  Peter  speaks  of  as  the  men  which  com- 
panied  with  iis  all  the  time  that  the  Lord  Jesus  went 
in  and  out  among  us,  9nd  were  part  of  the  one  hun- 
dred and  twenty  there  spoken  of.  Acts  1.  15,  21. 
Many  of  those  tliat  were  tlie  companions  of  the  apos- 
tles, wliom  we  read  of  in  the  Acts  and  tlie  Epistles, 
we  may  suppose,  were  of  these  seventy  disciples. 

2.  We  are  glad  to  find  tliere  was  a  work  for  so 
many  ministers,  hearers  for  so  many  preachers:  thus 
the  grain  of  mustard-seed  began  to  grow,  and  the 
savour  of  the  leaven  to  diffuse  itself  in  the  meal,  in 
order  to  tlie  leavening  of  the  whole. 

II.  Their  work  and  business  :  He  sent  them  two 
and  two,  that  they  might  strengthen  and  encourage 
one  another.  If  one  fall,  the  other  will  hel/i  to  raise 
him  ufi.  He  sent  them,  not  to  all  the  cities  of  Israel, 
as  he  did  the  twelve,  but  only  to  every  city  and  place 
whither  he  himself  would  come,  {v.  1.)  as  his  harbin- 
gers ;  and  we  must  suppose,  though  it  be  not  record- 
ed, that  Christ  did  soon  after  come  to  all  those  places 
whither  lie  now  sent  them,  tliough  he  could  stay  but 
a  little  while  in  a  place.  Two  things  they  were  or- 
dered to  do,  the  same  that  Christ  did  wlierever  he 
came  ;  1.  They  must  heal  the  sick,  (t.  9.)  heal  them 
iti  the  name  of  Jesus,  which  would  make  people  to 
long  to  see  tliat  Jesus,  and  ready  to  entertain  liiin 
whose  name  was  so  powerful.  2.  They  must  pub- 
lish tlie  approach  of  tlie  kingdom  of  God,  its  ap- 
proach to  them;  "Tell  tliem  this.  The  kingdom  of 
God  is  cotne  nigh  to  ijoii,  and  you  now  stand  fair  for 
an  admission  into  it,  if  you  will  but  look  about  you. 
Now  is  the  day  of  your  visitation,  know  and  under- 
stand it. "  It  is  good  to  be  made  sensible  of  our  ad- 
vantages and  opportunities,  that  we  may  lay  hold 
on  them.  When  tlie  kingdom  of  God  comes  jiigh 
us,  it  concerns  us  to  go  forth  to  meet  it. 

III.  The  instructions  he  gives  them. 

1.  They  must  set  out  with  prayer ;  (t.  2.)  and  in 
prayer, 

(1.)  They  must  be  duly  affected  with  the  neces- 
sities of  the  soul-s  of  men,  which  called  for  their  help. 
They  must  look  about,  and  see  how  great  the  har- 
vest was,  what  abundance  of  people  there  were,  that 
wanted  to  have  the  gospel  preached  to  them,  and 
were  willing  to  receive  it ;  nay,  that  had  at  this  time 
their  expectations  raised  of  the  coming  of  the  Mes- 
siah and  of  his  kingdom.  There  was  corn  ready  to 
shed,  and  be  lost,  for  want  of  hands  to  gather  it  in. 
Note,  Ministers  sliould  apply  themselves  to  their 
work,  under  a  deep  concern  iov  precious  souls,  look- 
ing upon  them  as  the  riches  of  this  world,  which 
ought  to  be  secured  for  Christ.  Tliey  must  likewise 
be  concerned  that  the  labourers  were  so  few.  The 
Jewish  teachers  were  indeed  many,  but  they  were 
not  labourers  ;  they  did  not  gather  in  souls  to  God's 
kingdom,  but  to  their  own  interest  and  party.  Note, 
Those  that  are  good  ministers  themselves,  wish  that 
there  were  more  good  ministers,  for  there  is  work 
for  more.  It  is  common  for  tradesmen  not  to  care 
how  few  there  are  of  tlieir  own  trade  ;  but  Christ 
would  have  the  latiourers  in  his  vineyard  reckon  it  a 
matter  of  complaint  when  the  labourers  are  few.  . 

(2.)  Tliey  must  earnestly  desire  to  receive  their 
mission  from  God  ;  that  he  would  send  them  forth  as 
labourers  into  his  hai-i<est,  who  is  the  Lord  of  the 
haniest,  and  that  he  would  send  others  forth  ;  for  if 
God  send  them  forth,  they  may  hope  he  will  go  along 
with  them  and  give  them  success.  Let  them  there- 
fore sav,  as  the  prophet,  (Isa.  6.  8.)  Here  am  I,  send 
me.  It  is  desirable  to  receive  our  commission  from 
God,  and  then  we  may  go  on  boldly. 

2.  They  must  set  out  with  an  expectation  of  trou- 
ble and  persecution  ;  "  Behold,  I  send  ijou  forth  as 
la  mbs  among  wolves  ;  but  go  your  ways,  and  resolve 
to  make  the  best  of  it.  Your  enemies  will  be  as 
wolveS,  bloody  and  cruel,  and  ready  to  pull  you  to 


ST.  LUKE,  X. 


531 


Eieces ;  in  tlieir  thvcatcnings  and  revilings,  they  will 
e  as  howling  wolves  to  terrify  yon,  in  their  perse- 
cutions of  yon,  they  will  be  as  rave>iirig  wolves  to 
tear  you.  But  you  must  be  as  lanihs,  jjenceable  and 
patient,  though  made  an  easy  prey  of."  It  would 
ha%e  been  very  hard  thus  to  be  sent  forth  as  shecji 
among  wolves,  if  he  had  not  endued  them  with  his 
spirit  ;md  courage. 

3.  They  must  not  incumber  themselves  with  a 
load  of  provisions,  as  if  they  were  going  a  long  voy- 
age, but  depend  upon  God  and  their  friends  to  pro- 
vide what  was  convenient  for  them  ;  "  Carry  neither 
a/iurse  for  money,  nor  a  scrip  or  knapsack  for  clothes 
or  victuals,  nor  new  s/ioes,"  (as  before  to  the  twelve, 
ch.  9.  3. )  and  salute  7io  man  otj  the  way.  This  com- 
mand Elisha  gave  to  his  sen'ant,  when  he  sent  him 
to  see  the  Shunamite's  dead  child,  2  Kings  4.  29. 
Not  that  Christ  would  have  his  ministers  to  be  rude, 
morose,  and  mismannered ;  but,  (1.)  They  must  go 
as  men  in  haste,  that  had  their  particular  places  as- 
signed them,  where  they  must  deliver  their  message, 
and  in  their  way  directly  to  those  places  must  not 
hinder  or  retard  themselves  with  needless  ceremo- 
nies or  compliments,  (2.)  They  must  go  as  7>ien  of 
business,  business  that  relates  to  another  world, 
which  they  must  be  intent  in,  and  intent  upon,  and 
thei-efore  must  not  entangle  themselves  with  conver- 
sation about  secular  affairs.  Minister  verbi  es;  hoc 
ag-e — Youarea  mitiisterofthenvord;  attend  to  your 
office.  (3.)  They  must  go  as  serious  men,  and  7nen 
in  sorrow  ;  it  was  the  custom  of  mourners,  in  the  first 
seven  days  of  their  mourning,  not  to  salute  any.  Job 
2.  13.  Christ  was  a  Man  of  sorrows,  and  acquaint- 
ed with  gi'ief ;  and  it  was  fit  that  by  this  and  other 
signs  his  messengers  should  resemble  him,  and  like- 
wise show  themselves  affected  with  the  calamities 
of  mankind,  which  they  came  to  relieve,  and  touch- 
ed with  a  feeling  of  them. 

4.  They  must  show,  not  only  their  good-will,  but 
God's  good-will,  to  all  to  whom  they  came,  and  leave 
the  issue  and  success  to  him  that  knows  the  heart, 
V.  S,  6. 

(1.)  The  charge  given  them,  was,  Wliatsoever 
house  they  entered  into,  they  must  say.  Peace  be  to 
this  house.  Here,  [1.]  They  are  supposed  to  enter 
vnXa  ftriroate  houses  ;  for,  being  not  admitted  into  the 
synagogues,  they  were  forced  to  preach  where  they 
could  have  liberty.  And  as  their  public  pi-caching 
was  driven  into  houses,  so  thither  they  carried  it. 
Like  their  Master,  wherever  they  visited,  they 
preached  from  house  to  house.  Acts  5.  42. — 20.  20. 
Christ's  church  was  at  first  very  much  a  church 
m  the  house.  [2.]  They  are  instnicted  to  sav, 
"  Peace  be  to  this  house,  to  all  under  this  roof,  to  this 
family,  and  to  all  that  belong  to  it. ''  Peace  be  to  you, 
was  the  common  form  of  salutation  among  the  Jews; 
they  must  not  use  it  in  formality,  according  to  cus- 
tom, to  those  they  meet  on  the  way,  because  they 
must  use  it  with  solemnity,  to  those  whose  houses 
they  entered  into ;  "  Salute  no  7nan  by  the  way  in 
compliment,  but  those  into  whose  house  ye  enter, 
say  to  them,  Peace  be  to  you,  with  seriousness  and 
in  reality;  for  this  is  intended  to  Ije  more  than  a  com- 
pliment." Christ's  ministers  go  into  all  the  world, 
to  say,  in  Christ's  name.  Peace  be  to  you.  First, 
We  are  to pro/iose  peace  to  all ;  to  //reach  peace  by 
Jesus  Christ,  to  ])roclaim  the  gospel  of  peace,  the 
covenant  of  peace,  peace  ori  earth,  and  to  invite  the 
children  of  men  to  come  and  take  the  benefit  of  it. 
Secondly,  We  are  to  pray  for  peace  to  all.  \\'e  must 
earnestly  desire  the  salvation  of  the  souls  of  those 
we  preach  to,  and  offer  up  those  desires  to  God  in 
prayer  ;  and  it  may  be  well  to  let  them  know  that 
■we  do  thus  pray  for  them,  and  bless  them  in  the 
name  of  the  Lord. 

(2. )  The  success  was  different,  according  to  the 
different  disposition  of  those  they  preached  and 


prayed  for.  According  as  the  inhabitants  are  sons 
of  peace  or  not,  accordingly  our  peace  will,  or  will 
not,  rest  upon  the  house,  liccipitur  ad  modum  re- 
cipientis — The  quality  of  the  recer\<cr  determines  the 
nature  of  the  reception.  [1.]  "  Vou  will  meet  with 
some  that  are  the- son*  of  peace,  that  by  the  opera- 
tions of  the  divine  grace,  pursuant  to  the  designations 
of  the  divine  counsel,  are  ready  to  admit  tlie  word 
of  the  gospel  in  the  light  and  love  of  it,  and  have 
their  lieaits  made  as  soft  wax  to  receive  the  impres- 
sions of  it.  Those  are  qualified  to  receive  the  com- 
forts of  the  gos])el,  in  whom  there  is  a  good  work  of 
grace  wrought.  And  as  to  those,  your  peace  shall 
find  them  out,  and  rest  upon  them,  your  prayers  for 
tliem  shall  be  heard,  the  promises  of  the  gospel  shall 
be  confirmed  to  them,  the  privileges  of  it  conferred 
on  them,  and  the  fruit  of  both  shall  remain  and  con- 
tinue with  them  ;  a  good  part  that  shall  not  be  taken 
away."  [2.]  "  You  will  meet  witli  others  that  are 
no  ways  disposed  to  hear  or  heed  your  message ; 
whole  houses  that  have  not  one  son  of/ieace  in  them. " 
Now  it  is  certain  that  our  peace  shall  not  come  upon 
them,  they  have  no  part  nor  lot  in  the  matter ;  the 
blessing  that  rests  upon  the  sons  of  peace,  shall  never 
come  upon  the  sons  of  Belial,  nor  can  any  expect  the 
blessings  of  the  covenant,  that  will  not  come  under 
the  bonds  of  it.  But  it  shall  return  to  us  again  ;  that 
is,  we  shall  have  the  comfort  of  having  done  our  duty 
to  God,  and  discharged  our  trast.  Our  prayers,  like 
David's,  shall  return  itjto  our  own  bosom  ;  (Ps.  35. 
13.)  and  we  shall  have  commission  to  go  on  in  the 
work.  Our  peace  shall  return  to  us  again,  not  only 
to  be  enjoyed  by  ourselves,  but  to  be  communicated 
to  others,  to  the  next  we  meet  with,  them  that  are 
sons  of  peace. 

5.  They  must  receive  the  kindnesses  of  those  that 
did  entertain  them,  and  bid.  them  welcome ;  {y.  7, 
8.)  "Those  tliat  receive  the  gospel,  will  receive 
you,  that  preach  it,  and  give  you  entertainment ;  you 
must  not  think  to  raise  estates,  but  you  may  depend 
upon  a  subsistence;  and,"(l.)  "Be  not  shy;  do 
not  suspect  vour  welcome,  not  be  afraid  of  being 
troublesome,  but  eat  and  drink  heartily  such  things 
as  they  give  ;  for  whatever  kindness  they  show  you, 
it  is  but  a  small  return  for  the  kindness  you  dotliem 
in  bringing  the  glad  tidings  of  peace  ;  you  will  de- 
serve it,  for  the  labourer  is  worthy  of  his  hire,  the 
labourer  in  the  work  of  the  ministiy  is  so,  if  he  be 
indeed  a  labourer ;  and  it  is  not  an  act  of  charity, 
but  of  justice,  in  them  who  are  taught  in  the  word, 
to  communicate  to  them  that  teach  them."  (2.)  "  Be 
not  7iice  and  curious  in  your  diet ;  eat  and  drink 
such  thi72gs  as  they  give,  (t.  T.  )  such  things  as  ore 
set  before  you,  v.  8.  Re  thankful  for  plain  food,  and 
do  not  find  fault,  though  it  lie  not  dressed  according 
to  art. "  It  ill  becomes  Christ's  disciples  to  be  de- 
sirous of  dainties.  As  he  has  not  tied  them  up  to 
the  Pharisees'  superstitious  fasts,  so  he  has  not  al- 
lowed them  the  luxurious  feasts  of  the  Epicureans. 
Probably,  Christ  here  refers  to  the  traditions  of  the 
elders  about  their  meat,  which  were  so  many,  that 
those  who  observed  them,  were  extremeh-  critical ; 
^•ou  could  hardlv  set  a  dish  of  meat  liefore  them,  Ijut 
there  was  some  scruple  or  other  conreniing  it ;  but 
Christ  would  not  have  them  to  regard  those  things; 
but  eat  what  was  given  them,  aski7ig  no  question  for 
conscience-sake. 

6.  They  must  denounce  the  judgments  of  God 
against  those  who  rejected  them  and  their  jnessage  ; 
"  If  vou  enter  into  a  city,  and  they  do  7iot  receive 
!/or;,  if  there  be  none  there  disposed  to  hearken  to 
vour  doctrine,  leave  them,  v.  10.  If  they  will  not 
gix<e  you  welco7ne  into  their  houses,  do  vou  give  them 
wa7-7!ing  in  their  streets."  He  orders  them  to  do  as 
((■/;.  9.  5.)  he  had  ordered  the  apostles  to  do  ;  «'Say 
to  them,  not  with  rage,  or  scorn,  or  resentment,  but 
with  compassion  to  their  poor,  perishing  souls,  and 


532 


ST.  LUKE,  X. 


a  holy  dread  of  the  ruin  which  they  arc  bringing 
upon  themselves,  Even  the  dust  of  your  city,  •tv/iich 
ckaveth  on  us,  we  do  -wipe  off  against  you,  v.  11. 
From  tliem  do  not  receive  any  kindnesses  at  all,  be 
not  beholden  to  them  ;  it  cost  that  prophet  of  the 
Lord  dear,  who  accepted  a  meal's  meat  with  a  pro- 
phet in  Bethel,  1  Kings  13.  21,  22.  Tell  them  that 
you  will  not  carry  away  with  you  the  dust  of  their 
city,  let  them  take  it  to  themselves,  for  dust  they 
are."  It  shall  be  a  witness  for  Christ's  messengers, 
that  they  had  been  there  according  to  their  Master's 
order ;  tender  and  refusal  were  a  discharge  of  their 
trust.  But  it  shaU  be  a  witness  against  the  recu- 
sants, that  they  would  not  give  Christ's  messengers 
any  entertainment,  no,  not  so  much  as  water  to 
wash  their  feet  with,  but  they  were  forced  to  wipe 
off  the  dust.  "  But  tell  them  plainly,  and  bid  them 
be  sure  of  it,  The  kitigdom  of  God  is  come  nigh  unto 
you.  Here  is  a  fair  offer  made  you  ;  if  you  have  not 
the  benefit  of  it,  it  is  your  own  fault.  The  gospel  is 
brought  to  your  doors ;  if  you  shut  your  doors  against 
it,  your  blood  is  upon  your  own  head.  Now  that 
the  kingdom  of  God  is  come  nigh  to  you,  if  you  will 
not  come  up  to  it,  and  come  into  it,  your  sin  will  be 
inexcusable,  and  your  condemnation  intolerable." 
Note,  The  fairer  offers  we  have  of  grace  and  life  by 
Christ,  the  more  we  shall  have  to  answer  for  another 
day,  if  we  slight  these  offers ;  it  shall  be  more  tolera- 
ble for  Sodom,  tlian  for  that  city,  v.  12.  The  So- 
domites indeed  rejected  the  warning  given  them  by 
Lot ;  but  rejecting  the  gospel  is  a  more  heinous 
cj'ime,  and  will  be  punished  accordingly  mMa^cfov; 
he  means  the  day  of  judgment,  {v.  14.)  but  calls  it, 
by  way  of  emphasis,  that  day,  because  it  is  the  last 
and  great  day,  the  day  when  we  must  account  for 
all  the  days  of  time,  arid  have  our  state  determined 
for  the  days  of  eternity. 
Upon  this  occasion,  the  evangelist  repeats, 
(1.)  The  particular  doom  of  those  cities  whQj"ein 
most  of  Christ's  mighty  works  were  done,  which 
we  had,  Matth.  11.  20,  &c.  Chorazin,  Bethsaida, 
and  Capemaum,  all  bordering  upon  the  sea  of  Gali- 
lee, where  Christ  was  most  conversant,  are  the  pla- 
ces here  mentioned.  [1.]  They  enjoyed  greater  pri- 
vileges ;  Christ's  mighty  tvorks  were  done  in  them, 
and  they  were  all  gracious  works,  works  of  mercy. 
They  were  hereby  exalted  to  heaven,  not  only  dig- 
nified and  honoured,  but  put  into  a  fair  way  of  being 
happy ;  they  were  brought  as  near  heaven  as  exter- 
nal means  could  bring  thera.  [2.  ]  God's  design  in 
favouring  them  thus,  was  to  bring  them  to  repen- 
tance and  reformation  of  life  ;  to  sit  in  sackcloth  and 
ashes,  both  in  humiliation  for  the  sins  they  had  com- 
mitted, and  in  humility,  and  a  meek  subjection  to 
God's  government.  [3.  ]  Their  frastrating  of  this 
design,  and  their  receiving  of  the  grace  of  God 
therein  in  vain  ;  it  is  impUed,  ihsXihey  repented  not, 
they  were  not  wrought  upon  by  all  the  miracles  of 
Christ,  to  think  the  better  of  him,  or  the  worse  of 
sin.  They  did  not  bring  forth  fruits  agi-eeable  to 
the  advantages  they  enjoyed.  [4.  ]  There  was  rea- 
son to  think,  morally  speaking,  that,  if  Christ  had 
gone  to  Tyre  and  Sidon,  Gentile  cities,  and  had 
preached  the  same  doctrine  to  them,  and  wrought 
the  same  miracles  among  them,  that  he  did  in  these 
cities  of  Israel,  they  would  have  repented  long  ago, 
so  speedy  would  their  repentance  have  been,  and 
^  that  in  sackcloth  and  ashes,  so  deep  would  it  have 
been.  Now,  to  understand  the  wisdom  of  God,  in 
girvirig  of  the  means  of  grace  to  those  who  would 
not  improve  them,  and  denying  of  them  to  those 
that  would,  we  must  wait  for  the  gi-eat  day  of  dis- 
«  covery.  [5.]  The  doom  of  those  who  thus  receive 
the  grace  of  God  in  vain,  will  be  very  fearful  ;  they 
that  were  thus  exalted,  not  making  use  of  their  ele- 
vation, will  be  thrust  down  to  hell ;  thnist  down  with 
disgrace  and  dishonour;  they  will  thnist  in,  to  get 


into  heaven,  in  the  crowd  of  professors  but  in  vain  ; 
they  shall  be  thrust  down,  to  their  everlasting  grief 
and  disappointment,  into  the  lowest  hell,  and  hell 
will  be  hell  indeed  to  them.  [6.  ]  In  the  day  of 
judgment  Tyre  and  Sidon  will  tare  better,  and  it 
will  be  more  tolerable  for  them  than  for  these  cities. 
(2.)  The  general  rule  which  Christ  would  go  by, 
as  to  those  to  whom  he  sent  his  ministers ;  he  will 
i-eckon  himself  treated  according  as  they  treated  his 
ministers,  v.  16.  What  is  done  to  the  ambassador, 
is  done,  as  it  were,  to  the  prince  that  sends  him. 
[1 .]  "  He  that  heareth  you,  and  rcgardeth  what  you 
say,  heareth  me,  and  therein  doeth  me  honour. 
But,"  [2.]  "He  that  despiseth  you,  doth  in  effect 
despise  me,  and  shall  be  reckoned  with,  as  having 
put  an  affront  upon  me  ;  nay,  he  despiseth  him  that 
sent  me."  Note,  Those  who  contemn  the  christian 
religion,  do  in  effect  put  a  slight  upon  natural  reU- 
gion,  which  it  is  perfective  of.  And  they  who  des- 
pise the  faithful  ministers  of  Christ,  who,  though 
they  do  not  hate  and  persecute  them,  yet  think 
meanly  of  them,  look  scornfully  upon  them,  and 
turn  their  backs  upon  their  ministry,  will  be  reck- 
oned with  as  despisers  of  God  and  Christ. 

17.  And  the  seventy  returned  again  with 
joy,  saying.  Lord,  even  the  devils  are  sub- 
ject unto  us  through  thy  name.  1 8.  And 
he  said  unto  them,  I  beheld  Satan  as  light- 
ning fall  from  heaven.  1 9.  Behold,  I  give 
unto  you  power  to  tread  on  serpents  and 
scorpions,  and  over  all  the  power  of  the 
enemy :  and  nothing  shall  by  any  means 
hurt  you.  20.  Notwithstanding,  in  this  re- 
joice not,  that  the  spirits  are  subject  imto 
you ;  but  rather  rejoice,  because  your  names 
are  written  in  heaven.  21.  In  that  hour 
.Testis  rejoiced  in  spirit,  and  said,  I  thank 
thee,  O  I'ather,  Lord  of  heaven  and  earth, 
that  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them 
unto  babes:  even  so.  Father;  for  so  it 
seemed  good  in  thy  sight.  22.  All  things 
are  delivered  to  me  of  my  Father :  and  no 
man  knoweth  who  the  Son  is,  but  the  Fa- 
ther ;  and  who  the  Father  is,  but  the  Son, 
and  he  to  whom  the  Son  will  reveal  him. 
23.  And  he  turned  him  unto  his  disciples, 
and  said  privately.  Blessed  are  the  eyes 
which  see  the  things  that  ye  see.  24.  For 
I  tell  you,  that  many  prophets  and  kings 
have  desired  to  see  those  tilings  which  ye 
see,  and  have  not  seen  them;  and  to  hear 
those  things  which  ye  hear,  and  have  not 
heard  them. 

Christ  sent  forth  the  seventy  disciples  as  he  was 
going  up  to  Jenisalem,  to  the  feast  of  tabernacles, 
when  he  went  up,  not  openly,  but  as  it  were  in  secret, 
(John  7.  10. )  having  sent  abroad  so  great  a  part  of 
his  ordinary  retinue ;  and  Dr.  Lightfoot  thinks  it 
was  before  his  return  from  that  feast,  and  while  he 
was  yet  at  Jeiiisalem  or  Bethany,  which  was  hard 
by,  for  there  he  was,  {v.  38.)  that  they,  or  at  least 
some  of  them,  returned  to  him.  Now  here  we  are 
told, 

I.  What  account  they  gave  him  of  the  success  of 
their  expedition;  (t.  17.)  They  returned  again 
with  joy ;  not  complaining  of  the  fatigue  of  their 
journies,  or  of  the  opposition  and  discouragement 


ST.  LUKE,  X. 


533 


they  met  with,  but  rejoicing  in  tlieir  success,  espe- 
cially in  casting  out  unclean  spirits ;  Lord,  even  the 
devils  are  subject  unto  us  throui^h  thy  name.  Though 
the  healing  of  the  sick  only  was  mentioned  in  their 
commission,  (t».  19.)  yet,  no  doubt,  XX\c  casting  out 
of  devils  was  included,  and  in  this  they  had  wonder- 
ful success,  1.  They  give  Christ  the  gloi-y  of  this ; 
It  is  through  thy  name.  Note,  All  our  victories  over 
Satan  are  obtained  by  power  derived  from  Jesus 
Christ.  We  must  in  his  name  enter  the  lists  with 
our  spiritual  enemies,  and,  whatever  advantages  we 
gain,  he  must  have  all  the  praise ;  if  the  work  be 
done  in  his  name,  the  honour  is  due  to  his  name. 
2.  They  entertain  themselves  with  the  comfort  of 
it,  they  speak  of  it  with  an  air  of  exultation ;  Ex'en 
the  dei'ils,  those  potent  enemies,  are  subject  to  us. 
Note,  the  saints  have  no  gi-eater  joy  or  satisfaction 
in  any  of  their  triumphs  than  in  those  over  Satan. 
If  devdls  are  subject  to  us,  what  can  stand  before  us  ? 
IL  Wliat  acceptance  they  found  with  him,  and 
how  he  entertained  this  account. 

1.  He  confirmed  what  they  said,  as  agreeing  with 
his  own  observation ;  (jk  18.)  "My  heart  and  eye 
went  along  with  you ;  I  took  notice  of  the  success 
you  had,  and  I  saw  Satan  fall  as  lightning  from  hea- 
ven. Note,  Satan  and  his  kingdom  fell  before  the 
preaching  of  the  gospel.  "  I  see  how  it  is,"  saith 
Christ,  "as  you  get  ground,  the  devil  loseth  ground." 
He  falls  as  lightning  falls  f7-om  heaven,  so  suddenly, 
so  irrecoverably,  so  visibly,  that  all  may  perceive  it, 
and  say,  "  See  how  Satan's  kingdom  totters,  see 
how  it  tumbles. "  They  triumphed  in  casting  of  de- 
vils out  of  the  bodies  of  people  ;  but  Christ  sees  and 
rejoices  in  the  fall  of  the  devil  from  the  interest  he 
has  in  the  souls  of  men  ;  which  is  called  his  power 
in  high  places,  Eph.  6.  12.  He  foresees  this  to  be 
but  an  earnest  of  what  should  now  he  shortly  done 
and  was  already  begun — the  destroying  of  Satan's 
kingdom  in  the  world,  by  the  extirpating  of  idolatiy, 
and  the  turning  of  the  nations  to  the  faith  of  Christ. 
Satan  falls  from  heaven  when  he  falls  from  the 
throne  in  men's  hearts.  Acts  26.  18.  And  Christ 
foresaw  that  the  preaching  of  the  gospel,  which 
would  Jly  like  lightning  through  the  world,  would, 
wherever  it  went,  pull  down  Satan's  kingdom. 
JVoiu  is  the  prince  of  this  world  cast  out.  Some 
have  given  another  sense  of  this,  as  looking  back 
to  the  fall  of  the  angels,  and  designed  for  a  cau- 
tion to  these  disciples,  lest  their  success  should 
puff  them  up  with  pride  ;  "I  saw  angels  turned  into 
devils  by  pride  ;  (that  was  the  sin  for  which  Satan 
was  cast  down  from  heaven,  where  he  had  Iieen  an 
angel  of  light ;)  I  saw  it,  and  give  you  an  intimation 
of  it,  lest  you,  being  lifted  up  with  pride,  should 
fall  into  that  condemncitlon  of  the  devil,  who  fell  by 
pride."     1  Tim.  3.  6. 

2.  He  repeated,  ratified,  and  enlarged,  their  com- 
mission ;  (t.  19. )  Behold,  I  give  you  ftower  to  tread 
on  serpents.  Note,  To  him  that  hath,  and  useth 
well  what  he  hath,  more  shall  be  given.  They  had 
employed  their  power  vigorously  against  Sataii,  and 
now  Christ  intrasts  them  with  gi-eater  power.  (1.) 
An  offensin'e  power,  power  to  tread  on  serfients  and 
scorpions,  devils,  malignant  spirits,  the  old  serpent  ; 
"  You  shall  bruise  their  heads  in  my  name,  accord- 
ing to  the  first  promise.  Gen.  3.  15.  Come,  set  iiour 
feet  on  the  necks  of  these  enemies  ;  you  shall  tread 
upon  these  lions  and  adders  wherever  you  meet  with 
them,  you  shall  trample  them  tinder  foot,  Ps.  91. 
13.  You  shall  tread  upon  all  the  /lower  of  the  ene- 
vnj,  and  the  kingdom  of  the  Messiah  shall  be  every 
where  set  tip  upon  the  niins  of  the  devil's  kingdom'; 
as  the  devils  have  now  been  subject  to  you,  so  thev 
shall  still  be. "  (2. )  A  rfr/t'».sn/f  power  ;  "  A'othing 
shall  by  any  means  hurt  you;  not  serpents  ov  scor- 
pions, if  50U  shovdd  he  chastised  \vith  them,  or 
thrown  into  prisons  and  dungeons  among  them ;  you 


shall  be  unhurt  by  the  most  venomous  creatures," 
as  St.  Paul  was,  (Acts  28.  5.)  and  as  is  promised, 
Mark  16.  18.  "If  wicked  men  be  as  serpents  to 
you,  and  you  dwell  among  those  scorpions,  (as  Ezek. 
2.  6. )  you  may  despise  their  rage,  and  tread  upon  it ; 
it  needs  not  disturb  you,  for  they  have  no  power 
against  you  but  what  is  given  them  from  above; 
they  may  hiss,  but  they  cannot  hurt.  You  may  play 
upon  the  hole  of  the  asp,  for  death  itself  shall  not 
hurt  or  destroy,"  Isa.  11.  8,  19. — 25.  8. 

3.  He  directed  them  to  turn  their  joy  into  the  right 
channel ;  {v,  20.)  "  JVotwithslanding,  in  this  rejoice 
not,  that  the  spirits  are  subject  unto  you  ;  that  they 
have  been  so,  and  shall  be  still  so.  Do  not  rejoice 
in  this,  only  as  it  is  your  honour,  and  a  confirmation 
of  your  mission,  and  as  it  sets  you  a  degree  above 
other  good  people  ;  do  not  rejoice  in  this  only,  or  in 
this  chiefly,  but  rather  rejoice  because  your  names 
arc  written  in  heaven,  because  you  are  chosen  of 
God  to  eteiTial  life,  and  are  the  children  of  God 
thi-ough  faith."  Christ,  who  knew  the  counsels  of 
God,  could  tell  them,  that  their  names  were  written 
in  heaven,  for  it  is  the  Lamb's  book  of  life  that  they 
are  written  in.  All  believers  are,  through  grace, 
entitled  to  the  inheritance  of  sons,  and  have  received 
the  adoption  of  sons,  and  the  Spirit  of  adoption, 
which  is  the  earnest  of  that  inheritance,  and  so  are 
enrolled  among  his  family  ;  now  this  is  matter  of 
joy,  gi-eater  joy  than  casting  out  devils.  Note,  Pow- 
er to  become  the  children  of  God,  is  to  be  valued 
more  than  a  power  to  work  miracles  :  for  we  read 
of  those  who  did  i)i  Christ's  name  cast  out  dexiils,  as 
Judas  did,  and  yet  will  be  disowned  by  Christ  in  the 
gi'eat  day  ;  but  they  whose  names  are  written  in 
heaven,  shall  never  perish  ;  they  are  Christ's  sheep, 
to  whom  he  will  gix'e  eternal  life.  Saving  graces  are 
more  to  be  rejoiced  in  than  spiritual  gifts  ;  holy  love 
is  a  ?nore  excellent  way  than  speaking  with  tongues. 

4.  He  offered  up  a  solemn  thanksgiving  to  his  Fa- 
ther, for  employing  such  mean  people  as  his  disci- 
ciples  were,  in  such  high  and  honourable  services  ; 
{v.  21,  22.)  this  we  had  before,  (Matth.  11.  25—27. 
only  here  it  is  prefixed,  that  in  that  hour  Jesus  re- 
joiced ;  it  was  fit  that  particular  notice  should  be 
taken  oi  that  hour,  because  there  were  so  few  such, 
for  he  was  a  Mati  of  sorrows  ;  in  that  hour  in  which 
he  saw  Satan  fall,  and  heard  of  the  good  success  of 
his  ministers,  in  that  hour  he  rejoiced.  Note,  No- 
thing rejoices  the  heart  of  the  Lord  Jesus  so  much  as 
the  progress  cf  the  gospel,  and  its  getting  ground  of 
Satan,  by  the  conversion  of  souls  to  Christ.  Christ's 
joy  was  a  solid,  substantial  joy,  an  inward  joy,  lie  re- 
joiced in  spirit ;  but  his  joy,  like  deep  waters,  made 
no  noise  ;  it  was  joy  that  a  stranger  did  not  inter- 
meddle with  ;  before  he  applied  himself  to  thank  his 
Father,  he  stirred  up  himself  to  rejoice;  for  as 
thankful  praise  is  the  genuine  language  oi  holy  joy, 
so  holy  joy  is  the  root  and  spring  of  thankful  praise. 
Two  things  he  gives  thanks  for : 

(1.)  For  what  was  revealedby  the  jpather through 
the  Son;  (v.  21.)  /  thank  thee,  O  Father,  Lord  0/ 
heavni  and  earth.  In  all  our  adorations  of  God,  we 
must  have  an  eye  to  hmn,  both  as  the  Maker  of  hea- 
ven and  earth,  and  as  the  Father  of  our  Lord  Jesus 
Christ,  and  in  him  our  Father.  Now  that  which  he 
gives  thanks  for  is,  [1.]  That  the  counsels  of  God 
concerning  man's  reconciliation  to  himself,  were  re- 
vealed to  some  of  the  children  of  men,  who  might 
be  fit  also  to  teach  others,  and  it  is  God  that  by  his 
Son  has  spoken  these  things  to  us,  and  by  his  Spirit 
has  revealed  them  in  us  ;  he  has  revealed  that  which 
had  been  kr/it  secret  from  the  beginning  of  the 
world.  [2.]  That  they  were  revealed  to  ioAra,  to 
those  who  were  of  mean  parts  and  capacities,  whose 
extraction  and  education  had  nothing  in  it  (jroniis- 
ing,  who  were  but  children  in  understanding,  till 
God  by  his  Spirit  elevated  their  faculties,  and  fur- 


534 


nished  them  with  this  knowledge,  and  an  ability  to 
communicate  it,  We  have  reason  to  thank  God, 
not  so  much  for  the  honour  he  has  hereby  put  upon 
the  babes,  as  for  the  honour  he  has  hereby  done  him- 
self in  perfecting  strength  out  of  weakness.  [3.] 
That  at  the  same  time  when  he  revealed  them  unto 
the  babes,  he  hid  them  from  the  ivise  and  firudent, 
the  Gentile  philosophers,  the  Jewish  rabbins.  He 
did  not  reveal  the  tilings  of  the  gospel  to  them,  nor 
employ  them  in  preaching  up  his  kingdom ;  thanks 
be  to  God  that  the  apostles  were  not  fetched  from 
their  schools.  For,  First,  They  would  have  been 
apt  to  mingle  their  notions  mth  the  doctrine  of 
Christ,  which  would  have  coniipted  it,  as  aftei-ward 
it  proved.  For  Christianity  was  much  con-upted  by 
the  Platonists'  philosophy  in  the  first  ages  of  it,  by 
the  Peripatetic  m  its  latter  ages,  and  by  the  Judaizing 
teachers  at  the  first  planting  of  it  Secondly,  If  rab- 
bins and  philosophers  had  been  made  apostles,  the 
success  of  the  gospel  would  have  been  ascribed  to 
their  learning  and  wit,  and  the  force  Of  their  reason- 
ings and  eloquence ;  and  therefore  tliey  must  not  be 
employed,  lest  they  should  have  taken  too  much  to 
themselves,  and  others  should  have  attributed  too 
much  to  them  :  they  were  passed  by  for  the  same 
reason  that  Gideon's  army  was  reduced;  The /teofile 
are  yet  too  many.  Judges  7.  4.  Paul  indeed  was  bred 
a  scholar  among  the  wise  and  prudent ;  but  he  be- 
came a  babe  when  he  became  an  apostle,  and  laid 
aside  the  enticing  words  of  man's  wisdom,  forgot 
them  all,  and  made  neither  show  nor  use  of  any 
other  knowledge  than  that  of  Christ  and  him  cruci- 
fied,  1  Cor.  2.  2,  4.  [4.]  That  God  herein  acted 
in  it  by  way  of  sovereignty ;  Fjven  so,  Father,  for  so 
it  seemed  good  in  thy  sight.  If  God  gives  his  "grace 
and  the  knowledge  of  his  Son  to  some  that  are  less 
likely,  and  doth  not  give  it  to  others,  whom  we 
should  think  better  able  to  deliver  it  with  advantage ; 
this  must  satisfy,  so  it  pleases  God,  whose  thoughts 
are  infinitely  above  ours.  He  chooses  to  intrust  the 
dispensing  of  his  gospel  in  the  hands  of  those  who 
with  a  divine  energy  will  give  it  tlie  setting  on,  ra- 
ther than  in  theirs  who  with  human  art  will  give  it 
the  setting  off. 

(2.)  For  what  was  sf ere;  between  t\ic  Father  aj\A 
the  Son,  v.  22.  [1.]  The  vast  confidence  that  the 
Father  puts  in  the  Son ;  Jill  things  are  delivered  to 
me  of  my  Father;  all  wisdom  and  knowledge  ;  all 
power  and  authority ;  all  the  grace  and  comfort 
which  are  intended  for  the  chosen  remnant ;  it  is 
all  delivered  into  the  hand  of  the  Lord  Jesus  ;  in  him 
all  fulness  must  diaell,  and  from  him  it  must  be  de- 
rived ;  he  is  the  great  Trustee  that  manages  all  the 
concerns  of  God's  kingdom.  [2.]  The  good  under- 
standing that  there  is  between  the  Father  and  the 
Son,  and  their  mutual  consciousness,  such  as  no 
creature  can  be  admitted  to ;  Afo  man  knows  who 
the  Son  is,  nor  what  his  mind  is,  but  the  Father, 
v/\\o  fiossessed  him  in  the  beginning  of  his  ways,  be- 
fore his  works  of  old  ;  (Prov.  8.  22.)  nor  who  the 
Father  is,  and  what  his  counsels  are,  but  the  Son, 
who  lay  in  his  bosom  from  eternity,  was  by  him  as 
one  brought  v/i  with  Mm,  and  was'daily  his  Delight, 
(Prov.  8.  30.")  and  he  to  whom  the  &n"by  the  Spirit 
will  reveal  him.  The  gospel  is  the  revelation  of  Je- 
sus Christ,  and  to  him  we  owe  all  the  discoveries 
made  us  of  the  will  of  God  for  our  salvation  ;  he  lierc 
speaks  of  it  as  tliat  wliich  was  a  great  pleasure  to 
himself,  and  for  beine;  intnisted  with  which  he  was 
very  thankful  to  his  Father. 

5.  He  told  his  disciples  how  well  it  was  for  them, 
that  they  had  these  things  revealed  to  them,  v.  23, 
24.  Having  addressed  himself  to  his  Father,  he 
turned  him  to  his  disci/iles,  designing  to  make  them 
sensible  how  much  it  was  for  their  happiness,  as  well 
as  for  the  glory  and  honour  of  God,  that  they  know 
the  mysteries  of  the  kingdom,  and  were  employed 


ST.  LUKE,  X. 


to  lead  others  into  the  knowledge  of  them ;  cona- 
dering,  (1.)  What  a  step  itis  toward  something  bet- 
ter; though  the  bare  knowledge  of  these  things  is 
not  saving,  yet  it  puts  us  in  the  way  of  salvation ; 
Blessed  are  the  eyes  which  see  the  things  which  we  see, 
God  therein  blesseth  them,  and  if  it  be  not  their 
own  fault,  it  will  be  an  eternal  blessedness  to  them. 
(2.)  Wliat  a  step  it  is  above  those  that  went  before 
them,  even  the  greatest  saints,  and  those  that  were 
most  tlie  favourites  of  Heaven ;  "  Many  /irofihets 
and  righteous  me?i"  (so  it  is,  Matth.  13.  17.  Many 
profihets  and  kings,  so  it  is  here)  "  have  desired  to 
see  and  hear  those  tilings  which  you  are  daily  and 
intimately  conversant  with,  and  have  yiot  seen  and 
heard  them."  Tlie  honour  and  happiness  of  the 
New-Testament  saints,  far  exceed  those  even  of 
the  jirojihets  and  kings  of  the  Old  Testament,  though 
they  also  were  highly  favoured.  The  general  ideas 
which  the  Old-'l  estament  saints  had,  according  to 
the  intimations  given  them,  of  the  graces  and  glories 
of  the  Messiah's  kingdom,  made  them  wish  a  thou- 
sand times  that  their  lot  had  been  reserved  for  those 
blessed  days,  and  that  they  might  see  the  substance 
of  those  things  which  they  had  faint  shadows  of. 
Note,  The  consideration  of  the  great  advantages 
which  we  have  in  the  New-Testament  light,  above 
what  they  had,  who  lived  in  Old-Testament  times, 
should  awaken  our  diligence  in  the  improvement  of 
it ;  for  if  it  do  not,  it  will  aggi-avate  our  condemna- 
tion for  the  non-improvement  of  it. 

25.  And,  behold,  a  certain  lawyer  stood 
up,  and  tempted  him,  saying.  Master,  What 
shall  I  do  to  inherit  eternal  life  ?  26.  He 
said  unto  him.  What  is  written  in  the  law  ? 
How  readest  thou  ?  27.  And  he  answer- 
ing said,  Thou  shall  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  \\'ith  all  ihy 
mind ;  and  thy  neighbour  as  thyself.  28. 
And  he  said  luito  him,  Thou  liast  answered 
right:  this  do,  and  thou  shall  live.  29.  But 
he,  willing  to  justify  himself,  said  imto  Je- 
sus, And  who  is  my  neighbour  ?  30.  And 
Jesus  answering  said,  A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell 
among  thieves,  which  stripped  him  of  his  rai- 
ment, and  wounded  him,  and  departed,  leav- 
ing him  half  dead.  3 1 .  And  by  chance  there 
came  down  a  certain  priest  that  way :  and 
when  he  saw  him,  he  passed  by  on  the  other 
side.  32.  And  likewise  a  Levite,  when  he 
was  at  the  place,  came  and  looked  on  him, 
and  passed  by  on  the  other  side.  33.  But 
a  certain  Samaritan,  as  he  journeyed,  came 
whei'e  he  was  :  and  when  he  saw  him,  he 
had  compassion  on  him,  34.  And  went  to 
him,  and  bound  up  his  wounds,  pouring  in 
oil  and  wine,  and  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  took  care 
of  him.  35.  And  on  the  morrow  when  he 
departed,  he  took  out  two  pence  and  gave 
them  to  the  host,  and  said  unto  him.  Take 
care  of  him :  and  whatsoever  thou  spendest 
more,  when  I  come  again  T  will  repay  tlicc. 
36.  AVhich  now  of  these  three,  thinkcst 
thou,  was  neighbour  unto  him  tiiat  fell 


among  the  thieves  ?  37.  And  he  said,  He 
that  showed  mercy  on  him.  Then  said 
Jesus  unto  him,  Go,  and  do  thou  hkewise. 

We  have  here  Christ's  discourse  with  a  lawyer 
about  some  points  of  conscience,  which  we  are  all 
concerned  tote  rightly  informed  in,  and  are  so  here, 
from  Christ,  though  the  questions  were  proposed 
with  no  good  intention. 

I.  We  are  concerned  to  know  what  that  good  is, 
which  we  should  do  in  this  life,  in  order  to  our  at- 
taining of  eternal  life.     A  question  to  this  purport 
was  proposed  to  our  Saviour  by  a  certain  laioyer,  or 
scribe,  only  with  a  design  to  try  him  ;  not  with  a  de- 
sire to  be  instructed  by  him,  v.  25.     The  lawyer 
stood  uji,  and  asked  him.  Master,  what  shall  I  do  to 
inherit  eternal  life  ?  If  Christ  had  any  thing  peculiar 
to  prescribe,  by  this  question  he  would  get  it  out  of 
him,  and  perhaps  expose  him  for  it ;  if  not,  he  would 
expose  his  doctrine  as  needless,  since  it  would  give 
no  other  direction  for  obtaining  happiness  than  what 
they  had  already  received ;  or,  perhaps,  he  had  no 
malicious  design  against  Christ,   as   some  of  the 
Scribes  had,  only  he  was  willing  to  have  a  little  talk 
with  him,  just  as  people  go  to  church,  to  hear  what 
the  minister  will  say.     This  was  a  good  question, 
Tf7iat  shall  I  do  to  inherit  eternal  life  ?  But  it  lost  all 
its  goodness,  when  it  was  proposed  with  an  ill  de- 
sign, or  a  very  mean  one.     Note,  It  is  not  enough 
to  speak  of  the  things  of  God,  and  to  enquire  about 
them,  but  we  must  do  it  with  an  agi'eeable  concern. 
If  we  speak  of  eternal  life,  and  the  way  to  it,  in  a 
careless  manner,  merely  as  a  matter  of  discourse, 
especially  as  a  matter  of  dispute,  we  do  but  take  the 
name  of  God  in  vain,  as  the  lawyer  here  did. 
Now,  this  question  being  started,  observe, 
1.  How  Christ  turned  him  over  to  the  divine  law, 
and  bid  him  follow  the  direction  of  that.     Though 
he  knew  the  thoughts  and  intents  of  his  heart,  he 
doth  not  answer  him  according  to  the  folly  of  that, 
but  according  tothe  wisdom  and  goodness  of  the  ques- 
tion he  asked.     He  answered  him  with  a  question, 
IVliat isiuritten  in  the  laiv?  How  readest thou  ?  v.  26. 
He  came  to  catechize  Christ,  and  to  know  him  ;  but 
Christ  will  catechize  him,  and  make  him  know  him- 
self.    He  talks  to  him  as  a  lawyer,  as  one  conver- 
sant in  the  law ;  the  studies  of  his  profession  would 
inform  him  ;  let  him  practice  according  to  his  know- 
ledge, and  he  should  not  come  short  of  eternal  life. 
Note,  It  will  be  of  gi'eat  use  to  us,  in  our  way  to 
heaven,  to  consider  what  is  written  in  the  law,  and 
what  we  read  there.  We  must  have  recourse  to  our 
Bibles,  to  the  law,  as  it  is  now  in  the  hand  of  Christ, 
and  walk  in  the  way  that  is  showed  us  there.     It  is 
a  great  mercv  that  we  have  the  law  written,  that  we 
have  it  thereby  reduced  to  certainty,  and  that  there- 
by it  is  capable  of  spreading  the  further,  and  lastuig 
the  longer.  Having  it  written,  it  is  our  duty  to  read 
it,  to  read  it  with  imderstanding,  and  to  treasure  up 
what  we  read,  so  that,  when  there  is  occasion,  we 
may  be  able  to  tell  what  is  written  in  the  law,  and 
how  we  read.     To  this  we  must  appeal,  by  this  we 
must  try  doctrines,  and  end  disputes ;  this  must  be 
our  oracle,  our  touchstone,   our  iiile,   our  guide. 
What  is  written  in  the  law  ?  How  do  we  read  ?  If 
there  be  light  in  us,  it  will  have  regard  to  this  light. 
2.  ^^'hat  a  good  account  he  gave  of  the  law,  of 
the  principal  commandments  of  the  law,  which  we 
must  bind  ourselves  to  the  obsen'ance  of,  if  we 
■would  inherit  eternal  life.     He  did  not,  like  a  Pha- 
risee, refer  himself  to  the  tradition  of  the  elders, 
but,  like  a  good  textuary,  fastened  upon  the  two 
first  and  greatest  commandments  of  the  law,   as 
those  which  he  thought  mvist  be  most  strictly  ob- 
sen-ed  in  order  to  the  obtaining  of  eternal  life,  and 
which  included  all  the  rest,  v.  27.     (1.)  We  must 
love  God  with  all  our  hearts,  must  look  upon  him 


ST.  LUKE,  X.  535 

as  the  best  of  beings.  In  himself  most  amiable,  and 
infinitely  perfect  and  excellent ;  as  one  whom  wc 
lie  under  the  gi-catest  obligations  to,  both  in  grati- 
tude and  interest.  We  must  prize  him,  and  value 
ourselves  by  our  relation  to  him ;  must  please  our- 
selves in  him,  and  devote  ourselves  entirely  to  him. 
Our  love  to  him  must  be  sincere,  hearty,  and  fer- 
vent ;  it  must  be  a  superlative  love,  a  love  that  is 
as  strong  as  death,  but  an  intelligent  love,  and  such 
as  we  can  give  a  good  account  of  the  grounds  and 
reasons  of.  It  must  be  an  entire  love ;  he  must  have 
our  whole  souls,  and  must  be  sen'ed  with  all  that  is 
within  us.  We  must  love  nothing  beside  him,  but 
what  we  love /or  him,  and  in  subordination  to  liim. 
(2.)  We  must  lo\'e  our  neighbours  as  ourselves, 
which  we  shall  easily  do,  if  we,  as  we  ought  to  do, 
love  God  better  than  ourselves.  We  must  wish  well 
to  all,  and  ill  to  none  ;  mast  do  all  the  good  we  can 
in  the  world,  and  no  hurt,  and  must  fix  it  as  a  nde 
to  ourselves,  to  do  to  others  as  we  would  they  should 
do  to  usf  and  this  is  to  love  our  neighbour  as  our- 
selves. 

3.  Christ's  approbation  of  what  he  said,  v,  28. 
Though  he  came  to  tempt  him,  yet  what  he  said 
that  was  good,  Christ  commended ;  Thou  hast  an- 
swered right.  Christ  himself  fastened  upon  those 
as  the  two  great  commandments  of  the  law ;  (Matth. 
22.  3". )  both  sides  agi-eed  in  this.  Those  who  do 
well,  shall  have  praise  of  the  same,  and  so  should 
those  have  that  speak  well ;  so  far  is  right :  but  the 
hardest  part  of  this  work  yet  remains ;  "  This  do, 
and  thou  shaltlix'e ;  thoushalt  inherit f<erna/  live." 

4.  His  care  to  avoid  the  conviction  which  was 
now  ready  to  fasten  upon  him.  When  Christ  said, 
Tliis  do,  and  thou  shall  lix'c,  he  began  to  be  aware 
that  Christ  intended  to  draw  from  him  an  acknow-. 
ledgment  that  he  had  not  done  this,  and  therefore 
an  enquiry  what  he  should  do,  which  way  he  should 
look,  to  get  his  sins  pardoned  ;  an  acknowledgment 
also  that  he  could  not  do  this  perfectly  for  the  fii- 
ture  by  any  strength  of  his  own,  and  thei-efore  an 
enquiry  which  way  he  might  fetch  in  strength  to 
enable  him  to  do  it  :  but  he  was  willing  to  justify 
himself,  and  therefore  cared  not  for  carrying  on  tliat 
discourse,  but  saith,  in  eifect,  as  another  did,  (Matth. 
19.  20.)  Jill  these  things  have  I  kept  from  my  youth 
uji.  Note,  Many  ask  good  questions  with  a  design 
rather  to  justify  themselves  than  to  infirm  them- 
selves ;  r.ather  proudly  to  show  what  is  good  in  them, 
than  humbly  to  see  what  is  bad  in  them. 

II.  We  are  concerned  to  know  who  is  our  neigh- 
bour ;  whom  by  the  second  gi-cat  commandment  we 
are  obliged  to  love.  This  is  another  of  this  lawyer's 
queries,  which  he  started  only  that  he  might  drop 
the  former,  lest  Christ  should  have  forced  him,  in 
the  prosecution  of  it,  to  condemn  himself,  when  he 
was  resolved  to  justify  himself.  As  to  loving  God, 
he  was  willing  to  say  no  more  of  it,  but  as  to  his 
neighbour,  he  was  sure  that  there  he  had  come  up 
to  the  rule ;  for  he  had  always  been  very  kind  and 
respectful  to  all  about  him.     Now  obsene, 

1.  Wliat  was  the  comipt  notion  of  the  Jewish 
teachers  in  this  matter.  Dr.  Lightfoot  quotes  their 
own  words  on  this  purport,  where  he  saith.  Thou 
shall  love  thy  neighbour,  he  e.rcefitsall  Gentiles,  for 
they  are  not  our  neighbours,  but  those  only  that  are 
of  our  own  nation  and  religion,  The}'  would  not  put 
an  Israelite  to  death  for  killing  a  Gentile,  for  he  was 
not  his  iieighbour :  indeed  they  say  that  they  ought 
not  to  kill  a  Gentile  whom  they  were  not  at  war 
with  ;  but  that  if  they  saw  a  Gentile  in  danger  of 
death,  thcv  thought  themselves  under  no  obligation 
to  help  to  save  his  life.  Such  wicked  inferences  did 
they  draw  from  that  holy  covenant  of  peculiarity 
which  God  had  distinguished  them  by,  and  by  abus- 
ing it  thus  thev  had  forfeited  it ;  God  justly  took  the 
forfeiture,  and  transferred  covenant-favours  to  the 


536 


ST.  LUKE,  X. 


Gentile  world,  to  -whom  they  brutisMy  denied  com- 
mon favours. 

2.  How  Cliinst  corrected  this  inhuman  notion,  and 
showed,  by  a  parable,  that  whomsoever  we  have 
need  to  receive  kiudness/ro?;;,  3.nAj!nd  ready  to  show 
us  the  kindness  nve  need,  we  cannot  but  look  upon 
as  our  neiglibour ;  and  therefore  ought  to  look  upon 
all  those  as  such,  who  need  our  kindness,  and  to 
show  tliem  kindness  accordingly,  though  they  be 
not  of  our  own  nation  and  religion.     Now  obseiTC, 

(l.)The  parable  itself,  which  represents  to  us  a 
poor  Jev  in  distressed  circumstances,  succoured  and 
relieved  by  a  good  Samaritan.     Let  us  see  here, 

[1.]  How  he  was  abused  by  his  enemies.  The 
honest  man  was  travelling  peaceably  upon  his  law- 
ful occasions  in  the  road,  and  it  was  a  great  road 
that  led  from  Jei-usalem  to  Jericho,  v.  30.  The 
mentioning  of  those  places  intimates  that  it  was  mat- 
ter of  fact,  and  not  a  parable :  probably  it  happened 
lately,  just  as  it  is  here  related.  The  occurrences 
of  Providence  would  yield  us  nianj'  good  inshiictions, 
if  we  would  carefully  observe  and  improve  them,  and 
would  be  equivalent  to  parables  framed  on  puipose 
for  instruction,  and  be  more  affecting.  This  poor 
man  fell  among  t/iiei'es.  Whether  they  were  Ara- 
bians, plunderers,  that  lived  by  spoil,  or  some  pro- 
fligate wretches  of  his  own  nation,  or  some  of  the 
Roman  soldiers,  who,  notwithstanding  the  strict 
discipline  of  their  araiy,  did  this  villainy,  doth  not 
appear;  but  they  were  vei-y  barbarous ;  they  not 
only  took  his  money,  but  stripped  him  of  his  clothes, 
and,  that  he  might  not  be  able  to  pursue  them,  or 
only  to  gratify  a  cruel  disposition,  (for  otherwise 
nuhat profit  was  there  iii  his  blood?)  they  mounded 
him,  and  left  him  half  dead,  ready  to  die  of  his 
■wounds.  We  may  here  conceive  a  just  indignation 
at  highwaymen,  that  have  divested  themselves  of 
all  humanity,  and  are  as  natural  bnjte  beasts,  beasts 
of  prey,  made  to  be  taken  and  destroyed ;  and  at  the 
same  time  we  cannot  but  think  with  compassion  on 
those  that  fall  into  the  hands  of  such  wicked  and  un- 
reasonable men,  and  be  ready,  when  it  is  in  our  power, 
to  help  them,  Wliat  reason  ha\'e  we  to  thank  God 
for  our  presenation  from  pei'ils  by  robbers  ! 

[2.]  How  he  was  slighted  by  those  who  should 
have  been  his  friends,  who  were  not  only  men  of 
his  own  nation  and  religion,  but  one  a  priest,  and 
the  other  a  Levite,  men  of  a  public  character  and 
station  :  nay,  they  were  men  of  professed  sanctity, 
whose  offices  obliged  them  to  tenderness  and  com- 
passion, (Heb.  5.  2.)  who  ought  to  have  taught  oth- 
ers their  duty  in  such  a  case  as  this,  which  was  to 
deliver  them  that  were  draivn  iinto  death  ;  yet  they 
would  not  themselves  do  it.  Dr.  Lightfoot  tells  us 
that  many  of  the  courses  of  the  priests  had  their  re- 
sidence in  Jericho,  and  from  thence  came  up  to  Je- 
rusalem, when  it  was  their  turn  to  officiate  there, 
and  so  back  again,  which  occasioned  abundance  of 
fiassing  and  repassing  of  priests  that  way,  and  Le- 
vites  their  attendants  ;  they  came  this  way,  and  saw 
the  poor  wounded  man  ;  it  is  probable  'that  they 
heard  his  groans,  and  could  not  but  percei\e  that, 
if  he  were  not  helped,  he  must  quickly  perish.  The 
Levite  not  only  saw  him,  but  came,  and  looked  on 
him  ;  {v.  32. )  but  they  passed  by  on  the  other  side  ; 
when  they  saw  his  case,  they  got  as  far  off  him  as 
ever  they  could,  as  if  they  would  have  had  a  pre- 
tence to  say,  Behold,  we  knew  it  not.  It  is  sad  when 
those  who  should  be  examples  of  charity,  are  pro- 
digies of  cruelty,  and  when  those  who  should,  by 
displaying  the  mercies  of  God,  open  the  bowels  of 
compassion  in  others,  shut  up  their  own. 

[3.]  How  he  was  succoured  and  relieved  by  a 
stranger,  a  certain  Samaritan,  of  that  nation  which 
of  all  others  the  Jews  most  despised  and  detested, 
and  would  have  no  dealings  with  ;  this  man  had 
some  humanity  in  him,  v.  33,     The  priest  had  his 


heart  hardened  against  one  of  his  own  people,  but 
the  Samaritan  had  his  opened  towards  one  of  ano- 
ther people  ;  when  he  saw  him,  he  hud  compassion 
on  him,  and  never  took  into  consideration  what 
country  he  was  of ;  though  he  was  a  Jew,  he  was  a 
man,  and  a  man  in  misery,  and  he  has  learned  to 
honour  all  men  ;  he  knows  not  how  soon  this  poor 
man's  case  may  be  his  own,  and  therefore  pities  him, 
as  he  himself  would  desire  and  expect  to  be  pitied 
in  the  like  case.  That  so  gi-eat  love  should  be  found 
in  a  Samaritan,  was  perhaps  thought  as  great  as  that 
faith  which  Christ  admired  in  a  Roman,  and  in  a 
woman  of  Canaan  ;  but  really  it  was  not  so,  for  pity 
is  the  work  of  a  man,  but  faith  is  the  work  of  divine 
grace. 

The  compassion  of  this  Samaritan  was  not  an  i_dle 
compassion  ;  he  did  not  think  it  enough  to  say,  "Be 
healed,  be  helped  :"  (Jam.  2.  16.)  but  when  he  drew 
out  his  soul,  he  reached  forth  his  hand  also  to  this 
poor  needy  creature,  Isa.  58.  7,  10.  Prov.  31.  20. 
See  how  friendly  this  good  Samaritan  was.  First, 
He  wetit  to  the  poor  man,  whom  the  priest  and  Le- 
^'ite  kept  at  a  distance  from  ;  he  inquired,  no  doubt, 
how  he  came  into  this  deplorable  condition,  and  con- 
doled with  him.  Secondly,  He  did  the  surgeon's 
part,  for  want  of  a  better ;  he  bound  up  his  woun  s, 
making  use  of  his  own  linen,  it  is  Ukely,  for  that 
puipose  ;  and  poured  in  oil  and  wine,  which  perhaps 
he  had  with  him  ;  wine  to  wash  the  wound,  and  oil 
to  mollify  it,  and  close  it  up  ;  he  did  all  he  could  to 
ease  the  pain,  and  prevent  the  peril,  of  his  wounds, 
as  one  whose  heart  bled  with  them.  Thirdly,  He 
set  him  07i  his  owji  beast,  and  went  on  foot  himself, 
and  brought  him  to  an  inn.  A  great  mercy  it  is  to 
have  inns  upon  the  road,  where  we  may  be  furnished 
for  our  money  with  all  conveniences  for  food  and 
rest.  Perhaps  the  Samaritan,  if  he  had  not  met 
with  this  hinderance,  would  have  ^ot  that  night  to 
his  journey's  end  ;  but,  in  compassion  to  that  poor 
man,  he  takes  up  short  at  an  inn.  Some  think  that 
the  priest  and  Levite  pretended  they  could  not  stav 
to  help  the  poor  man,  because  they  were  in  haste, 
to  go  and  attend  the  temple-service  at  Jei-usalem. 
We  suppose  this  Samaritan  went  upon  business ;  but 
he  understood  that  both  his  own  business  and  God's 
sacrifice  too  must  give  place  to  such  an  act  of  mercy 
as  this.  Fourthly,  He  took  care  of  him  in  the  inn, 
got  him  to  bed,  had  food  for  him  that  was  proper, 
and  due  attendance,  and,  it  may  be,  prayed  with 
him.  Nay,  Fifthly,  As  if  he  had  been  his  own  child, 
or  one  he  was  obliged  to  look  after,  when  he  left  him 
next  morning,  he  left  money  with  the  landlord,  to 
be  laid  out  for  his  use,  and  passed  his  word  for  what 
he  should  spend  more.  Tkvo  pence  of  their  money 
was  about  fifteen  pence  of  ours,  which,  according  to 
the  rate  of  things  then,  would  go  a  great  way  ;  how- 
ever, here  it  was  an  earnest  of  content,  to  the  full  of 
all  demands.  All  this  was  kind  and  generous,  and 
as  much  as  one  could  have  expected  from  a  friend 
or  a  brother ;  and  yet  here  it  is  done  by  a  stranger 
and  foreigner. 

Now  this  parable  is  applicable  to  another  purpose 
than  that  for  which  it  was  intended  ;  and  doth  ex- 
cellently set  forth  the  kindness  and  love  of  God  our 
Saviour,  toward  sinful,  miserable  man.  We  were 
like  this  poor  distressed  traveller.  Satan,  our  ene- 
my, had  robbed  us,  stripped  us,  wounded  us ;  such  is 
the  mischief  that  sin  hath  done  us ;  we  are  by  nature 
more  than  half  dead,  twice  dead,  in  trespasses  and 
sins  ;  utterly  unable  to  help  ourselves,  for  we  were 
without  strength.  The  law  of  Moses,  like  the  priest 
and  Levite,  the  ministers  of  the  law,  looks  upon  us, 
but  has  no  compassion  on  us,  gives  us  no  relief,  it 
passes  by  on  the  other  side,  as  having  neither  pity 
nor  power  to  help  us  ;  but  then  comes  the  blessed 
Jesus,  that  good  Samaritan,  (and  they  said  of  him  by 
way  of  reproach,  He  is  a  Samai'itan,)  he  has  com- 


passion  on  us,  lie  binds  up  our  oleeding  wounds,  (Ps. 
147.  3.  Isa.  61.  1.)  pours  in,  not  oU  and  ivine,  but 
that  which  is  infinitely  more  precious,  his  own  blood  ; 
he  takes  ciu-e  of  us,  and  bids  us  put  all  the  expenses 
of  our  cure  upon  his  account ;  and  all  this,  tJiough 
he  was  none  of  us,  till  he  was  pleased  by  his  volun- 
tary condescension  to  make  himself  so, -but  infinitely 
above  us.  This  magnifies  the  riches  of  his  love,  and 
obliges  us  all  to  say,  "  How  much  are  we  indebted, 
and  what  shall  we  render  ?" 

(2. )  The  application  of  the  parable. 

[1.]  The  trutli  contained  in  it  is  extorted  from 
the  lawyer's  own  mouth.  "  Now  tell  me,"  saith 
Christ,  "  which  of  these  three  was  neighbour  to  him 
that  fell  among  thieves,  {v.  36.)  the  priest,  the  Le- 
vite,  or  the  Samaritan  ?  Which  of  those  did  the 
neighbour's  part  ?"  To  this  the  lawyer  would  not 
answer,  as  he  ought  to  have  done  ;  "  Doubtless,  the 
Samaritan  was  ;"  but,  "He  that  shewed  mercy  on 
him  ;  doubtless,  he  was  a  good  neighbour  to  him, 
and  very  neighbourly,  and  I  cannot  but  say  that  it 
was  a  good  work  thus  to  save  an  honest  Jew  from 
perishing. " 

[2.]  The  duty  inferred  fi'om  it  is  pressed  home 
upon  the  lawyer's  own  conscience  ;  Go,  and  do  thou 
likewise.  The  duty  of  relations  is  mutual  and  reci- 
procal ;  the  titles  of  friends,  brethren,  neighbours, 
are,  as  Grotius  here  speaks,  tZv  wjot  ti — eyuallij 
binding  on  both  sides :  if^one  side  be  bound,  the  other 
cannot  be  loose,  as  is  agreed  in  all  contracts.  If  a 
Samaritan  do  well,  that  helps  a  distressed  Jew,  cer- 
tainly a  Jew  does  not  well,  if  he  do  not  in  like  man- 
ner help  a  distressed  Samaritan.  Pelimusgue  da- 
musgue  vicissim — These  kind  offices  arc  to  be  reci- 
procated.  "  And  therefore  go  thou,  and  do  as  the 
Samaritan  did,  when  ever  occasion  offers  ;  shew 
mercy  to  those  that  need  thy  help,  and  do  it  freely, 
and  with  concern  and  compassion,  though  they  be 
not  of  thy  own  nation  and  thy  own  profession,  or  of 
thine  own  opinion  and  communion  in  religion.  Let 
thy  charity  be  thus  extensive,  before  thou  boastest 
of  having  conformed  thyself  to  that  great  command- 
ment, of  loving  thy  neighbour."  This  lawyer  va- 
lued himself  much  upon  his  learning,  and  his  know- 
ledge of  the  laws,  and  in  that  he  thought  to  have 
puzzled  Christ  himself;  but  Christ  sends  him  to 
school  to  a  Samaritan,  to  leam  his  duty  ;  "  Go,  and 
do  like  him."  Note,  it  is  the  duty  of  every  one  of 
us,  in  our  places,  and  according  to  our  ability,  to 
succour,  help,  and  relieve  all  that  are  in  distress 
and  necessity,  and  of  lawyers  particularly ;  and  here- 
in we  must  study  to  excel  many  that  are  proud  of 
their  being  priests  and  Levites. 

38.  Now  it  came  to  pass,  as  they  went, 
that  he  entered  into  a  certain  village :  and 
a  certain  woman  named  Martha  received 
him  into  her  house.  39.  And  she  had  a 
sister  called  Mary,  which  also  sat  at  Jesus' 
feet,  and  heard  his  word.  40.  But  Martha 
was  cumbered  about  much  serving,  and 
came  to  him  and  said.  Lord,  dost  thou  not 
care  that  my  sister  hath  left  me  to  serve 
alone  ?  Bid  her  tiierefore  that  she  help  me. 
41.  And  Jesus  answered  and  said  unto  her, 
Martha,  Martha,  thou  art  careful  and  trou- 
bled about  many  things :  42.  But  one  thing 
is  needful:  and  Maiy  hath  chosen  that 
good  part,  which  shall  not  be  taken  away 
from  her. 

We  may  observe  in  this  story, 

I.   The   entertainment  which  Martha  eave  to 

Vol.  v.— 3  Y 


ST.  LUKE,  X.  5S7 

Christ  and  his  disciples  at  her  house,  v.  38.     Ob- 
serve, 

1.  Christ's  coming  to  the  village  where  Martha 
lived  ;  y/.s  they  went,  (Christ  and  liis  disciples  toge- 
ther,) he  and  they  with  him  entered  into  a  certain 
village.  This  village  was  Bethany,  nigh  to  Jenisalem, 
whitlier  Christ  was  now  going  up,  and  lie  took  this 
in  his  way.  Note,  (1.)  Our  Lord  Jesus  went  about 
doing  good,  (Acts  10.  38.)  scattering  his  benign 
beams  and  influences  as  the  true  Light  of  the  world. 
(2.)  Wherever  Christ  went,  his  disciples  went  along 
with  him.  (3.)  Christ  honoured  the  country-villages 
with  his  presence  and  favour,  and  not  the  great  and 
populous  cities  only  ;  for,  as  he  chose  Jirivacy,  so  he 
countenanced  jioverty. 

2.  His  reception  at  Martha's  house  ;  A  certain 
tvoman,  named  Martha,  received  him  into  her  house, 
and  bid  him  welcome,  for  she  was  the  housekeeper. 
Note,  (1.)  Our  Lord  Jesus,  when  he  was  here  upon 
earth,  was  so  poor,  that  he  was  necessitated  to  be 
beholden  to  his  friends  for  a  subsistence.  Though 
he  was  Zion's  King,  he  had  no  house  of  his  own 
either  in  Jerusalem  or  near  it.  (2.)  There  were 
some  who  were  Christ's  particular  friends,  whom  he 
loved  more  than  his  other  friends,  and  them  he  visit- 
ed most  frequently.  He  loved  this  family,  (John 
11.  5.)  and  often  invited  himself  to  them.  Christ's 
visits  are  the  token  of  his  love,  John  14.  23.  (3.) 
There  were  those  who  kindly  received  Christ  into 
their  houses,  when  he  was  here  upon  earth.  It  is 
called  Martha's  house,  for,  probably,  she  was  a  wi- 
dow, and  was  the  housekeeper.  "Though  it  was 
chargeable  to  entertain  Christ,  for  he  did  not  come 
alone,  but  brought  his  disciples  with  him,  yet  she 
would  not  regard  the  expense  of  it.  (How  can  we 
spend  what  we  have  better  than  in  Christ's  service  !) 
Nay,  though  at  this  time  it  was  grown  dangerous  to 
entertain  him,  especially  so  near  Jerusalem,  yet  she 
cared  not  what  hazard  she  ran  for  his  name's  sake  ; 
though  there  were  many  that  rejected  him,  and 
would  not  entertain  him,  yet  there  was  one  that  bid 
him  welcome.  Though  Christ  is  every  where 
spoken  against,  yet  there  is  a  remnant  to  whom  he 
is  dear,  and  who  are  dear  to  him. 

II.  The  attendance  which  Mary,  the  sisterof  Mar- 
tha, gave  upon  the  word  of  Christ,  v.  20.  She  heard 
his  word.  It  seems,  our  Lord  Jesus,  as  soon  as  he 
came  into  Martha's  house,  even  before  entertain- 
ment was  got  for  him,  addressed  himself  to  his  great 
work  of  preaching  the  gospel  :  he  presently  took 
the  chair  with  solemnity,  for  Mary  sat  to  hear  him, 
which  intimates  that  it  was  a  continued  discourse. 
Note,  A  good  sermon  is  never  the  worse  for  being 
preached  in  a  house  ;  and  the  visits  of  our  friends 
should  be  so  managed,  as  to  make  them  turn  to  a 
spiritual  advantage.  Mary,  having  this  prize  put 
into  her  hands,  set  herself  to  improve  it,  not  know- 
ing when  she  should  have  such  another.  Since 
Christ  is  forward  to  speak,  we  should  be  snvift  to 
hear.  2.  She  sat  to  hear,  which  denotes  a  close  at- 
tention ;  her  mind  was  composed,  and  she  resolved 
to  abide  by  it  ;  not  to  catch  a  word  now  and  then, 
but  to  receive  all  that  Christ  delivered.  She  sat  at 
his  feet,  as  scholars  at  the  feet  of  their  tutors  when 
they  read  their  lectures  ;  hence  Paul  is  said  to  be 
brought  vfi  at  the  fret  of  Gamaliel.  Our  sitting  at 
Christ's  feet,  when  we  hear  his  word,  signifies  a 
readiness  to  receive  his  word,  and  a  submission  and 
entire  resignation  of  ourselves  to  the  guidance  of  it. 
We  must  either  sit  at  Christ's  feet,  or  be  made  his 
footstool  ;  but  if  we  sit  with  him  at  his  feet  now,  we 
shall  sit  with  him  on  his  throne  shortly. 

III.  The  care  of  Martha  about  her  domestic  af- 
fairs. But  Martha  was  cumbered  about  much  serv- 
ing, {v.  40. )  and  that  was  the  reason  why  she  w.as 
not  where  Mary  was— sitting  at  Christ's  feet,  to  hear 
his  word.    She  was  providing  for  the  entertainment 


538  ST.  LUKE,  X. 

of  Christ  and  those  that  came  with  him.  Perhaps  1 
she  had  no  notice  before  of  his  coming,  and  she  was 
unprovided,  liut  was  in  care  to  have  every  thing 
handsome  upon  this  occasion  ;  slie  liad  not  suclr 
guests  eveiy  day.  Housekeepers  know  wliat  care 
and  bustle  there  must  be,  when  a  great  entertain- 
ment is  to  be  made.     Observe  here, 

1.  Something  commendable,  which  must  not  be 
overlooked,  (1.)  Here  was  a  commendable  respect 
to  our  Lord.  Jesus  ;  for  we  have  reason  to  think  that 
it  was  not  for  ostentation,  but  purely  to  testify  her 

food  will  to  him,  that  she  made  this  entertainment, 
fote.  Those  who  truly  love  Christ,  will  think  that 
well  bestowed,  that  is  laid  out  for  his  honour.  (2.) 
Here  was  a  commendable  care  of  her  household  af- 
fairs. It  appears  by  the  respect  showed  to  this  fa- 
mily among  the  Jews,  (John  H.  19.)  that  they  were 
persons  of  some  quality  and  distinction ;  and  yet 
Martha  herself  did  not  think  it  a  disparagement  to 
her,  to  lay  her  hand  even  to  the  service  of  the  family, 
when  there  was  occasion  for  it.  Note,  It  is  the  duty 
of  those  who  have  the  charge  of  famihes,  to  look 
•well  to  the  ways  of  their  household.  The  affectation 
of  state  and  the  love  of  ease  make  many  families  ne- 
glected. 

2.  Here  was  something  culpable;  which  we  must 
take  notice  of  too.  (1. )  She  was  for  ?nuch  seii'i/Jg  ; 
her  heart  was  upon  it,  to  have  a  very  sumptuous 
and  splendid  entertainment  ;  great  plenty,  gi-eat 
variety,  and  great  exactness,  according  to  the  fa- 
shion 'of  the  place.  She  was  in  care,  ot-e/iI  m-o^xw 
iia.K'ivlrt^— concerning  tnuch  attendance.  Note,  It 
does  not  become  the  disciples  of  Christ  to  affect 
much  serving,  to  affect  varieties,  dainties,  and  su- 
perfluities, in  eating  and  drinking.  What  need  was 
there  of  much  seii'ing,  when  much  less  will  serve  ? 
(2.)  She  was  cumbered  about  it;  rzrffna^a'Ti — she 
was  just  distracted  with  it.  Note,  Whatever  cares 
the  providence  of  God  casts  upon  us,  we  must  not 
be  cumbered  with  them,  nor  be  disquieted  and  per- 
plexed by  them.  Care  is  good,  and  duty  ;  but  cum- 
ber \ss\n,  and  folly.  (3.)  She  was  then  cumbered 
about  much  seii'ing,  when  she  should  have  been 
with  her  sister,  sitting  at  Christ's  feet,  to  hear  his 
■word.  Note,  Worldly  business  is  then  a  snare_  to 
trs,  when  it  hinders  us  from  serving  God,  and  getting 
good  to  our  souls. 

IV.  The  complaint  which  Martha  made  to  Christ 
■  against  her  sister  Mary,  for  not  assisting  her,  upon 
this  occasion,  in  the  business  of  the  house  ;  (y.  40.) 
"Lord,  dost  thou  not  care  that  my  sister,  who  is 
concemed  as  well  as  I  in  having  things  done  well, 
has  left  me  to  serve  alone  ?  Therefore  dismiss  her 
from  attending  thee,  and  bid  her  come  help  me." 

Now,  1.  This  complaint  of  Martha's  may  be  con- 
sidered as  a  discovery  of  her  wordliness :  it  was  the 
language  of  her  inordinate  care  and  cumber.  She 
speaks  as  one  in  a  mighty  passion  with  her  sister, 
else  she  would  not  have  troubled  Christ  with  the 
matter.  Note,  The  inordinacy  of  worldly  cares  and 
pursuits  is  often  the  occasion  of  disturbance  in  fami- 
lies, and  of  strife  and  contention  among  relations. 
Moreover,  those  that  are  eager  upon  the  world 
themselves,  are  apt  to  blame  and  censure  those  that 
are  not  so  too  ;  and  while  they  justify  themselves  in 
their  worldliness,  and  judge  of  others  by  their  ser- 
viceableness  to  them  iri  their  worldly  pursuits,  they 
are  ready  to  condemn  those  tliat  addict  themselves 
to  the  exercises  of  religion,  as  if  they  neglected  the 
main  chance,  as  they  call  it.  Martha,  being  angiy 
at  her  sister,  appealed  to  Christ,  and  would  have 
him  to  say  that  she  did  well  to  be  angnj.  Lord, 
dost  not  thou  care  that  my  sister  has  left  me  to  serve 
clone  ?  It  should  seem  as  if  Christ  had  sometimes 
expressed  himself  tenderly  concerned  for  her,  and 
her  ease  and  comfort,  and  would  not  have  her  go 
through  so  much  toil  and  trouble,  and  she  expected 


that  he  should  now  bid  her  sister  take  her  share  in 
it.  When  Martha  was  caring,  she  must  have  Mary 
and  Christ,  and  all,  to  care  too,  or  else  she  is  not 
pleased.  Note,  Those  are  not  always  in  the  right, 
that  are  most  forward  to  appeal  to  God  ;  we  must 
therefore  take  heed,  lest  we  at  any  time  expect  that 
Christ  should  espouse  our  unjust  and  groimdless 
quarrels.  The  cares  which  he  casts  upon  us,  we 
may  cheerfully  cast  upon  him,  but  not  those  which 
we  foolishly  draw  upon  ourselves.  He  will  be  the 
patron  of  the  poor  and  injured,  but  not  of  the  turbu- 
lent and  injurious. 

2.  It  may  be  considered  as  a  discouragement  of 
Mary's  piety  and  de\-otion.  Her  sister  should  have 
commended  her  for  it  ;  should  have  told  her  that 
she  was  in  the  right ;  but,  instead  of  that,  she  con- 
demns her  as  wanting  in  her  duty.  Note,  It  is  no 
strange  thing  for  those  that  are  zealous  in  religion, 
to  meet  with  hinderances  and  discouragements  from 
those  that  are  about  them  ;  not  only  with  opposition 
from  enemies,  but  with  blame  and  censure  from 
their  friends.  David's  fasting,  and  his  dancing  be- 
fore the  ark,  were  turned  to  his  reproach. 

V.  The  reproof  which  Christ  gave  to  Martha  for 
her  inordinate  care,  v.  41.  She  appealed  to  him, 
and  he  gi\'es  judgment  against  her  ;  Martha,  Mar- 
tha, thou  art  careful  and  troubled  about  many 
things,  whereas  but  one  thing  is  needful. 

1.  He  reproved  her  ;  though  he  was  at  this  time 
her  Guest,  and  her  fault  was  her  over-solicitude  to 
entertain  him,  and  she  expected  he  should  justify 
her  in  it,  yet  he  publicly  checked  her  for  it.  Note, 
.4s  many  as  Christ  loves,  he  rebukes  and  chastens. 
Even  those  that  are  dear  to  Christ,  if  any  thing  be 
amiss  in  them,  shall  be  sure  to  hear  of  it.  JVever- 
theless  I  have  something  against  thee. 

2.  When  he  reproved  her,  he  called  her  by  her 
name,  Martha ;  for  reproofs  are  then  most  likely 
to  do  good,  when  they  are  particular,  applied  to  par- 
ticular persons  and  cases,  as  Nathan's  to  David, 
Thou  art  the  man.  He  repeated  her  name,  Martha, 
ISIartha  ;  he  speaks  as  one  in  earnest,  and  deeply 
concemed  for  her  welfare.  Those  that  are  entangled 
in  the  cares  of  this  life,  are  not  easily  disentangled. 
To  them  we  must  call  again  and  again,  O  earth, 
earth,  earth,  hear  the  ivord  of  the  Lord. 

3.  That  which  he  reproved  her  for,  was,  her  being 
careful  and  troubled  about  ?nany  things.  He  was 
not  pleased  that  she  should  think  to  please  him  with 
a  rich  and  splendid  entertainment,  and  with  per- 
plexing herself  to  prepare  it  for  him  ;  whereas  he 
would  teach  us,  as  not  to  be  sensual  in  using  such 
things,  so  not  to  be  selfish  in  being  willing  that  others 
should  be  troubled,  no  matter  who  or  how  many,  so 
we  may  be  gratified.  Christ  reproves  her,  both  for 
the  intenseness  of  her  care,  "  thou  art  careful  and 
troubled,  divided  and  disturbed  by  thy  care  ;"  and 
for  the  extetishteness  of  it,  "  about  many  things ; 
thou  dost  grasp  at  many  enjoymetits,  and  so  art 
troubled  at  many  disappointments.  Poor  Martha, 
thou  hast  many  things  to  fret  at,  and  that  puts  thee 
out  of  humour,  whereas  less  ado  would  serve." 
Note,  Inordinate  care  and  trouble  about  many  things 
in  this  world  are  a  common  fault  among  Christ's 
disciples  ;  they  are  ven'  displeasing  to  Christ,  and 
that  for  which  thev  often  come  under  the  rebukes 
of  Providence.  If  they  fret  for  no  just  cause,  it  is 
just  with  him  to  order  something  to  fret  at. 

4.  That  which  aggi-avated  the  sin  and  folly  of  her 
care  was,  that  but  one  thing  is  needful.  It  is  a  l6w 
construction  which  some  put  upon  tliis,  that,  where^: 
as  Martha  was  in  care  to  provide  many  dishes  of 
meat,  there  was  occasion  but  for  one  :  one  would  be 
enough.  There  is  need  but  of  one  thing — «v«  H  ia-Ti 
Xt"'"-  If  we  take  it  so,  it  fuiiiishes  us  with  a  iiile  of 
temperance,  not  to  affect  varieties  and  dainties,  but 
to  be  content  to  sit  down  to  one  dish  of  meat,  KahalJ 


ST.  LUKE,  XI. 


539 


of  one,  Prov.  23.  1 — 3.  It  is  a  forced  construction 
■which  some  of  the  ancients  put  upon  it.  But  one- 
ness is  needful,  in  opposition  to  distractions.  There 
is  need  of  one  heart,  to  attend  upon  tlie  word,  not 
divided  and  hurried  to  and  fro,  as  Martha's  was  at 
this  time.  The  one  thing  needful  is  certainly  meant 
of  that  which  Mary  made  her  choice — sitting  at 
Christ's  feet,  to  hear  his  word.  She  was  troubled 
about  many  things,  when  she  should  have  applied 
herself  to  one  ;  godliness  unites  the  heart,  which  the 
world  had  divided.  The  jnany  things  she  was  trou- 
bled about,  were  needless,  while  the  one  thing  she 
neglected,  was  needful.  Martha's  care  and  work 
were  good  in  their  proper  season  and  place ;  but 
now  she  had  something  else  to  do,  which  was  un- 
speakably more  needful,  and  therefore  sliould  be 
done  first,  and  most  minded.  Slie  expected  Christ 
to  have  blamed  Mary  for  not  doing  as  she  did,  but 
he  blamed  her  for  not  doing  as  Mary  did  ;  and  we 
are  sure  the  judg?nent  of  Christ  is  according  to  truth. 
The  day  will  come,  when  Martha  will  wisli  she  had 
sitten  where  Mary  did. 

VI,  Christ's  approbation  and  commendation  of 
Mary  for  her  serious  piety  ;  Mary  hath  chosen  the 
good  part.  Mai-y  said  nothing  in  her  own  defence  ; 
but,  since  Martha  has  appealed  to  the  Master,  to 
him  she  is  willing  to  refer  it,  and  will  abide  by  his 
award  ;  and  here  we  have  it. 

1.  She  had  justly  given  the  preference  to  that 
which  best  deserved  it;  For  one  thing  is  needful; 
this  one  thing  that  she  has  done,  to  give  up  hei-self 
to  the  guidance  of  Christ,  and  recewe  the  laxo  from 
his  mouth.  Note,  Seiious  godliness  is  a  needful 
thing,  it  is  the  one  thing  needful ;  for  nothing  with- 
out this  will  do  us  any  real  good  in  this  world,  and 
nothing  but  this  will  go  with  us  into  another  world. 

2.  She  had  herein  wisely  done  well  for  herself ; 
Christ  justified  Mary  against  her  sister's  clamours. 
However  we  may  be  censured  and  condemned  by 
men  for  our  piety  and  zeal,  our  Lord  Jesus  will  take 
our  part ;  But  thou  shalt  answer.  Lord,  for  me. 
Let  not  us  then  condemn  the  pious  zeal  of  anv,  lest 
we  set  Christ  against  us;  and  let  us  never  be  dis- 
couraged if  we  be  censured  for  our  pious  zeal,  for  we 
have  Christ  for  us.  Note,  Sooner  or  later,  Mary's 
choice  will  be  justified,  and  all  those  who  make  that 
choice,  and  abide  by  it.  But  this  was  not  all ;  he 
a/i/ilauded  her  for  her  wisdom  ;  She  hath  chosen  the 
good /tart ;  for  she  chose  to  be  with  Christ,  to  take 
her  part  with  him  ;  she  chose  the  better  business, 
and  the  better  happiness,  and  took  the  better  way  of 
honouring  Christ  and  oi  pleasing  him,  bv  receiving 
his  word  into  her  heart,  than  iVIartha  did  by  pro- 
viding for  his  entertainment  in  her  house.  Note, 
(1.)  A  part  with  Christ  is  a  good  part ;  it  is  a  part 
for  the  soul  and  eternity,  the  part  Christ  gives  to  his 
favourites,  (John  13.  8. )  who  are  partakers  of  Christ, 
fHeb.  3.  14.)  and  partakers  to?>A  Christ,  Rom.  8.  1". 
(2. )  It  is  a  part  that  shall  never  be  taken  aivay  from 
those  that  have  it.  A  portion  in  this  life  will  cer- 
tainly be  taken  away  from  us,  at  the  furthest,  when 
we  shall  be  taken  away  from  it ;  but  nothing  shall 
separate  us  from  the  loiie  of  Christ,  and  our  part  in 
that  love.  Men  and  devils  cannot  take  it  awav  from 
us,  and  God  and  Christ  ■mill  not.  (3. )  It  is  the  wis- 
dom and  duty  of  every  one  of  us  to  choose  this  good 
part,  to  choose  the  service  of  God  for  our  business, 
and  the  favour  of  God  for  our  happiness,  and  an  in- 
terest in  Christ,  in  order  to  both.  In  particular 
cases  we  must  choose  that  which  has  a  tendencv  to 
religion,  and  reckon  that  best  for  us,  that  is  best  for 
our  souls.  Mary  was  at  her  choice,  whether  she 
would  part;ike  wltli  Martha  in  her  care,  and  get  tlie 
reputation  of  a  fine  housekeeper,  or  sit  at  the  feet  of 
Christ,  and  approve  herself  a  zealous  disciple ;  and 
by  her  choice  in  this  particular,  Christ  judges  of  her 
general  choice.    {4, )  Those  'who  choose  this  good 


part,  shall  not  only  have  what  they  choose,  but  shall 
have  their  choice  commended  in  the  great  day. 

CHAP.  XL 

In  tliis  chapter,  I.  Christ  teaches  liis  disciples  to  pray,  and 
quickens  and  encourages  them  to  be  frequent,  instant,  and 
importunate,  in  prayer,  v.  1 . .  13.  II.  He  fully  answers 
tlie  blasphemous  imputation  of  the  Pharisees,  who  charged 
him  with  casting  out  devils  by  virtue  of  a  compact  and  con- 
federacy with  Beelzebub,  the  prince  of  the  devils,  and  shows 
the  absurdity  and  wickedness  of  it,  v.  14 .  .  26.  III.  He 
shows  the  honour  of  obedient  disciples  to  be  greater  thau 
that  of  his  own  mother,  v.  27,  28.  IV.  He  upbraids  the 
men  of  that  generation  for  their  infidelity  and  obstinacy, 
notwithstanding  all  the  means  of  conviction  oH(;red  to  them. 
V.  29  . .  36.  V.  He  severely  reproved  the  Pharisees  and 
lawyers  for  their  hypocrisy,  their  pride,  and  their  oppress- 
ing of  the  consciences  of  those  that  submitted  to  them,  and 
their  hating  and  persecuting  of  those  that  witnessed  against 
llieir  wickedness,  v.  37  .  .  54. 

1.  A  ND  it  came  to  pass,  that  as  he  was 
J\.  praying  in  a  certain  place,  when 
he  ceased,  one  of  his  disciples  said  unto 
him,  Lord,  teach  us  to  pray,  as  John  also 
taught  his  disciples.  2.  And  he  said  unto 
them,  When  ye  pray,  say.  Our  Father 
which  art  in  heaven,  Hallowed  be  thy 
name :  Thy  kingdom  come :  Thy  will  be 
done,  as  in  heaven,  so  in  earth.  3.  Give 
us  day  by  day  our  daily  bread  :  4.  And 
forgive  us  our  sins  ;  for  we  also  forgive  eve- 
ry one  that  is  indebted  to  us :  And  lead  us 
not  into  temptation;  but  dehver  us  from 
evil.  5.  And  he  said  unto  them,  Which  of 
you  shall  have  a  friend,  and  shall  go  unto 
him  at  midnight,  and  say  mito  him.  Friend, 
lend  me  three  loaves ;  6.  For  a  friend  of 
mine  in  his  journey  is  come  to  me,  and  I 
have  nothing  to  set  before  him  ?  7.  And 
he  from  within  shall  answer  and  say,  Trou- 
ble me  not ;  the  door  is  now  shut,  and  my 
children  are  with  me  in  bed ;  I  cannot  rise 
and  give  thee.  8.  I  say  unto  you,  though 
he  will  not  rise  and  give  him  because  he  is 
his  friend,  yet  because  of  his  im]iortunity  he 
will  rise  and  give  him  as  many  as  he  need- 
eth.  9.  And  I  say  unto  you.  Ask,  and  it 
shall  be  given  you ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  be  opened  unto  }-ou. 
10.  For  every  one  that  askeih  recciveth  ; 
and  he  that  seeketh  findelh  ,•  and  to  hina 
that  knocketh  it  shall  be  opened.  11.  If  a 
son  shall  ask  bread  of  any  of  you  that  is  a 
father,  will  he  give  him  a  stone  ?  Or  if  he 
ask  a  fish,  will  he  for  a  fish  give  liim  a  ser- 
pent ?  1 2.  Or  if  he  shall  ask  an  egg,  will 
he  offer  him  a  scorpion  ?  1 3.  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  mucli  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him  ? 

Prayer  is  one  of  the  great  laws  of  natural  religion. 
That  man  is  a  bmte,  is  a  monster,  that  never  pravs ; 
that  never  gives  glory  to  his  Maker,  nor  feels  his'fa- 
vour,  nor  owns  his  dependence  upon  him.  One  gi-eat 
design  therefore  of  Christianity,  is,  to  as.iist  us  m 
prayer  ;  to  enforce  the  duty  upon  us,  to  instnict  us 


540 


m  it,  and  encourage  us  to  expect  advantage  by  it 
Now  here, 

I.  We  find  Christ  himself  praying  in  a  certain 
place,  probably  where  he  used  to  pray,  v.  1.  As 
God,  he  was  prayed  to;  as  Man,  he  prayed ;  and 
though  he  were  a  Son,  yet  learned  he  this  oljedience. 
This  evangelist  has  taken  particular  notice  of  Christ's 
praying  often,  more  than  any  other  of  tlie  evange- 
lists :  when  he  was  baptized  {c/i.  3.  21.)  he  v/as pray- 
ing ;  he  withdrew  into  the  wilderness,  and  prayed; 
(ch.  5.  16. )  he  went  out  into  a  mountain  to  pray,  and 
continued  all  night  in  prayer;  he  was  alone  pray- 
ing; {ch.  9.  18.)  soon  after,  he  went  up  into  a  moun- 
tain to  pray,  and  as  he  prayed,  he  was  trans/igured  ; 
{ch.  9.  28,  29.)  and  here  he  was  praying  in  a  certain 
place.  Thus,  like  a  genuine  Son  of  David,  he  gave 
himself  unto  prayer,  Ps.  109.  4.  Whether  Christ 
was  now  alone  praying,  and  the  disciples  only  knew 
that  he  was  so,  or  whether  he  prayed  with  them,  is 
uncertain  ;  it  is  most  probable  that  they  were  join- 
ing with  him. 

II.  His  disciples  applied  themselves  to  him  for 
direction  in  prayer ;  when  he  was  praying,  they 
asked.  Lord,  teach  us  to  pray.  Note,  The  gifts  and 
graces  of  othere  should  excite  us  to  covet  earnestly 
the  same.  Their  zeal  should  provoke  us  to  a  holy 
imitation  and  emulation  ;  why  should  not  we  do  as 
well  as  they  ?  Observe,  they  came  to  him  with  this 
request,  when  he  ceased;  for  they  would  not  disturb 
him  when  he  was  at  prayer,  no,  not  with  this  good 
motion.  Every  thing  is  beautiful  in  its  season.  One 
of  his  disciples,  in  the  name  of  the  rest ;  and  perhaps 
by  their  appointment,  said,  JLord  teach  us.  Note, 
Though  Christ  is  apt  to  teach,  yet  he  will  for  this  be 
inquired  of,  and  his  disciples  must  attend  him  for 
instruction. 

Now,  1.  Their  request  is,  " Lord  teach  us  to  pray  ; 
give  us  a  rule  or  model  by  which  to  go  in  praying, 
and  put  words  into  our  mouths."  Note,  It  becomes 
the  disciples  of  Christ  to  apply  themselves  to  him 
for  insti-uction  in  prayer.  Lord,  teach  us  to  pray,  is 
itself  a  good  prayer,  and  a  very  needful  one,  for  it  is 
a  hard  thing  to  pray  well ;  and  it  is  Jesus  Christ  only 
that  can  teach  us,  by  his  word  and  Spirit,  how  to 
pray.  "  Lord,  teach  me  what  it  is  to  prav  ;  Lord, 
excite  and  quicken  me  to  the  duty ;  Lord,  direct  me 
what  to  pray  for ;  Lord,  give  me  praying  graces, 
that  I  may  serve  God  acceptably  in  prayer  ;  Lord, 
teach  me  to  pray  in  proper  words  ;  give  me  a  mouth 
and  wisdom  in  prayer,  that  I  may  speak  as  I  ought ; 
teach  me  what  I  shall  say. 

2,  Their  plea  is  "  As  John  also  taught  his  disci- 
ples. He  took  care  to  instruct  his  disciples  in  this 
necessary  duty,  and  we  would  be  taught  as  they 
were,  for  we  have  a  better  Master  than  they  had." 
Dr.  Lightfoot's  notion  of  this,  is.  That,  whereas  the 
Jews'  prayers  were  generally  adorations,  and  praises 
of  God,  and  doxologies,  John  taught  his  disciples 
such  prayers  as  were  more  filled  with  petitions  and 
requests  ;  for  it  is  said  of  them  that  they  did  Sncrm 
moMTai — malce  prayers,  Luke  5.  33.  The  word 
signifies  such  prayers  as  are  propei-ly  petitionary. 
"  Now,  Lord,  teach  us  those,  to  be  added  to  those 
benedictions  of  the  name  of  God,  which  we  have 
been  accustomed  to  from  our  childhood."  Accord- 
ing to  this  sense,  Christ  did  there  teach  them  a  pray- 
er consisting  wholly  of  petitions,  and  even  omitting 
the  doxolog)' which  had  been  affixed ;  and  the  Amen, 
■which  was  usually  said  in  the  gix'ing  of  thanks,  (1 
Cor.  14  16.)  and  in  the  Psalms,  is  added  to  doxolo- 
gies only.  This  disciple  needed  not  to  have  urged 
John  Baptist's  example  :  Christ  was  more  ready  to 
teach  than  ever  Jnlui  Baptist  was,  and  particularlv 
taught  to  pray  better  than  John  did,  or  could,  teach 
his  disciijles. 

III.  Christ  gave  them  direction ;  much  the  same 
that  he  liad  given  them  before  in  his  sermon  upon 


ST.  LUKE,  XI. 


the  mount,  Matth.  6.  9,  8cc.  We  cannot  think  that 
they  had  forgotten  it,  but  they  thought  to  have  had 
further  and  fuller  instinictions,  and  he  did  not,  as 
yet,  think  fit  to  give  them  any ;  when  the  Spirit 
should  be  poured  out  upon  them  from  on  high,  they 
would  find  all  their  requests  couched  in  these  few 
words,  and  would  be  able,  in  words  of  their  o^vn,  to 
expatiate  and  enlarge  upon  them.  In  Matthew  he 
had  directed  them  to  pray  after  this  manner  ;  here. 
When  ye  pray,  say  ;  which  intimates  that  the  Lord's 
prayer  was  intended  to  be  used  both  as  a  form  of 
prayer  and  a  directoiy. 

1.  There  are  some  differences  between  the  Lord's 
prayer  in  Matthew  and  in  Luke,  by  which  it  appears 
that  it  was  not  the  design  of  Christ  that  we  should 
be  tied  up  to  these  very  words,  for  then  there  would 
have  been  no  variation.  Here  is  one  difference  in 
the  translation  only,  which  ought  not  to  have  been, 
when  there  is  none  in  the  original,  and  that  is  in  the 
third  petition;  as  in  heaven,  so  in  earth;  whereas 
the  words  are  the  very  same,  and  in  the  same  order 
as  in  Matthew ;  but  there  is  a  difference  in  the 
fourth  petition ;  in  Matthew  we  pray,  "  Give  us 
daily  bread  this  day ;  here  "  Give  it  us  day  by  day" 
— xi6'  itiuifOLv.  Day  by  day  is,  "Give  us  each  day 
the  bread  which  our  bodies  require,  as  they  call  for 
it :"  not,  "  Give  us  thi^  day  bread  for  many  days  to 
come  ;"  but  as  the  Israelites  had  mamia,  "Let  us 
have  bread  to-day  for  to-day,  and  to-morrow  for 
to-morrow  ;  for  thus  we  may  be  kept  in  a  continual 
dependence  upon  God,  as  children  upon  their  pa- 
rents, and  may  have  our  mercies  fresh  from  his  hand 
daUy,  and  may  find  ourselves  under  fresh  obUga- 
tions  to  do  the  work  of  every  day  in  the  day,  accord- 
ing as  the  duty  of  the  day  requires,  because  we  have 
from  God  the  supplies  of  every  day  in  the  day,  ac- 
cording as  the  necessity  of  the  day  requires. 

Here  is  likewise  some  difference  in  the  fifth  peti- 
tion. In  Matthew  it  is,  Forgix'e  us  our  debts,  as  we 
forgive  :  here  it  is,  Forgive  us  our  sins ;  which 
proves  that  our  sins  are  our  debts ;  for  we  forgive, 
not  that  our  forgiving  of  those  that  liave  offended  us, 
can  merit  pardon  from  God,  or  be  an  inducement  to 
him  to  forgive  us ;  (he  forgives  for  his  own  name's 
sake,  and  his  Son's  sake  ;)  but  this  is  a  very  neces- 
sary qualification  for  forgiveness ;  and  if  God  have 
wrought  it  in  us,  we  may  plead  that  work  of  his 
gi-ace,  for  the  enforcing  of  our  petitions  for  the  par- 
don of  our  sins;  "Loj-d,  forgive  us,  for  thou  hast 
thyself  inclined  us  to  forgive  others."  Here  is  ano- 
ther addition  here ;  we  plead  not  only  in  general. 
We  foi-give  our  debtors,  but  in  particular,  "We 
profess  to  forgive  every  one  that  is  indebted  to  us, 
without  exception.  We  so  forgive  our  debtors,  as 
not  to  bear  malice  or  ill-will  to  any,  but  true  love  to 
all,  without  any  exception  whatsoever." 

Here  also  the  doxology  in  the  close  is  wholly 
omitted,  and  the  Ameri ;  for  Christ  would  leave 
them  at  libertv  to  use  that,  or  any  other  doxology 
fetched  out  of  David's  psalms ;  or  rather,  he  left  a 
vacuum  here,  to  be  filled  up  by  a  doxology  more 
peculiar  to  the  christian  institutes,  ascribing  glory 
to  Father,  Son,  and  Holy  Ghost. 

2.  Yet  it  is,  for  substance,  the  same ;  and  we  shall 
therefore  here  only  gather  up  some  general  lessons 
from  it. 

(1. )  That  in  prayer  we  ought  to  come  to  God  as 
children  to  a  Father,  a  common  Father  to  us  and  all 
mank'ind,  Ijut  in  a  peculiar  manner  a  Father  to  all 
the  disciples  of  Jesus  Christ.  Let  us  therefore  in 
our  requests,  both  for  others  and  for  ourselves,  come 
to  him  with  a  humble  boldness,  confiding  in  his  pow- 
er and  goodness. 

(2.)  That  at  the  same  time,  and  in  the  same  pe- 
titions wherein  we  address  to  God  for  ourselves,  we 
should  take  in  with  us  all  the  children  of  men,  as 
God's  creatures  and  our  fellow-creatures.  A  rooted 


ST.  LUKE,  XI. 


541 


principle  ot  catholic  charUy,  and  of  christian  sancti- 
fied humanity,  should  go  along  with  us,  and  dictate 
to  us  throughout  this  prayer,  which  is  so  worded  as 
to  be  accommodated  to  that  noble  principle. 

(3.)  That  in  order  to  the  confirming  ot  the  habit 
of  hcavenly-mindedness  in  us,  which  ought  to  act 
and  govern  us  in  the  whole  course  of  our  conversa- 
tion, we  should,  in  all  our  devotions,  with  an  eye  of 
faith  look  heaven-ward,  and  view  the  God  we  pray 
to  as  our  Father  in  heaven,  that  we  may  make  the 
ufitier  world  more  familiar  to  us,  and  may  ourselves 
become  better  prepared  for  the  future  state. 

(4.)  That  in  prayer,  as  well  as  in  the  tenor  of  our 
lives,  we  must  seekjirst  the  kingdotyi  of  God,  and  the 
righteousness  thereof,  by  ascribing  honour  to  his 
name,  his  holy  name,  and  power  to  his  government, 
both  that  of  his  providence  in  the  world,  and  that  of 
his  gi-ace  in  the  church.  O  that  both  the  one  and  the 
other  may  be  more  manifested,  and  we  and  others 
more  manifestly  brought  into  subjection  to  both  ! 

(5.)  That  the /j;-i«a7i/<"s and /ircrticesof  the  uji/ier 
world,  the  unseen  world,  (which  therefore  hy  faith 
only  we  are  ajijirized  of, )  arc  the  great  original — the 
if^iTumcr,  to  whicli  we  should  desire  the  principles 
and  practices  of  this /o^fr  world,  both  in  others  and 
in  ourselves,  may  be  more  conformable.  Those 
words,  jin  in  heaven,  so  on  earth,  refer  to  all  the 
three  first  petitions ;  "  Father,  let  thy  name  be  sanc- 
tified and  glorified,  and  thy  kingdom  prevail,  and  thy 
■will  be  done  on  this  earth  that  is  now  alienated  from 
thy  service,  as  it  is  in  yonder  heaven  that  is  entirely 
devoted  to  thy  service." 

(6.)  That  those  who  faithfully  and  sincerely  mind 
the  kingdom  of  God,  and  the  righteousness  thereof, 
may  humbly  hope  that  all  other  things,  as  far  as  to 
Infinite  Wisdom  seems  good,  shall  be  added  to  them, 
and  they  may  in  faith  pray  for  them.  If  our  first 
chief  desire  and  care  be,  that  God's  name  may  be 
sanctified,  his  kingdom  come,  and  his  will  be  done, 
we  may  tlien  come  boldly  to  the  throne  of  grace  for 
our  daily  bread,  which  will  then  be  sanctified  to  us, 
when  we  are  sanctified  to  God,  and  God  is  sanctified 
by  us. 

(7. )  That  in  our  prayers  for  temporal  blessings  we 
must  moderate  our  desires,  and  confine  them  to  a 
comjietency.  The  expression  here  used  of  day  by 
day,  is  the  very  same  with  our  daily  bread ;  and 
therefore  some  think  that  we  must  look  for  another 
signification  of  the  word  £ct/st;oc,  than  that  of  daily, 
which  we  give  it,  and  that  it  means  our  necessary 
bread ;  that  bread  that  is  suited  to  the  cravings  of  our 
nature  ;  tlie  frait  that  is  brought  out  of  the  earth  for 
our  bodies  that  are  made  of  the  earth,  and  are  earth- 
ly, Ps.  104.  14. 

(8.)  That  sins  are  debts  which  we  are  daily  con- 
tracting, and  which  therefore  we  should  every  day 
Crajr  for  the  forgiveness  of.  We  are  not  onlv  going 
ehind  with  our  rent  eveiy  day  by  omissions  of  duty, 
and  in  duty,  but  are  daily  incurnng  the  penalty  of 
the  law,  as  well  as  the  forfeiture  of  our  bond,  bv  our 
commissions  ;  every  day  adds  to  the  score  of  our  guilt, 
and  it  is  a  miracle  of  mercy,  that  we  have  so  much 
encouragement  given  us  to  come  every  day  to  the 
throne  of  grace,  to  pray  for  the  pardon  of  our  sins 
of  daily  infirmity.  God  multifilies  to  pardon  beyond 
seventy  times  seven. 

(9.)  That  we  have  no  reason  to  expect,  nor  can 
with  any  confidence  pray,  that  God  would  forgive 
our  sins  against  him,  if  we  do  noX.  sincerely,  and  from 
a  truly  christian  principle  of  charity,  forgive  those 
that  have  at  any  time  affi-onted  us,  or  been  injuri.ous 
to  us.  Though  the  words  of  our  mouth  be  even  this 
prayer  to  God,  if  the  meditation  of  our  heart  at  the 
same  time  be,  as  often  as  it  is,  malice  and  revenge  to 
our  brethren,  we  are  not  accepted,  nor  can  we  ex- 
pect an  answer  of  peace. 

(10.)  That  temptations  to  sin  should  be  as  much 


dreaded  and  deprecated  by  us  as  ruin  by  sfn ;  and  It 
should  be  as  much  our  care  and  piayer  to  get  the 
power  of  sin  broken  in  us,  as  to  get  the  guilt  of  sin 
removed  from  us ;  and  though  tem])lation  may  be  a 
charming,  fawning,  flattering  thing,  we  must  be  as 
earnest  witli  God,  that  we  may  not  oe  led  into  that, 
as  that  we  may  not  be  led  by  that  to  sin,  and  by  sin 
to  niin. 

Lastly,  That  God  is  to  be  depended  upon,  and 
sought  unto,  for  our  deliverance  from  all  evil ;  and 
we  should  pray,  not  only  that  we  may  not  be  left  to 
ourselves  to  i-un  into  evil,  but  that  we  may  not  be 
left  to  Satan,  to  bring  evil  upon  us.  Di-.  Lightfoot 
understands  it  of  being  delivered /rom  the  evil  one, 
that  is,  the  devil,  and  suggests  that  we  should  pray 
particularly  against  the  apparitions  of  the  devil  and 
his  possessions.  The  disciples  were  employed  to 
cast  out  devils,  and  therefore  were  conceiTied  to 
pray  that  they  might  be  guarded  against  the  parti- 
cular spite  he  would  always  be  sure  to  have  against 
them. 

IV.  He  stirs  up  and  encourages  importunity,  fer- 
vency, and  constancy,  in  prayer ;  by  snowing, 

1.  That  importunity  will  go  far  in  our  dealings 
with  men,  v.  5 — 8.  Suppose  a  man,  upon  a  sudden 
emergency,  goes  to  borrow  a  loaf  or  two  of  bread 
of  a  neighbour,  at  an  unseasonable  time  of  night,  not 
for'himself,  but  for  his  friend  that  came  unexpect- 
edlv  to  him.  His  neighbour  will  be  loath  to  accom- 
modate him,  for  he  has  wakened  him  with  his 
knocking,  and  put  him  out  of  humour,  and  he  has  a 
great  deal  to  say  in  his  excuse  ;  the  dooris  shut  and 
locked,  his  children  are  asleep,  in  bed,  in  the  same 
room  with  him,  and,  if  he  makes  a  noise,  he  shall 
disturb  them  ;  his  servants  are  asleep,  and  he  cannot 
make  them  hear ;  and  for  his  own  part,  he  shall 
catch  cold,  if  he  rise  to  give  him  ;  but  his'neighbour 
will  have  no  nav,  and  therefore  he  continues  knock- 
ing still,  and  tells  him  he  will  do  so  till  he  has  what 
he  comes  for ;  so  that  he  must  gi\e  it  him,  to  be  rid 
of  him  ;  he  will  rise,  and  give  him  as  many  as  he 
needs,  because  of  his  importunity.  He  speaks  this 
parable  with  the  same  intent  that  he  speaks  that, 
ch.  18.  1.  That  men  ought  always  to  pray,  and 
not  to  faint.  Not  that  God  can  be  wrought  upon  by 
importunity,  we  cannot  be  troublesome  to  him,  nor 
by  being  so  change  his  counsels.  We  prevail  with 
men  by  importunity,  because  they  are  displeased 
with  it,  but  with  God,  because  he  is  pleased  with  it. 
Now  this  similitude  may  be  of  use  to  us, 

(1.)  To  direct  us  in  prayer.  [1.]  W'e  must  come 
to  God  with  boldness  and  confidence  for  what  we 
need,  as  a  man  does  to  the  house  of  his  neighbour  or 
friend,  who,  he  knows,  loves  him,  and  is  inclined  to 
be  kind  to  him.  [2.]  We  must  come  for  bread,  for 
that  which  is  needful,  and  which  we  cannot  be  with- 
out. [3.]  We  must  come  to  him  by  prayer  for 
others  as  well  as  for  ourselves.  This'  man  did  not 
come  for  bread  for  himself,  but  for  his  friend.  The 
Lord  accepted  Job,  when  he  praved  for  his  friends. 
Job  42.  10.  \^'e  cannot  come  to'  God  ujion  a  more 
pleasing  cn-and  than  when  wc  come  to  him  for  grace 
to  enable  vis  to  do  good,  to  feed  ?nany  with  our  lips, 
to  entei-tain  and  edify  those  that  conie  to  us.  [4.] 
We  may  come  with  the  more  boldness  to  God  m  a 
strait,  if  it  be  a  strait  that  we  have  not  brought  our- 
selves into  by  our  own  folly  and  carelessness,  but 
Providence  lias  led  us  into  it.  This  man  would  not 
have  wanted  bread,  if  his  friend  had  not  come  in 
unexpectedlii.  The  care  which  Providence  casts 
upon  us,  we  mav  with  cheerfulness  cast  back  upon 
Providence.  [5.]  We  ought  to  coH?/HZif  instant  in 
prayer,  and  watch  in  the  same  with  all  perseve- 
rance. 

(2. )  To  encourage  us  in  prayer.  If  importunity 
could  prevail  thus  with  a  man,  who  was  angiy  atit, 
much  more  with  a  God,  who  is  infinitely  more  kind 


542 


and  ready  to  do  good  to  us  than  we  are  to  one  ano- 
ther, and  is  not  angjy  at  our  importunity,  but  ac- 
cepts it,  especially  when  it  is  for  spiritual  mercies 
that  we  are  importunate.  If  he  does  not  answer  our 
prayers  presently,  yet  he  will  in  due  time,  if  we 
continue  to  pray. 

2.  That  God  has  promised  to  give  us  what  we 
ask  of  him.  We  have  not  only  the  goodness  of  na- 
ture to  take  comfort  from,  but  the  word  which  he 
has  spoken ;  {y.  9,  10.)  "  Ask,  and  it  shall  be  given 
you :  either  the  thing  itself  you  shall  ask,  or  that 
which  is  equivalent ;  either  the  thom  in  the  flesh 
removed,  or  grace  sufficient  given  in."  We  had  this 
before,  Matth.  7.  7,  8.  J  say  unto  you.  We  have 
it  from  Christ's  own  mouth,  who  knows  his  Father's 
mind,  and  in  whom  all  promises  are  yea  and  amen. 
We  must  not  only  ask;  but  we  must  seek,  in  the  use 
of  means,  must  second  our  prayers  with  our  endea- 
vours ;  and  in  asking-  and  seeking,  we  must  continue 
pressing,  still  knocking  at  the  same  door,  and  we 
shall  at  length  prevail,  not  only  by  our  prayers  in 
concert,  but  by  our  particular  prayers ;  Every  one 
that  asketh,  receiveth,  even  the  meanest  saint  that 
asketh  in  faith.  This  poor  man  cried,  and  the  Lord 
heard  him,  Ps.  34.  6.  When  we  ask  of  God  those 
things  which  Christ  hashere  directed  us  to  ask,  that 
his  name  may  be  sanctified,  that  his  kingdom  may 
come,  and  his  will  be  done,  in  these  requests  we 
must  be  importunate,  must  never  hold  our  peace 
day  or  night;  we  must  not  keep  silence,  nov  give 
God  any  rest,  until  he  establish,  until  he  make  Jeru- 
salem a  praise  in  the  earth,  Isa.  62.  6,  7. 

V.  He  gives  us  both  msti-uction  and  encourage- 
ment in  prayer,  from  the  consideration  of  our  rela- 
tion to  God  as  a  Father.     Here  is, 

1.  An  appeal  to  the  bo^vels  of  earthly  fathers  j 
"Let  any  of  you  that  is  a  father,  and  knows  the 
heart  of  a  father,  a  father's  affection  to  a  child,  and 
care  for  a  chUd,  tell  me,  if  his  son  ask  bread  for  his 
breakfast,  will  he  give  him  a  stone  to  breakfast  on  ? 
If  he  ask  a  fish  for  his  dinner,  (when  it  may  be  a 
fish-day,)  •mill  he  for  a  fish  give  him  a  serpent,  that 
mil  poison  and  sting  him  t  Or,  if  he  shall  ask  an  egg 
for  his  supper,  (an  egg  and  to  bed, )  tuill  he  offer  fiim 
a  scorpion!  You  know  you  could  not  be  so  unnatural 
to  your  own  children,"  v.  11,  12. 

2.  An  application  of  this  to  the  blessings  of  our 
heavenly  Father;  {y.  13.)  If  ye  then,  being  exnl, 
give,  and  know  how  to  give,  good  gifts  to  your  chil- 
dren, much  more  shall  God  give  you  the  Spirit. 
He  shall  give  good  things;  so  it  is  in  Matthew.  Ob- 
serve, 

(1.)  The  direction  he  gives  us  what  to  pray  for ; 
we  must  ask  for  the  Holy  Spirit,  not  only  as  neces- 
sary in  order  to  our  praying  well,  but  as  inclusive 
of  all  the  good  things  we  are  to  pray  for ;  we  need 
no  more  to  make  us  happy,  for  the  Spirit  is  the 
Worker  of  spiritual  life,  and  the  Earnest  of  eternal 
life.  Note,  The  gift  of  the  Holy  Ghost  is  a  gift  we 
are  every  one  of  us  concerned  earnestly  and  con- 
stantly to  pray  for. 

(2.)'  The  encouragement  he  gives  us  to  hope  that 
we  shall  speed  in  this  prayer;  Your  heavenly  Fa- 
ther will  give.  It  is  in  his  power  to  give  the  Spirit ; 
he  has  all  good  things  to  bestow,  wrapped  up  in  that 
one  ;  but  that  is  not  all,  it  is  in  his  promise,  the  gift 
oi  the  Holy  Ghost  is  in  the  covenant.  Acts  2.  33,  38. 
And  it  is  here  infeiTed  from  parents'  readiness  to 
sup/ihj  their  children's  needs,  and  gratify  their  de- 
sires, when  they  are  natural  and  proper.  If  the 
child  ask  for  a  ser/ient,  or  a  scor/iion,  the  father,  in 
kindness,  denies  him,  but  not  if  he  ask  for  what  is 
needjul,  and  will  be  nourishing.  Wlien  God's  chil- 
dren ask  for  the  Spirit,  they  do,  in  effect,  ask  for 
bread,  for  the  Spirit  is  the  Staff  of  life  ;  nay,  he  is 
the  Author  of  the  soul's  life.  If  our  earthly  parents, 
though  evil,  be  yet  so  kind,  if  they,  though  weaJc, 


ST.  LUKE,  XI. 


be  yet  so  knmvi7ig,  that  they  not  only  give,  but  give 
with  discretion,  give  what  is  best,  in  the  best  man- 
ner and  time,  much  more  shall  your  heavenly  Fa- 
ther, who  infinitely  excels  the  fathers  of  our  flesh 
both  in  wisdom  and  goodness,  give  you  his  Holy 
Spirit.  If  earthly  parents  be  willing  to  lay  out  for 
the  education  of  their  children,  to  whom  they  design 
to  leave  their  estates,  much  more  will  your  heavenly 
Father  give  the  spirit  of  sons  to  all  those  whom  he 
has  predestinated  to  the  inheritance  of  sons. 

14.  And  he  was  casting  out  a  devil,  and 
it  was  dumb.  And  it  came  to  pass,  when 
the  devil  was  gone  out,  the  dmiib  spake ; 
and  the  people  wondered.  15.  But  some 
of  them  said,  He  casteth  out  devils  through 
Beelzebub  the  chief  of  the  devils.  16.  And 
others,  tempting  him,  sought  of  him  a  sign 
from  heaven.  1 7.  But  he,  knowing  their 
thoughts,  said  unto  them.  Every  kingdom 
divided  against  itself  is  brought  to  desola- 
tion :  and  a  house  divided  against  a  house, 
falleth.  18.  If  Satan  also  be  divided 
against  himself,  how  shall  his  kingdom 
stand  1  because  ye  say  that  I  cast  out  devils 
through  Beelzebub.  1 9.  And  if  I  by  Beel- 
zebub cast  out  devils,  by  whom  do  your 
sons  cast  them  out  ?  therefore  shall  they  be 
your  judges.  20.  But  if  I  with  the  finger 
of  God  cast  out  devils,  no  doubt  the  king- 
dom of  God  is  come  upon  you.  21.  When 
a  strong  man  armed  keepeth  his  palace, 
Iris  goods  are  in  peace :  22.  But  when  a 
stronger  than  he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from  him  all  his 
armour  wherein  he  trusted,  and  divideth 
his  spoils.  23.  He  that  is  not  with  me  is 
against  me:  and  he  that  gathereth  not  with 
me,  scatteretb.  24.  When  the  unclean  spirit 
is  gone  out  of  a  man,  he  walketh  through 
dry  places,  seeking  rest ;  and  finding  none, 
he  saith,  I  will  return  unto  my  liouse 
whence  I  came  out.  25.  And  when  he 
Cometh,  he  findeth  it  swept  and  garnished. 
26.  Then  goeth  he,  and  taketh  to  him  seven 
other  spirits  more  wicked  than  himself;  and 
they  enter  in,  and  dwell  there :  and  the  last 
state  of  that  man  is  worse  than  the  first. 

The  substance  of  these  verses  we  had,  Matth.  12. 
22,  &c.  Christ  is  here  giving  a  general  proof  of 
his  divine  mission,  by  a  particular  proof  of  his  power 
over  Satan,  his  conquest  of  whom  was  an  indication 
of  his  great  design  in  coming  into  the  world,  which 
was,  to  destroy  the  works  of  the  dex'il ;  here  too  he 
gives  an  earnest  of  the  success  of  that  undertaking. 
He  is  here  casting  out  a  devil  that  made  the  poor 
possessed  man  dumb ;  in  Matthew  we  are  told  that 
he  was  blind  and  dumb.  When  the  devil  was  forced 
out  by  the  word  of  Christ,  the  dumb  spake  imme- 
diately, echoed  to  Christ's  word,  and  the  lips  were 
opened  to  show  forth  his  praise.     Now, 

I,  Some  were  affected  with  this  miracle.  The 
people  wondered  ;  they  admired  the  power  of  God, 
and  especially  that  it  should  be  exerted  by  the  hand 
of  one  who  made  so  small  a  figure,  that  one  who 


ST.  LUKE,  XL 


did  the  work  of  the  Messiah,  should  have  so  little 
of  that  pomp  of  the  Messiah,  which  they  expected. 
II.  Others  were  offended  at  it,  aiid  to  justify  their 
infidelity,  suggested  tliat  it  was  by  virtue  of  a  league 
witli  Beelzebub,  the  prince  of  tlie  devils,  that  he  did 
this,  V.  15.  It  seems,  in  tlie  devil's  kingdom  there 
are  chiefs,  which  supposes  that  there  are  subalterns. 
Now  they  would  have  it  thought,  or  said  at  least, 
that  there  was  a  correspondence  settled  between 
Christ  and  the  devil,  that  the  devil  should  have  the 
advantage  in  the  main,  and  be  victorious  at  last,  but 
that,  in  order  hereto,  in  particular  instances,  he 
should  yield  Christ  the  advantage,  and  retire  by  con- 
sent. Some,  to  corroborate  this  suggestion,  and  C07i- 
front  tlie  evidence  of  Christ's  miraculous  power, 
challenged  him  to  give  them  a  sign  from  heaven, 
{y.  16.)  to  confirm  his  doctrine  by  some  appearance 
in  the  clouds,  such  as  was  upon  mount  Sinai  when 
the  law  was  given ;  as  if  a  sign  from  heaven,  not 
disprovable  by  any  sagacity  of  then-s,  could  not  have 
been  given  as  well  by  a  compact  and  collusion  with 
the  prince  of  the  fiower  of  the  air,  who  works  with 
power  and  lying  wonders,  as  the  casting  out  of  a 
devil;  nay,  that  would  not  have  been  any  present 

Srejudice  to  his  interest,  which  this  manifestly  was. 
Tote,  Obstinate  infidelity  will  never  be  at  a  loss  for 
something  to  say  in  its  o^vn  excuse,  though  ever  so 
frivolous  and  absurd. 

Now  Christ  here  returns  a  fi.dl  and  direct  answer 
to  this  cavil  of  theirs  ;  in  which  he  shows, 

1.  That  it  can  by  no  means  be  imagined  that  such 
a  subtle  prince  as  Satan  is,  should  ever  give  in  to  mea- 
sures that  had  such  a  tendency  to  his  own  overthrow, 
and  the  undermining  of  his  own  kingdom,!'.  \7,  18. 
Wliat  they  objected  they  kept  to  themselves,  afraid 
to  speak  it,  lest  it  should  be  answered  and  baffled  ; 
but  Jesus  knew  their  thoughts,  even  when  they  in- 
dustriously thought  to  conceal  them ;  and  he  said, 
"You  yourselves  cannot  but  see  the  groundlessness, 
and,  consequently,  the  spitefulness,  of  this  charge  ; 
for  it  is  an  allowed  maxim,  confirmed  by  every  day's 
experience  that  no  interest  can  stand,  that  is  divided 
against  itself;  not  the  more  public  interest  of  a  king- 
dom ;  nor  the  private  interest  of  a  house  or  familv  ; 
if  either  the  one  or  the  other  be  dwided  against  it- 
self, it  cannot  stand.  Satan  would  herein  act  against 
himself;  not  only  by  the  miracle  which  turned  him 
out  of  possession  of  the  bodies  of  people,  but  much 
more  in  the  doctrine  which  the  miracle  was  wrought 
for  the  explication  and  confirmation  of,  which  had  a 
direct  tendency  to  the  ruin  of  Satan's  interest  in  the 
minds  of  men,  by  mortifying  sin,  and  turning  men 
to  the  sers'ice  of  God.  Now,  if  Satan  should  thus 
be  dixnded  against  himself,  he  would  hasten  his  own 
overthrow,  which  you  cannot  suppose  an  enemy  to 
do,  that  acts  so  subtilcly  for  his  own  establishment, 
and  is  so  solicitous  to  liave  his  kingdom  stand." 

2.  That  it  was  a  very  partial  ill-natured  thing  for 
them  to  impute  that  in  him  to  a  compact  with  Satan, 
which  yet  they  applauded  and  admired  in  others 
that  were  of  their  own  nation  ;  (v.  19.)  "By  who7n 
do  your  sons  cast  them  out?  Some  of  your  own  kin- 
dred, as  Jews,  nay  and  some  of  your  own  followers, 
as  Pharisees,  have  undertaken,  in  the  name  of  the 
God  of  Israel,  to  cast  out  devils,  and  they  were  never 
charged  with  such  a  hellish  combination  as  I  am 
charged  witli. "  Note,  It  is  gross  hj-pocrisy  to  con- 
demn tliat  in  those  who  reprove  us,  which  yet  we 
allow  of  in  those  that  flatter  us. 

3.  That,  in  opposing  tlie  conviction  of  this  miracle, 
they  were  enemies  to  themselves,  stood  in  their  own 
light,  and  put  a  bar  in  their  own  door,  for  tliev  thrust 
from  them  the  kingdom  of  God  ;  (i:.'.  20.)  "  If  I  with 
the  finger  of  God  cast  out  dex'ils,  as  you  may  assure 
yourselves  I  do,  no  doubt  the  kingdom  of  God  is 
come  upon  you  ;  the  kingdom  of  the  Messiah  offers 
itself  and  all  its  advantages  to  you,  and  if  you  receive 


543 

it  not,  it  is  at  your  peiil,"  In  Matthew  it  is  by  the 
Spirit  of  God,  liere  by  the  finger  of  God;  the  Spirit 
is  the  arm  of  the  Lord,  Isa.  53.  1.  His  greatest  and 
most  miglity  works  were  wrought  by  his  Spirit ;  but 
if  the  Spirit  in  this  work  is  said  to  be  the  finger  of 
the  Lord,  it  perhaps  may  intimate  how  easily  Christ 
did,  and  could  conquer  Satan,  even  with  tlie  finger 
of  God,  the  exerting  of  the  divine  power  in  a  less 
and  lower  degree  than  in  many  other  instances.  He 
needed  not  make  bare  h.\s,cverlasting  arm;  that  roar- 
ing lion,  wlien  he  pleases,  is  crtished,  like  a  moth, 
witli  a  touch  of  a  finger.  Perhaps  here  is  an  allu- 
sion to  tlie  acknowledgment  of  Pharaoh's  magicians, 
when  they  were  run  aground ;  (Exod.  8.  19. )  This 
is  the  finger  of  God.  "  Now  if  the  kingdom  of  God 
be  herein  come  to  you,  and  you  will  be  found  by  those 
cavils  and  blasphemies  fighting  against  it,  it  will 
come  upon  you  as  a  victorious  force  which  you  can- 
not stand  before. " 

4.  That  his  casting  out  of  devils  was  really  the 
destroying  of  them  and  their  power,  for  it  confirmed 
a  doctrine  which  had  a  direct  tendency  to  the  ruin- 
ing of  his  kingdom,  v.  21,  22.  Perhaps  there  had 
been  some  who  had  cast  out  the  infenor  devils  by 
compact  with  Beelzebub  their  chief;  but  that  was 
without  any  real  damage  or  prejudice  to  Satan  and 
his  kingdom  ;  what  he  lost  one  way  he  gained  an- 
other. The  devil  and  such  exorcists  played  booty, 
as  we  say,  and  while  the  forloni  hope  of  his  army 
gave  ground,  tlie  main  body  thereby  ^amcrf  ground; 
the  interest  of  Satan  in  the  souls  of  men  was  not 
weakened  by  it  in  tlie  least.  But  when  Christ  cast 
out  devils,  he  needed  not  do  it  by  any  compact  with 
them,  for  he  was  stronger  than  they,  and  could  do 
it  by  force,  and  did  it  so  as  to  i-uin  Satan's  power, 
and  blast  his  great  design  by  that  doctrine  and  that 
grace  which  break  the  power  of  sin,  and  so  rout 
Satan's  main  body,  take  from  him  all  his  armour, 
and  divide  his  spoils,  which  no  one  de\'il  ever  did  to 
another,  or  ever  will.  Now  this  is  applicable  to 
Christ's  \'ictories  over  Satan,  both  in  the  world  and 
in  the  hearts  of  particular  persons,  by  that  power 
which  went  along  with  the  preaching  of  his  gospel, 
and  doth  still.     And  so  we  may  observe  here, 

(1.)  The  miserable  condition  of  an  unconverted 
sinner.  In  his  heart,  which  was  fitted  to  be  a  habi- 
tation of  God,  the  devil  has  his  palace  ;  and  all  the 
powers  and  faculties  of  the  soul,  being  employed  by 
him  in  the  service  of  sin,  are  his  goods.  _  Note,  [1.] 
The  heart  of  every  unconverted  sinner  is  the  devil's 
palace,  where  he  resides,  and  where  he  rules;  he 
works  in  the  children  of  disobedience.  The  heart  is 
a  palace,  a  noble  dwelling ;  but  the  unsanctified  heart 
is  the  devil's  palace.  His  lusts  are  done,  his  inter- 
ests are  scn-ed,  and  the  Militia  is  in  his  hands;  he 
usurps  the  throne  in  the  soul.  [2.]  The  de\il,  as  a 
strong  man  armed,  kec/is  this  palace,  does  all  he  can 
to  secure  it  to  himself,  and  to  fortify  it  against  Christ. 
All  the  prejudices  with  wliich  he  hardens  men's 
hearts  against  tnith  and  holiness,  are  the  strong 
holds  which  he  erects  for  the  keeping  of  his  palace ; 
tliis  palace  is  his  garrison.  [3.]  There  is  a  kind  of 
peace  in  the  palace  of  an  unconverted  soul,  while 
the  devil,  as  a  strong  mail  armed,  keeps  it.  The 
sinner  has  a  good  opinion  of  himself,  is  ver>'  secure 
and  meriy,  has  no  doubt  concerning  the  goodness  of 
his  state,  nor  anv  dread  of  the  judgment  to  come ; 
he  flatters  himself  in  his  own  e)-es,  and  cries  peace 
to  himself  Before  Christ  appeared,  all  was  quiet, 
because  all  went  one  way ;  but  the  preaching  of  the 
gospel  disturbed  the  peace  of  the  devil's  palace. 

(2.)  The  wondei-ful  change  that  is  made  in  con- 
\ersion,  which  is  Christ's  victoiy  over  this  usurper. 
Satan  is  a  strong  man  armed  ;  but  our  Loi-d  Jesus  is 
stronger  than  he,  as  God,  as  Mediator.  If  we  speak 
of  strength,  he  ia  strong:  more  ar«  imth  us  than 
agaitist  us. 


ST.  LUKE,  XI. 


544 


Observe,  [1.]  The  manner  of  this  victorj^.  He  \ 
comes  ulion  him  by  surprise,  when  his  goods  are  in 
peace,  and  the  devil  thinks  it  is  all  his  own  for  ever, 
and  overcomes  him.  Note,  The  conversion  of  a  soul 
to  God  is  Christ's  victory  over  tlie  devil  and  his 
power  in  tliat  soul,  restoring  tlie  soul  to  its.  liberty, 
and  recovering  his  own  intei-est  in  it,  and  dominion 
over  it.  [2,]  The  evidences  of  this  victory.  First, 
He  lakes  from  him  all  his  armour  tvherein  he  trusted. 
The  devil  is  a  confident  adversary,  he  trusts  to  his 
armour,  ss  Pharaoh  to  his  rivers ;  (Ezek.  29.  3. )  but 
Christ  disarms  him.  ^A'hen  tlie  power  of  sin  and 
corruption  in  the  soul  is  bi-oken,  wlien  the  mistakes 
are  rectified,  the  eyes  opened,  the  heart  humbled 
and  changed,  and  made  serious  and  spiritual,  tlien 
Satan's  armour  is  taken  away.  Secondly,  He  di- 
■vides  the  sfioils  ;  he  takes  possession  of  them  for  him- 
self; all  tlie  endowments  of  mind  or  body,  the  estate, 
power,  interest,  which  before  were  made  use  of  in 
the  serN-ice  of  sin  and  Satan,  are  now  converted  to 
Christ's  service,  and  employed  for  him ;  yet  that  is 
not  all,  he  snakes  a  distribution  of  them  among  his 
followers,  and,  having  conquered  Satan,  gives  to  all 
believers  the  benefit  of  that  victory. 

Now  from  hence  he  infers,  that,  seeing  the  whole 
drift  of  his  doctrine  and  miracles  was  to  break  the 
power  of  the  devil,  that  great  enemy  of  mankind,  it 
was  the  duty  of  all  to  join  with  him,  and  to  follow 
his  guidance,  to  receive  his  gospel,  and  come  hear- 
tily into  the  interests  of  it,  for  otherwise  they  would 
justly  be  reckoned  as  siding  with  the  enemy ;  {v. 
23.)  He  that  is  not  with  me,  is  against  me.  Those 
therefore  who  rejected  the  doctrine  of  Christ,  and 
slighted  his  miracles,  were  looked  upon  as  adversa- 
ries to  him,  and  in  the  devil's  interest. 

5.  That  there  was  a  vast  difference  between  the 
devil's  going  out  by  compact  and  his  being  cast  out 
by  compulsion.  Those  out  of  whom  Christ  cast  him, 
he  never  entered  into  again,  for  so  was  Christ's  1 
charge  ;  (Mark  9.  25.)  whereas,  if  he  had  g07ie  out 
■whenever  lie  saw  fit,  he  would  have  made  a  re-en- 
try, for  that  is  the  way  of  the  unclean  spirit,  when  i 
he  voluntarily  and  with  design  goes  out  of  a  man,  xu 
24 — 26.  The  pi-ince  of  the  dex'ils  may  grve  leave, 
nay,  Ta3.y  give  order  to  his  forces  to  retreat,  or  make 
a  feint,  to  draw  the  poor  deluded  soul  into  an  am- 
bush ;  but  Christ,  as  he  gives  a  total,  so  he  gives  a 
final,  defeat  to  the  enemy. 

In  this  part  of  the  argument  he  has  a  further  reach, 
which  is,  to  represent  the  state  of  those  who  have 
had  fair  offers  made  them,  among  whom,  and  in 
whom,  God  has  begun  to  break  the  devil's  power, 
and  overthrow  his  kingdom,  but  they  reject  his  coun- 
sel against  themselves,  and  relapse  mto  a  state  of 
subjection  to  Satan.     Here  we  have, 

(1.)  The  condition  of  a  formal  hypocrite,  his 
bright  side,  and  his  dark  side  ;  his  heart  still  remains 
the  devil's  house,  he  calls  it  liis  own,  and  he  retains 
his  interest  in  it ;  and  yet,  [1.]  The  unclean  s/iirit 
is  gone  out.  He  was  not  driven  out  by  the  power 
of  converting  gi-ace,  there  was  none  of  that  violence 
which  the  kingdom  of  heaven  suffers ;  but  he  went 
out,  withdrew  for  a  time,  so  that  the  man  seemed 
not  to  be  under  the  power  of  Satan  as  formerly,  nor 
so  followed  with  his  temptations.  Satan  is  gone,  or 
has  turned  hijnself  into  an  angel  of  light.  [2.]  The 
house  is  swefit  from  common  pollutions,  by  a  forced 
confession  of  sin,  as  Pharaoh  s ;  a  feigned  contrition 
for  it,  as  Ahab's ;  and  a  partial  reformation,  as  He- 
rod's. There  are  those  that  have  esca/ied  the  pol- 
lution.^ of  the  world,  and  yet  are  still  under  the 
power  of  the  god  of  this  world,  2  Pet.  2.  20.  The 
house  is  .<.we/it,  but 'it  is  not  washed;  and  Christ  hath 
said.  If  I  wash  thee  not,  thou  hast  no  part  with  me; 
the  house  must  be  washed  or  it  is  none  of  his.  Sweep- 
ing takes  off  only  the  loose  dirt,  while  the  sin  that 
besets  the  sinner,  the  beloved  sin,  is  untouched,     It 


is  swept  from  the  filth  that  lies  open  to  the  eye  of 
the  world,  but  it  is  not  searched  and  ransacked  for 
secret  iilthiness,  Matth.  23.  25.  It  is  swept,  but  the 
leprosy  is  in  the  wall,  and  wUl  be  till  something 
moi'e  be  done.  [3.]  The  house  is  garnished  y\'i)ih. 
common  gifts  and  graces.  It  is  not  furnished  with 
any  ti"ue  grace,  but  garnished  with  the  pictures  of 
all  graces.  Simon  Magus  was  garnished  with  faith  ; 
Balaam  with  good  desires ;  Herod  with  a  respect  for 
John ;  the  Pharisees  with  many  external  perform- 
ances. It  is  garnished,  but  it  is  like  a  potsherd  co- 
vered with  silver  dross,  it  is  all  paint  and  vaniish, 
not  real,  not  lasting.  The  house  is  garnished,  but 
the  property  is  not  altered ;  it  was  never  surrender- 
ed to  Christ,  nor  inhabited  by  the  Spirit.  Let  us 
therefore  take  heed  of  resting  in  that  which  a  man 
may  have,  and  yet  come  short. 

(2. )  Here  is  the  condition  of  a  final  apostate,  into 
whom  the  devil  returns  after  he  had  gone  out ;  {y 
26.)  Then  goes  he,  and  takes  seven  other  spirits  more 
wicked  than  himself ;  a  certain  number  for  an  un- 
certain, as  seven  devils  are  said  to  be  cast  out  of 
Maiy  Magdalene  :  seTieji  wicked  spirits  are  opposed 
to  the  seven  spirits  of  God ;  (Rev.  3.  1.)  these  are 
said  to  be  more  wicked  than  himself.  It  seems, 
even  devils  are  not  all  alike  wicked  ;  probably,  the 
degrees  of  their  wickedness,  now  that  they  are  fallen, 
are  as  the  degi-ees  of  their  holiness  were,  while  they 
stood.  When  the  devil  would  do  mischief  most  ef- 
fectually, he  employs  those  that  are  more  mischiev- 
ous than  himself.  These  enter  in  without  any  dif- 
ficulty or  opposition,  they  are  welcomed,  and  they 
dwell  there,  where  they  work,  there  they  rule;  and 
the  last  state  of  that  man  is  worse  than  the  first. 
Note,  [1.]  Hypocrisy  is  the  high  road  to  apostacy. 
If  the  heart  remains  in  the  interest  of  sin  and  Satan, 
the  shows  and  shadows  will  come  to  nothing ;  those 
that  have  not  set  that  right,  -\v\\\  not  long  be  stead- 
fast ;  where  secret  haunts  of  sin  are  kept  up  under 
the  cloak  of  a  visible  profession,  conscience  is  de- 
bauched ;  God  is  pro\'oked  to  withdraw  his  restrain- 
ing grace,  and  the  close  hvpocrite  commonly  proves 
an  ope!7  apostate.  [2.  ]  The  last  state  of  such  is 
worse  than  the  first,  in  respect  both  of  sin  and  pu- 
nishment. Apostates  are  usually  the  worst  of  men, 
the  most  vain  and  profligate,  the  most  bold  and  dar- 
ing ;  their  consciences  are  seared,  and  their  sins  of 
all  others  the  most  aggravated.  God  often  sets 
marks  of  his  displeasure  upon  them  in  this  world, 
and  in  the  other  world  they  will  receive  the  greater 
damnation.  Let  us  therefore  hear,  and  fear,  and 
hold  fast  our  integrity, 

27.  And  it  came  to  pass,  as  he  spake 
these  things,  a  certain  woman  of  the  com- 
pany hfted  up  her  voice,  and  said  unto  him, 
Blessed  is  the  womb  that  bare  thee,  and 
tlie  paps  which  thou  hast  sucked.  28.  But 
he  said,  Yea,  rather  blessed  are  they  that 
hear  the  word  of  God,  and  keep  it. 

We  had  not  this  passage  in  the  other  evangelists, 
nor  can  we  tack  it,  as  Dr.  Hammond  doth,  to  that 
of  Christ's  mother  and  brethren  desiring  to  speak 
with  him,  (for  this  evangelist  also  had  related  that 
some  time  ago,  ch.  8.  19.)  but  it  contains  an  inter- 
iTjption  much  like  that,  and,  like  that,  occasion  is 
taken  from  it  for  an  instruction. 

1.  The  applause  which  an  affectionate,  honest, 
well-meaning  woman  gave  to  our  Lord  Jesus,  upon 
hearing  his  excellent  discourses.  While  the  Scribes 
and  Pharisees  despised  and  blasphcmedthem,  this 
good  woman  (and  probably  she  was  a  person  of  some 
quality)  admired  them,  and  the  wisdom  and  power 
with  which  he  spake;  {v.  27.)  M  he  spake  these 
things,  with  a  convincing  force  and  evidence,  a  cer- 


tain  nvoman  of  tlic  company  was  so  pleased  to  hear 
how  he  had  confounded  the  Pliarisees,  and  conquer- 
ed them,  and  put  them  to  shame,  and  cleared  him- 
self from  their  vile  insinuations,  that  she  could  not 
forbear  crj'ing  out,  "  Blessed  is  t/te  luomb  that  bare 
thee.  What  an  admirable,  what  an  excellent  man 
is  this  !  Surely  never  was  there  a  greater  or  better 
bom  of  a  woman  :  happy  the  woman  that  hath  him 
for  her  son.  I  should  have  thought  myself  very 
happy  to  be  the  mother  of  one  that  speaks  as  never 
man  spake  ;  that  has  so  much  of  the  grace  of  heaven 
in  him,  and  is  so  great  a  blessing  to  this  earth. " 
This  was  ivell  said,  as  it  expressed  her  high  esteem 
of  Christ,  and  that  for  the  sake  of  his  doctrine  ;  and 
it  was  not  amiss  that  it  reflected  honour  upon  the 
virgin  Mar)-  his  mother,  for  it  agreed  with  what  she 
herself  had  said,  {ch.  1.  48. )  yl/l  generations  shall 
call  ?ne  blessed ;  some  even  of  this  generation,  bad 
as  it  was.  Note,  To  all  that  believe  the  word  of 
Christ  the  person  of  Christ  is  precious,  and  he  is  an 
Honour,  1  Pet.  2.  7.  Yet  we  must  be  careful,  lest, 
as  this  good  woman,  we  too  mucli  magnify  the  ho- 
nour of  his  natural  kindred,  and  so  know  him  after 
the  Jiesh,  whereas  we  must  now  henceforth  knotv 
him  so  no  more. 

2.  The  occasion  which  Christ  took  fi-om  thence 
to  pronounce  them  more  happy,  who  are  his  faith- 
ful and  obedient  followers,  than  she  waSj  who  bare 
and  nursed  him.  He  does  not  deny  what  this  wo- 
man said,  nor  refuse  her  respect  to  him  and  his  mo- 
ther ;  but  leads  her  from  this  to  that  which  was  of 
a  higher  consideration,  and  which  more  concerned 
her.  Yea,  rather  blessed  are  they  that  hear  the  word 
of  God,  and  keep  it,  v.  28.  He  thinks  them  so ; 
and  his  saying  that  they  are  so,  makes  them  so,  and 
should  make  us  of  his  mind.  This  is  intended  partly 
as  a  check  to  her,  for  doting  so  much  upon  his  bo- 
dily presence,  and  his  human  nature,  partly  as  an 
encouragejneyit  to  her  to  hope  that  she  might  be  as 
happy  as  his  own  mother,  whose  happiness  she  was 
ready  to  envy,  if  she  would  hear  the  vjord  of  God, 
and  keep  it.  Note,  Though  it  is  a  great  privilege 
to  hear  the  word  of  God,  j'et  those  only  are  truly 
blessed,  that  is,  blessed  of  the  Lord,  that  hear  it, 
and  keep  it ;  that  keep  it  in  memor)-,  and  keep  to  it 
as  their  way  and  rule. 


29.  And  when  the  people  were  gathered 
thick  together,  he  began  to  say,  This  is  an 
evil  generation :  they  seek  a  sign ;  and  there 
shall  no  sign  be  given  it  but  the  sign  of  Jo- 
nas the  prophet.  30.  For  as  Jonas  was  a 
sign  unto  the  Ninevites,  so  shall  also  the 
Son  of  man  be  to  this  generation.  3 1 .  The 
queen  of  the  south  shall  rise  up  in  the  judg- 
ment with  the  men  of  this  generation,  and 
condemn  them :  for  she  came  from  the  ut- 
most parts  of  the  earth  to  hear  the  wisdom 
of  Solomon ;  and,  behold,  a  greater  than 
Solomon  is  here.  32.  The  men  of  Nine- 
veh shall  rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it :  for  they 
repented  at  the  prcaclring  of  Jonas ;  and, 
behold,  a  greater  than  Jonas  is  here.  33. 
No  man,  when  he  hath  lighted  a  candle, 
putteth  it  in  a  secret  place,  neither  under 
a  bushel,  but  on  a  candlestick,  that  they 
which  come  in  may  see  the  light.  34.  The 
light  of  the  body  is  the  eye  :  therefore  when 
thine  eve  is  single,  thy  whole  body  also  is 
Vol."  v.— 3  Z 


ST.  LUKE,  XT.  546 

full  of  light;  but  when  thine  eye  is  .evil,  thy 
body  also  is  full  of  darkness.  35.  Take 
heed  therefore  that  the  light  which  is  in 
thee  be  not  darkness.  36.  If  thy  whole 
body  .therefore  he  full  of  light,  having  no 
part  dark,  tiie  whole  shall  be  full  of  light, 
as  when  the  bright  shining  of  a  candle  doth 
give  thee  light. 

Christ's  discourse  in  these  verses  shows  two  things ; 

I.  What  is  the  sign  we  may  expect  from  God,  for 
the  confirmation  of  onr  faith.  Tlie  great  and  most 
convincing  proof  of  Christ's  being  sent  of  God,  and 
which  they  were  yet  to  wait  for,  after  the  many 
signs  that  had  been  given  them,  was,  the  resurrec- 
tion of  Christ  from  the  dead.     Here  is, 

1.  A  reproof  to  the  people  for  demanding  other 
signs  than  what  had  already  been  given  them  in 
great  plenty;  (■y.29.)  The  people  were  gathered  thick 
together,  a  vast  crowd  of  them,  expecting  not  so 
much  to  have  their  consciences  informed  by  the  doc- 
trine of  Christ,  as  to  have  their  curiosity  gratified  by 
his  miracles.  Christ  knew  what  bi-ought  such  a 
multitude  together  ;  they  came  seeking  a  sign,  they 
came  to  gaze,  to  have  something  to  talk  of  when 
they  came  home ;  and  it  is  an  evil  generation  which 
nothing  will  awaken  and  convince,  no  not  tJie  most 
sensible  demonstrations  of  divine  power  and  good- 
ness. 

2.  A  promise  that  yet  there  should  be  one  sign 
more  given  them,  different  from  any  that  had  yet 
been  given  them,  even  the  sign  of  Jonas  the  prophet, 
which  in  Matthew  is  explained,  as  meaning  the  re- 
surrection of  Christ.  As  Jonas  being  cast  into  the 
sea,  and  lying  there  three  days,  and  then  coming  up 
alive,  and'  preaching  repentance  to  the  Ninevites, 
v/as  a  sign  to  them,  upon  which  they  turned  from 
their  evil  way,  so  shall  the  death  and  resurrection  of 
Christ,  and  the  preaching  of  his  gospel  immediately 
after  to  the  Gentile  world,  be  the  last  warning  to  the 
Jewish  nation ;  if  they  be  provoked  to  a  holy  jealousy 
by  that,  well  and  good  :  but  if  that  do  not  work  upon 
them,  let  them  look  for  nothing  but  utter  i-uin.  The 
Son  of  man  shall  be  a  Sign  to  this  generation;  {v, 
30. )  a  Sign  speaking  to  them,  though  a  Sign  spoken 
against  by  them, 

3.  A  warning"  to  them  to  improve  this  Sign,  for  it 
was  at  their  peril  if  they  did  not. 

(1.)  The  c/ueen  of  Shcba  would  rise  vfi  in  judg- 
ment against  thein,  and  condemn  their  unbelief,  v. 
31.  She  was  a  stranger  to  the  commonwealth  of 
Israel,  and  yet  so  readily  gave  credit  to  the  report 
she  heard  of  the  glories  of  a  king  of  Israel,  that,  not- 
ithstanding  the  prejudices  we  are  apt  to  conceive 
I  against  foreigners,  she  came  from  the  uttennost 
parts  of  the  earth,  to  hear  his  ivisdom,  not  only  to 
satisfy  her  curiosity,  but  to  inform  her  mind,  es- 
pecially in  the  knowledge  of  the  tiiie  God  and  his 
worship,  which  is  upon  record,  to  her  honour ;  and 
behold,  a.  greater  than  Solomon  is  here,  '^-kmi  Jsao- 
/j.Z<ia; — more  than  a  Solomon  is  here;  that  is,  saith 
Dr.  Hammond,  more  of  wisdom  and  more  heavenly- 
divine  doctrine  thein  ever  was  in  all  Solomon's  words 
or  writings ;  and  yet  these  wretched  Jews  will  give 
no  manner  of  regard  to  what  Christ  saith  to  them, 
though  he  be  in  the  midst  of  them. 

(2.)  The  Ninevites  would  rise  up  in  judgment 
against  them,  and  condemn  their  impenitency ;  {y. 
32.)  They  repented  at  the  preaching  of  Jonas  ;  but 
here  is  pi-eaching  which  far  exceeds  tliat  of  Jonas,  is 
more  powerful  and  awakening,  and  threatens  a  much 
sorer  ruin  than  that  of  Nineveh,  and  yet  none  are 
startled  by  it,  to  turn  from  their  evil  way,  as  the 
Nine\-ites  did. 
II.  He  shows  what  is  the  8/57;  that  God  expects 


645 


ST.  LUKE,  XL 


from  us,  for  the  evidencing  of  our  faith ;  and  that  is, 
the  serious  practice  of  that  religion  wliicli  we  pro- 
fess to  believe,  and  a  readiness  to  entertain  all  divine 
truths,  when  brought  to  us  in  their  proper  evidence. 
Now  observe, 

1.  They  had  the  light  with  aU  the  advantage  they 
eould  desire.  For  God,  having  lighted  the  candle  of 
the  gospel,  did  not  put  it  in  a  secret  place,  or  under  a 
bushel ;  Christ  did  not  preach  in  corners.  The  apos- 
tles were  ordered  to  preach  the  gospel  to  every  crea- 
ture ;  and  both  Christ  and  his  ministers,  wisdom  and 
her  maidens,  ciy  in  the  chief Ji  laces  of  concourse,  v. 

33.  It  is  a  gi-eat  privilege  that  tlie  light  of  the  gos- 
pel is  put  on  a  candlestick,  so  that  all  that  come  in 
may  see  it,  and  may  see  by  it  where  they  are,  and 
■whither  they  are  going,  and  what  is  the  true  and 
sure  and  only  way  to  happiness. 

2.  Having  the  light,  their  concern  was,  to  have 
the  sight;  or  else  to  what  purpose  hart  they  the 
light  ?  Be  the  object  ever  so  clear,  if  the  organ  be  not 
right,  we  are  never  the  better  ;  {v.  34. )  Ihe  light  of 
the  body  is  the  eye,  which  receives  the  hght  of  the 
candle,  when  it  is  brought  into  the  room.  So  the 
light  of  the  soul  is  the  understanding  and  judgment, 
and  its  power  of  discerning  between  good  and  evil, 
truth  and  falsehood.  Now,  according  as  this  is,  ac- 
cordingly the  light  of  divine  revelation  is  to  us,  and 
our  benefit  by  it ;  accordingly  it  is  a  savour  of  life 
unto  life,  or  of  death  unto  death. 

(1.)  If  this  eye  of  the  soul  be  sitigle,  if  it  see  clear, 
see  things  as  they  are,  and  judge  impartially  con- 
cerning them,  if  it  aim  at  truth  only,  and  seek  it  for 
its  own  sake,  and  have  not  any  sinister  bylooks  and 
intentions,  the  whole  body,  that  is,  the  whole  soul,  is 
full  of  light,  it  receives  and  entertains  the  gospel, 
■which  will  bring  along  with  it  into  the  soul  both 
knoivledge  and  joy  ;  this  denotes  the  same  thing  with 
that  of  the  good  ground,  receh'ing  the  word,  and  un- 
derstanding it.  If  our  understanding  admit  the  gos- 
pel in  its  full  light,  it  fills  the  soul,  and  it  has  enough 
tojill  it.  And  if  the  soul  be  thus  filled  with  the 
light  of  the  gospel,  having  no  fiart  dark;  if  all  its 
powers  and  faculties  be  subjected  to  the  government 
and  influence  of  the  gospel,  and  none  left  unsanctifi- 
ed,  then  the  whole  soul  shall  be  full  of  light,  full  of 
holiness  and  comfort ;  it  was  darkness  itself,  but  is 
now  light  in  the  Lord,  as  when  the  bright  shi/ting  of 
a  candle  doth  give  thee  light,  v.  36.  Note,  The  gos- 
pel will  come  into  those  souls  whose  doors  and  win- 
dows are  thrown  open  to  receive  it ;  and  where  it 
comes,  it  will  bring  light  with  it.     But, 

(2.)  If  the  eye  of  the  soid  be  evil,  if  the  judgment 
be  bribed  and  biassed  by  the  coi-rupt  and  vicious  dis- 
positions of  the  mind,  by  pride  and  envy,  by  the  love 
of  the  world  and  sensual  pleasures;  if  the  imder- 
standing  be  prejudiced  against  divine  truths,  and  re- 
solved not  to  admit  thera,  tltough  brought  with  ever 
so  convincing  an  evidence,  it  is  no  wonder  that  the 
•whole  body,  the  whole  soul  is  full  of  darkness,  v. 

34.  How  can  they  have  instruction,  information, 
direction,  or  comfort,  from  the  gospel,  that  wilfully 
shut  their  eyes  against  it ;  and  what  hope  is  there  of 
such,  what  remedy  for  them  ?  The  inference  from 
hence  therefore  is,  {v.  35.)  Take  heed  that  the  light 
•which  is  i/i  thee,  be  not  darkness.  Take-  heed  that 
the  eye  of  the  mind  be  not  blinded  by  partiality  and 
prejudice,  and  sinful  aims.  Be  sincere  in  your  in- 
quiries after  truth,  and  ready  to  receive  it  in  the 
light  and  love  and  power  of  it ;  and  not  as  the  men 
of  this  generation  whom  Christ  preached  to,  who 
never  sincerely  desired  to  know  God's  will,  or  de- 
signed to  do  it,  and  therefore  no  wonder  that  they 
walked  on  in  darktiess,  wandered  endlessly  and  per- 
ished eternally. 

37.  And  as  he  spake,  a  certain  Pharisee 
besought  him  to  dine  with  him:  and  he 


went  in,  and  sat  down  to  meat.  39.  And 
when  the  Pharisee  saw  it,  he  marvelled  that 
he  had  not  first  washed  before  dinner.  39. 
And  the  Lord  said  unto  him,  Now  do  ye 
Pharisees  make  clean  the  outside  of  the 
cup  and  the  platter :  but  your  inward  part 
is  full  of  ravening  and  wickedness.  40.  Ye 
fools,  did  not  he  that  made  that  which  is 
without  make  that  v^^hich  is  within  also  ? 
4 1 .  But  rather  give  alms  of  such  things  as 
ye  have ;  and,  behold,  all  things  are  clean 
unto  you.  42.  But  woe  unto  you,  Phari- 
sees !  for  ye  tithe  mint  and  rue  and  all  man- 
ner of  herbs,  and  pass  over  judgment  and 
the  love  of  God  :  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone. 
43.  Woe  unto  you,  Pharisees  !  for  ye  love 
the  uppermost  seats  in  the  synagogues,  and 
greetings  in  the  markets.  44.  Woe  unto 
you,  scribes  and  Pharisees,  hypocrites  !  for 
ye  are  as  graves  which  appear  not,  and  the 
men  that  walk  over  them  are  not  aware  of 
them.  45.  Then  answered  one  of  the  law- 
yers, and  said  unto  him.  Master,  thus  say- 
ing, thou  reproachest  us  also.  46.  And  he 
said.  Woe  unto  you  also  ije  lawyers  1  for 
ye  lade  men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch  not  the  bur- 
dens with  one  of  your  fingers.  47.  Woe 
unto  you  !  for  ye  build  the  sepudchres  of 
the  prophets,  and  your  fathers  killed  them. 
48.  Truly  ye  bear  witness  that  ye  allow  the 
deeds  of  your  fathers :  for  they  indeed  killed 
them,  and  ye  build  their  sepulchres.  49. 
Therefore  also  said  the  wisdom  of  God,  1 
will  send  them  prophets  and  apostles,  and 
some  of  them  they  shall  slay  and  persecute ; 

50.  That  the  blood  of  all  the  prophets, 
which  was  shed  from  the  foundation  of  the 
world,  may  be  required  of  this  generation  ; 

5 1 .  From  the  blood  of  Abel,  unto  the  blood 
of  Zacharias,  which  perished  between  the 
altar  and  the  temple :  Verily  I  say  unto 
you,  it  shall  be  required  of  this  generation. 
62.  Woe  unto  you,  lawyers  !  for  ye  have 
taken  away  the  key  of  knowledge :  ye  en- 
tered not  in  yourselves,  and  them  that  were 
entering  in  ye  hindered.  53.  And  as  he 
said  these  things  unto  them,  the  scribes  and 
the  Pharisees  began  to  urge  hiin  vehe- 
mently, and  to  provoke  him  to  speak  of 
many  things ;  54.  Laying  wait  for  him,  and 
seeking  to  catch  something  out  of  his 
mouth,  that  they  might  accuse  him. 

Christ  here  saith  many  of  those  things  to  a  Phari- 
see and  his  guests  in  a/irryo/c  conversation  at  table, 
which  he  afterward  said  in  a  public  discourse  in  the 
temple ;  (Matth.  23.)  for  what  he  said  ui  public  and 
private,  was  of  a  piece.  He  would  not  say  that  in  a 
comer,  which  he  durst  not  repeat  and  stand  to  in  the 
great  congregation ;  nor  would  he  give  those  reproofs 


ST.  LUKE,  XI. 


547 


to  any  sort  of  sinners  in  general,  which  he  durst  not 
apply  to  them  in  particular  as  he  met  with  them  ;  for 
he  was,  and  is,  X\\e  faithful  IVitness.     Here  is, 

I.  Christ's  going  to  dine  with  a  Pharisee  that  very 
civilly  invited  him  to  his  house  ;  (ii.  37.)  As  he  sfiake, 
even  while  he  was  speakuig,  a  certain  Pharisee  in- 
teiTupted  him  with  a  request  to  him  to  come  and 
dine  with  him,  to  come  forthwith,  for  it  was  dinner- 
time. We  are  wUling  to  hope  that  the  Pharisee  was 
so  well  pleased  with  his  discourse,  that  he  was  wil- 
ling to  sliow  him  respect,  and  desirous  to  have  more 
of  his  company,  and  tlierefore  gave  him  this  invita- 
tion, and  bid  him  tiidy  welcome ;  and  yet  we  have 
some  cause  to  suspect  that  it  was  with  an  ill  desig^i, 
to  break  off  his  discourse  with  the  people,  and  to 
have  an  opportunity  of  ensnaring  him,  and  getting 
somethmg  out  of  him  which  migTit  sei-x'e  for  matter 
of  accusation  or  reproach,  v.  53,  54.  We  know  not 
the  mind  of  this  Pharisee ;  but,  whatever  it  was, 
Christ  knew  it :  if  he  meant  ill,  he  shall  know  Christ 
doth  not  fear  him,  if  well,  he  shall  know  Christ  is 
willing  to  do  him  good  ;  so  he  went  in  and  sat  down 
to  meat.  Note,  Christ's  disciples  must  leani  of  him 
to  be  conversable,  and  not  morose.  Though  we  have 
need  to  be  cHutioiis  what  company  we  keep,  yet  we 
need  not  be  rigid,  nor  must  we  therefore  go  out  of 
the  world. 

II.  The  offence  which  the  Pharisee  took  at  Christ, 
as  those  of  that  sort  had  sometimes  done  at  the  dis- 
ciples of  Christ  iornotwashing  before  dinner,  z'.  38. 
He  wondered  that  a  Man  of  his  sanctity,  a  Prophet, 
a  Man  of  so  much  devotion,  and  such  a  strict  con- 
versation, would  sit  down  to  meat,  and  not  first  wash 
his  hands,  especially  being  newly  come  out  of  a  mixt 
company,  and  there  being  in  the  Pharisee's  dining- 
room,  no  doubt,  all  accommodations  set  ready  for  it, 
so  that  he  needs  notkurhemg  ti-oublesome  ;  and  the 
Pharisee  himself"  and  all  his  guests,  no  doubt,  wash- 
ing, so  that  he  could  not  he  singular  ;  what,  and  yet 
not  wash  i"  What  harm  had  it  been,  if  he  had  wash- 
ed ?  Was  it  not  strictly  commanded  by  the  canons  of 
their  church  ?  It  was  so,  and  therefore  Christ  would 
not  do  it,  because  he  would  witness  against  their  as- 
suming of  a  power  to  impose  that  as  a  matter  of  re- 
ligion, which  God  commanded  them  7iot.  The  cere- 
monial law  consisted  in  divers  washings,  but  this  was 
none  of  them,  and  therefore  Christ  would  not  prac- 
tise it,  no  not  in  complaisance  to  the  Pharisee  who 
invited  him,  nor  though  he  knew  that  offence  would 
be  taken  at  his  omitting  of  it. 

III.  The  sharjj  reproof  which  Christ,  upon  this 
occasion,  gave  to  the  Pharisees,  without  liegging 
pardon  even  of  the  Pharisee  whose  guest  he  now 
was ;  for  we  must  not  flatter  our  best  friends  in  any 
evil  thing. 

1.  He  roproves  them  for  placing  religion  so  much 
in  those  instances  of  it,  which  are  only  external,  and 
fall  under  the  eye  of  man,  while  those  were  not  only 
fiostfioned,  but  quite  expunged,  which  respect  the 
soul,  and  fall  under  the  eye  of  God,  v.  39,  40.  Now 
observe  here,  (1.)  The  absurdity  they  were  guUty 
of;  "  Ye  Pharisees  make  clean  the  outside  only,  ye 
wash  your  hands  with  water,  but  do  not  wash  your 
■hearts  from  wickedness  ;  those  are  full  of  covetous- 
ness  and  malice,  covetousness  of  men's  goods,  and 
malice  against  good  men."  Those  would  never  be 
reckoned  cleanly  servants,  that  wash  only  the  out- 
side of  the  cup  their  master  drinks  out  of,  or  the 
platter  he  eats  out  of,  and  take  no  care  to  make  the 
inside  clean,  which  inmiediately  affects  the  meat  and 
drink,  and  mingles  with  them  all  the  filth  that  may 
adhere.  The  frame  and  temper  of  the  mind  in  eveiy 
religious  service  are  the  inside  of  the  cup  and  plat- 
ter ;  the  impurity  of  that  infects  the  services,  and 
therefore  to  keep  ourselves  free  from  scandalous 
enormities,  and  yet  to  live  under  the  dominion  of 
spiritual  wickedness,  is  as  great  an  affront  to  God  as 


it  would  be  for  a  servant  that  gives  the  cup  into  his 
master's  hand,  clean  wiped  from  all  the  dust  on  the 
outside,  but  witliin  full  of  cobwebs  and  spiders. 
Ravening  and  wickedness,  that  is,  reigning  worldli- 
ness  and  reigning  spitefulness,  which  men  tiiinkthey 
can  find  some  cloak  and  cover  for,  are  the  danger- 
ous damning  sins  of  many  who  have  made  the  out- 
side of  the  cup  clean  from  the  more  gross  and  scan- 
dalous and  inexcusable  sins  of  whoredom  and  diunk- 
enncss.  (2.)  A  particular  instance  of  the  absurdity 
of  it ;  (t'.  40.)  "  Ye  fools,  did  not  he  that  male  that 
vjhich  is  without,  make  that  which  is  within  also? 
Did  not  that  God  who  in  the  law  of  Moses  appointed 
divers  ceremonial  washings  with  which  you  justify 
yourselves  in  these  practices  and  impositions,  ap- 
point also  that  ye  should  cleanse  and  purify  your 
hearts  ?  He  who  made  laws  for  that  which  is  with- 
out, did  not  he  even  in  those  laws  forther  intend 
something  within,  and  by  other  laws  show  how  little 
he  regarded  the  purifying  ofthejiesh,  and  Xhe  ptit- 
ting  away  of  the  filth  of  that,  if  the  heart  be  not 
made  clean?"  Or,  it  may  have  regard  to  God,  not 
only  as  a  Lawgiver,  but,  (which  the  words  seem 
rather  to  import,  as  a  Creator.  Did  not  Ciod,  who 
made  us  these  bodies,  (and  tliey  arc  fearfully  and 
wonderfully  made,)  make  us  ^Aese  souls  also,  which 
are  more  fearfully  and  wonderfully  made  ;  now  if  he 
made  both,  he  justly  ex-pects  we  should  take  care  of 
both  ;  and  therefore  not  only  wash  the  body,  which 
he  is  the  Former  of,  and  make  the  hands  clean  in 
honour  of  his  work,  but  wash  the  spirit,  which  he  is 
the  Father  of,  and  get  the  leprosy  in  the  heart 
clctinsccl. 

To  this  he  subjoins  a  rule  for  making  of  our  crea- 
ture-comforts clean  to  us;  (i'.  41.)  "  Instead  of  TOOsA- 
ing  your  hands  before  ye  go  to  meat,  gix'e  alms  of 
such  things  as  ye  have,"  (to.  hitra. — of  such  things  as 
are  set  before  you,  and  Jiresent  with  you,)  "let  the 
poor  have  their  share  out  of  them,  and  then  all 
things  are  clean  to  you,  and  you  may  use  them  com- 
fortably." Here  is  a  plain  allusion  to  the  law  of 
Moses,  by  which  it  was  provided  that  certain  por- 
tions of  the  increase  of  their  land  should  be  given  to 
the  Levite,  the  stranger,  the  fatherless,  and  the  wi- 
dow ;  and  when  that  was  done,  what  was  resei-\-ed 
for  their  own  use,  was  clean  to  them,  and  they  could 
in  faith  pray  for  a  blessing  upon  it,  Deut.  26.  12—15. 
Then  we  can  with  comfort  enjoy  the  gifts  of  God's 
bounty  ourselves,  whenwe  send  portions  to  them  for 
whom  nothing  is  prepared,  Neh.  8.  10.  Job  ate  not 
his  morsel  alone,  but  the  fatherless  ate  thereof,  and 
so  it  was  clean  to  him,  (Job  31.  1")  clean,  that  is, 
permitted  and  allowed  to  be  used,  and  then  only  it 
can  be  used  comfortably.  Note,  What  we  have,  is 
not  our  own,  unless  God  have  his  dues  out  of  it ;  and 
it  is  by  liberality  to  the  poor  that  we  clear  up  to 
ourselves  our  liberty  to  make  use  of  our  creature- 
comforts. 

2.  He  reproves  them  for  laying  stress  upon  trifles, 
and  neglecting  the  weighty  mattei-s  of  the  law,  v. 
42  (1.)  Those  laws  which  related  only  to  the 
7neans  of  relisrion  they  were  very  exact  m  the  ob- 
servance of,  as  particularly  these  concemmg  the 
maintenance  of  the  priests';  Ye  pay  tithe  of  mint 
and  rue,  pay  it  in  kind  and  to  the  full,  and  will  not 
put  off  the  priests  with  a  modusjecimayidi  or  com- 
/lound  for  it.  By  this  they  would  gain  a  reputation 
witii  the  people  as  strict  observers  of  the  law,  and 
would  make  an  interest  in  the  priests,  in  whose 
power  it  was  many  a  time  to  do  them  a  kindness ; 
and  no  wonder  if  the  priests  and  the  Pharisees  con- 
trived how  to  strengthen  one  another  s  hands. 
Now  Christ  does  not  condemn  them  for  Ijeing  so  ex- 
act in  paying  tithes,  (  These  things  ought  ye  to  have 
done,)  biit  for  thinking  that  that  would  atone  for  the 
neglect  of  their  gi-eater  duties;  for,  (2.)  Those  laws 
which  relate  to  the  essentials  of  religion  they  made 


548  ST.  LUKE,  XI. 

nothing  of;  Ye  pass  over  judgment  mid  the  love  of 
God,  ye  make  no  conscience  of  giving  men  their 
dues  and  God  your  hearts. 

3,  He  reproves  them  for  their  pride  and  vanity, 
and  affectation  of  precedency  and  praise  of  men ; 
{y.  43.)  "  Ye  love  the  uppermost  seats  in  the  syna- 
gogues ;"  (or  consistories  where  the  elders  met  for 
government;)  "If  ye  have  not  those  seats,  ye  are 
ambitious  of  them  ;  if  ye  have,  ye  are  proud  of 
them ;  and  ye  love  greetings  in  the  markets,  to  be 
complimented  by  the  people,  and  to  have  their  cap 
and  knee."  It  is  not  sitting  uppermost,  or  being 
greeted,  that  is  reproved,  but  loving  it. 

4.  He  reproves  them  for  their  hypocrisy,  and 
their  colouring  over  the  wickedness  of  their  hearts 
and  lives  with  specious  pretences;  {v.  44.)  "  Ye  are 
as  graves  overgi'own  with  grass,  which  therefore 
appear  not,  and  the  7nen  that  walk  over  the?yi  are  not 
aware  of  them,  and  so  they  conti-act  the  ceremonial 
pollution  wliich  by  the  law  arose  from  the  touch  of 
a  grave."  These  Pharisees  were  within  full  of 
abominations,  as  a  grave  of  putrefaction,  full  of  co- 
vetousness,  envy,  and  malice ;  and  yet  they  con- 
cealed it  so  artfully  with  a  profession  of  devotion, 
that  it  did  not  appear,  so  that  they  who  conversed 
with  them,  and  followed  their  doctrine,  were  defiled 
with  sin,  infected  with  their  coriiiptions  and  ill  mo- 
rals, and  yet,  they  making  a  show  of  piety,  suspected 
no  danger  by  them.  The  contagion  iiisinualed  it- 
self, and  was  iiisensibly  caught,  and  those  that 
caught  it,  thought  themselves  never  the  worse. 

IV.  The  testimony  which  he  bore  also  against  the 
lawyers  or  scribes,  who  made  it  their  business  to 
expound  the  law  accoi-dingto  the  tradition  of  the  el- 
ders, as  the  Pharisees  cUd  to  observe  the  law  accord- 
ing to  that  tradition. 

1,  There  was  one  of  that  profession,  who  resented 
what  he  said  against  the  Pharisees ;  {v.  45. )  "  Mas- 
ter, thus  saying,  thou  reproachest  us  also,  for  we 
are  scribes ;  and  are  therefore  hypocrites  ?"  Note, 
It  is  a  common  thing  for  unhumbled  sinners  to  call 
and  count  reproofs  reproaches.  It  is  the  wisdom  of 
those  who  desire  to  have  their  sin  mortified,  to  make 
a  good  use  of  reproaches  that  come  from  ill  will, 
and  to  turn  them  into  reproofs ;  if  we  can  that  way 
hear  of  our  faults,  and  amend  them,  it  is  well :  but 
it  is  the  folly  of  those  who  are  wedded  to  their  sins, 
and  resolved  not  to  part  with  them,  to  make  an  ill 
■use  of  the  faithful  and  friendly  admonitions  given 
them,  which  come  from  love,  and  to  have  their  pas- 
sions provoked  by  them  as  if  they  were  intended  for 
reproaches,  and  therefore  fly  in  the  face  of  their  re- 
provers, and  justify  themselves  in  rejecting  the  re- 
proof. Thus  the  prophet  complained,  (Jer.  6.  10.) 
The  word  of  the  Lord  is  to  them  a  reproach,  they 
have  no  delight  in  it.  This  lawyer  espoused  the 
Pharisee's  cause,  and  so  made  himself  partaker  of 
his  sins. 

2.  Our  Lord  Jesus  thereupon  took  them  to  task ; 
(v.  46.)  Woe  unto  you  also,  ye  lawyers  ;  and  again, 
{v.  52.)  Woe  unto  you,  lawyers.  They  blessed 
themselves  in  the  reputation  they  had  among  the 
people,  who  thought  them  happy  men,  because  they 
studied  the  law,  and  were  always  conversant  with 
that,  and  had  the  honour  of  instructing  people  in  the 
knowledge  of  thaU  but  Christ  denounced  woes 
agamst  them,  for  he  sees  not  as  man  sees.  This 
was  just  upon  him  for  taking  the  Pharisees'  part, 
and  quarrelling  with  Christ  because  he  reproved 
them.  Note,  Those  who  quarrel  with  the  reproofs 
<»  others,  and  suspect  them  to  be  reproaches  to 
them,  do  but  get  woes  of  their  own  by  so  doing. 

(^:)  "^^^  lawyers  are  reproved  for  making  the 
OTvices  of  religion  more  burdensome  to  others,  but 
nrore  easy  to  themselves,  than  God  had  made  them  ; 
{y.  46.)  «'  Ye  lade  men  with  burdens  grievous  to  be 
borne,  by  your  traditions,  which  bind  'them  out  from 


many  liberties  God  has  allowed  them,  and  bind  them 
up  to  many  slaveries  which  God  never  enjoined 
them,  to  show  your  authority,  and  to  keep  people 
in  awe  ;  but  ye  yourselves  touch  them  ?20t  with  one 
of  your  fingers  ;  that  is,  [1.]  "  Ye  will  not  6a?-rffre 
yourselves  with  them,  nor  l)e  yourselves  bound  by 
those  restraints  with  which  you  hamper  others." 
They  would  seem,  by  the  hedges  they  pretended  to 
make  about  the  law,  to  be  very  strict  for  the  obser- 
vance of  the  law,  but  if  you  could  see  their  prac- 
tices you  would  find  not  only  that  they  make  nothing 
of  those  hedges  themselves,  but  make  nothing  of 
the  law  itself  neither  :  thus  the  confessors  of  the  Ro- 
mish church  are  said  to  do  with  their  penitents. 
[2.]  "Ye  will  not  lighten  them  to  those  ye  have 
power  over ;  ye  will  not  touch  them,  that  is,  either 
to  repeal  them,  or  to  dispense  with  them,  when  ye 
find  them  to  be  burdensome  and  gi-icvous  to  the  peo- 
ple." They  would  come  in  with  both  hands,  to  dis- 
pense with  a  command  of  God,  but  not  with  s.  finger, 
to  mitigate  the  rigour  of  any  of  the  traditions  of  the 
elders. 

(2.)  They  are  reproved  for  pretending  a  venera- 
tion for  the  memory  of  the  prophets  whom  their 
fathers  killed,  when  yet  they  hated  ancl  persecuted 
those  in  their  own  day,  who  were  sent  to  them  on 
the  same  errand,  to  call  them  to  repentance,  and  di- 
rect them  to  Christ,  v.  47 — 49. 

[1.]  These  hypocrites,  among  other  pretences  of 
piety,  built  the  sepulchres  of  the  prophets  ;  that  is, 
they  erected  monuments  o\er  their  graves,  in  honour 
of  them,  probably  with  large  inscriptions  containing 
high  encomiums  of  them.  They  were  not  so  super- 
stitious as  to  enshrine  their  I'elics,  or  to  think  devo- 
tions the  more  acceptable  to  God  for  their  being  paid 
at  the  tombs  of  the  martyrs  ;  they  did  not  burn  in- 
cense, or  pray  to  them,  or  plead  their  merits  with 
God  ;  they  did  not  add  that  iniquity  to  their  hypo- 
crisy ;  but,  as  if  they  owned  themselves  the  children 
of  the  prophets,  their  heirs  and  executors,  they  re- 
paired and  beautified  the  monuments  sacred  to  their 
pious  memory. 

[2.]  Notwithstanding  this,  they  had  an  inveterate 
enmity  to  those  in  their  own  day,  that  came  to  them 
in  the  spirit  senApower  of  those  prophets ;  and,  though 
they  had  not  yet  had  an  opportunity  of  carrying  it 
far,  yet  they  would  soon  do  it,  for  the  Wisdom  of 
God  said,  that  is,  Christ  himself  would  so  order  it, 
and  did  noiv  foretell  it,  that  they  would  slay  and 
persecute  the  prophets  and  apostles  that  should  be 
sent  them.  The  Wisdom  of  God  would  thus  make 
trial  of  them,  and  discover  their  odious  hypocrisy, 
by  sending  them  prophets,  to  reprove  them  for  their 
sins,  and  warn  them  of  the  judgments  of  God. 
Those  prophets  should  prove  themselves  apostles, 
or  messengers  sent  from  heaven,  by  signs  and  won- 
ders and  gifts  of  the  Holy  Ghost.  Or,  "  I  will  send 
them  prophets  under  the  style  and  title  of  apostles, 
who  yet  shall  produce  as  good  an  authority  as  any 
of  the  old  prophets  did  ;  and  those  they  shall  not 
only  contradict  and  oppose,  but  slay  and  persecute, 
and  put  to  death."  Christ  foresaw  this,  and  yet  did 
not  otherwise  than  as  became  the  Wisdom  of  God 
in  sending  them,  for  he  knew  how  to  bring  glory  to 
himself  in  the  issue,  by  the  recompenses  reserved 
both  for  the  persecutors  and  the  persecuted  in  the 
future  state. 

[3.  ]  That  therefore  God  will  justly  put  another 
constiiiction  upon  their  building  of  the  tombs  of  the 
prophets  than  what  they  would  be  brought  to  in- 
tend, and  it  shall  be  interpreted  their  allowing  of 
the  deeds  of  their  fathers;  {v.  45.)  for  since  by  their 
present  actions  it  appeared  that  they  had  no  true 
va\uc  of  their  prophets,  their  building  of  their  se- 
pulchres shall  have  this  sense  put  upon  it,  that  they 
resohcd  to  keep  them  in  their  graves,  whom  their 
fathers  had  hurried  thither,  Josiah,  who  had  a  real 


ST,  LUKE,  XII. 


549 


value  for  prophets,  thought  it  enou^  not  to  disturb  I 
the  erave  of  the  man  of  God  at  Bethel ;  Let  no 
man  move  fiis  bones,  2  Kings  23.  17,  18.  If  these 
lawyers  will  carry  the  matter  fiirther,  and  will 
bnild  t/ieJr  sepulchres,  it  is  such  a  piece  of  over-do- 
ing- as  gives  cause  to  suspect  an  ill-design  in  it,  and 
that  it  is  meant  as  a  cover  for  some  design  against 
prophecy  itself,  like  the. kiss  of  a  traitor ;  as  he  that 
blesaeth  his  friend  with  a  loud  voice,  rising  early  in 
the  morning,  it  shall  be  counted  a  curse  to  him, 
Prov.  27.  14. 

[4.]  That  they  must  expect  no  other  than  to  be 
reckoned  with,  as  the  Jillers  up  of  the  measure  of 
persecution,  v.  50,  51.  They  keep  up  the  trade  as 
ft  were  in  succession,  and  therefore  are  responsible 
for  the  debts  of  the  company ,  even  those  it  has  been 
contracting  ^\  along  from  the  blood  of  Abel,  when 
the  world  began,  to  that  of  Zacharias,  and  so  for- 
ward to  the  end  of  the  Jewish  state ;  it  shall  all  be 
required  of  this  generation,  this  last  generation  of 
the  Jews,  whose  sin  in  persecuting  Christ's  ajjostles 
would  exceed  any  of  the  sins  of  that  kind  that  their 
fathers  were  guilty  of,  and  so  would  bring  ivrath 
upon  them  to  the  uttermost,  1  Thess.  2.  15,  16. 
Their  destruction  by  the  Romans  was  so  terrible, 
that  it  might  well  be  reckoned  the  completing  of 
God's  vengeance  upon  that  persecuting  nation. 

(3.)  They  are  reproved  for  opposing  the  gospel 
of  Christ,  and  doing  all  they  could  to  obstiiict  the 
progress  and  success  of  it,  t. -52.  [1.]  They  had 
not,  according  to  the  duty  of  their  place,  faithfully 
expounded  to  the  people  those  scriptures  of  the  Old 
Testament,  which  pointed  at  the  Messiah,  which 
if  they  had  been  led  into  the  right  understanding 
of  by  the  lawyers,  they  would  readily  have  embraced 
him  and  ills  doctrine  :  but,  instead  of  tliat,  they  had 
perverted  those  texts,  and  had  cast  a  mist  before 
the  eyes  of  the  people,  by  their  coniipt  glosses 
upon  them,  and  this  is  called  taking  aivay  the  key 
of  knowledge ;  instead  of  using  that  key  for  the 
people,  and  helping  them  to  use  it  aright,  they  hid 
it  from  them  ;  this  is  called,  in  Matthew,  shutting 
up  the  kingdom  of  God  against  men,  Matth.  23. 
13.  Note,  Those  who  take  away  the  key  of  know- 
ledge, shut  up  the  kingdom  of  heaven.  [2.]  They 
themselves  did  not  embrace  the  gospel  of  Christ, 
though  by  their  acquaintance  with  the  Old  Testa- 
ment they  could  not  but  know  that  the  tiiyie  v/asful- 
Jllled,  and  the  kingdom  of  God  was  at  hand ;  they 
saw  the  prophecies  accomplished  in  that  kingdom 
■which  our  Lord  Jesus  was  about  to  set  up,  and  yet 
would  not  themselves  en^er  fn<o  ?;.  Nay,  [3.]  Them 
that  without  any  conduct  or  assistance  of  theirs 
■were  entering  in,  they  did  all  they  could  to  hinder 
and  discourage,  by  threatening  to  cast  them  out  of 
the  synagogue,  and  otherwise  terrifying  them.  It 
is  bad  for  people  to  be  averse  to  revelation,  but 
much  worse  to  be  adverse  to  it. 

Lastly,  In  the  close  of  the  chapter,  ■we  are  told 
how  spitefully  and  maliciously  the  scribes  and  Pha- 
risees contrived  to  draw  him  into  a  snare,  v.  53,  54. 
They  could  not  bear  those  cutting  reproofs  which 
they  must  own  to  be  just ;  but  since  what  he  had 
said  against  them  in  particular,  would  not  bear  an 
action,  nor  could  they  ground  upon  it  any  criminal 
accusation,  and  therefore  as  if  because  liis  reproofs 
■were  warm,  they  hoped  to  stir  him  up  to  some  in- 
temperate heat  and  passion,  so  as  to  put  him  off  his 
guard ;  they  began  to  urge  him  vehemently,  to  be 
vei"y  fierce  upon  him,  anil  to  provoke  him  to  speak 
of  many  things,  to  propose  dangerous  questions  to 
him,  laying  wait  for  something  which  might  serve 
the  design  they  had  of  making  him  either  odious  to 
the  people,  or  obnoxious  to  the  government,  or  both. 
Thus  did  they  seek  occasion  against  him,  like  Da- 
vid's enemies  that  did  every  day  wrest  his  words, 
Ps.  56,  5,    Evil  men  dig  up.  mischief.    Note,  Faith- 


ful reprovers  of  sin  must  expect  to  have  many  ene- 
mies, and  have  need  to  set  a  watch  before  the  door 
of  their  lips,  because  of  their  observers  that  watch 
for  their  halting.  The  prophet  complains  of  those 
in  his  time,  who  make  a  man  an  offender  for  a. 
word,  and  lay  a  snare  for  him  that  rcproveth  in  the 
gate,  Isa.  29.  21.  That  we  may  bear  trials  of  this 
kind  with  patience,  and  get  through  them  with  pru- 
dence, let  us  consider  him  who  endured  such  contra- 
dictio7i  of  simiers  against  himself. 

CHAP.  XII. 

In  this  chapter,  we  have  divers  excellent  discourses  of  our 
Saviour's  upon  various  occasions  ;  many  of  which  are  to 
the  same  purport  with  what  we  had  in  Matthew  upon 
other  the  like  occasions :  for  we  may  suppose  that  our 
Lord  Jesus  preached  the  same  doctrines,  and  pressed 
the  same  duties,  at  several  times,  in  several  companies, 
and  that  one  of  the  evangelists  took  them  as  he  delivered 
them  at  one  time,  and  anotlier  at  another  time;  and  we 
need  thus  to  have  precept  upon  precept,  line  upon  line. 
Here,  I.  Christ  warns  his  disciples  to  take  heed  of  hypo- 
crisy, and  of  cowardice  in  ■  professing  Christianity  and 
preaching  the  gospel,  v.  1 . .  12.  II.  fie  gives  a  caution 
against  covetousness,  upon  occasion  of  a  covetous  motion 
made  to  him,  and  illustrates  that  caution  by  a  parable  of  a 
rich  man  suddenly  cut  ofl'  by  death  in  the  midst  of  his 
worldly  projects  and  hopes,  v.  13..  21.  III.  He  encour- 
ages his  disciples  to  cast  all  their  care  upon  God,  and  to 
live  easy  in  a  dependence  upon  his  providence,  and  engages 
them  to  make  religion  their  main  business,  v.  22 . .  34. 
IV.  He  stirs  them  up  to  watchfulness  for  their  Master's 
coming,  from  the  consideration  of  the  reward  of  tliose  who 
are  then  found  faithful,  and  the  punishment  of  those  who 
are  found  unfaithful,  v.  35 .  .  48.  V.  He  bids  them  expect 
trouble  and  persecution,  v.  49  . .  53.  VI.  He  warns  the 
people  to  observe  and  improve  the  day  of  their  opportuni- 
ties, and  to  make  their  peace  with  God  in  time,  v.  54 . .  59. 

1 .  TN  the  mean  time,  when  there  were  ga- 
A  thered  together  an  innumerable  muUi- 
tude  of  people,  insomuch  that  they  trode  one 
upon  another,  he  began  to  say  unto  his  dis- 
ciples first  of  all,  Beware  ye  of  the  leaven 
of  the  Pharisees,  which  is  hypocrisy.  2. 
For  there  is  nothing  covered  that  shall  not 
be  revealed ;  neither  hid,  that  shall  not  be 
known.  3.  Therefore  whatsoever  ye  have 
spoken  in  darkness  shall  be  heard  in  the 
liglit ;  and  that  which  ye  have  spoken  in 
the  ear,  in  closets,  shall  be  proclaimed 
upon  the  housetops.  4.  And  I  say  unto 
you,  my  friends,  be  not  afraid  of  them  that 
kill  the  body,  and  after  that  have  no  more 
that  they  can  do.  5.  But  I  will  forewarn 
you  whom  ye  shall  fear :  Fear  him  which, 
after  he  hath  killed,  hath  power  to  cast  into 
hell ;  yea,  I  say  unto  you.  Fear  him.  6. 
Are  not  five  sparrows  sold  for  two  far- 
things ?  and  not  one  of  them  is  forgotten 
before  God:  7.  But  even  the  very  hairs 
of  your  head  are  all  numbered.  Fear  not, 
therefore :  ye  are  of  more  value  than  many 
sparrows.  8.  Also  I  say  unto  you.  Who- 
soever shall  confess  me  before  men,  him 
shall  the  Son  of  man  also  confess  before 
the  angels  of  God ;  9.  But  he  that  de- 
nieth  me  before  men,  shall  be  denied  be- 
fore the  angels  of  God.  10.  And  whoso- 
ever shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  liim :  but  unto 


550 


ST.  LUKE,  XII. 


him  that  blaspliemeth  against  the  Holy 
Ghost,  it  shall  not  be  forgiven.  1 1 .  And 
when  they  bring  you  unto  the  synagogues, 
and  unto  magistrates  and  powers,  take  ye 
no  thought  how  or  what  thing  ye  shall  an- 
swer, or  what  ye  shall  say  :  12.  For  the 
Holy  Ghost  shall  teach  you  in  the  same 
hour  what  ye  ought  to  say. 

We  find  here, 

I.  A  vast  auditory  that  was  got  together  to  hear 
Christ  preach.  The  Scribes  and  Pharisees  sought 
to  accuse  him,  and  do  him  mischief;  but  tlie  people, 
who  were  not  under  the  bias  of  tlieir  prejudices  and 
jealousies,  still  admired  him,  attended  on  hira,  and 
did  him  honour;  (xk  1.)  I21  the  mean  time,  while 
he  was  in  the  Pharisee's  house,  contending  with 
them  that  sought  to  ensnare  him,  the  people  got  to- 
gether for  an  afternoon-sermon,  a  seiTiion  after  din- 
ner, after  dinner  with  a  Pharisee ;  and  he  woiUd 
not  disappoint  them.  Though  in  the  moniing-ser- 
mon,  when  they  were  leathered  thick  together,  {ch. 
11.  29.)  he  had  severely  reproved  them,  as  an  ex'il 
generation  that  seek  a  sign,  yet  they  renewed  their 
attendance  on  him  ;  so  much  better  could  the  peo- 
ple bear  their  reproofs  than  the  Pharisees  theirs. 
The  more  the  Pharisees  strove  to  drive  the  people 
from  Christ,  the  more  flocking  there  was  to  him. 
Here  was  an  innumerable  multitude  of  fieojile  ga- 
thered together,  so  that  they  trade  one  upon  another, 
in  labouring  to  get  foremast,  and  to  come  within 
hearing.  It  is  a  good  sight  to  see  people  thus  for- 
ward to  hear  the  word,  and  venture  upon  inconve- 
nience and  danger  rather  than  miss  an  opportunity 
for  their  souls.  Who  are  these  that  thus  fly  like 
the  doves  to  their  nuindows?  Isa.  60.  8.  When  the 
net  is  cast  whei'e  there  is  such  a  multitude  of  fish, 
it  may  be  hoped  that  some  'svill  be  inclosed. 

II.  The'instructions  which  he  gave  his  followers, 
in  the  hearing  of  this  auditory. 

1.  He  began  with  a  caution  against  hyfiocrisy. 
This  he  said  to  his  disciples  first  of  all ;  either  to  the 
twelve,  or  to  the  seventy.  These  were  his  more 
peculiar  charge,  his  family,  his  school,  and  there- 
fore he  particularly  ivarned  them  as  his  beloved  sons; 
they  made  more  profession  of  religion  than  others, 
and  hypocrisy  in  that,  was  the  sin  they  were  most 
in  danger  of.  They  were  to  preach  to  others  ;  and 
liX^aey  prevaricate,  corrupt  the  word,  and  deal  de- 
ceitfully, hypocrisy  would  be  worse  in  them  than  in 
others.  And  besides,  thei'ewasa  Judas  among  them, 
that  was  a  h^t'pocrite,  and  Christ  knew  it,  and  would 
hereby  startle  him,  or  leave  him  inexcusable. 
Christ's  disciples  were,  for  aught  we  know,  the  best 
men  then  in  the  world,  yet  needed  to  be  cautioned 
against  hj-pocrisy.  Christ  said  this  to  the  disciples, 
in  the  hearing  of  this  great  multitude,  rather  than 
privately  when  he  had  them  by  themselves,  to  add 
the  gi-eater  weight  to  the  caution,  and  to  let  the 
world  know  that  he  would  not  countenance  hypo- 
crisy, no,  not  in  his  owti  disciples. 

Now  observe, 

(1.)  The  description  of  that  sin  which  he  warns 
them  against ;  it  is  the  leaven  of  the  Pharisees.  [1.] 
It  is  leaven,  it  is  spreading  as  leaven,  insinuates  it- 
self into  the  whole  man,  and  all  that  he  does  ;  it  is 
snvelling  and  souring  as  leaven,  for  it  puffs  men  up 
■with  pride,  imbittei-s  them  with  malice,  and  makes 
their  service  unacceptable  to  God.  [2.]  It  is  the 
leaven  of  the  Pharisees ;  "  It  is  the  sin  they  are 
most  of  them  found  in.  Take  heed  of  imitating  them; 
be  not  you  of  their  spirit ;  do  not  you  dissemble  in 
Christianity  as  they  do  in  Judaism  ;  make  not  your 
religion  a  cloak  of  maliciousness,  as  they  do  theirs." 

(2.)  A  good  reason  against  it;  (y.  2,  3.)  "For 


(here  is  nothing  covered,  that  shall  not  be  revealed. 
It  is  to  no  puqjose  to  dissemble,  for,  sooner  or  later, 
tnith  will  come  out ;  and  a  lying  tongue  is  but  for  a 
moment.  If  you  speak  in  darktiess  that  which  is  un- 
becoming you,  and  is  inconsistent  with  your  public 
professions,  it  shall  be  heard  in  the  light ;  some  way 
or  other  it  shall  be  discovered,  a  bird  of  the  air  shall 
carry  the  voice,  (Eccl.  10.  20.)  and  your  folly  and 
falsehood  will  be  made  manifest."  '  The  iniquity 
that  is  concealed  with  a  show  of  piety,  will  be  dis- 
covered, perhaps  in  this  world,  as  Judas's  was,  and 
Simon  Magus's,  at  furthest,  in  the  great  day,  when 
the  secrets  of  all  hearts  shall  be  made  manifest, 
(Eccl.  12.  14.)  Rom.  2.  16.  If  men's  religion  pre- 
vail not  to  conquer  and  cure  the  wickedness  of  their 
hearts,  it  shall  not  always  serve  for  a  cloak.  The 
day  is  coming,  when  hypocrites  will  be  stripped  of 
their  fig-leaves. 

2.  To  this  he  added  a  charge  to  them,  to  be  faith- 
ful to  the  trust  reposed  in  them,  and  not  to  betray  it, 
through  cowardice  or  base  fear.  Some  make  7'.  2, 
3.  to  be  a  caution  to  them  not  to  conceal  those  things 
which  they  had  been  instructed  in,  and  were  em- 
ployed to  publish  to  the  world.  "  M'hether  men 
will  hear,  or  whether  they  will  forbear,  tell  them 
the  truth,  the  ivhole  truth,  and  nothing  but  the  truth; 
what  has  been  spoken  to  you,  and  you  have  talked 
of  among  yourselves,  privately,  and  in  corners,  that 
do  you  preach  publicly,  whoever  is  offended  ;  for  if 
you  please  men,  you  are  not  Christ's  servants,  nor 
can  you  please  him."  Gal.  1.  10. 

But  this  was  not  the  worst  of  it ;  it  was  likely  to 
be  a  suffering  cause,  though  never  a  sinking  one,  let 
them  therefore  arm  themselves  with  courage  ;  and 
divers  arguments  are  furnished  here,  to  steel  them 
with  a  holy  resolution  in  their  work.     Consider, 

(1.)  "The  power  of  your  enemies  is  a  limited 
power,  z'.  4.  I  say  unto  you,  my  friends,"  (Christ's 
disciples  are  his  friends,  he  calls  them  friends,  and 
gives  them  this  friendly  advice,)  "be  not  afraid; 
do  not  disquiet  yourselves  with  tormenting  fears  of 
the  power  and  rage  of  men."  Note,  Those  whom 
Christ  owns  for  his  friends,  need  not  be  afraid  of  any 
enemies.  "Be  not  afraid,  no,  not  of  them  that  kill 
the  body ;  let  it  not  be  in  the  power,  not  only  of 
scoffers,  but  even  of  murderers,  to  drive  you  off  from 
your  work,  for  you  that  have  learned  to  triumph 
over  death,  may  say,  even  of  them.  Let  them  do 
their  worst,  after  that  there  is  no  more  that  they  can 
do  ;  the  immortal  soul  lives,  and  is  happy,  and  en- 
joys itself  and  its  God,  and  sets  them  all  at  defi- 
ance." Note,  Those  can  do  Christ's  disciples  no 
real  harm,  and  therefore  ought  not  to  be  dreaded, 
who  can  but  kill  the  body  ;  for  they  only  send  that 
to  its  rest,  and  the  soul  to  its  joy,  the  sooner. 

(2.)  God  is  to  be  feared  more  than  the  most  pow- 
erful men  ;  (u.  5.)  " I ivHl forewarn  you  ivhomyou 
shall  fear  ;  that  you  may  fear  man  less,  fear  God 
more.  Moses  conquers  his  fear  of  the  wrath  of  the 
king,  by  having  an  eye  to  him  that  is  invisible.  By 
owning  Christ  you  may  incur  the  ^vi-ath  of  men, 
which  can  reach  no  further  than  to  put  you  to  death; 
(and  without  God's  permission  they  cannot  do  that;) 
but  by  denying  Christ,  and  disowning  him,  you  will 
incur  the  wrath  of  God,  which  has  power  to  send 
you  to  hell,  and  there  is  no  resisting  of  it ;  now  of 
two  evils  the  least  is  to  be  chosen,  and  the  greatest 
to  be  dreaded,  and  therefore  /  say  unto  you.  Fear 
him."  "It  is  true,"  said  that  blessed  martyr.  Bishop 
Hooper,  "  life  is  sweet,  and  death  bitter  ;  but  eter- 
nal life  is  more  sweet,  and  eternal  death  more  bitter. " 

(3.)  The  lives  of  good  christians  and  good  minis- 
ters are  the  particular  cai-c  of  the  Divine  Provi- 
dence, V.  6,  7.  To  encourage  us  in  times  of  diffi- 
culty and  danger,  we  must  have  recourse  to  our  first 
principles,  and  build  upon  them  ;  now  a  firm  belief 
of  the  doctrine  of  God's  universal  providence,  and 


ST.  LUKE,  XIT. 


551 


the  extent  of  it,  would  be  satisfying  to  us,  when  at 
any  time  we  are  in  peiil,  and  would  encourage  us  to 
trust  to  God  in  the  way  of  duty.  [1.]  Providence 
takes  cognizance  of  the  mcanem  creatures ;  even  of 
the  sfiarrows.  "  Though  they  are  of  such  small  ac- 
count, that  Jive  of  them  are  sold  for  two  farthings, 
yet  not  one  of  them  \s  forgotten  of  God,  but  is  pro- 
vided for,  and  notice  is  taken  of  its  death.  >fow, 
ye  are  of  more  value  than  many  sparrows,  and 
therefore  ye  may  be  sure  ye  are  not  forgotten, 
though  imprisoned,  thougli  banished,  thougli  for- 
gotten by  your  friends  ;  much  more  precious  in  the 
sight  of  the  Lord  is  the  death  of  saints  than  the  death 
of  spaiTOWS."  [2.]  Providence  takes  cognizance  of 
the  meanest  interest  of  the  disciples  of  Christ ;  (x». 
7.)  "Even  the  very  hairs  of  your  head  are  all  num- 
bered ;  much  more  are  your  sighs  and  tears  num- 
bered, and  the  drops  of  your  blood,  which  ye  shed 
for  Christ's  name-sake.  An  account  is  kept  of  all 
your  losses,  that  they  may  be,  and  without  doubt 
they  shall  be,  recompensed  unspeakably  to  your  ad- 
vantage. " 

(4.)  Vou  wUl  be  owned  or  disowned  by  Christ  in 
the  great  day,  according  as  you  now  own  or  disown 
him,  V.  8,  9.  [1.]  To  engage  us  to  confess  Christ 
before  men,  whatever  we  may  lose  or  suffer  for  our 
constancy  to  him,  and  how  dear  soever  it  may  cost 
us,  we  are  assured  that  they  who  confess  Christ  now, 
shall  be  ovned  by  him  in  the  gi-eat  day  before  the 
angels  of  God,  to  their  everlastnig  comfort  and  ho- 
nour. Jesus  Christ  will  confess,  not  only  that  he 
suffered  for  Diem,  and  that  they  are  to  have  the 
benefit  of  his  Sifferings,  but  that  they  suffered  for 
him,  and  that  hh  kingdom  and  interest  on  earth 
were  advanced  by  iheir  sufferings  ;  and  what  greater 
honour  can  be  done  them  ?  [2.]  To  deter  us  from 
deifying  Christ,  and  a,  cowardly  deserting  of  his 
truths  and  ways,  we  are  'here  assured  that  those  who 
deny  Christ,  and  treacheitiusly  depart  from  him, 
whatever  they  may  save  by  it,  though  it  were  life 
itself,  and  whatever  they  may  gain  by  it,  though  it 
were  a  kingdom,  will  be  vast  losers  at  last,  for  they 
shall  be  denied  before  the  a7igels  of  God  ;  Christ  will 
not  know  them,  will  not  own  them,  will  not  show 
them  any  favour,  whicli  will  turn  to  their  everlast- 
ing terror  and  contempt.  By  the  stress  here  laid 
upon  their  being  confessed  or  denied  before  efie  angels 
of  God,  it  should  seem  to  be  a  considerable  part  of 
the  happiness  of  glorified  saints,  that  they  will  not 
only  stand  right,  but  stand  high,  in  the  esteem  of 
the  holy  angels  ;  they  will  love  them,  and  honour 
them,  and  own  them,  if  they  be  Christ's  servants ; 
they  are  their  fellow-servants,  and  they  will  take 
them  for  their  companions.  On  the  contrary,  a  con- 
siderable part  of  the  miseiT  of  damned  Sinners  will 
be,  that  the  holy  angels  will  abandon  them,  and  will 
be  the  pleased  witnesses,  not  only  of  their  disgrace, 
as  here,  but  of  their  misery,  for  they  shall  be  tor- 
mented in  the  presence  of  the  holy  angels,  (Rev.  14. 
10.)  who  will  give  them'no  relief. 

(5.)  Tlie  errand  they  were  shortly  to  be  sent  out 
upon,  was  of  the  highest  and  last  importance  to  the 
children  of  men,  to  whom  they  were  sent,  v.  10. 
Let  them  be  bold  in  preaching  the  gospel,  for  a 
sorer  and  heavier  doom  would  attend  those  that  re- 
jected them,  (after  the  Spirit  was  poured  out  upon 
them,  which  was  to  be  the  last  method  of  convic- 
tion,) than  those  that  now  rejected  Christ  himself, 
and  opposed  him  ;  "  Greater  ivorks  than  these  shall 
ye  do,  and,  consequently,  gi-eater  will  be  the  punish- 
ment of  those  that  blaspheme  the  gifts  and  opera- 
tions of  the  Holy  Ghost  in  you.  tVhosoever  shall 
speak  a  word  against  the  Son  of  man,  shall  stumble 
at  the  meanness  of  his  appearance,  and  speak  slight- 
ly and  spitefully  of  him,  it  is  capable  of  some  ex- 
cuse ;  Father,  forgive  them,  for  they  know  not  what 
they  do.     But  unto  him  that  blasphemes  the  Holy 


Ghost,  that  blasphemes  the  christian  doctrine,  and 
maliciously  opposes  it,  after  the  pouring  out  of  the 
Spirit,  and  his  attestation  of  Christ's  being  glorified, 
(Acts  2.  33. — 5.  32.)  the  privilege  of  the  forgive- 
ness of  sins  shall  be  deniecl,  he  shall  have  no  benefit 
hy  Christ  and  his  gospel ;  you  may  shake  off  the 
dust  of  your  feet  against  those  that  do  so,  and  give 
them  over  as  incurable ;  they  have  forfeited  that 
repentance  and  that  remission  which  Christ  was  ex- 
alted to  give,  and  which  you  are  commissioned  to 
preach."  The  sin,  no  doubt,  was  the  more  daring, 
and,  consequently,  the  case  the  more  desperate, 
during  the  continuance  of  the  extraordinary  gifts 
and  operations  of  the  Spirit  in  the  church,  which 
were  mtended  for  a  sigyi  to  them  mho  beliex<ed  not,  1 
Cor.  14.  22.  Those,  who,  though  they  were  not 
convinced  by  them  at  first,  yet  admired  them,  there 
were  hopes  of,  but  those  who  blasphe?ned  them, 
were  given  over. 

(6.)  Whatever  trials  they  should  be  called  out  to, 
they  should  be  sufficiently  furnished  for  them,  and 
honourably  brought  through  them,  v.  11,  12.  The 
faithful  martyr  for  Christ  has  not  only  sufferings  to 
undergo,  but  a  testimony  to  bear,  a  good  confession 
to  witness,  and  is  concerned  to  do  that  well,  so  that 
the  cause  of  Christ  may  not  suffer,  though  he  suffer 
for  it :  and  if  this  be  his  care,  let  him  cast  it  upon 
God  ;  "  When  they  bring  you  into  the  synagogues, 
before  church  itders,  before  the  Jewish  courts,  or 
before  magistrates  and  powers.  Gentile  nilers,  ru- 
lers in  the  state,  to  be  examined  about  your  doc- 
trine, what  it  is,  and  what  the  proof  of  it  ;  take  no 
thought  what  ye  shall  answer,"  [1.]  "That  ye  may 
serve  yourselves.  Do  not  study  by  what  art  or  rhe- 
toric to  mollify  your  judges,  or  by  what  tricks  in  law 
to  bring  yourselves  oft' ;  if  it  be  the  will  of  God  that 
you  should  come  off,  and  your  time  is  not  yet  come, 
he  will  bring  it  about  effectually."  [2.]  "That  ye 
may  serve  your  Master ;  aim  at  this,  but  do  not 
perplex  yourselves  about  it,  for  the  Holy  Ghost,  as- 
a  Spirit  of  wisdom,  shall  teach  you  what  you  ought 
to  say,  and  how  to  say  it,  so  as  it  may  be  for  the  ho- 
nour of  God  and  his  cause. 

13.  And  one  of  the  company  said  unto 
him,  Master,  speak  to  my  brother,  that  he 
divide  the  inheritance  with  me.  14.  And 
he  said  unto  him,  Man,  who  made  me  a 
judge  or  a  divider  over  you  ?  15.  And  he 
said  unto  them.  Take  heed,  and  beware  of 
covetousness :  for  man's  hfe  consisteth  not 
in  the  abundance  of  the  tilings  which  he  pos- 
sesseth.  16.  And  he  spake  a  parable  unto 
them,  saying.  The  ground  of  a  certain  rich 
man  brought  forth  plentifully :  1 7.  And  he 
thought  within  himself,  saying.  What  shall 
I  do,  because  I  have  no  room  where  to  be- 
stow my  fruits  !  1 8.  And  he  said.  This  will 
I  do  :  I  will  pull  down  my  barns,  and  build 
greater;  and  there  will  I  bestow  all  my 
fruits  and  my  goods.  19.  And  I  will  say  to 
my  soul.  Soul,  thou  hast  much  goods  laid 
up  for  many  years;  take  thine  ease,  eat, 
drink,  and  be  merry.  20.  But  God  said 
unto  him,  TIton  fool !  this  night  thy  soul 
shall  be  required  of  thee :  then  whose  shall 
those  things  be,  which  thou  hast  provided  ? 
21 .  So  is  he  that  layeth  up  treasure  for  him- 
self, and  is  not  rich  towards  God. 
We  have,  in  these  verses. 


552 


ST.  LUKE,  XII. 


I.  The  application  that  was  made  to  Christ,  very 
unseasonably,  by  one  of  his  hearers,  desiring  him  to 
inteipose  between  him  and  his  brother,  m  a  matter 
that  concerned  tlie  estate  of  tlie  family ;  {y.  9. ) 
'"Master,  sjieak  to  my  brother;  speak  as  a  Pro- 
phet, speak  as  a  King,  speak  with  authority  ;  he  is 
one  that  will  have  regard  to  what  thou  sayest ; 
speak  to  him,  thai  he  divide  the  inheritance  with 
me."    Now, 

1.  Some  think  that  his  brother  did  him  wrong, 
and  that  he  appeals  to  Christ  to  right  him,  because 
he  knew  the  law  was  costly.  His  brother  was  such 
a  one  as  the  Jews  called  Ben-hamesen — a  son  of  vi- 
olence, that  took  not  only  his  own  part  of  the  es- 
tate, but  his  brother's  too,  and  forcibly  detained  it 
from  him.  Such  brethren  there  are  in  the  world, 
who  have  no  sense  at  all  either  of  natural  ecjuily  or 
natural  affection,  who  make  a  prey  of  those  whom 
they  ought  to  patronize  and  protect.  They  who  are 
so  wronged,  have  a  God  to  go  to,  who  will  execute 
judgment  and  justice  for  those  that  are  oppressed. 

2.  Others  think  that  he  had  a  mind  to  do  his  bro- 
ther wrong,  and  would  have  Christ  to  assist  him ; 
that,  whereas  the  law  gave  the  elder  brother  a  dou- 
ble portion  of  the  estate,  and  the  father  himself 
could  not  dispose  of  what  he  had  but  by  that  nile, 
(Deut.  21.  16,  17.)  he  would  have  Christ  to  alter 
that  law,  and  to  oblige  his  brother,  who  perhaps 
was  a  follower  of  Christ  at  large,  to  divide  the  in- 
heritance equally  with  him,  in  gavel-kind,  share  and 
share  alike,  and  to  allot  him  as  much  as  his  elder 
brother.  I  suspect  that  this  was  the  case,  because 
Christ  takes  occasion  from  it  to  warn  against  covet- 
ousness,  lurxun^iu — a  desire  of  hax>ing  more,  more 
than  God  in  his  providence  has  allotted  us.  It  was 
not  a  lawful  desire  of  getting  his  own,  but  a  sinful 
desire  of  getting  more  than  his  o\vn. 

II.  Chnst's  refusal  to  intei-pose  in  this  matter ; 
{y.  14.)  Man,  who  made  me  a  Judge,  or  Divider 
over  you  ?  In  matters  of  this  nature,  Christ  would 
not  assume  either  a  legislatti'e  power  to  alter  the 
settled  iTile  of  inheritances,  or  a  judicial  power  to 
determine  controversies  concerning  them  ;  he  could 
have  done  the  judge's  part,  and  the  lawyer's,  as 
well  as  he  did  the  physician's,  and  have  ended  suits 
at  law  as  happily  as  he  did  diseases ;  but  he  would 
not,  for  it  was  not  in  his  commission ;  mo  made 
me  a  Judge  ?  Probably,  he  refers  to  the  indignity 
done  to  Moses  by  his  brethren  in  Egypt,  which 
Stephen  upbraided  the  Jews  with,  Acts  7.  27,  35. 
"If  I  should  offer  to  do  this,  you  would  taunt  me 
as  you  did  Moses,  ll'ho  made  thee  a  Judge,  or  a 
Divider?"  He  corrects  the  man's  mistake,  wiU  not 
admit  his  appeal,  (it  was  coram  nonjudice — not  be- 
fore the  proper  judge,')  and  so  dismisses  his  bill.  If 
he  had  come  to  him  to  desire  him  to  assist  his  pur- 
suits of  the  heavenly  inheritance,  Christ  wovlld  have 
given  him  his  best  help ;  but  as  to  this  matter  he  , 
has  nothing  to  do ;  IVho  jnade  me  a  Judge  ?  Note,  Ij 
Jesus  Christ  was  no  Usurper,  he  took  no  honour,  no  ' 
power,  to  himself,  but  what  war,  given  him,  Hcb. 
5.  5.  ^^'^latever  he  did,  he  could  tell  by  what  au- 
thority he  did  it,  and  who  gave  him  that  authority. 
Now  this  shows  us  what  is  the  nature  and  consti- 
tution of  Christ's  kingdom ;  it  is  a  spiritual  king- 
dom, and  not  of  this  woi-ld.  1.  It  does  not  interfere 
with  civil  powers,  nor  take  the  authority  of  princes 
out  of  their  hands.  Christianity  leaves  the  matter 
as  it  found  it,  as  to  civil  power.  2.  It  does  not  in- 
termeddle with  civil  rights  ;  it  obliges  all  to  do  just- 
ly, according  to  the  settled  rales  of  equity,  but  do- 
minion is  not  to  be  founded  in  grace.  3.  It  does  not 
encourage  our  expectations  of  worldly  advantages 
by  our  religion.  If  this  man  will  be  a  disciple  of 
Christ,  and  expects  that,  in  consideration  of  that, 
Christ  should  give  him  his  brother's  estate,  he  is 
mistaken ;  the  rewards  of  Christ's  disciples  are  of 


another  nature.  4.  It  does  not  encourage  our  con- 
tests with  our  brethren,  and  our  being  rigorous  and 
high  in  our  demands,  but  rather,  for  peace-sake, 
to  i-ecede  from  our  right.  5.  It  does  not  allow  mi- 
nisters to  oitangle  themselves  in  the  affairs  of  this 
Ife,  (2  Tim.  2.  4.)  to  leave  the  word  of  God,  to 
seme  tables.  There  are  those  whose  business  it  is, 
let  it  be  left  to  them,  Tractent  fabritia  fabri — Each 
workman  to  his  proper  crap. 

III.  The  necessary  caution  which  Christ  took  oc- 
casion from  hence  to  give  to  his  hearers.  Though 
he  came  not  to  be  a  Divider  of  men's  estates,  he 
came  to  be  a  director  of  their  consciences  about 
them,  and  would  have  all  take  heed  of  harbouring 
that  coniipt  principle  which  they  saw  to  be  in 
others  the  root  of  so  much  evil.     Here  is, 

1.  The  caution  itself ;  {y.  15. )  Take  heed  and  be- 
ware of  covetousness  ;  o/jote — "  Observe  yourselves, 
keep  a  jealous  eye  upon  your  own  hearts,  lest  co- 
vetous principles  steal  into  them,  and  iju^.oj-irEirflf — 
preserve  yourselves,  keep  a  strict  hand  upon  your 
own  hearts,  lest  covetous  principles  rale  and  give 
law  in  them."  Covetousness  is  a  sin  which  we  have 
need  constantly  to  watch  against,  and  therefore  fre- 
quently to  be  warned  against. 

2.  The  reason  of  it,  or  an  arg-ument  to  enforce  this 
caution  ;  For  a  ma?i's  life  consistethnot  in  the  abun- 
dance of  the  things  which  he  possesseth  :  that  is, 
"  Our  happiness  and  comfort  do  not  depend  upon 
our  having  a  great  deal  of  the  wealth  of  this  world." 
(1.)  The  life  of  the  soul,  undoubtedly,  doth  not  de- 
pend upon  it,  and  the  soul  is  the  mar.  The  things 
of  the  world  will  not  suit  the  natu'C  of  a  soul,  nor 
supply  its  needs,  nor  satisfv  its  desires,  nor  last  so 
long  as  it  will  last.  Nay,  "(2.)  'Even  the  hfe  of  the 
body  and  the  happiness  of  tha*  do  not  consist  in  an 
abundance  of  these  things  ;  fti"  many  live  very  con- 
tentedly and  easily,  and  gei:  through  the  world  very 
comfortably,  who  have  but  a  little  of  the  wealth  of 
it ;  (a  dinner  of  herbs  with  holy  love  is  better  than 
a.  feast  of  fat  things  ;)  and,  on  the  other  hand,  many 
hve  verv  miserafily,  who  have  a  great  deal  of  the 
things  of  this  world  ;  they  possess  abundance,  and 
yet  have  no  comfort  of  it ;  they  bereave  their  souls 
of  good,  Eccl.  4.  8.  Many  who  have  abundance, 
are  discontented  and  fretting,  as  Ahab  and  Haman  ; 
and  then  what  good  doth  their  abundance  do  them. 

3.  The  illustration  of  this  by  a  parable  ;  the  sum 
of  which  is  to  show  the  folly  of  cai-nal  worldlings 
while  they  live,  and  their  miseiy  when  they  die, 
which  is  intended  not  only  for  a  check  to  that  man 
who  came  to  Christ  with  an  address  about  his  es- 
tate, while  he  was  in  no  care  about  his  soul,  and 
another  world,  but  for  the  enforcing  of  that  neces- 
sary caution  to  us  all,  to  take  heed  of  covetousness. 

I  The  parable  gives  us  the  life  and  death  of  a  rich 
man,  and  leaves  us  to  judge  whether  he  was  a  hap- 

'  py  man. 

(1.)  Here  is  an  account  of  his  worldly  wealth  and 
abundance;  (t'.  16.)  The  ground  of  a  certain  rich 
man  brought  forth  plentifully,  x^pa. — regio — the 
count}-!/.  He  had  a  whole  country  to  himself,  a 
lordship  of  his  o\vn  ;  he  was  a  little  prince.  Ob- 
serve, His  wealth  lay  much  in  the  fruits  of  the  earth, 
for  the  king  himself  is  served  of  the  field,  Eccl.  5.  9. 
He  had  a  great  deal  of  ground,  and  his  gi'ound  was 
fruitful ;  much  would  have  more,  and  he  had  more. 
Note,  The  fruitfulness  of  the  earth  is  a  great  bless- 
ing, but  it  is  a  blessing  which  God  often  gives  plen- 
tifully to  wicked  men,  to  whom  it  is  a  snare,  that  we 
may  not  think  to  judge  of  his  love  or  hatred  by  what 
is  before  us. 

(2. )  Here  are  the  workings  of  his  heart,  in  the 
midst  of  this  abimdance.  We  are  here  told  what 
he  thought  within  himself,  v.  17.  Note,  the  God  of 
heaven  knows  and  obseiwes  whatever  we  think 
within  ourselves,  and  we  are  accountable  to  him  for 


ST.  LUKE,  XII. 


553 


it    He  is  both  a  Discemer  and  Judge  of  the  thoughts 
and  intents  of  the  heart.    We  mistake  if  we  imagine 
that  thoughts  are  hid,  and  thoughts  are  free. 
Let  us  here  observe, 

[1.]  What  his  cares  and  concerns  were.  Wlien 
he  saw  an  extraordinary  crop  upon  his  ground,  in- 
stead of  thanking  God  tor  it,  or  rejoicing  in  the  op- 
Eortunity  it  would  gi\e  him  of  doing  the  more  good, 
e  afflicts  himself  with  this  thought,  H'haC  shall  I 
do  because  I  have  no  room  where  to.  bestow  my 
fruits  ?  He  speaks  as  one  at  a  loss,  and  full  of  per- 
plexity. M'hat  shall  I  do  now?  The  poorest  beggar 
in  the  country,  that  did  not  know  where  to  have  a 
meal's  meat,  could  not  have  said  a  more  anxious 
word.  Disquieting  care  is  tlie  common  fi'uit  of  an 
abundance  of  this  world,  and  the  common  fault  of 
those  that  have  abundance.  The  more  men  have, 
the  more  pei-plexity  they  have  with  it,  and  the  more 
solicitous  they  are  to  keep  what  they  have,  and  to 
add  to  it,  hoAV  to  spare,  and  how  to  spend  ;  so  that 
even  the  abundance  of  the  rich  will  not  suffer  them 
to  sleep,  for  thinking  what  they  shall  do  with  what 
they  have,  and  how  they  shall  dispose  of  it.  The 
rich  man  seems  to  speak  it  with  a  sigh,  What  shall 
J  do  ?  And  if  you  ask,  'VS^hy,  what  is  the  matter  ? 
Trtily  he  has  abundance  of  wealth,  and  wants  a  place 
\afiut  it  in,  that  is  all. 

[2.]  What  h.\s  projects  2.T\A  purfioses  were,  which 
were  the  result  of  his  cares,  and  were  indeed  absurd 
and  foolish  like  them  ;  {v.  IS. )  "  This  will  I  do,  and 
it  is  the  wisest  course  I  can  take  ;  I  will  pull  down 
my  barns,  for  they  are  too  little,  and  I  will  build 
greater,  and  there  will  I  bestotti  all  my  fruits  and 
my  goods,  and  then  I  shall  be  at  ease."  Now  here. 
First,  It  was  folly  for  him  to  call  the  fraits  of  the 
gi'ound  his  fraits  and  his  goods.  He  seems  to  lay 
a  pleasing  emphasis  upon  that,  my  fruits  and  my 
goods  ;  whereas  what  we  have,  is  but  lent  us  for 
our  use,  the  property  is  still  in  God  ;  we  are  but 
stewards  of  our  jLorcPs  goods,  tenants  at  will  of  our 
Lord's  land.  It  is  my  com,  (saith  God)  and  my 
wine,  Hos.  2.  8,  9.  Secondly,  It  was  folly  for  him 
to  hoard  uji  what  he  had,  and  then  to  think  it  well- 
bestowed  ;  There  will  I  bestow  it  all;  as  if  none 
must  be  bestowed  upon  the  poor,  none  upon  his  fa- 
mily, none  upon  the  Levite  and  the  stranger,  the 
fatherless  and  the  widow,  but  all  in  the  great  bam. 
Thirdly,  It  was  folly  for  him  to  let  his  mitid  rise  with 
his  condition  ;  when  his  ground  brought  forth  more, 
plentifully  than  usual,  then  to  talk  of  bigger  bams, 
as  if  the  next  year  must  needs.be  as  fruitful  as  this, 
and  much  more  abundant,  Avhereas  the  bam  might 
be  as  much  too  big  the  next  year  as  it  was  too  little 
this.     Years  of  famine  commonly  follow  years  of 

Elenty,  as  they  did  in  Egj^pt  ;  and  therefore  he  had 
etter  to  have  stacked  some  of  his  com  this  once. 
Fourthly,  It  was  folly  for  him  to  think  to  ease  his 
care  by  building  new  bams,  for  the  building  of  them 
would  but  increase  his  care  ;  those  know  that,  who 
know  any  thing  of  the  spirit  of  building.  The  way 
that  God  prescribes  for  the  cure  of  inordinate  care, 
is  certainly  successful,  but  the  way  of  the  world  does 
but  increase  it.  And  besides,  when  he  had  done 
this,  there  were  other  cares  that  would  still  attend 
him,  the  gi-eater  the  barns,  still  the  greaterthe  cares, 
Eccl.  5.  10.  Fifthly,  It  was  folly  for  him  to  contrive 
and  resolve  all  this  absolutely  and  without  reserve. 
This  I  wilt  do,  I  will  pull  do\vn  my  barns,  and  Iwill 
build  gi-eater,  yea  that  I  will ;  without  so  much  as 
that  necessary  proviso.  If  the  Lord  will,  Ishall  Irite, 
Jam.  4.  1.",  14.  Peremptory  projects  are  foolish 
projects ;  for  our  times  are  in  Ciod's  hand,  and  not 
in  our  own,  and  we  do  not  so  much  as  know  what 
shall  be  on  the  morrow. 

[3.]  "Wliat  his  pleasing  hopes  and  exjiectations 
■  were,  when  he  made  good  those  projects  ;  "  Then 
I  will  say  to  my  soul,  upon  the  credit  of  this  secu- 
VOL.  V. — 4  A 


rity,  whether  God  say  it  or  no,  Soul,  mark  what  I 

say,  thou  hast  much  goods  laid  up  for  many  years 
in  these  bams  ;  now  take  thine  ease,  enjoy  thyself, 
eat,  drink,  and  be  merry,"  v.  19.  Here  also  ap- 
pears his  folly,  as  much  in  the  enjoyment  of  his 
wealth  as  in  the  pursuit  of  it.  First,  It  was  folly  for 
him  to  put  off  his  comfort  in  his  abundance,  till  he 
had  compassed  his  projects  concerning  it.  When 
he  has  built  bigger  barns,  and  filled  them,  (which 
will  be  a  work  of  time,)  then  he  will  take  his  ease  ; 
and  might  he  not  as  well  have  done  that  now?  Gro- 
tius  here  quotes  the  stoi-y  of  Pyrrhus,  who  was  pro- 
jecting to  makehimself  master  of  Sicily,  Africa,  and 
other  places  in  the  prosecution  of  his  victories ; 
Well,  saith  his  friend,  Cyneas,  and  what  must  we 
do  then  .■"  Postea  vivemus,  saith  he,  Then  we  will 
live  ;  At  hoc  jam  licet,  saith  Cyneas,  VVe  may  line 
now  if  we  please.  Secondly,  It  was  folly  for  him  to 
be  confident  that  his  goods  were  laid  up  for  many 
years,  as  if  his  bigger  bams  would  besc/erthan  those 
he  had ;  whereas  in  an  hour's  time  they  might  be 
burnt  to  the  ground,  perhaps  by  lightning,  which 
there  is  no  defence  against,  and  all  that  was  laid  up 
in  them.  A  few  years  may  make  a  great  change  ; 
moth  and  rust  may  corrupt  or  tliieves  break  through 
and  steal.  Thirdly,  It  was  folly  for  him  to  count 
upon  certain  ease,  when  he  had  laid  up  abundance 
of  the  wealth  of  this  world,  whereas  there  are  many 
things  that  may  make  people  uneasy  in  the  midst  of 
their  gi-eatest  abundance.  One  dead  fly  may  spoil 
a  whole  pot  of  precious  ointment  ;  and  one  thom  a 
whole  bed  of  down.  Pain  and  sickness  of  bod)",  dis- 
agreeableness  of  relations,  and  especially  a  guilty 
conscience,  may  rob  a  man  of  his  ease,  who  has  ever 
so  much  of  the  wealth  of  this  world.  Fourthly,  It 
was  folly  for  him  to  think  of  making  no  other  use  of 
his  plenty  than  to  eat  and  drink  and  to  be  merry  ; 
to  indulge  the  flesh,  and  gratify  the  sensual  appetite, 
without  any  thought  of  doing  good  to  others,  and  be- 
ing put  thereby  into  abetter  capacity  of  serving  God 
and  his  generation  ;  as  if  we  lived  to  eat,  and  did  not 
eat  to  live,  and  the  happiness  of  man  consisted  in  no- 
thing else  but  in  having  all  the  gratifications  of  sense 
wound  up  to  the  height  of  pleasurableness.  Fifthly, 
It  was  the  greatest  folly  of  all  to  say  all  this  to  his 
soul.  If  he  had  said,  Body,  take  thine  ease,  for  thou 
hast  goods  laid  up  for  many  years,  there  had  been 
sense  in  it ;  but  the  soul,  considered  as  an  immortal 
spirit,  separable  from  the  body,  was  no  way  interest- 
ed in  a  bam  full  of  com,  or  a  bag  full  of  gold.  If  he 
had  had  the  soul  of  a  swine,  he  might  have  blessed 
it  with  the  satisfaction  of  eating  and  drinking  ;  but 
what  is  this  to  the  soul  of  a  man,  that  has  exigences 
and  desires  which  these  things  will  be  no  wav  suited 
to  }  It  is  the  gi-eat  absui-dity  which  the  children  of 
this  world  are  guilty  of,  that  they  portion  their  souls 
in  the  wealth  of  the  world  and  the  pleasui-es  of  sense. 
(3. )  Here  is  God's  sentence  upon  all  tliis ;  and  we 
are  sure  that  his  judgment  is  according  to  truth  :  He 
said  to  himself,  said  to  his  soul.  Take  thine  ease  ;  if 
God  hath  said  so  too,  the  man  had  been  happy, 
as  his  Spirit  witnesses  with  the  spirit  of  believers, 
to  make  them  easy  ;  but  God  said  quite  otherwise  ; 
and  by  his  judgment  of  us  we  must  stand  or  fall,  not 
Ijy  ours  of  ourselves,  1  Cor.  4.  3,4.  His  neighbours 
blessed  him,  (Ps.  10.  3.)  praised  him  as  doing  7i>ell 
for  himself;  (Ps.  49.  IcS. )  but  God  said  he  did^ill  for 
himself.  Thou  fool,  this  night  thy  soul  shall  be  re- 
quired of  thee,  V.  20.  God  said  to  him,  that  is,  de- 
creed this  concerning  him,  and  let  him  know  it  either 
by  his  conscience  or  by  some  awakening  providence, 
or  rather  by  both  together.  This  was  said  when 
he  was  in  the  fulness  of  his  sufpciencii,')  Job  20.  22.) 
when  his  eyes  were  held  waking  upon  his  bed  with 
his  cares  and  contrivances  about  enlarging  his  bams, 
not  by  adding  a  bay  or  two  more  of  building  to 
I  them,  which  might  serve  to  answer  the  end,  but  by 


564  ST.  LUKE,  XII. 

pulling  them  down,  and  building  greater,  which  was 
requisite  to  please  his  fancy.  When  he  was  fore- 
casting this,  and  had  brought  this  to  an  issue,  and 
then  lulled  himself  asleep  again  with  a  pleasing 
dream  of  many  years'  enjoyment  of  his  present  im- 
provements, then  God  said  this  to  him.  Thus  Bel- 
shazzar  was  struck  with  terror  by  the  hand-writing 
on  the  wall,  in  the  midst  of  his  jollity.  Now  observe 
what  God  said,  [1.]  The  character  he  gave  him. 
Thou  fool,  thou  Jvabal,  (alluding  to  the  story  of 
Nabal,)  that  fool ;  Nabal  is  his  name,  and  folly  is 
with  him,  whose  heart  was  sti-uck  dead  as  a  stone 
when  he  was  regaling  himself  in  his  abundance  of 
his  provision  for  his  sheep-shearers.  Note,  Carnal 
worldlings  are  fools,  and  the  day  is  coming  when 
God  will  call  them  by  their  own  name,  Thou  foot, 
and  they  will  call  themselves  so.  [2.  ]  The  sentence 
he  passed  upon  him,  a  sentence  of  death  ;  This  7iight 
thy  soul  shall  be  required  of  thee  ;  they  shall  require 
thy  soul,  (so  the  words  are,)  and  then  ivhose  shall 
those  thing's  be  which  thou  hast  firovided?  He 
thought  he  had  goods  that  should  be  his  many  years, 
but  he  must  part  from  them  this  night  ;  he  thought 
he  should  enjoy  them  himself,  but  he  must  leave 
them  to  he  knows  not  who.  Note,  The  death  of 
carnal  worldUngs  is  miserable  in  itself  and  terrible 
to  them. 

First,  It  is  a  force,  an  arrest,  it  is  the  requiring 
of  the  soul,  that  soul  that  thou  art  making  such  a 
Kiol  of ;  what  hast  thou  to  do  with  a  soul,  who  canst 
use  it  no  better  ?  Thy  soul  shall  be  required  ;  that 
intimates  that  he  is  loath  to  part  with  it.  A  good 
man,  who  has  taken  his  heart  off  from  this  world, 
cheerfully  resigns  his  soul  at  death,  and  gives  it  up ; 
but  a  worldly  man  has  it  torn  from  him  with  violence, 
it  is  a  terror  to  him  to  think  of  leaving  this  world. 
They  shall  require  thy  soul;  God  shall  require  it, 
he  shall  require  an  account  of  it ;  "Man,  woman, 
what  hast  thou  done  with  tliy  soul  ?  Give  an  ac- 
count of  that  stewardship."  They  shall,  that  is, 
evil  angels,  as  the  messenger  of  God's  justice.  As 
■good  angels  receive  gracious  souls  to  carry  them 
to  their  joy,  so  evil  angels  receive  wicked  souls  to 
carry  them  to  the  place  of  torment ;  they  shall  re- 
quire it  as  a  guilty  soul  to  be  punished.  The  devil 
requires  the  soul  as  his  own,  for  it  did,  in  effect,  give 
itself  to  him. 

Secondly,  It  is  a  surfirise,  an  unexpected  force. 
It  is  in  the  night,  and  terrors  in  the  night  are  most 
terrible.  The  time  of  death  is  day-time  to  a  good 
man,  it  is  his  morning  ;  but  it  is  night  to  a  world- 
ling, a  dark  night,  he  lies  down  in  sorrow.  It  is  this 
night,  this  present  night,  without  delay,  there  is  no 
giving  bail,  or  begging  day ;  this  pleasant  night, 
when  thou  art  promising  thyself  many  years  to  come, 
now  thou  must  die,  and  go  to  judgment ;  thou  art 
entertaining  thyself  with  the  fancy  of  many  a  merry 
day,  and  merry  night,  and  merry  feast,  but  in  the 
midst  of  all,  here  is  an  end  of  all,  Isa.  21.  4. 

Thirdly,  It  is  the  leaving  of  all  those  things  be- 
hind, which  they  have  provided,  which  they  have 
laboured  for,  and  prepared  for  hereafter,  with  abun- 
dance of  toil  and  care.  All  that  which  they  have 
placed  their  happiness  in,  and  built  their  hope  upon, 
and  raised  their  expectations  from,  they  must  leave 
behind.  Their  pomp  shall  not  descend  after  them, 
(Ps.  49.  17. )  but  they  shall  go  as  naked  out  of  the 
world  as  they  came  into  it,  and  they  shall  have  no 
benefit  at  all  by  what  they  have  hoarded  up  either 
in  death,  in  judgment,  or  in  their  everlasting  state. 
Fourthly,  It  is  leaving  them  to  they  know  not 
•who.  "Then  whose  shall  those  things  be?  Not 
thine  to  be  sure,  and  thou  knowest  not  what  they4 
will  prove,  for  whom  thou  didst  design  them,  thy 
children  and  relations,  whether  they  will  be  wise  or 
fools,  (Eccl.  2.  18,  19.)  whether  such  as  will  bless 
thy  memory  or  curse  it,  be  a  credit  to  thy  family  or 


a  blemish,  do  good  or  hurt  with  what  thou  leavest 
them,  keep  it  or  spend  it ;  nay,  thou  knowest  not 
but  those  for  whom  thou  dost  design  it,  may  be  pre- 
vented from  the  enjoyment  of  it,  and  it  may  be  turn- 
ed to  some  body  else  thou  little  thinkest  of;  nay, 
though  thou  knowest  to  whom  thou  leavest  it,  thou 
knowest  not  to  whom  they  wUl  leave  it,  or  into  whose 
hand  it  will  come  at  last."  If  many  a  man  could 
have  foreseen  to  whom  his  house  would  have  come 
after  his  death,  he  would  rather  have  burned  it  than 
beautified  it. 

Fifthly,  It  is  a  demonstration  of  his  folly.  Carnal 
worldlings  are  fools  while  they  live  ;  this  their  way 
is  their  folly,  (Ps.  49.  13.)  but  their  folly  is  made 
most  evident  when  they  die  ;  at  his  end  he  shall  be 
a  fool  (Jer.  17.  11.)  for  then  it  will  appear  that  he 
took  pains  to  lay  up  treasure  in  a  world  he  was  has- 
tening from,  but  took  no  care  to  lay  it  up  in  the 
world  he  was  hastening  to. 

Lastly,  Here  is  the  application  of  this  parable ; 
{v.  21.)  So  is  he,  such  a  fool,  a  fool  in  God's  judg- 
ment, a  fool  upon  record,  that  layeth  up  treasure  for 
himself,  and  is  not  rich  toward  God.  This  way  and 
this  is  the  end  of  such  a  man.     Observe  here, 

1.  The  description  of  a  worldly  man  ;  He  lays  up 
treasures  for  himself,  for  the  body,  for  the  world, 
for  himself  in  opposition  to  God,  for  that  self  that  is 
to  be  denied.  (1.)  It  is  his  eiTor,  that  he  counts  his 
fiesh  himself,  as  if  the  body  were  the  man.  If  self 
be  rightly  stated  and  understood,  it  is  only  the  true 
christian  that  lays  up  treasure  for  himself,  and  hwise 
for  hitnself,  Prov.  9.  12.  (2.)  It  is  his  error,  that 
he  makes  it  his  business  to  lay  up  for  thejlesh,  which 
he  calls  laying  up  for  himself.  AH  his  labour  is  for 
his  mouth,  (Eccl.  6.7.)  making  profusion  for  the 
flesh.  (3. )  It  is  his  error,  that  he  counts  those  things 
his  treasure,  which  are  laid  up  for  the  world,  and 
the  body,  and  the  life  that  now  is ;  they  are  the 
wealth  he  trusts  to,  and  spends  upon,  and  lets  out 
his  affections  toward.  (4. )  The  greatest  error  of 
all,  is,  that  he  is  in  no  care  to  be  rich  toward  God, 
rich  in  the  account  of  God,  whose  accounting  of  us 
rich  makes  us  so,  (Rev.  2.  9.)  rich  in  the  things  of 
God,  rich  in  faith,  (Jam.  2.  5.)  rich  \n  good  works, 
in  thefruits  of  righteousness,  (1  Tim.  6.  18.)  rich  in 
graces,  and  comforts,  and  spiritual  gifts.  Many 
who  have  abundance  of  this  world,  are  wholly  des- 
titute of  that  which  will  enrich  their  souls,  which 
will  make  them  rich  toward  God,  rich  for  eternity. 

The  folly  and  misery  of  a  worldly  man  ;  So  is  he. 
Our  Lord  Jesus  Chri'st,  who  knows  what  the  end  of 
things  will  be,  has  here  told  us  what  his  end  will  be. 
Note,  It  is  the  unspeakable  folly  of  the  most  of  men, 
to  mind  and  pursue  the  wealth  of  this  world  more 
than  the  wealth  of  the  other  world,  that  which  is  for 
the  body  only,  and  for  time,  more  than  that  which 
is  for  the  soul  and  eternity. 

22.  And  he  said  unto  his  disciples,  There- 
fore I  say  unto  you,  Take  no  thought  for 
your  life,  what  ye  shall  eat ;  neither  for  the 
body,  what  ye  shall  put  on.  23.  The  life 
is  more  than  meat,  and  the  body  is  more 
than  raiment.  24.  Consider  the  ravens :  for 
they  neither  sow  nor  reap  ;  which  neither 
have  store-house  nor  bam ;  and  God  feedeth 
them.  How  much  more  are  ye  better  than 
the  fowls  ]  25.  And  which  of  you  with 
taking  thought  can  add  to  his  stature  one 
cubit?  26.  Ifye  then  be  not  able  to  do  that 
thing  which  is  least,  why  take  ye  thought 
for  the  rest  t  27.  Consider  the  lilies  how 
they  grow :  they  toil  not,  they  spin  not :  and 


ST.  LUKE,  XII. 


555 


yet  I  say  unto  you,  that  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these.  28. 
If  then  God  so  clothe  the  grass,  which  is  to- 
day in  the  field,  and  to-morrow  is  cast  into 
the  oven,  how  much  more  will  he  clothe  you, 
O  ye  of  little  faith  ?  29.  And  seek  not  ye 
what  ye  shall  eat,  or  what  ye  shall  drink, 
neither  be  ye  of  doubtful  mind.  30.  For  all 
these  things  do  the  nations  of  the  world 
seek  after :  and  your  Father  knoweth  that 
ye  have  need  of  these  things.  31.  But  ra- 
ther seek  ye  the  kingdom  of  God ;  and  all 
these  things  shall  be  added  unto  you.  32. 
Fear  not,  little  flock ;  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom.  33. 
Sell  that  ye  have,  and  give  alms ;  provide 
yourselves  bags  which  wax  not  old,  a  trea- 
sure in  the  heavens  that  faileth  not,  where 
no  thief  approacheth,  neither  moth  cor- 
rupteth.  34.  For  where  your  treasure  is, 
there  will  your  heart  be  also.  35.  Let  your 
loins  be  girded  about,  and  ijour  lights  burn- 
ing ;  36.  And  ye  yourselves  like  unto  men 
that  wait  for  their  lord,  when  he  will  return 
from  the  wedding ;  that  when  he  cometh 
and  knocketh,  they  may  open  unto  him  im- 
mediately. 37.  Blessed  are  those  servants, 
whom  the  lord,  when  he  cometh,  shall  find 
watching :  verily  I  say  unto  you.  That  he 
shall  gird  himself,  and  make  them  to  sit 
down  to  meat,  and  will  come  forth  and 
serve  them.  38.  And  if  he  shall  come  in 
the  second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed  are  those 
servants.  39.  And  this  know,  that  if  the 
good  man  of  the  house  had  known  what 
hour  the  tliief  would  come,  he  would  have 
watched,  and  not  have  suffered  his  house 
to  be  broken  through.  40.  Be  ye  therefore 
ready  also :  for  the  Son  of  man  cometh  at 
an  hour  when  ye  tliink  not. 

Our  Lord  Jesus  is  here  inculcating  some  needful, 
useful  lessons  upon  his  disciples,  which  he  had  be- 
fore taught  them,  and  had  occasion  afterward  to 
press  upon  them  ;  for  they  need  to  have  precept  upon 
precept,  and  line  upon  line ;  "  Therefore,  because 
there  are  so  many  that  are  ruined  by  covetousness, 
and  an  inordinate  affection  to  the  wealth  of  this 
world,  I  say  unto  you,  my  disciples,  take  heed  of 
it."  Thou,  O  man  of  God,  flee  these  things,  as  well 
as  thou,  O  man  of  the  world,  1  Tim.  6.  11. 

I.  He  charges  them  not  to  afflict  themselves  with 
disquieting,  perplexing  cares  about  the  necessary 
supports  of  life,  {v.  22.)  Take  no  thought  for  your 
life.  In  the  foregoing  parable  he  had  given  us  warn- 
ing against  that  branch  of  covetousness  which  rich 
people  are  most  in  danger  of;  and  that  is,  a  sensual 
complacency  in  the  abundance  of  this  world's  goods. 
Now  his  disciples  might  think  they  were  in  no  dan- 
ger of  that,  for  they  had  no  plenty  or  variety  to  gloryi 
in  ;  and  therefore  he  here  warns  them  against  an- 
other branch  of  covetousness,  whicli  they  are  most 
in  temptation  to,  that  have  but  a  little  of  this  world, 
which  was  the  case  of  the  disciples  at  best,  and 


much  more  now  that  tliey  had  left  al),  to  follow 
Christ;  and  that  was,  an  anxious  solicitude  about 
the  necessary  supports  of  life.  *'  Take  no  thought 
for  your  life,  either  for  the  preservation  of  it,  if  it 
be  in  danger,  or  for  the  provision  that  is  to  be  made 
for  it,  eitlier  of  food  or  clothing,  what  ye  shall  eat, 
or  what  ye  shall  put  on."  This  is  the  caution  he  had 
largely  insisted  upon,  Matth.  6.  25,  &c.  And  the 
arguments  here  used  are  much  the  same,  designed 
for  our  encouragement  to  cast  all  our  care  upon  God, 
which  is  the  right  way  to  ease  ourselves  of  it.  Con- 
sider then, 

1.  God,  who  has  done  the  greater  for  us,  may  be 
depended  upon  to  do  the  lesser.  He  has,  without 
any  care  or  forecast  of  our  own,  given  us  tfe  and  a 
body,  and  tlierefore  we  may  cheerfully  leave  it  to 
him  to  provide  meat  for  the  support  of  that  life,  and 
raiment  for  the  defence  of  that  body. 

2.  God,  who  provides  for  the  inferior  creatures, 
may  be  depended  upon  to  provide  for  good  chris- 
tians. "'1  i"ust  God  for  meat,  for  he  feeds  the  ra- 
vens ;  {v.  24.)  they  neither  sow  nor  reafi,  they  take 
neither  care  nor  pains  beforehand  to  provide  for 
themselves,  and  yet  they  Ave.  fed,  and  never  perish 
for  want.  Now  consider  how  much  better  ye  are 
than  the  fowls,  than  the  ravens.  Ti-ust  God  for 
clothing,  'for  he  clothes  the  lilies  ;  {y.  '27,  28.)  they 
make  no  preparation  for  their  own  clothing,  they  toil 
not,  they  spin  not,  the  root  in  the  ground  is  a  naked 
thing,  and  without  ornament,  and  vet,  as  the  flower 
gi-ows  up,  it  appears  wonderfully  beautified.  Now, 
if  God  has  so  clothed  the  flowers,  which  are  fading 
perishing  things,  shall  he  not  much  more  clothe  you 
with  such  clothing  as  is  fit  for  you,  and  with  clothing 
suited  to  your  nature,  as  theirs  is  ?"  When  God  fed 
Israel  with  manna  in  the  wilderness,  he  also  took 
care  for  their  clothing ;  for  though  he  did  not  fiimish 
them  with  new  clothes,  yet  (which  came  all  to  one) 
he  provided  that  those  they  had  should  not  wax  old. 
upon  them,  Deut.  8.  4.  Thus  will  he  clothe  his 
spiritual  Israel ;  but  then  let  not  them  be  of  little 
faith.  Note,  Our  inordinate  cares  are  owing  to  the 
weakness  of  our  faith  ;  for  a  powerful  practical  belief 
of  the  all-sufficiency  of  God,  his  covenant-relation  to 
us  as  a  Father,  and  especially  his  precious  promises, 
relating  both  to  this  life  and  that  to  come,  would  be 
mighty,  through  God,  to  the  pulling  down  of  the 
strong  holds  of  these  disquieting,  perplexing  imagi- 
nations. 

3.  Our  cares  are  fruitless,  vain,  and  insignificant, 
and  therefore  it  is  folly  to  indulge  them  ;  they  will 
not  gain  us  our  wishes,  and  therefore  ought  not  to 
hinder  our  repose  ;  {y.  25.)  "  IVhichofyoubytciking 
thought  can  add  to  hii  stature  one  cubit,  or  one  inch ; 
can  add  to  his  age  one  year,  or  one  hour  .■"  Now  if  ye 
be  not  able  to  do  that'ivhich  is  least,  if  it  be  not  in 
your  power  to  alter  your  statures,  why  should  you 
perplex  yourselves  about  other  things,  which  are  as 
much  out  of  your  power,  and  about  which  it  is  as 
necessarj'  that  we  refer  ourselves  to  the  pro\-idence 
of  God  ?"  Note,  As  in  our  stature,  so  in  our  state,  it 
is  our  wisdom  to  take  it  as  it  is,  and  make  the  best  of 
it ;  for  fretting  and  vexing,  carping  and  cai-ing,  will 
not  mend  it. 

An  inordinate  solicitous  pursuit  of  the  thmgs  of 
this  world,  even  necessary  things,  very  ill  becomes 
the  disciples  of  Christ;  (t'.  29,  30.)  "WTiatever 
others  do,  seek  not  ye  what  ye  shall  eat,  or  what  ye 
shall  drink  ;  do  not  ye  afllict  yourselves  with  per- 
plexing cares,  nor  weary  yourselves  with  constant 
toils  ;  do  not  ye  hun-y  hither  and  thither  with  incjui- 
ries  what  ye  shall  eat  or  drink,  as  David's  enemies, 
that  wandered  up  and  down  for  meat,  (Ps.  59.  IS.) 
or  as  the  eagle  that  seeks  the  prey  afar  off.  Job  39. 
29.  Let  not  the  disciples  of  Christ  thus  seek  their 
food,  but  ask  it  of  God  day  by  day  ;  let  them  not  be 
of  doubtful  mind;  /«» lUHTtu-fj^so-Si — Be  not  as  vie 


556 


ST.  LUKE,  Xll. 


tears  in  the  air,  that  are  blown  hither  and  thither 
with  every  wind ;  do  not,  like  them,  rise  and  fall,  but 
maintain  a  consistency  with  yourselves,  be  even  and 
steady,  and  have  yourliearts  fixed;  live  not  in  care- 
ful susjie?ise;  let  not  your  minds  be  continually  per- 
plexed between  hope  and  fear,  ever  upon  the  rack." 
Let  not  the  children  of  God  make  themselves  un- 
easy :  for, 

(1.)  This  is  to  make  themselves  like  the  children 
of  this  world ;  "  All  these  things  do  the  nations  of  the 
•world  seek  after,  -u.  30.  They  that  take  care  for  the 
body  only,  and  not  for  the  soul,  for  this  worldionly, 
and  not  for  the  other,  look  no  further  than  what  they 
shall  eat  and  drink;  and,  having  no  all-sufficient  God 
to  seek  to,  and  confide  in,  they  burden  themselves 
with  anxious  cares  about  those  things ;  but  it  ill  be- 
comes you  to  do  so.  You,  who  are  called  out  of  the 
world,  ought  not  to  be  thus  conformed  to  the  world, 
and  to  walk  in  the  way  of  this  fieoftle,"  Isa.  8.  11, 12. 
When  inordinate  cares  prevail  over  us,  we  should 
tliink,  "What  am  I,  a  christian  or  a  heathen  ?  Bap- 
tized or  not  baptized  ?  If  a  christian,  if  baptized, 
shall  I  rank  myself  with  Gentiles,  and  join  with 
them  in  their  pursuits  ?" 

(2. )  It  is  needless  for  them  to  disquiet  themselves 
with  care  about  the  necessaiy  supports  of  life,  for 
they  have  a  Father  in  heaven,  who  doth  and  wiU 
take  care  for  them  ;  "  Your  Father  knoi-Js  that  ye 
have  need  of  these  things,  and  considers  it,  and  will 
supply  your  needs  according  to  his  riches  arid  glory, 
for  he  is  your  Father,  who  mcrff  you  subject  to  these 
necessities,  and  therefore  will  suit  his  compassions  to 
them;  your  Father,  who  maintains  yon,  tdacsXes 
you,  and  desig)is  an  inheritance  for  you,  and  there- 
fore will  take  care  that  you  want  no  good  thing." 

(3. )  They  have  better  things  to  mind  and  pursue  ; 
(y.  31.)  "But  rather  seek  ye  the  kingdo?n  of  God, 
and  mind  that,  ye,  my  disciples,  who  are  to/ireach 
the  kingdom  of  God;  let  your  hearts  be  upon  your 
work,  and  your  great  care  how  to  do  that  w-ell,  and 
that  will  eiiectually  divert  your  thoughts  from  inor- 
dinate care  about  tl\e  things  of  the  world.  And  let 
all  that  have  souls  to  save,  seek  the  kingdom  of  God, 
in  which  only  they  can  be  safe.  Seek  admission  into 
it,  seek  advancement  in  it,  seek  the  kingdom  of 
grace,  to  be  subjects  in  that,  the  kingdom  of  glory, 
to  be  princes  in  that,  and  then  all  these  things  shall 
be  added  to  you  ;  mind  the  affairs  of  your  souls  with 
diligence  and  care,  and  then  trust  God  with  all  your 
other  affairs." 

(4.)  They  have  better  things  to  expect  and  hope 
for ;  (x'.  32. )  Fear  not,  little  Jiock.  For  the  banish- 
ing of  inordinate  cares,  it  is  necessary  that  fears 
should  be  suppressed ;  when  we  frighten  ourselves 
with  an  apprehension  of  evil  to  come,  we  put  our- 
selves upon  the  stretch  of  care  how  to  avoid  it,  when 
after  all  perhaps  it  is  but  the  creature  of  our  own 
imagination  ;  therefore /ear  no^,  little  flock,  hnt  hope 
to  the  end,  for  it  is  your  Father's  good  pleasure  to 
give  you  the  kingdom.  This  comfortable  word  we 
had  not  in  Matthew.  Note,  [1.]  Christ's  flock  in 
this  world  is  a  little  flock  ;  his  sheep  are  but  few  and 
feeble.  The  church  is  a  vineyard,  a  garden,  a  small 
spot,  compared  with  the  wilderness  of  this  world ; 
as  Israel,  (1  Kings  20.  27.)  who  were  like  two  little 
flocks  of  kids,  wlien  the  Syrians  filed  the  countnj. 
[2.]  Though  it  be  a  little  flock,  quite  over-number- 
ed, and  therefore  in  danger  of  being  overpowered, 
by  its  enemies,  yet  it  is  the  will  of  Christ  that  they 
should  not  be  afraid.  ' '  Fear  not,  little  flock,  but  see 
yourselves  safe  under  the  protection  and  conduct  of 
the  great  and  good  Shepherd,  and  lie  easy."  [3.] 
God  has  a  kingdom  in  store  for  all  that  belong  to 
Christ's  little  flock;  a  crown  of  glory,  (1  Pet.  5.  4.) 
a  throne  of  power,  (Rev.  3.  21.)  unsearchable  riches, 
far  exceeding  the  peculiar  treasures  of  kings  and 
provinces.    The  sheep  on  the  right  hand  are  called 


to  come  and  inherit  the  kingdom,  it  is  theirs  for  ever ; 
a  kingdom  for  each.  [4.]  The  kingdom  is  given 
according  to  the  good  pleasure  o{  tlie  Father;  it  is 
your  Father's  good  pleasure,  it  is  given  not  of  debt, 
but  of  grace,  tree  grace,  sovereign  grace,  even  so. 
Father,  because  it  seemed  good  mito  thee.  The  king- 
dom is  liis  ;  and  may  he  not  do  what  he  will  with  his 
own.''  [5.]  The  believing  hopes  and  prospects  of 
the  kingdom  sliould  silence  and  suppress  the  fears  of 
Christ's  little  flock  in  this  world.  "Fear  no  trou- 
ble, for  tliough  it  should  come,  it  shall  not  come  be- 
tween you  and  the  kingdom,  that  is  sure,  it  is  near." 
('I'hat  is  not  an  evil  worth  trembling  at  the  thought 
of,  which  cannot  separate  us  from  the  love  of  God.") 
' '  Fear  not  the  want  of  any  thing  that  is  good  for  you, 
for  if  it  be  your  Father's  good  pleasure  to  give  you 
the  kingdom,  you  need  not  question  but  he  will  bear 
your  charges  thither." 

II.  He  charged  them  to  make  sure  woi-k  for  their 
souls,  by  laying  up  their  treasure  in  heaven,  v.  33, 
34.  Those  who  have  done  this  may  be  very  easy, 
as  to  all  the  events  of  time. 

1,  "  Sit  loose  to  this  world,  and  to  all  your  posses- 
sions in  it. :  Sell  that  ye  have,  and' give  alms,"  that 
is,  "rather  than  want  wherewith  to  relieve  those 
that  are  truly  ?iecessitous,  sell  that  which  you  have 
sxirperjluous,  all  that  you  can  spare  from  the  sup- 
port of  yourselves  and  families,  and  give  it  to  the 
poor.  Sell  that  ye  have,  if  ye  find  it  a  hinderance 
from,  or  incumbrance  in,  the  service  of  Clirist.  Do 
not  tliink  yourselves  undone,  if  by  being  fined,  im- 
prisoned, or  banished,  for  the  testimony  of  Jesus, 
you  be  forced  to  sell  your  estates,  though  they  be 
the  inheritance  of  your  fathers.  Do  not  sell,  to  hoard 
up  the  money,  or  because  you  can  make  more  of  it 
by  usury,  but  sell,  and  give  alms ;  what  is  given  in 
alms,  in  a  right  manner,  is  put  out  to  the  best  in- 
terest, upon  the  best  security." 

2.  "Set  your  hearts  upon  the  other  world,  and 
your  expectations  from  that  world.  Provide  your- 
selves bags  that  wax  not  old,  that  wax  not  empty, 
not  of  gold,  but  of  grace  in  tlie  heart,  and  good 
works  in  the  life ;  these  are  the  bags  that  will  last." 
Grace  will  go  with  us  into  another  world,  for  it  is 
woven  in  the  soul,  and  our  good  works  v^Wl  follow  us, 
for  God  is  not  unrighteous  to  forget  them.  These 
will  Jbe  treasures  in  heaven,  that  will  enrich  us  to 
eternity,  (1.)  It  is  treasure  that  will  not  be  ex- 
hausted; we  may  spend  upon  it  to  eternity,  and  it 
will  not  be  at  all  the  less  ;  there  is  no  danger  of  see- 
ing the  bottom  of  it.  (2. )  It  is  treasure  that  we  are 
in  no  danger  of  being  robbed  of,  for  no  thief  ap- 
proaches near  it ;  wh&  is  laid  up  in  heaven,  is  out  of 
the  reach  of  enemies.  (3.)  It  is  treasure  that  will 
not  spoil  with  keeping,  any  more  than  it  will  waste 
with  s/iending;  the  7noth  doth  not  corrupt  it,  as  it 
doth  our  garments  which  we  now  wear.  Now  by 
this  it  appears  that  we  have  laid  up  our  treasure  in 
heaven,  if  our  hearts  be  there  while  we  are  here,  (y. 
34.)  if  we  tliink  much  of  heaven,  and  keep  our  eye 
upon  it,  if  we  quicken  ourselves  with  the  hopes  of  it, 
and  keep  ourselves  in  awe  with  the  fear  of  falling 
short  of  It.  But  if  your  hearts  be  set  upon  the  earth 
and  the  things  of  it,  it  is  to  be  feared  that  you  have 
your  treasure  and  portion  in  it,  and  are  undone  when 
you  leave  it. 

III.  He  charges  them  to  get  ready,  and  to  keep  in 
a  readiness  for  Christ's  coming ;  when  all  those  who 
have  laid  up  their  treasure  in  heaven,  shall  enter 
upon  the  enjoyment  of  it,  v.  35,  &c. 

1.  Christ  is  our  Master,  and  we  are  his  servants, 
not  only  working  servants,  but  waiting  servants,  ser- 
vants that  are  to  do  him  honour,  in  waiting  on  him, 
and  attending  his  motions ;  if  any  man  serve  me,  let 
him  follow  me,  follow  the  Lamb  whithersoever  he 
goes ;  but  that  is  not  all,  they  must  do  him  honour  in 
waiting  for  hitn,  and  expecting  his  return.     We 


ST.  LUKE,  XII. 


557 


must  be  as  men  that  wait  for  their  Lord,  that  sit  up 
late  while  he  stays  out  late,  to  be  ready  to  receive 
him. 

2.  Christ  our  Master,  though  now  gone  from  its, 
will  return  again,  return  from  the  •wedding,  from 
solemnizing  the  nuptials  abroad,  to  comfilete  them  at 
home.  Christ's  servants  are  now  in  a  state  of  ex- 
pectation, looking  for  their  Master's  glorious  aji- 
fiearing,  and  doing  every  thing  witli  an  eye  to  that, 
and  in  order  to  that.  He  ivill  come  to  take  cogni- 
zance of  his  servants,  and  that  being  a  critical  day, 
they  shall  either  stay  with  him,  or  be  turned  out  of 
doors,  according  as  they  are  found  in  that  day. 

3.  The  time  of  our  Master's  return  is  uncertain  ; 
it  will  be  in  the  night,  it  will  be  far  in  the  night, 
when  he  has  long  deferred  his  coming,  and  when 
many  have  done  looking  for  him ;  in  the  second 
ivatch,  just  before  midnight,  or  in  the  third  nvatch, 
next  after  midnight,  -v.  38.  His  coming  to  us,  at  our 
death,  is  uncertain,  and  to  many  it  will  be  a  great 
surprise;  for,  (i'.  40.)  The  Son  of  man  cometh  at  an 
hour  that  ye  think  not,  without  giving  notice  before- 
hand. This  bespeaks  not  only  the  uncertainty  of 
the  time  of  his  coming,  but  the  prevailing  security 
of  the  greatest  part  of  men,  who  are  unthinking,  and 
altogether  regardless  of  the  notices  given  them,  so 
that,  whenever  he  comes,  it  is  in  an  hour  that  they 
think  not. 

4.  That  which  he  expects  and  requires  from  his 
servants,  is,  that  they  be  ready  to  o/ien  to  him  im- 
mediately, whenever  he  comes,  {y.  36.)  that  is,  that 
they  be  in  a  frame  fit  to  receive  him,  or,  rather  to 
be  received  by  him  ;  that  they  be  found  as  his  ser- 
vants, in  the  posture  that  becomes  them,  with  their 
loins  girded  about ;  alluding  to  the  servants  that  are 
ready  to  go  whither  their  master  sends  them,  and 
do  what  their  master  bids  them,  having  their  long 
gai-ments  tucked  up,  (which  otherwise  would  hang 
about  them,  and  hinder  them,)  and  their  lights  burn- 
ing, with  which  to  light  their  master  into  the  house, 
and  up  to  his  chamber. 

5.  Those  servants  will  be  happy,  who  are  found 
ready  and  in  a  good  frame,  when  their  Lord  comes  ; 
(f.  37.)  Blessed  are  those  servants  who,  after  having 
waited  long,  continue  in  a  waiting  frame,  until  the 
hour  that  their  Lord  comes,  and  are  then  found 
awake,  and  aware  of  his  first  approach,  of  his  first 
knock;  and  again,  {x<.  38.)  Blessed  are  those  ser- 
■vants,  for  then  mil  be  the  time  of  their  preferment. 
Here  is  such  an  instance  of  honour  done  them,  as  is 
scarcely  to  be  found  among  men ;  he  shall  make 
them  sit  down  to  meat,  a7id  serve  them;  for  the 
bridegroom  to  wait  upon  his  bride  at  table  is  not  un- 
common, but  to  wait  vipon  his  servants  is  not  the 
manner  of  men;  yet  Jesus  Christ  was  among  his 
disciples  as  one  that  served ;  and  did  once,  to  show 
his  condescension,  gird  himself,  and  senie  them, 
when  he  luashed  their  feet ;  (John  13.  4,  5.)  it  signi- 
fied tlie  joy  with  which  thev  shall  be  received  into 
the  other  world  by  the  Lord  Jesus,  who  is  gone  be- 
fore, to  prepare  for  them,  and  has  told  them  that  his 
Father  will  honour  them,  John  12.  26. 

6.  We  are  therefore  kept  at  uncertainty  concern- 
ing the  precise  time  of  his  coming,  that  we  may  be 
always  ready  ;  for  it  is  no  thanks  to  a  man,  to  be 
ready  for  an  attack,  if  he  know  beforehand  just  the 
time' when  it  will  be  made  ;  The  good  man  of  the 
house,  if  he  had  known  isihat  hour  the  thief  would 
have  come,  though  he  were  ever  so  careless  a  man, 
ivould  yet  have  watched,  and  have  frightened  away 
the  thieves,  x'.  39.  But  we  do  not  know  at  what 
hour  the  alarm  will  be  given  us,  and  therefore  are 
concerned  to  watch  at  all  times,  and  never  be  oif  our 
guard.  Or  this  may  intimate  the  miserable  case  of 
those  who  are  careless  and  unbelieving  in  this  gi-eat 
matter.  If  the  good  man  of  the  house  had  had  no- 
tice of  his  danger  of  being  robbed  such  a  night,  he 


would  have  sitten  up,  and  saved  his  house ;  but  we 
have  notice  of  the  day  of  the  Lord's  coming,  as  a  thief 
iti  the  night,  to  the  conftision  and  ruin  of  all  secure 
sinners,  and  yet  do  not  thus  watch.  If  men  will  take 
such  care  of  their  houses,  O  let  us  be  thus  wise  for 
our  souls  ;  be  ye  therefore  ready  also,  as  ready  as  the 
good  man  of  the  house  would  be,  if  he  knew  ivhat 
hour  the  thief  would  come. 

41.  Then  Peter  said  unto  him,  Lord, 
speakest  thou  this  parable  unlo  us,  or  even 
to  all  ?  42.  And  the  Lord  said,  Who  then 
is  that  faithful  and  wise  steward,  whom  his 
lord  shall  make  ruler  over  his  household, 
to  give  them  their  portion  of  meat  in  due 
season  ?  43.  Blessed  is  that  servant,  whom 
his  lord,  when  he  cometh,  shall  find  so  doing. 
44.  Of  a  truth  I  say  unto  you,  Tliat  he  will 
make  him  ruler  over  all  that  he  hath.  45. 
But  and  if  that  servaiit  say  in  his  heart. 
My  lord  delayeth  his  coming ;  and  shall  be- 
gin to  beat  the  men-servants  and  maidens, 
and  to  eat  and  drink,  and  to  be  drunken ; 
46.  The  lord  of  that  servant  will  come  in  a 
day  when  he  looketh  not  for  him,  and  at  an 
hour  when  he  is  not  aware,  and  will  cut 
him  in  sunder,  and  will  appoint  him  his 
portion  with  the  unbelievers.  47.  And  that 
servant,  which  knew  his  lord's  will,  and 
prepared  not  hijnself,  neither  did  according 
to  his  will,  shall  be  beaten  with  many 
stripes.  48.  But  he  that  knew  not,  and  did 
commit  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.  For  unto  whom- 
soever much  is  given,  of  him  shall  be  much 
required :  and  to  whom  men  have  commit- 
ted much,  of  him  they  will  ask  the  more. 

49.  I  am  come  to  send  fire  on  the  earth ; 
and  what  will  I  if  it  be  already  kindled  ? 

50.  But  I  have  a  baptism  to  be  baptized 
with ;  and  how  am  I  straitened  till  it  be 
accomplished  !  51.  Suppose  ye  that  I  am 
come  to  give  peace  on  earth  ?  I  tell  you, 
Nay ;  but  rather  division :  52.  For  from 
henceforth  there  shall  be  five  in  one  house 
divided,  three  against  two,  and  two  against 
three.  53.  The  father  shall  be  divided 
against  the  son,  and  the  son  against  the  fa- 
ther ;  the  mother  against  the  daugliter,  and 
the  daughter  against  the  mother ;  the  mo- 
ther-in-law against  her  daugiiter-in-law,  and 
the  daughter-in-law  against  her  mother-in- 
law. 

Here  is, 

I.  Peter's  question,  which  he  put  to  Christ  upon 
occasion  of  the  foregoing  parable  ;  (v.  41. )  "  Lord, 
speakest  thou  this  fiarable  to  us  that  are  thy  constant 
followers,  to  us  that  are  ministers,  or  also  to  all  that 
come  to  be  taught  by  thee,  to  all  the  hearers,  and  in 
them  to  all  christians  .■"'  Peter  was  now,  as  often, 
spokesman  for  the  disciples,  ^i\'e  have  reason  to 
bless  God  that  there  are  some  such  forward  men, 
that  have  a  gift  of  utterance  ;  let  those  that  are  such, 
take  heed  of  being  proud.  Now  Peter  desires  Christ 


558 


ST.  LUKE,  XII. 


to  explain  himself,  and  to  direct  the  arrow  of  the 
foregoing  parable  to  the  mark  he  intended.  He  calls 
it  a  fiaruble,  because  it  was  not  only  figurative,  but 
weighty,  solid,  and  insti-uctive.  Lord,  said  Peter, 
-was  it  intended  for  us,  or  for  alt  ?  To  this  Christ 
gives  a  direct  answer,  (Mark  13.  37.)  What  I  say 
unto  you,  I  say  unto  all.  Yet  here  he  seems  to  show 
that  the  apostles  were  primarily  concerned  in  it. 
Note,  We  are  all  concerned  to  take  to  ourselves 
what  Christ  in  his  word  designs  for  us,  and  to  in- 
quire accordingly  concerning  it ;  S/iea/cest  thou  this 
to  lis?  To  me  ?  Speak,  Lord,  for  thy  servant  hears. 
Doth  this  word  belong  to  me  ?  Speak  it  to  my  heart. 
n.  Christ's  reply  to  this  question,  directed  to 
Peter  and  the  rest  of  the  disciples.  If  what  Christ 
had  said  before,  did  not  so  peculiarly  concern  them, 
but  in  common  with  other  christians,  who  must  all 
watch  and  pray  for  Christ's  coming,  as  his  serxiants; 
yet  this  that  follows,  is  peculiarly  adapted  to  minis- 
ters, who  are  the  steiuards  in  Christ's  house,  Now 
our  Lord  Jesus  here  tells  them, 

1.  What  was  their  duty  as  stewards,  and  what  the 
trrcst  committed  to  them.  ( 1. )  They  are  made  ru  lers 
of  God's  household,  under  Christ,  whose  own  the 
house  is  ;  ministers  derive  an  authority  from  Christ 
to  preach  the  gospel,  and  to  administer  the  ordinan- 
ces of  Christ,  and  apply  the  seals  of  the  covenant  of 
gi-ace.  (2. )  Their  business  is  to  give  God's  children 
and  servants  their  portion  of  meat,  that  which  is  pro- 
per for  them,  and  allotted  to  them  ;  con\'ictions  and 
comfort  to  those  to  whom  they  respectively  belong. 
Suuni  cuique — To  every  one  his  oivn.  This  is  right- 
ly to  divide  the  word  of  truth,  2  Tim.  2.  15.  (3. )  To 
give  it  tliem  in  due  season,  at  that  time  and  in  that 
way  which  are  most  suitable  to  the  temper  and  con- 
dition of  those  tliat  are  to  be  fed  ;  a  word  in  season 
to  him  that  is  weary.  (4.)  Herein  they  must  ap- 
prove themselves  faithful  and  wise  ;  faithful  to  their 
Master,  by  whom  this  great  ti-ust  is  reposed  in  them, 
and  faithful  to  their  fellow-servants,  for  whose  be- 
nefit they  are  put  in  trust ;  and  wise  to  improve  an 
opportunity  of  doing  honour  to  their  Master,  and 
service  in  the  family.  Ministers  must  be  both  skil- 
ful and  faithful. 

2.  What  would  be  their  happiness,  if  they  ap- 
prove themselves  faithful  and  wise  ;  (t.  43. )  Blessed 
is  that  servant,  (1.)  That  is  doing,  and  is  not  idle, 
nor  indulgent  of  his  ease ;  even  the  rulers  of  the 
household  must  be  doing,  and  make  themselves  ser- 
vants of  all.  (2. )  That  is  so  doing,  doing  as  he 
should  be,  giving  them  their  portion  of  meat,  by 
public  preaching,  and  personal  application.  (3.) 
That  \s  found  so  doing,  when  his  Lord  comes ;  that 
perseveres  to  the  end,  notwithstanding  the  difficulties 
he  may  meet  with  in  the  way.  Now  his  happiness 
is  illustrated  by  the  performance  of  a  steward,  that 
has  approved  himself  within  a  lower  and  narrower 
degi-ee  of  service  ;  he  shall  be  preferred  to  a  larger 
and  higher ;  {y.  44. )  he  will  make  him  ruler  over  all 
that  he  has,  which  was  Joseph's  preferment  in  Pha- 
raoh's court.  Note,  Ministers  tViat  obtain  mercy  of 
the  Lord  to  be  faithful,  shall  obtain  further  mercy  to 
be  abundantly  rewarded  for  their  faithfulness  in  the 
day  of  the  Lord. 

3.  What  a  dreadful  reckoning  there  would  be,  if 
they  were  treacherous  and  unfaithful,  v.  45,  46.  If 
that  servant  begin  to  be  quarrelsome  and  profane, 
he  shall  be  called  to  an  account,  and  severely  pun- 
ished. We  had  all  this  before  in  Matthew,  and 
therefore  shall  here  only  observe,  (1.)  Our  looking 
upon  Christ's  second  coming  as  a  thmg  at  a  distance, 
is  the  cause  of  all  those  iiTegularities  which  render 
the  thought  of  it  terrible  to  us ;  He  saith  in  his  heart. 
My  Lord  delays  his  coming.  Christ's  patience  is 
very  often  misinterpreted,  his  delay  to  his  rf/scour- 
agement  of  his  people,  and  the  encouragement  of  his 
enemies.     (2.)  The  persecutors  of  God's  people  are 


commonly  abandoned  to  security  and  sensuality; 
they  beat  their  fellow-servants,  and  then  eat  and 
drink  with  the  drunken,  altogetlier  unconcerned 
either  at  their  own  sin  or  tlieir  brethren's  sufferings, 
as  the  king  and  Haman,  who  sat  down  to  drink  when 
thecity  Shushan  fJas perplexed.  Thus  they  drank, 
to  drown  the  clamours  of  their  own  consciences,  and 
baffle  them,  which  otherwise  would  fly  in  their 
faces.  (3. )  Deatli  and  judgment  wiU  be  very  terri- 
ble to  all  wicked  people,  but  especially  to  wicked 
ministers  ;  it  will  be  a  sui-prise  to  them,  a?  an  hour 
when  they  are  not  aware,  it  will  be  the  determining 
of  them  to  endless  misery,  they  shall  be  cut  in  sun- 
der, and  have  their  portion  assigned  them  with  the 
unbelievers. 

4.  What  an  aggravation  it  would  be  of  their  sin 
and  punishment,  that  they  knew  their  duty,  and  did 
not  do  it,  iy.  47,  48. )  For  that  se-rva?it  that  kneiv  his 
lord's  will,  and  did  it  not,  shall  be  beaten  with  many 
stripes,  shall  fall  under  a  sorer  punishment,  and  he 
that  knew  not,  shall  be  beaten  with  few  stripes,  his 
punishment  shall,  in  consideration  of  that,  be  miti- 
gated. Here  seems  to  be  an  allusion  to  the  law, 
which  made  a  distinction  between  sins  committed, 
through  ignorance  and  presumptuous  sins,  (Lev.  5. 
15.  Numb.  15.  29,  30.)  as  also  to  another  law  con- 
cerning the  number  of  stripes  given  to  a  malefactor, 
to  be  according  to  the  nature  of  the  crime,  Deut.  25. 
2.  Now,  (1.)  Ignorance  of  our  duty  is  an  extenua- 
tion of  sin.  He  that  knew  not  his  lord's  will,  through 
carelessness  and  neglect,  and  his  not  having  such 
opportunities  as  some  others  had  of  coming  to  the 
knowledge  of  it,  and  did  things  worthy  of  stripes, 
he  shall  be  beaten,  because  he  might  have  known  his 
duty  better,  but  with  few  stripes;  his  ignorance  ex- 
cuses in  part,  but  not  in  whole.  Thus  through  ig- 
norance the  Jews  put  Christ  to  death,  (Acts  3.  17. 
1  Cor.  2.  8.)  and  Christ  pleaded  that  ignorance  in 
their  excuse;  They  know  not  what  they  do.  (2,) 
The  knowledge  of  our  duty  is  an  aggravation  of  our 
sin  ;  That  servant  that  knew  his  lord's  will,  and  yet 
did  his  own  will,  shall  be  beaten  with  many  stripes. 
God  will  justly  inflict  more  upon  him  for  abusing  the 
means  of  knowledge  he  affisrded  him,  which  others 
would  have  made  a  better  use  of ;  and  because  it 
argues  a  great  degree  of  wilfulness  and  contempt, 
to  sin  against  knowledge,  of  how  much  sorer  punish- 
ment then  shall  they  be  thought  worthy,  beside  the 
many  stripes  that  their  own  consciences  will  give 
them  !  Son,  remember.  Here  is  a  good  reason  for 
this  added,  To  whomsoever  much  is  gix<en,  of  him 
shall  be  much  required,  especially  when  it  is  com- 
mitted as  a  tiiist  he  is  to  account  for.  Those  that 
have  greater  capacities  of  mind  than  others,  more 
knowledge  and  learning,  more  acquaintance  and 
converse  with  the  scriptures,  tcit\\emmuch  is  given, 
and  their  account  will  be  acordingly. 

III.  A  further  discourse  concerning  his  own  suffer- 
ings, which  he  expected,  and  concerning  the  suffer- 
ings of  his  followers,  which  he  would  have  them  also 
to  live  in  expectation  of;  in  general,  {v.  49.)  lam 
come  to  sendjire  on  the  earth.  By  this  some  under- 
stand the  preaching  of  the  gospel,  and  the  pouring 
out  of  the  Spirit,  holy  fire  ;  this  Christ  came  to  send 
with  a  commission  to  refine  the  world,  to  purge  away 
its  dross,  to  burn  up  its  chaff,  and  it  was  already 
kindled ;  the  gospel  was  begun  to  be  preached,  some 
prefaces  there  were  to  the  pouring  out  of  the  Spirit. 
Christ  baptized  with  the  Holy  Ghost  and  with  fire. 
this  Spirit  descended  in  fiery  tongues ;  but  by  what 
follows,  it  seems  rather  to  be  understood  of  the  fire 
oi persecution  ;  Christ  is  not  the  Author  of  it,  as  it  is 
the  sin  of  the  incendiaries,  the  persecutors :  hnt  he 
permits  it,  nav  he  commissions  it,  as  a  refining  fire 
for  the  trial  of  the  persecuted.  This  fire  was  already 
kindled  in  the  enmity  of  the  canial  Jews  to  Christ 
and  his  followers.     "  mat  will  I  that  it  may  fire 


ST.  LUKE,  XII. 


559 


sently  be  kindled?  What  thou  doest,  do  gukkly.  If 
it  be  already  kindled,  "what  will  I?  Shall  I  wait  the 
quenching  of  it  ?  No,  for  it  must  fasten  upon  myself, 
and  upon  all,  and  gloiy  will  redound  to  God  from  it. " 

1.  He  must  himself  suffer  many  things  ;  he  must 
pass  through  this  fire  that  was  already  kindled  ;  {y. 
50.)  /  have  a  bajitism  to  be  bajnized  -with.  Afflic- 
tions are  compared  both  to  fire  and  water,  Ps.  66. 
12. — 69.  1,  2.  Christ's  suflFenngs  were  both  ;  he  calls 
them  a.  baptism,  (Matth.  20.  22. )  for  he  was  watered 
or  sprinkled  with  them,  as  Israel  was  baptized  in 
the  cloud,  and  dipped  into  them,  as  Israel  was  bap- 
tized in  (he  sea,  1  Cor.  10.  2.  He  must  be  sprinkled 
with  his  own  blood,  and  with  the  blood  of  his  ene- 
mies, Isa.  63.  3.  See  here,  (1.)  Christ's  foresight 
of  his  sufferings ;  he  knew  what  he  was  to  undergo, 
and  the  necessity  of  undergoing  it ;  I  am  to  be  bap- 
tized with  a  baptisni ;  he  calls  his  sufferings  by  a 
name  that  mitigates  them,  it  is  a  baptism,  not  a  de- 
luge ;  I  must  be  dipped  in  them,  not  drowned  in 
them  ;  and  by  a  name  that  sanctifies  them,  for  bap- 
tism is  a  sacred  rite,  Christ  in  his  sufferings  devoted 
himself  to  his  Father's  honour,  and  consecratedhim- 
self  a  Priest  for  evermore,  Heb.  7.  27,  28.  (2.) 
Christ's  forwardness  to  his  sufferings ;  How  am  I 
straitened  till  it  be  accomplished!  He  longs  for  the 
time  when  he  should  suffer  and  die,  having  an  eye 
to  the  glorious  issue  of  his  sufferings  ;  it  is  an  allusion 
to  a  woman  in  travail,  that  \%  pained  to  be  delivered, 
and  welcomes  her  pains,  because  they  hasten  the 
birth  of  the  child,  and  wishes  them  shai-p  and 
strong,  that  the  work  may  be  cut  short.  Christ's 
sufferings  were  the  travail  of  his  soul,  which  he 
cheerfully  underwent,  in  hope  that  he  should  by 
them  see  his  seed,  Isa.  53.  10,  11.  So  much  was  his 
heart  upon  the  redemption  and  salvation  of  man. 

2.  He  tells  those  about  him,  that  thev  also  must 
bear  with  hardships  and  difficulties ;  (_v.  51.)  "  Sufi- 
pose  ye  that  I  came  to  give  peace  on  earth,  to  give 
you  a  peaceable  possession  of  the  earth,  and  outward 
prosperity  on  the  earth  ?"  It  is  intimated  that  they 
were  ready  to  entertain  such  a  thought  as  this,  nay, 
that  they  went  upon  this  supposition,  that  the  gospel 
would  meet  with  a  unri'ersal  welcome,  that  people 
would  unayiimously  embrace  it,  and  would  therefore 
study  to  make  the  preachers  of  it  easy  and  great, 
that  Christ,  if  he  did  not  give  them  pionip  and  power, 
would  at  least  give  them  peace ;  and  herein  they 
were  encouraged  by  divers  passages  of  the  Old  Tes- 
tament, which  speak  of  the  peace  of  the  Messiah's 
kingdom,  which  they  were  willing  to  understand  of 
external  peace.  "  But,"  saith  Christ,  "  you  will  be 
mistaken,  the  event  will  declare  the  contrary,  and 
therefore  do  not  flatter  yourselves  into  a  fool's  para- 
dise.    You  will  find," 

(1.)  "That  the  effect  of  the  preaching  of  the  gos- 
pel will  be  dirvision. "  Not  but  that  the  design  of  the 
gospel  and  its  proper  tendency  are  to  unite  the  chil- 
dren of  men  to  one  another,  to  knit  them  together  in 
holy  love,  and,  if  all  would  receive  it,  this  would  be 
the  eff^Ect  of  it;  but  there  being  multitudes  that  not 
only  will  not  receive  it,  but  oppose  it,  and  have  their 
corruptions  exasperated  by  it,  and  are  enraged  at 
those  that  do  receive  it,  it  proves,  though  not  the 
cause,  yet  the  occasion,  of  division.  While  the  strong 
man  armed  kept  his  palace,  in  the  Gentile  world  his 
goods  were  at  peace ;  all  was  quiet,  for  all  went'one 
way,  the  sects  of  philosophers  agreed  well  enough, 
so  did  the  worshippers  of  different  deities  ;  but  when 
the  gospel  was  preached,  and  many  were  enlighten- 
ed b)'  It,  and  turned  from  the  powei-  of  Satan  to  God 
ttien  there  was  a  disturbance,  a  noise  and  a  shaking' 
Ezek.  37.  7.  Some  distinguished  themselves  bv  em- 
bracing the  gospel,  and  others  were  angry  that  thev 
did  so.  Yea,  and  among  them  that  received  the 
gospel  there  would  be  different  sentiments  in  lesser 
things,  which  would  occasion  dn;jsw« ;  and  Christ 


permits  it  for  holy  ends,  (1  Cor.  11.  19,)  that  chris- 
tians may  learn  and  practise  mutual  forbearance, 
Rom.  14.  1,  2. 

(2.)  "That  this  division  will  reach  into  private 
families,  and  the  preaching  of  the  gospel  will  give 
occasion  for  discord  among  the  nearest  relations ;" 
{v.  53. )  The  father  shall  be  dixnded  against  the  son, 
and  the  son  against  the  father,  when  the  one  turns 
christian,  and  the  other  does  not ;  for  the  one  that 
does  turn  christian,  will  be  zealous  by  arguments 
and  endearments  to  turn  the  other  too ;  (1  Cor.  7. 
16.)  as  soon  as  ever  Paul  was  converted,  he  disput- 
ed ;  (Acts  9.  29. )  the  one  that  continues  in  unbelief 
will  be  provoked,  and  will  hate  and  persecute  the 
one  that  by  his  faith  and  obedience  witnesses  against, 
and  condemns,  his  unbelief  and  disobedience.  A 
spirit  of  bigotry  and  persecution  will  break  through 
the  strongest  bonds  of  relation  and  natural  affection  ; 
see  Matth.  10.  34. — 24.  7.  Even  mothers  and 
daughters  fall  out  about  religion  ;  and  those  that  be- 
lieve not,  are  so  violent  and  outrageous,  that  they 
are  ready  to  deliver  up  into  the  hands  of  the  bloody 
persecutors  those  that  believe,  though  otherwise 
very  near  and  dear  to  them.  We  find  in  the  Acts, 
that,  wherever  the  gospel  came,  jiersecution  was 
stirred  up  ;  it  was  every  where  spoken  against,  and 
there  was  no  small  stir  about  that  way.  Therefore 
let  not  the  disciples  of  Christ  promise  themselves 
pieace  upon  earth,  for  they  are  sent  forth  as  sheep  in 
the  midst  of  wolves. 

54.  And  he  said  also  to  the  people,  When 
ye  see  a  cloud  rise  out  of  the  west,  straight- 
way ye  say,  There  cometh  a  shower :  and 
so  it  is.  55.  And  when  ye  see  the  south 
wind  blow,  ye  say,  There  will  be  heat: 
and  it  cometh  to  pass.  56.  Ye  hypocrites  ! 
ye  can  discern  the  face  of  the  sky  and  of 
the  earth  ;  but  how  is  it,  that  ye  do  not  dis- 
cern this  time  ?  57.  Yea,  and  why  even  of 
yourselves  judge  ye  not  what  is  right  ?  58. 
When  thou  goest  with  thine  adversary  to 
the  magistrate,  as  thou  art  in  the  way,  give 
diligence  that  thou  mayest  be  delivered 
from  him;  lest  he  hale  thee  to  the  judge, 
and  the  judge  deliver  thee  to  the  officer, 
and  the  officer  cast  thee  into  prison.  59. 
I  tell  thee,  thou  shalt  not  depart  thence, 
till  thou  hast  paid  the  veiy  last  mite. 

Ha^^ng  given  his  disciples  their  lesson  in  the  fore- 
going verses,  here  Christ  turns  to  the  people,  and 
gi\-es  them  theirs,  v.  54.  He  said  also  to  the  people  : 
he  preached  ad  populum — to  the  people,  as  well  as 
ad  clerum — to  the  clergy.  In  general,  he  would 
have  them  be  as  wise  in  the  affairs  of  their  souls  as 
they  are  in  their  outward  affairs.  Two  things  he 
specifies, 

I.  Let  them  leam  to  discern  the  way  of  God  to- 
ward them,  that  they  may  prepare  accordingly. 
They  were  weather-wise,  and  by  observing  the 
\vinds  and  clouds,  could  foresee  when  there  would  be 
rain,  and  when  there  would  be  hot  weather ;  {y.  54, 
55.)  and  they  did,  accordingly,  either  house  their 
hay  and  com,  or  throw  it  abroad,  and  equipped 
themselves  for  a  journey,  according  as  they  fore- 
saw the  weather  would  be.  Even  in  the  chaiige  of 
the  weather  God  gives  warning  to  us  what  is  com- 
ing, and  art  has  improved  those  notices  of  nature  in 
weather-glasses.  These  preparations  here  spoken 
of,  were  made  by  repeated  obsen'ations  upon  the 
chain  of  causes  ;  from  what  has  been  we  conjecture 
what  will  be;  see  the  benefit  of  experience,  by  ta- 


560 

king  notice  we  may  come  to  give  notice;  -whoso  is 
wise,  will  observe  and  learn.     See  now, 

1.  The  particulars  of  the  presages :  "  Ye  see  a 
cloud  arising  out  of  the  ivest ;''  (the  Hebrew  would 
say,  out  of  the  sea  ;)  "  perhaps  it  is  at  first  no  big- 
ger than  a  man's  hand,  (1  Kings  18.  44.)  but  ye 
say,  There  is  a  shower  in  the  womb  of  it,  and  it 
proves  so.  When  ye  observe  the  south  -wind  bloiv, 
ye  say.  There  mill  be  heat,"  (for  the  hot  countries 
of  Africa  lay  not  far  south  from  Judea,)  "and  it 
usually  comes  to  pass  ;  yet  nature  has  not  tied  itself 
to  such  a  track,  but  that  sometimes  we  are  out  in 
our  prognostics. 

2.  The  inferences  from  them,  {v.  56.)  "  Ye  hy- 
fiocrites,  who  pretend  to  be  wise,  but  really  are  not 
so,  who  pretend  to  expect  the  Messiah  and  his 
kingdom,"  (for  so  the  generality  of  the  Jews  did,) 
«'  and  yet  are  no  way  disposed  to  receive  and  enter- 
tain it,  how  is  it  that  you  do  not  discern  this  time, 
that  ye  do  not  discem"that,  according  to  the  indica- 
tions given  in  the  Old-Testament  prophecies,  now 
is  the  time  for  the  Messiah  to  appear,  and  that,  ac- 
cording to  the  marks  given  of  him,  I  am  he  ?  Why 
are  ye  not  aware  that  ye  have  now  an  opportunity 
which  ye  tjHI  not  have  long,  and  which  ye  may  ne- 
ver have  again,  of  securing  to  yourselves  an  in- 
terest in  the  kingdom  of  God,  and  the  privileges  of 
that  kingdom  ?"  JVow  is  the  accepted  time,  now  or 
never.  It  is  the  folly  and  misery  of  man,  that  he 
knows  not  his  time,  Eccl.  9.  12.  This  was  the  min 
of  the  men  of  that  generation,  that  they  knew  not 
the  day  of  their  visitation,  Luke  19.  44.  But  a  wise 
man's  heart  discerns  time  and  judgment ;  such  was 
the  wisdom  of  the  men  of  Issachar,  who  had  un- 
derstanding of  the  times,  1  Chron.  12.  32.  He  adds 
(y.  57.)  "Yea,  and  why  even  ofyou?-selves,  though 
ye  had  not  these  loud  alarms  given  you,  judge  ye 
not  what  is  right  ?  Ye  are  not  only  stupid  and  re- 
gardless in  matters  that  are  purely  of  di\ine  reve- 
lation, and  take  not  the  hints  which  that  gives  you, 
but  ye  are  so  even  in  the  dictates  of  the  very  light 
and  law  of  nature."  Christianity  has  reason  and 
natural  conscience  on  its  side  ;  and  if  men  would  al- 
low themselves  the  liberty  of  judging  what  is  right, 
they  would  soon  find  that  all  Christ's  precepts  con- 
cerning all  things  are  right,  and  that  there  is  nothing 
more  equitable  in  itself,  nor  better  becoming  us, 
than  to  submit  to  them,  and  be  niled  by. them. 

II.  Let  them  hasten  to  make  their  fieace  with  God 
in  time,  before  it  be  too  late,  v.  55,  59.  This  we 
had  upon  another  occasion,  Matt.  5.  26. 

1.  We  reckon  it  our  wisdom  in  our  temporal  af- 
fairs, to  compound  with  those  with  whom  we  can- 
not contend,  to  agree  with  our  adversary  upon  the 
best  terms  we  can,  before  the  equity  be  foreclosed, 
and  we  be  left  to  the  rigour  of  the  law  ;  "  )l'hen 
thou  goest  with  thine  adversary  to  the  magistrate, 
to  whom  the  appeal  is  made,  and  knowest  that  he 
has  an  advantage  against  thee,  and  thou  art  in  dan- 
ger of  being  cast,  ye  know  it  is  the  most  prtident 
course,  to  make  the  matter  up  between  yourseh-es  ; 
as  thou  art  in  the  way,  gi-i<e  diligence  to  be  delix'ered 
from  him,  to  get  a  discharge,  lest  judgment  be 
given,  and  execution  awarded  according  to  law." 
Wise  men  will  not  let  their  quan-els  go  to  an  extre- 
mity, but  accommodate  them  in  time. 

2.  Let  us  do  thus  in  the  affairs  of  our  souls  ;  we 
have  by  sin  made  God  our  Jldveisary,  have  pro- 
voked his  displeasure  against  us,  and  he  has  both 
right  and  rnight  on  his  side  ;  so  that  it  is  to  no  pur- 
pose to  think  of  canjing  on  the  controversy  with 
him  either  at  bar  or  in  battle.  Christ,  to  whom  all 
judgment  is  committed,  is  the  Magistrate  before 
whom  we  are  hastening  to  appear :  if  we  stand  a 
trial  before  him,  and  insist  upon  our  own  justifica- 
tion, the  cause  will  certainh'  go  against  us;  the 
Judge  will  deliver  us  to  the  officer,  the  ministers  of 


ST.  LUKE,  XIII. 


his  justice,  and  we  shall  be  cast  into  the  prison  of 
hell,  and  the  debt  will  be  exacted  to  the  utmost ; 
though  we  cannot  make  a  full  satisfaction  for  it,  it 
will  be  continually  demanded,  till  the  last  mite  be 
paid,  which  will  not  be  to  all  eternity.  Christ's 
suffei-ings  were  short,  yet  the  value  of  them  made 
them  fully  satisfactory.  In  the  sufferings  of  damned 
sinners,  what  is  wanting  in  value,  must  be  made  up 
in  an  endless  duration.  Now,  in  consideration  of 
this,  let  us  give  diligence  to  be  delivered  out  of  the 
hands  of  God  as  an  Adversaiy,  into  his  hands  as  a 
Father,  and  this  as  we  are  in  the  way,  which  has 
the  chief  stress  laid  upon  it  here.  While  we  are 
alive,  we  are  in  the  way  ;  and  7iow  is  our  time,  by 
repentance  and  faith,  through  Christ,  (who  is  the 
Mediator  as  well  as  the  Magistrate,)  to  get  the  quar- 
rel made  up,  while  it  may  be  done,  before  it  be  too 
late.  Thus  was  God  in  Christ  reconciling  the  world 
to  himself,  beseeching  us  to  be  reconciled.  Let  us 
take  hold  on  the  arm  of  the  Lord  stretched  out  in 
this  gi'acious  offer,  that  we  may  make  peace,  and 
we  shall  make  peace ;  (Isa.  27.  4,  5.)  for  we  cannot 
walk  together  tUl  we  be  agreed. 

CHAP.  XIII. 

In  this  chapter,  we  have,  I.  The  good  improTement  Christ 
made  of  a  piece  of  news  that  was  brought  him  concerning- 
some  Galileans,  that  were  lately  massacred  by  Pilate,  as 
they  were  sacrificing  in  the  temple  at  Jerusalem,  v.  1  .  .  5. 
II.  The  parable  of  the  fruitless  fig-tree,  by  which  we  are 
warned  to  bring  forth  fruits  meet  for  that  repentance  which 
he  had  in  the  foregoing  passage  called  us  to,  v.  6  .  .  9. 
HI.  Christ's  healing  of  a  poor  infirm  woman  on  the  sab- 
bath-dayj  and  justifying  of  himself  in  it,  v.  11  .  .  17.  IV. 
A  repetition  of  the  parables  of  the  grain  of  mustard-seed, 
and  the  leaven,  v.  18 .  .  22.  V.  His  answer  to  the  question 
concerning  the  number  of  tlie  saved,  v.  23 . .  SO.  VI.  The 
slight  he  put  upon  Herod's  malice  and  menaces,  and  the 
doom  of  Jerusalem  read,  v.  31  . .  35. 

1.  rr^HERE  were  present  at  that  season 
A  some  that  told  him  of  the  Gahleans, 
whose  blood  Pilate  had  mingled  with  their 
sacrifices.  2.  And  Jesus  answering  said 
unto  them,  Suppose  ye  that  these  Galileans 
were  sinners  above  all  the  Galileans,  be- 
cause they  suffered  such  things  ?  3.  I  tell 
you,  Nay:  but  except  ye  repent,  ye  shall 
all  likewise  perish.  4.  Or  those  eighteen, 
upon  whom  the  tower  in  Siloam  fell,  and 
slew  them,  think  ye  that  they  were  sinners 
above  all  men  that  dwelt  in  Jerusalem  ?  5. 
I  tell  you,  Nay :  but  except  ye  repent,  ye 
shall  all  likewise  perish. 

We  have  here, 

I.  Tidings  brought  to  Christ  of  the  death  of  some 
Galileans  lately,  whose  blood  Pilate  had  mingled 
with  their  sacrijices,  v.  1.     Let  us  consider, 

1.  \Miat  this  tragical  stoiy  was :  it  is  briefly  re- 
lated here,  and  is  not  met  with  in  any  of  the  histo- 
rians of  those  times.  Josephus  indeed  mentions  Pi- 
late's killing  of  some  Samaritans,  who,  under  the 
conduct  of  a  factious  leader,  were  going  in  a  tu- 
multuous manner  to  mount  Gerizzim,  where  the 
Samaritans'  temple  was ;  but  we  can  by  no  means 
allow  that  story  to  be  the  same  with  this.  Some 
think  these  Galileans  were  of  the  faction  of  Judas 
Gaulotina,  who  is  called  Judas  of  Galilee,  (Acts 
5.  37.)  who  disowned  Cxsar's  authority,  and 
refused  to  pay  tribute  to  him  :  or  perhaps  these, 
being  Galileans,  were  only  suspected  by  Pilate 
to  be  of  that  faction,  and  barbarously  murdered, 
because  those  who  were  in  witli  that  pretender, 
were  out  of  his  reach.  The  Galileans  being  He- 
rod's subjects,  it  is  probable  that  this  outrage 
committed  upon  them  by  Pilate,  occasioned  the 


ST.  LUKE,  XIII. 


561 


quarrel  that  was  between  Herod  and  Pilate,  which 
we  read  of,  ch.  23.  12.  We  are  not  told  what  num- 
ber they  were,  perhaps  but  a  few,  whom  Pilate  had 
some  particular  pique  against ;  (and  therefore  the 
story  IS  overlooked  by  Josephus;  but  the  circum- 
stance remarked  is,  that  he  mingled  their  blood  with 
their  sacrifices  in  the  court  of  the  temple.  Though 
perhaps  they  had  reason  to  fear  Pilate's  malice,  yet 
they  would  not,  under  pretence  of  that  fear,  keep 
away  from  Jerusalem,  whither  the  law  obliged  them 
to  go  up  with  their  sacrifices.  Dr.  Lightfoot  thinks 
it  proljable  that  they  were  themselves  killing  their 
sacrifices,  which  was  allowed  ;  for  the  priest's  work 
(they  said)  began  with  the  s/irinkling  of  the  blood: 
and  that  Pilate's  officers  came  upon  them  by  sur- 
prise, just  at  that  time  when  they  were  off  their 
guard,  (for  otherwise  the  Galileans  were  mettled 
men,  and  generally  went  well  armed,)  and  mingled 
the  blood  of  the  sacrificers  witli  the  blood  of  the  sa- 
crifices as  if  it  had  been  equally  acceptable  to  God. 
Neither  the  holiness  of  the  place  nor  of  the  work, 
■would  be  a  protection  to  them  from  the  fui-y  of  an 
unjust  judge,  that  neither /forfrf  God  nor  regarded 
■man.  The  altar,  which  used  to  be  a  sanctuary  and 
place  of  shelter,  is  now  become  a  snare  and  a  trap, 
a  place  of  danger  and  slaughter. 

2.  Why  it  was  related  at  this  season  to  our  Lord 
Jesus.  (1.)  Perhaps  merely  as  a  matter  of  news, 
which  they  supposed  he  had  not  heard  before,  and 
as  a  thing  which  they  lamented,  and  believed  he 
would  do  so  too ;  for  the  Galileans  were  their  coun- 
trymen. Note,  Sad  providences  ought  to  be  ob- 
sei-ved  by  us,  and  the  knowledge  of  them  commu- 
nicated to  others,  that  they  and  we  may  be  suitably 
affected  with  them,  and  make  a  good  use  of  them. 
(2.)  Perhaps  it  was  intended  as  a  confirmation  of 
what  Christ  had  said  in  the  close  of  the  foregoing 
chapter,  concerning  the  necessity  of  making  our 
peace  with  God  in  time,  before  we  be  delivei-ed  to 
the  officer,  that  is,  to  death,  and  so  cast  into  prison, 
and  then  it  will  be  too  late  to  make  agreements  : 
"Now,"  say  they,  "Master,  here  is  a  fresh  in- 
stance of  some  that  were  very  suddenly  delivered 
to  the  officer,  that  were  taken  away  by  death  when 
they  little  expected  it ;  and  therefore  we  have  all 
need  to  be  ready. "  Note,  It  will  be  of  good  use  to 
us  both  to  explain  the  word  of  God,  and  to  enforce 
it  upon  ourselves,  by  observing  the  providences  of 
God.  (3.)  Perhaps  they  would  stir  him  up,  being 
himself  of  Galilee,  and  a  Prophet,  and  one  that  had 
a  great  interest  in  that  countrv,  to  find  out  a  way  to 
revenge  the  death  of  these  Galileans  upon  Herod. 
If  they  had  any  thoughts  of  this  kind,  thev  were 
quite  out ;  for  Christ  was  now  going  up  to  Jei-usa- 
lem,  to  be  delivered  into  the  hands  of  Pilate,  and  to 
have  his  blood,  not  mingled  with  h]S  sacrifice,  but 
itself  made  a  sacrifice.  (4. )  Perhaps  this  was  told 
Christ,  to  deter  him  from  going  up  to  Jerusalem,  to 
worship,  V.  22.  lest  he  should  ser%'e  him  as  he  had 
served  those  Galileans,  and  should  suggest  against 
him,  as,  probably,  he  had  insinuated  against  those 
Galileans,  in  vindication  of  his  craelty,  that  they 
came  to  sacrifice  as  Absalom  did,  with  a  seditious 
design,  under  colour  of  sacrificing,  to  raise  rebel- 
lion. Now,  lest  Pilate,  when  his  hand  was  in,  should 
proceed  further,  they  think  it  advisable  that  Christ 
should  for  the  present  keep  out  of  the  way.  (5.) 
Christ's  answer  intimates  that  they  told  him  this 
with  a  spiteful  inuendo,  that,  though  Pilate  was  un- 
just in  killing  them,  yet  that,  without  doubt,  they 
■were  secretly  bad  men,  else  God  would  not  have 

fiermitted  Pilate  thus  barbarously  to  cut  them  off. 
t  was  very  invidious ;  i-ather  than  thev  would  allow 
them  to  be  martyrs,  though  they  died  sacrificing, 
and  perhaps  suffered  for  their  devotion,  they  will, 
without  any  colour  of  proof,  suppose  them'  to  be 
malefactors ;  and  it  may  be  for  no  other  reason  than 

Vol.  v.— 4  B 


because  they  were  not  of  their  party  and  denomina- 
tion, differed  from  them,  or  had  difference  with 
them ;  this  fate  of  theirs,  which  was  capable  not 
only  of  a  favourable,  but  an  honourable,  construc- 
tion, shall  be  called  a  just  judgment  of  God  ujion 
them,  though  they  know  not  for  what. 
II.  Christ's  reply  to  this  report  :  in  which, 
1.  He  seconded  it  with  another  story,  which,  like 
it,  gave  an  instance  of  people's  being  taken  away  by 
sudden  death.  It  is  not  long  since  the  tonver  in  Si- 
loam  fell,  and  there  were  eighteen  persons  killed 
and  buried  in  the  ruins  of  it.  Dr.  Lightfoot's  con- 
jecture is,  that  this  tower  adjoined  to  the  pool  of  Si- 
loam,  which  was  the  same  with  the  pool  of  Bethesda, 
and  that  it  belonged  to  those  porches  which  were  by 
the  pool,  in  which  the  impotent  folk  lay,  that  matted 
for  the  stirri7ig  of  the  water,  (John  5.  3. )  and  that 
they  who  were  killed,  were  some  of  them,  or  seme 
of  those  who  in  this  pool  used  to  purify  themselves 
for  the  temple-service,  for  it  was  near  the  temple. 
Whoever  they  were,  it  was  a  sad  story;  yet  such 
melancholy  accidents  we  often  hear  of :  for  as  the 
birds  are  caught  in  a  snare,  so  are  the  sons  of  men 
snared  in  an  evil  time,  ivhen  it  falls  suddenly  upon 
them,  Eccl.  9.  12.  Towers,  that  were  built  for 
safety,  often  prove  men's  desti-uction. 

2.  He  cautioned  his  hearers  not  to  make  an  ill  use 
of  these  and  such  like  events,  nor  from  thence  to 
censure  great  sufferers,  as  if  they  were  therefore  to 
be  accounted  great  sinners ;  Suppose  ye  that  these 
Galileans,  who  were  slain  as  they  were  sacrificing, 
were  simiers  above  all  the  Galileans,  because  they 
suffered  such  things?  I  tell  you  nay,  v.  2,  3.  Per- 
haps they  that  toid  him  the  story  of  the  Galileans, 
were  Jews,  and  were  glad  of  any  thing  that  furnished 
them  with  matter  of  reflection  upon  the  Galileans, 
and  therefore  Christ  retorted  upon  them  the  story 
of  the  men  of  Jerusalem,  that  came  to  an  untimely 
end  ;  for  with  what  measure  of  that  kind  ive  mete, 
it  shall  be  measured  tons  again.  "Now  suppose 
ye  that  those  eighteen  who  met  with  their  death 
from  the  tower  of  Siloam,  while  perhaps  they  were 
expecting  their  cure  from  the  pool  of  Siloam,  were 
debtors  to  divine  justice  above  all  men  that  dwelt  at 
Jerusalem  ?  I  tell  you  nay. "  Whether  it  make  for 
us  or  against  us,  we  must  abide  by  this  rule,  that  we 
cannot ^judge  of  men's  sins  by  their  sufferings  in  this 
world ;  for  many  are  thrown  into  the  furnace  as 
gold,  to  be  purified,  not  as  dress  and  chaff,  to  be 
consumed.  We  must  therefore  not  be  harsh  in  otir 
censures  of  those  that  are  affiicted  more  than  their 
neighbours,  as  Job's  friends  were  in  their  censures  of 
him,  lest  we  add  sorrow  to  the  son-owful ;  nay,  lest 
lue  condemn  the  generation  of  the  righteous,  Ps.  73. 
14.  If  we  will  be  judging,  we  have  enough  to  do  to 
judge  ourselves  ;  nor  indeed  can  we  know  love  or 
hatred  by  all  that  is  before  us,  because  all  things 
come  alike  to  all,  Eccl.  9.  1,  2.  And  we  might  as 
justly  conclude  that  the  oppressors,  and  Pilate 
among  the  rest,  on  whose  side  are  power  and  suc- 
cess, are  the  greatest  saints,  as  that  the  oppressed, 
and  those  Galileans  among  the  rest,  who  are  all  in 
tears,  and  they  have  no  comforter,  no,  not  the  priests 
and  Levites  that  attended  the  altar,  are  the  greatest 
sinners.  Let  us,  in  our  censures  of  others,  do  as  we 
would  be  done  by  ;  for  as  we  do  we  shall  be  done  by  ; 
Judge  not,  that  ye  be  not  judged,  Matth.  7.  1. 

3.  On  these  stories  he  founded  a  call  to  repen- 
tance, adding  to  each  of  them  this  awakening  word. 
Except  ve  repent,  ye  shall  all  likewise  perish,  v.  3, 
4.  (1.)  This  intimates  that  we  all  deserve  to  perish 
as  much  as  they  did,  and  had  we  been  dealt  with 
accoi'ding  to  our  sins,  according  to  the  iniquity  of 
our  holy  things,  our  blood  had  been  long  ere  this 
mingled  with  our  sacrifices  by  the  justice  of  God. 
It  must  moderate  our  censures,  not  only  that  ■we 
are  sinners,  but  that  we  are  as  gi-eat  sinners  as  they 


662 


ST.  LUKE,  XI 11. 


have  as  much  sin  to  repent  of  as  they  had  to  suffer 
for.  (2. )  That  therefore  we  are  all  concerned  to 
repent,  to  be  sony  for  what  we  have  done  amiss, 
and  to  do  so  no  more.  The  judgments  of  God  upon 
others,  are  loud  calls  to  us  to  repent.  See  how 
Christ  improved  every  thing  for  the  pressing  of 
that  great  duty  wljich  he  came  not  only  to  gain 
room  for,  and  give  hopes  to,  but  to  enjoin  upon  us, 
— and  that  is,  to  repent.  (3.)  That  repentance  is 
the  way  to  escape  perishing,  and  it  is  a  sure  way  ; 
so  iniquity  shall  not  be  your  ruin,  but  upon  no 
other  terms.  (4.)  That,  if  we  repent  not, we  shall 
certainly  perish,  as  others  have  done  before  us. 
Some  lay  an  emphasis  upon  the  word  likewise,  and 
apply  it  to  the  destruction  that  was  coming  upon 
the  people  of  the  Jews,  and  particularly  upon  Jeru- 
salem, who  were  destroyed  by  the  Romans  at  the 
time  of  their  passover,  and  so,  like  the  Galileans, 
they  had  their  Hood  mingled  with  their  sacrijices  ; 
and  many  of  them,  both  m  Jerusalem  and  in  other 

E laces,  were  destroyed  by  the  fall  of  walls  and 
uildings  which  were  battered  down  about  their 
ears,  as  those  that  died  by  the  fall  of  the  tower  of 
Siloam.  But  certainly  it  looks  further  ;  except  we 
repent,  we  shall  perish  eternally,  as  they  perish  out 
of  this  world.  The  same  Jesus  that  bid  us  repent, 
for  the  kingdom  of  heaven  is  at  hand,  bid  us  repent, 
for  otherwise  we  shall  perish  ;  so  that  he  hath  set 
before  us  life  and  death,  good  and  e-vil,  and  put  us 
to  our  choice.  (5»)  The  perishing  of  those  in  their 
impenitency  will  be  in  a  particular  manner  aggra- 
vated, who  have  been  most  harsh  and  severe  in 
judging  others. 

6.  He  spake  also  this  parable :  A  certain 
man  had  a  fig-tree  planted  in  his  vineyard  ; 
and  he  came  and  sought  fruit  thereon,  and 
found  none.  7.  Then  said  he  unto  the 
dresser  of  his  vineyard.  Behold,  these  three 
years  I  come  seeking  fruit  on  this  fig-tree, 
and  find  none  :  cut  it  down  ;  why  cumber- 
eth  it  the  ground  ?  8.  And  he  answering 
said  unto  him.  Lord,  let  it  alone  this  year 
also,  till  I  shall  dig  about  it,  and  dung  it : 
9.  And  if  it  bear  fruit,  well :  and  if  not,  then 
after  that  thou  shalt  cut  it  down. 

This  parable  is  intended  to  enforce  that  word  of 
■warning  immediately  going  before,  "Except  ye  re- 
pent, ye  shall  all  likewise  perish  ;  except  ye  be  re- 
formed, ye  will  be  ruined,  as  the  barren  tree,  ex- 
cept it  bring  forth  finiit,  will  be  cut  down. " 

I.  This  parable  primarily  refers  to  the  nation  and 
people  of  the  Jews.  God  chose  them  for  his  own, 
made  them  a  people  near  to  him,  gave  them  advan- 
tages for  knowing  and  sen'ing  him  above  any  other 
people,  and  expected  answerable  returns  of  duty 
and  obedience  from   them,  which,  turning  to  his 

E raise  and  honour,  he  would  have  accountedyra;;  ; 
ut  they  disappointed  his  expectations,  they  did  not 
do  their  duty,  they  were  a  reproach,  instead  of  be- 
ing a  credit,  to  their  profession  ;  upon  this,  he  justly 
determined  to  abandon  them,  and  cut  them  off,  to 
deprive  them  of  their  privileges,  to  unchurch  and 
unpeojjle  them  ;  but,  upon  Christ's,  as  of  old  upon 
Moses's,  intercession,  he  graciously  gave  them  fur- 
ther time  and  further  mercy ;  tried  them,  as  it 
were,  another  year,  by  sending  his  apostles  among 
them,  to  call  them  to  repentance,  and  in  Christ's 
name  to  offer  them  pardon,  upon  repentance  ;  some 
of  them  were  wrought  upon  to  repent,  and  bring 
forth  fniit,  and  with  them  all  was  well ;  but  the 
body  of  the  nation  continued  impenitent  and  unfiiiit- 
ful,  and  ruin  without  remedy  came  upon  them  : 


about  forty  years  after  they  were  cut  doivn,  and 
cast  into  the  fire,  as  John  Baptist  had  told  them, 
(Matth.  3.  10.)  which  saying  of  his  this  parable  en- 
larges upon. 

II.  Yet  it  has,  without  doubt,  a  further  reference, 
and  is  designed  for  the  awakening  of  all  that  enjoy 
the  means  of  grace,  and  the  privileges  of  the  visible 
church,  to  see  to  it,  that  the  temper  of  their  minds 
and  the  tenor  of  their  lives  be  answerable  to  their 
professions  and  opportunities,  for  that  is  the  fruit 
required.     Now  obsei-ve  here, 

1.  The  advantages  which  this  fig-tree  had  :  it 
was  planted  in  a  vineyard,  in  better  soil,  and  where 
it  had  more  care  taken  of  it,  and  more  pains  taken 
with  it,  than  other  fig-trees  had,  that  commonly 
grew,  not  in  vineyards,  (those  are  for  vines,)  but  by 
the  way-side,  Matth.  21.  19.  This  fig-tree  belong- 
ed to  a  certain  man,  that  owned  it,  and  was  at  ex- 
pense upon  it.  Note,  The  church  of  God  is  hia 
vineyard,  distinguished  from  the  common,  and 
fenced  about,  Isa.  5.  1,  2.  We  zxe.  fig-trees  planted 
in  this  vineyard  by  our  baptism  ;  we  have  a  place 
and  a  name  in  the  visible  church,  and  it  is  our  pri- 
vilege and  happiness  that  we  have  so,  it  is  a  distin- 
guishing favour.  He  has  not  dealt  so  with  other  na- 
tions, 

2.  The  owner's  expectation  from  it ;  He  came, 
and  sought  frvit  thereon,  and  he  had  reason  to  ex- 
pect it.  He  did  not  send,  but  came  himself,  inti- 
mating his  desire  to  find  fmit.  Christ  came  into 
this  world,  came  to  his  own,  to  the  Jews,  seeking 
fruit.  Note,  The  God  of  heaven  requires  and  ex- 
pects fruit  from  those  that  have  a  place  in  his  vine- 
yard. He  has  his  eye  upon  those  that  enjoy  the 
gospel,  to  see  whether  they  live  up  to  it ;  he  seeks 
evidences  of  their  getting  good  by  the  means  of 
grace  they  enjoy.  Leaves  will  not  serve,  crying. 
Lord,  Lord;  blossoms  will  not  serve,  beginning 
well  and  promising  fair  ;  there  must  be  fruit.  Our 
thoughts,  words,  and  actions  must  be  according  to 
the  gospel-light  and  love. 

3.  The  disappointment  of  his  expectation ;  He 
found  none,  none  at  all,  not  one  fig.  Note,  It  is  sad 
to  think  how  many  enjoy  the  privileges  of  the  gos- 
pel, and  yet  do  nothing  at  all  to  the  honour  of  God, 
nor  to  answer  the  end  of  his  enti-usting  them  with 
those  privileges  ;  and  it  is  a  disappointment  to  him, 
and  a  grief  to  the  Spirit  of  his  gi-ace.  (1.)  He  here 
complains  of  it  to  the  dresser  of  the  vineyard  ;  I 
come,  seeking  fruit,  but  am  disappointed  ;  I  find 
none,  looking  for  grapes,  but  behold,  wild  grapes  ; 
he  is  grieved  with  such  a  generation.  (2.)  He  ag- 
gi'avates  it,  with  two  considerations  :  [1.]  That  he 
had  waited  long,  and  yet  was  disappointed  ;  as  he 
was  not  high  in  his  exjjectations,  he  only  expected 
fmit,  not  much  fruit,  so  he  was  not  hasty,  he  came 
three  years,  year  after  year :  applying  it  to  the 
Jews,  he  came  one  space  of  time  before  the  captivi- 
ty, another  after  that,  and  another  in  the  preaching 
of  John  Baptist  and  of  Christ  himself ;  or  it  may  al- 
lude to  the  three  years  of  Christ's  public  ministry, 
which  were  now  expiring.  In  general,  it  teaches 
us,  that  the  patience  of  God  is  stretched  out  to  long- 
suffering,  with  many  that  enjoy  the  gospel,  and  do 
not  bring  forth  the  fruits  of  it ;  and  this  patience  is 
wretchedly  abused,  which  provokes  God  to  so  much 
the  greater  severity.  How  many  times  three  years 
has  God  come  to  many  of  us,  seeking  fruit,  but  has 

found  none,  or  next  to  none,  or  worse  than  none  ! 
[2.  ]  That  this  fig-tree  did  not  only  not  bring  forth 
fi-uit,  but  did  hurt ;  it  cumbered  tlie ground,  it  took 
up  the  room  of  a  fniitful  tree,  and  was  injurious  to 
all  about  it.  Note,  Those  who  do  not  do  good,  com- 
monly do  hurt  by  the  influence  of  their  bad  exam- 
ple ;  they  grieve  and  discourage  those  that  are  good, 
they  harden  and  encourage  those  that  are  bad.  And 
the  mischief  is  the  greater,  and  the  gi'ound  the 


ST.  LUKE,  Xlll. 


563 


more  cumbered,  if  it  be  a  high  large  spreading  tree, 
and  if  it  be  an  old  tree  of  long  standing. 

4.  The  doom  passed  upon  it ;  Cut  it  down.  He 
saith  this  to  the  Dresser  of  tlie  vineyard,  to  Christ, 
to  whom  all  judgment  is  committed,  to  the  ministers 
who  are,  in  his  name,  to  declare  this  doom.  Note, 
No  other  can  be  expected  concerning  barren  trees, 
than  that  they  should  be  cue  down.  As  the  unfruit- 
ful \ineyard  is  dismantled,  and  thrown  open  to  the 
common,  (Isa.  5.  5,  6.)  so  the  unfi-uitful  trees  in  the 
vineyard  ai-e  cast  out  of  it,  and  wither,  John  15.  6. 
It  is  cut  down  by  the  judgments  of  God,  especially 
spiritual  judgments,  such  as  those  on  the  Jews  that 
believed  not,  Isa.  6.  9,  10.  It  is  cut  down  by  death, 
and  cast  into  the  fii-e  of  hell ;  and  ^vith  good  reason, 
for  w/iij  cumbers  it  the  ground?  What  reason  is 
there  why  it  should  have  a  place  in  the  vineyard  to 
no  purpose  .'' 

5.  The  Dresser's  intercession  for  it.  Christ  is  the 
gi-eat  Intercessor,  he  ever  lives,  interceding ;  mi- 
nistere  are  intercessors  ;  they  that  dress  the  vine- 
yard, should  intercede  for  it ;  those  we  jireacli  to, 
we  should  pray  for,  for  we  must  give  ourselves  to 
the  luord  of  God,  and  Xa  prayer.     Now  observe, 

(1.)  What  it  is  he  prays  for,  and  that  is,  a  re- 
prieve ;  Lord,  let  it  alone  this  year  also.  He  doth 
not  pray,  "Lord,  let  it  never  be  cut  down,"  but, 
"  Lord,  not  now.  Lord,  do  not  remove  the  Dress- 
er, do  not  withhold  the  dews,  do  not  pluck  up  the 
tree."  Note,  [1.]  It  is  desirable  to  have  a  barren 
tree  reprieved.  Some  have  not  yet  grace  to  repent, 
yet  it  is  a  mercy  to  them  to  have  space  to  repent,  as 
it  was  to  the  old  world  to  have  120  years  allowed 
them  to  make  their  peace  with  God.  [2.]  We  owe 
it  to  Christ,  the  gi-eat  Intercessor,  that  barren  trees 
are  not  cut  down  immediately  ;  had  it  not  been  for 
this  interposal,  the  whole  world  had  been  cut  down, 
upon  the  sin  of  Adam  ;  but  he  said.  Lord,  let  it 
alone;  and  it  is  he  that  upholds  all  things.  [3.] 
We  are  encouraged  to  pray  to  God  for  the  merciful 
reprieve  of  barren  fig-trees  ;  "Lord,  let  them  alone; 
continue  them  yet  a  while  in  their  probation  ;  bear 
with  them  a  little  longer,  and  wait  to  be  gi-acious." 
Thus  must  we  stand  in  the  gap,  to  turn  away  wrath. 
[4.  ]  Reprieves  of  mercy  are  but  for  a  time  ;  Let  it 
alone  this  year  also,  a  short  time,  but  a  sufficient 
time  to  make  trial.  When  God  has  borne  long,  we 
may  hope  he  will  bear  yet  a  little  longer,  but  we 
cannot  expect  he  should  bear  always.  [5.]  Re- 
prieves may  be  obtained  by  the  prayers  of  others 
for  us,  but  not  pardons  ;  there  must  be  our  own 
faith,  and  repentance,  and  prayers,  else  no  pardon. 
(2.)  How  he  promises  to  improve  this  reprieve, 
if  it  be  obtained  ;  Till  I  shall  dig  about  it,  and  dung 
it.  Note,  [1.]  In  general,  our  prayers  must  always 
be  seconded  with  our  endeavours.  The  Dresser 
seems  to  say,  "Lord,  it  may  be  I  have  been  want- 
ing in  that  which  is  my  part ;  but  let  it  alone  this 
year,  and  I  will  do  more  than  I  have  done  towards 
Its  fruitfulness."  Thus  in  all  our  prayers  we  must 
request  God's  grace,  with  a  humble  resolution  to  do 
our  duty,  else  we  mock  God,  and  show  that  we  do 
not  rightly  value  the  mercies  we  pray  for.  [2.]  In 
particular,  when  we  pray  to  God  for  gi-ace  for  our- 
selves or  othei-s,  we  must  follow  our  prayers  with 
diligence  in  the  use  of  the  means  of  gi-ace.  The 
Dresser  of  the  vineyard  engages  to  do  his  part,  and 
therein  teaches  ministers  to  do  theirs.  He  will  dig 
about  the  tree,  and  will  dung  it.  Unfruitful  chris- 
tians must  be  awakened  by  the  terrors  of  the  law, 
■which  break  up  the  fallow  ground,  and  then  en- 
couraged by  the  promises  of  the  gospel,  which  are 
warning  and  fattening,  as  manure  to  the  tree  :  both 
methods  must  be  tried,  the  one  prepares  for  the 
other,  and  all  little  enough. 

(3.)  Upon  what  foot  he  leaves  the  matter  ;  "Let 
us  try  it,  and  try  what  we  can  do  with  it  one  year 


more,  and  if  it  bear  fruit,  well;  {v.  9.)  it  is  possi- 
ble, nay  there  is  hope,  that  yet  it  may  be  fi-uitful ;" 
in  that  hope  the  Owner  will  have  patience  with  it, 
and  the  Dresser  will  take  pains  with  it,  and  if  it 
should  have  the  desired  success,  both  will  be  pleas- 
ed that  it  was  not  cut  down.  'I'he  word  well  is  not 
in  the  original,  but  the  expression  is  abrupt ;  Jf  it 
bear  fruit ;  supply  it  how  you  please,  so  as  to  ex- 
press how  wondeiiuUy  well-pleased  both  the  Own- 
er and  Dresser  will  be  ;  if  it  bear  fi-uit,  there  will 
be  cause  of  rejoicing,  we  have  what  we  would  have ; 
but  it  cannot  be  better  expressed  than  as  we  do, 
well.  Note,  Unfruitful  professors  of  religion,  if,  af- 
ter long  unfruitfulness,  they  will  repent,  and  amend, 
and  bring  forth  fruit,  shall  find  all  is  well.  God  will 
be  pleased,  for  he  will  be  firaised ;  ministers'  hands 
will  be  strengthened,  and  such  penitents  will  be 
their  joy  now,  and  their  crown  shortly.  Nay,  there 
will  be  joy  in  heaven  for  it :  the  ground  will  be  no 
longer  cumbered,  but  bettered,  the  vineyard  beau- 
tified, and  the  good  trees  in  it  made  better.  As  for 
the  tree  itself,  it  is  well  for  it ;  it  shall  not  only  not 
be  cut  down,  but  it  shall  receive  blessing  from  God; 
(Heb.  6.  7. )  it  shall  he  purged,  and  shall  bring  forth- 
more  fruit,  for  the  Father  is  its  Husbandman  ;  (John 
15.  2. )  and  it  shall  at  last  be  transplanted  from  the 
vineyard  on  eaith  to  the  paradise  above. 

But  he  adds.  If  not  then,  after  that,  thou  shall  cut 
it  down.  Observe  here,  [1.]  That  though  God 
bear  long,  he  will  not  bear  always,  with  unfj-uitful 
professors  ;  his  patience  will  have  an  end,  and,  if 
it  be  abused,  will  gi\-e  way  to  that  wrath  which 
will  ha\e  no  end.  BaiTen  trees  will  certainly  be 
cut  down  at  last,  and  cast  into  the  Jire.  [2.]  The 
longer  God  has  waited,  and  the  more  cost  he  has 
been  at  upon  them,  the  gi'eater  will  their  desti-uc- 
tion  be  :  to  be  cut  down  after  that,  after  all  these 
expectations  from  it,  these  debates  concerning  it, 
this  concern  for  it,  will  be  sad  indeed,  and  will  ag- 
gTavate  the  condemnation.  [3.]  Cutting  down, 
though  it  is  work  that  shall  be  done,  is  work  that 
God  doth  not  take  pleasure  in  :  for  observe  here, 
the  Owner  said  to  the  Dresser,  "  Do  thou  cut  it 
down,  for  it  cumbereth  the  ground."  "  Nay,"  said 
the  Dresser,  "  if  it  must  be  done  at  last,  thou  shall 
cut  it  down,  let  not  my  hand  be  upon  it."  [4.1 
Those  that  now  intercede  for  barren  trees,  and. 
take  pains  with  them,  if  they  persist  in  their  un- 
fruitfiilness,  will  be  even  content  to  see  them  cut 
down,  and  will  not  have  one  word  more  to  say  for 
them.  Their  best  friends  will  acquiesce  in,  nay 
they  will  approve  and  applaud  the  righteous  judg- 
ment of  God,  in  the  day  of  the  manifestation  of  it. 
Rev.  15.  3,  4. 

10.  And  he  was  teaching  in  one  of  the 
synagogues  on  the  sabbath  :  11.  And,  be- 
hold, there  was  a  woman  which  had  a 
spirit  of  infirmity  eighteen  years,  and  was 
bowed  together,  and  could  in  no  wise  lift 
up  herself.  1 2.  And  when  Jesus  saw  her, 
he  called  her  to  him,  and  said  unto  her, 
Woman,  thou  art  loosed  from  thine  infir- 
mity. 13.  And  he  laid  his  hands  on  her: 
and  immediately  she  was  made  straight, 
and  glorified  God.  14.  And  the  ruler  of 
the  synagogue  answered  with  indignation 
because  that  Jesus  had  healed  on  the  sab- 
bath-day, and  said  unto  the  people,  There 
are  six  days  in  which  men  ought  to  work : 
in  them  therefore  come  and  be  healed,  and 
not  on  the  sabbath-day.      15.  The  Lord 


ST.  LUKE,  Xlll. 


564 

then  answered  him,  and  said,  Thou  hypo- 
crite !  doth  not  each  one  of  you  on  the  sab- 
bath loose  his  ox  or  his  ass  from  the  stall, 
and  lead  him  away  to  watering  1  16.  And 
ought  not  this  woman,  being  a  daughter  of 
Abraham,  whom  Satan  hath  bound,  lo, 
these  eighteen  years,  be  loosed  from  this 
bond  on  the  sabbath-day  1  17.  And  when 
he  had  said  these  things,  all  his  adversaries 
were  ashamed :  and  all  the  people  rejoiced 
for  all  the  glorious  things  that  were  done 
by  him. 

Here  is, 

I.  The  miraculous  cure  of  a  woman  that  had  been 
long  under  a  spirit  of  infirmity.  Our  Lord  Jesus 
spent  his  sabbaths  in  the  synagogues,  xk  10.  We 
should  make  conscience  of  doing  so,  as  we  have  op- 
portunity, and  not  thinlc  we  can  spend  tlie  sabbatli 
as  well  at  home  in  reading  a  good  boolc,  for  religious 
assemblies  are  a  divine  institution,  whicli  we  must 
bear  our  testimony  to,  though  but  of  two  or  three. 
And  when  he  was  in  the  synagogues  on  the  sabbath- 
day,  he  was  teaching  there — it  itSatrnm  ;  it  denotes 
a  continued  act ;  he  still  taught  the  people  know- 
ledge. He  was  in  his  element  when  he  was  teach- 
ing. Now  to  confirm  the  doctrine  he  preached, 
and  recommend  it  as  faithful,  and  well  woitliy  of  all 
acceptation,  he  wrouglit  a  miracle,  a  miracle  of 
mercy. 

1.  The  object  of  charity  that  presented  itself,  was, 
a  woman  in  the  synagogue,  that  had  a  spirit  of  in- 
firmity eighteen  years,  v.  11.  She  had  an  infirmity, 
which  an  evil  spirit,  by  divine  permission,  had 
brought  upon  her,  which  was. such,  that  slie  was 
bowed  together  by  strong  convulsions,  and  could  in 
no  wise  lift  up  herself;  and,  having  been  so  long 
thus,  the  disease  was  incurable,  she  could  not  stand 
erect,  which  is  reckoned  man's  honour  above  the 
beasts.  Observe,  Tliough  she  was  under  this  infir- 
mity, by  which  she  was  much  deformed,  and  made 
to  look  mean,  and  not  only  so,  but,  as  is  supposed, 
motion  was  very  painful  to  her,  yet  she  went  to  the 
synagogue  on  the  sabbath-day.  Note,  Even  bodily 
infirmities,  unless  they  be  very  grievous  indeed, 
should  not  keep  us  from  public  worsliip  on  sabbatli- 
days ;  for  God  can  help  us,  beyond  our  expecta- 
tion. 

The  offer  of  this  cure  to  one  that  sought  it  not, 
bespeaks  the  preventing  mercy  and  grace  of  Christ ; 
(xi.  11.)  Jl7ien  Jesus  saw  her,  he  called  her  to  him. 
It  does  not  appear  that  she  made  any  application  to 
him,  or  had  any  expectation  from  him  ;  but  before 
she  called  he  answered.  She  came  to  him,  to  be 
taught,  and  to  get  good  to  her  soul,  and  then  Christ 
gave  this  relief  to  lier  bodily  infirmity.  Note,  Those 
whose  first  and  chief  care  is  for  tlieir  souls,  do  best 
befriend  the  ti-ue  interests  of  tlieir  bodies  likewise, 
for  other  things  shall  be  added  to  them.  Christ  in 
his  gospel  calls  and  invites  tliose  to  come  to  him  for 
healing,  tliat  labour  under  spiritual  infirmities,  and 
if  he  calls  us,  he  will  undoubtedly  help  us  when  we 
come  to  him. 

3.  The  cure  effectually  and  immediately  wrought, 
bespeaks  his  almighty  power.  He  laid  his  hands 
on  her,  and  said,  IVoman,  thou  art  loosed  from  thine 
infirmity  ;  though  thou  hast  been  long  labouring 
under  it,  thou  art  at  length  released  from  it."  Let 
not  those  despair,  whose  disease  is  inveterate,  who 
have  been  long  in  affliction,  God  can  at  length  re- 
lieve them ;  therefore,  though  he  tariy,  wait  for 
him.  Though  it  was  a  spirit  of  infirmity,  an  evil 
spirit,  that  she  was  under  the  power  of,  Christ  has 
a  power  superior  to  that  of  Satan,  is  stroiiger  than 


he.  Though  she  could  in  no  wise  lift  up  herself, 
Christ  could  lift  her  up,  and  enable  her  to  lift  up 
herself  Siie  that  had  been  crooked,  was  immedi- 
ately made  straight,  and  the  scripture  was  fulfilled, 
(Ps.  146.  8.)  The  Lord  raiseth  the?n  that  are  bowed 
down. 

This  cure  represents  the  work  of  Christ's  grace 
upon  tlie  souls  of  people.  (1.)  In  the  conversion  of 
sinners.  Unsanctified  hearts  are  under  this  spirit 
of  infirmity,  they  are  distorted,  the  faculties  of  the 
soul  are  quite  out  of  place  and  order ;  they  are 
bowed  down  toward  things  below.  O  curvee  in  ter- 
ram  animde .' — Base  souls  that  bend  toward  the 
earth  ?  They  can  in  no  wise  I  ft  up  themselves  to 
God  and  heaven  :  the  bent  of  the  soul,  in  its  natu- 
ral state,  is  the  quite  contrary  way.  Such  crooked 
souls  seek  not  to  Christ,  but  he  calls  them  to  him, 
lays  the  hand  of  his  power  and  grace  upon  them, 
speaks  a  healing  word  to  them,  by  which  he  looses 
them  from  their  infirmity  ;  makes  the  soul  straight, 
reduces  it  to  order,  raises  it  above  worldly  regards, 
and  directs  its  affections  and  aims  heavenward. 
Though  man  cannot  make  that  straight,  which  God 
has  made  crooked,  (Eccl.  7.  13.)  yet  the  grace  of 
God  can  make  that  straight,  which  the  sin  of  man 
has  made  crooked.  (2.)  In  the  fonso/ario7z  of  good 
people.  Many  of  the  children  of  God  are  long  under 
a  spirit  of  infirmity,  a  spirit  of  bondage  ;  through 
prevailing  gi-ief  and  fear,  their  souls  are  cast  down 
and  disquieted  within  them,  they  are  troubled,  they 
are  bowed  down  greatly,  they  go  mourning  all  the 
day  long,  Ps.  38.  6.  But  Christ,  by  his  spirit  of 
adoption,  looses  them  from  this  infirmity  in  due  time, 
and  raises  them  up. 

4.  The  present  effect  of  this  cure  upon  the  soui. 
of  the  patient  as  well  as  upon  her  body  ;  she  glori- 
fied God,  gave  him  the  praise  of  her  cure,  to  whom 
all  praise  is  due.  When  crooked  souls  are  made 
straight,  they  will  show  it  by  their  glorifying  God. 

II.  Tlie  offence  that  was  taken  at  this  by  the 
ruler  of  the  synagogue,  as  if  our  Lord  Jesus  had 
committed  some  heinous  crime,  in  healing  this  poor 
woman.  He  had  indignation  at  it,  because  it  was 
on  the  sabbath-day ,  v.  14.  One  would  think  that 
the  miracle  should  have  convinced  him,  and  that 
thecircumstance  of  its  being  done  on  the  sabbath- 
day  could  not  have  ser\-ed  to  evade  the  conviction  ; 
but  what  light  can  shine  so  clear,  so  strong,  which 
a  spirit  of  bigotry  and  enmity  to  Christ  and  his  gos- 
pel will  not  serve  to  shut  men's  eyes  against  ?  Never 
was  such  honour  done  to  the  synagogue  he  was  i-uler 
of  as  Christ  had  now  done  it,  and  yet  he  had  indig- 
nation at  it.  He  had  not  indeed  the  impudence  to 
quarrel  with  Christ,  but  he  said  to  the  people,  re- 
flecting upon  Christ  in  what  he  said.  There  are  six 
days  in  which  men  ought  to  work,  in  them  therefore 
come,  and  be  healed,  and  not  on  the  sabbath-day. 
See  here  how  light  he  made  of  the  miracles  Christ 
wrought,  as  if  they  were  things  of  course,  and  no 
more  than  wliat  quacks  and  mountebanks  did  every 
day  :  "You  may  come  and  be  healed,  any  day  of  the 
week."  Christ's  cures  were  become,  in  his  eyes, 
cheap  and  common  things.  See  also  how  he  stretches 
the  law  beyond  its  intention,  or  any  just  constnic- 
tion  that  could  be  put  upon  it,  in  making  either 
healing  or  being  healed  with  a  touch  of  the  hand, 
or  a  word's  speaking,  toTje  that  work  which  \s  for- 
bidden on  the  sabbath-dav.  This  was  evidently  the 
work  of  God ;  and  when  God  tied  us  out  from  work- 
ing that  day,  did  he  tie  himself  out  ?  The  same 
word  in  Hebrew  signifies  both  godly  and  merciful, 
(chesed,)  to  intimate  that  works  of  mercy ^  and  cha- 
rity are  in  a  manner  works  of  piety,  (1  Tim.  5.  4.) 
and  therefore  very  proper  On  sabbath-days. 

III.  Christ's  justification  of  himself  in  what  he 
had  done;  {v.  15.)  The  Lord  then  answered  him, 
as  he  had  answered  others,  who  in  like  manner  ca- 


ST.  LUKE,  XIll. 


565 


villed  at  him,  Thoii  hyfiocrite.  Christ,  who  knows 
men's  hearts,  may  call  those  hypocrites,  whom  it 
would  be  presumption  for  us  to  call  so,  who  must 
judge  charitably,  and  can  judge  but  according  to  the 
outward  appearance.  Christ  knew  that  he  had  a 
real  enmity  to  him  and  to  his  gospel,  that  he  did  but 
cloak  that  with  a  pretended  zeal  for  the  sabbath- 
day,  and  that  when  he  bid  the  people  come  on  the 
six  days,  and  be  healed,  he  really  would  not  have 
them  be  healed  any  day.  Christ  could  have  told 
him  this,  but  he  vouchsafes  to  reason  the  case  with 
him  :  and, 

1.  He  a/ipeals  to  the  common  practice  among  the 
Jews,  which  was  never  disallowed,  that  of  watering 
their  cattle  on  the  sabbath-day ;  those  cattle  that 
are  kept  up  in  the  stable,  are  constantly  loosed  from 
the  stall  on  the  sabbath-day,  and  led  atvay  to  -water- 
ing. It  would  be  a  barbarous  thing  not  to  do  it ;  for 
a  merciful  man  regards  the  life  of  his  beast,  his  own 
beast  that  sen'es  him.  Letting  the  cattle  rest  on  the 
sabbath-day,  as  the  law  directed,  would  be  worse 
than  working  them,  if  they  must  be  made  to  fast  on 
that  day,  as  the  Ninevites'  cattle  on  their  fast-day, 
that  were  not  permitted  to  feed  or  drink  water,  Jon, 

2.  He  applies  this  to  the  present  case;  {v.  16.) 
"  Must  an  ox  or  an  ass  have  compassion  showed 
them  on  the  sabbath-day,  and  have  so  much  time 
and  pains  bestowed  upon  them  e^'ery  sabbath,  to  be 
loosed  from  the  stall,  led  away  perhaps  a  great  way 
to  the  water,  and  then  back  again  ;  and  shall  not 
this  woman,  only  with  a  touch  of  the  hand  and  a 
word's  speaking,  be  hosed  from  a  much  greater 
gi-ievance  than  that  which  the  cattle  undergo,  when 
they  are  kept  a  day  without  water  ?  For  consider, 
(1.)  "  She  is  a  daughter  of  Abraham,  whom  you  all 
pride  yourselves  in  a  relation  to  ;  she  is  your  sister, 
and  shall  she  be  denied  a  favour  that  you  grant  to 
an  ox  or  an  ass,  dispensing  a  little  with  the  supposed 
strictness  of  the  sabbath-day  ?  She  is  a  daughter  of 
Abraham,  and  therefore  is  entitled  to  the  Messiah's 
blessings,  to  the  bread  which  belongs  to  the  chil- 
dren." (2.)  "  She  is  one  whom  Satan  has  bound, 
he  has  a  hand  in  the  affliction,  and  therefore  it  was 
not  only  an  act  of  charity  to  the  poor  woman,  but  of 
piety  to  God,  to  break  the  power  of  the  de\il,  and 
baffle  him."  (3.)  "  She  has  been  in  this  deplorable 
condition,  lo,  these  eighteen  years,  and  therefore  now 
that  there  is  an  opportunity  of  delivering  her,  it 
ought  not  to  be  deferred  a  day  longer,  as  you  would 
have  it,  for  any  of  you  would  have  thought  eighteen 
yeai-s'  affliction  full  long  enough. 

IV.  The  different  effect  that  this  had  upon  those 
that  heard  him.  He  had  sufficiently  made  it  out, 
not  only  that  it  was  lawful,  but  that  it  was  highly 
fit  and  proper,  to  heal  this  poor  woman  on  the  sab- 
bath-day, and  thus  publicly  in  the  synagogue,  that 
they  might  all  be  witnesses  of  the  miracle.  And 
now  observe, 

1.  What  a  confusion  this  was  to  the  malice  of  his 
persecutors  ;  Wien  he  had  said  these  things,  all  his 
adversaries  were  ashamed,  (v.  17.)  they  were  put  to 
silence,  and  were  vexed  that  they  were  so,  that  they 
had  not  a  word  to  say  for  themselves  ;  it  was  not  a 
shame  that  worked  repentance,  but  indignation  ra- 
ther. Note,  Sooner  or  later,  all  the  adversaries  of 
Christ,  and  his  dpctrine  and  miracles,  will  be  made 
ashamed. 

2.  What  a  confirmation  this  was  to  the  faith  of 
his  friends  ;  All  the  fieo/ile,  who  had  a  better  sense 
of  things,  and  judged  more  impartially  than  their 
rulers,  rejoiced  for  all  the  glorious  thirigs  that  were 
done  by  him.  The  shame  of  his  foes  was  the  joy  of 
his  followers  ;  the  increase  of  his  interest  was  what 
the  one  fretted  at,  and  the  other  triumphed  in. 
The  things  Christ  did,  were  glorious  things  ;  they 
were  all  so,  and,  though  now  clouded,  perhaps  will 


appear  so,  and  we  ought  to  rejoice  in  them.    Every 
thing  that  is  the  honour  of  Christ,  is  the  comfort  of 

christians. 

1 8.  Then  said  he,  Unto  what  is  the  king- 
dom of  God  hke  ?  and  whereunto  shall  1 
resemble  it  ?  19.  It  is  like  a  grain  of  mus- 
tard-seed, which  a  man  took,  and  cast  into 
his  garden ;  and  it  grew,  and  waxed  a  great 
tree ;  and  the  fowls  of  the  air  lodged  in  the 
branches  of  it.  20.  And  again  he  said, 
Whereunto  shall  I  liken  the  kingdom  of 
God  1  21.  It  is  like  leaven,  which  a  woman 
took  and  hid  in  three  measures  of  meal,  till 
the  whole  was  leavened.  22.  And  he  went 
through  the  cities  and  villages,  teaching, 
and  journeying  toward  Jerusalem. 

Here  is,  1.  The  gospel's  progress  foretold  in  two 
parables,  which  we  had  before,  Matth.  13.  31,  33. 
The  kingdom  of  the  Messiah  is  the  kingdom  of  God, 
for  it  advances  his  gloiy  ;  this  kingdom  was  yet  a 
mysteiy,  and  people  were  generally  in  the  dark, 
and  under  mistakes,  about  it.  Now,  when  we  would 
describe  a  thing  to  thpse  that  are  strangers  to  it,  we 
choose  to  do  it  by  similitudes  ;  "  Such  a  person  you 
know  not,  but  I  will  tell  you  whom  he  is  like  ;"  so 
Christ  undertakes  here  to  show  what  the  kingdom 
of  God  is  like  ;  {v.  18.)  "  liliereunto  shall  I  liken 
the  kingdom  of  God  ?  v.  20.  It  will  be  quite  another 
thing  from  what  you  expect,  and  will  operate,  and 
gain  its  point,  in  quite  another  maimer. " 

(1.)  "You  expect  it  will  appear  g-7ro;,  and  will 
arrive  at  its  perfection  all  of  a  sudden  ;  but  you  are 
mistaken,  it  is  like  a  grain  of  mustard-seed,  a  little 
thing,  takes  up  but  little  room,  makes  but  a  little 
figiu'e,  and  promises  but  little  ;  yet,  when  sown  in 
soil  proper  to  receive  it,  it  waxes  a  great  tree,"  -u. 
19.  Many  perhaps  were  prejudiced  against  the  gos- 
pel, and  loath  to  come  in  to  the  obedience  of  it,  be- 
cause its  beginning  was  so  small ;  they  were  ready 
to  say  of  Christ,  Can  this  man  save  us  ?  And  of  his 
gospel.  Is  this  likely  ever  to  come  to  any  thing? 
Now  Christ  would  remove  this  prejudice,  by  as- 
suring them  that  though  its  beginning  was  small,  its 
latter  end  should  greatly  increase  ;  so  that  many 
should  come,  should  come  upon  the  wing,  should^^y 
like  a  cloud,  to  lodge  in  the  branches  of  it  with  more 
safety  and  satisfaction  than  in  the  branches  of  Nebu- 
chadnezzar's tree,  Dan.  4.  21. 

(2.)  "You  expect  it  will  make  its  way  by  exter- 
nal means,  by  subduing  nations  and  vanquishing 
armies ;  though  it  shall  work  like  leaven,  silently 
and  insensibly,  and  without  any  force  or  violence,  v. 
21.  A  little  leaven  leaveneth  the  whole  lump,  so 
the  doctrine  of  Christ  will  strangely  diffuse  its  relish 
into  the  world  of  mankind  :  in  this  it  triumphs,  that 
the  savour  of  the  knowledge  of  it  is  unaccountably 
made  manifest  in  erfry  place,  beyond  what  one 
could  have  expected,  2"Cor.  2.  14.  But  you  must 
give  it  time,  wait  for  the  issue  of  the  preaching  of 
the  gospel  to  the  world,  and  you  will  find  it  does 
wonders,  and  alters  the  property  of  the  souls  of  men. 
By  degrees  the  whole  will  be  leavened,  even  as  many 
as  are,  like  the  meal_  to  the  leaven,  pi-epared  to  re 
ceive  the  sa\our  of  it." 

2.  Christ's  prrgress  toward  Jerusalem  recorded  ; 
(v.  22.)  Ne  went  through  the  cities  and  villages, 
teaching  and  journeying.  Here  we  find  Christ  an 
Itinerant,  but  an  itinerant  Preacher,  journeying  to- 
ward Jertisalem,  to  the  Feast  of  Dedication,  which 
was  in  the  winter,  when  travelling  was  uncomfort- 
able, yet  he  would  be  about  his  Father's  business  ; 
and  therefore,  whatever  cities  or  villages  he  could 


566 


ST.  LUKE,  XIII. 


make  in  his  way,  he  gave  them  a  sermon  or  two, 
hot  only  in  the  cities,  but  in  the  country-villages. 
Wherever  Providence  brings  us,  we  should  endea- 
vour to  be  doing  all  the  good  we  can. 

23.  Then  said  one  unto  him,  Lord,  are 
there  few  that  are  saved  1  And  he  said 
unto  them,  24.  Strive  to  enter  in  at  the 
strait  gate  :  for  many,  I  say  unto  you,  vs'ill 
seek  to  enter  in,  and  shall  not  be  able. 
25.  When  once  the  Master  of  the  house  is 
risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  the 
door,  saying.  Lord,  Lord,  open  unto  us ; 
and  he  shall  answer  and  say  unto  you,  I 
know  you  not  whence  ye  are :  26.  Then 
shall  ye  begin  to  say.  We  have  eaten  and 
drunk  in  thy  presence,  and  thou  hast  taught 
in  our  streets.  27.  But  he  shall  say,  I  tell 
you,  I  know  you  not  whence  ye  are  ;  de- 
part from  me,  all  ye  workers  of  iniquity. 
28.  There  shall  be  weeping  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  the  prophets,  in 
the  kingdom  of  God,  and  you  yourselves 
thrust  out.  29.  And  they  shall  come  from 
the  east,  and  from  the  west,  and  from  the 
north,  and  from  the  south,  and  shall  sit 
down  in  the  kingdom  of  God.  30.  And, 
behold,  there  are  last  which  shall  be  first, 
and  there  are  first  which  shall  be  last. 

We  have  here, 

I.  A  question  put  to  our  Lord  Jesus ;  who  it  was 
that  put  it,  we  are  not  told,  whether  a  friend  or  a 
foe  ;  for  he  gave  both  a  great  liberty  of  questioning 
him,  and  returned  answers  to  the  thoughts  and  in- 
tents of  the  heait.     The  question  was,  ylre  there 

feiv  that  are  saved?  v.  23.   ei  Ixiyoi  o'l  a-a^ifjiaot 

"  If  the  saved  be  feiv  ?  Master,  I  have  heard  thou 
shouldst  say  so  ;  fs  it  true  ?" 

1.  Perhaps  it  was  a  cafitihus  question  ;  he  put  it 
to  him,  tempting  him,  with  a  design  to  ensnare  him, 
and  lessen  his  reputation.  If  he  should  say  that 
many  would  be  saved,  they  would  reproach  him  as 
too  loose,  and  making  salvation  cheap  ;  if  few,  they 
would  reproach  him  as  precise  and  strait-laced. 
The  Jewish  doctors  said.  That  all  Israel  should 
have  a  place  in  the  world  to  come ;  and  would  he 
dare  to  contradict  that  !  Those  that  have  sucked  in 
a  corrupt  notion,  are  ready  to  make  it  the  standard 
by  which  to  measure  all  men's  judgments ;  and  in 
nothing  do  men  more  betray  their  ignorance,  pre- 
sumption, and  partiality,  than  in  judging  of  the  sal- 
vation of  others. 

2.  Perhaps  it  was  a  curious  question,  a  nice  spe- 
culation, which  he  had  lately  been  disputing  upon 
with  his  companions,  and  they  all  agreed  to  refer  it 
to  Christ.  Note,  Many  are  more  inquisitive  re- 
specting who  shall  be  saved,  and  who  not,  than  re- 
specting what  thev  shall  do  to  be  saved.  It  is  com- 
monly asked,  "May  such  and  such  be  saved  ?"  But 
it  is  well  that  we  may  be  saved  without  knowing 
that. 

3.  Perhaps  it  was  an  admiring  question  ;  he  had 
taken  notice  how  strict  the  law  of  Christ  was,  and 
how  bad  the  world  was,  and  comparing  these  toge- 
ther, cries  out,  "  How  few  are  there  that  will  be 
saved  !"  Note,  We  have  reason  to  wonder,  that  of 
the  many  to  whom  the  word  of  salvation,  is  sent, 


there  are  so  few  to  whom  it  is  indeed  a  saving 
word. 

4.  Perhaps  it  was  an  inquiring  question ;  "  If 
there  be  few  that  be  saved,  what  then  ?  What  influ- 
ence should  this  have  upon  me  ?"  Note,  It  concerns 
us  all  seriously  to  improve  the  great  tmth  of  the 
fewness  of  those  that  are  saved. 

II.  Christ's  answer  to  this  question,  which  directs 
us  what  use  to  make  of  this  truth.  Our  Saviour  did 
not  give  a  direct  answer  to  his  inquiry,  for  he  came 
to  guide  men's  consciences,  not  to  gratify  their  curi- 
osily.  Ask  not,  "  How  many  shall  be  saved  ?"  But, 
be  they  more  or  fewer,  "  Shall  I  be  one  of  them  ?" 
Not,  "  What  shall  become  of  such  and  such,  and 
what  shall  this  jnan  do?"  But,  "What  shall  I  do, 
and  what  will  become  of  me  .■"'  Now  in  Christ's 
answer  observe, 

1.  A  quickening  exhortation  and  direction  ;  Strive 
to  enter  in  at  the  strait  gate.  This  is  directed  not  to 
him  only  that  asked  the  question,  but  to  all,  to  us,  it 
is  in  the  plural  number  ;  8trix<e  ye.  Note,  (1.)  All 
that  will  be  saved,  must  enter  in  at  the  strait  gate, 
must  undergo  a  change  of  the  whole  man,  such  as 
amounts  to  no  less  than  being  born  again,  and  must 
submit  to  a  strict  discipline.  (2.)  Those  that  would 
enter  in  at  the  strait  gate,  must  strive  to  enter.  It 
is  a  hard  matter  to  get  to  heaven,  and  a  point  that 
will  not  be  gained  without  a  great  deal  of^  care  and 
pains,  of  difficulty  and  diligence.  We  must  strive 
with  God  in  prayer,  wrestle  as  Jacob,  strive  against 
sin  and  Satan  ;  we  must  strive  in  eveiy  duty  of  reli- 
gion, strive  with  our  own  hearts,  aymi^ur&i — "Be 
in  an  agony,  strive  as  those  that  nin  for  a  prize,  ex- 
ert ourselves  to  the  utmost. " 

2.  Divers  awakening  considerations,  to  enforce 
this  exhortation.  O  that  we  may  be  all  awakened 
and  quickened  by  them !  They  are  such  considera- 
tions as  will  serve  to  answer  the  question.  Are  there 
few  that  shall  be  saved? 

(1.)  Think  how  many  take  some  fiains  for  salva- 
tion, and  yet  perish  because  they  do  not  take  enough  ; 
and  you  will  say  that  there  ax^few  that  will  be  saved, 
and  that  it  highly  concerns  us  to  strive  ;  Many  will 
seek  to  enter  in,  and  shall  not  be  able  ;  they  seek, 
but  they  do  not  strive.  Note,  the  reason  why  many 
come  short  of  grace  and  glory,  is,  because  they  rest 
in  a  lazy  seeking  of  that  which  will  not  be  attained 
without  a  laborious  striving.  They  have  a  good 
mind  to  happiness,  and  a  good  opinion  of  holiness, 
and  take  some  good  steps  toward  both ;  but  their 
convictions  are  weak,  they  do  not  consider  what  they 
know  and  believe,  and,  consequently,  their  desires 
are  cold,  and  their  endeavours  feeble,  and  there  is 
no  strength  or  steadiness  in  their  resolutions ;  and 
thus  they  come  short,  and  lose  the  prize,  because 
they  do  not  press  forward.  Christ  avers  this  upon 
his  own  word,  I  say  unto  you  ;  and  we  may  take  it 
upon  his  word,  for'he  knows  both  the  counsels  of 
God  and  the  hearts  of  the  children  of  men. 

(2.)  Think  of  the  distinguishing  day  that  is  com- 
ing, and  the  decisions  of  that  day ;  and  you  will  say 
there  are  few  that  shall  be  saved,  and  that  we  are 
concerned  to  strive  ;  The  Master  of  the  house  will 
rise  up,  and  shut  to  the  doer,  v.  25.  Christ  is  the 
Master  of  the  house,  that  will  take  cognizance  of  all 
that  frequent  his  house,  and  are  retainers  to  it,  will 
examine  comers  and  goers,  and  those  that  pass  and 
repass.  Now  he  seems  as  if  he  left  things  at  large ; 
but  the  day  is  coming  when  he  will  rise  up,  and  shut 
to  the  door.  What  door?  [^i..']  A  Aoor  oi  distinction. 
Now,  within  the  temple  of  the  church  there  are 
carnal  professors  who  worship  in  the  outer-court, 
and  spiritual  professors  who  worship  within  the  vail  ; 
between  these  the  door  is  now  open,  and  they  meet 
promiscuously  in  the  same  external  performances. 
But  when  the  Master  of  the  house  is  risen  up,  the 
door  will  be  shut  between  them,  that  those  who  are 


ST.  LUKE,  XIII. 


in  the  ouler-court,  may  be  kept  out,  and  left  to  be 
trodden  underfoot  by  the  Gentiles,  Rev.  11.  2.  They 
that  are  JiUhy,  shut  the  dooi-  upon  them,  and  let 
them  hejilthy  still ;  that  those  who  are  within,  may 
be  kept  within,  that  those  who  are  holy,  Jnay  lie 
holy  still.  The  door  is  shut,  to  separate  between 
the/irecious  and  the  vile,  that  sinners  may  no  longer 
stand  in  the  congregation  of  the  righteous.  Then 
you  shall  return,  and  discern  betwixt  them.  [2.] 
A  door  of  denial  and  exclusion.  The  door  of  mercy 
and  grace  has  lone  stood  open  to  them,  but  they 
would  7iot  come  in  By  it,  would  not  be  beholden  to 
the  favour  of  that  door,  they  hoped  to  climb  u]i 
some  other  ivay,  and  to  get  to  heaven  by  their  own 
merits  ;  and  therefore  when  the  Master  of  the  house 
is  risen  up,  he  will  jast\y  shut  that  door;  let  them 
not  expect  to  enter  by  it,  but  let  them  take  their 
own  measures.  Thus,  when  Noah  was  safe  in  the 
ark,  God  shut  the  door,  to  exclude  all  those  that  de- 
pended upon  shelters  of  their  own  in  the  approach- 
ing flood. 

(3. )  Think  how  many  who  were  very  confident 
that  they  should  be  saved,  will  be  rejected  in  the  day 
of  trial,  and  their  confidences  will  deceive  them  ;  and 
you  will  say  that  there  are  fe^v  that  shall  be  saved, 
and  that  we  are  all  concerned  to  strive  ;  considering, 
[1.]  What  an  assurance  they  had  of  admission, 
andhowfartheir  hope  carried  them,  even  toheaven's 
gate;  theretheystenrfanrfA'ttocA-,  knock  as  if  they  had 
authority,  knock  as  those  that  belonged  to  the  house, 
saying,  "Lord,  Lord,  open  to  vs,"  for  we  think  we 
have  a  right  to  enter ;  take  us  in  among  the  saved 
ones,  for  we  joined  ourselves  to  them. "  Note,  Many 
are  ruined  by  an  ill-grounded  hope  of  heaven,  which 
they  never  disti-usted  or  called  in  question,  and  there- 
fore conclude  their  state  is  good,  because  they  never 
doubted  it.  They  call  Christ  Lord,  as  if  they  wei-e 
his  servants  ;  nay,  in  token  of  their  importunity,  they 
double  it,  Lord,  Lord;  they  are  desirous  now  to 
enter  in  by  that  door  which  ihey  had  formerly  made 
light  of,  and  would  now  gladly  come  in  among  those 
serious  christians  whom  they  had  secretly  despised. 
[2.]  What  ^rounrfs  they  had  for  this  confidence. 
Let  us  see  what  their  plea  is,  v.  26.  First,  They 
had  been  Christ's  guests,  had  had  an  intimate  con- 
verse with  him,  and  had  shared  in  his  favours  ;  IVe 
have  eaten  and  drunk  in  thy  presence,  at  thy  table. 
Judas  ate  bread  with  Christ,  dipped  with  him  in  the 
dish.  Hypocrites,  under  the  disguise  of  their  external 
profession,  receive  the  Lord's  supper,  and  in  it  par- 
take of  the  children's  bread,  as  if  they  were  children. 
Secondly,  They  had  been  Christ's  hearers ;  had  re- 
ceived instruction  from  him,  and  were  well  acquaint- 
ed with  his  doctrine  and  law ;  "  Thou  hast  taught 
in  our  streets — a  distinguishing  favour,  which  few 
had,  and  surely  it  might  be  taken  as  a  pledge  of  dis- 
tinguishing favour  now ;  for  wouldst  thou  teach  us, 
and  not  save  us  ?" 

[3.  ]  How  their  confidence  will  fail  them,  and  all 
their  pleas  be  rejected  as  frivolous.  Christ  will  say  to 
them,  "  I  know  you  not  luhence  you  are,  v.  25.  And 
again,  {v.  26.)  I  tell  you,  I  know  you  not,  depart 
from  me.  He  doth  not  deny  that  that  which  thev 
pleaded  was  true,  they  had  eaten  and  drunk  in  his 
presence,  by  the  same  token,  that  thev  had  no  sooner 
eaten  of  his  bread,  than  they  lifted  up  the  heel 
against  him.  He  had  taught  in  their  streets,  by  the 
same  token  that  they  had  despised  his  instruction, 
and  would  not  Submit  to  it.  And  therefore.  First, 
He  disowns  them  ;  "  I  know  you  not ;  you  do  not 
belong  to  my  family.  The  Lord  knows  them  that 
are  his,  but  them  that  are  not  he  does  not  know,  he 
has  nothing  to  do  with  them  ;  "  /  know  you  not 
•whence  ye  are.  Ye  are  not  of  me,  ye  are  not  from 
.above,  ve  are  not  branches  of  my  house,  of  my  vine. " 
Secondly,  He  discards  them  ;  Defiart  from  me.  It 
is  the  hell  of  hell  to  depart  from  Christ ;  the  princi- 


56- 


pal  part  of  the  miseiy  of  the  damned ;  "Depart  from 
my  dooi-,  here  is  nothing  for  you,  no,  not  a  drop  of 
water."  Thirdly,  He  gives  them  such  a  character 
as  is  the  reason  of  this  doom  ;  Ye  are  workers  of  ini- 
quity. This  i,  their  i-uin,  that,  under  a  pretence  of 
piety,  they  kept  up  secret  haunts  of  sin,  and  did  the 
devil's  diiidgery  in  Christ's  livery. 

[4.]  How  terrible  their  punishment  will  be  ;  (v, 
28.)  There  shall  be  weeping  and  gnashing  of  teeth, 
the  utmost  degree  of  grief  and  indignation  ;  and  that 
which  is  the  cause  of  it,  and  contributes  to  it,  is  a 
sight  of  the  happiness  of  those  that  are  saved  ;  Ye 
shall  see  the  patriarchs  and  prophets  in  the  kingdom, 
of  God,  and  yourselves  thrust  out.  Obsen-e  here, 
[l.]  That  the  Old-Testament  saints  are  in  the  king- 
dom of  God  ;  those  had  benefit  by  the  Messiah,  who 
died  before  his  coming ;  for  they  saw  his  day  at  a 
distance,  and  it  reflected  comfort  upon  them.  [2.] 
ThaX.  A/ew-Testament  sinners  will  be  thrust  out  oi 
the  kingdom  of  (iod.  It  intimates  that  they  v/ill  be 
thrusting  in,  and  will  presume  upon  admission,  but 
in  vain  ;  they  shall  be  thrust  out  with  shame,  as  hav- 
ing no  part  or  lot  in  the  matter.  [3.  ]  That  the  sight 
of  the  saints'  glory  will  be  a  great  aggravation  of 
sinners'  miseiy ;  they  shall  thus  far  see  the  kingdom, 
of  God,  that  they  shall  seethe  prophets  in  it,  whom 
they  hated  and  despised,  and  themselves,^  who 
thought  themselves  sure  of  it,  thrust  out.  This  is 
that  at  which  they  will  gnash  their  teeth,  Ps.  112.  10. 
(4.)  Think  who  are  thev  that  shall  be  saved,  not- 
withstanding;  (t.  29,  36.)  'They  shall  come  from  the 
east  and  the  west  ;  and  the  last  shall  be  first. 

[1.]  By  what  Christ  had  said,  it  appeared  that 
but  few  should  be  saved,  of  those  whom  we  think 
most  likely,  and'  who  bid  fairest  for  it.  Yet  do  not 
say  then  that  the  gospel  is  preached  in  vain,  for 
though  Israel  be  not  gathered,  Christ  will  be  glo- 
rious. There  shall  come  many  from  all  parts  of  the 
Gentile  world,  that  shall  be  admitted  into  the  king- 
dom of  grace  in  this  world,  and  of  glory  in  the  other. 
Plainly  thus,  when  we  come  to  heaven,  we  shall 
meet  a  great  many  there,  whom  we  little  thought  to 
have  met  there,  and  miss  a  great  many  thence,  whom 
we  verily  eypected  to  have  found  there. 

[2.]  Thrse  who  sit  down  in  the  kingdom  of  God, 
are  such  as  had  taken  pains  to  get  thither,  for  they 
came  from  ^sc^—from  the  east,  and  from  the  west ; 
from  the  north,  and  from  the  south  ;  they  had  passed 
through  different  climates,  had  broken  through  many 
diflicuities  and  discouragements  ;  which  shows  that 
they  who  would  enter  into  that  kingdom,  must  strive, 
as  the  queen  of  Sheba,  who  came  from  the  utmost 
parts  of  the  earth,  to  liear  the  wisdom  of  Solomon. 
They  who  travel  now  in  the  sei"vice  of  (iod  and  re- 
ligion, shall  shortly  sit  down  to  rest  in  the  kingdom 
of  God. 

[3.  ]  Many  who  stood  fair  for  heaven,  came  short, 
and  others  who  seemed  cast  behind,  and  thrown 
quite  out  of  the  way,  will  win  and  wear  this  prize, 
and  therefore  it  concerns  us  to  strive  to  enter.  Let 
us  he  provoked,  as  Paul  desired  the  Jews  might  be, 
to  a  holy  emulation  by  the  zeal  and  forwardness  of 
the  Gentiles,  Rom.  11.  14.  Shall  I  be  outstripped 
by  my  juniors  ?  Shall  I,  who  started  first,  and  stood 
nearest,  miss  of  heaven,  when  others,  less  likely, 
enter  into  it .'  If  it  be  got  by  striving,  why  should 
not  I  strive  } 

31.  The  same  day  there  came  certain  of 
the  Pharisees,  saying  unto  him,  Get  thee 
out,  and  depart  hence :  for  Herod  will  kill 
thee.  32.  And  he  said  unto  them,  Go  ye, 
and  tell  that  fox,  Behold,  I  cast  out  devils, 
and  I  do  cures  to-day  and  to-morrow,  and 
the  third  day  I  shall  be  perfected.     33.  Ne- 


568  ST.  LUKE,  XIIL 

vertheless  I  must  walk  to-day,  and  to-mor- 11  tified  himsdf;  he  consecrated  himself  to  his  priestly 
row,  and  the  day  ioWoWmg:  for  it  cannot  '  "^^  ^'^^  l^'^ °'"" "°°''' 


be  that  a  prophet  perish  out  of  Jerusalem, 
34.  O  Jerusalem,  Jerusalem,  which  killest 
the  prophets,  and  stonest  them  that  are  sent 
unto  tliee ;  how  often  would  I  have  gather- 
ed thy  children  together,  as  a  hen  doth  ga- 
ther her  brood  under  her  wings,  and  ye 
would  not!  35.  Behold  your  house  is  left 
unto  you  desolate :  and  verily  I  say  unto 
you.  Ye  shall  not  see  me,  until  the  time 
come  when  ye  shall  say.  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord. 

I    Here  is, 

I.  A  suggestion  to  Christ  of  his  danger  from  He- 
rod, now  that  he  was  in  Galilee,  within  Herod's  ju- 
risdiction;  {v.  31.)  Certainof  the  Pharisees  {ior  there 
were  those  of  that  sect  dispersed  all  the  nation  over) 
came  to  Christ,  pretending  friendship  and  a  concern 
for  his  safety,  and  said,  Get  thee  out  of  this  country, 
and  depart  hence,  for  otherwise  Herod  •will  kill  thee, 
as  he  did  John.  Some  think  that  those  Pharisees 
had  no  ground  at  all  for  this,  that  Herod  had  not 
given  out  any  words  to  this  purport,  but  that  they 
framed  this  lie,  to  drive  him  out  of  Galilee,  where 
he  had  a  great  and  growing  interest,  and  to  drive 
him  into  Judea,  where  they  knew  there  were  those 
that  really  sought  his  life.  But  Christ's  answer  be- 
ing directed  to  Herod  himself,  it  should  seem  that  the 
Pharisees  had  ground  for  what  they  said,  and  that 
Herod  was  enraged  against  Christ,  and  designed  him 
a  mischief,  for  the  honourable  testimony  lie  had 
borne  to  John  Baptist,  and  to  the  doctrine  of  repent- 
ance wliich  John  preached.  Herod  was  willing  to 
get  rid  of  Christ  out  of  his  dominions  ;  and  when  he 
durst  not  put  him  to  death,  he  hoped  Va  frighten  him 
aivay  by  sending  him  this  threatening  message. 

H.  His  defiance  of  Herod's  rage  and  the  Pharisees 
too ;  he  fears  neither  the  one  nor  the  other ;  Go  ye 
and  tell  that  fox  so,  v.  32.  In  calling  him  a/ojr,  he 
eives  him  his  true  character ;  for  he  was  subtle  as  a 
fox,  noted  for  his  craft,  and  treachery,  and  baseness, 
and  preying  (as  they  say  of  a  fox)  furthest  from  his 
own  den.  And  though  it  be  a  black  and  ugly  cha- 
racter, yet  it  did  not  ill  become  Christ  to  give  it  him, 
nor  was  it  in  him  a  violation  of  that  law.  Thou  shalt 
•  not  speak  evil  of  the  ruler  of  thy  people.  For  Christ 
•was  a  Prophet,  and  prophets  always  had  a  liberty 
of  speech  in  reproving  princes  and  great  men.  Nay, 
Christ  was  more  than  a  prophet,  he  was  a  King,  he 
■was  King  of  kings,  and  the  greatest  of  men  were 
accoimtable  to  him,  and  therefore  it  became  him  to 
call  this  proud  king  by  his  own  name ;  but  it  is  not 
to  be  drawn  into  an  example  by  us.  "Go,  and  tell 
that  fox,  yea,  and  this  fox  too,"  (for  so  it  is  in  the  ori- 
ginal,) Til  ^XwTrtiti  T*uT»,  "that  Pharisee  whoever  he 
is  that  whispei-s  this  in  my  ear,  let  him  know  that 
I  do  not  fear  him,  nor  regard  his  menaces.    For," 

1.  "  I  know  that  I  must  die,  and  must  die  shortly  ; 
I  expect  it  and  count  upon  it,  the  third  day,"  that  is, 
"very  shortly  ;  my  hour  is  at  hand."  Note,  it  will 
help  us  very  much  above  the  fear  of  death,  and  of 
them  that  have  the  power  of  death,  to  make  death 
familiar  to  us,  to  expect  it,  think  of  it,  and  converse 
■with  it,  and  see  it  at  the  door.  "If  Herod  should 
kill  me,  he  will  not  sui-prise  me." 

2.  "I  know  that  f'.ath  will  be  not  only  no  preju- 
dice to  me,  but  that  it  will  be  my  preferment ;  and 
therefore  tell  him,  I  do  not  fear  him ;  when  I  die,  / 
shall  be  perfected,  I  shall  then  have  finished  the 
hardest  part  of  my  undertaking,  I  shall  have  com- 
pleted my  business  ;"  Tsxsis^a.; — /  shall  be  conse- 
crated.   When  Christ  died,  he  is  said  to  have  sanc- 


3.  "  I  know  that  neither  he  nor  any  one  else  can 
kill  me,  till  I  have  done  my  -work.  Go,  and  tell  him 
that  I  value  not  his  impotent  rage.  I  will  cast  out 
dex'ils,  and  do  cures,  to-day,  and  to-morrow,"  that 
is,  "now  and  for  some  little  space  of  time  yet  to 
come,  in  spite  of  him  and  all  his  threats.  I  must 
walk,  I  must  g-o  on  in  my  intended  journey,  and  it  is 
not  in  his  power  to  hinder  me.  I  must  go  about,  as 
I  now  do,  preaching  and  healing,  to-day,  and  to- 
morroiv,  and  the  day  folloiuing."  Note,  it  is  good 
for  us  to  look  upon  the  time  we  have  before  us  as  but 
a  little,  two  or  three  days  perhaps  may  be  the  ut- 
most, that  we  may  thereby  be  quickened  to  do  the 
work  of  the  day  in  its  day.  And  it  is  a  comfort  to 
us,  in  reference  to  the  power  and  malice  of  our  ene- 
mies, that  they  can  have  no  power  to  take  us  off  as 
long  as  God  has  any  work  for  us  to  do.  The  wit- 
nesses were  not  slain  till  they  \ia.djinished  their  tes- 
timony. 

4.  "I  know  that  Herod  can  do  me  no  harm,  not 
only  because  my  time  is  not  yet  come,  but  because 
the  place  appointed  for  my  death  is  Jerusalem, 
which  is  not  within  his  jurisdiction.  It  cannot  be 
that  a  prophet  perish  out  of  Jerusalem,"  that  is, 
"any  where  but  at  Jerusalem."  If  a  true  pro- 
phet was  put  to  death,  he  was  prosecuted  as  a  false 
prophet.  Now  none  undertook  to  try  prophets,  and 
to  judge  concerning  them,  but  the  great  Sanhedrim, 
which  always  sat  at  Jerusalem  ;  it  was  a  cause  which 
the  inferior  courts  did  not  take  cognizance  of,  and 
therefore  if  a  prophet  be  put  to  death,  it  must  be  at 
Jerusalem. 

HI.  His  lamentation  for  Jerusalem,  and  his  denun- 
ciation of  wrath  against  that  city,  v.  34,  35.  This 
we  had,  Matth.  23.  37—39.  Perhaps  this  was  not 
said  now  in  Galilee,  but  the  evangelist,  not  designing 
to  bring  it  in  in  its  proper  place,  insertsit  here,  upon 
occasion  of  Christ's  mentioning  his  being  put  to  death 
at  Jerusalem. 

Note,  1.  The  wirkedness  of  persons  and  places 
that  more  eminently  than  others  profess  religion  and 
relation  to  God,  is  in  a  particular  manner  provoking 
and  grieving  to  the  Lord  Jesus.  How  pathetically 
does  he  speak  of  the  sin  and  ruin  of  that  holy  city! 
0  Jerusalem .'  Jerusalem .' 

2.  Those  that  enjoy  gi-eat  plenty  of  the  means  of 
grace,  if  they  are  not  profited  by  them,  are  often 
prejudiced  against  them.  They  that  would  not 
hearken  to  the  prophets,  nor  welcome  those  whom 
God  had  sent  to  them,  killed  them,  and  stoned  them. 
If  men's  corruptions  are  not  conquered,  they  are  pro- 
voked. 

3.  Jesus  Christ  hath  showed  himself  willing,  free- 
ly willing,  to  receive  and  entertain  poor  souls  t^at 
come  to  him,  and  put  themselves  under  his  protec- 
tion ;  How  often  would  I  have  gathered  thy  children 
together,  as  a  hen  gathereth  her  brood  under  her 
wings  ;  with  such  care  and  tenderness! 

4.  The  reason  why  sinners  are  not  protected  and 
provided  for  bv  the  Lord  Jesus,  as  the  chickens  are 
by  the  hen,  is,'  because  they  will  not ;  I  would,  I  of- 
ten would,  and  ye  would  not.  Christ's  willingness 
aggravates  sinner's  unwillingness,  and  leaves  their 
blood  upon  their  own  heads. 

5.  The  house  that  Christ  leaves,  is  lefi  desolate. 
The  temple,  though  richly  adorned,  though  hugely 
frequented,  is  yet  desolate,  if  Christ  have  deserted 
it ;  he  leaves  it  to  them,  they  had  made  an  idol  of  it, 
and  let  them  take  it  to  themselves,  and  make  the 
best  of  it,  Christ  will  trouble  it  no  more. 

6.  Christ  justly  withdraws  from  those  that  drive 
him  from  them.  Thev  would  not  be  gathered  by 
him,  and  therefore,  saith  he,  "  You  shall  not  see  me, 

\  you  shall  not  hear  me,  any  more ;"  as  Moses  said  to 


Pharaoh,  when  he  forbid  him  his  presence,  Exod, 

10.  28,  29. 

7.  The  judgment  of  the  great  day  will  effectually 
convince  unbelievers  that  would  not  now  be  convinc- 
ed ;  "  Then  you  will  say,  Blessed  is  he  that  cometh," 
that  is,  "you  will  be  glad  to  be  among  those  that 
say  so,  and  will  not  see  me  to  be  the  Messiah  till  then 
when  it  is  too  late." 

CHAP.  XIV. 

In  this  cliaptev,  we  have,  I.  The  cure  wliich  our  Lord  Jesus 
wrought  upon  a  man  that  had  the  dropsy,  on  the  sabbath- 
day,  and  hisjustifying  of  himself  therein,  apfainst  those  who 
were  offended  at  his  doing  it  on  that  day,  v.  1 . .  6.  II.  A 
lesson  of  humility  given  to  those  who  were  ambitious  of  the 
higiiest  rooms,  v.  7. .  U.  III.  A  lesson  of  cliarity  to  those 
who  feasted  the  rich,  and  did  not  feed  the  poor,  v.  12. .  i-1. 

IV.  The  success  of  tlie  gospel-offer  foretold  in  the  parable 
of  the  guests  invited  to  a  fe^st,  signifying  the  rejection  of 
the  Jews,  and  all  others  that  set  their  hearts  upon  this 
world,  and  the  entertainment  of  the  Gentiles,  and  all  others 
that  come  empty  of  self,  to  be  filled  with  Christ,  v.  15.  .24. 

V.  The  great  law  of  discipleship  laid  down,  with  a  caution 
to  all  that  will  be  Christ's  disciples,  to  undertake  it  deli- 
berately, and  with  consideration,  and  particularly  to  mi- 
nisters to  retain  their  savour,  v.  25 . .  35. 

1 .  A  ND  it  came  to  pass,  as  he  went  into 
J\.  the  house  of  one  of  the  chief  Pha- 
risees to  eat  bread  on  the  sabbath-day,  that 
they  watched  him.  2.  And,  behold,  there 
was  a  certain  man  before  liim  which  had 
the  dropsy.  3.  And  Jesus  answering,  spake 
unto  the  lawyers  and  Pharisees,  saying,  Is 
it  lawful  to  heal  on  the  sabbath-day  1  4. 
And  they  held  their  peace.  And  he  took 
kirn,  and  healed  him,  and  let  him  go ;  5. 
And  answered  them,  saying,  Which  of  you 
shall  have  an  ass  or  an  ox  fallen  into  a  pit, 
and  will  not  straightway  pull  him  out  on 
the  sabbath-day  ?  6.  And  they  could  not 
answer  him  again  to  these  tilings. 
In  this  passage  of  story  we  find, 

I.  That  the  Son  of  man  came,  eating  and  drink- 
ing, conversing  familiarly  with  all  sorts  of  people  ; 
not  declining  the  society 'of  publicans,  though  they 
were  of  ill  fame,  nor  of  Pharisees,  though  they  bare 
him  ill  will,  but  accepting  the  friendly  invitations 
both  of  the  one  and  the  other ;  that,  if  possible,  he 
might  do  good  to  both.  Here  he  ivent  into  the  house 
of  one  of  the  chief  Pharisees,  a  ruler,  it  may  be,  and 
a  magistrate  in  his  country,  to  eat  bread  on  the  sab- 
bath-day, V.  1.  See  how  favourable  God  is  to  us, 
that  he  allows  us  time,  even  on  his  own  day,  for  bo- 
dily refreshments ;  and  how  careful  we  should  be 
not  to  abuse  that  liberty,  or  turn  it  into  licentious- 
ness. Christ  went  only  to  eat  bread,  to  take  such 
refreshment  as  was  necessary  on  the  sabbath-day. 
Our  sabbath-meals  must,  with  a  particular  care,  be 
guarded  against  all  manner  of  excess.  On  sabbath- 
davs  we  must  do,  as  Moses  and  Jethro  did,  cat  bread 
before  God,  (Exod.  18.  12.)  and,  as  is  said  of  the 
primitive  christians,  on  the  Lord's  day,  must  eat  and 
drink-  as  those  that  must  /iray  again  before  we  go  to 
rest,  that  we  may  not  be  unfit  for  that. 

II.  That  he  went  about,  doing  good.  Wherever 
he  came,  he  sought  opportunities  to  do  good,  and 
not  only  improved  those  that  fell  in  his  way ;  here 
■was  a  certain  man  before  him,  which  had  the  dro/isy, 
V.  2.  We  do  not  find  that  he  offered  himself,  or 
that  his  friends  offered  him  to  be  Chiist's  patient, 
but  Christ  prevented  him  with  the  blessings  of  his 
goodness,  and  before  he  called  he  answered  him. 
Note,  It  is  a  happy  tiling  to  be  where  Christ  is,  to 
be  present  before  him,  though  we  be  not  presented 

Vol.  v.— 4  C 


ST.  LUKE,  XIV.  569 

to  him.    This  man  had  the  drofisy,  it  is  probable, 

in  a  high  degree,  and  that  he  appeared  much  swell- 
ed with  it ;  proijably,  he  was  some  relation  of  the 
Pharisee's  that  now' lodged  in  his  house,  which  is 
more  likely  than  that  he  should  be  an  tnviled  guest 
at  the  table. 

III.  That  he  endured  the  contradiction  of  sinners 
against  himself;  {v.  1.)  They  watched  Mm.  The 
Pharisee  that  invited  him,  it  should  seem,  did  it  with 
a  design  to  pick  some  quarrel  with  him  ;  if  it  were 
so,  Christ  knew  it,  and  yet  went,  for  he  knew  him- 
self a  match  for  the  most  subtle  of  them,  and  how  to 
order  his  steps  with  an  eye  to  his  ohscn'ers.  Those 
that  are  watched,  had  need  to  be  wary.  It  was,  as 
Dr.  Hammond  observes,  contrary  to  all  laws  of  hos- 
pitality, to  seek  advantage  against  one  that  vou  in- 
vited to  be  your  guest,  for  such  a  one  you  have  taken 
under  your  protection.  These  law\ers  and  Phari- 
sees, like  the  fowler  that  lies  in  wait  to  insnare  the 
birds,  held  their  peace,  and  acted  very  silently. 
When  Christ  asked  them  whether  they  thought  it 
lawful  to  heal  on  the  sabbath-day,  (and  herein  he  is 
said  to  aijswer  them,  for  it  was  an  answer  to  their 
thoughts,  and  thoughts  are  words  to  Jesus  Christ,) 
they  would  say  neither  Yea  nor  A'ay,  for  their  de- 
sign was  to  inform  against  him,  not  to  be  informed 
by  him.  They  would  not  say.  It  was  lawful  to  heal, 
for  then  they  would  preclude  themselves  from  im- 
puting it  to  him  as  a  crime  :  and  yet  the  thing  was 
so  plain  and  self-evident,  that  they  could  not  for 
shame  say  it  was  not  lawful.  Note,  Good  men  have 
often  been  persecuted  for  doing  that  which  even 
their  persecutors,  if  they  would  but  give  their  con- 
sciences leave  to  speak  out,  could  not  but  own  to  be 
lawful  and  good.  Many  a  good  work  Christ  did,  for 
which  they  cast  stones  at  him  and  his  name. 

IV,  That  Christ  would  not  be  hindered  from 
doing  good  by  the  opposition  and  coyitradiction  of 
sinners;  (f.  4.)  He  took  him,  and  healed  him,  and 
let  him  go.  Perhaps  he  took  him  aside  into  another 
room,  and  healed  him  there,  because  he  would  nei- 
ther proclaim  himself,  such  was  his  humility,  nor 
provoke  his  adversaries,  such  was  his  wisdom,  his 
meekness  of  wisdom.  Note,  Though  we  must  not 
be  driven  off  from  our  duty  by  the  malice  of  our 
enemies,  yet  we  should  order  the  circumstances  of 
it  so  as  to  make  it  the  least  offensive.  Or,  He  took 
him,  that  is,  he  laid  hands  on  him,  to  cure  him; 
iTs-iAuCo/^evoc,  complexus — he  embraced  him,  took  mm 
in  his  arms,  big  and  unwieldy  as  he  was,  (for  so 
dropsical  people  generally  arc,)  and  reduced  hin> 
to  shape.  The  cure  of  a  dropsy,  as  much  as  of  any 
disease,  one  would  think,  should  be  gradual ;  yet 
Christ  cured  even  that  disease,  perfectly  cured  it  in 
a  moment.  He  then  let  him  go,  lest  the  Pharisees 
should  fall  upon  him  for  being  healed,  though  he  was 
purely  passive  :  for  what  absurdities  would  not  such 
men  as  they  were  be  guilty  of? 

V.  That  our  Lord  Jesus  did  nothing  but  what  he 
could  justify,  to  the  conviction  and  confusion  of  those 
that  quarrelled  with  him,  v.  5,  6.  He  still  answer- 
ed their  thoughts,  and  made  them  hold  their  peace 
for  shame,  who  before  held  their  peace  for  siibtilty 
by  an  ajipeal  to  their  own  practice,  as  he  had  been 
used  to  do  upon  such  occasions,  that  he  might  show 
them  how  in  condemning  him  they  condemned  them- 
selves; Which  of  you  shall  have  an  ass  or  an  ox 
fallen  into  a  pit,  by  accident,  will  he  not  pull  him. 
out  on  the  sabbath-day,  and  that  straightway,  not 
deferring  it  till  the  sabbath  be  over,  lest  it  perish  ? 
Observe,  It  is  not  so  much  out  of  compassion  to  the 
poor  creature,  that  they  do  it,  but  a  concern  for 
their  own  interest  It  is  their  own  ox,  and  their  own 
ass,  that  is  worth  money,  that  they  will  dispense 
with  the  law  of  the  sabbath  for  the  saving  of.  Now 
this  was  an  evidence  of  their  hypocrisy,  and  that  it 
was  not  out  of  any  real  regard  to  the  sabbath,  that 


570  ST.  LUKE,  XIV. 

they  found  fault  with  Christ  for  healing  on  the  sab- 
bath-day ;  (that  was  only  the  pretence;)  but  really 
they  were  angry  at  the  miraculous  good  wor/:s  which 
Christ  wrought,  the  proof  he  thereby  gave  of  his 
divine  mission,  and  the  interest  he  thereby  gained 
among  the  people.  Miiny  can  easily  dispense  with 
that,  tor  their  own  interest,  which  they  cannot  dis- 
pense with  for  God's  glory  and  the  good  of  their  bre- 
thren. This  question  silenced  them  ;  they  could  not. 
answer  him  again  to  these  things,  -v.  6.  Christ  will 
be  justified  when  he  speaks,  and  every  mouth  stop- 
ped before  him, 

7.  And  he  put  forth  a  parable  to  those 
which  were  bidden,  when  he  marked  how 
they  chose  out  the  chief  rooms ;  saying  unto 
them,  8.  When  thou  art  bidden  of  any 
man  to  a  wedding,  sit  not  down  in  the  high- 
est room ;  lest  a  more  honourable  man  than 
thou  be  bidden  of  him ;  9.  And  he  that 
bade  thee  and  him  come  and  say  to  thee. 
Give  this  man  place ;  and  thou  begin  with 
shame  to  take  the  lowest  room.  1 0.  But 
when  thou  art  bidden,  go  and  sit  down  in 
the  lowest  room ;  that  when  he  that  bade 
thee  Cometh,  he  may  say  unto  thee,  Friend, 
go  up  higher :  then  shalt  thou  have  worship 
in  the  presence  of  them  that  sit  at  meat 
with  thee.  11.  For  whosoever  exalteth 
himself  shall  be  abased  ;  and  he  that  hum- 
bleth  himself  shall  be  exalted.  1 2.  Then 
said  he  also  to  him  that  bade  him,  When 
thou  makest  a  dinner  or  a  supper,  call  not 
thy  friends,  nor  thy  brethren,  neither  thy 
kinsmen,  nor  thy  rich  neighbours ;  lest  they 
also  bid  thee  again,  and  a  recompense  be 
made  thee.  1 3.  But  when  thou  makest  a 
feast,  call  the  poor,  the  maimed,  the  lame, 
the  blind :  1 4.  And  thou  shalt  be  blessed  ; 
for  they  cannot  recompense  thee :  for  thou 
shalt  be  recompensed  at  ihe  resurrection 
of  the  just. 

Our  Lord  Jesus  here  sets  us  an  example  of  profit- 
able, edifying  discourse  at  our  tables,  when  we  are 
in  company  with  our  friends.  We  find  that  when 
he  had  noiie  but  his  disciples,  that  were  his  own  fa- 
mily, with  him  at  his  table,  his  discourse  with  them 
was  good,  and  to  the  use  of  edifying:  and  not  only 
so,  but  when  he  was  in  company  with  strangers,  nay, 
with  enemies  that  luatc/ied  him,  he  took  occasion  to 
reprove  what  he  saw  amiss  in  them,  and  to  instruct 
them ;  though  the  wic/ced  were  before  him,  he  did 
not  kee/i  silence  from  good,  (as  David  did,  Ps.  39.  1, 
2.)  for,  notwithstanding  the  provocation  given  him, 
he  had  not  his  heart  hot  within  him,  nor  was  his  s/ii- 
rit  stirred.  We  must  not  only  not  allow  any  corrupt 
communication  at  our  tables,  such  as  that  of  the  hy- 
fiocritical  mockers  at  feasts,  but  we  must  go  beyond 
common  harmless  talk,  and  should  take  occasion 
from  God's  goodness  to  us  at  our  tables,  to  speak 
well  of  him,  and  learn  to  spiritualize  common  things. 
The  lips  of  the  righteous  should  then  feed  many. 

Our  Lord  Jesus  was  among  persons  of  quality,  yet, 
as  one  that  had  not  respect  of  persons, 

I.  He  takes  occasion  to  reprove  the  guests  for  striv- 
ing to  sit  uppermost,  and  from  thence  gives  us  a  les- 
son of  humility. 

1.  He  observed  how  these  lawyers  and  Pharisees 
affected  the  highest  seats,  toward  the  head-end  of 


the  table,  v.  7.  He  had  charged  that  sort  of  men 
with  this  in  general,  ch.  11.  43.  Here  he  brings 
home  the  charge  to  particular  persons  ;  for  Christ 
will  give  ex'erij  man  his  own.  He  marked  how  they 
chose  out  the  chief  rooms  ;  every  man,  as  he  came  in, 
got  as  near  tlie  best  seat  as  he  could.  Note,  Even 
in  the  common  actions  of  life,  Christ's  eye  is  upon 
us,  and  he  marks  what  we  do,  not  only  in  our  reli- 
gious assemblies,  but  at  our  tables,  and  makes  re- 
marks upon  it. 

2.  He  observed  how  those  who  were  thus  aspir- 
ing, often  exposed  themselves,  and  came  off  with  a 
slur;  whereas  those  who  were  modest,  and  seated 
themselves  in  tlie  lowest  seats,  often  gained  respect 
by  it.  (1. )  Those  who,  when  they  come  in,  assume 
the  highest  seats,  may  perhaps  be  degraded,  and 
forced  to  come  down  to  give  place  to  one  more  ho- 
nourable, x>.  8,  9.  Note,  It  ought  to  check  our  high 
thoughts  of  oui-selves,  to  think  how  many  there  are, 
that  are  ?nore  honourable  than  we,  not  only  in  re- 
spect of  worldly  dignities,  but  of  personal  merits  and 
accomplishments.  Instead  of  being  proud  that  so 
many  give  place  to  us,  it  should  be  humbling  to  us, 
that  there  are  so  many  that  we  must  give  place  to. 
The  master  of  the  feast  will  marshal  his  guests,  and 
will  not  see  the  more  honourable  kept  out  of  the  seat 
that  is  his  due,  and  therefore  will  make  bold  to  take 
him  lower  that  usurped  it ;  Gh'e  this  man  place  ;  and 
this  will  be  a  disgrace  to  him  that  would  be  thought 
more  deserving  than  really  he  was,  before  all  the 
company.  Note,  Pride  will  have  shame,  and  will 
at  last  have  a  fall.  (2. )  Those  who,  when  they 
come  in,  content  themselves  with  the  lowest  seats, 
are  likely  to  be  preferred ;  (y.  10. )  "  Go,  and  seat 
thyself  in  Ihe  lowest  room,  as  taking  it  for  granted 
tliat  thy  friend  who  invited  thee,  has  guests  to  come, 
that  are  of  better  rank  and  quality  than  thou  art ; 
but  perhaps  it  may  not  prove  so,  and  then  it  will  be 
said  to  thee,  Friend,  go  up  higher.  The  master  of 
the  feast  will  be  so  just  to  thee,  as  not  to  keep  thee 
at  the  lower  end  of  the  table,  because  thou  wast  so 
modest  as  to  seat  thyself  there."  Note,  The  way 
to  rise  high,  is,  to  begin  low ;  and  this  recommends 
a  man  to  those  about  him  ;  "  Thou  shalt  have  honour 
and  respect  before  those  that  sit  with  thee.  They 
will  see  thee  to  be  an  honourable  man,  beyond  what 
atfirstthey  thought;  and  honour  appears  the  brighter 
for  shining  out  of  obscurity.  They  will  likewise  see 
thee  to  be  a  humble  man,  which  is  the  greatest  ho- 
nour of  all.  Our  Saviour  here  refers  to  that  advice 
of  Solomon,  (Prov.  25.  6,  7.)  Stand  not  in  the  place 
of  great  men,  for  better  it  is  that  it  be  said  unto  thee. 
Come  up  hither,  than  that  thou  slwuldest  be  put 
lower."  And  Dr.  Lightfoot  quotes  a  parable  out  of 
one  of  the  rabbins,  somewhat  like  this,  "Three  men" 
(said  he)  "were  bidden  to  a  feast;  one  sat  highest. 
For,  said  he,  I  am  a  prince ;  the  other  next,  For, 
said  he,  I  am  a  wise  man ;  the  other  lowest.  For, 
said  he,  I  am  a  humble  man.  The  king  seated  the 
humble  man  highest,  and  put  the  prince  lowest." 

3.  He  applies  this  generally,  and  would  have  us 
all  learn  not  to  mind  high  things,  but  to  content  our- 
selves with  mean  things,  as  for  other  reasons,  so  for 
this,  because  pride  and  ambition  are  disgraceful  be- 
fore men,  for  whosoever  exalteth  himself  shall  be 
abased;  hut  humility  and  self-denial  are  really  ho- 
nourable, he  that  humbleth  himself,  shall  be  exalted, 
V.  11.  We  see  it  in  other  instances,  that  a  man\ 
pride  will  bring  Mm  low,  but  honour  shall  uphold 
the  humble  in  spirit,  and  before  honour  is  humility. 

II.  He  takes  occasion  to  reprove  the  master  of  the 
feast,  for  inviting  so  many  rich  people,  who  had 
whei-ewithal  to  dine  verv  well  at  home,  when  he 
should  rather  have  invited  the  poor,  or,  which  was 
all  one,  have  sent  portions  to  them  for  whom  nothing 
is  prepared,  and  who  could  not  afford  themselves  a 
good  meal's  meat.    See  Neh.  8.  10.    Our  Saviour 


ST.  LUKE,  XIV 


571 


here  teaches  us,  that  the  using  of  what  we  have,  in  i 
works  of  charity,  is  better,  and  will  turr  to  a  better 
account,  than  using  it  in  works  of  generosity  and  in 
magnificent  house-keeping. 

1.  "  Covet  not  to  treat  the  rich;  {v.  12.)  invite  not 
thy  friends,  and  brethren,  and  neighbours  that  are 
rich."  This  does  not  prohibit  the  entertaining  of 
such  ;  there  may  be  occasion  for  it,  for  the  cultiva- 
tion of  friendship  among  relations  and  neighbours. 
But,  (1.)  "Do  not  make  a  common  custom  of  it; 
spend  as  little  as  thou  canst  that  way,  that  thou 
mayst  not  disable  thyself  to  lay  out  in  a  much  better 
way,  in  almsgiving.  Thou  wilt  find  it  very  expen- 
sive and  troublesome ;  one  feast  for  the  rich  will 
make  a  great  many  meals  for  the  poor."  Solomon 
saith.  He  that  giveth  to  the  rich,  shall  surely  come 
to  want,  Prov.  22.  16.  "  Give"  (saith  Pliny,  Epist. ) 
"  to  thy  friends,  but  let  it  be  to  thy  poor  friends,  not 
to  those  that  need  thee  not."  (2.)  "  Be  not  proud 
of  it."  Many  make  feasts,  only  to  make  a  show,  as 
Ahasuei-us  did ;  (Esth.  1.  3,  4. )  and  it  is  no  reputa- 
tion to  them,  they  think,  if  they  have  not  persons 
of  quality  to  dine  with  them,  and  thus  rob  their  fa- 
milies, to  please  their  fancies.  (3.)  "Aim  not  at 
being  paid  again  in  your  own  coui. "  This  is  that 
which  our  Saviour  blames  in  making  such  entertain- 
ments ;  "  You  commonly  do  it  in  hopes  that  you  will 
be  invited  by  them,  and  so  a  recompense  will  he  made 
you  ;  you  will  be  gratified  with  such  dainties  and  va- 
rieties as  you  treat  your  friends  with,  and  this  wiU 
feed  your  sensuality  and  luxury,  and  you  will  be  no 
real  gainer  at  last. 

2.  "  Be  forward  to  relieve  the  poor ;  (d.  13,  14.) 
Wien  thou  makest  a  feast,  instead  of  furnishing  thy- 
self with  what  is  rare  and  nice,  get  thy  table  spread 
with  a  competency  of  plain  and  wholesome  meat, 
which  will  not  be  so  costly,  and  invite  the  poor  and 
maimed,  such  as  have  nothing  to  live  upon,  nor  are 
able  to  work  for  their  living.  These  are  objects  of 
charity,  they  want  necessaries;  furnish  them,  and 
they  will  recompense  thee  with  their  prayers ;  they 
will  commend  thy  provisions,  which  the  rich,  it  may 
be,  will  despise.  They  will  go  away,  and  thank 
God  for  thee,  when  the  rich  will  go  away,  and  re- 
proach thee.  Say  not  that  thou  art  a  loser  because 
they  cannot  recompense  thee,  thou  art  so  much  out 
of  pocket ;  no,  it  is  so  much  set  out  to  the  best  inter- 
est, on  the  best  security,  for  thou  shalt  be  recom- 
pensed at  the  resurrection  of  the  just."  There  will 
be  a  resurrection  of  the  just,  a  future  state  of  the 
just.  There  is  a  state  of  happiness  reserved  for 
them  in  the  other  world  :  and  we  may  be  sure  that 
the  charitable  will  be  remembered  in  the  resurrec- 
tion  of  the  just,  for  alms  are  righteousness.  Works 
of  charity  perhaps  may  not  be  rewarded  in  this  world, 
for  the  things  of  this  world  are  not  the  best  things, 
and  therefore  God  doth  not  pay  the  best  men  in 
those  things ;  but  they  shall  in  no  wise  lose  their  re- 
ivard ;  they  shall  be  recompensed  in  the  resurrec- 
tion. It  will  be  found  that  the  longest  voyages  make 
the  richest  returns,  and  that  the  charitable  will  be 
no  losers,  but  unspeakable  gainers,  by  having  their 
recompense  adjourned  tilt  the  resurrection. 

1 5.  And  when  one  of  them  that  sat  at 
meat  with  him,  heard  these  things,  he  said 
unto  him,  Blessed  is  he  that  shall  eat  bread 
in  the  kingdom  of  God.  1 6.  Then  said  he 
unto  him,  A  certain  man  made  a  great  sup- 
per, and  bade  many :  1 7.  And  sent  his  ser- 
vant at  supper  time  to  say  to  them  that 
were  bidden,  Come ;  for  all  things  are  now 
ready.  18.  And  they  all  with  one  consent 
began  to  make  excuse.  The  first  said  unto 


him,  I  have  bought  a  piece  of  ground,  and 
I  must  needs  go  and  see  it :  1  pray  thee 
have  me  excused.  19.  And  anotlier  said, 
I  have  bought  five  yoke  of  oxen,  and  1  go 
to  prove  them :  I  pray  thee  have  me  ex- 
cused. 20.  And  anotlier  said,  1  have  mar- 
ried a  wife,  and  therefore  I  cannot  come. 
21.  So  that  servant  came,  and  showed  his 
lord  these  things.  Then  the  master  of  the 
house,  being  angry,  said  to  his  servant.  Go 
out  quickly  into  the  streets  and  lanes  of  the 
city,  and  bring  in  hither  the  poor,  and  the 
maimed,  and  the  halt,  and  the  blind.  22. 
And  the  servant  said,  Lord,  it  is  done  as 
thou  hast  commanded,  and  yet  there  is 
room.  23.  And  the  lord  said  unto  the  ser- 
vant. Go  out  into  the  highways  and  hedges, 
and  compel  them  to  come  in,  that  my  house 
may  be  filled.  24.  For  I  say  unto  you. 
That  none  of  those  men  which  were  bid- 
den shall  taste  of  my  supper. 

Here  is  another  discourse  of  our  Saviour's,  in 
which  he  spiritualizes  the  feast  he  was  invited  to  ; 
which  is  another  way  of  keeping  up  good  discourse 
in  the  midst  of  common  actions. 

I.  The  occasion  of  the  discourse  was  given  by  one 
of  the  guests,  who,  when  Christ  was  giving  rules 
about  feasting,  said  to  him.  Blessed  is  he  that  shall 
cat  bread  in  the  kingdom  of  God,  {v.  15. )  which, 
some  tell  us,  was  a  saying  commonly  used  among 
the  rabbins.  But  with  what  design  does  this  man 
bring  it  in  here  .'  1.  Perhaps  this  man,  observing 
that  Christ  reproved  first  the  guests,  and  then  the 
master  of  the  house,  fearing  he  should  put  the  com- 
pany out  of  humour,  started  this,  to  divert  the  dis- 
course to  something  else.  Or,  2.  Admiring  the  good 
rules  ot  humility  and  charity  which  Christ  had  now 
given,  but  despairing  to  see  them  lixed  up  to  in  the 
present  degenerate  state  of  things,  he  longs  for  the 
kingdom  of  God,  when  these  and  other  good  laws 
shall  obtain,  and  pronounces  them  blessed,  who  shall 
have  a  place  in  that  kingdom.  Or,  3.  Christ  having 
mentioned  the  resurrection  of  the  just,  as  a  recom- 
pense for  acts  of  charity  to  the  poor,  he  here  con- 
firms what  he  said,  "  Yea,  Lord,  they  that  shall  be 
recompensed  in  the  resurrection  of  the  just,  shall 
eat  bread  in  the  kingdom,  and  that  is  a  gi-eater  re- 
compense tlian  being  reinvited  to  the  table  of  the 
greatest  man  on  earth."  Or,  4.  Observing  Christ 
to  be  silent,  after  he  had  given  the  foregoing  lessons, 
he  was  willing  to  draw  him  in  again  to  further  dis- 
course, so  wonderfully  well-pleased  was  he  with 
what  he  said ;  and  he  knew  nothing  more  likely  to 
engage  him,  than  to  mention  the  kingdom  of  God. 
Note,  Even  those  that  are  not  of  ability  to  cany  on 
good  discourse  themselves,  ought  to  put  in  a  word 
now  and  then,  to  countenance  it,  and  help  it  forward. 

Now  that  which  this  man  said,  was  a  plain  and 
acknowledged  ti-uth,  and  it  was  quoted  very  appo- 
sitely now  that  they  were  sitting  at  meat;  for  we 
should  take  occasion  from  common  things  to  think 
and  speak  of  those  heavenly  and  spiritual  things 
which  in  scripture  are  compared  to  them  ;  for  that 
is  one  end  of  borrowing  similitudes  from  them.  And 
it  will  be  good  for  us,  when  we  are  receiving  the 
gifts  of  God's  Providence,  to  pass  through  them  to 
the  consideration  of  the  gifts  of  his  grace,  those  bet- 
ter things.  This  thought  ^vill  be  very  seasonable 
when  we  are  partaking  of  bodily  refreshments; 
Blessed  are  they  that  shall  eat  brea'd  in  the  kingdom 


572 

of  God.  ( 1. )  In  the  kingdom  of  grace,  in  the  king- 
dom of  the  Messiah,  which  was  expected  now 
shortly  to  be  set  up.  Christ  promised  his  disciples 
that  they  should  eat  and  drink  ivith  him  in  his  king- 
dom. They  that  partake  of  the  Lord's  supper,  eat 
bread  in  the  kingdom  of  God.  (2.)  In  the  kingdom 
of  glory,  at  the  resurrection.  The  happiness  of  hea- 
ven is  an  everlasting  feast ;  blessed  are  they  that 
shall  sit  down  at  that  table,  whence  they  shall  lise 
no  more. 

II.  The  parable  which  our  Lord  Jesus  put  forth 
upon  this  occasion,  Ti.  16,  &c.  Christ  joins  with  the 
good  man  in  what  he  said  ;  "  It  is  very  tiiie.  Blessed 
are  they  that  shall  fiartake  of  the  privileges  of  the 
Messiah's  kingdom.  But  who  are  they  that  shall 
enjoy  that  privilege  ?  You  Jews,  who  think  to  have 
the  monopoly  of  it,  will  generally  i-eject  it,  and  tlie 
Gentiles  will  be  the  greatest  sharers  in  it."  This 
he  shows  by  a  parable ;  for,  if  he  had  spoken  it 
plainly,  the  Pharisees  would  not  have  bonie  it. 

Now  in  this  parable  we  may  observe, 

1.  The  free  gi-ace  and  mercy  of  God,  shining  in 
the  gospel  of  Christ;  it  appears,  (1.)  In  the  rich 
provision  he  has  made  for  poor  souls,  for  their  nour- 
ishment, refreshment,  and  entertainment ;  (t.  16.) 
A  certain  rich  man  made  a  great  sii/i/ier.  There  is 
that  in  Christ  and  the  grace  of  the  gospel,  which 
will  be  food  and  a  feast  for  the  soul  of  man  that 
knows  its  own  capacities,  for  the  soul  of  a  smner  that 
knows  its  own  necessities  and  miseries.  It  is  called 
a  sufl/ier,  because  in  tliose  countries  supper-time 
was  the  chief  feasting-time,  when  the  business  of 
the  day  was  over.  The  manifestation  of  gospel- 
grace  to  the  world  was  the  evening  of  the  world's 
day ;  and  the  fruition  of  the  fidness  of  that  grace  in 
heaven  is  reserved  for  the  evening  of  our  day.  (2. ) 
In  the  gracious  invitation  given  us  to  come  and  pai'- 
take  of  this  provision.  Here  is,  [1.]  A  general  in- 
vitation given ;  he  bade  many.  Christ  invited  the 
whole  nation  and  people  of  the  Jews  to  partake  of 
the  benefits  of  his  gospel.  There  is  provision  enough 
for  as  many  as  come  ;  it  was  prophesied  of  as  a  feast 
for  all peojile,  Isa.  25.  6.  Christ  in  the  gospel,  as 
he  keeps  a  good  house,  so  he  keeps  an  open  house. 
[2.]  A  particular  memorandum  given,  when  the 
supper-time  was  at  hand ;  the  servant  was  sent 
round  to  put  them  in  mind  of  it ;  Come,  for  all  things 
are  now  ready.  When  the  spirit  was  poured  out, 
and  the  gospel-church  planted,  those  who  before 
were  invited,  were  more  closely  pressed  to  come  in 
presently;  Now  all  thint^s  are  ready,  the  full  dis- 
covery of  the  gospel  ministry  is  now'  made,  all  the 
ordinances  of  the  gospel  are  now  instituted,  the  so- 
ciety of  Christians  is  now  incoi-porated,  and,  which 
crowns  all,  the  Holy  Ghost  is  now  given.  This  is 
the  call  now  given  to  us  ;  "  All  things  are  noiv  ready, 
now  is  the  accepted  time,  it  is  now,  and  has  not  been 
long,  it  is  now,  and  will  not  be  long ;  it  is  a  season 
of  grace  that  will  be  soon  over ;  and  therefore  come 
now ;  do  not  delay ;  accept  the  invitation ;  believe 
yourselves  welcome ;  eat,  O  friends,  drink,  yea, 
drink  abundantly,  O  beloved. 

2.  The  cold  entertainment  which  the  grace  of  the 
gospel  meets  with.  The  invited  guests  declined 
coming,  they  did  not  say  flat  and  plain  that  they 
would  not  come,  but  they  all  with  one  consent  began 
to  make  excuse,  v.  18.  One  would  have  expected 
that  they  should  all  with  one  consent  have  come  to  a 
good  supper,  when  they  were  so  kindly  invited  to  it ; 
who  would  have  refused  such  an  invitation  ?  Yet, 
on  the  contrary,  they  all  found  out  some  pretence  or 
other  to  shift  off  their  attendance.  This  bespeaks 
the  general  neglect  of  the  Jewish  nation  to  close 
with  Christ,  and  accept  of  the  offers  of  his  gi-ace,  and 
the  contempt  they  put  upon  the  invitation.  It  speaks 
also  the  backwardness  there  is  in  most  people  to 
close  with  the  gospel-call.    They  cannot  for  shame 


ST.  LUKE,  XIV. 


avow  their  refusal,  but  they  desire  to  be  excused; 
they  all  uvri  /mm,  some  supply  C/iit,  all  straightway, 
they  could  give  an  answer  extempore ;  and  needed 
not  to  study  for  it ;  were  7iot  to  seek  for  an  excuse. 
Others  supply  j-Vii/zoj,  they  were  wianimous m'lt; 
witli  one  voice. 

(1.)  Here  were  two  that  vrere  purchasers,  who 
were  in  such  haste  to  go  and  see  their  purchases, 
that  they  could  not  find  time  to  go  to  this  supper : 
one  had  purchased  land,  he  had  bought  apiece  of 
ground,  which  was  represented  to  him  to  be  a  good 
bargain,  and  he  must  needs ^-o  and  see  whether  it  was 
so  or  no ;  and  therefore  I  pray  thee  have  me  excused. 
His  heart  was  so  much  upon  the  enlarging  of  his 
estate,  that  he  could  neither  be  civil  to  his  friend  nor 
kind  to  himself  Note,  Those  that  have  their  hearts 
full  of  the  world,  and  fond  of  laying  house  to  house, 
and  field  to  field,  have  their  ears  deaf  to  the  gospel- 
invitation.  But  wliat  a  frivolous  excuse  was  this  ! 
He  might  have  deferred  going  to  see  his  piece  of 
ground  till  the  next  day,  and  have  found  it  in  the 
same  place  and  plight  it  was  now  in,  if  he  had  so 
pleased.  Another  had  purchased  stock  for  his  land  ; 
"  I  haxte  bought  Jive  yoke  of  oxen  for  the  plough, 
and  I  must  just  now  zo prove  them,  must  go  and  try 
whether  they  be  fit  for  my  purpose  ;  and  therefore 
excuse  me  for  this  time."  The  former  intimates 
that  inordinate  complacency  in  the  world,  this,  the 
inordinate  care  and  co7iccrn  about  the  world,  which 
keep  people  from  Christ  and  his  grace ;  both  inti- 
mate a  preference  given  to  the  body  above  the  soul, 
and  to  the  things  of  time  above  those  of  eternity. 
Note,  It  is  very  criminal,  when  we  are  called  to  any 
duty,  to  make  excuses  for  our  neglect  of  it  :  it  is  a 
sign  that  there  are  convictions  that  it  is  duty,  but  no 
inclination  to  it.  These  things  here,  that  were  the 
matter  of  the  excuses,  were,  [1.]  Little  things,  and 
of  small  concern.  It  had  better  become  them  to 
have  said,  "  I  am  invited  to  eat  bread  m  the  kingdom 
of  God,  and  therefore  must  be  excused  from  going 
to  see  the  ground  or  the  oxe7i."  [2.]  Lawful  things. 
Note,  Things  lawful  in  themselves,  when  the  heart 
is  too  much  set  upon  them,  prove  fatal  hinderances 
in  religion — Licitis  Jierimus  omnes.  It  is  a  hard  mat- 
ter so  to  manage  our  worldly  affairs,  that  they  may 
not  divert  us  from  spiritual  pursuits ;  and  this  ought 
to  be  our  great  care. 

(2.)  Here  was  one  that  was  newly  married,  and 
could  not  leave  his  wife  to  go  out  to  supper,  no  not 
for  once;  (ti.  20.)  I  hax'e  married  a  wife,  and  there- 
fore, in  short,  /  cannot  come.  He  pretends  that  he 
cannot,  when  the  truth  is,  he  will  not.  Thus  many 
pretend  inability  for  the  duties  of  religion,  when 
really  they  have  an  aversion  to  them.  He  has  mar- 
ried a  wife  ;  it  is  ti-ue,  he  that  was  married,  was  ex- 
cused by  the  law  from  going  to  war  for  the  first  year, 
(Deut.  24.  5. )  but  would  that  excuse  him  from  going 
up  to  the  feasts  of  the  Lord,  which  all  the  males 
were  yearly  to  attend  ?  Much  less  will  it  excuse  from 
the  gospel  feast,  which  the  other  were  but  types  of. 
Note,  Our  affection  to  our  relations  often  proves  a 
hinderance  to  us  in  our  duty  to  God.  Adam's  excuse 
was,  The  wojnan  that  thou  gavest  me,  persuaded 
me  to  eat ;  this  here  was.  The  woman  persuaded  me 
not  to  eat.  He  might  have  gone  and  taken  his  wife 
along  with  him,  they  would  both  have  been  wel- 
come. 

3.  The  account  which  was  brought  to  the  master 
of  the  feast,  of  the  affront  put  upon  him  by  his  friends 
whom  he  had  invited,  who  now  showed  how  little 
they  valued  him  ;  {v.  21.)  That  servant  came,  and 
showed  his  lord  these  things ;  told  him  with  suiprise, 
that  he  was  likely  to  sup'  alone,  for  the  guests  that 
were  invited,  though  they  had  timely  notice  a  good 
while  liefore,  that  they  niight  order  their  affairs  ac- 
cordingly, yet  were  now  engaged  to  some  other  bu- 
siness.   'He  made  the  matter  neither  better  nor 


ST.  LUKE,  XIV. 


573 


worse,  but  related  it  just  as  it  was.  Note,  Ministers 
must  give  account  of  the  success  of  their  ministry. 
Tliey  must  do  it  now  at  the  tlinme  of  grace  ;  if  they 
see  the  travail  of  their  soul,  they  must  go  to  God 
with  their  thanks  ;  if  tliey  labour  in  vain,  they  must 
go  to  God  with  their  co7n/ilaints.  They  will  do  it 
hereafter  at  the  judgment-seat  of  Christ ;  they  shall 
be  produced  as  witnesses  against  those  who  persist 
ind  perish  in  their  unbelief,  to  prove  that  they  were 
fairly  invited  ;  and/or  those  wlio  accepted  the  call, 
Behold,  I  and  the  children  thou  hastg-iven  me.  The 
apostle  ui-ges  this  as  a  reason  why  people  should 
give  ear  to  tlie  word  of  God  sent  them  by  his  minis- 
ters ;  for  they  match  for  your  souls,  as  those  that 
must  give  account,  rfeb.  13.  17. 

4.  The  master's  just  resentment  of  this  affront ; 
He  was  atjgry,  v.  21.  Note,  The  ingratitude  of 
those  that  slight  gospel  offers,  and  the  contempt  they 
put  upon  the  God  of  heaven  thereby,  are  a  very  gi-eat 
provocation  to  him,  and  justly  so.  Abused  mercy 
turns  into  the  greatest  wrath.  The  doom  he  passed 
upon  them,  was,  JVone  of  the  men  that  were  bidden, 
shall  taste  of  my  su/ifier.  This  was  like  the  doom 
passed  upon  ungrateful  Israel,  when  they  despised 
the  pleasant  land  :  God  sware  in  his  wrath,  that  they 
should  not  enter  into  hk  rest.  Note,  Grace  despised 
is  grace  forfeited,  like  Esau's  birthright.  They  that 
will  not  have  Christ  when  they  7nay,  shall  not  have 
him  when  they  would.  Even  those  that  were  bid- 
den, if  they  slight  the  invitation,  shall  be  forh\dden; 
when  the  door  is  shut,  the  foolish  virgins  will  be  de- 
nied entrance. 

5.  The  care  that  was  taken  to  furnish  the  table 
with  guests,  as  well  as  meat.  "Go,"  (saith  he  to 
the  servants,)  "  go  first  into  the  streets  and  lanes  of 
the  city,  and  invite,  not  the  merchants  that  are  go- 
ing from  the  custom-house,  or  the  tradesmen  that 
are  shutting  up  their  shops,  they  will  desire  to  be 
excused  ;  (one  is  going  to  his  compting-house,  to  cast 
up  his  books,  another  to  the  tavem,  to  drink  a  bot- 
tle with  his  friend  ;)  but,  that  you  may  invite  those 
that  will  be  glad  to  come,  bring  in  hither  the  fioor 
and  tJie  maimed,  the  halt  and  the  blind  ;  pick  up  the 
common  beggars."  The  servants  object  not,  that  it 
will  be  a  disparagement  to  the  master  and  his  house, 
to  have  such  guests  at  his  table  :  for  they  knew  his 
mind,  and  they  soon  gather  an  abundance  of  such 
guests;  Lord,  it  is  done  as  thou  hast  commanded. 
Manv  of  the  Jews  are  brought  in,  not  of  the  Scribes 
and  Pharisees,  such  as  Christ  was  now  at  dinner 
•with,  who  thought  themselves  most  likely  to  be 
guests  at  the  Messiah's  table,  but  publicans  and  sin- 
ners, these  are  the  poor  and  the  maimed.  But  yet 
there  is  room  for  more  guests,  and  provision  enough 
for  them  all.  "  Go,  then,  seco?idly,  into  the  highways 
and  hedges;  go  out  into  the  country,  and  pick  lip 
the  vagrants,  or  those  that  are  returning  now  in  the 
evening  from  their  work  in  the  field,  from  hedging 
and  ditching  there,  and  comfiel  them  to  come  in,  not 
by  force  of  arms,  but  by  force  of  arguments ;  be 
earnest  with  them,  for  in  this  case  it  would  be  ne- 
cessary to  convince  them  that  the  invitation  wassm- 
cere,  and  not  a  banter ;  they  will  be  shy  and  modest, 
and  will  hardly  believe  that  they  shall  be  wel- 
come, and  therefore  be  importunate  with  them,  and 
do  not  leave  them  till  you  have  prevailed  with  them. " 
This  refers  to  the  calling  of  the  Gentiles,  to  whom 
the  apostles  were  to  turn,  when  the  Jews  refused 
the  offers,  and  with  them  the  church  was  filled. 

Now  obsen-e  here,  (1.)  The  pro\'ision  made  for 
precious  souls  in  the  gospel  of  Christ,  shall  appear 
not  to  have  been  made  in  x<ain  ;  for  if  some  reject  it, 
yet  others  will  thankfully  accept  the  offer  of  it.' 
Christ  comforts  himself  with  this,  that,  though  Is- 
rael be  not  gathered,  yet  he  shall  be  glorious,  as  a 
Light  to  the  Gentiles,  tsa.  54.  5,  6.  God  will  have 
a  church  in  the  world,  though  there  are  those  that 


are  unchurched  ;  for  the  unbelief  of  man  shall  not 
make  the  promise  of  God  of  no  effect.  (2.)  I'hose 
that  are  very  poor  and  low  in  the  worid,  shall  be  as 
welcome  to  Christ  as  the  rich  and  great ;  nay,  and 
many  times  the  gospel  has  greatest  success  among 
those  that  labour  under  worldly  disadvantages,  as 
the  poor,  and  bodily  infii-mities,  as  the  maimed, 
and  the  halt,  and  the  blmd.  Christ  here  plainly 
refers  to  what  he  had  said  just  before,  in  direction 
to  us,  to  invite  to  our  tables  the  poor  and  maimed, 
the  lame  and  blind,  v.  13.  For,  the  consideration 
of  the  countenance  which  Christ's  gospel  gives  to 
the  poor,  sliould  engage  us  to  be  charitable  to  them. 
His  condescensions  and  compassions  toward  them 
should  engage  ours.  (3.)  Many  times  the  gospel 
hath  the  greatest  success  among  those  that  are  least 
likely  to  have  the  benefit  of  it,  and  whose  submis- 
sion to  it  was  least  expected.  The  publicans  and 
harlots  went  into  the  kingdom  of  God  before  the 
scribes  and  Pharisees ;  so  that  the  last  shall  be  first, 
and  the  first  last.  Let  us  not  be  conftdent  concern- 
ing those  that  are  most  forward,  nor  despair  of  those 
that  are  least  promising.  (4.)  Christ's  ministers 
must  be  both  very  expeditious  and  very  importunate, 
in  inviting  to  the  gospel-feast;  "  Go  out  quickly, 
{v.  21.)  lose  no  time,  because  all  things  are  now 
ready.  Call  to  them  to  come  to-day,  while  it  is  called 
to-day.  And  comfiel  them  to  come  in,  by  accosting 
them  kindly,  and  drawing  them  with  the  cords  of  a 
man,  and  the  bands  of  love."  Nothing  can  be  more 
absurd  than  fetching  an  argument  from  hence  for 
compelling  men's  consciences,  nay,  for  compelling 
men  against  their  consciences,  in  matters  of  religion  ; 
"  You  shall  receive  the  Lord's  supper,  or  you  shall 
be  fined  and  imprisoned,  and  ruined  in  your  estate." 
Certainly  nothing  like  this  was  the  compulsion  here 
meant,  but  only  that  of  reason  and  lo\e  ;  for  the 
weapons  of  our  warfare  are  not  carnal.  (5.)  Though 
many  have  been  brought  in  to  partake  of  the  bene- 
fits of  the  gospel,  yet  still  there  is  room  for  more; 
for  the  riches  of  Christ  are  unsearchable  and  inex- 
haustible ;  there  is  in  him  enough  for  all,  and  enough 
for  each  ;  and  the  gospel  excludes  none  that  do  not 
exclude  themselves.  (6. )  Christ's  house,  though  it 
be  large,  shall  at  last  h^  filled ;  it  will  be  so  when 
the  number  of  the  elect  is  completed,  and  as  many 
as  were  given  him  are  brought  to  him. 

25.  And  there  went  great  multitudes 
with  him:  and  he  turned  and  said  unto 
them,  26.  If  any  man  come  to  me,  and 
hate  not  his  father,  and  mother,  and  wife, 
and  children,  and  brethren,  and  sisters,  yea, 
and  his  own  life  also,  he  cannot  be  my  dis- 
ciple. 27.  And  whosoever  doth  not  bear 
his  cross,  and  come  after  me,  cannot  be  my 
disciple.  28.  For  which  of  you  intending 
to  build  a  tower,  sitteth  not  down  first  and 
counteth  the  cost,  whether  he  have  suffi- 
cient to  finish  it?  29.  Lest  haply,  after  he 
hath  laid  the  foundation,  and  is  not  able  to 
finish  it,  all  that  behold  it  begin  to  mock 
him,  30.  Saying,  This  man  began  to  build, 
and  was  not  able  to  finish.  31.  Or  what 
king,  going  to  make  war  against  another 
king,  sitteth  not  down  first,  and  consulteth 
whether  he  be  able  with  ten  thousand  to 
meet  him  that  cometh  against  him  with 
twenty  thousand  ?  32.  Or  else,  while  tlie 
other  is  yet  a  great  way  off,  he  sendeth  an 
ambassage,  and  desireth  conditions  of  peace. 


574  ST.  LUKE,  XIV. 

33.  So  likewise,  whosoever  he  be  of  you 
that  forsaketh  not  all  that  he  hath,  he  can- 
not be  my  disciple.  34.  Salt  is  good  ;  but  if 
the  salt  have  lost  its  savour,  wherewith  sliall 
it  be  seasoned  ?  35.  It  is  neither  fit  for  the 
land,  nor  yet  for  the  dunghill ;  but  men  cast 
it  out.  He  that  hath  ears  to  hear,  let  him 
hear. 

See  how  Christ  in  his  doctrine  suited  himself  to 
those  to  whom  he  spake,  and  gave  every  one  his 
fiortion  of  meat.  To  Pharisees  he  preached  hu- 
mility and  charity.  He  is  in  these  verses  directing 
his  discourse  to  the  multitudes  that  crowded  after 
him,  and  seemed  zealous  in  following  him  :  and  his 
exhortation  to  them  is,  to  understand  the  terms  of 
discipleship,  before  they  undertook  the  profession 
of  it,  and  to  consider  wliat  they  did.     See  here, 

I.  How  zealous  people  were  in  their  attendance 
on  Christ;  (t>..25.)  There  went  great  multitudes 
ivith  him,  many  for  love,  and  more  for  company,  for 
where  there  are  many,  there  will  be  more.  Here 
was  a  mixt  multitude,  like  that  which  went  with  Is- 
raefout  of  Egypt ;  such  we  must  expect  there  will 
always  be  in  the  church,  and  it  will  therefore  be 
necessary  that  ministers  should  carefully  separate 
between  the  precious  and  the  vile. 

II.  How  considerate  he  would  have  them  to  be 
in  their  zeaL  Those  that  undertake  to  follow 
Christ,  must  count  upon  the  worst,  and  prepare 
accordingly. 

1.  He  tells  them  what  the  worst  is,  that  they 
must  count  upon  ;  much  the  same  with  what  he  had 
gone  through  before  them  and  for  them.  He  takes 
it  for  granted  that  they  had  a  "mind  to  be  his  disci- 
iles,  that  they  might  be  qualified  for  preferment  in 
is  kingdom.  They  expected  that  he  should  say, 
"If  any  man  come  to  me,  and  be  my  disciple,  he 
shall  have  wealth  and  honour  in  abundance,  let  me 
alone  to  make  him  a  great  man  ;"  but  he  tells  them 
the  quite  contrary. 

(1.)  That  they  must  be  willing  to  guitthat  which 
was  very  dear,  and  therefore  must  come  to  him  tho- 
roughly weaned  from  all  their  creature-comforts, 
and  dead  to  them,  so  as  cheerfully  to  part  with  them 
rather  than  quit  their  interest  in  Christ,  v.  26.  A 
man  cannot  be  Christ's  disciple,  but  he  must  hate 
father,  and  mother,  and  his  own  life.  He  is  not  sin- 
cere, he  will  not  be  constant  and  persevering,  unless 
he  love  Christ  better  than  any  thing  in  this  world, 
and  be  willing  to  part  with  that  which  he  may  and 
must  leave,  either  as  a  sacrifice,  when  Christ  may 
be  glorified  by  our  parting  with  it,  (so  the  martyrs, 
•mho  loved  not  their  liz'es  to  death,)  or  as  a  temjxta- 
tion,  when  by  our  parting  with  it  we  are  put  into  a 
better  capacity  of  serving  Christ.  Thus  Abraham 
parted  with  his  own  country,  and  Moses  with  Pha- 
raoh's court.  Mention  is  not  made  here  of  houses 
and  lands;  philosophy  will  teach  a  man  to  look 
upon  those  with  contempt ;  but  Christianity  can-ies 
it  higher.  [1 .]  Every  good  man  loves  his  relations  ; 
and  yet,  if  he  be  a  disciple  of  Christ,  he  must  com- 
paratively hate  them,  must  love  them  less  than 
Christ,  as  Leah  is  said  to  be  hated,  when  Rachel 
was  better  loved.  Not  that  their  persons  must  be 
in  any  degree  hated,  but  our  comfort  and  satisfaction 
in  them  must  be  lost  and  swallowed  up  in  our  love 
to  Christ,  as  Levi's  was,  when  he  said  to  his  father, 
I  have  not  seen  him,  Deut.  33.  9.  When  our  duty 
to  our  parents  comes  in  competition  %vitli  our  evi- 
dent duty  to  Christ,  we  must  give  Christ  the  pre- 
ference. If  we  must  either  deny  Christ,  or  be 
banished  from  our  families  and  relations,  (as  many 
of  the  primitive  christians  were,)  we  must  rather 
lose  their  society  than  liis  favour.    [2.]  Every  man 


fi 


loves  his  own  life,  no  man  ever  yet  hated  it ;  and  we 
cannot  be  Christ's  disciples,  if  we  do  not  love  him 
better  than  our  own  lives,  so  as  rather  to  have  our 
lives  imbittered  by  cruel  bondage,  nay,  and  taken 
away  by  cruel  deaths,  than  to  dishonour  Christ,  or 
depart  from  any  of  his  truths  and  ways.  The  ex- 
perience of  the  pleasures  of  the  s/iiritual  life,  and 
the  believing  hopes  and  prospects  of  eternal  life, 
will  make  this  hard  saying  easy.  When  tribula- 
tion and  persecution  arise  because  of  the  word,  then 
chiefly  the  trial  is,  whether  we  love  better,  Christ 
or  our  relations  and  lives ;  yet  even  in  days  of  peace 
this  matter  is  sometimes  brought  to  the  trial.  Those 
that  decline  the  service  of  Christ,  and  opportunities 
of  converse  with  him,  and  are  ashamed  to  confess 
him,  for  fear  of  disobliging  a  relation  or  friend,  or 
losing  a  customer,  give  cause  to  suspect  that  they 
love  them  better  than  Christ. 

(2.)  That  they  must  be  willing  to  Aear  that  which 
was  very  heavy;  {v.  27. )  Whosoever  doth  not  carry 
his  cross,  as  those  did,  that  were  condemned  to  be 
crucified,  in  subinission  to  the  sentence  and  in  ex- 
pectation of  the  execution  of  it,  and  so  come  after 
me,  whithersoever  I  shall  lead  him,  he  cannot  be 
my  disciple ;  that  is,  (saith  Dr.  Hammond,)  he  is 
not  for  my  turn  ;  and  my  service,  being  so  sure  to 
bring  persecution  along  with  it,  will  not  be  for  his. 
Though  the  disciples  of  Christ  are  not  all  crucified, 
yet  they  all  bear  their  cross,  as  if  they  counted  upon 
being  crucified.  They  must  be  content  to  be  put 
into  an  ill  name,  and  to  be  loaded  with  infamy  and 
disgrace  ;  for  no  name  is  more  ignominious  thanfur- 
cifer — the  bearer  of  the  gibbet.  He  must  bear  his 
cross,  and  come  after  Christ ;  that  is,  he  must  bear 
it  in  the  way  ofhis  duty,  whenever  it  lies  in  that 
wav.  He  must  bear  it  when  Christ  calls  him  to  it, 
and  in  bearing  it  he  must  have  an  eye  to  Christ,  and 
fetch  encouragements  from  him,  and  live  in  hope  of 
a  recompence  with  him. 

2.  He  bids  them  count  upon  it,  and  then  consider 
of  it.  Since  he  has  been  so  just  to  us,  as  to  tell  us 
plainly  what  difficulties  we  shall  meet  with  in  fol- 
lowing him,  let  us  be  so  just  to  ourselves,  as  to  weigh 
the  matter  seriously  before  we  take  upon  us  a  pro- 
fession of  religion.  Joshua  obliged  the  people  to 
consider  what  they  did  when  they  promised  to  serve 
the  Lord,  Josh.  24.  19.  It  is  better  never  to  begin 
than  not  to  proceed  ;  and  therefore  before  we  begin 
we  must  consider  what  it  is  to  proceed.  This  is  to 
act  rationally,  and  as  becomes  men,  and  as  we  do  in 
other  cases.  The  cause  of  Christ  will  bear  a  scru- 
tiny. Satan  shows  the  best,  but  hides  the  worst ; 
because  his  best  will  not  countervail  his  worst ;  but 
Christ's  will  abundantly.  This  considering  of  the 
case  is  necessary  to  perseverance,  especially  in  suf- 
fering times.  Our  Saviour  here  illustrates  the  ne- 
cessity of  it  by  two  similitudes  ;  the  former  showing 
that  we  must  consider  the  expenses  of  our  religion, 
the  latter,  that  we  must  consider  the  perils  of  it. 

( 1. )  When  we  take  upon  us  a  profession  of  religion, 
we  are  like  a  man  that  undertakes  to  build  a  tower, 
and  therefore  must  consider  the  expense  of  it;  (v. 
28 — 30.)  JVhich  of  you,  intending  to  build  a  tower, 
or  stately  house  for  himself,  sitteth  not  down  first, 
and  eounteth  the  cost?  And  he  must  be  sure  to 
count  upon  a  great  deal  more  than  his  workmen  will 
tell  him  it  will  lie  him  in.  Let  him  compare  the 
charge  with  his  purse,  lest  he  make  himself  to  be 
lauehed  at,  by  bet^innini^  to  build  what  he  is  not 
able  to  finish.  Note,  [1.']  All  that  take  upon  them  a 
profession  of  religion,  undertake  to  build  a  tower, 
not  as  the  tower  of  Babel,  in  opposition  to  Heaven, 
which  therefore  was  left  unfinished,  but  in  obe- 
dience to  Heaven,  which  therefore  shall  have  its 
top-stone  brought  forth.  Begin  low,  and  lay  the 
folmdation  deep,  lay  it  on  the  rock,  and  make  sure 
work,  and  then  aim  as  high  as  heaven.    [2.]  Those 


ST.  LUKE,  XV. 


575 


that  intend  to  build  this  tower,  must  sil  down,  and 
count  the  cost;  let  them  consider,  it  will  cost  t/iem 
the  mortifying  of  their  sins,  even  the  most  beloved 
lilsts,  it  will  cost  them  a  life  of  self-denial  and 
watchfulness,  and  a  constant  course  of  holy  duties  ; 
it  may,  perhaps,  cost  them  their  reputation  among 
men,  their  estates  and  liberties,  and  all  that  is  dear 
to  them  in  this  world,  even  life  itself.  And  if  it  cost 
us  all  this,  what  is  it  in  comparison  with  what  it  cost 
Christ  to  purchase  the  advantages  of  religion  for  us, 
wliich  come  to  us  without  money  and  without  price  ? 
[3.]  Many  that  begin  to  build  this  tower,  do  not  go 
on  with  it,  nor  persevere  in  it,  and  it  is  their  folly  ; 
they  have  not  courage  and  resolution,  have  not  a 
rooted,  fixed  principle,  and  so  bring  nothing  to  pass. 
It  is  ti'ue,  we  have  none  of  us  in  ourselves  sufficient 
to  finish  this  tower,  but  Christ  hath  said,  My  grace 
is  sufficient  for  thee,  and  that  grace  shall  not  be 
wantuig  to  any  of  us,  if  we  seek  for  it,  and  make  use 
of  it.  [4.]  Nothuig  is  more  shameful  than  for  those 
that  have  begun  well  in  religion  to  break  off;  every 
one  will  justly  mock  him,  as  having  lost  all  his  labour 
hitherto,  for  want  of  perseverance.  We  lose  the 
things  we  have  wrought;  (2  John  8.)  and  all  we 
have  done  and  suffered,  is  in  vain.  Gal.  3.  4. 

(2.)  When  we  undertake  to  be  Christ's  disciples, 
we  are  like  a  man  that  goes  to  war,  and  therefore 
must  consider  the  hazard  of  it,  and  the  difficulties 
that  are  to  be  encountered,  v.  31,  32.  A  king  that 
declares  war  against  a  neighbouring  prince,  consi- 
ders whether  he  hath  strength  wherewith  to  make 
his  part  good,  and  if  not,  he  will  lay  aside  his  thoughts 
of  war.  Note,  [1.]  The  state  of  a  christian  in  this 
world,  is  a  military  state.  Is  not  the  christian  life  a 
warfare? _  We  have  many  passes  in  our  way,  that 
must  be  disputed  with  dint  of  sword  ;  nay,  we  must 
fight  every  step  we  go,  so  restless  are  our  spiritual 
enemies  in  their  opposition.  [2.]  We  ought  to  con- 
sider whether  we  can  endure  the  hardness  whicli  a 
good  soldier  of  Jesus  Christ  must  expect  and  count 
upon,  before  we  enlist  ourselves  under  Christ's  ban- 
ner ;  whether  we  are  able  to  encounter  the  forces 
of  hell  and  earth,  which  come  against  us  twenty 
thousand  strong.  [3.  ]  Of  the  two  it  is  better  to 
make  the  best  terms  we  can  with  the  world  than 
pretend  to  renounce  it,  and  afterward,  when  tribula- 
tion and  persecution  arise  because  of  the  word,  to 
return  to  it.  That  yomig  man  that  could  not  find  in 
his  heart  to  part  with  his  possessions  for  Christ,  did 
better  to  go  away  from  Christ  sorrowing  than  to 
have  staid  with  him  dissemdling. 

This  parable  is  another  way  applicable,  and  may 
be  taken  as  designed  to  teach  us  to  begin  sfieedily  to 
be  religious,  rather  than  to  hegm  cautiously  ;  and 
may  mean  the  same  with  Matth.  5.  25.  .^gree  with 
thine  adversary  quickly.  Note,  First,  Those  that 
persist  in  sin,  make  war  against  God,  the  most  un- 
natural, unjustifiable  war ;  they  rebel  against  their 
lawful  Sovereign,  whose  government  is  perfectly 
just  and  good.  Secondly,  The  proudest  and  most 
danng  smner  is  no  equal  match  for  God  ;  the  dispro- 
portion of  strength  is  much  greater  than  that  here 
supposed  between  ten  thousand  and  twenty  thou- 
sand. Do  we  firovoke  the  Lord  to  jealousy  ?  Are 
toe  stronger  than  he?  No,  surely  ;  who  knows  the 
flower  oj  his  anger?  In  consideration  of  this,  it  is 
our  interest  to  make  peace  with  him  ;  we  need  not 
send  to  desire  conditions  of  jieace,  they  are  offered 
to  us,  and  are  unexceptionable,  and  highly  to  our 
advantage  ;  let  us  acquaint  ourselves  with  them,  and 
be  at  peace  ;  do  this  in  time,  while  the  other  is  yet  a 
great  way  off";  for  delays  in  such  a  case  are  highly 
dangerous,  and  make  after-applications  difficult. 

But  the  application  of  this  parable  here,  {y.  33. ) 
is  to  the  consideration  that  ought  to  be  exercised 
when  we  take  upon  us  a  profession  of  religion.  Solo- 
Hion  saith.  Tilth  good  advice  make  war  ;  (Prov,  20. 


18.)  for  he  that  draws  the  sword,  throws  away  the 
scabbard ;  so  with  good  advice  enter  upon  a  profes- 
sion of  religion,  as  those  that  know  that  exce/it  you 
forsake  all  you  have,  you  cannot  be  Christ's  disci- 
files  ;  that  IS,  except  you  count  upon  forsaking  all, 
and  consent  to  it,  for  all  that  will  live  godly  in  Christ 
Jesus,  must  suffer  Jiersecution,  and  yet  continue  to 
live  godly. 

3.  He  warns  them  against  apostasy  and  a  degene- 
racy of  mind  from  the  truly  christian  spirit  and 
temper,  for  that  would  make  them  utterly  useless, 
V.  34,  35.  (1.)  Good  christians  are  the  salt  of  the 
earth,  and  good  ministers  especially,  (Matth.  5.  13.) 
and  this  salt  is  good  and  of  great  use  ;  by  their  in- 
structions and  examples  they  season  all  they  con- 
verse with,  to  keep  them  from  putrefying,  and  to 
quicken  them,  and  make  them  savoury.  (2.)  De- 
generate christians,  who,  rather  than  part  with  what 
they  have  in  the  world,  will  throw  up  their  profes- 
sion, and  then  of  course  become  carnal,  and  worldly, 
and  wholly  destitute  of  a  christian  spirit,  are  like 
salt  that  has  lost  its  savour  ;  like  that  which  the 
chymists  call  the  caput  mortuum,  that  has  all  its 
salts  dra\vn  from  it,  that  is  the  most  useless,  worth- 
less thing  in  the  world  ;  it  has  no  manner  of  virtue 
or  good  property  in  it.  [1.]  It  can  never  be  reco- 
vered ;  VVherewith  shall  it  be  seasoned  ?  You  cannot 
salt  it.  This  intimates  that  it  is  extremely  difficult, 
and  next  to  impossible,  to  recover  an  apostate,  Heb. 
6.  4 — 6.  If  Christianity  will  not  prevail  to  cure  men 
of  their  worldliness  and  sensuality,  if  that  remedy 
have  been  tried  in  vain,  their  case  must  even  be  con- 
cluded desperate.  [2.]  It  is  of  no  use  ;  it  is  not  fit, 
as  dung  is,  for  the  land,  to  manure  that,  nor  will  it 
be  the  better  if  it  be  laid  in  the  dunghill  to  rot,  there 
is  nothing  to  be  got  out  of  it.  A  professor  of  reli- 
gion, whose  mind  and  manners  are  depraved,  is  the 
most  insi/iid  animal  that  can  be.  If  he  do  speak  of 
the  things  of  God,  which  he  hath  had  some  know- 
ledge of,  it  is  so  awkwardly,  that  none  are  the  better 
for  it :  it  is  a  parable  in  the  mouth  of  a  fool.  [3.] 
It  is  abandoned  ;  meii  cast  it  out,  as  that  which  they 
will  have  no  more  to  do  with.  Such  scandalous  pro- 
fessors ought  to  be  cast  out  of  the  church,  not  only 
because  they  have  forfeited  all  the  honours  and  pri- 
vileges of  their  church-membership,  but  because 
there  is  danger  that  others  will  be  infected  by  them. 
Our  Saviour  concludes  this  with  a  call  to  all  to  take 
notice  of  it,  and  to  take  warning  ;  He  that  hath  ears 
to  hear,  let  him  hear.  Now  can  the  faculty  of  hear- 
ing be  better  employed  than  in  attending  to  the  word 
of  Christ,  and  particularly  to  the  alarms  he  has 
given  us  of  the  danger  we  are  in  of  apostasy,  and 
the  danger  we  run  ourselves  into  by  apostasy  ^ 

CHAP.  XV. 

Evil  manners,  we  say,  beget  good  laws  ;  so,  in  this  chapter, 
the  murmuring  of  the  scribes  and  Pliarisees  at  tlie  grace 
of  Christ  and  the  favour  he  showed  to  publicans  and  sinners, 
gave  occasion  for  a  more  full  discovery  of  that  grace  than 
periiaps  otherwise  we  should  have  had,  in  these  three  para- 
bles which  we  have  in  this  chapter;  the  scope  of  all  which 
is  the  same,  to  show,  not  only  what  God  had  said  and  sworn 
in  the  Old  Testament,  that  he  had  no  pleasure  in  the  death 
and  ruin  of  sinners,  but  that  he  has  iireat  pleasure  in  their 
I  return  and  repentance,  and  rejoices  in  the  gracious  enter- 
tainment he  gives  them  thereupon.  Here  is,  I.  The  offence 
which  the  Pharisees  took  at  Christ  for  conversing  with  hea- 
then men  and  publicans,  and  preaching  his  gospel  to  them, 
V.  1,  2.  II.  His  justifying  of  himself  in  it,  by  the  design 
and  proper  tendency  oi  it,  and  which  with  many  had  been 
the  effect  of  it,  and  that  was,  the  bringing  of  them  to  repent, 
and  reform  their  lives ;  than  which  there  could  not  be  a 
more  pleasing  and  acceptable  service  done  to  God  ;  which 
he  shows  in  the  parable,  I.  Of  the  lost  sheep  that  was 
brought  home  with  joy,  v.  4  .  .  7.  2.  Of  the  lost  silver  that 
was  found  with  joy,  v.  8  . .  10.  3.  Of  the  lost  son  tliat  had 
been  a  prodigal,  but  returned  to  his  father's  house,  and  was 
received  with  great  joy,  though  his  elder  brother,  like  these 
scribes  and  Pharisees,  was  offended  at  it,  v.  U . .  32. 


676 


ST  LUKE,  XV. 


publicans  and  sinners,  for  to  hear 
him.  2.  And  the  Pharisees  and  Scribes 
murmured,  saying.  This  manreceiveth  sin- 
ners, and  eateth  with  them.  3.  And  he 
spake  this  parable  unto  them,  saying,  4. 
What  man  of  you,  having  an  hundred 
sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety  and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until  he  find  it  1 
5.  And  when  he  hath  found  it,  he  layeth  it 
on  his  shoulders,  rejoicing.  6.  And  when 
he  Cometh  home,  he  calleth  together  his 
friends  and  neighbours,  saying  unto  them, 
Rejoice  with  me ;  for  I  have  found  my  sheep 
which  was  lost.  7.  I  say  unto  you,  that 
likewise  joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than  over  nine- 
ty and  nine  just  persons  which  need  no 
repentance.  8.  Either  what  woman  hav- 
ing ten  pieces  of  silver,  if  she  lose  one  piece, 
doth  not  light  a  candle,  and  sweep  the 
house,  and  seek  diligently  till  she  find  it  ? 
9.  And  when  she  hath  found  it,  she  calleth 
her  friends  and  her  neighbours  together, 
saying.  Rejoice  with  me  ;  for  I  have  found 
the  piece  which  I  had  lost.  10.  Likewise, 
I  say  unto  you.  There  is  joy  in  the  presence 
of  the  angels  of  God  over  one  sinner  that 
repenteth. 

Here  is, 

I.  The  diligent  attendance  of  the  publicans  and 
sinners  upon  Christ's  ministry  ;  Great  multitudes  of 
Jewswent  wit/i  him,  {ch.  14.  25.)  with  such  an  assu- 
rance of  admission  into  the  kingdom  of  God,  that  he 
found  it  requisite  to  say  tliat  to  them,  which  would 
shake  their  vain  hopes.  Here  multitudes  o{/iub/icans 
and  sinners  drew  near  to  him,  with  an  humble,  mo- 
dest fear  of  being  rejected  by  him,  and  to  them  he 
found  it  requisite  to  give  encouragement,  especially 
because  there  were  some  haughty,  supercilious  peo- 
ple, that  frowned  upon  them.  The  fiublicans,  who 
collected  the  tribute  paid  to  the  Romans,  were  per- 
haps some  of  them  bad  men,  but  they  were  all  indus- 
triously put  into  an  i!lna?ne,  because  of  the  prejudices 
of  the  Jewish  nation  against  their  office ;  they  are 
sometimes  ranked  with/iar/ots,  (Matth.  21.  32.)  here 
and  elsewhere  with  sinners,  such  as  were  openly 
vicious,  that  traded  with  harlots  ;  known  rakes.  Some 
think  that  sinners  here  were  heathen,  and  that  Christ 
was  now  on  the  other  side  Jordan,  or  in  Galilee  of 
the  Gentiles.  These  drem  near,  when  perhaps  the 
multitude  of  the  Jews  that  had  followed  him,  were 
(upon  his  discourse  in  the  close  of  theforegoing  chap- 
ter) dro/it  off;  thus  afterward  the  Gentiles  took 
their  turn  in  hearing  the  apostles,  when  the  Jews 
had  rejected  them.  They  drenv  near  to  him  ;  being 
afraid  of  drawing  nearer  than  just  to  come  within 
hearing.  ^  They  drew  near  to  him,  not,  as  some  did, 
for  curiosity  to  see  him,  nor  as  others  did,  to  solicit 
for  cures,  but  to  hear  his  excellent  doctrine.  Note, 
In  all  our  appi-oaches  to  Christ,  this  we  must  have 
in  our  eye,  to  hear  him  ;  to  hear  the  instructions  he 
gives  us,  and  his  answers  to  our  prayers. 

n.  The  offence  which  the  scribes  and  Pharisees 
took  at  this  ;  {-v.  2.)  They  murmured,  and  turned 
it  to  the  reproach  of  our  Lord  Jesus,  This  man  re- 
ceiveth  sinners,  and  eateth  with  them,    1,  They  were 


angry  that  fiuhlicans  and  heathens  had  the  means  of 
grace  allowed  them,  were  called  to  repent,  and  en- 
couraged to  hope  for  pardon  upon  repentance  ;  for 
they  looked  upon  their  case  as  desjierate,  and  that 
none  but  Jews  had  the  privilege  of  repenting  and 
being  pardoned,  though  the  prophets  preached  re- 
pentance to  the  nations,  and  Daniel  particularly  to 
Nebuchadnezzar.  2.  They  thought  it  a  disparage- 
ment to  Christ,  and  inconsistent  with  the  dignity  of 
his  character,  to  make  himself  familiar  with  such 
sort  of  people  ;  to  arfrnzYthem-into  his  company,  and 
to  eat  with  them.  They  could  not,  for  shame,  con- 
demn him  for  preaching  to  them,  though  that  was 
the  thing  they  were  most  enraged  at ;  and  therefore 
they  reproached  him  for  eating  with  them,  which 
was  more  expressly  contrary  to  the  tradition  of  the 
elders.  Censure  will  fall,  not  only  upon  the  most 
innocent  and  the  most  excellent  persons,  but  upon 
the  most  innocent  and  most  excellent  actions,  and 
we  must  not  think  it  strange. 

ni.  Christ's  justifying  of  himself  in  it,  by  show- 
ing that  the  worse  these  people  were  to  whom  he 
preached,  the  more  glory  would  redound  to  God, 
and  the  more  joy  there  would  be  in  heaven,  if  by  his 
preaching  they  were  brought  to  repentance.  It 
would  be  a  more  pleasing  sight  in  heaven,  to  see 
Gentiles  bi'ought  to  the  worship  of  the  true  God, 
than  to  see  Jews  go  on  in  it ;  and  to  see  publicans 
and  sinners  live  an  orderly  sort  of  life,  than  to  see 
scribes  and  Pharisees  go  on  in  living  such  a  life.  This 
he  here  illustrates  by  two  parables,  the  explication 
of  both  which  is  the  same. 

1.  The  paraljle  of  the  lost  sheep.  Something  like 
it  we  had,  Matth.  18.  12.  There  it  was  designed 
to  show  the  care  God  takes  for  the  preservation  of 
saints,  as  a  reason  why  we  should  not  offend  them  ; 
here  it  is  designed  to  show  the  pleasure  God  takes 
in  the  conversion  of  sinners,  as  a  reason  why  we 
should  rejoice  in  it.     \\'e  have  here, 

(1.)  The  case  of  a  sinner  that  goes  on  in  sinfiil 
ways  ;  he  is  like  a  lost  sheep  ;  a  sheep  ,§"o?7e  astray  ; 
lost  to  God,  who  has  not  the  honour  and  service  he 
should  have  from  him  ;  lost  to  the  ilock,  which  ha# 
not  communion  with  him  ;  lost  to  himself,  he  knows 
not  where  he  is,  wanders  endlessly,  is  continually 
exposed  to  the  beasts  of  prey,  subject  to  frights  and 
terrors,  from  under  the  Shepherd's  care,  and  want- 
ing the  green  pastures  ;  and  it  cannot  of  itself  find 
the  way  back  to  the  fold. 

(2.)  The  care  the  God  of  heaven  takes  of  poor 
wandering  sinners.  He  continues  his  care  of  the 
sheep  that  did  not  go  astray,  they  are  safe  in  the 
wilderness  ;  but  there  is  a  particular  care  to  be  taken 
of  this  lost  sheep  ;  and  though  he  has  a  hundred 
sheep,  a  considerable  flock,  yet  he  will  not  lose  that 
one  ;  but  he  goes  after  it,  and  shows  abundance  of 
care.  [1.]  \n  finding  it  out ;  he  follows  it,  inquiring 
after  it,  and  looking  about  for  it,  until  he, finds  it. 
God  follows  backsliding  sinners  with  the  calls  of  his 
word,  and  the  strivings  of  his  Spirit,  until  at  length 
they  are  wrought  upon  to  think  of  returning.  [2.  ] 
In  bringing  it  home  ;  though  he  finds  it  weary,  and 
perhaps  worried  and  worn  away  with  its  wander- 
ings, and  not  able  to  bear  being  driven  home,  yet  he 
doth  not  leave  it  to  perish,  and  say.  It  is  not  worth 
carrying  home  ;  but  lays  it  on  his  shoulders,  and, 
with  a  great  deal  ofleujdemess  and  labour,  brings 
it  to  the  fold.  This  is  very  applicable  to  the  great 
work  of  our  redemption.  Mankind  were  gone 
astray  ;  (Isa.  53.  6.)  the  value  of  the  whole  race  to 
God  was  not  so  much  as  that  of  one  sheep  to  him 
that  had  a  hundred  ;  what  loss  would  it  have  been 
to  God,  if  thev  had  all  been  left  to  perish  ?  There  is 
a  world  of  holv  angels  that  are  as  the  ninety-nine 
sheep,  a  noble 'flock  ;  yet  God  sends  his  Son  to  seek 
and  save  that  7ohich  was  lost,  Luke  19.  10.  Christ 
is  said  to  p-ather  the  lambs  in  his  arms,  and  carry 


ST.  LUKE,  XV. 


677 


them  in  his  bosom,  denoting  his  pity  and  tenderness 
toward  poor  sinners  ;  here  he  is  said  to  bear  them 
ufion  his  shoulders,  denoting  the  power  wherewith 
he  supports  and  bears  them  up  ;  tliose  can  never 
perish,  whom  he  carries  upon  his  shoulders. 

(3.)  The  pleasure  that  God  takes  in  repenting, 
returning  sinners  ;  he  lays  it  on  his  slwulders,  re- 
joicing that  he  had  not  lost  his  labour  in  seeking  ; 
and  the  joy  is  the  greater,  because  he  began  to  be 
out  of  hope  of  finding  it ;  and  he  calls  his  friends  and 
neighbours,  the  shepherds  that  keep  their  flocks 
about  him,  saying.  Rejoice ivith  me;  perhaps  among 
the  pastorid  songs  which  the  shepherds  used  to  sing, 
there  was  one  for  such  an  occasion  as  this  which 
these  words  might  be  the  burden  of.  Rejoice  with  me, 
for  I  have  found  my  shee/i  which  was  lost,  whereas 
they  never  sung,  Rejoice  with  me,  for  I  have  lost 
none.  Observe,  He  calls  it  his  sheep  though  a  stray, 
a  wandering  sheep  ;  he  has  a  right  to  it ;  (  Jll  souls 
are  mine  ;)  and  he  will  claim  his  own,  and  recover 
his  right ;  therefore  he  looks  after  it  himself,  /  have 
found  it ;  he  did  not  send  a  servant,  but  his  own 
Son,  the  great  and  good  Shepherd,  who  will  find 
•what  he  seeks,  and  will  be  found  of  those  that  seek 
him  not. 

2.  The  parable  of  the  lost  fiiece  of  silver. 

(1.)  The  loser  is  here  supposed  to  be  a  woman, 
who  will  more  passionately  grieve  for  her  loss,  and 
rejoice  in  the  finding  of  what  she  lost,  than  perhaps 
a  man  would  do,  and  therefore  it  the  better  serves 
the  purpose  of  the  parable.  She  has  ten  pieces  of 
silver,  and  out  of  them  loses  only  one.  Let  this  keep 
up  in  us  high  thoughts  of  the  divine  goodness,  not- 
withstanding the  sinfulness  and  misery  of  the  world 
of  mankind,  that  there  are  nine  to  one,  nay,  in  the 
foregoing  parable  there  are  ninety-nine  to  one,  of 
God's  creation,  that  retain  their  integrity,  in  whom 
God  is  praised,  and  never  was  dishonoured.  O  the 
numberless  beings,  for  aught  we  know,  numberless 
worlds  of  beings  that  never  were  lost,  or  stept  aside 
from  the  laws  and  ends  of  their  creation  ! 

(2.)  That  which  is  lost  is,  apiece  of  silver,  S^a-xf^m 
— the  fourth  part  of  a  shekel.  The  soul  is  silver  of 
intrinsic  worth  and  value  ;  not  of  base  metal,  as  iron 
or  lead,  but  of  sih'er  ;  the  mines  of  which  are  royal 
mines.  The  HebfQw  word  for  silver  is  taken  from 
the  desirableness  of  it  It  is  silver  coin,  for  so  the 
drachma  was  ;  it  is  stamped  with  God's  image  and 
superscrifition,  and  therefore  must  be  rendered  to 
him.  Yet  it  is  comparatively  but  of  small  value  ;  it 
was  but  seven  pence  half  penny  ;  intimating,  that  if 
sinful  men  be  left  to  perish,  God  would  be  no  loser. 
This  silver  was  lost  in  the  dirt ;  a  soul  plunged  in 
the  world,  and  overwhelmed  with  the  love  of  it,  and 
care  about  it,  is  like  a  piece  of  money  in  the  dirt ; 
any  one  would  say.  It  is  a  thousand  pities  that  it 
should  lie  there. 

(3.)  Here  is  a  great  deal  of  care  and  pains  taken 
in  quest  of  it.  The  woman  lights  a  candle,  to  look 
behind  the  door,  under  the  table,  and  in  every  cor- 
ner of  the  house,  sweeps  the  house,  and  seeks  dili- 
gently till  she  find  it.  This  represents  the  various 
means  and  methods  God  makes  use  of  to  bring  lost 
souls  home  to  himself  :  he  has  lighted  a  candle  of 
the  gospel,  not  to  show  himself  the  way  to  us,  but 
to  show  us  the  way  to  him,  to  discover  us  to  our- 
selves ;  he  has  swept  the  house  by  the  convictions  of 
the  word  ;  he  seeks  diligently,  his  heart  is  upon  it, 
to  bring  lost  souls  to  himself. 

(4.)  Here  is  a  great  deal  of  joy  for  the  finding  of 
it ;  {v.  9. )  Rejoice  with  me,  for  I  have  found  the 
piece  which  I  had  lost.  Those  that  rejoice,  desire 
that  others  should  rejoice  with  them  ;  those  that  are 
merry,  would  have  others  merry  with  them  ;  she 
was  glad  that  she  had  found  the  piece  of  money, 
though  she  should  spend  it  in  entertaining  those 
whom  she  called  to  make  merry  with  her.  The 
Vol.  v.— 4  D 


pleasing  surprise  of  finding  it,  put  her,  for  the  pre- 
sent, into  a  kind  of  transport,  'mfuKx,  iufnn-jL — I  have 
found,  J  have  found,  is  the  language  of  joy. 

3.  'I"he  explication  of  these  two  parables  is  to  the 
same  purport ;  {v.  7,  10. )  There  is  joy  in  heaven, 
joy  in  the  presence  of  the  angels  of  God,  over  one 
sinner  that  repenteth,  as  those  publicans  and  sinners 
did,  some  of  them,  at  least,  (and  if  but  one  of  them 
did  repent,  Christ  would  reckon  it  worth  his  while,) 
more  than  over  a  great  number  oi  just  persons,  which 
need  no  repentance.     Observe,' 

(1.)  The  repentance  and  conversion  of  sinners  on 
earth,  are  matter  of  joy  and  rejoicing  in  heaven.  It 
is  possible  that  the  greatest  of  sinners  may  be  brought 
to  repentance  ;  while  there  is  life  there  is  hope,  and 
the  worst  are  not  to  be  despaired  of ;  and  the  worst 
of  sinners,  if  they  repent  and  turn,  shall  find  mercy. 
Yet  that  is  not  all.  [1.]  God  will  delight  to  show 
them  mercy  ;  will  reckon  their  conversion  a  return 
for  all  the  expense  he  has  been  at  upon  them.  There 
is  always  joy  in  heaven  ;  God  rejoiceth  in  all  his 
works,  but  particularly  in  the  works  of  his  grace ; 
he  rejoiceth  to  do  good  to  penitent  sinners,  with  his 
whole  heart,  and  his  whole  soul.  He  rejoiceth  not 
only  in  the  conversion  of  churches  and  nations,  but 
even  over  one  sinner  that  repenteth,  though  but  one. 
[2.]  The  good  angels  will  be  glad  that  mercy  is 
shown  them,  so  far  are  they  from  repining  at  it, 
though  those  of  their  nature  that  sinned  be  left  to 
perish,  and  no  mercy  showed  to  them  ;  though  those 
sinners  that  repent,  that  are  so  mean,  and  have  been 
so  vile,  are,  upon  their  repentance,  to  be  taken  into 
communion  with  them,  and  shortly  to  be  made  like 
them,  and  equal  to  them.  The  conversion  of  sin- 
ners is  the  joy  of  angels,  and  they  gladly  become 
ministering  spirits  to  them  for  their  good,  upon  their 
conversion.  The  redemption  of  mankind  was  mat- 
ter of  joy  in  the  presence  of  the  angels ;  for  they 
sung.  Glory  to  God  in  the  highest,  Luke  2.  14. 

(2.)  There  is  more  joy  over  one  sinner  that  re- 
penteth, and  turneth  to  be  religious  from  a  course 
of  life  that  had  been  notoriously  vile  and  vicious, 
than  there  is  over  ninety-nine  just  persons,  who  need 
no  repentance.  [1.]  More  joy  for  the  redemption 
and  salvation  of  fallen  man  than  for  the  preser\ation 
and  confirmation  of  the  angels  that  stand,  and  did 
indeed  need  no  repentance.  [2.]  More  joy  for  the 
conversion  of  the  sinners  of  the  Gentiles,  and  of  those 
publicans  that  now  heard  Christ  preach,  than  for 
all  the  praises  and  devotions,  and  all  the  God  I 
thank  thee,  of  the  Pharisees,  and  the  other  self-jus- 
tifying Jews,  who  thought  that  they  needed  no  re- 
pentance, and  that  therefore  God  should  abundantly 
rejoice  in  them,  and  make  his  bonst  of  them,  as  those 
that  were  most  his  honour;  but  Christ  tells  them 
that  it  was  quite  otherwise,  that  God  was  more 
praised  in,  and  pleased  with,  the  penitent,  broken 
heart  of  one  of  those  despised,  envied  sinners,  than 
all  the  long  pravers  which  the  scribes  and  Pharisees 
made,  who  could  not  see  anv  thing  amiss  in  them- 
selves. Nav,  [3.]  More  joy  for  the  conversion  of 
one  such  gi-eat  sinner,  such  a  Pharisee  as  Paul  had 
been  in  his  time,  than  for  the  regular  conversion  of 
one  that  had  alwavs  conducted  himself  decently  and 
well,  and  comparatively  needs  no  repentance,  needs 
not  such  a  universal  change  of  the  life  as  those  great 
sinners  need.  Not  but  that  it  is  best  not  to  go  astray  ; 
but  the  grace  of  God,  both  the  power  and  the  pity 
of  that  grace,  is  most  manifested  in  the  reducing  of 
great  sinners,  more  than  in  the  conducting  of  those 
that  never  went  astray.  And  many  times  those  that 
have  been  great  sinners  before  their  conversion, 
prove  more  eminently  and  zealously  good  after  ;  of 
which  Paul  is  an  instance,  and  therefore  in  him  God 
was  greatly  glorified.  Gal.  1.  24.  They  to  whom 
mucli  is  forgiven,  will  love  much.  It  is  spoken  after 
the  manner  of  men ;  we  are  moved  with  a  more  sen- 


578  ST.  LUKE,  XV. 

sible  joy  for  the  recovery  of  what  we  had  lost  than 
for  the  continuance  of  what  we  had  always  enjoyed  ; 
for  health  out  o/sickness  than  for  health  without  sick- 
ness. It  is  as  lift  from  the  dead.  A  constant  course  of 
religion  may  in  itself  be  more  valuable,  and  yet  a 
sudden  return  from  an  evil  course  and  way  of  sin  may 
yield  a  more  surprising  pleasure.  Now  if  there  is 
such  joy  in  heaven,  for  the  conversion  of  sinners, 
then  the  Pharisees  were  very  much  strangers  to  a 
heavenly  spirit,  who  did  all  they  could  to  hinder  it, 
and  were  grieved  at  it ;  and  who  were  exasperated 
at  Christ  when  he  was  doing  a  piece  of  work  that 
was  of  all  others  most  grateful  to  Heaven. 

1 1.  And  he  said,  A  certain  man  had  two 
sons  :  1 2.  And  the  younger  of  them  said 
to  his  father,  Father,  give  me  the  portion 
of  goods  that  falleth  to  me.  And  he  divided 
unto  them  his  hving.  1 3.  And  not  many 
days  after,  the  younger  son  gathered  all 
together,  and  took  his  journey  into  a  far 
country,  and  there  wasted  his  substance 
with  riotous  hving.  14.  And  when  he  had 
spent  all,  there  arose  a  mighty  famine  in 
that  land ;  and  he  began  to  be  in  want. 
15.  And  he  went  and  joined  himself  to  a 
citizen  of  that  country ;  and  he  sent  him 
into  his  fields  to  feed  swine.  1 6.  And  he 
would  fain  have  filled  his  belly  with  the 
nusks  that  the  swine  did  eat :  and  no  man 
gave  unto  him.  17.  And  when  he  came 
to  himself,  he  said.  How  many  hired  ser- 
vants of  my  father's  have  bread  enongh 
and  to  spare,  and  I  perish  with  hunger  ! 
18.  I  will  arise  and  go  to  my  father,  and 
will  say  unto  him,  Father,  I  have  sinned 
against  heaven,  and  before  thee,  19.  And 
am  no  more  wortliy  to  be  called  tliy  son : 
make  me  as  one  of  thy  liired  servants.  20. 
And  he  arose,  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father 
saw  him,  and  had  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed  him.  21. 
And  the  son  said  unto  him,  Father,  I  have 
sinned  against  heaven,  and  in  tliy  sight,  and 
am  no  more  worthy  to  be  called  thy  son. 
22.  But  the  father  said  to  his  servants. 
Bring  forth  the  best  robe,  and  put  it  on  him, 
and  put  a  ring  on  his  hand,  and  shoes  on 
his  feet :  2.3.  And  bring  hither  the  fatted 
calf,  and  kill  it;  and  let  us  eat  and  be  mer- 
ry :  24.  For  this  my  son  was  dead,  and  is 
alive  again  ;  he  was  lost,  and  is  found. 
And  they  began  to  be  merry.  25.  Now 
his  elder  son  was  in  the  field  :  and  as  he 
came  and  drew  nigh  to  the  house,  he  heard 
music  and  dancing :  26.  And  he  called 
one  of  the  servants,  and  asked  what  these 
things  meant.  27.  And  he  said  unto  him, 
Thy  brother  is  come  ;  and  thy  father  hath 
killed  the  fatted  calf,  because  he  hath  re- 
ceived him  safe  and  sound.  28.  And  he 
was  angry,  and  would  not  go  in :  therefore 


came  his  father  out,  and  entreated  him. 
29.  And  he  answering  said  to  his  father, 
Lo,  these  many  years  do  I  serve  thee,  nei- 
ther transgressed  I  at  any  time  thy  com- 
mandment :  and  yet  thou  never  gavest  me 
a  kid,  that  I  might  make  merry  with  my 
friends :  30.  But  as  soon  as  this  thy  son 
was  come,  which  hath  devoured  thy  living 
with  liarlots,  thou  hast  killed  for  him  the 
fatted  calf  3 1 .  And  he  said  unto  him,  Son, 
thou  art  ever  with  me,  and  all  that  I  have 
is  thine.  32.  It  ^vas  meet  that  we  should 
make  merry  and  be  glad:  for  this  thy  bro- 
ther was  dead,  and  is  alive  again ;  and  was 
lost,  and  is  found. 

We  have  here  the  parable  of  the  prodigal  son ; 
the  scope  of  which  is  the  same  with  those  before,  ta 
show  how  pleasing  to  God  the  conversion  of  sinners 
is,  of  gi-eat  sinners,  and  how  ready  he  is  to  receive 
and  entertain  such,  upon  their  repentance ;  but  the 
circumstances  of  the  paraljle  do  much  more  largely 
and  fully  set  forth  the  riches  of  gospel  grace  than 
those  did,  and  it  has  been,  and  will  be,  while  the 
world  stands,  of  unspeakable  use  to  poor  sinners, 
both  to  direct  and  to  encourage  them  in  repenting 
and  returning  to  God.     Now, 

I.  The  parable  represents  God  as  a  coinmon  Fa- 
ther to  all  mankind  ;  to  the  whole  family  of  Adam ; 
we  are  all  his  offspring  ;  have  all  oyie  Father,  and 
one  God  created  us,  Mai.  2.  10.  From  him  we  had 
our  being,  in  him  we  still  hax'e  it,  and  from  him  we 
receive  our  maintenayice.  He  is  our  Father,  for  he 
has  the  educating  ai\A  /lortioning  ol  us,  and  will  fiut 
us  in  his  testament,  or  leaxie  us  out,  according  as  we 
are,  or  are  not,  dutiful  children  to  him.  Our  Sa- 
viour hereby  intimates  to  those  proud  Pharisees, 
that  these  publicans  and  sinners,  whom  thus  they  de- 
spised, were  their  brethren,  partakers  of  the  same 
nature,  and  therefore  they  ought  to  be  glad  of  any 
kindness  shown  them.  God  is  tlie  God,  not  of  the 
Jeivs  only,  but  of  the  Gentiles;  (Rom.  3.  29.)  the 
saine  Lord  over  all,  that  is  rich  in  me7-cy  lo  all  that 
call  ufion  him. 

II.  It  represents  the  children  of  men  as  of  different 
characters,  though  all  related  to  God  as  their  com- 
mon Father.  He  had  two  sons,  one  of  them  a  solid, 
grave  youth,  reserved  and  austere,  sober  himself, 
but  not  at  all  good-humoured  to  those  aljout  him  ; 
such  an  one  would  adhere  to  his  education,  and  not 
be  easily  drawn  from  it ;  but  the  other  volatile  and 
mercurial,  and  impatient  of  restraint,  roving,  and 
willing  to  try  his  fortune,  and,  if  he  fall  into  ill 
hands,  likely  to  be  a  rake,  notwithstanding  his  vir- 
tuous education.  Now  this  latter  represents  the 
publicans  and  sinners,  whom  Christ  is  endeavouring 
to  bring  to  repentance,  and  the  Gentiles,  whom  the 
apostles  were  to  be  sent  forth  to  preach  repentance 
to.  The  former  represents  the  Jews  in  general,  and 
particularly  the  Pharisees,  whom  he  was  endea- 
vouring to  reconcile  to  that  grace  of  God,  which  was 
offered  to,  and  bestowed  upon,  sinners. 

The  younger  son  is  the  prodigal,  whose  character 
and  case  are  here  designed  to  represent  that  of  a 
sinner,  that  of  every  one  of  us  in  our  natural  state, 
but  especially  of  some. 

Now  we  are  to  observe  concerning  him, 

1.  His  riot  and  ramble  when  he  was  a  prodigal, 
and  the  extravagances  and  miseries  he  fell  into, 
\N^c  arc  told, 

(1.)  \V\mt  his  request  to  his  father  was  ;  (x-.  12.) 
Ne  said  to  his  father,  proudly  and  pertly  enough, 
"Father,  give  me,"  (he  might  have  put  a  little 


ST.  LUKE,  XV. 


57D 


more  in  his  mouth,  and  have  said.  Pray  gwe  me, 
or,  Sir,  if  ijou  jilease,  g-ive  mc,  but  he  makes  an  im- 
perious demand, )  ' '  grve  me  the  jiortion  of  goods  that 
fallelh  to  ?«f  ;  not  so  much  as  you  thiyik  jit  to  allot 
mc,  but  that  which  falls  to  me  as  my  due."  Note, 
It  is  bad,  and  the  beginning  of  worse,  when  men 
look,  upon  God's  gifts  as  due  debts.  "  Give  me  the 
portion,  all  my  child's  part,  that  falls  to  me  ;"  not, 
"  Try  me  with  a  little,  and  see  how  I  can  manage 
that,  and  accordingly  trust  me  with  more ;"  but, 
"  Give  it  me  all  at  present  in  possession,  and  I  will 
never  expect  any  thing  in  reversion,  any  tiling  here- 
after." Note,  The  great  folly  of  sinners,  and  that 
which  ruius  them,  is,  being  content  to  have  their  por- 
tion in  hand;  now  in  this  life-time  lo  jrcrit'e  their 
good  things.  They  look  only  at  the  things  that  are 
seen,  that  are  temporal,  and  covet  only  a  pi-esent 
gratification,  but  have  no  care  for  a  future  telicity, 
when  that  is  spent  and  gone. 

And  why  did  he  desii-e  to  have  his  portion  in  his 
own  hands }  Was  it  that  he  might  apply  himself  to 
business,  and  trade  with  it,  and  so  to  make  it  more  ? 
No,  he  had  no  thought  of  that.  But,  [1.]  He  was 
loeary  of  \asfather^s  government,  of  the  good  order 
and  discipline  of  his  father's  family,  and  was  fond  of 
liberty  falsely  so  called,  but  indeed  the  greatest  sla- 
very, for  such  a  liberty  to  sin  is.  See  the  folly  of 
many  voung  men,  who  are  religiously  educated,  but 
are  impatient  of  the  confinement  of  their  education, 
and  never  think  themselves  their  own  masters,  their 
own  men,  till  they  have  broken  all  God's  bands  in 
sunder,  and  cast  away  his  cords  from  them,  and, 
instead  of  them,  bound  themselves  with  the  cords 
of  their  own  lust.  Here  is  the  original'of  the  apos- 
tasy of  sinners  from  God ;  they  will  not  be  tied  up  to 
the  rules  of  God's  government,  they  will  themselves 
be  as  gods,  knowing  no  other  good  and  ex'il  than 
what  themselves  please.  [2.]  He  was  willing  to  get 
from  under  his  father's  eye,  for  that  was  always  a 
check  upon  him,'  and  often  gave  a  check  to  him.  A 
shyness  of  God  and  a  willingness,  to  disbelieve  his 
oniniscience,  are  at  the  bottom  of  the  wickedness  of 
the  wicked.  [3.]  He  was  distrijstful  of  his  father's 
management ;  he  would  have  Ijis  portion  of  goods 
himself,  for  he  thought  that  his  ifather  would  be  lay- 
ing up  for  hereafter  for  him,  and,  in  order  to  that, 
would  limit  him  in  his  present  expenses,  and  that 
he  did  not  like.  [4.]  He  wa.s  /iroud  of  himself,  and 
had  a.  great  conceit  of  his  onvn  sufficiency.  He  thought 
that  if  he  had  but  his  portion  in  his  own  hands,  he 
could  manage  it  better  than  his  father  did,  and  make 
a  better  figure  with  it.  There  are  more  young  peo- 
ple ruined  by  Jtride  than  by  any  one  lust  whatsoever. 
Our  first  parents  ruined  themselves  and  all  theirs  by 
a  foolish  ambition  to  be  independent,  and  not  to  be 
beholden  even  to  God  himself;  and  this  is  at  the 
bottom  of  sinners  persisting  in  their  sin — they  will 
he  for  themselves. 

(2. )  How  kind  his  father  was  to  him  ;  He  divided 
nnto  them  his  living.  He  computed  what  he  had  to 
dispose  of  between  his  sons,  and  gave  the  younger 
son  his  share,  and  offered  the  elder  his,  which  ought 
to  be  a  double  portion;  but,  it  should  seem,  he  de- 
sired his  father  to  keep  it  in  his  own  hands  still,  and 
we  may  see  what  he  got  by  it;  (-!'.  31.)  ^ill  that  I 
have,  is  thine.  He  got  all  by  staying  for  something 
in  reserve.  He  gave  the  younger  son  what  he  asked, 
and  the  son  had  no  reason  to  complain  that  he  did 
him  any  wrong  in  the  dividend  ;  he  had  as  much  as 
he  expected,  and  perhaps  more.  [1.]  Thus  he 
might  noiv  see  his  father's  f:indness,  how  willing  he 
was  to  please  him,  and  make  liim  easy,  and  that  he 
was  not  such  an  unkind  father  as  he  was  willing  to 
represent  him,  when  he  wanted  an  excuse  to  be 
gone.  [2.]  Thus  he  would  in  a  little  time  be  made 
to  see  his  own  folly,  and  that  he  was  not  such  a  wise 
manager  for  himself  as  he  would  be  thought  to  be. 


Note,  God  is  a  kind  Father  to  all  his  children,  and 
gives  to  them  all  life,  and  breath,  and  all  things, 
even  to  the  evil  and  unthankful,  httKi^  xliron  to/  fiiit 
— He  divided  to  them  life,  (itid's  giving  of  us  life, 
is  putting  us  in  a  capacity  to  serve  and  glorify  him. 

How  he  managed  himself  when  he  had  got  his 
portion  in  his  own  hands  ;  he  set  himself  to  spend  it 
as  fast  as  he  could,  and,  as  prodigals  generally  do, 
in  a  little  time  he  made  himself  a  beggar,  not  many 
days  after,  v.  13.  Note,  If  God  leaves  us  ever  so 
little  to  ourselves,  it  will  not  be  long  ere  we  depart 
from  him.  As  soon  as  ever  the  bridle  of  restraining 
grace  is  taken  off,  we  are  soon  gone.  That  which 
the  younger  son  determined,  was,  to  he  gone  pre- 
sently, and,  in  order  to  that,  he  gathered  all  to- 
gether. Sinners,  that  go  astray  from  God,  venture 
their  all. 

Now  the  condition  of  the  prodigal  in  this  ramble 
of  his  represents  to  us  a  sinful  state,  that  miserable 
state  into  which  man  is  fallen. 

J'lrst,  A  sinful  state  is  a  state  of  departure  and  dis- 
tance from  God.  1.  It  is  the  sinfulness  of  sin,  that 
is  an  apostacy  from  God.  He  tool:  his  journey  from 
his  father's  house.  Sinners  are  fled  from  God ;  they 
go  a  whoring  from  him,  they  revolt  from  their  alle- 
giance to  him,  as  a  servant  that  runs  from  his  ser- 
vice, or  a  wife  that  treacherously  departs  from  her 
husband,  and  they  say  unto  God,' Depart.  They  get 
as  far  off  as  they  can.  The  world  is  the  far  coun- 
try in  which  they  take  up  their  residence,  and  are 
as  at  home  ;  and  in  the  service  and  enjoyment  of  it 
they  spend  their  all.  2.  It  is  the  misery  of  sinners, 
that  they  are  afar  off  from  God,  from  him  who  is 
the  Fountain  of  all  good,  and  are  going  further  and 
further  from  him.  What  is  hell  itself,  but  being 
afar  offirnxn  God  .' 

Secondly,  A  sinful  state  \s?i  spending  state  ;  There 
he  masted  his  substance  with  riotous  lii'ing,  (y.  13.) 
devoured  it  with  harlots,  {v.  30.)  and  in  a  little  time 
he  had  s/ient  all,  v.  14.  He  bought  fine  clothes; 
spent  a  deal  in  meat  and  drink,  treated  high,  con- 
versed with  those  that  helped  him  to  make  an  end 
of  what  he  had,  in  a  little  time.  As  to  this  world, 
they  that  live  riotously,  waste  what  they  have,  and 
will  have  a  great  deal  to  answer  for,  tliat  they  spend 
that  upon  their  lusts,  which  should  be  for  the  ne- 
cessary subsistence  of  themselves  and  their  families. 
But  this  is  to  be  applied  spiritually ;  wilful  sinners 
waste  their  patrimony,  for  they  misemploy  their 
thoughts  and  all  the  powers  of  their  souls,  mispend 
their  time  and  all  their  opportunities ;  do  not  only 
bury,  but  embezzle,  the  talents  they  are  enti-usted 
to  trade  with  for  their  Master's  honour ;  and  the 
gifts  of  Providence,  which  were  intended  to  enable 
them  to  serve  God,  and  to  do  good  with,  are  made 
the  food  and  fuel  of  their  lusts.  The  soul  that  is 
made  a  dnidge,  either  to  the  world  or  to  the  flesh, 
wastes  his  substance,  and  lives  riotously.  One  sinner 
destroys  much  good,  Eccl.  9.  18.  The  good  he  de- 
stroys, is  valuable,  and  it  is  none  of  his  own  ;  they  are 
his  Lord's  goods  that  he  wastes,  which  must  be  ac- 
counted for. 

Thirdly,  A  sinful  state  is  a  wanting  state ;  IMien 
he  had  spent  all  upon  his  harlots,  they  left  him,  to 
seek  such  another  prey  ;  and  there  arose  a  mighty 
famine  in  that  land,  every  thing  was.  scarce  and 
dear,  and  he  began  to  be  in  want,  v.  14.  Note, 
"VA'ilful  waste  brings  woeful  want.  Riotous  living  in 
time,  perhaps  in  a  little  time,  brings  men  to  a  morsel 
of  bread  ;  especially  when  bad  times  hasten  on  the 
consequences  of  bad  husbandry,  which  good  hus- 
bandry would  have  provided  for.  This  represents 
the  misery  of  sinners,  who  have  thrown  away  their 
own  mercies,  the  favour  of  God,  their  interest  in 
Christ,  the  strivings  of  the  Spirit,  the  admonitions 
of  conscience  ;  these  they  game  away  for  the  plea- 
sure of  sense,  and  the  wealth  of  the  world,  and  then 


580 


ST.  LUKE,  XV. 


are  ready  to  perish  for  want  of  them.  Sinners  want 
necessaries  for  their  souls,  they-  have  neither  food 
nor  raiment  for  them,  nor  any  provision  for  here- 
after. A  sinful  state  is  like  a  land  where  famine 
reigns,  a  mighty  famine ;  for  the  heaven  is  as  brass ; 
the  dews  of  God's  favour  and  blessing  are  withheld, 
and  we  must  need  want  good  things  if  God  deny 
them  us ;  and  the  earth  is  as  iron ;  the  sinner's 
heart,  that  should  bring  forth  good  things,  is  dry 
and  barren,  and  has  no  good  in  it,  those  sinners  are 
ivretchedly  and  miserably  poor,  and,  what  aggi-a- 
vates  it,  they  brought  themselves  into  that  condi- 
tion, and  keep  themselves  in  it,  by  refusing  the  sup- 
plies offered.  * 

Fourthly,  A  sinful  state  is  a  -vile,  servile  state. 
When  this  young  man's  riot  had  brought  him  to 
want,  his  want  brought  him  to  servitude;  {v.  15.) 
He  went,  and  joined  himself  to  a  citizen  of  that  coun- 
try. The  same  wicked  life  that  before  was  repre- 
sented by  riotous  living,  is  here  represented  by  ser- 
■vile  living ;  for  sinners  are  perfect  slaves.  The  devil 
is  the  citizen  of  that  country,  for  he  is  both  in  city 
and  country ;  sinners  join  themselves  to  him,  hire 
themselves  into  his  service,  to  do  his  work,  to  be  at 
his  beck,  and  to  depend  upon  him  for  maintenance 
and  a  portion.  They  that  commit  sin,  are  the  ser- 
vants of  sin,  John  S.  34.  How  did  this  young  gen- 
tleman debase  and  disparage  himself,  when  he  hired 
himself  into  such  a  service  and  under  such  a  master 
as  this  !  He  sent  him  into  the  fields,  not  to  feed  sheep, 
(there  had  been  some  credit  in  that  employment, 
Jacob,  and  Moses,  and  David,  kept  sheep,)  but  to 
feed  swine.  The  business  of  the  dex'il's  servants  is 
to  make  provision  for  the  flesh,  to  fulfil  the  lusts 
thereof,  and  that  is  no  better  than  feeding  greedy, 
dirty,  noisy  swine ;  and  how  can  rational  immortal 
souls  more  disgrace  themselves  ? 

-Fifthly,  A  sinful  state  is  a  state  oi perpetual  dissa- 
tisfaction. When  the  prodigal  began  to  be  in  want, 
he  thought  to  help  himself  by  going  to  service  ;  and 
he  must  be  content  with  the  provision  which  not  the 
house,  but  the  field,  afforded,  but  it  is  poor  provision  ; 
(i'.  16.)  He  mould  fain  have  filled  his  belly,  satis- 
fied his  hunger,  and  nourished  his  body,  with  the 
husks  that  the  swine  did  eat.  A  fine  pass  my  young 
master  had  brought  himself  to,  to  be  fellow-com- 
moner with  the  swine  !  Note,  That  which  sinners, 
when  they  depart  from  God,  promise  themselves 
satisfaction  in,  will  certainly  disappoint  them  ;  they 
are  labouring  for  that  which  satisfies  not,  Isa.  55.  2. 
That  which  is  the  stumbling-block  of  their  iyjiquity, 
will  never  satisfy  their  souls,  7ior  fill  their  bowels, 
Ezek.  7.  19.  Husks  are  food  for  swine,  but  not  for 
men.  The  wealth  of  the  world  and  the  entertain- 
ments of  sense  will  serve  for  bodies ;  but  what  are 
those  to  precious  souls?  They  neither  suit  their  na- 
ture, nor  satisfy  their  desires,  nor  supply  their  needs. 
He  that  takes  up  with  them,  feeds  on  wind,  (Hos. 
12.  1.)  feeds  on  ashes,  Isa.  44.  20. 

Sijcthly,  A  sinful  state  is  a  state  which  cannot  ex- 
pect relief  from  any  creature.  This  prodigal,  when 
he  could  not  earn  his  bread  by  working,  took  to 
begging ;  but  no  man  gave  unto  him,  because  thev 
knew  he  had  brought  all  this  misery  upon  himself, 
and  because  he  was  rakish,  and  provoking  to  every 
body  :  such  poor  are  least  pitied.  This,  in  the  ap- 
plication of  the  parable,  intimated  that  those  who 
depart  from  God,  cannot  be  helped  by  any  creature. 
In  vain  do  we  cry  to  the  world  and  the  flesh  ;  (those 
gods  which  we  have  served  ;)  they  have  that  which 
will  poison  a  soul,  but  have  nothing  to  give  it,  which 
■wiWJeed  and  nourish  it.  If  thou  refuse  God's  help, 
whence  shall  any  creature  help  thee  ? 

Seventhlu,  A  sinful  state  is  a  state  of  death  ;  (y. 
24,  32. )  This  my  son  was  dead.  A  sinner  is  not 
only  dead  in  law,  as  he  is  under  a  sentence  of  death, 
but  dead  in  state  too,  dead  in  trespasses  and  sins. 


destitute  of  spiritual  life  ;  no  union  with  Christ,  no 
spiritual  senses  exercised,  no  living  to  God,  and 
therefore  dead.  The  prodigal  in  the J^r  country  was 
dead  to  his  father  and  his  family,  cut  off  from  them, 
as  a  member  from  the  body,  or  a  branch  from  the 
tree,  and  therefore  dead,  and  it  is  his  own  doing. 

Eighthly,  A  sinful  state  is  a  lost  state ;  This  my 
son  was  lost ;  lost  to  every  thing  that  was  good,  lost 
to  all  virtue  and  honour,  lost  to  his  father's  house, 
they  had  no  joy  of  him.  Souls  that  are  separated 
from  God,  are  lost  souls  ;  lost  as  a  traveller  that  is 
out  of  his  wa\',  and,  if  infinite  mercy  prevent  not, 
will  soon  be  lost  as  a  ship  that  is  sunk  at  sea,  lost 
irrecoverably. 

A^'inthly,  A  sinful  state  is  a  state  of  madness  and 
frenzy.  This  is  intimated  in  that  expression,  (y. 
17.)  when  he  came  to  himself,  which  intimates  that 
he  had  been  beside  himself,  surely  he  was  so  when 
he  left  his  father's  house,  and  much  more  so  when 
he  joined  himself  to  the  citizen  of  that  country. 
Madness  is  said  to  be  in  the  heart  of  sinners,  Eccl. 
9.  3.  Satan  has  got  possession  of  the  soul ;  and  how 
raging  mad  was  he  that  was  possessed  by  Legion  ! 
Sinners,  like  those  that  are  mad,  destroy  themselves 
vi\\\\  foolish  lusts,  and  yet,  at  the  same  time,  deceive 
themselves  -with  foolish  hopes;  and  they  are,  of  all 
diseased  persons,  most  enemies  to  their  own  cure. 

2.  We  have  here  his  return  from  this  ramble,  his 
penitent  return  to  his  father  again.  When  he  was 
brought  to  the  last  extremity,  then  he  bethought 
himself  how  much  it  was  his  interest  to  go  home. 
Note,  We  must  not  despair  of  the  worst  ;  for  while 
there  is  life,  there  is  hope.  The  grace  of  God  can 
soften  the  hardest  heart,  and  give  a  happy  turn  to 
the  strongest  stream  of  corruption.  Now  observe 
here, 

(1.)  What  was  the  occasion  of  his  return  and  re- 
pentance ;  it  was  his  affliction,  when  he  was  in  want, 
then  he  came  to  himself.  Note,  Afflictions,  when 
they  are  sanctified  by  divine  grace,  prove  happy 
means  of  turning  sinners  from  the  eiTor  of  their 
ways.  By  them  the  ear  is  opened  to  discipline,  and 
the  heart  disposed  to  receive  instruction  ;  and  they 
are  sensible  proofs  both  of  the  vanity  of  the  world 
and  of  the  mischie^ousness  of  sin.  Apply  it  spiri- 
tually, when  we  find  the  insufficiency  of  creatures 
to  make  us  happy,  and  have  tried  all  other  ways  of 
relief  for  our  poor  souls  in  vain,  then  it  is  time  to 
think  of  returning  to  God.  When  we  see  what 
miserable  comforters,  what  physicians  of  no  value, 
all  but  Christ  are,  for  a  soul  that  groans  under  the 
guilt  and  power  of  sin,  and  no  mare  gives  unto  us 
what  we  need,  then  surely  we  shall  apply  ourselves 
to  Jesus  Christ. 

(2.)  ^^^lat  vf^sthe  preparative  for  it ;  it  was  con- 
sideration. He  said  within  himself,  he  reasoned 
within  himself,  when  he  recovered  his  right  mind. 
How  many  hired  servants  of  my  father's  have  bread 
eriough  1  Note,  Consideration  is  the  first  step  to- 
wards conversion,  Ezek.  18.  28.  He  considers  and 
turns.  To  consider  is  to  retire  into  ourselves,  to  re- 
flect upon  ourselves,  and  to  compare  one  thing  with 
another,  and  determine  accordingly. 

Now  obseiTe  what  it  was  that  he  considered. 

[l.]  He  considered  how  bad  his  condition  was  ;  I 
perish  with  hunger.  Not  only,  "\  a.m  hungry," 
but,  "  /  perish  with  hunger,  for  I  see  not  what  way 
to  expect  relief"  Note,  Sinners  will  not  come  to 
the  service  of  Christ,  till  they  are  brought  to  see 
themselves  just  ready  to  perish  in  the  service  of  sin  ; 
and  the  consideration  of  that  should  drive  us  to 
Christ.  Master  save  us,  we  perish.  And  though 
we  be  thus  driven  to  Christ,  he  will  not  therefore 
reject  us,  nor  think  himself  dishonoured  by  our  be- 
ing forced  to  him,  but  rather  honoured  by  his  being 
applied  to  in  a  desperate  case. 

[2.]  He  considered  how  much  better  it  might  be 


ST.  LUKE,  XV. 


581 


made,  if  he  would  but  return  ;  How  many  hired  ser- 
vants of  my  father's,  the  meanest  in  his  family,  the 
very  day-labourers,  hai'C  bread  enough,  and  to 
sfiare :  such  a  good  house  does  he  keep  !  Note, 
First,  In  our  Father's  house  there  is  bread  for  all 
his  family  ;  that  was  taught  by  the  twelve  loaves  of 
Shew-bread,  that  were  constantly  upon  the  holy  ta- 
ble in  the  sanctuary,  a  loaf  for  every  tribe.  Second- 
ly, There  is  enough  and  to  sfiare,  enough  for  all, 
enough  for  each,  enough  to  spare  for  such  as  will 
join  themselves  to  his  domestics,  enough  and  to 
sfiare  for  charity.  Yet  there  is  room;  there  are 
crumbs  that  fall  "from  his  table,  which  many  would 
be  glad  of,  and  thankful  for. 

Thirdly,  Even  the  hired  servants  in  God's  family 
are  well  provided  for ;  the  meanest  that  will  but 
hire  themselves  into  his  family,  to  do  his  work,  and 
depend  upon  his  reward,  shall  be  well  provided  for. 
Fourthly,  The  consideration  of  this  should  encou- 
rage sinners,  that  have  gone  astray  from  God,  to 
think  of  returning  to  him.  Thus  that  adultei-ess 
reasons  with  herself,  when  she  is  disappointed  in 
her  new  lover ;  I'jiill  go  and  return  to  my  first  hus- 
band, for  then  it  was  better  with  me  than  now,  Hos, 
2.  7. 

(3.)  What  was  the  purpose  of  it.  Since  it  is  so 
that  his  condition  is  so  bad,  and  may  be  bettered  by 
returning  to  his  father,  his  consideration  issues,  at 
length,  in  this  conclusion,  /  ivill  arise,  and  go  to  my 
father.  Note,  Good  puiposes  are  good  thmgs,  but 
still  good  performances  are  all  in  all, 

[1.]  He  determined  what  to  do  ;  I  will  arise,  and 
go  to  7)iy  father.  He  will  not  take  any  longer  time 
to  consider  of  it,  but  will  forthwith  arise  and  go. 
Though  he  be  in  a^ar  cowitry,  a  great  way  off  from 
his  father's  house,  yet,  far  as  it  is,  he  will  return  ; 
every  step  of  backsliding  from  God,  must  be  a  step 
back  again  in  retura  to  him.  Though  he  be  joined 
to  a  citizen  of  this  country,  he  makes  no  difficulty  of 
breaking  his  bargain  with  him.  We  are  not  debtors 
to  the  flesh,  we  are  under  no  obligation  at  all  to  our 
Egyptian  task-masters  to  give  them  warning,  but 
are  at  liberty  to  quit  the  service  when  we  will.  Ob- 
serve with  what  resolution  he  speaks,  "  I  will  arise, 
and  go  to  my  father  ;  I  am  resoh'ed  I  will,  whatever 
the  issue  be,  rather  than  slay  here,  and  starve." 

[2.]  He  determined  what  to  say.  True  repen- 
tance is  a  rising,  and  coming  to  God  ;  Behold,  we 
come  unto  thee.  But  what  words  shall  we  take  with 
us .''  He  here  considers  what  to  say.  Note,  In  all 
our  addresses  to  God,  it  is  good  to  deliberate  with 
ourselves  beforehand  what  we  shall  say,  that  we 
may  order  our  cause  before  him,  and  fill  our  mouth 
with  arguments.  We  have  liberty  of  speech,  and 
we  ought  to  consider  seriously  with  ourselves,  how 
we  may  use  that  liberty  to  the  utmost,  and  yet  not 
abuse  it. 

Let  us  observe  what  he  pui-posed  to  say. 

First,  He  would  confess  his  fault  and  folly  ;  I  have 
sinned.  Note,  Forasmuch  as  we  have  all  sinned,  it 
behoves  us,  and  well  becomes  us,  to  own  that  we 
have  sinned.  The  confession  of  sin  is  required  and 
msisted  upon,  as  a  necessary  condition  of  peace  and 
pardon.  If  we  plead  not  guilty,  we  put  ourselves 
upon  a  trial  by  the  covenant  of  innocency,  which  will 
certainly  condemn  us.  If  we  plead  guilty,  with  a 
contrite,  penitent,  and  obedient  heart,  we  refer  our- 
selves to  the  covenant  of  grace,  which  offers  for- 
giveness to  those  that  confess  their  sins. 

Secondly,  He  would  aggravate  it,  and  would  be  so 
far  from  extenuating  the  matter,  that  he  would  lay 
a  load  upon  himself  for  it  ;  I  have  sinned  against 
Heaven,  and  before  thee.  Let  those  that  are  unduti- 
ful  to  their  earthly  parents,  think  of  this,  they  sin 
against  heaven,  and  before  God.  Offences  against 
them  are  offences  against  God.  Let  us  all  think  of 
this,  as  that  which  renders  our  si?i  exceeding  sinful, 


and  should  render  us  exceeding  sorrowful  for  it.  1. 
Sin  is  committed  in  contempt  of  Cjod's  authority 
over  us  ;  IVe  have  sinned  agaitist  heaven.  God  is 
here  called  Jieaveri,  to  signify  how  highly  he  is  ex- 
alted above  us,  and  the  dominion  he  has  over  us,  for 
the  Heaveris  do  rule.  The  malignity  of  sin  aims 
high,  it  is  against  Heaven.  The  daring  sinner  is 
said  to  have  set  his  mouth  agai?tst  the  Heavens,  Ps. 
73.  9.  Yet  it  is  impotent  malice,  for  we  cannot  hurt 
the  Heavens.  Nay,  it  is  foolish  malice  ;  what  is 
shot  against  the  heavens,  will  return  upon  the  head 
of  him  that  shoots  it,  Ps.  7.  16.  Sin  is  an  affront  to 
the  God  of  Heaven,  it  is  a  forfeiture  of  the  glories 
and  joys  of  heaven,  and  a  contradiction  to  the  de- 
signs of  the  kingdom  of  heaven.  2.  It  is  committed 
in  contempt  of  God's  eye  upon  us  ;  "I  have  sinned 
against  heaven,  and  yet  before  thee,  and  under  thine 
eye  ;  than  which  there  Could  not  be  a  gi'eater  af- 
front put  upon  him. 

Thirdly,  He  would  judge  and  condemn  himself 
for  it,  and  acknowledge  himself  to  have  forfeited  all 
the  privileges  of  the  family  ;  I  a?n  no  more  worthy 
to  be  called  thy  son,  v.  29.  He  does  not  deny  the  re- 
lation, (for  that  was  all  he  had  to  tnist  to,")  but  he 
owns  his  father  might  justly  deny  the  relation,  and 
shut  his  doors  against  him.  He  had,  at  his  own  de- 
mand, the  portion  of  goods  that  belonged  to  him,  and 
had  reason  to  expect  no  more.  Note,  It  becomes 
sinners  to  acknowledge  themselves  unworthy  to  re- 
ceive any  favour  from  God,  and  to  humble  and  abase 
themselves  before  him. 

Fourthly,  He  would  nevertheless  sue  for  admis- 
sion into  the  family,  though  it  were  into  the  mean- 
est post  there  ;  "  Atake  me  as  one  of  thy  hired  ser- 
vants ;  that  is  good  enough,  and  too  good  for  me." 
Note,  True  penitents  have  a  high  value  for  God's 
house,  and  the  privileges  of  it,  and  will  be  glad  of 
any  place,  so  they  may  but  be  in  it,  though  it  be  but 
as  door-keefiers,  Ps.  84.  10.  If  it  be  imposed  on  him 
as  a  mortification,  to  sit  with  the  servants,  he  will 
not  only  submit  to  it,  but  count  it  a  preferment,  in 
comparison  with  his  present  state.  Those  that  re- 
turn to  God,  from  whom  they  have  revolted,  can- 
not but  be  desirous  some  way  or  other  to  be  em- 
ployed for  him,  and  put  into  a  capacity  of  serving 
and  honouring  him  ;  "  Make  me  as  a  hired  seniant, 
that  I  may  show  I  love  my  father's  house  as  much 
as  ever  I  shghted  it." 

Fifthly,  In  all  this  he  would  have  an  eye  to  his 
father  as  a  father  ;  I  will  arise,  and  go  to  my  Fa- 
ther, and  will  say  unto  him.  Father.  Note,  Eying 
God  as  a  Father,  and  our  Father,  will  be  of  great 
use  in  our  repentance,  and  return  to  him.  It  will 
make  our  sorrow  for  sin  genuine,  our  resolutions 
against  it  strong,  and  encourage  us  to  hope  for  par- 
don. God  delights  both  by  penitents  and  petition- 
ers to  be  called  i^oMer ;  Isnot Ephraim  adearson? 

(4.)  What  was  the  performance  of  this  purpose  ; 
He  arose,  and  came  to  his  father.  His  good  resolve 
he  put  in  execution  without  delay  ;  he  stnick  while 
the  iron  was  hot,  and  did  not  adjourn  the  thought  to 
some  more  convenient  season.  Note,  It  is  our  in- 
terest speedily  to  close  with  our  con\'ictions.  Have 
we  said  that  we  will  arise,  and  go  ?  Let  us  immedi- 
ately arise,  and  come.  He  did  not  come  half  way, 
and  then  pretend  that  he  was  tired,  and  could  get 
no  further,  but  weak  and  weary  as  he  was,  he  made 
a  thorough  business  of  it.  If  thou  wilt  return,  O 
Israel,  return  unto  me,  and  do  thy  first  works. 

3.  We  have  here  his  reception  and  entertainment 
with  his  father.  He  came  to  his  father  ;  but  was  he 
welcome  ?  Yes,  heartily  welcome.  And  by  the  way, 
it  is  an  example  to  parents  whose  children  have  been 
foolish  and  disobedient,  if  they  repent,  and  submit 
themselves,  not  to  be  harsh  and  severe  with  them, 
but  to  be  governed  in  such  a  case  by  the  wisdom  that 
is  from  above,  which  is  gentle,  and  easy  to  be  en- 


582 


ST.  LUKE,  XV. 


treated ;  herein  let  them  be  followers  of  God,  and 
merciful,  as  he  is.  But  it  is  chiefly  designed  to  set 
forth  the  grace  and  mercy  of  God  to  poor  sinners 
that  repent,  and  return  to  him,  and  his  readiness  to 
forgive  tliem.     Now  liere  observe, 

( 1. )  Tlie  gi-eat  love  and  affection  wherewith  the 
father  received  tlie  son;  {v.  20.)  When  he  mas  yet 
a  great  ivay  off,  his  father  saw  him.  He  expressed 
his  kindness  before  the  son  expressed  his  repen- 
tance ;  for  God  prevents  us  with  tlie  blessings  of  his 
goodness;  even  before  we  call,  he  answers ;  for  he 
knows  what  is  in  our  hearts.  J  said,  I  will  confess, 
and  thou  forgavest.  How  lively  are  the  images  pre- 
sented here  !  [1.]  Here  were  eyes  of  mercy,  and 
those  eyes  quick-sighted  ;  When  he  was  yet  a  great 
way  off,  hisfatlier  saw  him,  before  any  otlier  of  the 
family  were  aware  of  him,  as  if  from  the  top  of  some 
high  tower  he  had  been  looking  that  way  that  his 
son  was  gone,  with  such  a  thought  as  this,  "  O  that 
I  could  see  yonder  wretched  son  of  mine  coming 
home  ?"  This  intimates  God's  desire  of  the  conver- 
sion of  sinners,  and  his  readiness  to  meet  them  that 
are  coming  toward  him.  He  looketh  on  men,  when 
they  are  gone  astray  from  him,  to  see  whether  they 
will  return  to  him,  and  he  is  aware  of  the  first  incli- 
nation toward  him.  [2.]  Here  were  bowels  of  mer- 
cy, and  those  bowels  turning  within  him,  and  yearn- 
ing at  the  sight  of  his  son ;  He  had  comfiassion. 
Misery  is  the  object  of  pity,  even  the  miseiy  of  a 
sinner  ;  though  he  has  brought  it  upon  himself,  yet 
God  compassionates.  His  soul  was  grieved  for  the 
misery  of  Israel,  Hos.  11.  8.  Judg.  10.  16.  [3.] 
Here  v/evefeet  of  mercy,  and  those  feet  quick-paced ; 
He  ran,  this  denotes  how  swift  God  is  to  show  mer- 
cy. The  prodigal  son  came  slowly,  under  a  burden 
of  shame  and  fear ;  but  the  tender  father  ran  to 
meet  him  with  his  encouragements.  [4.]  Here 
were  arins  of  mercy,  and  those  arms  stretched  out 
to  embrace  him  ;  He  fillonhisneclc  ;  though  guilty, 
and  deserving  to  be  beaten,  though  dirty,  and  new- 
ly come  from  feeding  swine,  that  any  one  who  had 
not  the  strongest  and  tenderest  compassions  of  a  fa- 
ther, would  have  loathed  to  touch  him  ;  yet  he  thus 
takes  him  in  his  arms,  and  lays  him  inhis  bosom. 
Thus  dear  are  true  penitents  to  God,  thus  welcome 
to  the  Lord  Jesus.  [5 .]  Here  are  lips  oj  mercy,  and 
those  lips  dropping  as  a  honey-comb  ;  He  kissed 
him.  This  kiss  not  OT\\y  assured  him  of  his  welcome, 
but  sealed  his  pardon  ;  his  former  follies  shall  be  all 
forgiven,  and  not  mentioned  against  him,  nor  is  one 
word  said  by  way  of  upbraiding.  This  was  like  Da- 
vid's kissing  Absalom,  2  Sam.  14.  33.  And  this  in- 
timates how  ready  and  free  and  forward  the  Lord 
Jesus  is  to  receive  and  entertain  poor  returning,  re- 
penting sinners,  according  to  his  Father's  will. 

(2.)  The  penitent  submission  which  the  poor  pro- 
digal made  to  his  father  ;  {v.  21. )  He  said  unto  him. 
Father,  I  have  sinned.  As  it  commends  the  good 
father's  kindness,  that  he  showed  it  before  the  pro- 
digal expressed  his  repentance  ;  so  it  commends 
the  prodigal's  repentance,  that  he  expressed  it  af- 
ter his  father  had  showed  him  so  much  kindness. 
When  he  had  received  the  kiss  which  sealed  his 
pardon,  yet  he  said.  Father  I  have  sinned.  Note, 
Even  those  that  have  received  the  pardon  of  their 
sins,  and  the  comfortable  sense  of  their  pardon,  must 
have  in  their  hearts  a  sincere  contrition  for  it,  and 
with  their  mouths  must  make  a  penitent  confession 
of  it,  even  of  those  sins  which  thev  have  reason  to 
hope  are  pardoned.  David  penned  Ps.  51.  after  Na- 
than had  said,  The  Lord  has  take?i  away  thy  sin, 
thou  shall  not  die.  Nay,  the  comfortable  sense  of  the 
pardon  of  sin  should  increase  our  sorrow  for  it ;  and 
that  is  ingenuous  evangelical  soitow,  which  is  in- 
creased by  such  a  consideration.  See  Kzek.  16.  63. 
Thou  shall  be  ashamed  and  confounded,  when  lam 
pacified  toward  thee.     The  more  we  see  of  God's 


readiness  to  forgive  us,  the  more  difficult  it  should 
hetow^ioforgix^e  ourselves. 

(3. )  The  splendid  provision  which  this  kind  fa- 
ther made  for  the  returning  prodigal.  He  was  going 
on  in  his  submission,  but  one  word  we  find  in  his  pur- 
pose to  say,  {v.  19.)  which  we  do  not  find  that  he 
did  say,  {v.  21.)  and  that  was,  Make  me  as  one  of 
thy  hired  seri'ants.  We  cannot  think  that  he  forgot 
it,  much  less  that  he  changed  his  mind,  and  was  now 
either  less  desirous  to  be  in  the  family,  or  less  willing 
to  be  a  hired  servant  there  than  when  he  made  that 
purpose  ;  but  his  father  interrupted  him,  prevented 
his  saying  it ;  "  Hold,  son,  talk  no  more  ot  thine  un- 
worthiness,  thou  art  heartily  welcome,  and,  though 
not  worthy  to  be  called  a  son,  shalt  be  treated  as  a 
dear  son,  as  apleasant  child."  He  who  is  thus  enter- 
tained at  first,  needs  not  ask  to  be  made  as  a  hired 
ser-iianl.  Thus  when  Fphraim  bemoaned  himself, 
God  comforted  him,  Jer.  31.  18,  20.  It  is  strange 
that  here  is  not  one  word  of  rebuke  ;  "  Why  did  you 
not  stay  with  your  harlots  and  your  swine  ?  You 
could  never  find  the  way  home  till  beaten  hither 
with  your  own  rod."  No,  here  is  nothing  like  this  ; 
which  intimates  that,  when  God  forgives  the  sins  of 
true  penitents,  he  forgets  them,  he  remembers  them 
no  more,  they  shall  not  be  mentiotied  agai?2st  them, 
Ezek.  18.  22. 

But  this  is  not  all ;  here  is  rich  and  royal  provi- 
sion made  for  him,  according  to  his  birth  and  quali- 
ty, far  beyond  what  he  did,  or  could,  expect.  He 
would  ha\e  thought  it  sufficient,  and  been  very 
thankful,  if  his  father  had  but  taken  notice  of  him, 
and  bid  him  go  to  the  kitchen,  and  get  his  dinner 
with  his  servants  ;  but  God  does  for  those  who  re- 
turn to  their  duty,  and  cast  themselves  upon  his 
mercy,  abundantly  above  what  they  are  able  to  ask 
or  think.  The  prodigal  came  home  between  hope 
and  fear,  fear  of  being  rejected,  and  hope  of  being 
received  ;  but  his  father  was  not  only  better  to  him 
than  his  fears,  but  better  to  him  than  his  hopes,  not 
only  received  him,  but  received  him  with  respect. 

[1.]  He  came  home  in  rags,  and  his  father  not 
only  clothed  him,  but  adorned  him.  He  said  to  the 
servants,  who  all  attended  their  master,  upon  notice 
that  his  son  was  come,  Bring  forth  the  best  robe, 
and  put  it  on  him.  The  worst  old  clothes  in  the 
house  might  have  served  and  had  been  good  enough 
for  him  ;  but  the  father  calls  not  for  a  coat,  but  for 
a  robe,  the  garment  of  princes  and  great  men,  the 
best  robe — tm  roxnv  tuv  ■rrfi'Tiiv ;  there  is  a  double  em- 
phasis, "thcit  robe,  that  principal  robe,  you  know 
which  I  mean  ;"  X\\q  first  robe,  (so  it  may  be  read,) 
the  robe  he  wore  before  he  ran  his  ramble.  When 
backsliders  repent,  and  do  their  ^first  works,  they 
shall  be  received,  and  dressed  in  their  ^first  robes. 
"  Bring  hither  that  robe,  and  put  it  on  him  ;  he  will 
be  ashamed  to  wear  it,  and  think  that  it  ill  becomes 
him  who  comes  home  in  such  a  dirty  pickle,  but  put 
it  on  him  ;  and  do  not  offer  it  him  only  :  and  put  a 
ring  on  his  hand,  a  signet-ring  with  the  arms  of  the 
family,  in  token  of  his  being  owned  as  a  branch  of 
the  family."  Rich  people  wore  rings,  and  his  father 
hereby  signified  that  though  he  had  spent  one  por- 
tion, yet,  upon  his  repentance,  he  intended  him  ano- 
ther. He  came  home  barefoot,  his  feet  perhaps 
sore  with  travel,  and  therefore,  "Put  shoes  on  his 
feet,  to  make  him  easy."  Thus  doth  the  grace  of 
God  provide  for  true  penitents.  First,  The  righ- 
teousness of  Christ  is  the  robe,  that  principal  robe, 
with  which  they  are  clothed  ;  they/n(;  on  the  Lord 
.Jesus  Christ,  are  clothed  with  that  Sun.  The  robe 
of  righteousness  is  the  garment  of  salvation,  Isa. 
61.  10.  A  nenv  nature  is  this  best  robe,  true  peni- 
tents are  clothed  with  that,  being  sanctified  through- 
out. Secondly,  The  earnest  of  the  Spirit,  by  whom 
we  are  scaled  to  the  day  of  redemption,  is  the  ring 
on  the  hand.    After  that  rje  believed,  ye  were  sealed. 


ST.  LUKE,  XV. 


583 


They  that  are  sanctified,  are  adomed  and  dignified,  I 
are  put  in  power,  as  Joscpli  was  by  Pharaoh's  giving 
him  a  ring  ;  "  Put  a  ring  on  his  hand,  to  be  before 
him  a  constant  memorial  of  liis  fatlier's  kindness, 
that  he  may  never  forget  it."  Thirdly,  The  fire/ni- 
ration  of  the  gospel  of  [leace,  is  shoes  for  our  feet ; 
(Eph.  6.  15.)  so  that,  compared  with  this  here,  sig- 
nifies (saith  Grotius)  that  God,  when  he  receives 
true  penitents  into  his  favour,  makes  use  of  them 
for  the  convincing  and  converting  of  others  bv  their 
instructions,  at  least,  by  their  examples.  l)a\id, 
when  pardoned,  will  teach  transgressors  God's 
■ways,  and  Peter,  when  he  is  converted,  will 
strengthen  his  brethren.  Or,  it  intimates  that  they 
shall  go  on  cheerfully,  and  with  resolution,  in  the 
■way  of  religion,  as  a  man  does  when  he  has  shoes 
on  his  feet,  above  what  he  does  when  he  is  bare- 
foot. 

[2.]  He  came  \\emie.  hungry ,  and  his  father  not 
only  J^erf  him,  hut  feasted  hi/n ;  {v.  23.)  "Bring 
hither  the  fatted  calf,  that  has  been  stall-fed,  and 
long  reserved  for  some  special  occasion,  and  Lill  it, 
that  my  son  may  be  satisfied  with  the  best  we  ha-^-e. " 
Cold  meat  might  have  served,  or  the  leavings  of  the 
last  meal ;  but  he  shall  have  fresh  meat  and  hot 
meat,  and  the  fatted  calf  can  never  be  better  be- 
stowed. Note,  There  is  excellent  food  provided  by 
our  heavenl)-  Father  for  all  those  that  arise,  and 
come  to  him.  Christ  himself  is  the  Bread  of  life ; 
his  flesh  is  meat  indeed,  and  his  blood  drink  indeed  ; 
in  him  there  is  a  feast  for  souls,  a  feast  of  fat  things. 
It  was  a  great  change  with  the  prodigal,  who  a 
■while  ago  mould  fain  have  filled  his  belly  ivith  husks. 
How  sweet  will  the  supplies  of  the  hew  covenant 
be,  and  the  relishes  of  its  comforts;  to  those  who 
have  been  labouring  in  vain  for  satisfaction  in  the 
creature  *  Now  he  found  his  own  words  made  good. 
In  my  father's  house  there  is  bread  enough  and  to 
spare. 

(4.)  The  great  joy  and  rejoicing  that  there  were 
for  his  return.  The  bringing  of  the  fatted  calf  was 
designed  to  be  not  only  a  feast  for  him,  but  a  festival 
for  the  family ;  "  Let  us  all  eat  and  be  merry,  for  it 
is  a  good  day  ;  for  this  my  son  was  dead,  when  he 
was  in  his  ramble,  but  his  return  is  as  life  from  the 
dead,  he  is  alh>e  again  ;  we  thought  that  he  was 
dead,  ha\-ing  heard  nothing  from  him  of  a  long 
time,  but  behold,  he  lives;  he  nims  lost,  -we  gave  him 
up  for  lost,  we  despaired  of  hearing  of  him,  but  he 
is  found."  Note,  [1.]  The  conversion  of  a  soul 
from  sin  to  God,  is  the  raising  of  that  soul  from 
death  to  life,  and  the  finding  of  that  which  seemed 
to  be  lost :  it  is  a  great  and  wonderful  and  happy 
change.  What  was  in  itself  dead,  is  made  alixte; 
■what  was  lost  to  God  and  his  church,  is  fou7id,  and 
what  was  unprofitable  becomes  jiroftab'le,  Philem. 
11.  It  is  such  a  change  as  that  upon  the  face  of  the 
earth,  when  the  spring  retums.  [2.]  The  conver- 
sion of  sinners  is  gi-eatly  pleasing  to  the  God  of  hea- 
ven ;  and  aU  that  belong  to  his  family,  ought  to  re- 
joice in  It ;  those  in  heaven  do,  and  those  on  earth 
should.  Observe,  it  was  the  father  that  began  the 
joy,  and  set  all  the  rest  on  rejoicing.  Therefore  we 
should  be  glad  of  the  repentance  of  sinners,  because 
It  accomplishes  God's  design  ;  it  is  the  bringing  of 
those  to  Chnst,  whom  the  Father  had  given  him, 
and  in  whom  he  will  be  for  ever  glorified.  We  joy 
for  vour  sokes  before  our  God,  wuh  an  eye  to  him, 
(1  Thess.  3.  9.)  and  ye  are  our  rejoicing  in  the  pre- 
sence of  our  Lord  Jesus  Christ,  who  is  the  Master 
of  the  family,  1  Thess.  2.  19. 

The  family  complied  with  the  master;  They  be- 
gan to  be  men-y.  Note,  God's  children  and  sen'ants 
ought  to  be  affected  with  things  as  he  is. 

4.  We  have  here  the  repining  and  envying  cfthe 
elder  brother,  which  is  described  by  way 'of  reproof 
to  the  scribes  and  Pharisees,  to  show  them  the  folly 


and  wickedness  of  their  discontent  at  the  repent- 
ance and  conversion  of  the  publicans  and  sinners, 
and  the  favour  Christ  showed  them  ;  and  he  repre- 
sents it  so  as  not  to  aggravate  the  matter,  but  as  al- 
lowing them  still  the  privileges  of  elder  brethren  ; 
the  Jews  had  those  privileges,  (though  the  Gentiles 
were  favoured,)  for  the  preaching  of  the  gospel 
must  begin  at  Jerusalem.  Christ,  when  he  reproves 
them  for  their  faults,  yet  accosted  them  mildly,  to 
soothe  them  into  a  good  temper  toward  the  poor 
publicans.  But  by  the  elder  brotlier  here  we  may 
understand  those  who  arc  really  good,  and  have 
been  so  from  their  youth  up,  and  iiexer  went  astray 
into  any  vicious  course  of  living ;  who  compara- 
tix'ely  need  no  repentance  :  and  to  such  these  words 
in  the  close,  Son,  thou  art  ever  ivilh  me,  are  appli- 
cable without  any  difficulty,  but  not  to  the  scribes 
and  Pharisees. 
Now  concerning  the  elder  brother,  observe, 
(1.)  How  foolish  and  fi-etful  he  v/as  upon  occa- 
sion of  his  brother's  reception,  and  how  he  was  dis- 
gusted at  it.  It  seems  he  was  abroad  in  the  field, 
in  the  country,  when  his  brother  came,  and  by  the 
time  he  was  retui-ned  home,  the  7nirth  was  begun ; 
ll'hen  hedrewnigh  to  the  house,  he  heard  music  and 
dancing;  either  while  the  dinner  was  in  getting 
ready,  or  rather  after  they  had  eaten  and  were  full, 
V.  25.  He  inquired  ivhat  those  things  meant,  {v. 
26.)  and  was  informed  that  his  brother  was  come, 
and  his  father  had  made  him  a  feast  for  his  •welcome 
home,  and  great  joy  there  was,  because  he  had  re- 
ceived him  safe  and  sound,  v.  17.  It  is  but  one  word 
in  the  original ;  he  had  received  him  lij/a/pofTa — in 
health,  well  both  in  body  and  mind.  He  received 
him  not  only  well  in  body,  but  a  penitent,  returned 
to  his  right  mind,  and  well  reconciled  to  his  father's 
house,  cured  of  his  vices  and  his  rakish  disposition, 
else  he  had  not  been  received  safe  and  sound.  Now 
this  disobliged  him  to  the  highest  degree  ;  He  was 
angry,  and  would  not  go  in,  {v.  28.)  not  only  be- 
cause he  was  resolved  he  would  not  himself  join 
in  the  mirth,  but  because  he  would  show  his  dis- 
pleasure at  it,  and  would  intimate  to  his  father,  that 
he  should  ha\e  kept  out  his  younger  brother.  This 
shows  what  is  a  common  fault,  [1.]  In  men's  fami- 
lies, that  those  who  have  always  been  a  comfort  to 
their  parents,  think  they  should  have  the  monopoly 
of  their  parents'  favours,  and  are  apt  to  be  too  sharp 
upon  those  who  have  transgressed,  and  to  gradge 
their  parents'  kindness  to  them.  [2.]  In  God's 
family,  those  who  are  comparatively  iymocents,  sel- 
dom know  how  to  be  compassionate  toward  those 
who  are  manifestly  penitents.  The  language  of  such 
we  have  here,  in  what  the  elder  brother  said,  {v, 
29,  30.)  and  it  is  written  for  warning  to  those  who 
by  the  grace  of  God  are  kept  from  scandalous  sin, 
and  kept  in  the  way  of  virtue  and  sobriety,  that  they 
sin  not  after  the  similitude  of  this  transgression. 
Let  us  observe  the  particulars  of  it. 

First,  He  boasted  of  himself  and  of  his  own  virtue 
and  obedience.  He  had  not  only  not  nm  from  his 
father's  house,  as  his  brother  did,  but  ha'd  made  him- 
self as  a  serx'ant  in  it,  and  had  done  so  long  ;  Lo, 
these  many  years  do  Isen'e  thee,  neither  transgressed 
I  at  any  time  thy  commandment.  Note,  It  is  too 
common  for  those  that  are  better  than  their  neigh- 
bours to  boast  of  it,  vea,  and  to  make  their  boasts  of 
it  before  God  himself,  as  if  he  were  indebted  to  them 
for  it.  I  am  apt  to  think  that  this  elder  brother  said 
more  than  was  true,  when  he  gloried  that  he  had 
nei'er  transgressed  his  father's  commands,  for  then 
I  believe  he  would  not  have  been  so  obstinate  as  now 
he  was  to  his  father's  entreaties.  However,  we  ■will 
admit  it  comparatively ;  he  had  not  been  so  disobe- 
dient as  his  brother  had  been.  O  what  need  have 
good  men  to  take  heed  of  pride,  a  corruption  that 
arises  out  of  the  ashes  of  other  coiTuptions  !  Those 


584  ST.  LUKE,  XV. 

that  have  long  served  God,  and  been  kept  from  gi-oss 
sins,  have  a  great  deal  to  be  humbly  thankful  for, 
but  nothing  proudly  to  boast  of. 

Secondly,  He  comfilained  of  his  father,  as  if  he 
had  not  been  so  kind  to  him  as  he  ought  to  have 
been,  who  had  been  so  dutiful ;  Thou  never gavest 
tne  a  kid,  that  I  might  make  merry  with  my  friends. 
He  was  out  of  humour  now,  else  he  would  not  have 
made  this  complaint ;  for,  no  question,  if  he  had 
asked  such  a  thing  at  any  time,  he  might  have  had 
it  at  first  word  ;  and  we  have  reason  to  think  that  he 
did  not  desire  it,  but  the  killing  of  the  fatted  calf 
put  him  upon  making  this  peevish  reflection.  When 
men  are  m  a  passion,  they  ai-e  apt  to  reflect  so  as 
they  would  not  if  they  were  in  their  right  mind. 
He  had  been  fed  at  his  father's  table,  and  had  many 
a  time  been  merry  with  him  and  the  family;  but 
his  father  had  never  given  him  so  much  as  a  kid, 
which  was  but  a  small  token  of  love  compared  with 
the  fatted  calf.  Note,  Those  that  think  highly  of 
themselves  and  their  services,  ai"e  apt  to  think 
hardly  of  their  master,  and  meanly  of  his  favours. 
We  ought  to  own  ourselves  utterly  unworthy  of 
those  mercies  which  God  hath  thought  fit  to  give  us, 
much  more  of  those  that  he  hath  not  thought  fit  to 
give  us,  and  therefore  we  must  not  complain.  He 
would  have  had  a  kid,  to  make  merry  with  his 
friends  abroad,  whereas  the  fatted  calf  he  grudg- 
ed so  much,  was  given  to  his  brother,  not  to  make 
merry  with  his  friends  abroad,  but  tvith  the  family 
at  home  :  the  mirth  of  God's  children  should  be  with 
their  friends  and  his  family,  in  communion  with 
God  and  his  saints,  and  not  with  any  other  friends. 

Thirdly,  He  was  very  ill-humoured  towards  his 
younger  brother,  and  harsh  in  what  he  thought  and 
said  concerning  liim.  Some  good  people  are  apt  to 
be  overtaken  in  this  fault,  nay,  and  to  indulge  them- 
selves too  much  in  it ;  to  look  with  disdain  upon  those 
who  have  not  preserved  their  reputation  so  clean  as 
they  have  done,  and  to  be  sour  and  morose  toward 
them,  yea  though  they  have  given  very  good  evi- 
dences of  their  repentance  and  reformation  ;  this  is 
not  the  Spirit  of  Christ,  but  of  the  Pharisees.  Let 
us  obseiTe  the  instances  of  it. 

1.  He  would  ?iot  go  in,  except  his  brother  be 
turned  out ;  one  house  shall  not  hold  him  and  his 
own  brother,  no  not  \\\s  father's  house.  The  lan- 
guage of  this  was  that  of  the  Pharisee,  (Isa.  65.  5. ) 
Stand  by  thyself,  come  not  near  me,  for  I  am  holier 
than  thou;  and,  (Luke  18.  11.)  I  am  not  as  other 
Tnen  are,  nor  even  as  this  publican.  Note,  Though 
we  are  to  shun  the  society  of  those  sinners  whom  we 
are  in  danger  of  being  infected  by,  yet  we  must  not 
be  shy  of  the  company  of  penitent  sinners,  whom 
we  may  get  good  by.  He  saw  that  his  father  had 
taken  him  in,  and  yet  he  would  not  go  in  to  him. 
Note,  We  think  too  well  of  ourselves,  if  we  cannot 
find  in  our  hearts  to  receiue  those  whom  God  hath 
received,  and  to  admit  those  into  favour  and  friend- 
ship and  fellowship  with  us,  whom  we  have  reason 
to  think  God  has  a  favour  for,  and  who  are  taken 
into  friendship  and  fellowship  with  him. 

2.  He  would  not  call  \\im.  brother ;  but  this  thy 
son,  which  sounds  arrogantly,  and  not  without  re- 
flection upon  his  father,  as  if  his  indulgence  had 
made  him  a  prodigal ;  "  He  is  thy  son,  thy  darling." 
Note,  Forgetting  the  relation  we  stand  in  to  our 
brethren,  as  brethren,  and  disowning  that,  are  the 
bottom  of  all  our  neglects  of  our  duty  to  them  and 
our  contradictions  to  that  duty.  Let  us  give  our 
relations,  both  in  the  flesh  and  in  the  Lord,  the  ti- 
tles that  belong  to  them.  Let  the  rich  call  the  poor 
brethren,  and  let  the  innocents  call  the  penitents  so. 

3.  He  aggravated  his  brother's  faults,  and  made 
the  worst  of  them,  endeavouring  to  incense  his  fa- 
ther against  him  ;  He  is  thy  son,  mho  hath  devoured 
thy  living  with  harlots.    It  is  true,  he  had  spent  his 


own  portion  foolishly  enough  ;  (whether  upon  har- 
lots or  no  we  are  not  told  before,  perhaps  that  was 
only  the  language  of  the  elder  brother's  jealousy 
and  ill  will ;)  but  that  he  had  devoured  all  his  fa- 
ther's lining,  was  false,  the  father  had  still  a  good 
estate;  now  this  shows  how  apt  we  are,  in  cen- 
suring our  brethren,  to  make  the  worst  of  eveiy 
thing,  and  to  set  it  out  in  the  blackest  coloui's,  which 
is  not  doing  as  we  would  be  done  by,  nor  as  our 
heavenly  Father  does  by  us,  who  is  not  extreme  to 
mark  iniquities. 

4.  He  grudged  him  the  kindness  that  his  father 
showed  him:  Thou  hast  killed  for  him  the  fatted 
calf,  as  if  he  were  such  a  son  as  should  be.  Note, 
It  is  a  wrong  thing  to  e?2vy  penitents  the  grace  of 
God,  and  to  have  our  eye  e\il  because  his  is  good. 
As  we  must  not  envy  those  that  are  the  worst  of 
sinners,  the  gifts  of  common  providence,  (Let  not 
thine  heart  envy  sinne7-s,)  so  we  must  not  envy 
those  that  have  been  the  worst  of  sinners,  the  gifts 
of  covenant-love  upon  their  repentance ;  we  must 
not  envy  them  their  pardon,  and  peace,  and  com- 
fort, no,  nor  any  extraordinary  gift  which  God  be- 
stows upon  them,  which  makes  them  eminently  ac- 
ceptable or  useful.  Paul,  before  his  conversion,  had 
been  a  prodigal,  \\?idder'Oured  his  heavenly  Father's 
Iti'ing,  by  the  havoc  he  made  of  the  church;  yet, 
when  after  his  conversion  he  had  greater  measures 
of  grace  given  him,  and  more  honour  put  upon  him 
than  the  other  apostles,  they  who  were  the  elder 
brethren,  who  had  been  serving  Christ  when  he  was 
persecuting  mm,  and  had  not  transgressed  at  any- 
time his  commandments,  did  not  envy  him  his  vi- 
sions and  revelations,  nor  his  more  extensive  useful- 
ness, but  glorified  God  in  him  ;  which  ought  to  be  an 
example  lo  us,  as  the  reverse  of  this  elder  brother. 

(2.)  Let  us  now  see  how  favourable  anA  friend ly 
his  father  was  in  his  carriage  toward  him  when  he 
was  thus  sour  and  ill-humoured  ;  this  is  as  surprising 
as  the  former.  Methinks,  the  mercy  and  grace  of 
our  God  in  Christ  shine  almost  as  bright  in  his  ten- 
der and  gentle  bearing  with  peevish  saints,  repre- 
sented by  the  elder  brother  here,  as  before,  in  his 
reception  of  prodigal  sinners  upon  their  repentance, 
represented  by  the  younger  brother.  The  disciples 
of  Christ  themselves  had  many  infirmities,  and  were 
men  subject  to  like  passions  as  others,  yet  Christ 
bore  with  them,  as  a  nurse  with  her  children ;  see 
1  Thess.  2.  7. 

[1.]  When  he  would  not  come  in,  his  father  came 
out,  and  entreated  him,  accosted  him  mildly,  gave 
him  good  words,  and  desired  him  to  come  in.  He 
might  justly  have  said,  "  If  he  will  not  come  in,  let 
him  stay  out,  shut  the  doors  against  him,  and  send 
him  to  seek  a  lodging  where  he  can  find  it.  Is  not 
the  house  my  own,  and  may  I  not  do  what  I  please 
in  it .'  Is  not  the  fatted  calf  my  own,  and  may  I  not 
do  what  I  please  with  it  ?  No,  as  he  went  to  meet 
the  younger  son,  so  now  he  goes  to  court  the  elder, 
did  not  send  a  servant  out  with  a  kind  message  to 
him,  but  went  himself.  Now,  First,  This  is  de- 
signed to  represent  to  us  the  goodness  of  God ;  how 
strangely  gentle  and  winning  he  has  been  toward 
those  that  were  strangely  forward  and  provoking. 
He  reasoned  with  Cain  ;  IVhy  art  thou  wroth  ?  He 
hare  Israel's  manners  in  the  wilderness.  Acts  13.  18. 
How  mildly  did  God  reason  with  Elijah,  when  he 
was  upon  the  fret,  (1  Kings  19.  A — 6.)  and  especially 
with  Jonah,  whose  case  was  veni'  parallel  with  this 
here,  for  he  was  there  disquieted  at  the  repentance 
of  Nineveh,  and  the  mercy  showed  it,  as  the  elder 
brother  here ;  and  those  questions,  Dost  thou  well 
to  be  angry  ;  and,  Should  not  I  spare  A''inei'eh  ?  are 
not  unlike  these  expostulations  of  the  father  with 
the  elder  brother  here.  Secondltj,  It  is  to  teach  aU 
superiors  to  be  mild  and  gentle  with  their  inferiors, 
even  when  they  are  in  a  fault,  and  passionately  justify 


ST.  LUKE,  XVI. 


685 


themselves  in  it,  than  ■which  nothing  can  be  more 
provoking;  and  yet  even  in  that  case  letfatliers  iiot 
jirovoke  their  children  to  more  ivrath,  and  let  7!ias- 
ters  forbear  threatening,  and  both  show  all  meek- 
ness. 

[2.]  His  father  assured  him  that  the  kind  enter- 
tainment he  gave  his  younger  brother,  was  neither 
any  reflection  upon  him,  nor  should  be  any  prejudice 
tonim  ;  (v.  31.)  "Thou  shalt  fare  never  the  worse 
for  it,  nor  have  ever  the  less  for  it.  Son,  thou  art 
ever  with  me ;  the  reception  of  him  is  no  rejection 
of  thee,  nor  what  is  laid  out  on  him,  any  sensible  di- 
minution of  what  I  design  for  thee ;  thou  shalt  still 
remain  entitled  to  the  fiars  enilia,  (so  our  law  calls 
it,)  the  rfoz/A/e  fiortion;  (so  the  Jewish  law  called 
it ;)  thou  shalt  be  heres  ex  asse  ;  (so  the  Roman  law 
called  it ;)  all  that  I  have  is  thine,  by  an  indefeasible 
title. "  If  he  had  not  given  him  a  kid,  to  make  merry 
■with  his  friends,  he  had  eaten  bread  at  his  table  con- 
tinually :  and  it  is  better  to  he  hajifiy  with  our  Fa- 
ther in  heaven,  than  merry  with  any  friend  we  have 
in  this  world.  Note,  First,  It  is  the  unspeakable 
happiness  of  all  the  children  of  God,  who  keep  close 
to  their  Father's  house,  that  they  are,  and  shall  be, 
ever  with  him  ;  they  are  so  in  this  world  by  faith, 
they  shall  be  so  in  the  other  world  by  fruition,  and 
all  that  he  has,  is  theirs  ;  for  if  children,  then  heirs, 
Rom.  8.  17.  Secondly,  Therefore  we  ought  not  to 
envy  others  God's  grace  to  them,  because  we  shall 
have  never  the  less  for  their  sharing  in  it.  If  we  be 
true  believers,  all  that  God  is,  and  all  that  he  has,  is 
ours ;  and  if  others  come  to  be  true  believers,  all 
that  he  is,  and  all  that  he  has,  is  theirs  too,  and  yet 
we  have  not  the  less ;  as  they  that  walk  in  the  light 
and  warmth  of  the  sun,  have  all  the  benefit  they 
can  have  by  it,  and  yet  not  the  less  for  others  liaving 
as  much  :  for  Christ  in  his  church,  is  like  as  they 
say  of  the  soul  in  the  body,  it  is  tola  in  toto — the 
whole  in  the  whole,  and  yet  tola  in  qudlibet  fiarte — 
the  whole  in  each  part. 

[3.]  His  father  gave  him  a  good  reason  for  this 
uncommon  joy  in  the  family  ;  (■;;.  32. )  It  was  meet 
that  we  should  make  tnerry  and  be  glad.  He  might 
have  insisted  upon  his  own  authority  ;  "  It  was  my 
will  that  the  family  should  make  merry  and  be 
glad. "  Stat  pro  raiione  voluntas — My  reason  is,  I 
■will  it  to  be  so.  But  it  does  not  become  even  those 
that  have  authority,  to  be  vouching  and  appealing 
to  it  upon  every  occasion,  that  does  but  make  it 
cheap  and  common  ;  it  is  better  to  give  a  convinc- 
ing reason,  as  the  father  does  here ;  It  was  Tneet 
and  very  becoming,  that  we  should  make  merry  for 
the  return  of  a  prodigal  son,  more  than  for  the  per- 
severance of  a  dutiful  son  ;  for  though  the  latter  be 
a  greater  blessing  to  a  family,  yet  the  former  is  a 
more  sensible  pleasure.  Anv  family  would  be  much 
more  transported  with  joy  at  the  raising  of  a  dead 
child  to  life,  yea,  or  at  the  recovery  of  a  child  from 
sickness  that  was  adjudged  mortal,  than  for  the  con- 
tinued life  and  health  of  many  children.  Note,  God 
will  be  justified  when  he  speaks,  and  all  flesh  shall, 
sooner  or  later,  be  silent  before  him.  We  do  not 
find  any  reply  that  the  elder  brother  made  to  what 
his  father  said,  which  intimates  that  he  was  entirely 
satisfied,  and  acquiesced  in  his  father's  will,  and 
was  well  reconciled  to  his  prodigal  brother  ;  and 
his  father  put  him  in  mind  that  he  was  his  brother ; 
This  thy  brotlier.  Note,  A  good  man,  though  he 
have  not  such  command  of  himself  at  all  times  as  to 
keep  his  temper,  yet  will,  with  the  grace  of  God,  re- 
cover his  temper;  though  he  fall,  yet  shall  he  not  be 
utterly  cast  down.  But  as  for  the  Scribes  and  Pha- 
risees, for  whose  conviction  it  was  primarilv  intend- 
ed, for  aught  that  appears,  they  continued  the  same 
disaffection  to  the  sinners  of  the  GentUes,  and  to 
the  gospel  of  Christ  because  it  was  preached  to 
them. 

Vol.  v.— 4  E 


CHAP.  XVI. 


The  scope  of  Christ's  discourse  in  this  chapter,  is,  to  awaken 
and  quicken  us  all :  so  to  use  this  world  as  not  to  abuse  it ; 
so  to  manage  all  our  possessions  and  enjoyments  here,  as 
that  they  may  make  for  us,  and  may  not  make  against  us, 
in  tlie  other  world  ;  for  they  will  do  either  the  one  or  the 
other,  according  as  we  use  them  now.  I.  If  we  do  good 
with  them,  and  lay  out  what  we  have  in  works  of  piety  and 
charitj;,  we  shall  reap  the  benefit  of  it  in  the  world  to  come; 
and  this  he  shows  in  the  parable  of  the  unjust  steward,  who 
made  so  good  a  hand  of  his  lord's  goods,  that,  when  he  was 
turned  out  of  his  stewardsliip,  he  had  a  comfortable  sub- 
sistence to  betake  himself  to.  The  parable  itself  we  have, 
T.  1  .  .  8  ;  the  explanation  and  application  of  it,  v.  9 . .  13 ; 
and  the  contempt  which  the  Pharisees  put  upon  the  doc- 
trine Christ  preached  to  them,  for  which  he  sharply  reprov- 
ed them,  adding  some  other  weighty  sayings,  v.  14.  .18. 
n.  If  instead  of  doing  good  with  our  worldly  enjoyments, 
we  make  them  the  food  and  fuel  of  our  lusts,  of  our  luxury 
and  sensuality,  and  deny  relief  to  the  poor,  we  shall  cer- 
tainly perish  eternally,  and  the  things  of  this  world,  which 
were  thus  abused,  will  but  add  to  our  misery  and  torment. 
This  he  shows  in  the  other  parable  of  the  rich  man  and  La- 
zarus, which  has  likewise  a  further  reach,  and  that  is,  to 
awaken  us  all  to  take  the  warning  given  us  by  the  written 
word,  and  not  to  expect  immediate  messages  from  the  other 
world,  V.  19 . .  31. 

1.  A  ND  he  said  also  unto  liis  disciples, 
JTl  There  was  a  certain  rich  man 
which  had  a  steward ;  and  the  same  was 
accused  unto  him  that  he  had  wasted  his 
goods.  2.  And  he  called  him,  and  said 
unto  him.  How  is  it  that  I  hear  this  of  thee? 
give  an  account  of  thy  stewardship ;  for 
thou  mayest  be  no  longer  steward.  3. 
Then  the  steward  said  within  himself. 
What  shall  I  do,  for  my  lord  taketh  away 
from  me  the  stewardship  ?  I  cannot  dig ; 
to  beg  I  am  ashamed.  4.  I  am  resolved 
what  to  do,  that,  when  I  am  put  out  of  the 
stewardship,  thej'  may  receive  me  into 
their  houses.  5.  So  he  called  every  one  of 
his  lord's  debtors  unto  him,  and  he  said  unto 
the  first.  How  much  owest  thou  unto  my 
lord  ?  6.  And  he  said,  An  hundred  mea- 
sures of  oil.  And  he  said  unto  him,  Take 
thy  bill,  and  sit  down  quickly,  and  write 
fifty.  7.  Then  said  he  to  another,  And  how 
much  owest  thou  !  And  he  said.  An  hun- 
dred measures  of  wheat.  And  he  said  unto 
him.  Take  thy  bill,  and  write  fourscore. 
8.  And  the  lord  commended  the  unjust 
steward,  because  he  had  done  wisely  :  for 
the  children  of  this  world  are  in  their  gene- 
ration wiser  than  the  children  of  light.  9. 
And  I  say  unto  you.  Make  to  yourselves 
friends  of  the  mammon  of  unrighteousness; 
that,  when  ye  fail,  they  may  receive  you 
into  everlasting  halDitations.  1 0.  He  that  is 
faithful  in  that  which  is  least  is  faithful  also 
in  much ;  and  he  that  is  unjust  in  the  least 
is  unjust  also  in  much.  11 .  If  therefore  ye 
have  not  been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to  your  trust 
the  true  iic/ies  ?  1 2.  And  if  ye  have  not 
been  faithful  in  that  which  is  another  man's, 
who  shall  give  you  that  which  is  your  own? 
13.  No  servant  can  serve  two  masters :  for 


5&6 


ST.  LUKE,  XVI. 


either  he  will  hate  the  one,  and  love  the 
other ;  or  else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot  serve  God 
and  mammon.  14.  And  the  Pharisees  also, 
who  were  covetous,  heard  all  these  things : 
and  they  derided  him.  1 5.  And  he  said  unto 
them.  Ye  are  they  which  justify  yourselves 
before  men ;  but  God  knoweth  your  hearts: 
for  that  which  is  highly  esteemed  among 
men  is  abomination  in  the  sight  of  God. 

16.  The  law  and  the  prophets  tvere  until 
John :  since  that  time  the  kingdom  of  God 
is  preached,  and  every  man  presseth  into  it. 

1 7.  And  it  is  easier  for  heaven  and  earth  to 
pass,  than  one  tittle  of  the  law  to  fail.  1 8. 
Whosoever  putteth  away  his  wife,  and 
marrieth  another,  committeth  adultery: 
and  whosoever  marrieth  her  that  is  put 
away  from  her  husband,  committeth  adul- 
tery. 

We  mistake  if  we  imagine  that  the  design  of 
Christ's  doctrine  and  lioly  religion  was  either  to 
amuse  us  with  notions  of  divine  mysteries,  or  to  en- 
tertain us  witli  notions  of  divine  merries.  No,  the 
divine  revelation  of  both  these  in  the  gospel,  is  in- 
tended to  engage  and  quicken  us  to  the  practice  of 
christian  duties,  and,  as  much  as  any  one  thing,  to 
the  duty  of  beneficence,  and  doing  good  to  those  who 
stand  in  need  of  anv  thing  that  either  we  have,  or 
can  do  for  them.  This  our  Saviour  is  here  press- 
ing us  to,  by  reminding  us  that  we  are  but  stewards 
of  the  manifold  grace  of  God ;  and  since  we  have  in 
divers  instances  been  unfaithful,  and  have  forfeited 
the  favour  of  our  Lord,  it  is  our  wisdom  to  think 
how  we  may,  some  other  way,  make  what  we  have 
in  the  world  turn  to  a  good  account.  Parables  must 
not  be  forced  beyond  their  primary  intention,  and 
therefore  we  must  not  hence  infer  that  any  one  can 
befriend  us  if  we  lie  under  the  displeasure  of  our 
Lord ;  but  that,  in  the  general,  we  must  so  lay  out 
what  we  have,  in  works  of  piety  and  charity,  as 
that  we  may  meet  it  again  with  comfort,  on  the  other 
side  death  and  the  grave.  If  we  would  act  wise- 
ly, we  must  be  as  diligent  and  industrious  to  employ 
our  riches  in  the  acts  of  piety  and  charity,  in  order 
to  promote  our  future  and  eternal  welfare,  as  world- 
ly men  are  in  laying  them  out  to  the  greatest  tem- 
poral profit,  in  making  to  themselves  friends  with 
them,  and  securing  other  secular  interests.  So  Dr. 
Clarke. 
Now  let  us  consider, 

I.  The  parable  itself,  in  which  all  the  children  of 
men  are  represented  as  stewards  of  what  they  have 
in  this  world,  and  we  are  but  stewards  ;  whatever 
we  have,  the  property  of  it  is  God's,  we  have  only 
the  use  of  it,  and  that  according  to  the  direction  of 
our  great  Lord,  and  for  his  honour.  Rabbi  Kimchi, 
quoted  by  Dr.  Lightfoot,  saith,  "This-  world  is  a 
house  ;  heaven,  the  roof ;  the  stars,  the  lights  ;  the 
earth  with  its  fruits,  a  table  spread  ;  the  Master  of 
the  house  is  the  holy  and  blessed  God ;  man  is  the 
steward,  into  whose  hands  the  goods  of  this  house 
are  delivered  ;  if  he  behave  himself  well,  he  shall 
find  favour  in  the  eyes  of  his  Lord  ;  if  not,  he  shall 
be  turned  out  of  his  stewardship."    Now, 

1.  Here  is  the  dishonesttj  of  this  steward.  He 
•wasted  Ms  lord's  goods,  embezzled  them,  misapplied 
them,  or  through  carelessness  suffered  them  to  be 
lost  and  damaged  ;  and  for  this  he  was  accused  to 
his  lord,  v.  1.  We  are  all  liable  to  the  same  charge  ; 
\\  e  have  not  made  a  due  improvement  of  what  God 


has  intrasted  us  with  in  this  world,  but  have  per- 
verted his  purpose.  And  that  we  may  not  be  for 
this  judged  of  our  Lord,  it  concerns  us  io  judge 
ourseh'cs. 

2.  His  discharge  out  of  his  place.  His  lord  called 
for  him,  and  said,  "How  is  it  that  J  hear  this  of 
thee?  I  expected  better  things  from  thee."  He 
speaks  as  one  sorry  to  find  himself  disappointed  in 
him,  and  under  a  necessity  of  dismissing  him  from 
his  service  :  it  troubles  him  to  hear  it,  but  the  stew- 
ard cannot  deny  it,  and  therefore  there  is  no  reme- 
dy, he  must  make  up  his  accounts,  and  be  gone  in  a 
little  time,  t>.  2.  Now  this  is  designed  to  teach  us, 
'1. )  That  we  must  all  of  us  shortly  be  discharged 
rom  our  stewardship  in  this  world ;  we  must  not 

always  enjoy  those  things  which  we  now  enjoy. 
Death  will  come,  and  dKJiiiss  us  from  our  steward- 
ship, will  deprive  us  of  the  abilities  and  opportuni- 
ties we  now  have  of  doing  good,  and  others  will  come 
incur  places,  and  have  the  same.  (2.)  That  our 
discharge  from  our  stewardship  at  death,  is  just, 
and  what  we  have  deserved,  for  we  have  wasted 
our  Lord's  goods,  and  thereby  forfeited  our  trust,  so 
that  we  cannot  complain  of  any  wrong  done  us.  (3.) 
That  when  our  stewardship  is  taken  from  us,  we 
must  give  an  account  of  it  to  our  Lord  ;  after  death 
the  judgment ;  both  which,  both  our  discharge  and 
our  account,  we  are  fairly  warned  of,  and  ought  to 
be  frequently  thinking  of. 

3.  His  after-wisdom.  Now  he  began  to  consider, 
What  shall  I  do  ?  v.  3.  He  would  have  done  well 
to  have  considered  that  before  he  had  so  foolishly 
thrown  himself  out  of  a  good  place  by  his  unfaith- 
fulness ;  but  it  is  better  to  consider  late  than  never. 
Note,  Since  we  have  all  received  notice  that  we 
must  shortly  be  turned  out  of  our  stewardship,  we 
are  concerned  to  consider  what  we  shall  do  then. 
He  must  live ;  which  way  shall  he  have  a  liveli- 
hood ? 

(1.)  He  knows  that  he  has  not  such  a  degree  of 
industi-y  in  him  as  to  get  his  living  by  work  ;  "  / 
cannot  dig;  I  cannot  earn  my  bread  by  my  labour." 
But  why  can  he  not  dig  ?  It  does  not  appear  that  he 
was  either  old  or  lame,  but  the  truth  is,  he  is  lazy  ; 
his  cannot  is  a  will  not ;  it  is  not  a  natxu-al  but  a  mo- 
ral disability  that  he  labours  imder  ;  if  his  master, 
when  he  turned  him  out  of  the  stewardship,  had 
continued  him  in  his  service  as  a  labourer,  and  set  a 
task-master  over  him,  he  would  have  made  him  dig. 
He  cannot  dig,  for  he  was  never  used  to  it  !  now 
this  intimates  that  we  cannot  get  a  livelihood  for  our 
souls  by  any  labour  for  this  world  ;  nor  indeed  can 
do  any  thing  to  purpose  for  our  souls  by  any  ability 
of  our  own. 

(2. )  He  knows  that  he  has  not  such  a  degree  of 
humility  as  to  get  his  bread  by  begging;  To  be^  I 
am  ashamed.  This  was  the  language  of  his  pnde, 
as  the  former  of  his  slothfulness  ;  those  whom  God, 
in  his  providence,  has  disabled  to  help  themselves, 
should  not  be  ashamed  to  ask  relief  of  others.  This 
steward  had  more  reason  to  be  ashamed  of  his 
cheating:  his  master  than  of  begging  his  bread. 

(3.)  He  therefore  determines  to  make  friends  of 
his  lord's  debtors,  or  his  tenents  that  were  behind 
with  their  rent,  and  had  given  notes  under  their 
hands  for  it;  {v.  4.)  "  I  am  resolved  what  to  do. 
My  lord  turns  me  out  of  his  house,  I  have  none  of 
my  own  to  go  to,  I  am  acquainted  with  my  lord's 
tenants,  have  done  them  many  a  good  turn,  and 
now  I  will  do  them  one  more,  which  will  so  oblige 
them,  that  they  will  bid  me  welcome  to  their 
houses,  and  the  best  entertainment  they  afford ; 
and  so  long  as  I  live,  at  least  till  I  can  better  dis- 
pose of  myself,  I  will  quarter  upon  them,  and  go 
from  one  good  house  to  another."  Now  the  way  he 
would  take  to  make  them  his  friends,  was,  by  strik- 
ing off  a  considerable  part  of  their  debt  to  his  lord. 


ST.  LUKE,  XVI. 


587 


and  giving  it  in  his  accounts  so  much  less  tlian  it  was. 
Accordingly,  he  sent  foi-  one,  who  owed  liis  lord  a 
hundred  measures  of  oil ;  (in  tliat  commodity  he 
paid  his  rent ;)  Take  thy  bill,  said  he,  here  it  is,  and 
sit  doiun  quickly,  and  write  Jif'ty  ;  {y.  6.)  so  lie  re- 
duced his  debt  to  the  one  half.  Observe,  He  was  in 
haste  to  have  it  done  ;  "  67/  down  quickly,  and  do  it, 
lest  we  be  taken  treating,  and  suspected."  He  took 
anotlicr,  who  owed  his  lord  a  hundred  measures  of 
wheat,  and  from  his  bill  he  cut  off  a  fifth  part,  and 
bid  him  \vr\te  fourscore ;  [v.  7.)  probably,  he  did 
the  like  by  others,  abating  more  or  less  according  as 
he  expected  kindness  from  them.  See  here  what 
uncertain  things  our  worldly  possessions  are ;  they 
are  most  so  to  those  who  have  most  of  tjiem,  who 
devolve  upon  others  all  the  care  concerning  them, 
and  so  put  it  into  their  power  to  c/teat  them,  because 
they  will  not  trouble  themselves  to  see  with  their 
own  eyes.  See  also  what  treachery  is  to  be  found 
even  among  those  in  whom  trust  is  reposed.  How 
hard  is  it  to  find  one  that  confidence  can  be  reposed 
in  !  Let  God  be  tnie,  but  every  man  a  liar.  Though 
this  steward  is  turned  out  for  dealing  dishonestly, 
yet  still  he  does  so.  So  rare  is  it  for  men  to  mend 
of  a  fault,  though  they  smart  for  it. 

4.  The  approbation  of  this ;  {y.  8.)  The  lord  com- 
Tnended  the  unjust  steward,  because  he  had  done 
•wisely.  It  may  be  meant  of  his  lord,  the  lord  of  that 
servant,  who,  though  he  could  not  but  be  angry  at 
his  knaveiy,  yet  wsis  pleased  with  his  ingenuity  and 
policy  for  himself;  but,  taking  it  so,  the  latter  part 
of  the  verse  must  be  the  words  of  our  Lord,  and 
therefore  I  think  the  whole  is  meant  of  him.  Christ 
did,  as  it  were,  say,  "  Now  commend  me  to  such  a 
man  as  this,  that  knows  how  to  do  well  for  himself, 
how  to  improve  a  present  opportunity,  and  how  to 
provide  for  a  future  necessity. "  He  does  not  com- 
mend him  because  he  had  done  falsely  to  his  mas- 
ter, but  because  he  had  done  wisely  for  himself. 
Yet  perhaps  herein  he  did  well  for  his  master  too, 
and  but  justly  with  the  tenants.  He  knew  what  hard 
bargains  he  had  set  theyn,  so  that  they  could  not  /lay 
their  rent,  but,  having  been  screwed  up  by  his  ri- 
gour, were  thrown  behindhand,  and  they  and  their 
families  were  likely  to  go  to  ruin ;  in  consideration 
of  this,  he  now,  at  going  off,  did  as  he  ought  to  do 
both  in  justice  and  charity,  not  only  easing  them 
of  part  of  their  arrears,  but  abating  of  tlieir  rent 
for  the  future.  How  much  owest  thou  ?  may  mean, 
"  What  rent  dost  thou  sit  upon  .''  Come,  I  will  sit 
thee  an  easier  bargain,  and  yet  no  easier  than  what 
thou  oughtest  to  have. "  He  had  been  all  for  his 
lord,  but  now  he  begins  to  consider  the  tenants, 
that  he  might  have  their  favour  when  he  had  lost 
his  lord's.  The  abating  of  their  rent  would  be  a 
lasting  kindness,  and  more  likely  to  engage  them 
than  abating  their  aiTears  only. 

Now,  this  forecast  of  his,  for  a  comfortable  sub- 
sistence m  this  world,  shames  our  improvidence  for 
another  world ;  The  children  of  this  world,  who 
choose  and  have  their  portions  in  it,  are  wiser  for 
their  generation,  act  more  considerately,  and  better 
consult  their  worldly  interest  and  advantage,  than 
the  children  of  light,  who  enjoy  the  gospel,  in  their 
generation,  that  is,  in  the  concerns  of  their  souls 
and  eternity.  Note,  (1.)  The  wisdom  of  worldly 
people  in  the  concerns  of  this  world,  is  to  be  iirii- 
tated  by  us  in  the  concerns  of  our  souls :  it  is  their 
principle  to  improve  their  opportunities ;  to  do  that 
first,  which  is  most  needful ;  in  summer  and  har- 
vest to  lay  up  for  winter ;  to  take  a  good  bargain 
•when  it  is  offered  them  ;  to  trust  the  faithful,  and 
not  \.\\G  false.  O  that  we  were  thus  wise  in  our  spi- 
ritual affairs  !  (2.)  The  children  oflight  are  com- 
monly outdone  by  the  children  of  this  world.  Not 
that  the  children  of  this  world  are  truly  wise,  it  is 
only  in  their  generation  ;  but  in  that  they  are  taiser 


than  the  children  oflight  in  theirs;  for  though  we  are 
told  that  we  must  shortly  be  turned  out  of  our  steiv- 
ardslii/i,  yet  we  do  not  provide  as  we  should  for 
such  a  day ;  we  live  as  if  we  were  to  be  here  al- 
ways, and  as  if  there  were  not  another  life  after  thia  ; 
and  are  not  solicitous,  as  this  steward  was,  to  pro- 
vide for /;f;ra/('fr;  though,  a.^  children  of  the  light, 
tliat  light  to  which  life  and  immortality  are  brought 
by  the  gospel,  we  cannot  but  see  another  world  be- 
fore us,  yet  we  do  not  prepare  for  it,  do  not  send  our 
best  effects  and  best  affections  thither,  as  we  should. 

n.  The  application  of  this  parable,  and  the  in- 
ferences drawn  from  it ;  {v.  9. )  "  Isay  unto  you,  you 
my  disciples  ;"  (for  to  them  this  parable  is  directed, 
V.  1.)  "though  you  have  but  little  in  this  world,' con- 
sider how  you  may  do  good  with  that  little."  Ob- 
serve, 

1.  What  it  is  that  our  Lord  Jesus  here  exhorts  us 
to ;  to  provide  for  our  comfortable  reception  to  the 
happiness  of  another  world,  by  making  good  use 
of  our  possessions  and  enjoyments  in  this  world; 
"  Make  to  yoursehies  friends  of  the  inammon  of  un- 
righteousness, as  the  steward  with  his  lord's  goods 
made  his  lord's  tenants  his  friends."  It  is  the  wis- 
dom of  the  men  of  this  world  so  to  manage  their 
money,  as  that  they  may  have  the  benefit  of  it  here- 
after, and  not  for  the  present  only ;  therefore  they 
put  it  out  to  interest,  buy  land  with  it,  put  it  into  this 
or  the  other  fund.  Now  we  should  learn  of  them  to 
make  use  of  our  money,  so  as  that  we  may  be  the 
better  for  it  hereafter  in  another  world,  as  they  do 
in  hopes  to  be  the  better  for  it  hereafter  in  this 
world ;  so  cast  it  ufion  the  waters,  as  that  we  may 
find  it  again  after  inany  days,  Eccl.  11.  1.  And  in 
our  case,  though  whatever  we  have  is  our  Lord's 
ifoods,  yet,  as  long  as  we  dispose  of  them  among  our 
Lord's  tenants  and  for  their  advantage,  it  is  so  far 
reckoned  from  being  a  wrong  to  our  Lord,  that  it  is 
dutv  to  him  as  well  as  policy  for  ourselves. 

Note,  (1.)  The  things  of  this  world  are  the  mam- 
?)ion  of  unrighteousness,  or  the  false  7na7n?no7i ;  not 
only  because  often  got  by  fraud  and  unrighteousness, 
but  because  those  who  trust  to  it  for  satisfaction  and 
happiness,  will  certainly  be  deceived  ;  for  riches  are 
perishing  things,  and  will  disappoint  those  that  raise 
their  expectations  from  them.  (2.)  Though  this 
manunon  of  unrighteousness  is  not  to  be  trusted  to 
for  a  happiness,  yet  it  may  and  must  be  made  use  of 
in  subserviency  to  our  pursuits  of  that  which  is  our 
happiness.  Though  we  cannot  find  ti-ue  satisfaction 
in  it,  yet  we  may  make  to  ourselves  friends  with  it, 
not  by  way  of  purchase  or  7nej-it,  but  reco7nmenda- 
tion  ;  so  we  may  make  God  and  Christ  our  friends, 
the  good  angels'and  saints  our  friends,  and  the  poor 
our  friends ;  and  it  is  a  desirable  thing  to  be  befriend- 
ed in  the  account  and  state  to  come.  (3.)  At  death 
we  must  all  fail  ot^v  \K\tv«Ti-^vhen  ye  suffer  an 
eclipse.  Death  eclipses  us.  A  tradesman  is  said 
to  fail,  when  he  becomes  a  bmikru/it ;  we  must  all 
thus  fail  shortly ;  death  shuts  up  the  shop,  seals  up 
the  hand.  Our  comforts  and  enjoyments  on  earth 
wUl  all  fail  us ;  flesh  and  heart  fail.  (4. )  It  ought  to 
be  our  gi-eat  concern  to  make  it  sure  to  ourselves, 
that  when  ive  fail  at  death  we  may  be  recewed  into 
ex'erlastitig  habitations  in  heaven.  The  habitations 
in  heaven  are  everlasting;  not  made  with  hands,  but 
eter/ial,  2  Cor.  5.  1.  Christ  is  gone  before,  to  pre- 
pare a  place  for  those  that  are  his,  and  is  there  ready 
to  receive  them  ;  the  bosom  of  Abraham  is  ready  to 
receive  them,  and  when  a  guard  of  angels  carries 
them  thither,  a  clioir  of  angels  is  ready  to  receive 
them  there.  The  poor  saints  that  are  gone  before 
to  glory,  will  receive  those  that  in  this  world  dis- 
tributed to  their  necessities.  (5. )  This  is  a  good  rea- 
son why  we  should  use  what  we  have  in  the  world 
for  the  honour  of  God  and  the  good  of  our  brethren, 
that  thus  we  may  with  them  lay  ufi  in  store  a  good 


588 


ST.  LUKE,  XVI. 


bond,  a  good  security,  a  good  foundationer  the  time 
to  come,  for  an  eternity  to  come.  See  1  Tim.  6.  17 
— 19.  which  explains  this  here. 

2.  With  what  arguments  lie  presses  this  exhorta- 
tion, he  abounds  in  works  of  piety  and  charity, 

(1.)  If  we  do  not  make  a  right  use  of  the  gifts  of 
God's  providence,  how  can  we  expect  from  him 
those  present  and  future  comforts  which  are  the 
gijts  of  his  sfiiritual  grace  ?  Our  Saviour  here  com- 
pares these,  and  shows  that  though  our  faithful  use 
of  the  things  of  this  world  cannot  be  thought  to  merit 
any  favour  in  the  hand  of  God,  yet  our  unfaithful 
ness  in  the  use  of  them  may  be  justly  reckoned  a 
forfeiture  of  that  grace  which  is  necessary  to  bring 
us  to  glory,  and  that  is  it  which  our  Saviour  here 
shows,  V.  10 — 12. 

[1.]  The  riches  of  this  world  are  the  less ;  %race 
and  glory  are  the  greater.  Now  if  we  be  unfaith- 
ful in  the  less,  if  we  use  the  things  in  this  world  to 
other  pui-poses  than  those  for  which  they  were  given 
us,  it  may  justly  be  feared  that  we  shall  be  so  in  the 
gifts  of  God's  grace,  that  we  shall  receive  them  also 
in  vain,  and  therefore  they  will  be  denied  us ;  He 
that  is  faithful  in  that  "which  is  least,  is  faithful  also 
in  much.  He  that  serves  God,  and  does  good,  with 
his  money,  will  serve  God ;  and  do  good,  with  the 
more  noble  and  valuable  talents  of  wisdom  and  grace, 
and  spiritual  gifts,  and  the  earnests  of  heaven  ;  but 
he  that  buries  the  one  talent  of  this  world's  wealth, 
will  never  improve  tlie  Jive  talents  of  spiritual 
riches.  God  withholds  his  grace  from  covetous 
worldly  people  more  than  we  are  aware  of. 

[2.]  The  riches  of  this  world  are  deceitful  and 
uncertain,  they  are  the  unrighteous  mammon,  which 
is  hastening  from  us  apace,  which  if  we  will  make 
any  advantage  of,  we  must  bestir  ourselves  quickly  ; 
but  if  we  do  not,  how  can  we  expect  to  be  enti-usted 
with  spiritual  riches,  which  are  the  only  true  riches  ? 
•V.  11.  Let  US'  be  convinced  of  this,  that  those  are 
truly  rich,  and  x<erii  rich,  who  are  rich  in  faith,  and 
rich  toward  God,  rich  in  Christ,  in  the  promises, 
and  in  the  earnests  of  heaven  ;  and  tlierefore  let  us 
lay  up  our  treasure  in  them,  and  expect  our  portion 
from  them,  and  mind  them  in  the  first  place,  the 
kingdom  of  God,  and  the  righteousness  thereof,  and 
then,  if  other  things  be  added  to  us,  use  them  to 
ordine  ad  sfiiritualia — vjith  a  sfiiritual  reference,  so 
that  by  using  them  well  we  may  take  the  faster  hold 
of  the  true  riches,  and  may  be  qualified  to  receive 
yet  more  grace  from  God ;  for  God  ghicth  to  a  man 
that  is  good  in  his  sight,  that  is,  to  a  free-hearted 
charitable  man,  tvisdom,  and  knowledge,  and  joy  ; 
(Eccl.  2.  26. )  that  is,  to  a  man  that  is  Jaithful  in  the 
unrighteous  mammon,  he  gives  the  true  riches. 

[3.]  The  riches  of  this  world  are  another  ?nan's; 
they  are  to  awinfia.,  not  our  own,  for  they  are 
foreign  to  the  soul  and  its  nature  and  interest ;  they 
are  not  our  own,  for  they  are  God's,  his  title  to  them 
is  prior  and  superior  to  ours ;  the  property  remains 
in  him,  we  are  but  usufructuaries  ;  they  are  another 
man's  ;  we  have  them  from  others  ;  we  use  them  for 
others,  and  what  good  has  the  owner  from  his  goods 
that  increase,  save  the  beholding  of  them  with  his 
eyes,  while  still  they  are  increased  that  eat  them  ;  and 
we  must  shortly  leave  them  to  others,  and  we  know 
not  who  ?  But  spiritual  and  eternal  riches  are  our 
own,  (they  enter  into  the  soul  that  becomes/jossrase rf 
of  them, )  and  inseparably  ;  they  are  a  good  part  that 
will  never  be  taken  away  from  us.  If  we  make 
Christ  our  own,  and  the  promises  our  own,  and  hea- 
ven our  own,  we  have  that  which  we  may  ti-uly  call 
our  own.  But  how  can  we  expect  God  should  en- 
rich us  with  these,  if  we  do  not  serve  him  with  our 
worldly  possessions,  which  we  are  but  stewards  of? 
(2.)  We  have  no  other  way  to  prove  ourselves  the 
servants  of  God,  than  by  giving  up  ourselves  so  en- 
tirely to  his  service  as  to  make  maminon,  that  is,  all 


our  worldly  gain,  serviceable  to  us  in  his  service; 

{v.  13.)  JVo  servatit  can  serve  two  masters,  whose 
commands  are  so  inconsistent  as  those  of  God  and 
mammon  are.  If  a  man  will  love  the  world,  and 
hold  to  that,  it  cannot  be  but  he  will  hate  God,  and 
despise  him.  He  will  make  all  his  pretensions  of 
religion  truckle  to  his  secular  interests  and  designs, 
and  the  things  of  God  shall  be  made  to  help  him  in 
serving  ;md  seeking  the  world ;  but  on  the  other 
hand,  if  a  man  will  love  God,  and  adhere  to  him,  he 
will  comparatively  hate  the  world,  (whenever  God 
and  the  world  come  in  competition,)  and  will  despise 
it,  and  make  all  his  business  and  success  in  the  world 
some  way  or  other  conducive  to  the  furtherance  of 
him  in  the  business  of  religion ;  and  the  things  of  the 
world  shall  be  made  to  help  him  in  serving  God  and 
working  out  his  salvation.  The  matter  is  hei-e  laid 
plainly  before  us;  he  camiot  serve  God  and  mammon. 
So  divided  are  their  interests,  that  their  services  can 
never  be  compounded.  If  therefore  we  be  deter- 
mined to  serve  God,  we  must  disclaim  and  abjure 
the  service  of  the  world. 

3.  We  are  here  told  what  entertainment  this  doc- 
trine of  Christ  met  with  among  the  Pharisees,  and 
what  rebuke  he  gave  them. 

(1.)  They  wickedly  ridiculed  him,  v.  14.  The 
Pharisees,  who  were  covetous,  heard  all  these  things, 
and  could  not  contradict  him,  but  they  derided  him. 
Let  us  consider  this,  First,  As  their  sin,  and  the  fruit 
of  their  covetousness,  wliich  was  their  reignuig  sin, 
their  own  iniquity.  Note,  Many  that  make  a  great 
pi'ofession  of  religion,  have  much  knowledge,  and 
abound  in  the  exercises  of  devotion,  yet  are  ruined 
by  the  lo\'e  of  the  world  ;  nor  does  any  thing  harden 
the  heart  more  against  the  word  of  Christ.  These 
covetous  Pharisees  could  not  bear  to  have  that  touch- 
ed, which  was  their  Delilah,  their  darling  lust ;  for 
this  they  derided  him,  i^i/uvKTUfi^ov  livriv — they  snuf- 
fled up  their  noses  at  him,  or  blew  their  noses  on 
him.  It  is  an  expression  of  the  utmost  scorn  and 
disdain  imaginable ;  the  word  of  the  Lord  was  to 
them  a  reproach,  Jer.  6,  10.  They  laughed  at  him 
for  going  so  contrary  to  the  opinion  and  way  of  the 
world,  for  endeavouiing  to  recover  them  from  a  sin 
which  they  were  resolved  to  hold  fast.  Note,  It  is 
common  for  those  to  make  a  jest  of  the  word  of  God, 
who  are  resolved  that  they  will  not  be  ruled  by  itj 
but  they  will  find  at  last  it  cannot  be  turned  off  so. 
Secondly,  As  his  suffering.  Our  Lord  Jesus  en- 
dured not  only  the  contradiction  of  sinners,  but  their 
contempt ;  they  had  him  in  derision  all  the  day.  He 
that  spake  as  never  man  spake,  was  bantered  and 
ridiculed,  that  his  faithful  ministers,  whose  preach- 
ing is  unjustly  derided,  may  not  be  disheartened  at  it. 
It  is  no  disgrace  to  a  man,  to  be  laughed  at,  but  to 
deserve  to  be  laughed  at.  Christ's  apostles  were 
?nocked,  and  no  wonder;  the  disciple  is  not  greater 
than  his  Lord. 

(2.)  He  justly  reproved  them;  not  for  deriding 
him,  (he  knew  how  to  despise  the  shame,)  but  for  de- 
ceiving themselves  with  the  shows  and  colours  of 
piety,  when  they  were  strangers  to  the  power  of  it, 
V.  15.     Here  is, 

[2.  ]  Their  sfiecious  outside  ;  nay,  it  was  a  splendid 
one.  First,  They  justified  themselves  before  men; 
they  denied  whatever  ill  was  laid  to  then-  charge, 
even  by  Christ  himself  They  claimed  to  be  look- 
ed upon  as  men  of  singular  sanctity  and  devotion, 
and  justified  themselves  in  that  claim  ;  "  Ye  are  they 
that  do  that,  so  as  none  ever  did,  that  make  it  your, 
business  to  court  the  opinion  of  men,  and  right  or 
wrong,  will  justify  yourselves  before  the  world;  you 
are  ?!o/'orio!«  for  this."  Secondly,  They  were  highly 
esteemed  among  men  ;  men  did  not  only  acguit  them 
from  any  blame  they  were  under,  but  applauded 
them,  and  had  them  in  veneration,  not  only  as  good 
men,  but  as  the  best  of  men.    Their  sentiments  were 


ST.  LUKE,  XVI. 


539 


esteemed  as  oracles,  their  diiections  as  laws,  and 
their  practices  as  inviolable  prescriptions. 

[3.  J  Their  odious  inside,  which  was  under  the  eye 
of  God;  "He  knows  your  heart,  and  it  is  in  his 
sight  an  abo7nination,  for  it  is  full  of  all  manner  of 
■wickedness."  Note,  First,  It  is  ioWy  to  justify  our- 
selves before  men,  and  to  tliink  tliis  enough  to  bear 
us  out,  and  bring  us  off  in  the  judgment  ot  the  gi-eat 
day,  that  men  ktiow  no  ill  of  us ;  for  God,  who  knows 
our  hearts,  knows  that  ill  of  us,  which  no  one  else 
can  know.  This  ought  to  check,  our  value  for  our- 
selves, and  our  confidence  in  ourselves,  that  God 
knows  our  hearts,  and  how  much  deceit  is  there,  for 
we  have  reason  to  abase  and  distnist  ourselves.  &- 
condly.  It  is  folly  to  Judg-e  of  persons  and  things  by 
the  opinion  of  men  concerning  them,  and  to  go  down 
with  the  stream  of  vulgar  estimate  ;  for  that  which 
is  highly  esteemed  among  men,  wlio  judge  according 
to  outward  appearance,  is  perhaps  an  abomination  in 
the  sight  of  God,  who  sees  things  as  they  are,  and 
whose  judgment,  we  are  sure,  is  according  to  ti-uth. 
On  the  contrary,  there  are  those  whom  men  despise 
and  condemn,  who  yet  are  accepted  and  approved 
of  God,  2  Cor.  10.  18. 

(3.)  He  turned  from  them  to  the  publicans  and 
sinners,  as  more  likely  to  be  wrought  upon  by  his 
gospel  than  those  covetous  conceited  Pharisees ;  (ti. 
16.)  "The  law  and  the  firo/ihets  were  indeed  until 
John  ;  the  Old-Testament  dispensation,  which  was 
confined  to  you  Jews,  continued  till  John  Baptist  ap- 
peared, and  you  seemed  to  have  the  monopoly  of 
righteousness  and  salvation  ;  and  you  are  puffed  up 
with  this,  and  this  gains  you  esteem  among  men, 
that  you  are  students  in  the  law  and  the  prophets  ; 
but  since  John  Baptist  appeared,  the  kingdom  of 
God  is  preached ;  a  New-Testament  dispensation, 
which  does  not  value  men  at  all  for  their  being  doc- 
tors of  the  law,  but  every  jnan  presses  into  the  gos- 
pel kingdom.  Gentiles  as  well  as  Jews  ;  and  no  man 
thinks  himself  bound  in  good  manners  to  let  his  bet- 
ters go  before  him  into  it,  or  to  stay  till  the  rulers 
and  the  Pharisees  have  led  him  that  way.  It  is  not 
so  much  a  political,  national  constitution  as  the  Jew- 
ish economy  was,  when  salvation  was  of  the  Jews; 
but  it  is  made  a  particular  personal  concern,  and 
therefore  ex'ery  man  that  is  convinced  he  has  a  soul 
to  save,  and  an  eternity  to  provide  for,  thrusts  to  get 
in,  lest  he  should  come  short  by  trifling  and  compli- 
menting." Some  give  this  sense  of  it ;  they  derided 
Christ  for  speaking  in  contempt  of  riches,  for  thought 
they,  were  tliere  not  many  promises  of  riches  and 
other  temporal  good  things  in  the  law  and  the  pro- 
phets ?  And  were  not  many  of  the  best  of  God's  ser- 
vants very  rich,  as  Abraham  and  David?  "It  is 
true,"  saith  Christ,  "so  it  was,  but  now  that  the 
kingdom  of  God  is  begun  to  be  preached,  things  take 
a  new  turn;  now  blessed  are  the  poor,  and  the 
mourners,  and  the  persecuted."  The  Pharisees  to 
requite  the  people  for  their  high  opinion  of  them, 
allowed  them  in  a  cheap,  easy,  foi-mal  religion; 
"  But,"  saith  Christ,  "now  that  t\itgosfiel  is  preach- 
ed, the  eyes  of  the  people  are  opened,  and  as  they 
cannot  now  have  a  veneration  for  the  Pharisees,  as 
they  have  had,  so  they  cannot  content  themselves 
with  such  an  indifferency  in  religion  as  they  have 
been  trained  up  in,  but  they  press  with  a  holy  vio- 
lence into  the  kingdom  of  God."  Note,  Those  that 
would  go  to  heaven,  must  take  pains,  must  strive 
against  the  stream,  must  press  against  the  crowd 
that  are  going  the  contrary  way. 

(4.)  Yet  still  he  protests  against  any  design  to  in- 
validate the  law?  {y.  17.)  It  is  easier  for  heaven  and 
earth  to  pass,  TrxftKBiin—to  pass  by,  to  pass  away, 
though  the  foundations  of  the  earth  and  the  pillars 
of  heaven  are  so  firmly  established,  than  one  tittle  of 
the  law  to  fail.  The  moral  law  is  confirmed  and 
ratified,  and  not  one  tittle  of  that  fails;  the  duties 


enjoined  by  it  are  duties  still ;  the  sins  forbidden  by 
it  are  sins  still.  Nay,  the  precepts  of  it  are  ex- 
plained and  enforced  by  tlie  gospel,  and  made  to  ap- 
])ear  more  spiritual.  The  ceremonial  law  is  per- 
fected in  the  gospel,  and  its  shades  are  filled  up  with 
the  gosjjel-colours ;  not  one  tittle  of  t]>nt  fails,  tor  it  is 
found  printed  off  in  the  gospel,  where,  tliougli  the 
force  of  it  is  as  a  law  taken  off,  yet  tlie  figure  of  it  as 
a  type  shines  very  bright,  witness  the  Epistle  to  the 
Hebrews.  There  were  some  things  wliich  were 
connived  at  Ijy  the  law,  for  the  preventing  of  gi-eater 
mischiefs,  which  the  gospel  has  indeed  taken  away 
the  permission  of,  but  without  any  detriment  or  dis- 
paragement to  the  law,  for  it  has  thereby  reduced 
them  to  the  primitive  intention  of  the  law,  as  in  the 
case  of  divorce,  (y.  18.)  which  we  had  before, 
Matth.  5.  32. — 19.9.  Christ  will  not  allow  divorces, 
for  his  gospel  is  intended  to  strike  at  the  bitter  root 
of  men's  cornipt  appetites  and  passions,  to  kill  them 
and  pluck  them  up ;  and  therefore  they  must  not  be 
so  far  indulged  as  that  permission  rf/d  indulge  them, 
for  the  mor€  they  are  indulged,  the  more  impetuous 
and  headstrong  they  grow. 

1 9.  There  was  a  certain  rich  man,  which 
was  clothed  in  purple  and  fine  linen,  and 
fared  sumptuously  every  day :  20.  And 
there  was  a  certain  beggar  named  Lazarus, 
which  was  laid  at  his  gate,  full  of  sores,  2 1 . 
And  desiring  to  be  fed  with  the  crumbs 
which  fell  from  the  rich  man's  table  :  more- 
over, the  dogs  came  and  licked  his  sores. 
22.  And  it  came  to  pass  that  the  beggar 
died,  and  was  carried  by  the  angels  into 
Abraham's  bosom  :  the  rich  man  also  died, 
and  was  buried ;  23.  And  in  hell  he  lifted 
up  his  eyes,  being  in  torments,  and  seetli 
Abraham  afar  off,  and  Lazarus  in  his  bo- 
som :  24.  And  he  cried  and  said.  Father 
Abraham,  have  inercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his  fin- 
ger in  water,  and  cool  my  tongue ;  for  I  am 
tormented  in  this  flame.  25.  But  Abra- 
ham said,  Son,  remember  that  thou  in  thy 
life-time  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things :  but  now  he 
is  comforted,  and  thou  art  tormented.  26. 
And  besides  all  this,  between  us  and  you 
there  is  a  great  gulf  fixed :  so  that  they 
which  would  pass  from  hence  to  you  can- 
not ;  neither  can  they  pass  to  us  that  would 
come  from  thence.  27.  Then  he  said,  I 
pray  thee  therefore,  father,  that  thou 
wouldest  send  him  to  my  father's  house ; 
28.  For  I  have  five  brethren :  that  he  may 
testify  unto  them,  lest  they  also  come  into 
this  place  of  torment.  29.  Abraham  saith 
unto  him.  They  have  Moses  and  the  pro- 
phets; let  them  hear  them.  30.  And  he 
said.  Nay,  father  Abraham:  but  if  one 
went  unto  them  from  the  dead,  they  will 
repent.  31.  And  he  said  unto  him,  If  they 
hear  not  Moses  and  the  prophets,  neither 
will  they  be  persuaded  though  one  rose 
from  the  dead. 


590 


ST.  LUKE,  XVI. 


As  the  parable  of  the  prodigal  son  set  before  us 
the  grace  of  the  gospel,  which  is  encouraging  to  us 
all ;  so  this  sets  before  us  the  wrath  to  come,  and  is 
designed  for  our  awakening  !  and  very  fast  asleep 
those  are  in  sin,  that  will  not  be  awakened  by  it. 
The  Pharisees  made  a  jest  of  Christ's  sermon  against 
■worldliness  ;  now  this  parable  was  intended  to  make 
those  mockers  serious.  The  tendency  of  the  gospel 
of  Christ  is  both  to  reconcile  us  to  poverty  and  afflic- 
tion, and  to  arm  us  against  temptations  to  worldli- 
ness and  sensuality.  Now  this  parable,  by  drawing 
the  curtain,  and  letting  us  see  what  will  be  the  end 
of  both  in  the  other  world,  goes  very  far  in  prose- 
cuting those  two  great  intentions. 

This  parable  is  not  like  Christ's  other  parables, 
in  which  spiritual  things  are  represented  by  simili- 
tudes boiTowed  from  worldly  things,  as  those  of  the 
sower  and  the  seed,  (except  that  of  the  sheep  and 
goats, )  the  prodigal  son,  and  indeed  all  the  rest  but 
this.  But  here  the  spiritual  things  themselves  are 
represented  in  a  narrative  or  description  of  the  dif- 
ferent state  of  good  and  bad  in  this  world  and  the 
other.  Yet  we  need  not  call  it  a  histoi-y  of  a  parti- 
cular occurrence,  but  it  is  matter  of  fact  that  is  tnie 
every  day ;  that  poor  godly  people,  whom  men  ne- 
glect and  trample  upon,  die  away  out  of  their  mise- 
ries, and  go  to  heavenly  bliss  and  joy,  which  is  made 
the  more  pleasant  to  them  by  their  preceding  sor- 
rows ;  and  that  rich  epicures,  who  live  in  luxury, 
and  are  unmerciful  to  the  poor,  die,  and  go  into  a 
state  of  insupportable  torment,  which  is  the  more 
grievous  and  terrible  to  them,  because  of  the  sensual 
lives  they  lived ;  and  that  there  is  no  gaining  any 
relief  from  their  torments.  Is  this  a  parable  ?  ^^'hat 
similitude  is  there  in  this  ?  The  discourse  indeed 
between  Abraham  and  the  rich  man  is  only  an  ilkis- 
tration  of  the  description,  to  make  it  the  more  af- 
fecting, like  that  between  God  and  Satan  in  the 
stoiy  of  Job.  Our  Saviour  came  to  bring  us  ac- 
quainted with  another  world,  and  to  show  us  the 
reference  which  this  world  has  to  that ;  and  here  he 
does  it. 

In  this  description,  (for  so  I  shall  choose  to  call  it,) 
we  may  observe, 

I.  The  different  condition  of  a  nvicked  rich  man, 
and  a  godly  poor  man,  in  this  world.  We  know 
that  as  some  of  late,  so  the  Jews  of  old,  were  ready 
to  make  prosperity  one  of  the  marks  of  a  true 
church,  of  a  good  man,  and  a  favourite  of  hea- 
ven, so  that  they  could  hardly  have  any  favourable 
thoughts  of  a /ioor  man.  This  mistake  Christ,  upon 
all  occasions,  set  himself  to  correct,  and  here  very 
fiiUy  ;  where  we  have, 

1.  A  wicked  man,  and  one  that  will  be  for  ever 
miserable,  in  the  height  of  pi-osperity  ;  {v.  19. ) 
There  was  a  certain  rich  man,  from  the  Latin  we 
commonly  call  him  Dives — a  rich  man  ;  but,  as 
Bishop  Tillotson  obsers'es,  he  has  no  name  given 
him,  as  the  poor  man  has,  because  it  had  been  in- 
vidious to  have  named  any  particular  rich  man  in 
such  a  description  as  this,  and  apt  to  provoke  and 
gain  ill-will.  But  others  observe,  that  Christ  would 
not  do  the  rich  man  so  much  honour  as  to  name  him, 
though  when  perhaps  he  called  his  lands  by  his  own 
name,  he  thought  it  should  long  survive  that  of  the 
beggar  at  his  gate,  which  yet  is  here  preserved, 
when  that  of  the  rich  man  is  buried  in  oblivion. 
Now  we  are  told  concerning  this  rich  man,  (1.) 
That  he  was  clothed  m  purfile  and  fine  linen,  and 
that  was  his  adorning.  He  had_^we  linen  for  plea- 
sure, and  clean,  no  doubt,  every  day  ;  night-linen, 
and  day-linen.  He  had  purple  for  state,  for  that 
was  the  wear  of  princes ;  which  has  made  some 
conjecture  that  Christ  had  an  eye  to  Herod  in  it. 
He  never  appeared  abroad  but  in  great  magnifi- 
cence. (2.)  tie.  fared  CiAicvxLsXv  a.nA  sumfituously 
every  day.    His  table  was  fiimished  with  all  the 


varieties  and  daintie»that  nature  and  art  could  fur- 
nish him  with  ;  his  side-table  richly  adonied  with 
plate,  his  servants,  who  waited  at  table,  in  rich  live- 
ries, and  the  guests  at  his  table,  no  doubt,  such  as 
he  thought  graced  it. 

Well,  and  what  harni  was  there  in  all  this  }  It  is 
no  sin  to  be  rich,  no  sin  to  wearpui-ple  and  fine  linen, 
nor  to  keep  a  plentiful  table,  if  a  man's  estate  will 
afford  it.  Nor  are  we  told  that  he  got  his  estate  by- 
fraud,  oppression,  or  extortion,  no,  nor  that  he  was 
drunk,  or  made  others  drunk;  but,  [1.]  Christ 
would  hereby  show  that  a  man  may  have  a  great 
deal  of  the  wealtli  and  pomp  and  pleasure  of  this 
world,  and  yet  lie  and  perish  for  ever  under  God's 
wrath  and  curse.  We  cannot  infer  from  men's  liv- 
ing great,  either  that  God  loves  them  in  giving  them 
so  much,  or  that  they  love  God  for  giving  them  so 
much  ;  happiness  consists  not  in  these  things.  [2.] 
That  plenty  and  pleasure  are  a  very  dangerous, 
and  to  many  z.  fatal  temptation  to  luxuiy  and  sensu- 
ality, and  forgetfulness  of  God  and  another  world. 
This  man  might  have  been  happy  if  he  had  not  had 
great  possessions  and  enjoyments.  [3.]  That  the 
indulgence  of  the  body,  and  the  ease  jmd  pleasure 
of  that,  are  the  ruin  of  many  a  soul,  and  the  interests 
of  it.  It  is  ti-ue,  eating  good  meat  and  wearing  good 
clothes  are  lawful ;  but  it  is  as  ti-ue,  that  it  often 
becomes  the  food  and  fuel  of  pride  and  luxury,  and 
so  turns  into  sin  to  us.  [4.]  That  feasting  ourselves 
and  our  friends,  and,  at  the  same  time,  forgetting 
the  distresses  of  the  poor  and  afflicted,  are  very  pro- 
voking to  God  and  damning  to  the  soul.  The  sin  of 
this  rich  man  was  not  so  much  his  dress  Or  his  diet, 
but  his  providing  for  himself  only. 

2.  Here  is  a  godly  man,  and  one  that  will  be  for 
ever  happy,  in  the  depth  of  adversity  and  distress  ; 
{v.  20.)  There  was  a  certain  beggar,  named  Laza- 
rus ;  a  beggar  of  that  name,  eminently  devout,  and 
in  great  distress,  was,  probably,  well  known  among 
good  people  at  that  time  :  a  beggar,  sujjpose  such  a 
one  as  Eleazar,  or  Lazanas.  Some  think  Eleazar  a 
proper  name  for  any  poor  man  ;  for  it  signifies  the 
help  of  God,  which  they  must  fly  to,  that  are  desti- 
tute of  other  helps.  This  poor  man  was  reduced  to 
the  last  extremity,  as  miserable  as  you  can  lightly 
suppose  a  man  to  be  in  this  world,  as  to  outward 
things.  (1.)  His  body  was  full  of  sores,  like  Job. 
To  be  sick  and  weak  in  body  is  a  great  affliction  ; 
but  sores  are  more  painful  to  the  patient,  and  more 
loathsome  to  those  about  him.  (2.)  He  was  forced 
to  beg  his  bread,  and  to  take  up  with  such  scraps  as 
he  could  get  at  rich  people's  doors.  He  was  so  sore 
and  lame,  that  he  could  not  go  himself,  but  he  was 
carried  by  some  compassionate  hand  or  other,  and 
laid  at  the  rich  man's  gate.  Note,  Those  that  are 
not  able  to  help  the  poor  with  their  purses,  should 
help  them  with  their //cms  ;  those  that  cannot  lend 
them  a  penny,  should  lend  them  a  hand;  those  that 
have  not  wherewithal  to  give  to  them  themselves, 
should  either  bring  them,  or  go  for  them,  to  those 
that  have.  Lazarus,  in  his  distress,  had  nothing  of 
his  own  to  subsist  on,  no  relation  to  go  to,  nor  did 
the  parish  take  care  of  him.  It  is  an  instance  of  the 
degeneracvof  the  Jewish  church  at  this  time,  that 
such  a  godly  man  as  Lazai-us  was,  should  be  suffei'ed 
to  perish  for  want  of  necessary  food.  Now  observe, 
[1.  ]  His  expectations  from  the  rich  man's  table  ; 
He  desired  to  be  fed  with  the  erumbs,  v.  21.  He 
did  not  look  for  a  mess  from  off  his  table,  though  he 
ought  to  have  had  one,  one  of  the  best ;  but  would 
be  thankful  for  the  crumbs  from  under  the  table, 
the  broken  meat  which  was  the  rich  man's  leavings ; 
nay,  the  leavings  of  his  dogs.  The  poor  use  entrea- 
ties, and  must  be  content  with  such  as  they  can  get. 
Now  this  is  taken  notice  of  to  show,  lyst.  What 
was  the  distress,  and  what  the  disposition,  of  the 
poor  man.     He  was /ioor,  but  he  was /ioor  in  spirit, 


ST.  LUKE,  XV  [ 


591 


contentedly  poor.  He  did  not  lie  at  the  rich  man's 
gate,  complaining,  and  bawling,  and  making  a  noise, 
but  silently  and  modestly  desiring  to  befed'wit/i  the 
crumbs.  This  miserable  man  was  a  good  man,  and 
in  favour  witli  God.  Note,  It  is  often  the  lot  of 
some  of  the  dearest  of  God's  saints  and  servants  to 
be  greatly  afflicted  in  this  world,  while  wicked  peo- 
ple prosper,  and  have  abundance  ;  see  Ps.  73. 7,  10, 
14.  Here  is  a  child  of  wrath  and  an  heir  of  hell 
sitting  in  the  house,  faring  sumptuously  ;  and  a  child 
of  love  and  an  heir  of  heaven,  lying  at  the  gate, 
perishing  for  hunger.  And  is  men's  spiritual  state 
to  be  judged  of  then  by  their  outward  condition  ? 
Secondly,  What  was' the  temper  of  the  rich  man 
toward  "him  ;  we  are  not  told  that  he  abused  him, 
or  forbid  him  his  gate,  or  did  him  any  harm,  but  it 
is  intimated  that  he  slighted  him  ;  he  had  no  con- 
cern for  him,  took  no  care  about  him.  Here  was  a 
real  object  of  charity,  and  a  very  moving  one,  which 
spake  for  itself ;  it  was  presented  to  him  at  /its  own 
gate ;  the  poor  man  had  a  good  chai^cter  and  a 
good  conduct,  and  every  thing  that  could  recom- 
mend him.  A  little  thing  would  be  a  great  kindness 
to  him,  and  yet  he  took  no  cognizance  of  his  case, 
did  not  order  him  to  be  taken  in,  and  lodged  in  the 
bam,  or  some  of  the  out-bildings,  but  let  him  lie 
there.  Note,  It  is  not  enough  not  to  oppress  and 
trample  upon  the  poor  ;  we  shall  be  found  unfaith- 
ful stewards  of  our  Lord's  goods  in  the  gi'eat  day, 
if  we  do  not  succour  and  relieve  them.  1  he  reason 
given  for  the  most  feai'ful  doom  is,  I  was  hungry , 
and  ye  gave  me  no  meat.  I  wonder  how  those  rich 
people  who  have  read  the  gospel  of  Christ,  and  say 
that  they  believe  it,  can  be  so  unconcerned  as  they 
often  are,  in  the  necessities  and  miseries  of  the  poor 
and  afflicted ! 

[2.  ]  The  usage  he  had  from  the  dogs  ;  The  dogs 
came  and  licked  his  sores.  The  rich  man  kept  a 
kennel  of  hounds,  it  may  be,  or  other  dogs,  for  his 
diversion,  and  to  please  his  fancy,  and  those  were 
fed  to  the  full,  when  poor  Lazarus  could  not  get 
enough  to  keep  him  alive.  Note,  Those  will  have 
a  great  deal  to  answer  for  hereafter,  that  feed  their 
dogs,  but  neglect  the  poor.  And  it  is  a  great  aggra- 
vation of  the  uncharitableness  of  many  rich  people, 
that  they  bestow  that  upon  their  fancies  and  follies, 
which  would  supply  the  necessity,  and  rejoice  the 
heart,  of  many  a  good  christian  in  distress.  Those 
offend  God,  nay,  and  they  put  a  contempt  upon 
human  nature,  that  pamper  their  dogs  and  horses, 
and  let  the  families  of  their  poor  neighbours  starve. 
Now  those  dogs  came,  and  licked  the  sores  of  poor 
Lazarus  ;  which  may  be  taken.  First,  As  an  aggra- 
vation of  his  misery.  His  sores  were  bloody,  which 
tempted  the  dogs  to  come  and  lick  them,  as  they 
did  the  blood  of  Naboth  and  Ahab,  1  Kings  21.  19. 
And  we  read  of  the  tongue  of  the  dogs  di/i/ied  in 
the  blood  of  enemies,  Ps.  68.'  23.  They  attacked 
him  while  he  was  yet  alive,  as  if  he  had  been  already 
dead,  and  he  had  not  strength  himself  to  keep  them 
off,  nor  would  any  of  the  servants  be  so  civil  as  to 
check  them.  The  dogs  were  like  their  master,  and 
.  thought  they  fared  sumptuously  when  they  regaled 
themselves  with  human  gore.  Dr,  it  may  be  taken. 
Secondly,  As  some  relief  to  him  in  his  miser)' ; 
oAXc'.xii,  the  master  was  hard-hearted  toward  him, 
but  the  dogs  came,  and  licked  his  sores,  which  mol- 
lified and  eased  them  ;  it  is  not  said.  They  sucked 
them,  but  licked  them,  which  was  good  for  them. 
The  dogs  were  more  kind  to  him  than  their  master 
was. 

II.  Here  is  the  different  condition  of  this  godly 
poor  man.  and  this  ii'icked  rich  man,  at,  and  after, 
death.  Hitherto  the  wicked  man  seems  to  have  the 
advantage,  but  Exitus  acta  firobat — Let  us  ivciC  a 
while,  to  see  the  end  hereof. 
1.  They  both  die;  (v.  22.)  The  beggar  died; 


the  rich  man  also  died.  Death  is  the  common  lot 
of  rich  and  poor,  godly  and  ungodly  ;  there  they 
meet  logetlier.  One  dieth  in  his  full  strength,  and 
another  in  the  bitterness  of  his  soul  ;  but  they  shall 
lie  down  alike  in  the  dust.  Job  21.  26.  Death  favours 
not  cither  the  rich  man  for  his  riches,  or  the  poor 
man  for  his  poverty.  Saints  die,  that  they  may  bring 
tlieir  sorrows  to  an  end,  and  may  enter  upon  their 
joys.  Sinners  die,  that  they  may  go  to  give  up  their 
account.  It  concerns  both  rich  and  poor  to  prepare 
for  death,  for  it  waits  for  them  both.  Mors  sce/itra 
ligonibus  seguat — Death  blends  the  sceptre  with  the 
spade. 

-a;quo  pulsat  pede  pauperum  tabemas, 


Regumque  turres. 

With  equal  pace,  impartial  Fate 

Knocks  at  the  palace,  as  the  cottage  gate. 

2.  The  beggar  died  first.  God  often  takes  godly 
people  out  of  the  world,  when  he  leaves  the  wicked 
to  flourish  still.  It  was  an  advantage  to  the  beggar, 
that  such  a  speedy  end  was  put  to  his  miseries ;  and 
since  he  could  find  no  other  shelter  or  resting-place, 
lie  was  hid  in  the  grave,  where  the  weary  are  at 
rest. 

3.  The  rich  man  died,  and  was  buried.  Nothing 
is  said  of  the  interment  of  the  poor  man  ;  they  dig- 
ged a  hole  any  where,  and  tumbled  his  body  in, 
without  any  solemnity  ;  he  was  buried  with  the  bu- 
rial of  an  ass :  nay,  it  is  well  if  they  that  let  the 
dogs 'lick  his  sores,  did  not  let  them  gnaw  his  bones. 
But  the  rich  man  had  a  pompous  fiineral,  lay  in 
state,  had  a  train  of  mourners  to  attend  him  to  his 
grave,  and  a  stately  monument  set  up  over  it ;  pro- 
bably, he  had  a  funeral  oration  in  praise  of  him, 
and  his  generous  way  of  living,  and  the  good  table 
he  kept,  which  those  would  commend,  that  had 
been  feasted  at  it.  It  is  said  of  the  wicked  man, 
that  he  is  brought  to  the  grave  with  no  small  ado, 
and  laid  in  the  tomb,  ani  the  clods  of  the  valley, 
were  it  possible,  are  made  sweet  to  him,  Job  21.  32, 
33.  How  foreign  is  the  ceremony  of  a  funeral  to  the 
happiness  of  the  man  ! 

4.  The  beggar  died,  and  was  carried  by  angels 
into  .Abraham's  bosom.  How  much  did  the  honour 
done  to  his  soul,  by  this  convoy  of  it  to  its  rest,  ex- 
ceed the  honour  done  to  the  rich  man,  by  the  carry- 
ing off  his  body  with  so  much  magnificence  to  its 
grave  !  Observe,  (1.)  His  sold  existed  in  a  state  of 
separation  from  its  body.  It  did  not  die,  or  fall 
asleep,  with  the  body,  his  candle  was  not  put  out 
with  him,  but  lived,  and  acted,  and  knew  what  it 
did,  and  what  was  done  to  it.  (2.)  His  soul  removed 
to  another  world,  to  the  world  of  spirits  ;  it  returned 
to  God  who  gave  it,  to  its  native  country  ;  this  is 
implied  in  its  being  earned.  The  spirit  of  a  man 
goes  upward.  (3.)  Angels  took  care  of  it ;  it  was 
carried  by  angels.  Thev  are  ministering  spirits  to 
the  heirs'of  salvation,  not  only  while  they  live,  but 
when  they  die,  and  have  a  charge  concerning  them, 
to  bear  them  up  in  their  hands,  not  only  in  their 
journeys  to  and  fro  on  earth,  but  in  their  gi-eat  jour- 
ney to  their  long  home  in  heaven,  be  both  their 
guide  and  their  guard  through  regions  vmknown  and 
unsafe.  The  soul  of  man,  if  not  chained  to  this 
earth,  and  clogged  bv  it  as  unsanctified  souls  are, 
has  in  itself  an  elastic  virtue,  by  which  it  springs 
u/iward  as  soon  as  it  gets  clear  of  the  body  ;  but 
Christ  will  not  tnist  those  that  are  his  to  that,  and 
therefore  will  send  special  messengers  to  fetch  them 
to  himself.  One  angel  one  would  think  sufficient, 
but  here  are  more,  as  many  were  sent  for  Elijah. 
Amasis,  king  of  Eg>pt,  had  his  chariot  drawn  by 
kings  ;  but  what  was  that  honour  to  this  ?  Saints 
ascend  in  the  virtue  of  Christ's  ascension  ;  but  this 
convoy  of  angels  is  added  for  state  and  decorum  ; 
saints  shall  be  brought  home,  not  only  safely,  but 


592  ST.  LUKE,  XVI. 

honourably.  Wliat  were  the  bearers  at  the  rich 
man's  fiineral,  though,  probably,  those  of  the  first 
rank,  compared  with  Lazarus's  bearers  ?  The  an- 
gels were  not  shy  of  touching  him,  for  his  sores  were 
on  his  body,  not  on  his  soul ;  that  was  presented  to 
God,  without  sfiot,  or  •wrinkle,  or  any  such  thing, 
"  Now,  blessed  angels,"  said  a  good  man  just  ex- 
piring, "now  come,  and  do  your  office."  (4.)  It 
was  carried  into  Abraham's  bosom.  The  Jews  ex- 
pressed the  happiness  of  the  righteous  at  death, 
three  ways  ;  they  go  to  the  garden  of  Eden  ;  they 
go  to  be  under  the  throne  of  glory  ;  and  they  go  to 
the  bosom  of  Abraham  ;  and  that  is  it  which  our 
Saviour  here  makes  use  of.  Abraham  was  the  father 
of  the  faithful ;  and  whither  should  the  souls  of  the 
faithful  be  gathered  but  to  him,  who,  as  a  tender 
father,  lays  them  in  his  bosom,  especially  at  their 
first  coming,  to  bid  them  welcome,  and  to  refresh 
them  when  newly  come  from  the  sorrows  and  fa- 
tigues of  this  woi'ld  ?  He  was  can'ied  to  his  bosom, 
that  is,  to  feast  with  him,  for  at  feasts  the  guests  are 
said  to  lean  on  one  another's  breasts ;  and  the  saints 
m  heaven  sit  down  with  Abraham,  and  Isaac,  and 
Jacob.  Abraham  was  a  great  and  rich  man,  yet  in 
heaven  he  does  not  disdain  to  lay  poor  Lazarus  in 
his  bosom.  Rich  saints  and  poor  meet  in  heaven. 
This  poor  Lazanis,  who  might  not  be  admitted 
within  the  rich  man's  gate,  is  conducted  into  the 
dining-room,  into  the  bed-chamber,  of  the  heavenly 
palace ;  and  he  is  laid  in  the  bosom  of  Abraham, 
whom  the  rich  glutton  scorned  to  set  with  the  dogs 
of  his  flock. 

5.  The  next  news  you  hear  of  the  rich  man,  after 
the  account  of  his  death  and  burial  is,  that  in  hell  he 
lift  ufi  his  eyes,  being  in  torment,  v.  23. 

( 1. )  His  state  is  very  miserable.  He  is  in  hell,  in 
hades,  in  the  state  of  separate  souls,  and  there  he  is 
in  the  utmost  misery  and  anguish  possible.  As  the 
souls  of  the  faithful,  immediately  after  they  are  de- 
livered from  the  burden  of  the  jlesh,  are  in  joy  and 
felicity ;  so  wicked  and  unsanctified  souls,  immedi- 
ately after  they  are  fetched  from  the  pleasures  of 
the  flesh  by  death,  are  in  miseiy  and  torment  end- 
less, useless,  and  remediless,  and  which  will  be 
much  increased  and  completed  at  the  resurrection. 
This  rich  man  had  entirely  devoted  himself  to  the 
pleasures  of  the  world  of  sense,  was  wholly  taken 
■ufi  with  them,  and  took  u/i  with  them  for  his  por- 
tion, and  therefore  was  wholly  unfit  for  the  plea- 
sures of  the  world  of  s)iirits  ;  to  such  a  carnal  mind 
as  his  they  would  indeed  be  r.o  pleasure,  nor  could 
he  have  any  relish  of  them,  and  therefore  he  is  of 
course  excluded  from  them.  Yet  that  is  not  all ; 
he  was  hard-hearted  to  God's  poor,  and  therefore 
he  is  not  only  cut  oif  from  mercy,  but  he  has  judg- 
ment without  mercy,  and  falls  under  a  punishment 
of  sense  as  well  as  a  punishment  of  loss. 

(2.)  The  misery  of  his  state  is  aggravated  by  his 
knowledge  of  the  happiness  of  Lazarus ;  He  lift  ufi 
his  eyes,  and  sees  Abraham  afar  off,  and  Lazarus 
in  his  bosom.  It  is  the  soul  that  is  in  torment,  and 
they  are  the  eyes  of  his  mind  that  are  lifted  up.  He 
now  began  to  consider  what  was  become  of  Lazanis ; 
he  does  not  find  him  where  he  himself  is,  nay,  he 
plainly  sees  him,  and  with  as  much  assurance  as  if 
he  had  seen  him  with  his  bodily  eyes,  afar  off  in  the 
bosom  of  Abraham.  This  same  aggi-avation  of  the 
miseries  of  the  damned  we  had  before ;  {ch.  13.  28. ) 
Ye  shall  see  Abraham,  and  all  the  prophets,  in  the 
kingdom  of  God,  and  yourselves  thrust  out.  [1.] 
He  saw  Abraham  afar  off.  To  see  Abraham  we 
should  think  a  pleasing  sight ;  but  to  see  him  afar 
off  was  a  tormenting  sight.  Near  himself  he  saw 
devils  and  damned  companions,  frightful  sights,  and 
painful  ones;  afar  off  he  saw  Abraham.  Note, 
Every  sight  in  hell  is  aggravating.  [2.]  He  saw 
Lazarus  in  his  bosom;  that  same  Lazarus  whom  he 


had  looked  upon  with  so  much  scorn  and  contempt, 
as  not  worthy  his  notice,  he  now  sees  preferred,  and 
to  be  envied.  The  sight  of  him  brought  to  his  mind 
his  ovm  ci^uel  and  barbarous  conduct  toward  him  ; 
and  the  sight  of  him  in  that  happiness  made  his  own 
misery  the  more  grievous. 

III.  Here  is  an  account  of  what  passed  between 
the  rich  man  and  Abraham  in  the  separate  state — a 
state  of  separation  one  fi-om  another,  and  of  both 
from  this  world.  Though  it  is  probable  that  there 
will  not  be,  nor  are,  any  such  dialogues  or  discourses 
between  glorified  saints  and  damned  sinners,  yet  it 
is  very  proper,  and  what  is  usually  done  in  descrip- 
tions, especially  such  as  are  designed  to  be  pathetic 
and  moving,  by  such  dialogues  to  represent  what 
will  be  the  mind  and  sentiments  both  of  the  one  and 
of  the  other.  And  since  we  find  damned  sinners 
tormented  in  the  presence  of  the  Lamb,  ^Rev.  14. 
10.)  and  the  faithful  servants  of  God  looking  upon 
them  that  have  transgressed  the  covenant,  there 
where  their  worm  dies  not,  and  their  Jire  is  not 
quenched,  (Isa.  66.  23,  24.)  such  a  discourse  as  this 
IS  not  incongnious  to  be  supposed. 

Now  in  this  discourse  we  have, 

1.  The  request  which  the  rich  man  made  to  Abra- 
ham for  some  mitigation  of  his  present  misery ;  (i). 
24. )  seeing  Abraham  afar  off,  he  cried  to  him,  cried 
aloud,  as  one  in  earnest  and  as  one  in  pain  and  mi- 
sery, mixing  shrieks  with  his  petitions,  to  enforce 
them  by  moving  compassion.  He  that  used  to  com- 
mand aloud,  now  begs  aloud  ;  louder  than  ever  La- 
zarus did  at  his  gate.  The  songs  of  his  riot  and  re- 
vels are  all  turned  into  lamentations.   Observe  here, 

(1. )  The  title  he  gives  to  Abraham  ;  Father  Abra- 
ham. Note,  There  are  many  in  hell,  that  can  call 
Abraham  father ;  that  were  Abraham's  seed  after 
the  flesh  ;  nay,  and  many  that  were,  in  name  and 
profession,  the  children  of  the  covenant  made  with 
Abraham.  Perhaps  this  rich  man,  in  his  carnal 
mirth,  had  ridiculed  Abraham  and  the  story  of  Abra- 
ham, as  the  scoffers  of  the  latter  days  do ;  but  now 
he  gi\res  him  a  title  of  respect.  Father  Abraham. 
Note,  The  day  is  coming,  when  wicked  men  will 
be  glad  to  scrape  acquaintance  with  the  righteous, 
and  to  claim  kindred  to  them,  though  now  they 
slight  them.  Abi-aham  in  this  description  repre- 
sents Christ,  for  to  him  all  judgment  is  committed, 
and  it  is  his  mind  that  Abraham  here  speaks.  Those 
that  now  slight  Christ,  will  shortly  make  their  court 
to  him,  Lord,  Lord. 

(2.)  The  representation  he  makes  to  him  of  his 
present  deplorable  condition  ;  I  am  tormented  in  this 
flame.  It  is  the  torment  of  hissoul  that  he  com- 
plains of,  and  therefore  such  a  fire  as  will  operate 
upon  souls  ;  and  such  a  fire  the  wrath  of  God  is,  fas- 
tening upon  a  guilty  conscience ;  such  a  fire  horror 
of  mind  is,  and  the  reproaches  of  a  self-accusing, 
self-condemning  heart.  Nothing  is  more  painful 
and  terrible  to  the  body  than  to  be  tormented  with 
fire  ;  by  that  therefore  the  miseries  and  agonies  of 
damned  souls  are  represented. 

(3. )  His  request  to  Abraham,  in  consideration  of 
this  misery  ;  Have  mercy  on  me.  Note,  The  day  is 
coming,  when  those  that  make  light  of  divine  mercy, 
will  beg  hard  for  it  O  for  mercy,  mercy,  when  the 
day  of  mercy  is  over,  and  offers  of  mercy  are  no 
more  made.  He  that  had  no  mercy  on  Lazarus, 
yet  expects  Lazanis  should  have  mercy  on  him ; 
••For,"  thinks  he,  "Lazarus  is  better  natured  than 
ever  I  was."  The  particular  favour  he  begs  is. 
Send  Lazarus,  that  he  may  dip  the  tip  of  his  finger 
in  water,  and  cool  my  tongue.  [1.]  Here  he  com- 
plains of  the  torment  of  his  tongue  particularly,  as 
if  he  were  more  tormented  there  than  in  any  other 
part,  the  ]5unishment  answering  the  sin.  The  tongue 
is  one  nf  the  organs  of  speech,  and  by  the  torments 
of  that  he  is  put  m  mind  of  all  the  wicked  words  that 


ST.  LUKE,  XVI. 


593 


he  had  spoken  against  God  and  man ;  his  cursing, 
and  swearing,  and  blasphemy,  all  his  hard  s/iecc/iea, 
and  filthy  sfieeches  ;  by  his  words  he  is  condemned, 
and  therefore  in  his  tongue  he  is  tomiented.  The 
tongue  is  also  one  of  the  organs  of  tasting  ;  and  there- 
fore the  torments  of  that  will  remind  him  of  his  in- 
ordinate relish  of  the  delights  of  sense,  which  he 
had  rolled  under  his  tongue.  [2.  ]  He  desires  a  drofi 
of  water  to  cool  his  tongue.  He  does  not  say,  "  Fa- 
ther Abraham,  send  for  me  to  thy  bosom,  to  lie 
where  Lazanis  lies ;"  unsanctified  souls  do  not,  can- 
not, truly  desire  the  happiness  of  heaven ;  nay,  he 
does  not  say,  "  Father  Abraham,  order  me  a  release 
from  this  miseiy,  help  me  out  of  this  pit,"  for  he 
utterly  des/iaired  of  that ;  but  he  asks  as  small  a 
thing  as  could  be  asked,  a  dro/i  of  water  to  cool  his 
tongue  for  one  moment.  [3.]  He  desires  that  La- 
zarus might  bring  it.  I  have  sometimes  suspected 
that  he  had  herein  an  ill  design  upon  Lazarus,  and 
hoped,  if  he  could  get  him  withm  his  reach,  he  should 
keep  him  from  retui-ning  to  the  bosom  of  Abraham 
again.  The  heart  that  is  filled  with  rage  against 
God,  is  filled  with  rage  against  the  people  of  God. 
But  we  will  think  more  charitably  even  of  a  damned 
sinner,  and  suppose  he  intended  here  to  show  respect 
to  Lazarus  as  one  whom  he  would  now  gladly  be 
beholden  to.  He  names  him,  because  he  knonos 
him,  and  thinks  Lazarus  will  not  be  unwilling  to  do 
him  this  good  office  for  old  acquaintance-sake.  Gro- 
tius  here  quotes  Plato  describing  the  torments  of 
wicked  souls,  and  among  other  things  he  saith.  They 
are  continually  raving  on  those  whom  they  have 
murdered,  or  been  any  way  injurious  to,  calling 
upon  them  to  foi-gtve  them  the  wrongs  they  did  them. 
Note,  There  is  a  day  coming,  when  those  that  now 
hate  and  despise  the  people  of  God  would  gladly  re- 
ceive kindness  fi'om  them, 

2.  The  reply  which  Abraham  gave  to  this  request. 
In  general,  he  did  not  grant  it.  He  would  not  allow 
him  one  drofi  of  water  to  cool  his  tongue.  Note, 
The  damned  in  hell  shall  not  have  any  the  least 
abatement  or  mitigation  of  their  torment.  If  we 
now  improve  the  day  of  our  opportunities,  we  may 
have  a  full  and  lasting  satisfaction  in  the  streams  of 
mercy ;  but  if  we  now  slight  the  offer,  it  will  be  in 
vain  in  hell  to  expect  the  least  drop  of  mercy.  See 
how  justly  this  rich  man  is  paid  in  his  own  coin.  He 
that  denied  a  crumb,  is  denied  a  drop.  Now  it  is 
said  to  us,  .Ask,  and  it  shall  be  given  you  ;  but  if  we 
let  slip  this  accepted  time,  we  may  ask,  and  it  shall 
not  be  given  us.  But  this  is  not  all ;  had  Abraham 
only  said,  "  You  shall  have  nothing  to  abate  your 
torment,"  it  had  been  sad  ;  but  he  saith  a  great  deal 
which  would  add  to  his  torment,  and  make  the  flame 
the  hotter,  for  eveiy  thing  in  hell  will  be  toi-ment- 
ing. 

(1.)  He  calls  him  son;  a  kind  and  civil  title,  but 
here  it  serves  only  to  aggravate  the  denial  of  his  re- 
quest, which  shut  up  the  bowels  of  the  compassion 
of  a  father  from  him.  He  had  been  a  son,  but  a  re- 
bellious one,  and  now  an  abandoned,  disinherited  one. 
See  the  folly  of  those  who  rely  on  that  jilea.  We  have 
Abraham  to  our  father,  when  we  find  one  in  hell, 
and  likely  to  be  there  for  ever,  whom  Abraham  calls 
aon. 

(2.)  He  puts  him  in  mind  of  what  had  been  both 
his  own  condition,  and  the  condition  of  Lazarus,  in 
their  life-time:  Son,  remember;  this  is  a  cutting 
word.  The  memories  of  damned  souls  will  be  their 
tormentors,  and  conscience  will  then  be  awakened 
and  stirred  up  to  do  its  office,  which  here  they  would 
not  suffer  it  to  do.  Nothing  will  bring  more  oil  to 
the  flames  of  hell  than  Son,  remember.  Now  sin- 
ners are  called  upon  to  remember,  but  they  do  not, 
they  will  not,  they  find  ivays  to  avoid  it.  "  Son, 
remember  thy  Creator,  thy  Redeemer,  remember 
thy  latter  end ;"  but  they  can  turn  a  deaf  ear  to  these 

Vol.  v.— 4  F 


mementos,  and  forget  that  for  which  they  have  their 
memories ;  justly  therefore  will  their  everlasting 
miseiy  arise  from  a  Son,  rernember,  which  they  will 
not  be  able  to  turn  a  deaf  ear  to.  What  a  dreadful 
peal  will  this  ring  in  our  ears,  "  Son,  remember  the 
many  warnings  that  were  given  thee,  not  to  come 
to  this  place  of  torment,  which  thou  wouldst  not  re- 
gard ;  remember  the  fair  offers  made  thee  of  eter- 
nal life  and  glory,  which  thou  wouldst  not  accept !" 
But  that  which  he  is  here  put  in  mind  of,  is,  [1.] 
That  thou  in  thy  life-time  receivcdst  thy  good  things. 
He  does  not  tell  him  that  he  had  abused  them,  but 
that  .he  had  received  them  ;  "  Remember  what  a 
bountiful  benefactor  God  has  Ijcen  to  thee,  how 
ready  he  was  to  do  thee  good ;  thou  canst  not  there- 
fore say.  He  owes  thee  any  thing,  no,  not  a  drofi  of 
water.  What  he  gave  thee,  thou  receix<edst,  and 
that  was  all ;  thou  never  gavest  him  a  receipt  for 
them,  in  a  thankful  acknowledgment  of  them,  much 
less  didst  thou  ever  make  any  gi-ateful  return  for 
them,  or  improvement  of  them  ;  thou  hast  been  the 
grave  of  God's  blessings,  in  which  they  were  buried, 
not  the  field  of  them,  in  which  they  were  sown. 
Thou  receivedst  ?Aj/  good  things ;  thou  receivedst 
them,  and  usedst  them,  as  if  they  had  been  thine 
own,  and  thou  hadst  not  been  at  all  accountable  for 
them.  Or  rather,  they  were  the  things  which  thou 
didst  choose  for  thy  good  things,  which  were  in  thine 
eye  the  best  things,  which  thou  didst  content  thyself 
with,  and  portion  thyself  in.  Thou  hadst  meat  and 
drink,  and  clothes  of  the  richest  and  finest,  and  those 
were  the  things  thou  didst  place  thy  happiness  in ; 
they  were  thy  reward,  thy  consolation,  the  penny 
thou  didst  agree  for,  and  thou  hast  had  it.  Thou 
wast  for  the  good  things  of  thy  life-time,  and  hadst 
no  thought  of  better  things  in  another  life,  and  there- 
fore hast  no  reason  to  expect  them.  The  day  of  thy 
good  things  is  past  and  gone,  and  now  is  the  day  of 
thine  einl  things,  of  recompense  for  all  thine  evil 
deeds.  Thou  hast  already  had  the  last  drop  of  the 
vials  of  mercy  that  thou  couldst  expect  to  fall  to  thy 
share  ;  and  there  remains  nothing  but  vials  of  wrath 
without  mixture  "  [2.  ]  "  Remember,  too,  what 
evil  things  Lazarus  receti'ed.  Thou  enviest  him  his 
happiness  here  ;  but  think  what  a  large  share  of  mi- 
series he  had  in  his  life-time.  Thou  hadst  as  much 
good  as  could  be  thought  to  fall  to  the  lot  of  so  bad 
a  man,  and  he  as  much  evil  as  could  be  thought  to 
fall  to  the  lot  of  so  good  a  man.  He  received  his 
evil  things  ;  he  bore  them  patiently,  received  them 
from  the  hand  of  God,  as  Job  did  i'fch.  2.  10.  Shall 
we  receive  good  at  the  hand  of  the  Lord,  and  shall 
we  not  receive  evil  also?  J  he  reccirved  them  as  phy- 
sic appointed  for  the  cure  of  his  spiritual  distempers, 
and  the  cure  was  effected.  As  wicked  people  have 
good  things  only  in  this  life,  and  at  death  they  are 
for  ever  separated  from  all  good ;  so  godly  people 
have  evil  things  only  in  this  life,  and  at  death  they 
are  for  ever  put  out  of  the  reach  of  them.  Now 
Abraham,  by  putting  him  in  mind  of  both  these  to- 
gether, awakening  his  conscience  to  remind  him 
how  he  had  behaved  toward  Lazanis,  when  he  was 
revelling  in  his  good  things,  and  Lazarus  groaning 
under  his  evil  things;  he  cannot  forget  that  then  he 
would  not  help  Lazanis,  and  then  how  could  he  ex- 
pect that  Lazanis  should  now  help  him  ?  Had  La- 
zanis in  his  life-time  afterward  grown  rich,  and  he 
poor,  Lazanis  would  have  thought  it  his  duty  to  re- 
lieve him,  and  not  to  have  upbraided  him  with  his 
former  unkindness  :  but  in  the  future  state  of  rccom- 
pence  and  retribution,  those  that  are  now  dealt  ^vith, 
both  by  God  and  man,  better  than  they  desen^e, 
must  expect  to  be  rewarded  every  man  according 
to  his  it'orks. 

(5.)  He  puts  him  in  mind  of  Lazanis's  present 
bliss,  and  his  own  misery ;  But  now  the  tables  are 
turned,  and  so  they  must  abide  for  e\Tr ;  now  he  is 


594 


ST.  LUKE,  XVI. 


comforted,  and  thou  art  tormented.  He  did  not 
need  to  be  told  that  he  was  tormented,  he  felt  it  to 
his  cost;  he  knew  likewise  that  one  Who  lay  in  the 
bosom  of  Abraham,  could  not  but  be  comforted 
there ;  yet  Abraham  puts  him  in  mind  of  it,  that  he 
might,  by  comparing  one  thing  with  another,  ob- 
serve the  righteousness  of  God,  in  recompensing 
tribulation  to  thetn  vjho  trouble  his  fieople,  and  to 
those  who  are  troubled,  rest,  2  Thess.  1.  6,  7.  Ob- 
serve, [1.]  Heaven  is  comfort,  and  hell  is  torment: 
heaven  K^joij,  hell  is  nveefiing  and  •wailing;  and  pain 
in  perfection.  [2.]  The  soul,  as  soon  as  it  leaves 
the  body,  goes  either  to  heaven  or  hell,  to  comfort 
or  torment,  immediately,  and  does  not  sleep,  or  go 
into  purgatoiy.  [3.  ]  Heaven  will  be  heaven  indeed 
to  those  that  go  thither  through  many  and  great  ca- 
lamities in  this  world ;  of  those  that  had  grace,  but 
little  of  the  comfort  of  it  here,  (perhaps  their  souls 
refused  to  be  comforted,)  yet,  when  they  are  fallen 
asleep  in  Christ,  you  may  truly  say,  "Now  thei/  are 
comforted :  now  all  their  tears  are  ivified  aivay,  and 
all  their  fears  are  vanished. "  In  heaven  there  is 
everlasting  consolation.  And,  on  the  other  hand, 
hell  will  be  hell  indeed  to  those  that  go  thither  from 
the  midst  of  the  enjoyment  of  all  the  delights  and 
pleasures  of  sense ;  to  them  the  torture  is  the  greater, 
as  temporal  calamities  are  described  to  be  to  the 
tender  and  delicate  tvoman,  that  would  not  set  so 
much  as  the  sole  of  her  foot  to  the  ground,  for  ten- 
derness and  delicacy,  Deut.  28.  56. 

(4. )  He  assures  him  that  it  was  to  no  purpose  to 
think  of  having  any  relief  by  the  ministry  of  Laza- 
rus ;  for,  (t'.  26. )  Beside  all  this,  worse  yet,  befween 
■us  and  you  there  is  a  great  gulf  fixed,  an  impassa- 
ble one  ;  a  great  chasm,  that  so  there  can  be  no  com- 
munication between  glorified  saints  and  damned  sin- 
ners. [1.]  The  kindest  saint  in  heaven  cannot 
make  a  visit  to  the  congregation  of  the  dead  and 
damned,  to  comfort  or  relieve  any  there,  who  once 
were  their  friends.  "  They  that  mould  /lass  from 
hetice  to  you,  cannot ;  they  cannot  leave  beholding 
the  face  of  their  Fathei-,  nor  the  work  about  his 
throne,  to  fetch  water  for  you ;  that  is  no  part  of 
their  business."  [^2.]  The  most  daring  sinner  in 
hell  cannot  force  his  way  out  of  that  prison,  cannot 
get  over  that  gi-eat  giilf.  They  cannot  pass  to  us, 
that  mould  come  from  thence.  It  was  not  to  be  ex- 
pected, for  the  door  of  mercy  is  shut,  the  bridge  is 
drawn  ;  there  is  no  coming  out  upon  parole  or  bail, 
no,  not  for  one  hour.  In  this  world,  blessed  be  God, 
there  is  no  gulf  fixed  between  a  state  of  nature  and 
grace,  but  we  may  pass  from  one  to  the  other,  from 
sin  to  God ;  but  if  we  die  in  our  sins,  if  we  throw 
ourselves  into  the  pit  of  destruction,  there  is  no  com- 
ing out.  It  is  a  pit  in  which  there  is  no  water,  and 
out  of  which  there  is  no  redemption.  The  decree 
and  counsel  of  God  have  fixed  this  gidf,  which  all 
the  world  cannot  unfix.  This  abandons  this  miser- 
able creature  to  despair ;  it  is  now  too  late  for  any 
change  of  his  condition,  or  any  the  least  relief:,  it 
might  have  been  prevented  in  time,  but  it  cannot 
now  be  remedied  to  eternity.  The  state  of  damned 
sinners  is  fixed  by  an  irreversible  and  unalterable 
sentence.  A  stone  is  rolled  to  the  door-  of  the  pit, 
which  cannot  be  rolled  back. 

3.  The  further  request  he  had  to  make  to  his  fa- 
ther Abraham  ;  not  for  himself,  his  mouth  is  stop- 
ped, and  he  has  not  a  word  to  say  in  answer  to  Abra- 
ham's denial  of  a  drop  of  water.  Damned  sinners 
are  made  to  know  that  the  sentence  they  are  under 
is  just,  and  they  cannot  alleviate  their  6^vn  miseiy 
by  making  any  objection  against  it.  And  since  he 
cannot  obtain  a  drop  of  water  to  cool  his  tongue,  we 
may  suppose  he  gnawed  his  tongue  for  fiain,  as  those 
are  said  to  do,  on  whom  one  of  the  vials  of  God's 
^vrath  is  floured  out.  Rev.  16.  10.  The  shrieks  and 
outcries  which  we  may  suppose  to  be  now  uttered 


hy  him  were  hideous ;  but  since  he  has  an  opportu  ■ 
nity  of  speaking  to  Abraham,  he  will  improve  it  for 
his  relations  whom  he  had  left  behind,  since  he  can- 
not improve  it  for  his  own  advantage.  Now  as  to 
this, 

(1.)  He  begs  that  Lazanis  might  be  sent  to  his 
father's  house,  upon  an  errand  thither ;  {y.  27. )  I 
pray  thee  therefore,  father.  Again  he  calls  upon 
Abraham,  and  in  this  request  he  is  importunate  ; 
"  I  pray  thee.  O  deny  me  not  this."  When  he 
was  on  earth,  he  might  have  prayed,  and  been 
heard,  but  now  he  prays  in  vain.  "  Therefore, 
because  thou  hast  denied  me  the  former  request, 
surely  thou  wilt  be  so  compassionate  as  not  to  deny 
this  :  or.  Therefore,  because  thej-e  is  a  great  gulf 
fixed,  seeing  there  is  no  getting  out  hence  when 
they  are  once  here,  O  send  to  prevent  their  coming 
hither :"  or,  "  Though  there  is  a  great  gulf  fixed 
between  you  and  me,  yet  since  there  is  no  such  gulf 
fixed  between  you  and  them,  send  him  thither. 
Send  him  back  to  my  father's  house  ;  he  knows  well 
enough  where  it  is,  has  been  there  many  a  time, 
having  been  denied  the  crvimbs  that  fell  from  the 
table.  He  knows  I  have  Jive  brethren  there ;  if  he 
appear  to  them,  they  will  kyiow  him,  and  wiU  re- 
gard what  he  saith,  for  they  knew  him  to  be  an 
honest  man ;  let  him  testify  to  them  ;  let  him  tell 
them  what  condition  I  am  in,  and  that  I  brought 
myself  to  it  by  my  luxury  and  sensuality,  and  my 
unmercifulness  to  the  poor  ;  let  him  warn  them  not 
to  tread  in  my  steps,  nor  to  go  on  in  the  way  where- 
in I  led  them,  and  left  them,  lest  they  also  come  into 
this  /ilace  of  torment,"  v.  28.  Some  observe,  that 
he  speaks  of  five  brethren  only,  whence  they  infer 
he  had  no  children,  else  he  would  have  mentioned 
them,  and  then  it  was  an  aggravation  of  his  uncha- 
ritableness,  that  he  had  no  children  to  provide  for. 
Now  he  would  have  them  stopped  in  their  sinfijl 
course.  He  does  not  say,  "  Give  me  leave  to  go 
to  them,  that  I  may  testify  to  them  ;"  for  he  knew 
that  there  was  a  gulf  fixed,  and  despaired  of  a  per- 
mission so  favourable  to  himself :  his  going  would 
frighten  them  out  of  their  wits ;  but,  "  Send  La- 
zarus, whose  address  will  be  less  terrible,  4jiA  yet 
his  testimony  sufficient  to  frighten  them  out  of  their 
sins. " 

Now  he  desired  the  preventing  of  their  ruin,  part- 
ly in  tenderness  to  them,  for  whom  he  could  not  but 
retain  a  natural  affection  ;  he  knew  their  temper, 
their  temptations,  their  ignorance,  their  infidelity, 
their  inconsideration,  and  wished  to  prevent  the  de- 
sti-uction  they  were  ranning  into :  but  it  was  partly 
in  tenderness  to  himself;  for  their  coming  to  him, 
to  that  place  of  torment,  would  but  aggravate  the 
misery  to  him,  who  had  helped  to  show  them  the 
way  thither,  as  the  sight  of  Lazarus  helped  to  ag- 
gravate his  miseiy.  \^^len  partners  in  sin  come  to 
be  sharers  in  woe,  as  tares  bound  in  bundles  for  the 
fire,  they  will  be  a  terror  to  one  another. 

(2.)  Abraham  denies  him  this  favour  too.  There 
is  no  request  granted  in  hell.  Those  who  make  the 
rich  man's  praying  to  Abraham,  a  justification  of 
their  prajing  to  saints  departed,  as  they  are  far  to 
seek  for  proofs,  when  the  practice  of  a  damned  sin- 
ner must  be  valued  for  an  example,  so  they  have  lit- 
tle encouragement  to  follow  the  example,  when  all 
his  prayers  were  made  in  vain.  Abraham  leaves 
them  to  the  testimony  of  Moses  and  the  prophets, 
the  ordinary  means  of  conviction  and  conversion ; 
they  have  the  written  word,  which  they  may  read 
and  hear  read ;  "  Let  them  attend  to  that  sitre  word 
of  prophecy,  for  God  will  not  go  out  of  the  common 
method  of  his  grace  for  them."  Here  is  their  pri- 
vilege ;  They  have  Moses  and  the  prophets,  and 
their  duty;  "Let  them  hear  them,  and  mix  faith 
with  them,  and  that  will  be  sufficient  to  keep  them 
from  this  place  of  torment,"    By  this  it  appears 


ST.  LUKE,  XVII. 


595 


that  there  is  sufficient  evidence  in  the  Old  Testa- 
ment, in  Moses  and  Ihe  jirojilu-ls,  to  convince  tliose 
that  will  hear  them  impartially,  that  there  is  ano- 
ther life  after  this,  and  a  state  of  rewards  and  pu- 
nishments for  good  and  bad  men  ;  for  that  was  the 
thing  which  the  rich  man  would  have  his  brethren 
assured  of,  and  for  that  they  are  turned  over  to 
Moses  and  the  prophets. 

(3.)  He  urges  his  request  yet  further;  {y.  30.) 
"J^ay,  father  Abraham,  give  me  leave  to  press 
this.  It  is  ti-ue,  they  have  Moses  and  the  prophets, 
and  if  they  would  but  give  a  due  regard  to  them,  it 
■would  be  sufficient ;  but  they  do  not,  they  will  not ; 
yet  it  may  be  hoped,  if  one  ivent  to  them  from  the 
dead,  they  nvoiild  re/ierit ;  that  would  be  a  more 
sensible  conviction  to  them.  They  are  used  to 
Moses  and  the  prophets,  and  therefore  regard  them 
the  less ;  but  this  would  be  a  new  thing,  and  more 
startling;  surely  that  would  bring  them  to  repent, 
and  to  change  their  wicked  habit  and  course  of  life. " 
Note,  Foolish  men  are  apt  to  think  any  method  of 
conviction  better  than  that  which  God  has  chosen 
and  appointed. 

(4.)  Abraham  insists  upon  the  denial  of  it,  with  a 
conclusive  reason  ;  (y.  31.)  "  If  they  hear  not  Moses 
and  the  firofikets,  and  will  not  believe  the  testimony 
nor  take  the  warning  they  give,  neither  will  they  be 
persuaded  though  one  rose  from  the  dead.     If  they 
regard  not  the  public  revelation,  which  is  confirmed 
by  miracles,  neither  would  they  be  wrought  upon 
by  a  private  testimony  to  themselves."     [1.]  The 
matter  was  long  since  settled  upon  trial,  that  God 
should  speak  by  Moses  and  such  prophets,  and  not 
by  immediate  messengers  from   heaven.       Israel 
chose  it  in  mount  Sinai,  because  thev  could  not  bear 
the  terrors  of  such  expresses.     [2.]  A  messenger 
from  the  dead,  could  say  no  more  than  what  is  said 
in  the  scriptures,  nor  say  it  with  more  authority. 
[3.]  There  would  be  eveiy  jot  as  much  reason  to 
suspect  that  to  be  a  cheat  and  a  delusion,  as  to  sus- 
pect the  sci'iptures  to  be  so,  and  much  more  ;  and 
infidels  in  one  case  would  certainly  be  so  in  another. 
[4]  The  same  strength  of  corruption  that  breaks 
through  the  convictions  of  the  written  word,  would 
ceilainly  triumph  over  those  by  a  witness /"rom  the 
dead  ;  and  though  a  sinner  might  be  frightened  at 
first  by  such  a  testimony,  when  the  fright  was  over, 
he  would  soon  return  to  his  hardness.     [5.]  The 
scripture  is  now  the  ordinary  way  of  God's  making 
known  his  mind  to  us,  and  it  is  sufficient ;  and  it  is 
presumption  for  us  to  prescribe  any  other  way,  nor 
have  we  any  gi-ound  to  expect  or  pray  for  the  grace 
of  God  to  work  upon  us  in  any  other  way  abstracted 
from  that,  and  when  that  is  rejected  and  set  aside. 
This  that  our  Saviour  here  said,  was  soon  after  ve- 
rified in  the  unbelieving  Jews,  who  would  not  hear 
Moses  and  the  prophets,  Christ  and  the  apostles, 
and  then  would  not  be  persuaded,  though  Lazarus 
rose  front  the  dead ;  (and  perhaps  it  was  with  some 
eye  to  him,  that  Christ  named  this  poor  man  La- 
zai-us ;)  nay,  they  consulted  to  put  him  to  death, 
and  did  put  him  that  raised  him,  to  death,  and  would 
not  be  persuaded  by  him  neither,  though  he  also 
rose  from  the  dead.     When  Eutychus  was  raised  to 
life,  the  people  that  were  present  continued  to  hear 
Paul  preach,  but  did  not  turn  to  inquire  of  him, 
Acts  20.  10,  11.     Let  us  not  therefore  desire  visions 
and  apparitions,  nor  seek  to  the  dead,  but  to  the  law 
and  to  the  testimoiiy,  (Isa.  1.  19,  20.)  for  that  is  the 
sure  word  offxrojihecy,  which  we  may  depend  upon. 

CHAP.  XVII. 

In  this  chapter,  we  have,  I.  Some  particular  discnurses  which 
Christ  had  with  his  disciples,  in  which  he  teaches  them  to 
take  heed  of  givin?  offence,  and  to  forgive  the  injuries  done 
them,  (v.  I . .  4.)  encourages  them  to  pray  for  the  increase 
of  their  faith,  (v.  6,  6.)  and  then  teaclies  them  humility, 
whatever  service  they  had  done  for  God,  t.  T . .  10.    II. 


His  cleansing  of  ten  lepers,  and  the  thanks  he  had  from 
one  of  them..only,  and  lie  a  Samaritan,  v.  II..  19.  111. 
His  discourse  witli  his  disciples,  upon  occasion  of  an  in- 
quiry of  the  Pharisees,  when  the  kingdom  of  God  should 
appear,  v.  20.,  37. 

\.  nr^HEN  said  he  unto  the  disciples,  It 
JL  is  impossible  but  that  offences  will 
come :  but  woe  unto  him  through  whom 
they  come  !     2.  It  were  better  for  him  that 
a  millstone  were  hanged  about  his  neck, 
and  he   cast  into  the   sea,  than   that  he 
should  offend  one  of  these  little  ones.     3. 
Take  heed  to  yourselves:  If  thy  brother 
trespass  against  thee,  rebuke  him  ;  and  if 
he  repent,  forgive  him.     4.  And  if  he  tres- 
pass against  thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  again  to  thee, 
saying,  I  repent;  thou  shalt  forgive  him. 
5.  And  the  apostles  said  unto  the  Lord, 
Increase  our  faith.     6.  And  the  Lord  said. 
If  ye  had  faith  as  a  grain  of  mustard-seed, 
ye  might  say  unto  this  sycamine-tree.  Be 
thou  plucked  up  by  the  root,  and  be  thou 
planted  in  the  sea ;  and  it  should  obey  you. 
7.  But  which  of  you,  having  a  sei-vant 
ploughing,  or  feeding  cattle,  will  say  unto 
him  by  and  by,  when  he  is  come  from  the 
field.  Go  and  sit  down  to  meat  1     8.  And 
will  not  rather  say  unto  him,  Make  ready 
wherewith  I  may  sup,  and  gird  thyself,  and 
serve  me,  till  I  have  eaten  and  drunken ; 
and  afterward  thou  shalt  eat  and  drink  ? 
9.  Doth  he  thank  that  servant  because  he 
did  the  things  that  were  commanded  him  ? 
I  trow  not.     1 0.  So  likewise  ye,  when  ya 
shall  have  done  all  those  things  which  are 
commanded  you,  say.  We  are  unprofitable 
servants;  we  have  done  that  which  was 
our  duty  to  do. 

We  are  here  taught, 

I.  That  gix'ing  of  offences  is  a  great  sin,  and  that 
which  we  should  every  one  of  us  avoid,  and  carefully 
watch  against,  v.  1,  2.  We  can  expect  no  other 
than  that  offences  will  come,  considering  the  per- 
verseness  and  frowardness  that  are  in  the  nature  of 
man,  and  the  wise  purpose  and  coimsel  of  God,  who 
wiU  carry  on  his  work  even  by  those  offences,  and 
bring  good  out  of  evil.  It  is  almost  impossible  but 
that  offences  will  come,  and  therefore  we  are  con- 
cerned to  pro-^dde  accordingly  ;  but  woe  to  him 
through  whom  they  coine,  his  doom  will  be  hea\y, 
(v.  2.)  more  terrible  than  that  of  the  worst  of  the 
malefactors,  who  are  condemned  to  be  thrown  into 
the  sea,  for  they  perish  under  a  load  of  guilt  more 
ponderous  than  that  of  millstones. 

This  speaks  a  woe,  1.  To  persecutors,  who  ofTer 
any  injury  to  the  least  of  Christ's  little  ones,  m  word 
or  "deed,  by  which  they  are  discouraged  in  serving 
Christ,  and  doing  their  duty,  or  in  danger  of  being 
driven  off  from  it.  2.  To  seducers,  who  con-upt 
the  truths  of  Christ,  and  his  ordinances,  and  so  trou- 
ble the  minds  of  the  disciples;  for  they  are  those  by 
whom  offences  come.  3.  To  those  who,  under  the 
profession  of  the  christian  name,  live  scandalously, 
and  thereby  weaken  the  hands  and  sadden  the 
hearts  of  God's  people :  for  by  them  the  offence 
comes,  and  it  is  no  abatement  of  their  guilt,  nor  will 


596 


ST.  LUKE,  XVII. 


be  any  of  their  punishment,  that  it  is  impossible  but 
oflTences  will  come. 

II.  That  for^ving  of  offences  is  a  great  duty, 
and  that  which  we  should  every  one  of  us  make  con- 
science of;  (xi.  3.)  Take  heed  to  yourselves.  This 
may  refer  either  to  what  goes  before,  or  to  what 
follows;  Take  heed  that  ye  offend  not  one  of  these 
little  ones.  Ministers  must  be  veiy  careful  not  to 
say  or  do  any  tiling  that  may  be  a  discouragement 
to  weak  Christians ;  there  is  need  of  great  caution, 
and  they  ought  to  speak  and  act  very  considerately, 
for  fear  of  this :  or,  "  When  your  brother  trespasses 
against  you,  does  you  any  injury,  puts  any  slight  or 
affront  upon  you,  if  he  be  accessary  to  any  damage 
done  you  in  your  property  or  reputation,  take  heed 
to  yourselves  at  such  a  time,  lest  you  be  put  into  a 
passion ;  lest,  when  your  spirits  are  provoked,  you 
sfleak  unadvisedly,  and  rashly  vow  revenge,  (Prov. 
24.  29.)  I  will  do  so  to  him,  as  he  has  done  to  me. 
Take  heed  what  you  say  at  such  a  time,  lest  you 
say  amiss." 

1.  "If  you  are  permitted  to  rf3!/,('f  A/ot,  you  are 
advised  to  do  so.  Smother  not  the  resentment,  but 
give  it  vent ;  tell  him  his  faults,  sliow  him  wherein 
he  has  not  done  well  nor  fairly  by  you,  and,  it  may 
be,  you  will  perceive  (and  you  must  be  very  willing 
to  perceive  it)  that  you  mistook  him,  tliat  it  was  not 
a  trespass  against  you,  or  not  designed,  but  an  over- 
sight, and  then  you  will  beg  his  pardon  for  misun- 
derstanding him  ;"  as  Josh.  22.  30,  31. 

2.  "  You  are  commanded,  upon  his  repentance, 
to  forgive  him,  and  to  be  perfectly  reconciled  to 
him  ;  Jf  he  repent,  forgive  him  ;  forget  the  injury, 
never  think  of  it  again,  much  less  upbraid  liim  with 
it.  Though  he  do  not  repent,  you  must  not  there- 
fore bear  malice  to  him,  or  meditate  revenge  ;  but 
if  he  do  not  at  least  say  that  he  repents,  you  are  not 
bound  to  be  so  free  and  familiar  with  him  as  you 
have  been.  If  he  be  guilty  of  gross  sin,  to  the  of- 
fence of  the  christian  community  he  is  a  member  of, 
let  him  be  gravely  and  mildly  repro\'ed  for  his  sin, 
and,  upon  his  repentance,  received  into  friendship 
and  communion  again."  This  the  apostle  callsybr- 
giveness,  2  Cor.  2.  7. 

3.  "  You  are  to  repeat  this  every  time  he  repeats 
his  trespass,  v.  4.  If  lie  could  be  supposed  to  be 
either  so  negligent,  or  so  impudent,  as  to  trespass 
against  thee  seven  times  in  a  day,  and  as  often  pro- 
fesses himself  sorry  for  his  fault,  and  promises  not 
again  to  offend  in  like  manner,  continue  to  forgive 
him."  Humanum  est  errare — To  err  is  human. 
Note,  Christians  should  be  of  a  forgiving  spirit, 
willing  to  make  the  best  of  every  body,  and  all  about 
them  easy  ;  foi-ward  to  extenuate  faults,  and  not  to 
aggravate  them ;  and  should  contrive  as  much  to 
show  that  they  have  forgiven  an  injury,  as  others  to 
show  that  they  resent  it. 

III.  That  we  have  all  need  to  get  our  faith 
strengthened,  because,  as  that  grace  gi-Ows,  all 
other  graces  grow.  The  more  firmly  we  believe 
the  doctrine  of  Christ,  and  the  more  confidentiv  we 
rely  upon  the  grace  of  Christ,  the  better  it  wiU  be 
with  us  every  way.     Now  observe  herej 

1.  The  address  which  the  disciples  made  to 
Christ,  for  the  strengthening  of  their  faith,  v.  5. 
The  apostles  themselves,  so  they  are  here  called, 
though  they  were  prime  ministers  of  state  in  Christ's 
kingdom,  yet  acknowledged  the  weakness  and  de- 
ficiency of  their  faith,  and  saw  their  need  of  Christ's 
grace  for  the  improvement  of  it :  they  said  unto  the 
Lord,  "  Increase  our  faith,  and  perfect  what  is 
lacking  in  it  Let  the  discoveries  of  faith  be  more 
clear,  the  desires  of  faith  more  strong,  the  depend- 
ences of  faith  more  fii-m  and  fixed,  the  dedications 
of  faith  more  entire  and  resolute,  and  the  delights 
of  faith  more  pleasing."  Note,  The  increase  of  our 
faith  IS  what  we  should  earnestly  desire,  and  we 


should  offer  up  that  desire  to  God  in  prayer.  Some 
thmk  that  they  put  up  this  prayer  to  Christ,  upon 
occasion  of  his  pressing  upon  them  the  duty  of  for- 
giving injuries;  "Lord,  increase  our  faith,  or  we 
sliall  never  be  able  to  practise  such  a  difficult  duty 
as  this."  Faith  in  God's  pardoning  mercy  will  en- 
able us  to  get  over  the  greatest  difficulties  that  lie 
in  tlie  way  of  our  forgiving  our  brother.  Others 
think  that  it  was  upon  some  other  occasion,  when 
the  apostles  were  run  aground  in  working  some  mi- 
racle, and  were  reproved  by  Christ  for  the  weak- 
ness of  their  faith,  as  Matth.  17.  16,  &c  To  him 
that  blamed  them  they  must  apply  themselves  for 
grace  to  mend  them;  to  him  tliey  cry,  Lord,  in- 
crease our  faith. 

2.  The  assurance  Christ  gave  them  of  the  won- 
derful efficacy  of  trae  faith  ;  {v.  6.  )  "  If  ye  had 
faith  as  a  grain  of  mustard-seed,  so  small  as  mns- 
tard-seed,  but  youi-s  is  yet  less  than  the  least ;  or  so 
sharp  as  mustard-seed,  so  pungent,  so  exciting  to 
all  other  graces,  as  mustard  to  the  animal  spi- 
rits," and  therefore  used  in  palsies,  "you  might  do 
wonders  much  beyond  what  you  now  do;  nothing 
would  be  too  hard 'for  you,  that  were  fit  to  be  done 
for  the  glory  of  God,  and  the  confirmation  of  the 
doctrine  you  preach,  yea  though  it  were  the  trans- 
planting of  a  tree  from  tlie  earth  to  the  sea.  See 
Matth.  17.  20.  As  with  God  nothing  is  impossible, 
so  are  all  things  fiossible  to  him  that  can  believe. 

IV.  That  whatever  we  do  in  the  service  of  Christ, 
we  must  be  very  humble,  and  not  imagine  that  we 
can  merit  any  favour  at  his  hand,  or  claim  it  as  a 
debt ;  even  the  apostles  themselves,  who  did  so 
much  more  for  Christ  than  others,  must  not  think 
that  they  had  thereby  made  him  tlieir  debtor. 

1.  We  are  all  Go'd's  servants ;  (his  apostles  and 
.ministers  are  in  a  special  manner  so  ;)  and,  as  ser- 
vants, are  bound  to  do  all  we  can  for  his  honour; 
our  whole  strength  and  our  whole  time  are  to  be 
employed  for  him  ;  for  we  are  not  our  own,  nor  at 
our  own  disposal,  but  at  our  Master's. 

2.  As  God's  servants,  it  becomes  us  to  fill  up  our 
time  with  duty,  and  we  have  a  variety  of  work  ap- 
pointed us  to  do ;  we  ought  to  make  the  end  of  one 
service  the  beginning  of  another.  The  servant  that 
has  been  ploughing  or  feeding  cattle  in  the  field, 
when  he  comes  home  at  night,  has  work  to  do  still ; 
he  must  wait  at  table,  v.  7,  8.  When  we  have  been 
employed  in  the  duties  of  a  religious  conversation, 
that  will  not  excuse  us  from  the  exercises  of  devo- 
tion ;  when  we  have  been  working  for  God,  still  we 
must  be  waiting  on  God,  waiting  on  him  continually. 

3.  Our  principal  care  here  must  be  to  do  the  duty 
of  our  relation,  and  leave  it  to  our  Master  to  give 
us  the  comfort  of  it,  when  and  how  he  thinks  fit. 
No  servant  expects  that  his  master  should  say  to 
him,  Go  and  sit  down  to  meat ;  it  is  time  enough  to 
do  that  when  we  have  done  our  day's  work.  Let 
us  be  in  care  to  finish  our  work,  and  to  do  that  well, 
and  then  the  reward  will  come  in  due  time. 

4.  It  is  fit  that  Christ  should  be  served  before  us ; 
Make  ready  wherewith  I  may  sup,  and  afterward 
thou  shall  eat  and  drink.  Doubting  christians  say 
that  they  cannot  give  to  Christ  the  glory  of  his 
love  as  they  should,  because  they  have  not  yet  ob- 
tained the  comfort  of  it ;  but  this  is  wrong ;  first, 
let  Christ  have  the  glory  of  it,  let  us  attend  him  with 
our  praises,  and  then  we  shall  eat  and  drink  in  the 
comfort  of  that  love,  and  in  that  there  is  a  feast. 

5.  Christ's  servants,  when  they  are  to  wait  upon 
him,  must  gird  themselves,  must  free  themselves 
from  cveiy  thing  that  is  entangling  and  encumber- 
ing, and  fit  themselves  with  a  close  application  of 
mind  to  go  on,  and  go  tlirough,  with  their  work  ; 
they  must  gi7-d  up  the  loins  of  their  mind.  WTien 
we  have  prepared  for  Christ's  entertainment,  have 
made  ready  wherewith  he  may  sup,  we  must  then 


ST.  LUKE,  XVII. 


fi97 


ffird  oursetves,  to  attend  him.  Tliis  :s  expected 
from  servants,  and  Christ  miglit  require  it  from  us, 
but  he  does  not  insist  upon  it.  He  was  among-  his 
disci/iles,  as  one  that  served,  and  came  not,  as  other 
masters,  to  take  state,  and  to  be  ministered  unto,  but 
to  minister;  witness  his  washing  his  disciples'  feet. 

6.  Christ's  servants  do  not  so  much  as  merit  his 
thanks  for  any  service  they  do  liim  ;  "Doth  he  thank 
that  serva?it  ?  Doth  he  reckon  liimself  indebted  to 
him  for  it  ?  No,  by  no  means."  No  good  works  of 
ours  can  merit  any  thing  at  the  liand  of  God.  We 
expect  God's  favour,  not  because  we  have  by  our 
services  made  him  a  Debtor  to  us,  but  because  he 
has  by  his  promises  made  himself  a  Debtor  to  his 
own  honour,  and  that  we  may  plead  with  him,  but 
cannot  sue  for  a  quantum  meruit — according  to 
■merit. 

7.  Wliatever  we  do  for  Christ,  though  it  should 
be  more  perhaps  than  some  others  do,  yet  it  is  no 
more  than  is  our  duty  to  do.  Though  we  should  do 
all  things  that  are  commanded  us,  and  alas  !  in  many 
things  we  come  short  of  that,  yet  there  is  no  work 
oi supererogation,  it  is  but  what  we  are  bound  to  by 
that  first  and  great  commandment,  of  loving  God 
■with  all  our  heart  and  soul,  which  includes  the  ut- 
most. 

8.  The  best  servants  of  Christ,  even  when  they 
do  the  best  services,  must  humbly  acknowledge  that 
they  are  unfirojitable servants;  though  they  are  not 
those  unprofitable  servants  that  bury  their  talents, 
and  shall  be  cast  into  utter  darkness,  yet  as  to  Christ, 
and  any  advantage  that  can  accrue  to  him  by  their 
services,  they  are  unfirojitable:  our  goodness  ex- 
tendeth  not  unto  God,  nor  if  ive  are  righteous  is  he 
the  better,  Ps.  16.  2.  Job  22.  2.-35.  7.  God  can- 
not be  a  Gainer  by  our  services,  and  therefore  can- 
not be  made  a  Debtor  by  them.  He  has  no  need 
of  us,  nor  can  our  services  make  any  addition  to  his 
perfections  ;  it  becomes  us  therefore  to  call  our- 
selves unfirojitable  servants,  but  to  call  his  service  a 
profitable  service,  for  God  is  happy  without  us,  but 
we  are  undone  without  him. 

1 1 .  And  it  came  to  pass,  as  he  went  to 
Jerusalem,  that  he  passed  through  the  midst 
of  Samaria  and  Gahlee.  12.  And  as  he 
entered  into  a  certain  village,  there  met 
him  ten  men  that  were  lepers,  which  stood 
afar  off:  1 3.  And  they  hfted  up  their  voices, 
and  said,  Jesus,  Master,  have  mercy  on  us. 
14.  And  when  he  saw  them,  he  said  unto 
them.  Go  show  yourselves  unto  the  priests. 
And  it  came  to  pass,  that,  as  they  went, 
they  were  cleansed.  1 5.  And  one  of  them, 
when  he  saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glorified  God ; 
16.  And  fell  down  on  his  face  at  his  feet, 
giving  him  thanks :  and  he  was  a  Samari- 
tan. 1 7.  And  Jesus  answering  said ;  Were 
there  not  ten  cleansed  ?  but  where  are  the 
nine  ?  18.  There  are  not  found  that  re- 
turned to  give  glory  to  God,  save  this  stran- 
ger. 19.  And  he  said  unto  him,  Arise,  go 
thy  way :  thy  faith  hath  made  thee  whole. 
We  have  here  an  account  of  the  cure  of  ten  lepers, 
which  we  had  not  in  any  other  of  the  evangelists. 
The  leprosy  was  a  disease  which  the  Jews  supposed 
to  be  inflicted  for  the  punishment  of  some  particular 
sin,  and  to  be,  more  than  other  diseases,  a  mark  of 
God's  displeasure  ;  and  therefore  Christ,  who  came 
to  take  away  sin,  and  turn  away  wrath,  took  parti- 


cular care  to  cleanse  the  lepers  that  fell  !n  his  way. 
Christ  was  now  in  his  way  to  Jerusalem,  about  the 
mid-way,  where  he  had  little  acquaintance,  in  com- 
parison with  what  he  had  either  at  Jenisalem  or  in 
Galilee ;  he  was  now  in  the  frontier  country,  the 
marches  that  lay  between  Samaria  and  Galilee  ;  he 
went  that  road  to  find  out  these  lepers,  and  to  cure 
them,  for  he  is  found  of  them  that  sought  him  not. 
Observe, 

1.  The  address  of  these  lepers  to  Christ ;  they 
were  ten  in  a  company  ;  for  though  they  were  shut 
out  from  society  with  others,  yet  those  that  were 
infected  were  at  liberty  to  converse  with  one  ano- 
ther, which  would  be  some  comfort  to  them,  as  giv- 
ing them  an  opportunity  to  compare  notes,  and  to 
condole  with  one  another.     Now  observe, 

(1.)  They  7net  Christ  as  ht  entered  into  a  certain 
village.  They  did  not  stay  till  he  had  refreshed 
himself  for  some  time  after  the  fatigue  of  his  jour- 
ney, but  met  him  as  he  entered  the  town,  weai-y  as 
he  was ;  and  yet  he  did  not  put  them  off,  or  adjourn 
their  cause. 

(2.)  They  stood  afar  off,  knowing  that  by  the 
law  their  disease  obliged  them  to  keefi  their  distance. 
A  sense  of  our  spiritual  leprosy  should  make  us  very 
humble  in  all  our  approaches  to  Christ.  Who  are 
we,  that  we  should  draw  near  to  him  tliat  is  infi- 
nitely pure  ?  We  are  impure. 

2.  Their  request  was  unanimous,  and  veiy  impor- 
tunate ;  (x'.  13.)  They  lifted  ufi  their  voices,  being 
at  a  distance,  and  cried,  Jesus,  Master,  have  mercy 
on  us.  Those  that  expect  help  from  Christ,  must 
take  him  for  their  Master,  and  be  at  his  command. 
If  he  be  Master,  he  will  be  Jesus,  a  Saviour,  and 
not  otherwise.  They  ask  not  in  particular  to  be 
cured  of  their  leprosy,  but,  Have  mercy  07i  us  ;  and 
it  is  enough  to  refer  ourselves  to  the  compassions  of 
Christ,  for  they  yo//  not.  They  had  heard  the  fame 
of  this  Jesus,  (though  he  had  not  been  much  con- 
versant in  that  country,)  and  that  was  such  as  en- 
couraged them  to  make  application  to  him ;  and  if 
but  one  of  them  began  in  so  cheap  and  easy  an  ad- 
dress, they  would  all  join. 

3.  Christ  sent  them  to  the  firiest,  to  be  inspected 
by  him,  who  was  the  judge  of  the  leprosy.  He  did 
not  tell  them  positively  that  they  should  be  cured, 
but  bid  them  go  shonv  themselves  to  the  firiests,  v. 
14.  This  was  a  trial  of  their  obedience,  and  it  was 
fit  that  it  should  be  so  tried,  as  Naaman's  in  a  like 
ca^e.  Go  wash  in  Jordan.  Note,  Those  that  expect 
Christ's  favours,  must  take  them  in  his  way  and 
method.  Some  of  these  lepers  perhaps  would  be 
ready  to  quarrel  with  the  prescription;  "Let  him 
either  cure,  or  say  that  he  will  not,  and  not  send  us 
to  the  priests  on  a  fool's  en'and  ,"  but,  oveiTuled  by 
the  rest,  they  all  luent  to  the  firiest.  V\'hile  the  ce- 
remonial law  was  yet  in  force,  Christ  took  care  that 
it  should  be  observed,  and  the  reputation  of  it  kept 
up,  and  due  honour  paid  to  the  priests  in  things  per- 
taining to  their  function  ;  but,  probably,  he  had  here 
a  further  design,  which  was  to  have  the  priest's 
judgment  of,  and  testimony  to,  the  perfectness  of 
the  cure ;  and  that  the  priest  might  be  awakened, 
and  others  by  him,  to  inquire  after  one  that  had  such 
a  commanding  power  over  bodily  diseases. 

4.  .4s  they  went,  they  were  cleansed,  and  so  became 
fit  to  be  looked  upon  by  the  priest,  and  to  have  a 
cei-tificate  from  him,  that  they  were  clean.  Ob- 
sene,  T/ien  we  may  expect  God  to  meet  us  with 
mercy,  when  we  are  foimd  in  the  way  of  duty.  If 
we  do  what  we  can,  God  will  not  be  wanting  to  do 
that  for  us  which  we  cannot.  Go,  attend  upon  in- 
stituted ordinances,  go  and  pray,  and  read  the  scrip- 
tures ;  Go  shovj  thyself  to  the  firiests  ;  go  and  open 
thy  case  to  a  faithful  minister;  and  though  the 
means  will  not  heal  thee  of  themselves,  God  will 
heal  thee  in  the  diligent  use  of  tliose  means. 


598 


ST.  LUKE,  XVII. 


5.  One  of  them,  and  but  one,  'returned,  to  give 
thanks  ;  {v.  15.)  When  he  saw  that  he  was  healed, 
instead  of  going  forward  to  the  priest,  to  be  by  him 
declared  clean,  and  so  discharged  from  his  confine- 
ment, which  was  all  that  the  rest  aimed  at,  he  turn- 
ed back  toward  him  who  was  the  Author  of  his  cure, 
whom  he  wished  to  have  the  glory  of  it,  before  he 
received  the  benefit  of  it.  He  appears  to  have  been 
very  hearty  and  affectionate  in  his  thanksgivings ; 
J'fith  a  loud  voice  he  glorified  God,  acknowledging 
it  to  come  originally  from  him  :  and  he  lifted  ii/i  his 
voice  in  his  praises,  as  he  had  done  in  his  prayers,  v. 
13.  Those  that  have  received  mercy  from  God, 
should  publish  it  to  others,  that  Xhey  may  praise  God 
too,  and  may  be  encouraged  by  their  experiences  to 
trust  in  him.  But  he  also  made  a  particular  address 
of  thanks  to  Christ;  (x^.  16.)  He  fell  down  at  his 
feet,  put  himself  into  the  most  humble,  reverent  pos- 
ture he  could,  and  gave  him  thanks.  Note,  we  ought 
to  give  thanks  for  the  favours  Christ  bestows  upon 
us,  and  particularly  for  recoveries  from  sickness : 
and  we  ought  to  be  s/ieedy  in  our  returns  of  praise, 
and  not  to  defer  them,  lest  time  wear  out  the  sense 
of  the  mercy.  It  becomes  us  also  to  be  very  humble 
in  our  thanksgivings,  as  well  as  in  oiu-  prayers.  It 
becomes  the  seed  of  Jacob,  like  him,  to  own  them- 
selves less  than  the  least  of  God's  mercies,  when  they 
have  received  them,  as  well  as  when  they  are  in 
pursuit  of  them. 

6.  Christ  took  notice  of  this  one  that  had  thus  dis- 
tinguished himself,  for,  it  seems,  he  was  a  Sania- 
ritan,  whereas  the  rest  were  Jews,  v.  16.  The  Sa- 
maritans were  separatists  from  the  Jewish  church, 
and  had  not  the  pure  knowledge  and  worship  of  God 
among  them  that  the  Jews  had,  and  yet  it  was  one 
of  them  that  glorified  God,  when  the  Jews  forgot, 
or,  when  it  was  moved  to  them,  refused,  to  do  it. 
Now  observe  here, 

(1.)  The  particular  notice  Chi-ist  took  of  him,  of 
the  grateful  return  he  made,  and  the  ingratitude  of 
those  that  were  sharers  with  him  in  the  mercy — 
that  he  who  was  a  stranger  to  the  commonwealth 
of  Israel,  was  the  only  one  that  returned  to  give 
glory  to  God,  v.  17,  18.     See  here,  [1.]   How  rich 
Chr\st\s'm  doing  good  J  Were  there  not  ten  cleansed? 
Here  was  a  cure  by  wholesale,  a  whole  hosfiital 
healed  with  one  word's  speaking.     Note,  There  is 
an  abundance  of  healing,  cleansing  virtue  in  the 
blood  of  Christ,  sufficient  for  all  his  patients,  though 
ever  so  many.    Here  are  ten  at  a  time  cleansed  ;  we 
shall  have  never  the  less  gi-ace  for  others'  sharing 
it.     [2.]  How  floor  we  are  in  our  returns;  "  IMiere 
are  the  nine?   Wliy  did  not  they  return  to  give 
thanks  ?"    This  intimates  that  ingratitude  is  a  very 
common  sin.    Of  the  many  that  receive  mercy  from 
God,  there  are  but  few,  very  few,  that  return  to  give 
thanks  in  a  right  manner,  (scarcely  one  in  ten, )  that 
render  according  to  the  benefit  done  unto  them. 
£3.]  How  those  often  prove  most  gi-ateful,  from 
whom  it  was  least  expected.     A  Samaritan  gives 
thanks,  and  a  Jew  does  not.  Thus  many  who  profess 
revealed  religion,  are  out-done,  and  quite  shamed, 
by  some  that  are  governed  only  by  natural  religion, 
not  only  in  moral  virtue,  but  in  piety  and  devotion. 
This  serves  here  to  aggravate  the  ingratitude  of 
those  Jews  of  whom  Christ  speaks,  as  taking  it  very 
ill  that  his  kindness  was  so  slighted.     And  it  inti- 
mates how  justly  he  resents  the  ingratitude  of  the 
world  of  mankind,  for  whom  he  had  done  so  much, 
and  from  whom  he  has  received  so  little. 

(2.)  The  great  encouragement  Christ  gave  him, 
■V.  19.  The  rest  had  their  cure,  and  had  it  not  re- 
voked, as  justly  it  might  have  been,  for  their  ingi-a- 
titude,  though  they  had  such  a  good  example  of 
gratitude  set  before  them  ;  but  he  had  his  cure  con- 
firmed particularly  with  an  encomium  ;  Thy  faith 
hath  made  thee  vihole.    The  rest  were  made  whole 


by  the  power  of  Christ,  in  compassion  to  their  dis- 
tress, and  in  answer  to  their  prayer  ;  but  he  was 
made  whole  by  his  faith,  which  Christ  saw  him  dif- 
ferenced by  from  the  rest.  Note,  Temporal  mer- 
cies are  then  doubled  and  sweetened  to  us,  when 
they  ave  fetched  in  by  the  prayers  of  faith,  and  re- 
turned by  the  praises  of  faith. 

20.  And  when  he  was  demanded  of  the 
Pharisees  when  the  kingdom  of  God  should 
come,  he  answered  them  and  said.  The 
kingdom  of  God  cometh  not  with  observa- 
tion :    21.  Neither  shall  they  say,  Lo  here  ! 
or,  Lo  there  !  for,  behold,  the  kingdom  of 
God  is  within  you.     22.  And  he  said  unto 
the  disciples,  The  days  will  come  when  ye 
shall  desire  to  see  one  of  the  days  of  the 
Son  of  man,  and  ye  shall  not  see  it.     23. 
And  they  shall  say  to  you.  See  here  ;  or, 
See  there :  go  not  after  them,  nor  follow 
them.     24.  For  as  the  lightning,  that  light- 
eneth  out  of  the  one  part  under  heaven, 
shineth  unto  the  other  part  under  heaven ; 
so  shall  also  the  Son  of  man  be  in  his  day. 
23.  But  first  must  he  suffer  many  things, 
and  be  rejected  of  this  generation.  26.  And 
as  it  was  in  the  days  of  Noe^  so  shall  it  be 
also  in  the  days  of  the  Son  of  man.     27. 
They  did  eat,  they  drank,  they  married 
wives,  they  were  given  in  marriage,  until  the 
day  that  Noe  entered  into  the  ark,  and  the 
flood  came  and  destroyed  them  all.     28. 
Likewise  also  as  it  was  in  the  days  of  Lot ; 
they  did  eat,  they  drank,  they  bought,  they 
sold,  they  planted,  they  builded  ;     29.  But 
the  same  day  that  Lot  went  out  of  Sodom  it 
rained  fire  and  brimstone  from  heaven,  and 
destroyed  them  all.     30.  Even  thus  shall  it 
be  in  the  day  when  the  Son  of  man  is  re- 
vealed.    31.  In  that  day,  he  which  shall  be 
upon  the  house-top,  and  his  stuff  in  the 
house,  let  him  not  come  down  to  take  it 
away :  and  he  that  is  in  the  field,  let  him 
likewise  not  return  back.     32.  Remember 
Lot's  wife.     33.  Whosoever  shall  seek  to 
save  his  life  shall  lose  it ;  and  whosoever 
shall  lose  his  life  shall  preserve  it.     34.  I 
tell  you,  In  that  night  there  shall  be  two 
men  in  one  bed;  the  one  shall  be  taken, 
and  the  other  shall  be  left.  33.  Two  women 
shall  be  grinding  together;  the  one  shall 
be  taken,  and  the  other  left.   36.  Two  men 
shall  be  in  the  field ;  the  one  shall  be  taken, 
and  the  other  left.    37.  And  they  answered 
and  said  unto  him,  Where, Lord?  And  he 
said  unto  them.  Wheresoever  the  body  is, 
thither  will  the  eagles  be  gathered  together. 
We  have  here  a  discourse  of  Christ's  concerning 
the  kingdom  of  God,  that  is,  the  kingdom  of  the 
Mcssiaii,  which  was  now  shortly  to  be  set  uji,  and 
of  which  there  was  gTeat  expectation. 

I.  Here  is  a  demand  of  the  Pharisees  concerning 
it,  which  occasioned  this  discourse ;  they  asked  when 


ST.  LUKE,  XVII. 


599 


the  kingdom  of  God  should  come ;  forming  a  notion 
of  it  as  a  temfwral  kingdom,  wliich  should  advance 
the  Jewish  nation  above  the  nations  of  the  earth  : 
they  were  impatient  to  hear  some  tidings  of  its  ap- 
proacli  ;  they  understood,  perhaps,  tliat  Christ  had 
taught  his  disciples  to  pray  for  the  coming  of  it,  and 
they  had  long  preached  that  it  was  at  hand  ;  "Now," 
say  the  Pharisees,  "  when  will  that  glorious  view 
open  ?  When  shall  we  see  this  long-looked-for  king- 
dom ?" 

II.  Christ's  reply  to  that  demand,  directed  to  the 
Pharisees  first,  and  afterward  to  his  own  disciples, 
■who  knew  better  how  to  understand  it;  [y.  22.) 
■what  he  said  to  both,  he  saith  to  us. 

1.  That  the  kingdom  of  the  Messiah  was  to  be  a 
sfiiritual  kingdom,  and  not  temporal  and  external. 
They  asked  when  it  would  come.  "  You  know  not 
■what  you  ask,"  saith  Christ,  "  it  may  come,  and  you 
not  be  aware  of  it. "  For  it  has  not  an  external  show, 
as  other  kingdoms  have  ;  the  advancements  and  re- 
volutions of  which  are  taken  notice  of  by  the  nations 
of  the  earth,  aud  fill  the  newspapers  ;  so  they  ex- 
pected this  kingdom  of  God  would  do.  "  No," 
saith  Christ,  (1.)  "It  will  have  a  silent  entrance, 
without  pomp,  ■without  noise  ;  it  cometh  not  with  ob- 
servation," fAiru.  TTet^xTiipiiveac — with  outward  shotv. 
They  desired  to  have  their  curiosity  satisfied  con- 
cemnig  the  time  of  it,  to  which  Christ  doth  not  give 
them  any  answer,  but  will  have  their  mistakes  rec- 
tified, concerning  the  nature  of  it ;  "  It  is  not  for 
you  to  know  the  times  of  this  kingdom,  those  are  se- 
cret things  which  belong  not  to  you  :  but  the  great 
intentions  of  this  kingdom,  those  are  things  rexieal- 
ed. "  When  Messiah  the  Prince  comes  to  set  up 
his  kingdom,  they  shall  not  say,  Lo  here,  or,  Lo 
there,  as  when  a  prince  goes  in  progress  to  visit  his 
territories,  it  is  in  every  body's  mouth,  he  is  here, 
or  he  is  there ;  for  where  the  king  is,  there  is  the 
court.  Christ  will  not  come  with  all  this  talk  ;  it 
■will  not  be  set  up  in  this  or  that  particular  place  ; 
nor  will  the  court  of  that  kingdom  be  here  or  there  ; 
nor  will  it  be  here  or  there,  as  it  respects  the  countiy 
men  are  of,  or  the  place  they  dwell  in,  as  if  that 
would  place  them  nearer  to,  or  further  from,  that 
kingdom.  Those  who  confine  Christianity  and  the 
church  to  this  place  or  that  party,  cry,  Lo  here,  or, 
Lo  there,  than  which  nothing  is  more  contrary  to 
the  designs  of  catholic  Christianity  ;  so  do  they  who 
make  prosperity  and  external  pomp  a  mark  of  the 
true  church.  {2.)  "It  has  a  spiritual  influence  ; 
The  kingdom  of  God  is  within  you. "  It  is  not  of  this 
world  :  (John  18.  36. )  its  glory  does  not  strike  men's 
fancies,  but  afffects  their  spirits,  and  its  power  is  over 
their  souls  and  consciences  ;  from  them  it  receives 
homage,  and  not  from  their  bodies  only.  The  king- 
dom of  God  will  not  change  men's  outward  condi- 
tion, but  their  heaits  and  lives  ;  then  it  comes,  when 
it  makes  those  humble  and  serious  and  heavenly, 
that  were  proud  and  vain  and  carnal :  when  it  weans 
those  from  the  world,  that  were  wedded  to  the  world ; 
and  therefore  look  for  the  kingdom  of  God  in  the 
revolutions  of  the  heart,  not  of  the  civil  government. 
The  kingdom  of  God  is  among  you  ;  so  some  read 
it  "  You  inquire  when  it  will  come,  and  are  not 
aware  that  it  is  already  begim  to  be  set  up  in  the 
midst  of  you.  The  gospel  is  preached,  it  is  confirm- 
ed by  miracles,  it  is  embraced  by  multitudes,  so  that 
it  is  in  your  nation,  though  not  in  vour  hearts." 
Note,  It  is  the  folly  of  many  curious  inquirers  con- 
ceming  tlie  times  to  come,  that  they  look  for  that 
before  them,  which  is  already  among  them. 

2.  That  the  setting  up  of  this  kingdom  was  a 
■work  that  would  meet  with  a  great  deal  of  op/iosi- 
tion  and  interruption,  v.  22.  The  disciples  thought 
they  should  carry  all  before  them,  and  expected  a 
constant  series  of  success  in  their  work  ;  but  Christ 
tells  them  it  would  be  otherwise ;  "  The  daya  will 


come,  before  you  have  finished  your  testimony,  and 
done  your  work,  when  you  shall  desire  to  see  one  of 
the  days  of  the  Son  of  man,"  (one  such  a  day  as  we 
710W  have,)  "  of  the  prosperity  and  progress  of  the 
gospel,  and  shall  not  see  it.  At  first,  indeed,  you  will 
liave  wonderful  success  ;  (so  they  liad,  when  thou- 
scauls  were  added  to  the  church  in  a  day  A  "  but  do 
not  think  it  will  be  always  so ;  no,  you  will  be  per- 
secuted and  scattered,  silenced  and  imprisoned  ;  so 
that  you  will  not  have  opportunities  of  preaching 
the  gospel  without  fear,  as  you  now  have  :  people 
will  grow  cool  to  it,  when  they  have  enjoyed  it  a 
while,  so  that  you  will  not  see  such  harvests  of  souls 
gathered  in  to  Christ  afterward  as  at  first,  nor  such 
multitudes  flocking  to  him  as  doves  to  their  win- 
dows. "  This  looks  forward  to  his  disciples  in  after- 
ages  ;  they  must  expect  much  disappointment ;  the 
gospel  will  not  be  always  preached  with  like  liberty 
and  success.  Ministers  and  churches  will  sometimes 
be  under  outward  restrcdnts.  Teachers  will  be  re- 
moved into  corners,  and  solemn  assemblies  scatter- 
ed ;  then  they  will  wish  to  see  such  days  of  oppor- 
tunity as  they  have  foi-merly  enjoyed,  sabbath-days, 
sacrament-days,  preaching-days,  praying-days;  those 
are  days  of  the  Son  of  man,  in  which  we  hear  from 
him,  and  converse  with  him  ;  the  time  may  come, 
when  we  may  in  vain  wish  for  such  days.  God 
teaches  us  to  know  the  worth  of  such  mercies  by  the 
want  of  them  :  it  concerns  us  while  they  are  conti- 
nued, to  improve  them,  and  in  the  years  of  plenty 
to  lay  up  in  store  for  the  years  of  famine.  Some- 
times they  will  be  under  inward  restraints,  will  not 
have  such  tokens  of  the  presence  of  the  Son  of  man 
with  them  as  they  have  sometimes  had ;  the  Spirit 
is  withdrawn  from  them,  tliey  see  not  their  signs,  the 
angel  comes  not  down  to  stir  the  waters,  there  is  a 
great  stupidity  among  the  children  of  men,  and  a 
great  lukewarmness  among  the  children  of  God ; 
then  ■we  would  wish  to  see  such  victorious,  trium- 
phant days  of  the  Son  of  man  as  we  have  sometimes 
seen,  when  he  has  ridden  forth  with  his  bow  and  his 
crown,  conqiiering  and  to  conquer,  but  we  cannot 
see  them.  Note,  We  must  not  think  that  Christ's 
church  and  cause  are  lost,  because  not  always  alike 
visible  and  prevailing. 

3.  That  Christ  and  his  kingdom  are  not  to  be 
looked  for  in  this  or  that  particular  place,  but  his 
appearance  will  be  general  in  all  places  at  once  ;  (t). 
23,  24.)  "  They  will  say  to  you.  See  here,  or.  See 
there  ;  here  is  one  that  will  deliver  the  Jews  out  of 
the  hands  of  the  oppressing  Romans,  or  there  is  one 
that  will  deliver  the  Christians  out  of  the  hands  of 
the  oppressing  Jews  ;  here  is  the  Messiah,  and  there 
is  his  prophet.  Here  in  this  mountain,  or  there  at 
Jerusalem,  you  will  find  the  true  church.  Go  not 
after  them,  or  follow  them  ;  do  not  heed  such  sug- 
gestions ;  the  kingdom  of  God  was  not  designed  to 
be  the  glory  of  one  people  only,  but  to  gixie  light  to 
the  Gentiles  ;  for  as  the  lightning  that  lightens  out  of 
one  part  under  heaven,  shines  all  on  a  sudden  irre- 
sistibly to  the  other  part  under  heaven  ;  so  shall  also 
the  Son  of  man  be  in  his  day."  (1.)  "  The  judg- 
ments that  are  to  destroy  the  Jewish  nation,  to  lay 
them  waste,  and  to  deliver  the  christians  from  them, 
shall  fly  like  lightning  through  the  land,  shall  lay 
all  waste  from  one  end  of  it  to  another ;  and  those 
that  are  marked  for  this  destruction,  can  no  more 
avoid  it,  or  oppose  it,  than  they  can  a  flash  of  light- 
ning." (2.)  "  The  gospel  that  is  to  set  up  Chi-ist's 
kingdom  m  the  world,  shall_/?i/  like  lightning  through 
the  nations  ;  the  kinijdom  of  the  Messiah  is  not  to 
be  a  local  thing,  but  is  to  be  dispersed  far  and  wide 
over  the  whole  earth  ;  it  shall  shine  from  Jerasalem 
to  all  parts  about,  and  that  in  a  moment ;  the  king- 
doms of  the  earth  shall  be  leavened  by  the  gospel, 
ere  they  are  aware  of  it. "  The  trophies  of  Christ's 
tictories  shall  be  erected  on  the  ruins  of  the  devil's 


600 


kingdom,  even  in  those  countries  that  could  never 
be  subdued  by  the  Roman  yoke.  The  design  of  the 
setting  up  Christ's  kingdom,  was  not  to  make  one 
nation  great,  but  to  make  all  nations  good  ;  some, 
at  least,  of  all  nations ;  and  this  point  shall  be  gained, 
though  the  nations  rage,  and  the  kings  of  the  earth 
set  themselves  with  all  their  might  against  it. 

4.  That  the  Messiah  must  suffer  before  he  must 
reign;  {v.  25.)  "  First  he  7nust  suffer  many  things, 
many  liard  things,  and  be  rejected  of  this  generation  ; 
and  if  he  be  thus  treated,  his  disciples  must  expect  no 
other  than  to  suffer  and  be  rejected  too  for  his  sake. " 
They  thought  of  having  the  kingdom  of  the  Mes- 
siah set  up  in  external  splendour;  "  No,"  saith 
Christ,  "  we  must  go  by  the  cross  to  the  crown. 
The  Son  of  man  must  suffer  many  things;  pain, 
and  shame,  and  death,  are  those  many  things;  he 
must  be  rejected  by  this  generation  of  unbelieving 
Jews,  before  he  be  embraced  by  another  generation 
of  believing  Gentiles  ;  that  his  gospel  may  have  the 
honour  of  triumphing  over  the  greatest  opposition 
from  those  who  ought  to  have  given  it  the  greatest 
assistance ;  and  thus  the  excellency  of  the  power 
will  appear  to  be  of  God,  and  not  of  man ;  for 
though  Israel  be  not  gathered,  yet  he  will  be  glori- 
ous to  the  ends  of  the  earth." 

5.  That  the  setting  up  the  kingdom  of  the  Messiah 
would  introduce  the  destimction  of  the  Jewish  na- 
tion, whom  it  would  find  in  a  deep  sleep  of  security, 
and  drowned  in  sensuality,  as  the  old  world  was  in 
the  days  of  Noah,  and  Sodom  in  the  days  of  Lot,  v. 
26,  &C.    Obsene, 

(1.)  How  it  had  been  with  sinners  formerly,  and 
what  posture  the  judgments  of  God,  which  they 
had  been  fairly  warned  of,  did  at  length  find  them 
in.  Look  as  far  back  as  the  old  world,  when  all 
flesh  had  corrupted  their  way,  and  the  earth  was 
filled  with  violence  ;  come  a  little  lower,  and  think 
how  it  was  with  the  men  of  Sodom,  wlio  were  wic/c- 
ed,  and  sinners  before  the  Lord  exceedingly ;  now 
observe  concerning  both  these.  [1.  ]  That  they  had 
fair  warning  given  them  of  the  iiiin  that  was  com- 
ing upon  them  for  their  sins.  Noah  was  a  preacher 
of  righteousness  to  the  old  world,  so  was  Lot  to  the 
Sodomites!  they  gave  them  timely  notice  of  what 
would  be  in  the  end  of  their  wicked  ways,  and  that 
it  was  not  far  off.  [2.]  That  they  did  not  regard 
the  warning  given  them,  and  gave  no  credit,  no  heed 
to  it ;  they  were  very  secure,  went  on  in  their  busi- 
ness as  unconcerned  as  you  could  imagine  ;  they  did 
eat,  they  drank,  indulged  themselves  in  their  plea- 
sures, and  took  no  care  of  any  thing  else,  but  to 
make  provision  for  thejlesh,  counted  upon  the  per- 
petuity of  their  present  flourishing  state,  and  there- 
fore married  wives,  and  were  given  in  marriage, 
that  their  families  might  be  built  up  ;  they  were  all 
very  merry ;  so  were  the  men  of  Sodom,  and  yet 
very  busy  too ;  they  bought,  they  sold,  they  planted, 
they  huilded.  These  were  lawful  things,  but  the 
fault  was,  they  minded  these  inordinately,  and  their 
hearts  were  entirely  set  upon  them,  so  that  they  had 
no  heart  at  all  to  prepare  against  the  threatening 
judgments  ;  when  they  should  have  been,  as  the  men 
of  Nineveh,  _/as//n^  and  praying,  repenting  and  re- 
forming, upon  warning  given  them  of  an  approach- 
mg  judgment,  they  were  going  on  securely,  eating 
flesh,  and  drinking  wine,  when  God  called  to  weep- 
ing and  to  mourning,_  Isa.  22.  12,  13.  [3.]  That 
they  continued  in  their  security  and  sensuality,  till 
the  threatened  judgment  came  ;  until  the  day  that 
Miah  entered  into  the  ark,  and  Lot  went  out  of  So- 
dom, nothing  said  or  done  to  tliem  served  to  alarm 
or  awaken  them.  Note,  The  stupidity  of  sinners  in 
a  sinful  way,  though  it  is  as  strange  as  it  is  without 
excuse,  yet  we  are  not  to  think  it  strange,  for  it  is 
not  without  examjile.  It  is  the  old  way  that  wicked 
■mm  have  trodden,  that  ha\'e  gone  slumbering  to  heU, 


ST.  LUKE,  XVn. 


as  ii  their  damnation  slumbered  while  they  did.  [4.  ] 
That  God  took  care  for  the  preservation  of  those 
that  were  his,  who  believed  and  feared,  and  took  the 
warning  themselves,  which  they  gave  to  others. 
Noah  entered  into  the  ark,  and  there  he  was  safe ; 
Lot  went  out  of  Sodom,  and  so  went  out  of  harm's 
way.  If  some  run  on  heedless  and  headlong  into 
destruction,  that  shall  be  no  prejudice  to  the  salva- 
tion of  them  that  believe.  [5.]  That  they  were 
surprised  with  the  ruin  which  they  would  not  fear, 
and  were  swallowed  up  in  it,  to  their  unspeakable 
horror  and  amazement.  "The  flood  came,  and  de- 
stroyed all  the  sinners  of  the  old  world ;  flre  and 
brimstone  came,  and  destroyed  all  the  sinners  of  So- 
dom. God  has  many  arrows  in  his  quiver,  and  uses 
which  he  wUl,  in  making  war  upon  his  rebellious 
subjects,  for  he  can  make  which  he  will  effectual. 
But  that  which  is  especially  intended  here,  is,  to 
show  what  a  dreadful  suj-prise  destruction  will  be  to 
those  who  are  secure  and  sensual. 

(2.)  How  it  will  be  with  sinners  still  j  (v.  30.) 
Thus  shall  it  be  in  the  day  when  the  Son  of  man  is 
revealed;  when  Christ  comes  to  destroy  the  Jewish 
nation  by  the  Roman  armies,  the  generality  of  that 
nation  will  be  found  under  such  a  reigning  security 
and  stupidity  as  this.  They  have  warning  given  by 
Christ  now,  and  will  have  it  repeated  to  them  by 
the  apostles  after  him,  as  they  had  by  Noah  and 
Lot ;  but  it  will  be  all  in  vain.  They  will  continue 
secure,  will  go  on  in  their  neglect  and  opposition  of 
Christ  and  his  gospel;  till  all  the  christians  are 
withdrawn  from  among  them,  and  gone  to  the  place 
of  refuge.  God  will  provide  for  them  on  the  other 
side  Jordan,  and  then  a  deluge  of  judgments  shall 
flow  in  upon  them,  which  will  destroy  all  the  unbe- 
lieving Jews.  One  would  have  thought  that  this 
discourse  of  our  Saviour's,  which  was  public,  and 
not  long  after  published  to  the  world,  should  have 
awakened  them ;  but  it  did  not,  for  the  hearts  of 
that  people  were  hardened,  to  their  destruction.  In 
like  manner,  when  Jesus  Christ  shall  come  to  judge 
the  world,  at  the  end  of  time,  sinners  will  be  found 
in  the  same  secure  and  careless  posture,  altogether 
regardless  of  the  judgment  approaching,  which  will 
therefore  come  upon  them  as  a  snare ;  and  in  like 
manner  the  sinners  of  every  age  go  on  securely  in 
their  evil  ways,  and  remember  not  their  latter  end^ 
nor  the  account  that  they  must  give.  Woe  to  them 
that  are  thus  at  ease  in  Zion. 

6.  That  it  ought  to  be  the  care  of  his  disciples 
and  followers,  to  distinguish  themselves  from  the 
unbelieving  Jews  in  that  day,  and  leaving  them, 
their  city  and  country,  to  themselves,  to  flee  at  the 
signal  given,  according  to  the  direction  that  should 
be  given  ;  let  them  retire,  as  Noah  to  his  ark,  and 
Lot  to  his  Zoar.  You  would  hax'e  healed  Jerusalem, 
as  of  old  Babylon,  but  she  is  not  healed,  and  there- 
fore forsake  her,  flee  out  of  the  midst  of  her,  and 
deliver  e-i<ery  man  his  soul,  Jer.  51.  6,  9. 

(1.)  This  flight  of  theirs  from  Jei-usalem  must  be 
expeditious,  and  must  not  be  retarded  by  any  con- 
cern about  their  worldly  affairs ;  (v.  31.)  "  He  that 
shall  be  on  the  house-top  when  the  alarm  is  given, 
let  him  not  come  down  to  take  his  stuff  away  ;  both 
because  he  cannot  spare  so  much  time,  and  because 
the  carrying  away  of  his  effects  will  but  encumber 
him,  and  retard  his  flight.  Let  him  not  regard  his 
stuff,  at  such  a  time  when  it  wUl  be  next  to  a  mira- 
cle of  mercy  if  he  have  his  life  given  himforaprey. 
It  will  be  better  to  leave  his  stuff  behind  him,  than 
to  stay  to  look  after  it,  and  perish  with  them  that  be- 
liex'r  not.  It  will  be  their  concern  to  do  as  Lot  and 
his  family  were  charged  to  do ;  Escape  for  thy  life. 
Save  yourselves  from  this  untoward  generation." 

(2.)  When  they  have  made  their  escape,  they  must 
not  tliink  of  returning;  {y.  32.)  *'  Remember  Lot's 
wife;  and  take  warning  by  hernot  only  to  flee  from  this 


ST.  LUKE,  XVII  I. 


601 


Sodom,  (for  so  Jerus^em  is  become,  Isa.  1.  10.)  but 
to  persevere  in  your  flight,  and  do  not  look  back,  as 
she  did ;  be  not  loatli  to  leave  a  place  marked  for 
destruction,  whomever  or  whatever  you  leave  be- 
hind you,  that  is  ever  so  dear  to  you.  Those  who 
have  left  the  Sodom  of  a  natural  state,  let  them  go 
forward,  and  not  so  much  as  look  a  kind  look  to- 
wards it  again.  Let  them  not  look  back,  lest  they 
should  be  tempted  to  go  back  ;  nay,  lest  that  be  con- 
strued a  going  back  in  heart,  or  an  evidence  that  the 
heart  was  left  behind.  Lot's  wife  was  turned  into  a 
pillar  of  salt,  that  she  might  remain  a  lasting  monu- 
ment of  God's  displeasure  against  apostates,  who 
begin  in  the  spirit  and  end  in  the  Jlesh. 

(3.)  There  would  be  no  other  way  of  saving  their 
lives  than  by  quitting  the  Jews,  and,  if  they  thought 
to  save  themselves  by  a  coalition  with  them,  they 
■would  find  themselves  mistaken;  {y.  33.)  "  1(7/0- 
soever  shall  seek  to  sax<e  his  life,  by  declining  from 
his  Christianity  and  complying  -witli  the  Jews,  he 
shall  lose  it  with  them  and  perish  in  the  common  ca- 
lamity ;  but  whosoever  is  willing  to  venture  his  life 
with  the  christians,  upon  the  same  bottom  on  which 
they  venture,  to  take  his  lot  with  them  in  life  and  in 
death,  he  shall  preserve  his  life,  for  he  shall  make 
sure  of  eternal  life,  and  is  in  a  likelier  way  at  that 
time  to  save  his  life  than  those  who  embark  in  a 
Jewish  bottom,  or  ensure  upon  their  securities." 
Note,  Those  do  best  for  themselves  that  trust  God 
in  the  way  of  duty. 

T.  That  all  good  christians  should  certainly  es- 
cape, but  many  of  them  very  narrowly,  from  that 
destruction,  v.  34 — 36.  When  God's  judgments  are 
laying  all  waste,  he  will  take  an  effectual  course  to 
preserve  those  that  are  his,  by  remarkable  provi- 
dences distinguishing  between  them  and  others  that 
were  nearest  to  tliem;  two  in  a  bed,  one  taken  and  the 
other  left ;  one  snatched  out  of  the  burning  and  taken 
into  a  place  of  safety,  while  the  other  is  left  to  perish 
in  the  common  ruin.  Note,  Though  the  sword  de- 
vours one  as  well  as  another,  and  all  things  seem' to 
come  alike  to  all;  yet,  sooner  or  later,  it  shall  be 
made  to  appear  tliat  the  Lord  knows  them  that  are 
his  and  them  that  are  not,  and  how  to  take  out  the 
precious  from  the  vile.  \\'e  are  sure  that  the  Judge 
of  all  the  earth  will  do  right ;  and  therefore,  when 
he  sends  a  judgment  on  pui-pose  to  avenge  the  death 
of  his  Son  upon  those  that  crucified  him,  he  will 
take  care  that  none  of  those  who  glorified  him,  and 
gloried  in  his  cross,  shall  be  takeyi  away  by  that 
judgment. 

Lastly,  That  this  distinguishing,  dividing,  discri- 
minating work  shall  be  done  in  all  places,  as  far  as 
the  kingdom  of  God  shall  extend,  v.  37.  Where, 
Lord  ?  They  had  inquired  concerning  the  time,  and 
he  would  not  gratify  their  curiosity  with  any  infor- 
mation concernmg  that ;  they  therefore  tried  him 
with  another  question,  "  ll'here.  Lord?  Where 
shall  those  be  safe,  that  are  taken?  Where  shall 
those  perish,  that  are  left  ?"  The  answer  is  pro- 
verbial, and  may  be  explained  so  as  to  answer  each 
side  of  the  question  ;  Wheresoever  the  bodii  is,  thi- 
ther will  the  eagles  be  gathered  together.  ( 1. )  Wher- 
ever tlie  wicked  are,  who  are  marked  for  perdition, 
they  shall  be  found  out  bv  the  judgments  of  God  ; 
as  wherever  a  dead  carcass  is,  the  birds  of  prev  will 
smell  it  out,  and  make  a  prey  of  it.  The  Jews'  hav- 
ing made  themselves  a  dead  and  putrefied  carcass 
odious  to  God's  holiness  and  obnoxious  to  his  justice' 
■wherever  any  of  that  unbelieving  generation  is,  the 
judgments  of  God  shall  fasten  upon  them,  as'  the 
eagles  do  upon  the  prev  :  Tiiine  hand  shall  find 
out  all  thine  enemies,  (Ps.  21.  8.)  though  they  set 
their  nests  among  the  stars,  Obad.  4.  The  Roman 
soldiers  will  hunt  the  Jews  out  of  all  their  recesses 
and  fastnesses,  and  none  shall  escape.  (2.)  MTier- 
ever  the  godly  are,  ivho  are  marked  for  preservation. 

Vol.  v.— 4  G 


they  shall  be  found  happy  in  the  enjoyment  of  Christ 
As  the  dissolution  of  the  Jewish  church  shall  be  ex- 
tended to  all  parts,  so  shall  the  constitution  of  the 
christian  church.  Wherever  Christ  is,  believers 
will  flock  to  him,  and  meet  in  him,  as  eagles  about 
the  prey,  without  beingdirectedorshowed  the  way, 
by  the  instinct  of  the  new  nature.  Now  Christ  is 
where  his  gospel  and  his  ordinances  and  church  are ; 
For  where  two  or  three  are  gathered  in  his  name, 
there  is  he  in  the  midst  of  them,  and  thither  there- 
fore others  will  be  gathered  to  him.  'I'lie  kingdom 
of  the  Messiah  is  not  to  have  one  particular  place 
for  its  metropolis,  such  as  Jerusalem  was  to  the  Jew- 
ish church,  to  which  all  Jews  were  to  resort ;  but, 
wherever  the  body  is,  wherever  the  gospel  is  preach- 
ed, and  ordinances  are  ministered,  thither  will  pious 
souls  resort,  there  they  will  find  Christ,  and  by  faith 
feast  upon  him.  Wherever  Christ  records  his  name, 
he  will  meet  his  people,  and  bless  them,  John  4.  21, 
&c.  1  Tim.  2.  8.  Many  good  interpreters  under- 
stand it  of  the  gathering  of  the  saints  together  to 
Christ  in  the  kingdom  of  gloi^y;  "Ask  not  where 
the  carcass  will  be,  and  how  they  shall  find  the  way 
to  it,  for  they  shall  be  under  infallible  direction  ;  to 
him  who  is  their  living,  quickening  Head,  and  the 
Centre  of  their  unity,  to  him  shall  the  gathering  of 
the  people  be. " 

CHAP.  XVIII. 

In  this  chapter  we  have,  I.  The  parable  of  the  importunate 
widow,  designed  to  teach  us  fervency  in  prayer,  v.  1  . .  8. 
II.  The  parable  of  the  Pharisee  and  publican,  designed  to 
tuach  us  liumiiity,  and  humiliation  for  sin,  in  prayer,  v.  9 
.  .  14.  III.  Christ's  favour  to  little  children  tliat  were 
brought  to  him,  v.  15  . .  17.  IV.  Tlie  trial  of  a  ricli  man 
that  had  a  mind  to  follow  Christ,  whether  he  loved  better 
Christ  or  his  riches  ;  his  cominj  short  upon  that  trial ;  and 
Christ's  discourse  with  his  disciples  upon  that  occasion,  v. 
IS  . .  30.  V.  Christ's  foretellins;  of  his  own  death  and  sutier- 
ings,  V.  31  .  .  34.  VI.  His  restoring  of  sight  to  a  blind  man, 
v.  35  .  .  43.  And  tliese  four  passages  we  had  before  in 
Matthew  and  Mark. 

L  AND  he  spake  a  parable  unto  them 
-HL  to  this  end,  that  men  ouglit  always 
to  pray,  and  not  to  faint :  2.  Saying,  There 
was  in  a  city  a  judge,  which  feared  not 
God,  neither  regarded  man  :  3.  And  there 
was  a  widow  in  that  city ;  and  she  came 
unto  him,  saying,  Avenge  me  of  mine  ad- 
versary. 4.  And  he  would  not  for  a  while : 
but  afterward  he  said  within  himself, 
Though  I  fear  not  God,  nor  regard  man ; 
5.  Yet,  because  this  widow  troubleth  me, 
I  will  avenge  her,  lest  by  her  continual 
coming  she  weary  me.  6.  And  the  Lord 
said,  Hear  what  the  unjust  judge  saith. 
7.  And  shall  not  God  avenge  his  own  elect, 
whicii  cry  day  and  night  unto  him,  though 
he  bear  long  with  them  1  8.  I  tell  you  that 
he  will  avenge  them  spccdilj^  Neverthe- 
less, when  the  Son  of  man  cometh,  shall 
he  find  faith  on  the  earth  ? 

This  parable  has  its  key  hanging  at  the  door ;  the 
drift  and  design  of  it  are  prejijced.  Christ  spake  it 
with  this  intent,  to  teach  us  that  men  ought  always 
to  Jirau,  and  not  to  faint,  v.  1.  It  supposes  that  all 
God'speoplc  arc  /iro!/m^  people  ;  all  God's  chil- 
dren keep  up  both  a  constant  and  an  occasional  cor- 
respondence with  him,  send  to  him  statedly,  and 
upon  ei'ery  emergency.  It  is  our  privilege  and  honour 
j  that  we  may  pray ;  it  is  our  duty,  we  ought  to  pray, 
wc  sin  if  we  neglect  it.     It  is  to  be  our  constant 


602 

■work ;  we  ought  aliuays  to  pray,  it  is  that  which  the 
duty  of  every  day  requires ;  we  must  pray,  and 
never  grow  weary  of  praying,  nor  think  of  leaving 
it  off  till  it  comes  to  be  swallowed  up  in  everlasting 
praise.  But  that  which  seems  particularly  de- 
signed here,  is,  to  teach  us  constancy  and  perseve- 
rance in  our  requests  for  some  spiritual  mercies  that 
•we  are  in  pursuit  of,  relating  cither  to  ourselves  or 
to  the  church  of  God;  when  we  are  praying  for 
strength  against  our  spiritual  enemies,  our  lusts  and 
corruptions,  which  are  our  worst  enemies ;  we  must 
continue  instant  in  prayer,  must  pray  and  not  faint, 
for  we  shall  not  seek  God's  f  ice  in  vain  ;  so  we  must 
likewise  in  our  prayers  for  the  deliverance  of  the 
people  of  God  out  of  the  hands  of  their  pei-secutors 
and  oppressors. 

I.  Christ  shows,  by  a  parable,  the  power  of  im- 
fiortunity  among  men,  who  will  be  swayed  by  that, 
■when  nothing  else  will  influence  to  do  that  which  is 
just  and  right.  He  gives  you  an  instance  of  an 
honest  cause  that  succeeded  before  an  unjust  judge, 
not  by  the  equity  or  compassionableness  of  it,  but 
purely  by  diyit  of  importunity.     Observe  here, 

1.  The  bad  character  of  the  judge  that  was  in  a 
certain  city ;  he  neither  feared  God,  nor  regarded 
man;  he  had  no  manner  of  concern  either  for  his 
conscience  or  for  his  reputation ;  he  stood  in  no  awe 
either  of  the  wrath  of  God  against  him  or  of  the  cen- 
sures of  men  concerning  him  :  or,  he  took  no  care  to 
do  his  duty  either  to  God  or  man ;  he  was  a  perfect 
stranger  both  to  godliness  and  honour,  and  had  no 
notion  of  either.  It  is  not  strange,  if  those  that  have 
cast  off  the  fear  of  their  Creator,  be  altogether  re- 
gardless of  their  fellow-creatures ;  where  no  fear  of 
God  is,  no  good  is  to  be  expected.  Such  a  preva- 
lency  of  irreligion  and  inhumanity  is  bad  in  any,  but 
very  bad  in  ajudge,  who  has  power  in  his  hand,  in 
the  use  of  which  he  ought  to  be  guided  by  the  prin- 
ciples of  religion  and  justice,  and  if  he  be  not,  instead 
of  doing  good  with  his  power  he  will  be  in  danger 
of  doing  hurt.  Wickedness  in  the  place  ofjudg?nent, 
was  one  of  the  sorest  evils  Solomon  saw  under  the 
sun,  Eccl.  3.  16. 

2.  The  distressed  case  of  a  poor  widow  that  was  ne- 
cessitated to  make  her  appeal  to  him,  being  wronged 
by  some  one  that  thought  to  bear  her  down  with 
power  and  terror ;  she  had  manifestly  right  on  her 
side ;  but,  it  should  seem,  in  soliciting  to  have  right 
done  her,  she  tied  not  herself  to  the  formalities  of  the 
law,  but  made  personal  application  to  the  judge  from 
day  to  day  at  his  own  house,  still  crying.  Avenge  me 
of  mine  adversary,  that  is.  Do  me  justice  against 
Tnine  adversary  ;  not  that  she  desired  to  Ije  revenged 
on  him  for  any  thing  he  had  done  against  her,  but 
that  he  might'be  obliged  to  restore  what  effects  he 
had  of  hers'in  his  hands,  and  might  be  disabled  any 
more  to  oppress  her.  Note,  Poor  widows  have  often 
many  adversaries,  ■who  barbarously  take  advantage 
of  their  weak  and  helpless  state,  to  invade  their 
rights,  and  defraud  them  of  what  little  they  have ; 
and  magistrates  are  particularly  charged,  not  only 
not  to  do  violence  to  the  widow,  (Jer.  22.  3.)  but  to 
judge  the  fatherless,  and  plead  for  thewidow,  (Isa. 
1.  17. )  to  be  their  patrons  and  protectors ;  then  they 
are  as  gods,  for  God  is  so,  Ps.  68.  5. 

3.  The  difficulty  and  discouragement  she  met  ■svith 
in  her  cause  ;  He  would  not  for  a  while:  according 
to  his  usual  practice,  he  frowned  upon  her,  took  no 
notice  of  her  cause,  but  connived  at  all  the  wrong 
her  adversary  did  her ;  for  she  had  no  bribe  to  give 
him,  no  gi-eat  man  whom  he  stood  in  any  awe  of,  to 
speak  for  her,  so  that  he  did  not  at  all  incline  to  re- 
dress her  grievances ;  and  he  himself  was  conscious 
of  the  reason  of  his  dilatoriness,  and  could  not  but 
own  within  himself,  that  he  neither  feared  Godnor  re- 
garded man;  it  is  sad  that  a  man  should  know  so  much 
amiss  of  himself,  and  be  in  no  care  to  amend  it. 


ST.  LUKE,  XVIIl. 


4.  The  gaining  of  her  point  by  continual  dunning 
of  this  ymy^i'i  judge ;  {y.  5.)  "Because  thisividovj 
troubles  nie,  gives  me  a  continual  toil,  1  will  hear 
her  cause,  and  do  her  justice  ;  not  so  much,  lest  by 
her  clamour  against  me  she  bring  me  into  an  ill 
name,  as  lest  by  her  clamour  to  me  she  weary  me  ; 
for  she  is  resolved  that  she  will  give  me  no  rest  till 
it  is  done,  and  therefore  I  will  do  it,  to  save  myself 
&u-ther  trouble;  as  good  at  first  as  at  last. "  Thus 
she  got  justice  done  her  by  continual  craving ;  she 
begged  it  at  his  door,  followed  him  in  the  streets, 
solicited  him  in  open  court,  and  still  her  cry  was, 
Avenge  me  of  mine  adversary,  which  he  was  forced 
to  do,  to  get  rid  of  her ;  for  his  conscience,  bad  as 
he  was,  would  not  suffer  him  to  send  her  to  prison 
for  an  affront  upon  the  court. 

11.  He  applies  this  for  the  encouragement  of 
God's  praying  i>eople  to  pray  with  faith  and  fer- 
vency, and  to  persevere  therein. 

1.  He  assures  them  that  God  will  at  length  be 
gracious  to  them;  {v.  6.)  Hear  what  the  unjust 
judge  saith  ;  how  he  owns  himself  quite  overcome 
by  a  constant  importunity,  and  from  thence  infers. 
Shall  not  God  avenge  his  own  elect  ?    Observe, 

(1.)  What  is  it  that  they  desire  and  expect ;  that 
God  would  avenge  his  own  elect.  Note,  [1.]  There 
are  a  people  in  the  world  that  are  God's  people,  his 
elect,  his  own  elect,  a  choice  people,  a  chosen  peo- 
ple. And  this  he  has  an  eye  to  in  all  he  does  for 
them  ;  it  is  Ijecause  they  are  his  chosen,  and  in  pur- 
suance of  the  choice  he  has  made  of  them.  [2.] 
God's  own  elect  meet  with  a  great  deal  of  trouble 
and  opposition  in  this  world ;  there  are  many  ad- 
versaries that  fight  againt  them  ;  Satan  is  their  great 
adversary.  [3.]  That  which  is  wanted  and  waited 
for,  is  God's  preserving  and  protecting  of  them,  and 
the  work  of  liis  own  hands  in  them  ;  his  securing  of 
the  interest  of  the  church  in  the  world,  and  of  his 
grace  in  the  heart. 

(2. )  What  it  is  that  is  required  of  God's  people 
in  order  to  the  obtaining  of  this ;  they  must  cry  day 
and  night  to  him  ;  not  that  he  needs  their  remon- 
strances, or  can  be  moved  by  their  pleadings,  but 
this  he  has  made  their  duty,  and  to  this  he  has  pro- 
mised mercy.  We  ought  to  be  particular  in  pray- 
ing against  our  spiritual  enemies,  as  St.  Paul  was  ; 
For  this  thing  I  besought  the  Lord  thrice,  that  it 
might  depart  from  me;  like  this  importmiate  ■wi- 
dow. Lord,  mortify  ^/ns  corruption  ;  Lord,  arm  me 
against  this  temptation.  We  ought  to  concern  our- 
selves for  the  persecuted  and  oppressed  churches, 
and  to  pray  that  God  would  do  them  justice,  and 
set  them  in  safety.  And  herein  we  must  be  very 
urgent,  we  must  cry  with  earnestness  ;  we  must  cry 
day  and  night,  as  those  that  believe  prayer  will  be 
heard  at  last ;  we  must  wrestle  with  God,  as  those 
that  know  how  to  value  the  blessing,  and  will  have 
no  nay.  God's  praying  people  are  bid  to  gii^e  him 
no  rest,  Isa.  62.  6,  7. 

(3.)  What  discouragements  they  may  perhaps 
meet  with  in  their  prayers  and  expectations ;  he 
may  bear  long  with  them,  and  may  not  presently  ap- 
pear for  them,  in  answer  to  their  prayers.  He  is 
/uitKiKBufiZv  W  iuTojc — ^he  exercises  patience  toward 
the  adversaries  of  his  people,  and  does  not  take 
vengeance  on  them  ;  and  he  exercises  the  patience  of 
his  peo/ile,  and  does  not  plead  for  them.  He  bore 
long  with  the  cry  of  the  sin  of  the  Egyptians  that 
oppressed  Israel,  and  with  the  cry  of  the  sorrows 
of  those  that  were  oppressed. 

(4. )  What  assurance  they  have  that  mercy  will 
come  at  last,  though  it  be  delayed,  and  how  it  is 
supported  bv  what  the  unjust  judge  saith ;  If  this 
widow  prevail  by  being  importimate,  much  more 
shall  God's  elect  prevail!  For,  [1.]  This  widow 
was  a  stranger,  nothing  related  to  the  judge ;  but 
God's  praying  people  are  his  own  elect,  whom  he 


ST.  LUKE,  XVIII. 


603 


knows,  and  loves,  and  delights  in,  and  has  always 
concerned  himself  for.  [2.]  She  was  but  one,  but 
the  praying  people  of  God  are  many,  all  of  whom 
come  to  him  on  the  same  errand,  and  agree  to  ask 
what  tliey  need,  Matth.  18.  19.  As  tiie  saints  of 
heaven  surround  the  throne  of  glory  with  united 
praises,  so  saints  on  earth  besiege  the  throne  of 
grace  with  tlieir  united  prayers.  [3.]  She  came  to 
a  judge  that  bid  her  ket-p  Iter  distance  ;  we  come  to 
a  Father  that  bids  us  come  boldly  to  him,  and 
teaches  us  to  cry,  Abba,  Father.  [4.]  She  came  to 
an  unjust  judge;  we  come  to  a  righteous  Father, 
(John  17.  25. )  one  that  regards  his  own  glory  and 
the  comforts  of  his  poor  creatures,  especially  those 
in  distress,  as  widows  and  father/ess.  [5.]  She  carfle 
to  this  judge  purely  upon  her  own  account ;  but  God 
is  himself  engaged  in  the  cause  which  we  are  soli- 
citing ;  and  we  can  say,  Arise,  O  Lord,  plead  thine 
own  cause  ;  and  what  wilt  thou  do  to  thy  great  name  ? 
[6.  ]  She  had  no  friend  to  speak  for  her,  to  add  force 
to  her  petition,  and  to  use  interest  for  her  more  than 
her  own ;  but  we  have  an  Advocate  with  the  Father, 
his  own  Son,  who  e-i<er  lives  to  make  intercession  for 
us,  and  has  a  powerful  prevailing  interest  in  hea- 
ven, [r.]  She  had  no  promise  of  speeding,  no,  nor 
any  encouragement  given  her  to  ask  ;  but  we  have 
the  golden  sceptre  held  out  to  us,  are  bid  to  ask, 
and  it  is  promised  that  it  shall  be  given  us.  [8.  ]  She 
could  have  access  to  the  judge  only  at  some  certain 
times ;  but  we  may  cry  to  God  day  and  night,  at  all 
hours,  and  therefore  may  the  rather  hope  to  prevail 
by  importunity.  [9.]  Her  importunity  was  pro- 
voking to  the  judge,  and  she  might  fear  lest  it 
should  set  him  more  against  her ;  but  our  importu- 
nity is  jjleasing  to  God ;  the  prayer  of  the  upright 
is  his  delight,  and  therefore,  we  may  hope,  shall 
avail  much,  if  it  be  an  eflFectual  fervent  prayer. 

2.  He  intimates  to  them  that,  notwithstanding 
this,  they  will  begin  to  be  weary  of  waiting  for  him  ; 
{y.  8. )  "  A'evert/ieless,  though  such  assurances  are 
given,  that  God  will  a\enge  his  own  elect,  yet,  when 
the  Son  of  man  comes,  shall  he  Jind  faith  on  the 
earth?"  The  Son  of  man  will  come  to  avenge  his 
own  elect,  to  plead  the  cause  of  persecuted  chris- 
tians against  the  persecuting  Jews  ;  he  will  come  in 
his  providence  to  plead  the  cause  of  his  injured  peo- 
ple in  every  age,  and  at  the  great  day  he  will  come 
finaly  to  determine  the  controversies  of  Zion.  Now, 
whqn  he  comes,  will  he  find  faith  in  the  earth  ?  The 
question  implies  a  strong  negation ;  No,  he  shall 
not ;  he  himself  foresees  it.  ( 1. )  This  supposes  that 
it  is  on  earth  only  that  there  is  occasion  for  faith : 
for  sinners  in  hell  are  feeling  that  which  they  would 
not  believe,  and  saints  in  heaven  are  enjoi/ing  that 
■which  they  did  believe.  (2.)  It  supposes  that /oif/; 
is  the  great  thing  that  Jesus  Christ  looks  for.  He 
looks  down  upon  the  children  of  men,  and  does  not 
ask.  Is  there  innocency  ?  but,  Is  there  faith  ?  He  in- 
quired concerning  thet  faith  of  those  who  applied 
themselves  to  him  for  cures.  (3.)  It  supposes  that 
if  there  were  faith,  though  ever  so  little,  he  would 
discover  it,  and  find  it  out.  The  weakest  believer 
and  most  obscure,  his  eye  is  upon.  (4.)  It  is  fore- 
told that,  when  Christ  comes  to  plead  his  people's 
cause,  he  will  find  but  little  faith  in  comparison  with 
what  one  might  expect.     That  is, 

[1.]  In  general,  he  will  find  hn\.fem  good  people, 
few  that  are  really  and  tndv  good.  Many  that  have 
the  form  and  fashion  of  godliness,  but  few  that  have 
faith,  that  are  sincere  and  honest :  nay,  he  will  find 
little /rff%  among  men;  the  faithful  fail,  Ps.  12. 
1,  2.  Even  to  the  end  of  time  there  will  still  be  oc- 
casion for  the  same  complaint ;  the  world  will  grow 
no  better,  no,  not  when  it  is  drawing  towards  its  pe- 
riod. Bad  it  is,  and  bad  it  wiU  be,  and  worst  of  all 
just  before  Christ's  coming  j  the  last  times  will  be 
the  most  perilous. 


[2.]  In  particular,  he  will  find  few  that  have 
failli  concerning  liis  coming.  Wlien  he  comes  to 
avenge  his  own  elect,  he  looks  if  there  be  an)'  faith 
to  help  and  to  uphold,  and  wonders  that  there  is 
none,  Isa.  59.  16. — fi3.  5.  It  intimates  that  Christ, 
both  in  his  particular  comings  for  the  relief  of  his 
people,  and  in  his  general  coming  at  the  end  of  time, 
may,  and  will,  delay  his  coming  so  long  as  that, 
F'irst,  Wicked  people  will  begin  to  defy  it,  and  to 
say,  Where  is  the  promise  of  his  comhig?  2  Pet.  3 
4.  They  will  challenge  him  to  come  ;  (Isa.  5.  10. 
Amos  5.  19. )  and  his  delay  will  harden  them  in  their 
wickedness,  Matth.  24.  48.  Secondly,  Even  his 
own  people  will  begin  to  despair  of  it,  and  to  con- 
clude he  will  never  come,  because  he  has  passed 
their  reckoning.  God's  time  to  appear  for  his  peo- 
ple, is,  when  things  are  brought  to  the  last  extre- 
mity, and  when  Zion  begins  to  say,  The  Lord  has 
forsaken  me.  See  Isa.  49.  14. — 40.  27.  But  this  is 
our  comfort,  that,  when  the  time  appointed  comes, 
it  will  appear  that  tlic  unbelief  of  man  has  not  made 
the  promise  of  God  of  no  effect, 

9.  And  he  spake  this  parable  unto  cer- 
tain which  trusted  in  themselves  that  they 
were  righteous,  and  despised  others :  10. 
Two  men  went  up  into  the  temple  to  pray ; 
the  one  a  Pharisee,  and  the  other  a  publi- 
can. 1 1 .  The  Pharisee  stood  and  prayed 
thus  with  himself:  God,  I  thank  thee  that 
I  am  not  as  other  men  are,  extortioners, 
unjust,  adulterers,  or  even  as  this  publi- 
can :  1 2.  I  fast  twice  in  the  week.  I  give 
tithes  of  all  that  I  possess.  13.  And  the 
publican,  standing  afar  off,  would  not  lift 
up  so  much  as  his  eyes  unto  heaven,  but 
smote  upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinnen  14.  I  tell  you, 
This  man  went  down  to  his  house  justified. 
rathn  than  the  other:  for  every  one  that 
exalteth  himself  shall  be  abased ;  and  he 
that  humbleth  himself  shall  be  exalted. 

The  scope  of  this  parable  likewise  is  prefixed  to 
it,  and  we  are  told,  {v.  9. )  who  tliey  were,  whom  it 
was  levelled  at,  and  for  whom  it  was  calculated.  He 
designed  it  for  the  conviction  of  some  who  trusted 
in  themselves  that  thexj  were  righteous,  and  despised 
others.  They  were  such  as  had,  1.  A  great  conceit 
of  themselves,  and  of  their  own  goodness ;  they 
thought  themselves  as  holy  as  they  needed  to  be,  and 
holier  than  all  their  neighbours,  and  such  as  might 
serve  for  examples  to  them  all.  But  that  was  not  all, 
2.  They  had  a  confidence  in  themselves  before  God, 
and  not  only  had  a  high  opinion  of  tlieir  own  righte- 
ousness, but  depended  upon  the  merit  of  it,  whenever 
they  addressed  to  God,  as  their  plea ;  they  trusted  in 
themselves  as  being  righteous  ;  they  thought  thev  had 
made  God  their  debtor,  and  might  demand  any 
thing  from  him  ;  and,  3.  They  despised  others,  and 
looked  upon  them  with  contempt,  as  not  wortliy  to 
be  compared  with  them.  Now  Christ  by  this  para- 
ble would  show  such  their  folly,  and  that  thereby 
they  shut  themselves  out  from  acceptance  with  God. 
This  is  called  a  parable,  though  there  be  nothing 
of  similitude  in  it ;  but  it  is  rather  a  description  of 
the  different  temper  and  language  of  those  that 
proudly  justify  themselves  and  those  that  humbly 
condemn  thetns'elves;  and  their  different  standing  be- 
fore God.     It  is  matter  of  fact  eveiy  day. 

I.  Here  are  both  these  addressing  themselves  to 
the  duty  of  prayer  at  the  same  place  and  time  ;  (v. 
10. )  Thio  men  went  ufi  into  the  temple,  (for  the  tern- 


ST.  LUKE,  XVIll. 


604 

pie  stood  upon  a  hill,)  tojiray.  It  was  not  the  hour 
of  public  prayer,  but  they  went  thither  to  oft'er  up 
then-  personal  devotions,  as  was  usual  with  good 
people  at  that  time,  when  the  temple  was  not  only 
thejilace,  but  tlie  medium  of  worship,  and  God  had 
promised,  in  answer  to  Solomon's  request,  that, 
whatever  prayer  was  made  in  a  right  manner,  in  or 
toward  that  house,  it  should  therefore  the  rather  be 
accepted.  Christ  is  our  Temple,  and  to  him  we 
must  liave  an  eye  in  all  our  approaches  to  God.  The 
Pkay-isee  and  the  publican  both  went  to  the  temple, 
to  pray.  Is'ote,  Among  the  worshippers  of  God,  in 
the  visible  church,  there  is  a  mixture  of  good  and 
bad,  of  some  that  are  accepted  of  God,  and  some 
that  are  not ;  and  so  it  has  been  ever  sincd  Cain  and 
Abel  brought  their  offering  to  the  same  altar.  The 
Pharisee,  proud  as  he  was,  could  not  tliinli  himself 
above  prayer :  nor  could  the  pnbUcan,  humble  as  he 
was,  think  liimself  slmt  out  from  the  benefit  of  it ; 
but  we  have  reason  to  think  that  these  went  with 
different  views. 

1.  Tlie  Pharisee  v/ent  to  the  temple,  to  pray,  be- 
cause it  was  a  public  place,  more  public  than  the 
comers  of  the  streets,  and  therefore  he  should  have 
many  eyes  upon  him,  wlio  would  applaud  his  devo- 
tion, which  perhaps  was  more  than  was  expected. 
The  character  Christ  gave  of  the  Pharisees,  that  all 
their  works  they  did  to  be  seen  of  men,  gives  us  oc- 
casion for  this  suspicion.  Note,  ff ypocrites  keep  up 
the  externa!  performances  of  religion  only  to  save  or 
gain  credit.  There  are  many  whom  we  see  every 
day  at  the  temple,  whom,  it  is  to  be  feared,  we  shall 
not  see  in  the  great  day  at  Christ's  right  hand. 

2.  The  pulMican  went  to  the  temple,  because  it 
■was  appointed  to  be  a  house  of  Jirayerior  al\  people, 
Isa.  56.  7.  The  Phai'isee  came  to  the  temple  upon 
a  comjiliment,  the  publican  upon  business ;  the  Phari- 
see to  make  his  appearance,  "the  publican  to  make 
his  request.  Now  God  sees  with  what  disposition 
and  design  we  come  to  wait  upon  him  in  holy  or- 
dinances, and  will  judge  of  us  accordingly. 

II.  Here  is  the  Pharisee's  address  to  God ;  (for  a 
prayer  I  cannot  call  it ;)  he  stood  and  prayed  thus 
with  himself;  {y.  11,  12.)  standing  by  himself,  he 
prayed  thus,  so  some  read  it;  he  was  wlioUy  intent 
upon  himself,  had  nothing  in  his  eye  but  self,  his  own . 
praise,  and  not  God's  glory ;  or,  standing  in  some 
conspicuous  place,  where  he  distinguished  himself;' 
or  setting  hi7nself  v/ith  a  gi'eat  deal  of  state  and  for- 
mality he  prayed  thus.  Now  that  which  he  is  here 
supposed  to  say  is,  that  which  shows, 

1.  That  he  trusted  to  hiniselj'  that  he  was  righ- 
teous.  A  great  many  good  things  he  saitli  of  him- 
self, which  we  will  suppose  to  be  true — he  was  free 
from  gross  and  scandalous  sins ;  he  was  not  an  ejc- 
tortio7ier,  not  an  usurer,  not  oppressive  to  debtors  or 
tenants,  but  fair  and  kind  to  all  that  had  dependence 
upon  him  ;  he  was  not  unjust  in  any  of  his  dealings  ; 
he  did  no  man  any  wrong ;  he  could  say,  as  Samuel, 
Whose  ox  or  whose  ass  have  I  taken?  He  was  no 
adulterer,  but  had  possessed  his  vessel  in  sanctifica- 
tion  and  lionour.  Yet  this  was  not  all ;  he  fasted 
twice  in  the  week,  partly  as  an  act  of  temperance, 
partly  of  devotion.  Tlie  Pharisees  and  their  disci- 
ples fasted  twice  a  week,  Monday  and  Tliursday ; 
thus  he  glorified  God  with  his  body  :  yet  that  was 
not  all ;  he  gave  tithes  of  all  that  he  possessed,  ac- 
coi'ding  to  the  law,  and  so  glorified  God  with  his 
worldly  estate  :  now  all  this  was  very  well  and  com- 
mendable. Miserable  is  the  condition  of  those  who 
come  short  of  the  righteousness  of  this  Pharisee  :  yet 
he  was  not  accepted ;  and  why  was  he  not  ?  (1. )  His 
giving  God  thanks  for  this,  though  in  itself  a  good 
thing,  yet  seems  to  be  a  mere  formality.  He  does 
not  say.  By  the  grace  of  God  I  am  that  I  ain,  as 
Paul  did,  but  turns  it  off  with  a  slight,  God,  I  thank 
thee;  which  is  intended  but  for  a  plausible  introduc- 


tion to  a  proud,  vainglorious  ostentation  of  himself. 
(2. )  He  makes  his  boast  of  this,  and  dwells  with  de- 
light upon  this  subject,  as  if  all  his  business  to  the 
temple  was  to  tell  God  Almighty  how  very  good  he 
was;  and  he  is  ready  to  say,  with  those  hypocrites 
that  we  read  of,  (Isa.  58.  3.)  Wherefore  have  we 
fasted,  aiul  thou  seest  not?  (3.)  He  trusted  to  \\.&s 
a  righteousness,  and  not  only  mentioned  it,  but 
pleaded  it,  as  if  hereby  he  had  merited  at  the  hands 
of  God,  and  made  him  his  Debtor.  (4. )  Here  is  not 
one  word  of  prayer  in  all  he  saith.  He  went  up  to 
the  temple,  to  pray,  but  forgot  his  errand,  was  so 
full  of  himself  and  his  own  goodness,  that  he  thought 
he  had  need  of  nothing,  no,  not  of  the  favour  and 
grace  of  God,  which,  it  should  seem,  he  did  not 
think  worth  asking. 

2.  'V\vs^.\\c  despised  others.  (1.)  He  thought  mean- 
ly of  all  mankind  but  himself;  I  thank  thee  that  lam- 
not  as  other  men  are.  He  speaks  indefinitely,  as  if 
he  were  better  than  any.  We  may  have  reason  to 
thank  God  that  we  are  not  as  some  men  are,  that  are 
notoriously  wicked  and  vile  ;  but  to  speak  at  random 
thus,  as  if  we  only  were  good,  and  all  beside  us  were 
reprobates,  is  to  judge  by  wholesale.  (2.)  He 
thought  meanly  in  a  particular  manner  of  this  publi- 
can, whom  he  had  left  behind,  it  is  probable,  in  the 
court  of  the  Gentiles,  and  whose  company  he  had 
fallen  into  as  he  came  to  the  temple.  He  knew  that 
he  was  a  publican,  and  therefore  very  uncharitably 
concluded  that  he  was  an  extortioner,  wijust,  and 
all  that  is  naught.  Suppose  it  had  been  so,  and  he 
had  known  it,  what  business  had  he  to  take  notice 
of  it?  Could  not  he  say  his  prayers,  (and  that  was 
all  that  the  Pharisees  did,)  without  reproaching  his 
neighbours  ?  Or  was  this  a  part  of  his  God,  I  thank 
thee?  And  was  he  as  much  pleased  with  the  publi- 
can's badness  as  with  his  own  goodness  ?  I'here 
could  not  be  a  plainer  evidence,  not  only  of  the  want 
of  humility  and  charity,  but  of  I'eigning  pride  and 
malice,  than  this  was. 

III.  Here  is  the  publican's  address  to  God,  which 
was  the  reverse  of  the  Pharisee's,  as  full  of  humility 
and  humiliation  as  his  was  of  pride  and  ostentation; 
and  of  rejientance  for  sin,  and  desire  toward  God,  as 
his  was  of  conjideiue  in  himself,  and  his  own  right- 
eousness and  sufficiency. 

1.  He  expressed  his  repentance  and  humility  in 
what  he  did ;  and  his  gesture,  when  he  addressed 
himself  to  his  devotions,  was  expresstve  of  great 
seriousness  and  hiunility,  and  the  proper  clothing  of 
a  broken,  penitent,  and  obedient  heart.  (1.)  He 
stood  afar  off.  The  Pharisee  stood,  but  crowded  up 
as  high  as  he  could,  to  the  upper  end  of  the  court ; 
the  publican  in  a  sense  of  his  unworthiness  to  draw 
near  to  God,  kept  at  a  distance,  and  perhaps,  for 
fear  of  offending  the  Pharisee,  whom  he  observed  to 
look  scornfully  upon  him,  and  of  disturbing  his  de- 
votions. Hereby  he  owned  that  God  might  justly 
behold  him  afar  off,  and  send  him  into  a  state  of 
eternal  distance  from  him,  and  that  it  was  a  great 
favour  that  God  was  pleased  to  admit  him  thus  nigh. 
(2.)  He  would  not  lift  up  so  much  as  his  eyes  to  hea- 
ven, much  less  his  hands,  as  was  usual  in  prayer. 
He  did  lift  up  his  heart  to  God  in  the  hea\cns,  in 
holy  desires,  but,  through  prevailing  shame  and  hu- 
miliation, he  did  not  lift  up  his  eyes  in  holy  C07ifi- 
clence  and  courage.  His  ini(]uities  are  gone  over  his 
head,  as  a  heavy  burden,  so  that  he  is  not  able  to 
look  up,  Ps.  40.  12.  The  dejection  of  his  looks  is  an 
indication  of  the  dejection  of  his  mind  at  the  thought 
of  sin.  (3.)  He  smote  upon  his  breast,  in  a  holy  in- 
dignation at  himself  for  sin  ;  "Thus  would  I  smite 
this  wicked  heart  of  mine,  the  poisoned  fountain  out 
of  which  flow  all  the  streams  of  sin,  if  I  could  come 
at  it. "  The  sinner's  heart  first  smites  him  in  a  peni- 
tent rebuke,  2  Sam.  24.  10.  David's  heart  smote 
him;  Sinner,  what  hast  thou  done.'    And  then  he 


ST.  LUKE,  XVIII. 


605 


smites  his  heart  with  penitent  remorse ;  O  luretchcd 
man  that  J  am!  Ephraini  is  said  to  smite  ujiun  his 
thigh,  iev.  31.  19.  Great  mourners  are  represented 
labouring  ujion  their  breasts,  Nah.  2.  7, 

2.  He  exijressed  it  in  ivhat  he  said.  His  prayer 
■was  short;  tear  and  slianie  liindered  liim  tVoni  say- 
ing niucli ;  sighs  and  groans  swallowed  up  liis  words ; 
but  what  he  said  was  to  the  purpose,  God,  be  i7ierci- 
ful  to  me  a  si/inerJ  And  blessed  be  God,  that  we 
have  this  prayer  upon  record,  as  an  answered 
prayer,  and  that  we  are  sure  that  he  who  prayed  it, 
went  to  his  house  justified ;  and  so  shaU  we,  if  we 
pray  it,  as  he  did,  through  Jesus  Christ;  "  God  be 
merciful  to  me  a  sinner;  the  God  of  infinite  mercy 
be  merciful  to  me,  for  if  he  be  not,  I  am  tor  ever 
undone,  for  ever  miserable.  God  be  merciful  to  me, 
for  I  have  been  cruel  to  myself."  (1.)  He  owns 
himself  a  sinner  by  nature,  by  practice,  guilty  be- 
foi-e  God  ;  Behold,  I  am  -vile,  what  shall  I  answer 
thee?  The  Pharisee  denies  himself  to  be  a  sinner; 
none  of  his  neighbours  can  charge  him,  and  he  sees 
no  reason  to  charge  himself  with  any  thing  amiss ; 
he  is  clean,  he  is  pure  from  sin;  but  the  publican 
gives  himself  no  other  character  than  that  of  a  sin- 
ner, a  convicted  criminal  at  God's  bar.  (2. )  He  has 
no  dependence  but  upon  the  mercy  of  God;  that, 
and  that  only,  he  rehes  upon.  The  Pharisee  had 
insisted  upon  the  merit  of  his  fastings  and  tithes ;  but 
the  poor  publican  disclaims  all  thought  of  merit,  and 
flies  to  mercy  as  his  city  of  refuge,  and  takes  hold 
of  the  horn  of  that  altar.  "Justice  condemns  me, 
nothing  will  save  me  but  mercy,  mercy. "  (3.)  He 
earnestly  prays  for  the  benefit  of  that  mercy ;  0  God 
be  merciful,  be  propitious  to  me;  forgive  my  sins,  be 
reconciled  to  me ;  take  mc  into  tliy  favour ;  receive 
me  graciously;  love  me  freely."  He  comes  as  a 
t)eggar  for  an  alms,  when  he  is  ready  to  perish  for 
hunger.  Probably,  he  repeated  this  prayer  v/ith  re- 
newed affections,  and  perhaps  said  more  to  the  same 
purport ;  made  a  particular  confession  of  his  sins,  and 
mentioned  tlie  particular  mercies  he  wanted,  and 
waited  upon  God  for ;  but  still  this  was  the  burden 
of  his  song,  God,  be  merciful  to  me  a  sinner. 

IV.  Here  is  the  publican's  acceptance  with  God. 
We  have  seen  how  differently  these  two  addressed 
themselves  to  God ;  it  is  now  worth  while  to  inquire 
how  they  speed.  There  were  those  who  would  cry 
up  the  Pharisee,  and  by  whom  he  would  go  to  his 
house  applauded,  and  who  would  look  with  con- 
tempt upon  this  sneaking,  whining  publican.  But 
our  Loi-d  Jesus,  to  whom  all  hearts  are  open,  all  de- 
sires known,  and  from  whom  no  secret  is  hid,  who 
is  perfectly  acquainted  with  all  proceedings  in  the 
court  of  heaven,  assures  us  that  this  pool',  penitent, 
broken-hearted  publican  went  to  his  house  justified, 
rather  than  the  other.  The  Pharisee  thought,  if  one 
of  them  two  must  be  justified,  and  not  the  other,  that 
certainly  it  must  be  he,  rather  than  the  publican. 
"No,"  saith  Christ,  "  I  tell  you,  I  affirm  it  with  the 
utmost  assurance,  and  declare  it  to  you  with  the  ut- 
must  concern,  I  tell  you,  it  is  the  publican  rather 
then  the  Pharisee. "  The  pi-oud  Pharisee  goes  away, 
rejected  of  God !  his  thanksgivings  are  so  far  from 
being  accepted,  that  they  are  an  abomination  ;  he  is 
not  justified,  his  sins  are  not  pardoned,  nor  is  he  de- 
livered from  condemnation :  he  is  not  accepted  as 
righteous  in  God's  sight,  because  he  is  so  righteous 
in  his  own  sight ;  but  the  publican,  upon  this  humble 
address  to  Heaven,  obtains  the  remission  of  his  sins ; 
and  he  whom  the  Pharisee  would  not  set  with  the 
dogs  of  his  flock,  God  sets  with  the  children  of  his 
family. 

The  reason  given  for  this  is,  because  God's  glory 

is  to  resist  the  proud,  and  gii'e  grace  to  the  humble. 

1.  Proud  men,  who  exa/; /Af?nse/t'es,  are  rivals  with 

God,  and  therefore  they  shall  certainly  be  abased. 

i»God,  in  Ills  discourse  with  Job,  appeals  to  this  proof 


that  he  is  God,  that  he  looks  upon  cveiy  one  that  i» 
/iroud,  and  brings  him  low,  iiib  40.  12.  2.  Humble 
men,  who  abase  tliemselves,  are  subject  to  God,  and 
tliey  shall  be  exalted.  God  has  preferment  in  store 
for  those  that  will  take  it  as  a  favour,  not  for  those 
that  demand  it  as  a  debt.  He  shall  be  exulted  into 
the  love  of  God,  and  communion  with  him  ;  sliall  be 
exalted  into  a  satisfaction  in  himself,  and  exalted  at 
last  as  high  as  l\eaven.  See  how  tile  punishment 
answers  the  sin ;  He  that  exalteth  himself,  shall  be 
abused.  See  how  the  recompense  answers  the  duty ; 
He  thai  humbles  himself,  shall  be  exalted.  See  also 
the  power  of  God's  grace  in  bringing  good  out  of 
evil ;  the  publican  had  been  a  great  sinner,  and  out 
of  the  greatness  of  his  sin  was  brought  tlie  greatness 
of  his  repentance  ;  out  of  the  eater  came  forth  meat. 
See,  on  the  contrary,  the  power  of  Satan's  malice  in 
bringing  evil  out  of  good.  It  was  good  tliat  the 
Pharisee  was  no  extortioner,  or  unjust ;  but  the  devil 
made  him  proud  of  this,  to  his  iniin. 

15.  And  they  brought  unto  him  also  in- 
fants, that  he  would  touch  them  :  but  when 
his  disciples  saw  it,  they  rebuked  them.  1 6. 
But  Jesus  called  them  unto  him,  and  said. 
Suffer  little  children  to  come  unto  me,  and 
forbid  them  not :  for  of  such  is  the  kingdom 
of  God.  17.  Verily  I  say  unto  you,  Who- 
soever shall  not  receive  the  kingdom  of  God 
as  a  little  child,  shall  in  no  wise  enter 
therein. 

This  passage  of  stoiy  we  had  both  in  Matthew  and 
Mark ;  it  very  fitly  follows  here  after  the  story  of 
the  publican,  as  a  confirmation  of  the  truth  which 
was  to  be  illustrated  by  that  parable,  that  those  shall 
be  accepted  with  God,  and  honoured,  who  humble 
themsehes,  and  for  them  Christ  has  blessings  in 
stoj-e,  the  choicest  and  best  of  blessings.  Observe 
here, 

1.  Those  who  are  themselves  blessed  in  Christ, 
should  desire  to  have  their  children  also  blessed  in 
him,  and  should  hereby  testify  the  true  honour  they 
have  for  Christ,  by  their  making  use  of  him,  and  the 
true  love  they  have  for  their  children,  by  their  con- 
cern about  their  souls ;  They  brought  to  him  infants, 
very  young,  not  able  to  go,  sucking  children,  as  some 
think.  None  are  too  little,  too  young,  to  bring  to 
Christ,  who  knows  how  to  show  kindness  to  them 
that  are  not  capable  of  doing  service  to  him. 

2.  One  gracious  touch  of  Christ's  will  make  our 
children  happy;  They  brought  infants  to  him,  that 
he  might  touch  them,  in  token  of  the  application  of 
his  grace  and  Spirit  to  them,  for  that  alwaj'S  makes 
way  for  his  blessing,  which  likewise  they  expected ; 
see  Isa.  44.  3.  I  will  first  pour  my  Spirit  upon  thy 
seed,  and  then  my  blessing  upon  thine  offspring. 

3.  It  is  no  strange  thing  for  those  who  make  theii 
application  to  Jesus  Christ,  for  themselves  or  for 
their  children,  to  meet  with  discouragement,  even 
from  those  who  should  countenance  and  encourage 
them;  When  the  disciples  sain  it,  they  thought,  if 
this  were  admitted,  it  woiUd  bring  endless  trouble 
upon  their  Master,  and  therefore  they  rebuked  them, 
and  frowned  upon  them.  The  spouse  complained 
oi  the  watchmen.  Cant.  3.  3. — 5.  7. 

4.  Many  whom  the  disciples  rebuke,  the  Master 
invites ;  Jesus  called  them  unto  him,  when,  upon  the 
disciples'  check,  they  were  retiring.  Thev  did  not 
appeal  from  the  disciples  to  the  Master,'  but  the 
Master  took  cognizance  of  their  despised  cause. 

5.  It  is  the  mind  of  Christ,  that  little  children 
should  be  brought  to  him,  and  presented  as  linng 
sacrifices  to  his  honour;  "Suffer  little  children  to 
come  to  me,  andforbid  themnot ;  let  nothing  be  done 


606 


ST.  LUKE,  XVIIl. 


to  hinder  them,  for  they  shall  be  as  welcome  as  any. 
The  firomise  is  to  us,  and  to  our  seed;  and  therefore 
he  that  has  the  dispensing  of  promised  blessings,  will 
bid  them  welcome  to  him  with  us. 

6.  The  children  of  those  who  belong  to  the  king- 
dom of  God,  do  likewise  belong  to  that  kingdom,  as 
the  children  of  freemen  are  freemen.  If  the  parents 
be  members  of  the  visible  church,  the  children  are 
so  too ;  for  if  the  root  be  holy,  the  branches  are  so, 

7,  So  welcome  are  children  to  Christ,  that  those 
grown  people  are  most  welcome  to  him,  who  have  in 
them  most  of  the  disposition  of* children;  {v.  17.) 
Whosoever  shall  not  receixie  the  kingdom  of  God  as 
a  little  child,  that  is,  receive  the  benefits  of  it  with 
humility  and  thankfulness,  not  pretending  to  merit 
them,  as  the  Pharisee  did,  but  gladly  owning  him- 
self indebted  to  free  grace  for  them,  as  the  publicsm 
did ;  unless  a  man  be  brought  to  this  self-denying 
frame,  he  shall  in  no  ivise  enter  into  that  kingdom. 
They  must  receive  the  kingdom  of  God  as  children, 
receive  their  estates  by  descent  and  inheritance,  not 
by  purchase,  and  call  it  their  Father's  gift, 

18.  And  a  certain  ruler  asked  him,  say- 
ing. Good  Master,  what  shall  I  do  to  in- 
herit eternal  life  ?  19.  And  Jesus  said  unto 
him.  Why  cailest  thou  me  good  1  None  is 
good,  save  one,  that  is,  God.  20.  Thou 
knowest  the  commandments,  Do  not  com- 
mit adultery,  Do  not  kill.  Do  not  steal.  Do 
not  bear  false  witness.  Honour  thy  father 
and  thy  mother.  21.  And  he  said.  All  these 
have  I  kept  from  my  youth  up.  22.  Now 
when  Jesus  heard  these  things,  he  said  unto 
him.  Yet  lackest  thou  one  thing :  sell  all 
that  thou  hast,  and  distiibute  unto  the  poor, 
and  thou  shalt  have  treasure  in  heaven: 
and  come,  follow  me.  23.  And  when  he 
heard  this,  he  was  very  sorrowful :  for  he 
was  very  rich.  24.  And  when  Jesus  saw 
that  he  was  veiy  sorrowful,  he  said,  How 
hardly  shall  they  that  have  riches  enter  into 
the  kingdom  of  God  !  25.  For  it  is  easier 
for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  king- 
dom of  God.  26.  And  they  that  heard  it, 
said.  Who  then  can  be  saved  ?  27.  And 
he  said,  The  things  which  are  impossible 
with  men  are  possible  with  God.  28.  Then 
Peter  said,  Lo,  we  have  left  all,  and  follow- 
ed thee.  29.  And  he  said  unto  them.  Verily 
I  say  unto  you,  there  is  no  man  that  hath 
left  house,  or  parents,  or  brethren,  or  wife, 
or  children,  for  the  kingdom  of  God's  sake, 
30.  Who  shall  not  receive  manifold  more 
in  this  present  time,  and  in  the  world  to 
come  life  everlasting. 

In  these  verses,  we  have, 

I.  Clirist's  discourse  with  a  ruler,  that  had  a  good 
mind  to  be  directed  by  him  in  the  way  to  heaven. 
In  which  we  may  observe, 

1.  It  is  a  blessed  sight  to  see  persons  of  distinction 
in  the  world  distinguish  themselves  from  others  of 
their  rank,  by  their  concern  about  their  souls  and 
another  life.  Luke  takes  notice  of  it,  that  he  was 
a  ruler ;  few  of  the  rulers  had  any  esteem  for  Christ, 
but  here  was  one  that  had ;  whether  a  church  or 


state-ruler,  does  not  appear,  but  he  was  one  in  au- 
thority. 

2.  The  great  thing  we  are  every  one  of  us  con- 
cerned to  inquire  after,  is,  what  we  shall  do,  to  get 
to  heaven  ;  what  nve  shall  do,  to  inherit  eternal  life. 
This  implies  such  a  belief  of  an  eternal  life  after 
this,  as  atheists  and  infidels  have  not ;  such  a  con- 
cern to  make  it  sure,  as  a  careless,  unthinking  world 
have  not ;  and  such  a  willingness  to  comply  with  any 
terms  that  it  may  be  made  sure,  as  those  have  not, 
who  are  resolvedly  devoted  to  the  world  and  the 
flesh. 

3.  Those  who  would  inherit  eternal  life,  must  ap- 
ply themselves  to  Jesus  Christ  as  their  Master,  their 
teaching  Master,  so  it  signifies  here,  {itiac-x.a.M,')  and 
their  r«/m?  Master,  and  so  they  shall  for  certain 
find  him.  There  is  no  learning  the  way  to  heaven, 
but  in  the  school  of  Christ,  by  those  that  enter  them- 
selves into  it,  and  continue  in  it. 

4.  Those  who  come  to  Christ  as  their  Master, 
must  believe  him  to  have  not  only  a  divine  mission, 
but  a  divine  goodness.  Christ  would  have  this  niler 
know  that  if  he  understood  himself  aright  in  calling 
him  good,  he  did,  in  effect,  call  him  God  ;  and  in- 
deed he  was  so;  (x>,  19.)  "  ll'hy  cailest  thou  me 
good  ?  Thou  knowest  there  is  none  good  but  one, 
that  is,  God ;  and  dost  thou  then  take  me  for  God  ? 
If  so,  thou  art  in  the  right. " 

5.  Our  Master,  Christ  himself,  has  not  altered  the 
way  to  heaven  from  what  it  was  before  his  coming, 
but  only  has  made  it  more  plain  and  easy,  and  com- 
fortable, and  provided  for  our  relief,  in  case  we  take 
any  false  step.  Thou  knotvest  the  commandments ; 
Christ  came  not  to  destroy  the  law  and  the  pro- 
phets, but  to  establish  them.  Wouldst  thou  in- 
lierit  eternal  life  ?  Govern  thyself  by  the  command^ 
ments. 

6.  The  duties  of  the  second  table  must  be  con- 
scientiously observed,  in  order  to  our  happiness,  and 
we  must  not  think  that  any^acts  of  de\'Otio.i,  how 
plausible  soever,  will  atone  for  the  neglect  of  them. 
Nor  is  it  enough  to  keep  ourselves  free  from  the 
gross  violations  of  these  commandments,  but  we 
must  know  these  commandments,  as  Christ  has  ex- 
jilained  them  in  his  sermon  upon  the  mount,  in  their 
extent  and  spiritual  nature,  and  so  observe  them. 

7.  Men  think  themselves  innocent,  because  they 
are  ignorant ;  so  this  i-uler  did  ;  He  said,  All  these 
have  I kefit  from  my  youth  up,  v.  21.  He  knows 
no  more  evil' of  himself  than  the  Pharisee  did,  p.  11. 
He  boasts  that  he  began  early  in  a  course  of  virtue  ; 
that  he  had  continued  in  it  to  this  day  ;  and  that  he 
had  not  in  any  instance  transgressed.  Had  he  been 
acquainted  with  the  extent  and  spiritual  nature  of 
the  divine  law,  and  with  the  workings  of  his  own 
heart ;  had  he  been  but  Christ's  disciple  a  while, 
and  learned  of  him,  he  would  have  said  the  quite 
contrary  ;  "  All  these  have  I  broken  from  my  youth 
up,  in  thought,  word,  and  deed." 

8.  The  great  things  by  which  we  are  to  try  our 
spiritual  state,  are,  how  we  stand  affected  to  Christ 
and  to  our  brethren,  to  this  world  and  to  the  other ; 
by  these  this  man  was  tried.  For,  (1.)  If  behave 
a  true  affection  to  Christ,  he  will  coine  and  follow 
him,  will  attend  to  his  doctrine,  and  submit  to  his 
discipline,  whatever  it  cost  him.  None  shall  inherit 
eternal  life,  who  are  not  willing  to  take  their  lot 
with  the  Lord  Jesus,  to  follow  the  Lamb  whitherso- 
ever he  goes.  (2.)  If  he  have  a  tnie  affection  to  his 
brethren,  he  will,  as  there  is  occasion,  distribute  to 
the  floor,  who  are  God's  receivers  of  his  dues  out  of 
our  estates.  (3.)  If  he  think  meanly  of  this  world, 
as  he  ought,  he  will  not  stick  at  selling  what  he  has, 
if  there  be  a  necessity  for  it,  for  the  relief  of  God's 
poor.  (4.)  If  he  think  highly  of  the  other  worid, 
as  he  ought,  he  will  desire  no  more  than  to  have 
treasure  in  heaven,  and  will  reckon  that  a  sufficienti 


ST.  LUKE,  XVIII. 


607 


abundant  recompense  for  all  that  he  has  left  or  lost, 
or  laid  out  for  God  in  this  world. 

9.  There  are  many  that  have  a  gi'eat  deal  in  them 
that  is  very  commendable,  and  yet  they  perish  for 
lack  of  some  one  thing  ;  so  this  j-«/frhere,  he  broke 
with  Christ  upon  this,  he  liked  all  his  terms  veiy 
■well,  but  this  which  would  part  between  him  and 
hi«  esUitc  ;"  In  this,  I  pray  thee,  have  me  excused. " 
If  this  be  the  bargain,  it  is  no  bargain. 

10.  Many  that  are  loath  to  leave  Christ,  yet  do 
leave  him.  After  a  long  straggle  between  their 
convictions  and  their  corruptions,  their  conniptions 
carry  the  day  at  last ;  they  are  very  sorry  that  they 
cannot  serve  God  and  mammon  both  ;  but  if  one 
must  be  quitted,  it  shall  be  their  God,  not  their 
■worldly  gain. 

11.  Christ's  discourse  with  his  disciples  upon  this 
occasion  :  in  which  we  may  obsene, 

1.  Riches  are  a  great  hinderance  to  many  in  the 
way  tO  heaven.  Christ  took  notice  of  the  reluc- 
tancy  and  regret  with  which  the  rich  man  broke  off" 
from  him  ;  he  saw  that  he  was  very  sorrowful,  and 
was  Sony  for  him  ;  but  irom  thence  he  infers.  How 
hardly  shall  they  that  have  riches,  enter  into  the 
kingdom  of  God  !  v.  24.  If  this  i-uler  had  had  but 
as  little  of  the  world  as  Peter,  and  James,  and  John 
had,  in  all  probability  he  would  have  left  it,  to  fol- 
low Christ,  as  they  did  ;  but,  having  a  great  estate, 
it  had  a  great  influence  upon  him,  and  he  chose 
rather  to  take  his  leave  of  Christ  than  to  lay  him- 
self under  an  obligation  to  dispose  of  his  estate  in 
charitable  uses.  Christ  asserts  the  difficulty  of  the 
salvation  of  rich  people  very  emphatically  ;  '{y.  25. ) 
Jt  is  easier  for  a  camel  to  go  through  a  needle's  eye 
than  for  a  rich  man  to  enter  into  the  kingdom  of 
God.  It  is  a  proverbial  expression,  that  denotes 
the  thing  to  be  extremely  difficult. 

2.  There  is  in  the  hearts  of  all  people  such  a 
general  affection  to  this  workV  and  the  things  of  it, 
that,  since  Christ  has  re(juirc?d  '^  as  necessary  to 
salvation,  that  we  should  sit  loose  to  this  world,  it  is 
really  very  hard  for  any  to  get  to  hea\-en.  If  we 
must  sell  all,  or  break  with  Christ,  who  then  can  be 
saved  ?  v.  26.  They  do  not  find  fault  with  what 
Christ  required,  as  hard  and  unreasonable.  No,  it 
is  very  fit  that  they  who  expect  an  eternal  happiness 
in  the  other  world,  should  be  willing  to  forego  all 
that  is  dear  to  them  in  this  world,  in  expectation  of 
it.  But  they  know  how  closely  the  hearts  of  the  most 
of  men  cleave  to  this  world,  and  are  ready  to  despair 
of  their  being  ever  brought  to  this, 

3.  There  are  such  difficulties  in  the  way  of  our 
salvation  as  could  never  be  got  over '  but  by  pure 
omnipotence,  by  that  gi-ace  of  God  which  is  al- 
mighty, and  to  which  that  \s  fiossible,  which  exceeds 
all  created  power  and  wisdom.  The  things  which 
are  imjwssible  with  men,  (and  utterly  impossible  it 
is  that  men  should  work  such  a  change  upon  their 
own  spirits  as  to  Uim  them  from  the  woi-ld  to  God, 
it  is  like  dix'iding  the  sea,  and  driving  Jordan  back,) 
these  things  are  possible  with  God.  His  grace  can 
work  upon  the  soul  so  as  to  alter  the  bent  and  bias 
of  it,  and  give  it  a  contrary  ply  ;  and  it  is  he  that 
works  in  us  both  to  will  and  to  do. 

4.  There  is  an  aptness  in  us  to  speak  too  much  of 
what  we  have  left  and  lost,  of  what  we  have  done 
and  suffi;red,  for  Christ.  This  appears  in  Peter  ; 
(v.  28.)  Lo,  we  have  left  all,  and  followed  thee. 
When  it  came  in  his  way,  he  could  not  forbear 
magpif\  ing  his  own  and  his  brethren's  affisction  to 
Christ,  in  quitting  all  to  follow  him.  But  this  we 
should  be  so  far  from  boasting  of,  that  we  should 
rather  acknowledge  it  not  worth  taking  notice  of, 
and  be  ashamed  of  ourselves  that  there  have  been 
any  regret  and  difficulty  in  the  doing  of  it,  and  any 
hankerings  toward  those  things  afterward. 

5.  Whatever  we  have  left,  or  laid  out,  for  Christ, 


it  shall  without  fail  be  abundantly  made  up  to  us  in 
this  world  and  that  to  come,  notwithstanding  our 
weaknesses  and  infirmities ;  (y.  29,  30. )  A''o  man 
has  left  the  comfort  of  his  estate  or  relations  for  the 
kingdojn  of  God's  sake,  rather  than  they  should  hin 
der  either  his  services  to  that  kingdom,  or  his  enjoy 
ments  of  it,  who  shall  not  receive  manifold  more  in 
this  jiresent  lime,  in  the  graces  and  comforts  of  (iod's 
Spirit,  in  the  pleasures  of  comnmnion  with  God  and 
ot  a  good  conscience,  advantages  which,  to  those 
that  know  how  to  value  and  inipro\e  them,  will 
abundantly  countervail  all  their  losses.  Vet  that  is 
not  all ;  in  the  world  to  come  tliey  shall  receive  life 
everlasting,  which  is  the  thing  that  the  ruler  seemed 
to  have  his  eye  and  heart  upon. 

31.  Then  he  took  unto  him  the  twelve, 
and  said  unto  them,  Behold,  we  go  up  to 
Jerusalem,  and  all  things  that  are  written 
by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplished.  32.  For  he  shall 
be  delivered  unto  the  Gentiles,  and  shall 
be  mocked,  and  spitefully  entreated,  and 
spitted  on  :  33.  And  they  shall  scourge 
him,  and  put  him  to  death :  and  the  third 
day  he  shall  rise  again.  34.  And  they 
understood  none  of  these  things  :  and  this 
saying  was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken. 

Here  is, 

I.  The  notice  Christ  gave  his  disciples  of  his  suf- 
ferings and  death  approaching,  and  of  the  glorious 
issue  of  them,  which  he  himself  had  a  perfect  sight 
and  foreknowledge  of,  and  thought  it  necessaiy  to 
give  them  warning  of,  that  it  might  be  the  less  sur- 
prise and  terror  to  them. 

Two  things  here  are,  which  we  had  not  in  the 
other  evangelists.  1.  The  suffcrinccs  of  Christ  are 
here  spoken  of  as  the  fulfilling  of  the  scriptures, 
with  which  consideration  Christ  reconciled  himself 
to  them,  and  would  reconcile  them  ;  All  things  that 
are  written  by  the  prophets  concerning  the  So?i  of 
7nan,  especially  the  hardships  he  should  undergo, 
shall  be  accomplished.  Kote,  The  Spirit  of  Christ 
in  the  Old-Testament  prophets,  testified  beforehand 
his  sufferings,  and  the  glory  that  shall  follow,  1  Pet. 
1.  11.  This  pro\es  that  the  scriptures  are  the  word 
of  God,  for  they  had  their  exact  and  full  accom- 
plishment ;  and  that  Jesus  Christ  was  sent  of  God, 
for  they  had  their  accomplishment  in  him  ;  this  was 
he  that  should  come,,  for,  whatever  wzs  foretold  con- 
cerning the  Messiah,  was  verified  in  him  ;  and  he 
would  submit  to  any  thing  for  tlie  fulfilling  of  scrip- 
ture, that  not  one  jot  or  tittle  of  that  should  fall  to 
the  ground.  This  makes  the  offeiKe  of  the  cross  to 
cease,  and  puts  an  honour  upon  it.  Th  us  it  was  writ- 
ten, and  thus  it  behoved  Christ  to  suffer,  thus  it  be- 
came him.  2.  The  ignominy  and  disgrace  done  to 
Christ  in  his  sufferings,  are  here  most  insisted  upon. 
The  other  e\'angelists  had  said  that  he  should  be 
mocked  ;  but  here  it  is  added.  He  shall  be  spitefully 
treated,  CCfiT^>i(rtTa.i — he  shall  be  loaded  with  con- 
tumely and  contempt,  shall  have  aU  possible  re- 
proach put  upon  him.  This  was  that  part  of  his 
sufferings,  by  which  in  a  spiritual  manner  he  satis- 
fied God's  justice  for  the  injury  we  had  done  him  in 
his  honour  by  sin.  Here  is  one  particular  instance 
of  disgrace  (lone  him,  that  he  was  spit  upon,  which 
had  Ijeen  particularly  foretold,  Isa.  50.  6.  But  here, 
as  alwavs,  when  Christ  spake  of  his  sufferings  and 
death,  he  foretold  his  resuiTection  as  that  which 
took  off"  both  the  ten-or  and  reproach  of  his  suffer- 
ings ;  The  third  day  he  shall  rise  again. 


ST.  LUKE,  XVIII. 


608 


II.  The  confusion  that  the  disciples  were  hereby 
put  into ;  this  was  so  contrary  to  the  notions  they 
had  had  of  the  Messiah  and  his  kingdom,  such  a 
balk  to  their  expectations  from  their  Master,  and 
such  a  breaking  of  all  their  measures,  that  they 
■understood  none  of  these  thmgs,  v.  34.  Their  pre- 
judices were  so  strong,  that  they  wovld  not  under- 
stand them  literally,  and  they  could  ?iot  understand 
them  otherwise,  so  that  they  did  not  understand 
them  at  all ;  it  was  a  mystery,  it  was  a  riddle  to 
them,  it  must  be  so  ;  but  they  think  it  impossible  to 
be  reconciled  with  the  gloiy  and  honour  of  the  Mes- 
siah, and  the  design  of  setting  up  his  kingdom.  This 
saying  was  hid  from  them,  iiix.fv/u/^en:v  i.Tr'  iivtZm,  it 
was  apocrypha  to  them,  they  could  not  recei\c  it : 
for  their  parts,  they  had  read  the  Old  Testament 
many  a  time,  but  they  could  never  see  any  thing  in 
it  that  should  be  accomplished  in  the  disgrace  and 
death  of  this  Messiah.  They  were  so  intent  upon 
those  prophesies  that  spake  of  his  gloiy,  that  they 
overlooked  those  that  spake  of  his  sufferings,  which 
the  scribes  and  doctors  of  the  law  should  have  di- 
rected them  to  take  notice  of,  aiid  should  have 
brought  into  their  creeds  and  catechisms,  as  well  as 
the  other  ;  but  they  did  not  suit  their  scheme,  and 
therefore  were  laid  aside.  Note,  therefore  it  is  that 
people  mn  into  mistakes,  because  they  read  their 
Bibles  by  the  halves,  and  are  as  partial  in  the  pro- 
phets as  they  are  in  the  law.  They  arc  only  for  the 
smooth  things,  Isa.  30.  10.  Thus  now  we  are  too 
apt,  in  readmg  the  prophecies  that  are  yet  to  be  ful- 
filled, to  have  our  expectations  raised  of  the  glori- 
ous state  of  the  church  in  the  latter  days.  But  we 
overlook  its  wilderness,  sackcloth-state,  and  are 
willing  to  fancy  that  is  over,  and  nothing  is  reserved 
for  us  but  halcyon  days  ;  and  then,  when  tribulation 
and  persecution  arise,  we  do  not  understand  it, 
neither  know  ive  the  things  that  are  done  ;  though 
we  are  told  as  plainly  as  can  be,  tliat  through  many 
tribulations  we  !nust  enter  into  the  kingdom  of  God. 

35.  And  it  came  to  pass,  tliat  as  he  was 
come  nigh  unto  Jericho,  a  certain  Wind 
man  sat  by  the  way  side,  begging :  36. 
And  hearing  the  multitude  pass  by,  he 
asked  what  it  meant.  37.  And  they  told 
him,  that  Jesus  of  Nazareth  passeth  by. 
38.  And  he  cried,  saying,  Jesus,  thou  son 
of  David,  have  mercy  on  me.  39.  And 
they  which  went  before  rebuked  him,  that 
he  should  hold  his  peace  :  but  he  cried  so 
much  the  more,  Thou  son  of  David,  have 
mercy  on  me.  40.  And  Jesus  stood,  and 
commanded  him  to  be  brought  unto  him  : 
and  when  he  was  come  near,  he  asked  him, 
41.  Saying,  What  wilt  thou  that  I  shall  do 
unto  thee  ?  And  he  said.  Lord,  that  I  may 
receive  my  sight.  42.  And  Jesus  said  unto 
him,  Receive  thy  sight :  thy  faith  hath  saved 
thee.  43.  And  immediately  he  received 
his  sight,  and  followed  him,  glorifying  God: 
and  all  the  people,  when  they  sav<  it,  gave 
praise  unto  God. 

Christ  came  not  only  to  bring  light  to  a  dark 
world,  and  so  to  set  before  us  the  objects  we  are  to 
have  in  view,  but  also  to  give  sight  to  blind  souls, 
and  by  healing  the  organ  to  enable  them  to  view 
those  objects.  As  a  token  of  this,  he  cured  manv 
of  their  bodily  blindness  ;  we  have  now  an  account 
of  one  to  whom  he  ga-ve  sight  near  Jericho.  Mark 
gives  us  an  account  of  one,  and  names  him,  whom 


he  cured  as  he  went  out  of  Jericho,  Mark  10.  46. 
Matthew  speaks  of  two,  whom  he  cured  as  they 
departed  fi'om  Jericho,  Matth.  20.  30.  Luke  says 
it  was  ii  tZ  iTKi^iiv  auTcv — wheji  he  was  near  to  Jeri- 
cho, which  might  be  when  he  was  going  out  of  it, 
as  well  as  when  he  was  coming  into  it. 
Obser\e, 

I.  This  poor  blind  man  sat  by  the  way-side,  beg- 
ging, D.  35.  It  seems,  he  was  not  only  blind  but 
poor,  had  nothing  to  subsist  on,  nor  any  relations  to 
maintain  him  ;  the  fitter  emblem  of  the  world  of 
mankind  which  Christ  came  to  heal  and  save ;  they 
are  therefore  wretched  and  miserable,  for  they  are 
both  poor  and  blind.  Rev.  3.  17.  He  sat  begging, 
for  he  was  blind,  and  could  not  work  for  his  living. 
Note,  Those  ought  to  be  relieved  by  charity,  whom 
the  providence  of  God  has  any  way  disabled  to  get 
their  own  bread.  Such  objects  of  charity  by  the 
way-side  ought  not  to  be  overlooked  by  us.  Christ 
here  cast  a  favourable  eye  upon  a  common  beggar, 
and  though  there  are  cheats  among  such,  yet  they 
must  not  therefore  be  all  thought  svich. 

II.  Hearing  the  noise  of  a  multitude  passing  by, 
he  asked  what  it  tneant,  v.  36.  This  we  had  not 
before.  It  teaches  us  that  it  is  good  to  be  inquisi- 
tive, and  that  those  who  are  so,  some  time  or  other 
find  the  benefit  of  it.  Tliose  who  want  their  sight, 
should  make  so  much  the  better  use  of  their  hear- 
ing, and  when  they  cannot  see  with  their  own  eyes, 
should,  by  asking  questions,  make  use  of  other  peo- 
ple's eyes.  So  this  blind  man  did,  and  by  that 
means  came  to  understand  that  Jesus  of  Nazareth 
passed  by,  v.  37.  It  is  good  being  in  Christ's  way ; 
and,  when  we  have  an  opportunity  of  applying  our- 
selves to  him,  not  to  let  it  slip. 

III.  His  prayer  has  in  it  a  great  deal  both  of  faith 
and  fervency  ;  Jesus,  thou  Son  of  David,  have  mercy 
on  me,  v.  38.  He  owns  Christ  to  be  the  Son  of  Da- 
vid, the  Messiah  promised;  he  believes  him  to  be 
Jesus  a  Saviour,  he  believes  he  is  able  to  help  and 
succour  him,  and  earnestly  begs  his  favour;  "  Have 
mercy  on  me,  pardon  my  sin,  pity  my  misery." 
Christ  is  a  merciful  King ;  those  that  apply  them- 
selves to  him  as  the  So7i  of  David,  shall  find  him 
so,  and  ask  enough  for  themselves  when  they  pray. 
Have  mercxj  on  us  ;  for  Christ's  mercy  includes  all. 

IV.  Those  who  are  in  good  earnest  for  Christ's 
favours  and  blessings,  will  not  be  put  by  from  the 
pursuit  of  them,  tliougli  they  meet  with  opposition 
and  rebuke.  They  who  went  along,  chid  him  as 
troublesome  to  the  Master,  noisy  and  impertinent, 
and  bid  him,/ioW  his  peace  ;  but  he  went  on  with  his 
petition,  nay,  the  check  given  him  was  but  as  a 
dam  to  a  full  stream,  which  makes  it  swell  so  much 
the  more  ;  he  cried  the  louder.  Thou  son  of  David, 
have  mercy  on  me.  Those  who  would  speed  in 
prayer,  must  be  importunate  in  prayer.  This  his- 
tory, in  the  close  of  the  chapter,  speaks  the  same 
thing  with  the  parable  in  the  beginning  of  the  chap- 
ter, that  men  ougitt  ahvays  to  pray,  and  not  to 
faint. 

V.  Christ  encourages  poor  beggars,  whom  men 
frown  upon,  and  invites  them  to  come  to  him,  and 
is  ready  to  entertain  them,  and  bid  them  welcome ; 
He  commanded  him  tr  be  brought  to  him.  Note, 
Christ  has  more  tenderness  and  compassion  for  dis- 
tressed supplicants  than  any  of  his  followers  have. 
Though  Christ  was  upon  his  journey,  yet  he  stopped 
and  stood,  and  commanded  him  to  be  brought  to 
him.  Those  who  had  checked  him  must  now  lend 
him  their  hands  to  lead  him  to  Christ. 

VI.  Though  Christ  knows  all  our  wants,  he  will 
know  them  from  us ;  {v.  41. )  liliat  wilt  thou,  that 
I  shall  do  unto  thee?  By  spreading  our  case  before 
God,  with  a  particidar  representation  of  our  wants 
and  biu'dcns,  we  teach  ourselves  to  value  the  mercy 
we  are  in  pursuit  of;  and  it  is  necessary  that  we 


ST.  LUKE,  XIX. 


609 


should,  else  we  are  not  fit  to  receive  it.  This  man 
poured  out  his  soul  before  Christ,  when  he  said, 
Lord,  that  I  may  receive  my  sight.  Thus  particu- 
lar should  we  be  in  prayer,  upon  particular  occa- 
sions. 

VII.  The  prayer  of  faith,  i^ided  by  Christ's  en- 
couraging promises,  and  gi-ounded  on  them  shall 
not  be  in  vain  ;  nay,  it  shall  not  only  receive  an  an- 
ni/er  of  peace,  but  o{  honour ;  {v.  42.)  Christ  said, 
Receive  thy  sight,  thy  faith  has  made  thee  wliote. 
True  faith  will  produce  fervency  in  prayer,  and 
both  together  will  fetch  in  abundance  of  the  fruits 
of  Christ's  favour  ;  and  they  are  then  doubly  com- 
fortable, when  they  come  in  that  way,  when  we  are 
saved  by  faith. 

VIII.  1  he  grace  of  Christ  ought  to  be  thankfully 
acknowledged,  to  the  glory  of  God,  v.  43.  1.  The 
poor  beggar  himself,  that  had  his  sight  restored, 

followed  Christ,  glorifying  God.  Christ  made  it  his 
business  to  glorify  his  Father ;  and  those  whom  he 
healed,  then  /ileased  him  best,  when  they  praised 
God,  as  those  shall  please  God  best,  who  praise 
Christ,  and  do  him  honour  ;  for  in  confessing  that  he 
is  Lord,  we  give  glory  to  God  the  Father.  It  is  for 
the  glory  of  God  if  we  follow  Christ,  as  those  will 
do,  whose  q/fs  are  opened.  2.  The  people  that 
saw  it,  could  not  {or\ie.3i\-  gix<ing  praise  to  God,  who 
had  given  such  power  to  the  Son  of  man,  and  by 
him  had  conferred  such  favours  on  the  sons  of  men. 
Kote,  We  must  give  praise  to  God  for  his  mercies 
to  others  as  well  as  for  mercies  to  ourselves. 

CHAP.  XIX. 

In  this  chapter,  we  have,  I.  The  conversion  of  Zaccheus  the 
publican  at  Jericho,  v.  1 . .  !0.  II.  The  parable  of  tlie 
pounds  which  the  king  intrusted  with  his  servants,  and  of 
his  rebellious  citizens,  v.  1 1  . .  27.  III.  Christ's  riding  in 
triumph,  (such  triumph  as  it  was,)  into  Jerusalem  ;  and 
his  lamentation  in  prospect  of  the  ruin  of  that  city,  v.  28. . 
•  44.  IV.  His  teaching  in  the  temple,  and  casting  of  the 
buyers  and  sellers  out  of  it,  v.  45  . .  48. 

1  A  ND  Jesus  entered  and  passed 
J*,  through  Jericho.  2.  And,  behold, 
there  was  a  man  named  Zaccheus,  which 
was  the  chief  among  the  pubhcans,  and  he 
was  rich.  3.  And  he  sought  to  see  Jesus 
who  he  was ;  and  could  not  for  the  press, 
because  he  was  Httle  of  stature.  4.  And 
he  ran  before,  and  climbed  up  into  a  syca- 
more-tree to  see  him  ;  for  he  was  to  pass 
that  way.  5.  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  saw  him,  and  said 
unto  him,  Zaccheus,  make  haste,  and  come 
down ;  for  to-day  I  must  abide  at  thy  house. 
6.  And  he  made  haste,  and  came  down, 
and  received  him  joyfully.  7.  And  when 
they  saw  it,  they  all  murmured,  saying. 
That  he  was  gone  to  be  guest  with  a  man 
that  is  a  sinner.  8.  And  Zaccheus  stood, 
and  said  unto  the  Lord,  Behold,  Lord,  the 
half  of  my  goods  I  give  to  the  poor ;  and  if 
I  have  taken  any  thing  from  any  man  by 
false  accusation,  I  restore  him  foia--fold.  9. 
And  Jesus  said  unto  him,  This  day  is  sal- 
vation come  to  this  house,  forasmuch  as  he 
also  is  a  son  of  Abraham.  1 0.  For  the  Son 
of  man  is  come  to  seek  and  to  save  that 
which  was  lost. 
Many,  no  doubt,  were  converted  to  the  faith  of 
Vol.  v.— 4  H 


Christ,  of  whom  no  account  is  kept  in  the  gospels; 

but  the  conversion  of  some,  whose  case  had  some- 
thing in  it  extraordinary,  is  recorded,  as  this  of  Zac- 
cheus. Christ  passed  through  Jericho,  v,  1.  That 
city  was  built  under  a  curse,  yet  Christ  honoured  it 
with  his  presence,  for  the  gospel  ta/res  away  the 
curse.  Though  it  ought  not  to  have  been  built,  yet 
it  was  not  therefore  a  sin  to  live  in  it  when  it  was 
built.  Christ  was  now  going  from  the  other  side 
Jordan  to  Bethany  near  Jerusalem,  to  raise  Lazarus 
to  life  ;  when  he  was  going  to  do  one  good  work,  he 
contrived  to  do  many  by  the  way.  He  did  good 
both  to  the  souls  and  to  the  bodies  of  people ;  we 
have  here  an  instance  of  the  former.     Observe, 

I.  Who,  and  what,  this  Zaccheus  was. 

His  name  bespeaks  him  a  Jew.  Zaccai  was  a 
common  name  among  the  Jews  ;  they  had  a  famous 
rabbin,  much  about  this  time,  of  that  name.  Ob- 
serve, 

1.  His  calling,  and  the  post  he  was  in  ;  He  was 
the  chief  among  the  publicans,  receiver-general ; 
other  publicans  were  officers  under  him  ;  he  was,  as 
some  think,  farmer  of  the  customs,  We  often  read 
of  publicans  coming  to  Christ.  But  here  was  one 
that  was  chief  of  the  publicans,  was  in  authority, 
that  inquired  after  him.  God  has  his  remnant 
among  all  sorts  ;  Christ  came  to  save  even  the  chief 
of  sinners,  and  therefore  even  the  chief  of  publi- 
cans. 

2.  His  circumstances  in  the  world  were  very  con- 
siderable ;  He  was  rich.  The  inferior  publicans 
were  commonly  men  of  broken  fortunes,  and  low  in 
the  world  ;  but  he  that  was  chief  of  the  publicans, 
had  raised  a  good  estate.  Christ  had  lately  showed 
how  hard  it  is  for  rich  people  to  enter  into' the  king- 
dom of  God,  yet  presently  produces  an  instance  of 
one  rich  man  that  had  been  lost,  and  was  found,  and 
that  not,  as  the  prodigal,  by  being  reduced  to  want. 

II.  How  he  came  in  Christ's  way,  and  what  was 
the  occasion  of  his  acquaintance  with  him. 

1.  He  had  a  great  curiosity  to  see  Jesus,  what  kind 
of  a  man  he  was,  having  heard  great  talk  of  him,  v. 
3.  It  is  natural  to  us,  to  come  in  sight,  if  we  can,  of 
those  whose  fame  has  filled  our  ears,  as  being  apt  to 
imagine  there  is  something  extraordinary  in  their 
countenances ;  at  least,  he  would  be  able  to  say 
hereafter,  that  he  had  seen  such  and  such  great 
men.  But  the  eye  is  7iot  satisfied  with  seeing.  We 
should  now  seek  to  see  Jesus  with  an  eve  of  faith,  to 
see  who  he  is ;  we  should  address  ourselves  in  holy 
ordinances  with  this  in  our  eye,  IVe  would  see  Jesus. 

2.  He  could  not  get  his  curiosity  gratified  in  this 
matter,  because  he  was  little,  and  the  crowd  was 
great.  Christ  did  not  study  to  show  himself,  was 
not  carried  on  men's  shoulders,  (as  the  pope  is  in 
procession,)  that  all  men  might  see  him,  neither  he 
nor  his  kingdom  came  with  observation  ;  he  did  not 
ride  in  an  open  chariot,  as  princes  do,  but,  as  one  of 
us,  he  was  lost  in  a  crowd  ;  for  that  was  the  day  of 
his  humiliation.  Zaccheus  was  low  of  stature,  and 
over-topped  by  all  about  him,  so  that  he  covdd  not 
get  a  sight  of  Jesus.  Many  that  are  little  of  stature, 
have  large  souls,  and  are  lively  in  spirit.  Who 
would  not  rather  be  a  Zaccheus  than  a  Said,  though 
he  was  higher  by  head  and  shoulders  than  all  about 
him  ?  Let  not  those  that  are  little  of_ stature,  take 
thought  oi  addine;  cubits  to  it. 

3.  Because  he  would  not  disappoint  his  curiosity, 
he  forgot  his  gravity,  as  chief  of  the  publicans,  and 
ran  before,  like  a  boy,  and  climbed  up  into  a  syca- 
more-tree, to  see  him.  Note,  Those  that  sincerely 
desire  a  sight  of  Christ,  will  use  the  proper  means 
for  giiining  a  sight  of  him,  and  will  break  through  a 
deal  of  difficulty  and  opposition,  and  be  willing  to 
take  pains  to  see  him.  Those  that  find  themselves 
little,  must  take  all  the  advantage  they  can  get  to 
raise  themselves  to  a  sight  of  Christ,  and  not  be 


610  ST.  LUKE,  XIX. 

ashamed  to  own  that  they  need  them,  and  all  little 
enough.  Let  not  dwarfs  despair,  with  good  help, 
by  aiming  high  to  reach  it. 

III.  The  notice  Christ  took  of  him,  the  call  he 
gave  liim  to  a  further  acquaintance,  {v.  5. )  and  the 
eflficacy  of  that  call,  v.  6. 

1.  Christ  invited  himself  X.0  Zaccheus's  house,  not 
doubting  of  his  hearty  welcome  there  ;  nay,  wherever 
Christ  comes,  as  he  brings  his  own  entertaiivnent 
along  witli  him,  so  he  brings  his  own  welcome,  he 
opens  the  heart,  and  inclines  it  to  receive  him. 
Christ  looked  up  into  the  tree,  and  saw  Zaccheus. 
He  came  to  look  upon  Christ,  and  resolved  to  take 
particular  notice  of  him,  but  little  thought  of  being 
taken  notice  of  by  Christ.  That  was  an  honour  too 
great  and  too  far  above  his  merit,  for  him  to  have 
any  thought  of.  See  liow  Christ  prevented  him 
with  the  blessings  of  his  goodness,  and  outdid  his 
expectations ;  and  see  how  he  encouraged  very 
weak  beginnings,  and  helped  them  forward.  He 
that  had  a  mind  to  know  Christ,  shall  be  known  of 
him  ;  he  that  only  courted  to  see  him,  shall  be  ad- 
mitted, to  converse  with  him.  Note,  Those  that 
are  faithful  in  a  little,  shall  be  intrusted  with  more. 
And  sometimes  those  that  come  to  hear  the  word  of 
Christ,  as  Zaccheus  did,  only  for  curiosity,  beyond 
what  they  thought  of,  have  their  consciences  awak- 
ened, and  their  hearts  changed.  Christ  called  him 
6ij  name,  Zaccheus,  for  he  knows  his  chosen  by 
name;  are  theq  not  in  his  book?  He  might  ask,  as 
Nathaniel  did,  (John  1.48.)  Ulience  k?iowest  thou 
me?  But  before  he  climbed  the  sycarnore-ti-ee 
Christ  saw  him,  and  knew  him.  He  bid  him  ?nake 
haste,  and  come  down.  Those  that  Christ  calls, 
must  co7ne  down,  must  humble  themselves,  and  not 
think  to  climb  to  heaven  by  any  righteousness  of 
their  own :  and  they  must  make  haste,  and  come 
down,  for  delays  are  dangerous.  Zaccheus  must 
not  hesitate,  but  hasten  ;  he  knows  it  is  not  a  matter 
that  needs  consideration,  whether  he  should  wel- 
come such  a  guest  to  his  house.  He  must  come 
down,  for  Clrrist  intends  this  day  to  bait  at  his  house, 
and  stay  an  hour  or  two  with  him.  Behold,  he 
stands  at  the  door,  and  knocks. 

2.  Zaccheus  was  overjoyed,  to  have  such  an  honour 
put  upon  his  house;  (v.' 6.)  He  made  haste,  and 
came  down,  and  received  him  joyfully :  and  his  re- 
ceiving of  him  into  his  house,  was  an  indication  and 
token  of  his  receiving  of  him  into  his  heart.  Note, 
When  Christ  calls  to  us,  we  must  make  haste  to  an- 
swer his  calls ;  and  when  he  comes  to  us,  we  must 
receive  him  joyfully  ;  Lift  u/i  your  heads,  O  ye  gates. 
We  may  well  receive  him  joyfully,  who  brings  all 
good  along  with  him,  and,  when  he  takes  possession 
of  the  soul,  opens  spi-ings  of  joy  there,  which  shall 
flow  to  eternity.  How  often  "has  Christ  said  to  us, 
0/ien  to  me,  when  we  have,  with  the  spouse,  made 
excuses.  Cant.  5.  2,  3.  Zaccheus's  forwardness  to 
receive  Christ  will  shame  us.  We  have  not  now 
Christ  to  entertain  in  our  houses,  but  we  have  his 
disciples,  and  what  is  done"  to  them  he  takes  as  done 
to  himself. 

IV.  The  offence  which  the  petrole  took  at  this 
kind  greeting  between  Christ  and  Zaccheus.  Those 
narrow-souled,  censorious  Jews  murmured,  saying 
that  he  was  gone  to  be  a  Guest  with  a  man  that  is  a 
sinner,  m-a.pa'a/^oipTatKZ  atffi — with  a  sinful  man  ;  and 
wei'e  not  tliey  themselves  sinful  men  }  Was  it  not 
Christ's  errand  into  the  world,  to  seek  and  save  men 
that  are  sinners  ?  But  Zacclieus  they  think  to  be  a 
smner  above  all  men  that  dwelt  in  Jericho ;  such  a 
sinner  as  was  not  fit  to  be  conversed  with. 

Now  this  was  very  unjust  to  blame  Christ  for  go- 
ing to  his  house ;  for,  1.  Though  he  was  a  publican, 
and  many  of  the  publicans  were  bad  men,  it  did  not 
therefore  follow  that  they  were  all  so  ;  we  must  take 
heed  of  condemning  men  in  the  lump,  or  by  com- 


mon fame,  for  at  God's  bar  every  man  will  be  judg- 
ed as  he  is.  2.  Though  he  had  been  a  sinner,  it  did 
not  therefore  follow  that  he  was  now  as  bad  as  he 
had  been  ;  though  they  knew  his  past  life  to  be  bad, 
Christ  might  know  liis  present  frame  to  be  good. 
God  allows  room  for  repentance,  and  so  must  we. 
3.  Though  he  was  now  a  sinner,  they  ought  not  to 
blame  Christ  for  going  to  him,  because  he  was  in  no 
danger  of  getting  hurt  by  a  sinner,  but  in  gi-eat  hopes 
of  doing  good  to  a  sinner ;  whither  should  the  phy- 
sician go  but  to  the  sick  }  Yet  see  how  that  which 
is  well  done,  may  be  ill  construed. 

V.  The  proofs  which  Zaccheus  gave  publicly, 
that,  though  he  had  been  a  sinner,  he  was  now  Sl  pe- 
nitent, and  a  true  convert,  v.  8.  He' does  not  ex- 
pect to  be  justified  by  his  works  as  the  Pharisee  who 
boasted  of  what  he  had  done,  but  by  his  good  works 
he  will,  through  the  grace  of  God,  evidence  the  sin- 
cerity of  his  faith  and  repentance ;  and  here- he  de- 
clares what  his  determination  was.  He  makes  this 
declaration  standing,  that  he  might  be  seen  and 
heard  by  those  who  murmured  at  Christ  for  coming 
to  his  house ;  with  the  mouth  confession  is  made  ot 
repentance  as  well  as  faith.  He  stood,  which  de- 
notes his  saying  it  deliberately  and  with  solemnity, 
in  the  nature  of  a  vow  to  God.  He  addressed  him- 
self to  Christ  in  it,  not  to  the  people,  (they  were  not 
to  be  his  judges,)  but  to  the  Lord,  and  he  stands  as 
it  were  at  his  bar.  What  we  do  that  is  good  we 
must  do  as  unto  him  ;  we  must  appeal  to  him,  and 
approve  ourselves  to  him,  in  our  integrity,  in  all  our 
good  purposes  and  resolutions.  He  makes  it  appear 
that  there  is  a  change  in  his  heart,. {and  that  is  re- 
pentance,) for  there  is  a  change  in  his  way. 

His  resolutions  are  of  second-table  duties;  for 
Christ,  upon  all  occasions,  laid  great  stress  on  them  : 
and  they  are  such  as  are  suited  to  his  condition  and 
character ;  for  in  them  will  best  appear  the  tnith  of 
our  reiientance. 

1.  Zaccheus  had  a  good  estate,  and,  whereas  he 
had  been  in  it  hitherto  laying  up  treasure  for  him- 
self, and  doing  hurt  to  himself,  now  he  resolves  that 
for  the  future  he  will  be  all  toward  God,  and  do 
good  to  others  with  it ;  Behold,  Lord,  the  half  of  my 
goods,  I  give  to  the  poor.  Not,  "  I  will  give  it  by 
my  will  when  I  die,"  but,  "  I  do  give  it  now."  Pro- 
bably, he  had  heard  of  the  command  of  trial  which 
Christ  gave  to  another  rich  man,  to  sell  what  he  had, 
and  gi^e  to  the  poor,  (Matth.  19.  21.)  and  how  he 
broke  with  Christ  upon  it.  "  But  so  will  not  I," 
saith  Zaccheus,  "  I  agree  to  it  at  the  first  woi'd ; 
though  hitherto  I  have  been  uncharitable  to  the  poor, 
now  I  will  relieve  them,  and  give  so.  much  the  more 
for  having  neglected  the  duty  so  long :  even  the  half 
of  my  goods."  This  is  a  veiy  large  proportion  to 
be  set  apart  for  works  of  piety  and  charity.  The 
Jews  used  to  say  that  a  fifth  part  of  a  man's  income 
yearly  was  veiy  fair  to  be  given  to  pious  uses,  and 
about  that  share  the  law  directed ;  but  Zaccheus 
would  go  much  further,  and  give  one  moiety  to  the 
poor ;  which  would  oblige  him  to  retrench  all  his 
extravagant  expenses,  as  his  retrenching  of  those 
would  enable  him  to  relieve  many  with  his  super- 
fluities. If  we  wei'e  but  more  temperate  and  self- 
denying,  we  should  be  more  charitable  ;  and  were 
we  content  with  less  ourselves,  we  should  have  the 
more  to  gi\-e  to  them  that  need.  This  he  mentions 
here  as  a  fruit  of  his  repentance.  Note,  It  well  be- 
comes com'erts  to  God  to  be  charitable  to  the  poor. 
2.  Zaccheus  was  conscious  to  him-self  that  he  had 
not  gotten  all  he  had  honestly  and  fairly,  but  some 
by  indirect  and  unlawful  means,  and  of  what  he  had 
gotten  bv  such  means  he  promises  to  make  restitu- 
tion ;  "  If  I  have  taken  any  thing  from  any  ma?i  by 
false  accusation,  or  if  I  have  wronged  any  man  in 
the  wav  of  my  business  a.s  a. publican,  exacting  more 
than  was  appointed,  I  promise  to  restore  him  four- 


ST.  LUKE,  XIX. 


611 


Jotd."  This  was  the  restitution  tliat  a  thief  was  to 
make,  Exod.  22.  1.  (1.)  He  seems  pUiinly  to  own 
that  he  )\mX  do7ie  ivron g ;  his  office  as  a  publican, 
gave  him  opportunity  to  do  wrong,  imposing  upon 
the  merchants,  to  curry  favour  with  the  government. 
True  penitents  will  own  themselves  not  only  in  ge- 
neral guilty  before  God,  but  will  particularly  reflect 
upon  that  which  has  been  their  own  iniquity,  and 
which,  by  reason  of  their  business  and  employment 
in  the  woi-ld,  has  most  easily  beset  them.  (2. )  That 
he  had  done  wrong  hij  false  acciisalio?i ;  this  was  the 
temptation  of  the  publicans,  which  John  Baptist  had 
■warned  them  of  particularly,  Luke  3.  14.  They 
had  the  ear  of  the  government  and  every  thing  would 
be  stretched  in  fa\'our  of  Uie  revenue,  which  gave 
them  an  oi)portunitv  of  gratifying  their  revenge  if 
.they  bore  a  man  aii  iU-will.  (3.)  He  promises  to 
restore  four-fold,  as  far  as  he  could  recollect  or  find 
by  his  books  that  he  had  wronged  any  ma?i.  He 
does  not  say,  "  If  I  be  sued,  and  compelled  to  it,  I 
■will  make  restitution  ;"  (some  are  honest  when  they 
cannot  help  it ;)  but  he  ^vill  do  it  voluntarily.  It  shall 
be  my  oion  act  and  deed.  Note,  Those  who  are 
convinced  of  having  done  wrong,  cannot  evidence 
the  sincerity  of  their  repentance  but  by  making  res- 
titution. Observe,  He  does  not  think  that  his  giv- 
ing of  half  his  estate  to  the  poor,  will  atone  for  the 
■wrong  he  has  done  ;  God  /lates  robbery  for  burnt- 
offerings,  and  we  must  first  do  Justly  and  then  love 
mercy.  It  is  no  charitv,  but  hypocrisy,  to  give  that 
which  is  none  of  our  oiun  ;  and  we  are  not  to  reckon 
that  our  own  which  we  have  not  come  honestly  by, 
nor  that  our  own  which  is  not  so,  when  all  our  debts 
are  paid,  and  restitution  made  for  wrong  done. 

VI.  Christ's  a/ifirobation  and  accefitance  of  Zac- 
cheus's  conversion,  by  which  also  he  cleared  him- 
self •from  anv  imputation  in  going  to  be  a  Guest  with 
him,  T'.  9,  lb. 

1.  Zaccheus  is  declared  to  be  now  a  hajxfiy  man  ; 
now  he  is  turned  from  sin  to  God,  now  he  has  bid 
Christ  welcome  to  his  house,  and  is  become  an  ho- 
best  charitalile  good  man ;  This  day  is  salvation 
come  to  this  house.  Now  that  he  is  converted,  he 
is,  in  effect,  saved,  saved  from  his  sins,  from  the 
guilt  of  them,  from  the  power  of  them  ;  all  the  be- 
nefits of  salvation  are  his ;  Christ  is  come  to  his 
/louse,  and  where  Christ  comes,  he  brings  s-alvation 
along  with  him  ;  he  is,  and  will  be,  the  ..Author  of 
eternal  salvation  to  all  that  own  him  as  Zaccheus 
did.  Yet  this  is  not  all.  Salvation  this  day  comes 
to  his  house.  (1.)  \\nien  Zaccheus  becomes  a  con- 
vert, he  will  be,  more  than  he  had  been,  a  blessing 
■  to  his  house.  He  will  bring  the  means  of  grace  and 
salvation  to  his  house,  for  he  is  a  son  of  Abraham 
indeed  now,  and  therefore,  like  Abraham,  will  teach 
his  household  to  keefi  the  way  of  the  Lord.  He 
that  is  greedy  of  gain,  troubles'  his  own  house,  and 
brings  a  curse  upon  it ;  (Hab.  2.  9.)  but  he  that  is 
charitable  to  the  poor,  does  a  kindness  to  his  own 
house,  and  brings  a  blessing  upon  it  and  salvation  to 
it,  temporal  at  least,  Ps.  112.  3.  (2.)  When  Zac- 
cheus is  brought  to  Christ  himself,  his  family.ai<io 
become  related  to  Christ,  and  his  children  are  ad- 
mitted membei-s  of  his  church,  and  so  salvation 
comes  to  his  hou.^e,  for  that  he  is  a  son  of  Abraham, 
and  therefore  interested  in  God's  covenant  with 
Abraham,  that  blessing  of  Abraham,  which  comes 
upon  the  publicans,  u/ion  the  Gentiles,  through  faith, 
that  God  \vill  be  a  God  to  them  ajid  to  their  chil- 
dren ;  and  therefore,  when  he  believes,  salvation 
comes  to  his  house,  as  to  the  gaoler's,  to  whom  it 
was  said.  Believe  in  the  Lord  Jesus  Christ,  and  thou 
shall  be  saved,  and  thine  house.  Acts  16.  3].  Zac- 
cheus is  by  birtli  a  son  of  Abraham,  but,  being  a  pub- 
lican, he  was  deemed  a  heathen  ;  thev  are  put  upon 
a  level,  Matth.  18.  17.  And  as  such 'the  Jews  were 
shy  of  conversing  with  him,  and  expected  Christ 


should  be  so ;  but  he  shows  that,  being  a  true  peni- 
tent, he  is  become  rectus  in  curia — u/iright  in  court, 
as  g<xid  a  son  of  Abraham  as  if  he  had  never  been  a 
publican,  which  therefore  ought  not  to  be  mentioned 
against  him. 

2.  \^'hat  Christ  had  done  to  make  him,  in  par- 
ticular, a  happy  man,  was  consonant  to  the  great 
design  and  intention  of  his  coming  into  the  world; 
{y.  10.)  with  the  same  argument  he  had  before  jus- 
tified his  conversing  with  publicans,  Matth.  9.  13. 
There  he  pleaded,  that  he  came  to  call  sinners  to 
re/ientance  ;  now  that  he  came  to  seek  and  save  that 
which  was  lost;  -ri  i-TroxaiM, — the  lost  thing.  Ob- 
serve, (1. )  The  de/ilorable  case  of  the  sons  of  men  ; 
they  wei-e  lost ;  but  here  the  whole  i-ace  of  mankind 
is  spoken  of  as  one  body.  Note,  The  whole  world 
of  mankind,  by  the  fall,  is  become  a  lost  world: 
lost,  as  a  city  is  lost  when  it  is  revolted  to  the  re- 
bels; as  a  traveller  is  lost  when  he  has  missed  his 
way  in  a  wildenicss  ;  as  a  sick  man  is  lost  when  his 
disease  is  incurable ;  or  as  a  prisoner  is  lost  when 
sentence  is  passed  upon  him.  (2.)  The  gracious 
design  of  the  Son  of  God  ;  he  came  to  seek  and  save, 
to  seek  in  order  to  saving.  He  came  from  heaven 
to  earth,  (a  long  journey  !)  to  seek  that  which  was 
lost,  (which  had  wandered  and  gone  astray,)  and 
to  bring  it  back;  (Matth.  18.  11,  12.)  and  "to  sa-ye 
that  which  was  lost,  which  was  perishing,  and  in  a 
manner  destroyed  and  cut  off.  Christ  undertook 
the  cause  when  it  was  given  up  for  lost ;  undertook 
to  bring  those  to  themselves,  that  were  lost  to  God 
and  all  goodness.  Observe,  Christ  came  into  this 
lost  world,  to  seek  and  save  it.  His  design  was  to 
save,  when  there  was  not  salvation  in  any  other.  In 
prosecution  of  that  design,  he  sought,  took  all  pro- 
bable means,  to  effect  that  salvation.  He  seeks 
those  that  were  not  worth  seeking  to ;  he  seeks 
those  that  sought  him  not,  and  asked  not  for  him, 
as  Zaccheus  here, 

1 1 .  And  as  they  heard  these  things,  he 
added. and  spake  a  parable,  because  he 
was  nigh  to  Jerusalem,  and  because  they 
thought  that  the  kingdom  of  God  should 
immediately  appear.  12.  He  said  there- 
fore, A  certain  nobleman  went  into  a  far 
country  to  receive  for  himself  a  kingdom, 
and  to  return.  13.  And  he  called  his  ten 
servants,  and  delivered  them  ten  pounds, 
and  said  unto  them,  Occupy  till  I  come. 
14.  But  his  citizens  hated  him,  and  sent  a 
message  after  him,  saying.  We  will  not 
have  this  jnci}i  to  reign  over  us.  15.  And 
it  came  to  pass,  that  when  he  was  return- 
ed, having  received  the  kingdom,  then  he 
commanded  these  sei-vants  to  be  called 
unto  him,  to  whom  he  had  given  the  mo- 
ney, that  he  might  khow  how  much  eveiy 
man  had  gained  by  trading.  16.  Then 
came  the  first,  saying.  Lord,  thy  pound 
hath  gained  ten  pounds.  1 7.  And  he  said 
unto  him.  Well,  thou  good  servant :  be- 
cause thou  hast  been  faithful  in  a  veiy  lit- 
tle, have  thou  authority  over  ten  cities. 
18.  And  the  second  came,  saying,  Lord, 
thy  pound  hath  gained  five  pounds.  19. 
And  he  said  likewise  to  him,  Be  thou  also 
over  five  cities.  20.  And  another  came, 
saying.  Lord,  behold,  here  is  thy  pound. 


612  ST.  LUKE,  XIX. 

which  I  have  kept  laid  up  in  a  napkin: 
21.  For  I  feared  thee,  because  thou  art 
an  austere  man :  thou  takest  up  that  thou 
layedst  not  down,  and  reapest  that  thou 
didst  not  sow.  22.  And  he  saith  unto 
him,  Out  of  thine  own  mouth  will  I  judge 
thee,  thou  wicked  servant.  Thou  knew- 
est  that  I  was  an  austere  man,  taking  up 
that  I  laid  not  down,  and  reaping  that  I 
did  not  sow :  23.  Wherefore  then  gavest 
not  thou  my  money  into  the  bank,  that  at 
my  coming.  I  might  have  required  mine 
own  with  usury  ?  24.  And  he  said  unto 
them  that  stood  by,  Take  from  him  the 
pound,  and  give  it  to  him  that  hath  ten 
pounds.  25.  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.)  26.  For  I  say 
unto  you.  That  unto  every  one  which  hath 
shall  be  given ;  and  from  him  that  hath  not, 
even  that  he  hath  shall  be  taken  away 
from  him.  27.  But  those  mine  enemies 
wliich  would  not  that  I  should  reign  over 
them,  bring  hither,  and  slay  them  before 
me. 

Our  Lord  Jesus  is  now  upon  his  way  to  Jerusalem, 
to  his  last  passover,  when  he  was  to  suffer  and  die  ; 
now  here  we  are  told, 

I.  How  tlie  expectations  of  his  friends  were 
raised  upon  this  occasion ;  They  thought  that  the 
kingdom  of  God  should  immediately  afifiear,  tj.  11. 
The  Pharisees  expected  it  about  this  time,  {ch.  17. 
20. )  and,  it  seems,  so  did  Christ's  own  disciples ; 
but  tliey  botli  had  a  mistaken  notion  of  it.  The 
Pharisees  thought  that  it  must  be  introduced  by 
some  other  temporal  prince  or  potentate.  The  dis- 
ciples thouglit  that  their  Master  should  introduce 
it,  but  with  temporal  pomp  and  power,  wliicli,  with 
the  power  he  had  to^work  miracles,  they  knew  he 
could  clothe  himself  with  in  a  short  time,  whenever 
he  pleased.  Jerusalem,  they  concluded,  must  be 
the  seat  of  his  kingdom,  and  therefore  now  that  he 
is  going  directly  thither,  they  doubt  not  but  in  a  lit- 
tle time  to  see  him  upon  the  throne  there.  Note, 
Even  good  men  are  subject  to  mistakes  concerning 
the  kingdom  of  Christ,  and  to  form  wrong  notions 
of  it,  and  are  ready  to  think  that  should  immediately 
afifiear,  which  is  reserved  for  hereafter. 

II.  How  their  expectations  were  checked,  and 
the  mistakes  rectijied  upon  which  they  were  found- 
ed ;  and  this  he  does  in  three  things. 

1.  They  expected  that  he  should  appear  in  his 
glory  now  firesently,  but  he  tells  them  that  he  must 
not  be  publicly  installed  in  his  kingdom  of  a  great 
while  yet.  He  is  like  a  certain  nobleman,  atSfanrm 
Tic  iuyttnt — a  certain  man  of  high  birth,  (so  Dr. 
Hammond,)  for  he  is  the  Lord  from  heaven,  and  is 
.  entitled  by  birth  to  the  kingdom  ;  but  he  goes  into 
a  far  country  to  receive-  for  himself  a  kingdom. 
Christ  must  go  to  heaven,  to  sit  down  at  the  right 
hand  of  the  Father  there,  and  to  receive  from  him 
honour  and  glory,  before  the  Spirit  was  poured  out, 
by  which  his  kingdom  was  to  be  set  up  on  earth, 
and  before  a  church  was  to  be  set  up  for  him  in  the 
Gentile  world.  He  must  receive  the  kingdom,  and 
then  return.  Christ  returned  when  the  Spirit  was 
poured  out;  when  Jerusalem  was  destroyed,  by 
which  time  that  generation,  both  of  friends  and  ene- 
mies, which  he  had  personally  conversed  with,  was 
wholly  worn  off  by  death,  and  gone  to  give  up  their 


account.  But  his  chief  return  here  meant,  is,  that 
at  the  great  day,  which  we  are  yet  in  expectation 
of.  1  hat  which  they  thought  should  immediateli/ 
a/iflear,  Christ  tells  them  will  not  appear,  till  this 
same  Jesus,  which  is  taken  into  heaven,  shall  in  tike 
manner  come  again  ;  see  Acts.  1.  11. 

2.  They  expected  that  his  apostles  and  immedi- 
ate attendants  should  be  advanced  to  dignity  and 
honour ;  that  they  should  all  be  made  princes  and 
peers,  privy-counsellors  and  judges,  and  have  all  the 
pomp  and  preferments  of  the  court,  and  of  the  town  ; 
but  Christ  here  tells  them,  that,'  instead  of  that,  he 
designed  them  to  be  7nen  of  business,  they  must  ex- 
pect no  other  preferment  in  this  world  than  that  of 
the  trading  end  of  the  town  ;  he  would  set  them  up 
with  a  stock  under  their  hands,  that  they  might  em- 
ploy it  themselves,  in  serving  him  and  the  interest  . 
of  his  kingdom  among  men.  That  is  the  tnae  ho- 
nour of  a  christian  and  a  minister,  which  if  we  be  as 
we  ought  to  be  truly  ambitious  of,  we  shall  be  able 
to  look  upon  all  temporal  honours  with  a  holy  con- 
tempt. The  apostles  had  dreamed  of  sitting  on  his 
light  hand,  and  on  his  left,  in  his  kingdom,  enjoying 
ease  after  their  present  toil,  and  honour  after  the 
present  contempt  put  upon  tliem,  and  were  pleas- 
mg  themselves  with  this  dream ;  but  Christ  tells 
them  that  which,  if  they  understood  it  aright,  would 
fill  them  with  care,  and  concern,  and  serious 
thoughts,  instead  of  those  as/iiring  ones  which  they 
filled  their  heads  with. 

(1.)  They  have  a  great  work  to  do  now;  their 
Master  leaves  them  to  receive  his  kingdom,  and, 
at  parting,  he  gives  each  of  them  a  pound,  which, 
the  margin  of  our  common  Bibles  tells  us,  amounts 
in  our  money  to  tliree  pounds  and  half  a  cronvn; 
this  signifies  the  same  thing  with  the  talents  in  the 
parabie  that  is  parallel  to  this,  (Matth.  25.)  all  the 
gifts  with  which  Christ's  apostles  were  endued,  and 
the  advantages  and  capacities  which  they  had,  of 
serving  the  interest  of  Christ  in  the  world,  and 
others,  both  ministers  and  christians,  like  them  in  a 
lower  degree.  But  perhaps  it  is  in  the  parable  thus 
represented,  to  make  them  the  more  humble  ;  their 
honour  in  this  world  is  only  that  of  traders,  and  that 
not  of  first-rate  merchants,  who  have  vast  stocks 
to  begin  upon,  but  that  of  poor  traders,  who  must 
take  a  great  deal  of  care  and  pains  to  make  any 
thing  of  what  they  have. 

He  gave  these  pounds  to  his  servants,  not  to  buy 
rich  liveries,  much  less  robes,  and  a  splendid  equip- 
age, for  themselves  to  appear  in  as  they  expected, 
but  with  this  charge,  Occupy  till  I  come.  Or,  (as 
it  might  much  better  be  translated,)  Trade  till  I 
come.  YlfsLy/ji!tTiima-^i — Be  busi/.  So  the  word 
properly  signifies  ;  "You  are  sent  forth  to  preach 
the  gospel,  to  set  up  a  church  for  Christ  in  the 
world,  to  bring  the  nations  to  the  obedience  of  faith, 
and  to  build  them  up  in  it ;  Ye  shall  recerve  power 
to  do  this,  for  ye  shall  he  filed  with  the  Holy  Ghost," 
Acts  1.  8.  When  Christ  breathed  on  the  eleven 
disciples,  saying,  Receive  ye  the  Holy  Ghost,  then 
he  delivered  them  ten  pounds.  "Now,"  saith  he, 
"mind  your  business,  and  make  a  business  of  it; 
set  about  it  in  good  earnest,  and  stick  to  it ;  lay  on 
yourselves  to  do  all  the  good  you  can  to  the  souls  of 
men,  and  to  gather  them  in  to  Christ"  Note, 
[1.]  All  christians  have  Ai(s!nfss  to  do  for  Christ  in 
this  world,  and  ministers  especially  ;  the  one  was 
not  baptized,  nor  the  other  ordained,  to  be  idle. 
[2.]  Those  that  are  called  to  business  for  Christ, 
he  furnishes  with  gifts  necessary  for  their  business  ; 
and,  on  the  other  hand,  from  those  to  whom  he  gives 
power  he  expects  ser^'ice.  He  delivers  the  pounds 
with  this  charge,  Go  work,  go  trade.  The  mani- 
festation of  the  Spirit  is  gri<en  to  every  man,  to  profit 
withal,  1  Cor.  12.  7.  And  as  every  one  has  recei- 
ved the  gifts,  so  let  him  minister  the  same,  1  Pet.  4, 


ST.  LUKE,  X;x. 


613 


10.  [3.  ]  We  must  continue  to  mind  our  business 
till  our  Master  cornea,  whatever  difficulties  or  op- 
positions we  may  meet  with  in  it ;  those  only  that 
endure  to  the  end,  shall  be  saved. 

(2. )  They  have  a  ffreat  account  to  make  shortly. 
These  servants  are  called  to  him,  to  show  what  use 
they  made  of  the  gifts  they  were  dignified  with, 
■what  service  they  had  done  to  Christ,  and  what  good 
to  the  souls  of  men,  that  he  might  knonu  what  every 
man  had  g-ained  by  trading-.  Note,  [1.]  They  that 
trade  diligently  and  faithfully  in  the  ser\ice  of 
Christ,  shall  be  gainers ;  we  cannot  say  so  of  the 
business  of  the  world,  many  a  labouring  tradesman 
has  been  a  loser,  but  those  that  trade  for  Christ, 
shall  be  gainers  ;  though  Israel  be  not  gathered,  yet 
ttiey  will  be  glorioiis.  [2.]  The  conversion  of  souls 
is  the  winning  of  them  ;  every  true  convert  is  clear 
gain  to  Jesus  Christ.  Ministers  are  but  factors  for 
him,  and  to  him  they  must  give  account  what  fish 
they  have  inclosed  m  the  gospel-net ;  what  guests 
they  have  prevailed  with,  to  come  to  the  wedding- 
supper  ;  that  is,  what  they  have  gained  by  trading. 
Now  in  the  account  given  up,  observe, 

First,  The  good  account  which  was  given  bv  some 
of  the  servants,  and  the  master's  approbation  of 
them.     Two  such  are  instanced,  v.  16,  19. 

1.  They  had  both  made  considerable  improve- 
ments, but  not  both  alike  ;  one  had  gained  ten  pounds 
by  his  trading,  and  another  Ji^'e.  Those  that  are 
diligent  and  faithful  in  serving  Christ,  are  common- 
ly blessed  in  being  made  blessings  to  the  places 
■where  they  live.  They  shall  see  the  travail  of  their 
soul,  and  not  labour  in  vain.  And  yet,  all  that  are 
alike  faithful,  are  not  alike  successful.  And  per- 
haps though  they  were  both  faithful,  it  is  intimated 
that  one  of  them  took  more  pains,  and  applied  him- 
self more  closely  to  his  business,  than  the  other,  and 
sped  accordingly.  Blessed  Paul  was  surely  this 
servant  that  gained  ten  Jiounds,  double  to  what  any 
of  the  rest  did,  for  he  laboured  more  abundantly 
than  they  all,  anA  fully  preached  the  gospel  of  Christ. 

2.  They  both  acknowledged  their  obligations  to 
their  Master,  for  intrusting  them  with  these  abUi- 
ties  and  opportunities  to  do  him  service  ;  Lord,  it  is 
not  my  industry,  but  thy  pound,  that  has  gained  ten 
pounds.  Note,  God  must  have  all  the  gioi-y  of  all 
our  gains ;  not  unto  us,  but  unto  him,  must  be  the 
praises,  Ps.  115.  1.  Paul,  who  gained  the  ten 
pounds,  acknowledges,  "  /  laboured,  yet  not  I. 
By  the  grace  of  God,  lam  what  lam,  and  do  what 
I  do;  and  his  grace  was  not  in  vain,"  1  Cor.  15.  10. 
He  will  not  speak  of  what  he  had  done,  but  of  what 
God  had  done  by  him,  Rom.  15.  18. 

3.  They  were  both  commended  for  their  fidelity 
and  industry  ;  Well  done,  thou  good  servant,  v.  17. 
And  to  the  other  he  said  likewise,  v.  19.  Note, 
They  who  do  that  which  is  good,  shall  have  praise 
of  the  same.  Do  well,  and  Christ  will  say  to  thee. 
Well  done ;  and  if  he  saith  Well  done,  the  matter 
is  not  great  who  saith  otherwise.     See  Gen.  4.  7. 

4.  They  were  preferred  in  proportion  to  the  im- 
provement they  had  made  ;  "  Because  thou  hast 
been  faithful  in  a  very  little,  and  didst  not  say,  '  As 
good  sit  still  as  go  to  trade  with  one  pound,  what  can 
one  do  with  so  small  a  stock  ?'  but  didst  humbly  and 
honestly  apply  thyself  to  the  improvement  of  that, 
have  thou  authority  over  ten  cities. "  Note,  Those  are 
in  a  fair  way  to  rise,  who  are  content  to  begin  low. 
He  that  has  used  the  office  of  a  deacon  well,  p  urchaseth 
to  himself  a  good  degree,  1  Tim.  3.  13.  Two  things 
are  hereby  promised  the  apostles  ;  (1.)  That,  -n-hen 
they  have  taken  pains  X.o plant  many  churches,  they 
shall  have  the  satisfaction  and  honour  of  presiding 
in  them,  and  governing  among  them  ;  they  shall 
have  great  respect  paid  them,  and  have  a  great  in- 
terest in  the  love  and  esteem  of  good  christians.  He 
that  keepeth  the  Jig-tree,  shall  eat  the  fruit  thereof; 


and  he  that  laboureth  in  the  word  and  doctrine,  shall 
ht  counted  worthy  of  double  honour.  (2.)  That, 
when  they  have  ser\  ed  their  generation  according 
to  the  will  of  Christ,  though  they  pass  through  this 
world  despised  and  trampled  upon,  and  perhaps  pass 
out  of  it  under  disgrace  and  persecution,  as  the  apos- 
tles did,  yet  in  the  other  world  they  shall  reign  as 
kings  with  Christ,  shall  sit  with  him  on  his  throne, 
shall  have  power  over  the  nations.  Rev.  2.  26.  The 
happiness  of  heaven  will  be  a  much  greater  ad- 
vancement to  a  good  minister  or  christian,  than  it 
would  be  to  a  poor  tradesman,  that  with  much  ado 
had  cleared  ten  pounds,  to  be  made  govemor  of  ten 
cities.  He  that  had  gained  but  fve  pounds,  had 
dominion  over  five  cities.  This  intimates  that  there 
are  degrees  of  glory  in  heaven  ;  eveiy  vessel  will 
be  alike /«//,  but  not  alike  large.  And  the  degrees 
of  glory  there,  will  be  according  to  the  degi-ees  of 
usefulness  here. 

Secondly,  The  bad  account  that  was  given  by  one 
of  them,  and  the  sentence  passed  upon  him,  for  his 
slothfulness  and  unfaithfulness,  ■;•.  20,  Sec. 

1.  He  owned  that  he  had  not  traded  with  the  pound 
with  which  he  had  been  inti-usted  ;  (xk  20.)  "Lord, 
behold,  here  is  thy  pound  ;  it  is  true,  I  have  not 
made  it  more,  but  -withal  I  have  not  made  it  less  ;  I 
have  kept  it  safe  laid  up  in  a  napkin. "  This  re- 
presents the  carelessness  of  those  who  have  gifts, 
but  never  lay  out  themselves  to  do  good  with  them  ; 
it  is  all  one  to  them,  whether  the  interests  of  Christ's 
kingdom  sink  or  swim,  go  backward  or  forward  ;  for 
their  parts,  they  will  take  no  care  about  it,  no  pains, 
be  at  no  expenses,  nan  no  hazard  ;  those  are  the 
servants  that  lay  up  their  pound  in  a  napkin  ;  who 
think  it  is  enough  to  say  that  they  have  done  no  hurt 
in  the  world,  but  did  no  good. 

2.  He  justified  himself  in  his  omission,  with  a  plea 
that  made  the  matter  worse  and  not  better  ;  \v.  21. ) 
I  feared  thee,  because  thou  art  an  austere  man,  rigid 
and  severe,  ivS-faxoc  aua-Ttfk  ti.  Austere  is  the  Greek 
word  itself ;  a  sharp  man  ;  Thou  takest  up  that  thou 
laidst  not  down.  He  thought  that  his  master  put  a 
hardship  upon  his  servants,  when  he  required  and 
expected  the  improvement  of  their  pounds,  and  that 
it  was  reaping  where  he  did  not  sow',  whereas  really 
it  was  reaping  where  he  had  sown,  and,  as  the  hus- 
bandman, expects  in  proportion  to  what  he  had 
sown.  He  had  no  reason  to  fear  his  master's  aus- 
terity, nor  blame  his  expectations,  but  this  was  a 
niere  sham  ;  a  frivolous,  gi-oundless  excuse  for  his 
idleness,  which  there  was  no  manner  of  colour  for. 
Note,  The  pleas  of  slothful  professors,  when  they 
come  to  be  examined,  will  be  found  more  to  their 
shame  than  in  their  justification. 

3.  His  excuse  is  turned  upon  him  ;  (v.  22.)  Out 
of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
serx'ant.  He  wUl  be  condemned  by  his  crime,  but 
self-condemned  by  his  plea.  "  If  thou  didst  look 
upon  it  as  hard,  tfiat  I  should  expect  the  profits  of 
thy  trading,  which  would  have  been  the  greater 
profit ;  jet,  if  thou  hadst  any  regard  to  my  interest, 
thou  mightest  have  put  it  into  the  bank,  into  some 
of  the  funds,  that  I  might  have  had,  not  only  mine 
own,  but  mine  own  with  usury,  which,  though  a  less 
advantage,  would  have  been  some. "  If  he  durst  not 
trade,  for  fear  of  losing  the  principal,  and  so  being 
made  accountable  to  his  lord  for  it,  though  it  was 
lost,  which  he  pretends,  yet  that  would  be  no  ex- 
cuse for  his  not  setting  it  out  to  interest,  where  it 
would  be  sure.  Note,  \Miatever  may  be  the  pre- 
tences of  slothfid  professors,  in  excuse  for  their  sloth- 
fulness,  the  true  reason  of  it  is  a  reigning  indifference 
to  the  interests  of  Christ  and  his  kingdom,  and  their 
coldness  therein.  They  care  not  whether  religion 
gets  ground  or  loses  ground,  so  they  can  but  live  at 
ease. 

4.  His  poimd  is  taken  from  him,  v.  21.     It  is  fit 


614 


that  those  should  lose  their  gifts,  who  will  not  use 
their  gifts;  and  that  those  who  have  dealt  falsely 
should  be  no  longer  trusted.  Those  who  will  not 
serve  their  Master  with  what  he  bestows  upon  them, 
why  should  they  be  suffered  to  serve  themselves 
with  it  ?   Take  from  him  the  pound. 

5.  It  is  given  to  him  that  had  got  the  ten  pounds. 
When  this  was  objected  against  by  the  standers-by, 
because  be  had  so  much  already,  {Lord,  he  has  ten 
bounds,  V.  25.)  it  is  answered,  {v.  26.)  Unto  every 
one  that  hath  shall  be  g-we7i.  It  is  the  rule  of  justice, 
(1.)  That  those  should  be  most  encouraged,  who 
have  been  most  industrious,  and  that  those  who 
have  laid  out  themselves  most  to  do  good,  should 
have  tlieir  opportunities  of  doing  good  enlarged,  and 
be  put  into  a  higher  and  more  extensive  sphere  of 
usefulness.  To  him  tliat  hath  gotten  shall  more  be 
given,  that  he  may  be  in  a  capacity  to  get  more. 
(2.)  That  those  who  have  their  gifts,  as  if  they  had 
them  not,  who  have  them  to  no  pui-pose,  who  do 
no  good  with  them,  should  be  deprived  of  them. 
Those  who  endeavour  to  increase  the  gi-ace  they 
have,  God  will  increase  it ;  those  who  neglect  it, 
and  suffer  it  to  decline,  can  expect  no  other  tlian 
that  God  should  do  so  too.  This  needful  waniing 
Christ  gives  to  his  disciples,  lest,  while  they  were 
gaping  for  honours  on  earth,  they  should  neglect 
their  business,  and  so  come  short  of  their  liappiness 
in  heaven. 

3.  Another  thing  they  expected  was,  that,  when 
the  kingdom  of  God  should  appear,  the  body  of  the 
Jewish  nation  should  immediately  fall  in  with  it,  and 
submit  to  it,  and  all  their  aversions  to  Christ  and 
his  gospel  should  immediately  vanish  ;  but  Clirist 
tells  them  that,  after  his  departure,  the  generality 
of  them  would  persist  in  their  obstinacy  and  re- 
bellion, and  it  would  be  their  ruin.  Tliis  is  showed 
here, 

(1.)  In  the  message  which  his  citizens  sent  after 
him,  V.  14.  They  not  only  opposed  him,  while  he 
was  in  obscurity,  but,  when  he  was  gone  into  glory, 
to  be  invested  in  his  kingdom,  then  they  continued 
their  enmity  to  him,  protested  against  his  dominion, 
and  said,  iVe  vAll  not  have  this  ?nan  to  reign  over 
us.  [1.]  This  was  fulfilled  in  the  prevailing  infi- 
delity of  the  Jews  after  the  ascension  of  Christ,  and 
the  setting  up  of  the  gospel-kingdom  ;  they  would 
not  submit  their  necks  to  his  yoke,  nor  touch  the  top 
of  his  golden  sceptre.  They  said,  Let  us  break  his 
bands  in  sunder,  Ps.  2.  1 — 3.  Acts  4.  26.  [2.]  It 
speaks  the  language  of  all  unbelievers ;  they  could 
be  content  that  Christ  should  save  them,  but  they 
will  not  have  him  to  reign  over  them  ;  whereas 
Christ  is  a  Saviour  to  those  only  to  whom  he  is  a 
Prince,  and  who  m-e  willing  to  obey  him. 

(2.)  In  the  sentence  passed  upon  them  at  his  re- 
turn ;  (ii.  27'.)  Those  mine  enemies  bring  hither. 
When  his  faithful  subjects  are  preferretl  and  re- 
warded, then  he  will  take  vengeance  on  his  enemies  ; 
and  particularly  on  the  Jewish  nation,  the  doom  of 
which  is  here  read.  When  Christ  had  set  up  his 
gospel-kingdom,  and  thereby  put  reputation  upon 
tiie  gospel  ministry,  then  he  comes  to  reckon  ivith 
the  Jews  ;  then  it  is  remembered  against  them,  that 
they  had  particularly  disclaimed  and  protested 
against  his  kingly  office,  when  they  said.  We  have 
■no  king  but  Caesar,  nor  would  own  him  for  their 
King  ;  they  appealed  to  Caesar,  and  to  Cxsar  they 
shall  go  ;  Ca:sar  shall  be  their  ruin.  Then  the  king- 
dom of  God  ajijieared,  when  vengeance  was  taken 
on  those  iri'econcileable  enemies  to  Christ  and  his 
government  ;  they  were  brought  forth,  and  slain  be- 
fore hijH.  Never  was  so  much  slaughter  made  in 
any  war  as  in  the  wars  of  the  Jews.  That  nation 
lived  to  see  Christianity  victorious  in  the  Gentile 
world,  in  spite  of  their  enmity  and  opposition  to  it, 
and  then  it  was  taken  away  as  dross.    The  wrath 


ST.  LUKE,  XIX. 


of  Christ  came  upon  them  to  the  uttermost,  (1 
Thess.  2.  15,  16.)  and  their  destruction  redounded 
very  much  to  the  honour;  of  Christ  and  the  peace  of 
the  church.  But  this  is  applicable  to  all  others  who 
persist  in  their  infidelity,  and  will  undoubtedly  pe- 
rish in  it.  Note,  [1.]  Utter  ruin  will  certainly  be 
the  portion  of  all  Christ's  enemies  ;  in  the  day  of 
vengeance  they  shall  all  be  brought  forth,  and  slain 
before  him.  Jiring  them  hither,  to  be  made  a  spec- 
tacle to  saints  and  angels  ;•  see  Josh.  10.  22,  24.  Bring 
them  hither,  that  they  may  see  the  glory  and  hap- 
piness of  Christ  and  his  followers,  whom  they  hated 
and  persecuted.  £ri?ig  them  hither,  to  have  their 
frivolous  pleas  overruled,  and  to  receive  sentence 
according  to  their  merits.  Bring  them,  and  slay 
them  bejore  me,  as  Agag  before  Samuel.  The  Sa- 
viour whom  they  ha\-e  slighted,  will  stand  by,  and 
see  them  slain,  and  not  interpose  on  their  behalf. 
[2.]  Those  that  will  not  have  Christ  to  reign  over 
(hem,  shall  be  reputed  and  dealt  with  as  his  enemies. 
We  ai-e  ready  to  think  that  none  are  Christ's  ene- 
mies but  persecutors  of  Christianity,  or  scoffers  at 
least ;  but  you  see  that  tliose  will  be  accounted  so, 
that  dislike  the  terms  of  salvation,  will  not  submit  to 
Christ's  yoke,  but -will  be  their  own  masters.  Note, 
Whoever  will  not  be  ruled  by  the  gi-ace  of  Christ, 
will  inevitably  be  mined  by  the  wrath  of  Christ, 

28.  And  when  he  had  thus  spoken,  he 
wejit  before,  ascending  up  to  Jerusalem. 
29.  And  it  came  to  pass,  when  he  was 
come  nigh  to  Bethphage  and  Bethany,  at 
the  mount  called  the  mount  of  Ohves,  he 
sent  two  of  his  disciples,  30.  Saying,  Go 
ye  into  the  village  over  against  you ;  in  the 
which,  at  yom-  entering,  ye  shall  find  a  colt 
tied,  whereon  yet  never  man  sat :  loose  him, 
and  bring  himhither.  31.  And  if  any  man 
ask  you,  Why  do  ye  loose  him  ?  Thus  shall 
ye  say  unto  him,  Because  the  Lord  hath 
need  of  him.  32.  And  tliey  that  were  sent 
went  their  way,  and  found  even  as  he  had 
said  unto  them.  33.  And  as  they  were 
loosing  the  colt,  the  owners  thereof  said 
unto  them.  Why  loose  ye  the  colt  ?  34. 
And  they  said.  The  Lord  hathneedof  him. 
35.  And  they  brougjit  him  to  Jesus :  and 
they  cast  their  garments  upon  the  colt,  and 
they  set  Jesus  thereon.  36.  And  as  he 
went,  they  spread  their  clothes  in  the  way. 

37.  And  when  he  was  come  nigli,  even  now 
at  the  descent  of  the  mount  of  Olives,  the 
whole  multitude  of  the  disciples  began  to 
rejoice  and  praise  God  with  a  loud  voice, 
for  all  the  mighty  works  that  they  had  seen  ; 

38.  Saying,  Blessed  be  the  King  that  cometh 
in  the  name  of  the  Lord ;  peace  in  heaven, 
and  glory  in  the  highest.  39.  And  some 
of  the  Pharisees  from  among  the  multitude 
said  unto  him.  Master,  rebuke  thy  disciples. 
40.  And  he  answered  and  said  unto  them, 
1  tell  you,  tiiat  if  these  should  hold  their 
peace,  the  stones  would  immediately  cry 
out. 

We  have  here  the  same  account  of  Christ's  riding 
in  some  sort  of  triumph,  (such  as  it  was,)  into  Jem- 


ST.  LUKE,  XIX. 


615 


salem,  which  we  had  before  in  Matthew  and  Mark ; 
let  us  1,herefoi'e  here  only  observe, 

I.  Jeais  Christ  was  forward  and  willing  to  suffer 
and  die  for  us.  He  went  forward,  bound  in  the 
S/iirit,  to  Jerusalem,  knowing  very  well  the  things 
that  should  befall  him  there,  and  yet  he  ivent  before, 
ascending  uji  to  Jerusale?n,  v.  28.  He  was  the  fore- 
most of  the  company,  as  if  he  longed  to  be  upon  the 
spot,  longed  to  engage,  to  take  the  field,  and  to  enter 
upon  action.  Was  he  so  forward  to  suffer  and  die 
for  us,  and  shall  we  draw  back  from  any  service  we 
are  capable  of  doing  for  him  ? 

II.  It  was  no  ways  inconsistent,  either  with  Christ's 
humility,  or  with  his  present  state  of  humiliation,  to 
make  a  public  entry  into  Jerusalem  a  little  before 
he  died.  Thus  he  made  himself  to  be  the  more 
taken  notice  of,  thattheignoniiny  of  his  death  might 
appear  the  greater. 

in.  Christ  is  entitled  to  a  dominion  over  all  the 
creatures,  and  may  use  them  when  and  as  he  pleases. 
No  man  has  a  property  in  his  estate  against  Christ, 
but  that  his  title  is  prior  and  superior.  Christ  sent 
to  fetch  an  ass  and  her  colt  from  their  owner's  and 
master's  crib,  when  he  had  occasion  for  their  sei-vice, 
and  might  do  so,  for  all  the  beasts  of  the  forest  are 
his,  and  the  tame  beasts  too. 

IV.  Christ  has  all  men's  hearts  both  under  his 
eye  and  in  his  hand.  He  could  influence  those  to 
■whom  the  ass  and  the  colt  belonged,  to  consent  to 
their  taking  them  away,  as  soon  as  they  were  told 
that  the  Lord  had  occasion  for  them. 

V.  Those  that  go  on  Christ's  errands,  are  5ure  to 
speed;  {v.  32.)  They  that  mere  sent,  found  what 
he  told  them  they  should  find,  and  tlie  owners  will- 
ing to  part  with  them.  It  is  a  comfort  to  Christ's 
messengei'S,  that  what  they  are  sent  for,  if  indeed 
the  Lord  has  occasion  for  it,  they  shall  bring  it. 

VI.  The  disciples  of  Clirist,  who  fetch  that  for 
him  from  others,  which  he  has  occasion  for,  and 
which  they  have  not,  should  not  think  that  enough, 
but,  whatever  they  have  themselves,  wherewith  he 
may  be  served  and  honoured,  they  should  be  ready 
to  serve  him  with  it.  Many  can  be  willing  to  attend 
Christ  at  other  people's  expense,  who  care  not  at 
being  at  any  charge  upon  him  themsehes  ;  but  those 
disciples  not  only  fetched  the  ass's  colt  for  him,  but 
cast  their  own  garments  upon  the  colt,  and  were 
willing  that  those  should  be  used  for  his  trappings. 

VII.  Christ's  ti-iumphs  are  the  matter  of  the  dis- 
ciples' praises.  When  Christ  came  nigh  to  Jertisa- 
lem,  God  put  it  of  a  sudden  into  the  hearts  of  the 
nvhole  multitude  of  the  disciples,  not  to  the  twelve 
only,  but  abundance  more,  that  were  disciples  at 
large,  to  rejoice  and  praise  God  ;  (i>.  o7.)  and  their 
spreading  of  their  clothes  in  the  way,  {v.  36.)  was  a 
common  expression  of  joy,  as  at  the  feast  of  taber- 
nacles. Observe,  1.  What  was  the  matter  or  oc- 
casion of  their  joy  and  praise.  They  praised  God 
for  all  the  mighty  ivories  they  had  seen,  all  the  mira- 
cles Christ  had  wrought,  especially  the  raising  of 
I.azarus,  which  is  particularly  mentioned,  John  12. 
17,  18,  That  brought  others  to  mind,  for  fresli  mi- 
racles and  mercies  should  revive  the  remembrance 
of  the  former.  2,  How  they  expressed  their  joy  and 
praise  ;  (t,  38.)  Blessed  be  the  King  that  comes  in 
the  name  of  the  Lord  ;  Christ  is  the  King,  he  comes 
in  the  name  of  the  Lord,  clothed  with  a  divine  au- 
thority, commissioned  from  heaven  to  gizie  law,  and 
treat  of  peace  ;  blessed  be  he.  Let  us  praise  him, 
let  God  prosper  him.  He  is  blessed  for  ever,  and 
we  will  speak  well  of  him.  Peace  in  heaven.  Let 
the  God  of  heaven  send  peace  and  success  to  his  un- 
dertaking, and  then  there  will  be  glory  in  the  high- 
est. It  will  redound  to  the  gloiy  of  the  most  high 
God  ;  and  the  angels,  the  glorious  inhabitants  of  the 
upper  world,  will  gi\e  him  the  glory  of  it.  Com- 
pare this  song  of  the  saints  on  earth  with  that  of  the 


angels  ;  (cA,  2.  14.)  they  both  agree  to  give  glory  to 
God  in  the  highest,  there  the  praises  of  both  centre  ; 
the  angels  sa)-,  On  earth  peace,  rejoicing  in  the  be- 
nefit which  men  on  earth  ha\  e  by  Christ ;  the  saints 
say,  Peace  in  heaven,  rejoicing  in  the  benefit  which 
the  angels  have  by  Christ ;  such  is  the  communion 
we  have  with  the  holy  angels,  that,  as  they  rejoice 
in  the  peace  on  earth,  so  we  rejoice  in  the  peace  in 
heaven,  the  peace  God  makes  in  his  high  /daces,  (Job 
25.  2.)  and  both  in  Christ,  wlio  hatli  reconciled  all 
things  to  himself,  whether  things  on  earth  or  things 
in  lieaven. 

VIII,  Christ's  triumphs,  and  his  disciples' Joyful 
praises  of  them,  are  the  vexation  of  proud  Phari- 
sees, that  are  enemies  to  him  and  his  kingdom. 
Tliere  were  some  Pharisees  among  the  multitude, 
who  were  so  far  from  joining  with  tliem,  that  they 
were  enraged  at  them,  and  Christ  being  a  famous 
Example  of  humility,  they  thought  that  he  would 
not  admit  such  acclamations  as  these,  and  therefore 
expected  that  he  should  rebuke  his  disciples,  v.  39. 
But  it  is  the  honour  of  Christ,  that,  as  he  despises 
the  contempt  of  the  proud,  so  he  accepts  the  prases 
of  the  humble. 

.  IX.  Whether  men  praise  Christ  or  no,  he  will, 
and  shall,  and  must,  be  praised ;  {v.  40. )  If  these 
should  bold  their  peace,  and  not  speak  the  praises  of 
the  Messiah's  kingdom,  the  stones  would  immediately 
cry  out,  rather  than  that  Christ  should  not  be  prais- 
ed ;  which  was,  in  effect,  literally  fulfilled,  when, 
upon  men's  reviling  Christ  upon^the  cross,  instead 
of  praising  him,  and  his  own  discfples'  sinking  into  a 
profound  silence,  the  earth  did  cjuake,  and  the  rocks 
rent.  Pharisees  would  silence  the  praises  of  Christ, 
but  they  cannot  gain  their  point ;  for  as  God  can  out 
of  stones  raise  up  children  unto  Abraham,  so  he  can 
out  of  the  mouths  of  those  children  perfect  praise. 

41.  And  when  he  was  come  near,  he  be- 
held the  city,  and  wept  over  it,  42.  Saying, 
If  thou  hadst  known,  even  thou,  at  least  in 
this  thy  day,  the  things  u-hidi  belong  unto 
thy  peace  !"but  now  they  are  hid  from  thine 
eyes.  43.  For  the  days  shall  come  upon 
thee,  that  thine  enemies  shall  cast  a  trench 
about  thee,  and  compass  thee  round,  and 
keep  thee  in  on  every  side,  44.  And  shall 
•lay  thee  even  with  the  ground,  and  thy  chil- 
dren Mithin  thee  ;  and  they  shall  not  leave 
in  thee  one  stone  upon  another ;  because 
thou  knewest  not  the  time  of  thy  visitation. 
45.  And  he  went  into  the  temple,  and  be- 
gan to  cast  out  them  that  sold  therein,  and 
them  that  bought ;  46.  Saying  tuito  them. 
It  is  written.  My  house  is  the  house  of 
prayer :  but  ye  have  made  it  a  den  of  thieves. 

47.  And  he  taught  daily  in  the  temple.  But 
the  chief  priests  and  the  scribes,  and  the 
chief  of  the  people,  sought  to  destroy  him ; 

48.  And  could  not  find  what  they  might  do : 
for  all  the  people  were  veiy  attentive  to 
hear  him. 

The  great  Ambassador  from  heaven  is  here  maJc- 
ing  his  public  entry  into  Jerusalem,  not  to  be  respect- 
ed there,  but  to  be  rejected  ;  he  knew  what  a  nest  of 
\ipers  he  was  throwing  himself  into;  and  yet  see 
here  two  instances  of  his  love  to  that  place,  and  his 
concern  for  it. 

1,  The  tears  he  shed  for  the  approaching  ruin  of 
the  city;  {y.  41,)  Wien  he  was.  come  near,  he  be- 


616 


ST.  LUKE,  XIX, 


held  the  city,  and  laefit  over  it.  Probably,  it  was 
■when  he  was  coming  down  the  descent  of  the  hill 
fi-om  the  mount  of  Olives,  where  he  had  a  full  view 
of  the  gity,  the  large  extent  of  it,  and  the  many 
stately  structures  in  it,  and  his  eye  affected  his  heart, 
and  his  heart  his  eye  again,  bee  here,  1.  What  a 
tender  spirit  Christ  was  of;  we  never  read  that  he 
laughed,  but  we  often  find  him  in  tears.  In  this  very 
place  his  father  David  wept,  and  those  that  were 
with  him,  though  he  and  they  were  me7i  of  war. 
There  are  cases  in  which  it  is  no  disparagement  to 
the  stoutest  of  men,  to  melt  into  tears.  2.  That 
Jesus  Christ  wefit  in  the  midst  of  his  triumphs,  ivefit 
•when  all  about  him  were  rejoicing;  to  show  how  little 
he  was  elevated  with  the  applause  and  acclamation 
of  the  people.  Thus  he  would  teach  us  to  rejoice 
•with  trembling,  and  as  though  we  rejoiced  not.  If 
Providence  do  not  stain  the  beauty  of  our  triumphs, 
we  may  ourselves  see  cause  to  sully  it  with  our  sor- 
rows. 3.  That  he  wept  over  Jerusalem.  Note, 
There  are  cities  to  be  wept  over,  and  none  to  be 
more  lamented  than  Jerusalem,  that  had  been  the 
holy  city,  and  the  joy  of  the  whole  earth,  if  it  be  de- 
generated. But  why  did  Christ  weep  at  the  sight 
of  Jerusalem  .■'  Was  it  because  "Yonder  is  the  city 
in  which  I  must  be  betrayed  and  bound,  scourged 
and  spit  upon,  condemned  and  crucified  .■"'  No,  he 
himself  gives  us  the  reason  of  his  tears. 

(1.)  Jerusalem  has  not  improved  the  day  of  her 
opportunities.  He  wept,  and  said,  Jf  thou  hadst 
known,  even  thou  at  least  in  this  thy  day,  if  thou 
wouldst  but  yet  know,  while  the  gospel  is  preached 
to  thee,  and  salvation  offered  thee  by  it;  if  thou 
wouldst  at  length  bethink  thyself,  and  understand 
the  things  that  belong  to  thy  peace,  the  making  of 
thy  peace  with  God,  and  the  securing  of  thine  own 
spiritual  and  eternal  welfare — but  thou  dost  not  know 
the  day  of  thy  visitation,  v.  44.  The  manner  of 
speaking  is  abrupt ;  If  thou  hadst  known.  O  that 
thou  hadst,  so  some  take  it ;  like  that  O  that  my  peo- 
ple had  hearkened  unto  me,Ps.  81.  13.  Isa.  48.  18. 
Or,  If  thou  hadst  known,  well ;  like  that  of  theyf^- 
tree,  ch.  13.  9.  How  happy  had  it  been  for  thee  ! 
Or,  "If  thou  hadst  known,  thou  wouldst  have  wept 
for  thyself,  and  I  should  have  no  occasion  to  weep 
for  thee,  but  should  have  rejoiced  rather."  What 
he  saith  lays  all  the  blame  of  Jei-usalem's  impending 
ruui  upon  herself.  Note,  [1.]  There  are  things 
which  belong  to  our  peace,  which  we  are  all  con- 
cerned to  know  and  ujiderstand ;  the  way  how  peace 
is  made,  the  offers  made  of  peace,  the  terms  on 
which  we  may  have  the  benefit  of  peace.  The 
things  that  belong  to  our  peace,  are  those  things 
that  relate  to  our  present  and  future  welfare ;  these 
we  must  know  with  application.  [2.]  There  is  a 
time  of  visitation,  when  those  things  which  belong  to 
our  peace,  may  be  known  by  vs,  and  known  to  good 
purpose.  When  we  enjoy  the  means  of  grace  in 
great  plenty,  as  powerfully  preached  to  us,  when  the 
Spirit  strives  with  us,  and  our  own  consciences  are 
startled  and  awakened,  then  is  the  time  of  visitation, 
which  we  are  concerned  to  improve.  [3.]  Those 
that  have  long  neglected  the  time  of  their  visitation, 
.  if  at  length,  if  at  last,  in  this  their  day,  their  eyes  be 
opened,  and  they  bethink  themselves,  all  will  be 
well  yet.  Those  shall  not  be  refused,  that  come  into 
the  vineyard  at  the  eleventh  hour.  [4.  ]  It  is  the 
amazing  folly  of  multitudes  that  enjoy  the  means  of 
grace,  and  it  will  be  of  fatal  consequence  to  them, 
that  they  do  not  improve  the  day  of  their  opportuni- 
ties. The  things  of  their  peace  are  revealed  to  them, 
but  are  not  minded  or  reg-arded  by  them  ;  they  hide 
their  eyes  from  them,  as  if  they  were  not  worth  tak- 
ing notice  of.  They  are  not  aware  of  the  accepted 
time  and  the  day  of  salvation,  and  so  let  it  slip  and 
perish  through  mere  carelessness.  None  are  so 
blind  as  those  that  wiU  not  see;  nor  have  any  the 


things  of  their  peace  more  certainly  hid  from  their 
eyes,  than  those  that  turn  their  back  upon  them, 
[5.]  The  sin  and  folly  of  those  that  persist  in  a  con- 
tempt of  gospel-grace,  are  a  great  grief  to  the  Lord 
Jesus,  and  should  be  so  to  us.  He  looks  with  weep- 
ing eyes  upon  lost  souls,  that  continue  impenitent, 
and  run  headlong  upon  their  own  ruin  ;  he  had  rather 
that  they  would  tuim  and  live  than  go  on  and  die, 
for  he  is  not  willing  that  any  should  perish. 

(2. )  Jemsalem  cannot  escape  the  day  of  her  deso- 
lation. The  things  of  her  peace  are  now  m  a  man- 
ner hid  from  her  eyes  ;  they  will  be  shortly.  Not 
but  that  after  this  the  gospel  was  preached  to  them 
by  the  apostles;  all  the  house  of  Israel  were  called 
to  know  assuredly  that  Christ  was  their  Peace,  (Acts 
2.  36.)  and  multitudes  were  convinced  and  convert- 
ed. But  as  to  the  body  of  the  nation  and  the  leading 
part  of  it,  it  was  sealed  up  under  unbelief,  God  had 
given  them  the  spirit  of  slumber,  Rom.  11.  8.  They 
were  so  prejudiced  and  enraged  against  the  gospel, 
and  those  few  that  did  embrace  it  then,  that  nothing 
less  than  a  miracle  of  di\ine  grace  (like  that  which 
converted  Paul)  would  work  upon  them  ;  and  it 
could  not  be  expected  that  such  a  miracle  should  be 
wrought,  and  so  they  were  justly  given  up  X.o  judicial 
blindness  and  hardness.  The  peaceful  things  are 
not  hid  from  the  eyes  of  particular  persons ;  but  it  is 
too  late  to  think  now  of  the  nation  of  the  Jews  as 
such,  becoming  a  christian  nation,  by  embracing 
Christ. 

And  therefore  they  are  marked  for  ruin,  which 
Christ  here  foresees  and  foretells,  as  the  certain  con- 
sequence of  their  rejecting  Christ.  Note,  Neglect- 
ing the  great  salvation  often  brings  temporal  judg- 
ments upon  a  people  ;  it  did  so  upon  Jerusalem  in  less 
than  forty  years  after  this ;  when  all  that  Christ  here 
foretold  was  exactly  fulfilled.  [1.]  The  Romans 
besieged  the  city,  casta  trench  about  it,  compassed  it 
round,  and  kept  their  inhabitants  in  on  every  side. 
Josephus  relates,  that  Titus  ran  up  a  wall  in  a  very 
short  time,  which  surrounded  the  city,  and  cut  off 
all  hopes  of  escaping.  [2.]  They  laid  it  even  with 
the  ground.  Titus  commanded  his  soldiers  to  diz 
up  the  city,  and  the  whole  compass  of  it  was  levelled, 
except  three  towers ;  see  Josephus's  history  of  the 
wars  of  the  Jews,  lib.  5.  cap.  27.  lib.  7.  cap.  1.  Not 
only  the  city,  but  the  citizens,  were  laid  even  with 
the  ground,  (thy  children  within  thee,)  by  the  cruel 
slaughters  that  were  made  of  them  :  and  there  was 
scarcely  one  stone  left  upon  another.  This  was  for 
their  crucifying  of  Christ,  this  was  because  they 
knew  not  the  day  of  their  visitation.  Let  other  cities 
and  nations  take  warning. 

II.  The  zeal  he  showed  for  the  present  purifying 
of  the  temple.  Though  it  must  be  destroyed  ere 
long,  it  does  not  therefore  follow,  that  no  care  must 
be  taken  of  it  in  the  mean  time. 

1.  Christ  cleared  it  of  those  who  profaned  it.  He 
went  straight  to  the  temple,  and  began  to  cast  out 
the  buyers  and  sellers,  v.  45.  Hereby  (though  he 
was  represented  as  an  Enemy  to  the  temple,  and 
that  was  the  crime  laid  to  his  charge  before  the  High 
Priest)  he  made  it  to  appear  that  he  had  a  truer  love 
for  the  temple  than  they  had  who  had  such  a  vene- 
ration for  its  corban,  its  treasury,  as  a  sacred  thing  ; 
for  its  purity  was  mof  e  its  glory  than  its  wealth  was, 
Christ  gave  a  reason  for  his  dislodging  of  the  temple- 
merchants,  T'.  46.  The  temple  is  a  house  of  prayer 
set  apart  for  communion  with  God  :  the  buyers  and 
sellers  made  it  a  den  of  thieves  by  the  fraudulent  bar- 
gains they  made  there  ;  which  was  by  no  means  to 
be  suffered,  for  it  would  be  a  distraction  to  those 
who  came  there  to  pray. 

2.  He  put  it  to  the  best  use  that  ever  it  was  put 
to,  for  he  taught  daily  in  the  temple,  v.  47.  Note, 
It  is  not  enough  that  the  comiption  of  a  church  be 
purged  out,  but  the  preaching  of  the  gospel  must  be 


ST.  LUKE,  XX. 


617 


encouraged.  Now,  when  Christ  preached  in  the 
temple,  observe  here, 

(1.)  How  spiteful  the  church-rulers  were  against 
him ;  how  industrious  to  seek  an  opjwrtunity,  or  Jire- 
tence  rather,  to  do  him  a  mischief ;  (y.  47. )  T/ie  c/iicf 
firksts  and  scribes,  and  the  chief  of  the  jieo/ite,  the 
great  sanhedrim,  that  should  have  attended  him, 
and  summoned  the  people  too  to  attend  him,  they 
sought  to  destroy  him,  and  put  him  to  death. 

(2. )  How  respectful  the  common  people  were  to 
him ;  They  were  very  attentive  to  hear  him ;  he 
spent  most  of  his  time  in  the  country,  and  did  not 
then  preach  in  the  temple,  but,  when  he  did,  tlie 
people  paid  him  great  respect,  attended  on  his 
preaching  with  diligence,  and  let  no  opportunity  slip 
of  hearing  him  ;  attended  to  it  with  care,  and  would 
not  lose  a  word.  Some  read  it,  ^tl  the  people,  as 
they  heard  him,  took  his  part;  and  so  it  comes  in 
very  properly,  as  a  reason  why  his  enemies  could  not 
find  what  they  might  do  against  him  ;  they  saw  tlie 
people  ready  to  fly  in  their  faces  if  they  offered  him 
anv  violence.  Till  his  hour  was  come,  his  interest 
in  the  common  people  protected  him  :  but  when  his 
hour  was  come,  the  chief  priests'  influence  upon  the 
common  people  delivered  him  up, 

CHAP.  XX. 

In  this  chapter,  we  have,  I.  Christ's  answer  to  the  chief 
priests'  question  concerning  his  authority,  v.  1 .  .  8.  II. 
The  parable  of  the  vineyard  let  out  to  the  unjust  and  re- 
bellious husbandmen,  v.  9  . .  19.  III.  Christ's  answer  to 
the  question  proposed  to  liim  concerning  the  lawfulness  of 
paying  tribute  to  Ccesar,  v.  20 . .  26.  IV.  His  vindication 
of  that  ^eat  fundamental  doctrine  of  the  Jewish  and  Ciiris- 
tian  institutes,  the  resurrection  of  the  dead  and  the  future 
state,  from  the  foolish  cavils  of  the  Sadducees,  v.  27  .  .  33. 
V.  His  puzzling  of  the  scribes  with  a  question  concerning 
the  Messiah's  being  the  son  of  David,  v.  38 . .  44.  VI.  The 
caution  he  gave  his  disciples,  to  take  heed  of  the  scribes,  v. 
45  . .  47.  All  wliich  passages  we  had  before  in  Matthew 
and  Mark,  and  therefore  need  not  enlarge  upon  them  here, 
unless  on  those  particulars  which  we  had  not  there. 

1.    A  ND  it  came  to  pass,  that  on  one  of 

J\.  those  days,  as  he  taught  the  people 
in  the  temple,  and  preached  the  gospel,  the 
chief  priests  and  the  scribes  came  upon  him., 
with  the  elders,  2.  And  spake  unto  him, 
saying.  Tell  us,  By  what  authority  doest 
ihou  these  things  ?  Or  who  is  he  that  gave 
thee  this  authority  ?  3.  And  he  answered 
and  said  unto  them,  I  will  also  ask  you  one 
thing ;  and  answer  me :  4.  The  baptism  of 
John,  was  it  from  heaven,  or  of  men  1  5. 
And  they  reasoned  with  themselves,  say- 
ing. If  we  shall  say.  From  heaven ;  he  will 
say.  Why  then  believed  ye  him  not  ?  6. 
But  and  if  we  say.  Of  men ;  all  the  people 
will  stone  us :  for  they  be  persuaded  that 
John  was  a  prophet.  7.  And  they  answer- 
ed. That  they  could  not  tell  whence  it  ivas. 
8.  And  Jesus  said  unto  them.  Neither  tell 
I  you  by  what  authority  I  do  these  things. 

In  this  passage  of  story  nothing  is  added  here  to 
what  we  had  in  the  other  evangehsts ;  but  only  in 
the  first  verse,  whe're  we  are  told, 

I.  That  he  was  now  teaching  the  peo/ite  in  the 
temftle,  and  preaching  the  gospel.  Note,  Christ  was 
a  Preacher  of  his  own  gospel.  He  not  oi\\y  pur- 
chased the  salvation  for  us,  but  published  it'  to  us, 
which  is  a  great  confirmation  of  the  trath  of  the  gos- 
pel, and  gives  abundant  encouragement  to  us  to  re- 
ceive it,  for  it  is  a  sign  that  the  heart  of  Christ  was 
much  upon  it,  to  have  it  received.     This  likewise 

Vol.  v. — 4  I 


puts  an  honour  upon  the  preachers  of  the  gospel,  and 
upon  tlieir  office  and  work,  liow  much  soever  they 
are  despised  by  a  vain  world.  It  puts  an  honour 
upon  the  popular  preachers  of  the  gospel ;  Christ 
condescended  to  the  capacities  of  the  people  in 
preaching  the  gospel,  and  taught  them.  And  ob- 
serve, when  he  vi-a^  preaching  the  gospel  to  the  Jieo- 
ple,  he  had  this  interi-u])tion  given  him.  Isote, 
Satan  and  liis  agents  do  all  they  can  to  hinder  the 
preaching  the  gospel  to  the  people,  for  nothing 
weakens  the  interest  of  Satan's  kingdom  more. 

II.  Tliat  his  enemies  are  here  said  to  co)ne  upon 
him — iTricmiirav,  that  word  is  used  only  here,  and  it 
intimates,  1.  That  they  thought  to  surjjrise  him  with 
this  question ;  they  ca77ie  upon  him  suddenl)-,  hoping 
to  catch  him  unprovided  with  an  answer,  as  if  this 
were  not  a  tiling  he  had  himself  thought  of.  2.  That 
they  thought  to  frighten  him  with  this  question. 
They  came  upon  him  in  a  body,  with  violence.  But 
how  could  he  be  terrified  with  the  nvrath  of  men, 
when  it  was  in  his  onvn  poiver  to  restrain  it,  and 
make  it  turn  to  his  praise  i  From  this  story  itself  we 
may  leam, 

(1.)  That  it  is  not  to  be  thought  strange,  if  even 
that  which  is  evident  to  a  demonstration,  be  dis- 

Cuted,  and  called  into  question,  as  a  doubtftil  thing, 
y  those  that  shall  shut  their  eyes  against  the  light. 
Christ's  miracles  plainly  showed  by  what  authority 
he  did  these  things,  and  sealed  his  commission ;  and 
yet  this  is  that  which  is  here  arraigned. 

(2.)  Those  that  question  Christ's  authority,  if' 
they  be  but  catechised  themselves  in  the  plainest 
and  most  evident  principles  of  religion,  will  have 
their  folly  made  manifest  unto  all  men.  Christ  an- 
swered these  priests  and  scribes  witli  a  question  con- 
cerning the  l)aptism  of  John,  a  plain  question,  which 
the  meanest  of^  the  common  people^  could  answer  ? 
IVas  it  from  heaven  or  of  men  ?  They  all  knew  it 
wasfroin  heax'en,  there  was  nothing  in  it  that  had 
an  earthly  relish  or  tendency,  but  it  was  all  heavenly 
and  divine.  And  this  question  gravelled  them,  and 
run  them  aground,  and  served  to  shame  them  be- 
fore the  people. 

(3. )  It  is  not  strange  if  those  that  are  governed  by 
reputation  and  secular  interest,  imprison  the  plainest 
truths,  and  smother  and  stifle  the  strongest  convic- 
tions, as  these  priests  and  scribes  did,  who,  to  save 
their  credit,  would  not  own  that  John's  baptism  was 
from  heaven,  and  had  no  other  reason  why  they  did 
not  say  it  was  of  men  but  because  i.\\ey  feared  the 
fieofile.  What  good  can  be  expected  from  men  of 
such  a  spirit  f 

(4.)  Those  that  bury  the  knowledge  they  have, 
are  justly  denied  further  knowledge.  It  was  just 
with  Christ  to  refuse  to  give  an  account  of  his  au- 
thority to  them  tliat  knew  the  baptism  of  John  to  be 
from  heaven,  and  would  not  believe  in  him,  nor  own 
their  knowledge,  v.  7,  8. 

9.  Then  began  he  to  speak  to  the  people 
this  parable  ;  A  certain  man  planted  a  vine- 
yard, and  let  it  forth  to  husbandmen,  and 
went  into  a  far  country  for  a  long  time. 
10.  And  at  the  season  he  sent  a  servant  to 
the  husbandmen,  that  they  should  give  him 
of  the  fruit  of  the  vineyard  :  but  the  hus- 
bandmen beat  him,  and  sent  him  away 
empty.  11.  And  again  he  sent  another 
servant :  and  they  beat  him  also,  and  en- 
treated him  shamefully,  and  sent  him  away 
empty.  1 2.  And  again  he  sent  a  third  :  and 
they  wounded  him  also,  and  cast  him  out. 
13.  Then  said  the  lord  of  the  vineyard, 


618  ST.  LUKE,  XX. 

What  shall  I  do  ?  I  will  send  my  beloved 
son:  it  may  be  they  will  reverence  him., 
when  they  see  him.  1 4.  But  when  the  hus- 
bandmen saw  him,  they  reasoned  among 
themselves,  saying.  This  is  the  heir :  come, 
let  us  kill  him,  tliat  the  inheritance  may  be 
ours.  1 5.  So  they  cast  him  out  of  the  vine- 
yard, and  killed  hhn.  What  therefore  shall 
the  lord  of  the  vineyard  do  unto  them  ?  16. 
He  shall  come  and  destroy  these  husband- 
men, and  shall  give  the  \dneyard  to  others. 
And  when  they  heard  it,  they  said,  God  for- 
bid. 1 7.  And  he  beheld  them,  and  said, 
What  is  this  then  that  is  written.  The  stone 
'which  the  builders  rejected,  the  same  is  be- 
come the  head  of  tlie  corner  ?  18.  Whoso- 
ever shall  fall  upon  that  stone  shall  be  bro- 
ken ;  but  on  whomsoever  it  shall  fall,  it  will 
grind  him  to  powder.  19.  And  the  chief 
priests  and  the  scribes  the  same  hour  sought 
to  lay  hands  on  him ;  and  they  feared  the 
people  :  for  they  perceived  that  he  had  spo- 
ken this  parable  against  them. 

Christ  spake  this  parable  against  those  who  were 
resolved  not  to  own  his  authority,  though  the  evi- 
dence of  it  was  ever  so  full  and  convincing ;  and  it 
comes  very  seasonably  to  show  that  by  questioning 
his  authority  they  forfeited  their  own.  Their  dis- 
owning of  the  lord  of  their  vineyard,  was  a  defeas- 
ance of  tlieir  lease  of  the  vineyard,  and  a  gi\  ing  up 
aU  their  title. 

I.  The  parable  has  nothing  added  here  to  what 
■we  had  before  in  Matthew  and  Mark.  The  scope 
of  it  is  to  show  that  the  Jewish  nation,  by  persecut- 
ing the  prophets,  and  at  length  Christ  himself,  had 
provoked  God  to  take  away  from  them  all  their 
church  privileges,  and  to  abandon  them  to  ruin.  It 
teaches  us, 

1.  That  those  who  enjoy  the  privileges  of  the  visi- 
ble church,  are  as  tenants  and  farmers  that  have  a 
vineyard  to  look  after,  and  rents  to  pay  for  it.  God, 
by  setting  up  revealed  religion  and  mstituted  orders 
in  the  world,  hath  planted  a  vineyard,  which  he  lets 
out  to  those  people  among  whom  his  tabernacle  is, 
■V.  9.  And  they  have  vineyard-work  to  do,  need- 
ful and  constant  woi-k,  but  pleasant  and  profitable. 
Whereas  man  was,  for  sin,  condemned  to  till  the 
ground,  they  that  have  a  place  in  the  church,  are 
restored  to  that  which  was  Adam's  work  in  inno- 
cency,  to  dress  the  garden,  and  to  keep  it,  for  the 
church  is  a  paradise,  and  Christ  the  Tree  of  life  in 
it  They  have  also  vineyard-fruits  to  present  to 
the  Lord  of  the  vineyard.  There  are  rents  to  be 
paid,  and  services  to  be  done,  wliich,  though  bear- 
ing no  proportion  to  the  value  of  the  premises,  yet 
must  be  done,  and  must  be  fiaid. 

2.  That  the  work  of  God's  ministers  is  to  call  upon 
those  who  enjoy  the  privileges  of  the  church  to  bring 
forth  fruit  accordingly.  They  are  God's  rent- 
gatherers,  to  put  the  husbandmen  in  mind  of  their 
arrears,  or  rather  to  put  them  in  mind  that  they 
have  a  Landlord  who  expects  to  hear  from  them, 
and  to  receive  some  acknowledgment  of  their  de- 
pendence on  him,  and  obligation  to  him,  v.  10.  The 
Old-Testament  prophets  were  sent  on  this  errand  to 
the  Jewish  Church,  to  demand  from  them  the  duty 
and  obedience  they  owed  to  God. 

3.  That  it  lias  often  been  the  lot  of  God's  faithful 
servants  to  be  wretchedly  abused  by  his  own  ten- 
ants ;  they  have  been  beaten  and  treated  shamefiiUy 


by  those  that  resolved  to  send  them  emfity  away. 
1  liey  tliat  are  resolved  not  to  do  their  duty  to  God, 
connot  bear  to  be  called  upon  to  do  it.  Some  of  the 
best  men  in  the  world  have  had  the  hardest  usage 
from  it,  for  their  best  seri'ices. 

4.  Tliat  God  sent  his  Son  into  the  ^vorld  to  carry 
on  the  same  work  that  the  prophets  were  employed 
in,  to  gather  the  fruits  of  the  vineyard  for  God  ;  and 
one  would  haA-e  thought  that  he  should  have  been 
reverenced  and  received.  The  prophets  spake  as 
servants.  Thus  saith  the  Lord ;  but  Christ  as  a  Son, 
among  liis  own,  Verily  I  say  unto  you.  Putting 
such  an  honour  as  this  upon  them,  to  send  him,  one 
would  have  thought,  should  have  won  upon  them. 

5.  That  those  who  reject  Christ's  ministers,  would 
reject  Christ  himself,  if  he  should  come  to  them  ; 
for  it  has  been  tried,  and  found,  that  the  persecu- 
tors and  murderers  of  his  servants  the  prophets, 
were  the  persecutore  and  murderers  of  him  himself. 
They  said.  This  is  the  Heir,  come  let  us  kill  him. 
When  they  slew  the  servants,  there  were  other  ser- 
vants sent ;  "  But  if  we  can  but  be  the  death  of  the 
son,  there  is  never  another  son  to  be  sent,  and  then 
we  shall  be  no  longer  molested  with  these  demands  ; 
we  may  have  a  quiet  possession  of  the  vineyard  for 
ourselves."  The  Scribes  and  Pharisees  promised 
themselves,  that  if  they  could  but  got  Christ  out  of 
the  way,  they  should  for  ever  ride  masters  in  the 
Jewish  Church  ;  and  therefore  they  took  the  bold 
step,  they  cast  him  out  of  the  vineyard,  and  killed 
him. 

6.  That  the  putting  of  Christ  to  death,  filled  up 
the  measure  of  the  Jewish  iniquity,  and  brought  upon 
them  ruin  without  remedy.  No  other  could  be  ex- 
pected tlian  that  God  should  destroy  those  wicked 
husbandmen.  Tliey  began  in  fwt  /laying  their  rent, 
but  tlicn  proceeded  to  beat  and  kill  the  sen'ants,  and 
at  length  their  young  Master  himself.  Note,  Those 
tliat  li\e  in  the  neglect  of  their  duty  to  God,  know 
not  what  degi-ees  of  sin  and  destraction  they  are 
running  themselves  into. 

II.  To  the  application  of  the  parable  is  added 
here,  whicli  we  had  not  before,  their  deprecation  of 
the  doom  included  in  it ;  (t.  16. )  n7ien  they  heard 
it,  they  said,  God  forbid,  M«  yiyciTo — Let  not  this  be 
done  ;  so  it  should  be  read  ;  though  they  could  not 
but  own  that  for  such  a  sin  such  a  punishment  was 
just,  and  what  might  be  expected,  yet  they  could 
not  bear  to  hear  of  it.  Note,  It  is  an  instance  of  the 
folly  and  stupidity  of  sinners,  that  they  proceed  and 
persevere  in  their  sinful  ways,  though  at  the  same 
time  they  have  a  foresight  and  dread  of  the  destruc- 
tion that  is  at  the  end  of  those  ways.  And  see  what 
a  cheat  they  put  upon  themselves,  to  think  to  avoid 
it  by  a  cold  God  forbid,  when  they  do  nothing  to- 
ward the  preventing  of  it ;  but  will  this  make  the 
threatening  of  no  effect  i"  No,  they  shall  know  whose 
word  shall  stand,  God's  or  theirs. 

Now  observe  what  Christ  said,  in  answer  to  this 
childish  deprecation  of  their  i-uin.  1.  He  beheld 
them.  That  is  taken  notice  of  only  by  the  evange- 
list, T'.  17.  He  looked  upon  them  with  pity  and 
compassion,  grieved  to  see  them  cheat  themselves 
thus  to  their  own  ruin.  He  beheld  them,  to  see  if 
tliey  would  blush  at  their  own  folly,  or  if  he  could 
discern  in  their  countenances  any  show  of  relenting. 
2.  He  referred  them  to  the  scripture ;  "  What  is 
this  then  that  is  -written  ?  How  can  you  escape  the 
judgment  of  God,  when  you  cannot  prevent  the  ex- 
altation of  him  whom  you  despise  and  reject .'  The 
word  of  God  hath  said  it,  that  the  Stone  which  t/ie 
builders  rejected,  is  become  the  Head  of  the  coiner." 
The  Lord'Jesus  will  be  exalted  to  the  Father's  right 
hand,  he  has  all  judgment  and  all  power  committed 
to  him,  he  is  the  Corner-stone  and  Top-stone  of  the 
church,  and  if  so,  his  enemies  can  expect  no  other 
than  to  be  destroyed ;  for  even  those  that  slight 


ST.  LUKE,  XX. 


C19 


him,  tliat  stumble  at  him,  and  are  offended  in  liim, 
they  shall  be  broken,  it  will  be  their  ruin  ;  but  those 
that  not  only  reject  him,  but  hate  and  persecute 
him,  as  the  Jews  did,  he  will  fall  upon  them  and 
cmsh  them  to  pieces,  will  grind  litem  to  ponuder. 
The  condemnation  of  spiteful  persecutors  will  be 
much  sorer  than  that  of  careless  unbelievers. 

Lastly,  We  are  told  how  the  chief  priests  and 
scribes  were  exasperated  by  this  parable  ;  (t.  19.) 
They  perceived  that  he  spake  this  parable  against 
them  ;  and  so  he  did.  A  guilty  conscience  needs  no 
accuser;  but  they,  instead  of  yielding,  to  the  convic- 
tions of  conscience,  fell  into  a  rage  at  him  who 
awakened  that  sleeping  lion  in  their  bosoms,  and 
sought  to  lay  hands  on  him.  Their  con-uptions  re- 
belled against  their  convictions,  and  got  the  victory. 
And  it  was  because  they  had  not  any  fear  of  God  or 
of  his  wrath  before  their  eyes,  but  only  because  they 
feared  the  people,  that  they  did  not  now  fly  in  his  face, 
and  take  him  by  the  throat.  They  were  just  ready 
to  make  his  words  good  ;  Tliis  is  the  heir,  come  let 
us  kill  him.  Note,  When  the  hearts  of  the  sons  of 
men  are  fully  set  in  them  to  do  e^•il,  the  fairest 
warnings  both  of  the  sin  they  are  about  to  commit, 
and  of  the  consequences  of  it,  make  no  impression 
upon  them.  Christ  tells  them,  that  instead  of  kiss- 
ing the  Son  of  God  they  would  kill  him  ;  upon  which 
they  should  have  said,  JVhat,  is  thy  senmnt  a  dog^ 
But  they  do,  in  effect,  say  this,  "And  so  we  will  ; 
have  at  him  now."  And  though  they  deprecate  the 
punishment  of  tlie  sin,  in  the  next  breath  they  are 
projecting  the  commission  of  it. 

20.  And  they  watched_^zm,  and  sent  forth 
spies,  which  should  feign  themselves  just 
men,  that  they  might  take  hold  of  his  words, 
that  so  they  might  deliver  him  unto  the 
power  and  authority  of  the  governor.  21. 
And  they  asked  him,  saying.  Master,  we 
know  that  thou  sayest  and  teachest  rightly, 
neither  acceptest  thou  the  person  of  any, 
but  teachest  the  way  of  God  truly :  22.  Is 
it  lawful  for  us  to  give  tribute  unto  Csesar, 
or  no  ?  23.  But  he  perceived  their  crafti- 
ness, and  said  unto  them.  Why  tempt  ye 
me  ?  24.  Shew  me  a  penny.  Whose  image 
and  superscription  hath  it  ?  Tiiey  answer- 
ed and  said,  Caesar's.  25.  And  he  said  unto 
them,  Render  therefore  unto  Ceesar  the 
things  which  be  Caesar's,  and  unto  God  the 
things  which  be  God's.  26.  And  they  could 
not  take  hold  of  his  words  before  the  peo- 
ple :  and  they  marvelled- at  his  answer,  and 
held  their  peace. 

We  have  here  Christ's  evading  a  snare  -which  his 
enemies  laid  for  him,  by  proposing  a  question  to  him 
about  tribute.  We  had  this  passage  before,  both  in 
Matthew  and  Mark.     Here  is, 

I.  The  mischief  designed  him,  and  that  is  more 
fully  related  here  than  before.  The  plot  was  to  de- 
liver him  unto  the  fioiver  and  authority  of  the  go- 
■vemor,  v.  20.  They  could  not  themselves  put  him 
to  death  by  course  of  law,  nor  otherwise  than  by  a 
popular  tumult,  which  they  could  not  depend  upon. 
And  since  they  cannot  be  his  judges,  thev  will  wil- 
linglv  condescend  to  be  his  prosecutors  and  accusei-s, 
and  will  themselves  inform  against  him.  Thev 
hoped  to  gain  their  point,  if  they  could  but  incense 
the  governor  against  him.  Note,  It  has  been  the 
common  artifice  of  persecuting  church-rulers,  to 
make  the  Bccular  powers  the  tools  of  their  malice. 


and  oblige  the  kings  of  the  earth  to  do  their  drudge- 
rv-,  who,  if  they  had  not  been  instigated,  would  have 
let  their  neighbours  li\  e  quietly  b\  ihem,  as  Pilate 
did  Christ  till  the  chief  priests'and  the  scribes  pre- 
sented Christ  to  him.  But  thus  Christ's  word  must 
be  fulfilled  by  their  cursed  politics,  that  he  should 
be  delivered  into  the  hands  of  the  Gentiles. 

II.  The  persons  they  employed.  Matthew  and 
Mark  told  us  that  they  were  disciples  of  the  Phari- 
sees, with  some  Herodians.  Here  it  is  added.  They 
were  spies,  which  should  feign  themselves  Just  men. 
Note,  It  is  no  new  thing  tor  bad  men  to  feign  thcm- 
selves_/'i(s<  men,  and  to  cover  the  most  wicked  pro- 
jects with  most  specious  and  plausible  pretences. 
The  devil  can  transform  himself  into  an  angel  of 
light,  and  a  Pharisee  appear  in  the  garb,'  and  speak 
the  language,  of  a  disciple  of  Christ.  A  spy  must  go 
in  disguise.  These  spies  must  take  on  them  to  have 
a  value  for  Christ's  judgment,  and  to  depend  upon 
it  as  an  oracle,  and  therefore  must  desire  his  advice 
in  a  case  of  conscience.  Note,  Ministers  are  con- 
cerned to  stand  upon  their  guard  against  some  that 
feign  themselves  to  be  just  men,  and  to  be  nvise  as 
serpents,  when  they  are  in  the  midst  of  a  generation 
of  vipers  and  scorpions. 

III.  The  question  they  proposed,  with  which  they 
hoped  to  ensnare  him.  1.  Their  preface  is  very 
courtly  ;  Master,  we  know  that  thou  sayest  and 
teachest  rightly,  xk  21.  Thus  they  thought  to  flat- 
ter him  into  an  incautious  freedom  and  openness 
with  them,  and  so  to  gain  their  point.  They  that 
are  proud,  and  love  to  be  commended,  will  be 
brought  to  do  any  thing  for  those  that  will  but  flat- 
ter them,  and  speak  kindly  to  them  ;  but  they  were 
much  mistaken  who  thought  thus  to  impose  upon 
the  humble  Jesus.  He  was  not  pleased  with  the 
testimony  of  such  hypocrites,  nor  thought  himself 
honoured  by  it.  It  is  ti-ue.that  he  accepts  not  the 
person  of  any,  but  it  is  as  time  that  he  knows  the 
hearts  of  all,  and  knew  theirs,  and  the  sei'e?!  abomi- 
nations that  were  there,  though  thev  spake  fair.  It 
was  certain  that  he  taught  the  way  of  God  truly  ;  but 
he  knew  that  t\\ey  were  unworthy  to  be  taught  by 
him,  who  came  to  take  hold  of  his  words,  not  to  be 
taken  hold  of  hy  them.  2.  Their  case  is  very  nice  ; 
"  Is  it  lawful./br  as,"  (that  is  added  here  in  Luke,) 
"to  give  tribute  to  Ciesar?  For  us  Jews,  us  the 
free-born  seed  of  Abraham,  us  that  pay  the  Lord's 
tribute,  may  we  give  tribute  to  Cassar ;"  Their  pride 
and  covetousness  made  them  loath  to  pay  taxes, 
and  then  they  would  have  it  a  question,  whether 
it  was  lawful  or  no.  Now  if  Christ  should  say  that 
it  was  lawful,  the  people  would  take  it  ill,  who  ex- 
pected that  he  who  set  up  to  be  the  Messiah,  should 
in  the  first  place  free  them  from  the  Roman  yoke, 
and  stand  by  them  in  denying  tribute  to  Cxsar.  But 
if  he  should  say  that  it  was  not  lawful  as  they  ex- 
pected he  would,  (for  if  he  had  not  been  of  that 
mind,  they  thought  he  could  not  have  been  so  much 
the  Darling  of  the  people  as  he  was,)  then  they 
should  have  something  to  accuse  him  of  to  the  go- 
vernor, which  was  what  they  wanted. 

TV.  His  evading  of  the  snare  which  they  laid  for 
him  ;  He  perceij'ed  their  craftiness,  x>.  23.  Note, 
Those  that  are  most  crafty  in  their  desigris  against 
Christ  and  his  gospel,  cannot  with  all  their  art  con- 
ceal them  from  his  cognizance.  He  can  see  through 
the  most  political  disguises,  and  so  break  through 
the  most  dangerous  snare  ;  for  surelu  in  vain  is  the 
net  spread  in  the  sight  of  any  bird.  He  did  not  give 
them  a  direct  answer,  but  reproved  them  for  offer- 
ing to  impose  upon  him  ;  (  Why  tempt  ye  me .?)  and 
called  for  apiece  of  money,  current  monev  with  the 
merchants  ;  {Shew  me  a  penny ;)  and  asked  them 
whose  monev  it  was ;  whose  stamp  it  bore  ;  who 
coined  it.  They  owned,  "It  is  Cscsar's  money." 
"  Wliy  then,"  saith  Christ,  "you  should  first  have 


620  ST.  LUKE,  XX. 

asked  whether  it  was  lawful  to  jiay  and  receive 
Csesar's  money  among  yourselves,  and  to  admit  that 
to  be  the  instrument  of  your  commerce.  Butyou 
having  granted  that  by  a  common  consent,  are  con- 
cluded by  your  own  act,  and,  no  doubt,  you  ought  to 
give  tribute  to  him  who  furnished  you  with  this  con- 
venience for  your  trade,  protects  you  in  it,  and  lends 
you  the  sanction  of  his  authority  for  tlie  value  of  your 
money.  You  must  therefore  render  to  Cxsar  the 
things  that  are  Cxsar's.  In.  civil  things  you  ought 
to  submit  to  the  civil  powers,  and  so,  if  Ca;sar  pro- 
tects vou  in  your  civil  rights  by  laws  and  the  admin- 
istration of  justice,  you  ought  to  pay  him  tribute  ; 
but  in  sacred  things  God  only  is  your  King,  you  are 
not  bound  to  be  of  Caisar's  religion  ;  you  must  re7i- 
der  to  God  the  things  that  are  God's,  must  worship 
and  adore  him  only,  and  not  any  golden  image  that 
Cxsar  sets  up  ;"  and  we  must  worship  and  adore 
him  in  such  a  way  as  he, has  appointed,  and  not  ac- 
cording to  the  inventions  of  Csisar.  It  is  God  only 
that  has  authority  to  say,  My  son  give  me  thy  heart. 
V.  The  confusion  they  were  hereby  put  into,  xk 
26.  1.  The  snare  is  bro'ken  ;  They  could  not  take 
hold  of  his  words  before  the  peolde.  They  could  not 
fasten  upon  any  thing  wherewith  to  incense  either 
the  governor  or  the  ptople  against  him.  2.  Christ 
is  honoured;  even  the  wrath  of -man  is  made  to 
praise  him.  They  maiiielled  at  his  answer,  it  was 
so  discreet  and  unexceptionable,  and  such  an  e\i- 
dence  of  that  wisdom  and  sincerity  which  make  the 
face  to  shine.  3.  Their  mouths  are  stopped  ;  they 
held  their  peace.  They  had  nothing  to  object,  and 
durst  ask  him  nothing  else,  lest  he  should  shame  and 
expose  them.  , 

27.  Then  came  to  him  certain  of  the  Sad- 
ducees,  which  deny  that  there  is  any  resur- 
rection ;  and  tiiey  asked  him,  28.  Saying, 
Master,  Moses  wrote  unto  us.  If  any  man's 
brother  die,  having  a  wife,  and  he  die  with- 
out children,  that  his  brotiier  should  take 
his  wife,  and  raise  up  seed  unto  his  brother. 
29.  There  were  therefore  seven  brethren  : 
and  the  first  took  a  wife,  and  died  without 
children.  30.  And  the  second  took  her  to 
wife,  and  he  died  childless.  31.  And  the 
third  took  her ;  and  in  like  manner  the  se- 
ven also :  and  they  left  no  children,  and 
died.  32.  Last  of  all  the  woman  died  also. 
33.  Therefore  in  the  resurrection  whose 
wife  of  them  is  she  ?  for  seven  had  her  to 
wife.  34.  And  Jesus  answering  said  unto 
them,  The  children  of  this  world  marry, 
and  are  given  in  marriage.  35.  But  they 
which  shall  be  accounted  worthy  to  obtain 
that  world,  and  the  resurrection  from  the 
dead,  neither  marry,  nor  are  given  in  mar- 
riage :  36.  Neither  can  they  die  any  more : 
for  they  are  equal  unto  the  angels ;  and  are 
the  children  of  God,  being  the  children  of 
the  resurrection.  37.  Now  that  the  dead 
are  raised,  even  Moses  showed  at  the  bush, 
when  he  calleth  the  Lord  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God 
of  Jacob.  38.  For  he  is  not  a  God  of  the 
dead,  but  of  the  living :  for  all  live  unto 
him. 

This  discourse  with  the  Sadducees  we  had  before, 


just  as  it  is  here,  only  that  the  description  Christ 
gives  of  the  future  state  is  somewhat  more  full  and 
large  here.     Observe  here, 

I.  In  evei-y  age  there  have  been  men  of  coiTupt 
minds,  that  have  endeavoured  to  subvert  the  funda- 
mental principles  of  revealed  religion.  As  there 
are  deists  now,  who  call  themselves  yVee-thinkcrs, 
but  are  really  ya/sf-thinkers ;  so  there  were  Sad- 
ducees in  our  Saviour's  time,  who  bantered  the  doc- 
trine of  the  resurrection  of  the  dead  and  the  life  of 
the  world  to  come,  though  they  were  plainly  re- 
vealed in  the  Old  Testament,  and  were  articles  of 
the  Jewish  faith.  The  Sadducees  deny  that  there  is 
any  resurrection,  any  ftitm-e  state  ;  so  iyao-Tao-if  may 
signify  ;  not  only  no  return  of  the  body  to  life,  but 
no  continuance  of  the  soul  in  life ;  no  world  of  spi- 
rits, no  state  of  recompense  and  retribution  tor 
what  was  done  in  the  body.  Take  away  this,  and 
all  religion  falls  to  the  ground. 

II.  It  is  common  for  those  that  design  to  under- 
mine any  ti'uth  of  God,  to  perplex  it,  and  load  it 
with  difficulties.  So  those  Sadducees  here  did ; 
when  they  would  weaken  people's  faith  in  the  doc- 
trine of  the  resuiTection,  they  put  a  question  upon 
the  supposition  of  it,  which  they  thought  could  not 
be  answered  either  way  to  satisfaction.  The  case 
perhaps  was  matter  of  tact,  however- it  might  be  so, 
of  a  woman  that  had  sex'en  husbands.  Now  in  the 
resurrection,  whose  wife  shall  she  be'^  Whereas  it 
was  not  at  all  material  whose  she  was,  for  when 
death  puts  an  end  to  that  relation,  it  is  not  to  be  re- 
sumed again. 

III.  There  is  a  great  deal  of  difference  between 
the  state  of  the  children  of  men  on  earth  and  that 
of  the  children  of  God  in  heaven  ;  a  vast  unlikeness 
between  this  world  and  that  world ;  and  we  wrong 
ourselves,  and  -svrong  the  ti-uth  of  Christ,  when  we 
form  our  notions  of  that  world  of  spirits  by  our  pre- 
sent enjoyments  in  this  world  of  sense. 

1.  The  children  of  men  in  this  world  marry,  and 
are  gix'en  in  marriage,  vioi  t»  itZyo;  tbtb — the  chil- 
dren of  this  age,  this  generation,  both  good  and  bad, 
marry  themselves,  and  give  their  children  in  mar- 
riage. Much  of  our  business  in  this  world,  is,  to 
raise  and  build  up  families,  and  to  provide  for  them. 
Much  of  our  pleasure  in  this  world  is  in  our  rela- 
tions, our  wives,  and  children;  nature  inclines  to 
it.  ■  iVIarriage  is  instituted  for  the  comfort  of  human 
life,  here  in  this  state  where  we  carry  bodies  about 
with  us.  It  is  likewise  a  remedy  against  fornication, 
that  natural  desires  might  not  become  brutal,  but  be 
under  direction  and  control.  The  children  of  this 
world  are  dying,  and  going  off  the  stage,  and  there- 
fore they  marry,  and  give  their  children  in  mar- 
riage, that  they  may  furnish  the  world  of  mankind 
with  needful  reci-uits,  that,  as  one  generation  pass- 
eth  away,  another  may  come,  and  that  they  ma.j 
have  some  of  their  own  offspring  to  leave  the  fruit 
of  their  labours  to ;  especially  that  the  chosen  of 
God  in  future  ages  mav  be  introduced,  for  it  is  a 
i^odly  seed  that  is  sought  by  marriage,  (Mai.  2. 
15.)  a  seed  to  serve  the  Lord,  that  shall  be  &  gene- 
ration to  him. 

2.  The  world  to  come  is  quite  another  thing  ;  it  is 
called  that  world,  by  way  of  emphasis  and  emi- 
nency.  Note,  There  are  more  worlds  than  one  ;  a 
present  visible  world,  and  a  future  invisible  worid ; 
and  it  is  the  conceni  of  eveiy  one  of  us  to  compare 
worlds,  this  world,  and  that  world,  and  give  the 
preference  in  our  thoughts  and  cares  to  that  which 
deserves  them.     Now  observe, 

(1.)  Who  shall  be  the  inhabitants  of  that  world; 
they  that  shall  be  accounted  worthy  to  obtain  it,  that 
is,  that  are  interested  in  Christ's  merit,  who  pur- 
chased it  for  lis,  and  have  a  holy  meetness  for  it 
wrought  in  them  by  the  Spirit,  whose  business  it  is 
to  prepare  us  for  it.    They  have  not  a  legal  worthi 


ST.  LUKE,  XX. 


621 


ness,  upon  the  account  of  any  thing  In  them  or  done 
by  them,  but  an  n'anirclkul  worthiness  upon  the 
account  of  the  inestimable  price  which  Christ  paid 
for  tlie  redemption  of  tlie  fiurchased  /mssession.  It 
is  a  worthiness  imputed,  by  wliicli  we  are  glorified, 
as  well  as  a  righteousness  imputed,  by  which  we 
are  justified  ;  K»TaJ/ai3-t»Tec,  they  are  made  agreea- 
ble to  that  world.  The  disaereeableness  that  there 
is  in  the  corrupt  nature,  is  taken  away,  and  the  dis- 
positions of  the  soul  are  by  the  grace  of  God  con- 
formed to  that  state.  They  are  by  gi-ace  made  and 
counted  wort/iy  to  obtain  that  world ;  it  intimates 
some  difficulty  in  reaching  after  it,  and  danger  of 
coming  slrort.  We  must  so  run  as  that  we  may  de- 
tain. They  shall  obtain  the  resurrection  from  tlie 
dead,  that  is,  the  blessed  resurrection ;  for  that  of 
condenmatio7i,  (as  Christ  calls  it,  John  5.  29.)  is  ra- 
ther a  resurrection  tQ.death,  a  second  death,  an  eter- 
nal death,  than  from  death. 

(2. )  what  shall  be  the  happy  state  of  the  inhabi- 
tants of  that  world,  we  cannot  express  or  conceive, 
1  Cor.  2.  9.     Sec  what  Christ'  here  saith  of  it. 

[1.]  They  neither  marry,  nor  are  tfiven  in  mar- 
riage. Those  that  are  entered  into  the  joy  of  their 
Lord,  are  entirely  taken  up  with  that,  and  need  not 
the  joy  of  the  bridegroom  in  his  bride.  The  love  in 
that  world  of  love  is  all  seraphic,  and  such  as  eclipses 
and  loses  the  purest  and  most  pleasing  loves  we  en- 
tertain ourselves  with  in  this  world  of  sense.  Where 
the  Ijody  itself  shall  be  a  spiritual  body,  the  delights 
of  sense  are  all  vanished ;  and  where  there  is  a  per- 
fection of  holiness,  there  is  no  occasion  for  marriage 
as  a  preservative  from  sin  ;  into  that  new  Jerusalem 
thei-e  enters  nothing  that  defiles. 

[2.]  They  cannot  die  any  inore ;  and  this  comes 
in  as  a  reason  why  they  do  not  inarry.  In  this  dying 
world  there  must  be  marriage,  in  order  to  the  filling 
up  of  the  vacancies  made  by  death  ;  but  where  there 
are  no  burials  there  is  no  need  of  weddings.  This 
crowns  the  comfort  of  that  world,  that  there  is  no 
more  deatli  there,  which  sullies  all  the  beauty,  and 
damps  all  the  comforts,  of  this  world.  Here  death 
reigns,  but  thence  it  is  for  ever  excluded. 

[3.]  They  are  equal  unto  the  angels.  In  the  other 
evangelists  it  was  said,  Thev  are  as  the  angels — Zs 
dyyixoi^,  but  here  they  are  said  to  be  ecjual  to  the  an- 
gels, iTayyiKoi — angels'  fleers;  thev  have  a  glory 
and  bliss  no  way  inferior  to  that  of  the  holy  angels. 
They  shall  see  the  same  sight,  be  employed  in  the 
same  work,  and  share  in  the  same  joys,  with  the 
holy  angels.  Saints,  when  they  come  to  heaven, 
shall  be  naturalized,  and  though  bv  nature  strangers, 
yet,  having  obtained  this  freedom\v\th  a  great  sum, 
■which  Christ  paid  for  them,  they  have  in  all  respects 
equal  privileges  with  them  that  were  free-bom,  the 
angels  that  are  the  natives  and  aborigines  of  that 
country.  They  shall  be  companions  With  the  an- 
gels, and  converse  with  those  blessed  spirits  that 
love  them  dearly,  and  with  an  innumerable  com- 
pany, to  whom  they  are  now  come  in  faith,  hope, 
and  love. 

[4.]  They  are  the  children  of  God,  and  so  they 
are  as  the  angels,  who  are  called  the  sons  of  God. 
In  the  inheritance  of  sons,  the  adofition  of  sons  will 
be  completed.  Hence  believers  are  said  to  wait 
for  the  adojition,  even  the  redemfition  of  the  body, 
Rom.  8.  23.  For  till  the  body  is  redeemed  from  the 
grave,  the  adoption  is  not  cdm])Ieted.  JVow  are  we 
the  Sons  of  God,  1  John  3.  2.  We  have  the  nature 
and  disposition  of  sons,  but  that  will  not  he  perfected 
till  we  come  to  heaven. 

[5.  ]  They  are  the  children  of  the  resurrection, 
that  is,  they  are  made  capable  of  the  employments 
and  enjoyments  of  the  future  state  ;  they  are  bo7-n 
to  that  world,  belong  to  that  famih-,  had  their  edu- 
cation for  it  here,  and  shall  there  have  their  inheri- 
tance in  it,     They  are  the  children  of  God,  being 


the  children  of  the  reaurrection.  Note,  God  owns 
those  only  for  his  children,  that  are  the  children  of 
the  restu'rection,  tliat  are  bom  from  above,  are 
called  to  the  world  of  spirits,  and  prepared  for  that 
world,  the  children  of  that  family. 

IV.  It  is  an  undoubted  truth,  tliat  there  is  another 
life  after  this,  and  there  were  eminent  discoveries 
made  of  this  truth  in  the  early  ages  of  the  church ; 
(t'.  37,  38. )  Moses  sliowed  this,  as  it  was  showed  to 
Moses  at  the  bush,  and  he  hath  showed  it  to  us, 
when  he  calleth  the  Lord,  as  the  Lord  calleth  him- 
self, the  God  of  Abraham,  and  tlie  God  of  Isaac, 
and  the  God  of  Jacob  ;  Abraham,  Isaac,  and  Ja- 
cob, were  then  dead  to  our  world,  they  were  de- 
parted out  of  it  many  years  before,  and  their  bodies 
were  turned  into  dust  in  the  ca-\e  of  Machpelah ; 
how  then  could  God  say,  not  I  was,  but  /  am,  the 
God  of  Abraham .?  It  is  absurd  that  the  living  God 
and  Fountain  of  life  should  continue  related  to  them 
as  their  God,  if  there  were  no  more  of  them  in  be- 
ing than  what  lay  in  that  cave,  undistinguished  from 
common  dust ;  we  must  therefore  conclude  that  they 
were  then  in  being  in  another  world,  for  God  is  not 
the  God  of  the  dead,  but  of  the  Irving.  Luke  here 
adds,  For  all  live  unto  him,  that  is,  all  who,  like 
them,  are  true  believers;  though  they  are  dead, 
yet  they  r/o  live;  their  soids  which  return  to  God 
that  gave  them,  (Eccl.  12.  7.)  hve  to  him  as  the 
Father  of  spirits ;  and  their  bodies  shall  live  again 
at  the  end  of  time  by  the  power  of  God ;  for  he 
calleth  things  that  are  not  as  though  they  wei-e,  be- 
cause he  is  the  God  that  cjuickens  the  dead,  Rom.  4. 
17.  But  there  is  more  in  it  yet ;  when  God  called 
himself  the  God  of  these  patriarchs,  he  meant  that 
he  was  their  Felicity  and  Portion,  a  God  all-suffi- 
cient to  them,  (Gen.  17.  1.)  their  exceeding  great 
Reward,  Gen.  15.  1.  Now  it  is  plain  by  their  story, 
that  he  never  did  that  for  them  in  this  world,  which 
would  answer  the  true  intent  awAfull  extent  of  that 
gi'eat  undertaking,  and  therefore  there  must  be  ano- 
ther life  after  this,  in  which  he  will  do  that  for  them 
that  will  amount  to  a  discharge  in  full  of  that  pro- 
mise— that  he  would  be  to  them  a  God  ;  which  he  is 
able  to  do,  for  all  live  to  him,  and  he  has  where- 
withal to  make  every  soul  happy  that  lives  to  him  ; 
enough  for  all,  enough  for  each. 

39.  Then  certain  of  the  scribes  answer- 
ing said,  Master,  thou  hast  well  said.  40. 
And  after  that  they  durst  not  ask  him  any 
question  at  all.  41.  And  he  said  unto  them, 
How  say  they  that  Christ  is  David's  son  ? 
42.  And  David  himself  saith  in  the  book 
of  psalms.  The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand,  43.  Till  I 
make  thine  enemies  thy  foot-stool.  44.  Da- 
vid therefore  calleth  him  Lord  ;  how  is  he 
then  his  son  ?  45.  Then,  in  the  audience 
of  all  the  people,  he  said  unto  his  disci- 
ples, 46.  Beware  of  the  scribes,  which  de- 
sire to  walk  in  long  robes,  and  love  greet- 
ings in  the  markets,  and  the  highest  seats 
in  the  spiagogues,  and  the  chief  rooms  at 
feasts ;  47.  Which  devour  widows'  houses, 
and  for  a  show  make  long  prayers:  the 
same  shall  receive  greater  damnation. 

The  scribes  were  students  in  the  law,  and  ex/io- 
sifors  of  it  to  the  people ;  men  in  reputation  for  wis- 
dom and  honour,  the  generality  of  them,  were  ene- 
mies to  Christ  and  his  gospel  •  now  here  we  have 
some  of  them  attending  him,  and  four  things  we 


ST.  LUKE,  XXI. 


622 

have  in  these  verses  concerning  them,  which  we 
had  before. 

I.  We  have  them  here  commending  the  reply 
whicli  Christ  made  to  theSadducees  concerning  the 
resuiTection ;  {tj.  39.)  Certain  of  the  scribes  said, 
Master,  thou  hast  well  said.  Christ  liad  tlie  testi- 
mony of  his  adversaries,  that  he  said  weU ;  and 
therefore  the  scribes  were  his  enemies,  because  he 
would  not  conform  to  the  traditions  of  the  elders ; 
but  yet  when  he  vindicated  the  fundamental  prac- 
tices of  i-eligion,  and  appeared  in  defence  of  them, 
even  the  scribes  commended  his  performance,  and 
owned  that  he  said  well.  Many  that  call  themselves 
christians,  come  short  even  of  that  spirit. 

II.  We  have  them  here  struck  with  an  awe  of 
Christ,  and  of  his  wisdom  and  authority ;  (v.  40. ) 
They  durst  not  ask  him  any  questions  at  all,  because 
they  saw  that  he  was  too  hai-d  for  all  that  contended 
with  him.  His  own  disciples,  though  weak,  yet  be- 
ing willing  to  receive  his  doctrine,  durst  ask  him  ayiy 
question  ;  but  the  Sadducees,  who  contradicted  and 
cavilled  at  his  doctrine,  durst  ask  hun  none. 

III.  We  have  them  here  fiuzzled  and  run  aground 
with  a  question  concerning  the  Messiah,  v.  41,  It 
was  plain  by  many  scriptures,  that  Christ  was  to  be 
the  Son  of  David ;  even  the  blind  man  knew  that, 
(c/j.  18.  39. )  and  yet  it  was  plain  that  David  called 
the  Messiah  his  Lord,  {x'.  42,  44.)  his  Owner,  and 
Ruler,  and  Benefactor ;  The  ford  said  to  my  Lord. 
God  said  it  to  the  Messiah,  Ps.  110.  1.  Now  if  he 
be  Ids  Son,  why  doth  he  call  him  his  Lord?  If  he 
be  his  Lord,  why  do  ive  call  him  his  Son  ?  This  he 
left  them  to  consider  of,  but  they  could  not  recon- 
cile this  seeming  contradiction ;  thanks  be  to  God, 
we  can ;  that  Christ,  as  God,  was  David's  Lord,  but 
Christ,  as  Man,  was  David's  Son.  He  was  both 
the  Boot  and  the  Offspring  of  David,  Rev.  22.  16. 
By  his  human  nature  he  was  the  Offsjmng  of  Da- 
vid,  a  Branch  of  his  family ;  by  his  divine  nature  he 
was  the  Root  of  David,  from  whom  he  had  his  be- 
ing and  life,  and  all  the  supplies  of  grace. 

IV.  We  have  them  here  described  in  their  black 
ciiaracters,  and  a  public  caution  given  to  the  disci- 
ples to  take  heed  of  them,  v.  45 — 47.  This  we  had, 
lust  as  it  is  here,  Mark  12.  38.  and  more  largely, 
Matth.  23.  Christ  bid  his  disciples  beware  q/"  the 
scribes,  that  is,  1.  "  Take  heed  of  being  drawn  into 
sin  by  them,  of  learning  their  way,  and  going  into 
their  measures ;  beware  of  such  a  spirit  as  tliey  are 
governed  by.  Be  not  you  such  in  the  christian 
church,  as  they  are  in  the  Jewish  church."  2. 
"  Take  heed  of  being  brought  into  trouble  by 
them  ;"  in  the  same  sense  that  he  had  said,  (Matth. 
10.  17.)  "  Beware  of  men,  for  they  will  deliver  you 
ufi  to  the  councils  ;  beware  of  the  sci'ibes,  for  they 
do  so.     Beware  of  them,  for," 

(1.)  "  They  3.re proud  and  haughty  ;  they  desire 
to  walk  about  the  streets  in  long  robes,  as  those  that 
are  above  business,  (for  men  of  business  went  with 
their  loins  girt  up,)  and  as  those  that  take  state,  and 
take  place."  Cedant  arma  togge — Let  arms  yield 
to  the  gown.  They  loved  in  their  hearts  to  ha\'c 
people  make  their  obeisance  to  them  in  the  mar- 
kets, that  many  might  see  what  respect  was  paid 
them  ;  and  were  very  proud  of  tlie  precedency  that 
was  given  them  in  all  places  of  concourse.  They 
loved  the  highest  seats  in  the  synagogues,  and  the 
chief  rooms  at  feasts,  and  when  they  were  placed 
in  them,  looked' upon  themselves  with  great  conceit, 
and  upon  all  about  them  with  a  great  contempt.  / 
sit  as  a  queen. 

(2.)  "They  are  covetous  and  oppressrve,  and 
make  their  religion  a  cloak  and  cover  for  it."  They 
devour  widows'  houses,  get  their  estates  into  their 
hands,  and  then  by  some  trick  or  other  make  them 
their  own  ;  or,  they  live  upon  them,  and  eat  up  what 
they  have.    And  widows  are  an  easy  prey  to  them, 


because  they  are  apt  to  be  deluded  by  their  specious 

Eretences;  for  a  show  they  make  long  prayers,  per- 
aps  long  prayers  with  the  widows  when  they  are 
in  sorrow,  as  if  they  had  not  only  a  piteous  but  a 
pious  concern  for  them,  and  thus  endeavour  to  in- 
gratiate themselves  with  them,  and  get  their  money 
and  eft'ccts  into  their  hands.  Such  devout  men  may 
surely  be  tnisted  with  untold  gold ;  but  they  will 
give  such  an  account  of  it  as  they  think  fit. 

Christ  reads  them  their  doom  in  a  few  words; 
These  shall  receri'e  a  7nore  abundant  judgment ;  a 
double  damnation,  both  for  tlieir  abuse  of  the  poor 
widows,  whose  houses  they  devoured,  and  for  abuse 
of  religion,  and  particularly  of  prayer,  which  thejr 
liad  made  use  ot  as  a  pretence  for  the  more  plausi- 
ble and  effectual  carrying  on  of  their  worldly  and 
wicked  projects  ;  for  dissembled  piety  is  double  ini- 
quity, 

CHAP.  XXI. 

In  this  chapter,  we  have,  I.  The  notice  Christ  took,  and  the 
approbation  he  gave,  ef  a  poor  widow  that  cast  two  mites 
into  the  treasury,  v.  1 . .  4.  II.  A  prediction  of  future  events, 
in  answer  to  his  disciples' inquiries  concerning  them,  v.  6. . 
7.  1.  Of  wliat  should  happen  between  that  and  the  destruc- 
tion of  Jerusalem — false  christs  arising,  bloody  wars  and 
persecutions  of  Christ's  followers,  v.  8  . .  19.  2.  Of  that 
destruction  itself,  v.  20. .  24.  3.  Of  the  second  coming  of 
Jesus  Christ  to  judge  the  world,  under  the  type  and  figure 
of  that,  V.  25. .  33.  III.  .4  practical  application  of  this,  by 
way  of  caution  and  counsel,  (v.  34  . .  36.)  and  an  account 
of  Christ's  preacliing,  and  the  people's  attendance  on  it,  v. 
37,  38. 

1.  A  ND  he  looked  up,  and  saw  the  rich 
J\.  men  casting  their  gifts  into  the 
treasury.  2.  And  he  saw  also  a  certain 
poor  widow  casting  in  thither  two  mites. 
3.  And  he  said,  Of  a  truth  I  say  unto  you. 
That  this  poor  widow  had  cast  in  more 
than  they  all.  4.  For  all  these  have  of  their 
abundance  cast  in  unto  the  offerings  ot 
God :  but  she  of  her  penury  hath  cast  in  all 
the  living  that  she  had. 

This  short  passage  of  story  we  had  before  in  Mark. 
It  is  thus  recorded  twice,  to  teacli  us, 

1.  That  charity  to  the  poor  is  a  7nain  matter  in 
religion  ;  our  Lord  Jesus  took  all  occasions  to  com- 
mend it,  and  recommend  it.  He  had  just  mentioned 
the  barbarity  of  the  scribes,  who  devoured  poor 
widows;  {ch.  20.)  and  perhaps  this  is  designed  as 
an  aggravation  of  it,  that  the  poor  widows  were  the 
best  benefactors  to  the  public  funds,  which  the  scribes 
had  the  disposal  of. 

2.  That  Jesus  Christ  had  his  eye  upon  us,  to  ob- 
setn'e  what  we  give  to  the  poor,  and  what  we  con- 
tribute to  works  of  piety  and  charity.  Christ,  though 
intent  upon  his  preaching,  looked  up,  to  see  what 
gifts  were  cast  into  the  treasury,  v.  1.  He  observes 
whether  we  give  largely  and  hberally,  in  proportion 
to  what  we  have,  or  whether  we  be  sneaking  and 
paltry  in  it ;  nay,  his  eye  goes  further,  he  obsei-ves 
whether  we  give  charitably  and  with  a  willing  mind, 
or  grudgingly  and  with  reluctance.  This  should 
make  us  afr;ud  of  coming  short  of  our  duty  in  this 
matter  ;  men  may  be  deceived  with  excuses  which 
Christ  knows  to  be  frivolous ;  and  this  should  en- 
courage us  to  be  abundant  in  it,  without  desiring  that 
men  should  know  it ;  it  is  enough  that  Christ  does ; 
he  sees  in  secret,  and  will  reward  openly. 

3.  That  Christ  observes  and  accepts  the  charity 
of  the  poor  in  a  particular  manner.  Those  that 
have  nothing  to  gri'e,  may  yet  do  a  great  deal_  in 
charit)',  by  ministering  to  the  poor,  and  helping 
them,  and  begging  for  them,  that  cannot  Ae/y;  them- 
selves, or  beg  for  themselves.    But  here  was  one 


ST.  LUKE,  XXI. 


623 


that  was  herself  poor,  and  yet  gave  what  little  she 
had  to  the  treasury.  It  was  but  tnvo  7nites,  which 
make  a  farthing  ;  but  Christ  niaijnified  it  as  a  piece 
of  charity  exceeding  all  tlie  rest ;  Hhe  has  cast  in 
more  than  they  all.  Christ  docs  not  blame  her  for 
indiscretion,  in  giving  what  she  wanted  herself,  nor 
for  vanity  in  giving  among  the  rich  to  the  treasury  ; 
but  commended  her  liberality,  and  her  willingness 
to  part  with  what  little  she  had  for  the  glory  of  God  ; 
which  proceeded  from  a  belief  of,  and  dependence 
upon,  God's  providence  to  take  care  of  her.  Jeho- 
vah-jireh — the  Lord  ivill firovidc. 

4.  That,  whatever  may  be  called  the  offerings  of 
God,  we  ought  to  have  a  respect  for,  and  to  our 
power,  yea,  and  beyond  our  power,  to  contriljute 
cheeit'uUy  to.  These  have  cast  in  unto  the  offerings 
of  God.  What  is  given  to  the  support  of  the  minis- 
try and  the  gospel,  to  the  spreading  and  propagat- 
mg  of  religion,  the  education  of  youth,  the  release 
of  prisoners,  the  relief  of  widows  and  strangers,  and 
the  maintenance  of  poor  families,  is  given  to  the 
offerings  of  God,  and  it  shall  be  so  accepted  and  re- 
compensed. 

5.  And  as  some  spake  of  the  temple,  how 
it  was  adorned  with  goodly  stones  and 
gifts,  he  said,  6.  As  for  these  things  which 
ye  behold,  the  days  will  come,  in  the  which 
there  shall  not  be  left  one  stone  upon  ano- 
ther that  shall  not  be  tluown  down.  7.  And 
they  asked  him,  saying,  Master,  but  when 
siiall  these  things  be  ?  And  what  sign  will 
there  be  when  these  things  shall  come  to 

Eass  1  8.  And  he  said,  Talve  heed  that  ye 
e  not  deceived :  for  many  shall  come  in 
my  name,  saying,  I  am  Christ;  and  the 
time  draweth  near :  go  yo  not  therefore  after 
them.  9.  But  when  ye  shall  hear  of  wars 
and  commotions,  be  not  terrified :  for  these 
things  must  first  come  to  pass ;  but  the  end 
is  not  by  and  by.  10.  Then  said  he  unto 
them,  Nation  shall  rise  against  nation,  and 
kingdom  against  kingdom :  11.  And  great 
earthquakes  shall  be  in  divers  places,  and 
famines,  and  pestilences  and  fearful  sights ; 
and  great  signs  shall  there  be  from  heaven. 
1 2.  But  before  all  these,  they  shall  lay  their 
hands  on  you,  and  persecute  you,  delivering 
yo7i  up  to  the  synagogues,  and  into  prisons, 
being  brought  before  kings  and  rulers  for 
my  name's  sake.  1 3.  And  it  shall  turn  to 
you  for  a  testimony.  1 4.  Settle  it  there- 
fore in  your  hearts,  not  to  meditate  before 
what  ye  shall  answer :  15.  For  I  will  give 
you  a  mouth  and  wisdom,  which  all  your 
adversaries  shall  not  be  able  to  gainsay  nor 
resist.  1 6.  And  ye  shall  be  betrayed  both 
by  parents,  and  brethren,  and  kinsfolks, 
and  friends;  and  some  of  you  shall  they 
cause  to  be  put  to  death.  1 7.  And  ye  shall 
be  hated  of  all  men  for  my  name's  sake. 
1 8.  But  there  shall  not  a  hair  of  your  head 
perish.  19.  In  your  patience  possess  ye 
your  souls. 
See  here, 
I.  With  what  admiration  some  spake  of  the  ex- 


temal  pomp  and  magnificence  of  the  temple,  and 
tliey  were  some  of  Christ's  own  disciples  too  ;  and 
they  took  notice  of  it  to  him,  hoiv  it  ivas  adorned 
■with  goodly  stones  and  gifts,  v.  S.  The  outside 
was  Ijuilt  up  with  goodly  stones,  and  within  it  was 
Ijeautitied  and  enriched  with  the  presents  that  were 
offered  up  for  that  jjurpose,  and  were  hung  u/i  in  it. 
They  thought  their  Master  should  be  as  much  af- 
fected with  those  things  as  they  were,  and  should  as 
much  regret  the  destruction  of  them  as  they  did. 
When  we  s/ieak  of  the  temjde,  it  should  be  of  the 
presence  of  God  in  it,  and  of  the  ordinance  of  God 
administered  in  it,  and  the  communion  which  his 
people  there  ha\c  with  him.  It  is  a  poor  thing, 
when  we  speak  of  the  church,  to  let  our  discourse 
dwell  upon  its  pomps  and  revenues,  and  the  dignities 
and  powers  of  its  officers  and  i-ulers ;  for  the  king's 
daughter  is  all  glorious  within. 

IL  With  what  contempt  Christ  spake  of  them, 
and  witli  what  assurance  of  their  being  all  made 
desolate  very  shortly  ;  {v.  6.)  "  Js  for  those  things 
which  you  behold,  those  dear  things  which  you  are 
so  much  in  love  with,  behold,  the  days  will  come,  and 
some  now  living  may  live  to  see  them,  i?i  which  there 
shall  not  be  left  one  stone  ti/ion  another.  This  build- 
ing, which  seems  so  beautiful,  that  one  would  think 
none  could,  for  pity,  pull  it  down,  and  which  seems 
so  strong,  that  one  would  think  none  should  be  able 
to  pull  it  down,  shall  yet  be  utterly  ruined  ;  and  this 
shall  be  done  as  soon  as  ever  the  spiritual  temple  of 
the  gospel-church  (the  substance  of  that  shadow) 
begins  to  flourish  in  the  world."  Did  we  by  faith 
foresee  the  blasting  and  withering  of  all  external 
glory,  we  should  not  set  our  hearts  upon  it  as  those  do, 
that  cannot  see,  or  will  not  look,  so  far  before  them. 

III.  With  what  curiosity  those  about  him  inquire 
concerning  the  time  when  this  great  desolation 
should  be  ;  {v.  7.)  Master,  when  .i/iall  these  things 
be  ?  It  is  natural  to  us  to  covet  to  know  future  things 
and  the  time  of  them,  which  it  is  not  for  us  to  know  ; 
when  we  are  more  concerned  to  ask  what  is  our  duty 
in  the  prospect  of  these  things,  and  how  we  may 
prepare  for  them.  This  it  is  for  us  to  know.  They 
inquire  what  sign  there  shall  be,  when  these  things 
shall  come  to  Jiass.  They  ask  not  for  3. present  sign, 
to  confirm  the  prediction  itself,  and  to  induce  them 
to  believe  it,  (Christ's  word  was  enough  for  that,) 
but  what  the  hiture  signs  will  be  of  the  approach- 
ing accomplishment  of  the  prediction,  by  which 
they  may  be  put  in  mind  of  it.  These  signs  of  the 
times  Christ  had  taught  them  to  observe. 

IV.  With  what  clearness  and  fulness  Christ  an- 
swers their  inquiries,  as  far  as  was  necessary  to  di- 
rect them  in  their  duty  ;  for  all  knowledge  is  desira- 
ble as  far  as  it  is  in  order  to  practice. 

1.  They  must  expect  to  hear  of  false  christs  and 
false  prophets  appearing,  and  false  prophecies  given 
out;  (t.  8.)  Many  shall  come  in  my  na?iie  ;  he  does 
not  mean  in  the  name  of  Jesus,  though  there  were 
some  deceivers  who  pretended  commissions  from 
him,  (as  Acts  19.  13.)  but  usurping  the  title  and 
character  of  the  Messiah.  Many  pretended  to  be 
the  deliverers  of  the  Jewish  church  and  nation  from 
the  Romans,  and  to  fix  the  time  when  the  deliver- 
ance should  be  wrought,  by  which  multitudes  were 
drawn  into  a  snare,  to  their  i-uin.  They  shall  say, 
o't;  i-yJi  ei/ui — that  lam  he,  or,  I  am,  as  if  they  would 
assume  that  incommunicable  name  of  God,  by  which 
he  made  himself  kno-vvn,  when  he  came  to  deliver 
Israel  out  of  Eg>pt,  lam  ;  and  to  encourage  people 
to  follow  them,  they  added,  "  The  time  draws  near, 
when  the  kingdom  shall  be  restored  to  Israel,  and 
if  they  will  follow  him,  they  shall  share  in  it." 

Now  as  to  this,  he  gives  them  a  needful  caution  ; 
(1.)  "  Take  heed  that  ye  be  not  deceh<ed  ;  do  not  ye 
imagine  that  I  shall  myself  come  again  in  external 
glory,  to  take  possession  of  the  throne  of  kingdoms. 


624 


ST.  LUKE,  XXI. 


No,  ye  must  not  expect  any  such  thing,  for  my 
kingdom  is  not  of  this  world,"  When  they  asked 
soUcitously  and  eagerly.  Master,  when  shall  these 
things  be?  the  first  word  Christ  said,  was,  Take 
heed  that  ye  be  not  deceived.  Kote,  Those  that  are 
most  inquisitive  in  the  things  of  God,  (though  it  is 
very  good  to  be  so,)  are  in  most  danger  of  being  im- 
posed upon,  and  have  most  need  to  be  upon  their 
guard.  (2.)  "  Go  ye  not  after  them,  ye  know  the 
Messiah  is  come,  and  ye  are  not  to  look  for  any 
other  ;  and  therefore  do  not  so  much  as  hearken  af- 
ter them,  nor  have  any  thing  to  do  with  them."  If 
we  are  sure  that  Jesus  is  the  Christ,  and  his  doc- 
trine is  the  gospel  of  God,  we  must  be  deaf  to  all  in- 
timations ot  another  christ  and  another  gospel. 

2.  They  must  expect  to  hear  of  great  commotions 
in  the  nations,  and  many  terrible  judgments  inflicted 
upon  the  Jews  and  their  neighbours.  (1.)  There 
shall  be  bloody  wars;  (v.  10.)  .Vatio?!  shall  rise 
against  nation  ;  one  part  of  the  Jewish  nation  against 
another,  or  rather  the  whole  against  the  Romans. 
Encouraged  by  the  false  ehrists,  they  shall  wicked- 
ly endeavour  to  throw  off  the  Roman  yoke,  by  tak- 
ing up  arms  against  the  Roman  powers  ;  when  they 
had  rejected  the  liberty  with  which  Christ  would 
have  made  them  free,  they  were  left  to  themselves, 
to  grasp  at  their  civil  liberty  in  ways  that  were  sin- 
ful, and  therefore  could  not  be  successful.  (2.) 
There  shall  be  earthquakes,  gi-eat  earthquakes,  in 
divers  places,  which  shall  not  only  frighten  people, 
but  desti-oy  towns  and  houses,  and  buiy  many  in  the 
ruins  of  them.  (3. )  There  shaU  he  famines  and/ics- 
tilences,  the  common  effects  of  war,  which  destroy 
the  fi-uits  of  the  earth,  and,  by  exposing  men  to  ill 
weather  and  reducing  them  to  ill  diet,  occasion  in- 
fectious diseases.  God  has  various  ways  of  ])unish- 
ing  a  provoking  people.  The  four  sorts  of  judg- 
ments which  the  Old-Testament  prophets  so  often 
speak  of,  are  threatened  by  the  New-Testament 
prophets  too  ;  for  though  spiritual  judgments  are 
more  commonly  inflicted  in  gospel-times,  yet  God 
makes  use  of  temporal  judgments  also.  (4. )  There 
shall  he  fearful  sights,  and  great  signs  from  heaven, 
uncommon  appearances  in  the  clouds,  comets  and 
blazing  stars,  which  frighten  the  ordinaiy  sort  of 
beholders,  and  have  always  been  looked  upon  as 
ominous  and  portending  something  bad. 

Now  as  to  these,  the  caution  he  gives  them,  is, 
"  Se  not  terrified.  Others  will  be  frightened  at 
them,  but  be  not  ye  frightened,  v.  2.  As  to  the 
fearful  sights,  let  them  not  he  fearful  to  you,  who 
look  above  the  visible  heavens  to  the  throne  of  God's 
government  in  the  highest  heavens.  JBe  not  dis- 
mayed at  the  sigJis  of  heaven,  for  the  heathen  are 
dismayed  at  them,  Jer.  10.  2.  And  as  to  X\\e  famines 
and  pestilences,  you  fall  into  the  hands  of  God,  who 
has  promised  to  those  who  are  his,  that  in  the  days 
of  famine  they  shall  be  satisfied,  and  that  he  will 
keep  them  from  the  noiso?ne  fiestilence ;  trust  there- 
fore in  him,  and  be  not  afraid.  Nay,  when  you  hear 
of  wars,  when  without  are  fightings  and  within  are 
fears,  yet  then  be  7iot  you  terrified  ;  you  know  the 
worst  that  any  of  these  judgments  can  do  you,  and 
therefore  be  not  afraid  of  them  ;  for,"{l.]  "It  is 
your  interest  to  make  the  best  of  that  which  is,  for  all 
your  fears  cannot  alter  it,  these  things  must  first 
come  to  pass,  there  is  no  remedy,  it  will  be  your 
wisdom  to  make  yourselves  easy  by  accommodating 
yourselves  to  them."  [2.]  "There  is  worse  be- 
hind; flatter  not  yourselves  with  a  fancy  that  you 
will  soon  see  an  end  of  these  troubles,  no,  not  so 
soon  as  you  think  of,  the  end  is  not  by  and  by,  not 
suddenly.  Be  not  terrified,  for  if  you  begin  so 
quickly  to  be  discouraged,  how  will  you  bear  up  un- 
der what  is  yet  before  you  ?" 

3.  They  must  expect  to  be  themselves  for  signs 
and  vionders  in  Israel  j  their  heing  persecuted  would 


be  a  prognostic  of  the  destruction  of  the  city  and 
temple,  which  he  had  now  foretold.  Nay,  this 
should  be  the  first  sign  of  their  i-uin  coming;  "  Be- 
fore  all  these,  they  shall  lay  their  hands  on  you. 
The  judgment  shall  begin  at  the  house  of  God  ;  you 
must  smart  first,  for  warning  to  them,  that,  if  they 
have  any  consideration,  they  may  consider.  If  this 
be  done  to  the  green  tree,  what  shall  he  done  to  the 
dry  ?  See  1  Pet.  4.  17,  18.  But  that  is  not  all ;  this 
must  be  considered  not  only  as  the  suffering  of  the 
persecuted,  but  as  the  sm  of  the  persecutors.  Be- 
fore God's  judgments  are  brought  upon  them,  they 
shall  fill  up  the  measure  of  their  iniquity  by  laying 
their  hands  on  you."  Note,  The  ruin  of  a  people  is 
always  introduced  by  their  sin  ;  and  nothing  intro- 
duces a  surer  and  sorer  i"uin  than  the  sin  of  perse- 
cution. This  is  a  sign  that  God's  wrath  is  coming 
upon  a  people  to  the  uttermost,  when  their  wrath 
against  the  servants  of  God  comes  to  the  uttermost. 
Now  as  to  this, 

(1.)  Christ  tells  them  'what  hard  things  they 
should  suffer  for  his  name's  sake,  much  to  the  same 
pui-port  with  what  he  had  told  them  when  he  first 
called  them  to  follow  him,  Matth.  10.  They  should 
know  the  wages  of  it,  that  they  might  sit  dawn  and 
count  the  costs.  St.  Paul,  who  was  the  greatest  la- 
bourer and  sufferer  of  them  all,  not  being  now 
among  them,  was  told  by  himself  what  great  things 
he  should  suffer  for  Christ's  7iame's  sake,  (Acts  9. 
16.)  so  necessary  is  it  that  all  who  will  live  godly  in 
Christ  Jesus,  should  count  upon  persecution.  The 
Christians  having  themselves  been  originally  Jews, 
and  still  retaining  an  equal  veneration  with  them  for 
the  Old  Testament,  and  all  the  essentials  of  their 
religion,  and  differing  only  in  ceremony,  might  ex- 
pect fair  quarter  with  them  ;  but  Christ  bids  them 
not  expect  it ;  "No,  they  shall  be  the  most  forward 
to  persecute  you."  [1.]  "  They  shall  use  their  own 
church-power  against  you  ;  they  shall  delrver  you 
up  to  the  synagogues  to  be  scourged  there,  and  stig- 
matized with  their  anathemas."  [2.]  "  They  shall 
incense  the  magistrates  against  you ;  they  shall  de- 
liver you  into  prisons,  that  you  may  be  brought  be- 
fore kings  and  rulers  for  mxf  name's  sake,  and  be 
punished  by  them."  [3.]  "  Your  own  relations  will 
betray  you,  {v.  16.)  your  parents,  brethren,  and 
kinsfolks  and  friends;  so  that  you  will  not  know 
whom  to  put  a  confidence  in,  or  where  to  be  safe." 
[4.]  "  Your  religion  will  be  made  a  capital  crime, 
and  you  will  be  called  to  7-eist  unto  blood;  some  of 
you  shall  they  cause  to  be  put  to  death  ;  so  far  must 
you  be  from  expecting  honour  and  wealth,  that  you 
must  expect  nothing  but  death  in  its  most  frightful 
shapes,  death  m  all  its  dreadful  pomp.  Nay,"  [5."" 
"  You  shall  be  hated  of  all  men  for  my  name's  sake.' 
This  is  worse  than  death  itself,  and  was  fulfilled 
when  the  apostles  were  not  only  appointed  to  death, 
but  made  a  spectacle  to  the  world,  and  counted  as  the 
filth  of  the  world,  and  the  offucouring  of  all  things, 
which  every  body  loathes,  1  Cor.  4.  19,  13.  They 
were  hated  of  all  men,  that  is,  of  all  bad  men,  who 
could  not  bear  the  light  of  the  gospel,  (because  it 
discovered  their  evil  deeds,)  and  therefore  hated 
those  who  brought  in  that  light,  flew  in  their  faces, 
and  would  have  pulled  them  to  pieces.  The  wicked 
world,  which  hated  to  be  reformed,  hated  Christ 
the  gi-eat  Reformer,  and  all  that  were  his,  for  his 
sake.  The  rulers  of  the  Jewish  church,  knowing 
very  well  that,  if  the  gospel  obtained  among  the 
Jews,  their  usurped,  abused  power  was  at  an  end, 
raised  all  their  forces  against  it,  put  it  into  an  ill 
name,  filled  people's  minds  with  prejudices  against 
it,  and  so  made  the  preachers  and  professors  of  it 
odious  to  the  mob. 

(2.)  He  encourages  them  to  bear  up  under  their 
trials,  and  to  go  on  in  their  work,  notwithstanding 
the  opposition  they  would  meet  with. 


ST.  LUKE,  XXI. 


625 


[1.]  God  will  bring  glory  both  to  himself  and  i 
them  out  of  their  sufR-rings  ;  (v.  13. )  "  It  shall  turn  ' 
to  you  for  a  testhnony.  Vour  being  thus  set  up  for 
a  mark,  and  pabhcly  persecuted,  will  mafce  you  and 
your  doctrine  and  miracles  the  more  taken  notice  of 
and  inquired  into ;  your  being  brought  before  /cings 
and  rulers,  will  give  you  an  opportunity  ot  preaching 
the  gospel  to  them,  who  otherwise  would  never  have 
come  within  liearing  of  it ;  your  suffering  such  severe 
things,  and  being  so  hated  by  the  worst  of  men,  of 
the  most  vicious  lives,  will  be  a  testimony  that  you 
are  good,  else  you  would  not  have  such  bad  men 
your  enemies ;  your  courage  and  cheerfulness  and 
constancy  under  your  sufferings  will  be  a  testimony 
for  you,  that  you  believe  what  you  preach,  and  that 
you  are  supported  by  a  divine  power,  and  the  Spirit 
of  God  and  glory  rests  upon  you." 

p.]  "God  will  stand  by  you,  and  own  you,  and 
assist  you,  in  your  trials  ;  you  are  his  advocates,  and 
you  shall  be  well  furnished  with  instructions,  v.  14, 
15.  Instead  of  setting  your  hearts  on  work  to  con- 
trive an  answer  to  informations,  indictments,  arti- 
cles, accusations  and  inten'ogatories,  that  will  be 
exhibited  against  you  in  the  ecclesiastical  and  ciWl 
courts,  on  the  contrai-y,  settle  it  in  your  hearts,  im- 
press it  upon  them,  take  pains  with  them  to  persuade 
them  not  to  meditate  before  ii'hat  ye  shall  ansnuer, 
do  not  depend  upon  your  own  wit  and  ingenuity, 
your  own  prudence  and  policy,  and  do  not  distrust  or 
despair  of  tlie  immediate  and  extraordinary  aids  of 
the  div'ine  grace.  Think  not  to  bring  yourselves  off  in 
the  cause  of  Christ,  as  you  would  in  a  cause  of  your 
own,  by  your  own  parts  and  application,  with  the 
common  assistance  of  divine  providence,  but  promise 
yourselves,  for  1  promise  you,  the  special  assistance 
of  divine  gi-ace;  I  will  give  you  a  mouth  and  wis- 
dom." This  proves  Christ  tobe  God,  for  it  is  God's 
prerogative  to  give  wisdom,  and  ha  it  is  that  rnade 
man's  mouth.  Note,  First,  A  mouth  and  wisdom 
toge  her  completely  fit  a  man  both  for  services  and 
sufferings ;  wisdom  to  know  what  to  say,  and  a  mouth 
wherewith  to  say  it  as  it  should  be  said.  It  is  a 
great  happiness  to  have  both  matter  and  words 
wherewith  to  honour  God  and  do  good ;  to  ha\e  in 
the  mind  a  store-house  well  furnished  with  things 
new  and  old,  and  a  door  of  utterance  by  which  to 
bring  them  forth.  Secondly,  Those  that  plead 
Christ's  cause,  may  depend  upon  him  to  give  them  a 
mouth  and  tvisdom,  which  way  soever  they  are  call- 
ed to  plead  it,  especially  when  they  are  brouglit 
before  magistrates  for  his  name's  sake.  It  is  not 
said  that  he  will  send  an  angel  from  heaven  to  answer 
for  them,  though  he  could  do  that,  but  that  he  will 
give  them  a  mouth  and  wisdom  to  enable  them  to 
answer  for  themselves  ;  which  puts  a  great  honour 
upon  them,  which  requires  them  to  use  the  gifts  and 
graces  Christ  furnishes  them  with,  and  redounds  the 
more  to  the  glory  of  God,  who  stills  the  enemy  and 
the  avenger  out  of  the  mouths  of  babes  and  suck- 
lings. Thirdly,  When  Christ  gives  to  his  witnesses 
a  mouth  and  wisdom,  they  are  enabled  to  say  that 
both  for  him  and  themselves,  which  all  their  adver- 
saries are  not  able  to  gainsay  or  resist,  so  that  they 
are  silenced  and  put  to  confusion.  This  was  re- 
markably fulfilled  presently  after  the  pouring  out  of 
the  Spirit,  by  whom  Christ  gave  his  disciples  this 
mouth  and  wisdom,  when  the  apostles  were  brought 
before  the  priests  and  rulers,  and  answered  them  so 
as  to  make  them  ashamed.  Acts  4,  5,  and  6. 

[3.]  "  You  shall  suffer  no  real  damage  by  all  the 
hardships  they  shall  put  upon  you  ;  (y.  18.)  There 
shall  not  a  hair  of  your  head  perish. "  Shall  some 
of  them  lose  their  heads,  and  yet  not  lose  a  hair  !  It 
is  a  proverbial  expression,  denoting  the  gi-eatest 
indemnity  and  security  imaginable  ;  it  is  frequently 
used,  both  in  the  Old  Testament  and  New,  in  that 
sense.     Some  think  that  it  refers  to  the  preservation 

Vol.  v.— 4  K 


of  the  lives  of  all  the  Christians  that  were  among  the 
Jews,  when  they  were  cutoff  by  the  Romans  ;  histo- 
rians tell  us  that  not  one  christian  perished  in  that 
desolation.  Others  reconcile  it  with  the  deaths  of 
multitudes  in  the  cause  of  Christ,  and  take  it  figura- 
tively in  the  same  sense  that  Christ  saith,  Be  that 
loseth  his  life  for  my  sake,  shall  Jind  it.  "Not  a 
hair  of  your  head  shall  perish  but,"  First,  "I  shall 
take  cognizance  of  it."  To  this  end  he  had  -said, 
(Matth.  10.  30.)  The  hairs  of  your  head  are  all 
numbered  ;  and  an  account  is  kept  of  them,  so  that 
none  of  them  shall  perish  but  he  will  miss  it.  Se- 
condly, "It  shall  be  upon  a  valuable  consideration." 
We  do  not  reckon  that  lost  or  Jierishmg,  which  is 
laid  out  for  good  purposes,  and  will  turn  to  a  good 
account.  If  we  drop  the  body  itself  for  Christ's 
name's  sake,  it  does  not  perish,  but  is  well  bestowed. 
Thirdly,  "It  shall  be  abundantly  recompensed; 
when  you  come  to  balance  profit  and  loss,  you  wUl 
find  that  there  is  nothing  perished,  but,  on  the  con- 
trary, that  you  have  great  gain  in  present  comforts, 
especially  in  the  joys  of  a  life  eternal."  So  that 
though  we  may  be  losers  for  Christ,  we  shall  not,  we 
cannot,  be  losers  by  him  in  the  end. 

[4.]  "It  is  therefore  your  duty  and  interest,  in 
the  midst  of  your  own  sufferings  and  those  of  the 
nation,  to  maintain  a  holy  sincerity  and  serenity  of 
mind,  which  will  keep  you  always  easy;  {v.  19.) 
In  your  patience  possess  ye  your  souls  ;  get  and  keep 
possession  of  your  souls."  Some  read  it  as  a  pro- 
mise, "You  }nay  or  shall  possess  your  souls."  It 
comes  all  to  one.  Note,  First,  It  is  our  duty  and 
interest  at  all  times,  especially  in  perilous,  trying 
times,  to  secure  the  possession  of  our  own  souls ;  not 
only  that  they  be  not  destroyed  and  lost  for  ever, 
but  that  they  be  not  distempered  now,  nor  our  pos- 
session of  them  disturbed  and  interrupted.  "Pos- 
sess your  souls,  be  your  own  men,  keep  up  the 
authority  and  dominion  of  reason,  and  keep  under 
the  tumults  of  passion,  that  neither  grief  nor  fear 
may  tyrannize  oyer  you,  or  turn  you  out  of  the  pos- 
session and  enjoyment  of  yourselves. "  In  difficuh; 
times,  when  we  can  keep  possession  of  nothing  else, 
then  let  us  make  that  sure  which  will  be  made  sure, 
and  keep  possession  of  our  souls.  Secondly,  It  is 
by  patience,  christian  patience,  that  we  keep  pos- 
session of  our  own  souls.  "  In  suffering  times,  set 
patience  upon  the  guard  for  the  preserving  of  your 
souls  ;  by  it  keep  your  souls  composed  and  in  a  good 
frame,  and  keep  out  all  those  impressions  which 
would  ruffle  you  and  put  you  out  of  temper. 

20.  And  when  ye  shall  see  Jerusalem 
compassed  with  armies,  then  know  that 
the  desolation  thereof  is  nigh.  21.  Then 
let  them  which  are  in  Judea  flee  to  the 
mountains ;  and  let  them  that  are  in  the 
midst  of  it  depart  out ;  and  let  not  them 
that  are  in  the  countries  enter  thereinto. 
22.  For  these  be  the  days  of  vengeance, 
that  all  things  which  are  written  may  be 
fulfilled.  23.  But  woe  unto  them  that 
are  with  child,  and  to  them  that  give  suck 
in  those  days  !  for  there  shall  be  great  dis- 
tress in  the  land,  and  wrath  upon  this 
people.  24.  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led  away 
captive  into  all  nations:  and  Jerusalem 
shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled.' 
25.  And  there  shall  be  signs  in  the  sun, 
and  in  the  moon,  and  in  the  stars ;  and  upon 


626 

the  earth  distress  of  nations,  with  perplexi- 
ty; the  sea  and  the  waves  roaring;  26. 
Men's  hearts  faihng  them  for  fear,  and  for 
looking  after  those  things  which  are  coming 
on  the  eartii :  for  the  powers  of  heaven 
shall  be  shaken.  27.  And  then  shall  they 
see  the  Son  of  man  coming  in  a  cloud  with 
power  and  great  glory.  28.  And  when 
these  things  begin  to  come  to  pass,  then 
look  up,  and  lift  up  your  heads;  for  your 
redemption  draweth  nigh. 

Having  given  them  an  idea  of  the  times  for  about 
thirty-eight  yeai-s  next  ensuing,  he  here  comes  to 
show  them  what  all  those  things  would  issue  in  at 
last,  namely,  the  destruction  of  Jerusalem,  and  the 
utter  dispersion  of  the  Jewish  nation;  which  would 
be  a  little  day  of  judgment ;  a  type  and  figure  of 
Christ's  second  coming,  which  was  not  so  fully  spo- 
ken of  here  as  in  the  parallel  place,  (Matth.  24.) 
yet  glanced  at ;  for  the  destruction  of  Jerusalem 
would  be  as  it  were  the  destiiiction  of  the  world  to 
those  whose  hearts  were  bound  up  in  it. 

I.  He  tells  them  that  they  should  see  Jenisalem 
besieged,  compassed  imth  armies,  {y.  20.)  the  Ro- 
man armies ;  and  when  they  saw  that,  they  might 
conclude  that  its  desolation  was  nigh,  for  in  that  the 
siege  would  infallibly  end,  though  it  might  be  a  long 
siege.  Note,  As  in  mercy,  so  in  judgment,  when 
God  begins,  he  will  make  an  end. 

II.  He  warns  them,  upon  this  signal  given,  to 
shift  for  their  own  safety  ;  (tk  21.)  "  T/ien  let  them 
which  are  in  Judea,  quit  the  country  3x\(\.J1ee  to  the 
Tnountains ;  let  them  which  are  in  the  midst  of  it," 
(of  Jerusalem,)  "de/iart  out,  before  the  city  be 
closely  shut  up,  and"  (as  we  say  now)  "before  the 
trenches  be  opened  ;  and  let  not  tliem  that  are  in  the 
countries  and  villages  about,  enter  into  the  city, 
thinking  to  be  safe  tliere.  Do  you  abandon  a  city 
and  country  which  you  see  God  has  abandoned  and 
given  up  to  ruin.     Come  out  of  her,  my  peofile. " 

III.  He  foretells  the  terrible  havoc  that  should  be 
made  of  the  Jewish  nation  ;  {xk  22. )  Those  are  the 
days  of  vengeayice  so  often  spoken  of  hy  the  Old- 
Testament  pi-ophets,  which  would  complete  the 
ruin  of  that  pro\oking  people  ;  all  tlieir  pi-edictions 
must  now  be  fulfilled ;  and  the  blood  of  the  Old- 
Testament  martyrs  must  now  be  requii'ed.  jlll 
things  that  are  written,  must  be  fulfilled  at  lengtli. 
After  days  of  patience  long  abused,  there  will  come 
days  of  vengeance  ;  for  reprieves  are  not  pardons. 
The  greatness  of  that  destniction  is  set  fortli,  1.  By 
the  inflicting  cause  of  it,  it  is  wrath  iipon  this peo/ile, 
the  wrath  of  God  ;  that  will  kindle  this  devouring, 
consuming  fire.  2.  By  the  particular  teiTor  it  would 
be  to  women  with  child,  and  poor  mothers  that  are 
nurses.  Woe  to  them,  not  only  because  tliey  are 
most  subject  to  frights,  and  least  able  to  shift  for 
their  own  safety,  but  because  it  will  be  a  very  great 
torment  to  them,  to  think  of  having  borne  and 
nursed  children  for  the  murderers.  3.  By  the  gene- 
ral confusion  that  should  be  all  the  nation  over. 
There  shall  be  great  distress  in  the  land,  for  men 
will  not  know  what  course  to  take,  nor  how  to  help 
themselves. 

IV.  He  describes  the  issue  of  the  sti-uggles  be- 
tween the  Jews  and  the  Romans,  and  what  they 
will  come  to  at  last ;  in  short,  1.  Multitudes  of  them 
shall  fall  by  the  edge  of  the  sword.  It  is  computed 
that  in  those  wars  of  the  Jews  there  fell  by  the 
sword  above  eleven  hundred  thousand.  And  the 
siege  of  Jerusalem  was,  in  effect,  a  military  execu- 
tion. 2.  The  rest  shall  be  led  away  cafittve,  not 
into  one  nation,  as  when  they  were  conquered  by 
the  Chaldeans  which  gave  them  an  opportunity  of 


ST.  LUKE,  XXL 


keeping  together,  but  into  all  nations,  which  made 
it  impossible  for  them  to  correspond  with  each  (^ther, 
much  less  to  incorfiorate.  3.  Jerusalem  itself  was 
trodden  down  of  the  Gentiles.  The  Romans,  when 
they  had  made  tliemselves  masters  of  it,  laid  it  quite 
waste,  as  a  rebellious  and  bad  city,  hurtful  to  kings 
and /irox'inces,  and  therefore  hateful  to  them. 

V.  He  describes  the  great  frights  that  people 
should  generally  be  in.  Many  frightful  sights  shall 
be  in  the  sun,  moon,  and  stais,  prodigies  in  the  hea- 
vens, and  here  in  this  lower  world,  the  sea  and  the 
waves  roaring,  with  terrible  storms  and  tempests, 
sucli  as  had  not  been  known,  and  above  the  orclinary 
workings  of  natural  causes.  The  effect  of  this  shall 
be  universal  confusion  and  consternation  ujion  the 
earth,  distress  of  nations  with  perplexity,  v.  25. 
Dr.  Hammond  understands  by  the  nations,  the  seve- 
ral governments  orteti-archiesof  the  Jewish  nation, 
Judea,  Samaria,  and  Galilee,  these  shall  be  brought 
to  the  last  extremity.  Men's  hearts  shall  Jail  them 
for  fear,  (ii.  26.)  i.-!rij\v)(Jjitu:<i  xv^f^m — men  be- 
ing quite  ejcanimated,  dispirited,  un-souled,  dying 
away  for  fear.  Thus  they  are  killed  all  the  day 
long,  by  whom  Christ's  apostles  were  so,  (Rom.  8. 
36. )  that  is,  they  are  all  the  day  long  in  fear  of  being 
killed;  sinking  under  that  which  lies  upon  them, 
and  yet  still  trembling  for  fear  of  worse,  and  look- 
ing after  those  things  which  are  coming  upon  the 
worlcl?  when  judgment  begins  at  the  house  of  God, 
it  will  not  end  there ;  it  shall  be  as  if  all  the  world 
were  falling  in  pieces  ;  and  where  can  any  be  secure 
tlien  ?  The  poiuers  of  heaven  shall  be  shaken,  and  m 
tlien  the  pillars  of  the  earth  cannot  but  tremble. 
Thus  shall  the  present  Jewish  policy,  religion,  laws, 
and  go\'ernment,  be  all  entirely  dissolved  by  a  series 
of  unparalleled  calamities,  attended  with  the  ut- 
most confusion.  So  Dr.  Clarke.  But  our  Saviour 
makes  use  of  these  figurati^'e  expressions,  because 
at  the  end  of  time  they  shall  be  literally  accom- 
plished, when  the  heavens  shall  be  rolled  together 
as  a  scroll,  and  all  their  powers  not  only  shaken,  but 
broken,  and  the  earth  and  all  the  works  that  are 
therein  shall  be  burnt  up,  2  Pet.  3.  10,  12.  As  that 
day  was  all  terror  and  destniction  to  the  unbelieving 
Jews,  so  the  great  day  will  be  to  all  unbelievers. 

VI.  He  makes  this  to  be  a  kind  of  appearing  of 
the  Son  of  man  ;  {v.  '27)  The?!  shall  they  see  the 
Son  of  man  coming  in  a  cloud,  with  power  and 
great  glory.  The  destruction  of  Jenisalem  was  in 
a  particular  manner  an  act  of  Christ's  judgment, 
the  judgment  committed  to  the  Son  of  man  ;  his  re- 
ligion could  never  be  tlioroughly  established  but  by 
the  destniction  of  the  temple,  and  the  abolishing  of 
the  Levitical  priesthood  and  economy,  after  which 
even  the  converted  Jews,  and  many  of  the  Gentiles 
too,  were  still  hankering,  till  they  were  destroyed; 
so  that  it  might  justly  be  looked  upon  as  a  coming  of 
the  Son  of  man,  in  power  and  great  glory  ;  yet  not 
visibly,  but  in  the  clouds ;  for  in  executing  such 
judgments  as  these,  clouds  and  darkness  are  round 
about  him.  Now  this  was,  1.  An  evidence  of  the 
first  coming  of  the  Messiah  ;  so  some  understand  it. 
Then  the  unbelieving  Jews  shall  be  convinced,  when 
it  is  too  late,  that  Jesus  was  the  Messiah  ;  they  that 
would  not  see  him  coming  in  the  power  of  his  grace 
to  save  them,  shall  be  made  to  see  him  coming  in 
the  power  of  his  wrath  to  destroy  them  ;  those  that 
would  not  have  him  to  reign  over  them,  shall  have 
hmtotriumjih  over  them.  2.  It  was  an  fames/ of  • 
his  second  coming.  Then  in  the  terrore  of  that  day 
they  shall  see  the  Son  of  man  coming  in  a  cloud,  and 
all  the  terrors  of  the 'last  day.  They  shall  see  a 
specimen  of  it,  a  faint  resemblance  of  it.  If  this  be 
so  terrible  what  will  that  be  i" 

VII.  He  encourages  all  the  faithful  disciples  in 
reference  to  the  terrors  of  that  day ;  {v.  28. ) 
"  When  these  things  begin  to  come  to  pass,  when  Je 


ST.  LUKE,  XXL 


CQ7 


rusalera  is  besieged,  and  every  thing  is  concurring 
tri  the  destruction  of  the  Jews,  then  do  you  look  ufi, 
wlien  others  are  looking  down,  look  heavenward,  in 
faith,  hope,  and  prayer,  and  lift  uji  your  litads  with 
cheerfulness  and  confidence,  for  your  redemfition 
draws  nigh."  1.  When  Christ  came  to  destroy  the 
Jews,  he  came  to  redeem  the  christians  that  were 
persecuted  and  oppressed  by  them ;  tlieyi  had  the 
churches  rest.  2.  When  he  comes  to  judge  the 
world  at  the  last  day,  he  will  redeem  all  that  are  his 
from  all  their  grievances.  And  the  foresight  of  that 
day  is  as  pleasant  to  all  good  christians  as  it  is  terri- 
ble to  the  wicked  and  ungodly.  Their  death  inself 
is  so;  when  they  see  that  day  approaching,  they 
can  lift  uji  their  heads  loith  joy,  knowing  that  their 
redemjilion  dratvs  nigh,  their  removal  to  their  Re- 
deemer. 

VIII.  Here  is  one  word  of  prediction,  that  looks 
further  than  the  destruction  of  the  Jewish  nation, 
which  is  not  easily  understood ;  we  have  it,  v.  24. 
that  Jerusalem  shall  be  trodden  down  of  the  Gen- 
tiles, till  the  times  of  the  Gentiles  be  fulfilled.  1. 
Some  understand  it  of  what  is  past ;  so  Dr.  Ham- 
mond. The  Gentiles,  who  have  conquered  Jeru- 
salem, shall  keep  possession  of  it,  and  shall  be  purely 
Gentile,  till  the  times  of  the  Gentiles  be  fulfilled, 
till  a  great  part  of  the  Gentile  world  is  become 
christian,  and  then  after  Jenisalem  is  rebuilt  by 
Adrian  the  emperor,  with  an  exclusion  of  all  the 
Jews  from  it,  many  of  the  Jews  shall  turn  christians, 
shall  join  with  the  Gentile  christians,  to  set  up  a 
church  in  Jerusalem,  which  shall  flourish  there  for 
a  long  time.  2.  Otliers  understand  it  of  what  is  yet 
to  come ;  so  Dr.  Whitby.  Jerusalem  shall  be  pos- 
sessed by  the  Gentiles,  of  one  sort  or  other,  for  the 
most  part,  till  the  time  comes  when  the  nations  that 
yet  remain  infidels  shall  embrace  the  christian  faith, 
when  the  kingdoms  of  this  world  shall  become 
Christ's  kingdoms,  and  then  all  the  Jews  shall  be 
con\'erted.  Jerusalem  shall  be  inhabited  by  them, 
and  neither  they  nor  their  city  any  longer  trodden 
down  by  the  Gentiles. 

29.  And  he  spake  to  them  a  parable  : 
Behold,  the  fig-tree,  and  all  the  trees  ;  30. 
When  they  now  shoot  forth,  ye  see  and 
know  of  your  own  selves  that  summer  is 
now  nigh  at  hand.  31.  So  likewise  ye, 
when  ye  see  these  things  come  to  pass, 
know  ye  that  the  kingdom  of  God  is  nigh 
at  hand.  32.  Verily  I  say  unto  you.  This 
generation  shall  not  pass  away  till  all  be 
fulfilled.  33.  Heaven  and  earth  shall  pass 
away ;  but  my  word  shall  not  pass  away. 
34.  And  take  heed  to  yourselves,  lest  at 
any  time  your  hearts  be  overcharged  with 
surfeiting,  and  drunkenness,  and  cares  of 
this  life,  and  so  that  day  come  upon  you 
unawares.  35.  For  as  a  snare  shall  it 
come  on  all  them  that  dwell  on  the  face 
of  the  whole  earth.  36.  Watch  ye  there- 
fore, and  pray  always,  that  ye  may  be  ac- 
counted worthy  to  escape  all  these  things 
that  shall  come  to  pass,  and  to  stand  before 
the  Son  of  man.  37.  And  in  the  day-time 
he  was  teaching  in  the  temple :  and  at 
night  he  went  out,  and  abode  in  the  mount 
that  is  called  the  mount  of  Olives.  38.  And 
all  the  people  came  early  in  the  morning  to 
nim  in  the  temple,  for  to  hear  him. 


Here,  in  the  close  of  this  discourse, 

I.  Christ  appoints  his  disciples  to  observe  the 
signs  of  the  times,  which  they  might  judge  by,  if 
they  had  an  eye  to  the  foregoing  directions,  with  as 
much  certainty  and  assurance  as  they  could  judge 
of  the  approach  of  summer  by  the  budding  forth  of 
the  trees,  v.  29 — 31.  As  in  the  kingdom  of  nature 
there  is  a  chain  of  causes,  so  in  the  kingdom  of  pro- 
vidence there  is  a  consequence  of  one  event  upon 
another.  When  we  see  a  nation  filling  up  the  mea- 
sure of  their  iniquity,  we  may  conclude  that  their 
ruin  is  nigh  :  when  we  see  the  ruin  of  persecuting 
powers  hastening;  on,  we  may  from  thence  infer  that 
the  /ci?igdom  of  God  is  nigh  at  hand,  that,  when  the 
opposition  given  to  it  is  removed,  it  shall  gain 
ground.  As  we  may  lawfully  prognosticate  the 
change  of  the  seasons,  when  second  causes  have 
begun  to  work,  so  we  may  in  the  disposal  of  events, 
expect  something  uncommon,  when  God  is  already 
raised  up  out  of  his  holy  habitation  ;  (Zech.  2.  13.) 
then  stand  still  and  see  his  salvation. 

II.  He  charges  them  to  look  upon  those  things  as 
neither  doubtful  nor  distant,  (for  then  they  would 
not  make  a  due  impression  on  them,)  but  as  sure 
and  very  near.  The  destruction  of  the  Jewish  na- 
tion, 1.  Was  near;  {v.  32.)  This  generation  shall 
not  pass  away  tilt  all  be  fuljiltea.  There  were 
some  now  alive,  that  should  see  it  ;  some  that  now 
heard  the  prediction  of  it.  2.  It  was  sure,  the  sen- 
tence was  irreversible,  it  was  a  consumption  deter- 
mined, the  decree  was  gone  forth  ;  (t'.  33. )  "  Heaven 
and  earth  shall  pass  away,  sooner  than  any  word  of 
mine  :  nay,  they  certainly  shall  pass  away,  but  my 
words  shall  not ;  whether  they  take  hold  or  no,  they 
will  take  effect,  and  not  one  of  them  fall  to  the 
ground,"  1  Sam.  3.  19. 

III.  He  cautions  them  against  security  and  sensu- 
alitv,  by  which  they  would  disfit  themselves  for  the 
trying  times  that  were  coming  on,  and  make  them 
to  he  a  great  sui-prise  and  terror  to  them  ;  (t'.  34, 
35.)  Take  heed  to  yourselves.  This  is  the  word  of 
command  given  to  all  Christ's  disciples,  "  Take 
heed  to  yourseh'es,  that  you  be  not  overpowered  bv 
temptations,  nor  betrayed  by  your  own  corruptions.'' 
Note,  We  cannot  be  safe,  if  we  be  secure.  It  con- 
cerns us  at  all  times,  but  especiallv  at  .some  times, 
to  be  very  cautious.  See  here,  1.  \Miat  our  danger 
is — that  the  day  of  death  and  judgment  should  come 
upon  us  unawares,  when  we  do  not  expect  it,  and 
are  not  prepared  for  it ;  lest,  when  we  are  called  to 
meet  our  Lord,  that  be  found  the  furthest  thing 
from  our  thoughts,  which  ought  always  to  be  laid 
nearest  our  hearts,  lest  it  come  upon  tis  as  a  snare  ; 
for  so  it  will  come  upon  the  most  of  men,  who  dwell 
upon  the  earth,  and  mind  earthly  things  only,  and 
have  no  converse  with  heaven  ;  to  them  it  will  be 
as  a  snare  ;  see  Eccl.  9.  12.  It  will  be  a  terror  and 
a  destruction  to  them  ;  it  will  put  them  into  an  inex- 
pressible fright,  and  hold  them  fast  for  a  doom  yet 
more  frightful.  2.  What  our  duty  is,  in  considera- 
tion of  this  danger ;  we  must  take  heed  lest  our 
hearts  be  overcharged,  lest  they  be  burdened  and 
overloaded,  and  so  disfitted  and  disabled  to  do  what 
must  be  done  in  preparation  for  death  and  judgment 
Two  things  we  must  Avatch  against,  lest  our  hearts 
be  overcharged  with  them.  (1.)  The  indulging  of 
the  appetites  of  the  body,  and  allowing  of  ourselves 
in  the  gratifications  of  sense  to  an  excess  ;  Take 
heed  lest  you  be  overcharged  with  surfeiting  and 
drunkenness,  the  immoderate  use  of  meat  and  drink, 
which  burden  the  heart  not  only  with  the  giiilt 
therebv  contracted,  but  by  the  ill  influence  which 
such  disorders  of  the  bodv  have  upon  the  mind  ; 
thev  make  men  dull  and  lifeless  to  their  duty,  dead 
and  listless  in  their  duty;  thev  stupifv  the  conscience, 
and  make  the  mind  unafiected  w-ith  those  things 
that  are  most  affecting.     (2. )  The  inordinate  pur- 


fi28 


ST.  LUKE,  XXII. 


suit  of  the  good  things  of  this  world.  The  heart  is 
overcharged  with  the  cares  of'  this  life.  The  former  is 
the  snare  of  those  that  are  given  to  their  pleasures  : 
this  is  tlie  snare  of  the  men  of  business,  that  will  be 
rich.  We  have  need  to  guaf  d  on  both  hands,  not  only 
lest  at  tlie  time  when  death  comes,  but  lest  at  any 
time,  our  hearts  should  be  thus  overcliarged.  Our 
caution  against  sin,  and  our  care  of  our  own  souls, 
must  be  constant. 

IV.  He  counsels  them  to  prepare  and  get  ready 
for  this  great  day,  v.  36.  Here  see,  1.  What  should 
be  our  aim — that  we  may  be  accounted  worthy  to 
escape  all  those  things,  that,  when  the  judgments  of 
God  are  abroad,  we  may  be  preserved  from  the 
malignity  of  them,  that  either  we  may  not  be  in- 
volved in  the  common  calamity,  or  it  may  not  be 
that  to  us,  that  it  is  to  others ;  that  in  the  day  of 
death  we  may  escape  the  sting  of  it,  which  is  the 
wrath  of  God,  and  the  damnation  of  hell.  Yet  we 
must  aim  not  only  to  escajie  that,  but  to  stand  before 
the  Son  of  ?tian  ;  not  only  to  stand  acquitted  before 
him  as  our  Judge,  (Ps.  1.  5.)  to  have  boldness  in  the 
day  of  Christ,  (that  is  supposed  in  owr  escaping  aXX 
those  things,)  but  to  stand  before  him,  to  attend  on 
him  as  our  Master,  to  stand  continually  before  his 
throne,  and  serve  him  day  and  night  in  his  temple, 
(Rev.  7.  15. )  always  to  behold  his  face,  as  the  an- 
gels, Matth.  18.  10.  The  saints  are  here  said  to  be 
accounted  worthy,  as  before,  ch.  20.  35.  God,  by 
the  good  work  of  liis  grace  in  tliem,  makes  them 
meet  for  this.happiness,  and  by  the  good  will  of  his 
grace  toward  them,  accounts  them  worthy  of  it  : 
but,  as  Grotius  here'saitli,  a  great  part  of  our  wor- 
thiness lies  in  an  acknowledgment  of  our  own  un- 
worthiness.  2.  What  should  be  our  actings  in  these 
aims;  Watch  therefore,  and  pray  always.  Watch- 
ing and  praying  must  go  together,  Neh.  4.  9.  Those 
that  would  escape  the  wrath  to  come,  and  make 
sure  of  the  joys  to  come,  must  watch  and  pray,  and 
must  do  it  always,  must  make  it  the  constant  busi- 
ness of  their  lives,  (1.)  To  keep  a  guard  upon  them- 
selves ;  "  Watch  against  sin,  watch  to  every  duty, 
and  to  the  improvement  of  every  opportunity  of 
doing  good.  Be  awake,  and  keep  awake,  in  expec- 
tation of  your  Lord's  coming,  that  you  may  be  in  a 
right  frame  to  receive  him,  and  bid  him  welcome." 
(2.)  Tokeepup  their  communion  with  God  ;  "Pray 
always  ;  be  always  in  an  habitual  disposition  to  that 
duty  ;  keep  up  stated  times  for  it,  abound  in  it  ; 
pray  upon  all  occasions."  Those  shall  be  accounted 
worthy  to  live  a  life  of  praise  in  the  other  world, 
that  live  a  life  of  prayer  in  this  world. 

In  the  two  last  verses  we  have  an  account  how 
Christ  disposed  of  himself  during  those  three  or  four 
days  betwixt  his  riding  in  triumph  into  Jenasalem, 
and  the  night  in  which  he  was  betrayed. 

[1.]  He  was  all  day  teaching  i}i  the  temple.  Christ 
preached  on  week-days  as  well  as  sabbath-days. 
He  was  an  indefatigable  Preacher,  he  preached  in 
the  face  of  opposition,  and  in  the  midst  of  those  that 
he  knew  sought  occasion  against  him. 

[2.]  At  night  he  went  out  to  lodge  at  a  friend's 
house,  in  the  mount  of  Olives,  about  a  mile  out  of 
town.  It  is  probable  that  he  had  some  friends  in 
the  city,  that  would  gladly  have  lodged  him,  but  he 
was  willing  to  retire  in  the  evening  out  of  the  noise 
of  the  town,  that  he  might  have  more  time  for  secret 
devotion,  now  that  his  hour  was  at  hand.    . 

[3.]  Early  in  the  morning  he  was  in  the  temple 
again,  where  he  had  a  morning-lecture  for  those 
that  were  willing  to  attend  it ;  and  the  people  were 
forward  to  hear  one  that  they  saw  forward  to  preach  ; 
(v.  38.)  They  all  came  early  in  the  morning,  flock- 
ing to  the  temple,  like  doves  to  their  windows,  to  hear 
him,  though  the  chief-priests  and  scribes  did  all 
they  could  to  prejudice  them  against  him.  Some- 
times the  taste  and  relish  which  serious,  honest, 


plain  people  have  of  good  preaching,  are  more  to  be 
valued  and  judged  by  than  the  opinion  of  the  witty 
and  learned  ;  and  those  in  authority, 

CHAP.  XXII. 

All  the  evansjelists,  whatever  they  omit,  give  us  a  particular 
account  of  the  death  and  resurrection  of  Christ,  because 
he  died  for  our  sins,  and  rose  for  our  justification  :  this 
evangelist,  as  fully  as  any,  and  with  many  circumstances 
and  passages  added,  which  we  had  not  before.  In  this 
chapter  we  have,  1.  The  plot  to  take  Jesus,  and  Judas's 
coming  into  it,  v.  1 . .  6.  U.  Christ's  eating  of  the  pass- 
over  with  Ills  disciples,  v.  7  . .  18.  III.  Tlie  institutinu  of 
the  Lord's  supper,  v.  )9,  20.  IV.  Clirist's  discourse  with 
his  disciples  after  supper,  upon  several  heads,  v.  21 . .  38. 
V.  His  agony  in  the  garden,  v.  39 .  .  46.  VI.  The  appre- 
hending of  him  by  the  assistance  of  Judas,  v.  47  .  .  33. 
VII.  Peter's  denying  of  him,  v.  54  .  .  62.  VIII.  The  in- 
dignities done  to  i3hrist  by  those  that  had  him  in  custody, 
and  his  trial  and  condemnation  in  the  ecclesiastical  court, 
V.  63..  71. 

1 .  l^rOW  the  feast  of  unleavened  bread 
JJ^  drew  nigh,  which  is  called  the 
passover.  2.  And  the  chief  priests  and 
scribes  •  sought  how  they  might  kill  hiift  ; 
for  they  feared  the  people.  3.  Then  en- 
tered Satan  into  Judas  surnamed  Iscariot, 
being  of  the  number  of  the  twelve.  4.  And 
he  went  his  way,  and  communed  with  the 
chief  priests  and  captains,  how  he  might 
betray  him  unto  them.  5.  And  they  were 
glad,  and  covenanted  to  give  him  money. 
6.  And  he  promised,  and  sought  opportu- 
nity to  betray  him  unto  them  in  the  absence 
of  the  multitude. 

The  year  of  the  redeemed  is  now  come,  which  had 
been  from  eternity  fixed  in  the  divine  counsels,  and 
long  looked  for  by  them  that  waited  for  the  conso- 
lation of  Israel  ;  ^fter  the  revolutions  of  many  ages, 
it  is  at  length  come,  Isa.  63.  4.  And  it  is  observable, 
it  is  in  the  very  first  month  of  that  year  that  the 
redemption  is  wrought  out,  so  much  in  haste  was 
the  Redeemer  to  perform  his  undertaking,  so  was 
he  straitened  till  it  was  acco7nplished.  It  was  in  the 
same  month,  and  at  the  same  time  of  the  month, 
(in  the  beginning  of  months,  Exod.  12.  2.)  that  God 
by  Moses  brought  Israel  out  of  Egypt,  that  the 
Antitype  might  answer  the  type.  Christ  is  here 
delivered  up,  when  the  feast  of  laileavehed  bread 
drew  nigh,  v.  1.  About  as  long  before  that  feast  as 
they  began  to  make  preparation  for  it,  here  was 
preparation  a  making  for  our  Passover's  being  of- 
fered for  us. 

I.  Here  we  have  his  sworn  enemies  contriving  it; 
(ti.  2.)  the  chief  priests,  men  of  sanctity,  and  the- 
scribes,  men  of  learning,  seeking  how  they  might 
kill  him,  either  by  force  or  fraud  :  could  they  have 
had  their  will,  it  had  been  soon  done,  but  Xtiey  fear- 
ed the  people,  and  the  more,  for  what  they  now  saw 
of  their  diligent  attendance  upon  his  jireaching. 

II.  A  treacherous  disciple  joining  in  with  them, 
and  coming  to  their  assistance,  Judas  surnamed  Isca- 
riot;  he  is  here  said  to  be  of  the  number  of  the 
twebie,  that  dignified,  distingviished  number.  One 
would  wonderthat  Christ,  who  knew  all  men,  should 
take  a  traitor  into  that  number;  and  that  one  of  that 
number,  who  could  not  but  know  Christ,  should  be 
so  base  as  to  betray  him  ;  but  Christ  had  wise  and 
holy  ends  in  taking  Judas  to  be  a  disciple,  and  how 
he  who  knew  Christ  so  well,  yet  came  to  betray 
him,  we  are  here  told,  v.  3.  Satan  entered  into  Ju- 
das. It  was  the  devil's  work,  who  thought  hereby 
to  ruin  Christ's  undertaking,  to  have  broken  his 
head  ;  but  it  proved  only  the  bruising  of  his  heel. 
Whoever  betrays  Christ,  or  his  truths,  or  ways,  it 


ST.  LUKE,  XXII. 


629 


is  Satan  that  puts  them  upon  it.    Judas  knew  how 

desirous  the  chief  priests  were  to  get  Christ  into 
their  hands,  and  that  tliey  could  not  do  it  safely 
without  the  assistance  of  some  that  knew  his  retire- 
ments, as  he  did.  He  therefore  went  himself,  and 
made  the  motion  to  them,  v.  4.  Note,  It  is  hard  to 
say  whether  more  mischief  is  done  to  Christ's  king- 
dom by  the  power  and  policy  of  its  open  enemies, 
or  by  the  treachery  and  self-seeking  of  its  pretended 
friends :  naj-,  without  the  latter  its  enemies  could 
not  gain  their  point  as  they  do.  When  you  see  Ju- 
das communing  with  the  chief  firiests,  be  sure  some 
mischief  is  in  hatching  ;  it  is  for  no  good  that  they 
are  laying  their  heads  together. 

The  issue  of  the  treaty  between  them  is,  1.  That 
Judas  must  betray  Christ  to  them,  must  bring  them 
to  a  place  where  they  might  seize  him  without  dan- 
ger of  tumult — and  this  they  would  be  glad  of.  2. 
They  must  give  him  a  sum  of  money  for  doing  it — 
and  that  he  would  be  glad  of,  {y.  5. )  They  coi<e- 
nanted  to  give  him  money.  When  the  bargain  was 
made,  Judas  sought  ofifiortunity  to  betray  him.  Pro- 
bably he  slilj'  enquired  of  Peter  and  John,  who  were 
more  intimate  with  their  Master  than  he  was,  where 
he  would  be  at  such  a  time,  and  whither  he  would 
retire  after  the  passover,  and  they  were  not  sharp 
enough  to  suspect  him.  Somehow  or  other,  in  a 
little  time,  he  gained  the  advantage  he  sought,  and 
fixed  the  time  and  place  where  it  might  be  done, 
in  the  absence  of  the  multitude  and  luithout  tumult. 

7.  Then  came  the  day  of  unleavened 
bread,  when  the  passover  must  be  killed. 
8.  And  he  sent  Peter  and  John,  saying, 
Go  and  prepare  us  the  passover,  that  we 
may  eat.  9.  And  they  said  unto  him, 
Where  wilt  thou  that  we  prepare  ?  10. 
And  he  said  unto  them.  Behold,  When  ye 
are  entered  into  the  city,  there  shall  a  man 
meet  you,  bearing  a  pitcher  of  water  :  fol- 
low him  into  the  house  where  he  entereth 
in.  11.  And  ye  shall  say  unto  the  good 
man  of  the  house.  The  Master  saith  unto 
thee,  Where  is  the  guest-chamber,  where 
1  shall  eat  the  passover  with  my  disciples  ? 
1 2.  And  he  shall  shew  you  a  large  upper 
room  furnished:  there  make  ready.  13. 
And  they  went,  and  found  as  he  had  said 
unto  them :  and  they  made  ready  the  pass- 
over.  1 4.  And  when  the  hour  was  come, 
he  sat  down,  and  the  twelve  apostles  with 
him.  15.  And  he  said  unto  them.  With 
desne  I  have  desired  to  eat  this  passover 
with  you  before  I  suffer :  1 6.  For  I  say  unto 
you,  I  will  not  any  more  eat  thereof,  until 
It  be  fulfilled  in  the  kingdom  of  God.  17. 
And  he  took  the  cup,  and  gave  thanks,  and 
said,  Take  this,  and  divide  it  among  your- 
selves :  ]  8.  For  I  say  unto  you,  I  will  not 
drink  of  the  fruit  of  the  vine,  lintil  the  king- 
dom of  God  shall  come.  1 9.  And  he  took 
bread,  and  gave  thanks,  and  brake  it,  and 
gave  unto  them,  saying,  This  is  my  body 
which  is  given  for  you :  this  do  in  remem- 
brance of  me.  20.  Likewise  also  the  cup 
after  supper,  saying.  This  cup  is  the  new  tes- 
tament in  my  blood,  which  is  shed  for  you. 


WTiat  a  hopeful  prospect  had  we  of  Christ's  do- 
ing a  great  deal  of  good  by  his  preaching  in  the  tem- 
ple, during  the  feast  of  unleavened  bread  which  con- 
tinued seven  daj's,  when  the  people  were  every 
morning,  and  early  in  the  mommg,  so  attentive  to 
hear  him  !  But  here  is  a  stop  put  to  it.  He  must 
enter  upon  work  of  another  kind  ;  in  that,  however, 
he  shall  do  more  good  than  in  the  other,  for  neither 
Christ's  nor  his  church's  suffering  days  are  their 
idle,  empty  days. 
Now  here  we  h^ve, 

I.  The  preparation  that  was  made  for  Christ's 
eating  the  passover  with  his  disciples,  upon  the  very 
day  of  unleavened  bread,  -when  the  /lassover  must 
be  killed  accoi-ding  to  the  law,  v.  7.  Christ  was 
made  under  the  law,  and  observed  the  ordinances 
of  it,  pai-ticularly  that  of  the  passover,  to  teach  us 
in  like  manner  to  observe  his  gospel-institutions, 
particularly  that  of  the  Lord's  supper,  and  not  to 
neglect  them.  It  is  probable  that  he  went  to  the 
temple  to  preach  in  the  morning,  when  he  sent 
Peter  and  John  another  way  into  the  city  to  firefiare 
the  passover.  Those  who  have  attendants  about 
them,  to  do  their  secular  business  for  them  in  a 
great  measure,  must  not  think  that  that  allows  them 
to  he  idle;  it  engages  them  to  employ  themselves 
more  in  s/iiritual  business,  or  service  to  the  fiublic. 
He  directed  those  whom  he  employed,  whither  they 
should  go  ;  (y.  9,  10.)  they  must  follotv  a  man  bear- 
ing a  pitcher  of  water,  and  he  must  be  their  guide 
to  the  house.  Christ  could  have  described  the 
house  to  them,  probably  it  was  a  house  they  knew, 
and  he  might  have  said  no  more  than.  Go  to  such  a 
one's  house,  or  to  a  house  in  such  a  street,  with  such 
a  sign,  Sec.  But  he  directed  them  thus,  to  teach 
them  to  depend  upon  the  conduct  of  Providence, 
and  to  follow  that,  stefi  by  stefi.  They  went,  not 
knowing  whither  they  went,  hutwhom  they  followed. 
Being  come  to  the  house,  they  must  desire  the  mas- 
ter of  the  house  to  show  them  a  room,  (t.  11.)  and 
he  will  readily  do  it,  v.  12.  WTiether  it  was  a 
friend's  house,  or  a  public  house,  does  not  appear  ;' 
but  the  disciples  fbund  ther  guide,  and  the  house 
and  the  room,  just  as  he  had  said  to  them  ;  (t.  13.) 
for  they  need  not  fear  a  disappointment,  who  go 
upon  Christ's  word  ;  according  to  the  orders  given 
them,  they  got  every  thing  in  readiness  for  the  pass- 
over,  XI.  11. 

II.  The  solemnizing  of  the  passover,  according  to 
the  law.  MHien  the  hour  was  come  that  they  should 
go  to  supper,  he  sat  down,  it  is  likely,  at  the  head- 
end of  the  table,  and  the  twelve  apostles  with  him, 
Judas  not  excepted  ;  for  it  is  possible  that  they 
whose  hearts  are  filled  with  Satan,  and  all  manner 
of  wickedness,  may  yet  continue  a  plausible  pro- 
fession of  religien,  and  be  found  in  the  performance 
of  its  external  services.  And  while  it  is  in  the 
heart,  and  does  not  break  out  into  anything  scanda- 
lous, such  cannot  be  denied  the  external  privileges 
of  their  external  profession.  Though  Judas  has  al- 
ready been  guilty  of  an  ox'ert-act  of  treason,  yet,  it 
not  being  publicly  known,  Christ  admits  him  to  sit 
down  with  the  rest  at  the  passover.  Now  observe, 
1.  How  Christ  bids  this  passover  welcome,  to 
teach  us  in  like  manner  to  welcome  his  passover, 
the  Lord's  supper,  and  to  come  to  it  with  an  appe- 
tite ;  (v.  15.)  "  Tilth  desire  I  have  desired,  li  have 
most  earnestly  desired,  to  eat  this  passover  with  you 
before  I  suffer."  He  knew  it  was  to  be  the  pro- 
logue to  his  sufferings,  and  therefore  he  desired  it, 
because  it  was  in  order  to  his  Father's  glory  and 
man's  redemption.  He  delighted  to  do  even  this 
part  of  the  will  of  Gorf  concerning  him  as  Mediator. 
Shall  we  be  backward  to  any  service  for  him  who 
was  so  forward  in  the  work  of  our  salvation  ?  See 
the  love  he  had  to  his  disciples  ;  he  desired  to  eat 
it  with  them,  that  he  and  they  might  have  a  little 


ST.  LUKE,  XXII. 


630 

time  together;  themselves  and  none  besides,  for 
private  conversation,  vi'hich  they  could  not  have  in 
Jeinisalem,  but  on  this  occasion.  He  was  now  about 
to  leave  them,  but  was  very  desirous  to  eat  this  fiass- 
over  with  them  before  he  suffered,  as  if  the  comfort 
of  that  would  carry  him  the  more  cheerfully  through 
his  sufferings,  and  make  them  the  easier  to  him. 
Note,  Our  gospel  passover,  eaten  by  faith  with 
Jesus  Clirist,  will  be  an  excellent  preparation  for 
sufferings,  and  trials,  and  deatli  itself 

2.  How  Christ  in  it  takes  his  leave  ojfall  fiassovers, 
thereby  signifying  his  abrogating  of  all  the  ordi- 
nances of  the  ceremonial  law,  of  whicli  tliat  of  the 
passover  was  one  of  the  earliest  and  one  of  the  most 
eminent;  {v.  16.)  "  I  will  not  any  more  eat  thereof, 
nor  shall  it  be  any  more  celebrated  by  my  disciples, 
until  it  be  fulfilled  in  the  kingdom  God."  (1.)  It 
was  fulfilled  when  Christ  our  Passover  was  sacri- 
ficed for  us,  1  Cor.  5.  7.  And  therefore  that  type 
and  shadow  was  laid  aside,  because  now  in  the  king- 
dom of  God  the  substance  was  come,  which  super- 
seded them.  (2.)  It  was  fiilfilled  in  the  Zorrf's  .sw/!- 
fier,  an  ordinance  of  the  gospel-kingdom,  in  which 
the  passover  had  its  accomplishment,  and  which 
the  disciples,  after  the  pouring  out  of  the  Spirit,  did 
frequently  celebrate,  as  we  find.  Acts  2.  42,  46. 
They  ate  of  it,  and  Christ  might  be  said  to  eat  with 
them  because  of  the  spiritual  communion  they  had 
with  him  in  that  ordinance.  He  is  said  to  su/i  with 
them,  and  they  with  him.  Rev.  3.  20.  But,  (3.) 
The  complete  accomplishment  of  that  commemora- 
tion of  liberty  will  be  in  the  kingdom  of  glory,  when 
all  God's  spiritual  Israel  shall  be  released  from  the 
bondage  of  death  and  sin,  and  be  put  in  possession 
of  the  land  of  promise. 

What  he  had  said  of  his  eating  of  the  paschal- 
lamb,  he  repeats  concerning  his  drinking  of  the 
fiassover-wine  ;  the  cup  of  A/es«m§-,  or  of  thanksgiv- 
ing, in  which  all  the  company  pledged  the  Master 
of  the  feast,  at  the  close  of  the  passover-supper. 
This  cup,  he  took,  according  to  the  custom,  and 
^ave  thanks  for  the  deliverance  of  Israel  out. of 
Egypt,  and  tlie  preservation  of  their  first-bom,  and 
then  said,  Take  this,  and  divide  it  among  your- 
selves, V.  17.  This  is  not  said  afterward  of  the  sa- 
cramental cup  ;  that  being,  probably,  of  much  more 
weight  and  value,  being  the  A'ew  Testament  in  his 
blood,  he  might  give  that  into  every  one's  hand,  to 
teach  them  to  make  a  particular  application  of  it  to 
their  own  souls  ;  but  as  for  the  paschal-cup  which 
is  to  be  abolished,  it  is  enough  to  say,  "  Take  it,  and 
dii'ide  it  among  yourselves,  do  what  you  will  with 
it,  for  we  shall  have  no  more  occasion  for  it,  v.  18. 
I  will  not  drink  of  the  fruit  of  the  vine  any  more  ;  I 
will  not  have  it  any  more  drunk  of,  till  the  kingdom 
of  God  shall  come,  till  the  Spirit  be.poured  out,  and 
then  you  shall  in  the  Lord's  sufifier  commemorate 
a  much  more  glorious  redemption  ;  of  which  both 
the  deliverance  out  of  Egypt  and  the  passover-com- 
memoration  of  it  were  types  and  figures.  The  king- 
dom of  God  is  now  so  near  being  set  up,  that  you 
will  not  need  to  eat  or  drink  any  more  till  it  comes. " 
Christ  dying  next  day,  opened  it.  As  Christ  ^vith 
a  great  deal  of  pleasure  took  leave  of  all  the  legal 
feasts  (which  fell  of  course  with  the  passover)  for 
the  evangelical  ones,  both  spiritual  and  sacramental ; 
so  many  good  christians,  when  they  are  called  to 
remove  from  the  church  militant  to  that  which  is 
triumphant,  cheerfully  exchange  even  their  spiri- 
tual repasts,  much  more  their  sacramental  ones, 
for  the  eternal  feast. 

III.  The  institution  of  the  Lord's  supper,  v.  19, 
20.  The  passover  and  the  deliverance  out  of  Egj^jt 
were  typical  and  profihetic  signs  of  a  Christ  to  come, 
who  should  by  dying  deliver  us  from  sin  and  death, 
and  the  tyranny  of  Satan  ;  but  they  shall  no  more 
say,  The  Lord  tiveth,  that  brought  us  uji  out  of  the 


land  of  Egyfit,  a  much  greater  deliverance  shall 
eclipse  tlie  lustre  of  that,  and  therefore  the  Lord's 
supper  is  instituted  to  be  a  commemorative  sign  or 
memorial  of  a  Christ  already  come,  that  has  by 
dying  delivered  us  ;  and  it  is  his  death  that  is  in  a 
special  manner  set  before  us  in  that  ordinance. 

1.  The  breaking  of  Christ's  body,  as  a  sacrifice 
for  us,  is  here  commemorated  by  the  breaking  of 
oi-ead:  and  the  sacrifices  under  the  law  were  called 
the  bread  of  our  God  ;  (Lev.  21.  6,  8,  17.)  This  ismy 
body  which  is  given  for  you.  And  there  is  a  feast 
upon  that  sacrifice  instituted,  in  which  we  are  to 
applv  it  to  ourselves,  and  to  take  the  benefit  and 
comfort  of  it  ;  this  bread  that  was  given  for  us,  is 
given  to  us  to  be  food  to  our  souls,  for  nothing  can 
be  more  nourishing  and  satisfying  to  our  souls  than  ■ 
the  doctrine  of  Christ's  making  atonement  for  sin, 
and  the  assurance  of  our  interest  in  that  atonement; 
this  bread  that  was  broken  and  given  for  lis,  to  sa- 
tisfy for  the  guilt  of  our  sins,  is  broken  and  given  to 
us,  to  satisfy  the  desire  of  our  souls.  And  this  we 
do  in  remembrance  of  what  he  did  for  us,  when  he 
died  for  us,  and  for  a  memorial  of  what  we  do,  in 
making  cMvsebits  partakers  of  him,  and  joining  cur- 
selves  to  him  in  an  everlasting  covenant  ;  like  the 
stone  Joshua  set  up  for  a  witness.  Josh.  24.  27. 

2.  The  sheddiiig  of  Christ's  blood,  by  which  the 
atonement  was  made,  (for  the  blood  made  atonement 
for  the  soul.  Lev.  17.  11.)  as  represented  by  the 
wine  in  the  cup  ;  and  that  cup  of  wine  is  a  sign  and 
token  of  the  New  Testament,  or  new  covenant, 
made  with  us.  It  commemorates  the  purchase  of 
the  covenant  by  the  blood  of  Christ,  and  confirms 
the  promises  of  the  covenant,  which  are  all  Yea  and 
Amen  in  him.  This  will  be  reviving  and  refreshing 
to  our  souls,  as  wine  that  makes  glad  the  heart.  In 
all  our  commemorations  of  the  shedding  of  Christ's 
blood,  we  must  have  an  eye  to  it  as  shed  for  us  ;  we 
needed  it,  we  take  hold  of  it,  we  hope  to  have  be- 
nefit by  it ;  who  loved  me,  and  gave  himself  for  me. 
And  in  all  our  regards  to  the  New  Testament,  we 
must  have  an  eye  to  the  blood  of  Christ  which  gave 
life  and  being  to  it,  and  seals  to  us  all  the  promises 
of  it.  Had  it  not  been  for  the  blood  of  Christ,  we 
had  never  had  the  New  Testament ;  and  had  it  not 
been  for  the  New  Testament,  we  had  never  known 
the  meaning  of  Christ's  blood  shed. 

21.  But,  behold,  the  hand  of  him  that 
betrayeth  me  is  with  me  on  the  table.  22. 
And  truly  the  Son  of  man  goeth  as  it  was 
detemiined:  but  woe  unto  that  man  by 
whom  he  is  betrayed  !  23.  And  they  be- 
gan to  enquire  among  themselves,  which 
of  them  it  was  that  should  do  this  thing. 
24.  And  there  was  also  a  strife  among 
them,  which  of  them  should  be  accounted 
the  greatest.  25.  And  he  said  unto  them, 
The  kings  of  the  Gentiles  exercise  lordship 
over  them ;  and  they  that  exercise  autho- 
rity upon  them  are  called  Benefactors. 
26.  But  ye  shall  not  he  so :  but  he  that  is 
greatest  among  you,  let  him  be  as  the 
younger ;  and  he  that  is  chief,  as  he  that 
doth  serve.  27.  For  whether  is  greater, 
he  that  sitteth  at  meat,  or  he  that  serveth  ? 
Is  not  he  that  sitteth  at  meat  ?  But  I  am 
among  you  as  he  that  serveth.  28. ,  Ye 
are  they  which  have  continued  with  me  in 
my  temptations:  29.  And  I  appoint  unto 
you  a  kingdom,  as  my  Father  hath  ap- 


ST.  LUKE,  XXTl. 


631 


pointed  unto  me;  30.  That  ye  may  eat 
and  drink  at  my  table  in  my  kingdom,  and 
sit  on  thrones,  judging  the  twelve  tribes  of 
Israel.  31.  And  the  Lord  said,  Simon, 
Simon,  behold,  Satan  hath  desired  io  have 
you,  that  he  may  sift  j/ou  as  wheat :  32. 
But  I  have  prayed  for  thee,  that  thy  faith 
fail  not:  and  when  thou  art  converted, 
strengthen  thy  brethren.  33.  And  he  said 
unto  him.  Lord,  I  am  ready  to  go  with 
thee,  both  into  prison  and  to  death.  34. 
And  he  said,  I  tell  thee,  Peter,  the  cock 
shall  not  crow  this  day  before  that  thou 
shalt  thrice  deny  that  thou  knowest  me. 
35.  And  he  said  unto  them.  When  I  sent 
you  without  purse,  and  scrip,  and  shoes, 
lacked  ye  any  thing  ?  And  they  said.  No- 
thing. 36.  Then  said  he  unto  them.  But 
now,  he  that  hath  a  purse,  let  him  take  it, 
and  likewise  his  scrip ;  and  he  that  hath  no 
sword,  let  him  sell  his  gamient  and  buy 
one.  37.  For  I  say  unto  you.  That  this 
that  is  written  must  yet  be  accomplished 
in  me,  And  he  was  reckoned  among  the 
transgressors:  for  the  things  concerning 
me  have  an  end.  38.  And  they  said. 
Lord,  behold,  here  are  two  swords.  And 
he  said  unto  them.  It  is  enough. 

We  have  here  Christ's  discourse  ^vith  his  disci- 
ples after  supper,  much  of  which  is  new  here  ;  and 
in  St  John's  gospel  we  shall  find  more  that  is  new 
still.  We  should  take  example  from  him,  to  enter- 
tain and  edify  our  family  and  friends  with  such  dis- 
course at  table  as  is  good,  and  to  the  use  of  edifying, 
■which  may  minister  grace  to  the  hearers  ;  but  es- 
pecially after  we  have  been  at  the  Lord's  table,  by 
christian  conference  to  keep  one  another  in  a  suita- 
ble frame.  The  matters  Christ  here  discoursed  of, 
were  of  weight,  and  to  the  present  purpose. 

I.  He  discoursed  with  them  concerning  him  that 
should  betray  him,  who  was  now  present. 

1.  He  signifies  to  them  that  the  traitor  was  now 
among  them,  and  one  of  them,  v.  21.  By  the  plac- 
ing of  this  after  the  institution  of  the  Lord's  supper, 
which  in  Matthew  and  Mark  is  placed  before  it,  it 
seems  plain  that  Judas  did  receive  the  Lord's  sup- 
per, did  eat  of  that  bread,  and  drink  of  that  cup. ;  for 
after  the  solemnity  was  over,  Christ  said.  Behold, 
the  hand  of  him  that  betrayelh  me,  is  with  me  on  the 
table.  There  have  been  those  that  have  eatenbread 
■with  Christ,  and  yet  have  betrayed  him. 

2.  He  foretells  that  the  treason  would  take  effect ; 
{v.  22.)  Truly  the  Son  of  man  goes,  as  it  was  deter- 
mined; goes  to  the  place  where  he  will  be  betray- 
ed ;  for  he  is  delivered  up  by  the  counsel  and  fore- 
knowledge of  God,  else  Judas  could  not  have  de- 
livered him  up.  Christ  was  not  driven  to  his  suf- 
ferings, but  cheerfully  went  to  them.  He  said,  Lo, 
I  come. 

3.  He  threatens  the  traitor ;  Woe  to  that  man  by 
il>hom  he  is  betrayed.  Note,  Neither  the  patience 
of  the  saints  under  their  sufferings,  nor  the  counsel 
of  God  concerning  their  sufferings,  will  be  any  ex- 
cuse for  those  that  have  any  htind  in  their  suffer- 
ings, or  that  persecute  them.  Though  God  has  de- 
termined that  Christ  shall  be  betrayed,  and  he  him- 
self has  cheerfully  submitted  to  it,  yet  Judas's  sin 
or  punishment  is  not  at  all  the  less. 


4.  He  frightens  the  rest  of  the  disciples  into  a 
suspicion  of  themselves,  by  saying  that  it  was  one 
of  them,  and  not  naming  which  ;  {v.  23.)  They  be- 
gan to  enquire  among  themselves,  to  interrogate 
themselves,  to  put  the  question  to  themselves,  who 
it  was  that  should  do  this  thing,  that  could  be  so 
base  to  so  good  a  Master.  The  inquiry  was  not,  la 
it  you?  or  Is  it  such  a  one?  but,  Is  it  I? 

II.  Concerning  the  strife  that  was  among  them 
for  precedency  or  supremacy. 

1.  See  what  the  dispute  was ;  UTtich  of  them 
should  be  accounted  the  greatest  ?  Such  and  so  many 
contests  among  tlie  disciples  for  dignity  and  domi- 
nion before  the  Spirit  was  poured  upon  them,  were 
a  sad  presage  of  the  like  strifes  for,  and  affections 
of,  supremacy  in  the  churches,  after  the  Spirit 
should  be  provoked  to  depart  from  them.  How  in- 
consistent is  this  with  that  in  the  verse  before  ! 
There  they  were  enquiring  which  could  be  the  trai- 
tor, and  here  which  should  be  the  prince.  Could 
such  an  instance  of  humility,  and  such  an  instance 
of  pride  and  vanity,  be  found  in  the  same  men,  so 
near  together  ?  This  is  like  sweet  waters  and  bitter, 
proceeding  at  the  same  place  out  of  the  same  foim^ 
tain.  What  a  self-contradiction  is  the  deceitful 
heart  of  man  ! 

2.  See  what  Christ  said  to  this  dispute.  He  was 
not  sharp  upon  them,  as  might  have  been  expected, 
(he  having  so  often  reproved  them,  for  this  very 
thing,)  but  mildly  showed  them  the  sin  and  folly 
of  it. 

(1.)  This  was  to  make  themselves  like  the  kmgs 
of  the  Gentiles,  that  affect  worldly  pomp,  and  with 
worldly  power,  v.  25.  They  exercise  lordshifi  over 
their  subjects,  and  are  ever  and  anon  striving  to  ex- 
ercise lordship  too  over  the  princes,  that  are  about 
them,  though  as  good  as  themselves,  if  they  think 
them  not  so  strong  as  themselves.  Note,  the  exer- 
cising of  lordship  better  becomes  the  kbigs  of  the 
Gentiles  than  the  ministers  of  Christ.  But  obsen^e. 
They  that  exercise  authority,  and  take  upon  them- 
selves to  bear  sway,  and  give  laV,  they  are  called 
Benefactors — Euip^-sTstt :  they  call  themselves  so, 
and  so  their  flatterers  call  them,  and  those  that  set 
themselves  to  serve  their  interests.  It  is  pretended, 
that  they  have  been  benefactors,  and  upon  that  ac- 
count they  should  be  admitted  to  have  rule;  nay, 
that  in  exercising  authority  they  are  benefactors ; 
however  they  really  serve  themselves,  they  would 
be  thought  to  serve  their  country.  One  of  the 
Ptolemies  was  sumamed  Euergetes — The  Bene- 
factor. Now  our  Saviour,  by  taking  notice  of  this, 
'intimates,  [1.]  That  to  do  good  is  much  more  ho- 
nourable than  to  look  great ;  for  these  princes  that 
were  the  terror  of  the  mighty,  would  not  be  called 
so,  but  rather  the  benefactors  of  the  ?ieedy  ;  so  that, 
by  their  o\vn  confession,  a  benefactor  to  his  country- 
is  much  more  valued  than  a  ruler  of  his  country. 
[2.]  That  to  do  good  is  the  surest  way  to  be  great, 
else  they  that  aimed  to  be  rulers  would  not  have 
been  so  solicitous  to  be  called  Benefactors:  this 
therefore  he  would  have  his  disciples  believe,  that 
their  gi-eatest  honour  would  be  to  do  all  the  good 
they  could  in  the  world.  They  -svould  indeed  be 
benefactors  to  the  worid,  by  bringing  the  gospel  to 
it.  Let  them  \alue  themselves  upon  that  title,  which 
they  would  indeed  be  entitled  to,  and  then  they  need 
not  strive  which  should  be  the  greatest,  for  they 
would  all  be  greater;  greater  blessings  to  mankind 
than  the  kings  of  the  earth,  that  exercise  lordship 
over  them.  If  tliey  have  that  which  is  confessedly 
the  greater  honour  of  being  benefactors,  let  them 
despise  the  lesser,  of  being  rulers.  _ 

(2.)  It  was  to  make  themselves  unlike  the  disci- 
ples of  Christ,  and  unlike  Christ  himself ;  (v.  26, 
27. )  "  Ye  shall  not  be  so.  It  was  never  intended  that 
ye  shoidd  rule  any  otherwise  than  by  the  power  of 


632 


ST.  LUKE,  XXII. 


truth  and  g^ce,  but  that  you  should  serve. "  When 
church-vulers  affect  external  pomp  and  power,  and 
bear  up  themselves  by  secular  interests  and  influ- 
ences, they  debase  their  office,  and  it  is  an  instance 
of  degeneracy  like  that  of  Israel  when  they  would 
have  a  king  like  the  nations  that  were  round  about 
them,  whereas  the  Lord  was  their  King. 

See  here,  [1.]  What  is  the  rule  Christ  gave  to  his 
disciples  ;  He  that  is  greater  among  you,  that  is  se- 
nior, to  whom  precedency  is  due  upon  the  account 
of  his  age,  let  him  be  as  the  younger,  both  in  point 
of  lowness  of  jilace,  (let  him  condescend  to  sit  with 
the  younger,  and  be  free  and  familiar  with  them,) 
and  in  point  of  labour  and  work.  We  say,  Juniores 
ad  labores,  seniores  ad  honores — het  the  young 
work,  and  the  aged  receive  their  honours.  But  let 
the  elder  take  pains  as  well  as  the  younger ;  their 
age  and  honour,  instead  of  warranting  them  to  take 
their  ease,  bind  them  to  double  work.  And  he  tliat 
is  chief,  the  o  iyif^ivo; — the  president  of  the  college  or 
assembly,  let  him  be  as  he  that  serves,  ic  I  SiuKi-tZt — 
as  the  deacon,  let  him  stoop  to  the  meanest  and  most 
toilsome  services  for  the  public  good,  if  there  be  oc- 
casion. 

[2.]  What  was  the  example  which  he  himself 
gave  to  this  rule  ;  Whether  is  greater,  he  thatsitteth 
at  meat,  or  he  that  serxieth  ?  He  that  attendeth,  or 
he  that  is  attended  on  ?  Now  Christ  was  among  his 
disciples,  just  like  one  that  waited  at  table  ;  he  was 
so  far  from  taking  state,  or  taking  his  ease,  by  com- 
manding tlieir  attendance  upon  him,  tliat  he  was 
ready  to  do  any  office  of  kindness  and  service  for 
theni  ;  witness  his  washing  of  their  feet.  Sliall  they 
take  upon  them  the  form  of  princes,  who  call  them- 
selves followers  of  him  that  took  ujion  him  the  form 
of  a  servant? 

(3. )  Tliey  ought  not  to  strive  for  worldly  honour 
and  grandeur,  because  he  had  better  honours  in  re- 
serve for  them,  of  another  nature,  a  kingdom,  a 
feast,  a  throtie,  for  each  of  them,  wherein  they 
should  be  all  share  and  share  alike,  and  should  have 
no  occasion  to  stt-ive  for  precedency,  v.  28 — 30. 
Where  observe, 

[1.]  The  commendation  Christ  gives  of  the  disci- 
ples for  their  faithfulness  to  him  ;  and  this  was  ho- 
nour enough  for  them,  they  needed  not  to  strive  for 
any  greater.  It  is  spoken  with  an  air  of  encomium 
and  applause  ;  "  Ye  are  they  who  have  continued 
with  me  in  my  temptations,  ye  are  they  who  have 
stood  by  me,  and  stuck  to  me,  when  others  have  de- 
serted me,  and  turned  their  backs  upon  me."  Christ 
had  his  temptations  ;  he  was  despised  and  rejected 
of  men,  reproached  and  reviled,  and  endured  the 
contradiction  of  sinners.  But  his  disciples  continued 
•with  him,  and  were  afflicted  in  all  his  afflictions.  It 
was  but  little  help  that  they  could  give  him,  or  ser- 
vice that  they  could  do  him  ;  but  however,  he  took 
it  kindly  that  they  continued  with  him,  and  he  here 
owns  their  kindness,  though  it  was  by  .the  assistance 
of  his  own  grace  that  they  did  continue.  Christ's 
disciples  had  been  very  defective  in  their  duty,  we 
find  them  guilty  of  many  mistakes  and  weaknesses, 
they  were  very  dull  and  very  forgetful,  and  often 
blundered,  yet  their  Master  had  passed"  all  by,  and 
forgotton  it,  does  not  upbraid  them  with  their  infir- 
mities, but  gives  them  this  memorable  testimonial. 
Ye  are  they  who  have  continued  with  me.  Thus  does 
he  praise  at  parting,  to  show  how  willing  he  is  to 
make  the  best  of  those  whose  hearts  he  knows  to  be 
upright  within  them. 

[2.]  The  recompense  he  designed  them  for  their 
fidelity;  I  a/ifioint,  SioLTiS-t/uni,  I  bequeath  unto  you 
a  kingdom.  Or  thus,  I  afi/ioint  to  you,  as  my  Fa- 
ther has  a/ifiointed  a  kingdom  to  me,  that  ye  may  eat 
and  drink  at  my  table.     Understand  it. 

First,  Of  what  should  be  done  for  them  in  this 
world.     God  gave  his  Son  a  kingdom  among  men. 


the  gospel-church,  of  which  he  is  the  living,  quick- 
ening, ruling  Head  ;  this  kingdom  he  appointed  to 
his  apostles  and  their  successors. in  the  ministry  of 
the  gospel,  that  they  should  enjoy  the  comforts  and 
privileges  of  the  gospel,  help  to  communicate  them 
to  others  by  gospel-ordinances,  sit  on  thrones  as  offi- 
cers of  the  church,  not  only  declaratively,  but  as 
exhortatively  /i/rf^w.g'  the  tribes  of  Israel,  that  per- 
sist in  their  infidelity,  and  denouncing  the  wrath  of 
God  against  them,  and  ruling  the  gospel-Israel,  the 
spiritual  Israel,  by  the  instituted  discipline  of  the 
church,  administered  with  gentleness  and  love. 
This  is  the  honour  reserved  for  you.     Or, 

Secondly,  Of  what  should  be  done  for  them  in  the 
other  world  ;  which  I  take  to  be  chiefly  meant.  Let 
them  go  on  in  their  services  in  this  world,  their  pre- 
ferments shall  be  in  the  other  world.  God  will  give 
them  the  kingdom,  in  which  they  shall  be  sure  to 
have,  1.  The  richest  dainties ;  for  they  shall  eat  and 
drink  at  Christ's  table  in  his  kingdom,  of  which  he 
had  spoken,  v.  16,  18.  They  shall  partake  of  those 
joys  and  pleasures  which  were  the  recompense  of 
his  services  and  sufferings.  They  shall  have  a  full 
satisfaction  of  soul  in  the  vision  and  fi-uition  of  God  ; 
and  herein  they  shall  have  the  best  society,  as  at  a 
feast,  in  the  perfection  of  love.  2.  The  highest  dig- 
nities;  "You  shall  not  only  be  provided  for  at  the 
royal  table,  as  Mephibosheth  at  David's,  but  you 
shall  be  preferred  to  the  royal  throne :  shall  sit 
down  with  me  on  my  throne,  Rev.  3.  21.  In  the 
great  day  you  shall  sit  on  thrones,  as  assessors  with 
Christ,  to  approve  of  and  applaud  his  judgment  of 
the  twelve  tribes  of  Israel. "  If  the  saints  shall  judge 
the  world,  (1  Cor.  6.  2.)  much  more  the  •liurch. 

III.  Concerning  Peter's  denying  of  him.  And  in 
this  part  of  the  discourse  we  may  observe, 

1.  The  general  notice  Christ  gives  to  Peter  of  the 
devil's  design  upon  him  and  the  rest  of  the  apostles ; 
{v.  31.)  The  Lord  said,  Simon,  Simon,  observe 
what  I  say  ;  Satan  has  desired  to  have  you,  to  have 
you  all  in  his  hands,  that  he  may  sift  you  as  wheat, 
Peter  who  used  to  be  the  mouth  of  the  rest  in  speak- 
ing to  Christ,  is  here  made  the  ear  of  the  rest ;  and 
what  is  designed  for  warning  to  them  all,  {All  you 
shall  be  offended  because^  of  me,}  is  directed  to  Pe- 
ter, because  he  was  principally  concerned,  being  in 
a  particular  manner  struck  at  by  the  tempter;  Sa- 
tan has  desired  to  have  you.  Probably,  Satan  had 
accused  the  disciples  to  God,  as  mercenary  in  fol- 
lowing Christ,  and  aiming  at  nothing  else  therein 
but  enriching  and  advancing  themselves  in  this 
world,  as  he  accused  Job.  "No,"  saith  God,  "they 
are  honest  men,  and  men  of  integrity."  "  Give  me 
leave  to  try  them,"  saith  Satan,  "and  Peter  parti- 
cularly." He  desired  to  have  them,  that  he  might 
sift  them,  that  he  might  show  them  to  be  chaff,  and 
not  wheat.  The  troubles  that  were  now  coming 
upon  them,  were  sifting,  would  try  what  there  was 
in  them  ;  but  that  was  not  all,  Satan  desired  to  sift 
them  by  his  temptations,  and  endeavouring  by  those 
troubles  to  draw  them  into  sin  ;  to  put  them  into  a 
loss  and  hurry,  as  com  when  it  is  sifted  to  bring  the 
chaff  uppermost,  or  rather  to  shake  out  the  wheat, 
and  lea\'e  nothing  but  the  chaff.  Obsen'e,  Satan 
could  not  sift  them  unless  God  gave  him  leave ;  he 
desired  to  have  them,  as  he  begged  of  God  a  permis- 
sion to  try  and  tempt  Job.  E|»T»iratTs — "  He  hath 
challenged  you,  has  undertaken  to  prove  you  a  com- 
pany of  hvpocrites,  and  Peter  especially,  the  for- 
wardest  of  you."  Some  suggest  that  Satan  der 
manded  leave  to  sift  them,  as  their  punishment  for 
striving  who  should  be  greatest,  in  which  contest 
Peter  perhaps  was  very  warm  ;  "  Leave  them  to 
me,  to  sift  them  for  it." 

2.  The  particular  encouragement  he  gave  to  Pe- 
ter, in  reference  to  this  trial ;  "  /  have  prayed  for 
thee;  because,  though  he  desires  to  have  them  all. 


ST.  LUKE,  XXII. 


633 


he  is  permitted  to  make  his  strongest  onset  upon  | 
tliee  only,  thou  wilt  be  most  violently  assaulted ;  Out 
J  have  (irayed  for  thee,  that  thij  faith  jail  not,  that 
it  may  not  totally  and  finally  tail."  Note,  (1.)  If 
faith  be  kept  up  in  an  hour  of  temptation,  though 
we  may  fall,  yet  we  shall  not  be  utterly  cast  down. 
Faith  will  quench  Satan's  fiery  daits.  (2.)  Though 
there  may  be  many  failings  in  the  faith  of  true  be- 
lievers, yet  there  shall  not  be  a  total  and  final  failure 
of  their  faith.  It  is  their  seed,  their  root  remaining 
in  them.  (3.)  It  is  owing  to  the  mediation  and  in- 
tercession of  Jesus  Clirist  that  the  faith  of  his  disci- 
ples, though  sometimes  sadly  shaken,  yet  is  not 
sunk.  If  they  were  left  to  themselves,  they  would 
fail ;  but  they  are  keju  by  the  ponver  of  God,  and 
the  prayer  of  Christ.  The  intercession  of  Christ 
is  not  only  general,  for  all  that  believe,  but  for  fiar- 
ticular  believers,  I  have  prayed  for  thee,  which  is 
an  encouragement  for  us  to  pray  for  ourselves,  and 
an  engagement  upon  us  to  pray  for  others  too, 

3.  The  charge  he  gives  to  Peter  to  help  others  as 
he  should  himself  be  helped  of  God ;  "  IVhen  thou 
arc  converted,  strengthen  thy  brethren;  when  thou 
art  recovered  by  the  grace  of  God,  and  brought  to 
repentance,  do  what  thou  canst  to  recover  others ; 
when  thou  hast  found  thy  faith  kept  from  failing,  la- 
bour to  confirm  the  faith  of  others,  and  to  estaolish 
them  ;  when  thou  hast  found  mercy  with  God  thy- 
self, encourage  others  to  hope  that  they  also  shall 
find  mercy."  Note,  (1.)  Those  that  are  fallen  into 
sin,  must  be  converted  from  it;  those  that  have 
turned  aside,  must  return ;  those  that  have  left 
their  first  love,  must  do  their  first  works.  (2.) 
Those  that  through  grace  are  converted  from  sin, 
must  do  what  they  can  to  strengthen  their  brethren 
that  stand,  and  to  prevent  ;Aei>  falling;  see  Ps.  51. 
11—13.   1  Tim.  1.  13. 

4.  Peter's  declared  resolution  to  cleave  to  Christ, 
whatever  it  cost  him  ;  {v.  33.)  Lord,  J  am  ready  to 
go  ivith  thee,  both  into  firison  and  to  death.  This 
was  a  great  word,  and  yet  I  believe  no  more  than 
he  thought  at  this  time,  and  thought  he  should  make 
good  too.  Judas  never  protested  thus  against  de- 
nying Christ,  though  often  warned  of  it ;  for  his 
heart  was  as  fully  set  in  him  to  the  evil  as  Peter's 
was  against  it  Note,  All  the  true  disciples  of  Christ 
sincerely  desire  and  design  \.o  follow  him,  tvhitherso- 
ever  he  goes,  and  whithersoever  he  leads  them, 
though  into  a  prison,  though  out  of  the  world. 

5.  Christ's  express  prediction  of  his  denying  him 
thrice;  {y.  34.)  "  I  tell  thee,  Peter,  (thou  dost  not 
know  thine  own  heart,  but  must  be  left  to  thyself  a 
little,  that  thou  mayest  know  it,  and  mayest'  never 
trust  to  it  again,)  the  cock  shall  not  crow  this  day, 
before  thou  even  deny  that  thou  knomest  me."  Note, 
Christ  knows  us  better  than  we  know  ourselves,  and 
knows  the  evil  that  is  in  us,  and  will  be  done  by  us, 
which  we  ourselves  do  not  suspect  It  is  well  for  us 
that  Christ  knows  where  we  are  weak  better  than 
we  do,  and  therefore  where  to  come  in  with  grace 
sufficient ;  that  he  knows  how  far  a  temptation  will 
prevail,  and  therefore  when  to  say.  Hitherto  shall  it 
come,  and  no  further. 

IV.  Concerning  the  condition  of  all  the  disciples. 

1.  He  appeals  to  them  concerning  what  had  been, 
V.  35.  He  had  owned  that  they  had  been  faithful 
servants  to  him,  v.  28.  Now  he  expects,  at  part- 
ing, that  they  should  acknowledge  that  he  had  been 
a  kind  and  careful  Master  to  them  ever  since  .they 
left  all  to  follow  him  ;  tVhen  I  sent  you  without 
jiurse,  lacked  you  any  thing?  (1.)  He  owns  that  he 
had  sent  them  out  in  a  very  poor  and  bare  condition, 
bare-foot,  and  no  money  in  their  purses,  because 
they  were  not  to  go  far,  nor  be  out  long  ;  and  he 
would  thus  teach  them  to  depend  upon  the  provi- 
dence of  God,  and,  under  that,  upon  the  kindness  of 
their  friends.     If  God  thus  sends  us  out  into  the 

Vol.  v.— 4  L 


world,  let  us  remember  that  better  than  we  have 
thus  begun  low.  (2.)  Yet  he  will  have  them  own 
that,  notwithstanding  this,  they  had  lacked  nothing ; 
they  then  lived  as  plentifully  and  comfortably  as 
ever ;  and  they  readily  acknowledged  it  ;  "  yVo- 
thing.  Lord,  I  have  all,  and  abound."  Note,  [1.]  It 
is  good  for  us  often  to  review  the  providences  of 
God  that  have  been  concerning  us  all  our  days,  and 
to  observe  how  we  have  got  through  the  straits  and 
difficulties  we  have  met  with.  [2.  ]  Christ  is  a  good 
Master,  and  his  service  a  good  service  ;  for  though 
his  sei-vants  may  sometimes  be  brought  low,  yet  he 
will  help  them  ;  and  though  he  try  them,  yet  will 
not  he  leave  them.  Jehovah-jireh.  [3.]  We  must 
reckon  ourselves  well  done  by,  and  must  not  com- 
plain, but  be  thankful,  if  we  have  had  the  necessary 
supports  of  life,  though  we  have  had  neither  dain- 
ties nor  supeifluities,  though  we  have  lived  from 
hand  to  mouth,  and  lived  upon  the  kindness  of  our 
friends.  The  disciples  lived  upon  contribution,  and 
yet  did  not  complain  that  their  maintenance  was 
precarious,  but  owned,  to  their  Master's  honour, 
that  it  was  sufficient,  they  had  wanted  nothing. 

2.  He  gives  them  notice  of  a  very  great  change  of 
their  circumstances  now  approaching.     For, 

(1.)  He  that  was  their  Master,  was  now  entering 
upon  his  suffering,  which  he  had  often  foretold  ;  (x^. 
37.)  "tiow  that  which  is  written,  must  be  fulfilled 
in  me,  that  among  the  rest.  He  was  numbered  among 
the  transgressors  ;  he  must  suffer  and  die  as  a  male- 
factor, and  in  company  with  some  of  the  vilest  of 
malefactors.  This  is  that  which  is  yet  to  be  accom- 
plished, after  all  the  rest,  and  then  the  things  con- 
cerning me,  the  things  written  concerning  me,  will 
have  an  end;  then  I  shall  say,  It  is  finished.'"  Note, 
It  may  be  the  comfort  of  suffering  christians,  as  it 
was  of  a  suffering  Christ,  that  their  sufferings  were 
foretold,  and  determined  in  the  counsels  of  heaven, 
and  will  shortly  determine  in  the  joys  of  heaven. 
They  were  written  concerning  them,  and  they  will 
have  an  end,  and  will  end  well,  everlastingly  well. 

(2.)  They  must  therefore  expect  troubles,  and 
must  not  think  now  to  have  such  an  easy  fair  life  as 
they  had  had  ;  no,  the  scene  will  alter.  They  must 
now  in  some  degree  suffer  with  their  Master  ;  and 
when  he  is  gone,  they  must  expect  to  suffer  like  him. 
The  servant  is  not  better  than  his  Lord.  [1.]  They 
must  not  now  expect  that  their  friends  would  be  so 
kind  and  generous  to  them  as  they  had  been  ;  and 
therefore,  He  that  has  a  purse,  let  him  take  it,  for  he 
may  have  occasion  for  it,  and  for  all  the  good  hus- 
bandry he  can  use.  [2.]  They  must  now  expect 
that  their  enemies  would  be  more  fierce  upon  them 
than  they  had  been,  and  they  would  need  magazines 
as  well  as  stores  ;  He  that  has  no  sword  wherewith 
to  defend  himself  against  robbers  and  assassins,  (2 
Cor.  11.  26.)  will  find  a  great  want  of  it,  and  will  be 
ready  to  wish,  some  time  or  other,  that  he  had  sold 
his  garment,  and  bought  one.  This  is  intended  only 
to  show  that  the  times  will  be  very  perilous,  so  that 
no  man  would  think  himself  safe  if  he  had  not  a 
sword  by  his  side.  But  the  sword  of  the  Spirit  is 
the  sword  which  the  disciples  of  Christ  must  fiirnish 
themselves  with.  Christ  havi7ig  suffered  for  us,  we 
must  arm  ourselves  with  the  same  mind,  (1  Pet.  4. 
1.)  arm  ourselves  with  an  expectation  of  trouble, 
that  it  may  not  be  a  suiprise  to  us,  and  with  a  holy 
resignation  to  the  will  of  (iod  in  it,  that  there  may 
be  no  contradiction  in  us  to  it  :  and  then  we  are  bet- 
ter prepared  than  if  we  had  sold  a  coat  to  buy  a 
sword.  The  disciples  hereupon  inquire  what 
strength  they  had,  and  find  they  had  among  them 
two.nwords,  (v.  38.)  of  which  one  was  Peter's.  The 
Galileans  generally  travelled  with  swords.  Christ 
wore  none  himself,  but  he  was  not  against  his  disci- 
ples wearing  of  them.  But  how  little  he  would  have 
them  depend  upon  that,  he  intimates  when  he  saith. 


634 

Icis  enouffh;  which,  some  think,  is  spoken  ironi- 
cally; "Two  swords  among  twelve  men,  you  are 
bravely  armed  indeed,  when  our  enemies  are  now 
coming  out  against  us  in  great  multitudes,  and  every 
one  a  sword!"  Yet  two  swords  are  sufficient  for 
those  who  need  none,  having  God  himself  to  be  the 
Shield  of  their  helfi  and-the  Sivord  of  their  excellen- 
cy, Deut.  32.  29. 

39.  And  he  came  out,  and  went,  as  he 
was  wont,  to  the  mount  of  Olives ;  and  his 
disciples  also  followed  him.  40.  And  when 
he  was  at  the  place,  he  said  unto  them. 
Pray  that  ye  enter  not  into  temptation. 
41.  And  he  was  withdrawn  from  them 
about  a  stone's  cast,  and  kneeled  down, 
and  prayed.  42.  Saying,  Father,  if  thou 
be  willing,  remove  this  cup  from  me :  ne- 
vertheless not  my  will,  but  thine,  be  done. 
43.  And  there  appeared  an  angel  unto  him 
from  heaven,  strengthening  him.  44.  And 
being  in  an  agony,  he  prayed  more  ear- 
nestly :  and  his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  the  ground. 
45.  And  when  he  rose  up  from  prayer, 
and  was  come  to  his  disciples,  he  found 
them  sleeping  for  sorrow,  46.  And  said 
unto  them,  Why  sleep  ye  ?  rise  and  pray, 
lest  ye  enter  into  temptation. 

We  have  here  the  awful  story  of  Christ's  agony 
in  the  garden,  just  before  he  was  betrayed,  which 
■was  largely  related  by  the  other  evangelists.  In  it 
Christ  accommodated  himself  to  that  part  of  his  un- 
dertaking which  he  was  now  entering  upon — the 
making  of  his  soul  an  offering  for  sm.  He  afflicted 
his  own  soul  with  grief^for  the  sin  he  was  to  satisfy 
for,  and  an  apprehension  of  the  wrath  of  God  to 
which  man  had  by  sin  made  himself  obnoxious, 
which  he  was  pleased  as  a  Sacrifice  to  admit  the 
impressions  of,  the  consuming  of  a  sacrifice  with  fire 
from  heaven,  being  the  surest  token  of  its  accept- 
ance. In  it  Christ  entered  the  lists  with  the  powers 
of  darkness,  gave  them  all  the  advantages  they  could 
desire,  and  yet  conquered  them. 

That  which  v/e  have  here  in  this  story,  which  we 
had  before,  is,  1.  That,  when  Christ  went  out, 
though  it  was  in  the  night,  and  a  long  walk,  yet  his 
disci/ilesfolloiued  him,  eleven  of  them,  for  Judas  had 
given  them  the  slip.  Having  continued  with  him 
hitherto  in  his  temptations,  they  would  not  leave 
him  now.  2.  That  he  went  to  the  place  ivhere  he 
•was  ivont  to  be  private,  which  intimates  that  Christ 
accustomed  himself  to  retirement,  was  often  alone, 
to  teach  us  to  be  so,  for  freedom  of  converse  with 
God  and  our  o^vn  hearts.  Though  Christ  had  no 
conveniency  for  retirement  but  a  garden,  yet  he  re- 
tired. This  should  particularly  be  our  practice  after 
we  have  been  at  the  Lord's  table ;  we  have  then 
work  to  do,  which  requires  us  to  be  private.  3. 
That  he  exhorted  his  disciples  to  firay  that  though 
the  approaching  trial  could  not  be  avoided,  yet  that 
they  might  not  in  it  enter  into  temptation  to  sin  ;  that 
when  they  were  in  the  greatest  fright  and  danger, 
yet  they  might  not  have  any  inclination  to  desert 
Christ,  nor  take  a  step  towards  it ;  "  Pray  that  ye 
may  be  kefitfrom  sin."  4.  That  he  withdrew  from 
them,  and  praved  himself ;  they  had  their  errands 
at  the  throne  of  grace,  and  he  had  his,  and  there- 
fore it  was  fit  that  they  shovild  pi-ay  separately,  as 
sometimes,  when  they  had  joint  cn'ands,  they  pray- 
ed together.     He  withdrew  about  a  stone's  cast  fur- 


ST.  LUKE,  XXII. 


ther  into  the  garden,  which  some  reckon  about  fifty 
or  sixty  paces,  and  there  he  kneeled  down,  (so  it  is 
here,)  upon  the  bare  gi-ound;  but  the  other  evan- 
gelists say,  that  afterward  he  fell  on  his  face,  and 
there  prayed  that,  if  it  were  the  will  of  God,  this 
cup  of  suffering,  this  bitter  cup,  might  be  removed 
from  him.  This  was  the  langwage  of  that  innocent 
dread  of  suffering,  which,  being  really  and  truly 
Man,  he  could  not  but  have  in  his  nature.  5.  That 
he,  knowing  it  to  be  his  Father's  will  that  he  should 
suffer  and  die,  and  that,  as  the  matter  was  now  set- 
tled, it  was  necessary  for  our  redemption  and  salva- 
tion, presently  withdrew  that  petition,  did  not  insist 
upon  it,  but  resigned  himself  to  his  heavenly  Fa- 
ther's wUl ;  "  A''e-vertheless  not  my  will  be  done ;  not 
the  will  of  my  human  nature,  but  the  will  of  God  as 
it  is  written  concerning  me  in  the  volume  of  the  book, 
which  I  delight  to  do,  let  that  be  done,"  Ps.  40.  7, 
8.  6.  That  his  disciples  were  asleefi  when  he  was 
at  prayer,  and  when  they  should  have  been  them- 
selves praying,  v.  45.  V'V'hen  he  rose  from  prayer, 
\\z  found  them  sleeping,  unconcerned  in  his  sorrows: 
but  see  what  a  favourable  constniction  is  here  put 
upon  it,  which  we  had  not  in  the  other  evangelists 
— they  were  sleeping  for  sorrow.  The  great  sor- 
row they  were  in  upon  the  moumfiU  farewells  their 
Master  had  been  this  evening  giving  them,  had  ex- 
hausted their  spirits,  and  made  them  very  dull  and 
heavy,  which  (it  being  now  late)  disposed  them  to 
sleep.  This  teaches  us  to  make  the  best  of  our  bre- 
thren's infirmities,  and  if  there  be  one  cause  better 
than  another,  charitably  impute  them  to  that.  7. 
That  when  he  awaked  them,  then  he  exhorted  them 
to  pray ;  (y.  46.)  "  Why  sleep  ye?  Why  do  yt  allow 
yourselves  to  sleep  ?  Rise  and  pray.  Shake  off  yonv 
drowsiness,  that  ye  may  h^Jit  to  pray,  andprayfor 
grace,  that  ye  may  be  able  to  shake  off  your  drow- 
siness." This  was  like  the  ship-master's  call  to 
Jonah  in  a  storm  ;  (Jon.  1.  6.)  .Arise,  call  upon  thy 
God.  When  we  find  ourselves  either  by  our  out- 
ward circumstances  or  our  inward  dispositions  en- 
tering into  temptation,  it  concerns  us  to  rise  and  firay. 
Lord,  help  me  in  this  time  of  need. 

But  here  are  three  things  in  this  passage  which 
we  had  not  in  the  other  evangelists. 

I.  That,  when  Christ  was  m  his  agony,  there  ap- 
peared to  him  an  angel  from  heaven,  strengthening 
him,  V.  43.  1.  It  was  an  instance  of  the  deep  hu- 
miliation of  our  Lord  Jesus,  that  he  needed  the  as- 
sistance of  an  angel,  and  would  admit  it.  The  influ- 
ence of  the  divine  nature  withdrew  for  the  present, 
and  then,  as  to  his  human  nature,  he  was  for  a  little 
while  lower  than  the  angels,  and  was  capable  of  re- 
ceiving help  from  them.  2.  When  he  was  not  de- 
livered from  his  sufferings,  yet  he  was  strengthened 
and  supported  under  them,  and  that  was  e</urvalent. 
If  God  proportion  the  shoulders  to  the  burden,  we 
shall  have  no  reason  to  complain,  whatever  he  is 
pleased  to  lay  upon  us.  David  owns  this  a  sufficient 
answer  to  his  prayer,  in  the  day  of  trouble,  that  God 
strengthened  him  with  strength  in  his  soul,  and  so 
does  the  Son  of  David,  Ps.  138.  3.  3.  The  angels 
ministered  to  the  I^ord  Jesus  in  his  sufferings.  He 
could  have  had  legions  of  them  to  rescue  him  ;.nay, 
this  one  could  have  done  it,  could  have  chased  and 
conquered  the  whole  band  of  men  that  came  to  take 
him  ;  but  he  made  use  of  his  ministration  only  to 
strengthen  him  ;  and  the  very  visit  which  this  angel 
made  fcim  now  in  his  grief,  when  his  enemies  were 
awake  and  his  friends  asleep,  was  such  a  seasonable 
token  of  the  divine  favour  as  would  be  a  very  great 
strengthening  to  him.  Yet  this  was  not  all ;  he,  pro- 
bablv,  said  something  to  him,  to  strengthen  him  ;  put 
him  in  mind  that  his  sufferings  were  in  order  to  his 
Father's  glorjs  to  his  own  glory,  and  to  the  salvation 
of  those  that  were  given  him,  represented  to  him  the 
joy  set  before  him,  the  seed  he  should  see ;  with 


ST.  LUKE,  XXII. 


635 


these  and  the  like  suggestions  he  encouraged  him  to 
go  on  cheeifuUy ;  and  what  is  comforting,  is  strength- 
ening. Perhaps  lie  did  something  to  streiigthen  Mm, 
wiped  away  his  sweat  and  tears,  perhaps  ministered 
some  cordial  to  him,  as  after  liis  temptation,  or,  it 
may  be,  took  him  by  tlie  arm,  and  helped  him  off 
the  ground,  or  bore  him  up  when  he  was  ready  to 
faint  away  ;  and  in  these  services  of  tlie  angel,  the 
holy  Spirit  was  'in<rx"m  aii-cv — fiuttmg  strength  into 
him  ;  tor  so  the  word  signifies.  It  pleased  the  Lord 
to  bruise  him  indeed  ;  yet  did  he  plead  against  him 
ivith  his  great  power?  No,  but  he  put  strength  in 
him,  (Job  23.  6.)  as  he  had  promised,  Ps.  89.  21. 
Isa.  49.  8.— 50.  7. 

II.  That,  being  in  an  agony,  he  prayed  more  ear- 
nestly, V.  44.  As  his  soiTow  and  trouble  grew  upon 
him,  he  grew  more  importunate  in  prayer  ;  not  that 
there  was  before  any  coldness  or  indifFerency  in  his 
prayers,  but  there  was  now  a  greater  vehemency  in 
them,  which  was  expressed  in  his  voice  and  gesture. 
Note,  Prayer,  though  never  out  of  season,  is  in  a  spe- 
cial manner  seasonable  when  we  are  in  an  agony  ; 
and  the  stronger  our  agonies  are,  the  more  lively 
and  frequent  our  prayers  should  be.  Now  it  was 
that  Christ  offered  up  prayers  and  supplications  with 
strong  crving  and  tears,  and  was  heard  in  that  he 
feared,  (lleb.  5.  7. )  and  in  his  fear  wrestled,  as  Jacob 
with  the  angel. 

III.  That,  in  this  agony,  his  sweat  mas  as  it  were 

freat  drops  of  blood  falling  down  to  the  ground. 
weat  came  in  with  sin,  and  was  a  branch  of  the 
curse,  Gen.  3.  19.  And  therefore  when  Christ  was 
made  Sin  and  a  Curse  for  us,  he  underwent  a  griev- 
ous sweat,  that  in  the  sweat  of  his  face  we  miglit  eat 
bread,  and  that  he  might  sanctify  and  sweeten  all 
our  trials  to  us.  It  is  some  dispute  among  the  cri- 
tics, whether  this  sweat  is  only  compared  to  drops 
of  blood,  being  much  thicker  than  drops  of  sweat 
commonly  are,  the  pores  of  the  body  being  more 
than  ordinarily  opened  ;  or,  that  real  blood  out  of  the 
capillary  veins  mingled  with  it,  so  that  it  was  in  co- 
lour like  blood,  and  might  truly  be  called  a  bloody 
sweat;  the  matter  is  not  great.  Some  reckon  this 
one  of  the  times  when  Christ  shed  his  blood  for  us, 
for  without  shedding  of  blood  there  is  no  remission. 
Every  pore  was  as  it  were  a  bleeding  wound,  and 
his  blood  stained  all  his  raiment  This  showed  the 
travail  of  his  soul.  He  was  now  abroad  in  the  open 
air,  in  a  cool  season,  upon  the  cold  ground,  far  in  the 
night,  which,  one  would  think,  had  been  enough  to 
strike  in  a  sweat ;  yet  now  he  breaks  out  into  a  sweat, 
■which  bespeaks  the  extremity  of  the  agony  he  was 
in. 

47.  And  while  he  yet  spake,  behold  a 
multitude,  and  he  that  was  called  Judas, 
one  of  the  twelve,  went  before  them,  and 
drew  near  unto  Jesus  to  kiss  him.  48.  But 
Jesus  said  unto  him,  Judas,  betrayest  thou 
the  Son  of  man  with  a  kiss  1  49.  When 
they  which  were  about  him  saw  what  would 
follow,  they  said  unto  him,  Lord,  shall  we 
smite  with  the  sword  ?  60.  And  one  of 
them  smote  the  servant  of  the  high  priest, 
and  cut  off  his  right  ear.  5 1 .  And  Jesus 
answered  and  said.  Suffer  ye  thus  far.  And 
he  touched  his  ear,  and  healed  him.  52. 
Then  Jesus  said  unto  the  chief  priests,  and 
captains  of  the  temple,  and  the  elders,which 
were  come  to  him.  Be  ye  come  out,  as 
against  a  thief,  with  swords  and  staves  ? 
53.  When  I  was  daily  with  you  in  the  tem- 


ple ye  stretched  forth  no  hands  against  me : 
but  this  is  your  hour,  and  the  power  of  dark- 
ness. 

Satan,  finding  himself  baffled  in  his  attempt  to 
terrify  cur  Lord  Jesus,  and  so  to  put  him  out  of  the 
possession  of  his  own  soul,  betakes  himself  (accord- 
ing to  his  usual  method)  to  force  and  arms,  and 
brings  a  party  into  the  field  to  seize  him,  and  Satan 
was  in  them.     Here  is, 

I.  The  marking  of  him  by  Judas.  Here  a  nume- 
rous party  appears,  and  Judas  at  the  head  of  them, 
for  he  was  guide  to  them  that  took  Jesus ;  they  knew 
not  where  to  find  him,  but  he  brought  them  to  the 
place  :  when  they  were  there,  they  knew  not  which 
was  he ;  but  Judas  told  them  that  whomever  he 
should  kiss,  that  same  was  he  ;  so  he  drew  near  to 
him  to  kiss  him,  according  to  the  wonted  freedom 
and  familiarity  which  our  Lord  Jesus  admitted  his 
disciples  to.  Luke  takes  notice  of  the  question 
Christ  asked  him,  which  we  have  not  in  the  other 
evangelists;  Judas,  betrayest  thou  the  Son  of  man 
with  a  kiss  ?  What !  Is  that  the  signal  ?  -v.  48.  Must 
the  Son  of  man  be  betrayed,  as  if  any  thing  could  be 
concealed  from  him,  and  a  plot  carried  on  against 
him  unknown  to  him  .■'  Must  one  of  his  own  disciples 
betray  him,  as  if  he  had  been  a  hard  Master  to  them, 
or  deserved  ill  at  their  hands  ?  Must  he  be  betrayed 
with  a  kiss  ?  Must  the  badge  of  friendship  be  the  in- 
strument of  treachery  ?  Was  ever  a  love-token  so 
desecrated  and  abused.''  Note,  Nothing  can  be  a 
greater  affront  or  grief  to  the  Lord  Jesus,  than  to  be 
betrayed,  and  betrayed  with  a  kiss,  by  those  that 
pi'ofess  relation  to  him,  and  an  affection  for  him. 
Those  do  so,  who,  under  pretence  of  zeal  for  his 
honour,  persecute  his  servants,  who,  under  the  cloak 
of  a  seeming  affection  for  the  honour  of  free-grace, 
give  a  blow  to  the  root  of  holiness  and  strictness  of 
conversation.  Many  instances  there  are  of  Christ's 
being  betraved  with  a  kiss,  by  those  who,  under  the 
form  of  godliness,  fight  against  the  power  of  it.  It 
were  well  if  their  own  consciences  would  put  this 
question  to  them,  which  Christ  here  puts  to  Judas, 
Betrayest  thou  the  Son  of  man  with  a  kiss?  And 
will  he  not  resent  it  ?  Will  he  not  revenge  it  ? 

II.  The  effort  which  his  disciples  made  for  his 
protection  ;  (v.  49. )  Jllien  they  saiu  what  would  fol- 
low, that  those  armed  men  were  come  to  seize  him, 
they  said,  "Lord,  shall  we  smite  with  the  sword? 
Thou  didst  allow  us  to  have  two  swords,  shall  we 
now  make  use  of  them  ?  Never  was  there  more  oc- 
casion ;  and  to  what  pui-pose  should  we  have  them, 
if  we  do  not  use  them  ?"  They  asked  the  question, 
as  if  they  would  not  have  drawn  the  sword  without 
commission  from  their  Master,  but  they  were  in  too 
much  haste  and  too  much  heat  to  stay  for  an  answer. 
But  Peter,  aiming  at  the  head  of  one  of  the  servants 
of  the  High  Priest,  missed  his  blow,  and  cut  off  his 
right  ear.  As  Christ  by  throwing  them  to  the 
ground,  that  came  to  take  him,  showed  what  he 
could  have  done,  so  Peter,  by  this  exploit,  showed 
what  he  could  have  done  too  in  so  good  a  cause  if 
he  had  had  leave.  The  other  evangelists  tell  us 
what  was  the  check  Christ  gave  to  Peter  for  it 
Luke  here  tells  us,  1.  How  Christ  excused  the  blow; 
Suffer  ye  thus  far,  v.  51.  Dr.  \\'hitby  thinks  he 
said  this  to  his  enemies  who  came  to  take  him,  to 
qualify  them,  that  they  might  not  be  pi-ovoked  by 
it  to  fall  upon  the  disciples,  whom  he  had  under- 
taken the  preservation  of;  "Pass  by  this  injun,-  and 
affront,  it  was  without  wan-ant  from  me,  and  there 
shall  not  be  another  blow  stnick."  Though  Christ 
had  power  to  have  stnick  them  down,  and  struck 
them  dead,  yet  he  speaks  them  fair,  and  as  it  were, 
begs  their  pardon  for  an  assault  made  upon  them  by 
one  of  his  followers,  to  teach  us  to  give  good  words 
even  to  our  enemies,     2.  How  he  cured  the  wound. 


636 

which  was  more  tnan  amends  sufficient  for  the  in- 
jury;  He  touched  his  ear  and  healed  hiyn;  fastened 
his  ear  on  again,  that  he  might  not  so  much  as  go 
away  stigmatized,  though  he  well  deserved  it. 
Christ  hereby  gave  tliem  a  proof,  (1. )  Of  his  power. 
He  that  could  heat,  could  destroy  if  he  pleased, 
which  should  have  obliged  them  in  interest  to  sub- 
mit to  him.  Had  they  returned  the  blow  upon  Pe- 
ter, he  would  immediately  have  healed  him ;  and 
what  could  not  a  small  regiment  do,  that  liad  such 
a  Surgeon  to  it,  immediately  to  help  the  sick  and 
•mounded?  (2.)  Of  his  mercy  and  goodness.  Christ 
here  gave  an  illustrious  example  to  his  own  rule  of 
doing  good  to  them  that  hate  us,  as  afterward  he  did 
o{  praying  for  them  that  desfiitefully  use  us.  Tliose 
wiio  render  good  for  evil,  do  as  Chi'ist  did.  One 
would  have  thought  that  this  generous  piece  of  kind- 
ness sliould  have  overcome  tliem,  that  such  coals, 
heaped  on  their  heads,  should  have  melted  them, 
that  they  could  not  have  bound  him  as  a  Malefactoi', 
who  had  approved  himself  such  a  Benefactor ;  but 
their  hearts  were  hardened. 

III.  Christ's  expostulation  with  the  officers  of  the 
detachment  that  came  to  apprehend  him,  to  show 
what  an  absurd  thing  it  was  for  them  to  make  all 
this  rout  and  noise,  v.  52,  53.  Matthew  relates  it, 
as  said  Vo,  the  multitude;  Luke  tells  us  that  it  was 
said  to  the  cheif  priests  and  captains  of  the  temple, 
who  commanded  the  several  orders  of  the  priests, 
and  therefore  are  liere  put  between  the  chief  priests 
and  the  elders,  so  that  they  were  all  ecclesiastics, 
retainers  to  the  temple,  who  wei-e  employed  in  this 
odious  piece  of  service  ;  and  some  of  the  first  rank 
too  disparaged  tliemselves  so  far  as  to  be  seen  in  it. 

Now  see  hei'e, 

1.  How  Christ  reasons  with  them  concerning  their 
proceedings.  Wliat  occasion  was  there  for  them  to 
come  out  in  the  dead  of  the  night,  and  with  swords 
and  staves?  (1.)  They  knew  that  he  was  one  that 
would  not  resist,  or  raise  the  mob  against  them,  he 
never  had  done  any  thing  like  that.  Why  then  are 
ye  come  out  as  against  a  thief?  (2.)  They  knew  he 
was  one  that  would  not  abscond,  for  he  was  daily 
with  them  in  the  temple,  in  the  midst  of  them,  and 
never  sought  to  conceal  liimself,  nor  did  they  offer 
to  lay  hands  on  him.  Before  his  hour  was  come,  it 
was  folly  for  them  to  think  to  take  him  ;  and  when 
his  hour  was  come,  it  was  folly  for  them  to  make 
all  this  ado  to  take  him. 

2.  How  he  reconciles  himself  to  their  proceed- 
ings ;  and  this  we  had  not  before  ;  "  But  this. is  your 
hour,  and  the  power  of  darkness.  How  hard  soever 
it  may  seem  that  I  should  be  thus  exposed,  I  sub- 
mit, for  so  it  is  determined  ;  tliis  is  the  hour  allowed 
you  to  have  your  will  against  me,  there  is  an  hour 
appointed  me  to  reckon  for  it.  Now  the  power  of 
darkness,  Satan,  ruler  of  the  darkness  of  this  world, 
is  permitted  to  do  his  worst,  to  bruise  the  heel  of  the 
seed  of  the  woman,  and  I  resolve  to  acquiesce  ;  let 
him  do  his  worst.  The  Lord  shall  laugh  at  him, 
for  he  sees  that  his  day,  his  hour,  is  coming,"  Ps. 
37.  13.  Let  this  quiet  us  under  the  prevalency  of 
the  church's  enemies  ;  let  it  quiet  us  in  a  dying  hour, 
that,  (1.)  It  is  but  an  hour  that  is  permitted  for  the 
triumph  of  our  adversary,  a  short  time,  a  limited 
time.  (2. )  It  is  their  hour,  which  is  appointed  them, 
and  in  which  they  are  permitted  to  try  their  strength, 
that  Omnipotence  may  be  the  more  glorified  in  their 
fall.  (3. )  It  is  the  power  of  darkness  that  rides  mas- 
ter, and  darkness  must  give  way  to  light,  and  the 
power  of  darkness  be  made  to  truckle  to  the  Prince 
of  light.  Chi'ist  was  willing  to  wait  for  his  triumphs 
till  his  warfare  was  accornplished,  and  we  must  be 
so  too. 

54.  Then  took  they  him,  and  led  Mm, 
and    brought    him   into   the  high  priest's 


ST.  LUKE,  XXll. 


house.  And  Peter  followed  afar  off.  55 
And  when  they  had  kindled  a  fire  in  the 
midst  of  the  hall,  and  were  set  down  to- 
gether, Peter  sat  down  among  them.  56. 
But  a  certain  maid  beheld  him  as  he  sat 
by  the  fire,  and  earnestly  looked  upon  him, 
and  said,  This  man  was  also  with  him. 
57.  And  he  denied  him,  saying.  Woman,  I 
know  him  not.  58.  And  after  a  little  while 
another  saw  him,  and  said.  Thou  art  also 
of  them.  And  Peter  said,  Man,  I  am  not. 
59.  And  about  the  space  of  one  hour  after, 
another  confidently  affirmed,  saying.  Of  a 
truth  ih\?, fellow  also  was  with  him;  for  he 
is  a  Galilean.  60.  And  Peter  said,  Man, 
I  know  not  what  thou  sayest.  And  imme- 
diately, while  he  yet  spake,  the  cock  crew. 
61.  And  the  Lord  turned,  and  looked  upon 
Peter.  And  Peter  remembered  the  word 
of  tlie  Lord,  how  he  had  said  unto  him, 
Before  the  cock  crow,  thou  shalt  deny  me 
thrice.  62.  And  Peter  went  out,  and  wept 
bitterly. 

We  have  here  the  melancholy  story  of  Peter's  de- 
nying his  Master,  at  the  time  when  he  was  arraigned 
before  the  High  Priest,  with  those  that  were  ot  the 
cabal,  that  were  ready  to  receive  the  prey,  and  to 
prepare  the  evidence  of  his  aiTaignment,  as  soon  as 
it  was  day,  before  the  great  Sanhedrim,  v.  66.  But 
notice  is  not  taken  here,  as  was  in  the  other  evan- 
gelists, of  Christ's  being  now  upon  his  examination 
before  the  High  Priest,  only  of  his  being  brought  into 
the  High  Priest's  house,  v.  54.  But  the  manner  of 
expression  is  obsei-vable ;  they  took  him,  and  ted 
him,  and  brought  him,  which  methinks  is  like  that 
concerning  Saul,  (1  Sam.  15.  13.)  He  is  gone  about, 
and  passed  on,  and  gone  down  ;  and  intimates  that, 
e\'en  when  they  had  seized  their  prey,  they  were  in 
confusion,  and,  for  fear  of  the  people,  or,  rather, 
struck  with  inward  terror  upon  what  they  had  seen 
and  heard,  they  took  him  the  furthest  way  about, 
or,  rather,  knew  not  which  way  they  hurried  him, 
such  a  hurry  were  they  in  in  their  own  bosoms.  Now 
observe, 

I.  Peter's  falling.  1.  It  began  in  sneaking.  He 
followed  Christ  when  he  was  led  away  prisoner, 
that  was  well,  and  showed  a  concern  for  his  Master ; 
but  he  followed  afar  off,  that  he  might  be  out  of 
danger.  He  thought  to  trim  the  matter  ;  to  follow 
Christ,  and  so  to  satisfy  his  conscience,  but  to  follow 
afar  off,  and  so  to  save  his  reputation,  and  sleep  in  a 
whole  skin.  2.  It  proceeded  in  keeping  his  distance 
still,  and  associating  himself  with  the  High  Priest's 
servants,  when  he  should  have  been  at  his  Master's 
elbow.  The  servants  kindled  afire  in  the  midst  of 
the  hall  and  sat  down  together,  to  talk,  over  their 
night-expedition.  Probably,  Malchus  was  among 
them,  and  Peter  sat  down  among  them,  as  if  he  had 
been  one  of  them,  at  least  would  be  thought  to  be 
so.  3.  His  fall  itself  was,  disclaiming  all  acquaint- 
ance with  Christ,  and  relation  to  him,  disowning  him 
because  he  was  now  in  distress  and  danger.  He  was 
charged  by  a  son-y,  simple  maid  that  belonged  to 
the  house,  with  being  a  retainer  to  this  Jesus,  about 
whom  there  was  now  so  much  noise.  She  looked 
wistly  upon  him  as  he  sat  by  the /ire,  only  because 
he  was  a  stranger,  and  one  whom  she  had  not  seen 
before,  and  concluding  that  at  this  time  of  night  there 
were  no  neuters  there,  and  knowing  him  not  to  be 
any  of  the  retinue  of  the  High  Priest,  she  concludes 


ST.  LUKE,  XXII. 


637 


him  to  be  one  of  the  retinue  of  this  Jesus,  or  perhaps 
she  had  been  some  time  or  other  looking  about  lier 
in  the  tenrple,  and  seen  Jesus  there,  and  Peter 
■with  him  officious  about  him,  and  remembered  him  ; 
and  this  ma?t  was  with  him,  saith  slie.  And  Peter, 
as  he  liad  not  tlie  courage  to  own  the  charge,  so  he 
had  not  the  wit  and  presence  of  mind  to  turn  it  off, 
as  he  might  have  done  many  ways,  and  therefore 
flat  and  plain  denies  it ;  Woman,  I  know  him  not. 
4.  His  fall  was  repeated  a  second  time  ;  [y.  58.) 
After  a  little  while,  before  he  had  time  to  recollect 
himself,  another  saw  him,  and  said,  "Even  thou  art 
one  of  them,  slily  as  thou  sittest  here  among  the 
High  Priest's  servants."  A''ot  J,  saith  Peter,  Man, 
I  am  not.  And  a  third  time,  about  the  sfiace  of  an 
hour  after,  (for,  saith  the  tempter,  "When  he  is 
down,  down  with  him ;  let  us  follow  the  blow,  till 
we  get  him  past  recovery,")  another  confidently 
affirms,  strenuously  asserts  it,  "  Of  a  truth  this  fellow 
also  was  with  him,  let  him  deny  it  if  he  can,  for  you 
may  all  perceive  he  is  a  Galilean."  But  he  that  has 
once  told  a  lie,  is  strongly  tempted  to  persist  in  it ; 
the  beginning  oythat  sin  is  as  the  letting  forth  of 
•water.  Peter  now  not  only  denies  that  ne  is  a  dis- 
ciple of  Christ,  but  that  he  knows  any  thing  of  him  ; 
{y.  50.)  "Man,  I  know  not  what  thou  say  est ;  I 
never  heard  of  this  Jesus. " 

II.  Peter's  getting  up  again.  See  how  happily  he 
recovered  himself,  or,  rather,  the  grace  of  God  re- 
covered him.     See  how  it  was  brought  about. 

1.  The  cock  crew,  just  as  he  was  the  third  time 
denying  that  he  knew  Christ ;  and  this  startled  him, 
and  put  him  upon  thinking.  Note,  Small  accidents 
may  have  great  influences. 

2.  The  Lord  turned,  and  looked  upon  him.     This 
circumstance  we  had  not  in  the  other  evangelists, 
but  it  is  a  very  remarkable  one.  Christ  is  here  call- 
ed the  Lord,  for  there  was  much  of  divine  know- 
ledge, power,  and  grace,  appearing  in   this.     Ob- 
serve, Though  Christ  had  now  his  back  upon  Peter, 
and  was  upon  his  trial,  (when,  one  would  think,  he 
had  something  else  to  mind,)  yet  he  knew  all  that 
Peter  said.     Note,  Christ  takes  more  notice  of  what 
we  say  and  do  than  we  think  he  does  ;  when  Peter 
disowned  Christ,  yet  Christ  did  not  disown  him, 
though  he  might  justly  have  cast  him  off,  and  never 
looked  upon  him  more,  but  have  denied  him  before 
his  Father.     It  is  well  for  us  that  Christ  does  not 
deal  with  us  as  we  deal  with  him.     Christ  looked 
upon  Peter,  not  doubting  but  that  Peter  would  soon 
be  aware  of  it,  for  he  knew  that,  though  he  had  de- 
nied him  with  his  lips,  yet  his  eye  would  still  be  to- 
ward him.     Observe,  Though  Peter  had  now  been 
guilty  of  a  very  great  offence,  and  which  was  very 
provoking,  yet  Christ  would  not  call  to  him,  lest  he 
should  shame  him  or  expose  him  ;  he  only  gave  him 
a  look  which  none  but  Peter  would  understand  the 
meaning  of,  and  it  had  a  great  deal  in  it.   (1.)  It  was 
a  convincing  look.     Peter  said  that  he  did  not  ktiow 
Christ.     Christ  turned,  and  looked  upon  him,  as  if 
he  should  say,  "  Dost  thou  not  know  me,  Peter  ? 
Look  me  in  the  face,  and  tell  me  so. "    (2. )  It  was  a 
chiding  look.    We  may  suppose  that  he  looked  upon 
him,  anifrovjued,  or  some  way  signified  his  displea- 
sure.   Let  us  think  with  what  an  angry  countenance 
Christ  justly  looks  upon  us  when  we  have  sinned. 
(3.)    It  was   an   expostulating,   upbraiding  look; 
"  What,  Peter,  art  thou  he  that  disownest  me  now, 
when  thou  shouldst  come    and  witness   for  me } 
What,  thou  a  disciple  ?  Thou  that  wast  the  most 
forward  to  confess  me  to  be  the  Son  of  God,  and  didst 
solemnly  promise  thou  wouldst  never  disown  me  .■"" 
(4.)  It  was  a  compassionate  look;  he  looked  upon 
him  with  tenderness ;  "  Poor  Peter,  how  weak  is 
thine  heart  !  How  art  thou  fallen  and  undone  if  I  do 
not  help  thee  !"  (5.)  It  was  a  directing  look.  Christ 
guided  him  with  hit  eye,  gave  him  a  wink  to  go  out 


from  that  sorry  company,  to  retire,  and  bethink  him- 
self a  little,  and  then  he  would  soon  see  what  he  had 
to  do.  (6. )  It  was  a  signijicant  look  :  it  signified  the 
conveying  of  grace  to  Peter's  heait,  to  enable  him 
to  repent  ;  the  crowing  of  the  cock  would  not  have 
brought  him  to  repentance  without  this  look,  nor 
will  the  external  means  without  special,  efficacious 
grace.  Power  went  along  with  this  look,  to  change 
the  heart  of  Peter,  and  to  brmg  him  to  himself,  to 
\i\sright  ?nind. 

3.  Peter  remembered  the  words  of  the  Lord.  Note, 
The  grace  of  God  works  in  and  by  the  word  of  God, 
brings  that  to  mind,  and  sets  that  home  upon  the 
conscience,  and  so  gives  the  soul  the  happy  turn. 
Tolle  et  lege — lake  it  up  and  read. 

4.  Then  Peter  went  out,  and  wept  bitterly.  One 
look  from  Christ  melted  him  into  tears  of  godly  sor- 
row for  sin.  The  candle  was  newly  put  out,  and 
then  a  little  thing  lighted  it  again.  Christ  looked 
upon  the  chief  priests,  and  made  no  impression  upon 
them  as  he  did  on  Peter,  who  had  the  divine  seed 
remaining  in  htm  to  work  upon.  It  was  not  the  look 
from  Christ,  but  the  grace  of  God  with  it,  that  re- 
covered Peter,  and  brought  him  to  rights. 

63.  And  the  men  that  held  Jesus  mocked 
him,  and  smote  him.  64.  And  when  they 
had  bhndfolded  him,  they  struck  him  on 
the  face,  and  asked  him,  saying,  Prophesy, 
who  is  it  that  smote  thee  ?  65.  And  many 
other  things  blasphemously  spake  they 
against  him.  66.  And  as  soon  as  it  was 
day,  the  elders  of  the  people  and  the  chief 
priests  and  the  scribes  came  together,  and 
led  him  into  their  council,  saying,  67.  Art 
thou  the  Christ  ?  tell  us.  And  he  said 
unto  them,  If  I  tell  you,  ye  will  not  believe : 
68.  And  if  I  also  ask  yo2i,  ye  will  not  an- 
swer me,  nor  let  me  go.  69.  Hereafter  shall 
the  Son  of  man  sit  on  the  right  hand  of  the 
power  of  God.  70.  Then  said  they  all. 
Art  thou  then  the  Son  of  God  ?  And  he 
said  unto  them.  Ye  say  that  I  am.  7L  And 
they  said.  What  need  we  any  further  wit- 
ness ?  for  we  ourselves  have  heard  of  his 
own  mouth. 
We  are  here  told,  as  before  in  the  other  gospels, 
I.  How  our  Lord  Jesus  was  abused  by  the  servants 
of  the  High  Priest.  The  abjects  gathered  themselves 
together  against  him,  the  rude  and  barbarous  ser- 
vants. They  that  held  Jesus,  that  had  him  in  cus- 
tody till  the  court  sat,  they  mocked  him,  and  smote 
him,  (v.  63.)  they  would  not  allow  him  to  repose 
himself  one  minute,  though  he  had  had  no  sleep  all 
night,  nor  to  compose  himself  though  he  was  hurried 
to  his  trial,  and  no  time  given  him  to  prepare  for  it. 
They  made  sport  with  him  ;  this  sorrowful  night  to 
him  shall  be  a  meny  night  to  them  ;  and  the  blessed 
Jesus,  like  Samson,  is  made  the  Fool  in  the  play. 
They  hood-winked  him,  and  then,  according  to  the 
common  play  that  young  people  have  among  them, 
they  struck  him  on  the  face,  and  continued  to  do  so 
till  he  named  the  person  that  smote  him,  {v.  64.) 
intending  thereby  an  affront  to  his  prophetical  office, 
and  that  knowledge  of  secret  things,  which  he  was 
said  to  have.  We  ai-e  not  told  that  he  said  any  thing, 
but  bore  eT.<ery  thing  ;  hell  was  let  loose,  and  he  suf- 
fered it  to  do  its  worst.  A  greater  indignity  could 
not  be  done  to  the  blessed  Jesus,  yet  this  was  but  one 
instance  of  many  ;  for,  {y.  65. )  rnany  other  things 
btaspliemously  spake  the^j  against  him.     They  that 


ST.  LUKE,  XXIIl. 


638 

condemned  him  for  a  Blasphemer,  were  themselves 
the  vilest  blasphemers  that  ever  were. 

II.  How  he  was  accused  and  condemned  by  the 
great  sanhedrim,  consisting  of  the  elders  of  the  fieo- 
ple,  the  chief  firiests  and  the  scribes,  who  were  all  up 
betimes,  and  got  together  as  soon  as  it  ivas  day, 
about  five  of  the  clock  in  the  moniing,  to  prosecute 
this  matter.  They  were  nvorking  this  evil  ujion  their 
beds,  and,  as  soon  as  ever  the  morning  was  light, 
practised  it,  Mic.  2.  1.  They  would  not  have  been 
up  so  eai'ly  for  any  gord  work. 

It  is  but  a  short  account  that  we  have  here  of  his 
trial  in  the  ecclesiastical  court 

1.  They  ask  him,  ^rt  thou  the  Christ  ?  He  was 
generally  believed  by  his  followers  to  be  the  Christ, 
but  they  could  not  prove  it  upon  him  that  he  had 
ever  said  so  totidem  verbis — in  so  many  words,  and 
therefore  urge  him  to  own  it  to  them,  v .  67.  If  they 
had  asked  him  this  question  with  a  willingness  to 
admit  that  he  was  the  Christ,  and  to  receive  him 
accordingly,  if  he  could  give  sufficient  proof  of  his 
being  so,  it  had  been  well,  and  might  have  been  for 
ever  well  with  them  ;  but  they  asked  it  with  a  reso- 
lution not  to  believe  him,  but  a  design  to  ensnare  him. 

2.  He  justly  complained  of  their  unfair  and  unjust 
usage  of  him,  v.  67,  68.  They  all,  as  Jews,  pro- 
fessed to  expect  the  Messiah,  and  to  expect  him  at 
this  time  ;  no  other  appeared,  or  had  appeared,  that 
pretended  to  be  the  Messiah,  he  had  no  competitoi-, 
nor  was  he  likely  to  have  any  ;  he  had  given  amaz- 
ing proofs  of  a  divine  power  going  along  with  him, 
which  made  his  claims  very  well  worthy  of  a  free  and 
impartial  inquiry  ;  it  had  been  but  just  tor  these  lead- 
ers of  the  people,  to  have  taken  him  into  their  coun- 
cil, and  exammed  him  there  as  a  Candidate  for  the 
Messiahship,  not  at  the  bar  as  a  Criminal ;  "  But," 
saith  he,  (1.)  "If  I  tell  you  that  I  am  the  Christ, 
and  give  you  ever  such  convincing  proofs  of  it,  you 
are  resolved  that  you  will  not  believe.  Why  should 
the  cause  be  brought  on  before  you  who  have  al- 
ready prejudged  it,  and  are  resolved,  right  or  wrong, 
to  run  it  down,  and  to  condemn  it !"  (2.)  "  If  I  ask 
you  what  you  have  to  object  against  the  proofs  I 
produce,  you  will  not  answer  me."  Here  he  refers 
to  their  silence  when  he  put  a  question  to  them, 
which  would  have  led  them  to  own  his  authority, 
ch.  20.  5 — 7.  They  were  neither  fair  judges,  nor 
fair  disputants  ;  but,  when  they  were  pinched  with 
an  argument,  would  rather  be  silent  than  own  their 
conviction  ;  "  You  will  neither  a?iswer  me,  nor  let 
me  go  ;  if  I  be  not  the  Christ,  you  ought  to  answer 
the  arguments  with  which  I  prove  that  I  am  ;  if  I 
be,  you  ought  to  let  me  go  ;  but  you  will  do  neither. " 

is.  He  refeiTed  them  to  his  second  coming,  for  the 
full  proof  of  his  being  the  Christ,  to  their  confusion, 
since  they  would  not  now  admit  the  proof  of  it,  to 
their  conviction  ;  {y.  69.)  "  Hereafter  shall  the  Son 
of  man  sit,  and  be  seen  to  sit,  on  the  right  hand  of 
the  /lower  of  God,  and  then  you  will  not  need  to  ask 
whether  he  be  the  Christ  or  no. " 

4.  Hence  they  infeiTed  that  he  set  up  himself  as 
the  Son  of  God,  and  asked  him  whether  he  were  so 
or  no  ;  (x'.  7.)  Art  thou  then  the  Son  of  God  .^  He 
called  himself  the  Son  of  man,  refening  to  Daniel's 
vision  of  the  Son  of  man  that  came  near  before  the 
Ancient  of  days,  Dan.  7.  13,  14.  But  they  under- 
stood so  much  as  to  know  that  if  he  was  that  Son  of 
man,  he  was  also  the  Son  of  God.  And  art  thou  so  ? 
By  this  it  appears  to  have  been  the  faith  of  the  Jew- 
ish church,  that  the  Messiah  should  be  both  Son  of 
man,  and  Son  of  God. 

5.  He  owns  himself  to  be  the  Son  of  God  ;  Ye  say 
that  lam  ;  that  is,  "I  am,  as  ye  say."  Compare 
Mark  14.  62.  Jesus  said,  I  am.  This  confirms 
Christ's  testimony  concerning  himself,  that  he  was 
the  Son  of  God,  that  he  stood  to  it,  when  he  knew 
he  should  suffer  for  standing  to  it. 


6.  Upon  this  they  ground  his  condemnation ;  (v, 
71.)  H'hat  need  we  any  further  witness?  It  was 
true,  they  needed  not  any  further  witness  to  prove 
that  he  said  he  was  the  Son  of  God,  they  had  it  from 
his  own  mouth  ;  but  did  they  not  need  proof  that  he 
was  not  so,  before  they  condemned  him  as  a  Blas- 
phemer for  saying  that  he  was  so  ?  Had  they  no  ap- 
prehension that  it  was  possible  he  might  be  so,  and 
then  what  horrid  guilt  they  should  bring  upon  them- 
selves in  putting  him  to  death  ?  No,  they  know  not, 
neither  will  they  understand.  They  cannot  think  it 
possible  that  he  should  be  the  Messiah,  though  ever 
so  evidently  clothed  with  divine  power  and  grace,  if 
he  appear  not,  as  they  expect,  in  worldly  pomp  and 
gi-andeur.  Their  eyes  being  blinded  with  the  ad- 
miration of  that,  they  iijsh  on  in  this  dangerous  pro- 
secution, as  the  horse  into  the  battle, 

CHAP.  XXIIL 

This  chapter  carries  on  and  concludes  the  history  of  Christ's 
sufferinf?s  and  death.  We  liave  here,  I.  His  arraignment 
before  Pilate  the  Roman  governor,  v.  1 . .  5.  II.  His  exami- 
nation before  Herod,  who  was  tetrarch  of  Galilee,  under  the 
Romans  likewise,  v.  6  . .  12.  III.  Pilate's  struggle  with  the 
people  to  release  Jesus,  his  repeated  testimonies  concerning 
his  innocency,  but  his  yielding  at  length  to  their  importu- 
nity, and  condemning  him  to  be  crucified,  v.  13  .  .  25.  IV, 
An  account  of  what  passed  as  they  led  him  to  be  crucified, 
and  his  discourse  to  the  people  tliat  followed,  v.  26..  31. 
V.  An  account  of  what  passed  at  the  place  of  execution, 
and  the  indignities  done  him  there,  v.  32. .  38.  VI.  The 
conversion  of  one  of  the  thieves,  as  Christ  was  hanging  on 
the  cross,  v.  39  . .  43.  VII.  The  death  of  Christ,  and  the 
prodigies  that  attended  it,  v.  44 . .  49.  VIII.  His  burial,  v. 
60 .  .  56. 

1.  A  ND  the  whole  multitude  of  them 
J\.  arose,  and  led  him  unto  Pilate.  2. 
And  they  began  to  accuse  him,  saying,  We 
found  i\\\?,  fellow  perverting  the  nation,  and 
forbidding  to  give  tribute  to  Caesar,  saying 
that  he  himself  is  Christ  a  King.  3.  And 
Pilate  asked  him,  saying.  Art  thou  the  King 
of  the  Jews  ?  And  he  answered  him,  and 
said.  Thou  sayest  it.  4.  Then  said  Pilate 
to  the  chief  priests  and  to  the  people,  I  find 
no  fault  in  this  man.  5.  And  they  were  the 
more  fierce,  saying,  He  stirreth  up  the  peo- 
ple, teaching  throughout  all  Jewry,  begin- 
ning from  Galilee  to  this  place.  6.  When 
Pilate  heard  of  Galilee,  he  asked  whether 
the  man  were  a  Galilean.  7.  And  as  soon 
as  he  knew  that  he  belonged  unto  Herod's 
jurisdiction,  he  sent  him  to  Herod,  who 
himself  also  was  at  Jerusalem  at  that  time. 
8.  And  when  Herod  saA^  Jesus,  he  was  ex- 
ceeding glad :  for  he  was  desirous  to  see 
him  of  a  long  seasoTi,  because  he  had  heard 
many  things  of  him  :  and  he  hoped  to  have 
seen  some  miracle  done  by  him.  9.  Then 
he  questioned  with  him  in  many  words; 
but  he  answered  him  nothing.  10.  And 
the  chief  priests  and  scribes  stood  and  vehe- 
mently accused  him.  11.  And  Herod  with 
his  men  of  war  set  him  at  nought,  and 
mocked  him.,  and  arrayed  him  in  a  gorge- 
ous robe,  and  sent  him  again  to  Pilate.  12. 
And  the  same  day  Pilate  and  Herod  were 
made  friends  together :  for  before  they  were 
at  enmity  between  themselves. 


ST.  LUKE,  XXIIl. 


Our  Loi-d  Jesus  was  condemned  as  a  Blasphemer 
in  the  spiritual  couit,  but  it  was  the  most  impotent 
ma/ice  that  could  be  that  that  court  was  actuated 
by  ;  for  when  they  had  condemned  /lim,  they  knew 
they  could  not /lut  him  to  death,  and  therefore  take 
another  course. 

I.  I'hey  accuse  him  before  Pilate.  The  mhole 
multitude  of  them  arose,  when  they  saw  they  could 
go  no  further  with  him  in  their  court,  and  ted  him 
unto  Pi/ate,  though  it  was  no  judgment  day,  no  as- 
sizes or  sessions,  and  they  demand  justice  against 
him,  not  as  a  Blaspliemer,  (that  was  no  crime  that 
he  took  cognizance  of,)  but  as  one  disaffected  to  the 
Roman  government ;  which  they  in  their  hearts  did 
not  look  upon  as  any  crime  at  all,  or,  if  it  was  one, 
they  themselves  were  much  more  chargeable  with 
it  than  he  was ;  only  it  would  serve  the  turn  and  an- 
swer the  purpose  of  their  malice  :  and  it  is  observa- 
ble, that  that  which  was  the  pretended  crime,  for 
wliich  they  emploj-ed  the  Roman  powers  to  destroy 
Christ,  was  the  real  crime,  for  which  the  Roman 
powers  not  long  after  destroyed  them. 

1.  Here  is  the  indictment  drawn  up  against  him, 
{v.  2.)  in  which  they  pretended  a  zeal  tor  Cxsar, 
only  to  ingratiate  themselves  with  Pilate,  b>it  it  was 
all  7nalice  against  Christ,  and  nothing  else.  They 
misrepresented  hlra,  (1.)  As  making  the  people  re- 
bel against  Cxsar.  It  was  true,  and  Pilate  knew  it, 
that  there  was  a  general  uneasiness  in  the  people 
under  the  Roman  yoke,  and  they  wanted  nothmg  but 
an  opportunity  to  shake  it  off;  now  they  would  have 
Pilate  belie\  e  that  this  Jesus  was  active  to  foment 
that  genei-al  discontent,  which,  if  the  truth  was 
known,  they  themselves  were  the  aiders  and  abet- 
ters of;  IVe  have  found  him  penerting  the  nation  ; 
as  if  converting  them  to  God's  government  were 
perverting  them  fron\  the  civil  government ;  where- 
as nothing  tends  more  to  make  men  good  subjects 
than  making  them  Christ's  faithfiil  followers.  Christ 
had  particularly  taught  that  they  ought  to  gri'e  tri- 
bute to  Cxsar,  though  he  knew  there  were  those 
that  would  be  offended  at  him  for  it ;  and  yet  he  is 
here  falsely  accused,  as  forbidding  to  gwe  tribute  to 
Caesar.  Innocency  is  no  fence  against  calumny. 
(2.)  As  making  himself  a  i?h'o/ to;//)  Ca?*ar,  though 
the  very  reason  why  they  rejected  him,  and  would 
not  own  him  to  be  the  Messiah,  was,  because  he  did 
not  appear  in  worldly  pomp  and  power,  and  did  not 
set  up  for  a  temporal  Prince,  nor  offer  to  do  any 
thing  against  Csesar  ;  yet  that  is  it  they  charged  hiiii 
with,  that  he  said.  He  himself  is  Christ  a  Kmg.  He 
did  say  that  he  was  Christ,  and  if  so,  then  a  King, 
but  not  such  a  king  as  was  ever  likely  to  give  dis- 
turbance to  Csesar.  When  his  followers  would  have 
made  him  a  king,  (John  6.  15. )  he  declined  it,  though 
by  the  many  miracles  he  wrought  he  made  it  ap- 
pear that  if  he  would  have  set  up  in  competition 
with  Cssar,  he  would  have  been  too  hard  for  him. 
2.  His  pleading  to  the  indictment ;  Pilate  asked 
him.  Art  thou  the  King  of  the  Jenvs?  z:  3.  To  which 
he  answered.  Thou  sai/est  it;  that  is,  "It  is  as  thou 
sayest,  that  I  am  entitled  to  the  government  of  the 
Jewish  nation  ;  but  in  rivalship  with  the  scribes  and 
Pharisees,  who  tyi-annize  over  them  in  matters  of 
religion,  not  in  rivalship  with  Cxsar,  whose  govern- 
ment relates  only  to  their  civil  interests."  Christ's 
kingdom  is  wholly  spiritual,  and  will  not  interfere 
with  Cxsar's  jurisdiction.  Or,  Thou  sanest  it ;  but 
canst  thou  prove  it  ?  ^^'hat  evidence  hast  thou  for 
it  ?  All  that  know  him,  know  the  contrarv",  that  he 
never  pretended  to  be  tlie  King  of  the  Jekvs,  in  op- 
position to  CKsar  as  supreme,  or  to  the  governors 
that  were  sent  by  him,  but  the  contrary. 

3.  Pilate's  declaration  of  his  irmocencv ;  (r.  4.) 
He  said  to  the  chief  priests,  and  the  people  that  seem- 
ed to  join  with  them  in  the  prosecution,  "  I  find  no 
fault  m  this  man.    What  breaches  of  your  law  he 


639 

may  have  been  guilty  of,  I  am  not  concerned  to  in- 
quire, but  I  find  nothing  proved  upon  him,  that 
makes  him  obnoxious  to  our  court." 

4.  The  contmued  furj'  and  outrage  of  the  prose 
cutors,  V.  5.  Instead  of  being  moderated  by  Pilate's 
declaration  of  his  innocency,  and  considering,  as 
they  ought  to  do,  whether  they  were  not  bringing 
the  guilt  of  innocent  blood  upon  themselves,  thev 
were  the  more  exasperated  ;  more  exceeding^/fercf. 
We  do  not  find  that  they  have  any  particular  fact 
to  produce,  much  less  any  evidence  to  prove  it ;  but 
they  resohe  to  carry  it  with  noise  and  confidence, 
and  say  it,  though  they  cannot  prove  it ;  He  stirs  up 
the  people  to  rebel  against  Cxsar,  teaching  through- 
out all  Judea,  beginning  from  Galilee  to  this  place. 
He  did  stir  up  the  people,  but  it  was  not  to  an)'  thing 
factious  or  seditious,  but  to  every  thing  that  was  vir- 
tuous and  praise-worthy.  He  did  teach,  but  they 
could  not  chai-ge  him  with  teaching  any  doctrine 
that  tended  to  disturb  the  public  peace,  or  make  the 
government  uneasy  or  jealous. 

11.  They  accuse  him  before  Herod. 

1.  Pilate  removed  him  and  his  cause  to  Herod's 
court.  The  accusers  mentioned  Galilee,  the  nor- 
thern part  of  Canaan.  "  Why, "saith  Pilate,  "ishe 
of  that  country .'  Is  he  a  Galilean  .•"' v.  6.  "Ves," 
said  they,  "that  is  his  head-quarters ;  there  he  has 
spent  most  of  his  time. "  "  Let  us  send  him  to  Herod 
then,"  saith  Pilate,  "for  Herod  is  now  in  town,  and 
it  is  but  fit  he  should  have  cognizance  of  his  cause, 
since  he  belongs  to  Herod's  jurisdiction."  Pilate 
was  already  sick  of  the  cause,  and  desirous  to  rid  his 

j  hands  of  it,  and  that  seems  to  be  the  true  reason  foi 
sending  him  to  Herod.     But  God  ordered  it  so  for 

I  the  more  evident  fulfilling  of  the  scripture,  as  ap- 
pears Acts  4.  26,  27.  where  that  of  David,  (Ps.  2.  2.) 
The  kings  of  the  earth  and  the  rulers  set  themselves 
against  the  Lord  and  his  anointed,  is  expressly  said 
to  be  fulfilled  in  Herod  and  Pontius  Pilate. 

2.  Herod  was  \  en'  willing  to  have  the  examining 
of  him  ;  {v.  8.)  U'heyi  he  saiv  Jesus,  he  %i>as  exceed- 
ing glad,  and  perhaps  the  more  glad  because  he  saw 
him  a  prisoner,  saw  him  in  bonds.     He  had  heard 

j  many  things  of  him  in  Galilee,  where  his  miracles 
had  for  a  great  while  been  all  the  talk  of  the  coun- 
try ;  and  he  longed  to  see  him,  not  for  any  affection 
I  he  had  for  him  or  his  doctrine,  but  purely  out  of 
curiosity ;  and  it  was  only  to  gratify  that,  that  he 
j  hoped  to  have  seen  some  miracle  done  by  him  which 
,  would  serve  him  to  talk  of  as  long  as  he  lived.  In 
order  to  this,  he  questioned  nvith  him  in  many  things, 
that  at  length  he  might  bring  him  to  something  in 
which  he  might  show  his  power.  Perhaps  he  pump- 
ed him  concerning  things  secret,  or  things  to  come, 
or  concerning  his  curing  of  diseases.  But  Jesus  an- 
\sn'ered  him  nothing;  nor  would  he  gi-atify  him  so 
much  as  with  the  repetition  of  one  miracle.  The 
poorest  beggar,  that  asked  a  miracle  for  the  relief 
of  his  necessity,  was  never  denied ;  but  this  proud 
prince,  that  asked  a  miracle  merely  for  the  gratify- 
mg  of  his  curiosity,  is  denied  ;  he  might  have  seen 
Christ  and  his  wondrous  works  many  a  time  in  Gali- 
lee, and  would  not,  and  therefore  it  is  justly  said. 
Now  he  would  see  them,  and  shall  not ;  they  are  hid 
from  his  eyes,  because  he  knew  not  the  day  of  his 
visitation.  Herod  thought,  now  that  he  had  him  in 
bonds,  he  might  command  a  miracle,  but  miracles 
must  not  be  made  cheap,  nor  Omnipotence  be  at  the 
beck  of  the  greatest  potentate. 

3.  His  prosecutors  appeared  against  him  before 
Heixxl,  for  they  were  restless  in  the  prosecution ; 
They  stood  anil  vehemently  accused  him,  (t.  la) 
impudently  and  boldly,  so  the  word  signifies.  They 
would  make  Hei-od  believe  that  he  had  poisoned 
Galilee  too  with  his  seditious  notions.  Note,  It  is  no 
new  thing  for  good  men  and  good  ministers,  and  who 
are  real  and  usefiil  friends  to  the  civil  government. 


640 

to  be  falsely  accused  as  factious  and  seditious,  and 
enemies  to  government. 

4.  Herod  was  very  abusive  to  him  ;  He,  with  his 
men  of  war,  his  attendants  and  officers,  and  great 
men,  set  him  at  nought.  Tliey  made  nothing  of 
him  ;  so  the  word  is.  Horrid  wickedness  !  To  make 
nothing  of  liim  who  made  all  things.  They  laughed 
at  him  as  a  Fool;  for  they  knew  he  had  wrought 
many  miracles  to  befriend  others,  and  why  would 
he  not  now  work  one  to  befriend  himself?  Or,  they 
laughed  at  him  as  one  that  had  lost  his  power,  and 
■was  become  weak  as  other  men.  Herod,  who  had 
been  acquainted  with  John  Baptist,  and  liad  more 
knowledge  of  Christ  too,  than  Pilate  had,  was  more 
abusive  to  Christ  than  Pilate  was;  for  knowledge 
without  grace,  does  but  make  men  the  more  inge- 
niously wicked.  Herod  arrayed  Christ  in  a  gorge- 
ous robe,  some  gaudy,  painted  clothes,  as  a  mock- 
king  ;  and  so  he  taught  Pilate's  soldiers  afterwards 
to  do  him  the  same  indignity.  He  was  ringleader  in 
that  abuse. 

5.  Herod  returned  him  to  Pilate,  and  it  proved  an 
occasion  of  the  making  of  them  friends,  they  having 
been  for  some  time  before  at  variance.  Herod  could 
not  get  sight  of  a  miracle,  but  would  not  condemn 
him  neither  as  a  malefactor,  and  thei-efore  sent  hi?n 
again  to  Pilate,  {v.  11.)  and  so  returned  Pilate's 
civility  and  respect  in  sending  the  Prisoner  to  him  ; 
and  this  mutual  obligation,  with  the  messages  that 
passed  between  them  on  this  occasion,  brought  them 
to  a  better  understanding  one  of  another  than  there 
had  been  of  late  between  them,  v.  12.  They  had 
been  at  enmity  between  themselves,  probably  upon 
Pilate's  killing  the  Galileans,  who  were  Herod's 
subjects,  (Luke  13.  1. )  or  some  other  such  matter 
of  controversy  as  usually  occurs  among  princes  and 
great  men.  Observe  how  those  that  quan-elled  with 
one  another,  yet  could  unite  against  Christ ;  as 
Gebal,  and  Ammon,  and  Amalek,  though  divided 
among  themsehes,  were  confederate  against  the 
Israel  of  God,  Ps.  83.  7.  Christ  is  the  great  Peace- 
Maker  ;  both  Pilate  and  Herod  owned  his  inno- 
cency,  and  their  agreeing  in  that  cured  their  dis- 
agreeing in  other  things. 

13.  And  Pilate,  when  he  had  called  to- 
gether the  chief  priests  and  the  rulers  and 
the  people,  14.  Said  unto  them,  Ye  have 
brought  this  man  unto  me  as  one  that  per- 
verteth  the  people  :  and,  behold,  I,  having 
examined  him  before  you,  have  found  no 
fault  in  this  man,  touching  those  things 
whereof  ye  accuse  him :  1 5.  No,  nor  yet 
Herod :  for  I  sent  you  to  him  :  and,  lo,  no- 
thing worthy  of  death  is  done  unto  hivi.  1 6. 
I  will  therefore  chastise  him,  and  release 
him.  1 7.  (For  of  necessity  he  must  release 
one  unto  them  at  the  feast.)  1 8.  And  they 
cried  out  all  at  once,  saying,  Away  with  this 
man.,  and  release  unto  us  Barabbas  :  1 9. 
(Who  for  a  certain  sedition  made  in  the 
city,  and  for  murder,  was  cast  into  prison.) 
20.  Pilate,  therefore,  willing  to  release  Je- 
sus, spake  again  to  them.  21.  But  they 
cried,  saying.  Crucify  hivi,  crucify  him.  22. 
And  he  said  unto  them  the  third  time.  Why, 
what  evil  hath  he  done  ?  I  have  found  no 
cause  of  death  in  him :  I  will  therefore  chas- 
tise him,  and  let  him  go.  23.  And  they 
were  instant  with  loud  voices,  requiring  that 


ST.  LUKE,  XXIII. 


he  might  be  crucified.  And  the  voices  of 
them  and  of  the  chief  priests  prevailed.  24. 
And  Pilate  gave  sentence  that  it  should  be 
as  they  required.  25.  And  he  released 
unto  them  him  that  for  sedition  and  murder 
was  cast  into  prison,  whom  they  had  de- 
sired ;  but  he  delivered  Jesus  to  their  will. 

We  have  here  the  blessed  Jesus  run  down  by  the 
mob,  and  hurried  to  the  cross  in  the  storm  of  a  popu- 
lar noise  and  tumult,  raised  by  the  malice  and  arti- 
fice of  the  chief  jiriests,  as  agents  for  the  piince  of 
the  power  of  the  air. 

I.  Pilate  solemnly  protests  that  he  believes  he  has 
done  nothing  worthy  of  death  or  of  bonds.  And  if 
he  did  believe  so,  lie  ought  immediately  to  have  dis- 
charged him,  and  not  only  so,  but  to  have  protected 
him  from  the  fury  of  the  priests  and  rabble,  and  to 
ha'i'e  bound  his  prosecutors  to  thcii'  good  behaviour 
for  their  insolent  conduct.  But,  being  himself  a  bad 
man,  he  had  no  kindness  for  Christ ;  and  having 
made  himself  otherwise  obnoxious,  was  afraid  of  dis- 
pleasing either  the  emperor  or  the  people ;  and 
therefore,  for  want  of  integrity,  he  called  together 
the  chief  priests,  arid  rulers  and  (leople,  (whom  he 
should  have  dispersed,  as  a  riotous  and  seditious  as- 
sembly, and  forbid  them  to  come  near  him,)  and  will 
hear  wliat  they  have  to  say,  to  whom  he  should  have 
turned  a  deaf  ear,  for  he  plainly  saw  what  spirit 
actuated  them  ;  (v.  14.)  "  You  have  brotight"  (^tmiih 
he)  "this  ynan  to  me,  and  because  I  ha\e  a  respect 
for  you,  I  have  examined  him  before  you,  and  have 
heard  all  you  ha\e  to  allege  against  him,  and  I  can 
make  nothing  of  it,  I  find  nojault  in  hiin,  you  can- 
not pro\'e  the  things  whereof  you  accuse  him." 

II.  He  appeals  to  Herod  conceraing  him  ;  {v.  15.) 
"  I  sent  you  to  him,  who  is  supposed  to  have  known 
more  of  him  than  I  have  done,  and  he  has  sent  him. 
back,  not  convicted  of  any  thing,  nor  under  any  mark 
of  his  displeasure  ;  in  his  opinion,  his  crimes  are  not 
capital.  He  has  laughed  at  him  as  a  weak  Man,  but 
has  not  stigmatized  him  as  a  dangerous  man."  He 
thought  Bedlam  a  fitter  place  for  him  than  Tybum. 

\\\.  He  purposes  to  release  him,  if  they  will  but 
consent  to  it.  He  ought  to  ha^■e  done  it  without  ask- 
ing lea\e  of  them.  Fiat  justitia,  ruat  c£lum — Let 
justice  have  its  course,  though  the  heavens  should  be 
desolated.  But  the  fear  ot  man  brings  many  into 
this  snare,  that,  whei-eas  justice  should  take  place, 
though  heaven  and  earth  come  together,  they  will 
do  an  unjust  thing,  against  their  consciences,  rather 
than  pull  an  old  house  aboiit  their  ears.  Pilate  de- 
clares him  innocent,  and  therefore  has  a  mind  to  re- 
lease him  ;  yet,  to  please  the  people,  1.  He  will  re- 
lease him  under  the  notion  of  a  Malefactor,  because 
of  necessity  he  must  release  one;  {v.  17.)  so  that 
whereas  he  ought  to  have  been  released  by  an  act  of 
justice,  and  thanks  to  nobody,  he  would  have  him 
released  by  an  act  of  grace,  and  not  be  beholden  to 
the  people  for  it.  2.  He  will  chastise  him,  and  re- 
lease him.  If  no  fault  be  to  he  found  in  him,  why 
should  he  be  chastised  ?  There  is  as  much  injustice 
in  scourging  as  in  cnicifying  an  innocent  man  ;  nor 
would  it  be  justified  by  pretending  tliat  this  would 
satisfy  the  clamours  of  the  people,  and  make  him  the 
Object  of  their  pity,  who  was  now  to  be  the  Object 
of  their  envy.  We  must  not  do  evil  that  good  may 
come. 

IV.  The  people  chose  rather  to  have  Barabbas 
released  ;  a  wretched  fellow,  that  had  nothing  to  re- 
commend him  to  their  favour  but  the  daringness  of 
his  crimes  :  he  was  imprisoned  for  a  sedition  made  in 
the  city,  and  for  murder,  (of  all  crimes  among  men 
the  least  pardonable, )  yet  this  was  the  criminal  that 
was  preferred  before  Christ ;  (v.  18, 19. )  Anaay  ivith 


ST.  LUKE,  XXIIT. 


641 


l/iia  man,  and  release  unto  U3  Barabbas.  And  no 
•wonder  that  such  a  man  is  the  favourite  and  darling 
of  such  a  mob,  he  that  was  really  seditious,  rather 
than  he  that  was  really  loyal,  and  falsely  accused  of 
sedition. 

V.  When  Pilate  urged  the  second  time  that  Christ 
should  be  released,  they  cried  out.  Crucify  him,  cru- 
cify him,  V.  20,  21.  1  hey  not  only  will  have  him 
die,  but  will  have  him  die  so  great  a  death ;  nothing 
less  will  serve  but  he  must  be  crucified ;  Crucify 
him,  crucify  him. 

VL  When  Pilate  the  third  time  reasoned  with 
them,  to  show  them  the  unreasonableness  and  injus- 
tice of  it,  they  were  the  more  peremptory  and  out- 
rageous;(T'.  22.)  "Jl'hy?  What  evil  hath  he  done  ? 
Name  his  crime.  /  have  found  no  cause  of  death, 
and  you  cannot  say  what  cause  of  death  you  have 
found  in  him  ;  and  therefore  if  you  will  but  speak 
the  word,  I  will  chastise  him,  and  let  him  go."  But 
popular  fiiiy,  the  more  it  is  complimented,  the  more 
furious  it  grows ;  they  were  instant  with  loud  voices, 
with  gi-eat  noises  or  outcries,  not  requesting,  but 
requiring  that  he  might  be  crucified  ;  as  if  they  had 
as  much  right,  at  the  feast,  to  demand  the  ciTicifv'ing 
of  one  that  was  innocent,  as  the  release  of  one  that 
was  guilty. 

VII.  Pilate's  yielding,  at  length,  to  their  impor- 
tunity. The  voice  of  the  people  and  of  the  chief 
priests  firenjailed  and  were  too  hard  for  Pilate,  and 
overruled  him  to  go  contrary  to  his  convictions  and 
inclinations.  He  had  not  courage  to  go  against  so 
strong  a  stream,  but  gave  sentence  that  it  should  be 
as  they  required,  v.  24.  Here  is  judgment  turned 
atvay  backward,  and  justice  standing  afar  off,  for 
fear  of  popular  fury.  Truth  is  fallen  in  the  street, 
and  equity  cannot  enter,  Isa.  59.  14.  Judgment  was 
looked  for,  but  behold,  oppression ;  righteousness, 
but  behold,  a  cry,  Isa.  5.  7.  This  is  repeated,  v.  25. 
with  the  aggravating  circumstance  of  the  release  of 
Barabbas  ;  He  released  unto  them  him  that  for  sedi- 
tion and  murder  was  cast  into  prison,  who  hereby 
would  be  hardened  in  his  wickedness,  and  do  the 
more  mischief,  because  him  they  had  desired,  being 
altogether  such  a  one  as  themselves,  but  he  deliver- 
ed Jesus  to  their  will ;  and  he  could  not  deal  more 
barbarously  with  him  than  to  deliver  him  to  their 
•will,  who  hated  him  with  a  perfect  hatred,  and  whose 
tender  mercies  were  cruelty. 

26.  And  as  they  led  him  away,  they  laid 
hold  upon  one  Simon,  a  Cyrenian,  coming 
out  of  the  country,  and  on  him  they  laid 
the  cross,  that  he  might  bear  it  after  Jesus. 
27.  And  there  followed  him  a  great  com- 
pany of  people,  and  of  women,  which  also 
bewailed  and  lamented  him.  28.  But  Je- 
sus turning  unto  them,  said.  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for 
yourselves,  and  for  your  children.  29.  For, 
behold,  the  days  are  coming,  in  the  which 
they  shall  say.  Blessed  are  the  barren,  and 
the  wombs  that  never  bare,  and  the  paps 
which  never  gave  suck.  30.  Then  shall 
they  begin  to  say  to  the  mountains,  Fall  on 
us;  and  to  the  hills.  Cover  us.  31.  For  if 
they  do  these  things  in  a  green  tree,  what 
shall  be  done  in  the  diy  ? 

W^e  have  here  the  blessed  Jesus,  the  Lamb  of 
God,  led  as  a  lamb  to  the  slaughter,  to  the  sacrifice. 
It  is  strange  with  what  expedition  thev  went  through 
his  trial ;  how  they  could  do  so  much  work  in  so 
little  time,  though  they  had  so  many  great  men  to 

Vol.  v.— 4  M 


deal  ■with,  attendance  on  whom  is  usually  a  work  of 
time.  He  was  brought  before  the  chief  priests  at 
break  of  day,  {ch.  22.  66. )  after  that  to  Pilate,  then 
to  Herod,  then  to  Pilate  again  ;  and  there  seems  to 
have  been  a  long  struggle  between  Pilate  and  the 
people  about  him.  He  was  scourged,  and  crowned 
with  thoiTis,  and  contumeliously  used,  and  all  this 
was  done  in  four  or  five  hours'  time,  or  six  at  most, 
for  he  was  crucified  between  nine  o'clock  and  twelve. 
Christ's  persecutors  resolve  to  lose  no  time,  for  fear 
lest  his  friends  at  the  other  end  of  the  town  should 
get  notice  of  what  they  were  doing,  and  should  rise 
to  rescue  him.  Never  any  one  was  so  chased  out  of 
the  world  as  Christ  was,  but  so  he  himself  said.  Yet 
a  little  while,  and  ye  shall  not  see  me  ;  a  very  little 
while  indeed. 

Now  as  they  led  him  away  to  death  we  find, 

I.  One  that  was  a  bearer,  that  carried  his  cross, 
Simon  by  name,  a  Cyrenian,  who,  probably,  was  a 
friend  of  Christ,  and'was  kno^vn  to  be  so,  and  this 
was  done  to  put  a  reproach  upon  him  ;  they  laid 
Christ's  cross  upon  him,  that  he  might  bear  it  after 
Jesus,  {y.  26.)  lest  Jesus  should  faint  under  it  and 
die  away,  and  so  prevent  the  further  instances  of 
malice  they  designed.  It  was  a  pity,  but  a  cruel 
pity,  that  gave  him  this  ease. 

li.  Many  that  were  tnoumers,  true  mourners, 
who  followed  him,  bewailing  and  lamenting  him. 
These  were  not  only  his  friends  and  well-wishers, 
but  the  common  people,  that  were  not  his  enemies, 
and  were  moved  with  compassion  toward  him,  be- 
cause they  had  heard  the  fame  of  him,  and  what 
an  excellent,  useful  Man  he  was,  and  had  reason  to 
think  he  suffered  unjustly  ;  this  drew  a  great  crowd 
after  him,  as  is  usual  at  executions,  especially  of 
those  that  have  been  persons  of  distinction  ; ./)  great 
company  of  people  followed  him,  especially  of  wo- 
men ;  {v.  27.)  some  led  by  pity,  others  by  curiosity, 
but  they  also  (as  well  as  those  that  were  his  particu- 
lar friends  and  acquaintance)  bewailed  and  lamented 
him.  Though  there  were  man\'  that  reproached  and 
reA'iled  him,  vet  there  were  some  that  valued  him, 
and  pitied  him,  and  were  sorry  for  him,  and  were 
partakers  with  him  in  his  sufferings.  The  dving  of 
the  Lord  Jesus  may  perhaps  move  natural  affections 
in  many  that  are  strangers  to  devout  affections ; 
many  bewail  Christ,  that  do  not  believe  in  him,  and 
lament  him,  that  do  not  love  him  above  all. 

Now  here  we  are  told  what  Christ  said  to  these 
mourners  ;  though  one  would  think  he  should  be 
wholly  taken  up  with  his  own  concern,  yet  he  found 
time  and  heart  to  take  cognizance  of  their  tears, 
Christ  died  lamented,  and  has  a  bottle  for  the  tears 
of  those  that  lamented  him.  He  turned  to  them, 
though  thev  were  strangers  to  him,  and  bid  them 
not  weep  for  him,  but  for  themselves  ;  he  diverts 
ther  lamentation  into  another  channel,  v.  28. 

1.  He  gives  them  a  general  direction  concerning 
their  lamentations  ;  Daughters  of  Jerusalem,  weep 
not  for  me.  Not  that  thev  were  to  be  blamed  for 
weeping  for  him,  but  commended  rather  ;  those 
hearts  were  hard  indeed,  that  were  not  affected  with 
such  sufferings  of  such  a  person  ;  but  they  must  not 
weep  only  for  him,  (those  were  profitless  tears  that 
they  shed  for  him,)  but  rather  let  them  weep  for 
themselves  and  for  their  children,  with  an  eye  to 
the  destiiiction  "that  was  coming  upon  Jerusalem, 
which  some  of  them  might  live  to  see,  and  share  in 
the  calamities  of,  or,  at  least,  their  children  would, 
for  whom  thev  ought  to  be  solicitous.  Note,  ^^■hen 
with  an  eye  of  faith  we  behold  Christ  cnicified,  we 
ought  to  weep,  not  for  him,  but  for  oursehes.  We 
must  not  be  affected  with  the  death  of  Christ  as 
with  the  death  of  a  common  person  whose  calamity 
we  pity,  or  of  a  common  friend  whom  we  arc  likely 
to  part'  with  ;  the  death  of  Christ  was  a  thing  pecu 
Uar,  it  was  his  victory  and  triimiph  over  his  enemies. 


642 


ST.  LUKE,  XXIIl. 


it  was  our  deliverance,  and  the  purchase  of  eternal 
bfe  for  us.  And  therefore  weep  not  for  him,  but  let 
us  weep  for  our  own  sins,  and  the  sins  of  our  chil- 
dren, that  were  the  cause  of  his  death  ;  and  weep 
for  fear  (such  were  the  tears  here  prescribed)  of  the 
miseries  we  shall  bring  upon  ourselves,  if  we  slight 
his  love,  and  reject  his  grace,  as  the  Jewish  nation 
did,  which  brought  upon  them  the  ruin  here  fore- 
told. When  our  dear  relations  and  friends  die  in 
Christ,  we  have  no  reason  to  weep  for  tlicm  who 
have  put  off  the  burden  of  the  flesh,  are  made  per- 
fect in  holiness,  and  are  entered  into  perfect  rest  and 
joy,  but  for  ourselves  and  our  children,  who  are  left 
behind  in  a  world  of  sins,  and  sorrows,  and  snares. 

2.  He  gives  them  a  particular  reason  why  they 
should  weefi  for  themselves  and  Jbr  their  children  ; 
"  For  behold,  sad  times  are  commg  upon  your  city, 
it  will  be  destroyed,  and  vou  will  be  involved  in  the 
common  destruction."  AVTien  Christ's  own  disci- 
ples sorrowed  after  a  godly  sort  for  his  leaving  them, 
he  wiped  away  their  tears  with  the  promise  that  he 
would  see  them  again,  and  they  should  rejoice,  John 
16.  22.  But  when  these  daughters  of  Jerusalem 
beivailed  him  only  with  a  worldly  soitow,  he  turned 
their  tears  into  another  channel,  and  told  them  that 
they  should  have  something  gi\en  them  to  ciy  for. 
Let  them  be  afflicted,  and  mourn,  and  ii'eefi.  Jam. 
4.  9.  He  had  lately  wept  o\er  Jei-usalem  himself, 
and  now  he  bids  them  weep  over  it.  Christ's  tears 
should  set  us  a  weeping.  Let  the  daughters  of  Zion, 
that  own  Christ  for  their  King,  rejoice  in  him,  for 
he  comes  to  save  them  ;  but  let  the  daughters  of 
Jerusalem,  that  only  weep  for  him,  but  do  not  take 
him  for  their  King,  weep  and  tremble  to  think  of  his 
coming  to  judge  them. 

Now  the  desti-uction  of  Jerusalem  is  here  foretold 
by  two  proverbial  sayings  that  might  then  fitly  be 
used,  which  both  bespeak  it  very  terrible,  that  what 

Eeople  commonly  dread  they  would  then  desire,  to 
e  written  childless,  and  to  be  buried  alive.  (1.) 
They  would  wish  to  be  vjritten  childless.  Whereas 
commonly  those  that  have  no  children,  envy  those 
that  have,  as  Rachel  envied  Leah,  then  those  that 
have  children,  will  find  them  such  a  burden  in  at- 
tempting to  escape,  and  such  a  grief  when  they  see 
them  either  fainting  for  famine  or  falling  by  the 
sword,  that  they  will  envy  those  that  have  none,  and 
say.  Blessed  are  the  barren,  and  the  wombs  that  never 
bare,  that  have  no  children  to  be  gix'en  uf>  to  the 
murderer,  or  to  be  snatched  out  of  his  hands.  It 
•would  not  only  go  ill  with  those  who  at  that  time 
■were  with  child,  or  giving  suck,  as  Christ  had  said, 
(Matth.  24.  19.)  but  it  would  be  terrible  to  those 
whoever  had  had  children,  and  suckled  them,  and 
bad  them  now  alive.  See  Hos.  9.  11 — 14.  See  the 
vanity  of  the  creature  and  the  uncertainty  of  its 
comforts,  for  such  may  be  the  changes  of  Providence 
concerning  us,  that  those  very  things  may  become 
the  greatest  burdens,  cares,  and  griefs  to  us,  which 
we  have  delighted  in  as  the  gi'eatest  blessings.  (2. ) 
They  would  wish  to  be  buried  alive;  {v.  30.)  They 
shall  begin  to  say  to  the  mountains,  Fall  on  us,  and 
to  the  hills.  Cover  vs.  This  also  refers  to  a  passage 
in  the  same  prophecy  with  the  former,  Hos.  10.  S. 
They  shall  wish  to  be  hid  in  the  darkest  caves,  that 
they  might  be  out  of  the  noise  of  these  calamities. 
They  will  be  willing  to  be  sheltered  upon  any  terms, 
though  with  the  hazard  of  being  crashed  to  pieces. 
This  would  be  the  language,  especially  of  the  great 
and  might}^  men,  Rev.  6.  16.  They  that  would  not 
flee  to  Christ  for  refuge,  and  put  themselves  under 
his  protection,  will  in  vain  call  to  hills  and  mountains 
to  shelter  themselves  from  his  wrath. 

3.  He  shows  how  natural  it  was  for  them  to  infer 
that  desolation  from  his  suflFcrings  ;  (t>.  31.)  If  they 
do  these  things  in  a  green  tree,  what  shall  be  done  in 
the  dry  ?  Some  think  that  this  is  bon-owed  from 


fizek.  20.  47.    The  fire  shall  devour  every  green 
tree  in  thee,  and  every  dry  tree.     These  words  may 
be  applied,  (1.)  More  particularly  to  the  destruction 
of  Jerusalem,  which  Christ  here  foretold,  and  which 
the  Jews  by  putting  him  to  death  brought  upon 
themselves;  "  If  they  (the  Jews  and  the  inhabitants 
of  Jerusalem)  do  these  things_  upon  the  green  tree, 
if  they  do  thus  abuse  an  innocent  and  excellent  per- 
son for  his  good  works,  how  may  they  expect  God 
to  deal  with  them  for  their  so  doing,  who  have  made 
themselves  a  dry  tree,  a  corrupt  and  wicked  gene- 
ration, and  good  for  nothing  !    If  this  be  their  sin, 
what  do  )'0U  think  will  be  their  punishment .'"'  Or 
take  it  thus  ;  "  If  they  (the  Romans,  their  judges, 
and  their  soldiers)  abuse  me  thus,  who  have  given 
them  no  provocation,  who  am  to  them  as  a  green 
tree,  which  you  seem  to  be  as  much  enraged  at, 
what  will  they  do  by  Jerusalem  and  the  Jewish  na- 
tion, who  will  be  so  very  provoking  to  them,  and 
make  themselves  as  a  dry  tree,  as  fuel  to  the  fire  of 
tlieir  resentments  .'  If  God  suffer  those  things  to  be 
done  to  me,  what  will  he  appoint  to  be  done  to  those 
barren  trees,  of  whom  it  hath  been  often  said,  that 
they  should  be  henun  down  and  cast  into  the  Jire?" 
IVIatth.  3.  10.— r.  19.     (2.)  They  may  be  applied 
more  generally  to  all  the  revelations  of  God's  wrath 
against  sin  and  sinners  ;  "  If  God  deliver  me  up  to 
such  sufferings  as  tliese  because  I  am  made  a  Sacri- 
fice for  sin,  what  will  he  do  with  sinners  them- 
selves ?"    Christ  was  a  green   Tree,   fruitful   and 
flourishing ;  now  if  such  things  were  done  to  him, 
we  may  from  thence  infer  wliat  should  have  been 
done  to  the  whole  race  of  mankind,  if  he  had  not 
interposed,  and  what  shall  be  done  to  those  that  con- 
tinue diy  trees,  notwithstanding  all  that  is  done  to 
make  them  fruitful.     If  God  did  this  to  the  Son  of 
his  love,  when  he  found  but  sin  imputed  to  him, 
wliat  shall  he  do  to  the  generation  of  his  wrath, 
when  he  finds  sin  reigning  in  them  f   If  the  Father 
were  pleased  in  doing  these  tilings  to  the  green  tree, 
whv  should  he  be  loath  to  do  it  to  the  dry  ?  Note, 
The  consideration  of  the  bitter  sufferings  of  our 
Lord  Jesus  should  engage  us  to  stand  in  awe  of  the 
justice  of  God,  and  to  tremble  before  him.     The 
best  saints,  compared  with  Christ,  are  dry  trees  ;  if 
he  suffer,  why  may  not  they  expect  to  suffer  .■'  And 
what  then  shall  the  damnation  of  sinners  be  } 

32.  And  there  were  also  two  others, 
malefactors,  led  with  him  to  be  put  to 
death.  33.  And  when  they  were  come  to 
the  place  which  is  called  Calvary,  there 
they  cracified  him,  and  the  malefactors ; 
one  on  the  rii2;ht  hand,  and  the  other  on 
the  left.  34.  Then  said  Jesus,  Father,  for- 
give them ;  for  they  know  not  what  they 
do.  And  they  parted  his  raiment,  and  cast 
lots.  35.  And  the  people  stood  beholding. 
And  the  riders  also  with  them  derided  him, 
saying.  He  saved  others ;  let  him  save  him- 
self, if  he  be  Christ,  the  chosen  of  God. 
36.  And  the  soldiers  also  mocked  him,  com- 
ing to  him,  and  offering  him  vinegar,  37. 
And  sajing.  If  thou  be  the  King  of  the 
Jews,  save  thyself.  38.  And  a  superscrip- 
tion also  was  written  over  him,  in  letters 
of  Greek,  and  Latin,  and  Hebrew,  THIS 
IS  THE  KING  OF  THE  JEWS.  39. 
And  one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying,  If  thou  be 
Christ,  save  thyself  and  us.     40.  But  the 


ST.  LUKE,  XXIII. 


other  answering,  rebuked  him,  saying,  Dost  | 
not  tliou  fear  God,  seeing  thou  art  in  tlie  \ 
same  condemnation  l  41.  And  we  indeed 
justly  :  for  we  receive  tlie  due  reward  of 
our  deeds:  but  this  man  hath  done  nothing 
amiss.  42.  And  he  said  unto  Jesus,  Lord, 
remember  me  wiien  thou  comest  into  thy 
kingdom.  43.  And  Jesus  said  unto  him, 
Verily  I  say  unto  thee.  To-day  shalt  thou 
be  with  me  in  paradise. 

In  tliese  vei'ses,  we  have, 

I.  Divers  passages  which  we  had  before  in  Mat- 
thew and  Mai-k,  concerning  Christ's  suflFerings. 

1.  That  there  were  two  others,  tna/efactois,  led 
ivUh  him  to  tlie  place  of  execution  ;  who,  it  is  pro- 
bable, had  been  for  some  time  under  sentence  of 
death,  and  were  designed  to  be  executed  at  this  day, 
which  was,  probably,  the  pretence  for  making  such 
haste  in  the  prosecution  of  Christ,  that  he  and  these 
two  malefactors  might  be  executed  together,  and 
one  solemnity  might  seiTe. 

2.  That  he  was  crucified  at  a  place  called  Cal- 
•vary,  Kp^riot,  the  Greek  name  for  Golgotha — the 
filace  of  a  skull:  an  ignominious  place,  to  add  to  the 
reproach  of  his  sufferings,  but  significant,  for  there 
he  triumphed  over  death  as  it  were  upon  his  own 
dunghill.  He  was  crucified;  his  hands  and  feet 
were  nailed  to  the  cross  as  it  lay  upon  the  ground  ; 
and  then  it  was  lifted  up,  and  fastened  into  the  earth, 
or  some  socket  to  receive  it.  This  was  a  painful 
and  shameful  death  above  any  other. 

3.  That  he  was  crucified  in  the  midst  betivcen  two 
thieves,  as  if  he  had  been  the  worst  of  the  three  ; 
thus  he  was  not  only  treated  as  a  transgressor,  but 
numbered  with  them,  the  worst  of  them. 

4.  That  the  soldiers  who  were  employed  in  the 
execution,  seized  his  garments  as  their  fee,  and  di- 
vided them  among  themselves  dy  lot  ;  They  parted 
his  raiment,  and  cast  lots ;  it  was  worth  so  little, 
that,  if  it  were  divided,  it  would  come  to  next  to 
nothing,  and  therefore  they  cast  lots  for  it. 

5.  That  he  was  reviled  and  reproached,  and  ti-eat- 
ed  with  all  the  scorn  and  contempt  imaginable,  when 
he  was  lifted  ufi  upon  the  cross.  It  was  strange  that 
so  much  barbarity  should  be  found  in  the  human  na- 
ture ;  The  Jieojile  stood  beholding,  not  at  all  con- 
cerned, but  rather  pleasing  themselves  with  the 
spectacle  ;  and  the  rulers,  whom  from  their  office 
one  would  take  to  be  men  of  sense  and  men  of  ho- 
nour, they  stood  among  the  rabble,  and  derided  him, 
to  set  those  on  that  were  about  them  to  do  so  too  ; 
and  they  said.  He  saved  others,  let  him  save  himself 
Thus  is  he  upbraided  for  the  good  works  he  had 
done,  as  if  it  were  indeed  for  these  that  they  crjici- 
Jied  him.  They  triumph  over  him  as  if  they  had 
conquered  him,  whereas  he  was  himself  then  more 
than  a  conqueror  ;  they  challenge  him  to  save  him- 
self from  the  cross,  when  he  was  saving  others  by 
the  cross  ;  If  he  be  the  Christ  the  chosen  of  God,  let 
him  save  himself.  They  knew  that  the  Christ  is  the 
chosen  of  God  ;  designed  by  him,  and  dear  to  him. 
If  he,  as  the  Christ,  would  deliver  our  nation  from 
the  Romans,  (and  they  could  not  form  any  other 
idea  than  that,  of  the  Messiah,)  let  him  deliver  him- 
self from  the  Romans  that  have  him  now  in  their 
hands.  Thus  the  Jewish  rulers  jeered  him  as  cap- 
tivated by  the  Romans,  instead  of  subduing  them. 
The  Roman  soldiers  jeered  him  as  the  King  of  the 
Jews ;  "A  people  good  enough  for  such  a  prince, 
and  a  prince  good  enough  for  such  a  people. "  They 
mocked  him,  {y.  36,  37.)  they  made  sport  with  him, 
and  made  a  jest  of  his  sufferings ;  and  when  thev 
■were  drinking  shaq),  sour  wine  themselves,  such  as 
was   generally  allotted   them,   they  triumphantly 


643 

asked  him  if  he  would  pledge  them,  or  drink  with 
them.  And  they  said.  If  thou  be  the  King  of  the 
Jews,  save  thyself;  for  as  the  Jews  prosecuted  him 
under  the  notion  of  a  pretended  Messiah,  so  the 
Rom.ans  under  the  notion  of  a  pretended  King. 

6.  That  the  superscription  over  his  head,  setting 
forth  his  crime,  was.  This  is  the  King  of  the  Jews,  v. 
38.  He  is  put  to  death  for  pretending  to  be  the  King 
of  the  Jews  ;  so  they  meant  it ;  but  God  intended  it 
to  l)e  a  declaration  of  what  he  really  was,  notwith- 
standing his  present  disgrace  :  he  is  'the  King  of  the 
Jews,  the  King  of  the  church,  and  his  cross  is  the 
way  to  his  crown.  This  was  written  in  those  that 
were  called  the  thr^  learned  languages,  the  Greek, 
and  Latin,  and  Hebrew,  for  those  are  best  learned, 
that  have  learned  Christ.  It  was  written  in  these 
tliree  languages,  that  it  might  be  known  and  read 
of  all  men  ;  but  God  designed  by  it  to  signify  that 
the  gospel  of  Christ  should  be  preached' to  all  na- 
tions, beginning  at  Jerusalem,  and  be  read  in  all 
languages.  The  Gentile  philosophy  made  the  Greek 
tongue  famous,  the  Roman  laws  and  government 
made  the  Latin  tongue  so,  and  the  Hebrew  excelled 
them  all  for  the  sake  of  the  Old  Testament.  In 
these  three  languages  is  Jesus  Christ  proclaimed 
King.  Young  scholars  that  are  taking  pains  at 
school  to  make  themselves  masters  of  these  three 
languages,  should  aim  at  this,  that  in  the  use  of  them, 
they  may  increase  their  acquaintance  with  Christ 

II.  Here  are  two  passages  which  we  had  not  be- 
fore, and  they  are  veiy  remarkable  ones. 

1.  Christ's  prayer  for  his  enemies  ;  (v.  34.)  Fa- 
ther, forgive  them.  Seven  remarkable  words  Christ 
spake  after  he  was  nailed  to  the  cross,  and  before 
he  died,  and  this  is  the  first.  One  reason  why  he 
died  the  death  of  the  cross  was,  that  he  might  have 
liberty  of  speech  to  the  last,  and  so  miglit  glorify 
his  Father,  and  edify  those  about  him.  '.\s  soon  as 
ever  he  was  fastened  to  the  cross,  or  while  they 
were  nailing  him,  he  prayed  this  prayer  :  in  which, 
observe, 

(I.)  The  pet\t\on  ;  Kathei;  forgh'e  them.  One 
would  think  that  he  should  have  praved,  "  Father, 
consume  them  ;  the  Lord  look  upon  it,  and  requite 
it."  The  sin  they  were  now  guilty  of,  might  justly 
have  been  made  unpardonable,  and  justly  mfght 
they  have  been  excepted  bv  name  out  of  the  act  of 
indemnity.  No,  these  are  particularly  prayed  for. 
Now  he  made  intercession  for  transgressors,  as  was 
foretold,  (Isa.  53.  12.)  and  it  is  to  'be  added  to  his 
prayer,  John  17.  to  complete  the  specimen  he  gave 
of  his  intercession  within  the  vail  ;  that  for  saints, 
this  for  sinners.  Now  the  sayings  of  Christ  upon 
the  cross  as  well  as  his  sufferings  had  a  further  reach 
than  they  seemed  to  have.  This  was  a  mediatorial 
word,  and  explicatory  of  the  intent  and  meaning  of 
his  death  ;  "  Father  forgh'e  them,  not  only  these, 
but  all  that  shall  repent,  and  believe  the  gospel ;" 
and  he  did  not  intend  that  these  should  be  foi-given 
upon  any  other  terms.  "  Father,  that  which  I  am 
now  suffering  and  dying  for,  is  in  order  to  this,  that 
poor  sinners  maybe  pardoned."  Note,  [1.]  The 
great  thing  which  Christ  died  to  purchase  and  pro- 
cure for  us,  is,  the  forgiveness  of  sin.  [2.]  This  is 
that  which  Christ  intercedes  for,  all  that  repent,  and 
believe  in  the  virtue  of  his  satisfaction  ;  his  blood 
speaks  this, /nMfr,ybr,^h'p  them.  [3.]  The  greatest 
sinners  may,  through  Christ,  upon  their  repentance, 
hope  to  find  mercy.  Father,  forgive  them;  though 
they  were  his  persecutors  and  murderers. 

(2.)  The  plea ;  For  they  know  not  what  they  do: 
for,  if_  they  had  known,  they  would  not  have  cruci- 
fied him,  1  Cor.  2.  8.  There  was  a  vail  upon  his 
glory  and  upon  their  understandings  ;  and  how  could 
they  see  through  two  vails  ?  They  wished  his  blood 
on  them  and  their  children ;  but  had  thev  known 
what  they  did,  they  would  have  unwished' it  again. 


ST.  LUKE,  XXIII. 


644 

Note,  [1.]  The  cracifiers  of  Christ  know  not  ivhat 
they  do.  They  that  speak  ill  of  religion,  speak  ill 
of  that  which  they  know  not,  and  it  is  because  they 
will  not  know  it.  [2.  ]  There  is  a  kind  of  ignorance 
that  does  in  part  excuse  sin ;  ignorance  through 
want  of  the  means  of  knowledge,  or  of  a  capacity 
to  receive  instraction,  through  the  infelicities  of 
education,  or  inadvertency.  The  crucifiers  of  Christ 
were  kept  in  ignorance  by  their  rulers,  and  had  pre- 
judices against  him  instilled  into  them,  so  that  in 
what  they  did  against  Christ  and  his  doctrine  they 
thought  they  did  God  service,  John  16.  2.  Such  are 
to  be  pitied  and  prayed  for.  This  prayer  of  Christ 
was  answered  not  long  after,  wjien  many  of  those 
that  had  a  hand  in  his  death,  weTe  converted  by  Pe- 
ter's preaching. 

This  is  written  also  for  example  to  us.  First,  We 
must  in  prayer  call  God  Father,  and  come  to  him 
with  reverence  and  confidence,  as  children  to  a  fa- 
ther. Secondly,  The  great  thing  we  must  beg  of 
God,  both  for  ourselves  and  others,  is  the  forgive- 
ness of  sins.  Thirdly,  We  must  pray  for  our  ene- 
mies, and  those  that  hate  and  persecute  us ;  must 
extenuate  their  offences,  and  not  aggi-avate  them, 
as  we  must  our  own  ;  (  They  know  not  what  they  do, 
fieradventure  it  was  an  oversight ;)  and  we  must 
be  earnest  \vith  God  in  prayer  for  the  forgiveness  of 
their  sins,  their  sins  against  us.  This  is  Christ's  ex- 
ample to  his  own  nile,  (Matth.  5.  44,  45.)  Love  your 
enemies  ;  and  it  very  much  strengthens  the  rule,  for 
if  Christ  loved  and  prayed  for  such  enemies,  what 
enemies  can  we  have,  which  we  are  not  obliged  to 
love  and  firay  for? 

2.  The  conversion  of  the  thief  upon  the  cross, 
which  is  an  illustrious  instance  of  Christ's  triumph- 
ing over  principalities  and  powers,  then  when  he 
seemed  to  be  triumphed  over  by  them.  Christ  was 
crucified  between  two  thieves,  and  in  them  were  re- 
presented the  different  effects  which  the  cross  of 
Christ  would  ha^e  upon  the  children  of  men,  to 
whom  it  would  be  brought  near  in  the  preaching  of 
the  gospel.  They  are  all  malefactors,  all  guilty  be- 
fore God.  Now  the  cross  of  Christ  is  to  some  a  sa- 
vour of  life  unto  life,  to  others  of  death  unto  death. 
To  them  that  perish  it  is  foolishness,  but  to  them 
that  are  saved  it  is  the  widsom  of  God  and  the 
power  of  God. 

(1.)  Here  was  one  of  these  malefactors,  that  was 
hardened  to  the  last.  Near  to  the  cross  of  Christ, 
he  railed  on  him,  as  others  did;  (t.  39.)  he  said. 
If  thou  be  the  Christ,  as  they  say  thou  art,  save 
thyself  and  us.  Though  he  was  now  m  pain  and 
agony,  and  in  the  valley  of  the  shadow  of  death, 
yet  that  did  not  humble  his  proud  spirit,  nor  teach 
him  to  give  good  language,  no,  not  to  his  fellow- 
suiferer.  Tliough  thou  bray  a  fool  in  a  mortar, 
yet  will  not  his  foolishness  depart  from  him.  No 
troubles  will  of  themselves  work  a  change  in  a 
wicked  heart,  but  sometimes  they  irritate  the  cor- 
ruption which,  one  would  think,  they  should  mor- 
tify. He  challenges  Christ  to  save  both  himself  and 
them.  Note,  There  are  some  that  have  the  impu- 
dence to  rail  upon  Christ,  and  yet  the  confidence  to 
expect  to  be  saved  by  him ;  nay,  and  to  conclude 
that,  if  he  do  not  save  them,  he  is  not  to  be  looked 
upon  as  the  Saviour. 

(2.)  Here  was  the  other  of  them,  that  was  softened 
at  the  last.  It  was  said  in  Matthew  and  Mark,  that, 
though  the  thiex'es,  even  they  that  were  crucified  with 
him,  reviled  him,  which,  some  think,  is  by  a  figure 
put  for  one  of  them  ;  but  others  think  that  they  both 
reviled  him  at  first,  till  the  heart  of  one  of  them  was 
wondei'fullv  changed,  and  with  it  his  language  on  a 
sudden.  This  malefactor,  when  just  ready  to  fall 
into  the  hands  of  Satan,  was  snatched  as  a  brand  out 
of  the  burning,  and  made  a  monument  of  divine 
mercy  and  grace,  and  Satan  was  left  to  roar  as  a 


lion  disappointed  of  his  prey.  This  gives  no  encour- 
agement to  any  to  put  off  their  repentance  to  their 
death-bed,  or  to  hope  that  then  they  shall  find 
mercy  ;  for  though  it  is  certain  that  tme  repentance 
is  never  too  late,  it  is  as  certain  that  late  repentance 
is  seldom  true.  None  can  be  sure  that  they  shall 
have  time  to  repent  at  death,  but  every  man  may  be 
sure  that  he  cannot  have  the  advantages  that  this 
penitent  thief  had,  whose  case  was  altogether  ex- 
traordinary. He  never  had  any  offer  of  Christ,  nor 
day  of  gi-ace,  before  now :  he  was  designed  to  be 
made  a  singular  instance  of  the  power  of  Christ's 
grace,  now  at  a  time  when  he  was  crucified  in  weak- 
ness. Christ,  having  conquered  Satan  in  the  de- 
struction of  Judas,  and  the  preservation  of  Peter, 
erects  this  further  trophy  of  his  victory  over  him  in 
the  conversion  of  this  malefactor,  or  as  a  specimen 
of  what  he  would  do. 

We  shall  see  the  case  to  be  extraordinary,  if  we 
observe, 

tl.]  The  extraordinary  operations  of  God's  grace 
upon  him,  which  appeared  in  what  he  said.  Here 
were  so  many  evidences  given  in  a  short  time  of  a 
blessed  change  wrought  in  him,  that  more  could  not 
have  been  in  so  little  a  compass. 

First,  See  what  he  said  to  the  other  malefactor, 
V.  40,  41.  1.  He  reproved  him  for  railing  on  Christ, 
as  destitute  of  the  fear  of  God,  and  having  no  sense 
at  all  of  religion  ;  Dost  thou  not  fear  God?  This 
implies  that  it  was  the  fear  of  God  which  restrained 
him  from  following  the  multitude  to  do  this  evil.  "  I 
fear  God,  and  therefore  dare  not  do  it ;  and  dost  not 
thou  ?"  AH  that  have  their  eyes  opened,  see  this  to 
be  at  the  bottom  of  the  wickedness  of  the  wicked, 
that  they  have  not  the  fear  of  God  before  their  eyes. 
"  If  thou  hast  any  humanity  in  thee,  thou  wouldst 
not  insult  over  one  that  is  thy  Fellow-sufferer ;  thou 
art  in  the  same  conditio?!  ;  thou  art  a  dying  man  too, 
and  therefore,  whatever  these  wicked  people  do,  it 
ill  becomes  thee  to  abuse  a  dying  Man. '  2.  He  owns 
that  he  deserved  what  was  done  to  him  ;  We  indeed 
justly.  It  is  probable  that  they  both  suffered  for 
one  and  the  same  crime,  and  therefore  he  spake 
with  the  more  assurance,  we  receive  the  due  reward 
of  our  deeds.  This  magnifies  divine  grace,  as  act- 
ing in  a  distinguishing  way.  These  two  had  been 
comrades  in  sin  and  suffering,  and  yet  one  is  saved, 
and  the  other  perishes  ;  two  that  had  gone  together 
all  along  hitherto,  and  yet  now  one  taken  and  the 
other  left.  He  does  not  say.  Thou  indeed  justly,  but, 
Jl'e.  Note,  TiTie  penitents  acknowledge  the  justice 
of  God  in  all  the  punishments  of  their  sin.  God 
has  done  right,  but  we  have  done  wickedly.  3.  He  be- 
lieves Christ  to  have  suffered  wrongfully.  Though 
lie  was  condemned  in  two  courts,  and  run  upon  as 
if  he  had  been  the  worst  of  malefactors,  yet  this 
penitent  thief  is  convinced,  by  his  conduct  in  his  suf- 
ferings, that  he  has  done  nothing  a7niss.  The  chief 
priest  would  have  him  crucified  between  the  male- 
factors, as  one  of  them;  but  this  thief  has  more 
sense  than  they,  and  owns  he  is  none  of  them,  «<fer 
aTO'srov — nothi7ig  absurd,  or  unbecoming  his  charac- 
ter. Whether  he  had  before  heard  of  Christ  and 
of  his  wondrous  works  does  not  appear,  but  the  Spi- 
rit of  grace  enlightened  him  with  this  knowledge, 
and  enabled  him  to  say.  This  man  has  done  nothing 
amiss. 

Secondly,  See  what  he  said  to  our  Lord  Jesus  ;  (v. 
42.)  Lord,  remember  me  when  thou  comest  into  thy 
kingdorn..  This  is  the  prayer  of  a  dying  sinner  to  a 
dying  Saviour.  It  was  the  honour  of  Christ  to  be 
thus  prayed  to,  though  he  was  upon  the  cross  re- 
proached" and  reviled  ;  it  was  the  happiness  of  the 
thief  thus  to  pray  ;  perhaps  he  never  prayed  before, 
and  vet  now  was  heard,  and  saved  at  the  last  gasp. 
While  there  is  life,  there  is  hope  ;  and  while  there 
is  hope,  there  is  room  for  prayer. 


ST.  LUKE,  XXIII. 


645 


1.  Observe  his  faith  in  this  prayer.  In  his  con- 
fession of  sin,  {v.  4. )  he  discovered  refientancc  to- 
ivard  God.  In  tliis  petition  lie  discovered  faith  to- 
luard  our  Lord  Jesus  Christ.  He  owns  him  to  l)c 
the  Lord,  and  toliave  a  kingdom,  and  that  lie  was 
going  to  that  kingdom  ;  that  he  should  have  autho- 
rity in  that  kingdom,  and  that  those  should  be  hap- 
py whom  he  favours ;  and  to  believe  and  confess  all 
this  was  a  great  thing  at  this  time  of  day.  Christ 
was  now  in  the  depth  of  disgrace,  deserted,  by  his 
own  disciples,  reviled  by  his  own  nation,  suflFering  as 
a  pretender,  and  not  delivered  by  his  Father.  He 
made  this  profession  before  those  prodigies  happen- 
ed which  put  honour  upon  his  sufferings,  and  which 
startled  the  centurion  ;  yetveri/y  we  have  not  found 
so  great  faith,  no,  not  in  Israel.  He  believed  ano- 
ther life  after  this,  and  desired  to  be  happy  in  that 
life,  not  as  the  other  thief,  to  be  saved  from  the 
cross,  but  to  be  well  done  for  when  the  cross  had 
done  its  worst. 

2.  Observe  his  humility  in  this  prayer.  All  his 
request  is.  Lord,  remember  me.  He  does  not  pray. 
Lord,  prefer  me,  (as  they  did,  Matth.  20.  21.) 
though,  having  the  honour  so  as  none  of  the  disci- 
ples had,  to  drink  of  Christ's  cup,  and  to  be  bap- 
tized with  his  baptism  either  on  liis  right  hand  or 
ore  his  left  in  his  sufferings  ;  when  his  own  disciples 
had  deserted  him,  he  might  have  had  some  colour 
to  ask  as  they  did,  to  sit  on  his  right  hand  and  on  his 
left  in  his  kingdom  ;  acquaintance  in  sufferings  hath 
sometimes  gained  such  a  point,  Jer.  52.  31,  32.  But 
he  is  far  from  the  thought  of  it ;  all  he  begs  is.  Lord, 
remember  me,  referring  himself  to  Christ  in  what 
way  to  remember  him.  It  is  a  request  like  that  of 
Joseph  to  the  chief  butler.  Think  on  me,  (Gen.  40. 
14.)  and  it  sped  better  ;  the  chief  butler  forgat  Jo- 
seph, but  Christ  remembered  this  thief. 

3.  There  is  an  air  of  importunity  and  fervency  in 
this  prayer.  He  doth,  as  it  were,  breathe  out  his 
soul  in  it ;  "  Lord,  remember  me,  and  I  have 
enough  ;  I  desire  no  more  ;  into  thy  hands  I  com- 
mit my  case."  Note,  To  be  remembered  by  Christ, 
now  that  he  is  in  his  kingdom,  is  what  we  should 
earnestly  desire  and  pray  for,  and  it  will  be  enough 
to  secure  our  welfare,  living  and  dying.  Christ  is 
in  his  kingdom,  interceding ;  "  Lord,  remember  me, 
and  intercede  for  me."  Heisthere,  niling  ;  "Lord, 
remember  me,  and  rule  in  me  by  thy  Spirit."  He 
is  there,  preparing  places  for  those  that  are  his ; 
"  Lord,  remember  me,  and  prepare  a  place  for  me ; 
remember  me  at  death,  remember  me  in  the  resur- 
recti07i."    See  Job  14.  13. 

[2.]  The  extraordinary  grants  of  Christ's  favour 
to  him  ;  Jesus  said  unto  him,  in  answer  to  his  prayer, 
"  Verily  I  say  unto  thee,  I  the  yl?nen,  the  faithful 
Witness,  I  say  .4men  to  this  prayer,  put  my  fiat  to 
it  :  nay,  thou  shalt  have  more  than  thou  didst  ask. 
This  day  thou  shalt  be  with  me  in  paradise,"  v.  43. 
Observe, 

First,  To  whom  this  was  spoken  :  to  the  penitent 
thief,  to  him,  and  not  to  his  companion.  Christ  upon 
the  cross  is  like  Christ  upon  the  throne  :  for  now  is 
the  judgment  of  this  world,  one  departs  with  a  curse, 
the  other  with  a  blessing.  Though  Christ  was  now 
himself  in  the  greatest  struggle  and  agony,  yet  he 
had  a  word  of  comfort  to  speak  to  a  poor  penitent 
that  committed  himself  to  him.  Note,  Even  great 
sinners,  if  they  be  time  penitents,  shall,  through 
Christ,  obtain  not  only  the  pardon  of  their  sins,  b\it 
a  place  in  the  paradise  of  God,  Heb.  9.  15.  This 
magnifies  the  riches  of  free  gi-ace,  that  rebels  and 
traitors  shall  not  only  be  pardoned,  but  preferred, 
thus  preferred. 

Secondly,  By  whom  this  was  spoken.  This  was 
another  mediatorial  word  which  Christ  spake, 
though  upon  a  particular  occasion,  yet  with  a  gene- 
ral intention  to  explain  the  tnae  intent  and  meaning 


of  his  sufferings  ;  as  he  died  to  purchase  the  for- 
giveness of  sins  for  us,  {v.  34. )  so  also  to  purchase 
eternal  ife  for  us.  By  this  word  we  are  given 
to  understand  that  Jesus  Christ  died  to  open  the 
kingdom  of  heaven  to  all  penitent,  obedient  be- 
lievers. 

1.  Christ  here  lets  us  know  that  he  was  going  to 
paradise  himself;  to  hades — the  invisible  world; 
his  human  soul  was  removing  to  the  place  of  sepa- 
rate souls  ;  not  to  the  place  of  the  damned,  but  to 
paradise,  the  place  of  the  blessed.  By  this  he  as- 
sures us  that  his  satisfaction  was  accepted,  and  the 
Father  was  well  pleased  in  him,  else  he  had  not 
gone  to  paradise  ;  that  was  the  beginning  of  the  joy- 
set  before  him,  which  he  comforted  himself  with 
the  prospect  of  He  went  by  the  cross  to  the  crown. 
and  we  must  not  think  of  going  any  other  way,  or  of 
being  perfected  but  by  sufferings. 

2.  He  lets  all  penitent  believers  know  that  when 
they  die  they  shall  go  to  be  with  him  there.  He 
was  now,  as  a  Priest,  purchasing  this  happiness  for 
them,  and  is  ready,  as  a  King,  to  confer  it  upon 
them  when  they  are  prepared  and  made  ready  for 
it.  See  here  fiow  the  happiness  of  heaven  is  set 
forth  tons.  (1.)  It  \s  paradise,  a  garden  of  pleasure, 
the  paradise  of  God,  (Rev.  2.  7.)  alluding  to  the 
garden  of  Eden,  in  which  our  first  parents  were 
placed  when  they  were  innocent.  In  the  second 
Adam  we  are  restored  to  all  we  lost  in  the  first 
Adam,  and  more,  to  a  heavenly  paradise  instead 
of  an  earthly  one.  (2.)  It  is  being  with  Christ 
there.  That  is  the  happiness  of  heaven,  to  see 
Christ,  and  sit  with  him,  and  share  in  his  glory, 
John  17.  24.  (3. )  It  is  immediate  upon  death ;  This 
day  shalt  thou  be  with  me  ;  to-night,  before  to-mor- 
row. The  souls  of  the  faithful,  after  they  are  de- 
livered from  the  burden  of  the  Jtesh,  \mmed\aXe\y 
are  in  joy  and  felicity  ;  the  spirits  of  just  men  are 
immediately  7nade  perfect.  Lazarus  departs,  and 
is  immediately  comforted  ;  Paul  departs,  and  is  im- 
mediately with  Christ,  Phil.  1.  23. 

44.  And  it  was  about  the  sixth  hour,  and 
there  was  a  darkness  over  all  the  earth 
until  the  ninth  hour.  45.  And  the  sun  was 
darkened,  and  the  vail  of  the  temple  was 
rent  in  the  midst.  46.  And  when  Jesus 
had  cried  with  a  loud  voice,  he  said,  Fa- 
ther, into  thy  hands  I  commend  my  spirit ; 
and  having  said  thus,  he  gave  up  the  ghost. 
47.  Now  when  the  centurion  saw  what 
was  done,  he  glorified  God,  saying,  Cer- 
tainly this  was  a  righteous  man.  48.  And 
all  the  people  that  came  together  to  that 
sight,  beholding  the  things  which  were 
done,  smote  their  breasts,  and  returned. 
40.  And  all  his  acquaintance,  and  the 
women  that  followed  him  from  Galilee, 
stood  afar  off,  beholding  these  things. 

In  these  verses,  we  have  three  things. 

I.  Christ's  dying  magnified  by  the  prodigies  that 
attended  it :  only  two  are  here  riientioned,  which  we 
had  an  account  of  before. 

1.  The  darkening  of  the  sun  at  noon  day.  It  was 
now  about  the  siscth  hour,  that  is,  according  to  our 
computation,  twelve  o'clock  at  noon ;  and  there  was 
a  darkness  over  all  the  earth  until  the  ninth  hour  ; 
the  sun  was  eclipsed,  and  the  air  exceedingly  cloud- 
ed at  the  same  time  ;  both  which  concun-ei  to  this 
thick  darkness,  which  continued  three  hours,  not 
three  days,  as  that  of  Egypt  did. 

2.  The  rending  of  the'  vail  of  the  temple.    The 


646 


ST.  LUKE,  XXIII. 


former  prodigy  was  in  the  heavens,  this  in  the  tem- 
ple;  ibr  both  these  are  the  houses  of  God,  and  could 
not  but  feel  it  when  the  Son  of  God  was  thus  abused, 
and  tlius  signify  their  resentment  of  it.  By  this 
rending  of  tlie  vail  was  signified  the  taking  away  of 
the  ceremonial  law,  which  was  a  wall  of  partition 
between  Jews  and  Gentiles,  and  of  all  other  difficul- 
ties and  discouragements  in  our  a]5proach  to  God,  so 
that  now  we  may  come  boldly  to  tlie  throne  of  grace. 
II.  Christ's  dying  <?x/;/a;nerf,  (x>.  46.)  by  the  words 
with  which  he  breathed  out  his  soul.  Jesus  had 
cried  with  a  loud  voice,  when  he  said,  ll'liy  hast  tliou 
fo7-sa/cen  mc'^  So  we  are  told  in  Matthew  and  Mark, 
and,  it  should  seem,  it  was  with  a  loud  voice  that  he 
said  this  too,  to  show  his  earnestness,  and  that  all 
the  people  might  take  notice  of  it :  and  this  he  said, 
Father,  into  thy  hands  I  commend  my  spirit. 

1.  He  borrowed  these  words  from  his  father  Da- 
vid ;  (Ps.  31.  5.)  not  that  he  needed  to  have  words 
put  into  his  mouth,  but  he  chose  to  make  use  of 
Dax'id's  words,  to  show  that  it  was  the  Spirit  of 
Christ  that  testified  in  the  Old-Testament  prophets, 
and  that  he  came  to  fulfil  the  scripture.  Christ  died 
with  sci'ipture  in  his  mouth.  Thus  he  directs  us  to 
make  use  of  scripture-language  in  our  addresses  to 
God. 

2.  In  this  addi-ess  to  God,  he  calls  him  Father ; 
when  he  complained  of  being  forsaken,  he  cried,  £li, 
Mli,  My  God,  my  God ;  but  to  show  that  that  dread- 
ful agony  of  his  soul  was  now  over,  he  here  calls  God 
Father.  When  he  was  giving  up  his  life  and  soul 
for  us,  he  did  for  us  call  God  Father,  that  we  through 
him  might  receive  the  adoption  of  sons. 

3.  Christ  made  use  of  these  words  in  a  sense  pe- 
culiar to  himself  as  Mediator.  He  was  now  to  mai:e 
/jis  soul  an  offering  for  our  sin,  (Isa.  So.  10.)  to  give 
his  life  a  ransom  for  jnany,  (Matth.  20.  28.)  by  the 
eternal  Spirit  to  offer  himself,  Heb.  9.  14.  He  was 
himself  both  the  Priest  and  the  Saci-ifice  ;  our  souls 
were  forfeited,  and  his  must  go  to  redeem  the  forfei- 
tui-e.  The  price  must  be  paid  vito  the  hands  of  God, 
the  Party  offended  by  sin ;  to  him  he  had  undertaken 
to  make  full  satisfaction.  Now  by  these  words  he  of- 
fered up  the  Sacrifice,  did,  as  it  were,  lay  his  hand 
"upon  the  head  of  it,  and  surrender  it ;  Tidujui — "  I 
deposit  it,  I  pay  it  down  into  thy  hands.  Father, 
accept  of  my  life  and  soul  instead  of  the  lives  and 
souls  of  the  sinners  I  die  for."  The  animus  offeren- 
tis — the  good  will  of  the  Offerer  was  requisite  to  the 
acceptance  of  the  Offering.  Now  Christ  here  ex- 
presses his  cheerful  willingness  to  offer  himself,  as 
he  had  done  when  it  was  first  proposed  to  him,  (Hcb. 
10.  9,  10.)  Lo,  I  come  to  do  thy  will,  by  the  which 
will  we  are  sanctified. 

4.  Christ  hereby  signifies  his  dependence  upon  his 
Father  for  his  resurrection,  by  the  i-e-union  of  his 
soul  and  body.  He  commends  his  spirit  into  his 
Father's  hand,  to  be  received  into  paradise,  and  re- 
turned  the  third  day.  By  this  it  appears  that  our 
Lord  Jesus,  as  he  had  a  true  body,  so  he  had  a  rea- 
sonable soul,  which  existed  in  a  state  of  separation 
from  the  body,  and  thus  he  was  made  like  unto  his 
brethren  ;  this  soul  he  lodged  in  his  Father's  hand, 
committed  it  to  his  custody,  resting  in  hope,  that  it 
should  not  be  left  in  hades,  in  its  state  of  separation 
from  the  body,  no,  not  so  long  as  that  the  body  might 
see  corruption. 

5.  Christ  hath  hereby  left  tis  an  example  ;  hath 
fitted  those  words  of  Da\'id  to  the  purpose  of  dying 
saints,  and  hath,  as  it  were,  sanctified  them  for  their 
use.  In  death  our  great  care  should  be  about  our 
souls,  and  we  cannot  more  effectually  provide  for 
their  welfare  than  by  committing  them  now  into  the 
hands  of  God  as  a  Father,  to  be  sanctified  and  go- 
verned by  his  Spirit  and  grace,  and  at  death  bv  com- 
mitting them  into  his  hands  to  be  made  perfect  in 
holiness  and  happiness.     We  must  show  that  we 


are  freely  willing  to  die,  that  we  firmly  believe  ano- 
ther life  after  this,  and  are  desirous  of  it,  by  saying. 
Father,  into  thy  hands  I  commit  my  spirit. 

III.  Christ's  dying  improved  by  the  impressions 
it  made  upon  those  that  attended  him. 

1.  The  centurion  that  had  command  of  the  guard, 
was  much  affected  with  what  he  saw,  v.  47.  He 
was  a  Roman,  a  Gentile,  a  stranger  to  the  consola- 
tions of  Israel ;  and  yet  he  glorified  God.  He  never 
saw  sitch  amazing  instances  of  divine  power,  and 
therefore  took  occasion  from  thence  to  adore  God 
as  the  Almiglity.  And  he  bore  a  testimony  to  the 
patient  Sufferer;  "Certainly  this  was  a  righteous 
Man,  and  was  unjustly  put  to  death."  God's  mani- 
festing of  his  power  so  much  to  do  him  honour,  was 
a  plain  evidence  of  his  innocence.  His  testimony  in 
M-atthew  and  Mark  goes  further ;  Truly  this  was 
the  Son  of  God.  But  ni  his  case  this  amounts  to  the 
same  ;  for  if  he  was  a  righteous  Man,  he  said  veiy 
tiidy  when  he  said  that  he  was  the  Son  of  God ;  and 
therefore  that  testimony  of  his  concerning  himself 
must  be  admitted,  for  if  it  were  false,  he  was  not  a 
righteous  7nan. 

2.  The  disinterested  spectators  could  not  but  be 
concerned.  This  is  taken  notice  of  only  here  ;  {y, 
48.)  All  the  people  that  came  together  to  that  sight, 
as  is  usual  upon  such  occasions,  beholding  the  things 
which  were  done,  could  not  but  go  away  very  serious 
for  the  time,  whatever  they  were  when  they  came 
home;  They  smote  their  breasts,  and  returned.  (1.) 
They  laid  the  thing  very  much  to  heart  for  the  pre- 
sent. They  looked  upon  it  as  a  wicked  thing,  to  put 
him  to  death,  and  could  not  but  think  that  some 
judgment  of  God  would  come  u])on  their  nation  for 
it.  Probably,  those  very  peo])le  were  of  those  that 
had  cried.  Crucify  him,  crucify  him,  and,  when  he 
was  nailed  to  the  cross,  reviled  and  blasphemed  him  ; 
but  now  they  were  so  terrified  with  the  darkness  and 
earthquake,  and  the  uncommon  manner  of  his  ex- 
piring, that  they  had  not  only  their  mouths  stopped, 
but  their"  consciences  startled,  and,  in  remoi'se  for 
what  they  had  done,  as  the  publican,  they  s7notc 
upon  their  bi-easts,  beat  upon  their  own  hearts,  as 
those  that  had  indignation  at  themsehes.  Some 
think  that  this  was  a  ha])py  step  toward  that  good 
work  which  was  afterward  wrought  upon  them, 
when  they  were  pricked  to  the  heart.  Acts  2.  37. 
(2.)  Yet,  it  should  seem,  the  impression  soon  wore 
off;  They  smote  their  breasts,  and  returned.  They 
did  not  show  any  further  token  of  respect  to  Christ, 
nor  inquire  more  concerning  him,  but  went  home  ; 
and  we  have  reason  to  fear  that  in  a  little  time  they 
quite  forgot  it.  Thus  many  that  see  Christ  e\'ident- 
ly  set  forth  cnicified  among  them  in  the  word  and 
sacraments,  are  a  little  affected  for  the  present,  but 
it  does  not  continue ;  they  smite  their  breasts,  and 
return.  They  see  Christ's  face  in  the  glass  of  the 
ordinances  and  admire  him  ;  but  they  go  away,  and 
straightway  forget  what  manner  of  Man  he  is,  and 
what  reason  they  have  to  love  him. 

3.  His  own  friends  and  followers  were  forced  to 
keep  theirdistance,  and  yet  got  as  near  as  they  could, 
and  durst,  to  see  what  was  done  ;  {v.  49. )  Ail  his  ac- 
(juaintance  that  knew  him,  and  were  known  of  him, 
stood  afar  off,  for  fear  lest,  if  they  had  been  near 
him,  they  should  have  been  taken  up  as  favourers 
of  him  ;  this  was  part  of  his  sufferings,  as  of  Job's, 
(f/i.  19.  13.)  He  has  put  my  brethren  far  from  me, 
and  7nine  aci/uaintance  are  verily  estranged  from  me, 
Ps.  88.  18.  And  the  women  that  followed/tim  toge- 
ther from  Galilee,  were  beholding  these  things,  not 
knowing  what  to  make  of  them,  nor  so  ready  as  they 
should  iiave  Ijeen  to  take  them  for  certain  preludi- 
ums  of  his  resurrection.  Now  was  Christ  set  for  a 
Sign  that  should  be  spoken  against,  as  Simeon  fore- 
told, that  the  thoughts  of  many  hearts  7night  be  re- 
vealed, ch.  2.  34,  .35. 


ST.  LUKE,  XXIV. 


647 


50.  And,  behold,  there  was  a  man  named 
Joseph,  a  counsellor ;  and  he  was  a  good 
man,  and  a  just :  51.  (The  same  had  not 
consented  to  the  counsel  and  deed  of 
them :)  he  luas  of  Arimathea,  a  city  of  the 
Jews ;  who  also  himself  waited  for  the  king- 
dom of  God.  52.  This  man  went  unto  Pi- 
late, and  begged  the  body  of  Jesus.  53. 
And  he  took  it  down,  and  wrapped  it  in 
linen,  and  laid  it  in  a  sepulchre  that  was 
hewn  in  stone,  wherein  never  man  before 
was  laid.  54.  And  that  day  was  the  pre- 
paration, and  the  sabbath  drew  on.  55. 
And  the  women  also,  which  came  with 
him  from  Galilee,  followed  after,  and  be- 
held the  sepulchre,  and  how  his  body  was 
laid.  56.  And  they  returned,  and  prepared 
spices  and  ointments  ;  and  rested  the  sab- 
bath-day, according  to  the  commandment. 

We  have  here  an  account  of  Christ's  burial.  For 
he  must  be  brought  not  only  to  death,  but  to  the  dust 
of  death,  (Ps.  22.  15.)  according  to  the  sentence, 
(Gen.  3.  19.)  To  the  dust  thou  s/ialt  return.  Ob- 
serve, 

1.  Who  buried  him.  His  acquaintance  stood  afar 
off;  they  had  neither  money  to  bear  the  charge,  nor 
courage  to  bear  the  odium,  of  burying  him  decently  ; 
but  God  raised  up  one  that  had  both  ;  a  rnan  named 
Josefih,  V.  50.  His  character  is,  that  he  was  a, §-oorf 
man,  and  a  just,  a  man  of  unspotted  reputation  for 
virtue  and  piety ;  not  only  just  to  all,  but  good  to 
all  that  needed  him  ;  (and  care  to  bury  the  dead,  as 
becomes  the  hope  of  the  resurrection  of  the  dead, 
is  one  instance  of  goodness  and  beneficence  ;)  he  was 
a  person  of  quality,  a  counsellor,  a  senator,  a  mem- 
ber of  the  sanhedrim,  one  of  the  elders  of  the  Jew- 
ish church.  Having  said  this  of  him,  it  was  neces- 
sary to  add,  that  though  he  was  of  that  body  of  men 
who  had  put  Christ  to  death,  yet  he  had  not  consent- 
ed to  their  counsel  and  deed  ;  (f.  51.)  though  it  was 
caiTied  by  the  majority,  yet  he  entered  his  protest 
against  it,  and  followed  not  the  multitude  to  do  e\il. 
Note,  That  evil  counsel  and  deed  shall  not  be  reck- 
oned our  act,  which  we  have  not  consented  to.  Nay, 
he  not  only  dissented  openly  fi-om  those  that  were 
enemies  to  Christ,  but  he  consented  secretly  with 
those  that  were  his  friends  ;  He  himself  waited  for 
the  kingdom  of  God;  he  believed  the  Old-Testa- 
ment prophecies  of  the  Messiah  and  his  kingdom, 
and  expected  the  accomplishment  of  them.  This 
was  the  man  that  appears  upon  this  oacasion  to  have 
had  a  true  respect  for  the  Lord  Jesus.  Note,  There 
are  many  who  are  hearty  in  Christ's  interests,  who, 
though  they  do  not  make  any  show  in  their  outward 
profession  of  it,  yet  will  be  more  ready  to  do  him  a 
piece  of  real  service,  when  there  is  occasion,  than 
others  who  make  a  greater  figure  and  noise. 

2.  What  he  did  toward  the  burying  of  him.  (1  ) 
He  went  to  Pilate,  the  judge  that  condemned  him, 
and  begged  the  body  of  Jesus,  for  it  was  at  his  dispo- 
sal ;  and  though  he  might  have  raised  a  party  suf- 
ficient to  have  carried  off  the  body  by  violence,  yet 
he  would  take  the  regular  course,  arid  do  it  peace- 
ably. (2.)  He  took  it  down,  it  should  seem,  with 
his  own  hands,  and  wra/i/ied  it  in  linen.  Thev  tell 
us  that  it  was  the  manner  of  the  Jews,  (and  that  the 
word  here  used  signifies  so  much,)  to  roll  the  bodies 
of  the  dead  as  we  do  little  children  in  their  snvaddlin  "■ 
clothes;  so  that  the  piece  of  fine  linen  which  he 
bought  whole,  he  cut  into  many  pieces  for  that  pur- 
pose. It  is  said  of  Lazarus,  He  was  bound  hand  and 


foot,  John  11.  44,  Grave  clothes  are  to  the  saints  as 
swaddling  clothes,  which  they  shall  out-grow,  and 
put  off,  when  they  come  to  the  perfect  man. 

3.  Where  he  was  buried  ;  in  a  sefiulchre  that  was 
hewn  in  stone,  that  the  prison  of  the  grave  might  be 
made  strong,  as  the  church,  when  she  was  brought 
into  darkness,  had  her  way  inclosed  with  hewn  stone. 
Lam.  3.  2,  9.  But  it  was  a  se/iulchre  in  which  never 
man  before  was  laid,  for  he  was  buried  on  such  an 
account  as  never  any  one  before  him  was  buried,  only 
in  order  to  his  rising  again  the  third  day  by  his  own 
power  ;  and  he  was  to  triumph  over  the  grave  so  as 
never  any  man  did. 

4.  When  he  was  buried  ;  {v.  54.)  on  the  day  of 
the  prejiaration,  when  the  sabbath  drew  on.  This 
is  given  as  a  reason  why  they  made  such  haste  with 
the  funeral,  because  the  sabbath  drew  on,  which  re- 
quired their  attendance  to  other  work,  preparing 
for  the  sabbath,  and  going  forth  to  welcome  it.  Note, 
Wecjjing  must  not  hinder  sowing.  Though  they 
were  in  tears  for  the  death  of  Christ,  yet  tliey  must 
apply  themselves  to  the  sanctifying  of  the  sabbath. 
And  when  the  sabbath  draws  on,  there  must  he  pre- 
paration. Our  worldly  affairs  must  be  so  ordered, 
that  they  may  not  hinder  us  from  our  sabbath-work ; 
and  our  holy  affections  must  be  so  excited,  that  they 
may  carry  us  on  in  it. 

5.  Who  attended  the  funeral ;  {xk  55. )  not  any  of 
the  disciples,  but  only  the  women  that  came  with'him 
from  Galilee,  (f.  55.)  who,  as  they  staid  by  him 
while  he  hung  on  the  cross,  so  they  followed'  him, 
all  in  tears,  no  doubt,  and  beheld  the  sepulchre  where 
it  was,  which  was  the  way  to  it,  and  how  his  body 
was  laid  in  it.  They  were  led  to  this,  not  bj-  their 
curiosity,  but  by  their  affection  to  the  Lord  Jesus, 
which  was  strong  as  death,  cruel  as  the  grax-e,  and 
which  many  waters  could  not  quench.  Here  was  a 
silent  funeral,  and  not  a  solemn  one,  and  yet  his  rest 
was  glorious. 

6.  \Vhat  preparation  was  made  for  the  embalm 
ing  of  his  body  after  he  was  buried  ;  (t'.  56.)  They 
returned,  and  prepared  spices  and  ointments,  wWc'k 
was  more  an  evidence  of  their  love  than  of  their 
faith  ;  for  had  they  remembered  and  believed  what 
he  had  so  often  told  them,  that  he  should  rise  again 
the  third  day,  they  would  have  spared  their  ros;'  and 
pains  herein,  as  knowing  that  in  a  short  time  there 
would  be  a  greater  honour  put  upon  his  body  by  the 
glory  of  his  resurrection,  than  they  could  put  upon 
it  with  their  most /!rfc/o!<s  ointments  ;  but,  busy  as 
they  were  in  this  preparation,  they  rested  on  the 
sabbath-day,  and  did  none  of  this  servile  work  tliere- 
on,  not  according  to  the  custom  of  their  nation,  but 
according  to  the  commandments  of  their  God,  which, 
though  the  day  be  altered,  is  still  in  fuU  force ;  Re- 
member the  sabbath-day,  to  keep  it  holy. 

CHAP.  XXIV. 

Our  Lord  Jesus  went  gloriously  down  to  death,  in  spite  of 
the  malice  of  his  enemies,  who  did  all  they  could  to  make 
his  death  icnominious  ;  but  he  rose  airain  more  gloriously ; 
of  which  we  have  an  account  in  this  chapter ;  and  the 
proofs  and  evidences  of  Christ's  resurrection  are  more 
fully  related  hv  this  evangelist  than  they  were  by  Matthew 
and  Mark.  Here  is,  I.  Assurance  given  by  two  angels,  to 
the  women  who  visited  the  sepulchre,  that  the  Lord  Jesus 
was  risen  from  the  dead,  according  to  his  own  word,  which 
tlie  angels  refer  them  to,  (v.  1 .  .  7.)  and  the  report  of  this 
to  the  apostles,  V.  S..  IL  IL  The  visit  which  Peter  made 
to  the  sepulchre,  and  his  discoveries  there,  v.  12.  III. 
Christ's  conference  with  the  two  disciples  that  were  going 
to  Emmaus,  and  his  making  of  himself  known  to  thein,  v. 
13..  35.  IV.  His  appearing  to  the  eleven  disciples  them- 
selves, the  same  day  at  evening,  v.  S6  . .  48.  V.  The  fare- 
well he  gave  them,  his  ascension  into  heaven,  and  the  joy 
and  praise  of  his  disciples  whom  he  left  behind,  v.  49 . .  53. 


NOW  upon  the  first    day    of   the 
week,  very  early  in  the  morning, 


648 


ST.  LUKE,  XXIV. 


they  came  unto  the  sepulchre,  bringing  the 
spices  which  they  had  prepared,  and  cer- 
tain others  with  them.  2.  And  they  found 
the  stone  rolled  away  from  the  sepulchre. 
3.  And  they  entered  in,  and  found  not  the 
body  of  the  Lord  Jesus.  4.  And  it  came 
to  pass,  as  they  were  much  perplexed 
thereabout,  behold,  two  men  stood  by  them 
in  shining  garments:  5.  And,  as  they 
were  afraid,  and  bowed  down  their  faces 
to  the  earth,  they  said  unto  them,  Why 
seek  ye  the  living  among  the  dead  ?  6. 
He  is  not  here,  but  is  risen :  remember  how 
he  spake  unto  you  when  he  was  yet  in  Ga- 
lilee, 7.  Saying,  The  Son  of  man  must 
be  delivered  into  the  hands  of  sinful  men, 
and  be  crucified,  and  the  third  day  rise 
again.  8.  And  they  remembered  his  words, 
9.  And  returned  from  the  sepulchre,  and 
told  all  these  things  unto  the  eleven,  and 
to  all  the  rest.  1 0.  It  was  Maiy  Magda- 
lene, and  Joanna,  and  Maiy  the  mother  of 
James,  and  other  womem  that  were  with 
them,  which  told  these  things  unto  the 
apostles.  1 1 .  And  their  words  seemed  to 
them  as  idle  tales,  and  they  believed  them 
not.  12.  Then  arose  Peter,  and  ran  unto 
the  sepulchre;  and  stooping  down,  he  be- 
held the  linen  clothes  laid  by  themselves, 
and  departed,  wondering  in  himself  at  that 
which  was  come  to  pass. 

The  manner  of  the  re-uniting  of  Christ's  soul  and 
body  in  his  resurrection,  is  a  mystery,  one  of  the 
secret  things  that  belong  not  to  vs;  but  the  infalli- 
ble proofs  of  his  resurrection,  that  he  did  indeed 
rise  from  tlie  dead,  and  was  thereby  proved  to  be 
the  Son  of  God,  are  things  revealed,  lu/iich  belong 
to  us  and  to  our  children  ;  some  of  them  we  have 
here  in  these  verses  which  relate  the  same  story  for 
substance  that  we  had  in  Matthew  and  Mark. 

I.  We  have  here  tlie  affection  and  respect  which 
the  good  women  that  had  followed  Christ,  showed 
to  him,  after  he  was  dead  and  buried,  t.  1.  As 
soon  as  ever  they  could,  after  the  sabbath  was  over, 
they  came  to  the  sejiulchre,  to  embalm  his  body,  not 
to  take  it  out  of  the  linen  in  which  Joseph  had 
wrapped  it,  but  to  anoint  the  head  and  face,  and 
perhaps  the  wounded  hands  and  feet,  and  to  scatter 
sweet  spices  upon  and  about  the  body ;  as  it  is  usual 
with  us  to  strew  flowers  about  the  dead  bodies  and 
graves  of  our  friends,  only  to  show  our  good  will 
toward  the  taking  off  the  deformity  of  death,  if  we 
could,  and  to  make  them  somewhat  the  less  loath- 
some to  those  that  are  about  them.  The  zeal  of 
those  good  women  for  Christ  did  continue  ;  the 
spices  which  they  had  prepared  the  evening  before 
the  sabbath,  at  a  great  expense,  they  did  not,  upon 
the  second  thoughts,  when  they  had  slept  upon  it, 
dispose  of  otherwise,  suggesting,  To  V)hat  purpose 
is  this  nvaste  ?  But  they  brought  them  to  the  sepul- 
chre on  the  morning  after  the  sabbath,  early,  very 
early.  It  is  a  rale  of  charity.  Every  man,  accord- 
ing as  he  purposes  in  his  heart,  so  let  him  give,  2 
Cor.  9.  7.  What  is  prepared  for  Christ,  let  it  be 
used  for  him.  Notice  is  taken  of  the  names  of 
these  women,  Mary  Magdalene,  and  Joanna,  and 
Mary,  the  mother  of  James ;  grave  matronly  women, 
it  shotUd  seem  they  were.    Notice  is  also  taken  of 


certain  others  with  them,  {y,  1.)  and  again,  v.  10. 
These  that  had  not  joined  in  preparing  the  spices, 
would  yet  go  along  with  them  to  the  sepulchre ;  as  if 
the  number  of  Christ's  friends  increased  when  he 
was  dead,  John  12.  24,  32.  The  daughters  of  Jeru- 
salem, when  they  saw  how  inquisitive  the  spouse 
was  after  her  Beloved,  were  desirous  to  seek  him 
with  her;  (Cant.  6.  1.)  so  were  these  o^Aer  ivomen 
The  zeal  of  some  provokes  others. 

II.  The  suiprise  they  were  in,  when  they  found 
the  stone  rolled  away,  and  the  grave  empty ;  {y.  2, 
3.)  they  were  much  perplexed  at  that  {y.  4.)  which 
they  had  much  reason  to  rejoice  in,  that  the  stone 
ivas  rolled  away  from  the  sepulchre,  (by  which  it 
appeared  that  he  had  a  legal  discharge,  and  leave 
to  come  out,)  and  that  they  found  not  the  body  of 
the  Lord  Jesus,  by  which  it  appeared  that  he  had 
made  use  of  his  discharge,  and  was  come  out. 
Note,  Good  christians  often  perplex  themselves 
about  that  with  which  they  should  comfort  and  en-  , 
courage  themselves.                                                                 i 

III.  The  plain  account  which  they  had  of  Christ's  " 
resurrection,   fl-om   two    angels    that  appeared  to 
them  in   shining  garments,    not  only  white,  but 
bright,  and  castmg  a  lustre  about  them ;  they  first 

saw  one  angel  without  the  sepulchre,  who  presently 
went  in,  'and  sat  with  another  angel  in  the  sepulchre, 
one  at  the  head,  and  the  other  at  the  feet,  where  the 
body  of  Jesus  had  lain;  so  the  evangelists  may  be  ' 

reconciled. 

The  women,  when  they  saw  the  angels,  ivere 
afraid  lest  they  had  some  ill  news  for  them ;  but, 
instead  of  inquiring  of  them,  they  bowed  down  their 
faces  to  the  earth,  to  look  for  their  dear  master  in 
the  grave.  They  would  rather  find  him  in  his 
grazte-clothes,  than  angels  themselves  in  their  shi- 
ning garments.  A  dying  Jesus  has  more  beauty  in 
the  eyes  of  a  believer  than  angels  themselves. 
These  women,  like  the  spouse,  when  found  by  the 
watchmen,  (and  angels  are  called  watchers,)  enter 
not  into  any  other  conversation  with  them,  than. 
Saw  ye  him  whom  my  soul  loveth?    Now  here, 

1.  They  upbraid  the  women  with  the  absurdity 
of  the  search  they  were  making;  (y.  5.)  l^'hy  seek 
ye  the  lixiing  among  the  dead?  Witness  is  hereby 
given  to  Christ,  that  he  is  livi?ig,  of  him  it  is  wit- 
nessed, that  he  liveth,  (Heb.  7.  8.)  and  it  is  the 
comfort  of  all  the  saints,  I  know  that  my  Redeemer 
liveth  ;  for  because  he  lives  we  shall  live  also.  But 
a  reproof  is  given  to  those  that  look  for  him  among 
the  dead  ;  among  the  dead  heroes  that  the  Gentiles 
worshipped,  as  if  he  were  but  like  one  of  them,  that 
look  for  him  in  an  image,  or  a  crucifix,  the  work  of 
men's  hands,  or  among  unwritten  traditions  and  the 
iuAentions  of  men.  And  indeed  all  they  that  expect 
happiness  and  satisfaction  in  the  creature,  or  perfec- 
tion in  this  imperfect  state,  may  be  said  to  seek  the 
Hi'ing  among  the  dead. 

2.  They  assure  them  that  he  is  risen  from  the 
dead;  (y.  6.)  "He  is  not  here,  but  is  risen,  is  risen 
by  his  own  power ;  he  has  quitted  his  grave,  to  re- 
turn no  more  to  it."  These  angels  were  competent 
witnesses,  for  they  had  been  sent  express  from  hea- 
ven with  orders  for  his  discharge.  And  we  are 
sure  that  their  record  is  true  ;  they  durst  not  tell  a 
lie. 

3.  They  refer  them  to  his  ovm  words  ;  Remember 
what  he  spake  to  you,  when  he  was  yet  in  Galilee. 
If  they  had  duly  believed  and  observed  the  predic- 
tion of  it,  they  would  easily  have  believed  the  thing 
itself  when  it  came  to  pass ;  and  therefore,  that  the 
tidings  might  not  be  such  a  sui-prise  to  them  as  it 
seemed  to  be,  he  repeats  to  them  what  Christ  had 
often  said,  in  their  hearing.  The  Son  of  man  must 
be  delivered  into  the  hands  of  sinful  men;  and 
though  it  was  done  by  the  determinate  counsel  and 
foreknowledge  of  God,  yet  they  that  did  it,  were 


ST.  LUKE,  XXIV. 


not  the  less  mful  for  doing  it ;  he  told  them  that  he 
■must  be  cruci/ied,  surely  they  could  not  forget  that 
which  they  had  with  so  much  concem  seen  fulfilled  ; 
and  would  not  that  bring  to  their  mind  tliat  which 
always  followed,  The  third  day  he  shall  rise  again  ? 
Observe,  These  angels  from  heaven  bring  not  any 
nev)  ffos/iel,  but  put  them  in  mind,  as  the  angels  of 
the  churches  do,  of  the  sayings  of  Christ,  and  teach 
them  how  to  imjjrove  and  apply  them. 

IV.  Their  satisfaction  in  this  account,  v.  8.  The 
women  seemed  to  acquiesce  ;  they  remembered  his 
•Kiords,  when  they  were  thus  put  in  mind  of  them, 
and  concluded  from  thence,  that  if  he  were  risen,  it 
was  no  more  than  they  had  reason  to  expect ;  and 
now  they  were  ashamed  of  the  preparations  they 
had  made  to  embalm  him  on  the  third  day,  who  had 
often  said  that  he  would  on  the  third  day  rise  again. 
Note,  A  reasonable  remembrance  of  the  words  of 
Christ  will  help  us  to  a  right  understandmg  of  his 
providence. 

V.  The  i-eport  they  brought  of  this  to  the  apos- 
tles; They  returned  from  the  sepulchre,  and  told 
all  these  things  to  the  eleven,'  and  to  all  the  rest  of 
Christ's  disciples,  v.  9.  It  does  not  appear  that 
they  were  together  in  a  body,  they  were  scattered 
every  one  to  his  own,  perhaps  scarcely  two  or  three 
of  them  together  in  the  same  lodgings,  but  one 
went  to  some  of  them,  and  another  to  others  of 
them,  so  that  in  a  little  time,  that  morning,  they  got 
them  all  notice  of  it.  But  we  are  told  {-v.  11.)  how 
the  report  was  received ;  Their  words  seemed  to 
them  as  idle  tales,  and  they  believed  thein  not. 
They  thought  it  was  only  the  fancy  of  the  women, 
and  imputed  it  to  the  power  of  imagination ;  for 
they  also  had  forgotten  Christ's  words,  and  wanted 
to  be  put  in  mind  of  them,  not  only  what  he  had  said 
to  them  in  Galilee  some  time  ago,  but  what  he  had 
said  veiy  lately  in  the  night  wherein  he  was  betray- 
ed, Again  a  little  iv/iile,  and  ye  shall  see  me.  I  will 
see  you  again.  One  would  be  amazed  at  the  stupi- 
dity of  these  disciples,  who  liad  tliemselves  so  often 
professed  that  they  believed  Christ  to  be  the  Son  of 
God  and  the  true  Messiah,  had  been  so  often  told 
that  he  must  die,  and  rise  again,  and  then  enter  into 
his  glory,  had  seen  him  more  than  once  raise  the 
dead,  that  they  should  be  so  backward  to  believe 
his  raising  himself;  surely  it  would  seem  the  less 
strange  to  them,  (when  hereafter  this  complaint 
•would  justly  be  taken  up  by  them,)  to  remember 
that  there  was  a  time  when  it  might  justly  have 
been  taken  up  against  them.  Who  hath  believed  our 
report  ? 

VI.  The  inquiry  which  Peter  made  hereupon,  v. 
12.  It  was  Mary  Magdalene  that  brought  the  re- 
port to  him,  as  appears,  John  20.  1,  2.  where  this 
story  of  his  iiinning  to  the  sepulchre,  is  more  par- 
ticularly related.  1.  Peter  hastened  to  the  sepul- 
chre, upon  the  report  ;  perhaps  ashamed  of  himself, 
to  think  that  Mary  Magdalene  should  have  been 
there  before  him  ;  and  yet,  perhaps,  he  had  not 
been  so  ready  to  go  thither  now,  if  the  woman  had 
not  told  him,  among  other  things,  that  the  roatch 
■V)as  Jied.  Many  that  are  snuift-footed  enough  when 
there  is  no  danger,  are  but  cow-hearted  when  there 
is.  Peter  now  ran  to  the  sepulchre,  who  but  the 
other  day  ran  from  his  Master.  2.  He  looked  into 
the  sepulchre,  and  took  notice  how  orderly  the 
linen  clothes  in  which  Christ  was  wrapped,  were 
taken  off,  and  folded  up,  and  laid  by  themselves 
but  the  body  gone.  He  was  very  paiticular  in  ma- 
king his  observations,  as  if  he  would  rather  credit 
his  own  eyes  than  the  testimony  of  the  angels.  3. 
He  went  away,  as  he  thought,  not  much  the  wiser, 
wondering  in  himself  at  that  which  was  come  to 
pass.  Had  he  remembered  the  words  of  Christ, 
even  this  was  enough  to  satisfy  him  that  he  was 
risen  from  the  dead  ;  but,  having  forgotten  them,  he 

Vol   v.— 4  N 


649 

is  only  amazed  with  the  thing,  and  knows  not  what 
to  make  of  it.  There  is  many  a  thing  puzzling  and 
perplexing  to  us,  which  would  be  both  plain  and 
profitable,  if  we  did  but  rightly  understand  the 
words  of  Christ,  and  had  them  ready  to  us. 

1 3.  And,  behold,  two  of  them  went  that 
same  day  to  a  village  called  Emmaus, 
which  was  from  Jerusalem  about  three- 
score furlongs.  14.  And  they  talked  to- 
gether of  all  these  things  which  had  hap- 
pened. 15.  And  it  came  to  pass,  that 
while  they  communed  together  and  rea- 
soned, Jesus  himself  drew  near,  and  went 
with  them.  16.  But  their  eyes  were  hol- 
den  that  they  should  not  know  him.  17. 
And  he  said  unto  them.  What  manner  of 
communications  are  these  that  ye  have  one 
to  another,  as  ye  walk,  and  are  sad  ?  1 8. 
And  the  one  of  them,  whose  name  was 
Cleopas,  answering  said  unto  him.  Art  thou 
only  a  stranger  in  Jerusalem,  and  hast  not 
known  the  things  which  are  come  to  pass 
there  in  these  days?  19.  And  he  said 
unto  them,  what  things  ?  And  they  said 
unto  him.  Concerning  Jesus  of  Nazareth, 
which  was  a  prophet  mighty  in  deed  and 
word  before  God  and  all  the  people :  20. 
And  how  the  chief  priests  and  our  rulers 
delivered  him  to  be  condemned  to  death, 
and  have  crucified  him.  21.  But  we 
trusted  that  it  had  been  he  which  should 
have  redeemed  Israel :  and  beside  all  this, 
to-day  is  the  third  day  since  these  things 
were  done.  22.  Yea,  and  certain  women 
also  of  our  company  made  us  astonished, 
which  were  early  at  the  sepulchre:  23. 
And  when  they  found  not  his  body,  they 
come,  saying.  That  they  had  also  seen  a 
vision  of  angels,  which  said  that  he  was 
alive.  24.  And  certain  of  them  which 
were  with  us  went  to  the  sepulchre,  and 
found  z";  even  so  as  the  women  had  said; 
but  him  they  saw  not.  25.  Then  he  said 
unto  them,  O  fools,  and  slow  of  heart  to 
believe  all  that  the  prophets  have  spoken  ! 

26.  Ought  not  Christ  to  have  suffered 
these  things,  and  to  enter  into  his  glory  ? 

27.  And  beginning  at  Moses  and  all  the 
prophets,  he  expounded  unto  them  in  all 
the  scriptiu-es  the  things  concerning  him- 
self. 28.  And  they  drew  nigh  unto  the 
village  whither  they  went:  and  he  made 
as  though  he  would  have  gone  further. 
29.  But  they  constrained  him  saying, 
Abide  with  us,  for  it  is  toward  evening, 
and  the  day  is  far  spent.  And  he  went  in 
to  tariy  with  them.  30.  And  it  came  to 
pass,  as  he  sat  at  meat  with  them,  he  took 
bread,  and  blessed  it,  and  brake,  and  gave 
to  them.    3 1 .  And  their  eyes  were  opened. 


650 


ST.  LURE,  XXIV. 


and  they  knew  him ;  and  he  vanished  out 
of  their  sight.  32.  And  they  said  one  to 
another,  Did  not  our  lieart  burn  within  us, 
while  he  talked  with  us  by  the  way,  and 
while  he  opened  to  us  the  scriptures  1  33. 
And  they  rose  up  the  same  hour,  and  re- 
turned to  Jerusalem,  and  found  the  eleven 
gathered  together,  and  them  that  were  with 
them,  34.  Saying,  the  Lord  is  risen  in- 
deed, and  hath  appeared  to  Simon.  35. 
And  they  told  what  things  jvere  done  in  the 
way,  and  how  he  was  known  of  them  in 
breaking  of  bread. 

This  appearance  of  Christ  to  the  two  discifiks 
going  to  Emmaus,  was  mentioned,  and  but  just  men- 
tioned before  ;  (Mark  16.  12.)  here  it  is  largely  re- 
lated. It  happened  the  same  day  that  Christ  rose, 
the  first  day  ot  the  new  world  that  rose  with  him. 
One  of  these  two  disciples  was  Cleofias  or  Jll/iheiis, 
said  by  the  ancients  to  be  the  brother  of  Joseph, 
Christ's  supposed  father ;  who  the  other  was,  is  not 
certain.  Some  think  it  was  Peter  ;  it  should  seem 
indeed  that  Christ  did  appear  particularly  to  Peter 
that  day,  which  the  eleven  spake  of  among  them- 
selves, {v.  34.)  and  Paul  mentions,  1  Cor.  15.  5. 
But  it  could  not  be  Peter  that  was  one  of  the  tmo, 
for  he  was  one  of  the  eleven  to  whom  the  two  re- 
turned ;  and  besides,  we  know  Peter  so  well  as  to 
think  that  if  he  had  been  one  of  the  two,  he  would 
have  been  the  chief  speaker,  and  not  Cleopas.  It 
was  one  of  those  that  were  associated  with  the 
eleven,  mentioned  i'.  9. 
Now  in  this  passage  of  stoiy  we  may  observe, 
I.  The  lualk  and  talk  of  those  two  disciples ; 
They  TJent  to  a  xnllage  called  £.mmaus,  which  is 
reckoned  to  be  about  two  hours'  walk  from  Jeiiisa- 
lem  ;  it  is  here  said  to  be  about  sixty  furlongs,  seven 
measured  miles,  ti.  13.  Whether  they  went  thither 
upon  business,  or  to  see  some  friend,  does  not  ap- 
pear. I  suspect  that  they  were  going  homewards 
to  Galilee,  with  an  intention  not  to  inquire  more 
after  this  Jesus  ;  that  they  were  meditating  a  retreat, 
and  stole  away  from  their  company  without  asking 
leave  or  taking  leave ;  for  the  accounts  brought 
them  that  morning  of  their  Master's  resurrection, 
seemed  to  them  as  idle  tales ;  and  if  so,  no  wonder 
that  they  began  to  think  of  making  the  best  of  their 
■way  home. 

But  as  they  travelled  they  talked  together  of  all 
these  things  which  had  ha/ifiened,  v.  14.  They  had 
not  courage  to  confer  of  these  things,  and  consult 
what  was  to  be  done  in  the  present  juncture  at  Jeru- 
salem, for  fear  of  tlie  Jews ;  but  when  thev  were 
got  out  of  the  hearing  of  the  Jews,  they  could  talk 
it  over  with  more  freedom.  They  talked  over  these 
things,  reasoning  with  themselves  concerning  tlie 
probabilities  of  Christ's  resurrection,  for,  according 
as  these  appeared,  they  would  either  go  forward,  or 
return  back  to  Jerusalem.  Note,  It  well  becomes 
the  disciples  of  Christ,  when  they  are  together,  to 
talk  of  his  death  and  resurrection ;  thus  they  may 
improve  one  another's  knowledge,  refresh  one  ano- 
ther's memory,  and  stir  up  one  another's  devout  af- 
fections. 

II.  The  good  company  they  met  with  upon  the 
road,  when  Jesus  himself  came,  and  joined  himself 
to  them;  {v.  15.)  They  communed  together,  and 
reasoned,  and  perhaps  were  warm  at  tlie  argument, 
one  hoping  that  their  Master  was  risen,  and  would 
set  up  his  kingdom,  the  other  despairing.  Jesus 
himself  dre^v  near,  as  a  stranger  who  seeing  them 
travel  the  same  way  that  he  went,  told  them  that  he 
should  be  glad  of  their  comfiany. 


We  may  observe  it  for  our  encouragement  to 
keep  up  christian  conference  and  edifying  discourse 
among  us,  that  where  but  two  together  are  well  em- 
ployed in  work  of  that  kind,  Christ  will  come  to 
them,  and  make  a  third.  When  they  that  fear  the 
Lord,  speak  one  to  another,  the  Lord  hearkens  and 
hears,  and  is  with  them  of  a  truth  ;  so  that  two  thus 
twisted  in  faith  and  love  become  a  threefold  cord,  not 
easily  broken,  Eccl.  4.  12.  They  in  their  communings 
and  reasonings  together  were  searching  for  Christ,  . 
comparing  notes  conceniing  him,  that  they  might 
come  to  mere  knowledge  of  him  ;  and  now  Christ 
comes  to  them.  Note,  They  who  seek  Christ  sliall 
find  him  :  he  will  manifest  himself  to  those  that  in- 
quire after  him  ;  and  give  knowledge  to  those  who 
use  the  helps  for  knowledge  which  they  have. 
When  the  spouse  inquired  of  the  watchmen  con- 
cerning her  Beloved,  it  was  but  a  little  that  she  pass- 
ed fro7n  them,  but  she  found  him.  Cant.  3.  4. 

But  though  they  had  Christ  with  them,  they  were 
not  at  first  aware  of  it;  (x'.  16.)  Their  eyes  were 
held  that  they  should  7iot  know  him :  it  should  seem, 
there  were  both  an  alteration  of  the  object,  (for  it 
is  said  in  Mark,  that  now  he  appeared  i?i  another 
form,)  and  a  restraint  upon  the  organ  ;  for  here  it 
is  said,  that  their  eyes  were  held  by  a  divine  power  ; 
or,  as  some  think,  there  was  a  confusion  in  the  me- 
diunt  ;  the  air  was  so  disposed,  that  they  could  not 
discern  who  it  was.  No  matter  Aoto  it  was,  but  so 
it  was,  they  did  not  know  him  ;  Christ  so  ordering 
it,  that  they  might  the  more  freely  discourse  with 
him  and  he  with  them  ;  and  that  it  might  appear 
that  his  word,  and  the  influence  of  it,  did  not  depend 
upon  his  bodily  presence,  which  the  disciples  had 
too  much  doted  upon,  and  must  be  weaned  from ; 
but  he  could  teach  them,  and  warm  their  hearts,  by 
others,  who  should  have  his  spiritual  presence  with 
them,  and  should  have  his  grace  going  along  with 
them  unseen. 

III.  The  conference  that  was  between  Christ  and 
them,  when  he  knew  them,  and  they  knew  not  him. 
Now  Christ  and  his  disciples,  as  is  usual  when 
friends  meet  incognito,  or  in  disguise,  are  here  cross- 
ing questions. 

1.  Christ's  first  question  to  them  is  concerning 
their  present  sadness,  which  plainly  appeared  in 
their  countenances  ;  {x>.  17.)  What  manner  of  com- 
munications  are  these  that  ye  have  one  to  another  as 
ye  walk,  and  are  sad?  It  is  a  very  kind  and  friendly 
inquiry.     Observe, 

(1.)  They  were  sad;  it  appeared  to  a  stranger 
that  they  were  so.  [1.]  They  had  lost  their  dear  . 
Master,  and  were,  in  their  own  apprehensions,  quite  ' 
disappointed  in  their  expectations  from  him.  They 
had  given  up  the  cause  and  knew  not  what  course 
to  take  to  retrieve  it.  Note,  Christ's  disciples  have 
reason  to  be  sad  when  he  withdraws  from  them  ;  to 
fast  when  the  Bridegroom  is  taken  from  them.  [2.] 
Though  he  was  risen  from  the  dead,  yet  either  they 
did  not  know  it,  or  did  not  believe  it,  and  so  they 
were  still  in  sorrow.  Note,  Christ's  disciples  are 
often  sad  and  sorrowful  even  then  when  they  have 
reason  to  rejoice  ;  but  through  the  weakness  of  their 
faith  they  cannot  take  the  comfort  that  is  offered  to 
them.  [3.]  Being  sad,  they  had  communications 
one  with  another  concerning  Christ.  Note,  First, 
It  becomes  christians  to  talk  of  Christ.  Were  our 
hearts  as  full  of  him,  and  of  what  he  has  done  and 
suffered  for  us,  as  they  should  be,  out  of  the  abund- 
ance of  the  heart  the  mouth  would  sfieak,  not  only 
of  God  and  his  providence,  but  of  Christ  and  his 
grace  and  love.  Secondly,  Good  company  and  good 
converse  are  an  excellent  antidote  against  prevail- 
ing melancholy.  VS'hen  Christ's  disciples  were  sad 
they  did  not  each  one  get  bv  himself,  but  continued 
as  he  sent  them  out,  two  and  two,  for  two  are  better 
than  one,  especially  in  times  of  sorrow.   Giving  vent 


ST.  LUKE,  XXIV. 


G51 


to  the  gi'ief,  may  perhaps  give  ease  to  the  grieved  ; 
and  by  talking  it  over  we  may  talk  ourselves,  or  our 
friends  may  talk  us,  into  a  better  frame.  Joint- 
mourners  should  be  mutual  comforters ;  comforts 
sometimes  come  best  from  such. 

(2.)  Christ  came  up  to  them,  and  inquired  into 
the  matter  of  their  talk,  and  the  cause  of  their 
grief;  IV/iat  manner  of  communications  are  these  ? 
Though  Christ  was  now  entered  into  his  state  of 
exaltation,  yet  he  continued  tender  of  his  disciples, 
and  concerned  for  their  comfort.  He  speaks  as  one 
troubled  to  see  their  melancholy  ;  Wherefore  look 
ye  so  sadly  to  day  ?  Gen.  40.  7.  Note,  Our  Lord 
Jesus  takes  notice  of  the  sorrow  and  sadness  of  his 
disciples,  and  is  afflicted  in  their  afflictions.  Christ 
has  hereby  taught  us,  [1.]  To  be  conversible.  Christ 
here  fell  into  discourse  with  two  grave,  serious  per- 
sons, though  he  was  a  Stranger  to  them,  and  they 
knew  him  not,  and  they  readily  embraced  him.  It 
does  not  become  christians  to  be  morose  and  shy, 
but  to  take  pleasure  in  good  society.  [2.]  We  are 
hereby  taught  to  be  compassionate.  When  we  see 
our  friends  in  sorrow  and  sadness,  wc  should,  like 
Christ  here,  take  cognizance  of  their  grief,  and  give 
them  the  best  counsel  and  comfort  we  can  ;  IVeeJi 
with  them  that  weep. 

2.  In  answer  to  this,  they  put  a  question  to  him 
concerning  his  strangeness  ;  (y.  18. )  .^rt  thou  only  a 
stranger  in  Jerusalem,  and  hast  not  known  the  things 
that  are  come  to  pass  there  in  these  days?  Observe, 
(1.)  Cleopas  gave  him  a  civil  answer.  He  does 
not  rudely  ask  him,  "  As  for  what  we  are  talking  of, 
what  is  that  to  you  ?"  and  bid  him  go  about  his  busi- 
ness. Note,  We  ought  to  be  civil  to  those  who  are 
civil  to  us,  and  to  conduct  ourselves  obligingly  to  all, 
both  in  word  and  deed.  It  was  a  dangerous  time 
now  with  Christ's  disciples  ;  yet  he  was  not  jealous 
of  this  Stranger,  that  he  had  any  design  upon  them,  to 
inform  against  them,  or  bring  them  into  trouble.  Cha- 
rity is  not  forward  to  think  ex'il,  no  not  of  strangers. 
(2.)  He  is  full  of  Christ  himself,  and  of  his  death 
and  sufferings,  and  wonders  that  every  body  else  is 
not  so  too  ;  "  What !  art  thou  such  a  stranger  in  Je- 
rusalem as  not  to  know  what  has  been  done  to  our 
Master  there  ?"  Note,  Those  are  strangers  indeed 
in  Jerusalem,  that  know  not  of  the  death  and  suffer- 
ings of  Christ.  What!  are  they  daughters  of  Je- 
rusalem, and  yet  so  little  acquainted  with  Christ, 
as  to  ask,  What  is  thy  Beloved  more  than  another 
beloved  ? 

(3. )  He  is  very  willing  to  inform  this  stranger  con- 
cerning Christ,  and  to  draw  on  further  discourse 
■with  him  upon  this  subject.  He  would  not  have  any 
one  that  had  the  face  of  a  man,  to  be  ignorant  of 
Christ  Note,  Those  who  have  themselves  the 
knowledge  of  Christ  crucified,  should  do  what  they 
can  to  spread  that  knowledge,  and  lead  others  into 
an  acquaintance  with  him.  And  it  is  observable, 
These  disciples  that  were  so  forward  to  instruct  the 
Stranger,  were  instructed  by  him  ;  for  to  him  that 
has,  and  uses  what  he  has,  shall  be  given. 

(4.)  It  appears,  by  what  Cleopas  says,  that  the 
death  of  Christ  made  a  great  noise  in  Jerusalem,  so 
that  it  could  not  be  imagined  that  any  man  should  be 
such  a  stranger  in  the  city,  as  not  to  know  of  it ;  it 
was  all  the  talk  of  the  town,  and  discoursed  of  in  all 
companies.  Thus  the  matter  of  fact  came  to  be 
universally  known,  which,  after  the  pouring  out  of 
the  Spirit,  was  to  be  explained. 

3.  Christ,  by  way  of  reply,  asked  concerning 
their  knowledge ;  {y.  19.)  He  said  unto  them,  THiat 
things?  thus  making  himself  yet  more  a  Stranger. 
Observe, 

(1.)  Jesus  Christ  made  light  of  his  own  suffer- 
ings, in  comparison  with  the  joy  set  before  him, 
which  was  the  recompense  of  it.  Now  that  he  was 
entering  upon  his  glor^',  see  with  whatimconcerned- 


ness  he  looks  back  upon  his  sufferings ;  JVhat 
things  ?  He  had  reason  t<j  know  what  things ;  for 
to  him  they  were  bitter  things,  and  heavy  thhigs, 
and  yet  he  asks,  J  That  things?  The  sorrow  was 
forgotten,  for  joy  that  the  Man-Child  of  our  salva- 
tion was  born.  He  took  pleasure  in  infirmities  for 
our  sakes,  to  teach  us  to  do  so  for  his  sake. 

(2.)  Those  whom  Christ  will  teach,  he  will  first 
examine  how  far  they  have  leanied  ;  they  must  tell 
him  what  things  they  know,  and  then  he  will  tell 
them  what  was  the  meaning  of  these  things,  and 
lead  them  into  the  mystery  of  them. 

4.  They,  hereupon,  give  him  a  particular  account 
concerning  Christ,  and  the  present  posture  of  his 
affairs.     Observe  the  story  they  tell,  v.  19,  &c. 

(1. )  Here  is  a  summary  of  Christ's  Ife  and  charac- 
ter. The  things  they  are  full  of,  are  concerning 
Jesus  of  A'azareth,  (so  he  was  commonly  called,) 
who  was  a  Prophet,  a  Teacher  come  from  God. 
He  preached  a  true  and  excellent  doctrine,  which 
had  manifestly  its  rise  from  heaven,  and  its  tenden- 
cy toward  heaven  ;  he  confinned  it,  by  many  glori- 
ous miracles,  miracles  of  mercy,  so  that  he  was 
mighty  in  deed  and  word  before  God  and  all  the  peo- 
ple ;  that  is,  he  was  both  a  great  Favourite  of  Hea- 
ven and  a  great  Blessing  to  this  earth.  He  was,  and 
appeared  to  be,  greatly  beloved  of  God,  and  much 
the  darling  of  his  people.  He  had  great  acceptance 
with  God,  and  a  gi-eat  reputation  in  the  country. 
Many  are  great  before  all  the  people,  and  are  ca- 
ressed by  them,  who  are  not  so  before  God,  as  the 
Scribes  and  Pharisees  ;  but  Christ  was  mighty  both 
in  his  doctrine  and  in  his  do.ngs,  before  God  and  all 
the  people.  Those  were  strangers  in  Jerusalem, 
that  did  not  know  this. 

(2.)  Here  is  a  modest  narrative  of  his  sufferings 
and  death,  v.  20.  Though  he  was  so  dear  both  to 
God  and  man,  yet  the  chief  priests  and  our  rulers, 
in  contempt  of  both,  delix>ered  him  to  the  Roman 
power,  to  be  condemned  to  death,  and  they  have  cru- 
cified him.  It  is  strange  that  they  did  not  aggravate 
the  matter  more,  and  lay  more  load  upon  those  that 
had  been  guilty  of  ci-ucifying  Christ ;  but  perhaps 
because  they  spake  to  one  that  was  a  Stranger,  they 
thought  it  prudence  to  avoid  all  reflections  upon  the 
chief  priests  and  their  rulers,  how  just  soever. 

(3.)  Here  is  an  intimation  of  their  disappointment 
in  him,  as  the  reason  of  their  sadness;  We  trusted 
that  it  had  been  he  which  should  have  redeemed  Is- 
rael, V.  21.  We  are  of  those  who  not  only  looked 
upon  him  to  be  a  Prophet,  like  Moses,  but,  like  him, 
a  Redeemer  too  ;  he  was  depended  upon,  and  great 
things  expected  from  him,  by  them  that  looked  for 
redemption,  and  in  it  for  the  consolation  of  Israel. 
Now,  if  hope  deferred  makes  the  heart  sick,  hope 
disappointed,  especially  such  a  hope,  kills  the  heart. 
But  see  how  they  made  that  the  ground  of  their  des- 
pair, which,  if  they  had  understood  it  aright,  was 
the  surest  ground  of  their  hope — and  that  was  the 
dying  of  the  Lord  Jesus  ;  Jl'e  trusted  (say  they)  that 
it'  had  been  he  that  should  have  redeemed  Israel. 
And  is  it  not  he  that  doth  redeem  Israel  ?  Nay,  is  he 
not  bv  his  death  paying  the  price  of  their  redemp- 
tion? AVas  it  not  necessary,  in  order  to  his  saving  Is- 
rael from  their  sins,  that  he  should  suffer.'  So  that 
now  that  that  most  difficult  pait  of  his  undertaking 
was  got  over,  they  had  more  reason  than  ever  to 
trust  that  tins  is  he  that  shall  delh'er  Israel ;  yet  now 
thev  are  ready  to  give  up  the  cause. 

(4.)  Here  is  an  account  of  their  present  amaze- 
ment, with  reference  to  his  resurrection.  [1.] 
"  This  is  the  third  day  since  he  was  cnicified  and 
died,  and  that  was  the  day,  when  it  was  expected,  if 
ever,  that  he  should  rise  again,  and  rise  in  glori,'  and 
outward  pomp,  and  show  himself  as  publicly  in  ho- 
nour as  he  had  been  showm  three  days  before  in  dis- 
grace ;  but  we  see  no  sign  of  it  j  nothing  appeai-s  as 


ST  LUKE,  XXIV. 


652 

■we  expected,  to  the  conviction  and  confusion  of  his 
prosecutors,  and  the  consolation  of  his  disciples,  but 
all  is  silent. "  [2.]  They  own  that  there  was  a  re- 
port among  them,  that  he  was  risen,  but  they  seem 
to  speak  of  it  very  slightly,  and  as  what  they  gave 
no  credit  at  all  to ;  {v.  22,  23.)  "Certain  women 
also  of  our  company  made  us  astonished,  (and  that 
■was  all,)  whicli  were  early  at  the  se/iulc/ire,  and 
found  the  body  gone,  and  they  said  that  they  had 
seen  a  vision  of  angels,  which  said  that  he  was  alive  ; 
but  we  are  ready  to  thinlc  it  was  only  their  fancy, 
and  no  real  thing,  for  angels  would  have  been  sent 
to  the  apostles,  not  to  the  women,  and  women  are 
easily  imposed  upon."  [3.]  Tliey  acknowledge  that 
some  of  the  apostles  had  made  a  visit  to  the  sepul- 
chre, and  found  it  empty,  {v.  24.)  "But/;™  they 
saw  not,  and  therefore  we  have  reason  to  fear  that 
he  is  not  risen,  for  if  he  were,  surely  he  would  have 
showed  himself  to  them ;  so  that  upon  the  whole 
matter,  we  have  no  gi-eat  reason  to  think  that  he  is 
risen,  and  therefore  have  no  expectations  from  him 
now  ;  our  hopes  were  all  nailed  to  his  cross,  and  bu- 
ried in  his  grave." 

(5.)  Our  Lord  Jesus,  though  not  known  by  face  to 
them,  makes  himself  known  to  them  by  his  word. 

[1.]  He  reproves  them  for  their  incogitancy,  and 
the  weakness  of  their  faith  in  the  scriptures  of  the 
Old  Testament ;  {v.  25.)  O  fools,  and  slow  of  heart 
to  believe.  When  Christ  forbade  us  to  say  to  our 
brother,  Thou  fool,  it  was  intended  to  restrain  us 
from  giving  unreasonable  reproaches,  not  from  giv- 
ing just  reproofs.  Christ  called  them  fools,  not  as 
it  signifies  wicked  men,  in  which  sense  he  forbade  it 
us,  but  as  it  signifies  weak  men.  He  might  call 
them  /bo/s,  for  he  knows  our  foolishness,  the  foolish- 
ness that  is  bound  in  our  hearts.  They  are  fools, 
that  act  against  their  own  interest ;  so  they  did,  who 
would  not  admit  the  evidence  given  them  that  their 
Master  was  risen,  but  put  away  the  comfort  of  it. 
That  which  is  condemned  in  them  as  their  foolish- 
ness, is.  First,  Their  slowness  to  belie^'e.  Believers 
are  branded  as  fools  by  atheists  and  infidels  and  free- 
thinkers, and  their  most  holy  faith  censured  as  a  fond 
credulity ;  but  Christ  tells  us  that  those  are  fools, 
■who  are  slow  of  heart  to  beliez'e,  and  are  kept  from 
it  by  prejudices  never  impartially  examined.  Se- 
condly, Their  slowness  to  believe  the  writinccs  of  the 
prophets.  He  does  not  so  much  blame  them  for 
their  slowness  to  believe  the  testimony  of  the  wo- 
men and  of  the  angels,  but  for  that  which  was  the 
cause  thereof — then- slowness  to  believe  the  prophets ; 
for  if  they  had  given  the  prophets  of  the  Old  Testa- 
ment their  due  weight  and  consideration,  they  would 
have  been  as  s\n-e  of  Christ's  rising  from  the  dead 
that  morning,  (being  the  third  day  after  his  death,) 
as  they  were  of  the  rising  of  the  sun  ;  for  the  series 
and  succession  of  events  as  settled  by  pro/ihecy,  are 
no  less  certain  and  inviolable  than  as  settled  by  Pro- 
vidence;  were  we  but  more  conversant  with  the 
scripture,  and  the  divine  counsels  as  far  as  they  are 
made  known  in  the  scripture,  we  should  not  be  sub- 
ject to  such  perplexities  as  we  often  entangle  our- 
selves in. 

[2.  ]  He  shows  them  that  the  sufferings  of  Christ, 
which  were  such  a  stumbling-block  to  them,  and 
made  them  unapt  to  believe  his  gloi-y,  were  really 
the  appointed  way  to  his  glorv,  and  he  could  not  go 
to  it  anv  other  way  ;  {v.  26.)  "  Ought  not  the  Christ 
(the  Messiah)  to  have  suffered  these  things,  and  to 
enter  into  his  glorv?  Was  it  not  decreed,  and  was 
not  that  decree  declared,  that  the  promised  Mes- 
siah must  first  suffer,  and  then  reign,  that  he  must 
go  by  his  cross  to  his  crown  ?"  Had  they  never 
read  the  fifty-third  of  Isaiah,  and  the  ninth  of  Da- 
niel, where  the  prophets  speak  so  very  plainly  of 
the  suffr-rim^s  of  Christ,  and  the  glorii  that  should 
follow?  1  Pet,  11,     The  cross  of  Christ  was  it  that 


they  could  not  reconcile  themselves  to ;  now  here 
he  shows  them  two  things,  which  take  off  the  of- 
fence of  the  cross ;  First,  That  the  Messiah  ought 
to  suffer  these  things ;  and  tlierefore  his  sufferings 
were  not  only  no  objection  against  his  being  the 
Messiah,  but  really  a  proof  of  it,  as  the  afflictions  of 
the  saints  are  an  evidence  of  their  sonship  ;  and  they 
were  so  far  from  ruining  their  expectations,  that 
really  they  were  the  foundation  of  their  hopes.  He 
could  not  have  been  a  Saviour,  if  he  had  not  been  a 
Sufferer.  Christ's  undertaking  of  our  salvation  was 
voluntary  ;  but,  having  undertaken  it,  it  was  neces- 
sary that  he  should  suffer  and  die.  Secondly,  That, 
wlien  he  had  suffered  these  things,  he  sliould  enter 
into  his  glory  ;  which  lie  did  at  his  resurrection,  that 
was  his  first  step  upward.  Obsei^ve,  It  is  called  his 
glory ;  because  he  was  duly  entitled  to  it ;  and  it 
was  the  gloi-y  he  had  before  the  world  was;  he 
ought  to  enter  into  it,  for  in  that,  as  well  as  in  his 
sufferings,  the  scripture  must  be  fulfilled.  He  ought 
to  suffer  first,  and  then  to  enter  into  his  glory  ;  and 
thus  the  reproach  of  the  cross  is  for  ever  rolled 
away;  and  we  are  directed  to  expect  the  crown  of 
thorns,  and  then  that  of  glory. 

[3.]  He  expounded  to  them  the  scriptures  of  the 
Old  Testament,  which  spake  of  the  Messiah,  and 
showed  them  how  they  were  fulfilled  in  Jesus  of 
Nazareth,  and  now  can  tell  them  more  concerning 
him,  than  they  could  before  tell  him  ;  (v.  27.)  be- 
ginning at  Moses,  the  first  inspired  writer  of  the 
Old  Testament,  he  went  in  order  through  all  the 
prophets,  axiA  expounded  to  them  the  things  concern- 
ing himself;  showing  that  the  sufferings  he  had  no'W 
gone  through,  were  so  far  from  defeating  the  pro- 
phecies of  the  scriptm-e  concerning  him,  that  they 
were  the  accomplishment  of  them.  He  began  at 
Moses,  who  recorded  the  first  promise,  in  wliich  it 
was  plainly  foretold  that  the  Messiah  should  have 
his  heel  bruised,  but  that  by  it  the  serpent's  head 
should  be  incurably  broken.  Note,  First,  There 
are  things  dispersed  throughout  all  the  scriptures 
concerning  Christ,  which  it  is  of  great  advantage  to 
have  collected  anA  put  together.  You  cannot  go  far 
in  any  part  of  scripture,  but  you  meet  with  some- 
thing that  has  reference  to  Christ,  some  prophecy, 
some  promise,  some  prayer,  some  tvpe  or  other ; 
for  he  is  the  true  Treasure  hid  in  the  field  of  the  Old 
Testament.  A  golden  thi'ead  of  gospel-grace  runs 
through  the  whole  web  of  the  Old  Testament. 
There  is  an  eye  of  that  white  to  be  discerned  in 
every  place.  Secondly,  The  things  concerning 
Christ  need  to  be  expounded.  The  eunuch,  though 
a  scholar,  would  not  pretend  to  understand  them, 
except  some  man  should  guide  him;  (Acts  8.  31.) 
for  they  were  deli\'ered  darkly,  according  to  that 
dispensation  :  but  now  that  the  \-ail  is  taken  away, 
the  New  Testament  expounds  the  Old.  Thirdly, 
Jesus  Christ  is  himself  the  best  Expositor  of  scrip- 
ture, particularly  the  scriptures  concerning  himself; 
and  even  after  his  resurrection,  it  was  in  this  way 
that  he  led  people  into  the  knowledge  of  the  mys- 
tery concerning  himself;  not  by  advancing  new  no- 
tions independent  upon  the  scripture,  but  by  show- 
ing how  the  scripture  was  fulfilled,  and  turning  them 
over  to  the  studv  of  them.  Even  the  Apocalypse 
itself  is  but  a  second  part  of  the  Old-Testament  pro- 
phecies, and  has  continually  an  eye  to  them.  If 
men  believe  not  Moses  and  the  prophets,  they  are 
incurable.  Fourthly,  In  studying  the  scriptures, 
it  is  good  to  be  methodical,  and  to  take  them  in 
order ;  for  the  Old-Testament  light  shone  gradu- 
ally to  the  perfect  day,  and  it  is  good  to  obsen^e 
how  at  sundry  times,  and  in  divers  manners,  (Bub- 
sequent  predictions  improving  and  giving  light  to  the 
preceding  ones,)  God  spake  to  the  fathers  concern- 
ing his  Son,  by  whom  he  has  now  spoken  to  us 
Some  begin  their  Bible  at  the  wrong  end,  who  study 


ST.  LUKE,  XXrV. 


653 


the  Revelation  first ;  Christ  has  here  taught  us  to 
begin  at  Moses,  Thus  far  the  conference  between 
them. 

IV.  Here  is  the  discovery  wliich  Christ  at  length 
made  of  himself  to  them.  One  would  have  given  a 
deal  for  a  copy  of  the  sermon  Christ  preached  to 
them  by  the  way,  of  that  exposition  of  the  Bible, 
which  he  gave  them  ;  but  it  is  not  thought  fit  that 
we  should  have  it,  we  have  the  substance  of  it  in 
other  scriptures  ;  the  disciples  are  so  charmed  with 
it,  that  they  think  they  are  come  too  soon  to  their 
journey's  end  ;  but  so  it  is ;  T/iey  drew  nigh  to  the 
village  -whither  they  went ;  (y.  28. )  where,  it  should 
seem,  they  determined  to  take  up  for  that  night. 
And  now, 

1.  They  courted  his  stay  with  them  ;  He  made  as 
though  he  would  have  gone  further  ;  he  did  not  say 
that  he  would,  but  lie  seemed  to  them  to  be  going 
further,  and  did  not  readily  turn  in  to  their  friend's 
house,  \vhich  it  would  not  be  decent  for  a  stranger 
to  do  unless  he  were  invited ;  he  would  have  gone 
further,  if  they  had  not  courted  his  stay;  so  that 
here  was  nothing  like  dissimulation  in  the  case.  If 
a  stranger  be  shy,  every  one  knows  the  meaning  of 
it,  he  will  not  thrust  himself  rudely  upon  your  house 
or  company ;  but  if  you  make  it  appear  that  you  are 
freely  desirous  of  him  for  your  Guest  or  Companion, 
he  knows  not  but  he  may  accept  your  invitation ; 
and  this  was  all  that  Christ  did,  when  he  made  as 
though  he  would  have  gone  further.  Note,  Those 
that  would  have  Christ  dwell  with  them,  must  in- 
vite him,  and  be  importunate  with  him  ;  though  he 
is  often  found  of  those  that  seek  him  not,  yet  those 
only  that  seek,  can  be  sure  to  find;  and  if  he  seem 
to  draw  offfrom  us,  it  is  but  to  draw  out  our  impor- 
tunity ;  as  here,  they  constrained  him  ;  both  of  them 
laid  hold  on  him,  with  a  kind  and  friendly  violence, 
saying.  Abide  with  us.  Note,  Those  that  have  ex- 
jerienced  the  pleasure  and  profit  of  communion 
•with  Christ,  cannot  but  covet  more  of  his  company, 
and  beg  of  him,  not  only  to  walk  with  them  all  day, 
but  to  abide  with  them  at  night.  When  the  day  is 
far  sfient,  and  it  is  towards  evening,  we  begin  to 
think  of  retiring  for  our  repose,  and\hen  it  is  pro- 
per to  have  our  eye  to  Christ,  and  beg  of  him  to 
abide  with  us ;  to  manifest  himself  to  us,  and  to  fill 
our  minds  with  good  thoughts  of  him,  and  good  af- 
fections to  him.  Christ  yielded  to  their  importu- 
nity ;  he  went  in,  to  tarry  with  them.  Thus  ready 
is  Christ  to  give  further  instnictions  and  comforts 
to  those  who  improve  what  they  have  received. 
He  has  promised  that  if  any  man  ofien  the  door,  to 
bid  him  welcome,  he  will  come  in  to  him.  Rev.  3.  20. 
2.  He  manifested  himself  to  them,  v.  30,  31. 
We  may  suppose  that  he  continued  his  discourse 
■with  them,  which  he  began  upon  the  road  ;  for  thou 
must  talk  of  the  things  of  God  when  thou  sittest  in 
the  house  as  well  as  when  thou  walkest  by  the  way  ; 
■while  supper  was  a  getting  ready,  (which  perhaps 
■was  soon  done,  the  provision  was  so  small  and 
mean,)  it  is  probable  that  he  entertained  them  ■ivith 
such  communications  as  were  good,  and  to  the  use 
°fed{fv"'!^i  and  so  likewise  as  they  sat  at  meat,  his 
lips  fed  them.  But  still  they  little  thought  that  it 
-was  Jesus  himself  that  was  all  this  while  talking 
witli  them  :  till  at  length  he  was  pleased  to  throw 
off  his  disguise,  and  then  to  withdraw. 

(1.)  They  began  to  suspect  it  was  he  when,  as 
they  sat  down  to  meat,  he  undertook  the  office  of 
tlie  Master  of  the  feast,  which  he  performed  so  like 
himself,  and  like  what  he  used  to  do  among  his  dis- 
ciples, that  by  it  they  discerned  him;  He  took 
bread,  and  blessed  it,  and  brake,  and  gave  to  them. 
This  he  did  with  his  usual  air  both  of  authority  and 
affection,  with  the  same  gestures  and  mien,  with 
the  same  expressions  perhaps  in  craving  a  blessing, 
and  in  giving  the  bread  to  them.  This  was  not  a  mira- 


culous meal  like  that  of  the  five  loaves,  nor  a  sacra- 
mental meal,  like  that  of  the  eucharist,  but  a  com- 
mon meal ;  yet  Christ  here  did  tlie  same  as  he  did 
in  those ;  to  teach  us  to  keep  up  our  communion 
with  God  through  Christ  in  common  providences 
as  well  as  in  special  ordinances,  and  to  crave  a  bless- 
ing, and  give  thanks  at  every  meal,  and  to  see  our 
daily  bread  provided  for  us,  and  broken  to  us,  by 
the  hand  of  Jesus  Christ,  the  Master,  not  only  of  the 
great  family,  but  of  all  our  families.  Wherever  we 
sit  down  to  eat,  let  us  set  Christ  at  the  upper  end  of 
the  table,  take  out  meat  as  blessed  to  us  by  him,  and 
eat  and  drink  to  his  glory  ;  and  receive  contentedly 
and  thankfully  what  he  is  pleased  to  carve  out  to  us, 
be  the  fare  ever  so  coarse  and  mean  ;  we  may  well 
receive  it  cheerfully,  if  we  can  by  faith  see  it  com- 
ing to  us/ronj  Christ's  hand,  and' with  his  blessing. 
(2.)  Presently  their  eyes  were  opened,  and  then 
they  saw  who  it  was,  and  knew  him  well  enough ; 
whatever  it  was  which  had  hitherto  concealed  him 
from  them,  it  was  now  taken  out  of  the  way,  the 
mists  were  scattered,  the  vail  taken  off,  and  they 
made  no  question  but  it  was  their  Master ;  he  might, 
for  wise  and  holy  ends,  put  on  the  shape  of  another, 
but  no  other  could  put  on  his ;  and  therefore  it  must 
be  he.  See  how  Christ  by  his  Spirit  and  grace 
makes  himself  known  to  the  souls  of  his  people. 
[1.]  He  opens  the  scriptures  to  them,  for  they 
are  they  which  testify  of  him  to  those  who  search 
them,  and  search  for  him  in  them.  [2.]  He  meets 
them  at  his  table,  in  the  ordinance  of  the  Lord's 
supper,  and  commonly  there  makes  further  disco- 
veries of  himself  to  them  ;  is  known  to  them  in  break- 
ing of  bread.  But,  [3.]  The  work  is  completed  by 
the  opening  of  the  eyes  of  their  mind,  and  causing 
the  scales  to  fall  off  from  them,  as  from  Paul's  in  his 
conversion.  If  he  that  gives  the  revelation,  do  not 
give  the  understanding,  we  are  in  the  dark  still. 

3.  He  immediately  disappeared  ;  He  vanished  out 
of  their  sight,  A<favTcic  lyivna — He  withdrew  himself 
from  them  ;  slipt  away  of  a  sudden,  and  went  out 
of  sight.  Or,  he  became  not  visible  by  them  :  was 
made  inconspicuous  by  them.  It  should  seem  that 
though  Christ's  body,  after  his  resurrection,  was  the 
very  same  body  in  which  he  suffered  and  died,  as 
appeared  by  the  marks  in  it,  vet  it  ■was  so  far 
changed,  as  to  become  either  visible  or  not  visible, 
as  he  thought  fit  to  make  it,  which  was  a  step  to- 
wards its  being  made  a  glorious  body.  As  soon  as 
he  had  given  his  disciples  one  glimpse  of  him,  he 
was  gone  presently  ;  such  short  and  transient  views 
have  we  of  Christ  in  this  world,  we  see  him,  but  in 
a  little  while  lose  the  sight  of  him  again  ;  when  we 
come  to  heaven,  the  vision  of  him  will  have  no  in- 
terruptions. 

V.  Here  is  the  reflection  which  these  disciples 
made  upon  this  conference,  and  the  report  which 
they  made  of  it  to  their  brethren  at  Jei-usalem. 

1.  The  reflection  thev  each  of  them  made  upon 
the  influence  which  Christ's  discourse  had  upon 
them;  (v.  32.)  They  said  one  to  another.  Did  not 
our  heart  bum  within  us?  "  I  am  sure  mine  did," 
saith  one  ;  "  And  so  did  mine,"  saith  the  other,  "  I 
never  was  so  affected  with  any  discourse  in  all  my 
life."  Thus  do  they  not  so  much  compare  notes  as 
compare  hearts,  in  the  review  of  the  sermon  Christ 
had  preached  to  them.  They  found  the  preacliing 
powerful,  even  ■when  they  knew  not  the  Preacher  ; 
it  made  tilings  very  plain  and  clear  to  them  ;  and, 
which  was  more,  brought  a  rfn'mcApo;' with  a  drimie 
light  into  their  souls,  such  as  put  their  hearts  into  a 
glow,  and  kindled  a  holy  fire  of  pious  and  devout 
affections  in  them.  Now  this  thev  take  notice  of, 
for  the  confirming  of  their  belief,  that  it  was  indeed, 
as  at  last  they  saw,  Jesus  himself  that  had  been 
talking  with  them  all  along.  "'^VTiat  fools  were 
we,  that  we  were  not  sooner  aware  who  it  was ;  For 


654 


ST.  LUKE,  XXIV. 


none  but  he,  no  word  but  his,  could  make  our  hearts 
burn  luithin  us  as  they  did  ;  it  must  be  he  that  has 
the  key  of  the  heart,  it  could  be  no  otlier."  See 
here,  (1.)  Wliat  preaching  is  likely  to  f/o  good — 
such  as  Christ's  was ;  Jilain  teaching,  and  which  is 
familiar  and  level  to  our  capacity — he  talked  with 
us  by  the  may  ;  and  scrifitural  preaching — he  opened 
to  us  the  scriptures,  the  scriptures  relating  to  him- 
self. Ministers  should  show  people  their  religion 
in  their  Bibles,  and  that  they  preach  no  other  doc- 
trine to  them  than  what  is  there ;  they  must  show 
that  they  make  that  the  fountain  of  tlieir  know- 
ledge, and  the  foundation  of  their  faith.  Note, 
Tlie  expounding  of  those  scriptures  which  speak  of 
Christ,  has  a  direct  tendency  to  warm  the  hearts  of 
his  disciples,  both  to  quicken  them,  and  to  comfort 
them.  (2. )  What  hearing  is  likely  to  do  good — that 
which  makes  the  heart  burn  ;  when  we  are  much 
affected  with  the  things  of  God,  especially  with  the 
love  of  Christ  in  dying  for  us,  and  have  our  hearts 
thereby  drawn  out  in  love  to  him,  and  drawn  up  in 
holy  desires  and  devotions,  then  our  hearts  burfi 
•within  us  ;  wlien  our  hearts  are  raised  and  elevated, 
and  are  as  the  sparks  which  ^y  upward  toward 
God,  and  when  they  are  kindled  and  carried  out 
with  a  holy  zeal  and  indignation  against  sin,  both  in 
others  and  in  ourselves,  and  we  are  in  some  measure 
refined  and  purified  from  it  by  the  s/iirit  of  judg- 
vient  and  the  spirit  of  burning,  then  we  may  say, 
•"Through  grace  our  hearts  are  thusinilamed." 

2.  The  report  they  brought  of  this  to  tlieir  bre- 
thren at  Jerusalem  ;  {v.  33.)  They  rise  up  the  sattie 
hour,  so  transported  with  joy  at  the  discovery  Christ 
had  made  of  himself  to  them,  that  they  could  not 
stay  to  make  an  end  of  their  supper,  but  returned 
with  all  speed  to  Jerusalem,  though  it  was  towards 
evening.  If  tliey  had  had  any  thoughts  of  quitting 
their  relation  to  Christ,  this  soon  banished  all  such 
thoughts  out  of  their  mind,  and  there  needed  no 
more  to  send  them  back  to  his  flock.  However,  it 
should  seem,  they  intended  at  least  to  take  up  their 
quarters  to-night  at  Emmaus ;  but  now  that  they 
had  seen  Christ,  they  could  not  rest  till  they  had 
brought  the  good  news  to  the  disciples,  both  for  the 
confirmation  of  their  trembling  faith,  and  for  the 
comfort  of  their  son-owful  spirits,  with  the  same 
comforts  wherewith  they  were  comforted  of  God. 
Note,  It  is  the  duty  of  those  to  whom  Christ  hath 
manifested  himself,  to  let  others  know  what  he  has 
done  for  their  souls.  When  thou  art  converted, 
instructed,  comforted,  strengthen  thy  brethren. 
These  disciples  were  full  of  this  matter  themselves, 
and  must  go  to  their  brethren,  to  give  vent  to  their 
joys  as  well  as  to  give  them  satisfaction  that  their 
Master  was  risen.     Observe, 

(1.)  How  they  found  them,  just  when  they  came 
in  among  them,  discoursing  on  the  same  subject, 
and  relating  another  proof  of  the  resurrection  of 
Christ  They  found  the  eleven,  and  those  that  were 
their  usual  companions,  gathered  together  late  in  the 
night,  to  pray  together,  it  may  be,  and  to  consider 
what  was  to  be  done  in  this  juncture  ;  and  they  found 
them  saying  among  themselves  ;  (xiyovrm,  it  is  the 
saying  of  the  eleven,  not  of  the  two,  as  is  plain  by 
the  original ;)  and  when  these  two  came  in,  they 
repeated  to  them  with  joy  and  triumph.  The  Lord 
is  risen  indeed,  and  hath  appeared  to  Simon,  v.  34. 
That  Peter  had  a  sight  of  him  before  the  rest  of  the 
disciples  had,  appears  1  Cor.  15.  5.  where  it  is  said. 
Be  was  seen  of  Cephas,  then  of  the  twelve.  The 
angel  having  ordered  the  women  to  tell  Peter  of  it 
particularly,  (Mark  16.  7.)  for  his  comfort,  it  is 
highly  probable  that  our  Lord  Jesus  did  himself  pre- 
sently the  same  day  appear  to  Peter,  though  we 
have  no  particular  nai-rative  of  it,  to  confirm  the 
ivord  of  his  messengers.  This  he  had  related  to  his 
brethren ;  but  observe,  Peter  does  not  here  proclaim 


it,  and  boast  of  it  himself,  (he  thought  that  did  not 
become  a  penitent,)  but  the  otlier  disciples  speak  of 
it  with  exultation.  The  Lord  is  risen  indeed,  Svtui — 
really ;  it  is  now  past  dispute ;  no  room  is  left  to 
doubt  it,  for  he  has  appeared  not  only  to  the  women, 
but  to  Simon. 

(2.)  How  they  seconded  their  evidence  with  an 
account  of  what  they  had  seen  ;  {y.  35. )  They  told 
w/iat  things  were  done  in  the  way.  The  words  that 
were  spoken  by  Christ  to  them  in  the  way,  having 
a  wonderful  effect  and  influence  upon  them,  are  here 
called  the  things  that  were  done  in  the  way :  for 
the  words  that  Christ  speaks,  are  not  an  empty 
sound,  but  they  are  spirit,  and  they  are  life,  and 
wondrous  tilings  are  done  by  them,  done  by  the  way, 
by  the  by  as  it  were,  where  it  is  not  expected. 
They  told  also  how  he  was  at  length  known  to 
them  in  the  breaking  of  bread ;  then  when  he  was 
carving  out  blessings  to  them,  God  opened  their 
eyes  to  discern  who  it  was.  Note,  It  would  be  of 
great  use  for  the  discovery  and  confirmation  of  truth, 
if  the  disciples  of  Christ  would  compare  their  ob- 
servations and  experiences,  and  communicate  to 
each  other  what  they  know  and  have  felt  in  them- 
selves. 

36.  And  as  they  thus  spake,  Jesus  him- 
self stood  in  the  midst  of  them,  and  saith 
unto  them,  Peace  he  unto  you.  37.  But 
they  were  terrified  and  afTrighted,  and  sup- 
posed that  they  had  seen  a  spirit.  38. 
And  he  said  unto  them,  Why  are  ye  trou- 
bled ?  and  why  do  thoughts  arise  in  your 
hearts?  39.  Behold  my  hands  and  my 
feet,  that  it  is  I  myself:  handle  me,  and 
see ;  for  a  spirit  hath  not  flesh  and  bones, 
as  ye  see  me  have.  40.  And  when  he  had 
thus  spoken,  he  shewed  them  his  hands  and 
his  feet.  41.  And  while  they  yet  believed 
not  for  joy,  and  wondered,  he  said  unto 
them.  Have  ye  here  any  meat  ?  42.  And 
they  gave  him  a  piece  of  a  broiled  fish,  and 
of  an  honeycomb.  43.  And  he  took  it,  and 
did  cat  before  them.  44.  And  he  said  unto 
them,  These  are  the  words  which  I  spake 
unto  you,  while  I  was  yet  with  you,  that 
all  things  must  be  fulfilled  which  were 
written  in  the  law  of  Moses,  and  in  the 
prophets,  and  in  the  psalms,  concerning 
me.  45.  Then  opened  he  their  under- 
standing, that  they  might  understand  the 
scriptures.  46.  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved  Christ 
to  suffer,  and  to  rise  from  the  dead  the 
third  day:  47.  And  that  repentance  and 
remission  of  sins  should  be  preached  in  his 
name  among  all  nations,  beginning  at  Je- 
rusalem. 48.  And  ye  are  witnesses  of 
these  things.  49.  And,  behold,  I  send  the 
promise  of  my  Father  upon  you :  but  tarry 
ye  in  the  city  of  Jerusalem,  until  ye  be  en- 
dued with  power  from  on  high. 

Five  times  Christ  was  seen  the  same  day  that  he 
rose:  by  Mary  Magdalene  alone  in  the  garden; 
(John  20.  14.)  by  the  women,  as  they  were  going  to 
tell  the  disciples;  (Matth.  28.  9.)  by  Peter  alone; 
by  the  two  disciples  going  to  Emmaus ;  and  now  at 


ST.  LURE,  XXIV. 


655 


night  by  the  eleven ;  which  we  have  an  account  of 
in  tliese  verses,  as  also  John  20.  19.     Observe, 

I.  The  great  surprise  which  his  appearing  gave 
them.  He  came  in  among  them  very  seasonably, 
as  they  were  comparing  notes  concerning  the  proofs 
of  his  resurrection;  ^s  they  thus  sfiake,  and  were 
ready  perhaps  to  put  it  to  tlie  rjuestion,  whether  the 
proofs  pi'oduced  amounted  to  evidence  sufficient  of 
their  JWaster's  resuiTcction  or  no,  and  how  they 
should  proceed  ;  Jesus  himself  stood  in  the  midst  of 
them,  a.nd  put  it  out  of  question.  Note,  Those  who 
make  the  best  use  they  can  of  their  evidences  for 
their  comfort,  may  expect  further  assurances,  and 
that  the  Spirit  of  Christ  will  witness  ivith  their  spi- 
rits, (as  Christ  here  witnessed  with  the  disciples, 
and  confirmed  their  testimony,)  that  they  are  the 
children  of  God,  and  risen  with  Christ.  Observe, 
1.  The  comfort  Christ  spake  to  them  ;  Peace  be  unto 
you.  This  intimates  in  general  that  it  was  a  kind 
visit  which  Christ  now  made  them,  a  visit  of  love 
and  friendship.  Though  they  had  very  luikindly 
deserted  him  m  his  sufferings,  yet  he  takes  the  first 
opportunity  of  seeing  them  together  ;  for  he  deals 
not  with  us  as  we  deserve.  They  did  not  credit 
those  who  had  seen  him;  therefore  he  comes  himself, 
that  they  might  not  continue  in  their  disconsolate  in- 
credulity. He  had  promised  that  after  his  resui'- 
rection  he  would  see  them  in  Galilee ;  but  so  desir- 
ous was  he  to  see  them,  and  satisfy  them  that  he 
anticipated  the  appointment,  and  sees  them  at  Jeru- 
salem. Note,  Christ  is  often  better  than  his  word, 
but  never  ivorse.  Now  his  first  word  to  them  was. 
Peace  be  to  you;  not  in  a  way  of  compliment,  but 
of  consolation.  This  was  a  common  form  of  saluta- 
tion among  the  Jews,  and  Christ  would  thus  express 
his  usual  familiarity  with  them,  though  he  was  now 
entered  into  his  state  of  exaltation.  Many,  when 
they  are  advanced,  forget  their  old  friends,  and  take 
state  upon  them  ;  but  we  see  Christ  as  free  with 
them  as  ever.  Thus  Christ  would  at  the  first  word 
intimate  to  them  that  he  did  not  come  to  quarrel 
with  Peter  for  denying  him,  and  the  rest  for  running 
away  from  him  ;  no,  he  came  peaceably,  to  signify 
to  them  that  he  had  forgiven  them,  and  was  recon- 
ciled to  them.  2.  The  fright  which  they  put  them- 
selves into  upon  it;  (t>.  37.)  They  were  terrified, 
supposing  that  they  had  seen  a  spirit,  because  he 
came  in  among  them  without  any  noise,  and  was  in 
the  midst  of  them  ere  they  were  aware.  The  word 
used,  (Matth.  14.  26. )  when  they  said.  It  is  a  spirit, 
is  (^oiTttcr^i,  it  is  a  spectre,  an  apparition  ;  but  the 
word  here  used  is  m-vEo^a,  the  word  that  properly 
signifies  a  spirit;  they  supposed  it  to  be  a  spirit  not 
clothed  with  a  real  body.  Though  we  have  an  al- 
liance and  con-espondence  with  the  world  of  spirits, 
and  are  hastening  to  it ;  yet,  while  we  are  here  in 
this  world  of  sense  and  matter,  it  is  a  terror  to  us  to 
have  a  spirit  so  far  change  its  own  nature  as  to  be- 
come visible  to  us,  and  conversable  with  us,  for  it  is 
something,  and  bodes  something,  very  extraordi- 
nary. 

II.  The  great  satisfaction  which  his  discourse  gave 
them  ;  wherein  we  have, 

1.  The  reproofs  he  gave  them  for  their  causeless 
•eaijs;  (x..  38.)  Wiy  are  ye  troubled,  and  why  do 
frightful  thoughts  arise  in  your  hearts?  Observe 
here, 

(I.)  That  when  at  any  time  we  are  troubled, 
thoughts  are  apt  to  rise  in  our  hearts,  that  do  us  hurt 
Sometimes  the  trouble  is  the  effect  of  the  thoughts 
that  arise  in  our  hearts,  our  gi-icfs  and  fears  take 
rise  from  those  things  that  are  the  creatures  of  our 
own  fancy  ;  sometimes  the  thoughts  arising  in  the 
heart  are  the  effect  of  the  trouble,  without  are  fight- 
ings, and  then  within  are  fears.  Those  that  ai-e 
melancholy  and  troubled  in  mind,  have  thoughts 
aming  in  their  hearts,  which  reflect  dishonoiu-  upon  I 


God,  and  create  disquiet  to  themselves.    /  am  cut 

off  from  thy  sight.     The  Lord  has  forsaken  and  for- 
gotten 7!ie. 

(2.)  That  many  of  the  troublesome  thoughts  with 
which  our  minds  are  disquieted,  aiise  from  our 
mistakes  concerning  Christ.  They  here  thought 
that  they  had  seen  a  spirit,  when  they  saw  Chnst, 
and  that  put  them  into  this  fright.  We  forget  that 
Christ  is  our  elder  Brother,  and  look  upon  him  to 
be  at  as  great  a  distance  from  us  as  the  world  of  spi- 
rits is  from  this  world,  and  therewith  teiTify  our- 
selves. When  Christ  is  by  his  Spirit  convincing 
and  humbling  us,  when  he  is  by  his  providence  try- 
ing and  converting  us,  we  mistake  him,  as  if  he  de- 
signed our  hurt,  and  that  troubles  us. 

(3.)  That  all  the  troublesome  thoughts  which  rise 
in  our  hearts  at  any  time,  are  known  to  the  Lord 
Jesus,  even  at  the  first  rise  of  them  ;  and  they  are 
displeasing  to  him.  He  chid  his  disciples  for  such 
thoughts,  to  teach  us  to  chide  ourselves  for  them. 
Why  art  thou  cast  down,  O  my  soul !  Why  art  thou 
troubled?  Why  do  thoughts  arise,  that  are  neither 
true  nor  good,  that  have  neither  foundatioyi  nor 
fruit,  but  hinder  our  joy  in  God,  di'sfit  us  for  duty, 
give  advantage  to  Satan,  and  deprive  us  of  the  com- 
forts laid  up  for  us  ^ 

2.  The  proof  he  gave  them  of  his  resurrection, 
both  for  the  silencing  of  their  fears,  by  convincing 
them  that  he  was  not  a  spirit,  and  for  the  strength- 
ening of  their  faith  in  that  doctrine  which  they  were 
to  preach  to  the  world,  by  giving  them  full  satisfac- 
tion concerning  his  resurrection,  which  if  not  true, 
their  faith  and  preaching  were  all  vain.  Two  proofs 
he  gives  them. 

(1.)  He  shows  them  his  body,  particularly  his 
hands  and  his  feet.  They  saw  that  he  had  the  shspe, 
and  features,  and  exact  resemblance  of  their  Nas- 
ter;  but  is  it  not  his  ghost.''  "  No, "  saith  Christ, 
"behold  my  hands  and  my  feet ;  you  see  I  liave 
hands  and  feet,  and  therefore  have  a  true  body  ?  you 
see  I  can  tnove  these  hands  and  feet,  and  therefore 
have  a  living  body,  and  you  see  the  marks  of  the 
nails  in  my  hands  and  feet,  and  therefore  it  is  my 
own  body,  the  sa77ie  that  you  saw  crucified,  and  not 
a  borrowed  one. "  He  lays  down  this  principle^ 
that  a  spirit  has  not  Jiesh  and  bones,  it  is  not  com- 
pounded of  gross  matter,  shaped  into  various  mem- 
bers, and  consisting  of  divers  heterogeneous  parts, 
as  our  bodies  are.  He  does  not  tell  us  what  a  spirit 
is,  (it  is  time  enough  to  know  that  when  we  go  to 
the  world  of  spirits,)  but  what  it  is  not ;  It  has  not 
Jiesh  and  bones.  Now  hence  he  infers,  "  It  is  I 
myself;  whom  you  have  been  so  intimately  acquaint- 
ed with,  and  have  had  such  familiar  conversation 
with  ;  it  is  /  myself,  whom  you  have  reason  to  re- 
joice in,  and  not  to  "be  afraid  of. "  Those  who  know 
Christ  aright,  and  know  him  as  theirs,  will  have  no 
reason  to  be  terrified  at  his  appearances,  at  his  ap- 
proaches. 

He  appeals  to  their  sight,  shows  them  his  hands 
and  his  feet,  which  were  pierced  with  the  nails. 
Christ  retained  the  marks  of  them  in  his  glorified 
body,  that  they  might  be  proofs  that  it  was  he  him- 
self; and  he  was  wiUing  that  they  should  he  seen, 
he  afterward  showed  them  to  Thomas,  for  he  is  not 
ashamed  of  his  sufferings  for  us ;  little  reason  then 
have  we  to  be  ashamed  of  them,  or  of  ours  for  him. 
As  he  showed  his  woimds  here  to  his  disciples,  for 
the  enforcing  of  his  insti-uctions  to  them,  so  he  show- 
ed them  to  his  Father,  for  the  enforcing  of  his  in- 
tercessions with  him.  He  appears  in  heaven  as  a 
Lamb  that  had  been  slain ;  (Rev.  5.  6.)  his  blood 
speaks,  Heb.  12.  24.  He  makes  intercession  in  the 
virtue  of  his  satisfaction  ;  he  says  to  the  Father,  as 
here  to  the  disciples.  Behold  my  hands  and  my  feet, 
Zech.  13.  6,  7. 
He  appeals  to  their  touch  !  Handle  me,  and  see. 


ST.  LUKE,  XXIV. 


656 


He  would  not  let  Mary  Magdalene  touch  him  at 
that  time,  John  20.  17.  But  the  disciples  here  are 
entrusted  to  do  it,  that  they  who  were  to  preach  his 
resurrection,  and  to  suffer  for  doing  so,  might  be 
themselves  abundantly  satisfied  concerning  it.  He 
bid  them  handle  him,  that  they  might  be  convinced 
that  he  was  not  a  spirit.  If  there  were  really  no 
spirits,  nor  apparitions  of  spirits,  (as  by  this  and 
other  instances  it  is  plain  that  the  disciples  did  be- 
lieve there  were,)  this  had  been  a  proper  time  for 
Christ  to  have  undeceived  them,  by  telling  them 
that  there  were  no  such  things ;  but  he  seems  to  take 
it  for  granted  that  there  have  been,  and  may  be,  ap- 
paritions of  spirits,  else  what  need  was  there  of  so 
much  pains  to  prove  that  he  was  not  one  ?  There 
were  many  heretics  in  the  primitive  times,  atheists 
I  rather  think  they  were,  who  said  that  Christ  had 
never  any  substantial  body,  but  that  it  was  a  mere 
phantasm,  which  was  neither  really  bom,  nor  tnily 
suffered  ;  such  wild  notions  as  these,  we  are  told,  the 
Valentinians  and  Manichees  had,  and  the  followers 
of  Simon  Magus ;  they  were  called  AoKsVa/  and  <bn- 
Tair/io-Tii.  Blessed  be  God,  these  heresies  are  long 
since  buried ;  and  we  know  and  are  sure  that  Jesus 
Christ  was  no  spirit  or  apparition,  but  had  a  true 
and  real  body,  even  after  his  resurrection. 

(2.)  He  eats  with  them,  to  snow  that  he  had  a 
real  and  true  body,  and  that  he  was  willing  to  con- 
verse freely  and  familiarly  with  his  disciples,  as  one 
friend  with  another.  St.  Peter  lays  a  gi-eat  stress 
upon  this,  (Acts  10.  41.)  We  did  eat  and  drink  with 
him,  after  he  rose  from  the  dead. 

[1.1  When  they  saiu  his  hands  and  his  feet,  yet 
they  knew  not  what  to  say.  They  believed  not  for 
joy,  and  wondered,'v.  41.  It  was  their  infinnity, 
that  they  belie-ued  not,  that  yet  they  believed  not, 
tTi  iTTKrTtivTm  iurm — they  as  yet  being  unbelierers. 
Ths  very  much  con'oborates  the  truth  of  Christ's 
resurrection,  that  tlie  disciples  were  so  slow  to  be- 
lieve it.  Instead  of  stealing  away  his  body,  and  say- 
ing, He  is  risen,  when  lie  is  not,  as  the  chief  priests 
suggested  they  would  do,  they  are  ready  to  say  again 
and  again.  He  is  not  risen,  when  he  is.  Tlieir  being 
incredulous  of  it  at  first,  and  insisting  upon  the  ut- 
most proofs  of  it,  sliows  that  when  afterward  they 
did  believe  it,  and  venture  their  all  upon  it,  it  was 
not  but  upon  the  fullest  demonstration  of  the  thing 
that  could  be. 

But  though  it  was  their' infirmity,  yet  it  was  an 
excusable  one  ;  for  it  was  not  from  any  contempt  of 
the  evidence  offered  them,  that  they  believed  not : 
but.  First,  They  belimed  not  for  joy,  as  Jacob,  when 
he  was  told  that  Joseph  was  alive  ;  tliey  thought  it 
too  good  news  to  be  true.  When  the  faith  and  hope 
are  therefore  weak,  because  the  love  and  desires  are 
strong,  that  weak  faith  shall  be  helped,  and  not  re- 
jected. Secondly,  They  wondered!  they  thought 
it  not  only  too  good,  but  too  great,  to  be  true,  for- 
getting both  the  scriptures  and  the  power  of  God. 

[2.]  For  their  further  conviction  and  encourage- 
ment, he  called  for  some  meat.  He  sat  down  to 
meat  with  the  two  disciples  at  Emmaus,  but  it  is  not 
said  that  he  did  eat  with  them  ;  now  lest  that  should 
be  made  an  objection,  he  here  did  actually  eat  with 
them  and  the  rest,  to  show  how  his  body  was  really 
and  truly  returned  to  life  ;  though  he  did  not  eat  and 
drink,  and  converse  constantly  with  them,  as  he  had 
done,  (and  as  Lazarus  did  after  his  resurrection,  who 
not  only  returned  to  life,  but  to  his  former  state  of 
life,  and  to  die  again,)  because  it  was  not  agi'eeable 
to  the  economy  of  the  state  he  was  risen  to. 

They  gave  him  a  /liece  of  a  broiled  fish,  and  of  a 
honey-comb,  v.  42.  The  honey-comb,  perhaps, 
was  used  as  sauce  to  the  broiled  fish,  for  Canaan 
was  a  land  flowing  with  honey.  This  was  mean 
fare ;  yet,  if  it  be  the  fare  of  the  disciples,  their  Mas- 
ter will  fare  as  they  do,  because  in  the  kingdom  of 


our  Father  they  shall  fare  as  he  does,  shall  eat  and 

drink  with  him  in  his  kingdom. 

3.  The  insight  he  gave  them  into  the  word  of  God, 
which  they  had  heard  and  read,  by  which  faith  in 
the  resurrection  of  Christ  is  wrought  in  them,  and 
all  the  difficulties  are  cleared. 

(1.)  He  refers  them  to  the  word  which  they  had 
heard  from  him,  when  he  was  with  them,  and  puts 
them  in  mind  of  that  as  the  angel  had  done  ;  {v.  44. ) 
These  are  the  words  which  I  said  unto  you  in  private, 
many  a  time,  while  I  was  yet  with  you.  We  should 
better  understand  what  Christ  doth,  if  we  did  but 
better  remember  what  he  hath  said,  and  had  but  the 
art  of  comparing  them  together. 

(2.)  He  refers  them  to  the  word  they  had  read  in 
the  Old  Testament,  which  the  word  they  had  heard 
from  him  directed  them  to ;  .^11  things  must  be  ful- 
filled which  were  written .  Christ  had  given  them 
this  general  hint  for  the  regulating  of  their  expec- 
tations— that,  whatever  they  found  written  concern- 
ing the  Messiah,  in  the  Old  Testament,  must  be 
fulfilled  in  him ;  what  was  written  concerning  his 
sufferings,  as  well  as  what  was  written  concerning 
his  kingdom  ;  those  God  had  joined  together  in  the 
prediction,  and  it  could  not  be  thought  that  they 
should  be  /;  ut  asunder  in  the  event.  .411  things  must 
be  fulfilled,  even  the  hardest,  even  the  heaviest,  even 
the  vinegar,  he  could  not  die  till  he  had  that,  be- 
cause he  could  not  till  then  say.  It  is  finished.  The 
several  parts  of  the  Old  Testament  are  here  men- 
tioned, as  containing  each  of  them  things  concerning 
Christ :  The  law  of  Moses,  that  is,  the  Pentateuch, 
or  the  ^/ive  books  written  by  Moses  ;  the  prophets, 
containing  not  only  the  books  that  are  purely  pro- 
phetical, but  those  historical  books  that  were  writ- 
ten by  prophetical  men  ;  the  Psalms  containing  the 
other  writings,  which  they  called  the  Hagiographa. 
See  in  what  various  ways  of  writing  God  did  of  old 
reveal  his  will ;  but  all  proceeded  from  one  and  the 
self-same  Spirit,  who  by  them  gave  notice  of  the 
coming  and  kingdom  of  the  Messiah;  for  to  him  bare 
all  the  prophets  witness. 

(3.)  By  an  immediate  present  work  upon  their 
minds,  which  they  themselves  could  not  but  be  sen- 
sible of,  he  gave  them  to  apprehend  the  true  intent 
and  meaning  of  the  Old-Testament  prophecies  of 
Christ,  and  to  see  them  all  fulfilled  in  him  ;  (z>.  45.) 
Then  opened  he  their  understanding,  that  they  might 
understand  the  scriptures.  In  his  discourse  with  the 
two  disciples  he  took  the  vail  from  off  the  text,  by 
opening  the  scriptures  ;  here  he  took  the  vail  from 
off  the  hearts,  by  opening  the  mind.  Obseire  here, 
[1.]  That  Jesus  Christ  by  his  Spirit  operates  on  the 
minds  of  men,  on  the  minds  of  all  that  are  his.  He 
has  access  to  our  spirits,  and  can  immediately  influ- 
ence them.  It  is  obseirable,  how  he  did  now  after 
his  resurrection  give  a  specimen  of  those  two  great 
operations  of  his  Spirit  upon  the  spirits  of  men  ;  his 
enlightening  of  the  intellectual  faculties  with  a  di- 
vine light,  when  he  opened  the  understandings  of  his 
disciples,  and  his  invigorating  of  the  active  powers 
with  a  divine  heat,  when  he  made  their  hearts  bum 
within  them.  [2.]  Even  good  men  need  to  have 
their  understandings  opened;  for  though  they  are 
not  darkness,  as  they  were  by  nature,  yet  in  many 
things  they  are  in  the  dark.  David  prays.  Open 
mine  eyes.  Gix'e  me  understanding.  And  St.  Paul, 
who  knows  so  much  of  Christ,  sees  his  need  to  learn 
more.  [3.]  Christ's  way  of  working  faith  in  the 
soul,  and  gaining  the  throne  there,  is,  by  opening 
the  7inderstanding  to  discern  the  evidence  of  those 
things  that  are  to  be  believed.  Thus  he  comes  into 
the  soul  by  the  door,  while  Satan,  as  a  thief  and  a 
robber  climbs  up  some  other  way.  [4.  ]  The  design 
of  opening  the  understanding  is,  that  we  may  under- 
stand the  scriptures  ;  not  that  we  may  be  wise  above 
I  what  is  written,  but  that  we  may  be  wiser  in  what  is 


ST.  LUKE,  XXTV. 


657 


written,  and  may  be  made  ivise  to  salvation  by  it. 
The  Spirit  in  the  word,  and  the  Spirit  in  the  lieart 
say  the  same  thing.  Christ's  scholars  never  leam 
above  their  Bibles  in  this  world  ;  but  they  need  to  be 
learning  still  more  and  more  out  of  their  Bibles,  and 
to  gi'ow  more  ready  and  mighty  in  the  scriptures. 
That  we  may  have  right  thoughts  of  Christ,  and 
our  mistakes  concerning  him  rectified,  there  needs 
no  more  than  to  be  made  to  understand  the  scrip- 
tures. 

4.  The  instinictions  he  gave  them  as  afiottles,  who 
were  to  be  employed  in  setting  up  his  kingdom  in 
the  world.  They  expected,  while  their  Master  was 
■with  them,  that  they  should  be  preferred  to  posts 
of  honour,  which  they  thought  themselves  quite  dis- 
appointed of  when  he  was  dead.  "  No,"  s;iith  he, 
"  you  are  now  to  enter  upon  them  ;  ye  are  to  be  nint- 
nesses  of  these  things,  {v.  48.)  to  carry  the  notice  of 
them  to  all  the  world;  not  only  to  refiort  them  as 
matter  of  news,  but  to  assert  them  as  evidence  given 
upon  the  trial  of  the  great  cause  that  has  been  so 
long  depending  between  God  and  Satan,  tlie  issue 
of  which  must  be,  the  casting  do^vn,  and  casting  out, 
of  the  prince  of  this  world.  You  are  fully  assured 
of  these  things  yourselves,  you  are  eye  and  ear  wit- 
nesses of  them  ;  go  and  assure  the  world  of  them  ; 
and  the  same  Spirit  that  has  enlightened  you,  shall 
go  along  with  you  for  the  enlightening  oi  others," 
Kow  here  they  are  told, 

(1.)  ll'hat  they  must  /ireach  ;  they  must  preach 
the  gospel,  must  preach  the  JVew  Testament  as  the 
full  accomplishment  of  the  Old,  as  the  continuation 
and  conclusion  of  divine  revelation.  They  must  take 
their  Bibles  along  with  them,  (especially  when  they 
preached  to  the  Jews ;  nay,,  and  Peter,  in  his  first 
sermon  to  the  Gentiles,  directed  them  to  consult  the 
prophets.  Acts  10.  43.)  and  must  show  people  how 
it  was  written  of  old  concerning  the  Messiah,  and 
the  glories  and  graces  of  his  kingdom,  and  then  must 
tell  them  how,  upon  their  certain  knowledge,  all  1 
this  was  fiilfiUed  in  the  Lord  Jesus. 

[1.]  The  ^resLt  gos/iel-truth  concerning  the  f/eaf/;  \ 
and  resurrection  ot  Jesus  Christ,  must  be  fiublished 
to  the  children  of  men  ;  {v.  46. )  Thus  it  was  written 
in  the  sealed  book  of  the  divine  counsels  from  eter- 
nity, the  \olume  of  that  book  of  the  covenant  of  re- 
demption ;  and  thus  it  was  written  in  the  open  book 
of  the  Old  Testament,  among  the  things  re\ealed  ; 
and  therefore  thus  it  behoved  Christ  to  suffer,  for  the 
divine  counsels  must  be  performed,  and  care  taken 
that  no  word  of  God  fall  to  the  ground.  "  Go,  and 
tell  the  world,"  J^'irst,  "That  Christ  suffered,  as  it 
was  written  of  him.  Go,  preach  Christ  crucified, 
be  not  ashamed  of  his  cross,  not  ashamed  of  a  suffer- 
ing Jesus.  Tell  them  what  he  suffered,  and  whv 
he  suffered,  and  how  all  the  scriptures  of  the  Old 
Testament  were  fulfilled  in  his  sufferings.  Tell 
them  that  it  behoved  him  to  suffer,  that  it  was  ne- 
cessary to  the  taking  awav  of  the  sin  of  the  world, 
and  the  deliverance  of  mankind  from  death  and  rain ; 
nay,  it  became  him  to  be  perfected  through  suffer- 
ings," Heb.  2.  10.  Secondly,  "  That  he  rose  from 
the  dead  on  the  third  day,  by  which  not  only  all  the 
offence  of  the  cross  was  rolled  away,  but  he  was  de- 
clared to  be  the  Son  of  God  with  power,  and  in  this 
also  the  scri/itures  were  fulfilled ;  (see  1  Cor.  15.  3, 
4.)  go,  tell  the  world  how  often  vou  saw  him  after 
he  rose  from  the  dead,  and  how  intimately  you  con- 
versed with  him.  Your  eyes  see"  (as  Joseph  said 
to  his  brethren,  when  his  discovering  of  himself  to 
them  was  as  life  from  the  dead)  "  that  it  is  my  mouth 
that  sfieakelh  unto  you,  Gen.  45.  12.  Go,  and  tell 
them,  then,  that  he  that  was  dead,  is  alive,  and  Iwes 
for  ex'ermore,  and  has  the  keys  of  death  and  the 
grave. " 

[2.  ]  The  ^eaXgosfiel-duty  of  repentance  must  be 
pressed  upon  the  children  of  men.     Repentance  for 

Vol.  V,— 4  O 


sin  must  be  preached  in  Christ's  name,  and  by  his 

authority,  v.  47.  ^11  men  ex'ery  where  must  be  call- 
ed and  commanded  to  repent.  Acts  17.  30.  "Go, 
and  tell  people  that  the  God  that  made  them,  and 
the  Lord  that  bought  them,  expects  and  requires 
that,  immediately  upon  this  notice  given,  they  turn 
from  the  worship  of  the  gods  that  they  have  made, 
to  the  worship  of  the  God  that  made  them  ;  and  not 
only  so,  but  from  sen'ing  the  interests  of  the  world 
and  the  flesh  ;  they  must  turn  to  the  senice  of  Gi  d 
in  Christ,  must  mortify  all  sinful  habits,  and  forsake 
all  sinful  practices.  Their  hearts  and  lives  must  be 
changed,  ;md  they  must  be  universally  renewed  and 
reformed." 

[3.]  The  great  gospel-privilege  of  the  remission 
of  sins  must  be  proposed  to  all,  and  assured  to  all 
that  repent,  and  beliex'e  the  gospel.  "Go,  tell  a 
guilty  world,  that  stands  convicted  and  condemned 
at  God's  bar,  that  an  act  of  indemnity  has  passed  the 
royal  assent,  which  all  that  repent  and  believe  shall 
have  the  benefit  of,  and  not  only  he  pardoned,  but 
preferred  by.  Tell  him  that  thei-e  is  hope  concern- 
ing them." 

(2.)  To  whom  they  must  pireach.  Whither  must 
they  cany  these  proposals,  and  how  far  doth  their 
commission  extend  ?  They  are  here  told, 

[1.]  That  they  must  preach  this  among  all  na- 
tions. They  must  disperse  themselves,  like  the  sons 
of  Noah  after  the  flood,  some  one  way  and  some  an- 
other, and  carry  this  light  along  with  them  wher- 
ever they  go.  The  prophets  had  preached  repent- 
ance and  remission  to  the  Jews,  but  the  apostles 
must  preach  them  to  all  the  world.  None  are  ex- 
em/ited  from  the  obligations  the  gospel  lays  upon 
men  to  repent,  nor  are  any  excluded  trom  those  in- 
estimable benefits  which  are  included  in  the  remis- 
sion of  sins,  but  those  that  by  their  unbelief  and  im- 
penitencv  put  a  bar  in  their  own  door. 

[2.  ]  That  they  must  begiii  at  Jerusalem  ;  there 
they  must  preach  their  first  gospel-sermon  ;  there 
the  gospel-church  must  be  first  formed;  there  the 
gospel-day  must  dawn,  and  thence  that  light  shall 
go  forth,  which  must  take  hold  on  the  ends  of  the 
earth.  And  why  must  they  begin  there .''  First, 
Because  thus  it  was  written,  and  thei'efore  it  behoved 
them  to  take  this  method.  The  word  of  the  Lord 
must  go  forth  from  Jerusalem,  Isa.  2.  3.  And  see 
Joel  2.  32.-3.  16.  Obad.  21.  Zech.  14.  8.  Secondly, 
Because  there  the  matters  of  fact,  on  which  the  gos- 
pel was  founded,  were  transacted ;  and  therefore 
there  they  were  first  attested,  where  if  there  had 
been  any  just  cause  for  it,  they  might  be  best  con- 
tested and  disproved.  So  strong,  so  bright,  is  the 
first  shining  forth  of  the  glory  of  the  risen  Redeemer, 
that  it  dares  face  those  daring  enemies  of  his,  that 
had  put  him  to  an  ignominious  death,  and  sets  them 
at  defiance.  "Begin  at  Jerusalem,  that  the  chief 
priests  may  try  their  strength  to  crush  the  gospel, 
and  mav  rage  to  see  themselves  disappointed." 
Thirdly',  Because  he  would  give  us  a  further  example 
of  forgiving  enemies.  Jciiisalem  had  put  the  greatest 
affronts  imaginable  upon  him,  (both  the  ralers  and 
the  multitude,)  for  which  that  city  might  justly  have 
been  excepted  by  name  out  of  the  act  of  indemnity ; 
but  no,  so  far  from  that,  the  first  offer  of  gospel- 
grace  is  made  to  Jerusalem,  and  thousands  there  are 
in  a  little  time  brought  to  partake  of  that  grace. 

(3.)  \\'hat  assistance  they  should  hax<e  in  preach- 
ing. It  is  a  \ast  undertakini^  that  they  are  here 
called  to,  a  very  large  and  difficult  province,  es- 
pecially considcringthe  opposition  this  service  would 
meet  with,  and  the  suffermgs  it  would  be  attended 
with  ;  if  therefore  they  ask,  ll'ho  is  sufficient  for 
these  things?  here  is  an  answer  ready,  (t.  49.)  Be- 
hold, I  send  the  promise  of  my  Father  iifion  you,  and 
ye  shall  be  endued  with  power  from  on  high.  He 
here  assures  them  that  in  a  little  time  the  Spirit 


ST.  LUKE,  XXIV. 


&&8 

should  be  poured  out  upon  them  in  greater  measure 
than  ever,  and  they  should  thereby  be  furnished 
•with  all  those  gifts  and  graces  which  were  necessary 
to  tlieir  discharge  of  this  great  ti-ust :  and  therefore 
they  must  tarry  at  Jerusalem,  and  not  enter  upon  it 
till  this  be  done.  Note,  [1.]  Those  who  receive  the 
Holy  Ghost,  are  thereby  endued  with  a  jioiver from 
on  high,  a  supernatural  power ;  a  power  abo\e  any 
of  their  own  :  it  isj'rom  on  high,  and  therefore  draws 
the  soul  upward,  and  makes  it  to  aim  high.  [2.] 
Christ's  apostles  could  never  have  planted  his  gos- 
pel, and  set  up  his  kingdom  in  tlie  world,  as  they 
did,  if  they  had  not  been  endued  with  such  a  power ; 
and  their  admirable  achievements  prove  that  there 
was  an  excellency  of  power  going  along  with  them. 
[3.]  This fioiver  from  on  high  was  Xhe  jiromise  of 
the  Father,  the  great  promise  of  the  New  Testa- 
ment, as  the  promise  of  the  coming.of  Christ  was  of 
the  Old  Testament,  And  if  it  be  the  promise  of  the 
Father,  we  may  be  sure  that  the  promise  is  inviola- 
ble, and  the  thing  promised  invaluable.  [4.]  Christ 
would  not  leave  his  disciples  tiU  the  time  was  just  at 
hand  for  the  performing  of  this  promise.  It  was  but 
ten  days  after  the  ascension  of  Christ  that  there 
came  die  descent  of  the  Spirit.  [5.]  Christ's  am- 
bassadors must  stay  till  they  have  their  powers,  and 
not  venture  upon  their  embassy  till  they  have  re- 
ceived full  instructions  and  credentials ;  though,  one 
would  think,  never  was  such  haste  as  now  for  the 
preaching  of  the  gospel,  yet  the  preachers  must 
tarry  till  they  be  endued  with  power  from  on  high, 
and  tarry  at  Jerusalem,  thougli  a  place  of  danger, 
because  there  this  promise  of  the  Father  was  tofind 
them,  Joel  2.  28. 

50.  And  he  led  them  out  as  far  as  to 
Bethany ;  and  he  lifted  up  his  hands,  and 
blessed  them.  51.  And  it  came  to  pass, 
while  he  blessed  them,  he  was  parted  from 
them,  and  carried  up  into  heaven.  52.  And 
they  worshipped  him,  and  returned  to  Jeru- 
salem with  great  joy ;  63.  And  were  con- 
tinually in  the  temple,  praising  and  blessing 
God.    Amen. 

This  evangelist  omits  the  solemn  meeting  between 
Christ  and  his  disciples  in  Galilee  ;  but  what  he  said 
to  them  there,  and  at  other  intei-views,  he  subjoins 
to  what  he  said  to  them  at  the  first  visit  he  made 
them  on  the  evening  of  the  day  he  rose ;  and  has  now 
nothing  more  to  account  for  but  his  ascension  into 
heaven,  which  we  have  a  very  brief  narrative  of  in 
these  verses  :  in  which  we  are  told, 

I.  How  solemnly  Christ  took  leave  of  his  disciples. 
Christ's  design  being  to  reconcile  heaven  and  earth, 
and  continue  a  Daysman  between  them,  it  was  ne- 
cessary that  he  should  lay  his  hands  on  them  both, 
and,  in  order  thereunto,  that  he  should /iass  and  re- 
pass. He  had  b\isiness  to  do  in  both  worlds,  and  ac- 
cordingly came  from  heaven  to  earth  in  his  incarna- 
tion, to  despatch  his  business  here,  having  finished 
which,  he  returned  to  heaven,  to  reside  there,  and 
negotiate  our  affairs  with  the  Father.     Obser\'e, 

1.  From  whence  he  ascended;'  from  Bethany, 
near  Jerusalem,  adjoining  to  the  mount  of  Olives. 
There  he  had  done  eminent  services  for  his  Father's 
glory,  and  there  he  entered  upon  his  glory.  There 
was  the  garden,  in  which  his  sufferings  began,  there 
he  was  in  his  agony  ;  and  Bethany  signifies  the  house 
of  sorrow.  Those  that  woidd  go  to  heaven,  must  as- 
cend thither  from  the  house  of  sufferings  and  sor- 
row, must  go  by  agonies  to  their  joys.  The  mount 
of  Olives  was  pitched  upon  long  since  to  be  the  place 
of  Christ's  ascension ;  (Zecli.  14.  4.)  His  feet  shall 
stand  in  that  day  upon  the  mount  of  Olives.     And 


here  it  was  that  a  while  ago  he  began  his  triumphant 
entry  into  Jerusalem,  ch.  19.  29. 

2.  Who  were  the  witnesses  of  his  ascension ;  He 
led  out  his  discijiles  to  see  him  :  probabl)',  it  was  very 
early  in  the  morning  that  he  ascended,  before  peo- 
ple were  stirring,  for  he  never  showed  himself  open- 
ly to  all  the  people  after  his  resurrection,  but  only  to 
chose?!  Tjitnesses,  The  disciples  did  not  see  him  rise 
out  of  the  grave,  because  his  resurrection  was  capa- 
ble of  being  proved  by  their  seeing  him  alive  after- 
ward :  but  they  saw  him  ascend  into  heaven,  because 
they  could  not  otherwise  have  an  ocular  demonstra- 
tion of  his  ascension.  They  were  led  out  on  pur- 
pose, to  see  him  ascend;  had  their  eye  upon  him 
when  he  ascended,  and  were  not  looking  another 
way. 

3.  What  was  the  farewell  he  gave  them ;  He  lift 
up  his  hands,  and  blessed  them.  He  did  not  go  away 
in  displeasure,  biit  in  love,  he  left  a  blessing  behind 
him ;  he  lift  up  his  hands,  as  the  High-Priest  did 
when  he  blessed  the  people ;  see  Lev.  9.  22.  He 
blessed  as  one  having  authority,  commanded  by  the 
blessings  which  he  had  purchased ;  he  blessed  them 
as  Jacc*  blessed  his  sons.  The  apostles  were  now 
as  the  representatives  of  the  twelve  tribes,  so  that  in 
blessing  them  he  blessed  all  his  spiritual  Israel,  and 
put  his  Father's  name  upon  them.  He  blessed  them 
as  Jacob  blessed  his  sons,  and  Moses  the  tribes,  at 
parting,  to  show  that,  having  loved  his  own  which 
were  in  the  world,  he  loved  them  unto  the  end. 

4.  How  he  left  them  ;  ^VIlile  he  was  blessing  them, 
he  was  parted  from  them  ;  not  as  if  he  were  taken 
away  before  he  had  said  all  he  had  to  say,  but  to  in- 
timate that  his  being  parted  from  them  did  not  put 
an  end  to  his  Ijlessing  of  them,  for  the  intercession 
which  he  went  to  heaven  to  make  for  all  his,  is  a 
continuation  of  that  blessing.  He  began  to  bless 
them  on  earth,  but  he  went  to  heaven  to^o  on  with 
it.  Christ  was  now  sending  his  apostles  to  preach 
his  gospel  to  the  world,  and  he  gives  them  his  bless- 
ing, not  for  themselves  only,  but  to  be  conferred  in 
his  name  upon  all  that  should  believe  on  him  through 
their  word,  for  in  him  all  the  families  of  the  earth 
were  to  be  blessed. 

5.  How  his  ascension  is  described.  (1.)  He  was 
parted  from  them,  was  taken  from  their  head,  as 
Elijah  from  Elisha's.  Note,  The  dearest  fiiends 
must  part.  Those  that  love  us,  and  pray  for  us,  and 
instruct  us,  must  be  parted  from  us.  The  bodily 
presence  of  Christ  himself  was  not  to  be  expected 
always  in  this  world ;  those  that  knew  him  after  the 
flesh,  must  now  henceforth  know  him  so  no  more. 
(2.)  He  was  carried  up  into  heaven;  not  by  force, 
but  by  his  own  act  and  deed.  As  he  arose,  so  he 
ascended,  by  his  own  power,  yet  attended  by  angels. 
There  needed  no  chariot  of  fire,  or  horses  of  fire,  he 
knew  the  way,  and,  being  the  I^ord  from  heaven, 
could  go  back  himself  He  ascended  in  a  cloud,  as 
the  angel  in  the  smoke  of  Manoah's  sacrifice,  Judg. 
13.  20. 

II.  How  cheerfully  his  disciples  continued  their 
attendance  on  him,  and  on  God  through  him,  even 
now  that  he  was  parted  from  them. 

1.  They  paid  their  homage  to  him  at  his  going 
away,  to  signify  that  though  he  was  going  into  a  far 
country,  yet  they  would  continue  his  loyal  subjects 
that  were  willing  to  have  him  reign  over  them ; 
They  worship fied  him,  v.  52.  Note,  Christ  expects 
adoration  from  those  that  receive  blessings  from  him. 
He  blessed  them ;  in  token  of  gratitude  for  which, 
they  worshi/i/ied  him.  This  fresh  display  of  Christ's 
glory  drew  from  them  fresh  acknowledgments  and 
adorations  of  it.  They  knew  that  though  he  was 
parted  from  them,  yet  hn  could,  and  did,  take  no- 
tice of  their  adorations  of  him  ;  the  cloud  that  re- 
ceived liim  out  of  their  sight,  did  not  put  them  or 
their  services  out  of  his  sight 


2.  They  returned  to  Jerusalem  wit/i  great  joy. 
There  they  were  ordered  to  continue  till  the  Spirit 
should  be  poured  out  upon  them,  and  thither  they 
went  accordingly,  though  it  was  into  the  mouth  of 
danger.  Thither  they  went,  and  there  they  staid 
•with  great  joy.  This  was  a  wonderful  change,  and 
an  eifect  of  the  opening  of  their  understandings. 
When  Christ  told  them  that  he  must  leave  them, 
sorrow  filled  their  hearts ;  yet  now  that  they  see  him 
go,  they  arejilled  ivithjoy,  being  convinced  at  length 
that  it  was  expedient  for  them  and  for  the  church 
that  he  should  go  away,  to  send  the  Comforter. 
Note,  The  glory  of  Christ  is  the  joy,  the  exceeding 
joy,  of  all  true  believers,  even  while  they  are  here 
in  this  world  ;  much  more  will  it  be  so  when  they  go 
to  the  new  Jerusalem,  and  find  him  there  in  his 
glory. 

3.  They  abounded  in  acts  of  devotion  while  they 
were  in  expectation  of  the  promise  of  the  Father,  v. 
53.  (1.)  They  attended  the  temple-service  at  the 
hours  of  prayer ;  God  had  not  as  yet  quite  forsaken 
it,  and  therefore  they  did  not.  They  were  con- 
tinually in  the  temple,  as  their  Master  was  when  he 


ST.  JOHN,  1.  659 

was  at  Jerusalem.  The  Lord  loves  the  gates  of  Zion, 
and  so  should  we.  Some  think  that  they  had  their 
place  of  meeting,  as  disciples,  in  some  ot  the  cham- 
bers of  the  temple  which  belonged  to  some  Levite 
that  was  ivell  affected  to  them  ;  but  others  think  that 
It  is  not  likely  that  either  could  be  concealed  from. 
or  would  be  connirved  at  bv,  the  chief  priests  and 
rulers  of  the  temple.  (2.)  Temple-sacrifices,  they 
knew,  were  superseded  by  Christ's  sacrifice,  but  the 
temple-songs  they  joined  in.  Note,  VV'hile  we  are 
waiting  for  God's  promises,  we  must  go  forth  to  meet 
them  with  our  praises.  Praising  and  blessing  God 
is  work  that  is  never  out  of  season  ;  and  nothing  bet- 
ter prepares  the  mind  for  the  receiving  of  the  Holy 
Ghost  than  holy  joy  and  praise.  Fears  are  silenced, 
sorrows  sweetened  and  allayed,  and  hopes  kept  up. 
The  amen  that  concludes,  seems  to  be  added  by 
the  church  and  every  believer  to  the  reading  of  the 
gospel ;  signifying  an  assent  to  the  truths  of  the  gos- 
pel, and  a  hearty  concurrence  with  all  the  disciples 
of  Christ  in  praising  and  blessing  (iod.  Atnen,  Let 
him  be  continually  praised  and  blessed. 


AN 


EXPOSITION, 


PRACTICAL  OBSERVATIONS, 

OF  THE 

GOSPEL  ACCORDING  TO 

ST.  JOHN. 


It  is  not  material  to  enquire  when  and  where  this  gospel  was  -svritten ;  we  are  sure  it  was  given  by  inspira- 
tion of  God  to  John,  the  brother  of  James,  one  of  the  twelve  apostles,  distinguished  by  the  honourable 
character  of  that  disci/ile  whom  Jesus  loved;  one  of  the  first  three  of  the  worthies  of  the  Son  of  David, 
whom  he  took  to  be  the  witnesses  of  his  retirements,  particularly  of  his  transfiguration  and  agony. 
The  ancients  tell  us,  that  John  lixed  longest  of  all  the  twehe  apostles,  and  was  the  only  one  of  them 
that  died  a  naturul  death,  all  the  rest  suffering  martyrdom  ;  and  some  of  them  say  that  he  wrote  this 
gospel  at  Ephesus,  at  the  request  of  the  ministers  of  tlie  several  churches  of  Asia,  in  opposition  to  the 
heresy  of  Cerinthus  and  the  Eblonites,  who  held  that  our  Lord  was  a  ?nere  Man.  It  seems  most  pro- 
bable that  he  wrote  it  before  his  banishment  into  the  isle  of  Patmos,  for  there  he  wote  his  Apocalypse, 
the  close  of  which  seems  designed  for  the  closing  up  of  the  canon  of  scripture  ;  and  if  so,  this  gospel 
wasnot  written  after.  I  cannot  therefore  give  credit  to  those  latter  fathers,  who  say  that  he  wrote  it 
m  his  banishment,  or  after  his  return  from  it,  many  years  after  the  destruction  of  Jerusalem ;  when  he 
was  ninety  years  old,  saith  one  of  them;  when  he  was  a  hundred  saith  another  of  them.  However, 
It  is  clear  that  he  wrote  last  of  the  four  evangelists,  and,  comparing  his  gospel  with  theirs,  we  may 
observe,  1.  That  he  relates  what  they  had  omitted;  he  brings  up  the  rear,  and  his  gospel  is  as  the 
rearnuard  or  gathering-host,  it  gleans  up  what  they  had  passed  by.  Thus  there  was  a  later  collection 
of  Solomons  wise  sayings,  (Prov.  25.  1.)  and  yet  far  short  of  what  he  delivered,  1  Kings  4.  32.  2. 
That  he  gives  us  more  of  the  mystery  of  that  which  the  other  evangelists  give  us  only  the  history  of. 
It  was  necessary  that  the  matters  of  fact  should  be  first  settled,  which  was  done  in  their  declaratio?is  of 
those  thmgs  which  Jesus  began  both  to  do  and  teach,  Luke  1.  1.  Acts  1.  1.  But  that  being  done  out  of 
the  mouth  of  two  or  three  witnesses,  John  goes  on  to  perfection,  (Heb.  6.  1.)  not  laying  again  the 
foundation,  but  building  upon  it ;  leading  us  more  within  the  vail.  Some  of  the  ancients  observe  that 
the  other  evangelists  wrote  more  of  the  Ti  o-a.^aT/xi— the  bodily  things  of  Christ ;  but  John  writes  of  the 
-ri  jrvsu^aTixi— the  spiritual  things  of  the  gospel,  the  life  and"  soul  of  it;  therefore  some  have  caUed 
this  gospel  the  key  of  the  evangelists.  Here  it  is  that  a  door  is  opened  in  heaven,  and  the  first  voice  we 
hear,  is,  Come  up  hither;  come  up  higher.  Some  of  the  ancients,  that  supposed  the  four  living  crea- 
tures m  John's  vision  to  represent  the  four  evangelists,  make  John  himself  to  be  the  fying-eagle,  so  high 
doth  he  soar,  and  so  clearly  doth  he  see  into  divine  and  heavenly  things. 


660 


ST.  JOHN,  1. 


CHAP.  I. 


The  scope  and  design  of  this  chapter  is  to  confirm  our  faith  in 
Christ  as  the  eternal  Son  of  God,  and  the  true  iVlessiali 
and  Saviour  of  the  world,  that  we  may  be  brought  to  re- 
ceive him,  and  rely  upon  him,  as  our  Prophet,  Priest,  and 
King,  and  to  give  up  ourselves  to  be  ruled,  and  taught, 
and  saved,  by  him.  In  order  to  this,  we  have  here,  I. 
An  account  given  of  him  by  the  inspired  penman  himself, 
fairly  laying  down,  in  the  beginning,  what  he  designed  his 
whole  book  should  be  the  proof  of,  v.  1 . .  5.  And  again, 
V.  10..14.  And  again,  V.  16..  18.  11.  Tlie  testimony  of 
John  Baptist  concerning  him,  (v.  6. .  9.  and  again,  v.  15.) 
but  most  fully  and  particularly,  v.  19  .  .  37.  III.  His  own 
manifestationofhimself  to  Andrew  and  Peter,  (v.  38.  .42.) 
to  Pliilip  and  Nathanael,  v.  43..  51. 

1.  "TN  the  beginning  was  the  Word,  and 
A  the  Word  was  witii  God,  and  tiie 
Word  was  God.  2.  The  same  was  in  tlie 
beginning  with  God.  3.  All  things  were 
made  by  him ;  and  without  him  was  not 
any  thing  made  that  was  made.  4.  In 
him  was  life ;  and  the  life  was  the  light  of 
men.  5.  And  the  light  shinetli  in  dark- 
ness, and  the  darkness  comprehended  it 
not. 

Austin  saith  (de  Ctvitate  Dei,  lib.  10.  cap.  29.) 
that  his  friend  Simpliciiis  told  him  he  had  heard  a 
Platonic  philosopher  say  that  these  first  verses  of 
St.  John's  gospel  were  noorthy  to  be  lurittai  in  let- 
ters of  gold.  The  learned  Francis  Junius,  in  the 
account  he  gives  of  his  own  life,  tells  how  he  was 
in  his  youth  infected  with  loose  notions  in  religion, 
and  by  the  grace  of  God  was  wonderfully  recovered 
by  reading  accidentally  these  verses  in  a  Bible  which 
hi»father  had  designedly  laid  in  his  way.  He  says, 
that  he  observed  such  a  divinity  in  tlie  argument, 
such  an  autliority  and  majesty  in  the  style,  that  his 
flesh  trembled,  and  he  was  struck  into  such  an 
amazement,  that  for  a  whole  day  he  scarcely  knew 
where  lie  was,  or  what  he  did ;  and  from  thence  he 
dates  the  beginning  of  his  being  religious.  Let  us 
enquire  wliat  there  is  in  those  strong  lines.  The 
evangelist  here  lays  down  the  great  truth  he  is  to 
pi-ove,  that  Jesus  Christ  is  God,  one  with  the  Father. 
Observe, 

I.  Whom  he  speaks  of — the  Word — 6  \iye;.  This 
is  an  idiom  peculiar  to  John's  writings.  See  1  John 
1.  1.  ch.  5.  7.  Rev.  19.  13.  Yet  some  think  that 
Christ  is  meant  by  the  Word,  Acts  20.  32.  Heb.  4. 
12.  Luke  1.  2. 

The  Chaldee  paraphrase  very  frequently  calls 
the  Messiah  Memra — the  JVord  of  Jehovah,  and 
speaks  of  many  things  in  the  Old  Testament  said  to 
be  done  by  the  Lord,  as  done  by  that  ll'ord  of  the 
Lord;  even  the  vulgar  Jews  were  taught  that  the 
Word  of  God  was  the  same  with  God.  The  evan- 
gelist, in  the  close  of  his  discourse  (t'.  18.)  plainly 
tells  us  why  he  calls  Christ  the  IVord — because  he  is 
the  only  begotten  Son,  nuhich  is  in  the  bosom  of  the 
Father,  and  has  declared  him.  Word  is  twofold ; 
>i3>oc  evJiaSsToc — word  conceived ;  and  xiyoi:  7rfo<fi^iiio; 
— -word  uttered.  The  \iyo(  k  o-a>  I  i^u,  and  uxfuvoc, 
ratio  and  oratio — intelligence  and  utterance. 

1.  There  is  the  word  co?iceived ;  that  is,  thought, 
■which  is  the  first  and  only  immediate  product  and 
conception  of  the  soul,  (all  the  operations  of  which 
are  performed  by  thought,)  and  it  is  one  with  the 
soul.  And  thus  the  second  person  in  the  Trinity  is 
fitly  called  the  Word;  for  he  is  the  first-begotten 
of  the  Father;  that  eternal,  essential  Wisdom  which 
the  Lord  possessed,  as  the  soul  doth  its  thought,  in 
the  beginning  of  his  way,  Prov.  8.  22.  There  is  no- 
thing we  are  more  sure  of  than  that  we  think,  yet 
nothing  we  are  more  in  the  dark  about  than  how  we 
think;  who  can  declare  the  generation  of  thought 


in  the  soul  .■'  Surely  then  the  generations  and  births 
of  the  eternal  mind  may  well  be  allowed  to  be  great 
mysteries  of  godliness,  the  bottom  of  which  we  can- 
not fathom,  while  yet  we  adore  tlie  depth. 

2.  There  is  the  word  uttered,  and  that  is  speech, 
the  chief  and  most  natural  indication  of  the  mind. 
And  thus  Christ  is  the  Word,  for  by  him  God  has  in 
these  last  days  spoken  to  us,  (Keb.  1.  2. )  and  has  di- 
rected us  to  hear  him,  Matth.  17.  5.  He  has  made 
known  God's  mind  to  us,  as  a  man's  word  or  speech 
makes  known  his  thoughts,  as  far  as  he  pleases,  and 
no  farther.  Christ  is  called  that  wonderful  speaker, 
(Dan.  8.  13.)  tlie  Speaker  of  things  hidden  and 
strange.  He  is  the  Word  speaking  from  God  to 
us,  and  to  God  for  us.  John  Baptist  was  the  voice ; 
but  Christ  the  Word;  being  the  Word,  he  is  the 
Truth,  the  Amen,  the  faithful  Witness  of  the  mind 
of  God. 

II.  What  he  saith  of  him,  enough  to  prove  be- 
yond contradiction  that  he  is  God.     He  asserts, 

1.  His  existence  in  tlie  beginning ;  Ln  the  begin- 
7iing  was  the  Word.  This  speaks  his  existence,  not 
only  before  his  incarnation,  but  before  all  time. 
The  beginning  of  Time,  in  which  all  creatures  were 
produced  and  brought  into  being,  found  this  eternal 
Word  in  being.  The  world  v/a.sjfrom  the  beginning, 
but  the  Word  was  i?i  the  beginning.  Eternity  is 
usually  expressed  by  being  before  the  foundation  of 
the  world.  The  eternity  of  God  is  so  described ; 
(Ps.  90.  2.)  Before  the  vwuntiiins  were  brought 
forth.  So  Prov.  8.  23.  The  Word  had  a  being 
before  the  world  had  a  beginning.  He  that  was  in 
the  beginning  never  began,  and  therefore  was  ever 
a^gcvsc — without  beginning  of  tinre.     So  Nonnus. 

2.  His  co-existence  with  the  Father ;  The  Word 
was  with  God,  and  the  llord  was  God.  Let  none 
say  that  when  we  invite  them  to  Christ,  we  would 
draw  them  from  God,  for  Christ  is  with  God,  and  is 
God ;  it  is  repeated  again,  (v.  2. )  the  same,  the  very 
same  that  we  believe  in  and  preach,  was  in  the  be- 
ginning with  God,  that  is,  he  was  so  from  eternity. 
In  the  beginning,  the  world  was  fro7n  God,  as  it 
was  created  by  him  ;  but  the  Word  was  with  God, 
as  ever  with  him.  The  Word  was  with  God,  (1.) 
In  respect  of  essence  and  substance:  for  the  Word 
was  God,  a  distinct  Person  or  Substance,  for  he  was 
with  God,  and  yet  the  same  in  substance,  for  he  was 
God,  Heb.  1.  3.  (2.)  In  respect  of  complacency 
and  felicity.  There  was  a  glory  and  happiness 
which  Christ  had  with  God  before  the  world  was : 
(f/i.  17.  5.)  the  Son  infinitely  happy  in  the  enjoy- 
ment of  his  Father's  bosom,  and  no  less  the  Father's 
Delight,  the  Son  of  his  love,  Prov.  8.  30.  (3.)  In 
respect  of  counsel  and  design.  The  mystery  of 
man's  redemption  by  this  Word  incarnate,  was  hid 
in  God,  before  all  worlds,  Eph.  3.  9.  He  that  un- 
dertook to  bring  us  to  God,  (1  Pet.  3.  18.)  was  him- 
self from  eternity  with  God ;  so  that  this  grand 
affair  of  man's  reconciliation  to  God  was  concerted 
between  the  Father  and  Son  from  Eternity,  and 
they  understand  one  another  perfectly  well  in  it, 
Zech.  6.  13.  Matth.  11.  27.  Ke  v/as  by  him  as  one 
brought  up  with  him  for  this  service,  Prov.  8.  30. 
He  was  with  God,  and  therefore  is  said  to  come 
forth  from  the  Father. 

3.  flis  agency  in  making  the  world,  t.  3.  This 
is  here,  (1.)  Expressly  asserted;  Alt  things  were 
made  by  him.  He  was  with  God,  not  only  so  as  to 
be  acquainted  with  the  divine  counsels  from  eternity, 
but  to  be  active  in  the  divine  operations  in  the  be- 
ginning of  time.  Then  was  I  by  him,  Prov.  8.  30. 
God  made  the  world  by  a  word;  (Ps.  33.  6.)  and 
Christ  was  that  IVord.  "By  him  not  as  a  subordinate 
Instrument,  but  as  a  co-ordinate  Agent,  God  jnade 
the  world;  Heb.  1.  2.  not  as  the  workman  cuts  by 
his  axe,  but  as  the  bodvsees  by  the  eye.  (2.)  The 
contrary  is  denied;  Without  him  was  not  any  thing 


ST.  JOHN,  1. 


661 


made,  that  was  made,  from  the  highest  angel  to  the 
meanest  worm.  God  the  Father  did  nothing  with- 
out him  in  that  work.  Now,  [1.]  This  proves  that 
he  is  God;  for  he  tliat  bui/t  all  things  is  God ;  Heb. 
3.  4.  The  God  of  Israel  often  proved  himself  to  be 
God,  with  this,  tliat  he  made  all  things;  (Isa.  40. 
V2,  28. — 41.  4.)  andseeJer.  10.  11,  12.  [2.]  This 
proves  the  excellency  of  the  christian  religion  ;  the 
Author  and  Founder  of  it  is  the  same  that  was  the 
Author  and  Founder  of  the  world.  How  excellent 
must  that  constitution  needs  be,  which  derives  its 
institution  from  him  who  is  tlie  Fountain  of  all  ex- 
cellency! When  we  worship  Christ,  we  worship 
him  to  whom  the  patriarchs  gave  honour  as  the 
Creator  of  the  world,  and  on  whom  all  creatures 
depend.  [3.]  This  shows  how  well  qualified  he 
was  for  the  work  of  our  redemption  and  sahation  ; 
help  was  laid  ujjon  one  that  was  mighty  indeed,  for 
it  was  laid  upon  him  that  made  all  things ;  ajid  he  is 
appointed  the  Author  of  our  bliss,  who  was  the  Au- 
thor of  our  being. 

4.  The  original  of  life  and  light  that  is  m  him ; 
{y.  4. )  In  him  was  life.  This  further  proves  that 
he  is  God,  and  every  way  qualified  for  his  underta- 
king; for,  (1.)  He  has  life  in  himself ;  not  only  the 
true  God,  but  the  living  God.  God  is  Life,  he 
swears  by  himself,  when  he  saith,  yls  I  live.  (2. ) 
All  living  creatures  have  their  life  in  him,  not  only 
all  the  matter  of  the  creation  was  made  by  him,  but 
all  the  life  too  that  is  in  the  creation,  is  deri\'ed  from 
him,  and  supported  by  him.  It  was  the  word  of  God 
that  produced  the  moving  creatures  that  had  life, 
Gen.  1.  20.  Acts.  17.  25.  He  is  that  Word 'by 
which  man  lives,  more  than  by  bread,  Matth.  4.  4. 
(3.)  Reasonable  creatures  have  their  light  from 
him  ;  that  life  which  is  the  light  of  men,  comes  from 
him.  Life  in  a  man  is  something  gi-eater  and  nobler 
than  it  is  in  other  creatures,  it  is  rational,  and  not 
merely  animal ;  when  man  became  a  living  soul, 
his  life  was  light,  his  capacities  such  as  distinguished 
him  from,  and  dignified  him  above,  the  beasts  that 
pei-ish.  The  s/iirit  of  a  mail  is  the  candle  of  the 
J^ord,  and  it  was  the  eternal  Word  that  lighted  this 
candle.  The  light  of  reason,  as  well  as  the  life  of 
sense,  is  deri\'ed  from  him,  and  depends  upon  him. 
This  proves  him  fit  to  undertake  our  salvation  ;  for 
life  and  light,  spiritual  and  eternal  life  and  light,  are 
the  two  great  things  that  fallen  man,  who  lies 
so  much  under  the  power  of  death  and  darkness, 
has  need  of.  From  whom  may  we  better  e.xpect 
the  light  of  divine  revelation  than  from  him  who 
gave  us  the  light  of  human  reason  .■'  And  if  when 
God  gave  us  natural  life,  that  life  was  in  his  Son, 
how  readily  should  we  receive  the  gospel-record, 
that  he  hath  given  us  eternal  life,  and  that  life  too  is 
in  his  Son  ? 

5.  The  manifestation  of  him  to  the  children  of 
men.  It  might  be  objected.  If  this  eternal  Word 
was  all  in  all  thus  in  the  creation  of  the  world, 
whence  is  it  that  he  has  been  so  little  taken  notice 
of  and  regarded  ?  To  this  he  answers.  (t>.  5.)  The 
light  shines,  but  the  dar/cness  comprehends  it  not. 
Observe, 

(1.)  The  discovery  of  the  eternal  Word  to  the 
lapsed  world  ;  even  before  he  was  manifested  in  the 
flesh ;  the  light  shineth  in  darkness.  Light  is  self- 
exndencing,  and  will  make  itself  kno%vn  ;  this  Light, 
from  whence  the  light  of  men  comes,  hath  shined, 
and  doth  shine.  [1.]  The  etemal  Word,  as  God, 
shines  in  the  darkness  of  natural  conscience.  Though 
men  by  the  fall  are  become  darkness,  yet  that 
which  may  be  known  of  God,  is  manifested  in  them  ; 
see  Rom.  1.  19,  20.  The  light  of  nature  is  this 
light  shining  in  darkness.  Something  of  the  power 
of  the  di\ine  word,  both  as  creating  and  as  com- 
manding, all  mankind  have  an  innate  sense  of; 
were  it  not  for  that,  this  earth  would  be  a  hell,  a 


place  of  utter  darkness;  blessed  be  God,  it  is  not  so 
yet.  [2.]  The  eternal  Word,  as  Mediator,  shone 
in  tlie  darkness  of  the  Old-Testament  types  ajid 
figures,  and  the  prophecies  ;md  promises  which 
were  of  the  Messiah  trom  the  beginning.  He  that 
had  commanded  the  light  of  this  world  to  shine  out 
of  darkness,  was  hioiself  long  a  Light  sliming  in 
darkness  ;  there  was  a  vail  upon  this  tight,  2  Cor, 
3.  13. 

(2.)  The  disability  of  the  degenerate  world  to  re- 
ceive this  discovery  ;  The  darkness  comfirehended 
it  not  ;  the  most  of  men  received  the  grace  of  God 
in  these  discoveries,  in  vain.  [1.]  1  he  world  of 
mankind  comprehended  not  the  natural  light  that 
was  in  their  understandings,  but  became  vain  in  their 
imaginations  concerning  the  eternal  God  and  the 
eternal  Word,  Rom.  1.  21,  27.  The  darkness  of 
eiTor  and  sin  oveqjowered  and  quite  eclipsed  this 
light.  God  spake  once,  yea  twice,  but  man  perceiveth 
it  not.  Job  33.  14.  [2.]  The  Jews,  who  had  the 
light  of  the  Old  Testament,  yet  comprehended  not 
Christ  in  it.  As  there  was  a  vail  upon  Moses's  face, 
so  there  was  upon  the  people's  hearts.  In  the  dark- 
ness of  the  types  and  the  shadows  the  light  shone  ; 
but  such  was  the  darkness  of  their  understandings, 
that  they  could  not  see  it.  It  was  therefore  requisite 
that  Christ  should  come  both  to  rectify  the  errors 
of  the  Gentile  world,  and  to  improve  the  truths  of 
the  Jewish  church. 

6.  There  was  a  man  sent  from  God, 
whose  name  ivas  John.  7.  The  same  came 
for  a  witness,  to  bear  witness  of  the  Light, 
that  all  77ien  tlirough  him  might  beheve.  8. 
He  was  not  that  Lglit,  but  7cos  sent  to  bear 
witness  of  that  Light.  9.  That  was  the 
true  Light,  wliich  hghteth  every  man  that 
Cometh  into  the  world.  10.  He  was  in  the 
world,  and  the  world  was  made  by  him, 
and  the  world  knew  him  not.  11.  He  came 
unto  his  own,  and  his  own  received  him 
not.  12.  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of 
God,  eve7i  to  them  that  believe  on  his  name : 
13.  Which  were  born,  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God.  1 4.  And  the  word  was  made 
flesh,  and  dwelt  among  us,  (and  we  beheld 
his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father^)  full  of  grace  and  truth. 

The  evangelist  designs  to  bring  in  John  Baptist 
bearing  an  honourable  testimony  to  Jesus  Christ. 
Now  in  these  verses,  before  he  does  that, 

I.  He  gives  us  some  account  of  the  ivitness  he  is 
about  to  produce.  His  name  is  John,  which  signi- 
fies gracious  ;  his  conversation  was  austere,  but  he 
was  not  less  gracious.     Now, 

1.  We  ar-e  told  concerning  him,  in  general,  that 
he  was  a  man  sent  of  God.  The  evangelist  had 
said  concerning  Jesus  Christ,  that  he  was  with  God, 
and  that  he  was  God ;  but  here  concerning  John, 
that  he  was  a  man,  a  mere  man  ;  God  is  pleased  to 
speak  to  us  by  men  like  ourselves.  John  was  a  great 
man,  but  he  was  a  man,  a  son  of  man,  he  was  sejit 
from  God,  he  was  God's  messenger,  so  he  is  called, 
Mai.  3.  1.  (iod  gave  him  both  his  mission  and  his 
message,  both  his  credentials  and  his  instructions. 
John  wrought  no  miracle,  nor  do  we  find  that  he  had 
visions  and  revelations  ;  but  the  strictness  and  pin-ity 
of  his  life  and  doctrine,  and  the  direct  tendency  of 
both  to  reform  the  world,  and  to  revive  the  interests 


662 


ST.  JOHN,  I. 


of  God's  kingdom  among  men,  were  plain  indica- 
tions that  he  was  se7it  of  God.'  _ 

2.  We  are  here  told  what  his  office  and  business 
were  ;  (x".  7.)  The  same  came  for  a  witness,  an  eye- 
witness, a  leading-witness.  He  came  ei;  fx^^Tu^txv 
—for  a  testimony.  The  legal  institutions  had  been 
long  a  testimony  for  God  in  the  Jewisli  church,  by 
them  revealed  religion  was  kept  up  ;  hence  we  read 
of  the  tabernacle  of  the  testimony,  the  ark  of  the  tes- 
timony, the  law  and  the  testimony :  but  now  divine 
revelation  is  to  be  turned  into  another  channel ;  now 
the  testimony  of  Christ  is  the  testimony  of  God,  1 
Cor.  1.  6. — 2.  1.  Among  the  Gentiles,  God  indeed 
had  not  left  himself  without  witness,  (Acts  14.  17.) 
but  the  Redeemer  had  no  testimonies  borne  him 
among  them.  There  was  a  profound  silence  con- 
cerning him,  till  John  Baptist  came  for  a  witness 
to  him.     Now  observe, 

(1.)  The  matter  of  his  testimony;  he  came  to 
bear  witness  of  the  light.  Light  is  a  thing  which 
witnesses  for  itself,  and  carries  its  own  evidence 
along  with  it ;  but  to  those  who  shut  their  eyes 
against  the  light,  it  is  necessary  there  should  be 
those  that  bear  witness  to  it.  Christ's  light  needs 
not  man's  testimony,  but  the  world's  darkness  does. 
John  was  like  the  night  watchman  that  goes  round 
the  town,  proclaiming  the  approach  of  the  morning 
light  to  those  that  have  closed  their  eyes,  and  are 
not  willing  themselves  to  observe  it ;  or  like  that 
watchman  that  was  set  to  tell  those  who  asked  what 
of  the  night,  that  the  morning  comes,  and  if  ye  will 
inquire,  inquire  ye,  Isa.  21.  11,  12.  He  was  sent  of 
God  to  tell  the  world  that  the  long-looked  for  Mes- 
siah was  now  come,  who  should  be  a  Light  to  lighten 
the  Gentiles,  and  the  glory  of  his  people  Israel ;  and 
that  dispensation  at  hand,  which  would  bring  life 
and  immortality  to  light. 

(2.)  The  design  of  his  testimony  ;  that  all  men 
through  him  might  believe ;  not  in  him,  but  in  Christ, 
whose  way  he  was  sent  to  prepare.  He  taught  men 
to  look  through  him,  and  pass  through  him,  to 
Christ ;  through  the  doctrine  of  repentance  for  sin, 
to  that  of  faith  in  Christ.  He  prepared  men  for  the 
reception  and  entertainment  of  Christ  and  his  gos- 
pel, by  awakening  them  to  a  sight  and  sense  of,  sin  ; 
and  that,  their  eyes  being  thereby  opened,  they 
might  be  ready  to  adniit  those  beams  of  divine  light, 
which,  in  the  person  and  doctrine  of  the  Messiah, 
were  now  ready  to  shine  in  their  faces.  If  they 
would  but  receive  this  witness  of  man,  they  would 
soon  find  that  the  witness  of  God  was  greater,  1 
John  5.  9.  See  ch.  10.  41.  Observe,  It  was  designed 
that  all  men  through  him  might  believe,  excluding 
none  from  the  kind  and  beneficial  influences  of  his 
ministry,  that  did  not  exclude  themselves,  as  multi- 
tudes did,  who  rejected  the  counsel  of  God  against 
themselves,  and  so  received  the  grace  of  God  in 
vain. 

3.  We  are  here  cautioned  not  to  mistake  him  for 
the  Ijight,  who  only  came  to  bear  witness  to  it ;  (v. 
8. )  He  was  not  that  Light  that  was  expected  and 
promised,  but  only  was  sent  to  bear  witness  of  that 
great  and  iiiling  Light.  He  was  a  star,  like  that 
which  guided  the  wise  men  to  Christ,  a  morning- 
star  ;  but  he  was  not  the  Sun  ;  not  the  Bridegroom, 
but  a  friend  of  the  Bridegi'oom  ;  not  the  Pi-ince,  but 
^  his  harbinger.  There  were  those  who  rested  in 
John's  baptism,  and  looked  no  further,  as  those 
Ephesians,  Acts  19.  3.  To  rectify  this  mistake,  the 
evangelist  here,  when  he  speaks  vei-y  honourably  of 
him,  yet  shows  that  he  must  veil  to  Christ.  He  was 
great  as  the  prophet  of  the  Highest,  but  not  the 
Highest  himself  Note,  We  must  take  heed  of  over- 
valuing ministers,  as  well  as  of  under-valuing  them  ; 
they  are  not  our  lords,  nor  have  they  dominion  over 
our  faith  ;  but  ministers  by  whom  we  believe,  stew- 
ards of  our  Lord's  house.    We  must  not  give  up 


ourselves  by  an  implicit  faith  to  their  conduct,  for 
they  are  not  that  light ;  but  we  must  attend  to,  and 
receive,  their  testimony  ;  for  they  are  sent  to  bear 
witness  of  that  Light ;  so  then  let  us  esteem  of 
them,  and  not  otherwise.  Had  John  pretended  to 
be  that  Light,  he  had  not  been  so  much  as  a  faithful 
witness  of  tliat  Light.  Those  who  usurp  the  honour 
of  Christ,  forfeit  the  honour  of  being  the  servants 
of  Christ ;  yet  John  was  very  servicebale  as  a  wit- 
ness to  the  Light,  though  he  was  not  that  Light. 
Those  may  be  of  gi-eat  use  to  us,  who  yet  shine  with 
a  borrowed  light. 

II.  Before  he  goes  on  with  John's  testimony,  he 
returns  to  give  us  a  further  account  of  this  Jesus  to 
whom  John  bore  record.  Having  showed,  in  the 
beginning  of  the  chapter,  the  glories  of  his  God- 
head, he  here  comes  to  show  the  gi-aces  of  his  in- 
carnation, and  his  favours  to  man  as  Mediator. 

1.  Christ  was  the  true  Light ;  {v.  9.)  not  as  it 
John  Baptist  were  a  false  light,  but,  in  comparison 
with  Christ,  he  was  a  very  small  light.  Christ  is 
that  great  Light  that  deserves  to  be  called  so.  Other 
lights  are  but  figuratively  and  equivocally  called  so  : 
Christ  is  the  true  Light.  The  Fountain  of  all  know- 
ledge and  of  all  comfort  must  needs  be  the  true 
Light.  He  is  the  true  Light ;  for  proof  of  it  he 
does  not  refer  us  to  the  emanations  of  his  glory  in 
the  invisible  world,  (the  beams  with  which  he  en- 
lightens that,)  but  to  those  rays  of  his  light  which 
are  darted  downwards,  and  with  which  this  dark 
world  of  ours  is  enlightened.  But  how  doth  Christ 
lighten  every  man  that  comes  into  the  world  ? 

( 1. )  By  Ms  creating  power  he  lightens  every  man 
with  the  light  of  reason  ;  that  hfe  which  is  the  light 
of  men,  is  from  him  ;  all  the  discoveries  and  direc- 
tions of  reason,  all  the  comfort  it  gives  us,  and  all 
the  beauty  it  puts  upon  us,  are  from  Christ. 

(2.)  By  the  publication  of  his  gospel  to  all  nations 
he  does  in  effect  lighten  every  man.  John  Baptist 
was  a  light,  but  he  enlightened  only  Jerusalem  and 
Judea,  and  the  region  round  about  Jordan,  like  a 
candle  that  enlightens  one  room  ;  but  Christ  is  the 
true  Light,  for  he  is  a  Light  to  lighten  the  Gentiles. 
His  everlasting  gospel  is  to  be  preached  to  every 
nation  and  language.  Rev.  14.  6.  Like  the  sun 
which  lightens  eveiy  man  that  will  open  his  eyes, 
and  receive  its  light,  (Ps.  19.  6.)  to  which  the- 
preaching  of  the  gospel  is  compared,  Rom.  10.  IS. 
Divine  revelation  is  not  now  to  be  confined,  as  it  had 
been,  to  one  people,  but  to  be  diifused  to  all  people, 
Matth.  5.  15. 

(3.)  By  the  operation  of  his  Spirit  and  grace  he 
lightens  all  those  that  are  enlightened  to  salvation  ; 
and  those  that  are  not  enlightened  by  him,  perish  in 
darkness.  The  light  of  the  knowledge  of  the  glory 
of  God  is  said  to  be  in  the  face  of  Jesus  Christ,  and 
is  compared  with  that  light  which  was  at  the  begin- 
ning commanded  to  shine  out  of  darkness,  and  which 
lightens  every  man  that  comes  into  the  world. 
Whatever  light  any  man  has,  he  is  indebted  to 
Christ  for  it,  whether  it  be  natural  or  supernatural. 
2.  Chvistwas  in  the  world,  {ii.  10.)  He  was  in  the 
world,  as  the  essential  Word,  before  his  incamation, 
upholding  all  things  ;  but  this  speaks  of  his  being  in 
the  world  when  he  took  our  nature  upon  him,  and 
dwelt  among  us ;  see  cA.  16.  28.  I ain  come  itito  the 
world.  The  Son  of  the  Highest  was  here  in  this 
lower  world  ;  that  Light  in  this  daj-k  world  ;  that 
holy  Thing  in  this  sinful,  polluted  world.  He  left 
a  world  oi^  bliss  and  gloiy,  and  was  here  in  this  me  ■ 
lancholy,  miserable  world.  He  undertook  to  recon 
die  the  world  to  God,  and  therefore  was  in  the 
world,  to  treat  about  it,  and  settle  that  affair ;  to  sa- 
tisfy God's  justice  for  the  world,  and  discover  God's 
favour  to  the  world.  He  was  in  the  world,  but  not 
of  it,  and  speaks  with  an  air  of  triumph,  when  he 
can  say,  Mw  I  am  no  more  in  it,  ch.  17.  11,    The 


ST.  JOHN,  I. 


663 


greatest  honour  that  ever  was  put  vipon  this  world, 
which  is  so  mean  and  inconsiderable  a  part  of  tlic 
universe,  was,  that  the  Son  of  God  was  once  in  the 
luorld ;  and  as  it  should  engage  our  affections  to 
things  above,  that  there  Christ  is,  so  it  should  re- 
concile us  to  our  present  abode  in  this  world,  that 
once  Christ  was  here.  He  was  in  the  world  for  a 
while,  but  it  is  spoken  of  as  a  thing  past ;  and  so  it 
will  be  said  of  us  shortly.  He  were  in  the  world. 
O  that  when  we  are  here  no  more,  we  may  be  where 
Christ  is  !  Now  observe  here, 

(1.)  What  reason  Christ  had  to  expect  the  rnost 
affectionate  and  respectful  welcome  possible  into 
this  world  ;  for  the  world  was  made  by  him.  There- 
fore he  came  to  save  a  lost  world,  because  it  was  a 
world  of  his  own  making.  Why  sliould  not  he  con- 
cern himself  to  revive  the  light  that  was  of  his  own 
kindling,  to  restore  a  life  of  his  own  infusing,  and  to 
renew  the  image  that  was  originally  of  his  own  im- 
pressing ?  The  world  was  made  by  him,  and  there- 
fore ought  to  do  him  homage. 

(2.)  What  cold  entertainment  he  met  with,  not- 
withstanding ;  The  world  knew  him  not.  The  gi'eat 
Maker,  Ruler,  and  Redeemer  of  the  world  was  in 
it,  and  few  or  none  of  the  inhabitants  of  the  world 
were  aware  of  it.  The  ox  knows  his  owner,  but  the 
more  bi-utish  world  did  not ;  they  did  not  own  him, 
did  not  bid  him  welcome,  because  they  did  not  know 
him  ;  and  they  did  not  know  him,  because  he  did  not 
make  himself  known  in  that  way  thatthey  expected 
— in  external  glory  and  majesty.  His  kingdom  came 
not  with  observation,  because  it  was  to  be  a  king- 
dom of  trial  and  probation.  When  he  shall  come 
as  a  Judge,  the  world  shall  know  him. 

3.  He  came  to  his  own,  {v.  11.)  not  only  to  the 
world,  which  was  his  own,  but  to  the  people  6f 
Israel,  that  were  peculiarly  his  own  above  all  peo- 
ple ;  of  them  he  came,  among  them  he  lived,  and 
to  them  he  was  Jirst  sent.  The  Jews  were  at  this 
time  a  mean,  despicable  people,  the  crown  was  falUm 
from  their  head  ;  yet,  in  remembrance  of  the  an- 
cient covenant,  bad  as  they  were,  and  poor  as  they 
were,  Christ  was  not  ashamed  to  look  upon  them  as 
hisown.  lalSix. — \\\?iaym  things  ;  notTsciifiBc — his 
own  persons,  as  true  believers  are  called  ch.  13.  1. 
The  Jews  were  his,  as  a  man's  house  and  lands  and 
goods  are  his,  which  he  uses  and  possesses  ;  but  be- 
lievers are  his,  as  a  man's  wife  and  children  are  his 
own,  which  he  loves  and  enjoys.  He  came  to  his 
own,  to  seek  and  save  them,  because  they  were  his 
own.  He  was  sent  to  the  lost  sheep  of  the  house  of 
Israel,  for  it  was  he  whose  own  the  sheep  were. 
Now  observe, 

(1.)  That  the  genei'ality  rejected  him  ;  His  own 
received  him  not.  He  had  reason  to  expect  that 
those  who  were  his  own,  should  have  bidden  him 
welcome,  considering  how  great  the  obligations 
were,  which  they  lay  under  to  him,  and  how  fair  the 
o/tfiortimities  were,  which  they  had  of  coming  to 
the  kno%vledge  of  him.  They  had  the  oracles  of 
God,  which  told  them  beforehand  when  and  where 
to  expect_  him,  and  of  what  tribe  and  family  he 
should  arise.  He  came  among  them  himself,  in- 
troduced with  signs  and  wonders,  and  himself  the 
greatest ;  and  therefore  it  is  not  said  of  them,  as  it 
was  of  the  world,  (x>.  10.)  that  they  kne7v  him  not  ; 
but  his  own,  though  they  could  not  but  know  him, 
yet  they  received  him  not ;  did  not  receive  his  doc- 
trine, did  not  welcome  him  as  the  Messiah,  but  for- 
tified themselves  against  him.  The  chief  priests, 
that  were  in  a  particular  manner  hi»ow7i,  (for  the 
Levites  were  God's  tribe,)  were  ringleaders  in  this 
contempt  put  upon  him.  Now  this  was  very  unjust, 
because  they  were  his  own,  and  therefore  he  might 
command  their  respects  ;  and  it  was  very  unkind  and 
ungrateful,  because  he  came  to  them,  to  seek  and 
save  them,  and  so  to  court  their  respect.    Note, 


Many  who  in  profession  are  Christ's  own,  yet  do 
not  receive  him,  because  they  will  not  part  with  their 
sins,  nor  have  him  to  reign  over  them. 

(2.)  That  yet  there  was  a  remnant  who  owned 
him,  and  were  faithful  to  him.  Though  his  own  re- 
ceived him  not,  yet  there  were  those  that  received 
him;  (v.  12. )  Butas7nanyasreceix>edhim.  Though 
Israel  were  not  gathered,  yet  Christ  was  glorious. 
Tliough  the  body  of  that  nation  persisted  and  ])erish- 
ed  in  unbelief,  yet  there  were  many  of  them  that 
were  wrought  upon  to  suljmit  to  Christ,  and  many 
more  that  nvere  not  of  that  fold.   Observe  here, 

[1.]  The  true  christian's  descri/ition  and  proper- 
ty ;  and  that  is,  that  he  receives  Christ,  and  beliraea 
on  his  natne ;  the  latter  explains  the  former.  Note, 
First,  To  be  a  christian  indeed,  is  to  believe  on 
Christ's  name ;  it  is  to  assent  to  the  gospel-discovery, 
and  consent  to  the  gospel-proposal,  concerning  him. 
His.  name  is  the  Word  of  God ;  the  King  of  kings; 
the  Lord  our  Righteousness  ;  Jesus  a  Saviour.  Now 
to  believe  on  his  name,  is  to  acknowledge  that  he  is 
what  these  great  names  bespeak  him  to  be,  and  to 
acquiesce  in  it,  that  he  be  so  to  us.  Secondly,  Be- 
lieving in  Christ's  name  is  recerii/ng  him  as  a  Gift 
from  God.  We  must  receive  his  doctrine  as  true 
and  good  ;  receive  his  law  as  just  and  holy  ;  receive 
his  offers  as  kind  and  advantageous ;  and  we  must 
receive  the  image  of  his  grace,  and  impressions  of 
his  love,  as  the  governing  principle  of  our  affections 
and  actions. 

[2.]  The  true  christian's  dignity  and  privilege 
are  two-fold. 

First,  The  privilege  of  adoption,  which  takes 
them  into  the  number  of  God's  children  ;  To  them 
gave  he  power  to  becofne  the  sons  of  God.  Hitherto, 
the  adoption  pertained  to  the  Jews  only  ;  f  Israel  is 
my  son,  my  first  born  ;)  but  now,  by  faith  in  Christ, 
Gentiles  are  the  children  of  God,  Gal.  3.  26.  They 
have/207UP)',  tfsir/stv — authority  ;  for  no  man  taketh 
this  power  to  himself,  but  who  is  authorized  by  the 
gospel-charter.  To  them  gave  he  a  right ;  to  them 
gave  he  this  pre-eminence.  This  power  have  all  the 
saints.  Note,  1.  It  is  the  unspeakable  privilege  of 
all  good  christians,  that  they  are  become  the  chil- 
dren of  God.  They  were  by  nature  children  of 
wrath  ;  children  of  this  world.  If  they  be  the  chil- 
dreii  of  God,  they  become  so,  are  made  so.  Fiunt, 
non  nascuntur,  christiani — Persons  are  not  born 
christians,  but  made  such.  TertuU.  Behold  what 
manner  of  love  is  this,  1  John  3.  1.  God  calls  them 
his  children,  they  call  him  Father,  and  are  entitled 
to  all  the  privileges  of  children  ;  those  of  their  way, 
and  those  of  their  home.  2.  The  privilege  of  adop- 
tion is  entirely  owing  to  Jesus  Christ  ;  he  gave  this 
power  to  them  that  Ijelieve  on  his  name.  God  is  his 
Father,  and  so  ours  ;  and  it  is  by  virtue  of  our  espou- 
sals to  him,  and  union  with  him,  that  we  stand  re- 
lated to  God  as  a  Father.  It  was  in  Christ  that  we 
were  predestinated  to  the  adoption;  from  him  we 
receive  both  the  character  and  the  Spirit  of  adop- 
tion, and  he  is  the  First-born  among  many  brethren. 
The  Son  of  God  became  a  Son  of  man,  that  the  sons 
and  daughters  of  men  might  become  the  sons  and 
daughters  of  God  Almighty. 

Secondly, The  prti'ilege  of  regeneration  ;  (v.  13.) 
7vhich  were  born.  Note,  All  the  children  of  God  are 
bom  again  ;  all  that  are  adopted,  are  regenerated. 
This  real  change  evermore  attends  that  relatrve  one. 
Wherever  God  confers  the  dignity  of  children,  he 
creates  the  nature  and  disposition  of  children.  Men 
cannot  do  so,  when  they  adopt.  Now  here  we  have 
an  account  of  the  original  of  this  new  birth.  1. 
Negatively.  (1.)  It  is  not  pro/iagated  by  natural 
generation  from  our  parents.  It  is  not  of  blood,  nor 
of  the  will  of  the  flesh,  nov  of  corruptible  seed,  1  Pet. 
i.  23.  Man  is  called  flesh  and  blood,  because  thence 
he  has  his  original  j  but  we  do  not  become  the  chil- 


664 


dren  of  God  as  we  become  the  children  of  our  natu- 
ral parents.  Note,  Grace  does  not  nin  in  the  blood, 
as  coiTuption  does.  Man  polluted  begat  a  son  in  his 
otvn  likeness  ;  (Gen.  5.  3. )  but  man  sanctified  and 
renewed  does  not  beget  a  son  in  that  likeness.  The 
Jews  gloried  much  in  their  parentage,  and  the  noble 
blood  that  ran  in  their  veins  ;  Vi'e  are  Abraham's 
seed,  and  therefore  to  them  Jiertained  the  ado/>tion, 
because  they  were  born  of  that  blood  ;  but  this  New- 
Testament  adoption  is  not  founded  in  any  such  na- 
tural relation.  (2.)  It  is  not /;rorfucfrf  by  the  natu- 
ral power  of  our  own  will.  As  it  is  not  of  blood,  or 
of  the  will  of  the  Jiesh,  so  neither  is  it  of  the  ■will  of 
man ;  that  labours  under  a  moral  impotency  of  de- 
termining itself  to  that  which  is  good ;  so  that  the 
principles  of  the  divine  life  are  not  of  our  own  plant- 
ing, it  is  the  grace  of  God  that  makes  us  willing  to 
be  his.  Nor  can  human  laws  or  writings  prevail  to 
sanctify  and  regenerate  a  soul  ;  if  they  could,  the 
new  birth  would  be  by  the  will  of  man.  But,  2. 
Positively  ;  it  is  of  God.  This  new  birth  is  owing 
to  the  word  of  God  as  the  means,  (1  Pet.  1.  23.)  and 
to  the  Spirit  of  God  as  the  great  and  ,sole  Author. 
True  believers  are  born  of  God,  1  John  3.  9.  and  5. 
1.  And  this  is  necessary  to  their  adoption  ;  for  we 
cannot  expect  the  love  of  God,  if  we  have  not  some- 
thing of  his  likeness,  nor  claim  the  privileges  of 
adoption,  if  we  be  not  under  the  power  of  regenera- 
tion. 

4.  The  nvord  was  made  JPlesh,  v.  14.  This  ex- 
presses Christ's  incarnation  more  clearly  than  what 
went  before.  By  his  divine  presence  he  always  was 
in  the  world,  and  by  his  prophets  he  came  to  Iris 
own.  But  now  that  the  fulness  of  time  was  come, 
he  was  sent  forth  after  another  manner,  made  of  a 
•woman,  (Gal.  4.  4.)  God  manifested  in  the  flesh, 
according  to  the  faith  and  hope  of  holy  Job,  {eh.  19. 
26. )  Yet  shall  I  see  God  in  my  Jiesh.  Observe 
here, 

(1.)  The  human  nature  of  Christ  with  which  he 
was  vailed  ;  and  that  expressed  two  ways. 

[1.]  The  Word  was  made  Flesh.  Forasmuch  as 
the  children  who  were  to  become  the  sons  of  God, 
were  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  fiart  of  the  same,  Heb.  2.  14.  The 
Socinians  agree  that  Christ  is  both  God  and  man, 
but  they  say  that  he  was  Man,  and  was  made  God, 
as  Moses,  (Exod.  7.  1.)  directly  contrary  to  John 
here,  who  saith,  esoc  m — He  was  God,  but  o-apS 
iy'atTo — He  was  made  Flesh.  Compare  v.  1.  with 
this.  This  speaks  not  only  that  he  was  really  and 
truly  man,  but  that  he  .subjected  himself  to  the 
miseries  and  calamities  of  the  human  nature.  He 
was  made  Flesh,  the  meanest  part  of  man.  Flesh 
speaks  man  weak,  and  he  was  crucified  through 
weakness,  2  Cor.  13.  4.  Flesh  speaks  man  mortal 
and  dying,  (Ps.  78.  39.)  and  Christ  wns/iutto  death 
inthefiesh,  1  Pet.  3.  18.  Nay,  Jiesh  speaks  man 
tainted  with  sin,  (Gen.  6.  3.)  and  Christ,  though  he 
was  perfectly  holy  and  harmless,  yet  appeared  in 
the  likeness  of  sinful  Jiesh,  (Rom.  8.  3.)  and  was 
made  Sin  for  us,  2  Cor.  5.  6.  When  Adam  had 
sinned,  God  said  to  him,  Dust  thou  art ;  not  onlv 
because  made  out  of  the  dust,  but  because  by  sin  he 
was  sunk  into  dust.  His  fall  did,  a-at/uxt-m  tw  •^■^Jx.iv, 
turned  him,  as  it  were  all  into  body,  made  him 
earthly  :  therefore  he  that  was  made  a  Curse  for  us, 
was  made  Flesh,  and  condemned  sin  in  the  flesh, 
Rom.  8.  3.  Wonder  at  this,  that  the  eternal  Word 
should  be  made  Flesh,  when  flesh  was  come  into 
such  an  ill  name  ;  that  he  who  made  all  things, 
should  himself  be  made  Flesh,  one  of  the  meanest 
things,  and  submit  to  that  from  which  he  was  at  the 
greatest  distance.  The  voice  that  ushered  in  the 
gospel,  cried,  .^11  Jiesh  is  grass  ;  (Isa.  40.  6.)  to  make 
the  Redeemer's  love  the  more  wonderfid,  who,  to 
redeem  and  save  us,  was  made  Flesh,  and  withered 


ST.  JOHN,  1. 


as  grass;  but  the  Word  of  the  Lord,  who  was  made 
Flesh,  endures  for  ever  ;  when  made  Flesh,  he 
ceased  not  to  be  the  Word  of  God. 

[2.  ]  He  dwelt  among  us,  here  in  this  lower  world. 
Having  taken  upon  him  the  nature  of  man,  he  put 
himself  into  the  place  and  condition  of  other  men. 
The  Word  might  have  been  made  Flesh,  and  dwelt 
among  the  angels  ;  but,  having  taken  a  body  of  the 
same  mould  with  us,  in  it  he  came,  and  resided  in 
the  same  world  with  us.  He  dwelt  among  us,  us 
worms  of  the  earth,  us  that  he  had  no  need  of,  us 
that  he  got  nothing  by  ;  us  that  were  corrupt  and 
depraved,  and  revolted  from  God.  The  Lord  God 
came,  and  dwelt  even  among  the  rebellious,  Ps.  68. 
18.  He  that  had  dwelt  among  angels,  those  noble 
and  excellent  beings,  came,  and  dwelt  among  us 
that  are  a  generation  of  vipers,  us  sinners,  which 
was  worse  to  him  than  David's  dwelling  in  Mesech 
and  Kedar,  or  Ezekiel's  dwelling  among  scorpions, 
or  the  church  of  Pergamos  dwelling  where  Satan's 
seat  is.  When  we  look  upon  the  upper  world,  the 
world  of  spirits,  how  mean  and  contemptible  does 
this  flesh,  this  body,  appear,  which  we  cariy  about 
with  us,  and  this  world  in  which  our  lot  is  cast ;  and 
how  hard  is  it  to  a  contemplative  mind,  to  be  recon- 
ciled to  them  !  But  that  the  etemal  Word  was  made 
Flesh,  was  clothed  with  a  body  as  we  are,  and  dwelt 
in  this  world  as  we  do  ;  this  has  put  an  honour  upon 
them  both,  and  should  make  us  willing  to  abide  in 
the  flesh  while  God  has  any  work  for  us  to  do,  for 
Christ  dwelt  in  this  lower  world,  bad  as  it  is,  till  he 
had  finished  what  he  had  to  do  there,  ch.  17.  4.  He 
dwelt  among  the  Jews,  that  the  scripture  might  be 
fulfilled,  He  shall  dwell  in  the  tents  of  Shem,  Gen.  9. 
27.  And  see  Zech.  2.  10.  Though  the  Jews  were 
unkind  to  him,  yet  he  continued  to  dwell  among 
them  ;  though  (as  some  of  the  ancient  writers  tell 
us)  he  was  invited  to  better  treatment  by  Abganis 
king  of  Edessa,  yet  he  removed  not  to  any  otherna- 
tion. 

He  dwelt  among  us.  He  was  in  the  world,  not  as 
a  wayfaring  man  tliat  tarries  but  for  a  night,  but  he 
f/typft  among  us,  made  a  long  residence  ;  the  origi- 
nal word  is  observable,  m-xhuTa  iv  i/uiv — /le  dwelt 
among  us,  he  dwelt  as  in  a  tabernacle,  which  inti- 
mates. First,  That  he  dwelt  here  in  very  ?nean  cir- 
cumstances, as  shepherds  that  dwell  in  tents.  He 
did  not  dwell  among  us  as  in  a  palace,  but  as  in  a 
tent ;  for  he  had  not  where  to  lay  his  Iiead,  and  was 
always  upon  the  remove.  Secondly,  That  his  state 
here  was  a  military  state  ;  soldiers  dwell  in  tents,  he 
had  long  since  proclaimed  war  with  the  seed  of  the 
serpent,  and  now  he  takes  the  field  in  person  ;  sets 
up  his  standard,  and  pitches  his  tent,  to  prosecute 
this  war.  Thirdly,  That  his  stay  among  us  was 
not  to  be  perpetual.  He  dwelt  here  as  in  a  tent, 
not  as  at  home.  The  patriarchs,  by  dwelling  in  ta- 
bernacles, confessed  that  they  were  strangers  and 
pilgrims  on  earth,  and  sought  the  better  country, 
and  so  did  Chnst,  leaving  us  an  example,  Heb.  13. 
13,  14.  Fourthly,  That  as  of  old  God  dwelt  in  the 
talDernacle  of  Moses  Ijy  the  Shechinah  between  the 
cherubims,  so  now  he  dwells  in  the  hviman  nature 
of  Christ ;  that  is  now  the  true  Shechinah,  the  sym- 
bol of  God's  peculiar  presence.  And  we  are  to 
make  all  our  addresses  to  God  through  Christ,  and 
from  him  to  receive  divine  oracles. 

(2.)  The  beams  of  his  divine  glory,  t\\a.t  darted 
through  this  vail  of  Jiesh  ;  We  beheld  his  glory,  the 
glory  as  of  the  Only  Begotten  of  the  Father,  full  of 
grace  and  truth.  The  sun  is  still  the  fountain  of 
light,  though  eclipsed  or  clouded  ;  so  Christ  was  still 
the  Brightness  of  his  Father's  glor}%  even  then 
when  he  dwelt  among  us  in  this  lower  world.  And 
how  slightly  soever  the  Jews  thought  of  him,  there 
were  those  that  saw  through  the  vail.     Observe, 

[1.]  Who  were  the  witnesses  of  this  glory  j  we. 


ST.  JOHN,  I. 


665 


his  disciples  and  followers,  that  conversed  most 
freely  and  familiarly  with  him  ;  we  among  whom 
he  dwe/t.  Otlicr  men  discover  their  weaknesses  to 
those  that  are  most  familiar  witli  them,  but  it  was 
not  so  with  Christ ;  those  that  were  most  intimate 
with  him,  saw  most  of  his  glory.  As  it  was  with 
his  doctrine,  the  disciples  knew  the  mysteries  of  it, 
while  others  had  it  under  the  vail  of  parables ;  %o  it 
■was  with  his  person ,  they  saw  the  glory  of  his  di- 
vinity, while  others  saw  only  the  vail  of  his  human 
nature.  He  manifested  himself  to  them,  and  not 
unto  the  world.  These  witnesses  were  a  competent 
number,  twelve  of  them,  a  whole  jury  of  witnesses  ; 
men  of  plainness  and  integrity,  and  far  from  any 
thing  of  design  or  intrigue. 

[2.]  What  evidence  they  had  of  it  ;  We  saw  it  ; 
They  had  not  their  evidence  by  report,  at  second 
hand,  but  were  themselves  eye-witnesses  of  those 
proofs  on  which  they  built  their  testimony  that  he 
■was  the  Son  of  the  living  God;  We  saw  it.  The 
■word  signifies  a  fixed,  abiding  sight,  such  as  gave 
them  an  opportunity  of  making  their  obsen'ations. 
This  apostle  himself  explains  this,  Wiat  wc  declare 
unto  you  of  the  word  of  life,  is  what  we  have  seen 
with  our  eyes,  and  what  we  have  looked  upon,  1  Jolm 

[3.  ]  What  the  glory  was  ;  the  glory  as  of  the  Only 
Begotten  of  the  Father.  The  gloiy  of  the  Word 
made  Flesh,  was  such  a  glory  as  became  the  only 
begotten  Son  of  God,  and  could  not  be  the  glory  of 
anv  other.  Note,  First,  Jesus  Christ  is  the  Only 
Begotten  of  the  Father.  Believers  are  the  children 
of  God  by  the  special  favour  of  adoption,  and  the 
special  grace  of  regeneration  ;  they  are  in  a  sense 
i/xoiuTioi — of  a  like  nature,  {2  Pet.  1.  4.)  and  have 
the  image  of  his  perfections  ;  but  Christ  is  o^o/uViot 
— of  the  same  nature,  and  is  the  express  Image  of 
his  person,,  and  the  Son  of  God  by  an  eternal  gene- 
ration. Angels  are  sons  of  God,  but  he  never  said 
to  any  of  them,  77iw  day  have  I  begotten  thee,  Heb. 
1.  5.  Secondly,  He  was  evidently  declared  to  be 
the  Only  Begotten  of  the  Father,  by  that  which  was 
seen  of  his  glory  when  he  dwelt  among  us.  Though 
he  was  in  the  form  of  a  servant,  in  respect  of  out- 
■ward  circumstances,  yet,  in  respect  of  graces,  his 
form  was  as  that  of  the  fourth  in  the  fiery  furnace, 
like  the  Son  of  God.  His  divine  glory  appeared  in 
the  holiness  and  heavenliness  of  his  doctrine  ;  in  his 
miracles,  which  extorted  from  many  this  acknow- 
ledgment, that  he  was  the  Son  of  God  ;  it  appeared 
in  the  purity,  goodness  and  bieneficence,  of  his 
whole  conversation.  God's  goodness  in  his  gloiy  ; 
and  he  went  about  doing  good  :  he  spake  and  acted 
in  every  thing  as  an  incarnate  Deity.  Perhaps  the 
evangelist  had  a  particular  regard  to  the  gloiy  of 
his  transfiguration,  wliich  he  was  an  eye-witness 
of ;  see  2  Pet.  1.  16—18.  God's  calling  him  his  be- 
loved Son,  in  whom  he  was  nvell  pleased,  intimated 
that  he  was  the  Only  Begotten  of  the  Father ;  but 
the  full  proof  of  this  was  at  his  resurrection. 

[4.]  What  advantage  those  he  dwelt  among,  had 
from  this.  He  dwelt  among  them,  full  of  grace  and 
truth.  In  the  old  tabernacle  wherein'God  dwelt, 
was  the  law,  in  this  was  grace  ;  in  that  were  types, 
in  this  was  truth.  The  incarnate  Word  was  eveiy 
way  qualified  for  his  undertaking  as  Mediator,  for 
he  v/?is  full  of  grace  and  truth,  the  two  gi-eat  things 
that  fallen  man  stands  in  need  of ;  and  this  proved 
him  to  be  the  Son  of  God,  as  much  as  the  divine 
power  and  majesty  that  appeared  in  him.  First, 
He  lias  a  fulness  of  grace  and  truth  for  himself;  he 
had  the  Spirit  without  measure.  He  was  full  of 
grace,  fully  acceptable  to  his  Father,  and  therefoi-e 
qualified  to  intercede  for  us ;  and  full  of  truth,  fully 
apprized  of  the  things  he  was  to  reveal,  and  there- 
fore fit  to  instruct  us.  He  had  a  fulness  of  know- 
ledge and  a  fulness  of  compassion.     Secondly,  He 

Vol.  v.— 4  P 


has  a  fulness  of  grace  and  truth ^br  us.  He  recehied, 
that  he  might  give,  and  God  was  well  pleased  in 
him,  that  he  might  be  well  pleased  with  us  in  him ; 
and  this  was  the  truth  of  the  legal  types, 

1 5.  John  bare  witness  of  him,  and  cried, 
saying,  This  was  he  of  whom  I  spake,  He 
that  Cometh  after  me  is  preferred  before 
me :  for  he  was  before  me.  1 6.  And  of 
his  fulness  have  all  we  received,  and  grace 
for  grace.  17.  For  the  law  was  given  by 
Moses,  hut  grace  and  truth  came  by  Jesus 
Christ.  1 8.  No  man  hath  seen  God  at  any 
time ;  the  only  begotten  Son,  which  is  in 
the  bosom  of  the  Father,  he  hath  declared 
him. 

In  these  verses, 

1.  The  evangelist  begins  again  to  give  us  John  Bap- 
tist's testimony  concerning  Christ,  v.  15.  He  had 
said,  V.  8.  that  he  came  for  a  witness,  now  here  he 
tells  us  that  he  did  accordingly  bear  witness. 

Hei'e,  1.  Obser\'e  how  he  expressed  his  testimony ; 
he  cried,  according  to  the  prediction,  that  he  should 
be  the  voice  of  one  crying.  The  Old-Testament 
prophets  cried  aloud,  to  show  people  their  sins; 
this  New-Testament  prophet  cried  aloud,  to  show 
people  their  Saviour.  This  intimates,  (1.)  That  it 
was  an  open  public  testimony,  proclaimed,  that  all 
manner  of  persons  might  take  notice  of  it,  for  all  are 
concerned  in  it.  False  teachers  entice  secretly,  but 
wisdom  publishes  her  dictates  in  the  chief  places  of 
concourse.  (2.)  That  he  was  free  and  hearty  in 
bearing  this  testimony.  He  cried  as  one  that  was 
both  well  assured  of,  and  well  affected  to,  the  truth 
he  witnessed  of  He  that  had  leaped  in  his  mother's 
womb,  for  joy  of  Christ's  approach  when  newly  con- 
ceived, does  now  with  a  like  exultation  of  spirit  we/- 
come  his  public  appearance. 

2.  What  his  testimony  was.  He  appeals  to  what 
he  had  said  at  the  beginning  of  his  ministry,  when  he 
had  directed  them  to  expect  one  that  should  come 
after  him,  whose  forerunner  he  was,  and  never  in- 
tended any  other  than  to  lead  them  to  him,  and  to 
prepare  his  wav.  This  he  had  given  them  notice 
of  from  the  first.  Note,  It  is  very  comfortable  to  a 
minister,  to  have  the  testimony  of  his  conscience  for 
him,  that  he  sets  out  in  his  ministry  with  honest 
principles  and  sincere  intentions,  with  a  single  eye 
to  the  glory  and  honour  of  Christ.  Now  what  he 
had  then  said,  he  applies  to  this  Jesus  whom  he  had 
lately  baptized,  and  who  was  so  remarkably  owned 
from  heaven  ;  This  was  he  of  whom  I  spake.  John 
did  not  tell  them  that  there  would  shortly  appear 
such  a  one  among  them,  and  then  leave  them  to 
find  him  out ;  but  in  this  he  went  beyond  all  the 
Old-Testament  prophets,  that  he  particularly  spe- 
cified the  person  ;  "  This  was  he,  the  very  man  I 
told  vou  of,  and  to  him  all  I  said  is  to  be  accommo- 
dated." Now  what  was  it  he  said  .' 

(1.)  He  had  given  the  preference  to  this  Jesus; 
He  that  comes  after  me,  in  the  time  of  his  birth  and 
public  appearance,  is  preferred  before  mc  ;  he  that 
succeeds  me  in  preaching  and  making  disciples,  is  a 
more  excellent  Person,  upon  all  accounts  ;  as  the 
prince  or  peer  that  comes  after,  is  preferred  before 
the  harbinger  or  gentleman-usher  that  makes  way 
for  him.  Note,  Jesus  Christ,  who  was  to  be  called 
the  Son  of  the  Highest,  (Luke  1.  32.)  was  preferred 
before  John  Baptist,  who  was  to  be  called  only  the 
prophet  of  the  Highest,  Luke  1.  76.  John  was  a 
minister  of  the  New  Testament,  but  Christ  was  the 
Mediator  of  the  New  Testament.  And  observe, 
tliough  John  was  a  great  man,  and  had  a  gi-eat  name 
and  interest,  yet  he  was  forward  to  give  the  prefer- 


666  ST.  JOHN,  1. 

ence  to  him  to  whom  it  belonged.  Note,  All  the 
ministers  of  Christ  must  prefer  him  and  his  interest 
before  themselves  and  their  own  interests  :  they  will 
make  an  ill  account,  that  seek  their  own  things,  jiot 
the  things  of  Christ,  Pliil.  2.  21.  He  comes  after 
vie,  and  yet  \s preferred  before  me.  Note,  God  dis- 
penses his  gifts  according  to  his  good  pleasure,  and 
many  times  crosses  hands,  as  Jacob  did,  preferring 
the  younger  before  the  elder.  Paul  far  outstripped 
those  that  were  in  Christ  before  him. 

(2. )  He  here  gives  a  good  reason  for  it ;  for  he 
was  before  me,  Trfn-r'n  u-v  w. — He  ivas  my  first,  or 
first  to  me;  he  was  my  first  Cause,  my  Original. 
The  first  is  one  of  God  s  names,  Isa.  44.  6.  He  is 
before  me,  is  my  first.  [1.]  In  respect  of  seniority 
he  was  before  me,  for  he  was  before  Abraham,  ch. 
8.  58.  Nay,  he  was  before  all  things,  Col.  1.  17.  I 
am  but  of  yesterday,  he  from  eternity.  It  was  but 
in  those  days  that  John  Baptist  came,  (Matth.  3.  1. ) 
but  the  goings  forth  of  our  Lord  Jesus  were  of  old, 
from  everlasting,  Mic.  5.  2.  This  proves  two  na- 
tures in  Christ ;  Christ,  as  Man,  ca7ne  after  John  as 
to  his  public  appearance,  Christ,  as  God,  was  be- 
fore him  ;  and  how  could  he  other\vise  be  before 
him  but  by  an  eternal  existence  ?  [2.  ]  In  respect 
of  supremacy,  for  he  was  ?ny  Prince;  so  some 
princes  are  called  the  first ;  vfS,Toi.  "It  is  he  for 
whose  sake  and  service  I  am  sent :  he  is  my  Mas- 
ter, I  am  his  minister  and  messenger. " 

II.  He  presently  returns  again  to  speak  of  Jesus 
Christ,  and  cannot  go  on  with  John  Baptist's  testi- 
mony till  T.  19.  The  16th  verse  has  a  manifest  con- 
nexion with  T.  14.  where  the  incarnate  Word  was 
said  to  be  full  of  grace  a?id  truth.  Now  here  he 
makes  this  tlife  matter,  not  only  of  our  adoration, 
but  of  our  thankfulness,  because  from  that  fulness 
of  his  7ue  all  have  receix<ed.  He  receix<ed  gifts  for 
men,  (Ps.  68.  18.)  that  he  might  gix'e  gifts  to  men, 
Eph.  4.  8.  He  was  filled,  that  he  might  fill  all  in 
all,  (Eph.  1.  23.)  might  7?//  our  treasures,  Prov.  8. 
21.  He  has  a  fountain  of  fulness  overflowing ;  ll'e 
all  have  received.  Jill  we  apostles ;  so  some.  We 
have  received  the  favour  of  this  apostleship,  that  is 
grace  ;  and  a  fitness  for  it,  that  is  trut^i ;  or  rather, 
jill  we  belie\'ers ;  as  many  as  received  him,  (t'.  16.) 
received  from  him.  Note,  All  true  believers  re- 
ceive from  Christ's  fulness ;  the  best  and  greatest 
saints  cannot  live  without  him,  the  meanest  and 
weakest  may  live  by  him.  This  excludes  proud 
boasting,  that  we  have  nothing  but  we  have  received 
it ;  and  silences  perplexing  fears,  that  we  want  no- 
thing but  we  may  receive  it. 

Let  us  see  what  it  is  that  we  have  received. 
1.  We  have  received  grace  for  grace.  Our  re- 
ceivings by  Christ  are  all  summed  up  in  this  one 
word,  grace;  we  have  received,  xstl  X"/'"' — even 
grace,  so  gi-eat  a  gift,  so  rich,  so  invaluable ;  we 
have  received  no  less  than  gi-ace  ;  tliat  is  a  gift  to  be 
spoken  of  with  an  emphasis.  It  is  repeated,  grace 
for  grace;  for  to  every  stone  in  this  building,  as 
well  as  to  the  tofi-stone,  we  must  cry,  Grace,  grace. 
Observe, 

( 1. )  The  blessing  received  ;  it  is  grace ;  the  good 
•will  of  (iod  towards  us,  and  the  good  work  of  God 
in  us,  God's  good  will  works  the  good  work,  and 
then  the  good  work  qualifies  us  for  further  tokens  of 
his  good  will.  As  the  cistei'n  receives  water  from 
the  fulness  of  the  fountain,  the  branches  sap  from 
the  fulness  of  the  root,  and  the  air  light  from  the 
fulness  of  the  sun,  so  we  receive  grace  from  the  ful- 
ness of  Christ. 

(2.)  The  manner  of  its  reception ;  grace  for  grace 
— X'l-f'i  ovT/  -ff^^fiTo;.  The  phrase  is  singular,  and  in- 
teipreters  put  different  senses  upon  it,  each  of  which 
wiii  be  of  use  to  illustrate  the  unsearchable  riches 
of  the  grace  of  Christ.  Grace  for  grace  speaks, 
[1.]  The /reeness  of  this  grace.     It  is  grace  for 


gi'ace-sake ;  so  Grotius.  We  receive  grace,  not  for 
oursakes,  (be  it  known  to  us,)  but  even  so.  Father, 
because  it  seemed  good  in  thy  sight.  It  is  a  gift  ac- 
cording to  grace,  Rom.  12.  6.  It  is  grace  to  us  for 
the  sake  of  grace  to  Jesus  Christ.  God  was  well 
pleased  in  him,  and  is  therefore  well  pleased  with 
us  in  him,  Eph.  1.  6. 

[2.]  The  fulness  of  this  grace.  Grace  for  grace 
is  abundance  of  grace,  grace  upon  grace,  (so  Ca- 
mero,)  one  grace  heaped  upon  another;  as  skin  for 
skin  is  skin  after  skin,  even  all  that  a  man  has,  Job 
2.  4.  It  is  a  blessing  poured  out,  that  there  shall  not 
be  room  to  receive  it,  plenteous  redemption:  one 
grace  a  pledge  of  more  grace.  Joseph — He  will  add. 
It  is  such  a  fulness  as  is  called  the  fulness  of  God, 
which  we  are  filled  with.  We  are  not  straitened  in 
the  grace  of  Christ,  if  we  be  not  straitened  in  our 
own  bosoms. 

[3.]  The  serviceableness  of  this  grace.  Grace  for 
grdce  is  grace  for  tlie  promoting  and  advancing  'of 
grace.  Grace  to  be  exercised  by  ourselves,  gracious 
habits  for  gracious  acts ;  grace  to  be  ministered  to 
others,  gracious  vouchsafements  for  gracious  per- 
formances, grace  is  a  talent  to  be  traded  with.  The 
apostles  received  grace,  (Rom.  1.  5.  Eph.  3.  8.) 
that  they  might  communicate  it,  1  Pet.  4.  10. 

[4.  ]  The  substitution  of  New-Testament  gi-ace 
m  the  room  and  stead  of  Old-Testament  grace  ;  so 
Beza.  And  this  sense  is  confirmed  by  what  follows ; 
{v.  17.)  for  the  Old-Testament  had  grace  in  type, 
the  New  Testament  has  grace  in  tiiith.  There  was 
a  grace  under  the  Old  Testament,  the  gospel  was 
preached  then  ;  (Gal.  3.  8.)  but  that  grace  is  super- 
seded, and  we  have  gospel-grace  instead  of  it,  a 
glory  which  excelleth,  2  Cor.  3.  10.  Discoveries  of 
grace  are  now  more  clear,  distributions  of  grace  far 
more  plentiful ;  this  is  grace  instead  of  grace. 

[5.]  It  speaks  the  augmentation  and  continuance 
of  grace.  Grace  for  grace  is  one  grace,  to  im- 
prove, confirm,  and  perfect,  another  grace.  We 
are  changed  into  the  divine  image,  from  glory  to 
glory,  from  one  degi-ee  of  glorious  grace  to  another, 
2  Cor.  3.  18.  Those  that  have  true  grace,  have  that 
for  jnore  grace.  Jam.  4.  6,  When  God  gives  grace, 
he  saith.  Take  this  in  part;  for  he  who  hath  pro- 
mised, will  perform. 

[6.]  It  speaks  the  agreeableness  and  conformity 
of  grace  in  tlie  saints  to  the  grace  that  is  m  Jesus 
Christ ;  so  Mr.  Clark.  Grace  for  grace  is  grace  in 
us  answering  to  gi-ace  in  him,  as  the  impression  upon 
the  wax  answers  the  seal,  line  for  line.  The  gi-ace 
we  receive  from  Christ,  changes  us  into  the  same 
image,  (2  Coi'.  3.  18.)  The  image  of  the  Son, 
(Rom.  8.  29.)  the  image  of  the  heavenly,  1  Cor. 
15.  49. 

2.  We  have  received  grace  and  truth,  v.  17.  He 
had  said,  {v.  14.)  that  Christ  was  full  of  grace  and 
truth ;  now  here  he  saith,  that  by  him  grace  and 
truth  came  to  us.  From  Christ  we  rerert'e  grace; 
this  is  a  string  he  delights  to  harp  upon,  he  cannot 
go  off  from  it.  Two  things  he  further  observes  in 
this  verse,  concerning  this  grace. 

(1.)  Its  preference  above  the  law  of  Moses;  The 
law  ivas  given  by  Moses,  and  it  was  a  glorious  dis- 
co\'ery,  both  of  God's  will  concerning  man,  and  his 
good  will  to  man ;  but  the  gospel  of  Christ  is  a 
much  clearer  discovery  both  of  duty  and  happiness. 
That  which  was  given  by  Moses,  was  pui-ely  terri- 
fying and  threatening,  and  bound  with  penalties,  a 
law  which  could  not  gix<e  life,  which  was  gix'en  with 
abundance  of  terror  ;  (Heb.  12.  18.)  but  that  which 
is  given  by  Jesus  Christ,  is  o^another  nature  ;  it  has 
all  the  beneficial  uses  of  the  law,  but  not  the  terror, 
for  it  is  grace:  s^vaze  teaching,  (Tit.  2.  11.)  grace 
reigning,  Rom.  5.  21.  It  is  a  law,  but  a  remedial 
law.  The  endearments  of  love  are  the  genius  of  the 
gospel,  not  the  affrightments  of  law  and  the  curse. 


I 


ST.  JOHN,  I. 


C67 


(2.)  Its  connexion  with  trath ;  grace  and  truth. 
In  the  gospel  we  have  tlie  discovery  of  the  greatest 
trut/hH,  to  be  embraced  by  the  understanding,  as  well 
as  of  the  richest  ,§-racf,  to  be  embraced  by  the  will 
and  affections.  It  is  a  faithful  saying  and  ivorlhy 
of  all  accefitalion  ;  it  is  grace  and  truth.  The  offers 
of  grace  are  sincere,  and  what  we  may  venture  our 
souls  upon  ;  they  are  made  in  earliest,  for  it  is  grace 
and  truth.  It  is  grace  and  truth,  with  reference 
to  the  law  that  wdagiveh  by  Moses.  For  it  is,  [1.] 
The  performance  of  all  the  Old-Testament  pro- 
mises. In  the  Old  Testament  we  often  find  mercy 
and  truth  put  together,  that  is,  mercy  according  to 
promise  ;  so  here,  grace  and  truth  denote  gi'ace  ac- 
cording to  promise.  See  Luke  1.  72.  1  Kings  8. 
56.  [2.]  It  is  the  substance  of  all  the  Old-Testa- 
ment t\pes  and  shadows.  Something  of  grace  there 
was  both  in  the  ordinances  that  were  instituted  for 
Israel,  and  the  providences  that  occurred  concern- 
ing Israel ;  but  they  were  only  shadows  of  good 
things  to  come,  even  of  that  grace  that  is  to  be 
brought  to  us  by  the  revelation  of  Jesus  Christ.  He 
is  the  true  paschal  Lamb,  the  true  Scape-goat,  the 
true  jyianria.  They  had  grace  in  the  picture,  we 
have  grace  in  the  person,  that  is  grace  and  truth. 
Grace  and  truth  came,  iyitiro — was  made  ;  the  same 
word  that  was  used  w  3.  concerning  Christ's  making 
all  things.  The  law  was  only  made  known  bv  Moses, 
but  the  being  of  this  grace  and  truth,  as  well  as  the 
discovery  ot  it,  is  owing  to  Jesus  Christ ;  this  was 
made  by  him,  as  the  world  at  first  was  ;  and  by  him 
this  grace  and  truth  do  consist. 

3.  Another  thing  we  receive  from  Christ  is  a  clear 
revelation  of  God  to  us  ;  (v.  18. )  He  hath  declared 
God  to  us,  whom  ?io  man  hath  seen  at  a?iy  time. 
This  was  the  grace  and  truth  which  came  bv  Christ, 
the  knowledge  of  God  and  an  acquaintance  with 
him.     Observe, 

(1.)  The  insufficiency  of  all  other  discoveries; 
JVo  man  hath  seen  God  at  any  time.  This  intimates, 
[1.]  That  the  nature  of  God  being  s/;(>/<z/a/,  he  is 
invisible  to  bodily  eyes,  he  is  a  Being  whom  no  man 
hath  seen,  or  can  see,  1  Tim.  6.  16.  We  have  there- 
fore need  to  live  by  faith,  by  which  we  see  him  that 
is  invisible,  Heb.  11.  27.  [2.]  That  the  revelation 
which  God  made  of  himself  m  the  Old  Testament 
was  very  short  and  imperfect,  in  comparison  with 
that  which  he  lias  made  by  Christ ;  A'o  man  hath 
seen  God  at  any  time;  that  is,  what  was  seen  and 
known  of  God  before  the  incarnation  of  Christ,  was 
nothing  to  that  which  is  now  seen  and  known  ;  life 
and  immortality  are  now  brought  to  a  much  clearer 
light  than  they  were  then.  [3.]  That  none  of  the 
Old-Testament  prophets  were  so  well  qualified  to 
make  known  the  mind  and  will  of  God  to  the  chil- 
dren of  men  as  our  Lord  Jesus  was,  for  none  of 
them  had  seen  God  at  any  time.  Moses  beheld  the 
Similitude  of  the  Lord,  (Numb.  12.  8.)  but  was  told 
that  he  could  not  see  his  face,  Exod.  33.  20.  But 
this  recommends  Christ's  holy  religion  to  us,  that  it 
was  founded  by  one  that  had  seen  God,  and  knew 
more  of  his  mind  than  any  one  else  ever  did,  for  he 
had  seen  him,  which  they  never  did. 

(2. )  The  all-sufficiency  of  the  gospel-discovery, 
proved  from  its  Author;  The  only-begotten  Son, 
which  is  in  the  bosom  of  the  Father,  he  has  declared 
him.     Observe  here, 

[1.]  How  7?/  he  was  to  make  this  discovery,  and 
every  way  qualified  for  it.  He,  and  he  alone,  was 
worthy  to  take  the  book,  and  often  the  seals.  Rev.  5. 
9.  For,  First,  He  is  the  only  begotten  Son;  and 
who  so  likely  to  know  the  Father  as  the  Son ;  or,  in 
whom  is  the  Father  better  known  than  in  the  Son  ? 
Matth.  11.  27.  He  is  of  the  same  nature  with  the 
Father,  so  that  he  who  hath  seen  him,  hath  seen  the 
Father,  ch.  14.  9.  The  servant  is  not  supposed  to 
know  so  well  what  his  Lord  does,  as  the  Son,  ch.  15. 


Moses  was  faithful  as  a  servant,  but  Christ  as  a 
Son.  Secondly,  He  is  in  the  bosom  of  the  Father. 
He  had  lain  in  his  bosom  from  eternity  ;  when  he 
was  here  upon  earth,  yet  still,  as  God,  he  was  in  the 
bosom  of  the  Father,  and  thither  he  returned  when 
he  ascended.  In  the  bosom  of  the  Father,  1.  In  the 
bosom  of  his  special  love,  dear  to  him,  in  whom  he 
was  well  pleased,  alwajs  his  delight.  All  God's 
saints  are  in  his  hand,  but  his  Son  was  in  his  bosom, 
one  in  nature  and  essence,  and  therefore  in  the 
highest  degree  one  in  love.  2.  In  the  liosom  of  his 
secret  counsels.  As  there  was  a  mutual  complacency 
so  tliere  was  a  mutual  consciousness,  between  the 
Father  and  Son  ;  (Matth.  11.  27.)  none  so  fit  as  he 
to  make  known  God,  for  none  knew  his  mind  so  as 
he  did.  Our  most  secret  counsels  we  are  said  to 
hide  in  our  bosom,  (in  fiectore,)  Christ  was  privy  to 
the  bosom-counsels  of  the  Father.  The  prophets 
sat  down  at  his  feet  as  scholars,  Christ  lay  in  his  bo- 
som as  a  Friend.     See  Eph.  3.  11. 

[2.  ]  How  free  he  was  in  making  this  discovery  ; 
//(•  hath  declared  ;  him  is  not  in  the  original.  He  has 
declared  that  of  God,  which  no  man  had  at  any 
time  seen  or  known  ;  not  only  that  which  was  hid 
of  God,  but  that  which  was  hid  in  God ;  (Eph.  3. 
9.)  i^uyntraro,  it  signifies  a  plain,  clear,  and  full  dis- 
coveiy,  not  by  general  and  doubtful  hints,  but  by 
particular  explications.  He  that  runs,  may  now 
read  the  will  of  God  and  the  way  of  salvation.  This 
is  the  grace,  this  the  truth,  that  came  by  Jesus 
Christ, 

1 9.  And  this  is  the  record  of  John,  when 
the  Jews  sent  priests  and  Levites  from  Je- 
rusalem to  ask  him.  Who  art  thou  ?  20. 
And  he  confessed,  and  denied  not;  but 
confessed,  I  am  not  the  Christ.  2L  And 
they  asked  him.  What  then  ?  Art  thou 
EHas  ?  And  he  saith,  I  am  not.  Art  thou 
that  prophet  1  And  he  answered.  No.  22. 
Tiien  said  they  unto  him.  Who  art  thou  ? 
that  we  may  give  an  answer  to  them  that 
sent  us  :  what  sayest  thou  of  thyself?  23. 
He  said,  I  am  the  voice  of  one  ciying  in 
the  wilderness.  Make  straight  the  way  of 
the  Lord,  as  said  the  prophet  Esaias.  24. 
And  they  which  were  sent  were  of  the 
Pharisees.  25.  And  they  asked  him,  and 
said  unto  him.  Why  baptizest  thou  then, 
if  thou  be  not  that  Christ,  nor  Elias,  nei- 
ther that  prophet  ?  26.  John  answered 
them,  saying,  I  baptize  with  water:  but 
there  standeth  one  among  you,  \^hom  ye 
know  not ;  27.  He  it  is,  who.  coming  after 
me,  is  preferred  before  me,  whose  shoes' 
latchet  I  am  not  worthy  to  unloose.  28. 
These  things  were  done  in  Bethabara,  be- 
yond Jordan,  where  John  was  baptizing. 

We  have  here  the  testimony  of  John,  which  he 
delivered  to  the  messengers  which  were  sent  froni 
Jeiiisalem  to  examine  him.     Obsene  here, 

I.  Who  they  were  that  sent  to  him,  and  who  they 
were  that  were  sent. 

1.  They  that  sent  to  him,  were  the  Je^vs  at  Jeru- 
salem; the  great  Sanhedrim  or  High-commission 
court,  which  sat  at  Jerusalem,  and  was  the  repre- 
sentative of  the  Jewish  church,  who  took  cognizance 
of  all  matters  relating  to  religion.  One  would  think 
that  they  who  were  the  fountains  of  learning,  and 
the  guides  of  the  church,  should  have,  by  books. 


668  ST.  JOHN,  I. 

understood  the  times  so  well  as  to  know  that  the 
Messiah  was  at  hand,  and  therefore  should  presently 
have  known  him  that  was  his  foreninncr,  and  rea- 
dily embraced  him  ;  but,  instead  of  that,  they  sent 
messengers  to  cross  question  with  him.  Secular 
learning,  honour,  and  power,  seldom  dispose  men's 
niinds  to  the  reception  of  divine  hght. 

2.  They  that  were  sent,  were,  {1.)  Priesls  and 
Levites,  probably  members  of  the  council,  men  of 
learning,  gravity,  and  authority.  John  Baptist  was 
himself  a  priest  of  the  seed  of  Aaron,  and  therefore 
it  was  not  fit  he  should  be  examined  by  any  but 
priests.  It  was  prophesied  concerning  John's  minis- 
try, that  it  should  fiurify  the  sons  of  Levi,  (Mai.  3. 
3.)  and  tlierefore  they  were  jealous  of  him  and  his 
reformation.  (2.)  'I'hey  were  of  the  Pharisees, 
proud,  self-justitiaries,  that  thought  they  needed  no 
repentance,  and  therefore  could  not  bear  one  that 
made  it  his  business  to  preach  repentance. 

II.  On  what  errand  they  went ;  it  was  to  enquire 
concerning  John  and  his  bafitism.  They  did  not 
send  for  John  up  to  them,  probably  because  they 
feared  the  people,  lest  the  people  where  John  was, 
should  be  provoked  to  rise,  or  lest  the  people  where 
they  were,  should  be  brought  acquainted  with  him  ; 
they  thought  it  was  good  keepmg  him  at  a  dis- 
tance. 

They  enquire  concerning  him,  1.  To  satisfy  their 
curiosity ;  as  the  Athenians  inquired  concerning 
Paul's  doctrine,  for  the  novelty  of  it.  Acts  17.  19,  20. 
Such  a  proud  conceit  they  had  of  themselves,  that 
the  doctrine  of  repentance  was  to  them  strange  doc- 
trine. 2.  It  was  to  show  their  authority.  They 
thought  that  they  looked  great  when  they  called 
him  to  account,  whom  all  men  counted  as  a  pro- 
phet, and  arraigned  him  at  their  bar.  3.  It  was 
with  a  design  to  suppress  him  and  silence  him  if 
they  could  find  any  colour  for  it,  for  they  were  jea- 
lous of  his  growing  interest ;  and  his  ministry  agreed 
neither  with  tlie  Mosaic  dispensation,  which  they 
had  been  long  under,  nor  with  the  notions  they  had 
formed  of  the  Messiah's  kingdom. 

III.  What  was  the  answer  he  gave  them,  and  his 
account,  both  concerning  himself  and  concerning 
his  baptism,  in  both  which  he  witnessed  to  Christ. 

1.  Concerning  himself,  and  what  he  professed  him- 
self to  be.  They  asked  him,  lu  t/c  h — Thou,  who 
art  thou?  John's  appearance  in  the  world  was  sur- 
prising ;  he  was  in  the  wilderness  till  the  day  of  his 
showing  unto  Israel  ;  his  spirit,  his  converse,  his 
doctrine,  had  sometliingin  them  which  commanded 
and  gained  respect ;  but  he  did  not,  as  seducers  do, 
give  out  himself  to  be  some  great  one.  He  was 
more  industrious  to  do  good  than  to  appear  great ; 
and  therefore  waved  saying  any  thing  of  himself  till 
he  was  legally  interrogated.  Those  speak  best  for 
Christ,  that  say  least  of  themselves,  whose  own 
works  praise  them,  not  their  own  lips. 
He  answers  their  interrogatory, 
( 1. )  A'egatively.  He  was  not  that  great  one  whom 
some  took  him  to  be.  God's  faithful  witnesses  stand 
more  upon  their  guard  against  undue  respect  than 
against  unjust  contempts.  Paul  writes  as  warmly 
against  those  that  overvalued  him,  and  said,  /  am 
of  Paul,  as  against  those  that  undervalued  him,  and 
said  that  his  bodily  presence  was  weak ;  and  he  rent 
his  clothes  when  he  was  called  a  god. 

[1.1  John  disowns  liimself  to  be  the  Christ  ;  {v. 
20.)  ife  said,  lam  not  the  Christ,  who  was  now  ex- 
pected and  waited  for.  Note,  The  ministers  of 
Christ  must  remember  that  they  are  not  Christ,  and 
therefore  must  not  usurp  his  powers  and  preroga- 
tives, nor  assume  the  praises  due  to  him  only.  They 
are  not  Christ,  and  therefore  must  not  lord  it  over 
God's  heritage,  not  pretend  to  a  dominion  over  the 
faith  of  christians.  They  cannot  create  grace  and 
peace,  they  cannot  enlighten,  convert,  quicken,  com- 


fort, for  they  are  not  Christ  Observe  how  emphati- 
cally this  is  here  expressed  concerning  John  ;  He  con- 
fessed, and  denied  not,  but  confessed  ;  it  denotes  his 
veliemence  and  constancy  in  making  this  protesta- 
tion. Note,  Temptations  to  pride,  and  assuming  that 
honour  to  ourselves  which  doth  not  belong  to  us,  ought 
to  be  resisted  with  a  great  deal  of  vigour  and  ear- 
nestness. When  John  was  taken  to  be  the  Messiah, 
he  did  not  connive  at  it  witli  a  Si  populus  vult  de- 
ci/ii,  dicipiatur — Jf  the  people  will  be  deceix'ed,  let 
tlwm  ;  but  openly  and  solemnly,  without  any  ambi- 
guities, confessed,  lam  not  the  Christ ;  i-ri  n  li/uti 
'lyi.  0  Xfis-TH — I  a7n  not  the  Christ,  7iot  I ;  another  is 
at  hand,  who  is,  but  I  am  not.  His  disowning  of 
himself  to  be  the  Christ,  is  called  his  confessing,  and 
not  denying  Christ.  Note,  Those  that  "humble  and 
abase  themselves,  thereby  confess  Christ,  and  give 
honour  to  him  ;  but  those  that  will  not  deny  them- 
selves, do  in  effect  deny  Chi-ist. 

[2.]  He  disowns  himself  to  be  Elias,  v.  21.  The 
Jews  expected  the  person  of  Elias  to  return  from 
heaven,  and  to  live  among  them,  and  promised  them- 
selves great  things  from  it ;  hearing  of  John's  cha- 
racter, doctrine,  and  baptism,  and  observing  that  he 
appeared  as  one  dropped  from  heaven,  in  the  same 
part  of  the  countiy  from  which  Elijah  was  carried 
to  heaven,  it  is  no  wonder  that  they  were  ready  to 
take  him  for  this  Elijah  ;  but  he  disowned  this  ho- 
nour too.  He  was  indeed  prophesied  of  under  the 
name  of  Elijah,  (Mai.  4:  5.)  and  he  came  in  the 
Spirit  and  power  of  Elias,  (Luke  1.  17.)  and  was 
the  Elias  that  was  to  come  ;  (Matth.  11.  14.)  but  he 
was  not  the  person  of  Elias,  not  that  Elias  that  went 
to  heaven  in  the  fiery  chariot,  as  he  was  that  met 
Christ  in  his  transfiguration  ;  he  was  the  Elias  that 
God  had  promised,  not  the  Elias  that  they  foolishly 
dreamed  of.  Elias  did  come,  and  they  knew  him 
not,  (Matth.  17.  12.)  nor  didhemake  himself  known 
to  them  as  the  Elias,  because  they  had  promised 
themselves  such  an  Elias  as  God  never  promised 
tliem. 

[3.]  He  disowns  himself  to  bethat /;ro/?Af/,  orthe 
prophet.  First,  He  was  not  that  Prophet  which 
Moses  said  the  Lord  would  raise  up  to  them  of  their 
brethren,  like  unto  him.  If  they  meant  that,  they 
need  not  ask  that  question,  for  that  Prophet  was  no 
other  than  the  Messiah,  and  he  had  said  already,  / 
am  not  the  Christ.  Secondly,  He  was  not  such  a 
prophet  as  they  expected  and  wished  for,  who,  like 
Samuel  and  Elijah,  and  some  otlier  of  the  prophets, 
would  intei-pose  in  public  affairs,  and  rescue  them 
from  under  the  Roman  yoke.  Thirdly,  He  was  not 
one  of  the  old  prophets  raised  from  the  dead,  as  they 
expected  one  to  come  before  Elias,  as  Elias  before 
the  Messiah.  Fourthly,  Though  John  was  a  pro- 
phet, yea,  more  than  a  prophet,  yet  he  had  his  re- 
velation, not  by  dreams  and  visions,  as  the  Old-Tes- 
tament prophets  had  theirs ;  his  commission  and 
work  were  of  another  nature,  and  belonged  to  ano- 
ther dispensation.  If  John  had  said  that  he  was 
Elias,  and  was  a  prophet,  he  might  have  made  his 
words  good  ;  but  ministers  must,  upon  all  occasions, 
express  themselves  with  the  utmost  caution,  both 
that  they  do  not  confirm  people  in  any  mistakes,  and 
particularly  that  they  give  not  occasion  to  any  to 
think  of  them  above  what  is  meet. 

(2.)  Affirmatively.  The  committee  that  was  sent 
to  examme  him,  pressed  for  a  positive  answer,  {v. 
22.)  urging  the  authority  of  them  that  sent  them, 
which  they  expected  he  should  pay  a  deference  to ; 
"  Tell  us  what  art  thou  ?  Not  that  we  may  believe 
thee,  and  be  baptized  by  thee,  but  that  we  may  gti'e 
an  answer  to  them  that  sent  us,  and  it  may  not  be  said 
that  we  were  on  a  fool's  errand. "  John  was  looked 
upon  as  a  man  of  sincerity,  and  tlierefore  they  be- 
lieved he  would  not  give  an  evasive,  ambiguous  an- 
swer, but  woiUd  be  fair  and  above-board,  and  give 


ST.  JOHN,  I. 


669 


a  plain  answer  to  a  plain  question ;  Wiat  sayest  thou 
of  thyself ;  And  he  did  so,  /  am  the  voice  of  one 
cryiiis  in  the  wilderness.     Observe, 

[l.'j  He  gives  his  answer  in  the  words  of  scrip- 
ture, to  show  that  the  scripture  was  fulfilled  in  him, 
and  that  his  office  was  supported  by  a  divine  autho- 
rity. What  the  scripture  saith  of  the  office  of  the 
ministry,  sliould  be  otten  thouglit  of  by  those  of  tl\at 
higli  calling,  who  must  look  upon  themselves  as  that, 
and  that  only,  which  the  word  of  God  malces  them. 

[2.]  He  gives  in  his  answer,  in  very  humble,  mo- 
dest, self-denying  expressions ;  he  chooses  to  apply 
that  scripture  to  himself,  which  spake,  not  his  dig- 
nity, but  his  duty  and  dependance,  which  speaks 
him  little ;  lam.  the  voice,  as  if  he  were  vox,  etpree- 
terea  nihil — mere  voice. 

[3.  ]  He  gives  such  an  account  of  himself  as  might 
be  profitable  to  them,  and  might  excite  and  awaken 
them  to  hearken  to  him  ;  for  he  was  the  voice,  (see 
Isa.  40.  3. )  a  voice  to  alai-m,  an  articulate  voice  to 
instruct.  Ministers  are  but  the  voice,  the  vehicle, 
bv  which  God  is  pleased  to  communicate  his  mind. 
What  are  Paul  and  Apollos  but  messengers  .>  Ob- 
serve, 

J^irst,  He  was  a  human  voice.  The  people  were 
prepared  to  receive  the  law  by  the  voice  of  thun- 
ders, and  a  trumpet  exceeding  loud,  such  as  made 
them  tremble  ;  but  they  were  prepared  for  the  gos- 
pel by  the  voice  of  a  man  like  ourselves,  a  still  small 
voice,  such  as  that  in  which  God  came  to  Elijah,  1 
Kings  19.  20. 

Secondly,  He  was  the  voice  of  one  crying  ;  which 
denotes,  1.  His  earnestness  and  imfiortunity  in  call- 
ing people  to  repentance  ;  he  cried  aloud,  and  did 
not  sfiare.  Ministere  must  preach  as  those  that  are 
in  eai'nest,  and  are  themselves  affected  with  those 
things  which  they  desire  to  affect  others  with.  Those 
words  are  not  likely  to  thaiv  the  hearers'  heart, 
that  freeze  between  the  speaker's  lips.  2.  His  o/ien 
fiublication  of  the  doctrine  he  preached ;  he  was 
the  voice  of  one  crying,  that  all  manner  of  persons 
might  hear  and  take  notice.  Doth  not  Wisdom  cry? 
Prov.  8.  1. 

Thirdly,  It  was  in  the  wilderness  that  this  voice 
was  crying  ;  in  a  place  of  silence  and  solitude,  out 
of  the  noise  of  the  world,  and  the  hurry  of  its  busi- 
ness ;  the  more  retired  we  are  from  the  tumult  of 
secular  affairs,  the  better  prepared  we  are  to  hear 
from  God. 

Fourthly,  That  which  he  cried,  was,  Make  straight 
the  way  of  the  Lord ;  that  is,  1.  He  came  to  rectify 
■  the  mistakes  of  people  concerning  the  ways  of  God  ; 
it  is  certain  that  they  are  right  ways  ;  but  the  Scribes 
and  Pharisees,  with  their  corrupt  glosses  upon  the 
law,  had  made  them  crooked.  Now  John  Baptist 
calls  people  to  return  to  the  original  rule.  2.  He 
came  to  prepare  and  dispose  people  for  the  recep- 
tion and  entertainment  of  Christ  and  his  gospel.  It 
is  an  allusion  to  the  harbingers  of  a  prince  or  great 
man,  that  cry.  Make  room.  Note,  Wlien  God  is 
coming  towards  us,  we  must  prepare  to  meet  him, 
and  let  the  word  of  the  Lord  have_/"ree  course.  See 
Ps.  24.  7. 

2.  Here  is  his  testimony  concerning  his  bafitism. 

(1. )  The,  inquiry  which  the  committee  made  about 
it ;  {v.  25.)  }\1iy  ba/itizest  thou,  if  thou  be  not  the 
Christ,  nor  Elias,  nor  that  /iro/ihet  ?  [1.]  They 
readily  apprehended  baptism  to  be  fitly  and  properly 
used  as  a  sacred  rite  or  ceremony,  for  the  Jewish 
church  had  used  it  with  circumcision  in  the  admis- 
sion of  proselytes,  to  signify  the  cleansing  of  them 
from  the  pollutions  of  their  former  state.  That  sign 
was  made  use  of  in  the  christian  church,  that  it 
might  be  the  more  passable.  Christ  did  not  affect 
novelty,  nor  should  his  ministers.  [2.]  They  ex- 
pected it  would  be  used  in  the  days  of  the  Messiah, 
because  it  was  promised  that  then  there  should  be 


a.  fountain  ofiencd,  (Zech,  13.  1.)  and  clean  water 
s/irinkled,  Ezek.  36.  25.  It  is  taken  for  granted, 
that  Clirist  and  Elias,  and  that  pro jihi-t,  would  bap- 
tize, for  they  came  to  purify  ^polluted  world.  Di- 
vine justice  drowned  tlie  old  world  in  its  Jilth,  but 
divine  grace  has  provided  for  tlie  cleansing  of  this 
new  world /roff!  its  Jilth.  [3.]  They  would  therefore 
know  by  what  authority  jolm  baptized.  His  deny- 
ing of  himself  to  be  Elias,  or  that  prophet  subjected 
him  to  this  further  question.  Why  haptizest  thou? 
Note,  It  is  no  new  thmg  for  a  man's  modesty  to  be 
turned  against  him,  and  im])rovcd  to  his  prejudice  ; 
but  it  is  better  that  men  should  take  advantage  of 
our  low  thoughts  of  ourselves,  to  trample  upon  us, 
than  the  devil  take  advantage  of  our  liigh  thoughts 
of  ourselves,  to  temjit  us  to  pride,  and  draw  us  into 
his  condemnation. 

(2. )  The  account  he  gave  of  it,  v.  26,  27. 

[1.]  He  owned  himself  to  be  only  the  minister  of 
the  outward  sign  ;  "  /  baptize  with  water,  and  that 
is  all ;  I  am  no  more,  and  do  no  more,  than  what  you 
see  ;  I  have  no  other  title  than  John  the  Baptist ;  I 
cannot  confer  the  spiritual  grace  signified  by  it." 
Paul  was  in  care  that  none  should  think  of  him  above 
what  they  saw  him  to  be,  (2  Cor.  12.  6.)  so  was 
John  Baptist.   Ministers  must  not  set  up  for  masters. 

[2.]  He  directed  them  to  one  that  was  greater 
than  himself,  and  would  do  that  for  them,  if  they 
pleased,  which  he  could  not  do ;  "  /  baptize  ivit/i 
water,  and  that  is  the  utmost  of  my  commission  ;  I 
have  nothing  to  do  but  by  this  to  lead  you  to  one  that 
comes  after  me,  and  consign  you  to  him."  Note, 
The  great  business  of  Christ's  ministers  is  to  direct 
all  people  to  him  ;  we  preach  not  ourselves,  but 
Christ  Jesus  the  Lord.  John  gave  the  same  account 
to  this  committee  that  he  had  given  to  the  people, 
(y.  15.)  This  was  he  of  whom  I  spake.  John  was 
constant  and  uniform  in  his  testimony,  not  as  a  reed 
shaken  with  the  wind.  The  sanhedrim  were  jealous 
of  his  interest  in  the  people,  but  he  is  not  afraid  to 
tell  them  that  there  is  one  at  the  door,  that  will  go 
beyond  him. 

First,  He  tells  them  of  Christ's  presence  among 
them  now  at  this  time ;  There  stands  one  among 
you,  at  this  time,  whom  you  know  not.  Christ  stood 
among  the  common  people,  and  was  as  one  of  them. 
Note,  1.  Much  true  worth  lies  hid  in  this  world  : 
obscurity  is  often  the  lot  of  real  excellency.  Saints 
are  God's  hidden  ones,  therefore  the  world  knows 
them  not.  2.  God  himself  is  often  nearer  us  than 
we  are  aware  of ;  The  Lord  is  in  this  place,  and  / 
knew  it  not.  They  were  gazing  in  expectation  of 
the  Messiah  ;  Lo  heis  here,  or  he  is  there,  when  the 
kingdom  of  God  was  abroad  and  already  among 
them,  Luke  17.  21. 

Secondly,  He  tells  them  of  his  preference  above 
himself;  he  comes  o/rer  me,  and  yet  \s  preferred  be- 
fore me.  This  he  had  said  before  ;  he  adds  here, 
"Whose  shoe-latchet  lam  not  worthy  to  unloose j 
I  am  not  fit  to  be  named  the  same  day  with  him  ;  it 
is  an  honour  too  great  for  me  to  pretend  to  be  in  the 
meanest  office  about  him,"  1  Sam.  25.  41.  Those 
to  whom  Christ  is  precious,  reckon  his  service,  even 
the  most  despised  instances  of  it,  an  honour  to  them. 
See  Ps.  84.  10.  If  so  great  a  man  as  John  accounted 
himself  unworthy  of  the  honour  of  being  near  Christ, 
how  unworthy  then  should  we  account  ourselves  ? 
Now,  one  would  think,  these  chief  priests  and  Pha- 
risees, u]>on  this  intimation  gi\en  concerning  the  ap 
proach  of  the  Messiah,  should  presently  have  asked, 
who,  and  where,  this  excellent  Person  was  ;  and 
who  more  likely  to  tell  them  than  he  who  had  given 
them  this  general  notice ;  No,  they  did  not  think 
that  was  any  part  of  their  business  or  concern  ;  they 
came  to  molest  John,  not  to  receive  any  instructions 
from  him  :  so  that  their  ignorance  was  wilful ;  they 
might  have  known  Christ,  and  would  not. 


670  ST.  JOHN,  I. 

Lastly,  Notice  is  taken  of  the  place  where  all  this 
■was  done,  {y.  28.)  In  Bethabara  beyond  Jordan. 
Bethabara  signifies  the  house  of/mssage ;  some  think 
it  was  tlie  very  place  where  Israel  passed  over  Jor- 
dan into  the  land  of  promise  under  the  conduct  of 
Josliua ;  thei-e  was  opened  the  way  into  the  gospel- 
state  by  Jesus  Clirist.  It  was  at  a  great  dismnceirom 
Jerusalem,  beyond  Jordan ;  probably  because  what 
he  did  t/iere,  would  be  least  offensive  to  the  govern- 
ment Amos  must  go  prophesy  in  the  country,  not 
near  the  coui-t ;  but  it  was  said  that  Jei-usalem  should 
put  so  far  from  her  the  things  that  belonged  to  /ler 
Jieace.  He  made  this  confession  in  the  same  place 
■wliere  he  was  baptizing,  that  all  those  who  attended 
his  baptism,  might  be  witnesses  of  it,  and  none  might 
say  tliat  they  knew  not  what  to  make  of  him. 

29.  The  next  day  John  seeth  Jesus  com- 
ing unto  him,  and  saith,  Behold  the  Lamb 
of  God,  which  taketh  away  the  sin  of  the 
world  !  30.  This  is  he  of  whom  I  said 
After  me  cometh  a  man  which  is  preferred 
before  me  :  for  he  was  before  me.  3 1 .  And 
I  knew  him  not :  but  that  he  should  be 
made  manifest  to  Israel,  therefore  am  I 
come  baptizing  with  water.  32.  And  John 
bare  record,  saying,  I  saw  the  Spirit  de- 
scending from  heaven  like  a  dove,  and  it 
abode  upon  him.  33.  And  I  knew  him  not : 
but  he  that  sent  me  to  baptize  with  water, 
the  same  said  unto  me.  Upon  whom  thou 
shall  see  the  Spirit  descending,  and  remain- 
ing on  him,  the  same  is  he  which  baptizelli 
with  the  Holy  Ghost.  34.  And  I  saw,  and 
bare  record  that  this  is  the  Son  of  God. 
35.  Again,  the  next  day  after,  John  stood, 
and  two  of  his  disciples  ;  36.  And  looking 
upon  Jesus  as  he  walked,  he  saith,  Behold 
the  Lamb  of  God  ! 

We  have  in  these  verses  an  account  of  John's  tes- 
timony concerning  Jesus  Christ,  which  he  witnessed 
to  his  own  disciples  that  followed  him.  As  soon  as 
ever  Christ  was  baptized,  he  was  immediately  hur- 
ried into  the  wilderness,  to  be  tempted  ;  there  he 
was  forty  days  ;  during  his  absence,  John  had  con- 
tinued to  bear  testimony  to  him,  and  to  tell  the  peo- 
ple of  him  ;  liut  now  at  last,  he  sees  Jesus  coming  to 
him,  retuming  from  tlie  wilderness  of  temptation. 
As  soon  as  that  conflict  was  over,  Chi-ist  presently 
returned  to  John,  who  was  preaching  and  baptizing. 
Now  Christ  was  tempted  for  example  and  encour- 
agement to  us ;  and  tliis  teaches  us,  1.  That  the 
hardships  of  a  tempted  state  should  engage  us  to 
keep  close  to  ordinances  ;  to  go  into  the  sanctuary 
of  God,  Ps.  73.  17.  Our  combats  with  Satan  should 
oblige  us  to  keep  close  to  the  communion  of  saints ; 
two'  are  better  than  one.  2.  That  the  honours  of  a 
victorious  state  must  not  set  us  above  ordinances. 
Christ  had  triumphed  over  Satan,  and  been  attend- 
ed by  angels,  and  yet,  after  all,  he  returns  to  the 
place  where  John  was  preaching  and  baptizing.  As 
long  as  we  are  on  this  side  heaven,  whatever  extra- 
ordinary visits  of  divine  grace  we  may  have  here  at 
any  time,  we  must  still  keep  close  to  the  ordinaiy 
means  of  gi-ace  and  comfort,  and  walk  with  God  in 
them. 

Now  here  are  tivo  testimonies  borne  by  John  to 
Christ,  but  those  two  agree  in  one. 

I.  Here  is  his  testimony  to  Christ  on  the  first  day 
tliat  he  saw  him  coming  from  the  wilderness ;  and 


here  four  things  are  witnessed  b}^  him  concemmg 
Christ,  when  he  had  him  before  his  eyes. 

1.  That  he  is  the  Lamb  of  God  which  taketh  aivay 
the  sin  of  the  world,  v.  29.     Let  us  leam  here, 

(1.)  That  Jesus  Christ  is  the  XomA  of  God,  which 
speaks  liim  the  gi'eat  Sacrifice,  by  whom  atonement 
is  made  for  sin,  and  man  reconciled  to  God.  Of  all 
the  legal  sacrifices  he  chooses  to  allude  to  the  lambs 
that  were  offered,  not  only  because  a  lamb  is  an  em- 
blem of  meekness,  and  Christ  must  be  led  as  a  lamb 
to  the  slaughter,  (Isa.  53.  7.)  but  with  a  special  refer- 
ence, [1.]  To  the  daily  sacrifice,  which  was  offered 
every  morning  and  evening  continually,  and  that  was 
always  a  lamb,  (Exod.  29.  38.)  which  was  a  type 
of  Christ,  as  the  everlasting  Propitiation,  whose 
blood  continually  speaks.  [2.  ]  To  the  paschal  lamb, 
the  blood  of  which,  being  sprinkled  upon  the  door- 
posts, secured  tlie  Israelites  from  the  stroke  of  the 
destroying  angel.  Christ  is  our  Passover,  1  Cor. 
5.  7. 

He  is  the  Lamb  of  God  ;  he  is  appointed  by  Aim, 
(Rom.  3.  25.)  he  was  devoted  to  him,  {ch.  17.  19.) 
and  he  was  accepted  with  him  ;  in  liim  he  was  well 
pleased.  Tlie  lot  which  fell  on  the  goat  tliat  was  to 
be  offered  for  a  sin-offering,  is  called  the  Lord's  lot ; 
(Lev.  16.  8,  9.)  soChrist,  who  was  to  make  atonement 
for  sin,  is  called  the  Lamb  of  God. 

(2. )  That  Jesus  Christ,  as  the  I^mb  of  God,  takes 
away  the  sin  of  the  world.  This  was  his  under- 
taking ;  he  appeared,  to  fiut  away  sin  by  the  sacri- 
fice of  himself,  Heb.  9.  26.  John  Baptist  had  called 
people  to  repent  of  their  sins,  in  order  to  tlie  remis- 
sion of  them.  Now  here  he  shows  how  and  by 
wliom  that  remission  was  to  be  expected  ;  wliat 
ground  of  hope  ha\e  we  tliat  our  sins  shall  be  par- 
doned upon  our  rcjientance,  though  our  rei)entance 
makes  no  satisfaction  for  tlicm  .■'  Tliis  ground  of 
hope  we  have — Jesus  Clirist  is  the  I^amb  of  God. 

[1.]  He  takes  away  sin.  He,  being  "Mediator 
between  God  and  man,  takes  away  that  wliich  is, 
above  any  tiling,  offensive  to  the  holiness  of  ( jod,  and 
destiiioti\e  to  the  Iia/ipiness  of  man.  He  came. 
First,  To  take  away  the  guilt  of  sin  by  the  merit  of 
his  death,  to  vacate  tlie  judgment,  and  re\erse  the 
attaindei',  wliich  mankind  lay  under,  liy  an  act  of 
indemnity,  which  all  penitent,  obedient  believers 
may  claim  the  benefit  of.  Secondly,  To  take  away 
the  power  of  sin  by  the  Spirit  of  his  grace,  so  that 
it  shall  not  have  dominion,  Rom.  6.  14.  Christ,  as 
the  Lamb  of  God,  washes  us  from  our  sins  in  his 
own  blood  ;  that  is,  he  both  Justifies  and  sanctifies 
us  :  he  takes  away  sin.  He  is  l>  aigmv — he  is  taking 
away  the  sin  of  the  world,  which  speaks  it  not  a 
single  but  a  continued  act ;  it  is  his  constant  work 
and  office  to  take  away  sin,  which  is  such  a  work  of 
time,  that  it  will  never  be  completed  till  time  shall 
be  no  more.  He  is  always  taking  away  sin,  by  the 
continual  intercession  of  his  blood  in  heaven,  and 
the  continual  influence  of  his  grace  on  earth. 

[2.]  He  takes  away  the  sin  of  the  world ;  pur- 
chases pardon  for  all  those  that  repent,  and  believe 
the  gospel,  of  what  country,  nation,  or  language, 
soex'er  they  be.  The  legal  sacrifices  had  reference 
only  to  the  sins  of  Israel,  to  make  atonement  for 
them  ;  but  the  Lamb  of  God  was  offered  to  be  a 
Propitiation  for  the  sot  of  the  whole  world ;  see  1 
John  2.  12.  This  is  encouraging  to  our  faith  ;  if 
Christ  takes  away  the  sin  of  the  world,  then  why 
not  my  sin  ?  Christ  levelled  his  force  at  the  main 
body  of  sin's  army,  struck  at  the  root,  and  aimed  at 
the  overthrow,  of  that  wickedness  which  the  whole 
world  lav  in.  God  was  in  him  reconciling  the  world 
to  himself. 

[3.]  Yie  Aoest\as,hy  taking  U  upon  himself.  He 
is  the  Lamb  of  God,  that  bears  the  sin  of  the  world  ; 
so  the  margm  reads  it.  He  bore  sin  for  us,  and  so 
bears  it  from  us  ;  he  bore  the  sin  of  many,  as  the 


ST.  JOHN,  I. 


671 


scape-goat  had  the  sins  of  Israel  put  upon  his  head. 
Lev.  16.  21.  God  could  have  taken  away  the  sin, 
by  taking  away  tlie  sinner,  as  lie  took  away  the  sin 
of  the  old  world ;  but  he  has  found  out  a  way  of 
abolishing  the  sin,  and  yet  sparing  the  sinner,  by 
making  his  Son  Sin  for  us, 

(3.)  That  it  is  our  duty,  with  an  eye  of  faith,  to 
behold  the  Lamb  of  God  thus  taking  away  the  sin  of 
the  world.  See  him  taking  away  sin,  and  let  that 
increase  our  hatred  of  sin,  and  resolutions  against  it. 
Let  us  not  hold  that  fast,  which  the  Lamb  of  God 
came  to  take  away  :  for  Christ  will  either  take  our 
sins  away,  or  take  us  away.  Let  it  increase  our 
love  to  Christ,  ivho  loved  us,  and  washed  us  from 
oursim  in  his  own  blood.  Rev.  1.  5.  \A'hatever  God 
is  pleased  to  take  away  from  us,  if  withal  he  take 
away  our  sins,  we  have  reason  to  be  thankful,  and 
no  reason  to  complain. 

2.  That  this  was  he  of  whom '  he  had  spoken  be- 
fore ;  {v.  30,  31.)  This  is  he,  this  Person  whom  I 
now  point  at,  you  see  where  he  stands,  this  is  he  of 
whom  I  said,  lifter  me  cometh  a  man.     Observe, 

(1.)  This  honour  John  had  above  all  the  prophets, 
that,  whereas  they  spake  of  him  as  one  that  should 
come,  he  saw  him  already  come.  This  is  he.  He 
sees  him  now,  he  sees  him  niffh,  Numb.  24.  17. 
Such  a  difference  there  is  between  present yn/M  and 
future  vision.  Now  we  love  one  whom  we  have  not 
seen,  then  we  shall  see  him  whom  our  souls  love  ; 
shall  see  him,  and  say,  This  is  he  of  whom  I  said, 
my  Christ,  and  my  All;  my  Beloved,  and  my 
Friend. 

(2.)  John  calls  Christ  a  Man  ;  after  me  comes  a 
Man — avi'.j,  a  strong  man  ;  like  the  Alan,  the  Branch, 
or  the  Man  of  God's  right  hand. 

(3. )  He  refers  himself  to  what  he  had  said  of  him 
before  ;  This  is  he  of  whom  I  said.  Note,  Those 
who  have  said  the  most  honourable  things  of  Christ, 
will  never  see  cause  to  unsay  them  ;  but,  the  more 
they  know  him,  the  more  tliey  are  confirmed  in  their 
esteem  of  him.  John  still  thinks  as  meanly  of  him- 
self, and  as  highly  of  Christ,  as  ever.  Though  Christ 
appeared  not  in  any  external  pomp  or  grandeur,  yet 
John  is  not  ashamed  to  own,  This  is  he  I  meant,  that 
is  fireferred  before  me.  And  it  was  necessary  that 
John  should  thus  show  them  the  Person,  otherwise 
they  could  not  have  believed  that  one  who  made  so 
mean  a  figure,  should  be  he  of  whom  John  had 
spoken  such  great  things. 

(4.)  He  protests  against  any  confederacy  or  com- 
bination with  this  Jesus  ;  Jnd  I  knew  him  not. 
Though  there  was  some  relation  between  them, 
(Elisabeth  was  cousin  to  the  Virgin  Maiy,)  yet 
there  was  no  acquaintance  at  all  between  them  ; 
John  had  no  personal  knowledge  of  Jesus  till  he  saw 
him  come  to  his  baptism.  Their  manner  of  life  had 
been  different :  John  had  spent  his  time  in  the  wil- 
derness, in  solitude  ;  Jesus  at  Nazareth,  in  conver- 
sation. There  was  no  correspondence,  there  were 
no  hiterviews  between  them,  that  the  matter  might 
appear  to  be  wholly  canned  on  by  the  direction  and 
disposal  of  Heaven,  and  not  by  any  design  or  con- 
ceit of  the  persons  themselves.  And  as  he  hereby 
disowns  all  collusion,  so  also  all  partiality  and  sinis- 
ter regard,  in  it ;  he  could  not  be  supposed  to  favour 
him  as  a  Friend,  for  there  was  no  friendship  or  fa- 
rniliarity  between  them.  Nay,  as  he  could  not  be 
biassed  to  speak  honourably  of  him,  because  he  was 
a  stranger  to  him,  so,  really  being  such  a  stranger 
to  him,  he  was  not  able  to  say  any  thing  of  him  but 
what  he  received  from  above,  to 'which  he  appeals, 
ch.  3.  27.  Note,  They  who  are  taught,  believe  and 
confess  one  whom  they  haye  not  seen,  and  blessed 
are  they  who  yet  have  beliex'ed. 

(5.)  The  gi-eat  intention  of  John's  ministry  and 
baptism  was,  to  introduce  Jesus  Christ.  That  he 
should  be  made  manifest  to  Israel,  therefore  am  I 


come  bafitizing  with  water.  Observe,  [1.]  Though 
John  did  not  know  Jesus  by  face,  yet  he  knew  that 
he  should  be  made  manifest.  Note,  We  may  know 
the  certainty  of  that  which  yet  we  do  not  fully  know 
the  nature  and  intention  of.  We  know  that  the  hap- 
piness of  heaven  shall  be  made  manifest  to  Israel, 
but  cannot  describe  it.  [2.]  The  general  assurance 
John  had,  that  Christ  should  be  made  manifest, 
served  to  carry  him  with  diligence  and  resolution 
through  his  work,  though  he  was  kept  in  the  dark 
concerning  particulars ;  Therefore  am  I  come.  Our 
assurance  of  the  reality  of  things,  though  they  are 
unseen,  is  enough  to  quicken  us  to  our  duty.  [3.] 
God  reveals  himself  to  his  people  by  degrees.  At 
first,  John  knew  no  more  concerning  Christ  but  that 
he  should  be  made  manifest ;  in  confidence  of  that, 
he  came  baptizing,  and  now  he  is  favoured  with  a 
sight  of  him.  They  who,  upon  God's  word,  believe 
what  they  do  not  see,  shall  shortly  see  what  they 
now  believe.  [4.]  The  ministry  of  the  word  and 
sacraments  is  designed  for  no  other  end  than  to  lead 
people  to  Christ,  and  to  make  him  more  and  more 
manifest.  [5.]  Baptism  with  water  made  way  for 
the  manifesting  of  Christ,  as  it  supposed  our  corrup- 
tion and  filthiness,  and  signified  our  cleansing  by  him 
who  is  the  Fountain  opened. 

3.  That  this  was  he  u/ion  whom  the  Spirit  de- 
scended from  heave?!  like  a  dove.  For  the  confirm- 
ing of  his  testimony  concerning  Christ,  he  here 
vouches  the  extraordinary  appearance  at  his  bap- 
tism, in  which  God  himself  bore  witness  to  hira. 
This  was  a  considerable  proof  of  Christ's  mission. 
Now,  to  assure  us  of  the  truth  of  it,  we  are  here 
told,  (f.  32,  33.) 

(1.)  That  John  Baptist  saw  it ;  he  bare  record; 
did  not  relate  it  as  a  storj',  but  solemnly  attested  it, 
with  all  the  seriousness  and  solemnity  of  witness- 
bearing.  He  made  affidavit  of  it ;  I  saw  the  Spirit 
descending  from  heaven.  John  could  not  see  the 
Spirit,  but  he  saw  the  dove,  which  was  a  sign  and 
representation  of  the  Spirit.  The  Spirit  came  now 
upon  Christ,  both  to  make  him  Jit  for  his  work,  and 
to  make  him  known  to  the  world.  Christ  was  noti- 
fied, not  by  the  descent  of  a  crown  upon  him,  or  by 
a  transfiguration,  but  by  the  descent  of  the  Spirit  as 
a  dove  upon  him,  to  qualify  him  for  his  undertaking. 
Thus  the  first  testimony  given  to  the  apostles  was 
by  the  descent  of  the  Spirit  upon  them.  God's  chil- 
dren are  made  manifest  by  their  graces,  their  glo- 
ries are  reserved  for  their  fiiture  state.  Observe, 
[1.]  The  Spirit  descended  from  heaven,  for  every 
good  and  perfect  gift  \s  from  above.  [2.]  He  de- 
scended like  a  dove — an  emblem  of  meekness,  and 
mildness,  and  gentleness,  which  makes  him  ^t  to 
teach.  The  dove  brought  the  olive-branch  of  peace. 
Gen.  8.  11.  [3.]  The  Spirit  that  descended  upon 
Christ,  abode  upon  him,  as  was  foretold,  Isa.  11.  2. 
The  Spirit  did  not  move  him  at  times,  as  Samson, 
(Judg.  13.  25.)  but  at  all  times.  The  Spirit  was 
given  to  him  without  measure  ;  it  was  his  preroga- 
tive to  have  the  Spirit  always  upon  him,  so  that  he 
could  at  no  time  be  found  either  unqualified  for  his 
work  himself,  or  unfurriished  for  the  supply  of  those 
that  see  to  him  for  his  grace. 

2.)  That  he  was  bidden  to  expect  it,  which  very 
much  corroborates  the  proof  It  was  not  John's 
bare  conjecture,  that  surely  he  on  whom  he  saw  the 
Spirit  descending,  was  the  Son  of  God  ;  but  it  was 
an  instituted  sign  given  him  before,  by  which  he 
might  know  it  for  certain  ;  (v.  33.)  I  knew  him  not. 
This  he  insists  much  upon,  that  he  knew  no  more 
of  him  than  other  people  did,  otherwise  than  by  re- 
velation. But  he  that  se?it  me  to  baptize,  gave  me 
this  sign.  Upon  whom  thou  shall  see  the  Spirit  de- 
scending, the  same  is  he. 

[1.]  See  here  what  sure  grounds  John  went  upon, 
in  his  ministry  and  baptism,  that  he  might  proceed 


672 


ST.  JOHN,  I. 


■with  all  imaginable  satisfaction.  First,  He  did  not 
run  ivitlwut  sending  ;  God  sent  him  to  baptize.  _  He 
had  a  warrant  from  heaven  for  what  he  did.  When 
a  minister's  call  is  clear,  his  comfort  is  sure,  though 
his  success  is  not  always  so.  Secondly,  He  did  not 
run  ivit/iout  speeding  ;  for  when  he  was  sent  to  bap- 
tize ivith  water,  he  was  directed  to  one  that  should 
baptize  with  the  Holy  Ghost ;  under  that  notion  John 
Baptist  was  taught  to  expect  Christ,  as  one  who 
would  give  that  repentance  and  faith  which  he  call- 
ed people  to,  and  would  can-y  on  and  complete  that 
blessed  structure  which  he  was  now  laying  the  foun- 
dation of.  Note,  It  is  a  great  comfort  to  Christ's 
ministers,  in  their  administration  of  the  outward 
signs,  that  he  whose  ministers  they  are,  can  confer 
the  grace  signified  thereby,  and  so  put  life  and  soul 
and  power  into  their  ministrations ;  can  speak  to  the 
heart  what  they  speak  to  the  ear,  and  breathe  upon 
the  diy  bones  on  which  they /!ro/!ACTi/.  _ 

[2.]  See  what  sure  grounds  he  went  upon,  in  his 
designation  of  the  person  of  the  Messiah.  God  had 
before  given  him  a  sign,  as  he  did  to  Samuel  con- 
cerning Saul ;  "  On  whom  thou  shalt  see  the  Spirit 
descend,  that  same  is  he."  This  not  only  prevented 
any  mistakes,  but  gave  him  boldness  in  his  testimony. 
When  he  had  such  assurance  as  this  given  him,  he 
could  speak  with  assurance.  When  John  was  told 
this  before,  his  expectations  could  not  but  be  very 
much  raised ;  and  when  the  event  exactly  answered 
the  prediction,  his  faith  could  not  but  be  much  con- 
firmed :  and  these  things  are  written  that  we  may 
belie\'e. 

4.  That  he  is  the  Son  of  God.  This  is  the  con- 
clusion of  John's  testimony,  that  in  which  all  the 
particulars  centre,  as  the  quod  erat  demonstrandum 

the  fact  to  be  demonstrated  ;  {y.  34.)  /  saw,  and 

bare  record,  that  this  is  the  Son  of  God. 

(1-)  The  truth  asserted  is.  That  this  is  the  Son  of 
God.  The  voice  from  heaven  proclaimed,  and  John 
subscribed  to  it,  not  only  that  he  should  baptize  with 
the  Holy  Ghost  by  a  divine  authority,  but  that  he 
has  a  divine  nature.  This  was  the  peculiar  chris- 
tian creed,  that  Jesus  is  the  Son  of  God,  (Matth.  16. 
16.)  and  here  is  the  first  framing  of  it. 

(2.)  John's  testimony  to  it ;  "  I  saw,  and  bare  re- 
cord. Not  only  I  now  bear  record  of  it,  but  I  did 
so  as  soon  as  I  had  seen  it."  Observe,  [^1.]  What 
he  saw  he  was  forward  to  bear  record  ot,  as  they, 
Acts  4.  20.  We  cannot  but  speak  the  things  which 
we  have  seen.  [2.]  What  he  bare  record  of  was 
■what  he  saw.  Christ's  witnesses  were  eye-witnesses, 
and  therefore  the  more  to  be  credited  :  they  did  not 
speak  by  hearsay  and  report,  2  Pet.  1.  16. 

n.  Here  is  John's  testimony  to  Christ,  the  next 
day  after,  v.  35,  36.     Where  observe, 

1.  He  took  every  opportunity  that  offered  itself,  to 
lead  people  to  Christ ;  John  stood  looking  upon  Jesus 
as  he  walked.  It  should  seem,  John  was  now  retired 
from  the  multitude,  and  was  in  close  conversation 
■with  two  of  his  disciples.  Note,  Ministers  should 
not  only  in  their  public  preaching,  but  in  their  private 
converse,  witness  to  Christ,  and  sen'e  his  interests. 
He  saw  Jesus  walking  at  some  distance,  yet  did  not 
go  to  him  himself,  liecause  he  would  shun  evei-y 
thing  that  might  give  the  least  colour  to  suspect  a 
combination.  He  was  looking  upon  Jesus — iuChi- 
■ln; ;  he  looked  steadfastly,  and  fixed  his  eyes  upon 
him.  Those  that  would  lead  others  to  Christ,  must 
be  dihgent  and  frequent  in  the  contemplation  of  him 
themselves.  John  had  seen  Christ  before,  but  now 
looked  upon  him,  1  John  1.  1. 

2.  He  repeated  the  same  testimony  which  he  had 
given  to  Christ  the  day  before,  though  he  could  have 
delivered  some  otlier  gi-eat  truth  concerning  him  ; 
but  thus  he  would  show  that  he  was  unifonn  and 
constant  in  his  testimony,  and  consistent  with  him- 
self.   His  doctrine  was  the  same  in  private  that  it 


was  in  public,  as  Paul's  was.  Acts  20.  20,  21.  It  is 
good  to  have  that  repeated,  wliich  we  have  heard, 
Phil.  3.  1.  The  doctrine  of  Christ's  sacrifice  for  the 
taking  away  of  the  sin  of  the  world,  ought  especially 
to  be  insisted  upon  by  all  good  ministers  :  Christ, 
the  Lamb  of  God,  Christ  and  him  crucified. 

3.  He  intended  this  especially  for  his  two  disciples 
that  stood  with  him  ;  he  was  willing  to  turn  them 
over  to  Christ,  for  to  this  end  he  bore  witness  to 
Christ  in  their  hearing,  that  they  might  leave  all  to 
follow  him,  even  that  they  might  leave  hivi.  He 
did  not  reckon  that  he  lost  those  disciples  who  went 
over  from  him  to  Christ,  any  more  than  the  school- 
master reckons  that  scholar  lost  whom  he  sends  to 
the  university.  Jolin  gathered  disciples  not  for  him- 
self, but  for  Christ,  to  prepare  them  for  the  Lord, 
Luke  1.  17.  So  far  was  he  from  being  jealous  of 
Christ's  growing  interest,  that  there  was  nothing  he 
was  more  desirous  of  Humble,  generous  souls  will 
give  others  their  due  praise  without  fear  of  diminish- 
ing themselves  by  it.  What  we  have  of  reputation, 
as  well  as  of  other  things,  will  not  be  the  less  for 
our  giving  every  body  their  own. 

37.  And  the  two  disciples  heard  him 
speak,  and  they  followed  Jesus.  38.  Then 
Jesus  turned,  and  saw  them  following,  and 
saith  unto  them.  What  seek  ye  ?  They  said 
unto  him.  Rabbi,  (which  is  to  say,  being 
interpreted,  Master,)  where  dwellest  thou  ? 
39.  He  saith  unto  them,  Come  and  see. 
They  came  and  saw  where  he  dwelt,  and 
abode  with  him  that  day :  for  it  was  about 
the  tenth  hour.  40.  One  of  the  two  which 
heard  John  speak,  and  followed  him,  was 
Andrew,  Simon  Peter's  brother.  41.  He 
first  findeth  his  own  brother  Simon,  and 
saith  unto  him,  We  have  found  the  Mes- 
sias,  which  is,  being  interpreted.  The  Christ. 
42.  And  he  brought  him  to  Jesus.  And 
when  Jesus  beheld  him,  he  said,  Thou  art 
Simon,  the  son  of  Jona ;  thou  shalt  be 
called  Cephas,  which  is,  by  interpretation, 
A  stone. 

We  have  here  the  turning  over  of  two  disciples 
from  John  to  Jesus,  and  one  of  them  fetching  m  a 
third,  and  these  are  the  first  fruits  of  Christ's  disci- 
ples ;  see  how  small  the  church  was  in  its  begin- 
nings, and  what  the  dawning  of  the  day  of  its  great 
things  was. 

I.  Andrew  and  another  with  him  were  the  two 
that  John  Baptist  had  directed  to  Christ,  zi.  37. 
Who  the  other  was,  we  are  not  told ;  some  think 
that  it  was  Thomas,  comparing  ch.  21.  2.  others, 
that  it  was  John  himself,  the  penman  of  this  gospel, 
whose  manner  it  is  industriously  to  conceal  his  name, 
ch.  13.  23.  and  20.  3. 

1.  Here  is  their  readiness  to  go  over  to  Christ ; 
they  heard  John  speak  of  Christ  as  the  Lamb  of 
God,  Find  they  followed  Jesus.  Probably  they  had 
heard  John  say  tlie  same  thing  the  day  before,  and 
then  it  had  not  the  effect  upon  them  which  now  it 
had  ;  see  the  benefit  of  repetition,  and  of  private 
personal  converse.  They  heard  him  speak  of  Christ 
as  the  Lamb  of  God,  that  takes  away  the  sin  of  the 
world,  and  that  made  them  follow  him.  Note,  The 
strongest  and  most  prevailing  argument  with  a  sen- 
sible awakened  soul  to  follow  Christ,  is,  that  it  is  he, 
and  he  only,  that  takes  away  sin. 

2.  The  kind  notice  Christ  took  of  them,  v.  38. 
They  came  behind  him  j  but,  though  he  had  his 


ST.  JOHN,  I 


673 


back  toward  them,  he  was  soon  awave  of  them,  and 
turned,  and  saw  them  following.  Note,  Christ  takes 
early  cognizance  of  the  first  motions'of  a  soul  toward 
him,  and  the  first  step  taken  in  the  way  to  heaven  ; 
see  Isa.  64.  5.  Luke  15.  20.  He  did  not  stay  till  they 
begged  leave  to  speak  with  him,  but  spake  first. 
What  communion  there  is  between  a  soul  and  Christ, 
it  is  he  that  begins  the  discourse.  He  saith  unto  them, 
Xiliat  seek  ije?  This  was  not  a  reprimand  for  their 
boldness  in  intniding  into  his  company ;  he  that 
came  to  seek  us,  never  checked  any  forsce/rfng-him  ; 
but,  on  the  contrary,  it  is  a  kind  mvitation  of  them 
into  his  acquaintance,  whom  he  saw  bashful  and 
modest ;  "  Come,  what  have  yoU  to  say  to  me ; 
Wliat  is  your  petition  >  What  is  your  request .'" 
Note,  They  whose  business  it  is  to  instruct  people 
in  the  affairs  of  their  souls,  should  be  humble,  and 
mild,  and  easy  of  access,  and  should  encourage 
those  that  apply  to  them.  The  question  Christ  put 
to  them  is,  what  we  should  all  put  to  ourselves  when 
we  begin  to  follow  Christ,  and  take  upon  us  the  pro- 
fession of  his  holy  rebgion ;  "  If  hat  seek  ye  ?  What 
do  we  design  and  desire  ;"  Those  that  follow  Christ, 
and  yet  seek  the  world  or  the  praise  of  men,  deceive 
themselves.  "  What  seek  we  in  seeking  Christ,  do 
we  seek  a  Teacher,  Ruler,  and  Reconciler  ?  In  fol- 
lowing Christ,  do  we  seek  the  favour  of  God  and 
eternal  life  ?"  If  our  eye  be  single  in  this,  we  zxe.full 
of  light. 

3.  Their  modest  inquiry  concerning  the  place  of 
his  abode;  Rabbi,  where  dtvellest  thou?  (1.)  In 
calling  him  Rabbi,  they  intimate  that  their  design 
in  coming  to  him,  was,  to  be  taught  by  him  ;  rabbi 
signifies  master,  a  teaching  master ;  the  Jews  called 
their  doctors,  or  learned  men,  rabbles.  The  word 
comes  from  rab,  multus,  or  magnus,  arabbi,  a.  great 
man,  and  one  that,  as  we  say,  hath  ynuch  in  him. 
Never  was  there  such  a  rabbi  as  our  Lord  Jesus  ; 
such  a  great  one,  in  whom  wei'e  hid  all  the  treasures 
of  wisdom  atid  knowledge.  These  came  to  Christ, 
to  be  his  scholars,  so  must  all  those  that  apply  them- 
selves to  him.  John  had  told  them  that  he  was  the 
Lamb  of  God;  now  this  Lamb  is  worthy  to  take  the 
book,  and  o/ien  the  seals  as  a  rabbi,  Rev.  5.  9.  And 
unless  we  give  up  ourselves  to  be  ruled  and  taught 
by  him,  he  will  not  take  away  our  sins.  (2. )  In  ask- 
ing where  he  dwelt,  they  intimate  a  desire  to  be  bet- 
ter acquainted  with  him.  Christ  was  a  Stranger  in 
this  countrv,  so  that  they  mean,  where  was  his  i?m 
where  he  lodged,  for  there  they  would  attend  him 
at  some  seasonable  time  when  be  should  appoint,  to 
receive  instruction  from  him  ;  they  would  not  press 
rudely  upon  him,  when  it  was  not  proper.  Civility 
and  good  manners  well  become  those  who  follow 
Christ.  And  besides,  they  hoped  to  have  more  from 
him  than  they  could  have  in  a  short  conference  now 
by  the  way.  They  resolved  to  make  a  business,  not  a 
by-business,  of  conversing  with  Christ.  Those  that 
have  had  some  communion  with  Christ,  cannot  biit 
desire,  [1.]  A.  further  communion  y^'xih  him;  they 
follow  on  to  know  more  of  him.  [2.  ]  \  fixed  com- 
munion with  him ;  where  they  might  sit  down  at 
his  feet,  and  abide  by  his  instructions.  It  is  not 
enough  to  take  a  turn  with  Christ  now  and  then, 
but  we  must  lodge  with  him. 

4.  The  courteous  invitation  Christ  gave  them  to 
his  lodgings ;  He  saith  jinto  them.  Come,  and  see. 
Thus  should  good  desires  toward  Christ  and  com- 
munion with  him  be  countenanced.  (1.)  He  in- 
vites them  to  come  to  his  lodgings  :  the  nearer  we 
approach  to  Christ,  the  more  we  see  of  his  beauty 
and  excellency.  Deceivers  maintain  their  interest 
in  their  followers  by  keeping  them  at  a  distance, 
but  that  which  Christ  desired  to  recommend  him  to 
the  esteem  and  affections  of  his  followers,  was,  that 
they  would  cojne,  and  see ;  "  Come,  and  see  what  a 
mean  lodging  I  have,  what  poor  accommodations  I 

Vol.  v.— 4  Q 


take  up  with,  that  you  may  not  expect  any  worldly 
advantage  by  following  me,  as  they  did  who  made 
their  court  to  the  scribes  and  Pharisees,  and  called' 
them  Rabbi.  Come,  and  see  what  you  must  count 
upon  if  you  follow  me."  See  Matth.  8.  20.  (2.)  He 
invites  tliem  to  come  Jiresently  and  without  delay. 
They  asked  him  where  he  lodged,  that  they  might 
wait  upon  him  at  a  more  convenient  season ;  but 
Christ  mvites  them  immediately  to  come,  and  see  ; 
never  in  better  time  than  now.  Hence  learn.  [1.] 
As  to  others,  that  it  is  best  taking  people  when  they 
are  in  a  good  mind ;  strike  while  the  iron  is  hot.  (2.) 
As  to  ourselves,  that  it  is  wisdom  to  embrace  the 
present  opportunities  ;  JVow  is  the  accepted  time,  2 
Cor.  6.  2. 

5.  Their  cheerful  and  (no  doubt)  thankful  accept- 
ance of  his  invitation  ;  They  came,  and  saw  where 
he  dwelt,  and  abode  with  him  that  day.  It  had  been 
more  modesty  and  manners  than  had  done  them 
good  if  they  had  refused  this  offer.  (1.)  They  rea- 
dily went  along  with  Viini ;  They  came,  and  saw 
where  he  dwelt.  Gracious  souls  cheerfiilly  accept 
Christ's  gracious  in^-itations ;  as  David,  Ps.  27.  8. 
They  inquired  not  how  they  might  be  accommo- 
dated with  him,  but  would  put  that  to  the  venture, 
and  make  the  best  of  what  they  found.  It  is  good 
being  where  Christ  is,  wherever  it  be.  (2.)  They 
were  so  well  pleased  with  what  they  found,  that 
they  abode  with  him  that  day  ;  ("  Master,  it  is  good 
to  be  here ;")  and  he  bid  them  welcome.  It  was 
about  the  tenth  hour.  Some  think  that  John  reck- 
ons according  to  the  Roman  computation,  and  that 
it  was  about  ten  o'clock  in  the  morning,  and  they 
staid  with  him  till  night ;  others  think  that  John 
reckons  as  the  other  evangelists  did,  according  to 
the  Jewish  computation,  and  that  it  was  four  o'clock 
in  the  afternoon,  and  they  abode  with  him  that  night 
and  the  next  day.  Dr.  Lightfoot  conjectures  that 
this  next  day  that  they  spent  with  Christ,  was  a  sab- 
bath-dav,  and,  it  being  late,  they  could  not  get  home 
before  the  sabbath.  As  it  is  our  duty,  wherever  we 
are,  to  contrive  to  spend  the  sabbath  as  much  as 
may  be  to  our  spiritual  benefit  and  advantage  ;  so 
they  are  blessed,  who,  by  the  lively  exercises  of 
faith,  love,  and  de\otion,  spend  their  sabbaths  in 
communion  with  Christ.  These  are  Lord's  days 
indeed,  days  of  the  Son  of  man. 

11.  Andrew  brought  his  brother  Peter  to  Christ. 
If  Peter  had  been  the  first-born  of  Christ's  disciples, 
the  Papists  would  have  made  a  noise  with  it  :  he  did 
indeed  afterward  come  to  be  more  eminent  in  gifts, 
but  Andrew  had  the  honour  first  to  be  acquainted 
with  Christ,  and  to  be  the  insti-ument  of  bringing 
Peter  to  him.     Observe, 

1.  The  information  which  Andrew  gave  to  Peter, 
with  an  intimation  to  come  to  Christ. 

(1.)  lie  found  him  ;  He  frst  fnds  his  own  bro- 
ther Simon;  his  finding  implies  his  seeking  of  him. 
Simon  came  along  with  Andrew,  to  attend  John's 
ministry  and  baptism,  and  Andrew  knew  where  to 
look  for  him.  Perhaps  the  other  disciple  that  was 
with  him,  went  out  to  seek  some  friend  of  his  at  the 
same  time,  but  Andrew  sped  first ;  He  first  findeth 
Simon,  who  came  onlv  to  attend  on  John,  but  has 
his  expectations  out-done,  he  meets  with  Jesus. 

(2. )  He  told  him  whom  thev  had  found  ;  We  have 


bill 

the  - .--  .  . 

that  he  had  shared  with  others  in  it.  [2.  ]  He  speaks 
exultingly,  and  with  triumph  ;  We  have  found  that 
jicarl  of  great  pi-ice,  that  tnie  treasure  ;  and,  having 
found  it,  he  proclaims  it  as  those  lepers,  2  Kings  7. 
9.  for  he  knows  that  he  shall  have  never  the  less  in 
Christ  for  others'  sharing.  [3.]  He  speaks  intelli- 
gently ;  We  have  found  the  J\Tessias,  which  was 
moi-e  than  had  yet  been  said.     John  had  said,  Ht  is 


674 

the  Lamb  of  God,  and  the  Son  of  God,  which  An-  1 
drew  compares  with  tlie  scriptures  of  the  Old  Tes- 
tament, and  comparing  them  togethex-,  concludes 
that  he  is  the  Messiah  promised  to  the  fathers,  for 
it  is  now  that  the  fulness  of  time  is  come.  Thus,  by 
making  God's  testimonies  his  meditation,  he  speaks 
more  clearly  conceming  Christ  than  ever  his  teacher 
had  done,  Ps.  119.  99. 

(3.)  He  brought  him  to  Jesus;  would  not  under- 
take to  insti-uct  him  himself,  but  brought  him  to  the 
Fountain-head,  persuaded  him  to  come  to  Christ, 
and  introduced  him.  Now  this  was,  [1.]  An  in- 
stance of  true  love  to  his  brother,  his  own  brother, 
so  he  is  called  here,  because  he  was  very  dear  to 
him.  Note,  We  ought  with  a  particular  concern 
and  application,  to  endeavour  the  spiritual  welfare 
of  those  that  are  related  to  us  ;  for  their  relation  to 
us  adds  both  to  the  obligatio?i  and  to  the  ofiportunity 
of  doing  good  to  their  souls.  [2.  ]  It  was  an  effect 
of  his  day's  conversation  with  Christ.  Note,  The 
best  evidence  of  our  profiting  by  the  means  of  gi-ace, 
is,  the  piety  and  usefulness  of  our  conversation  after- 
ward. Hereby  it  appeared  that  Andrew  had  been 
■with  Jesus,  that  he  was  so  full  of  him,  that  he  had 
been  in  the  jnouiit,  for  his  face  shone.  He  knew 
there  was  enough  in  Christ  for  all;  and,  having 
tasted  that  he  is  gracious,  could  not  rest  till  those  he 
loved  had  tasted  it  too.  Note,  True  grace  hates 
monopolies,  and  loves  not  to  eat  its  morsels  alone. 

2.  The  entertainment  which  Jesus  Clirist  gave  to 
Peter,  who  was  never  the  less  welcome  for  his  being 
influenced  by  his  brother  to  come,  v.  42.  Observe, 
(1.)  Christ  called  him  by  his  name  ;  When.  Jesus 
beheld  him,  he  said,  Thou  art  Simoji,  the  son  ofJona. 
It  should  seem  that  Peter  was  utterly  a  stranger  to 
Christ,  and  if  so,  [1.]  It  was  a  proof  of  Christ's 
omniscience,  that,  upon  the  first  sight,  without  any 
inquiry,  he  could  tell  the  name  both  of  him  and  of 
his  father.  The  Lord  knoivs  them  that  are  his,  and 
their  whole  case.  However,  [2.]  It  was  an  instance 
of  his  condescending  grace  and  favour,  that  he  did 
thus  freely  and  affably  call  him  by  his  name,  though 
he  was  of  mean  extraction,  and  vir  nullius  7iominis 
— an  obscure  7nan.  It  was  an  instance  of  God's  fa- 
vour to  Moses,  that  he  ktieiu  him  by  name,  Exod. 
33.  17.  Some  obseiTe  the  signification  of  these 
names,  Simon — obedient,  Jona — a  dove.  An  obe- 
dient, dove-like  spirit  qualifies  us  to  be  the  disciples 
of  Christ. 

(2. )  He  gave  him  a  new  name ;  Cephas. 
[].]  His  giving  of  him  a  name,  speaks  Christ's 
favour  to  him.  A  new  name  speaks  some  great 
dignity,  Rev.  2.  17.  Isa.  62.  2.  By  this  Christ  not 
only  wiped  off  the  reproach  of  his  mean  and  obscure 
parentage,  but  adopted  him  into  his  family  as  one 
of  his  own. 

[2.]  The  name  which  he  gave  him,  speaks  his 
fidelity  to  Christ.  Thou  shall  be  called  Cephas, 
that  is  Hebrew  for  a  stone  ;  which  is  by  interpreta- 
tion Peter ;  so  it  should  be  rendered,  as  Acts  9.  40. 
Tabitha,  ivhich  by  interpretation  is  called  Dorcas  ; 
the  former  Hebrew,  the  latter  Greek,  for  a  young 
roe.  Peter's  natural  temper  was  stiff,  and  hard}', 
and  resolute,  which  I  take  to  be  the  principal  rea- 
son why  Christ  called  him  Cephas — a  stone.  When 
Christ  afterward  prayed  for  him,  that  his  faith 
might  not  fail,  that  so  he  might  be  firm  to  Christ 
himself,  and  at  the  same  time  bid  him  slrerigthen 
his  brethren,  and  lay  out  himself  for  the  support  of 
others,  then  he  made  him  what  he  here  called  him, 
Cephas— a  stone.  Those  that  come  to  Christ,  must 
come  with  a  fixed  resolution  to  be  fii-m  and  constant 
to  him,  like  a  stone,  solid  and  steadfast ;  and  it  is  by 
his  grace  tliat  they  are  so.  His  saying.  Be  thou 
steady,  makes  them  so.  Now  this  docs  no  more 
prove  that  Peter  was  the  singidar  or  only  rock  upon 
which  this  church  is  built,  than  the  calling  of  James 


ST.  JOHN,  I. 


and  John,  Boanerges,  proves  them  the  only  sons  of 
thunder;  or  the  calling  of  loses,  Barnabas,  proves 
him  the  only  so7i  of  co?isolation. 

43.  The  day  following  Jesus  would  go 
forth  into  Galilee,  and  findeth  Philip,  and 
saith  unto  him.  Follow  me.  44.  Now  Phi- 
lip was  of  Bethsaida,  the  city  of  Andrew 
and  Peter.  45.  Philip  findeth  Nathanael, 
and  saith  unto  him,  We  have  found  him  of 
whom  Moses  in  the  law,  and  the  prophets, 
did  write,  Jesus  of  Nazareth,  the  son  of 
Joseph.  46.  And  Nathanael  said  unto  him. 
Can  there  any  good  thing  come  out  of 
Nazareth  1  Philip  saith  unto  him.  Come 
and  see.  47.  .Tesus  saw  Nathanael  com- 
ing to  him,  and  saith  of  him,  Behold  an  Is- 
raelite indeed,  in  whom  is  no  guile  !  48. 
Nathanael  saith  unto  him,  Whence  know- 
est  thou  me  1  Jesus  answered  and  said  unto 
him.  Before  that  Philip  called  thee,  when 
thou  wast  under  the  fig-tree,  I  saw  thee. 
49.  Nathanael  answered  and  saith  unto 
him.  Rabbi,  thou  art  the  Son  of  God ;  thou 
art  the  King  of  Israel.  50.  Jesus  answered 
and  said  unto  him.  Because  I  said  unto 
thee,  I  saw  thee  under  the  fig-tree,  believest 
thou?  thou  shalt  see  greater  things  than 
these.  51.  And  he  saith  unto  him,"Verily, 
verily,  I  say  unto  you.  Hereafter  ye  shall 
see  heaven  open,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of 
man. 

We  have  here  the  call  of  Philip  and  Nathanael. 

I.  Philip  was  called  immediately  to  Christ  him- 
self not  as  Andrew,  who  was  directed  to  Christ  by 
John,  or  Peter,  who  was  invited  by  his  brother.  God 
has  various  methods  of  bringing  his  chosen  ones 
home  to  himself.  But,  whatever  means  he  uses,  he 
is  not  tied  to  any. 

1.  Philip  was  called  in  a.  preventing  wa.y ;  Jesus 
findeth  Philip.  Christ  sought  us,  and  found  us,  be- 
fore we  made  any  inquiries  after  him.  The  name 
Philip  is  of  a  Greek  original,  and  much  used  among 
the  Gentiles,  which  some  make  an  instance  of  the 
degeneracy  of  the  Jewish  church  at  this  time,  and 
their  conformity  to  the  nations ;  yet  Christ  changed 
not  his  name. 

2.  He  was  called  the  day  following.  See  how 
closely  Christ  applied  himself  to  his  business.  Wlien 
work  is  to  be  done  for  Ciod,  we  must  not  lose  a  day. 
Yet  observe,  Christ  now  called  one  or  two  a  day  ; 
but,  after  the  Spirit  was  poured  out,  there  were 
thousands  a  day  effectually  called,  in  which  was  ful- 
filled ch.  14.  12. 

3.  Jesus  would  go  forth  into  Galilee,  to  call  him. 
Christ  will  find  out  all  those  that  are  given  to  him, 
wherever  they  are,  and  none  of  them  shall  be  lost. 

4.  Philip  was  brought  to  be  a  disciple  by  the 
power  of  Christ  going  along  with  that  word.  Follow 
me.  See  the  nature  of  true  Christianity ;  it  is,  fol- 
lowing Christ,  devoting  ourselves  to  his  converse  and 
conduct,  attending  his  motions  and  treading  in  his 
steps.  See  the  efficacy  of  the  gi-ace  of  Christ  mak- 
ing the  call  of  his  word  to  prevail ;  it  is  the  rod  of 
his  strength. 

5.  We  are  told  that  Philip  was  of  Bethsaida,  and 
Andrew  and  Peter  were  so  too,  v.  44.  These  emi- 
nent disciples  received  not  their  honour  ft-om,  but 


ST.  JOHN,  1. 


675 


reflected  honour  upon  the  place  of  their  nativity. 
Bethsaida  signifies  tlie  house  of  nets,  because  inha- 
bited mostly  by  fishermen  ;  thence  Christ  chose  dis- 
ciples, who' were  to  be  furnished  with  extraordinary 
gifts,  and  therefore  needed  not  the  ordinary  advan- 
tages of  learning.  Bethsaida  was  a  wicked  place, 
(IWatth.  11.  21.)  yet  even  there  was  a  remnant,  ac- 
cording to  the  election  of  grace. 

II.  Nathanael  was  invited  to  Christ  by  Philip,  and 
much  is  said  concerning  him.  In  which  we  may  ob- 
serve, 

1.  What  passed  between  Philip  and  Nathanael, 
in  which  appears  an  observable  mixture  of  pious 
zeal  with  weakness,  such  as  is  usually  found  in  be- 

finners,  that  are  yet  but  asking  the  nvay  to  Zion. 
[ere  is, 

(1.)  The  joyful  news  that  Philip  brought  to  Na- 
thanael, XI.  45.  As  Andrew  before,  so  Philip  here, 
having  got  some  knowledge  of  Christ  himself,  rests 
not  till  he  has  made  mmiifest  the  savour  of  that  hionu- 
ledge.  Philip,  though  newly  come  to  an  acquaint- 
ance with  Christ  himself,  yet  steps  aside  to  seek 
Nathanael.  Note,  When  we  have  the  fairest  oppor- 
tunities of  getting  good  to  our  o-nm  souls,  yet  even 
then  we  must  seek  opportunities  of  doing  good  to  the 
souls  of  others ;  remembering  the  words  of  Christ, 
It  is  more  blessed  to  give  than  to  receri>e.  Acts  20. 
35.  O,  saith  Philip,  we  have  found  him  of  whom 
Moses  and  the  prophets  did  write.  Observe  here, 
[1.  ]  What  a  transport  of  joy  Philip  was  in,  upon 
this  new  acquaintance  with  Christ;  "We  have 
found  him  whom  we  have  so  often  talked  of,  so  long 
wished  and  waited  for  :  at  last,  he  is  come,  he  is  come, 
and  we  have  found  him  !"  [2.]  What  an  advantage 
it  was  to  him,  that  he  was  so  well  acquainted  with 
the  scriptures  of  the  Old  Testament,  which  pre- 
pared his  mind  for  the  reception  of  evangelical  light, 
and  made  the  entrance  of  it  much  the  more  easy  ; 
him  of  whom  Moses  and  the  pro/ihets  did  write. 
What  was  written  entirely  and  from  eternity  in  tlie 
book  of  the  divine  counsels,  was,  in  part,  at  sundry 
times  and  in  divers  manners,  copied  out  into  the  book 
of  the  dix'ine  revelations.  Glorious  things  were  writ- 
ten there  concerning  the  Seed  of  the  woman,  the 
Seed  of  Abraham,  Shiloh,  the  Prophet  like  Moses, 
the  Son  of  David,  Emmanuel,  the  Man,  the  Branch, 
Messiah,  the  Prince.  Philip  had  studied  these 
things,  and  was  full  of  them ,  which  made  him  rea- 
dily welcome  Christ.  [3.]  What  mistakes  and 
weaknesses  he  laboured  under;  he  called  Christ, 
Jesus  of  A'azareth,  whereas  he  was  of  Bethlehem  ; 
and  the  Son  of  Joseph,  whereas  he  was  but  his  sup- 
posed Son.  Young  beginners  in  ■  religion  are  sub- 
ject to  mistakes,  which  time  and  the  grace  of  God 
"will  rectify.  It  was  his  weakness  to  say,  We  have 
found  him,  for  Christ  found  them  before  they  found 
Christ.  He  did  not  yet  apprehend,  as  Paul  did,  how 
he  was  apprehended  of  Christ  Jesus,  Phil.  3.  12. 

(2. )  The  objection  which  Nathanael  made  against 
this  ;  (t.  46.)  Can  there  any  good  come  out  ofA'aza- 
reth?  Here,  [1.]  His  caution  was  commendable, 
that  he  did  not  lightly  assent  to  every  thing  that  was 
said,  Ijut  took  it  into  examination  ;  our  rule  is.  Prove 
all  things.  But,  [2.]  His  objection  arose  from  igno- 
rance. If  he  meant  that  no  good  thing  could  come 
out  of  Nazareth,  it  was  owing  to  his  ignorance  of  the 
divine  grace,  as  if  that  were  less  affected  to  one 
place  than  another,  or  tied  itself  to  men's  foolish  and 
ill-natured  observations.  If  he  meant  that  the  Mes- 
siah, that  gi-eat  good  Thing,  could  not  come  out  of 
Nazareth,  so  far  he  was  right ;  (Moses,  in  the  law, 
said  that  he  should  come  out  of  Judah,  and  the  pro- 
phets had  assigned  Bethlehem  for  the  place  cf  his 
nativity  ;)  but  then  he  was  ignorant  of  tlie  matter  of 
fact,  that  this  Jesus  was  born  at  Bethlehem  ;  so  that 
the  blunder  Philip  made,  in  calling  him  Jesus  of 
Mizareth,  occasioned  this  objection.     Note,  The 


mistakes  of  preachers  often  give  rise  to  the  preju- 
dices of  hearers. 

(3. )  The  short  reply  which  Philip  gave  to  this  ob- 
jection ;  Come  and  see.  [l.J  It  was  his  weakness, 
that  he  could  not  give  a  satisfactorj'  answer  to  it ; 
yet  it  is  the  common  case  of  young  beginners  in  re- 
ligion. We  may  know  enough  to  satisfy  ourselves, 
and  yet  not  be  able  to  say  enough  to  silence  the  cavils 
of  a  subtle  adversary.  [2.]  It  was  his  wisdom  and 
zeal,  that,  when  he  could  not  answer  the  objection 
himself,  he  would  have  him  go  to  one  that  could ; 
Come,  and  see.  Let  not  us  stand  arguing  here,  and 
raising  difficulties  to  ourselves,  which  we  cannot  get 
over ;  let  us  go,  and  converse  with  Christ  himself, 
and  these  difficulties  will  all  vanish  presently.  Note, 
It  is  folly  to  spend  that  time  in  doubtful  disputation, 
which  might  be  better  spent,  and  to  much  better 
purpose,  in  the  exercises  of  piety  and  devotion. 
Come,  and  see;  not,  Go,  and  see,  but,  "Come,  and 
I  will  go  along  with  thee ;"  as  Isa.  2.  3.  Jer.  50.  5. 
From  this  pai'ley  between  Philip  and  Nathanael,  we 
may  observe,  Fiist,  That  many  people  are  kept 
from  the  ways  of  religion  by  the  mireasonable  pre- 
judices they  have  conceived  against  religion,  upon. 
the  account  of  some  foreign  circumstances  which  do 
not  at  all  touch  the  mex'its  of  the  cause.  Secondly, 
The  best  way  to  remove  the  prejudices  they  have 
entertained  against  religion,  is,  to  prove  themselves, 
and  make  trial  of  it.  Let  us  not  answer  this  matter 
before  we  hear  it. 

2.  What  passed  between  Nathanael  and  our  Lord 
Jesus.     He  came,  and  saw  not  in  vain. 

(].)  Our  Lord  Jesus  bore  a  very  honourable  tes- 
timony to  Nathanael's  integi-ity ;  Jesus  saw  him  com- 
ing, and  met  him  with  favourable  encouragement; 
he  said  of  him  to  those  about  him,  Nathanael  him- 
self being  within  hearing.  Behold  an  Israelite  in- 
deed. ,  Observe, 

[1.]  That  he  commended  him  ;  not  to  flatter  him, 
or  puff  him  up  witli  a  good  conceit  of  himself,  but 
perhaps  because  he  knew  him  to  be  a  modest  man, 
if  not  a  melancholy  man,  one  that  had  hard  and 
mean  thoughts  of  himself,  was  ready  to  doubt  his 
own  sincerity ;  and  Christ  by  his  testimony  put  the 
matter  out  of  doubt.  Nathanael  had,  more  than 
any  of  the  candidates,  objected  against  Christ ;  but 
Christ  hereby  showed  that  he  excused  it,  and  was 
not  extreme  to  mark  what  he  said  amiss,  because  he 
knew  his  heart  was  upright.  He  did  not  retort  upon 
him.  Can  any  good  thing  come  out  of  Cana,  {ch.  21. 
2.)  an  obscure  town  in  Galilee?  But  kmdly  gives 
him  this  character,  to  encourage  us  to  hope  for  ac- 
ceptance with  Christ,  notwithstanding  our  weak- 
ness, and  to  teach  us  to  speak  honourably  of  those 
who  without  cause  have  spoken  slightly  of  us,  and 
to  give  them  their  due  praise. 

[2.  ]  That  he  commended  him  for  his  integrity. 
First,  Behold  an  Israelite  indeed.  It  is  Christ's 
prerogative  to  know  what  men  are  indeed  ;  we  can 
but  hope  the  best.  The  whole  nation  were  Israelites 
in  name,  but  all  are  not  Israel  that  are  of  Israel ; 
(Rom.  9.  6. )  here,  however,  was  en /srcf //re  mrfffrf. 
1.  A  sincere  follower  of  the  good  example  of  Israel, 
whose  character  it  was,  that  he  was  s.  plain  man,  in 
opposition  to  Esau's  character  of  a  cunning  man. 
He  was  a  genuine  son  of  honest  Jacob,  not  only  of 
his  seed,  but  of  his  spirit.  2.  A  sincere  professor  of 
the  faith  of  Israel ;  he  was  tiiie  to  the  religion  he 
professed,  and  lived  up  to  it :_  he  was  really  as  good 
as  he  seemed,  and  his  jjractice  of  a  piece  with  his 
profession.  He  is  the  Jew,  that  is  one  inwardly ; 
(Rom.  2.  29. )  so  is  he  the  Christian. 

Secondly,  He  is  one  in  whom  is  no  guile — that  is 
the  character  of  an  Israelite  indeed,  a  Christian  in- 
deed ;  no  guile  toward  men  ;  a  man  without  trick  or 
design  ;  a  man  that  one  may  trust ;  no  guile  toward 
God,  that  is,  sincere  in  his  repentance  for  sin ;  sin- 


676 


ST.  JOHN,  1. 


cere  in  his  covenanting  with  God,  in  whose  spirit  is 
no  guile,  Vs.  32.  2.  He  does  not  say,  without  g-uift, 
but,  without  guile.  Though  in  many  things  he  is 
fooUsh  and  forgetful,  yet  in  noticing  false,  nor  luick- 
edly  dejiarting frojn  God:  thei'e  is  no  allowed,  ap- 
proved g'uilt  in  him  ;  not  painted,  though  he  have 
his  spots  ;  "i?f/io/rf  this  Israelite  mrff erf."  1.  "Take 
notice  of  him,  that  you  may  leam  his  way,  and  do 
like  him."  2.  "Admire  him  ;  AeAo/rf  and  TOonrfer." 
The  hypocrisy  of  the  scribes  and  Pharisees  had  so 
leavened  the  Jewish  church  and  nation,  and  their  re- 
ligion was  so  degenerated  into  formality  or  state- 
policy,  that  an  Israelite  indeed  was  a  man  nvondered 
at;  a  miracle  of  divine  grace,  like  Job,  ch.  1.  8. 

(2. )  Nathanael  is  much  surprised  at  this ;  upon 
whicii,  Christ  gives  him  a  further  proof  of  his  omni- 
sciency,  and  a  kind  memorial  of  his  former  devotion. 
[1.]  Here  is  Nathanael's  modesty,  in  that  he  was 
soon  put  out  of  countenance  at  the  kind  notice  Christ 
was  pleased  to  take  of  him ;  "  JVhence  knowest  thou 
me,  me  that  am  unworthy  of  thy  cognizance  ;  mho 
am.  I,  O  Lord  God?"  2  Sam.  7.  18.  This  was  an 
evidence  of  his  sincerity,  that  he  did  not  catch  at  the 
praise  he  met  with,  but  declined  it.  Christ  knows 
us  better  than  we  know  ourselves;  we  know  not 
what  is  in  a  man's  heart  by  looking  in  his  face,  but 
all  things  are  naked  and  open  before  Christ,  Heb. 
4.  13,  13.  Doth  Christ  know  us .'  Let  us  covet  to 
know  him. 

[2.  ]  Here  is  Christ's  further  manifestation  of  him- 
self to  him  ;  Before  Phili/i  called  thee,  I  saw  thee. 

First,  He  gives  him  to  understand  that  he  kne^v 
him,  and  so  manifests  his  divinity.  It  is  God's  pre- 
rogative infallibly  to  know  all  persons  and  all  things ; 
by  this  Christ  proved  himself  to  be  God  upon  many 
occasions.  It  was  prophesied  concerning  the  Mes- 
siah that  he  should  be  of  ijuick  understanding  in  the 
fear  of  the  Lord,  that  is,  in  judging  the  sincerity  and 
degree  of  the  fear  of  (iod  in  others,  and  that  he 
should  not  judge  after  the  sight  of  his  eyes,  Isa.  11. 
2,  3.  Here  he  answers  that  prediction.  See  2  Tim. 
2.  19. 

Secondly,  That  before  Philip  called  him,  he  saw 
him  under  the  fig-tree  ;  this  manifests  a  particular 
kindness  for  him.  1.  His  eye  was  toward  him  be- 
fore Philip  called  him,  which  was  the  first  time  that 
ever  Nathanael  was  acquainted  with  Christ.  Christ 
has  knowledge  of  us  before  we  have  any  knowledge 
of  him  :  see  Isa.  45.  4.  Gal.  4.  9.  2.  His  eye  was 
upon  him  when  he  was  wider  the  Jig-tree  ;  this  was 
a  private  token  which  nobody  understood  but  Na- 
thanael;  "When  thou  wast  retired  under  the  Jig- 
tree  in  thy  garden,  and  thoughtest  that  no  eye  saw 
thee,  I  had  then  mine  eye  upon  thee,  and  saw  that 
which  was  very  acceptable.  It  is  most  probable 
that  Nathanael  under  the  fig-tree  was  employed,  as 
Isaac  in  the  field,  in  meditation,  and  prajer,  and 
communion  with  God.  Perhaps  then  and  there  it 
was  that  he  solemnly  joined  himself  to  the  Lord  in 
an  inviolable  covenant,  Christ  saw  in  secret,  and 
by  this  public  notice  of  it  did  in  part  reward  him 
openly.  Sitting  under  the  fig-tree  notes  quietness 
and  composedness  of  spirit,  which  much  befriend 
communion  with  God.  See  Mic.  4.  4.  Zech.  3.  10. 
Nathanael  herein  was  an  Israelite  indeed,  that,  like 
Israel,  he  lurestled  ivith  God  alone,  (Gen.  32.  24. ) 
prayed,  not  like  the  hypocrites,  in  the  comers  of  the 
streets,  but  under  the  fig-tree. 

(3.)  Nathanael  hereby  obtained  a  full  assurance 
of  faith  in  Jesus  Christ,  expressed  in  that  noble  ac- 
knowledgment, (t>.  49.)  Rabbi,  thou  art  the  Son  of 
God,  thou  art  the  King  of  Israel:  that  is,  in  shoi-t, 
thou  art  the  true  Messiah.     Obsen'e  here, 

[1.]  How  firmly  he  believed  with  the  heart. 
Though  he  had  lately  laboured  under  some  preju- 
dices concerning  Christ,  they  were  now  all  vanished. 
Now,  The  srace  of  God,  in  working  faith,  casts 


down  imaginations.  Now  he  asks  no  more.  Can  any 
good  thing  come  out  of  JVazareth  ?  For  he  believes 
Jesus  of  Nazareth  to  be  the  Chief  Good,  and  em- 
braces him  accordingly, 

[2.]  How  freely  he  confessed  with  the  mouth. 
His  confession  is  made  in  form  of  an  adoration, 
directed  to  our  Lord  Jesus  himself;  which  is  a  pro 
per  wav  of  confessing  our  faith.  First,  He  con- 
fesses Christ's  prophetical  office,  in  calling  him 
Rabbi,  a  title  which  tlie  Jews  commonly  gave  to 
their  teachers.  Christ  is  the  great  Rabbi,  at  whose 
feet  we  must  all  be  brought  uji.  Secondly,  He  con 
fesses  his  divine  nature  and  mission,  in  calling  him 
the  Son  of  God  ;  (that  Son  of  God  spoken  of  Ps.  2, 
7.)  though  he  had  but  a  human  for7n  and  aspect, 
yet,  ha\ing  a  divine  knowledge,  the  knowledge  of 
the  heart,  and  of  things  distant  and  secret,  from 
thence  he  concludes  him  to  be  the  Son  of  God. 
Thirdly,  He  confesses,  "  Thou  art  the  King  of  Is- 
rael;  that  King  of  Israel  whom  we  have  been  long 
waiting  for."  "if  he  be  the  Son  of  God,  he  is  King 
of  the  Israel  of  God.  Nathanael  hei-eby  proves 
himself  an  Israelite  indeed,  that  he  so  readily  owns 
and  submits  to  the  King  of  Israel. 

(4. )  Christ  hereupon  raises  the  hopes  and  expecta- 
tions of  Nathanael  to  something  further  and  greater 
than  all  this,  v.  50,  51.  Christ  is  veiy  tender  of 
young  converts,  and  will  encourage  good  beginnings, 
though  weak,  Matth.  12.  20._ 

[1.]  He  here  signifies  his  acceptance,  and  (it 
should  seem)  his  admiration,  of  the  ready  faith  of 
Nathanael ;  Because  I  said,  I  saw  thee  under  the  fig- 
tree,  believest  thou?  He  wonders  that  such  a  small 
indication  of  Christ's  divine  knowledge  should  have 
such  an  effect ;  it  was  a  sign  that  Nathanael's  heart 
was  prepared  before-hand,  else  the  work  had  not 
been  done  so  suddenly.  Note,  It  is  much  for  the 
honour  of  Christ  and  his  grace,  when  the  heart  is 
surrendered  to  him  at  the  first  summons. 

[2.]  He  promises  him  much  gi-eater  helps  for  the 
confirmation  and  increase  of  his  faith  than  he  had 
had  for  the  first  production  of  it. 

First,  In  general,  "  Thou  shalt  see  greater  things 
than  these,  stronger  proofs  of  my  being  the  Mes- 
siah ;"  the  miracles  ot  Christ,  and  his  resurrection. 
Note,  1.  To  him  that  hath,  and  maketh  good  use  of 
what  he  hath,  more  shall  be  given.  2.  Those  who 
truly  believe  the  gospel,  will  find  its  evidences  grow 
upon  them,  and  will  see  more  and  more  cause  to  be- 
lieve it.  3.  Whatever  discoveries  Christ. is  pleased 
to  make  of  himself  to  his  people  while  they  are  here 
in  this  world,  he  hath  stUl  gi-eater  things  than  these 
to  make  known  to  them ;  a  gloiy  yet  further  to  be 
revealed. 

Secondly,  In  particular;  "Not  thou  only,  but  ye, 
all  ye  my  disciples,  whose  faith  this  is  intended  for 
the  confirmation  of,  ye  sliall  see  heaven  opened;" 
that  is  more  than  telling  Nathanael  of  his  being  un- 
der the  fig-tree.  This  is  introduced  with  a  solemn 
preface.  Verily,  I'erily  I  say  unto  you.  This  com- 
mands both  ^ fixed  attention  to  what  is  said  as  veiy 
weighty,  and  a.  full  assent  to  it,  as  undoubtedly  true  ; 
"I  say  it,  whose  word  you  may  rely  upon,  amen, 
ainen."  None  used  this  word  at  the  beginning  of  a 
sentence  but  Christ,  though  the  Jews  often  used  it  at 
the  close  of  a  prayer,  and  sometimes  doubled  it.  It 
is  a  solemn  asseveration.  Christ  is  called  the  Aynen, 
(Rev,  3.  14.)  and  so  some  take  it  here,  I  ihe./imen, 
the  Amen,  say  unto  you.  I  the  faithful  Witness. 
Note,  The  assurances  we  have  of  the  glory  to  be  re- 
vealed, are  built  upon  the  word  of  Christ. 

Now  see  what  it  is  that  Christ  assures  them  of; 
Hereafter,  or  within  a  while,  or  ere  long,  or  from 
henceforth,  yc  shall  see  heaven  opened. 

1.  It  is  a  riiean  title  that  Christ  here  takes  to  him- 
self; the  Son  of  man;  a  title  frequently  apphed  to 
him  in  the  gospel,  but  always  by  himself,    Na- 


ST.  JOHN,  II. 


thanael  had  called  him  the  Son  of  God,  and  King  of 
Israel:  he  calls  himself  So?i  of  man,  (1.)  Toexpress 
his  liumility  in  the  midst  of  the  honours  done  him. 
(2.)  To  teach  his  /lumanity,  which  is  to  be  believed 
as  well  as  his  divinity.  (3.)  To  intimate  his  present 
state  of  humiliation,  that  Nathanael  might  not  ex- 
pect this  King  of  Israel  to  appear  in  extenial  pomp. 
2.  Yet  they  are  great  things  which  he  here  fore- 
tells ;  Ye  shall  see  heaven  opened,  and  the  angels  of 
God  ascending  and  descending  upon  the  Son  oj  man. 

1.  Some  understand  it  literally,  as  pointing  at 
some  particular  event.  Either,  (1.')  There  was  some 
vision  of  Christ's  glory,  in  which  this  was  exactly 
fulfilled,  which  Nathanael  was  an  eye  witness  of,  as 
Peter  and  James  and  John  were  of  his  transfigura- 
tion. There  were  many  things  which  Christ  did, 
and  those  in  the  presence  of  his  disciples,  which 
were  not  written;  {ch.  20.  30.)  and  why  not  that? 
Or,  (2. )  It  was  fulfilled  in  the  many  ministrations  of 
the  angels  to  our  Lord  Jesus,  especially  that  at  his 
ascension,  when  heaven  was  opened  to  receive  him, 
and  tlie  angels  ascended  and  descended,  to  attend 
him,  and  to  do  him  honour,  and  this  in  the  siglit  of 
the  disciples.  Christ's  ascension  was  the  ^-eat  proof 
of  his  mission,  and  much  confinned  the  taith  of  his 
disciples,  ch.  6.  6,  7.  Or,  (3. )  It  may  refer  to  Christ's 
second  coming,  to  judge  the  world,  when  the  hea- 
vens shall  be  operi,  and  every  eye  shall  see  him,  and 
the  angels  of  God  shall  ascend  and  descend  about 
him  as  attendants  on  him,  every  one  employed;  and 
a  busy  day  it  will  be.     See  2  Thess.  1.  10. 

2,  Others  take  it  figuratively,  as  speaking  of  a 
state  or  series  of  things  to  commence  fro7n  herice- 
forth  ;  and  so  we  may  understand  it,  ( 1. )  Of  Christ's 
miracles.  Nathanael  believed,  because  Christ,  as 
the  prophets  of  old,  could  tell  him  things  secret ;  but 
wliat  is  this .'  Clirist  is  now  beginning  a  dispensa- 
tion of  miracles,  much  more  great  and  strange  than 
this,  as  if  heaven  were  opened ;  and  such  a  power 
shall  be  exerted  by  the  Son  of  man,  as  if  the  angels, 
which  excel  in  strengtli,  were  continually  attending 
his  orders.  Immediately  after  this,  Christ  began  to 
work  miracles,  ch.  2.  11.  Or,  (2.)  Oi\\\?,mediation, 
and  that  blessed  intercourse  which  he  hath  settled 
between  heaven  and  earth,  which  his  disciples  should 
by  degi'ees  be  let  into  the  mysteiy  of.  [1.]  By 
Christ,  as  Mediator,  they  shall  see  heaven  opened, 
that  we  may  e7iter  into  the  holiest  by  his  blood ;  (Heb. 
10.  19,  20.)  heaven  opened,  that  by  faith  we  may 
look  in,  and  at  length  may  go  in  ;  may  now  behold 
the  glory  of  the  Lord,  and  hereafter  enter  into  the 
joy  of  our  Lord.  And,  [2.]  They  shall  see  angels 
ascending  and  descending  upon  the  Son  of  man. 
Through  Christ  we  have  communion  with,  and  be- 
nefit by,  the  holy  angels,  and  things  in  heaven  and 
things  on  earth  are  reconciled  and  gathered  together. 
Christ  is  to  us  as  Jacob's  ladder,  (Gen.  28.  12.)  by 
whom  angels  continually  ascend  and  descend  for  the 
good  of  the  saints, 

CHAP.  II. 

In  the  close  of  tlie  foregoing  chapter,  we  had  an  account  of 
the  first  disciples  whom  Jesus  called,  Andrew  and  Peter, 
Philip  and  Natlianael.  These  were  the  first  fruits  to  God 
and  to  the  Lamb,  Rev.  14.  4.  Now  in  this  chapter,  we 
have,  I.  The  account  of  the  first  miracle  which  Jesus 
wrought — turning  water  into  wine,  at  Cana  of  Galilee,  (v. 
1 . .  11.)  and  his  appearing  at  Capernaum,  v.  12.  II.  The 
account  of  the  first  passover  he  kept  at  Jerusalem  after  he 
began  his  public  ministry ;  his  driving  of  the  buyers  and 
sellers  outof  the  temple;  (v.  13. .  17.)  and  the  sigii  he  gave 
to  those  who  quarrelled  with  him  for  it,  (v.  18  . .  22.)  witli 
an  account  of  some  almost  believers,  that  followed  him, 
thereupon,  for  some  time,  (v.  23 . .  25.)  but  he  knew  them 
too  well  to  put  any  confidence  in  them. 

1.    A  ND  the  third  clay  there  was  a  mar- 

j\.  riage  in  Cana  of  Galilee ;  and  the 

mother  of  Jesus  was  there :    2.  And  both 


677 


Jesus  was  called,  and  his  disciples,  to  the 
marriage.  3.  And  when  they  wanted  wine, 
the  mother  of  Jesus  saith  unto  him.  They 
have  no  wine.  4.  Jesus  saifli  unto  her. 
Woman,  what  have  I  to  do  with  thee  ? 
Mine  hour  is  not  yet  come.  5.  His  mother 
saith  unto  the  servants.  Whatsoever  he  saith 
unto  you,  do  it.  6.  And  there  were  set 
there  six  water-pots  of  stone,  after  the  man- 
ner of  the  purifying  of  the  Jews,  containing 
two  or  three  firkins  apiece.  7.  Jesus  saith 
unto  them,  Fill  the  water-pots  with  water. 
And  they  filled  them  up  to  the  brim.  8. 
And  he  saith  unto  them,  Draw  out  now, 
and  bear  unto  the  governor  of  the  feast. 
And  they  bare  it.  9.  When  the  ruler  of 
the  feast  had  tasted  the  water  that  was 
made  wine,  and  knew  not  whence  it  was, 
(but  the  servants  which  drew  the  water 
knew,)  the  governor  of  the  feast  called  the 
bridegroom,  1 0.  And  saith  unto  him,  Every 
man  at  the  beginning  doth  set  fortii  good 
wine ;  and  when  men  have  well  drunk,  then 
that  which  is  worse :  hnt  thou  hast  kept  the 
good  wine  until  now.  11.  This  beginning 
of  miracles  did  Jesus  in  Cana  of  Galilee, 
and  manifested  forth  his  glory ;  and  liis  dis- 
ciples believed  on  him. 

We  have  here  the  story  of  Christ's  miraculous 
converting  of  water  into  wine,  at  a  marriage  in 
Cana  of  Galilee.  There  were  some  few  so  well 
disposed  as  to  believe  in  Christ,  and  to  follow  him, 
when  he  did  no  miracle ;  yet  it  was  not  likely  that 
many  should  be  wrought  upon  till  he  had  something 
wherewitli  to  answer  those  that  asked,  M'hat  sign 
showest  thou?  He  could  have  wrought  miracles 
before,  could  have  made  them  the  common  actions 
of  his  life,  and  tlie  common  entertainments  of  his 
friends ;  hut  miracles  being  designed  for  the  sacred 
and  solemn  seals  of  his  doctrine,  he  began  not  to 
work  any  tiU  he  began  to  preach  his  doctrine.  Now 
obsei"\'e, 

I.  The  occasions  of  this  miracle.  Maimonides 
obser\fes  it  to  be  to  the  honour  of  Moses,  that  all  the 
signs  he  did  in  the  wilderness,  he  did  up07i  neces- 
sity ;  we  needed  food,  he  brought  us  manna,  and  so 
did  Christ.     Observe, 

1.  The  time;  the  third  day  after  he  came  into 
Galilee.  The  evangelist  keeps  a  joumal  of  occur- 
rences, for  no  day  passed  without  something  extra- 
ordinary done  or  said.  Our  Master  filled  up  his 
time  better  than  his  sen^ants  do,  and  never  lay  down 
at  night  complaining,  as  the  Roman  empei-or  did, 
that  he  had  lost  a  day. 

2.  The  place ;  it  was  at  Cana  in  Gahlee,  in  the 
tribe  of  Asher,  (Josh.  19.  28.)  of  which,  before,  it 
was  said  that  he  shall  yield  royal  dainties.  Gen.  49. 
20.  Christ  began  to  work  miracles  in  an  obscure 
comer  of  the  country,  remote  from  Jei-usalem, 
which  was  the  public  scene  of  action,  to  show  that 
he  sought  not  honour  from  'men,  {ch.  5.  41.)  but 
would  put  honour  iipoii  the  lowly.  His  doctrine 
and  miracles  would  not  be  so  much  opposed  by  the 
plain  honest  Galileans  as  they  would  be  by  the 
proud  and  prejudiced  rabbins,  politicians,  and  gran- 
dees, at  Jerusalem. 

3.  The  occasion  itself  was  a  marriage  ;  probably, 
one  or  both  of  the  parties  were  a-kin  to  our  Lord 


678  ST.  JOHN,  II. 

Jesus.  The  mother  of  Jesus  is  said  to  be  there,  and 
not  to  be  called,  as  Jesus  and  his  disciples  were, 
which  intimates  tliat  she  was  there  as  one  at  liome. 
Observe  the  honour  which  Christ  hereby  put  upon 
the  ordinance  of  marriage,  tliat  lie  gi'aced  the  so- 
lemnity of  it,  not  only  with  his  presence,  but  with 
his  first  miracle ;  because  it  was  instituted  and  bless- 
ed in  innocency,  because  by  it  he  would  still  seek  a 
godly  seed,  because  it  resembles  the  mystical  union 
between  him  and  his  church,  and  because  he  fore- 
saw that  in  the  papal  kingdom,  while  the  marriage- 
ceremony  would  be  unduly  dignified,  and  advanced 
into  a  sacrament,  the  married  state  would  be  unduly 
■vilijied,  as  inconsistent  with  any  sacred  function. 
There  was  a  marriage — ya/j.ot,  a  marriage-feast, 
to  grace  the  solemnity.  Marriages  were  usually 
celebrated  with  festivals,  (Gen.  29.  22.  Judg.  14. 
10.)  in  token  of  joy  and  friendly  respect,  and  for 
the  confirming  of  love. 

4.  Christ  and  his  mother  and  disciples  were  prin- 
cipal guests  at  this  entertainment ;  The  mother  of 
Jesus  (that  was  her  most  honourable  title)  ivas 
there ;  no  mention  being  made  of  Joseph,  we  con- 
clude he  was  dead  before  this.  Jesus  was  called, 
and  he  came,  accepted  the  invitation,  and  feasted 
with  them,  to  teach  us  to  he  respectful  to  our  rela- 
tions, and  sociable  with  them,  though  they  be  mean. 
Christ  was  to  come  in  a  way  different  from  that  of 
John  Baptist,  who  came  neither  eating  nor  drinking, 
Matth.  11.  18,  19.  It  is  the  wisdom  of  the  pradent 
to  study  how  to  improve  conversation  rather  than 
how  to  decline  it. 

There  ivas  a  marriage,  and  Jesus  was  called. 
Note,  (1.)  It  is  very  desirable,  when  there  is  a  i7iar- 
riage,  to  have  Jesus  Christ  present  at  it ;  to  have  his 
spiritual,  gi-acious  presence,  to  have  the  marriage 
owned  and  blessed  by  him,  the  marriage  is  then 
honourable  indeed;  and  they  that  marry  in  the 
I^ord,  (1  Cor.  7.  39.)  do  not  mai-ry  nvithont  him. 
(2.)  They  that  would  have  Christ  with  them  at 
their  marriage,  must  invite  him  by  prayer ;  that  is 
the  messenger  that  must  be  sent  to  heaven  for  him  ; 
and  he  will  come  ;  Thou  shall  call,  and  I  •will  an- 
swer.    And  he  will  turn  the  water  into  wine. 

The  disciples  also  were  invited,  those  five  whom 
he  had  called,  ch.  1.  for  as  yet  he  had  no  more ; 
they  were  his  family,  and  were  invited  with  him. 
They  had  thrown  themselves  upon  his  care,  and 
they  soon  find,  though  he  had  no  wealth,  he  had 
good  friends.  Note,  [1.]  Those  that/o//ow  Christ, 
shall  feast  with  him,  they  shall  fare  as  he  fares,  so 
he  has  bespoken  for  them  ;  {ch.  12.  26.)  Where  I  am, 
there  shall  mi/  servant  be,  [2.]  Love  to  Christ  is 
testified  by  a  love  to  those  that  are  his,  for  his  sake  ; 
our  goodness  extendeth  not  to  him,  but  to  the  saints. 
Calvin  observes  how  generous  the  maker  of  the 
feast  was,  though  he  seems  to  be  but  of  small  sulj- 
stance,  to  invite  four  or  five  strangers  more  than  he 
thought  of,  because  they  were  followers  of  Christ, 
which  shows,  saith  he,  there  is  more  of  freedom, 
and  liberality,  and  time  friendship,  in  the  conversa- 
tion of  some  meaner  pei-sons  than  among  many  of 
higher  rank. 
II.  The  miracle  itself.  In  which  observe, 
1.  T\iey wanted nvinefV.  3.  (1.)  Therewaswan; 
at  a  feast ;  though  much  was  provided,  yet  all  was 
spent.  While  we  are  in  this  world  we  sometimes 
find  ourselves  in  straits,  even  then  when  we  think 
ourselves  in  the  fuhiess  of  our  sufficiency.  If 
always  spending,  perhaps  all  is  spent  ere  we  are 
aware.  (2.)  There  was  want  at  a  marriage-feast. 
Note,  They  who,  being  married,  are  come  to  care 
for  the  tilings  of  the  world,  must  expect  trouble  in 
the  flesh,  and  count  upon  disappointment.  (3.)  It 
should  seem,  the  occasion  of  this  want,  was,  Christ 
and  his  disciples,  because  there  was  more  company 
than  they  expected  when  the  provision  was  made ; 


but  they  who  straiten  themselves  for  Christ,  shall 
not  lose  by  him. 

2.  The  mother  of  Jesus  solicited  him  to  assist  her 
friends  in  this  strait.  We  are  told  {v.  3 — 5. )  what 
passed  between  Christ  and  his  mother  upon  this  oc- 
casion. 

(1. )  She  acquaints  him  with  the  plunge  they  were 
at;  (f.  3.)  She  saith  unto  him.  They  have  nomine. 
Some  think  that  she  did  not  expect  from  him  any 
I  miraculous  supply,  (he  having  as  yet  wrought  no 
miracle,)  but  that  she  would  have  him  make  some 
decent  excuse  to  the  company,  and  make  the  best 
of  it  to  save  the  bridegi-oom's  reputation,  and  keep 
;  him  in  countenance  ;  or  (as  Calvin  suggests)  would 
have  him  make  up  the  want  of  wine  with  some 
holy,  jirofitable  discourse.  But,  most  probabl)',  she 
j  looked  for  a  miracle ;  for  she  knew  he  was  now  ap- 
j  pearing  as  the  great  Prophet,  like  unto  Moses,  who 
so  often  seasonably  supplied  the  wants  of  Israel ; 
and  though  this  was  his  first  public  miracle,  perhaps 
he  had  sometimes  relieved  her  and  her  husband  in 
their  low  estate.  The  bridegroom  might  have  sent 
out  for  more  wine,  but  she  was  for  going  to  the 
Fountain-head.  Note,  [1.]  We  ought  to  be  con- 
cerned for  the  wants  and  straits  of  our  friends,  and 
not  seek  our  own  things  only.  [2.]  In  our  own  and 
our  friends'  straits  it  is  our  wisdom  and  duty  to  apply 
ourselves  to  Christ  by  prayer.  [3.]  In  our  addresses 
to  Christ,  we  must  not  prescribe  to  him,  but  humbly 
spread  our  case  before  him,  and  then  refer  ourselves 
to  him  to  do  as  he  pleases. 

(2.)  He  gave  her  a  reprimand  for  it,  for  he  saw 
more  amiss  in  it  than  we  do,  else  he  had  not  treated 
it  thus. 

Here  is,  [1.]  The  rebuke  itself;  Woman,  what 
have  I  to  do  with  thee  ?  As  many  as  Christ  loves, 
he  reliukes  and  chastens.  He  calls  her  Woman, 
not  Mother.  When  we  begin  to  be  assuming,  we 
should  be  minded  what  we  ara,  men  and  women, 
frail,  foolish,  and  corrupt.  The  question,  ti  iftm  xxt 
5-o(,  might  be  read,  irhat  is  that  to  me  and  thee? 
What  is  it  to  us,  if  thev  do  want  ?  But  it  is  always 
used  as  we  render  it,  IVhat  have  I  to  do  with  thee? 
as  Judges  11.  12.  2  Sam.  16.  10.  Ezra.  4.  3.  Matth. 
8.  29.  It  therefore  bespeaks  a  resentment,  yet  not 
at  all  inconsistent  with  the  reverence  and  subjection 
which  he  paid  to  his  mother,  according  to  the  fifth 
commandment ;  (Luke  2.  51.)  for  there  was  a  time 
when  it  was  Levi's  praise,  that  he  said  to  his  father, 
I  have  not  known  him,  Deut.  33.  2.  Now  this  was 
intended  to  be.  First,  a  check  to  his  mother  for  in- 
terposing in  a  matter  which  was  the  act  of  his  God- 
head, which  had  no  dependence  on  her,  and  which 
she  was  not  the  mother  of.  Though,  as  Man,  he 
was  David's  Son,  and  hers;  yet,  as  God,  he  was 
David's  Lord,  and  hers,  and  he  would  have  her 
know  it.  The  greatest  advancements  must  not 
make  us  forget  ourselves  and  our  place,  nor  the  fa- 
miliarity which  the  covenant  of  grace  admits  us  to, 
breed  contempt,  irreverence,  or  any  kind  or  degree 
of  presumption.  Secondly,  It  was  an  instruction  to 
others  of  his  relations,  (many  of  whom  were  present 
here,)  that  they  must  never  expect  him  to  have  any 
regard  to  his  kindred  according  to  the  flesh,  in  his 
working  of  miracles,  or  that  therein  he  should  gra- 
tify them,  who  in  this  matter  were  no  more  to  him 
than  other  people.  In  the  things  of  God  we  must 
not  know  faces.  Thirdly,  It  is  a  standing  testimony 
against  that  idolatry  which  he  foresaw  his  church 
would  in  after-ages  sink  into,  in  giving  undue  ho- 
nours to  the  virgin  Maiy ;  a  crime  which  the  Roman 
catholics,  as  they  call  "themselves,  are  notoriously 
guilty  of,  when  they  call  her  the  (jueen  of  heaven, 
the  salvation  of  the  world,  their  mediatrix,  their 
lifen-aA  hope;  not  only  depending  upon  her  merit 
and  intercession,  but  beseeching  her  to  command 
her  Son  to  do  them  good ;  Monstra  te  esse  matrem 


ST.  JOHN,  11, 


679 


— Show  that  thou  art  his  mother,  Jussu  matris  im- 
/lera  salvatori — Lay  thy  maternal  commands  on  the 
Saviour.  Does  he  not  here  expressly  say,  when  a 
miracle  was  to  be  wrought,  even  in  the  days  of  his 
humiliation,  and  his  mother  did  but  tacitly  hint  an 
intercession,  Ji'oman,  luhat  have  I  to  do  -with  thee  ? 
This  was  plainly  designed  either  to  prevent  or  ag- 
_eravate  such  gross  idolatry,  such  horrid  blasphemy. 
'I'he  Son  of  God  is  appointed  our  Advocate  with  the 
Father!  but  the  mother  of  our  Lord  was  never  de- 
signed to  be  our  advocate  with  the  Son. 

[3.]  The  reason  of  this  rebuke;  Mme  hour  is 
not  yet  come.  For  every  thing  Christ  did,  and  that 
was  done  to  him,  he  had  his  hour,  x.\\c  Jixed  time 
and  the  fittest  time,  which  was  punctually  observed. 
J9irst,  ''Mine  hour  for  working-  miracles  is  not  yet 
come."  Yet  afterward  he  wrought  this,  before  the 
hour,  because  he  foresaw  it  would  confirm  the 
faith  of  his  infant-disciples,  (x^.  11.)  which  was  the 
end  of  all  his  miracles ;  so  that  this  was  an  earnest 
of  the  many  miracles  he  would  work  when  his  hour 
was  come.  Secondly,  "Mine  hour  of  working  mira- 
cles openly  is  not  yet  come;  therefore  do  not  talk  of 
it  thus/22/o//c/!/."  Thirdly,  "Is  7iot  the  hour  of  my 
exemption  from  thine  authoiity  yet  come,  now  that 
I  have  begim  to  act  as  a  Prophet  ?"  So  Gregory 
Nyssen.  Fourthly,  "Mine  hour  for  working  this 
miracle  is  not  yet  come."  His  mother  moved  him 
to  help  them  when  the  wine  began  to  fail;  (so  it  may 
be  read,  v.  3. )  but  his  hour  was  not  yet  come  till  it 
was  quite  spent,  and  there  was  a  total  want;  not 
only  to  prevent  any  suspicion  of  mixing  some  of  the 
wine  that  was  left,  witli  the  water,  but  to  teach  us 
tliat  man's  extremity  is  God's  opportunity  to  appear 
for  the  help  and  relief  of  his  people.  Then  his  hour 
is  come,  when  we  are  reduced  to  the  utmost  strait, 
and  know  not  what  to  do.  This  encouraged  those 
that  waited  for  him,  to  believe  that  thongh  his  hour 
was  not  yet  come,  it  would  come.  Note,  The  de- 
lays of  mercy  are  not  to  be  construed  the  denials  of 
prayer.     At  the  end  it  shall  speak. 

(3.)  Notwithstanding  this,  she  encouraged  her- 
self with  expectation  that  he  would  help  her  friends 
in  this  strait,  for  she  bid  the  servants  observe  his  or- 
ders, V.  5. 

[1.]  She  took  the  reproof  very  submissively,  and 
did  not  reply  to  it.  It  is  best  not  to  deserve  reproof 
from  Chnst,  but  next  best  to  be  meek  and  quiet 
under  it,  and  to  count  it  a  kindness,  Ps.  141.  5. 

[2.  ]  She  kept  her  hope  in  Christ's  mercy,  that  he 
•would  yet  grant  her  desire.  Wlien  we  corne  to  God 
in  Christ  for  any  mercy,  two  things  discourage  us. 
First,  Sense  of  our  own  follies  and  infirmities ; 
"Surely  such  imperfect  prayers  as  ours  cannot 
speed."  Secondly,  Sense  of  our  Lord's  frowns  and 
rebukes.  Afflictions  are  continued,  deliverances  de- 
layed, and  God  seems  angry  at  our  prayers;  this 
was  the  case  of  the  mother  of  our  Lord  here,  and 
yet  she  encourages  herself  with  hope  that  he  will  at 
length  gi\e  in  an  answer  of  peace ;  to  teach  us  to 
wrestle  with  God  by  faith  and  fervency  in  prayer, 
even  then  when  he  seems  in  his  providence  to  walk 
contrary  to  us.  We  must  against  hope  believe  in 
hope,  Rom.  4.  18. 

[3.]  She  directed  the  servants  to  have  an  eye  to 
him  immediately,  and  not  to  make  their  applications 
to  her,  as,  it  is  probable,  they  had  done.  She  quits 
all  pretensions  to  an  influence  upon  him,  or  interces- 
sion with  him  ;  let  their  souls  wait  onlu  on  him,  Ps 
62.  5. 

[4.  ]  She  directed  them  punctually  to  observe  his 
orders,  without  disputing,  or  asking  questions.  Be- 
ing conscious  to  herself  of  a  fault  "in  fl7-escribin^  to 
him,  she  cautisns  the  servants  to  take  heed  of  the 
same  fault,  and  to  attend  both  his  time  and  his  way 
for  supply;  "llliatsoever  he  saith  tmto  you,  do  it, 
though  you  may  think  it  ever  so  improper.     If  he 


saith.  Give  the  guests  water,  when  they  call  for 
wine,  do  it.  If  he  saith.  Pour  out  from  the  bottoms 
of  the  vessels  that  are  spent,  do  it.  He  can  make  a 
few  drops  of  wine  multiply  to  so  many  draughts." 
Note,  Those  that  expect  Christ's  favours,  must 
with  an  implicit  obedience  observe  his  orders.  The 
way  of  duty  is  the  way  to  mercy  ;  and  Christ's  me- 
thods must  not  be  objected  against. 

(4.)  Christ  did  at  length  miraculously  supply 
them  ;  for  he  is  often  better  than  his  word,  but  never 
worse. 

[1.]  The  miracle  itself  was,  turning  water  i?ito 
wine;  the  substance  of  water  acquiring  a  new  form, 
and  having  all  the  accidents  and  qualities  of  wine. 
Such  a  transformation  is  a  miracle ;  but  the  popish 
transubstanliation,  the  substance  changed,  the  acci- 
dents remaining  the  same,  is  a  monster.  By  this 
Christ  showed  himself  to  be  the  God  of  nature,  who 
maketh  the  earth  to  bring  forth  wine,  Ps.  104.  14, 
15.  The  extracting  of  the  blood  of  the  grape  every 
year  from  the  moisture  of  the  earth,  is  no  less  a  work 
of  power,  though,  being  according  to  the  common 
law  of  nature,  it  is  not  such  a  work  of  wonder,  as 
this.  The  beginning  of  Moses's  miracles,  was, 
turning  water  into  blood;  (Exod.  4.  9.  ch.  7.  20.) 
the  beginning  of  Christ's  miracles,  was,  turning  wa- 
ter into  wine ;  which  intimates  the  diiference  be- 
tween the  law  of  Moses  and  the  Gospel  of  Christ. 
The  curse  of  the  law  turns  water  into  blood,  com- 
mon comforts  into  bitterness  and  terror;  the  bles- 
sing of  the  gospel  turns  water  into  wine.  Christ 
hereby  showed  that  his  errand  into  the  world  was  to 
heighten  and  improve  creature-comforts  to  all  be- 
lievers, and  make  them  comforts  indeed.  Shiloh  is 
said  to  wash  his  garments  in  wine,  (Gen  .49.  11.)  the 
water  for  washing  being  turned  into  wine.  And  the 
gospel  call  is.  Come  ye  to  the  waters,  and  buy  wine, 
Isa.  55.  1. 

[1.]  The  circumstances  of  it  magnified  it,  and 
freed  it  from  all  suspicion  of  cheat  or  collusion  ;  for. 

First,  It  was  done  in  water-pots;  (ii.  6.)  There 
were  set  there  sijr  water-pots  of  stone.  Observe,  1. 
For  what  use  these  water  pots  were  intended — for 
their  legal  purifications  from  ceremonial  pollutions, 
enjoined  by  the  law  of  God,  and  many  more  bv  the 
tradition  of  the  elders.  The  Jews  eat  not;  except 
they  wash  often,  (Mark  7.  3.)  and  they  used  much 
water  in  their  washing,  for  which  reason  there  were 
six  large  water  pots  provided.  It  was  a  saying 
among  them,  Qui  multd  utitur  aqua  in  lavando, 
multas  consequetur  in  hoc  mundo  dwitias — He  who 
uses  much  water  in  washing,  will  gain  much  wealth 
in  this  world.  2.  To  what  use  Christ  put  them,  quite 
different  from  what  they  were  intended  ;  to  he  the 
receptacles  of  the  miraculous  wine.  Thus  Christ 
came  to  bring  in  the  gi-ace  of  the  gospel,  which  is  as 
wine,  that  cheercth  God  and  man,  (Judg.  9.  13.) 
instead  of  the  shadows  of  the  law,  which  were  as 
water,  weak  ajid  beggerhi  elements.  These  were 
water-pots  that  had  never  been  used  to  have  wine  in 
them ;  and  of  stone,  which  is  not  apt  to  retain  the 
scent  of  former  liquors,  if  ever  they  had  had  wine  in 
them.  They  contained  two  or  three  firkins  apiece  ; 
two  or  three  measures,  baths,  or  epaths ;  the  quan- 
tity is  uncertain,  but  very  considerable.  We  may 
be  sure  that  it  was  not  intended  to  be  all  drank  at 
this  feast,  but  for  a  further  kindness  to  the  new- 
married  couple,  as  the  multiplied  oil  was  to  the  poor 
widow,  out  of  which  she  might  pay  her  debt,  and 
lii'e  of  the  rest,  2  Kings  4.  7.  Christ  gives  like  him- 
self; gives  abundantly,  according  to  his  riches  in 
gloiy.  It  is  the  penman's  language  to  say.  They 
contained  two  or  three  firkins,  for  the  Holy  Spirit 
could  have  ascertained  just  how  much ;  thus  ch.  6. 
19.  to  teach  us  to  speak  cautiously,  and  not  confi- 
dently, of  those  things  whereof  we  have  not  good 
assurance. 


680 


ST.  JOHN,  II. 


Secondly,  The  water-pots  were  filled  tip.  to  the 
brim  by  the  servants  at  Chiist's  word,  xk  7.  As 
Moses,  the  servant  of  the  Lord,  when  God  bid  him, 
went  to  the  rock,  to  draw  water ;  so  these  servants, 
when  Christ  bid  them,  went  to  the  water,  to  fetch 
wine.  Note,  Since  no  difficulties  can  be  opposed  to 
the  arm  of  God's  power,  no  improbabilities  are  to 
be  objected  against  the  word  of  his  command. 

Thirdly,  The  miracle  was  wrought  suddenly,  and 
in  sucli  a' manner  as  greatly  magnified  it.  As  soon 
as  they  had  filled  the  water-pots,  presently  he  said, 
Draw  out  now;  {v.  8.)  and  it  was  done. 

1.  Without  any  ceremony,  in  the  eye  of  the  spec- 
tators. One  would  have  thought,  as  Naaraan,  he 
should  have  come  out,  and  stood,  and  called  on  the 
name  of  God,  2  Kings  5.  11.  No,  he  sits  still  in  his 
place,  says  not  a  woi-d,  but  wills  the  thing,  and  so 
works  it.  Note,  Christ  does  great  things  and  mar- 
vellous, without  noise,  works  manifest  changes  in  a 
hidden  way.  Sometimes  Christ  in  working  mira- 
cles, used  words  and  signs,  but  it  was/or  their  sakes 
that  stood  by,  ch.  11.  47. 

2.  Witliout  any  hesitation  or  uncertainty  in  his 
own  breast.  He  did  not  say,  Draw  out  now,  and 
let  me  taste  it,  questioning  wliether  tlie  thing  were 
done  as  he  willed  it  or  no ;  but,  with  the  greatest 
assurance  imagmable,  though  it  was  'h'lsJJrst  mira- 
cle, he  recommends  it  to  the  master  of  the  feast yfrs/". 
As  he  knew  what  he  would  do,  so  he  knew  what  he 
could  do,  and  made  no  essay  in  his  work ;  but  as  was 
good,  very  good,  even  in  the  beginning. 

Our  Lord  Jesus  directed  the  servants, 

(1.)  To  draw  it  out;  not  to  let  it  alone  in  the  ves- 
sel, to  be  admired,  but  to  draw  it  out,  to  be  drank. 
Note,  [1.]  Christ's  works  are  all  for  use ;  he  gives 
no  man  a  talent  to  be  buried,  but  to  be  traded  with. 
Has  he  turned  thy  water  into  wine,  given  thee  know- 
ledge and  grace  ?  It  is  to  firofit  withal;  and  tliere- 
fore,  draw  out  now.  [2.]  Those  that  would  know 
Christ,  must  make  trial  of  him,  must  attend  upon 
him  in  the  use  of  ordinary  means,  and  then  may  ex- 
pect extraordinary  influences.  That  whicli  is  laid 
uji  for  all  that  /e'er  God,  is  turought  for  them  that 
trust  in  him,  (Ps.  31.  19.)  that  by  the  exercise  of 
faith  dranv  out  what  is  laid  uji. 

(2.)  To  present  it  to  the  governor  of  the  feast. 
Some  think  that  this  governor  of  the  feast  was  only 
the  chief  guest,  that  sat  at  the  upper  end  of  the  ta- 
ble ;  but  if  so,  surely  our  Lord  Jesus  should  have 
had  that  place,  for  he  was,  upon  all  accounts,  the 
principal  Guest ;  but  it  seems  another  had  the  up- 
permost room,  probably  one  that  loved  it,  (Matth. 
23.  6.)  and  chose  it,  Luke  14.  7.  And  Christ,  ac- 
cording to  his  own  i-ule,  sat  down  in  the  lowest  room  ; 
but,  though  he  was  not  treated  as  the  Master  of  the 
feast,  lie  kindly  approved  himself  a  Friend  to  the 
feast,  and  if  not  its  r  ounder,  yet  its  best  Benefactor. 
Others  think  that  this  governor  was  the  inspector 
and  monitor  of  the  feast :  the  same  with  Plutarch's 
Sym/iosiarcha,  whose  office  it  was  to  see  that  each 
had  enough,  and  hone  did  exceed,  and  that  there 
were  no  indecencies  or  disorders.  Note,  Feasts 
have  need  of  governors,  because  too  many,  when 
they  are  at  feasts,  have  not  the  government  of  them- 
selves. Some  think  that  this  governor  was  the  cha/i- 
lain,  some  priest  or  Levite,  that  craved  a  blessing, 
and  gave  thanks,  and  Christ  would  have  the  cup 
brought  to  him,  that  he  might  bless  it,  and  bless 
God  for  it :  for  the  extraordinary  tokens  of  Christ's 
presence  and  power  were  not  to  supersede,  or  justle 
out,  the  ordinary  mles  and  methods  of  piety  and  de- 
votion. 

Fourthly,  The  wine  which  was  thus  miraculously 
provided,  was  of  the  best  and  richest  wine,  which 
was  acknowledged  by  the  governor  of  the  feast ;  and 
that  it  was  really  so,  and  not  his  fancy,  is  certain, 
because  he  knew  not  whence  it  was.'i;.  9,  10,     1. 


It  was  certain  tliat  this  was  wine.  The  governor 
knew  that  when  he  drank  it,  though  he  knew  not 
whence  it  was ;  the  servants  knew  whence  it  was, 
but  had  not  yet  tasted  it.  If  the  taster  had  seen  the 
drawing  of  it,  or  the  drawers  had  had  the  tasting  of 
it,  something  might  have  been  imputed  to  fancy ; 
but  now  no  room  is  left  for  suspicion.  2.  That  it 
was  the  best  wine.  Note,  Christ's  works  commend 
tliemselves  even  to  those  that  know  not  their  Au- 
thor. The  products  of  miracles  were  always  the 
best  in  their  kind.  This  wine  had  a  stronger  body 
and  better  flavour,  tlian  ordinary.  This  the  go- 
vernor of  the  feast  takes  notice  of  to  the  bridegroom, 
with  an  air  of  pleasantness,  as  uncommon.  (1.) 
The  common  method  was  otherwise.  Good  wine 
is  brought  out  to  the  best  advantage  at  tlie  beginning 
of  a  feast,  when  the  guests  have  their  heads  clear, 
and  their  appetites  fresh,  and  can  relish  it,  and  will 
commend  it ;  but  when  they  have  well  drunk,  when 
their  heads  are  confused,  and  their  appetites  palled, 
good  wine  is  but  thrown  away  upon  them,  worse 
will  serve  then.  See  the  vanities  of  all  the  pleasures 
of  sense ;  they  soon  surfeit,  but  never  satisfy ;  the 
longer  they  are  enjoyed,  the  less  pleasant  they  grow. 
(5.)  This  bridegroom  obliged  his  friends  with  a  re- 
serve of  the  best  wine  for  the  grace-cup ;  Thou  hast 
kept  the  good  wine  until  now,  not  knowing  whom 
they  were  indebted  to  for  this  good  wine,  he  returns 
the  thanks  of  the  table  to  the  bridegi-oom.  She  did 
not  know  that  I  gave  her  com  and  wine,  Hos.  2.  8. 

Now,  (1.)  Christ  in  providing  thus  plentifully  for 
the  guests,  though  he  hereby  allows  a  sober,  cheer- 
ful use  of  wine,  especially  in  times  of  rejoicing, 
(Neh.  8.  10. )  yet  he  does  not  invalidate  his  own  cau- 
tion nor  invade  it,  in  the  least,  which  is,  that  our 
hearts  be  not  at  any  tiitie,  no  not  at  a  marriage  feast, 
overcharged  with  surfeiting  and  drunkenness,  Luke 
21.  34.  When  Clirist  provided  so  much  good  wine 
for  them  that  had  well  drank,  he  intended  to  try 
their  sobriety,  and  to  teach  them  how  to  abound,  as 
well  as  how  to  want.  Temperance  per  force,  is  a 
thankless  virtue  ;  but  if  Divine  Providence  gives  us 
abundance  of  the  delights  of  sense,  and  Divine  Grace 
enable  us  to  use  them  moderately,  this  is  self-denial 
that  is  praise-worthy.  He  also  intended  that  some 
should  be  left  for  the  confirmation  of  the  truth  of  the 
miracle,  to  the  faith  of  others.  And  we  have  reason 
to  think  that  the  guests  at  this  table  were  so  wdl 
taught,  or,  at  least,  were  now  so  well  awed  by  the 
presence  of  Christ,  that  none  of  them  abused  this 
wine  to  excess.  These  two  considerations,  drawn 
from  this  story,  may  be  sufficient  at  any  time  to  for- 
tify us  against  temptations  to  intemperance.  First, 
That  our  meat  and  drink  are  the  gifts  of  God's 
bounty  to  us,  and  we  owe  our  liberty  to  use  them, 
and  our  comfort  in  the  use  of  them,  to  the  mediation 
of  Christ ;  it  is  therefore  ungrateful  and  impious  to 
abuse  them.  Secondly,  That,  wherever  we  are, 
Christ  has  his  eye  upon  us  ;  we  should  eat  bread  be- 
fore God,  (Exod.  18.  12.)  and  then  we  should  not 
feed  ourselves  without  fear, 

[2.]  He  has  given  us  a  specimen  of  the  method 
he  takes,  in  dealing  with  those  that  deal  with  him, 
which  is  to  reserve  the  best  for  the  last,  and  there- 
fore they  must  deal  upon  trust.  The  recompense 
of  their  services  and  sufferings  is  reserved  for  the 
other  world ;  it  is  a  glory  to  be  revealed.  The  plea- 
sures of  sin  give  their  colour  in  the  cup,  but  at  the 
last  bite ;  but  the  pleasures  of  religion  wUl  he  plea- 
sures for  ever?nore. 

In  the  conclusion  of  this  story,  xk  11.  we  are  told. 

First,  That  this  was  the  beginning  of  miracles 
which  Jesus  did.  Many  miracles  had  been  wrought 
concerning  him  at  his  birth  and  baptism,  and  he  him- 
self was  the  greatest  miracle  of  all ;  but  this  was  the 
first  that  was  wrought  by  him.  He  could  have 
wrought  miracles  when  he  disputed  with  the  doc- 


ST.  JOHN,  II. 


31 


tors,  but  his  hour  was  not  come.     He  had  power, 
but  there  was  a  time  oft/ic  hiding  of  Ms  /lower. 

.Secondly,  That  herein  he  7minifes/ed  his  glory  ; 
hereby  he  jiroved  liimself  to  be  tl\e  Son  of  God,  and 
his  glory  to  be  tliat  of  the  only-begotten  of  the  Fa- 
ther. He  also  discovered  the  nature  and  end  of  his 
office ;  the  power  of  a  God,  and  the  grace  of  a  Sa- 
viour, appearing  in  all  his  miracles,  and  particularly 
in  this,  maiiifcsted  the  glory  of  the  long  expected 
Messiah. 

Thirdly,  That  his  disci/iles  beliex'ed  on  him. 
Those  whom  he  had  called,  {ch.  1.)  who  had  seen 
no  miracle,  and  yet  followed  him,  now  saw  this, 
shared  in  it,  and  had  their  faith  strengthened  by  it. 
Note,  1.  Even  the  faith  that  is  true,  at  first  is  but 
weak.  The  strongest  men  were  once  babes,  so 
were  the  strongest  Christians.  2.  The  manifesting 
of  the  glory  of  Christ  is  the  great  confirmation  of  the 
faith  ot  Christians. 

12.  After  this  he  went  down  to  Caper- 
naiun,  lie,  and  his  mother,  and  his  breth- 
ren, and  his  disciples :  and  they  continued 
there  not  many  days.  1 3.  And  the  Jews' 
passover  was  at  hand,  and  Jesus  went  up 
to  Jerusalem,  14.  And  found  in  the  tem- 
ple those  that  sold  oxen  and  sheep  and 
doves,  and  the  changers  of  money  sitting : 
15.  And  when  he  had  made  a  scourge  of 
small  cords,  he  drove  them  all  out  of  the 
temple,  and  the  sheep,  and  the  oxen  ;  and 
poiued  out  the  changers'  money,  and  over- 
threw the  tables;  16.  And  said  unto  them 
that  sold  doves.  Take  these  things  hence  ; 
make  not  my  Father's  house  an  house  of 
merchandise.  17.  And  his  disciples  re- 
membered that  it  was  written,  The  zeal 
of  thine  house  hath  eaten  me  up.  18.  Then 
answered  the  Jews  and  said  unto  him, 
What  sign  shewest  thou  unto  us,  seeing 
that  thou  doest  these  things  ?  19.  Jesus  an- 
swered and  said  unto  them.  Destroy  this 
temple,  and  in  three  days  I  will  raise  it 
up.  20.  Then  said  the  Jews,  Forty  and 
six  years  was  this  temple  in  building,  and 
wilt  thou  rear  it  up  in  three  days  ?  21.  But 
he  spake  of  the  temple  of  his  body.  22. 
When  therefore  he  was  risen  from  the  dead, 
his  disciples  remembered  that  he  had  said 
this  unto  them ;  and  they  believed  the 
scripture,  and  the  word  which  Jesus  had 
said. 

Here  we  have, 

I.  The  short  visit  Christ  made  to  Capernaum,  z<. 
12.  It  was  a  large  and  populous  city,  about  a  day's 
joui-ney  from  Cana  ;  it  is  called  hii  own  city,  (Matth. 
9.  1.)  because  he  made  it  his  head-quarters  in  Gali- 
lee, and  what  little  rest  he  had,  was  there.  It  was 
a  place  of  concourse,  and  therefore  Christ  chose  it, 
that  the  fame  of  his  doctrine  and  miracles  might 
from  thence  spread  the  further.     Oljserve. 

1.  The  company  that  attended  him  thither;  his 
mother,  his  brethren,  and  his  disci/iles.  Wherever 
Christ  went,  (1.)  He  would  ?iot  go  alone,  but  woidd 
take  those  with  him,  who  had  put  themselves  under 
his  conduct,  that  he  might  instnict  them,  and  they 
might  attest  his  miracles.  (2.)  He  could  not  go 
alone,  but  they  would  follow  him,  because  they 

Vol.  v.— 4  R 


liked  the  sweetness  either  of  his  doctrine  or  of  his 
wine,  ch.  6.  26.  His  mother,  though  he  had  lately 
given  her  to  understand  that  in  the  works  of  his  mi- 
nistry he  should  pay  no  more  resjjcct  to  her  than  to 
any  other  person,  yet  followed  him  ;  not  to  intercede 
with  him,  but  to  learn  of  him.  His  brethren  also 
and  relations,  who  were  at  the  marriage,  and  were 
wrought  upon  by  the  miracle  there,  and  his  disci/ties, 
who  attended  him  wherever  he  went.  It  should 
seem,  peo])le  were  more  aflfectcd  with  Chi-ist's  mi- 
racles at  first  than  they  were  afterward,  when  cus- 
tom made  them  seem  less  strange. 

2.  His  continuance  there,  which  was  at  this  time 
not  many  days,  designing  now  only  to  begin  the  ac- 
quaintance he  would  afterward  imjirove  there. 
Christ  was  still  upon  the  remove,  would  not  confine 
his  usefulness  to  one  place,  because  many  needed 
him.  And  he  would  teach  his  followers  to  look 
upon  themselves  but  as  sojourners  in  this  world ; 
and  his  ministers  to  follow  their  opportunities,  and 
go  where  their  work  led  them.  We  do  not  now 
find  Christ  in  the  synagogues,  but  he  privately  in- 
stiTicted  his  friends,  and  thus  entered  upon  his  work 
by  degrees.  It  is  good  for  young  ministers  to  ac- 
custom themselves  to  pious  and  edifying  discourse 
in  private,  that  they  may  with  the  better  prepara- 
tion, and  greater  awe,  approach  their  public  work. 
He  did  not  stay  long  at  Capernaum,  because  the 
passover  was  at  hand,  and  he  must  attend  it  at  Je- 
nisalem  ;  for  every  thing  is  beautifid  in  its  season. 
The  less  good' must  give  way  to  the  gi-eatcr,  and  all 
the  dwellings  of  Jacob  must  vail  to  the  gates  of  Zion. 

II.  The  passover  he  kept  at  Jeitisalem  ;  it  is  the 
,/irst  after  his  baptism,  and  the  evangelist  takes  no- 
tice of  all  the  passovers  he  kept  henceforward, 
which  were  four  in  all,  the  fourth,  that  at  which  he 
suffered,  (three  years  after  this,)  and  half  a  year 
was  now  past  since  his  baptism.  Christ,  being 
made  under  the  law,  observed  the  passover  at  Jem- 
salem ;  see  Exod.  23.  17.  Thus  he  taught  us  by 
his  example  a  strict  observance  of  divine  institutions, 
and  a  diligent  attendance  on  religious  assemblies. 
He  went  up  to  Jei-usalem  when  the  /lassover  was  at 
hand,  that  he  might  be  there  with  the  first.  It  is 
called  the  Jews'  passover,  because  it  was  peculiar  to 
them;  (Christ  is  onr  Passover;)  now  shortly  God 
will  no  longer  own  it  for  his.  Christ  ke])t  the  pass- 
over  at  Jeiiisalcm  yearly,  ever  since  he  was  twelve 
years  old,  in  obedience  to  the  law  ;  but  now  that  he 
is  entered  upon  his  public  ministi-y,  we  may  expect 
something  more  from  him  than  before  j  and  two 
things  we  are  here  told  he  did  there. 

1.  He  purged  the  temple,  -v.  14 — 17.  Obsers'e 
here, 

(1.)  The  first  place  we  find  him  in  at  Jerusalem, 
was,  the  temple,  and,  it  should  seem,  he  did  not 
make  any  public  appearance  till  he  came  thither; 
for  his  presence  and  preaching  there,  were  that 
glory  of  the  latter  house,  which  was  to  exceed  the 
glory  of  the  former.  Hag.  2.  9.  It  was  foretold, 
(Mai.  3.  1.)  1  will  send  my  messenger,  .John  Baptist ; 
he  never  preached  in  the  temple,  but  the  Lord, 
whom  ye  seek,  he  shall  suddenly  come  to  his  temple, 
suddenly  after  the  appearing  of  John  Baptist ;  so 
that  this  was  the  time,  and  the  temple  the  place, 
when,  and  where,  the  Messiah  was  to  be  expected. 

(2.)  The  first  work  we  find  him  at  in  the  temple, 
was,  the  pjtrging  of  it ;  for  so  it  was  foretold  there, 
(Mai.  3.  2,  3.)  He  shall  sit  as  a  Refiner,  and  /lu- 
rifu  the  sons  of  Lexn.  Now  was  come  the  ti/yie  of 
refonnation.  Christ  came  to  be  the  great  Reformer ; 
and,  according  to  the  method  of  the  reforming  kings 
of  Judah,  he  first  /n/rged  out  what  was  amiss,  (and 
that  used  to  be  passover-work  too,  as  in  Hezekiah's 
time,  2  Chron.  30.  14,  15.  and  Josiah's,  2  Kings 
23.  4,  &:c.  and  then  taught  them  to  do  well.  First 
purge  out  the  old  leaven,  and  then  keep  the  feast. 


682  ST.  JOHN,  11. 

Christ's  design  in  coming  into  the  world,  was,  to  re- 
form the  world ;  and  he  expects  that  all  who  come 
to  him,  should  reform  their  hearts  and  lives,  Gen. 
35.  2.  And  this  he  has  taught  us  by  purging  the 
temple. 

See  here,  [1.]  What  were  the  corruptions  that 
were  to  be  purged  out.  He  found  a-  market  in  one 
of  the  courts  of  the  temple,  that  which  was  called 
the  court  of  the  Gentiles,  within  the  mountam  of  that 
houne.  There,  First,  They  sold  ojcen,  and  sheep, 
and  doves,  for  sacrifice ;  we  will  suppose,  not  for 
common  use,  but  for  the  convenience  of  those  who 
came  out  of  the  country,  and  could  not  bring  their 
sacrifices  in  sfiecie  along  with  them  ;  see  Deut.  14. 
24 — 26.  This  ?narket  perhaps  had  been  kept  by 
the  pool  of  Bethesda,  (r/;.  5.  2.)  but  was  admitted 
into  the  temple  by  the  chief  priests,  for  filthy  lucre  ; 
for,  no  doubt,  the  rents  for  standing  there,  imd  fees 
for  searching  the  beasts  sold  there,  and  certifying 
that  they  were  luithout  blemish,  would  be  a  consider- 
able revenue  to  them.  Great  corruptions  in  the 
church  owe  their  rise  to  the  love  of  money,  1  Tim. 
6.  5,  10.  Secondly,  They  changed  monei/,  for  the 
convenience  of  those  that  were  to  pay  a  half-shekel 
in  s/iecie  every  year  by  way  of  poll,  for  the  service 
of  the  tabernacle;  (Exod,  30.  12.)  and,  no  doubt, 
they  got  by  it, 

(2.)  What  course  our  Lord  took  to  purge  out 
those  corruptions.  He  had  seen  these  in  the  tem- 
ple formerly,  when  he  was  in  a  private  station  ;  but 
never  went  about  to  drive  them  out  till  now,  when 
he  had  taken  upon  him  the  public  character  of  a 
Prophet.  He  did  not  complain  to  the  chief  priests, 
for  he  knew  they  countenanced  those  corruptions. 
But  he  himself, 

First,  Droz'e  out  the  sheefi  and  the  ojcen,  and  those 
that  sold  them,  out  of  the  temple.  He  never  used 
force  to  drive  any  into  the  temple,  but  only  to  drive 
those  out  that  profaned  it.  He  did  not  seize  the 
sheep  and  oxen  for  himself,  did  not  distrain  and  im- 
pound them,  though  he  found  them  damage  faissant 
— actual  trcsjiassers  upon  his  Father's  ground :  he 
only  drove  them  out,  and  their  owners  with  them. 
He  made  a  scourge  of  small  cords,  which,  probably, 
they  had  led  their  sheep  and  oxen  with,  and  thrown 
them  away  upon  the  ground,  thence  Christ  gathered 
them.  Sinners  prepare  the  scom-ges  with  which 
they  themselves  will  be  driven  out  from  the  temjile 
of  the  Lord.  He  did  not  make  a  scourge  to  chastise 
the  offenders,  (his  punishments  are  of  another  na- 
ture,) but  only  to  drive  out  the  cattle ;  he  aimed  no 
further  than  at  reformation.  See  Rom.  13.  3,  4 
2  Cor.  10.  8. 

^  Secondly,  He  poured  out  the  changers'  money,  to 
Hiffts. — the  small  7noney — t\vt  M.unmorum  Famulus. 
\n  pouring  out  the  money,  he  showed  his  contempt 
of  it ;  he  threw  it  to  the  gi-ound,  to  the  earth,  as  it 
tvns.  In  overthrowing  the  tables,  he  showed  his 
displeasure  against  those  that  make  religion  a  matter 
of  worldly  gain.  Money-changers  in  the  temple  are 
the  scandal  of  it.  Note,  In  reformation,  it  is  good 
to  make  thorough  work  ;  he  drove  them  all  out ;  and 
not  only  threw  out  the  money,  but,  in  overturning 
the  tables,  threw  out  the  trade  too. 

Thirdly,  He  said  to  them  that  sold  doves,  (sacri- 
fices for  the  poor,)  Take  these  things  hence.  The 
doves,  though  they  took  up  less  room,  and  were  a 
less  luiisance  than  the  oxen  and  sheep,  yet  must  not 
be  allowed  there.  The  sparrows  and  swallows  were 
welcome,  that  were  left  to  God's  providence,  (Ps. 
84.  3.)  but  not  the  doves,  that  were  appropriated  to 
man's  profit.  God's  temple  must  not  be  made  a  pi- 
geon-house. But  see  Christ's  prudence  in  his  zeal. 
When  he  drove  out  the  sheep  and  oxen,  the  owners 
might  follow  them  ;  when  he  poured  out  the  monev, 
they  might  gather  it  up  again  ;  but  if  he  had  turned 
the  doves  flymg,  perhaps  they  could  not  have  been 


retrieved ;  therefore  to  them  that  sold  doves,  he  said. 

Take  these  things  hence.  Note,  Discretion  must  al- 
ways guide  and  govern  our  zeal,  that  we  do  nothing 
unbecoming  ourselves,  or  mischievous  to  others. 

Fourthly,  He  gave  them  a  good  reason  for  what 
he  did  ;  Make  not  my  Father's  house  a  house  of  mer- 
chandise. Reason  for  conviction  should  accompany 
force  for  correction. 

1.  Here  is  a  reason  why  they  should  not  profane 
the  temple ;  because  it  was  the  house  of  God,  and 
not  to  be  made  a  house  of  merchandise.  Merchan- 
dise is  a  good  thing  in  the  exchange,  but  not  in  the 
temple.  This  was,  ( 1. )  To  alienate  that  which  was 
dedicated  to  the  honour  of  God  ;  it  was  sacrilege ;  it 
was  rol)bing  God.  (2. )  It  was  to  debase  that  which 
was  solemn  and  awful,  and  to  make  it  mean.  (3.) 
It  was  to  disturb  and  distract  those  services  in  which 
men  ought  to  be  most  solemn,  serious,  and  intent. 
It  was  particularly  an  affront  to  the  sons  of  the  stran- 
ger, in  their  worshij)  to  be  forced  to  herd  themselves 
with  the  sheep  and  oxen,  and  to  be  distracted  in 
their  worship  liy  the  noise  of  a  market,  for  this  mar- 
ket was  kept  in  the  court  of  the  Gentiles.  (4.)  It 
was  to  make  the  business  of  religion  subsei'vient  to  a 
secular  interest ;  for  the  holiness  of  the  place  must 
advance  the  market,  and  promote  the  sale  of  their 
commodities.  Those  make  God's  house  a  house  of 
merchandise,  [1.]  Wliose  minds  are  filled  with 
cares  about  worldly  business,  when  they  are  attend- 
ing on  religious  exercises, as  those,  Amos  8.  5.  Ezek. 
33.  31.  [2.]  Who  perform  divine  offices  for  filthy 
lucre,  and  sell  the  gifts  of  the  Holy  Ghost,  Acts  8. 
18. 

2.  Here  is  a  reason  why  he  was  concerned  to  purge 
it;  because  it  is  my  Father's  house.  And,  (1.) 
Therefore  he  had  authority  to  purge  it,  for  he  was 
faithful,  as  a  Son,  over  his  own  house,  Heb.  3.  5,  6. 
In  calling  God  his  Father,  he  intimates  that  he  was 
the  Messiah,  of  whom  it  was  said,  He  shall  build  a 
house  for  mt)  name,  and  I  will  he  his  Father,  2  Sam. 
7.  12,  13.  (2.)  Tlierefore  he  had  a  zeal  for  the 
purging  of  it ;  "  It  is  my  Father's  house,  and  there- 
fore I  cannot  bear  to  see  it  profaned,  and  him  dis- 
honoured. "  Note,  If  God  be  our  Father  in  heaven, 
and  it  be  therefore  our  desire  that  his  name  may  be 
sanctified,  it  cannot  but  be  our  grief  to  see  it  pol- 
luted. 

Christ's  purging  of  the  temple  thus  may  justly  be 
reckoned  among  his  wonderful  works.  Inter  omnia 
sigiia  qux  fecit  Dominus,  hoc  mihi  vide'tur  esse  mi- 
rabilius — Of  all  Christ's  wonderful  works,  this  ap- 
pears to  me  the  most  tvonderful.  Hieron.  Consider- 
ing, [1.]  That  he  did  it  without  the  assistance  of  any 
of  his  friends ;  probably,  it  had  been  no  hard  matter 
to  have  raised  the  mob,  who  had  a  gi'cat  veneration 
for  the  temple,  against  these  profaners  of  it ;  but 
Christ  never  countenanced  any  thing  that  was  tu- 
multuous or  disorderly.  There  was  none  to  uphold, 
but  his  own  arm  did  it.  [2.  ]  That  he  did  it  without 
the  resistance  of  any  of  his  enemies,  either  the  mar- 
ket-people themselves,  or  the  chief  priests  that  gave 
them  their  licenses,  and  had  the  Posse  Temfili — 
Temjile  force  at  their  command.  But  the  corrap- 
tion  was  too  plain  to  be  justified  ;  sinners'  own  con- 
sciences are  reformers'  best  friends ;  yet  that  was 
not  all,  there  was  a  divine  power  put  forth  herein, 
a  power  over  the  spirits  of  men ;  and  in  this  non-re- 
sistance of  theirs  that  scripture  was  fulfilled,  (Mai. 
3.  2,  3.)  Who  shall  stand  when  he  appears? 

J^asthj,  Here  is  the  remark  which  his  disciples 
made  upon  it ;  {y.  17.)  They  remembered  that  it  was 
written.  The  zeal  of  thine  house  hath  eaten  me  tip. 
They  were  somewhat  surprised  at  first,  to  see  him 
whom  thev  were  directed  to  as  the  Famb  of  God, 
in  such  a  heat,  and  him  whom  they  believed  to  be 
the  King  of  Israel ;  take  so  little  state  upon  him  as 
to  do  this  himself;  but  one  scripture  came  to  their 


ST.  JOHN,  II. 


683 


thoughts,  which  taught  them  to  reconcile  this  action 
both  witli  the  meekness  of  tlie  Lamb  of  God,  and 
with  tlie  majesty  of  the  Kbiii;  of  hrael;  for  David, 
speaking  of  tlie  Messiah,  takes  notice  of  his  zeal  for 
God'ts  house,  as  so  great,  that  it  e\'en  ate  Imn  ii/i,  it 
made  him  forget  himself,  Ps.  69.  9.     Observe, 

(1.)  The  disciples  came  to  understand  the  mean- 
ing of  what  Christ  did,  by  remembering  the  scrip- 
tures ;  They  remembered  now  that  it  ivas  luritten. 
Note,  The  word  of  God  and  the  works  of  God  do 
mutually  explain  and  illustrate  each  other.  Dark 
scriptures  are  expounded  l)y  their  accomplishment 
in  providence,  and  difficult  providences  are  made 
easy  by  comparing  them  with  the  scriptures.  See 
of  what  great  use  it  is  to  the  disciples  of  Christ,  to 
be  ready  and  mighty  in  the  scriptures,  and  to  have 
their  memories  well  stored  with  scripture-truths,  by 
which  they  will  be  furnished  for  every  good  vjork. 
(2.)  The  scripture  they  remembered  was  very 
apposite ;  The  zeal  of  thine  house  has  eaten  me  uji. 
David  was  in  this  a  type  of  Christ,  that  he  was  zea- 
lous for  God's  house,  Ps.  132.  2,  3.  What  he  did 
for  it,  was  ivith  all  his  might;  see  1  Chron.  29.  2. 
The  latter  part  of  that  verse,  (Ps.  69.  9.)  is  applied 
to  Christ,  (Rom.  15.  3. )  as  the  former  part  of  it  here. 
All  the  graces  that  were  to  be  found  among  the  Old- 
Testament  saints,  were  eminently  in  Christ,  and 
particularly  this  of  zeal  for  the  house  of  God,  and 
in  them,  as  they  were  patterns  to  us,  so  they  were 
tvpes  of  him.  Observe,  [1.]  Jesus  Christ  was  zea- 
lously affected  to  the  house  of  God  his  church,  loved 
it,  and  was  always  jealous  for  its  honour  and  welfare. 
[2.]  This  zeal  did  even  eat  him  ufi  ;  it  made  him 
humble  himself,  and  sfieyid  himself,  and  ejcfiose  him- 
self. Aly  zeal  has  consu7ned  me,  Vs.  119.  129.  Zeal 
for  the  house  of  God  forbids  us  to  consult  our  own 
credit,  ease,  and  safety,  when  they  come  in  compe- 
tition with  our  duty  and  Christ's  service,  and  some- 
times carries  on  our  souls  in  our  duty  so  far  and  so 
fast,  that  our  bodies  cannot  keep  pace  with  them, 
and  makes  us  as  deaf  as  our  Master  was  to  those 
who  suggested,  S/iare  thyself.  The  grievances  here 
redressed  might  seem  but  small,  and  such  as  should 
have  been  connived  at ;  but  such  was  Christ's  zeal, 
that  he  could  not  bear  even  them  that  sold  and 
bought  m  the  temple.  Si  ibi  ebrios  inveniret  quid 
faceret  Dominus ?  {ssXa  St.  Austin.)  If  he  had 
found  drunkards  in  the  temple,  how  much  more 
•would  he  have  been  displeased  ! 

2.  Christ,  having  thus  purged  the  temple,  gave  a 
sign  to  those  who  demanded  it,  to  prove  his  autho- 
rity for  so  doing.     Observe  here, 

(1. )  Their  demand  of  a  sign  ;  Then  answered  the 
Jews,  that  is,  the  multitude  of  the  people,  with  their 
leaders.  Being  Jews,  they  should  rather  have  stood 
by  him,  and  assisted  him  to  vindicate  the  honour  of 
their  temple ;  but,  instead  of  that,  they  objected 
against  it.  Note,  They  who  apply  themselves  in 
good  earnest  to  the  work  of  reformation,  must  ex- 
pect to  meet  with  opposition.  And  when  they  could 
object  nothing  against  the  thing  itself,  they  ques- 
tioned his  authority  to  do  it;  "  Jlliat  sign  showest 
thou  unto  us,  to  prove  thyself  authorized  and  com- 
missioned to  do  these  things  ?"  It  was  indeed  a  good 
work  to  purge  the  temple ;  but  what  had  he  to  do  to 
undertake  it,  who  was  in  no  office  there  ?  They 
looked  upon  it  as  an  act  of  jurisdiction,  and  that  he 
must  prove  himself  a  prophet,  yea,  more  than  a  pro- 
phet. But  was  not  the  thing  itself  sign  enough  ?  His 
ability  to  drive  so  many  from  their  posts,  without 
opposition,  was  a  proof  of  his  authority  ;  he  that  was 
armed  with  such  a  divine  power,  was  surely  armed 
with  a  divine  commission.  What  ailed  these  buyers 
and  sellers,  that  they  fled,  that  they  were  driven 
back?  Surely  it  was  at  the  presence  of  the  Lord, 
(Ps.  114.  5,  7.)  no  less  a  presence. 
(2.)  Christ's  answer  to  this  demand,  v.  19.     He 


did  not  immediately  work  a  miracle  to  convince 
them,  but  gives  them  a  sign  in  something  to  come, 
the  tnith  ot  which  must  appear  Ijy  the  event,  ac- 
cording to  Deut.  18.  21. 

Now,  [1.]  The  sign  that  he  gives  them  is,  his  own 
death  and  resurrection.  He  refers  them  to  that 
which  would  be.  First,  His  last  sign.  If  they  would 
not  be  convinced  by  what  they  saw  and  heai-d,  let 
them  wait.  Secondly,  The  great  sign  to  prove  him 
to  lie  the  Messiah  ;  for,  concerning  him  it  was  fore- 
told that  he  should  be  bruised,  (Isa.  53.  5.)  cut  off', 
(Uan.  9.  26. )  and  yet  that  he  should  not  see  corruption, 
Ps.  16.  10.  These  things  were  fulfilled  in  the  blessed 
Jesus,  and  therefore,  truly  he  was  the  Son  of  God, 
and  had  authority  in  the  temple,  his  Father's  house. 
[2.]  He  foretells  his  death  and  resurrection,  not 
in  plain  terms,  as  he  often  did  to  his  disciples,  but 
in  figurative  expressions;  as  afterward,  wlicn  he 
gave  this  for  a  sign,  he  called  it  the  sign  of  the  pro- 
phet Jonas,  so  here.  Destroy  this  temple,  and  in 
three  days  I  will  raise  it  up.  Thus  spake  he  to  them 
who  were  willingly  ignorant  in  parables,  that  they 
might  not  perceive,  Matth.  13.  13,  14.  They  that 
will  not  see,  shall  not  see.  Nay,  this  figurative 
speech  used  here,  proved  such  a  stumbling-block  to 
them,  that  it  was  produced  in  evidence  against  him, 
at  his  trial,  to  prove  him  a  blasphemer,  Matth.  26. 
60,  61.  Had  they  humbly  asked  him  the  meaning 
of  what  he  said,  he  would  ha\e  told  them,  and  it 
had  been  a  savour  of  life  unto  life  to  them,  but  they 
were  resolved  to  cavil,  and  it  proved  a  savour  of 
death  unto  death.  They  that  would  not  be  con- 
vinced, were  hardened,  and  the  manner  of  the  ex- 
pression of  this  prediction  occasioned  the  accom- 
plishment of  the  prediction  itself. 

First,  He  foretells  his  death  by  the  Jews'  malice, 
in  these  words,  Destroy  ye  this  temple ;  that  is,  "Ye 
will  destroy  it,  I  know  ye  v.'ill.  I  will  permit  you 
to  destroy  it."  Note,  Christ,  even  at  the  beginning 
of  his  ministry,  had  a  clear  foresight  of  all  his  suf- 
ferings at  the  end  of  it,  and  yet  went  on  cheerfully 
in  it.  It  is  good,  at  setting  out,  to  expect  the  worst. 
Secondly,  He  foretells  his  resurrection  by  his  o\vn 
power ;  In  three  days  I  will  raise  it  up.  There  were 
others  that  nvere  raised,  but  Christ  raised  himself, 
resumed  his  own  life. 

Now  he  chose  to  express  this  by  destroying  and 
re-edifying  the  temple,  1.  Because  he  was  now  to 
justify  himself  in  purging  the  temple,  which  they 
had  profaned  :  as  if  he  had  said,  "  You  that  defile 
one  temple,  will  destroy  another;  and  I  will  prove 
my  authority  to  purge  what  you  have  defiled,  by 
raising  vihst  yowviiW  destroy."  The  profaning  of 
the  tem])le  is  the  destroying  of  it,  and  its  refomia- 
tion  its  resurrection.  2.  Because  the  death  of  Christ 
was  indeed  the  destniction  of  the  Jewish  temple,  the 
procuring  cause  of  it ;  and  his  resurrection  was  the 
raising  up  of  another  temple,  the  gospel-church, 
Zech.  6.  12.  The  rains  of  their  place  and  nation 
(f/;.  11.  48.)  were  the  riches  of  the  world.  See 
Amos  9.  11.  Acts  15.  16. 

(3.)  Their  cavil  at  this  answer;  {v.  20.)  "  Forty 
and  six'  years  was  this  temple  in  building.  Temple- 
work  was  always  slow  work,  and  canst  thou  make 
such  quick  work  of  it  ?"  Now  here,  [1.]  They  show 
some  knowledge  ;  they  could  tell  how  long  the  tem- 
l)le  was  in  building.  Dr.  Lightfoot  computes  that 
it  was  just  46  years  from  the  founding  of  Zeinibba- 
bel's  temple,  in  the  second  year  of  Cynis,  to  the 
complete  settlement  of  the  temple-service,  in  the 
32d  jearof  Artaxerxes;  and  also,  that  ti-om  Herod's 
beginning  to  build  this  temple,  in  the  IStli  \car  of 
his  reign,  to  this  very  time,  when  the  Jews  said  that 
this  was  just  46  years ;  Forty  and  six  years  lucSoyJin 
— hath  this  temple  bee?!  built.  [2.]  They  show  ?nore 
ignorance.  First,  Of  the  meanmg  of  Christ's  words. 
Note,  Men  often  run  into  gi-oss  mistakes  by  under- 


684 


standing  that  literally  -which  the  scripture  speaks 
figuratively.  What  abundance  of  mischief  has  been 
done  by  interpreting,  This  is  7ny  body,  after  a  cor- 
poral and  carnal  manner !  Secondl'y,  Of  the  al- 
mighty Jiotver  of  Vhrist,  as  if  he  could  do  no  more 
than  another  man.  Had  they  known  that  this  was 
he  who  built  all  things  in  six  days,  they  would  not 
have  made  it  such  an  absurdity,  that  he  should  build 
a  temple  in  three  days. 

(4. )  A  vindication  of  Christ's  answer  from  their 
cavil.  The  difficulty  is  soon  solved  by  explaining 
the  terms  ;  He  sftake  of  the  temjile  of  his  body,  t. 
21.  Though  Christ  had  discovered  a  great  respect 
for  the  temple,  in  purging  it,  yet  he  will  have  us 
know  that  the  holiness  of  it,  which  he  was  so  jealous 
for,  was  but  tyfiicat,  and  leads  us  to  the  considera- 
tion of  another  temple,  which  that  was  but  a  shadow 
of,  the  substance  being  Christ,  Heb.  9.  9.  Col.  2. 
17.  Some  think,  when  he  said.  Destroy  this  tem- 
ple, he  pointed  to  his  own  body,  or  laid  his  hand 
upon  it ;  however,  it  is  certain  that  he  s/iake  of  the 
temple  of  his  body.  Note,  The  body  of  Christ  is  the 
true  temple,  of  which  that  at  Jerusalem  was  a  type. 
[1.  ]  Like  the  temple,  it  was  built  by  immediate  di- 
vine direction  ;  "A  body  hast  thou  prepared  me," 
1  Chron.  28.  19.  [2.]  Like  the  temple,  it  was  a  holy 
house;  it  is  called  that  holy  thing.  [3.]  It  was, 
like  the  temple,  the  habitation  of  God's  glory ; 
t'nere  the  eternal  Word  dwelt,  the  true  Shechinah. 
He  is  Kmmanuel — God  with  us.  [4.]  The  temple 
was  the  ])lace  and  medium  of  intercourse  between 
God  and  Israel ;  there  God  revealed  himself  to 
them,  there  they  presented  themselves  and  their 
services  to  him.  Thus  by  Christ  God  speaks  to  us, 
and  we  speak  to  him.  Worshippers  looked  toward 
that  house,  1  Kings  8.  30,  35.  So  we  must  worship 
God  with  an  eye  to  Christ. 

(5.)  A  reflection  which  the  disciples  made  itpon 
this,  long  after,  inserted  here,  to  illustrate  the  story; 
{v.  22.)  IVhen  he  was  risen  from  the  dead,  some 
years  after,  his  disciples  remembered  that  he  had  said 
this.  We  found  them,  t.  17.  remembering  what  had 
been  written  before  him,  and  here  remembering 
what  they  had  heard  from  him.  Note,  The  memo- 
ries of  Christ's  disciples  should  be  like  the  treasure 
of  the  good  householder,  furnished  with  things  both 
new  and  old,  Matth.  13.  52.     Now  observe, 

[1.]  IVIieji  they  remembered  that  saving;  wheit 
he  was  risen  from  the  dead.  It  seems,  they  did  not 
at  this  time  fully  understand  Christ's  meaning,  for 
they  were  as  yet  but  babes  in  knowledge  ;  bxit  they 
laid  it  up  in  their  hearts,  and  afterward  it  became 
both  intelligible  and  useful.  Note,  It  is  good  to  hear 
for  time  to  come,  Isa.  42.  23.  The  juniors  in  vcars 
and  profession  should  treasure  up  those  truths  which 
at  present  they  do  not  well  understand  either  the 
meaning  or  use  of,  for  they  will  be  serviceable  to 
them  hereafter,  when  they  come  to  greater  profi- 
ciency. It  was  said  of  the  scholars  of  Pythagoras, 
that  his  precepts  seemed  to  freeze  in  them  till  they 
were  forty  years  old,  and  then  they  began  to  thaw  ; 
so  this  saying  of  Christ  revived  in  the  memories  of 
his  disciples,  when  he  mas  risen  from  the  dead  ;  and 
why  then  ?  lurst.  Because  the?i  the  Spirit  was  poured 
out  to  bring  things  to  their  remembrance,  which 
Christ  had  said  to  them,  and  to  make  them  both 
easy  and  ready  to  them,  ch.  14.  26.  That  very  day 
that  Christ  rose  from  the  dead,  he  opened  their  un- 
derstandings, Luke  24.  45.  Secondhi,  Because  then 
this_ saying  of  Christ  was  fulfilled,  when  the  temple 
of  his  body  had  been  (/fs/roz/ec/,  and  was  raised  again, 
and  that  upon  the  third  da'v,  then  they  remembered 
this  among  other  words  which  Christ  had  said  to 
this  purport.  Note,  It  contrilxites  much  to  the  un- 
derstanding of  the  scripture,  to  observe  the  fulfilling 
of  the  scripture.  The  event  will  expound  the  pro- 
phecy. 


ST.  JOHN,  11. 


[2.]  What  use  they  made  of  it;  They  believed 
the  scripture,  and  the  word  that  Jesus  had  said; 
their  belief  of  these  was  confirmed,  and  received 
fresh  support  and  vigour.  They  were  slow  of  heart 
to  believe,  (Luke  24.  25.)  but  they  were  sure.  The 
scripture  and  the  word  of  Christ  are  here  put  to- 
gether, not  because  they  concur  and  exactly  agree 
together,  but  because  they  mutually  illustrate  and 
strengthen  each  other.  When  the  disciples  saw 
both  what  they  had  read  in  the  Old  Testament,  and 
what  they  had  heard  from  Christ's  own  mouth,  ful- 
filled in  his  death  and  resurrection,  they  were  the 
more  confirmed  in  their  behef  of  both. 

23.  Now  when  he  was  in  Jerusalem  at 
the  ]3assover,  in  the  kast-day,  many  be- 
lieved in  his  name,  when  tliey  saw  the  mi- 
racles which  he  did.  24.  But  Jesus  did 
not  commit  himself  unto  them,  because  he 
knew  all?»eH/  2.5.  And  needed  not  that 
any  should  testify  of  man :  for  he  knew 
what  was  in  man. 

We  have  here  an  account  of  the  success,  the  poor 
success,  of  Christ's  preaching  and  miracles  at  Je- 
rusalem, while  he  kept  the  passover  there.  Ob- 
serve, 

I.  That  our  Lord  Jesus,  when  he  was  at  Jeinisa- 
lem  at  the  passover,  did  preach  and  work  miracles. 
People's  believing  on  him,  implied  that  he  preached; 
and  it  is  expressly  said,  7'hey  saw  the  miracles  he 
did.  He  was  now  in  Jenisalem,  the  holy  city, 
whence  the  word  of  the  Lord  was  to  go  forth  ;  his 
residence  was  mostly  in  Galilee,  aiid  therefore, 
when  he  was  in  Jerusalem,  he  was  very  busy.  The 
time  was  holy  time,  the  feast  day,  time  appointed 
for  the  service  of  God  ;  at  the  passover  the  l^ejntes 
taught  the  good  knowledge  of  the  Lord,  (2  Chron. 
30.  22.)  and  Christ  took  that  opportunity  of  preach- 
ing, when  the  concourse  of  people  was  great,  and 
thus  he  would  own  and  honour  the  divine  institution 
of  the  passover. 

II.  That  hereby  many  were  brought  to  beliei'e  in 
his  name,  to  acknowledge  him  a  Teacher  come  from 
God,  as  Nicodemus  did,  {ch:  3.  2. )  a  great  Prophet ; 
and,  probably,  some  of  those  who  looked  for  re- 
demption in  Jerusalem,  believed  him  to  be  the  Mes- 
siah promised,  so  ready  were  they  to  welcome  the 
first  appearance  of  that  bright  and  morning  Star. 

III.  That  yet  Jesus  did  not  commit  himself  unto 
them  ;  {y.  24.)  m  iTri<rTi\iii  i-xunv  amoH — He'did  not 
trust  himself  with  them.  It  is  the  same  word  that 
is  used  for  believing  in  him.  So  that  to  believe  in 
Christ,  is  to  connnit  ourselves  to  him  and  to  his 
guidance.  Christ  did  not  see  cause  to  repose  any 
confidence  in  these  new  con\'erts  at  Jerusalem, 
where  he  had  many  enemies  that  sought  to  destroy 
him ;  either,  1.  Because  they  were  false,  at  least, 
some  of  them,  and  would  betray  him,  if  they  had  an 
opportunity,  or  were  strongly  tempted  to' it.  He 
had  more  disciples  that  he  could  trust  among  the 
Galileans,  than  among  the  dwellers  at  Jenisalem. 
In  dangerous  times  and  places,  it  is  wisdom  to  take 
heed  whom  you  confide  in  ;  /uI/uvikto  a-jria-Tm — learn 
to  distrust.  Or,  2.  Because  they  were  weak,  and  I 
would  hope  that  this  was  the  worst  of  it  ;  not  tliat 
they  were  treacherous,  and  designed  him  a  mis- 
chief;  but,  (1.)  Thev  were  timorous,  and  wanted 
zeal  and  courage,  and  might  jjerhaps  be  friglnened 
to  do  a  wi-ong  thing.  In  times  of  difficulty  and  dan- 
ger, cowards  arc  not  fit  to  be  trusted.  Or,  (2.) 
They  were  tittmiltuous,  and  wanted  discretion  and 
conduct.  These  in  Jenisalem  perhaps  had  their  ex- 
pectations more  raised  than  others  of  the  temporal 
reign  of  the  Messiah,  and,  in  that  exiicctation,  ^ 
would  be  ready  to  give  some  bold  strokes  at  the 


ST.  JOHN,  III. 


685 


govemment,  if  Christ  would  have  committed  him- 
self to  them,  and  put  himself  at  the  head  of  them  : 
but  he  would  not,  for  his  kingdom  is  not  of  tliis 
•world.  We  should  be  shy  ot  turbulent,  unquiet 
people,  as  our  Master  here'  was,  though  they  pro- 
fess to  believe  in  Christ  as  these  did. 

IV.  That  the  reason  why  he  did  not  cominit  him- 
self to  them,  was,  because  he  knew  them,  {v.  25.) 
knew  the  wickedness  of  some  and  the  weakness  of 
others.  The  evangelist  takes  this  occasion  to  assert 
Christ's  omniscience. 

1.  He  knew  all  men,  not  only  their  names  and 
faces,  as  it  is  possible  for  us  to  know  many,  but  their 
nature,  dispositions,  affections,  designs,  so  as  we  do 
not  know  any  man,  scarcely  ourselves.  He  knows 
all  men,  for  his  powerful  hand  made  them  all,  his 
piercing  eye  sees  them  all,  sees  into  them.  He 
knows  his  subtle  enemies,  and  all  their  secret  pro- 
jects ;  his  false  friends,  and  their  true  characters  ; 
what  they  really  are,  whatever  they  pretend  to  be. 
He  knows  them  that  are  truly  his,  knows  their  in- 
tegi-ity,  and  knows  their  infirmity  too.  He  knows 
their  frame. 

2.  He  needed  not  that  any  should  testify  of  man. 
His  knowledge  was  not  by  information  fi-om  others, 
but  by  his  own  infallible  intuition.  It  is  the  infeli- 
city of  earthly  princes,  that  they  must  see  with 
other  men's  eyes,  and  hear  with  other  men's  ears, 
and  take  things  as  they  are  represented  to  them  ; 
but  Christ  goes  purely  upon  his  own  knowledge. 
Angels  are  his  messengers,  but  not  his  spies,  for 
his  own  eyes  run  to  and  fro  through  the  earth,  2 
Chron.  16.  9.  This  may  comfort  us  in  reference  to 
Satan's  accusations,  that  Christ  wUl  not  take  men's 
characters  from  him. 

3.  He  knew  what  was  in  man;  in  particular  per- 
sons, in  the  nature  and  race  of  man.  We  know 
what  is  done  by  men  ;  Christ  knows  what  is  m  them, 
tries  the  heart  arid  the  reins.  This  is  the  prerogative 
of  that  essential,  eternal  Word,  Heb.  4.  12, 13.  We 
invade  his  prerogative,  if  we  presume  to  judge 
men's  heai-ts.  How  fit  is  Christ  to  be  the  Saviour 
of  ?nen,  veiy  fit  to  be  the  Physician,  who  has  such 
a  perfect  knowledge  of  the  patient's  state  and  case, 
temper  and  distemper  ;  knows  what  is  in  him  !  How 
fit  also  to  be  the  Judge  of  all .'  For  the  judgment  of 
him  who  knows  all  men,  aU  in  men,  must  needs  be 

_  according  to  truth. 

Now  this  is  all  the  success  of  Christ's  preaching 
and  miracles  at  Jerusalem,  in  this  journey.  The 
Lord  comes  to  his  temple,  and  none  come  to  him, 
but  a  parcel  of  weak,  simple  people,  that  he  can 
neither  have  credit  from,  nor  put  confidence  in ;  yet 
he  shall  at  length  see  of  the  travail  of  his  soul, 

CHAP.  III. 

In  this  chapter,  we  have,  I.  Christ's  discourse  with  Nicode- 
mus,  a  Pharisee,  concerning  the  great  mysteries  of  tlie 
gospel,  which  he  here  privately  lets'him  into,  v.  1 . .  21.  II. 
John  Baptist's  discourse  with  his  disciples  concerninf]^ 
Christ,  upon  occasion  of  his  coming  into  the  neighbourhood 
where  he  was,  (v.  22.  .36.)  in  which  he  fairly  and  faith- 
fully resigns  all  his  honour  and  interest  to  him. 

1.  rpHERE  was  a  man  of  the  Phari- 
JL  sees,  named  Nicodemus,  a  ruler  of 
the  Jews :  2.  The  same  came  to  Jesus  by 
night,  and  said  unto  him.  Rabbi,  we  know 
tliat  thou  art  a  teacher  come  from  God ;  for 
no  man  can  do  these  miracles  that  thou 
doest,  except  God  be  with  him.  3.  Jesus 
answered  and  said  unto  him.  Verily,  verily, 
I  say  unto  thee,  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God. 
4.  Nicodemus  saith  unto  him,  How  can  a 


man  be  born  when  he  is  old  ?  Can  he  en- 
ter the  second  time  into  his  mother's  wornb, 
and  be  born  ?  5.  Jesus  answered.  Verily, 
verily,  1  say  unto  thee.  Except  a  man  be 
Ijorn  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God.  6.  That 
vviiich  is  born  of  the  flesh  is  flesh  ;  and  that 
which  is  born  of  the  Spirit  is  spirit.  7. 
Marvel  not  that  I  said  unto  thee.  Ye  must 
be  born  again.  8.  The  wind  bloweth 
where  it  listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  cometh, 
and  whither  it  goeth :  so  is  every  one  that 
is  born  of  the  Spirit.  9.  Nicodemus  an- 
swered and  said  unto  him.  How  can  these 
things  be  ?  10.  Jesus  answered  and  said 
unto  him,  Art  thou  a  master  of  Israel,  and 
knowest  not  these  things  ?  11.  Verily,  veri- 
ly, I  say  unto  thee.  We  speak  that  we  do 
know,  and  testify  that  we  have  seen  ;  and 
ye  receive  not  our  witness.  1 2.  If  I  have 
told  you  earthly  things,  and  ye  believe  not, 
how  shall  ye  believe  if  I  tell  you  of  heaven- 
ly things  ?  1 3.  And  no  man  hath  ascended 
up  to  heaven,  but  he  that  came  down  from 
heaven,  even  the  Son  of  man,  which  is  in 
heaven.  14.  And  as  Moses  lifted  up  the 
serpent  in  the  wilderness,  even  so  must  the 
Son  of  man  be  lifted  up ;  1 5.  That  whoso- 
ever believeth  in  him  should  not  perish,  but 
have  eternal  life.  16.  For  God  so  loved 
the  world,  that  he  gave  his  onlj'-begotten 
Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life. 
1 7.  For  God  sent  not  his  Son  into  the  world 
to  condemn  the  world ;  but  that  the  world 
through  him  might  be  saved.  1 8.  He  that 
believeth  on  him  is  not  condemned :  but  he 
that  believeth  not  is  condemned  alreadj^ 
because  he  hath  not  believed  in  the  name 
of  the  only-begotten  Son  of  God.  1 9.  And 
this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were 
evil.  20.  For  every  one  that  doeth  e\'il 
hateth  the  light,  neither  cometh  to  the  light, 
lest  his  deeds  should  be  reproved:  21.  But 
he  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  manifest  that  they 
are  wrought  in  God.  ~- 

We  found,  in  the  close  of  the  foregoing  chapter, 
that  few  were  brought  to  Christ  at  Jenisalem  ;  yet 
here  was  one,  a  considerable  one ;  it  is  worth  whUe 
to  go  a  great  way  for  the  salvation  though  but  of  one 
soul.     Observe, 

I.  ^^'ho  this  Nicodemus  was.  Not  many  mighty 
and  noble  are  called  ;  yet  some  are,  and  here  was 
one.  A'ot  many  of  the  rulers,  or  of  the  Pharisees  ; 
yet,  1.  This  was  a  man  of  the  Pharisees,  bred  to 
icaniing,  a  scholar.  Let  it  not  be  said  that  all 
Christ's  followers  are  unlearned  and  ignorant  men. 
The  principles  of  the  Pharisees  and  the  peculiari- 


686 


ST.  JOHN,  III. 


ties  of  their  sect,  were  directly  contrary  to  the  spirit 
of  Christianity ;  yet  there  were  some  in  whom  even 
those  high  thoughts  were  cast  do\vD,  and  brought 
into  obedience  to  Christ.  The  grace  of  Christ  is 
able  to  subdue  the  greatest  opposition.  2.  He  was  a 
rider  of  the  Jews,  a  member  of  the  great  sanhedrim, 
a  senator,  a  privy-counsellor,  a  man  of  authority  in 
Jerusalem.  Bad  as  things  were,  there  were  some 
rulers  luetl  inclined,  who  yet  could  do  little  good,  be- 
cause the  stream  was  so  strong  against  them  ;  they 
were  oveiTuled  by  the  majority,  and  yoked  with 
those  that  were  corrupt,  so  that  the  good  which  they 
would  do,  they  could  not  do ;  yet  Nicodemus  con- 
tinued in  this  place,  and  did  what  he  could,  when  he 
could  not  d,o  what  he  would. 

II.  His  solemn  address  to  our  Lord  Jesus  Christ, 
■V.  2,     See  here, 

1.  When  he  came  ;  He  came  to  Jesus  by  night. 
Observe, 

(1.)  He  made  a  private  and  particular  address  to 
Christ,  and  did  not  think  it  enough  to  hear  his  pub- 
lic discourses.  He  resolved  to  talk  with  him  by 
himself,  where  he  might  be  free  with  him.  Per- 
sonal converse  with  skilful,  faithful  ministers  about 
the  affairs  of  our  souls,  would  be  of  great  use  to  us, 
Mai.  2.  7. 

(2. )  He  made  his  address  by  night,  which  may  be 
considered,  either,  [1.]  As  an  act  of  prudence  and 
discretion.  Christ  was  engaged  all  day  in  Jiublic 
work,  and  he  would  not  interrupt  him  then,  nor  ex- 
pect his  attendance  then,  but  observed  Christ's 
flour,  and  waited  on  him  when  he  was  at  leisure. 
Note,  Private  advantages  to  ourselves  and  our  own 
families,  must  give  way  to  those  that  are  public  and 
of  more  general  use.  The  greater  good  must  be 
preferred  before  the  less.  Christ  had  many  ene- 
mies, and  therefore  Nicodemus  came  incognito  to 
him,  lest,  if  the  chief  priests  had  known  it,  they 
should  have  been  the  more  enraged  against  Christ. 
[2.  ]  As  an  act  of  zeal  and  forwardness.  Nicode- 
mus was  a  man  of  business,  and  could  not  spare  time 
all  day  to  make  Christ  a  visit,  and  therefore  he 
would  rather  take  time  from  the  diversions  of  the 
evening,  or  the  rest  of  the  night,  than  not  converse 
with  Christ  When  others  were  sleeping,  he  was 
getting  knowledge,  as  Da\'id  by  meditation,  Ps.  63. 
6.  and  119.  148.  Probably,  it  was  the  very  next 
night  after  he  saw  Christ's  miracles,  and  he  would 
not  slip  the  first  opportunity  of  pursuing  his  convic- 
tions. He  knew  not  how  soon  Christ  might  leave 
the  town,  nor  what  might  happen  betwixt  that  and 
another  feast,  and  therefore  would  lose  no  time.  In 
the  night,  his  converse  with  Christ  would  be  more 
free,  and  less  liable  to  disturbance.  These  were 
JVoctes  Christians, — Chnstian  nights;  much  more 
instnictive  than  the  JVoctes  Atticse — 4ttic  nights. 
Or,  [3.]  As  an  act  ni  fear  and  cowardice.  He  was 
afraid,  or  ashamed,  to  be  seen  with  Christ,  and 
therefore  came  in  the  night.  When  religion  is  out 
of  fashion,  there  are  many  Nicodemites,  especially 
among  the  rulers,  who  have  a  better  affection  to 
Christ  and  his  religion  than  they  would  be  known  to 
have.  But  observe.  First,  Though  he  came  by  night, 
Christ  bid  him  welcome,  accepted  his  integrity, 
and  pardoned  his  infirmity  ;  he  considered  his  tein- 
per,  which  perhaps  was  timorous,  and  the  tempta- 
tion he  was  in  from  his  place  and  office  ;  and  hereby 
taught  his  ministers  to  become  all  things  to  all  men, 
and  to  encourage  good  beginnings,  though  they  are 
weak.  Paul  preached  pr.vately  to  them  of  reputa- 
tion. Gal.  2.  2.  Secoiully,  Though  now  he  came 
by  night,  yet  afterward,  when  there  was  occasion, 
he  owned  Chrht  publicly,  ch.  7.  50. — 19.  39.  The 
grace  which  is  at  first  biit  a  grain  of  mustard-seed, 
may  grow  to  be  a  gi'cat  tree. 

2.  What  he  said.  He  did  not  come  to  talk  with 
Christ  about  politics  and  state-affairs,  (though  he 


was  a  ruler,)  but  about  the  concern  of  his  own  soul 
and  its  salvation,  and,  without  circumlocutions, 
comes  presently  to  the  business  ;  he  calls  Christ 
Rabbi,  which  signifies  a  great  Man ;  see  Isa.  19. 
23.  He  shall  send  them  a  Saviour,  and  a  great  one  ; 
a  Saviour  and  a  Rabbi;  so  the  word  is.  There 
are  hopes  of  those  who  have  a  respect  for  Christ, 
and  think  and  speak  honourably  of  him.  He  tells 
Christ  how  far  he  had  attained;  we  know  that  thou 
art  a  Teacher.     Observe, 

(1.)  His  assertion  concerning  Christ ;  Thou  art  a 
Teacher  come  from  God;  not  educated  or  ordained 
by  men,  as  other  teachers,  but  supported  with  di- 
vine inspiration  and  divine  authority.  He  that  was 
to  be  the  sovereign  Ruler,  came  first  to  be  a  Teach- 
er ;  for  he  would  rule  with  reason,  not  with  rigour, 
by  the  power  of  truth,  not  of  the  sword.  The  world 
lay  in  ignorance  and  mistake  ;  the  Jewish  teachers 
were  comipt,  and  caused  them  to  eiT  ;  it  is  time  for 
the  Lord  to  work.  He  came  a  Teacher  from  God, 
from  God  as  the  Father  of  mercies,  in  pity  to  a  dark, 
deceived  world  ;  from  God  as  the  Father  of  lights, 
and  Fountain  of  truth  ;  all  the  light  and  truth  which 
we  may  venture  our  souls  upon. 

(2.)  His  assurance  oi  it;  He  know,  not  only  I, 
but  others;  so  he  took  it  for  granted,  the  thing  be- 
ing so  plain  and  self-evident.  Perhaps  he  knew  that 
there  were  divers  of  the  Pharisees  and  rulers  with 
whom  he  conversed,  that  were  under  the  same  con- 
victions, but  had  not  the  grace  to  own  it.  Or,  we  may 
suppose  that  he  speaks  in  the  plural  number,  f  lie 
know,)  because  he  brought  with  him  one  or  more 
of  his  friends  and  pupils,  to  receive  instructions  from 
Christ,  knowing  them  to  be  of  common  concern. 
"  Master,"  saith  he,  "we  come  with  a  desire  to  be 
taught  to  be  thy  scholars,  for  we  are  fully  satisfied 
that  thou  art  a  divine  Teacher." 

(3. )  The  ground  of  this  assurance  ;  JVo  man  can 
do  these  miracles  that  thou  doest,  except  God  be 
with  him. 

Here,  [1.]  We  are  assured  of  the  truth  of  Christ's 
miracles,  and  that  they  were  not  counterfeit.  Here 
was  Nicodemus,  a  judicious,  sensible,  inquisitive 
man,  one  that  had  all  tlie  reasoji  and  opportunity 
imaginable  to  examine  them,  so  fully  satisfied  that 
they  were  real  miracles,  that  he  was  wrought  upon 
by  them  to  go  contrary  to  his  interest,  and  the  stream 
of  those  of  his  own  rank  who  were  prejudiced  against 
Christ. 

[2.  ]  We  are  directed  what  inference  to  draw  from 
Christ's  miracles  ;  Therefore  we  are  to  receive  him 
as  a  Teacher  come  from  God.  His  miracles  were 
his  credentials.  The  course  of  nature  could  not  be 
altered  but  by  the  power  of  the  God  of  nature,  who, 
we  are  sure,  is  the  God  of  truth  and  goodness,  and 
would  never  set  his  seal  to  a  lie  or  a  cheat. 

[3.]  The  discourse  between  Christ  and  Nicode- 
mus hereupon,  or,  rather,  the  sermon  Christ 
preached  to  him  ;  the  contents  of  it,  and  that  per- 
haps an  abstract  of  Christ's  pubhc  preaching ;  see 
V.  11,  12. 

Four  things  our  Saviour  here  discourses  of. 

I.  Concerning  the  necessity  and  nature  of  regene- 
ration and  the  7iew  birth,  z'.  3 — 8. 

Now  we  must  consider  this,  1.  As  pertinently  an- 
swered to  Nicodemus's  address.  Jesus  answered,  v. 
3.  This  answer  was  either,  (1. )  A  rfiz/^e  of  what 
he  saw  defective  in  the  address  of  Nicodemus.  It 
was  not  enough  for  him  to  admii-e  Christ's  miracles, 
and  acknowledge  his  mission,  but  he  must  be  bor?i 
again.  It  is  plain  that  he  expected  the  kingdom  of 
heaven,  the  kingdom  of  the  Messiah,  now  shortly  to 
appear ;  he  is  betimes  aware  of  the  dawning  of  that 
day ;  and,  according  to  the  common  notion  of  the 
Jews,  he  expects  it  to  appear  in  external  pomp  and 
power  ;  he  doubts  not  but  this  Jesus  who  works  these 
miracles,  is  either  the  Messiah,  or  his  Prophet,  and 


ST.  JOHN,  III. 


687 


therefore  makes  his  court  to  him,  compliments  him, 
and  so  hopes  to  secure  a  sliare  to  himself  of  the  ad- 
vantages of  that  kingdom.  But  Christ  tells  him  that 
he  can  have  no  benefit  by  that  change  of  the  state, 
unless  tliere  be  a  change  of  the  S/iirit,  ot  the  princi- 
ples and  dispositions,  equivalent  to  a  new  birth. 
Nicodemus  came  by  night ;  "  But  this  will  not  do," 
saith  Christ,  His  religion  must  be  owned  before 
men ;  so  Dr.  Hammond,  Or,  (2. )  A  re/ily  to  what 
he  saw  designed  in  his  address.  When  Nicodemus 
owned  Christ  a  Teacher  come  from  God,  one  in- 
trusted with  an  extraordijiary  revelation  ft-om  hea- 
ven, he  plainly  intimated  a  desire  to  know  what  it 
was,  and  a  readiness  to  receive  it ;  and  Christ  gives 
it  him. 

2,  We  may  consider  this  as  fiositively  and  vehe- 
mently asserted  by  our  Lord  Jesus ;  Verity,  -verily,  I 
say  unto  tliee,  I,  the  Amen,  the  Amen,  say  it ;  so  it 
maybe  read:  "I  the  faithful  and  true  Witness." 
The  matter  is  settled  irreversibly,  that  except  a 
man  be  born  again  he  cannot  see  the  kingdom  of  God. 
"  I  say  it  to  thee,  though  a  Pharisee,  though  a  mas- 
ter in  Israel. "    Observe, 

(I.)  What  it  is  that  is  required ;  to  be  boma^ain; 
that  is,  [1.]  We  must  live  a  new  life.  Birth  is  the 
beginning  of  life ;  to  be  borii  again  is  to  begin  anew, 
as  those  that  have  hitherto  li\ed  either  much  amiss, 
or  to  little  purpose.  We  must  not  think  to  patch 
up  the  old  building,  but  begin  from  the  foundation. 
[2.]  We  must  have  a  neio  nature,  new  principles, 
new  affections,  new  aims.  We  must  be  bom  dvaSiv, 
which  signifies  both  denuo — again,  and  desuper — 
from  above.  First,  We  must  be  bom  anew  ;  so  the 
word  is  taken,  Gal.  4.  9.  and  ab  initio — from  the  be- 
ginning, Luke  1.  3.  By  owr  first  birth  we  were 
corrupt,  shapen  in  sin  and  iniquity ;  we  must  there- 
fore undergo  a  second  birth,  our  souls  must  be 
fashioned  and  enlivened  anew.  Secondly,  We  must 
be  born  from  above,  (so  the  word  is  used  by  the 
evangelist,  ch.  3.  31. — 19.  11.)  and  I  take  it  to  be  es- 
pecially intended  here,  not  excluding  the  other ;  for 
to  be  born  from  above,  supposes  being  born  again. 
But  this  new  birth  has  its  rise  from  heaven,  {ch.  1. 
13.)  and  its  tendency  to  heaven  :  it  is  to  be  bom  to 
a  divine  and  he'avenly  life,  a  life  of  communion  with 
God  .and  the  upper  world,  and,  in  order  to  this,  it  is 
to  partake  of  a  divine  nature,  and  bear  the  image 
of  the  heavenly. 

(2. )  The  in&ispensable  necessity  of  this ;  "  Ex- 
cept a  man  (any  one  that  partakes  of  the  human 
nature,  and,  consequently,  ot  the  cori-uptions  of  that, 
except  he)  be  born  again,  he  cannot  see  the  king- 
dom of  God ;  the  kingdom  of  the  Messiah  begun  in 
f-race,  and  perfected  in  glory."  Except  we  be 
orn  from  above,  we  cannot  see  this.  That  is,  [1.] 
We  cannot  understand  the  nature  of  it.  Such  is  the 
nature  of  the  things  pertaining  to  the  kingdom  of 
God,  (in  which  Nicodemus  desired  to  be  instructed,) 
that  the  soul  must  be  new-modelled  and  moulded ; 
the  natural  man  must  become  a  spiritual  man,  be- 
fore he  is  capable  of  receiving  and  understanding 
them,  1  Cor.  2.  14.  [2.]  We  cannot  receive  the 
comfort  of  it ;  cannot  expect  any  benefit  by  Christ 
and  his  gospel,  absolutely  necessary  to  our  happi- 
ness here  and  hereafter.  Considering  what  we  are 
by  nature,  how  cormpt  and  sinful ;  what  God  is,  in 
whom  alone  we  can  be  happy,  and  what  heaven  is, 
to  which  the  perfection  of  our  happiness  is  reseiTed  ; 
it  will  appear,  in  the  nature  of  the  thing,  that  we 
must  be  born  again;  because  it  is  impossible  that 
we  should  be  ha/ifiy,  if  we  be  not  holy  ;  see  2  Cor. 
6.  11,  12. 

This  great  truth  of  the  necessity  of  regeneration 
being  thus  solemnly  laid  down, 

J'irst,  It  is  objected  against  by  Nicodemus,  (v.  4. ) 
How  can  a  man  be  born  when  he  is  old,  old  as  I  am  ; 
yifm  Zv — being  an  old  man  ?  Can  he  eiiter  the  second 


time  into  his  mother's  womb,  and  be  bom  ?  Herein 
appears,  1.  His  weakness  in  knowledge  ;  what  Christ 
spake  .spiritually,  he  seems  to  have  understood  after 
a  corjioral  and  carnal  manner ;  as  if  there  were  no 
other  way  of  regenerating  and  new-moulding  an  im- 
mort;il  soul,  than  by  new-framing  the  body,  and 
bringing  that  back  to  the  rock  out  of  which  it  was 
hewn ;  as  if  there  were  such  a  connexion  between 
the  soul  and  the  body,  that  there  could  be  no  fashion- 
ing the  heart  anew  but  by  forming  the  bones  anew. 
Nicodemus,  as  the  other  Jews,  valued  himself,  no 
doubt,  \ery  much  on  his  first  birth,  and  the  digni- 
ties and  privileges  of  that;  the  /dace  of  it,  the  holy 
land,  perhaps  the  hoiy  city ;  his  /larentage,  such  as 
that  which  Haul  could  have  gloried  in,  Phil.  3.  5, 
And  therefore  it  is  a  great  sui-prise  to  him  to  hear 
of  being  born  again.  Could  he  be  better  bred  and 
bom,  than  bred  and  bom  an  Israelite,  or  by  any 
other  birth  stand  fairer  for  a  room  in  the  kingdom 
of  the  Messiah  ?  Indeed  they  looked  upon  a  prose- 
lyted Gentile  to  be  as  one  born  again,  or  bo!-n  anew; 
he  could  not  imagine  how  a  Jew,  a  Pharisee,  could 
ever  better  himself  by  being  born  again  :  he  there- 
fore thinks  if  he  must  be  born  again,  it  must  be  of 
her  that  bare  him  first.  They  that  are  proud  of 
their  first  birth,  are  hardly  brought  to  a  new  birth. 
2,  His  willingness  to  be  taught.  He  does  not  turn 
his  back  upon  Christ  because  of  this  hard  saying, 
but  ingenuously  acknowledges  his  ignorance,  which 
imphes  a  desire  to  be  better  informed ;  and  so  I  take 
this,  rather  than  that  he  had  such  gross  notions  of 
the  new  birth  Christ  spake  of;  "  Lord,  make  me  to 
understand  this,  for  it  is  a  riddle  to  me  ;  I  am  such 
a  fool  as  to  know  no  other  way  for  a  man  to  be  bom, 
than  of  his  mother,"  When  we  meet  with  that  in 
the.  things  of  God,  which  is  dark,  and  hard  to  be 
understood,  we  must  with  humility  and  industry  con- 
tinue our  attendance  upon  the  means  of  knowledge, 
till  God  shall  reveal  even  that  unto  us. 

Secondly,  It  is  opened  and  further  explained  by 
our  Lord  Jesus,  v.  5 — 8,  From  the  objection  he 
takes  occasion, 

1,  To  repeat  and  confirm  what  he  had  said ;  (f. 
5. )  "  Verihi,  verily,  I  say  unto  thee,  the  very  same 
that  I  said  before."  Note,  The  word  of  Christ  is 
not  yea  and  nay,  but  yea  and  amen  ;  what  he  hath 
said  he  will  abide  by,  whoever  saith  against  it ;  nor 
will  he  retract  any  of  his  sayings  for  the  ignorance 
and  mistakes  of  men.  Though  Nicodemus  under- 
stood not  the  mystery  of  regeneration,  yet  Christ 
asserts  the  necessity  of  it  as  positively  as  before. 
Note,  It  is  folly  to  think  of  evading  the  obligation 
of  evangelical  precepts,  by  pleading  that  they  are 
unintelligible,  Rom.  3.  3,  4. 

2.  To  expound  and  clear  what  he  had  said  con- 
cerning regeneration;  for  the  expUcation  of  which 
he  further  shows, 

(1.)  The  Author  of  this  blessed  change,  and  who 
it  is  that  works  it.  To  be  born  again  is  to  be  bom 
of  the  S/iiiit,  v.  5 — 8.  It  is  not  wrought  by  any 
wisdom  or  power  of  our  own,  but  by  the  power  and 
influence  of  the  blessed  Spirit  of  gi-ace.  It  is  the 
sanctifcation  oftheSfiirit,  (1  Pet.  1.  2.)  and  reneiv- 
ing  of  the  Holy  Ghost,  Tit.  3.  5.  The  word  he 
works  by,  is  liis  inspiration,  and  the  heart  to  be 
wrought  on,  he  has  access  to, 

(2.)  The  nature  of  this  change  ;  and  what  that  is 
which  is  wrought ;  it  is  sfiirit,  v.  6.  Those  that  are 
regenerated  arc  made  sfiiritual,  and  refined  from 
the  dross  and  dregs  of  sensuality.  The  dictates  and 
interests  of  the  rational  and  immortal  soul  have  re- 
trieved the  dominion  they  ought  to  have  over  the 
flesh.  Tlie  Pharisees  placed  their  religion  in  ex- 
ternal purity,  and  external  perfomiances ;  and  it 
would  be  a  mighty  change  indeed  with  them,  no  less 
than  a  new  birth,  to  become  spiritual, 

(3.)  The  necessity  of  this  change. 


ST.  JOHN,  III. 


688 


[1.  ]  Christ  here  shows  that  it  is  necessary  in  the 
nature  of  the  thing,  for  we  are  not  fit  to  enter  into 
the  kingdom  of  God  till  we  are  born  again  ;  {-v.  6. ) 
Tliat  ivhich  is  born  of  thejiesh,  is  flesh.  Here  is  our 
malady,  and  the  causes  of  it,  which  are  such  as 
speak  plain  that  there  is  no  remedy  but  we  must  be 
born  again. 

First,  We  are  here  told  luhat  ive  are ;  we  are 
flesh,  not  on\y  cor/ioreal,  but  corru/it.  Gen.  6.  3. 
The  soul  is  still  a  spiritual  substance,  but  so  wedded 
to  the  flesh,  so  captivated  by  the  will  of  the  flesh, 
so  in  love  with  the  delights  of  the  flesh,  so  employed 
in  making  provision  for  the  flesh,  that  it  is  justly 
caWed  flesh  ;  it  is  carnal.  And  what  communion  can 
there  be  between  God,  who  is  a  Spirit,  and  a  soul  in 
this  condition  ? 

Secondly,  How  we  came  to  be  so ;  by  being  boi-n 
of  the  flesh.  It  is  a  corruption  that  is  bred  in  the 
bone  with  us,  and  therefore  we  caimot  have  a  new 
nature,  but  we  nmst  be  born  again.  The  cornipt 
nature,  which  is  flesh,  takes  rise  from  our  flrst 
birth;  and  therefore  the  new  nature,  which  is  Spi- 
rit, must  take  rise  from  a  second  birth.  Nicodenms 
spake  of  entering  again  into  his  mother's  womb, 
and  being  born ;  but,  if  he  could  do  so,  to  what  pur- 
pose ?  If  he  were  born  of  his  mother  a  hundred 
times,  that  would  not  mend  the  matter,  for  still  that 
ivhich  is  born  of  the  flesh,  is  flesh  ;  a  clean  thing  can- 
not be  brought  out  of  an  unclean.  He  must  seek  for 
another  original,  must  be  bom  of  the  Spirit,  or  he 
cannot  become  spiritual.  The  case  is,  in  short,  this  ; 
though  man  is  made  to  consist  of  body  and  soul,  yet 
his  spiritual  part  had  then  so  much  the  dominion 
over  his  corporeal  part  that  he  was  denominated  a 
living  soul;  (Gen.  2.  7.)  but  by  indulging  the  appe- 
tite of  the  flesh,  in  eating  forbidden  fniit,  he  prosti- 
tuted the  just  dominion  of  the  soul  to  the  tvranny  of 
sensual  lust,  and  became  no  longer  a  living  so;(/,  but 
flesh  ;  Dust  thou  art.  The  hving  soul  became  dead 
and  unactive  ;  thus  in  the  day  he  sinned,  he  surely 
died,  and  so  he  became  earthly.  In  this  degenerate 
state,  he  begat  a  son  in  his  own  likeness,  he  trans- 
mitted the  human  nature,  which  had  been  entirely 
dejjosited  in  his  hands,  thus  corrupted  and  depraved ; 
and  in  the  same  plight  it  is  still  propagated.  Cor- 
ruption and  sin  are  woven  into  our  nature ;  we  are 
shaped  in  iniquity,  which  makes  it  necessary  that 
the  nature  be  changed.  It  is  not  enough  to  put  on  a 
new  coat,  or  a  new  face,  but  we  must  put  on  the 
nens  man,  we  must  be  new  creatures. 

[2.]  Christ  makes  it  further  necessary,  by  his 
own  word ;  {v.  7. )  Marvel  not  that  I  said  unto 
thee.  Ye  must  be  born  again.  First,  Christ  hath 
said  it,  and  as  he  himself  never  did,  nor  ever  will, 
unsay  it,  so  all  the  world  cannot  gainsay  it ;  that  we 
must  be  bom  again.  He  who  is  the  great  Law- 
giver, whose  will  is  a  law ;  he  who  is  the  great  Me- 
diator of  the  new  covenant,  and  has  full  power  to 
settle  the  terms  of  our  reconciliation  to  God  and  hap- 
piness in  him  ;  he  who  is  the  great  Physician  of  souls, 
knows  their  case,  and  what  is  necessary  to  their 
cure  ;  he  hath  said.  Ye  must  be  bom  again.  "  I 
said  unto  thee  that  which  all  are  conceriied  in,  Ye 
must,  ye  all,  one  as  well  as  another,  ye  must  be  bom 
again ;  not  only  the  common  people,  but  the  rulers, 
the  masters  in  Israel."  Secondly,  We  are  not  to 
marx'el  at  it ;  for,  when  we  consider  the  holiness  of 
the  God  with  whom  we  ha\'e  to  do,  the  gi-eat  design 
of  our  redemption,  the  deprax-ity  of  our  nature,  and 
the  constitution  of  the  happiness  set  before  us,  we 
shall  not  think  it  strange  that  so  much  stress  is  laid 
upon  this  as  the  one  thing  needful,  that  we  must  be 
born  again. 

(4.)  This  change  is  illustrated  by  two  compari- 
sons. 

[1.]  The  regenerating  work  of  the  Spirit  is  com- 
pared to  water,  v.  5.    To  be  bom  agam  is  to  be 


bom  of  water,  and  of  the  Spirit,  that  is,  of  the  Spi- 
rit working  like  water;  (as  Matth.  3.  11.)  with  the 
Holy  Ghost  and  with  fire,  means,  with  the  Holy 
Ghost  as  with  fire. 

First,  Tliat  which  is  primarily  intended  here,  is 
to  show  that  the  Spirit,  in  sanctifying  a  soul,  1. 
Cleanses  and  purifies  it  as  water ;  takes  away  its 
filth,  by  which  it  was  unfit  for  the  kingdom  of  God. 
It  is  the  washing  of  regeneration.  Tit.  3.  5,  Ye  are 
washed,  1  Cor.  6.  11.  See  Ezek.  36.  25.  2.  Cools 
and  refreshes  it,  as  water  doth  the  hunted  hart  and 
the  weary  traveller.  The  Spirit  is  compared  to  wa- 
ter, Isa.  44.  3.  ch,  7.  38,  39.  In  the  first  creation, 
the  fruits  of  heaven  were  bom  of  water,  (Gen.  1. 
20. )  in  allusion  to  which,  perhaps,  they  that  are  bom 
from  above,  are  born  of  water. 

Secondly,  It  is  probable  that  Christ  had  an  eye  to 
the  ordinance  of  baptism,  which  John  had  used  and 
he  himself  had  begun  to  vise.  You  must  be  bom 
again  of  the  Spirit,  which  regeneration  by  the  Spirit 
should  be  signified  by  washing  with  water,  as  the 
visible  sign  of  that  spiritual  gi-ace  :  not  that  all  they, 
and  they  only,  that  are  baptized,  are  saved ;  but 
without  that  new  birth  which  is  wrought  by  the  Spi- 
rit, and  signified  by  baptism,  none  shall  be  looked 
upon  as  the  protected,  privileged  subjects  of  the 
kingdom  of  heaven.  The  Jews  cannot  partake  of 
the  benefits  of  the  Messiah's  kingdom  they  had  so 
long  looked  for,  unless  they  quit  all  expectations  of 
being  justified  by  the  works  of  the  law,  and  submit 
to  the  baptism  of  repentance,  the  great  gospel-duty, 
for  the  remission  of  sins,  the  great  gospel-privilege. 

[2.]  It  is  compared  to  wind;  (y.  8.)  The  wind 
bloweth  nvhere  it  listeth,  so  is  every  man  that  is  born 
of  the  Spirit.  The  same  word  (ij-vsu^a)  signifies 
both  the  wind  and  Spirit.  The  Spirit  came  upon 
the  apostles  in  a  rushing  mighty  wind.  Acts  2.  2. 
His  strong  influences  on  the  hearts  of  sinners  are 
computed  to  the  breathing  of  the  wind,  (Ezek.  37. 
9.)  and  his  s^ueet  influences  on  the  souls  of  saints,  to 
the  north  and  south  wind.  Cant.  4.  16.  This  com- 
parison is  here  used  to  show. 

First,  That  the  Spirit,  in  regeneration,  works  ar- 
bitrarily, and  as  a  free  Agent.  The  wind  bloweth 
where  it  listeth  for  us,  and  doth  not  attend  our  order, 
nor  is  subject  to  our  command ;  God  directs  it,  it 
fulfils  his  word,  Ps.  148.  8.  The  Spirit  dispenses 
his  influences  where,  and  when,  on  whom,  and  in 
what  measure  and  degree,  he  pleases ;  dividing  to 
every  man  severally  as  he  will,  1  Cor.  12.  11. 

Secondly,  That  he  works  powerfully,  and  with 
evident  effects;  Thoji  hearest  the  sound  thereof; 
though  its  causes  are  hidden,  its  effects  are  mani- 
fest. When  the  soul  is  brought  to  mourn  for  sin,  to 
groan  under  the  burden  of  corruption,  to  breath  af-  J 
ter  Christ,  to  cry  Abba — Father,  then  we  hear  the 
sound  of  the  Spirit ;  we  find  he  is  at  work,  as  Acts 
9.  11.     Behold,  he  prays. 

Thirdly,  That  he  works  mysteriously,  and  in  se- 
cret, hidden  ways ;  Thou  canst  not  tell  whence  it 
comes,  or  whither  it  goes.  How  it  gathers,  and  how 
it  spends  its  strength,  is  a  riddle  to  us ;  so  the  man- 
ner and  methods  of  the  Spirit's  working  are  a  mys- 
teiy.  IVhich  way  went  the  Spirit?  1  Kings  22.  24. 
See  Eccl.  11.  5.  and  compare  it  with  Ps.  139.  14. 

II.  Here  is  a  discourse  concerning  the  certainty 
and  sublimity  of  gospel-truths,  which  Christ  takes 
occasion  for  from  the  weakness  of  Nicodemus. 

Here  is,  1.  The  objection  which  Nicodemus  still 
made;  (x'.  9.)  How  can  these  things  be?  Christ's 
explication  of  the  doctrine  of  the  necessity  of  regen- 
eration, it  should  seem,  made  it  never  the  clearer 
to  him.  The  corraption  of  nature,  which  makes  it 
necessary,  and  the  way  of  the  Spirit,  which  makes 
it  firact'icahle,  are  as  much  mysteries  to  him  as  the 
thing  itself  ;  though  he  had  in  general^  owned  Christ 
a  divine  Teacher,  yet  he  was  unwilling  to  receive 


ST  JOHN,  III. 


689 


his  teachings,  when  they  did  not  agree  with  the  no- 
tions he  had  imbibed.  Thus  many  profess  to  ad- 
mit the  doctrine  of  Christ  in  general,  and  yet  will 
neither  believe  the  ti-uths  of  Christianity,  nor  sub- 
mit to  the  laws  of  it,  further  than  tlieij  please.  Christ 
shall  be  their  Teacher,  provided  they  may  choose 
their  lesson.     Now  here, 

(1.)  Nicodemus  owns  himself  ignorant  of  Christ's 
meaning,  after  all ;  "  How  can  these  things  be  ?  They 
are  things  I  do  not  understand,  my  capacity  will  not 
reach  them. "  Thus  the  things  of  the  S/iirit  of  God 
are  foolishness  to  the  natural  man.  He  is  not  only 
estranged  from  them,  and  therefore  they  are  foolish- 
ness; but  prejudiced  against  them,  and  therefore 
they  are  foolishness  to  him. 

(2.)  Because  this  doctrine  was  unintelligible  to 
him,  (so  he  was  pleased  to  make  it,)  he  questions 
the  ti-uth  of  it ;  as  if,  because  it  was  a  paradox  to 
him,  it  was  a  chimera  in  itself.  Miuiy  have  such  an 
opinion  of  their  own  capacity,  as  to  think  tliat  that 
cannot  be  proved,  which  they  cannot  believe;  by 
•wisdom  they  knew  not  Christ. 

2.  The  reproof  which  Christ  gave  him  for  his 
dulness  and  ignorance ;  Art  thou  a  master  in  Israel? 
AiiaTx.±Ko( — a  teacher,  a  tutoi-,  one  who  sits  in  Moses' 
chair,  and  yet  not  only  unacquainted  with  the  doc- 
trine of  regeneration,  but  incapable  of  understand- 
ing it  This  word  is  a  reproof,  (1.)  To  those  that 
undertake  to  teach  others,  and  yet  are  ignorant  and 
unskilful  in  the  word  of  righteousness  themselves. 
(2.)  To  those  that  spend  their  time  in  learning  and 
teaching  notions  and  ceremonies  in  religion,  niceties 
and  criticisms  in  the  scripture,  and  neglect  that 
which  is  practical,  and  tends  to  refoi-m  the  heart 
and  life.  Two  words  in  the  reproof  are  very  em- 
phatical.  [1.]  The  place  where  his  lot  was  cast ;  in 
Israel,  where  there  was  such  great  plenty  of  the 
means  of  knowledge,  where  divme  revelation  was. 
He  might  have  learned  this  out  of  the  Old  Testa- 
ment. [2.]  The  things  he  was  thus  ignorant  in  ; 
these  things,  these  necessary  things,  these  great 
things,  these  divine  things ;  had  he  never  read  Ps. 
50.  5,  10.   Ezek.  18.  13.— 36.  25,  26. 

3.  Christ's  discourse,  hereupon,  of  the  certainty 
and  sublimity  of  gospel-tiniths  ;  {y.  11 — 13.)  to  show 
the  folly  of  those  who  make  strange  of  these  things, 
and  to  recommend  them  to  our  searcli.  Observe 
here, 

(1.)  That  the  tiniths  Christ  taught,  were  very 
certain,  and  what  we  may  venture  upon;  {y.  11.) 
IVe  speak  thatr  we  do  know,  we;  whom  does  he 
mean  beside  himself  ?  Some  understand  it  of  those 
that  bore  witness  to  him,  and  with  him,  on  earth, 
the  prophets  and  John  liaptist  ;  they  spake  what 
they  knew,  and  had  seen,  and  were  themselves 
abundantly  satisfied  in  :  divine  revelation  carries  its 
o%vn  proof  along  with  it.  Others,  of  those  that  bore 
■witness  from  heaven,  the  Father  and  the  Holy 
Ghost  ;  the  Father  was  with  him,  the  Spirit  of  the 
Lord  was  upon  him  ;  therefore  he  speaks  in  the 
plural  number,  as  ch.  14.  23.  IVe  will  come  unto 
him.  Observe,  [1.]  That  the  truths  of  Christ  are 
of  undoubted  certainty.  We  have  all  the  reason  in 
the  world  to  be  assured,  that  the  sayings  of  Christ 
art  faithful  sayings,  and  such  as  we  may  venture  our 
souls  upon  ;  for  ne  is  not  only  a  credible  Witness, 
who  would  not  go  about  to  deceive  us,  but  a  compe- 
tent Witness,  who  could  not  himself  be  deceived  ; 
We  testify  that  we  haveneen.  He  spake  not  upon 
hearsay,  but  upon  the  clearest  evidence,  and  there- 
fore with  the  greatest  assurance.  W^hat  he  spake  of 
God,  of  the  invisible  world,  of  heaven  and  hell,  of 
the  divine  will  concerning  us,  and  the  counsels  of 
peace,  was  what  he  knew  and  had  seeri,  for  he  was 
6y  him,  as  one  brought  up  with  him,  Prov.  S.  30. 
Whatever  Christ  spake,  he  spake  of  his  own  know- 
ledge. [2.]  That  the  unbelief  of  sinners  is  greatly 
VOL.  V. — 4  S 


aggi-avated  by  the  infallible  certainty  of  the  truths 
of  Christ.  The  things  are  tlius  sure,  thus  clear ; 
and  yet  ye  receive  not  our  witness.  Multitudes  to  be 
unbelievers  of  that,  which  yet  (so  cogent  are  the 
motives  of  credibility)  they  cannot  disbelieve  .' 

(2.)  The  truths  Christ  taught,  though  communi- 
cated in  language  and  expressions  borrowed  from 
common  and  earthly  things,  yet  in  their  own  nature 
were  most  sublime  and  heavenly  ;  this  is  intimated, 
v.  12.  "  If  I  have  told  themearlhly  things, \\a.-veio\A 
them  the  great  things  of  God,  in  similitudes  taken 
from  earthly  things,  to  make  them  the  more  easy 
and  intelligible,  as  that  of  the  new  birth  and  the 
wind,  if  I  have  thus  accommodated  myself  to  your 
capacities,  and  lisped  to  you  in  your  own  language, 
and  cannot  make  you  to  understand  my  doctrine, 
what  would  you  do  if  I  should  accommodate  myself 
to  the  nature  of  the  things,  and  speak  with  the 
tongue  of  angels,  that  language  which  mortals  can- 
not utter  ?  If  sa(i\i  familiar  exfiressions  be  stum- 
bling-blocks, what  would  abstract  ideas  be,  and 
spiritual  things,  painted  proper  ?"  Now  we  may 
learn  hence,  [1.]  To  admire  the  height  and  depth 
of  the  doctrine  of  Christ ;  it  is  a  gi-eat  mystery  of 
godliness.  The  things  of  the  gospel  are  heavenly 
things,  out  of  the  road  of  the  inquiries  of  human 
reason,  and  much  more  out  of  the  reach  of  its  dis- 
coveries. [2.  ]  To  acknowledge  with  thankfulness 
the  condescension  of  Christ,  that  he  is  pleased  to 
suit  the  manner  of  the  gospel-revelation  to  our  ca- 
pacities ;  to  speak  to  us  as  to  children.  He  considers 
our  frame,  that  we  are  of  the  earth,  and  our  place, 
that  we  are  on  the  earth,  and  therefore  speaks  to 
us  earthly  things,  and  makes  things  sensible  the 
vehicle  of  things  spiritual,  to  make  them  the  more 
easy  and  familiar  to  us.  Thus  he  has  done  both  in 
parables  and  in  sacraments.  [3.]  To  lament  the 
coiTuption  of  our  nature,  and  our  gi-eat  unaptness  to 
receive  and  entertain  the  traths  of  Christ.  Earthly 
things  are  despised  because  they  are  vulgar,  and 
heavenly  things  because  they  are  abstruse  ;  and  so, 
whatever  method  is  taken,  still  some  fault  or  other 
is  found  with  it;(Matth.  11.  17.)but  Wisdom  is,  and 
will  be,  justified  of  her  children,  notwithstanding. 

(3.)  Our  Lord  Jesus,  and  he  alone,  was  fit  to  re- 
veal to  us  a  doctrine  thus  certain,  thus  sublime ; 
(t).  13.)  .A'b  ma7i  besides  hath  ascended  ufi  into 
heave7i. 

[1.]  None  but  Jesus  Christ  was  able  to  reveal  to 
us  the  will  of  God  for  our  salvation.  Nicodemus 
addressed  Christ  as  a  Prophet ;  but  he  must  know 
that  he  is  greater  than  all  the  Old-Testament  pro- 
phets, for  none  of  them  had  ascended  iiJo  heaveji. 
They  wrote  by  diWne  inspiration,  but  nc-t  of  their 
own  knowledge  ;  see  ch.  1.  18.  Moses  ascended 
into  the  mount,  but  not  into  heaven.  No  man  hath 
attained  to  the  certain  knowledge  of  God  and  hea- 
venly things  so  as  Christ  has  ;  see  Matth.  11.  27. 
It  is  not  for  us  to  send  to  heaven  for  instructions,  we 
must  wait  to  receive  what  instnictions  Heaven  will 
send  to  us  ;  see  Prov.  30.  4.  Deut.   30.  12. 

[2.]  Jesus  Christ  is  able,  and  fit,  and  every  way 
qualified,  to  reveal  the  wiU  of  God  to  us  ;  for  it  is  he 
that  came  down  from  heaven,  and  is  in  heave^i.  He 
had  said,  (v.  12.)  How  shall  ye  believe,  if  I  tell  you 
of  heavenly  things?  Now  here.  First,  He  gives 
them  an  instance  of  those  heavenly  things  which  he 
could  tell  them  of,  when  he  tells  them  of  one  that 
came  down  from  heaven,  and  yet  is  the  Son  of 
ISIan  ;  is  the  Son  of  man,  and  yet  is  m  heaven.  If 
the  regeneration  of  the  soul  of  man  was  such  a 
mystery,  what  then  is  the  incarnation  of  the  Son  cf 
God  ?  These  are  divine  and  heavenly  things  indeed. 
\\'c  have  here  an  intimation  of  Christ's  two  distinct 
natures  in  one  person  ;  his  divine  nature,  in  that  he 
came  down  from  heaven  ;  his  human  nature,  in  that 
he  is  the  Son  of  man  ;  and  that  union  of  those  two. 


690  ST.  JOHN,  III. 

in  that,  while  he  is  the  Son  of  man,  yet  he  is  in 
heaven.  Secondly,  He  gives  them  a  proof  of  his 
ability  to  speak  to  them  heavenly  things,  and  to  lead 
them  into  the  arcana  of  the  kingdom  of  heaven,  by 
telling  them, 

1.  That  he  came  cloivnfrom  heaven.  The  inter- 
course settled  between  God  and  man,  began  above  ; 
the  first  motion  towards  it  did  not  arise  from  this 
eai^th,  but  came  clown  from  heaven.  We  love  him, 
and  send  to  him,  because  he  first  loved  us,  and  sent 
to  us.  Now  this  speaks,  (1.)  Christ's  divine  nature. 
He  that  came  down  from  heaven,  is  certainly  more 
than  a  mere  Man  ;  he  is  the  Lord  from  heaven,  I 
Cor.  15.  47.  (2.)  His  intimate  acquaintance  with 
the  divine  counsels  ;  for,  coming  from  the  court  of 
heaven,  he  had  been  from  eternity  conversant  with 
them.  (3.)  It  speaks  God  niarifest.  Under  the 
Old  Testament  God's  favours  to  his  people  are  ex- 
pressed by  his  hearing  from  heaven,  (2  Chron.  7. 
14.)  looking  from  heaven,  (Ps.  80.  14.)  speaking 
from  heaven,  (Neh.  9.  13.)  sending  from  heaven, 
Ps.  57.  3.  But  the  New  Testament  shows  us  God 
coining  down  from  heaven,  to  teach  and  save  us. 
That  he  thus  descended,  is  an  admirable  inystery, 
for  the  Godhead  cannot  change  jjlaces,  nor  "did  he 
bring  his  body  from  heaven  ;  but  that  he  thus  con- 
descended for  our  i-edemption,  is  a  more  admirable 
mercu  ;  herein  he  commended  his  love. 

2.  That  he  is  the  Son  of  man,  tliat  Son  of  man 
spoken  of  by  Daniel,  (7.  13. )  by  which  the  Jews 
always  understand  to  be  meant  the  Messiah.  Christ, 
in  calling  himself  the  Son  of  man,  shows  that  he  is 
the  second  Adarn,  for  the  first  Adam  was  the  father 
of  man.  And  of  all  the  Old-Testament  titles  of 
the  Messiah  he  chose  to  make  use  of  this,  because 
it  was  most  expressive  of  his  humility,  and  most 
agreeable  to  his  present  state  of  humiliation. 

3.  That  he  is  in  heaven.  Now  at  this  time,  when 
he  is  talking  with  Nicodemus  on  earth,  yet  as  God, 
he  is  in  heaven  ;  the  Son  of  man,  as  such,  was  not 
in  heaven  till  his  ascension  ;  but  he  that  was  the 
son  of  man  by  his  di\ine  nature,  was  now  every 
■where  present,  and  particularly  in  heaven.  Thus 
the  Lord  of  glory,  as  such,  could  not  be  crucified,  nor 
could  God  as  such  shed  his  blood  ;  yet  that  person 
who  was  the  Lord  of  glory,  was  crucified,  (1  Cor.  2. 
8.)  and  God  purchased  the  church  Avith  his  own 
blood.  Acts  20.  28.  So  close  is  the  union  of  the  two 
natures  in  one  person,  that  there  is  a  communication 
of  projjerties.  He  doth  not  say  «  %rri,  but  o  iv  t^ 
ofu.vZ.  GOD  is  the  o  ^v — he  that  is,  and  heaven  is  the 
liabitation  of  his  holiness. 

in.  Christ  here  discourses  of  the  great  design  of 
his  own  coming  into  the  world,  and  the  ha/ifiiness  of 
those  that  believe  in  him,  v.  14 — 18.  Here  we  have 
the  very  marrow  and  quintessence  of  the  whole  gos- 
pel ;  thaifaithful  saying,  (1  Tim.  1.  15.)  that  Jesus 
Christ  came  to  seek  and  to  save  the  children  of 
men  from  death,  and  recover  them  to  life.  Now  sin- 
nei-s  are  dead  men,  upon  a  twofold  account,  1.  As 
one  that  is  mortally  wounded,  or  sick  of  an  incui-a- 
ble  disease,  is  said  to  be  a  dead  man,  for  he  is 
dying  ;  and  so  Christ  came  to  save  us,  hy  healing  VlS, 
as  the  brazen  serpent  healed  the  Israelites,  v.  14, 
15.  2.  As  one  that  is  justly  condemned  to  die  for  an 
unpardonable  crime,  is  a  dead  man,  he  is  dead  in 
law;  and  in  reference  to  this  pai't  of  our  danger, 
Christ  came  to  save  as  a  Prince  or  Judge,  publish- 
ing an  act  of  indemnity,  or  general  pardon,  under 
certain  provisos  ;  this  saving  here  is  opposed  to  con- 
demning, V.  16 — 18. 

(1.)  Jesus  Christ  came  to  save  us  hy  healing  us, 
as  the  children  of  Israel  that  were  stung  with  "fiery 
serpents,  were  cured  and  lived  bv  looking  up  to  the 
brazen  serpent  ;  we  ]m\e  the  story  of  it,  Numb.  21. 
6 — 9.  It  was  the  last  miracle  that  passed  through 
the  hand  of  Mosee  before  his  death. 


Now  in  this  type  of  Christ  we  may  obsen'e, 

[1.]  The  deadly  and  destructix'e  nature  of  sm, 
that  is  implied  here.  The  guilt  of  sin  is  like  the 
/lain  of  the  biting  of  a  fieiy  serpent ;  the  power  of 
corrujjtion  is  like  the  venom  diffused  thereby.  The 
devil  is  the  old  serpent,  subtle  at  first,  (Gen.  3.  1.) 
but  ever  since  Jiery,  and  his  temptations^er!/  darts; 
his  assaults  terrifying,  liis  victories  destroying.  Ask 
awakened  consciences,  ask  damned  sinners,  and 
they  will  tell  you,  how  charming  soever  the  allure- 
ments of  sin  are,  at  the  last  it  bites  like  a  serpent,  ' 
Prov.  23.  30 — 32.  God's  wrath  against  us  for  sin  is  as 
those  fiery  serpents  which  God  sent  among  the  peo- 
ple, to  punish  them  for  their  murmurings.  The 
curses  of  the  law  are  as  fiery  sei-pents,  so  are  all 
the  tokens  of  divine  wrath. 

[2.]  The  powerful  remedy  provided  against  this 
fatal  malady.  The  case  of  poor  sinners  is  deplora- 
ble ;  but  is  it  desperate  ?  Thanks  be  to  God,  it  is 
not ;  there  is  balm  in  Gilead.  The  Son  of  man  is 
lifted  tip,  as  the  serpent  of  brass  was  by  Moses, 
which  cured  the  stung  Israelites.  First,  it  was  a 
serpent  of  brass,  that  cured  them.  Brass  is  bright; 
we  read  of  Christ's  feet  shining  like  brass.  Rev.  1. 
19.  It  is  rf;/raA/f,  Christ  is  the  same.  It  was  made  in 
the  shape  of  a  Jicry  serpent,  and  yet  had  no  poison, 
no  sting  ;  fitly  representing  Christ,  who  was  made 
Sin  for  us,  and  )-ct  knew  no  sin  ;  was  made  in  the 
likoiess  of  sinful  Jiesh,  and  yet  not  sinful ;  as  harm- 
less as  a  serpent  of  brass.  The  sei-pent  was  a  cursed 
creature,  Christ  was  made  a  Curse.  That  which 
cured  them,  reminded  them  of  their  plague  ;  so  in 
Christ  sin  is  set  before  us  most  fiery  and  formidable. 
Secondly,  It  was  lifted  up  upon  a  ]5ole,  and  so  must 
the  Son  of  man  be  lifted  up ;  thus  it  behoved  him, 
Luke  24.  26,  .46.  No  remedy  now.  Christ  is  lifted 
up,  1.  In  his  crucifixion  ;  he  was  lifted  up  upon  the 
cross.  His  death  is  called  his  being  lifted  up,  ch. 
12.  32,  33.  He  was  lifted  up  as  a  Spectacle,  as  a 
Mark  ;  lifted  up  between  heaven  and  earth,  as  if  he 
had  been  unworthy  of  either,  and  abandoned  by  botli. 
2.  In  his  exaltation  ;  he  was  lifted  up  to  the  Father's 
right  hand,  to  give  repentance  and  remission  ;  he 
was  lifted  up  to  the  cross,  to  be  further  lifted  up  to 
the  crown.  3.  Inthe  publishing  and  preachiiigoi  his 
everlasting  gospel.  Rev.  41.  6.  The  sei-pent  was 
lifted  up,  that  all  the  thousands  of  Israel  might  see 
it.  Christ  in  the  gospel  is  exhibited  to  us,  e\'idently 
set  forth  ;  Christ  is  Ifted  up  as  an  Ensign,  Isa.  11. 
19.  Thirdly,  It  was  lifted  up  by  Moses.  Christ 
was  made  under  the  law  of  Moses,  and  Moses  testi- 
fied of  him.  Fourthly,  Being  thus  lifted  up,  it  was 
appointed  for  the  cure  of  those  that  were  bitten  by 
fiery  serpents  ;  he  that  sent  the  plague  provided 
the  remedy  ;  none  could  redeem  and  save  us  but 
he  whose  justice  had  condemned  us.  It  was  God 
himself  that  found  the  ransom,  and  the  efficacy  of 
it  depends  upon  his  appointment.  The  fiery  ser- 
pents were  sent  to  punish  them  for  their  templing 
Christ ;  (so  the  apostle  saith,  1  Cor.  10.  9.)  and  yet 
they  were  healed  by  virtue  derived  from  him.  He 
whom  we  have  offended,  is  our  Peace. 

[3.]  The  way  of  applying  this  remedy,  and  that 
is  by  believing ;  which  plainly  alludes  to  'the  Israel- 
ites_  looking  up  to  the  brazen  serpent,  in  order  to 
their  being  healed  by  it.  If  any  stung  Israelite  was 
either  so  little  sensible  of  his  pain  and  peril,  or  had 
so  little  confidence  in  the  word  of  Moses,  as  not  to 
look  up  to  the  brazen  sei-pent,  justly  did  he  die  of  his 
wound  ;  but  every  one  that  looked  up  to  it,  did  well. 
Numb.  21.  9.  If  any  so  far  slight  either  their  dis- 
ease l>y  sin,  or  the  method  of  cure  by  Christ,  as  not 
to  embrace  Christ  upon  his  own  terms,  their  blood 
is  upon  their  own  head.  He  hath  said,  Look,  and  be 
saved,  (Isa.  45.  22.)  look,  and  live.  We  must  take 
a  complacency  in,  and  give  consent  to,  the  methods 
which  Infinite  Wisdom  has  taken  of  saving  a  guilty 


ST.  JOHN,  III. 


C91 


■world,  by  the  mediation  of  Jesus  Christ,  as  tlie 
great  Sacrifice  and  Intercessor. 

[4.  ]  The  great  encouragements  given  us  by  faith 
to  look  up  to'him.  Jur.it,  It  was  for  this  end  tliat  he 
was  /if/I'd  up,  that  his  followers  might  be  saved  ; 
and  he  will  pursue  his  end.  Sr-co?idli/,  The  offer 
that  is  made  of  salvation  by  him,  is  general,  that 
•vjimsoefver  believcK  in  him,  without  exception,  might 
have  benefit  by  him.  Thirdly,  The  salvation  offered 
is  complete.  1.  They  .9/m// ?)o/'/!fr/.s/),  shall  not  die 
of  their  wounds  ;  though  they  may  be  pained  and  ill 
fi-ightened,  iniquity  shall  not  be  their  i-uin.  But  that 
is  not  all.  2.  They  shall  have  eternal  life.  They 
shall  not  only  not  die  of  their  woiuids  in  the  wilder- 
ness, but  thev  shall  reach  Canaan,  (which  they  were 
t'lien  just  i-eady  to  enter  into,)  they  shall  enjoy  the 
promised  rest. 

(2. )  Jesus  Christ  came  to  save  us  by  jiardoning 
us,  that  we  might  not  die  by  the  sentence  of  the 
law,  -v.  16,  \7.  Here  is  gosfiel  indeed,  good  ncivs, 
the  best  that  ever  came  from  heaven  to  earth.  Here 
is  much,  here  is  all  in  a  little  ;  the  word  of  recon- 
ciliation in  minature. 

[1.  ]  Here  is  God's  love,  in  giving  his  Son  for  the 
world,  {y.  16.)  where  we  have  three  things  : 

First,  The  gi'eat^os/!f/-mt/s;pri/ revealed;  God  so 
loved  the  world,  that  he  gave  his  only-begotten  Son. 
The  love  of  God  the  Father  is  the  original  of  our 
regeneration  by  the  Spirit,  and  our  reconciliation  by 
the  liftingup  of  the  Son.  Note,  1.  JesusChrististhe 
anXy-begotten  Son  of  God.  This  magnifies  his  love 
m  giving  him  for  us,  in  gi\'ing  him  to  us  ;  now  know 
we  that  he  loves  us,  when  he  has  given  his  only-be- 
gotten Son  for  vs,  which  speaks  not  only  his  digiiity 
m  himself,  but  his  dearness  to  his  Father  ;  he  was 
always  his  delight.  2.  In  order  to  the  redemption 
and  salvation  of  man,  it  pleased  God  to  gizie  his  only 
begotten  Son.  He  not  only  gave  him,  sent  him  into 
the  world  with  full  and  ample  power  to  negotiate  a 
peace  between  heaven  and  earth,  but  he  gai'e  him, 
he  gave  him  up  to  suffer  and  die  for  us,  as  the  gi'eat 
Propitiation  or  expiatoiy  Sacrifice.  It  comes  in  here 
as  a  reason  why  he  must  be  lifted  11  fi  ;  for  so  it  Avas 
determined  and  designed  by  the  Father,  who  gave 
him  for  this  purpose,  and  fire/iared  him  a  body  in 
order  to  it.  His  enemies  could  not  have  taken  him, 
if  his  Father  had  not  giveji  him.  Though  he  was 
not  yet  ci^ucified,  yet  in  the  determinate  counsel  of 
God  he  was  gwen  up.  Acts  2.  23.  Nay  further, 
God  has  given  him,  that  is,  he  has  made  an  offer  of 
him,  to  all,  and  given  him,  to  all  tnie  believers,  to 
all  the  intents  and  pui-poscs  of  the  new  covenant. 
He  has  given  him  to  be  our  Profihet,  a  JJ'itne.ss 
to  the  people ;  the  High-Priest  of  our  profession  ; 
to  be  our  Peace  ;  to  be  the  Head  of  the  church,  and 
Head  over  all  things  to  the  church  ;  to  be  to  us  all 
we  need.  3.  Herein  God  has  commended  his  love  to 
the  world  ;  God  so  loved  the  world  ;  so  really,  so 
richly.  Now  his  creatures  shall  see  that  he  loves 
t.hem,  and  wishes  them  well.  He  so  loved  the  world 
of  fallen  man,  as  he  did  not  love  that  of  fallen  an- 
gels ;  see  Rom.  5.  8.  1  John  4.  10.  Behold,  and  won- 
der, that  the  great  God  should  love  such  a  worthless 
world  !  That  the  holy  God  should  love  such  a 
iiHc/ced  world  with  a  love  of  good  will,  when  he 
could  not  look  upon  it  with  any  complacency  !  This 
was  a  time  of  love  indeed,  F.zck.  16.  6,  8.  The  Jews 
vainly  conceited  that  the  Messiah  should  be  sent 
only  in  love  to  their  nation,  and  to  advance  that 
upon  the  niins  of  their  neighl)o>n-s  ;  but  Christ  tells 
them  that  he  came  in  love  to  the  whole  world.  Gen- 
tiles as  well  as  Jews,  1  John  2.  2.  Though  many  of 
the  world  of  mankind  perish,  yet  God's  giving  of 
his  only-begotten  Son  was  an  instance  of  his  love  to 
the  whole  world,  because  through  him  there  is  a 
general  offer  of  life  and  salvation  made  to  all.  It  is 
love  to  the  revolted,  rebellious  province,  to  issue  out 


a  proclamation  of  pardon  and  indemnity  to  all  that 
will  come  in,  plead  it  upon  their  knees,  and  return 
to  their  allegiance.  So/ar  God  loved  tlic  apostate, 
lapsed  world,  that  he  sent  his  Son  with  this  fair 
proposal,  that  whosoever  believes  in  him,  one  or 
other,  shall  not  perish.  Salvation  has  been  of  the 
Jews,  but  now  Christ  is  known  as  Salvation  to  the 
ends  of  the  earth,  a  common  Salvation. 

Secondly,  Here  is  the  great  ^os/ip/-f/ !//;/,  and  that 
is  to  believe  in  Jesus  Christ,  whom  God  hath  thus 
given,  given /or  us,  given  to  us,  to  accept  the  gift, 
and  answer  the  intention  of  the  Giver.  We  must 
yield  an  unfeigned  assent  and  consent  to  the  record 
God  hath  given  in  his  word  conceniing  his  Son. 
God  having  given  him  to  us  to  be  our  Prophet, 
Priest,  and  King,  we  must  give  up  ourselves  to  be 
ruled,  and  taught,  and  saved,  by  him. 

Thirdly,  Here  is  the  great  gospel-benefit.  That 
whosoever  believes  in  Christ,  shall  not  Jierish.  This 
he  had  said  before,  and  here  repeats  it.  It  is  the 
unspeakable  happiness  of  all  true  believers,  which 
they  are  eternally  indebted  to  Christ  for,  1.  That 
they  are  saved  from  the  miseries  of  hell,  delivered 
from  going  down  to  the  pit,  they  shall  not  perish. 
God  has  taken  away  their  sin,  they  shall  not  die  ;  a 
pardon  is  purchased,  and  so  the  attainder  is  reversed. 
2.  They  are  entitled  to  the  joys  of  heaven  :  they 
shall  have  everlasting  life.  The  convicted  traitor  is 
not  only  pardoned,  but  preferred,  and  made  a  fa- 
vourite, and  treated  as  one  whom  the  King  of  kings 
delights  to  honour.  Out  of  prison  he  cometh  to  reign, 
Eccl.  4.  14.  If  believers,  then  children ;  and  if  chil- 
dren,  then  heirs. 

[2.]  Here  is  God's  design  in  sending  his  Son  into 
the  world  ;  it  was,  that  the  world  through  him  might 
be  saved.  He  came  into  the  world  with  salvation  in 
his  eye,  with  salvation  in  his  hand.  Therefore  the 
aforementioned  offer  of  life  and  salvation  is  sincere, 
and  shall  be  made  a;ood  to  all  that  by  faith  accept  it ; 
{v.  IT. )  God  sent  his  Son  into  the  world,  this  guilty, 
rebellious,  a])ostate  world  :  sent  him  as  his  Agent 
or  Ambassador ;  not  as  sometimes  he  had  sent  an- 
gels into  the  world,  as  visitants,  but  as  resident. 
Ever  since  man  sinned,  he  has  dreaded  the  approach 
and  appearance  of  any  special  messenger  from  hea- 
ven, as  being  conscious  of  guilt,  and  looking  for  judg- 
ment ;  JVe  shall  surely  die,  for  7ve  hax'e  seen  God. 
If  therefore  the  Son  of  God  himself  come,  we  are 
concerned  to  enquire  on  what  errand  he  comes  ;  /* 
it  peace  ?  Or,  as  they  asked  Samuel  trembling, 
Comest  thou  peaceably  ?  And  this  scripture  returns 
the  answer,  Peaceably. 

First,  He  did  not  come  to  condemn  the  world. 
We  had  reason  enough  to  expect  that  he  should, 
for  it  is  a  guilty  world  ;  it  is  convicted,  and  what 
cause  can  be  shown  why  judgment  should  not  be 
given,  and  execution  awarded,  according  to  law  ? 
That  one  blood  of  which  all  nations  of  men  are  made, 
(Acts  17.  26.)  is  not  only  tainted  with  a  hereditaiy 
disease,  like  Gehazi's  leprosy,  but  it  is  tainted  with 
a  hereditary  guilt,  like  that  of  the  Amalekites,  with 
whom  God  had  -war  from  generation  to  generation  ; 
and  justly  may  such  a  world  as  this  be  condemned  ; 
and  if  God  would  have  sent  to  condemn  it,  he  had 
angels  at  command,  to  pour  out  the  vials  of  his  wrath  ; 
a  cherubim  with  a  flaming  sword,  ready  to  do  exe- 
cAition.  If  the  Lord  had  been  pleased  to  kill  us,  he 
would  not  have  sent  his  Son  ainong  us.  He  came 
with  full  powers  indeed  to  execute  judgment,  (ck.  5. 
22,  27.)  but  did  not  begin  with  a  judgment  ot  con- 
demnation, did  not  proceed  upon  the  outlawn",  nor 
take  advantage  against  us  for  the  breach  of  the  co- 
venant  of  innocency,  but  puts  us  upon  a  new  trial 
before  a  throne  of  grace. 

Secondly.  He  came  that  the  world  through  him 
tnight  be  saved ;  that  a  door  of  sah'ation  might  be 
opened  to  the  world,  and  whoever  would  might  enter 


692 


ST.  JOHN,  III. 


in  by  it.  God  was  in  Christ  reconciling  the  -world  to 
himself,  and  so  saving  it.  An  act  of  indemnity  is 
passed  and  published,  throiigli-Chvist  a  remedial 
law  made ;  and  the  world  of  mankind  dealt  with,  not 
according  to  the  rigours  of  the  first  covenant,  but 
according  to  the  riches  of  tlie  second ;  that  the  world 
through  him  might  be  saved,  for  it  could  never  be 
saved  but  through  him  ;  there  is  not  salvation  in  any 
other.  This  is  good  news  to  a  convinced  conscience, 
healing  to  broken  bones  and  bleeding  wounds,  that 
Christ,  our  Judge,  came  not  to  condemn,  but  tosave. 
(3.)  From  all  this  is  inferred  the  happiness  of  true 
believers ;  {v.  18.)  He  that  believeth  on  him,  is  not 
condemned.  Though  he  has  been  a  sinner,  a  great 
sinner,  and  stands  convicted,  (habes  conjitentem 
reum — by  his  own  confession,  J  yet,  upon  his  believ- 
ing, process  is  stayed,  judgment  is  arrested,  and  he 
is  not  co7idemned.  This'  speaks  more  than  a  re- 
prieve ;  he  is  not  condemned,  that  is,  he  is  acquitted  ; 
he  stands  u/io?i  his  delix'erance,  (as  we  say,)  and  if  he 
be  not  condemned,  he  is  discharged  ;  »  nfhiTcLi — he  is 
not  judged,  not  dealt  with  in  strict  justice,  according 
to  the  desert  of  his  sins.  He  is  accused,  and  he  can- 
not plead  not  guilty  to  the  indictment,  but  he  can 
plead  in  bar,  can  plead  a  7ioli prosequi  upon  the  in- 
dictment, as  blessed  Paul  does,  Who  is  he  that  con- 
demns ?  It  is  Christ  that  died.  He  is  afflicted,  chas- 
tened of  God,  persecuted  by  the  v/orld  ;  but  he  is 
not  condemned.  The  cross  perhaps  lies  heavy  upon 
him,  but  he  is  saved  from  the  curse  :  condemned  by 
the  ivorld,  it  may  be,  but  not  condemned  with  the 
tvorld,  Rom.  8.  1.   1  Cor.  11.  32. 

IV.  Christ,  in  the  close,  discourses  concerning  the 
dejilorable  condition  of  those  that  persist  in  unbelief 
and  wilful  igyiorance,  v.  18 — 21. 

1.  Read  here  the  doom  of  those  that  will  not  be- 
lieve in  Christ ;  they  are  condemned  already.  Ob- 
serve, (1.)  How  gi-eat  the'sm  of  unbelievers  is ;  it  is 
aggravated  from  the  dignity  of  the  Person  they 
slight ;  they  believe  not  in  the  name  of  the  only-be- 
gotten Son  of  God,  who  is  infinitely  true,  and  de- 
serves to  be  believed  ;  infinitely  good,  and  deserves 
to  be  embraced.  God  sent  one  to  save  us,  that  was 
dearest  to  himself ;  and  shall  not  he  be  deai-est  to  us  ? 
Shall  we  not  believe  on  his  name,  who  has  a  name 
above  every  name  i"  (2.)  How  great  the  misery  of 
unbelievers  is  ;  they  are  condemned  already ;  which 
speaks,  [1.]  A  c^rtam  condemnation.  They  are  as 
sure  to  be  condemned  in  the  judgment  of  the  great 
day  as  if  they  were  condemned  already.  [2.]  A 
present  condemnation.  The  curse  lias  already  taken 
hold  of  them,  the  wrath  of  God  now  fastens  upon 
them.  They  are  condemned  already,  for  their  own 
heartscondemnthem.  [3.]  A  condemnation  ^Touwrf- 
ed  u/1071  their  former  guilt ;  he  is  condemned  al- 
ready, for  he  lies  open  to  the  law  for  all  his  sins ; 
the  obligation  of  the  law  is  in  full  force,  power,  and 
virtue,  against  him,  because  he  is  not  by  faith  inte- 
rested in  the  gospel-defeasance ;  he  is  condemned 
already,  because  he  has  not  believed.  Unbelief  may 
truly  be  called  the  great  da?nning  sin,  because  it 
leaves  us  under  the  guilt  of  all  our  other  sins  ;  it  is  a 
sin  against  the  remedy,  against  our  afipeal. 

2.  Read  also  the  doom  of  those  that  would  not  so 
much  as  know  him,  v.  19.  Many  inquisitive  people 
had  knowledge  of  Christ  and  his  doctrine  and  mira- 
cles, but  they  were  prejudiced  against  him,  and 
would  not  believe  in  him,  while  the  generality  were 
sottishly  careless  and  stupid,  and  would  not  know 
him.  And  this  is  the  condemnation,  the  sin  that 
ruined  them,  that  light  is  come  into  the  world,  and 
they  loved  darkness  rather.  Now  here  observe,  (1.) 
That  the  gospel  is  light,  and,  when  the  gospel  came, 
light  came  into  the  world.  Light  is  self-evidencing, 
so  is  the  gospel,  it  proves  its  own  divine  original. 
Light  is  discovering,  and  truly  the  light  is  sweet,  and 
rejoices  the  heart.    It  is  a  light  shining  in  a  dark 


place,  and  a  dark  place  indeed  the  world  -would  be 
without  it.  It  is  come  into  all  the  world,  (Col.  1.  6.) 
and  not  confined  to  one  corner  of  it,  as  tlie  Old  Tes- 
tament Ught  was.  (2.)  It  is  the  unspeakable  folly 
of  the  most  of  men,  that  they  loved  darkness  rather 
than  light,  rather  than  this  light.  The  Jews  loved 
the  dark  shadows  of  their  law,  and  the  instructions 
of  their  blind  guides,  rather  than  the  doctrine  .of 
Christ.  The  Gentiles  loved  their  superstitious  ser- 
vices of  an  unknown  God,  whom  they  ignorantly 
worshipped,  rather  than  the  reasonable  sej-vice  which 
the  gospel  enjoins.  Sinners  that  were  wedded  to 
their  lusts,  loved  their  ignorance  and  mistakes, 
which  supported  them  in  their  sins,  rather  than  the 
truths  of  Christ,  who  would  have  parted  them  from 
their  sins.  Man's  apostacy  began  in  an  affectation 
of  forbidden  knowledge,  but  is  kept  up  by  an  affec- 
tation of  forbidden  ignorance.  Wretched  man  is  in 
love  with  his  sickness,  in  love  with  his  slavery,  and 
will  not  be  madeyrce,  will  not  be  made  whole.  (3.) 
The  ti-ue  reason  why  men  love  darkness  rather  than 
light  is,  because  their  deeds  are  ex'il.  They  love 
darkness  because  they  think  it  is  an  excuse  fortheir 
evil  deeds,  and  they  hate  the  light,  because  it  robs 
them  of  the  good  opniion  they  had  of  themselves,  by 
showing  them  their  sinfulness  and  misery.  Their 
case  is  sad,  and,  because  they  are  resolved  that  thev 
will  not  ?nend  it,  they  are  resolved  that  they  will  not 
see  it.  (4.)  Wilful  ignorance  is  so  far  from  excusing 
sin,  that  it  will  be  found,  at  the  great  day,  to  aggra- 
vate the  condemnation  ;  This  is  the  coiidemnation, 
this  is  it  that  ruins  souls,  that  they  shut  their  eyes 
against  the  light,  and  will  not  so  much  as  admit  a 
parley  with  Christ  and  his  gospel  ;  they  set  God  so 
much  at  defiance,  that  they  desu-e  not  the  knowledge 
of  his  ways.  Job  21.  14.  We  must  account  in  the 
judgment,  not  only  for  the  knowledge  we  had,  and 
used  not,  but  for  the  knowledge  we  might  have  had, 
and  would  not  ;  not  only  for  the  knowledge  we  sin- 
ned against,  but  for  the  knowledge  we  sinned  away. 

For  the  ^n-ther  illustration  of  this,  he  shows,  {v. 
20,  21. )  that  according  as  men's  hearts  and  lives  are 
good  or  bad,  accordingly  they  stand  affected  to  the 
light  Christ  has  brought  into  the  world. 

[1.  ]  It  is  not  strange,  if  those  that  do  evil,  and  re- 
solve to  persist  in  it,  hate  the  light  of  Christ's  gos- 
pel ;  for  it  is  a  common  observation,  that  every  one 
that  doeth  evil,  hateth  the  light,  v.  20.  F.vil-doers 
seek  concealment,  out  of  sense  of  shame,  and  fear 
of  punishment  ;  see  Job  24.  13,  &c.  Sinful  works 
a.re  works  of  darhiess,  they  have  been  such  from  the 
first  affected  concealment.  Job  31.  33.  Tlie  light 
shakes  the  wicked.  Job  38.  12,  13.  Thus  the  gospel 
is  a  terror  to  the  wicked  world  ;  They  come  not  to 
this  light,  but  keep  as  far  off  it  as  they  can,  lest  their 
deeds  should  be  reproved.  Note,  First,  The  light 
of  the  gospel  is  sent  into  the  world,  to  reprove  the 
evil  deeds  of  sinners ;  to  make  them  manifest,  (Eph, 
5.  13.)  to  sAow  people  their  transgressions,  to  show 
that  to  be  sin,  which  was  not  thought  to  be  so  ;  and 
to  show  them  the  evil  of  their  transgressions,  that 
sin  by  the  new  commayidment  might  appear  exceed- 
ing sinful.  The  gospel  has  its  convictions,  to  make 
way  for  its  consolations.  Secondly,  It  is  for  this 
reason  Uiat  evil-doers  hate  the  light  of  the  gospel. 
There  were  those  who  had  done  ex'il,  and  were  sorry 
for  it,  who  bade  this  light  welcome,  as  the  publicans 
and  harlots.  But  he  that  doeth  evil,  that  dccth  it, 
and  resolveth  to  go  on  in  it,  hateth  the  light,  cannot 
bear  to  be  told  of  his  faults.  All  that  opposition 
which  the  gospel  of  Christ  has  met  with  in  the  world, 
comes  from  the  wicked  heart,  influenced  by  the  wick- 
ed one.  Christ  is  hated  because  sin  is  loved.  Third 
ly.  They  who  do  not  come  to  the  light,  thereby  evi- 
dence a  secret  hatred  of  the  light.  If  they  had  not 
an  antipatliy  to  saving  knowledge,  they  would  not 
sit  down  so  contentedly  in  damning  ignorance. 


[2.  ]  On  the  other  hand,  upright  hearts,  that  ap- 
prove themselves  to  God  in  tlieir  integrity,  bid  this 
light  welcome  ;  (y.  21.)  He  that  doeth  truth,  comcth 
to  the  light.  It  seems,  then,  though  the  gospel  had 
many  enemies,  it  had  some  friends.  It  is  a  common 
observation,  tliat  truth  seeks  no  comers.  ■  They  who 
mean  and  act  honestly,  dread  not  a  scrutiny,  but  de- 
sire it  rather  ;  now  this  is  applicable  to  the  gospel- 
light  ;  as  it  convinces  and  terri/ies  evil-doers,  so  it 
conjirms  and  co?nforts  those  that  walk  in  their  in- 
tegrity.    Obsene  here. 

First,  The  character  of  a  good  man.  1.  He  is 
one  that  doeth  truth  ;  that  is,  he  acteth  truly  and 
sincerely  in  all  he  doeth.  Though  sometimes  he 
come  short  of  doing  good,  the  good  he  would  do, 
yet,  he  doeth  truth  ;  he  aims  honestly,  he  has  his 
infirmities,  but  holds  fast  his  integrity  ;  as  Gains, 
that  did  faithfulhj;  (3  John  5.)  as  Paul,  (2  Cor.  1. 
12.)  asNathanael,  {ch.  1.  47.)  as  Asa,  1  Kings  15.  14. 
2.  He  is  one  that  cometh  to  the  light.  He  is  ready 
to  receive  and  entertain  divine  revelation,  as  far  as 
it  appears  to  him  to  be  so,  what  uneasiness  soever  it 
may  create  him.  He  that  doeth  truth,  is  willing  to 
know  the  truth  by  himself,  and  to  have  his  deeds 
made  manifest.  A  good  man  is  much  in  trying  him- 
self, and  desirous  that  God  would  try  him,  Ps.  26.  2. 
He  is  solicitous  to  knoiv  what  the  will  of  God  is,  and 
resolves  to  do  it,  though  ever  so  contrary  to  his  own 
will  and  interest. 

Secondly,  Here  is  the  character  of  a  good  work  ; 
it  is  ivrought  in  God,  in  union  with  him  by  a  cove- 
nanting faith,  and  in  communion  with  him  by  de- 
vout affections.  Our  works  are  then  good,  and  will 
bear  the  test,  when  the  will  of  God  is  the  i-ule  of 
them,  and  the  gloiy  of  God  the  end  of  them  ;  when 
they  are  done  in  his  strength,  and  for  his  sake,  to 
him,  and  not  to  men  ;  and  if  by  the  light  of  the  gos- 
pel it  be  manifest  to  us  that  our  works  are  thus 
wrought,  tlien  shall  me  have  rejoicing,  GaL  6,  4.  2 
Cor.  1.  1,  2. 

Thus  far  we  have  Christ's  discourse  with  A'^co- 
denius  ;  it  is  probable  that  much  more  passed  be- 
tween them,  and  it  had  a  good  effect,  for  we  find, 
ch.  19.  39.  that  Nicodemus,  though  he  was  puzzled 
at  first,  yet  afterward  became  a  faithful  disciple  of 
Christ. 

22.  After  these  things  came  Jesus. and 
his  disciples  into  the  land  of  Judea ;  and 
there  he  tarried  with  them,  and  baptized. 
23.  And  John  also  was  baptizing  in  Enon, 
near  to  Sahm,  because  there  was  much 
water  there ;  and  they  came,  and  were 
baptized :  24.  For  John  was  not  yet  cast 
into  prison.  25.  Then  there  arose  a  ques- 
tion between  some  of  John's  disciples  and 
the  Jews,  about  purifying.  26.  And  they 
came  unto  John,  and  said  unto  him,  Rabbi, 
he  that  was  with  thee  beyond  Jordan,  to 
whom  thou  bearest  witness,  behold,  the 
same  baptizeth,  and  all  men  come  to  him. 
27.  John  answered  and  said,  A  man  can 
receive  notliing,  except  it  be  given  him 
from  heaven.  28.  Ye  yourselves  bear  me 
witness,  that  I  said,  T  am  not  the  Christ, 
but  that  I  am  sent  before  him.  29.  He  that 
nath  the  bride,  is  the  bridegroom  :  but  the 
friend  of  the  bridegroom,  wliich  standeth 
and  heareth  him,  rejoiceth  greatly  because 
of  the  bridegroom's  voice.    This  my  joy 


ST.  JOHN,  III.  693 

therefore  is  fulfilled.  30.  He  must  increase 
but  I  must  decrease.  3 1 .  He  that  cometh 
from  above  is  above  all :  he  that  is  of  the 
earth  is  earthly,  and  speaketh  of  the  earth  : 
he  that  cometh  from  heaven  is  above  all. 
32.  And  what  he  hath  seen  and  heard,  that 
he  testifieth  ;  and  no  man  receivcth  his  tes- 
timony. 33.  He  that  hath  received  his 
testimony  hath  set  to  his  seal  that  God  is 
true.  34.  For  he  whom  God  hath  sent 
speaketh  the  words  of  God :  for  God  giveth 
not  the  Spirit  by  measure  unto  him.  35. 
The  Father  lovcth  the  Son,  and  hath  given 
all  things  into  his  hand.  36.  He  that  be- 
lieveth  on  the  Son  hath  everlasting  life :  and 
he  that  believeth  not  the  Son  shall  not  see 
life  ;  but  the  wrath  of  God  abidcth  on  him. 

In  these  verses,  we  have, 

I.  Christ's  removal  Into  the  land  of  Judea ;  {v.  22.> 
and  there  he  tarried  with  his  disciples.     Observe, 

1.  Our  Lord  Jesus,  after  he  entered  upon  his  pub- 
lic work,  travelled  much,  and  removed  often,  as  the 
patriarchs  in  their  sojoumings.  As  it  was  a  good 
part  of  his  humiliation,  that  he  had  no  ceitain  dwell- 
mg-place,  but  was,  as  Paul,  injourneyings  oftai,  so 
it  was  an  instance  of  his  unwearied  industry  in  the 
work  for  which  he  came  into  the  world,  'that  he 
went  about  in  prosecution  of  it  ;  many  a  weaiy  step 
he  took  to  do  good  to  souls.  The  Sun  of  righteous- 
ness took  a  large  circuit  to  diffuse  his  light  and  heat, 
Ps.  19.  6. 

2.  He  was  not  wont  to  stay  long  at  Jerusalem  ; 
though  he  went  fi-equently  thithei-,  yet  he  soon  re- 
turned into  the  country  ;  as  here  ;  -ifter  these  things, 
after  he  had  had  this  discourse  with  Nicodemus,  he 
came  into  the  land  of  Judea ;  not  so  much  for  greater 
prixmcy,  (though  mean  and  obscure  places  best  suit- 
ed the  humble  Jesus  in  his  humble  state,)  but  for 
greater  usefulness  ;  his  preaching  and  miracles,  per- 
haps, made  most  noise  at  Jerusalem,  the  fountain- 
head  of  news,  but  did  least  good  there,  where  the 
most  considerable  men  of  the  Jewish  church  had  so 
much  the  ascendant. 

3.  When  he  came  mto  the  land  of  Judea,  his  dis- 
ci/iles  came  with  him  ;  for  these  were  they  that  con- 
tinued  wit/i_hi?n  in  his  temfitations.  Many  that 
flocked  to  him  at  Jerusalem,  would  not  follow  his 
motions  into  the  country,  they  had  no  business  there ; 
but  his  disciples  attended  hifn.  If  die  ark  remove, 
it  is  better  to  remove  and  go  after  it  (as  the)-  did. 
Josh.  3.  3.)  than  sit  stUl  -vvithout  it,  though  it  be  in 
Jerusalem  itself. 

4.  There  he  tarried  with  them,  SiiTfiS-i — He  con- 
versed with  them,  discoursed  with  them.  He  did 
not  retire  into  the  country  for  his  ease  and  pleasure, 
but  for  more  free  conversation  with  his  disciples 
and  followers.  See  Cant.  7.  11,  12.  Note,  Those 
that  are  ready  to  go  with  Christ,  shall  find  him  as 
ready  to  stay  with  them.  It  is  supposed  that  he  now  ' 
staid  five  or  six  months  in  this  countiy. 

5.  There  he  bajitized  ;  he  admitted  disciples,  such 
as  believed  m  him,  and  had  more  honesty  and  cour- 
age than  those  had  at  Jerusalem,  ch.  2.  24.  John 
began  to  baptize  in  the  land  of  Judea,  (Matth.  3.  1.) 
therefore  Christ  began  there,  for  John  had  said. 
There  comes  one  after  me.  He  baptized  not  himself, 
with  his  own  hand,  but  his  disciples  by  his  order  and 
directions,  as  appears,  ch.  4.  2.  But  his  disciples' 
baptizing  was  his  baptizing.  Holy  ordinances  are 
Christ's,  though  admmistered  by  weak  men. 

II.  John's  continuance  in  his  work,  as  long  as  his 
opportunities  lasted,  v.  23,  24,     Here  we  are  told. 


694  ST.  JOHN,  111. 

1.  That  John  was  bafitizin^.  Christ's  baptism 
•was,  for  substance,  the  same  with  John's,  for  he  bore 
witness  to  Christ,  and  tlierefore  they  did  not  at  all 
clasli  or  interfere  with  one  anotlier.  But  (1.)  Clirist 
began  to  preach  and  baptize  before  Jo/in  laid  it  down, 
that  he  might  be  ready  to  receive  Jolm's  disciples 
when  he  should  be  taken  off,  and  so  the  wheels 
might  be  kept  going.  It  is  a  comfort  to  useful  men, 
when  they  are  going  off  the  stage,  to  see  those  rising 
up,  who  are  likely  to  fill  up  their  room.  (2.)  John 
continued  to  preach  and  baptize,  though  Christ  had 
take/i  it  up ;  for  he  would  still,  according  to  the 
measure  given  to  him,  advance  the  interests  of  God's 
kingdom.  There  was  still  work  for  John  to  do,  for 
Christ  was  not  yet  generally  known,  nor  the  minds 
of  people  thoroughly  fin/iared  for  him  by  repent- 
ance. From  heaven  John  had  received  his  command, 
and  he  would  go  on  in  his  work  till  from  thence  he 
received  his  countermand,  and  would  have  his  dis- 
mission from  the  same  hand  that  gave  him  his  corn- 
mission.  He  does  not  come  in  to  Christ,  lest  what 
had  formerly  passed,  should  look  like  a  combination 
between  them  ;  but  he  goes  on  with  his  work,  till 
Providence  lays  him  aside.  Tlie  gi-eater  gifts  of 
some  do  not  render  the  labours  of  othere,  that  come 
short  of  them  needless  and  useless;  there  is  work 
enough  for  all  hands.  They  are  sullen,  that  will  sit 
down,  and  do  nothing,  when  they  see  themselves 
out-shone.  ■  Though  we  have  but  one  talent,  we 
must  account  for  that ;  and  when  we  see  ourselves 
going  off,  must  yet  go  on  to  the  last. 

2.  That  he  baptized  in  Enon  near  Salim,  places 
we  find  no  where  else  mentioned  ;  and  therefore  the 
!eaiTied  are  altogether  at  a  loss  where  to  find  them  ; 
wherever  it  was,  it  seems  that  John  removed  from 
jdace  to  place  ;  he  did  not  think  that  there  was  any 
virtue  in  Jordan,  because  Jesus  was  baptized  there, 
which  should  engage  him  to  stay  there,  but,  as  he 
saw  cause,  removed  to  other  waters.  Ministers  must 
follow  their  opportunities  ;  and  he  chose  a  place 
where  there  was  much  water ;  iiia-Ta.  -croxxst — many 
ivaters,  that  is,  many  streams  of  water ;  so  that 
wherever  he  met  with  any  that  were  willing  to  sub- 
mit to  his  baptism,  water  was  at  hand  to  baptize 
them  with ;  shallow,  perhaps,  as  is  usual  where 
there  are  many  brooks,  but  such  as  would  serve  his 
purpose.  And  in  that  country,  plenty  of  water  was 
a  valuable  thing. 

3.  That  thither  people  came  to  him,  and  were 
baptized.  Though  they  did  not  come  in  such  vast 
crowds,  as  they  did  when  he  first  appeared,  yet  now 
he  was  not  without  encouragement,  but  there  were 
still  those  that  attended  and  owned  him.  Some  refer 
this  both  to  John  and  to  Jesus ;  They  came,  and 
were  baptized ;  that  is,  some  came  to  John,  and 
were  baptized  by  him,  some  to  Jesus,  and  were  bap- 
tized by  him,  and,  as  their  baptism  was  one,  so  were 
their  hearts. 

4.  It  is  noted,  {y.  24.)  ih&t  John  was  not  yet  cast 
into  prison,  to  clear  the  order  of  the  story,  and  to 
show  that  these  passages  related  here,  {ch.  2.  and 
.".  in  the  harmony,)  are  to  come  in  before  Matth.  4. 
12.  John  never  desisted  from  his  work  as  long 
as  he  had  his  liberty  ;  nay,  he  seems  to  have  been 
the  more  industrious,  because  he  foresaw  his  time 
was  short  ;  he  was  not  yet  cast  into  prison,  but  he 
expected  it  ere  long,  ch.  9.  4. 

III.  A  contest  between  John's  disciples  and  the 
Jews,  about  finrifying,  v.25.  See  how  the  gospel 
of  Christ  came  not  to'  send  peace  upon  earth,  but  di- 
vision.    Observe, 

1.  ^Vho  were  the  disputants;  some  ofJohn's'dis- 
ci/iles,  and  the  Jews  who  had  not  submitted  to  his 
baptism  of  repentance.  Penitents  and  impenitents 
divide  this  sinful  world.  In  this  contest,  it  should 
seem,  John's  disciples  were  the  aggressors,  and  gave 
the  challenge ;  and  it  is  a  sign  that  they  were  no- 


vices, who  had  more  zeal  than  discretion.  The 
truths  of  God  have  often  suffered  by  the  rashness  of 
some  that  have  undertaken  to  defend  them  before 
they  were  able  to  do  it. 

2.  What  was  the  matter  in  dispute  ;  about  puri- 
fying, a.honi  religious  mashing.  (1.)  We  may  sup- 
pose that  John's  disciples  cried  up  his  baptism,  his 
purifying,  as  instar  omnium — superior  to  all  others, 
and  gave  the  preference  to  that  as  perfecting  and 
superseding  all  the  purifications  of  the  Jews ;  and 
they  were  in  the  right ;  but  young  converts  are  too 
apt  to  boast  of  their  attainments,  whereas  he  that 
has  found  the  treasure,  should  Iiide  it  till  he  is  sure 
that  he  has  it,  and  not  talk  of  it  too  much  at  first, 
(2. )  No  doubt  but  the  Jews  with  as  much  assurance 
applauded  the  pnrifyings  that  were  in  use  among 
them,  both  those  that  were  instituted  by  the  law  of 
Moses,  and  those  that  were  imposed  by  the  tradition 
of  the  elders  ;  for  the  former  they  had  a  divine  war- 
rant, and  for  the  latter  the  usage  of  the  church. 
Now  it  is  very  likely  that  the  Jews  in  this  dispute, 
when  they  could  not  deny  the  excellent  nature  and 
design  of  John's  baptism,  raised  an  objection  against 
it  from  Christ's  baptism,  which  gave  occasion  for 
the  complaint  that  follows  here  ;  (x'.  26.)  "Here 
is  John  baptizing  in  one  place,"  (say  they,)  "and 
Jesus  at  the  same  time  ba])tizing  in  another  place  ; 
and  therefore  John's  baptism,  which  his  disciples  so 
much  applaud,  is  either,"  [1.]  "  Dangerqus,  and 
of  ill  co?!secjuence  to  the  peace  of  the  church  and 
state,  for  you  see  it  opens  a  door  to  endless  parties. 
Now  that  John  has  begun,  we  shall  liave  every  little 
teacher  set  up  for  a  baptist  presently.  "  Or,"  [2.] 
"  At  the  best,  it  is  defectixie  and  imperfect.  If  John's 
baptism,  which  you  ciy  up  thus,  have  any  good  in 
it,  yonder  the  baptism  of  Jesus  goes  beyond  it,  so 
that  for  your  parts  you  are  shaded  already  by  a 
greater  light,  and  your  baptism  is  soon  gone  out  of 
request."  Thus  objections  are  made  against  the 
gospel,  from  the  advancement  and  improvement  of 
gospel-light,  as  if  childhood  and  manhood  were  con- 
traiy  to  each  other,  and  the  superstnicture  were 
against  the  foundation.  There  was  no  reason  to  ob- 
ject Christ's  baptism  against  John's,  for  they  con- 
sisted veiy  well  together. 

IV.  A  complaint  which  John's  disciples  made  to 
their  master  concerning  Christ  and  his  baptizing,  t. 
26.  1  They,  being  non-plussed  bv  the  fore-men- 
tioned objection,  and  probably  ruffled  and  put  into 
a  heat  by  it,  come  to  their  master,  and  tell  him, 
"  liabbi,  he  that  was  with  thee,  and  was  baptized  of 
thee,  is  now  set  up  for  himself  ;  he  haptizeth,  and 
all  men  come  to  him  ;  and  wilt  thou  suffer  it  ?"  Their 
itch  for  disputing  occasioned  this.  It  is  common  for 
men,  when  they  find  themseh-es  nui  aground  in  the 
heat  of  disputation,  to  fall  foul  upon  those  that  do  no 
harm.  If  these  disciples  of  John  had  not  under- 
taken to  dispute  about  purifying,  before  they  un- 
derstood the  doctrine  of  baptism,  they  might  have 
answered  the  objection  without  being  put  into  a  pas- 
sion. In  their  complaint,  they  speak  respectfully  to 
their  own  master.  Rabbi ;  but  speak  very  slightly 
of  our  Saviour,  though  they  do  not  name  him. 

1.  They  suggest  that  Christ's  setting  up  a  bap- 
tism of  his  own  was  a  piece  of  presumption,  veiy 
unaccountable ;  as  if  John  having  first  set  up  this 
rite  of  baptizing  he  must  have  the  monopoly  of  it, 
and,  as  it  were,  a  patent  for  the  invention  ;  "  He 
that  was  with  thee  beyond  Jordan,  as  a  disciple  of 
thine,  behold,  and  wonder,  the  same,  the  very  same, 
bafitizes,  and  takes  thy  work  out  of  thy  hand." 
Thus  the  voluntary  condescensions  of  the  Lord  Je- 
sus, as  that  of  his  being  baptized  b)'  John,  are  often 
unjustly  and  very  unkindl)'  turned  to  his  reproach. 

2.  Thev  suggest  that  it  was  a  piece  of  ingratitude 
to  John.  He  to  whom  thou  bearcst  witness,  baptizes ; 
as  if  Jesus  owed  all  his  reputation  to  the  honourable 


ST.  JOHN,  111. 


695 


character  John  gave  of  him,  and  yet  had  veiy  un- 
worthily improved  it  to  the  prejudice  of  Jolin.  But 
Christ  needed  not  Jolin's  testimony,  cli.  5.  36.  He 
reflected  more  honour  upon  John  than  lie  received 
from  him  ;  yet  thus  it  is  incident  to  us  to  think  that 
others  are  more  indebted  to  us  tlian  really  they  are. 
And  besides,  Christ's  baptism  was  not  in  the  least 
an  im/ieachinent,  but  indeed  the  greatest  mi/irove- 
ment,  of  John's  baptism  ;  which  was  but  to  lead  the 
way  to  Christ's.  John  yvasjitst  to  Christ,  in  bearing 
witness  to  him  ;  and  Christ's  answering  of  his  testi- 
mony did  rather  enrich  than  impoverish  John's  min- 
istry. 

3.  They  conclude  that  it  would  be  a  total  eclipse 
to  John's  baptism;  "  Jll  men  come  to  him;  they 
that  used  to  toUow  with  us,  now  flock  after  him,  it 
is  therefore  time  for  us  to  look  about  us."  It  was 
not  indeed  strange  that  all  men  came  to  liim.  As  far 
as  Christ  is  mrt«;7i-5;'erf,  he  will  be  magnified;  Init 
why  should  John  s  disciples  gi-ieve  at  that  ?  Note, 
Aiming  at  the  monopoly  of  honour  and  respect,  has 
been  in  all  ages  the  bane  of  the  church,  and  the 
shame  of  its  members  and  ministers  ;  as  also  a  vying 
of  interests,  and  a  jealousy  of  rivalship  and  compe- 
tition. We  mistake  if  we  think  that  the  excelhng 
gifts  and  gi'aces,  and  labours  and  usefulness  of  one, 
are  a  dimmution  and  disparagement  to  another  that 
has  obtained  mercy  to  be  faithful ;  for  the  Spirit  is 
a  free  Agent,  dispensing  to  euery  one  severally  as  he 
will.  Paul  rejoiced  in  the  usefulness  even  ot  those 
that  o/i/iosed  him,  Phil.  1.  18.  We  must  leave  it  to 
God  to  choose,  employ,  and  honour  his  own  instru- 
ments as  he  pleaseth,  and  not  covet  to  hefilaced  alone. 
V.  Here  is  John's  answer  to  this  complaint  which 
his  disciples  made,  i'.  27,  &c.  His  disciples  expected 
that  he  should  have  resented  this  matter  as  they 
did ;  but  Christ's  manifestation  to  Israel  was  no  sur- 
prize to  John,  but  what  he  looked  for  ;  it  was  no 
disturbance  to  him,  but  what  he  wished  for.  He 
therefore  checked  the  complaint,  as  Moses,  F.tiviest 
thou  for  my  sake.?  And  took  this  occasion  to  confirm 
the  testimonies  he  had  formerly  borne  to  Christ  as 
superior  to  him,  cheerfully  consigning  and  turning 
over  to  him  all  the  interest  he  had  in  Israel.  In  this 
discourse  here,  the  first  minister  of  the  gospel  (for 
so  John  was)  is  an  excellent  pattern  to  all  ministers, 
to  humble  themselves  and  to  exalt  the  Lord  Jesus. 

1.  John  here  abases  himself  in  comparison  with 
Christ,  -u.  27 — 30.  The  more  others  magnify  us, 
the  more  we  must  humble  ourselves,  and  fortify 
ourselves  against  the  temptation  of  flattery  and  ap- 
plause, and  the  jealousy  of  our  friends  for  our  ho- 
nour, by  remembering  our  place,  and  what  we  are, 
1  Cor.  3.  5. 

(1.)  John  acquiesces  in  the  divine  disposal,  and 
satisfies  himself  with  that ;  (v.  27.)  A  man  can  re- 
ceive nothing  except  it  be  given  him  from  heaven, 
whence  every  good  gift  comes;  (James  1.  17.)  a 
general  truth  veiy  applicable  in  this  case.  Different 
employments  are  according  to  the  direction  of  Di- 
vine Providence ;  different  endowments  according 
to  the  disti-ibution  of  the  Divine  Grace.  .A'b  wan 
can  take  any  time  honour  to  himself,  Heb.  5.  4.  We 
have  as  necessary  and  constant  a  dependence  upon 
the  grace  of  God  in  all  the  motions  and  actions  of 
the  spiritual  life,  as  we  have  upon  the  providence  of 
God  in  all  the  motions  and  actions  of  the  natural 
life  :  now  this  comes  in  here  as  a  reason,  [1.]  Why 
we  should  not  envy  those  that  have  a  larger  share 
of  gifts  than  we  have,  or  move  in  a  larger  sphere  of 
usefulness.  John  reminds  his  disciples  that  Jesus 
had  not  thus  excelled  him,  except  he  had  receri'ed 
it  from  heaven,  for,  as  I\fan  and  Mediator,  he  re- 
ceived gifts ;  and  if  God  give  him  the  Spirit  without 
measure,  {v.  34. )  shall  they  grudge  at  it  ?  The  same 
reason  will  hold  as  to  others.  If  God  is  pleased  to 
give  to  others  more  ability  and  success  than  to  us. 


shall  we  be  displeased  at  it,  and  reflect  upon  him  as 
unjust,  unwise,  and  partial.'  see  Matth.  20.  15.  [2.] 
\Miy  we  should  not  be  discontented,  though  we  be 
inferior  to  others  in  gifts  and  usefulness,  and  be 
eclipsed  by  their  excellences.  John  was  ready  to 
own  that  it  was  the  gift,  the  free  gift,  of  heaven,  that 
made  him  a  preacher,  a  prophet,  a  baptist :  it  was 
God  that  gave  him  the  interest  lie  had  in  the  love 
and  esteem  of  the  people,  and  if  now  his  interest  de- 
cline, God's  will  be  done  !  He  that^iiira,  may  take. 
What  we  recch'e  from  heaven  we  must  take  as  it 
is  gwen.  Now  John  never  received  a  commission 
for  a  standing,  perpetual  office,  but  only  for  a  tem- 
porary one,  which  must  soon  expire;  and  there- 
fore, when  he  has  fulfilled  his  ministiy,  he  can  con- 
tentedly see  it  go  out  of  date.  Some  give  quite  ano- 
ther sense  of  these  words;  John  had  taken  pains 
with  his  disciples,  to  teach  them  the  reference  which 
his  baptism  had  to  Christ,  who  should  come  after 
him,  and  )et  be  preferred  before  him,  and  do  that 
for  them,  which  he  could  not  do ;  and  yet,  after  all, 
they  dote  upon  John,  and  grudge  this  preference  of 
Christ  above  him  ;  Well,  saith  John,  I  see  a  man 
can  receixte,  that  is,  percehe,  nothing,  except  it  be 
give?!  him  from  heaven.  The  labour  of  ministers  is 
all  lost  labour,  unless  the  grace  of  God  make  it  ef- 
fectual. Men  do  not  understand  that  which  is  made 
mostplain,  nor  believe  that  which  is  made  most  evi- 
dent, unless  it  be  given  them  from  heaven  to  under- 
stand and  believe  it. 

(2. )  John  appeals  to  the  testimony  he  had  formerly 
given  concerning  Christ;  (v.  18.)  You  can  bear 
me  witness,  that  I  said  again  and  again,  lam  not 
the  Christ,  btit  I  am  sent  before  him.  See  how  steady 
and  constant  John  was  in  his  testimony  to  Christ, 
and  not  as  a  reed  shaken  with  the  wind ;  neither  the 
frowns  of  the  chief  priests,  nor  the  flatteries  of  his 
own  disciples,  could  make  him  change  his  note. 
Now  this  serves  here,  [1.]  As  a.  conviction  to  his 
disciples,  of  the  unreasonableness  of  their  complaint. 
They  had  spoken  of  the  witness  which  their  master 
bore  to  Jesus  ;  (f.  26.)  "  Now,"  saith  John,  "do  not 
you  remember  what  the  testimony  was  that  I  did 
bear  ?  Call  that  to  mind,  and  you  will  see  )'our  own 
cavil  answered.  Did  I  not  say,  I  am  not  the  Christ? 
Why  then  do  you  set  me  up  as  a  rival  with  him  that 
is  ?  Did  I  not  say,  I  am  sent  before  him  ?  Why  then 
does  it  seem  strange  to  you  that  I  should  stand  by, 
and  give  way  to  him  ?  [2.]  It  is  a  comfort  to  him- 
self, that  he  had  never  given  his  disciples  any  occa- 
sion thus  to  set  him  up  in  competition  with  Christ  : 
but,  on  the  contrary,  had  particularly  cautioned 
them  against  this  mistake,  though  he  might  have 
made  a  hand  of  it  for  himself  It  is  a  satisfaction  to 
faithful  ministers,  if  they  have  done  what  they  could 
in  their  places  to  pre\ent  any  extravagances  that 
their  people  ran  into.  John  had  not  only  not  encour- 
aged them  to  hope  that  he  was  the  Messiah,  but 
had  plainly  told  them  the  contraiy ;  which  was 
now  a  satisfaction  to  him.  It  is  a  common  excuse 
for  those  who  have  undue  honour  paid  them,  Sipo- 
pulusvuk  decipi,  decipiatur — If  the  peofile  will  be 
deceived,  let  them  ;  but  that  is  an  ill  maxim  for  them, 
to  go  by  whose  business  it  is  to  undeceive  people. 
The  lip  of  truth  shall  be  established. 

(3.)  John  professes  the  gi-eat  satisfaction  he  had 
in  the  ad\ancement  of  Christ  and  his  interest.  He 
was  so  far  from  regretting  it,  as  his  disciples  did, 
that  he  rejoiced  in  it.  Tliis  he  expresses  (t-.  29. )  by 
an  elegant  similitude.  [1.]  He  compares  our  Sa- 
viour to  the  bridegroom  ;  "  He  that  has  the  bride,  is 
the  Bridegroom  ?  Do  all  men  come  to  him  ?"  It  is 
well,  whither  else  should  thev  go  ?  Has  he  got  the 
throne  in  men's  affections  .•'  ^^^lo  else  should  ha^e 
it  ?  It  is  his  right ;  to  whom  should  the  bride  be 
brought  but  to  tlie  Bridegi-oom  ?  Christ  was  prophe- 
sied of  in  the  Old  Testament  as  a  Bridegi-oom,  Ps, 


C96  ST.  JOHN,  III. 

45.  The  tvord  tvas  made  Flesh,  that  the  disparity 
of  nature  might  not  be  a  bar  to  the  match.  Provision 
is  made  for  tlie  purifying  of  the  church,  that  the 
defilement  of  sin  might  be  no  bar.  Clirist  espouses 
his  church  to  liimself ;  he  has  the  bride,  for  he  has 
lier  love,  he  has  her  promise  ;  the  church  is  subject 
to  Christ.  As  far  as  particular  souls  are  devoted  to 
him  in  faith  and  love,  so  far  the  Bridegroom  has  the 
bride.  [2.]  He  compares  himself  to  the /"ncnrf  q/" 
the  Bridegroom,  who  attends  upon  him,  to  do  him 
honour  and  service,  assists  him  in  prosecuting  the 
match,  speaks  a  good  word  for  him,  uses  his  interest 
on  his  behalf,  rejoices  when  the  match  goes  on,  and 
most  of  all  when  the  point  is  gained,  and  he  has  the 
bride.  All  that  John  had  done  in  preaching  and 
baptizing,  was  to  introduce  him  ;  and  now  that  he 
was  come,  he  had  what  he  wished  for  ;  The  friend 
of  the  Bridegroom  stands,  and  hears  him :  stands 
expecting  him,  and  waiting  for  him  ;  rejoices  with 
joy  because  of  the  Bridegroom's  voice,  because  he 
IS  come  to  the  marriage  after  he  had  been  long  ex- 
pected. Note,  First,  Faithful  ministers  are  friends 
of  the  Bridegroom,  to  recommend  him  to  the  affec- 
tions and  choice  of  the  children  of  men  ;  to  bring 
letters  and  messages  fi-om  him,  for  he  courts  by 
proxy  ;  and  herein  they  must  be  faithful  to  him. 
Secondly,  The  friends  of'the  Bridegi'oom  must  stand, 
and  hear  the  Bridegroom's  voice  ;  must  receive  in- 
structions from  him,  and  attend  his  orders ;  must 
desire  to  have  proofs  ot  Christ's  speaking  in  them, 
and  with  them  ;  (2  Cor.  13.  8.)  that  is  the  Bricle- 

f -room's  T'oice.  Thirdly,  The  espousing  of  souls  to 
esus  Christ  in  faith  and  love,  is  the  fulfilling  of  tlie 
joy  of  every  good  minister.  If  the  day  of  Christ's 
espousals  be  the  day  of  the  gladness  of  his  heart, 
(Cant.  3.  11.)  it  cannot  but  be  theirs  too,  who  love 
him,  and  wish  well  to  his  honour  and  kingdom. 
Surely  they  have  no  greater  joy. 

(4.)  He  owns  it  highly  fit  and  necessaiy  that  the 
reputation  and  interest  of  Christ  should  be  advanced, 
and  his  own  diminished  ;  {xk  30.)  He  must  increase 
and  1 7nust  decrease.  If  they  grieve  at  the  growing 
greatness  of  the  Lord  Jesus,  they  will  have  more 
and  more  occasion  to  gi-ieve,  as  they  have,  that 
indulge  themselves  in  envy  and  emulation.  John 
speaks  of  Christ's  increase  and  of  his  own  decrease, 
not  only  as  necessary  and  unavoidable,  which  could 
not  be  hel/ied,  and  therefore  must  be  borne,  but  as 
highly  ^UiS^  and  agreeable,  and  is  entirely  satisfied  in 
it.  p.]  He  was  well  fileased  to  see  the  kingdom  of 
Christ  getting  ground;  "He  must  increase.  You 
think  he  has  gained  a  deal,  but  it  is  nothing  to  what 
he  will  gain."  Note,  The  kingdom  of  Christ  is,  and 
will  be,  a  growing  kingdom,  like  the  light  of  the 
morning,  like  the  grain  of  mustard-seed.  [2.]  He 
was  not  at  all  displeased  that  the  effect  of  this  was, 
the  diminishing  of  his  own  interest ;  /  ?nust  decrease. 
Created  excellences  are  under  this  law,  they  7nust 
decrease,  I  have  seen  an  end  of  all  perfection.  Note^ 
First,  The  shining  forth  of  the  glory  of  Christ  eclipses 
the  lustre  of  all  other  glory.  The  gloiy  that  stands 
in  competition  with  Christ,  that  of  the  world  and  the 
flesh,  decreases  and  loses  ground,  in  the  soul,  as  the 
knowledge  and  love  of  Christ  increase,  and  get 
ground  ;  but  it  is  here  spoken  of  that  which  is  sub- 
servient to  him.  As  the  light  of  the  morning  in- 
creases, that  of  the  moniing-star  decreases.  Se- 
condly, If  our  diminution  and  abasement  may  but  in 
the  least  contribute  to  the  advancement  of  Christ's 
name,  we  must  cheerfully  submit  to  it,  and  be  con- 
tent to  be  any  thing,  to  be  nothing,  so  that  Christ 
may  be  all. 

2.  John  Baptist  here  advances  Christ,  and  instnicts 
his  disciples  concerning  him,  that  they  might  be  so 
far  fi-om  giieving  that  so  many  come  to  him,  that 
they  might  come  to  him  themselves. 

(1.)  He  instructs  them  concerning  the  dignity  of 


Christ's  person  ;  (v.  31. )  /fe  that  comethfrom  above, 
that  Cometh  from  heaven,  is  above  all.  Here,  [1.] 
He  sujjposes  his  divine  original,  that  he  came  from. 
above,  from  heaven,  which  speaks  not  only  his  di- 
vine extraction,  but  his  divine  nature.  He  had  a 
being  before  his  conception,  a  heavenly  being.  None 
but  he  that  came  from  heaven,  was  fit  to  show  us 
the  will  of  heaven,  or  the  way  to  hea\'en.  When 
God  would  save  man,  he  sent  from  above.  [2.] 
Hence  he  infers  his  sovereign  authority ;  he  is  above 
all,  above  all  things  and  all  persons,  God  over  all, 
blessed  for  evermore.  It  is  daring  presumption  to 
dispute  precedency  with  him.  When  we  come  to 
speak  of  the  honours  of  the  Lord  Jesus,  we  find 
they  transcend  all  conception  and  expression,  and 
we  can  say  but  this.  He  is  above  all.  It'Was  said  of 
John  Baptist,  There  is  not  a  greater  among  thcTn 
that  are  bom  of  women.  But  the  descent  of  Christ 
from  heaven  put  such  a  dignity  upon  him  as  he  was 
not  divested  of  by  his  being  made  Flesh ;  still  he 
was  above  all. 

This  he  ftirther  illustrates  by  the  meanness  of 
those  who  stood  in  competition  with  him  ;  He  that 
is  of  the  earth  is  earthly,  o  Zv  ix  t>k  yi;,  m  t»c  j,»5  iVr/ 
— He  that  is  of  the  earth,  is  of  the  earth;  he  that 
has  his  original  of  the  earth,  has  his  food  out  of  the 
earth,  has  his  converse  with  earthly  things,  and  . 
whose  concern  is  for  them.  Note,  First,  Man  has 
his  rise  out  of  the  earth  ;  not  only  Adam  at  first, 
but  we  also  still  are  formed  out  of  the  clay.  Job  33. 
6.  Look  to  the  rock  whence  we  were  hewn.  Se- 
condly, Man's  constitution  is  therefore  earthly  ;  not 
only  his  body  frail  and  mortal,  but  his  soul  corrupt 
and  carnal,  and  its  bent  and  bias  strong  towards 
earthly  things.  The  prophets  and  apostles  were  of 
the  same  mould  with  other  men  ;  they  were  but 
earthen  vessels,  though  they  had  a  rich  treasure 
lodged  in  them  ;  and  shall  these  be  set  up  for  rivals 
with  Christ  ?  Let  the  potsherds  strive  with  the  pot- 
sherds of  the  earth  ;  but  let  them  not  cope  with  him 
that  came  from  heaven. 

(2.)  Concerning  the  excellency  and  certainty  of 
his  doctrine.  His  disciples  were  displeased  that 
Christ's  preaching  was  admired  and  attended  upon, 
more  than  his ;  but  he  tells  them  that  there  was 
reason  enough  for  it.     For, 

[1.]  He,  for  his  part,  spake  of  the  earth,  and  so 
do  all  those  that  are  of  the  earth.  The  prophets 
were  men,  and  spake  like  men  ;  of  themselves  they 
could  not  speak  but  of  the  earth,  2  Cor.  3.  5.  The 
preaching  of  the  prophets  and  of  John  was  but  low 
and  flat  compared  with  Christ's  preaching ;  as  hea- 
ven is  high  above  the  earth,  so  were  his  thoughts 
above  theirs.  By  them  God  spake  on  earth,  but  in 
Christ  he  speaketh yVom  heaven. 

[2.]  But  he  that  cometh  from  heaven,  is  not  only 
in  his  person,  but  in  his  doctrine,  above  all  the  pro- 
phets that  ever  lived  on  earth  ;  none  teacheth  like 
him.  The  doctrine  of  Christ  is  here  recommended 
to  us, 

First,  As  infallibly  sure  and  certain,  and  to  be  en- 
tertained accordingly  ;  {v.  32.)  fl^iat  he  hath  seen 
and  heard,  that  he  testifieth.  See  here,  1.  Christ's 
divine  knowledge  ;  he  testifieth  nothing  but  what  he 
had  seen  and  heard,  what  he  was  perfectly  apprized 
of,  and  thoroughlv  acquainted  with.  What  he  dis- 
covered of  the  divme  nature  and  of  the  invisible 
world,  was  what  he  had  seen  ;  what  he  revealed  of 
the  mind  of  God,  was  what  he  had  heard  immedi- 
atelv  from  him,  and  not  at  second  hand.  The  pro- 
phets testified  what  was  made  known  to  them  in 
dreams  and  visions  by  the  mediation  of  angels,  but 
not  what  they  had  seen  and  heard.  John  was  the 
crier's  voice,  that  said,  "Make  room  for  the  witness, 
and  keep  silence  while  the  charge  is  given,"  but  then 
leaves  it  to  the  witness  to  give  in  his  testimony  him- 
self, and  the  judge  to  give  the  charge  himself.    The 


ST.  JOHN,  III. 


697 


gospel  of  Christ  is  not  a  doubtful  opinion,  like  a 
hypothesis,  or  new  notion  in  philosophy,  whicli 
every  one  is  at  liberty  to  believe  or  not ;  but  it  is  a 
revelation  of  the  mind  of  God,  which  is  of  eternal 
truth  in  itself,  and  of  infinite  concern  to  us.  2.  His 
divuie  grace  and  goodness  ;  that  which  he  had  seen 
and  heard,  because  he  knew  it  nearly  concerned  us, 
he  was  pleased  to  make  known  to  us.  What  Paul 
had  seen  and  heard  in  the  third  heavens,  he  could 
not  testify  ;  (2  Coi-.  12.  4. )  but  Christ  knew  how  to 
utter  what  he  had  seen  and  heard.  Christ's  preach- 
ing is  here  called  his  testifying,  to  denote,  (1.)  l"he 
convincing  evidence  of  it ;  it  was  not  reported  as 
news  by  hearsay,  but  it  was  testified  as  evidence 
given  in  court,  with  great  caution  and  assurance. 
(2. )  The  affectionate  earnestness  of  the  delivery  of 
it ;  it  was  testified  with  concern  and  importimity,  as 
Acts  18.  5. 

From  the  certainty  of  Christ's  doctrine,  John  takes 
occasion,  [1.]  To  lament  the  infidelity  of  the  most 
of  men  ;  though  he  testifies  what  is  infallibly  tnie, 
yet  no  man  receiveth  his  testimony,  that  is,  very  few, 
next  to  none,  none  in  comparison  with  those  that 
refuse  it.  They  receive  it  not,  they  will  not  hear  it, 
they  do  not  heed  it,  or  give  credit  to  it.  This  he 
speaks  of,  not  only  as  matter  of  wonder,  that  such 
a  testimony  should  not  be  received  ;  (Who  hath 
believed  our  report  ?  How  stupid  and  foolish  are 
the  greatest  part  of  mankind,  what  enemies  to  them- 
selves!) but  as  matter  of  grief;  John's  disciples 
grieved  that  al!  men  came  to  Christ,  {v.  26.)  they 
thought  his  followers  too  many.  But  John  grieves 
that  no  man  came  to  him,  he  thought  them  too  few. 
Note,  The  unbelief  of  sinners  is  the  grief  of  saints. 
It  was  for  this  that  St.  Paul  had  great  heaviness, 
Rom.  9.  2.  [2.]  He  takes  occasion  to  commend 
the  faith  of  the  chosen  remnant ;  {v.  33.)  He  that 
hath  received  his  testimony,  (and  some  such  there 
were,  though  very  few,)  hath  set  to  his  seat  that 
God  is  true.  God  is  true,  though  we  do  not  set  our 
seal  to  it;  let  God  be  true,  and  every  man  a  liar ; 
his  truth  needs  not  our  faith  to  support  it,  but  by 
faith  we  do  ourselves  the  honour  and  justice  to  sub- 
scribe to  his  truth,  and  hereby  God  reckons  himself 
honoured.  God's  promises  are  all  yea  and  amen, 
by  faith  we  put  our  amen  to  them,  as  Rev.  22.  20. 
Observe,  He  that  receives  the  testimony  of  Christ, 
subscribes  not  only  to  the  tnith  of  Christ,  but  to  the 
truth  of  God,  for  his  name  is  the  word  of  God;  the 
commandments  of  God  and  the  testimony  of  Christ 
are  put  together.  Rev.  12.  17.  By  believing  in  Christ 
we  set  to  our  seal.  First,  That  God  is  true  to  all 
the  promises  which  he  has  made  concerning  Christ, 
that  which  he  spake  by  the  mouth  of  all  his  holy 
prophets ;  what  he  sware  to  our  fathers,  is  all  ac- 
complished, and  not  one  iota  or  tittle  of  it  fallen  to 
the  ground,  Luke  1.  70,  &c.  Acts  13.  32,  33.  &- 
condly.  That  he  is  true  to  all  the  promises  he  has 
made  in  Christ ;  we  venture  our  souls  upon  God's 
veracity,  being  satisfied  that  he  is  true  ;  we  are  wil- 
ling to  deal  with  him  upon  trust,  and  to  quit  all  in 
this  world  for  a  happiness  in  reversion  and  out  of 
sight.  By  this  we  greatly  honour  God's  faithfulness. 
Whom  we  give  credit  to,  we  give  honour  to. 

Secondly,  It  is  recommended  to  us  as  a  divine 
doctrine  ;  not  his  own,  but  his  that  sent  him. ;  (y.  34.) 
For  he  whom  God  hath  sent,  speaketh  the  word  of 
God,  which  he  was  sent  to  speak,  and  enabled  to 
speak,  for  God  gti'eth  not  the  Spirit  by  measure 
unto  him.  The  prophets  were  as  messengers  that 
brought  letters  from  heaven  ;  but  Christ  came  under 
the  character  of  an  jlmbassador,  and  treats  with  us 
as  such  ;  for,  1.  He  spake  the  words  of  God,  and 
nothing  he  said,  savoui-ed  of  human  infirmity  ;  both 
substance  and  language  were  divine.  He  proved 
himself  sent  of  God,  {ch.  3.  2.)  and  therefore  his 
words  are  to  be  received  as  the  words  ot  God.     By 

Vol.  v.— 4  T 


this  rule  we  may  try  the  spirits ;  those  that  speak 
as  the  oracles  of  God,  and  prophecy  according  to  the 
proportion  of  faith,  are  to  be  received  as  seiit  of 
God.  1.  He  spake  so  as  no  other  prophet  did  ;  for 
God  giveth  not  the  .Spirit  by  measure  to  him.  None 
can  speak  the  words  of  God,  without  t]ie  Spirit  of 
God,  1  Cor.  2.  10,  11.  The  Old-Testament  pro- 
phets had  the  Spirit,  and  in  different  degrees,  2 
Kings  2.  9,  10.  But  whereas  God  gave  them  the 
Spirit  by  measure,  (1  Cor.  12.  4.)  he  gave  him  td 
Q,\\y\?X  without  measure  ;  all  fulness  dwelt  in  him, 
the  fulness  of  the  Godhead,  an  unmeasurable  ful- 
ness. The  Spirit  was  not  in  Christ  as  in  a  vessel, 
but  as  in  a  fountain,  as  in  a  bottomless  ocean.  "The 
prophets  that  had  the  Spirit  in  a  limited  manner, 
only  with  respect  to  some  particular  revelation, 
sometimes  s/ml-e  of  themselves  ;  but  he  that  had  the 
Spirit  always  residing  in  him  without  stint,  always 
spake  the  words  of  God."    So  Dr.  Whitby. 

(3.)  Concerning  the  power  and  authority  he  is 
invested  with,  which  gives  him  the  pre-eminence 
above  all  others,  and  a  more  excellent  name  than 
they. 

[1.]  He  is  the  beloved  Son  of  the  Father  ;  {v.  35.) 
The  Father  loveth  the  Son.  The  prophets  were 
faithful  as  servants,  but  Christ  as  a  Son  ;  they  were 
employed  as  Servants,  but  Christ  beloved  as  a  Son, 
always  his  Delight,  Prov.  8.  30.  The  Father  was 
well  pleased  in  him  ;  not  only  he  did  love  him,  but 
he  doth  love  him  ;  he  continued  his  love  to  him  even 
in  his  estate  of  humiliation,  loved  him  never  the  less 
for  his  po\'ertv  and  sufferings. 

[2.]  He  is  Lord  of  all.  The  Father,  as  an  evi- 
dence of  his  love  to  him,  hath  given  all  things  into 
his  hand.  Love  is  generous.  The  Father  took  such 
a  complacency  and  had  such  a  confidence  in  him, 
that  he  constituted  him  the  great  Feoffee  in  trust  for 
mankind.  Having  given  /lim  the  Spirit  without 
measure,  he  gave  him  all  things  ;  for  he  was  thereby 
qualified  to  be  Master  and  Manager  of  all.  Note, 
It  is  the  honour  of  Christ,  and  the  unspeakable  com- 
fort of  all  christians,  that  the  Father  hath  gtfen  all 
things  into  the  hands  of  the  Mediator.  First,  All 
power;  so  it  is  explained,  Matth.  28.  18.  All  the 
works  of  creation  being  put  under  his  feet,  all  the 
affairs  of  redemption  are  put  into  his  hand ;  he  is 
Lord  of  all.  Angels  are  his  servants,  devils  are  his 
captives.  He  has  power  over  allfiesh  ;  the  heatheji 
is  given  him  for  his  inheritance.  The  kingdom  of 
providence  is  committed  to  his  administration.  He 
has  power  to  settle  the  terms  of  the  co\'enant  of 
peace  as  the  great  Plenipotentiary,  to  govern  his 
church  as  the  great  Lawgriier,  to  dispense  divine 
favours  as  the  great  Almoner,  and  to  call  all  to  ac- 
count as  the  great  Judge.  Both  the  golden  sceptre 
and  the  iron  rod  are  given  into  his  hand.  Secondly, 
All  grace  is  gi\-en  into  his  hand  as  the  channel  of 
conveyance  ;  all  things,  all  those  good  things  which 
God  intended  to  give  to  the  children  of  men  ;  eter- 
nal life,  and  all  its  preliminaries.  We  are  unworthy 
that  the  Father  should  give  those  things  iiUo  our 
hands,  for  we  have  made  ourselves  the  children  of 
his  wrath  ;  he  hath  therefore  appointed  the  Son  of 
his  love  to  be  Trustee  for  us,  and  the  things  he  in- 
tended for  us  he  gives  irtto  his  hands,  who  is  worthy, 
and  has  merited  both  honours  for  himself,  and  fa- 
vours for  us.  They  were  given  iiito  his  hands,  by 
him  to  be  given  into  oui-s.  This  is  a  great  encour- 
agement to  faith,  that  the  riches  of  the  new  cove- 
nant are  deposited  in  so  sure,  so  kind,  so  good  a 
hand,  the  hand  of  him  that  purchased  them  for  us, 
and  us  for  himself;  who  is  able  to  keep  all  that 
which  both  God  and  believers  have  agi-eed  to  com- 
mit to  him. 

[3.  ]  He  is  the  Object  of  that  faith  which  made 
the  gi-eat  condition  of  eternal  happiness,  and  herein 
he  has  the  pre-eminence  above  all  others ;  {v.  36. ) 


698 

He  that  believeth  on  the  Son,  hath  life.  We  have 
here  the  application  of  what  he  had  said  concerning 
Christ  and  his  doctrine  ;  and  it  is  the  conclusion  of 
the  whole  matter.  If  God  has  put  liis  honour  upon 
the  Son,  we  must  by  faitli  give  honour  to  him.  As 
God  offers  and  con\'eys  good  things  to  us  by  the  tes- 
timony  of  Jesus  Christ,  whose  word  is  the  vehicle 
of  divine  favours,  so  we  receive  and  partake  of 
those  favours,  by  belieruing  the  testimony,  and  enter- 
taining that  word  as  true  and  good  ;  this  way  of  re- 
ceiving fitly  answers  that  way  of  giving.  We  have 
here  the  sum  of  that  gospel,  which  is  to  be  preached 
to  every  creature,  Mark  16,  16,     Here  is. 

First,  The  blessed  state  of  all  true  christians ; 
Me  that  believes  on  the  Son,  hath  everlasting  life. 
Note,  1.  It  is  the  character  of  every  tnie  christian, 
that  he  belie ves  on  Mf  Son  o/"  Gorf  ;  not  only  believes 
him,  that  what  he  saith  is  true,  but  belie%  es  on  him, 
consents  to  him,  and  confides  in  him.  The  benefit 
of  tme  Christianity  is  no  less  than  everlasting  life  ; 
that  is  it  which  Christ  came  to  purchase  for  us,  and 
confer  upon  us  ;  it  can  be  no  less  than  the  happiness 
of  an  inmiortal  soul  in  an  immortal  God.  2,  True 
believers,  even  now,  have  everlasting  life  ;  not  only 
they  shall  have  it  hereafter,  but  they  shall  have  it 
now.  For,  (1. )  They  have  veiy  good  security  for  it. 
The  deed  by  which  it  passeth,  is  sealed,  and  deli- 
vered to  them,  and  so  they  have  it,  though  the  use 
be  not  yet  tranferred  into  possession.  They  have 
the  Son  of  God,  and  in  him  they  haz'e  life  ;  and  the 
Spirit  of  God  the  Earnest  of  this  life,  (2. )  They 
have  the  comiortable  foretastes  of  it,  in  present  com- 
munion with  God  and  the  tokens  of  his  love,  Grace 
is  glory  begiui. 

Secondly,  The  wretched  and  miserable  condition 
of  unbelievers ;  He  that  believeth  not  the  Son,  .iS 
undone,  I  dn-iiBZv.  The  word  includes  both  incredu- 
lity and  disobedience.  An  unbeliever  is  one  that  gives 
not  credit  to  the  doctrine  of  Christ,  nor  is  in  subjec- 
tion to  the  government  of  Christ,  Now  those  that 
■will  neither  be  taught  nor  ruled  by  Christ,  1,  They 
cannot  be  hajifiy  in  this  world,  or  that  to  come  ;  He 
shall  not  see  life,  tliat  life  which  Christ  came  to  be- 
stow. He  shall  not  enjoy  it,  he  shall  not  have  any 
comfortable  /irosjiect  of  it,  shall  never  come  within 
ken  of  it,  except  to  aggi-avate  his  loss  of  it  2. 
They  cannot  but  be  miserable  ;  The  wrath  of  God 
abides  upon  an  unbeliever.  He  is  not  only  under 
the  wrath,  of  God,  which  is  as  surely  the  soul's 
death,  as  his  favour  is  its  life ;  but  it  abides  upon 
him.  All  the  wrath  he  has  made  himself  liable  to 
by  the  violation  of  the  law,  if  not  removed  by  the 
grace  of  the  gospel,  is  bound  upon  him.  God's 
■wrath  for  his  daily  actual  transgressions,  lights  and 
lies  upon  him.  Old  scores  lie  undischarged,  and 
new  ones  are  added  :  something  is  done  every  day, 
to  fill  the  measure,  and  nothing  to  empty  it.  Thus 
the  wrath  of  God  abides,  for  it  is  treasured  uji  aguinst 
the  day  of  wrath.  ' 

CHAP.  IV. 

It  was,  more  than  any  tiling  else,  the  glory  of  the  land  of 
Israel,  that  it  was  Emmanuel's  land  ;  (Isa,  8.  8.)  not  onlv 
tlie  place  of  his  birth,  but  the  scene  of  his  preaching  and 
miracles.  This  land  in  our  Saviour's  lime  was  divided 
into  three  parts  ;  Judea  in  the  south,  Galilee  in  the  north, 
and  Samaria  lying  between  them.  Now,  in  this  chapter, 
we  have  Christ  in  each  of  these  three  parts  of  that  land. 
I,  Departing  out  of  Judea,  V.  1 . .  3.  II.  Passing  through 
Samaria,  which,  tliough  a  visit  in  transitu,  here  takes  up 
most  room.  1.  His  coming  into  Samaria,  v,  4  , .  6.  2.  His 
discourse  with  the  Samaritan  woman  at  a  well,  v.  7 . .  26. 
3.  The  notice  which  the  woman  gave  of  him  to  the  city,  v. 
S7  . .  30.  4.  Christ's  talk  with  his  disciples  in  the  mean 
time,  V.  31 . .  38.  6.  Tlie  good  effect  of  this  among  the 
Samaritans,  v.  39.  .  42.  III.  We  find  him  residing  for 
some  time  in  Galilee,  (v.  43  .  .  46.)  and  liis  curing  of  a 
nobleman's  son  there  that  was  at  death's  door,  v.  46. .  54. 


ST,  JOHN,  IV. 


I.'YIT'HEN  therefore  the  Lord  knew 
T  T  how  the  Pharisees  had  heard  that 
Jesus  made  and  baptized  more  disciples 
than  John,  2.  (Though  Jesus  himself  bap- 
tized not,  but  his  disciples,)  3.  He  left 
Judea,  and  departed  again  into  Galilee. 

Wereadof  Christ's  coming  into  Judea,  {ch.  3.  22.) 
after  he  had  kept  the  feasts  at  Jerusalem ;  and  now 
he  left  Judea  four  months  before  harvest,  as  is  said 
here ;  {v.  35. )  so  that  it  is  computed  that  he  staid  in 
Judea  about  six  months,  to  build  upon  the  founda- 
tion John  had  laid  there.  We  have  no  particular 
account  of  his  sermons  and  miracles  there,  only  ux 
general,  v.  1. 

I.  That  he  jnade  disciples;  he  prevailed  ■with 
many  to  embrace  his  doctrine,  and  to  follow  him  as 
a  Teacher  come  from  God.  His  ministiy  was  suc- 
cessful, notwithstanding  the  opposition  it  met  with  ; 
(Ps.  110.  2,  3.)  |«ii6»Tac  vGiii;  it  signifies  the  same 
with  /uuSnTiuo! — to  discijilc.  Compare  Gen.  12.  5. 
The  souls  which  they  hud  gotten;  which  they  had 
made,  (so  the  -word  is,)  which  they  had  made  prose- 
lytes. Note,  It  is  Cluist's  prerogative  to  7nal-e  dis- 
ciples; first  to  bring  them  to  his  foot,  and  then  to 
form  and  fashion  thern  to  his  ■will.  Fit,  non  nascitur, 
Christianas — 77ie  christian  is  made  such,  not  born 
such.     Tertulhan. 

II.  That  he  baptized  those  whom  he  made  disci- 
ples; admitted  them  by  washing  them  with  water; 
not  himself,  but  by  the  ministry  of  his  disciples,  i'. 
2.  1.  Because  he  would  put  a  difference  between  his 
baptism  and  that  of  John,  who  baptized  all  himself; 
for  he  baptized  as  a  servant,  Christ  as  a  Master, 
2.  He  would  apply  himself  more  to  preaching- work, 
which  was  the  more  excellent,  1  Cor.  1.  17.  3.  He 
would  put  honour  upon  his  disciples,  by  empower- 
ing and  employing  them  to  do  it ;  and  so  train  them 
up  to  further  services.  4.  If  he  had  baptized  some 
himself,  tliey  would  have  been  apt  to  value  them- 
selves upon  that,  and  despise  others,  which  he  would 
prevent,  as  Paul,  1  Cor.  1.  13,  14,  5,  He  would  re- 
scr\e  himself  for  the  honour  of  baptizing  with  the 
Holy  Ghost,  Acts  1,  5,  6,  He  would  teach  us  that 
the  efficacy  of  sacraments  depends  not  on  any  virtue 
in  the  hand  that  administers  them  ;  as  also,  that 
what  is  done  by  his  ministers  according  to  his  direc- 
tion, he  owns  as  done  by  himself, 

III.  That  he  made  and  baptized  more  disciples 
than  John  ;  not  only  more  than  John  did  at  this  time, 
but  more  than  he  had  done  at  any  time.  Christ's 
converse  was  more  winning  than  John's.  His  mira- 
cles were  convincing,  and  the  cures  he  ■ivi'ought 
gratis,  very  inviting. 

IV.  That  the  Pharisees  ■were  informed  of  this ; 
they  heard  what  multitudes  he  baptized,  for  they 
had,  from  his  first  appearing,  a  jealous  eye  upon 
him,  and  wanted  not  spies  to  give  them  notice  con- 
cernuig  him.  Observe,  1.  When  the  Pharisees 
thought  they  had  got  rid  of  John,  (for  he  was  by  this 
time  clapped  up,)  and  were  pleasing  themselves 
with  that,  Jesus  appears,  who  was  a  greater  vexa- 
tion to  them  than  ever  John  had  been.  The  wit- 
nesses will  rise  again.  2.  That  which  grieved  them, 
was,  that  Christ  made  so  many  disciples.  The  suc- 
cess of  the  gospel  exasperates  its  enemies,  and  it  is 
a  good  sign  that  it  is  getting  gi-ound,  ■when  the 
powers  of  darkness  are  enraged  against  it. 

V.  That  our  Lord  Jesus  knew  very  well  what  in- 
formations were  gi\en  in  against  him  to  the  Phari- 
sees. It  is  likely  that  the  informers  were  willing  to 
have  their  names  concealed,  and  the  Pharisees  loath 
to  have  their  designs  known  ;  but  none  can  dig  so 
deep  as  to  hide  their  counsels  from  the  Lord,  (Isa. 
29.  15.)  and  Christ  is  here  t;alled  the  Lord.  He 
knew  what  was  told  the  Pharisees,  and  how  much. 


it  is  likely,  it  exceeded  the  tnith  ;  for  it  is  not  likelj^ 
that  Jesus  had  j'et  baptized  more  than  John;  but  so 
the  thing  was  represented,  to  make  him  appear  the 
more  formidable  ;  see  2  Kings  6.  12. 

VI.  That,  hereupon,  our  Lord  Jesus  left  Judea, 
and  departed  again,  to  go  to  Galilee. 

1.  He  left  Judea,  because  he  was  likely  to  be  per- 
secuted there  even  to  the  death ;  such  was  the  rage 
of  the  Pharisees  against  him,  and  such  their  impious 
politics  to  devour  the  Man-child  in  his  infancy.  To 
escape  their  desig-ns,  Christ  quitted  the  countiy,  and 
went  thither,  where  what  he  did  would  be  less  pro- 
voking than  just  under  their  eye.  For,  ( 1. )  His  hour 
■was  not  yet  come,  (c/<.  7.  30. )  the  time  fixed  in  the 
counsels  of  God,  and  the  Old-Testament  prophecies, 
for  Messiah's  being  cut  off.  He  had  not  finished  his 
testimony,  and  therefore  would  not  surrender  or  ex- 
pose himself  (2.)  The  disciples  he  had  gathered 
in  Judea,  were  not  able  to  bear  hardships,  and  there- 
fore he  would  not  expose  them.  (3.)  Hereby  he 
gave  an  example  to  his  own  rule  ;  ll'hen  they  perse- 
cute you  in  one  eity,Jtee  to  another.  We  are  not 
called  to  suffer,  while  we  may  avoid  it  without  sin  ; 
and  therefore,  though  we  may  not,  for  our  own  pre- 
servation, change  our  religion,  yet  we  may  change 
our  place.  Christ  secured  himself,  ijot  by  miracle, 
but  m  a  way  common  to  men,  for  the  direction  and 
encouragement  of  his  suffering  people. 

2.  He  departed  into  Galilee,  because  he  had  work 
to  do  there,  and  many  friends  and  fewer  enemies. 
He  went  to  Galilee  now,  (1.)  Because  John's  minis- 
try had  now  made  ivay  for  him  there  ;  for  Galilee, 
which  was  under  Herod's  jurisdiction,  was  the  last 
scene  of  Jolin's  baptism.  (2.)  Because  John's  im- 
prisonment had  now  7nade  rooin  for  him  there. 
That  light  being  now  put  under  a  bushel,  the  minds 
of  people  would  not  be  divided  between  him  and 
Christ.  Thus  both  the  liberties  and  restraints  of 
good  ministers  are  for  the  furtherance  of  the  gospel, 
rhil.  1.  12.  But  to  what  purpose  does  he  go  mto 
Galilee  for  safety .'  Herod,  the  persecutor  of  John, 
%vill  ne\'cr  be  the  protector  of  Jesus.  Chemnitius 
here  notes,  Pii  in  hdc  vita  rjuosfugiant  habent ;  ad 
guos  verofugiant  -utin  tuto  sint,  non  habent,  nisi  ad 
te,  Deus,  qui  solus  refugium  nostrum  es — The  pious 
have  those,  in  this  life,  to  nuhom  they  canjly;  but 
they  have  none  tojiy  to,  who  can  afford  them  refuge, 
except  thee,  O  God. 

4.  And  he  must  needs  go  through  Sama- 
ria. 5.  Then  comelh  he  to  a  city  of  Sama- 
ria, which  is  called  Sychar,  near  to  the  par- 
cel of  ground  that  Jacob  gave  to  his  son 
Joseph.  6.  Now  Jacob's  well  was  there. 
Jesus  therefore,  being  wearied  with  his 
journey,  sat  thus  on  the  well ;  and  it  was 
about  the  sixtli  hour.  7.  There  cometh  a 
woman  of  Samaria  to  draw  water.  Jesus 
saith  unto  her.  Give  me  to  drink.  8.  (For 
his  disciples  were  gone  away  into  the  city 
to  buy  meat.)  9.  Then  saith  the  woman 
of  Samaria  unto  him,  How  is  it  that  thou, 
being  a  Jew,  askest  drink  of  me,  which  am 
a  woman  of  Samaria  ?  for  the  Jews  have  no 
dealings  with  the  Samaritans.  10.  Jesus 
answered  and  said  unto  her.  If  thou  knewest 
the  gift  of  God,  and  who  it  is  that  saith  to 
thee,  Give  me  to  drink ;  thou  wouldest  have 
asked  of  him,  and  he  would  have  given  tliee 
living  water.  11.  The  woman  saith  unto 
nim,  Sir,  thou  hast  nothing  to  draw  with, 


ST.  JOHN,  IV.  699 

and  the  well  is  deep :  from  whence  then 
hast  thou  that  living  water  ?  12.  Art  thou 
greater  than  our  father  Jacob,  which  gave 
us  the  well,  and  drank  thereof  himself,  and 
his  children,  and  his  cattle  ?  1 3.  Jesus  an- 
swered and  said  unto  her.  Whosoever 
drinketh  of  this  water  shall  tliirst  again : 
14.  But  whosoever  drinketli  of  the  water 
that  1  shall  give  him,  shall  never  thirst :  but 
the  water  that  I  shall  give  him  shall  be  in 
him  a  well  of  water  springing  up  into  ever- 
lasting life.  15.  The  woman  saitli  unto 
him.  Sir,  give  me  this  water,  that  I  thirst 
not,  neither  come  hither  to  draw.  16.  Je- 
sus saith  unto  her.  Go,  call  thy  husband, 
and  come  hither.  17.  The  woman  an- 
swered and  said,  I  have  no  husband.  Jesus 
said  unto  her.  Thou  hast  well  said,  I  have 
no  husband:  18.  For  thou  hast  had  five 
husbands  ;  and  he  whom  thou  now  hast  is 
not  thy  husband  :  in  that  saidst  thou  truly. 
1 9.  The  woman  saith  unto  him,  Sir,  I  per- 
ceive that  thou  art  a  prophet.  20.  Our 
fathers  worshipped  in  this  mountain ;  and 
ye  say,  that  in  Jerusalem  is  the  place  where 
men  ought  to  worship.  2 1 .  Jesus  saith  unto 
her.  Woman,  believe  me,  the  hour  cometh, 
when  ye  shall  neither  in  this  mountain,  nor 
yet  at  Jerusalem,  worship  the  Father.  22. 
Ye  worship  ye  know  not  what :  we  know 
what  we  worship ;  for  salvation  is  of  the 
Jews.  2.3.  But  the  hour  cometh,  and  now 
is,  when  the  true  worshippers  shall  worship 
tiie  Father  in  spirit  and  in  truth :  for  the 
Father  seeketh  such  to  worship  him.  24. 
God  is  a  spirit :  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth.  25. 
The  woman  saith  unto  him,  I  know  that 
Messias  cometh,  which  is  called  Christ : 
when  he  is  come,  he  will  tell  us  all  things. 
26.  Jesus  saith  unto  her,  I  that  speak  unto 
thee  am  he. 

We  have  here  an  account  of  the  good  Christ  did 
in  Samaria,  when  he  passed  through  that  countiy, 
in  his  way  to  Galilee.  The  Samaritans,  both  in 
blood  and  religion,  were  mongrel  Jews;  the  pos- 
terity of  tliose  colonies  which  the  king  of  Assyria 
planted  there  after  the  captivity  of  the  ten  tribes, 
with  whom  the  poor  of  the  hand  that  were  left  be- 
hind, and  many  other  Jews  afterward,  incoi-porated 
themselves.  They  worshipped  the  God  of  Israel 
only,  to  whom  they  erected  a  temple  on  mount  Geri- 
zim,  in  competition  with  that  at  Jerusalem.  There 
was  a  great  enmity  between  them  and  the  Jews ;  the 
Samaritans  would  not  admit  Christ,  when  they  saw 
he  was  going  to  Jemsalem,  Luke  9.  53.  The  Jews 
thought  they  could  not  give  him  a  worse  name  than 
to  sav.  He  is  a  Samaritan.  When  the  Jews  were  in 
prosperity,  the  Samaritans  claimed  kindred  tothem, 
(Ezra  4.  2.)  but  when  they  were  in  distress,  they 
were  Modes  and  Persians;  see  ./osf/;/;(.i7;ri5r.  lib.  11. 
cap.  S.  lib.  12.  cap.  7.     Now  obsene, 

I.  Christ's  coming  into  Samaria.  He  charged  the 
disciples  not  to  enter  into  any  city  of  the  Samaritans, 


700  ST.  JOHN,  IV. 

(Matth.  10.  5. )  not  to  preach  the  gospel,  or  work 
miracles  LJior  did  he  here  preach  publicly,  or  work 
any  miraae,  his  eye  being  to  the  lost  slieefi  of  the 
house  of  Israel.  What  kindness  he  here  did  them, 
was  accidental ;  it  was  only  a  crumb  of  the  chil- 
dren's bread  that  casually  fell  from  the  master's 
table. 

1.  His  road  from  Judea  to  Galilee  lay  through 
the  country  of  Samaria;  {y.  4.)  He  must  ?ieeds go 
through  Samaria.  Tliere  was  no  other  way,  unless 
he  would  have  fetched  a  compass  on  the  other  side 
Jorda?!,  a  great  way  about.  The  wicked  and  pro- 
fane are  at  present  so  intermixed  with  God's  Israel, 
that,  unless  we  will  go  out  of  the  world,  we  cannot 
avui& going  through  the  company  of  such,  1  Cor.  5. 
10.  We  have  therefore  need  of  the  armour  of  right- 
eousness on  the  right  hand  and  on  the  left,  that  we 
may  neither  %\\e^  provocation  to  them,  nor  contract 
pollution  by  them.  JvVe  should  not  go  into  places 
of  temptation,  but  when  we  needs  must;  and  then 
we  should  not  reside  in  them,  but  hasten  through 
them.  Some  think  that  therefore  Christ  must  needs 
go  through  Samaria,  because  of  the  good  work  he 
had  to  do  thei'e  ;  a  poor  woman  to  be  convei-ted,  a 
lost  sheep  to  be  sought  and  saved.  This  was  work 
his  heart  was  upon,  and  therefore  he  must  needs  go 
this  way.  It  was  happy  for  Samai'ia,  that  it  lay  in 
Christ's  way,  which  gave  him  an  opportunity  of  call- 
ing on  them.  When  I  passed  by  thee,  I  said  unto 
thee,  Live,  Ezek.  16.  6. 

2.  His  baiting  place  happened  to  be  at  a  city  of 
Samaria.     Now  observe, 

(1.)  The  place  described.  It  was  called  Sychar  ; 
probably,  the  same  with  Sichem,  or  Shechem,  a 
place  which  we  read  much  of  in  the  Old  Testament. 
Thus  are  the  names  of  places  commonly  corrupted 
by  tract  of  time.  Shechem  yielded  the  first  prose- 
lytes that  ever  came  into  the  church  of  Israel,  (Gen. 
34. )  and  now  it  is  the  first  place  where  the  gospel  is 

E reached  out  of  the  commonwealth  of  Israel ;  so  Dr. 
lightfoot  observes  ;  as  also  that  the  valley  of  Achor, 
which  was  given  for  a  door  of  hope,  hope  to  the 
poor  Gentiles,  ran  along  by  this  city,  Hos.  2.  15. 
Abimelecli  was  made  king  here  ;  it  was  Jeroboam's 
royal  seat ;  but  the  evangelist,  when  he  would  give 
us  the  antiquities  of  the  place,  takes  notice  of  Jacob's 
interest  there,  which  was  more  its  honour  than  its 
crowned  heads.  [1.]  Here  lay  Jacob's  ground,  the 
parcel  of  ground  which  Jacob  gave  to  his  son  Joseph, 
whose  bones  were  buried  in  it,  Gen.  48.  22.  Josh. 
24.  32.  Probably,  this  is  mentioned,  to  intimate 
that  Christ,  when  he  i-eposed  himself  hard  by  here, 
took  occasion  from  the  gi'ound  which  Jacob  gave  Jo- 
seph, to  meditate  on  the  good  report  which  the  el- 
ders by  faith  obtained.  Jerome  chose  to  live  in  the 
land  of  Canaan,  that  the  sight  of  the  places  might 
affect  him  the  more  with  scripture-stories.  [2.] 
Here  was  Jacob's  well  which  he  digged,  or  at  least 
used,  for  himself  and  his  family.  We  find  no  men- 
tion of  this  well  in  the  Old  Testament ;  but  the  ti'a- 
dition  was,  that  it  was  Jacob's  well. 

(2.)  The  posture  of  our  Lord  Jesus  at  this  place  ; 
Being  wearied  with  his  journey,  he  sat  thus  on  the 
well.     VV'e  have  here  our  Lord  Jesus, 

[1.]  Labouring  under  the  common  fatigue  of  tra- 
vellers. He  vf?LS  wearied  with  his  journey.  Though 
it  was  yet  but  the  sixth  hour,  and  he  had  performed 
but  half  his  day's  journey,  yet  he  was  weai-y ;  or, 
because  it  was  the  sixth  hour,  the  time  of  the  heat 
of  the  day,  therefore  he  was  wear)'.  Here  we  see, 
J^irst,  That  he  was  a  true  Man,  and  subject  to  tlie 
common  infirmities  of  the  human  nature.  Toil  came 
in  with  sin,  (Gen.  3.  19.)  and  therefore  Christ,  hav- 
ing made  himself  a  Curse  for  us,  submitted  to  it. 
Secondly,  That  he  was  a. poor  Man,  else  he  might 
have  travelled  on  horseback,  or  in  a  chariot.  To 
this  instance  of  meanness  and  mortification  he  hum- 


bled himself  for  us,  that  he  went  all  his  joumies  on 
foot.  When  servants  were  on  horses,  princes  walked 
as  serx'ants  on  the  earth,  Eccl.  10.  7.  When  we  are 
carried  easily  let  us  think  on  the  weariness  of  our 
Master.  Thirdly,  It  should  seem,  he  was  but  a 
tender  Man,  and  not  of  a  robust  constitution;  it 
should  seem,  his  disciples  were  not  tired,  for  they 
went  into  the  town  without  any  difficulty,  when  their 
Master  sat  down,  and  could  not  go  a  step  further. 
Bodies  of  the  finest  mould  are  more  sensible  of  fa- 
tigue, and  can  worst  bear  it. 

[2.  ]  We  have  him  here  betaking  himself  to  the 
common  relief  of  travellers ;  Being  wearied,  he  sat 
'thus  on  the  well.  First,  He  sat  on  the  well,  an  un- 
easy place,  cold  and  hard  ;  he  had  no  couch,  no  easy 
chair  to  repose  himself  in,  but  took  to  that  which 
was  nea-t  hand,  to  teach  us  not  to  be  nice  and  curi- 
ous in  the  conveniences  of  this  life,  but  content  with 
mean  things.  Secondly,  He  sat  thus,  in  an  uneasy 
posture;  sat  carelessly — ijicuriose  et  neglectim  ;  or, 
he  sat  so  as  people  that  are  wearied  with  travelling, 
are  accustomed  to  sit. 

II.  His  discourse  with  a  Samaritan  woman,  which 
is  here  recorded  at  large,  while  Chi'ist's  dispute  with 
the  doctors,  and  his  discourse  with  Moses  and  Elias 
on  the  mount,  are  buried  in  silence. 

This  discourse  is  reducible  to  four  heads  : 

(1.)  They  discourse  concerning  the  water,  v.  7 — 
15.  Nptice  is  first  taken  of  the  circumstances  that 
gave  occasion  to  this  discourse. 

First,  There  comes  a  woman  of  Samaria  to  dram 
water.  This  intimates  her  poverty,  she  had  no  ser- 
vant to  be  a  drawer  of  water  ;  and  her  industry,  she 
would  do  it  herself.  See  here,  1.  How  God  owns 
and  approves  of  honest,  humble  diligence  in  our 
jjlaces.  Christ  was  made  known  to  the  shepherds 
when  they  were  keeping  their  flock.  2.  How  the 
Divine  Providence  brings  about  glorious  purposes  by 
events  which  seem  to  us  fortuitous  and  accidental. 
This  woman's  meeting  with  Christ  at  the  well,  may 
remind  us  of  the  stories  of  Rebekah,  Rachel,  and 
Jethro's  daughter,  who  all  met  with  husbands,  good 
husbands,  no  worse  than  Isaac,  Jacob,  and  Moses, 
when  they  came  to  the  wells  for  water.  3.  How 
the  preventing  grace  of  God  sometimes  brings  peo- 
ple unexpectedly  under  the  means  of  conversion  and 
salvation.     He  is  found  of  them  that  sought  him  not. 

Secojidly,  His  disciples  were  gone  away  into  the 
city  to  buy  meat.  Hence  learn  a  lesson,  i.  Of  jus- 
tice and  honesty.  The  meat  Christ  ate,  he  bought 
and  paid  for,  as  Paul,  2  Thess.  3.  8.  2.  Of  daily 
dependence  upon  Providence ;  Take  no  thought  for 
the  morrow.  Christ  did  not  go  into  the  city  to  eat, 
but  sent  his  disciples  to  fetch  his  meat  thither;  not 
because  he  scrupled  eating  in  a  Samaritan  city,  but, 
(1. )  Because  he  had  a  good  work  to  do  at  that  well, 
which  might  be  done  while  they  were  catering.  It 
is  wisdom  to  fill  up  our  vacant  minutes  with  that 
which  is  good,  that  the  fragments  of  time  may  not 
be  lost.  Peter,  while  his  dinner  was  getting  ready, 
fell  into  a  trance,  Acts  10.  10.  (2.)  Because  it  was 
more  private  and  retired,  more  cheap  and  homely, 
to  have  his  dinner  brought  him  thither,  than  to  go 
into  the  town  for  it.  Perhaps  his  piu-se  was  low,  and 
he  would  teach  us  good  husbandry ;  to  spend  ac- 
cording to  what  we  have,  and  not  go  beyond  it. 
However,  he  would  teach  us  not  to  affect  gi'eat 
things.  Christ  could  eat  his  dinner  as  well  upon  a 
draw  well,  as  in  the  best  inn  in  the  town.  Let  us 
comfiort  with  our  circumstances.  j 

Novv-  this  gave  Christ  an  opportunity  of  discours- 
ing with  this  woman  about  spiritual  concerns,  and 
he  improved  it ;  he  often  preached  to  multitudes  that 
crowded  after  him  for  instruction,  yet  here  he  coh- 
descends  to  teach  a  single  person,  a  woman,  a  poor 
woman,  a  striuiger,  a  Samaritan,  to  teach  his  minis- 
ters to  do  likewise ;  as  those  that  know  what  a  glo- 


ST.  JOHN,  IV. 


701 


rious  achievement  it  is,  to  help  to  save,  though  but 
one  soul,  from  death. 

Let  us  observe  the  particulars  of  this  discourse. 

[1.]  Jesus  begins  witli  a  modest  request  for  a 
draught  of  water ;  Give  me  to  drink.  He  that  for 
oursakcs  became  floor,  here  becomes  a  Beggar,  that 
they  who  are  in  want,  and  cannot  dig,  may  not  be 
ashamed  to  beg.  Christ  asked  for  it,  not  only  be- 
cause he  needed  it,  and  needed  her  help,  to  come  at 
it,  but  because  he  would  draw  on  further  discourse 
with  her,  and  teach  us  to  be  willing  to  be  beholden 
to  the  meanest  when  there  is  occasion,  Christ  is 
still  begging  in  his  poor  members,  and  a  cufi  of  cold 
ivater,  like  this  here,  given  to  them  in  his  name, 
shall  not  lose  its  reward. 

[2.]  The  woman,  though  she  does  not  deny  his 
request,  yet  quan-els  with  hira  because  he  did  not 
carry  on  the  humour  of  his  own  nation;  {v.  9.) 
Honu  is  it  ? 

Observe,  First,  \\Tiat  a  mortal  feud  there  was  be- 
tween the  Jews  and  the  Samaritans  ;  The  Jews  have 
no  dealings  ivith  the  Samaritans,  The  Samaritans 
wei-e  the  adversaries  of  Judah,  (Ezra  4.  1.)  were 
upon  all  occasions  mischievous  to  tliem.  The  Jews 
were  extremely  malicious  against  them,  "looked 
upon  them  as  having  no  part  in  the  resurrection ; 
excommunicated  and  cursed  them  by  the  sacred 
name  of  God,  by  the  glorious  writing  of  the  tables, 
and  by  the  curse  of  the  upper  and  lower  house  of 
judgment ;  with  this  law.  That  no  Israelite  eat  of 
any  thing  that  is  a  Samaritan's,  for  it  is  as  if  he  eat 
swine's  flesh."  So  Dr.  Lightfoot,  out  of  Rabbi 
Tanchum.  Note,  QuaiTels  about  religion  are  usu- 
ally the  most  implacable  of  all  other.  Men  were 
made  to  have  dealings  one  with  another  ;i)ut  if  men, 
because  one  worships  at  one  temple,  and  another  at 
another,  will  deny  the  offices  of  humanity,  and  chari- 
ty, and  common  civility,  will  be  morose  and  unnatu- 
ral, scornful  and  censorious,  and  this  under  colour  of 
zeal  for  religion,  they  plainly  show  that  however 
their  religion  may  be  true,  they  are  not  truly  reli- 
gious ;  but,  pretending  to  stickle  for  religion,  sub- 
vert the  design  of  it. 

Secondly,  How  i-eady  the  woman  was  to  upbraid 
Christ  with  the  haughtiness  and  ill  nature  of  the 
Jewish  nation ;  How  is  it  that  thou,  being  a  Jew, 
askesl  drink  of  me?  By  his  dress  or  dialect,  or  both, 
she  knew  him  to  be  a  Jew,  and  thinks  it  strange  that 
he  runs  not  to  the  same  excess  of  riot  against  the 
Samaritans  with  other  Jews.  Note,  Moderate  men 
of  all  sides,  are,  like  Joshua  and  his  fellows,  (Zech. 
3.  8.)  men  wondered  at.  Two  things  this  woman 
wonders  at,  1.  That  he  should  ask  this  kindness ; 
for  it  was  the  pride  of  the  Jews,  that  they  would 
endure  any  hardship  rather  than  be  beholden  to  a 
Samaritan.  It  was  part  of  Christ's  humiliation, 
that  he  was  born  of  the  Jewish  nation,  which  was 
now  not  only  in  an  ill  state,  subject  to  the  Romans, 
but  in  an  ;//  name  among  the  nations.  With  what 
disdain  did  Pilate  ask.  Am  I  a  Jew  ?  Thus  he  7nade 
himself  not  only  of  no  refmtation,  but  of  ill  refiuta- 
tion  ;  but  herein  he  has  set  us  an  example  of  swim- 
ming against  the  stream  of  common  con-uptions. 
We  must,  like  our  Master,  put  on  goodness  and 
kindness,  though  it  should  be  ever  so  much  the  ge- 
nius of  our  countiy,  or  the  humour  of  our  party,  to 
be  morose  and  ill-natured.  This  woman  expected 
that  Christ  should  be  as  other  Jews  were  ;  but  it  is 
unjust  to  charge  upon  every  individual  person  even 
the  common  faults  of  the  community  :  no  rale  but 
has  some  exceptions.  2.  She  wonders  that  he 
should  exjiect  to  receive  this  kindness  from  her  that 
was  a  Samaritan  ;  "  You  Jews  could  deny  it  to  one 
of  our  nation,  and  why  should  we  grant  it  to  one  of 
yours .'"  Thus  quarrels  are  propagated  endlessly  by 
revenge  and  retaliation. 

[3.]  Christ  takes  this  occasion  to  instruct  her  in 


divine  things  ;  {v,  10.)  If  thou  knewest  the  gift  of 
God,  thou  wQuldest  have  asked.  Observe,  First, 
He  waves  her  objection  of  the  feud  between  the 
Jews  and  Samaritans,  and  takes  no  notice  of  it. 
Some  differences  are  best  healed  by  being  slighted, 
and  by  avoiding  all  occasions  of  entering  into  dispute 
about  them.  Christ  will  convert  this  woman,  not  by 
showing  her  that  tlie  Samaritan  worship  was  schis- 
matical,  (though  really  it  was  so,)  but  by  showing 
her  her  own  ignorance  and  immoralities,  and  her 
need  of  a  Saviour.  Secondly,  He  possesseth  her 
with  an  apprehension  that  she  had  now  an  opportu- 
nity (a  fairer  opportunity  than  she  was  aware  of)  of 
gaining  that  which  would  be  of  unspeakable  advan- 
tage to  her.  She  had  not  the  helps  that  the  Jews 
had  to  discern  the  signs  of  the  times,  and  therefore 
Christ  tells  her  expressly,  she  had  now  a  season  of 
grace  ;  this  was  the  day  of  her  visitation. 

1.  He  hints  to  her  what  she  should  know,  but  was 
ignorant  of ;  If  thou  knewest  the  Gift  of  God,  that 
is,  as  the  next  words  explain  it,  who  it  is  that  saith. 
Give  me  to  drink.  If  thou  knewest  who  I  am.  She 
saw  him  to  be  a  Jew,  a  poor  weary  Traveller  ;  but 
he  would  h»ve  her  know  something  more  concern- 
ing him  than  did  yet  appear.  Note,  (1.)  Jesus 
Christ  is  the  Gift  of  God,  the  richest  Token  of 
God's  love  to  us,  and  the  richest  Treasure  of  all 
good  for  us :  a  Gift,  not  a  Debt  Avhich  we  could  de- 
mand from  God  ;  not  a  Loan,  which  he  will  demand 
from  us  again,  but  a  Gift,  a  free  Gift,  ch.  3.  16.  (2.) 
It  is  an  unspeakable  privilege  to  have  this  gift  of 
God  proposed  and  offei-ed  to  us ;  to  have  an  oppoitu- 
nity  of  embracing  it ;  "  He  who  is  the  Gift  of  God 
is  now  set  before  thee,  and  addresses  himself  to  thee; 
it  is  he  that  saith,  Give  me  to  drink:  this  Gift  comes 
a  begging  to  thee."  (3.)  Though  Christ  is  set  be- 
fore us,  and  sues  to  us  in  and  by  his  gospel,  yet  there 
are  multitudes  that  know  him  not.  They  know  not 
who  it  is  that  speaks  to  them  in  the  gospel,  that 
saith.  Give  me  to  drink  ;  they  perceive  not  that  it  is 
the  Lord  that  calls  them. 

2.  His  hopes  concerning  her,  what  she  would 
have  done  if  she  had  known  him  ;  to  be  sure,  she 
would  not  have  given  him  such  a  i-ude  and  uncivil 
answer ;  nay,  she  would  have  been  so  far  from  af- 
fronting him,  that  she  would  have  made  her  ad- 
dresses to  him  ;  Thou  wouldest  have  asked.  Note, 
(1. )  Those  that  would  have  any  benefit  by  Christ, 
must  ask  for  it,  must  be  earnest  in  prayer  to  God  for 
it  (2.)  Those  that  have  a  right  knowledge  of 
Christ,  will  seek  to  him,  and  if  we  do  not  seek  unto 
him,  it  is  a  sign  that  we  do  not  know  him,  Ps.  9.  10. 
(3. )  Christ  knows  what  they  that  want  the  means  of 
knowledge,  would  have  done,  if  they  had  had  them, 
Matth.  11.  21. 

3.  He  assures  her  what  he  would  have  done  for 
her  if  she  had  applied  herself  to  him  ;  "He  would 
have  given  thee  (and  not  have  upbraided  thee,  as 
thou  dost  me)  living  water."  By  this  living  water  is 
meant  the  S/iirit,  who  is  not  like  the  water  in  the 
bottom  of  the  well,  which  he  asked  for  some  of,  but 
like  living  or  running  water,  which  was  much  more 
valuable.  Note,  (i.)  The  Spii-it  of  grace  is  as 
living  water,  see  ch.  7.  38.  Under  this  similitude 
the  blessings  of  the  Messiah  had  been  promised  in 
the  Old  Testament,  Isa.  12.  3.-35.  7.-44.  3 — 55. 
1.  Zech.  14.  8.  The  graces  of  the  Spirit,  and  his 
comforts,  satisfy  the  thirsting  soul,  that  knows  its 
own  nature  and  necessity.  (2.)  Jesus  Christ  can 
and  will  give  the  Holy  Spirit  to  them  that  ask  him  ; 
for  he  received,  that  he  might  s^ive. 

[4.]  The  woman  objects  agamst,  and  cavils  at  the 
gracious  intimation  which  Christ  gave  her  ;  (t.  11, 
12.)  Thoti  hast  nothing  to  draw  with ;  and  besides, 
Art  thou  greater  than  our  father  Jacob  ?  ^\'hat  he 
spake  figuratively,  she  took  literally ;  Nicodemus 
did  so  too.     See  what  confused  notions  they  have  of 


702 


ST.  JOHN,  IV. 


spiritual  tilings,  who  are  wholly  taken  up  with  the 
things  that  are  sensible.  Some  respect  she  pays  to 
his  person,  in  calling  him  Sir,  or  I^ord  ;  but  little 
respect  to  what  he  said,  which  she  does  but  banter. 

Jf'irsl,  She  does  not  think  him  capable  of  furnish- 
ing her  with  any  water,  no,  not  this  in  the  well  that 
is  just  at  hand;  T/wu  hast  7iothing  to  draw  luit/i, 
and  t/ie  tvell  is  deefi.  This  she  said,  not  knowing  the 
power  of  Christ ;  for  he  who  causeth  the  vajiours  to 
ascend  from  the  ends  of  the  earth,  needs  nothing  to 
draw.  But  there  are  those  who  will  ti-ust  Christ  no 
farther  than  they  can  see  him,  and  will  not  believe 
his  promise,  unless  the  means  of  the  performance  of 
it  be  visible;  as  if  he  were  tied  to  our  methods,  and 
could  not  draw  water  without  our  buckets.  She 
asks  scornfully,  "  Whence  hast  thou  this  living  wa- 
ter? I  see  not  whence  thou  canst  have  it."  Note, 
The  sprnigs  of  that  living  water  which  Christ  has 
for  those  that  come  to  him,  are  secret  and  undisco- 
vered. The  fountain  of  life  is  hid  with  Christ. 
Christ  has  -enough  for  us,  though  we  see  not  whence 
he  has  it 

Secondly,  She  does  not  think  it  possible  that  he 
could  furnisli  her  with  any  better  water  than  this 
which  she  could  come  at,  but  he  could  not ;  Art  thou 
greater  than  our  father  Jacob,  who  gave  us  the  well  ? 

1.  We  will  suppose  the  tradition  true,  that  Jacob 
himself,  and  his  children,  and  cattle,  did  drink  of 
this  well.  And  we  may  observe  from  it,  (1.)  Tlie 
power  and  providence  of  God  in  the  continuance  of 
the  fountains  of  water  from  generation  to  genera- 
tion, by  the  constant  circulation  of  the  rivers,  like 
the  blood  in  the  body,  (Eccl.  1.  7.)  to  which  circu- 
lation perhaps  the  flux  and  reflux  of  the  sea,  like 
the  pulses  of  the  heart,  contribute.  (2.)  The  plain- 
ness of  the  patriarch  Jacob ;  his  drink  was  water, 
and  he  and  his  childi-en  drank  of  the  same  well  with 
his  cattle. 

2.  Yet,  allowing  that  to  be  true,  she  was  out  in 
several  things;  as,  (1.)  In  calling  Jacob  father. 
What  authority  had  the  Samaritans  to  reckon  them- 
selves of  the  seed  of  Jacob  .'  They  were  descended 
from  that  mixt  multitude  which  the  king  of  Assyria 
had  placed  in  the  cities  of  Samaria ;  what  have 
they  to  do  then  with  Jacob  ?  Because  they  were  the 
invaders  of  Israel's  rights,  and  the  unjust  possessors 
of  Israel's  lands,  were  they  therefore  the  inheritors 
of  Israel's  blood  and  honour.''  How  absurd  were 
those  pretensions !  (2.)  She  is  out  in  claiming  this 
well  as  Jacob's  gift,  whereas  he  did  no  more  give  it 
than  Moses  gave  the  manna,  ch.  6.  32.  But  thus  we 
are  apt  to  call  the  messengers  of  God's  gifts  the  do- 
nors of  them ;  and  to  look  so  much  at  the  hands 
they  pass  through,  as  to  forget  the  hand  they  come 
from.  Jacob  gave  it  to  his  sons,  not  to  them.  Yet 
thus  the  church's  enemies  not  only  iisur/i,  but  mo- 
nopolize, the  church's  privileges.  (3. )  She  was  out 
in  speaking  of  Christ  as  not  worthy  to  be  compared 
with  our  father  Jacob.  An  over-fond  veneration  for 
antiquity  makes  God's  gi-aces,  in  the  good  people  of 
our  own  day,  to  be  slighted. 

[5.]  Christ  answers  this  cavil,  and  makes  it  out 
that  the  liz'ing  water  he  had  to  give,  was  far  better 
than  that  of  Jacob's  well,  v.  13,  14.  Though  she 
spake  perversely,  Christ  did  not  cast  her  ofl^,  but  in- 
structed and  encouraged  her.     He  shows  her, 

First,  That  the  water  of  Jacob's  well  yielded  but 
a  transient  satisfaction  and  supply ;  "  liOioso  drink- 
eth  of  this  water,  shall  thirst  again.  It  is  no  better 
than  other  water ;  it  will  quench  the  present  thirst, 
but  the  thirst  will  retum,  and  in  a  few  hours  a  man 
will  have  as  much  need,  and  as  much  desire,  of  wa- 
ter as  ever  he  had."  This  speaks,  1.  The  infirmi- 
ties of  our  bodies  in  this  present  state ;  they  are  still 
necessitous,  and  ever  craving.  Life  is  a  jUre,  a  lamfi, 
which  will  soon  go  out,  without  continual  supplies  of 
fuel  and  oil.    The  natural  heat  preys  upon  itself. 


2.  The  imperfections  of  all  our  comforts  in  this 
world ;  they  are  not  lasting,  nor  our  satisfaction  in 
them  remaining.  Whatever  waters  of  comfort  we 
drink  of,  we  shall  thirst  again.  Yesterday's  meat 
and  drink  will  not  do  to-day's  work. 

Secondly,  That  the  living  waters  he  would  give, 
should  yield  a  lasting  satisifaction  and  bliss,  v.  14. 
Christ's  gifts  appear  most  valuable,  when  they  come 
to  be  compared  with  the  things  of  this  world ;  for 
there  will  appear  no  comparison  between  them. 
Whoever  partakes  of  the  Spirit  of  grace,  and  the 
comforts  ot  the  everlasting  gospel,  1.  He  shall  nex'er 
thirst,  he  shall  never  want  that  which  will  abun- 
dantly satisfy  his  soul's  desires ;  they  are  longing, 
but  not  languishing.  A  desiring  thirst  he  has,  no- 
thing more  tlian  God,  still  more  and  more  of  God ; 
but  not  a  despairing  thirst.  2.  Therefore  he  shall 
never  thirst,  because  this  water  that  Christ  gives, 
shall  be  in  him  a  well  of  water.  He  can  never  be 
reduced  to  extremity,  that  has  in  himself  a  foun- 
tain of  supply  and  satisfaction.  (1. )  Ever  ready,  for 
it  shall  be  in  him.  The  principle  of  grace  planted 
in  him,  is  the  spring  of  his  comfort;  see  ch.  7.  38. 
A  good  man  is  satisfied  from  himself,  for  Christ 
dwells  in  his  heart.  The  anointing  abides  in  him  ; 
he  needs  not  sneak  to  the  world  for  comfort ;  the 
work,  and  the  witness  of  the  Spirit  in  the  heart  fur- 
nish him  with  a  firm  foundation  of  hope,  and  an 
overflowing  fountain  of  joy.  (2.)  JVever  failing,  for 
it  shall  be  in  him  a  well  of  water.  He  that  has  at 
hand  but  a  bucket  of  water,  needs  not  thirst  as  long 
as  that  lasts,  but  that  will  soon  be  exhausted ;  belie- 
vers liave  in  them  a  well  of  water,  overflowing, 
ever  flowing.  The  principles  and  affections  which 
Christ's  holy  religion  forms  in  the  souls  of  tliose  that 
are  captivated  to  the  power  of  it,  are  this  well  of 
water.  [1.]  It  is  springing  tip,  ever  in  motion, 
which  speaks  the  actings  of  gi-ace  strong  and  vigor- 
ous. If  good  truths  stagnate  in  our  souls,  like 
standing  water,  they  do  not  answer  the  end  of  our 
receiving  them.  If  there  be  a  good  treasure  in  the 
heart,  we  must  thence  bring  forth  good  things.  [2.] 
It  is  springing  up  unto  everlasting  life  ;  which  speaks. 
First,  the  aims  of  gracious  actings.  A  sanctified 
soul  has  its  eye  upon  heaven  ;  means  that,  designs 
that,  does  all  for  that,  will  take  up  with  nothing 
short  of  that.  Spiritual  life  springs  up  towards  its 
o^vn  perfection  in  eternal  life.  Secondly,  The  con- 
stancy of  those  actings  ;  it  wiU  continue  springing  up 
till  it  come  to  perfection.  Thirdly,  the  crown  of 
them,  eternal  life  at  last.  The  living  water  rises 
frojn  heaven,  and  therefore  rises  toward  heaven ; 
see  Eccl.  1.  7.  And  now,  is  not  this  water  better 
than  that  of  Jacob's  well. 

[6.]  The  woman  (whether  in  jest  or  earnest  is 
hard  to  say)  begs  of  him  to  give  her  some  of  this 
water;  (t'.  13.)  Give  me  this  water,  that  I  thirst  not. 
First,  Some  think  that  she  speaks  tauntingly,  and 
ridicules  what  Christ  had  said  as  mere  stuff;  and,  in 
derision  of  it,  not  desires  but  challenges  him  to  give 
her  some  of  this  water  :  "A  rare  invention  !  it  will 
sas'e  me  a  great  deal  of  pain  if  I  thirst  not,  and  a 
deal  of  fiains  if  I  never  come  hither  to  draw."  But 
Secondly,  Others  think  that  it  was  a  well-7neant,  but 
weak  and  ignorant  desire.  She  apprehended  that 
he  meant  something  very  good  and  useful,  and  there- 
fore saith  Amen,  at  a  venture.  JI7iatever  it  be,  let 
me  have  it ;  who  will  show  tne  any  good?  Fase,  or 
saving  of  labour,  is  a  valuable  good  to  poor  labouring 
people.  Note,  1.  Even  those  that  are  weak  and  ig- 
norant may  yet  have  some  faint  and  fluctuating  de- 
sires towards  Christ  and  his  gifts,  and  some  good 
wishes  of  gi-ace  and  glory.  2.  Carnal  hearts,  in 
their  best  wishes,  look  no  higher  than  carnal  ends. 
"Give  it  me,"  saith  she,  "not  that  I  may  have  ever- 
lasting life,"  (which  Christ  proposed,)  "but  that  I 
come  not  hither  to  draw." 


ST.  JOHN,  IV. 


(2.)  The  next  subject  of  discourse  with  this  wo- 
man,  is  concerning'  her  husband,  v.  16 — 18.  It  was 
not  to  let  fall  the  discourse  of  the  water  of  life,  that 
Christ  started  this,  as  many  who  will  bring  in  any 
im/ierlinence  in  conversation,  that  they  may  drop  a 
serious  subject;  but  it  was  with  a  gracious  design 
that  Christ  mentioned  it.  What  he  had  said  con- 
cerning his  grace  and  eternal  life,  he  found,  had 
made  little  impression  upon  her,  because  she  had 
not  been  convinced  of  sin ;  therefore,  waving  the 
discourse  about  the  living  water,  he  sets  himself  to 
awaken  her  conscience,  to  open  the  wound  of  guilt, 
and  then  she  would  more  easily  apprehend  the  re- 
medy by  grace.  And  this  is  the  method  of  dealing 
with  souls ;  they  must  first  be  made  rjeary  and  hea- 
vy-laden under' the  burden  of  sin,  and  then  brought 
to  Christ  for  rest ;  first  pricked  to  the  heart,  and 
then  healed.  This  is  the  course  of  spiritual  physic ; 
and  if  we  proceed  not  in  this  order,  we  begin  at  the 
wrong  end. 

Observe,  First,  How  discreetly  and  decently 
Christ  introduces  this  discourse;  {v.  16.)  Go,  call 
thy  husband,  and  come  hither.  Now,  1.  The  order 
Christ  gave  her,  had  a  x^ei-y  good  colour;  "Call 
thy  husband,  that  he  may  teach  thee,  and  help  thee 
to  undei-stand  these  things,  which  thou  art  so  igno- 
rant of"  The  wives  that  will  learn,  must  ask  their 
husbands,  (1  Cor.  14.  35.)  who  must  dwell  with 
them,  as  men  of  knowledge,  1  Pet.  3.  7.  "  Call  thy 
husband,  that  he  may  leam  with  thee ;  that  then  ye 
may  be  heirs  together  of  the  grace  of  life.  Call  thy 
husband,  that  he  may  be  witness  to  wh^t  passes  be- 
tween us."  Christ  would  thus  teach  us  \.o  provide 
things  honest  in  the  sight  of  all  men,  and  to  study  that 
which  is  of  good  report.  2.  As  it  had  a  good  colour, 
so  it  had  a  good  design  ;  for  from  hence  he  would 
take  occasion  to  call  her  sin  to  remembrance.  There 
is  need  of  art  and  prudence  in  giving  reproofs ;  to 
feteh  a  compass,  as  the  woman  of  Tekoa,  2  Sam, 
14.  20. 

Secondly,  How  industriously  the  woman  seeks  to 
evade  the  conviction,  ajid  yet  insensibly  convicts  her- 
self, and,  ere  she  is  aware,  ovms  her  fault ;  she  said, 
/  have  no  husband.  Her  saying  this  intimated  no 
more  than  that  she  did  not  care  to  have  her  husband 
spoken  of  nor  that  matter  mentioned  any  more.  She 
would  not  have  her  husljand  come  thither,  lest,  in 
further  discourse,  the  truth  of  the  matter  should 
come  out,  to  her  shame;  and  therefore,  "Pray  go 
on  to  talk  of  something  else,  I  have  no  husband;" 
she  would  be  thought  a  tnaid  or  a  widow,  whereas, 
though  she  had  no  husband,  she  was  neither.  The 
carnal  mind  is  very  ingenious  to  shift  o^ convictions, 
and  to  keep  them  from  fastening ;  careful  to  cover 
the  sin. 

Thirdly,  How  closely  our  Lord  Jesus  brings  home 
the  conviction  to  her  conscience.  It  is  probable  that 
he  said  more  than  is  here  recoi-ded,  for  she  thought 
that  he  told  her  all  that  ever  she  did,  (t.  29.)  but 
that  which  is  here  recorded,  is  concerning  her  hus- 
bands. Here  is,  1.  A  sur/iHmig  narrative  of  her 
fiast  conversation ;  Thou  hast  had  five  husbands. 
Doubtless,  it  was  not  lier  affliction,  (the  burying  of 
so  many  Imsbands,)  but  her  sin,  that  Christ  intended 
to  upbraid  her  with  ;  either  she  had  eloped,  (as  the 
law  speaks,)  had  run  away,  from  her  husbands,  and 
married  others,  or  by  her  undutiful,  unclean,  dis- 
loyal conduct,  had  provoked  them  to  divorce  her,  or 
by  indirect  means  had,  contraiy  to  law,  divorced 
them.  Those  who  make  light  of  such  scandalous 
practices  as  these,  as  no  more  but  nine  days'  wonder, 
and  as  if  the  guilt  were  over  as  soon  as  the  talk  is 
over,  should  remember  that  Christ  keeps  account  of 
all.  2.  A  severe  reproof  of  her  present  state  of  life  ; 
He  whom  ihou  noiv  hast,  is  not  thy  husband.  Either 
she  was  never  married  to  him  at  all,  or  he  had  some 
other  wife;  or,  which  is  most  probable,  her  former 


703 


husband  or  husbands  were  living ;  so  that,  in  short, 
she  lived  in  adultery.  Yet  observe  how  mildly 
Christ  tells  her  of  it ;  he  doth  not  call  her  a  strum- 
pet, but  tells  her,  He  with  whom  thou  livest,  is  not 
thy  husband:  and  then  leaves  it  to  her  own  consci- 
ence to  say  the  rest.  Note,  Reproofs  are  ordinarily 
most  projitable  when  they  are  least  provoking.  3. 
Vet  in  this  he  puts  a  better  construction  than  it  would 
well  Ijear,  upon  what  she  said  by  way  of  shuffle  and 
evasion  ;  Thou  hast  well  said,  I  have  no  husband ; 
and  again.  In  that  saidst  thou  truly.  What  she  in- 
tended as  a  denial  of  the  fact,  (that  she  had  none 
with  whom  she  lived  as  a  husband,)  he  favourably 
interpreted,  or  at  least  turned  upon  her  as  a  confes- 
sion of  the  fault.  Note,  Those  who  would  win  souls, 
sliould  make  the  best  of  them,  whereby  they  may 
hope  to  work  upon  their  good-nature ;  for  if  they 
make  the  worst  of  them,  they  certainly  exasperate 
their  ill-nature. 

(3.)  The  next  subject  of  discourse  with  this  wo- 
man, IS  concerning  the  place  of  worshi/i,  (z'.  19 — 24.) 
where  we  may  observe, 

First,  A  case  of  conscience  proposed  to  Christ  by 
the  woman,  conceniing  the  place  of  worship,  v.  19, 
20.     And  there, 

1.  The  inducement  she  had  to  piit  this  case ;  Sir, 
I  perceive  that  thou  art  a  Prophet.  She  does  not 
deny  the  ti-uth  of  what  he  had  charged  her  with, 
but  by  her  silence  owns  the  justice  of  the  reproof; 
nor  is  she  put  into  a  passion  by  it,  as  many  are  when 
they  are  touched  in  a  sore  place  ;  does  not  impute 
his  censure  to  the  general  disgust  the  Jews  had  to  the 
Samaritans ;  but  (which  is  a  rare  thing)  can  bear  to 
be  told  of  a  fault.  But  that  is  not  all,  she  goes  fiir- 
ther,  (1.)  She  speaks  respectfully  to  him,  calls  him 
Sir.  Thus  should  we  honour  those  that  deal  faith- 
fully with  us.  This  was  the  effect  of  Christ's  meek- 
ness in  reproving  her  ;  he  gave  her  no  ill  langiiage, 
and  then  she  gave  him  none.  (2.)  She  acknow- 
ledges him  to  be  a  Prophet ;  one  that  had  a  corres- 
pondence with  Heaven.  Note,  The  power  of  the 
word  of  Christ  in  searching  the  heart,  and  convinc- 
ing the  conscience  of  secret  sins,  is  a  gi-cat  proof  of 
its  divine  authority,  1  Cor.  14.  24,  25.  (3.)  She 
desires  some  further  instmction  from  him.  Many 
that  are  not  angry  at  their  reprovers,  nor  fly  in 
their  faces,  yet  are  afraid  of  them,  and  keep  out  of 
their  way ;  but  this  woman  was  willing  to  have  some 
more  discourse  with  him  that  told  her  of  her  faults. 

2.  The  case  itself  that  she  propounded  concern- 
ing the  place  of  religious  worship  in  ptiblic.  Some 
think  that  she  started  this,  to  shift  off  further  dis- 
course conceniing  her  sin.  Controversies  in  religion 
often  prove  great  prejudices  to  serious  godliness; 
but,  it  should  seem,  she  proposed  it  with  a  good  de- 
sign :  she  knew  she  must  worship  God,  and  desired 
to  do  it  aright ;  and  therefore,  meeting  with  a  Pro- 
phet, begs  his  direction.  Note,  It  is  our  wisdom  to 
improve  all  opportunities  of  getting  knowledge  in 
the  things  of  God.  Wlien  we  are  in  company  with 
those  that  are  Jit  to  teach,  let  us  he  forward  to  learn  ; 
and  have  a  good  ijuestion  ready  to  put  to  those  who 
are  able  to  give  a  good  answer. 

It  was  agreed  between  the  Jews  and  the  Samari- 
tans, that  God  is  to  be  worshipped  :  (even  those  who 
were  such  fools  as  to  worship  false  gods,  were  not 
such  biiites  as  to  worship  none  ;)  and  that  religious 
worship  is  an  affair  of  great  importance  :  men  would 
not  contend  about  it,  if  they  were  not  conceimed  about 
it.  But  the  matter  in  variance  was,  7vhere  they 
should  worship  God.  Observe  how  she  states  the 
case  ; 

(1.)  As  for  the  Samaritans  ;  Our  fathers  worship- 
ped in  this  tnountain,  neai-  adjoining  to  this  city,  and 
this  well ;  there  the  Samaritan  temple  was  biiilt  bv 
Sanballat ;  in  favour  of  which  she  insinuates,  [1.] 
That,  whatever  the  temple  was,  the  place  was  holy ; 


704 


ST.  JOHN,  IV. 


it  was  mount  Gerizim,  the  mount  on  which  the 
blessings  were  pronounced ;  and,  some  think,  the 
same  on  which  Abraham  built  his  altar,  (Gen.  12. 
6,  7.)  and  Jacob  his,  Gen.  33.  18.  [2.]  That  it 
might  plead  prescription ;  Our  fathers  worshipped 
here.  She  thinks  they  have  antiquity,  tradition,  and 
succession,  on  their  side.  A  x'ain  conversation  often 
supports  itself  with  this,  that  it  was  received  by  tra- 
dition from  our  fathers.  But  she  had  little  reason  to 
boast  of  their  fathers  ;  for,  wnen  Antiochus  perse- 
cuted the  Jews,  the  Samaritans,  for  fear  of  sharing 
with  them  in  their  sufferings,  not  only  renounced  all 
relation  to  the  Jews,  but  surrendered  their  temple 
to  Antiochus,  with  a  request  that  it  might  be  dedi- 
cated to  Jupiter  Olympius,  and  called  by  his  name. 
Joseph.  Antiq.  lib.  12.  cafi.  7. 

(2.)  As  to  the  Jews ;  Ye  say,  that  in  Jerusalem  is 
the  place  where  men  ought  to  worship.  The  Sama- 
ritans governed  themselves  by  the  five  books  of 
Moses,  and  (some  think)  received  them  only  as 
canonical.  Now,  though  they  found  frequent  men- 
tion there  of  the  place  God  would  choose,  yet  they 
did  not  find  it  named  there ;  and  they  saw  the  temple 
at  Jerusalem  stripped  of  many  of  its  ancient  glories, 
and  therefore  think  themselves  at  liberty  to  set  up 
another  place,  altar  against  altar. 

Secondly,  Christ's  answer  to  this  case  of  consci- 
ence, V.  21,  Sec.  Those  that  apply  themselves  to 
Christ  for  instruction,  shall  find  him  meek,  to  teach 
the  meek  his  wau.     Now  here, 

1.  He  puts  a  slight  upon  the  question,  as  she  had 
proposed  it,  concerning  the  place  of  worship ;  (v. 
21.)  "  IVoman,  beliexie  me  as  a  prophet,  and  mark 
what  I  say.  Thou  art  expecting  the  hour  to  come, 
when,  either  by  some  divine  revelation,  or  some  sig- 
nal providence,  this  matter  shall  be  decided  in  favour 
either  of  Jerusalem  or  of  mount  Gerizim  ;  but  I  tell 
thee,  the  hour  is  at  hand,  when  it  shall  be  no  more 
a  question  ;  that  which  thou  hast  been  taught  to  lay 
so  much  weight  on,  shall  be  set  aside  as  a  thing  in- 
different. "  Note,  It  should  cool  us  in  our  contests, 
to  think  that  those  things  which  now  fill  us,  and 
which  we  make  such  a  noise  about,  shall  shortly 
vanish,  and  be  7io  more  ;  the  very  things  we  are 
striving  about,  are  passing  away  ;  The  hour  comes 
•when  ye  shall  neither  in  thi.^  mountain,  nor  yet  at 
Jerusalem,  worship  the  Father.  (1.)  The  Object  of 
worship  is  supposed  to  continue  still  the  same. — 
God,  as  a  Father ;  under  that  notion  the  veiy  hea- 
then worshipped  God,  the  Jews  did  so,  and,  proba- 
bly, the  Samaritans.  (2.)  But  a  period  shall  be  put 
to  all  niceness  and  all  differences  about  the  place  of 
worship.  The  approaching  dissolution  of  the  Jewish 
economy,  and  the  erecting  of  the  evangelical  state, 
shall  set  this  matter  at  large,  and  lay  all  in  coimnon, 
so  that  it  shall  be  a  thing  perfectly  indifferent,  whe- 
ther in  either  of  these  places,  or  any  other,  men 
worship  God,  for  they  shall  not  be  tied  to  any  place  ; 
neither  here  nor  there,  but  both,  and  any  where,  and 
every  where.  Note,  The  worship  of  God  is  not  now, 
under  the  gospel,  appropriated  to  any  place,  as  it 
was  under  the  law,  but  it  is  God's  will  that  men  pray 
every  where,  1  Tim.  2.  8.  Mai.  1.  11.  Our  reason 
teaches  us  to  consiilt  decency  and  convenieyice  in  the 
places  of  our  worship  ;  but  our  religion  gives  no  pre- 
ference to  One  place  above  another,  in  respect  of 
holiness  and  acccptableness  to  God.  They  who 
prefer  any  worship  merely  for  the  sake  of  the'  house 
or  building  in  which  it  is  performed,  (though  it 
were  as  magnificent  and  as  solemnly  consecrated  as 
ever  Solomon's  temple  was,)  forget  that  the  hottr  is 
come,  when  there  shall  be  no  difference  put  in  God's 
account ;  no,  not  between  Jerusalem,  which  had 
been  so  famous  for  sanctity,  and  the  mountain  of  Sa- 
maiia,  which  had  been  so  infamous  for  impiety. 

2.  He  lays  a  stress  upon  other  things,  in  the  mat- 
ter of  religious  worship.    When  he  made  so  light  of 


the  place  of  worship,  he  did  not  intend  to  lessen  our 
concern  about  the  thing  itself,  which  therefore  he 
takes  occasion  to  discourse  of  more  fully. 

( 1. )  As  to  the  present  state  of  the  controversy,  he 
determines  against  the  Samaritan  worship,  and  in 
favour  of  the  Jews,  v.  22.     He  tells  her  here, 

[1.]  That  the  Samaritans  are  certainly  in  the 
wrong;  not  merely  because  they  woi-shipped  in  this 
mountain,  though,  while  Jerusalem's  choice  was  in 
force,  that  was  sinful,  but  because  they  were  out  in 
the  Object  of  their  worship  ;  if  the  worship  itself  had 
been  as  it  should  be,  its  separation  from  Jerusalem 
might  have  been  connived  at  as  the  high  places  were 
in  the  best  reigns ;  But  ye  worship  ye  know  not 
what,  or  that  which  ye  do  not  know  ;  thev  worship- 
ped the  God  of  Israel,  the  true  God,  (Ezra  4.  2. 
2  Kings  17.  32.)  but  they  were  sunk  into  gi-oss  ig- 
norance ;  they  worshipped  him  as  the  God  of  that 
land,  (2  Kings  17.  27,  52.)  as  a  local  Deity,  liie  the 
gods  of  the  nations,  whereas  God  must  be  served  as 
.  God,  as  the  universal  Cause  and  Lord.  Note,  Igno- 
rance is  so  far  from  being  the  mother  of  devotion, 
that  it  is  the  murderer  of  it.  Those  that  worship 
God  ignnrantly,  offer  the  blind  for  sacrifice,  and  it^ 
the  sacrifice  of  fools, 

[2.  ]  That  the  Jews  were  certainly  in  the  right. 
For, 

First,  "  We  know  what  we  worship.  We  go  upon 
sure  grounds  in  our  worship,  for  our  people  are  cate- 
chised and  trained  up  in  the  knowledge  of  God,  as 
he  has  revealed  himself  in  the  scripture."  Note, 
Those  who  by  the  scriptures  have  obtained  some 
knowledge  of  God,  (a  certain  though  not  a  perfect 
knowledge, )  may  worship  him  comfortably  to  them- 
selves, and  acceptably  to  him,  for  they  know  what 
they  worshi/i.  Christ  elsewhere  condemns  the  cor- 
niptions  of  the  Jews' worship,  (Matth.  15.  9.)  and 
yet  here  defends  the  worship  itself;  the  worship 
may  be  tj-ue  where  yet  it  is  not  /lure  and  entire. 
Observe,  Our  Lord  Jesus  was  pleased  to  reckon  him- 
self among  the  worshippers  of  God ;  We  worship. 
Though  he  were  a  Son,  (and  then  are  the  children 
free,)  yet  learned  he  this  obedience,  in  the  davs  of 
his  humiliation.  Let  not  the  greatest  of  men  think 
the  worship  of  God  below  them,  when  the  Son  of 
God  himself  did  not. 

Secondly,  Salvation  is  of  the  Jews  ;  and  therefore 
they  know  what  they  worship,  and  what  ground 
they  go  upon  in  their  worship.  Not  that  all  the 
Jews  were  saved,  or  that  it  was  not  possible  but  that 
many  of  the  Gentiles  and  Samaritans  might  be  saved, 
for  in  ci'ery  nation  he  that  fears  God,  and  works 
righteousness,  is  accepted  of  him ;  but,  1.  The  Au- 
thor of  eternal  salvation  comes  of  the  Jews,  appears 
among  them,  (Rom.  9.  8.)  and  is  sent  first  to  bless 
them.  2.  The  means  of  eternal  salvation  are  af- 
forded to  them.  The  wo}-d  of  Salvation  (Acts  13. 
26. )  was  of  the  Jews.  It  was  delivered  to  them,  and 
was  through  them  derived  to  other  nations.  This 
was  a  sure  guide  to  them  in  their  devotions,  and 
they  followed  it,  and  therefore  knew  what  they  wor- 
shipped. To  them  were  committed  the  oracles  of 
God,  (Rom.  3.  2. )  and  the  sen'ice  of  God,  Rom.  9. 
4.  The  Jews  therefore  being  thus  privileged  and 
advanced,  it  was  presumption  for  the  Samaritans  to 
vie  with  them. 

(2.)  He  describes  the  evangelical  worship,  which 
alone  God  would  accept  of,  and  be  well  pleased 
with  ;  having  showed  that  the  place  is  indifferent, 
he  comes  to  show  what  is  necessary  and  essential — 
that  we  worship  God  iti  spirit  and  in  truth,  v.  23,  24. 
The  stress  is  not  to  belaid  upon  the/; toff  where  we 
worship  God,  but  with  what  mind  we  worship  him. 
Note,  The  most  effectual  way  to  take  up  differences 
in  the  lesser  matters  of  religion  is,  to  be  more  zealous 
in  the  greater.  They  who  daily  make  it  the  matter 
of  their  carf  to  worship  iti  the  Spirit,  one  would 


ST.  JOHN,  IV. 


705 


think,  should  not  make  it  the  matter  of  their  strife 
•whether  he  slioukl  be  worshipped  here  or  there. 
Christ  had  justly  preferred  the  Jewish  worship  be- 
fore the  Samaritan,  yet  here  he  intimates  the  im- 
perfection of  that.  The  worsliip  was  ceremonial, 
Heb.  9.  1,  10.  The  worshippers  were  generally 
carnal  and  much  strangers  to  the  imvard  jiart  of 
divine  worship.  Note,  It  is  possible  that  we  may 
be  better  than  our  neighbours,  and  yet  not  as  good  as 
•we  should  be.  It  concerns  us  to  be  right,  not  only 
in  the  Object  of  our  worship,  but  in  the  manner  of 
it ;  and  that  is  it  which  Christ  here  instructs  us  in. 
Observe, 

[1.]  The  great  and  glorious  revolution  which 
should  introduce  this  change;  The  hour  cometh, 
and  no-iu  is — the  fixed,  stated  time,  concerning  which 
it  was  of  old  determined  when  it  should  come,  and 
how  long  it  should  last.  The  time  of  its  afifiearance 
is  fixed  to  an  hour,  so  punctual  and  exact  are  the 
divine  counsels  ;  the  time  of  its  continuance  is  limi- 
ted to  an  hour,  so  close  and  pi-essing  is  the  opportu- 
nity of  divine  gi-ace,  2  Cor,  6.  2.  This  hour  cometh, 
it  is  coming  in  its  full  strength,  lustre,  and  perfec- 
tion, it  now  is  in  the  embryo  and  infancy.  The  per- 
fect day  is  coming,  and  now  it  daiuns.  [2.]  The 
blessed  change  itself.  In  gospel-times  the  true 
•worshippers  shall  worship  the  leather  in  spirit  a?idin 
truth.  As  creatures,  we  worship  the  Father  of  all: 
as  christians,  we  worship  the  Father  of  our  Lord 
Jesus.     Kow  the  change  shall  be, 

First,  In  the  nature  of  the  worship.  Christians 
shall  worship  God,  not  in  the  ceremonial  observances 
of  the  Mosaic  institution,  but  in  spiritual  ordinances, 
consisting  less  in  bodily  exercise,  and  animated  and 
invigorated  more  with  divine  power  and  energy. 
The  way  of  worship  which  Christ  has  instituted,  is 
rational  and  intellectual,  and  refined  from  those  ex- 
ternal rites  and  ceremonies  with  which  the  Old- 
Testament  worship  was  both  clouded  and  clogged. 
This  is  called  true  worship,  in  opposition  to  that 
which  was  ti//iical.  The  legal  sen'ices  v/erefigures 
of  the  true,  Heb.  9.  9,  24.  They  that  revolted  from 
Judaism  to  Christianity,  are  said  to  begin  in  the 
spirit,  and  end  in  the  flesh.  Gal.  3.  3.  Such  was  the 
difference  between  Old-Testament  and  New-Testa- 
ment institutions. 

Secondly,  In  the  temper  and  disposition  of  the 
worshippers ;  and  so  the  true  v/orshippers  are  good 
christians,  distinguished  from  hypocrites  ;  all 
should,  and  they  will,  worship  God  in  spirit  and  in 
truth.  It  is  spoken  of,  (y.  23.)  as  their  character, 
and,  (v.  24.)  as  their  duty.  Note,  It  is  required  of 
all  that  woi-ship  God,  that  they  worship  him  in  spirit 
and  in  truth.  1.  We  must  worship  God  in  spirit, 
Phil.  3.  3.  We  must  depend  upon  God's  Spirit  for 
strength  and  assistance,  laying  our  souls  under  his 
influences  and  operations  :  we  must  devote  our  otvn 
spirits  to,  and  employ  them  in,  the  sen'ice  of  God  ; 
(Rom.  1.  9.)  must  worship  him  with  fixedness  of 
thought,  and  a  flame  of  affection,  with  all  that  is 
■within  tis.  Spirit  is  sometimes  put  for  the  new  na- 
ture, in  opposition  to  the  flesh,  which  is  the  cornipt 
nature  ;  and  so  to  worship  God  with  our  spirit,  is  to 
•worship  him  with  our  graces,  Heb.  12.  28.  2.  In 
truth,  that  is,  in  sincerity ;  God  requires  not  only 
the  inward  part  in  our  worship,  but  truth  in  the  in- 
ward parts,  Ps.  51.  6.  We  must  mind  the  power 
more  than  the  form  ;  must  aim  at  God's  glory,  and 
not  to  be  seen  of  ?nen  ;  draw  near  with  a  true  heart, 
Heb.  10.  22. 

(3. )  The  i-eason  why  God  must  be  thus  worshipped. 

[1.]  Because  in  gospel-times  they,  and  they  onlv, 
are  accounted  the  true  worshippers.  The  gospel 
erects  a  spiritual  way  of  worship,  so  that  the  pro- 
fessors of  the  gospel  are  not  true  in  their  professions, 
do  not  li\e  up  to  gospel-light  and  laws,  if  they  do 
not  worship  God  in  spirit  and  in  truth. 

Vol.  v.— 4  U 


[2.]  Because  the  Father  seeketh  such  worshippers 
of  him.  This  intimates.  First,  That  such  worship- 
pers are  very  rare,  and  seldom  met  with,  Jer.  30. 
21.  The  gate  of  spiritual  worshipping  is  strait. 
Secondly,  That  such  worsnip  is  necessary,  and  what 
the  God  of  heaven  insists  upon.  When  God  comes 
to  incjuire  for  worshippers,  the  question  will  not  be, 
"  ^^  ho  worshipped  at  Jerusalem  ?"  but,  "  Who 
worshipped  in  spirit  ?"  That  will  be  the  touchstone. 
Thirdly,  That  (jod  is  greatly  well  pleased  with,  and 
graciously  accepts  of  such  worship  and  such  wor- 
shippers. /  have  desired  it,  Ps.  132.  13,  14.  Cant. 
2.  14.  Fourthly,  That  there  has  been,  and  -ft'ill  be 
to  the  end,  a  remnant  of  such  worshippers  ;  his  seek- 
ing of  such  worshippers,  implies  his  ynaking  oixhera 
such.  God  is  in  all  ages  gathering  in  to  himself  a 
generation  of  spiritual  worshippers.  * 

[3.]  Because  God  is  a  Spirit.  Christ  came  tocfe- 
clare  God  to  us,  ch.  1.  18.  And  this  he  has  declared 
concerning  him,  he  declared  it  to  this  poor  Samari- 
tan woman,  for  the  meanest  are  concerned  to  know 
God  ;  and  with  this  design,  to  rectify  her  mistakes 
conceiTiing  religious  worship,  to  which  nothing 
would  contribute  more  than  the  right  knowledge  of 
God.  Note,  First,  God  is  a  Spirit,  for  he  is  an  in- 
finite and  etei-nal  Mind  ;  an  intelligent  Being,  incor- 
poreal, immaterial,  invisible,  and  incorruptible.  It 
is  easier  to  say  what  God  is  not,  than  what  he  is  ;  a 
spirit  has  not  flesh  and  bones,  but  who  knows  the  way 
of  a  spirit  ?  If  God  were  not  a  Spirit,  he  could  not 
he  perfect,  nor  infinite,  nor  eternal,  nor  independent, 
nor  the  Father  of  spirits.  Secondly,  The  spiritu- 
ality of  the  divine  nature  is  a  ven-  good  reason  for 
the  spirituality  of  divine  worship.  If  we  do  not  wor- 
ship God,  who  is  a  Spirit,  in  the  spirit,  we  neither 
give  him  the  glory  due  to  his  name,  and  so  do  not 
perform  the  act  of  worship  ;  nor  can  we  hope  to  ob- 
tain his  favour  and  acceptance,  and  so  we  miss  of 
the  end  of  worship,  Matth.  15.  8,  9. 

(4. )  The  last  subject  of  discourse  with  this  wo 
man,  is,  concerning  the  Messias,  v.  25,  26.  Observe 
here. 

First,  The  faith  of  the  woman,  by  which  she  ex- 
pected the  Messiah  ;  I  know  that  Messias  cometh — 
and  he  will  tell  us  all  things.  She  had  nothing  to 
object  against  what  Chiist  had  said  ;  his  discourse 
was,  for  aught  she  knew,  what  might  become  the 
Messiah  then  expected ;  but  from  him  she  should 
receive  it,  and  in  the  mean  time  she  thinks  it  best 
to  suspend  her  belief.  Thus  many  have  no  heart 
to  the  prize  in  their  hand,  (Prov.  17.  16.)  because 
they  think  they  have  a  better  in  their  eye,  and  de- 
ceive themselves  with  a  promise  that  they  will  learn 
that  hereafter,  which  they  neglect  now.  Observe 
here, 

1.  Whom  she  expects  ;  I  know  that  Messias  com- 
eth. The  Jews  and  Samaritans,  though  so  much 
at  variance,  agi-ced  in  the  expectation  of  the  Mes- 
siah and  his  kingdom.  The  Samaritans  received 
the  writings  of  Moses,  and  were  no  strangers  to  the 
prophets,  nor  to  the  hopes  of  the  Jewish  nation  ; 
those  who  knew  least,  knew  this,  that  Messias  was 
to  come  ;  so  general  and  uncontested  was  the  expec- 
tation of  him,  and  at  this  time  more  i-aised  than 
ever  ;  (for  the  sceptre  -tt'as  departed  from  Judah, 
Daniel's  weeks  were  near  expiring  ;)  so  that  she 
concludes  not  only.  He  will  come,  but  i^x^thi — "  He 
comes,  he  is  just  at  hand;"  3/essias  which  is  called 
Christ.  The  evangelist,  though  he  retains  the  He- 
brew word  Messias,  (which  the  woman  used  in  ho- 
nour to  the  holv  language,  and  to  the  Jewish  church, 
that  used  it  familiarly,)  yet,  writing  for  the  use  of 
the  Gentiles,  he  takes  care  to  render  it  by  a  Greek 
word  of  the  same  signification,  which  is  called  Christ 
— 4nointed ;  giving  an  example  to  the  apostle's 
nile,  that,  whatever  is  spoken  in  an  unknown  or  less 
\'ulgartonguc,  should  be  m;e;yire?ec?,  iCor.  14.  27,28. 


706 


ST.  JOHN,  IV. 


2.  What  she  expects  from  him  ;  "  He  mill  tell  us  I 
all  'things  relating  to  the  service  of  God  which  are 
needful  for  us  to  know ;  will  tell  us  that  which  will 
supply  our  defects,  rectify  our  mistakes,  and  put  an 
end  to  all  our  disputes.  He  will  tell  us  the  mind  of 
God  fully  and  clearly,  and  keep  back  nothing. "  Now 
this  impUes  an  acknowledgment,  (1.)  Of  the  defi- 
ciency and  imperfection  of  the  discoveiy  they  now 
had  of  the  divme  will,  and  the  rule  they  had  of  the 
divine  worship  ;  it  could  7jot  make  the  comers  there- 
unto fierfect,  and  therefore  they  expected  some  gi-eat 
advance  and  improvement  in  matters  of  religion,  a 
time  of  reformation.  (2.)  Of  the  sufficiency  of  the 
Messiah  to  make  this  change  ;  "  Ne  will  tell  us  all 
things  v/hich  we  want  to  know,  and  about  which  we 
wrangle  in  the  dark.  He  will  introduce  /leace,  by 
leading  us  into  all  truth,  and  dispelling  the  mists  of 
eiTor.  It  seems  this  was  the  comfort  of  good  peo- 
ple in  those  dark  times,  that  light  would  arise  ;  if 
they  found  themselves  at  a  loss,  and  run  a-gi'ound, 
it  was  a  satisfaction  to  them  to  say,  IVhen  Messias 
comes,  he  ivill  tell  us  all  things  ;  as  it  may  be  to  us 
now  with  reference  to  his  second  coming  ;  now  we 
see  through  a  glass,  but  Xhcnfacc  to  face. 

Secondly,  The  favour  of  our  Lord  Jesus  in  making 
himself  known  to  her  ;  {v.  26. )  /  that  speak  to  thee, 
am  he.  Christ  did  ne\er  make  himself  known  so  ex- 
pressly to  any  as  he  did  here  to  this  poor  Samaritan, 
and  to  the  blind  man  ;  {ch.  9.  37.)  no,  not  to  John 
Baptist,  when  he  sent  to  him  ;  Matth.  11.  4,  5.)  no, 
not  to  the  Jews,  when  they  challenged  him  to  tell 
them  whether  he  was  the  Christ,  ch.  10.  24.  But,  1. 
Christ  would  thus  put  an  honour  upon  such  as  were 
poor  and  despised.  Jam.  2.  6.  2.  This  woman,  for 
aught  we  know,  had  never  had  an  opportunity  of  see- 
ing Christ's  miracles,  which  were  then  the  ordinary 
method  of  conviction.  Note,  To  those  who  have 
not  the  advantage  of  the  external  means  of  know- 
ledge and  grace,  God  hath  secret  ways  of  making 
up  the  want  of  them  ;  we  must  therefore  judgccha- 
ntably  concerning  such  ;  God  can  make  the  light 
of  grace  shine  into  the  heart,  even  where  he  doth 
not  make  the  light  of  the  gospel  shine  in  the  face.  3. 
This  woman  was  better  prepared  to  receive  such  a 
discovery  than  others  were  ;  she  was  big  with  ex- 
pectation of  the  Messiah,  and  ready  to  receive  in- 
stniction  from  him.  Christ  will  manifest  himself  to 
those  who  with  an  honest,  humble  heart  desire  to  be 
acquainted  with  him  ;  I  that  sficalc  to  thee,  am  he. 
See  here,  ^1.)  How  near  Jesus  Christ  was  to  her, 
when  she  knew  not  who  he  was,  Gen.  28.  16.  Many 
are  lamenting  Christ's  absence,  and  longing  for  his 
presence,  when  at  the  same  time  he  is  speaking  to 
them.  (2.)  How  Christ  makes  himself^  known  to 
us  by  sfieaking  to  us ;  I  that  s/ieak  unto  thee  so  close- 
ly, so  convincmgly,  with  such  assurance,  with  such 
authority,  I  am  he. 

27.  And  upon  this  came  his  disciples,  and 
marvelled  that  he  talked  with  the  woman  : 
yet  no  man  said,  What  seekest  thou  ?  or, 
Why  talkest  thou  with  her  ?  28.  The  wo- 
man then  left  her  water-pot,  and  went  her 
way  into  the  city,  and  saith  to  the  men,  29. 
Come,  see  a  man  which  told  me  all  things 
that  ever  I  did  :  Is  not  this  the  Christ  ?  30. 
Then  they  went  out  of  the  city,  and  came 
unto  him.  31.  In  the  mean  while  his  dis- 
ciples prayed  him,  saying,  Master,  eat.  32. 
But  he  said  unto  them,  I  have  meat  to  eat 
that  ye  know  not  of.  33.  Therefore  said 
the  disciples  one  to  another,  Hath  any  man 
brought  him  aught  to  eat  1    34.  Jesus  saith 


unto  them,  My  meat  is  to  do  the  will  of 
him  that  sent  me,  and  to  finish  his  work. 
35.  Say  not  ye,  There  are  yet  four  months, 
and  then  cometh  harvest  ?  Behold,  I  say 
unto  you.  Lift  up  your  eyes,  and  look  on 
the  fields ;  for  they  are  white  already  to 
hai-vest.  36.  And  he  that  reapeth  receiveth 
wages,  and  gathereth  fruit  unto  life  eternal ; 
that  both  he  that  soweth  and  he  that  reap- 
eth may  rejoice  together.  37.  And  herein 
is  that  saying  true.  One  soweth  and  another 
reapeth.  38. 1  sent  you  to  reap  that  where- 
on ye  bestowed  no  labour :  other  men  la- 
boured, and  ye  are  entered  into  their  la- 
bours. 39.  And  many  of  the  Samaritans  of 
that  city  believed  on  him  for  the  saying  of 
the  woman,  which  testified.  He  told  me  all 
that  ever  I  did.  40.  So  when  the  Sama- 
ritans were  come  unto  him,  they  besought 
him  that  he  would  tarry  with  them :  and 
he  abode  there  two  days.  41.  And  many 
more  believed  because  of  his  own  word  ; 
42.  And  said  unto  the  woman,  Now  we  be- 
lieve, not  because  of  thy  saying ;  for  we  have 
heard  hrtii  ourselves,  and  know  that  this  is 
indeed  the  Christ,  the  Saviour  of  the  world. 

We  have  here  the  remainder  of  this  story  of  what 
happened  when  Christ  was  in  Samaria,  after  the 
long  conference  he  had  with  the  woman. 

I.  The  interrujition  given  to  this  discourse  by  the 
disciples  coming.  It  is  probable  that  much  more  was 
said  than  is  recorded  ;  but  just  when  the  discourse 
was  brought  to  a  head,  when  Christ  had  made  him- 
self known  to  her  as  the  true  Messiah,  then  came 
the  discijiles.  The  daughters  of  Jerusalem  shall  not 
stir  uji,  nor  awake  my  L,ove  till  he  jilease.  1.  They 
wondered  at  Christ's  converse  with  this  woman  ; 
marvelled  that  he  talked  thus  earnestly  (as  perhaps 
they  observed  at  a  distance)  with  a  woman,  a  strange 
woman,  alone,  he  used  to  be  more  reserved ;  espe- 
cially with  a  Samaritan  woman,  that  was  not  of  the 
lost  sheep  of  the  house  of  Israel ;  they  thought  their 
Master  should  be  as  shy  of  the  Samaritans  as  the 
other  Jews  were,  at  least,  that  he  should  not  preach 
the  gospel  to  them.  They  wondered  he  should  con- 
descend to  talk  with  such  a  poor,  contemptible  wo- 
man, forgetting  what  despicable  men  they  them- 
selves were  when  Christ  first  called  them  into  fel- 
lowship with  himself.  2.  Yet  they  acquiesced  in  it ; 
they  knew  it  was  for  some  good  reason,  and  some 
good  end,  which  he  was  not  bound  to  give  them  an 
account  of,  and  therefore  none  of  them  asked.  What 
seekest  thou  ?  or,  IMiy  talkest  thou  with  her?  Thus 
when  particular  difficulties  occur  in  the  word  and 
providence  of  God,  it  is  good  to  satisfy  ourselves  with 
this  in  general,  that  all  is  well  which  Jesus  Christ 
saith  and  doeth.  Perhaps  there  was  something 
amiss  in  their  marvelling  that  Christ  talked  with  the 
woman,  and  that  it  was  something  like  the  Phari- 
sees being  nffi:nded  at  his  eating  with  publicans  and 
sinners.  But,  whatever  they  thought,  they  said 
nothing  ;  If  thou  hast  thought  evil,  at  any  time,  lay 
thy  hand  ufio7i  thy  mouth,  to  keep  that  evil  thought 
from  turning  into  an  evil  word,  Prov.  30.  32.  Ps.  39. 
1—3. 

II.  The  notice  which  the  woman  gave  to  her 
neighbours,  of  the  extraordinary  person  she  had 
happily  met  with,  v.  28,  29.     Observe  here, 

1.  How  she  forgot  her  errand  to  the  well,  v,  28. 


ST.  JOHN,  IV. 


707 


Therefore  because  the  disciples  were  come,  and 
broke  up  the  discoui-se,  and  perhaps  she  observed 
they  were  not  pleased  with  it  ;  she  went  her  may. 
She  withdrew,  in  civility  to  Clirist,  tliat  he  might 
have  leisure  to  eat  his  dinner.  She  delighted  in  liis 
discourse,  but  would  not  be  rude ;  every  thing  is 
beautiful  in  its  season.  She  supposed  that  Jesus 
when  he  had  dinpd,  would  go  forward  in  his  journey, 
and  therefore  hastened  to  tell  her  neighbours,  that 
they  might  come  quickly ;  Yet  a  little  ivliile  is  the 
light  with  you.  See  how  she  improved  time  ;  when 
one  good  work  was  done,  she  applied  herself  to  ano- 
ther. When  opportunities  of  getting  good  cease, 
or  are  interrupted,  we  should  seek  opportunities  of 
doing  good ;  when  we  have  done  hearing  the  word, 
then  is  a  time  to  be  s/ieaking  of  it 

Notice  is  taken  of  her  leaving  her  water-pot,  or 
fiail.  (1.)  She  left  it  in  kindness  to  Christ,  that  he 
might  have  to  drink  with  his  dinner ;  and  fair  water 
was  his  drink  ;  he  turned  water  into  wine  for  others, 
but  not  for  himself  Compare  this  with  Rebecca's 
civility  to  Abraham's  servant,  (Gen.  24.  18.)  and 
see  that  promise,  Matth.  10.  42.  (2.)  She  left  it, 
that  she  might  make  the  more  haste  into  the  city, 
to  carry  thither  these  good  tidings.  Those  whose 
business  it  is  to  publish  the  name  of  Christ,  must  not 
encumber  or  entangle  themselves  with  any  thing 
that  will  retard  or  hinder  tliem  therein.  When  the 
disciples  were  to  be  made  fishers  of  men,  they  must 
forsake  all.  (3.)  She  left  her  water-pot,  as  one 
careless  of  it,  being  wholly  taken  up  with  better 
things.  Note,  Those  who  are  brought  to  the  know- 
ledge of  Christ,  will  show  it  by  a  holy  contempt  of 
this  world,  and  the  things  of  it.  And  those  who  are 
newly  acquainted  with  the  things  of  God,  must  lie 
excused,  if  at  first  they  be  so  taken  up  with  that 
new  world  into  which  they  are  brought,  that  the 
things  of  this  world  seem  to  be  for  a  time  wholly 
neglected.  Mr.  Hildersham,  in  one  of  his  sermons 
on  this  verse,  from  this  instance,  largely  justifies 
those  who  leave  their  worldly  business  on  week  days 
to  go  to  hear  sermons. 

How  she  minded  her  errand  to  the  town,  for  her 
heart  was  upon  it ;  she  went  into  the  city,  and  said 
to  the  men,  probably  the  aldermen,  the  men  in  au- 
thority, whom,  it  may  be,  sJie  found  met  together 
upon  some  public  business  ;  or  to  the  men,  that  is,  to 
every  man  she  met  in  the  streets ;  she  proclaimed 
it  in  the  chief  places  of  concourse.  Come,  see  a  man 
•which  told  me  all  things  that  ever  J  did.  Is  7iot  this 
the  Christ  ?  Observe, 

(1.)  How  solicitous  she  was  to  bring  her  friends 
and  neighbours  acquainted  with  Christ,  When  she 
had  found  that  treasure,  she  called  together  her 
friends  and  neighbours,  (as  Luke  15.  9. )  not  only  to 
rejoice  with  her,  but  to  share  with  her;  knowing 
there  was  enough  to  enrich  herself  and  all  that 
•would  partake  with  her.  Note,  They  that  have 
been  themselves  with  Jesus,  and  have  found  comfort 
in  him,  should  do  aU  they  can  to  bring  others  to  him. 
Has  he  done  us  the  honour  to  make  himself  known 
to  us  ?  Let  us  do  him  the  honour  to  make  him  known 
to  others ;  nor  can  we  do  ourselves  a  greater  honour. 
This  woman  becomes  an  apostle.  Quae  scortum 
fuerat  egressa,  regrediturmagistra  exmngelica — She 
■who  went  forth,  a  sfiecimen  of  imfiurity,  returns,  a 
teacher  of  evangelical  truth,  saith  Aretius.  Christ 
had  bid  her  call  her  husband,  which  she  thought 
was  wai-rant  enough  to  call  ex'ery  body.  She  went 
into  the  city,  the  city  where  she  dwelt,  among  her 
kinsfolks  and  acquaintance.  Though  eveiy  man  is 
my  neighbour,  that  I  have  opportunity  of  doing  good 
to,  yet  I  have  most  ofifiortunity,  and  therefore  lie 
under  the  most  obligations^  to  do  good  to  those  that 
live  near  mc.  IVhere  the  tree  falls,  there  let  it  be 
made  useful. 
(2. )  How  fair  and  ingenuous  she  was  in  the  notices 


she  gave  them  concerning  the  stranger  she  had  met 
with. 

[1.]  She  tells  them  plainly  what  induced  her  to 
admire  him  :  He  has  told  me  all  things  that  ever  J 
did.  No  more  is  recorded  than  what  he  told  her  of 
her  husbands  ;  but  it  is  not  improbable  that  he  had 
told  her  of  more  of  her  faults.  Or,  his  telling  her  of 
tliat  which  she  knew  he  could  not  by  any  ordinary 
means  come  to  the  knowledge  of,  convinced  her  that 
he  could  have  told  her  of  all  that  ever  she  did.  If  he 
has  a  divine  knowledge,  it  must  be  omniscience.  He 
told  her  that  which  none  knew  but  God,  and  her  own 
conscience.  Two  things  affected  her.  First,  The  ex- 
tent of  his  knowledge.  We  ourselves  cannot  tell  all 
things  that  ever  we  did  ;  (many  things  pass  unheeded, 
and  more  pass  away  and  ai-e  forgotten  ;)  but  Jesus 
Christ  knows  all  the  thoughts,  words,  and  actions,  of 
all  the  children  of  men  ;  see  Heb.  4.  13.  He  hath  said, 
I  know  thy  works.  Secondly,  The  power  of  his  word. 
This  made  a  great  impress'ion  upon  her,  that  he  had 
told  her  her  secret  sins  with  such  an  unaccountable 
power  and  energy,  that,  being  told  of  one,  she  is  con- 
vinced of  all,  and  judged  of  all.  She  does  not  say, 
"  Come,  see  a  man  that  has  told  me  strange  things 
concerning  religious  worship,  and  the  laws  of  it,  that 
has  decided  the  controversy  between  this  mountain 
and  Jerusalem,  a  man  that  calls  himself  the  Mes- 
sias  ;  "  but,  "  Come  see  a  man  that  has  told  me  of 
my  sins."  She  fastens  upon  that  part  of  Christ's  dis- 
course, which  one  would  think  slie  should  have  been 
most  shy  of  repeating  ;  but  experimental  proofs  of 
the  power  of  Christ's  word  and  Spirit  are  of  all  others 
the  most  cogent  and  convincing  ;  and  that  knowledge 
of  Christ  into  which  we  are  led  by  the  conviction 
of  sin  and  humiliation,  is  most  likely  to  he  sound  and 
saving. 

[2.  ]  She  invites  them  to  come,  and  see  him  whom 
she  had  conceived  so  high  an  opinion  of.  Not  bare- 
ly, "  Come,  and  look  upon  him,"  (she  does  not  in- 
vite them  to  him  as  a  show,)  but,  "  Come,  and  con- 
verse with  him  ;  come,  and  hear  his  wisdom,  as  I 
hove  done,  and  you  will  be  of  my  mind."  She  would 
not  undertake  to  manage  the  arguments  which  had 
convinced  her,  in  such  a  manner  as  to  convince 
others ;  all  that  see  the  evidence  of  truth  themselves, 
are  not  able  to  make  others  see  it ;  but,  "  Come, 
and  talk  with  him,  and  you  will  find  such  a  power 
in  his  word  as  far  exceeds  all  other  evidence. "  Note, 
Those  who  can  do  little  else  toward  the  conviction 
and  conversion  of  others,  may  and  should  bring 
them  to  those  means  of  grace  which  they  themselves 
have  found  effectual.  Jesus  was  now  at  the  town's 
end;  "Now  come  see  him."  When  opportunities 
of  getting  the  knowledge  of  God  are  brought  to  our 
doors,  we  are  inexcusable  if  we  neglect  them  ;  shall 
we  not  go  over  the  threshold  to  see  him,  whose  day 
prophets  and  kings  desired  to  see  ^ 

[3.]  She  resolves  to  appeal  to  themselves,  and 
their  own  sentiments  upon  the  trial  ;  Is  not  this  the 
Christ  ?  She  does  not  peremptorily  say,  "  He  is 
the  Messiah,"  how  clear  soever  she  was  in  her  own 
mind,  and  yet  she  vei-v  pnidently  mentions  the  Mes- 
siah, whom  otherwise  they  would  not  have  thought 
of,  and  then  refers  it  to  themselves  ;  she  will  not  im- 
pose her  faith  upon  them,  but  only  propose  it  to 
them.  By  such  fail',  but  forcible  appeals  as  these, 
men's  judgments  and  consciences  are  sometimes 
taken  hold  of  ere  tliey  are  aware. 

(3. )  A^Tiat  success  she  had  in  this  invitation  ;  {y. 
30.)  They  went  out  of  the  city,  and  came  to  him. 
Though  it'might  seem  veiy  improbable  that  a  wo- 
man of  so  sjnaU  a  figure,  and  so  ill  a  character, 
should  have  the  honour  of  the  first  discoverv  of  the 
Messiah  among  the  Samaritans,  yet  it  pleased  God 
to  incline  their  hearts  to  take  notice  of  her  report, 
and  not  to  slight  it  as  an  idle  tale.  Time  was,  when 
lepers  were  the  first  that  brought  tidings  to  Samaria 


708  '  ST.  JOHN,  IV. 

of  a  great  deliverance,  2  Kings  7.  3,  &c.  They 
came  unto  him  ;  did  not  send  for  him  into  the  city  to 
them  ;  but,  in  token  of  their  respect  to  him,  and  the 
earnestness  of  their  desire  to  see  him,  tliei)  went  out 
to  him.  Those  tliat  would  know  Christ,  must  meet 
him  where  he  records  his  name. 

III.  Clarist's  discourse  with  his  disciples,  while 
the  woman  was  absent,  -v.  31 — 34.  See  liow  indus- 
trious our  Lord  Jesus  was  to  redeem  time,  to  hus- 
band every  minute  of  it,  and  ^.ofill  uji  tlie  vacan- 
cies of  it.  Wlien  tlie  disciples  were  gone  into  the 
town,  his  discourse  with  the  woman  was  edifying, 
and  suited  to  her  case  ;  wlien  she  was  gone  into  tlie 
town,  his  discourse  witli  tliem  was  no  less  edifying, 
and  suited  to  their  case  ;  it  were  well  if  we  could 
thus  gather  up  the  fragments  of  time,  that  none  of  it 
may  be  lost. 

Two  things  are  observable  in  this  discourse  : 

1.  How  Christ  exfires^es  the  delight  which  he  him- 
self had  in  his  work.  His  work  was  to  seek  and  save 
that  which  was  lost,  to  go  about  doing  good.  Now 
this  work  we  here  find  him  wholly  taken  np  with. 

For,  (1.)  He  neglected  his  meat  and  drink  for  his 
ivork.  When  he  sat  down  upon  the  well,  he  was 
iveary,  and  needed  refreshment ;  but  this  opportu- 
nity of  saving  souls  made  him  forget  his  weariness 
and  hunger.  And  he  minded  his  food  so  little,  that, 
[1.]  His  disciples  were  forced  to  invite  him  to  it ; 
Thei/ /irayed /nm,ihey -pressediiim,  saying.  Master, 
eat. '  It  was  an  instance  of  their  lox'e  to  him,  that 
they  invited  him,  lest  he  should  be  faint  and  sick  for 
want  of  some  support  ;  but  it  was  a  greater  instance 
of  his  love  to  souls,  that  lie  needed  invitation  ;  let 
us  learn  hence  a  holy  indifferency  even  to  tlie  need- 
ful supports  of  life,  in  comparison  with  spiritual 
things.  [2.  ]  He  minded  it  so  little,  that  they  sus- 
pected he  had  meat  brought  him  in  their  absence  ; 
(t'.  33.)  Has  any  man  brought  him  aught  to  eat  ? 
He  had  so  little  appetite  to  liis  dinner,  that  they 
wei'e  ready  to  tliink  he  had  dined  already.  Tliey 
that  make  religion  their  business,  when  any  of  its 
affairs  are  to  be  attended,  will  prefer  them  before 
their  food ;  as  Abraham's  servant,  that  would  not 
eat  till  he  had  told  his  errand,  (Gen.  24.  33.)  and 
Samuel,  that  would  not  sit  down  till  David  was 
anointed,  1  Sam.  16.  11. 

(2.)  We  made  his  word  his  meat  and  drink.  The 
work  he  had  done  in  instnicting  the  woman  ;  the 
work  he  had  to  do  among  tlie  Samaritans  ;  the  pros- 
pect he  now  had  of  doing  good  to  many,  this  was 
meat  and  drink  to  him  ;  it  was  the  greatest  pleasure 
and  satisfaction  imaginable.  Never  did  a  hungiy 
man,  or  an  epicure,  expect  a  plentiful  feast  with  so 
.■nuch  desire,  nor  feed  upon  its  dainties  with  so 
mucli  delight,  as  our  Lord  Jesils  expected  and  im- 
proved an  opportunity  of  doing  good  to  souls.  Con- 
cerning this  he  saith,  [1.]  Tliat  it  was  such  mra^ 
as  tlie  disciples  knew  no'  of  They  did  not  imagine 
that  he  had  any  design  or  prospect  of  planting  his 
gospel  among  the  Samaritans ;  this  was  a  piece  of 
usefulness  they  never  thought  of.  Note,  Christ  by 
his  gospel  and  Spirit  does  more  good  to  the  souls  of 
men  tlian  his  own  disciples  know  of  ove.r/iect.  Tliis 
may  be  said  of  good  christians  too,'  who  live  by  faith, 
that  they  have  meat  to  eat  which  others  know  not 
of  ;  joy  which  a  stranger  does  not  intermeddle  with. 
Now  this  word  made  them  ask.  Has  any  jnan 
brought  him  aught  to  cat  ?  So  apt  were  even  his 
own  disciples  to  understand  him  after  a  coiporal  and 
carnal  manner,  when  he  used  similitudes.  [2.  ]  That 
the  reason  why  his  work  was  his  meat  and  drink, 
was,  because  it  was  his  Father's  wtirk,  his  Father's 
will ;  {v.  34.)  il/i/  meat  is  to  do  the  will  of  him  that 
sent  me.  Note,  First,  The  salvation  of  siiiners  is  the 
will  of  God,  and  the  instruction  of  them  in  order 
thereunto  is  his  work.  See  1  Tim.  2.  4.  There  is  a 
chosen  remnant  whose  salvation  is  in  a  particular 


manner  his  will.  Secondly,  Christ  was  sent  into  the 
world  on  this  errand,  to  bring  people  to  God ;  to 
know  him,  and  to  be  happy  in  him.  Thirdly,  He 
made  this  work  his  business  and  delight.  When  his 
body  needed  food,  his  mind  was  so  taken  up  with 
this,  that  he  forgot  both  hunger  and  thirst,  both 
meat  and  drink.  Nothing  could  be  more  grateful  to 
him  than  doing  good  ;  when  he  was  invited  to  meat, 
he  went,  that  lie  might  do  good,  for  that  was  his 
meat  always.  Fourthly,  He  was  not  only  ready  upon 
all  occasions  to  go  to  liis  work,  but  he  was  earnest 
and  in  care  to  go  through  it,  and  tojinish  his  work 
in  all  the  parts  of  it.  He  resolved  never  to  quit  it, 
or  lay  it  down,  till  he  could  say.  It  is  finished.  Many 
have  zeal  to  carry  them  out  at  first,  but  not  zeal  to 
carry  them  on  to  the  last ;  but  our  Lord  Jesus  was 
intent  upon  finishing  his  work.  Our  master  has 
herein  left  us  an  example,  that  we  may  learn  to  do 
tlie  will  of  God  as  he  did ;  1.  With  diligence  and 
close  application,  as  tliose  that  make' a  business  of 
it.  2.  With  delight  and  pleasure  in  it,  as  in  our  ele- 
ment. 3.  With  constimcy  and  perseverance  ;  not 
only  minding  to  do,  but  aiming  to  finish,  our  work. 

2.  See  here,  how  Christ,  having  expressed  his 
delight  in  his  work,  excites  his  disciples  to  diligence 
in  their  work  ;  they  were  workers  with  him,  and 
therefore  should  be  woi-kers  like  him,  and  make 
their  work  their  meat  as  he  did.  The  work  they  had 
to  do  was,  to  preach  the  gospel,  and  by  it  to  set  up 
the  kingdom  of  the  Messiah.  Now  this  work  he 
liere  compares  to  harvest-work,  which  is  the  gather- 
ing in  of  the  fruits  of  the  earth  ;  and  this  similitude 
he  prosecutes  throughout  this  discourse,  t'.  35 — 38. 
Note,  Gospel-time  is  harvest-time,  and  gospel-work 
harvest-work.  The  harvest  is  before  appointed  and 
expected  ;  so  was  the  gospel.  Harvest-time  is  busy 
time  ;  all  hands  must  be  then  at  work  :  every  one 
must  work  for  himself,  that  he  may  reap  of  the 
graces  and  comforts  of  the  gospel  :  ministers  must 
work  /"or  God,  to  gather  in  souls  to  him.  Harvest- 
time  is  opportunity,  a  short  and  limited  time  which 
will  not  last  always  ;  and  harvest-work  is  work  that 
must  be  done  then,  or  not  at  all ;  so  the  time  of  the 
enjoyment  of  the  gospel  is  a  particular  season, 
which  must  be  improved  for  its  proper  purposes  ; 
for,  once  past,  it  cannot  be  recalled. 

The  disciples  were  to  gather  in  a  harvest  of  souls 
for  Christ.  Now  he  here  suggests  three  things  to 
them  to  quicken  them  to  diligence. 

( 1. )  That  it  was  necessary  work,  and  the  occasion 
for  it  very  urgent  and  pressing ;  (t.  35. )  Ye  say.  It 
is  four  months  to  haii'est ;  but  I  say.  The  ^fields  arc 
already  white.  Here  is,  [1.]  A  saying  of  Chnst's 
disciples  concerning  the  corn-harvest ;  there  are  yet 
four  months,  and  then  comes  hanicst,  which  may  be 
taken  either  generally  ;  "  You  say,  for  the  encour- 
agement of  the  sower  at  seed-time,  that  it  will  be 
but  four  months  to  the  harvest."  With  us  it  is  but 
about  four  months  between  thebarley-seedness,  and 
the  barley-harvest,  proljably  it  was  so  with  them  as 
to  other  gi-ain  ;  or,  "  Particularly  now  at  this  time 
you  reckon  it  will  be  four  months  to  next  harvest, 
according  to  tlie  ordinaiy  course  of  Providence.  " 
The  Jews'  harvest  began  at  the  passover,  about 
Easter,  much  earlier  in  the  year  than  ours ;  by 
which  it  appears  that  this  journey  of  Christ  from 
Judea  to  Galilee  was  in  the  winter,  about  the  end  of 
November,  for  he  travelled  all  weathers,  to  do  good. 
God  has  not  only  promised  us  a  hai-vest  every  year, 
but  lias  appointed  the  weeks  of  harvest  ;  so  that  we 
know  w/ien  to  expect  it,  and  take  our  measures  ac- 
cordingly. [2.  ]  Here  is  a  saying  of  Christ's  con- 
cerning the  gospel-harx'est ;  his  heart  was  as  much 
upon  the  fniits  of  his  gospel  as  the  hearts  of  otliers 
were  upon  the  fruits  of  the  earth ;  and  to  that  he 
would  lead  the  thoughts  of  his  disciples ;  Look,  the 
fields  are  already  white  unto  the  harvest. 


ST.  JOHN,  IV. 


709 


First,  Heve  in  this  place  where  they  woot  were, 
there  was  harvest-work  for  him  to  do.  They  would 
have  him  to  eat,  v.  31.  "  Eat  !"  saith  he,  "  I  have 
other  work  to  do,  that  is  more  needful ;  look  what 
crowds  of  Samaritans  are  coming  out  of  the  town 
over  the  fields,  that  are  ready  to  receive  the  gos- 
pel ;"  probably,  there  were  many  now  in  view. 
People's  forwardness  to  hear  the  word,  is  a  gi-eat 
excitement  to  ministers'  diligence  and  liveliness  m 
preaching  it. 

Secondly,  In  other  places,  all  the  country  over, 
there  was  harvest-work  enough  for  them  all  to  do. 
"  Co72sider  the  regions ;  think  of  the  state  of  the 
country,  and  you  will  find  there  are  multitudes  as 
ready  to  receive  the  gospel  as  a  field  of  corn  that  is 
fully  ripe,  is  ready  to  be  reaped."  The  fields  were 
now  made  white  to  the  harvest,  1.  By  the  decree  of 
God  revealed  in  tlie  prophecies  of  the  Old  Testa- 
ment. Now  was  the  time  when  the  gathering  of  the 
people  should  be  to  Christ,  (Gen.  44.  10.)  when 
great  accessions  should  be  made  to  the  church,  and 
the  bounds  of  it  should  be  enlarged,  and  therefore  it 
was  time  for  them  to  be  busy.  It  is  a  gi-eat  encour- 
agement to  us  to  engage  in  any  work  for  God,  if  we 
understand  by  the  signs  of  the  times  that  this  is  the 
proper  season  for  that  work,  for  then  it  will  prosper. 
2.  By  the  disfiosition  of  mm.  John  Baptist  has  Jizarfe 
ready  a  peo/ile  Jirejiared  for  the  Lord,  Luke  1.  17. 
Since  he  began  to  preach  the  kingdom  of  God,  every 
man  pressed  into  it,  Luke  15.  16.  This  therefore 
was  a  time  for  the  preachers  of  the  gospel  to  apply 
themselves  to  their  work  with  the  utmost  vigour  ; 
to  thrust  in  their  sickle,  when  the  harvest  was  ripe, 
Rev.  14.  15.  It  was  necessary  to  work  now  ;  pity 
that  such  a  season  should  be  let  slip.  If  the  corn 
that  is  ri/ie,  be  not  reaped,  it  will  shed  and  be  lost, 
and  the  fowls  will  pick  it  up.  If  souls  that  are  un- 
der convictions,  and  have  some  good  inclinations,  be 
not  helped  now,  their  hopeful  beginnings  will  come 
to  nothing,  and  they  will  be  a  prey  to  pretenders.  It 
was  also  easy  to  work  now  ;  when  the  people's 
hearts  are  prepared,  the  work  will  be  done  sud- 
denly, 2  Chron.  29.  36.  It  cannot  but  quicken  minis- 
tere  to  take  pains  in  preaching  the  word,  when  they 
observe  that  people  take  pleasure  in  hearing  it. 

(2.)  That  it  was  jxrojitable  and  advantageous 
work,  which  they  themselves  would  be  gainers  by  ; 
{y.  36.)  "  He  that  reapeth,  receiveth  wages,  and  so 
shall  you. "  Christ  has  undertaken  to  pay  those  well 
whom  he  employs  in  his  work  ;  for  he  will  never  do 
as  Jehoiakim  did,  who  used  his  neighbour's  scniice 
without  wages,  (Jer.  22.  13.)  orthose  who  Ai/yVoz/f/ 
kept  back  the  hire  of  those  particularly  who  reaped 
down  their  corn-Jields,  Jam.  5.  4.  Christ's  reapers, 
though  they  cry  to  him  day  and  night,  shall  never 
have  cause  to  cry  against  him,  nor  to  say  that  they 
served  a  hard  Master.  He  that  reapeth,  not  only 
shall  receive  wages,  but  doth  receive  it.  There  is 
a  present  reward  in  the  service  of  Christ,  and  his 
work  is  its  own  wages. 

[1.]  Christ's  reapers  have  fruit ;  He  gathereth 
fruit  unto  life  eternal,  that  is,  he  shall  both  save 
himself  and  those  that  hear  him,  1  Tim.  4.  16.  If 
the  faithful  reaper  save  his  own  soul,  that  is  fruit 
abounding  to  his  account,  it  is  fruit  gathered  to  life 
eternal.  And  if,  over  and  above  this,  he  be  instru- 
mental to  save  the  souls  of  others  too,  there  h  fruit 
gathered ;  souls  gathered  to  Christ  are  fruit,  good 
trait,  the  fruit  that  Christ  seeks  for  ;  (Rom.  1.  13.) 
it  is  gathered  for  Christ,  (Cant.  8.  11,  12.)  it  is 
gathered  to  life  eternal.  TThis  is  the  comfort  of 
faithful  ministers,  that  their  work  has  a  tendency  to 
the  eternal  salvation  of  precious  souls. 

[2.]  They  have _/o!/ ;  that  he  that  sows,  and  thet/ 
that  rea/i,  may  rejoice  together.  The  minister  who 
is  the  happy  insti-ument  of  beginning  a  good  work, 
is  he  that  sows,  as  John  Baptist  was ;  he  that  is  em- 


ployed to  carry  it  on  and  perfect  it,  is  he  that  reaps  ; 
and  Ijoth  shall  rejoice  together.  Note,  lurst.  Though 
God  is  to  have  all  the  gloiy  of  the  success  of  the 
gospel,  yet  faithful  ministers  may  themselves  take 
the  comfort  of  it.  The  reapers  share  in  the  joy  of 
harvest,  though  the  profits  belong  to  the  master,  \ 
'I'liess.  2.  19.  2.  Those  ministers  who  are  variously 
gifted  and  employed,  should  be  so  far  from  envying 
one  another,  that  they  should  rather  mutually  rejoice 
in  each  other's  success  and  usefulness.  Though  all 
Christ's  ministers  are  not  alike  serviceable,  nor 
alike  successful,  yet,  if  they  have  olitained  mercy  of 
the  Lord  to  he  faithful,  they  shall  all  enter  together 
into  the  joy  of  their  Lord  at  last. 

(3.)  That  it  v/ as  easy  work,  and  work  that  was 
half  done  to  their  hands  by  those  that  were  gone 
before  them  ;  (■;'.  37,  38.)  One  soweth,  and  another 
reapeth.  This  sometimes  speaks  a  grievous  judg- 
ment upon  him  that  sows,  Mic.  6.  15.  Deut.  28.  30. 
Thou  shall  sow,  and  another  shall  reap  ;  as  Deut.  6. 
1 1.  Houses  full  of  all  good  things  which  thoujilledat 
not.  So  here,  Moses  and  the  prophets  and  John 
Baptist  had  paved  the  way  to  the  gospel,  had  sown 
the  good  seed  which  the  New-Testament  ministers 
did  in  effect  Ijut  gather  the  fniit  of.  I  send  you  to 
reap  that  whereon  ye  bestowed,  in  comparison,  no 
labour,  Isa.  40.  3 — 5. 

[1.]  This  speaks  two  things  concerning  the  Old- 
Testament  ministry.  First,  That  it  was  very  much 
short  of  the  New-Testament  ministry.  Moses  and 
the  prophets  sowed,  but  they  could  not  be  said  to- 
reap,  so  little  did  they  see  of  the  fniit  of  their  la- 
bours. Their  writings  have  done  much  more  good 
since  they  left  us  than  ever  their  preaching  did. 
Secondly,  That  it  was  very  much  serviceable  to  the 
New-Testament  ministry,  and  made  way  for  it ; 
the  writings  of  the  prophets,  which  were  read  in 
the  synagogues  every  sabbath-day.  raised  people's 
expectations  of  the  Messiah,  and  so  prepared  them 
to  bid  him  welcome.  Had  it  not  been  for  the  seed 
sown  by  the  prophets,  this  Samaritan  woman  could 
not  have  said,  tie  know  that  the  Messias  cometh. 
The  writings  of  the  Old-Testament  are  in  some  re- 
spects more  useful  to  us  than  they  could  be  to  those 
to  whom  they  were  first  written,  because  better  un- 
derstood by  the  accomplishment  of  them.  See  1 
Pet.  1.  12.  Heb.  4.  2.    Rom.   16.  25,  26. 

[2.]  This  also  speaks  ftyo  things  concerning  the 
ministry  of  the  apostles  of  Christ.  First,  That  it 
was  a  fruitful  ministry ;  they  were  reapers  that 
gathered  in  a  great  harvest  of  souls  to  Jesus  Christ, 
and  did  more  in  seven  years  towards  the  setting  up 
of  the  kingdom  of  God  among  men,  than  the  pro- 
phets of  the  Old  Testament  had  done  in  twice  so 
many  ages.  Secondly,  That  it  was  much  facilita- 
ted, especially  among  the  Jews,  to  whom  they  were 
first  sent,  by  the  writings  of  the  prophets.  The 
prophets  sowed  in  tears,  cryingout,  tie  hax'e  labour- 
ed in  vain ;  the  apostles  reaped  in  joy,  saying. 
Thanks  be  to  God  who  always  causeth  us  to  triumph. 
Note,  From  the  labours  of  ministers  that  are  dead 
and  gone,  much  good  fniit  may  be  reaped  by  the 
people  that  survix'e  them,  and  the  ministers  that 
succeed  them.  John  Baptist,  and  those  that  assisted 
him  had  laboured,  and  the  disciples  of  Christ  en- 
tered into  their  labours,  built  upon  their  foundation, 
and  reaped  the  fniit  of  what  they  sowed.  See  what 
reason  we  have  to  bless  God  for  those  that  are  gone 
before  us  ;  for  their  preaching  and  their  writing  ; 
for  what  they  did  and  suffered  in  their  day,  for  we 
are  entered  into  their  labours  ;  their  studies  and  ser- 
vices \\axe  made  our  work  the  easier.  And  when 
the  ancient  and  modem  labourers,  those  that  came 
into  the  vineyard  at  the  third  hour,  and  those  that 
came  in  at  the  eleventh,  meet  in  the  day  of  ac- 
count, they  will  be  so  far  from  envving  one  another 
the  honour  of  their  respective  sernces,  that  both 


710  ST.  JOHN,  IV. 

they  that  sowed  and  they  that  reaped  shall  rejoice 
together  ;  and  the  great  Lord  of  the  harvest  shall 
have  the  glory  of  all. 

IV.  The  good  effect  which  this  visit  Christ  made 
to  the  Samaritans  (en  passant)  had  upon  them,  and 
the  frait  which  was  now  presently  gathered  among 
them,  V.  39 — 42,  See  what  impressions  were  made 
on  them. 

1.  By  the  woman's  testimony  concerning  Christ; 
though  a  single  testimony,  and  of  one  of  no  good  re- 
port, and  the  testimony  no  more  than  this.  He  told 
me  all  that  ever  I  did;  yet  it  had  a  good  influence 
upon  many.  One  would  have  thouglit  that  his  tell- 
ing the  woman  of  her  secret  sins,  should  have  made 
them  afraid  of  coming  to  him,  lest  lie  should  tell 
them  also  of  their  faults ;  but  they  will  venture  that, 
rather  tlian  not  be  acquainted  witli  one  that  they 
had  reason  to  think  was  a  prophet.  And  tnvo  things 
they  were  brought  to. 

(1.)  To  credit  Christ's  word;  (y.  39.)  Many  of 
the  Samaritans  of  that  city  believed  on  him  for  the 
raying  of  the  ivo'man.  So  far  they  believed  on  him, 
that  they  took  him  for  a  Prophet,  and  were  desirous 
to  know  the  mind  of  God  from  liim ;  this  is  favour- 
ably mterpreted  a  believing  on  him.     Now  observe, 

[1.]  Who  they  were  that  believed ;  many  of  the 
Samaritans,  who  were  not  of  the  house  of  Israel. 
Their  faith  was  not  only  an  aggravation  of  the  un- 
belief of  the  Jews,  from  whom  better  might  have 
been  expected,  but  an  earnest  of  the  faith  of  the 
Gentiles,  who  would  welcome  that  which  the  Jews 
rejected. 

[2.]  Upon  what  inducement  they  believed  ;  /or 
the  saying  of  the  nvoman.  See  here.  First,  How  God 
is  sometimes  pleased  to  use  very  weak  and  unlikely 
instruments  for  the  beginning  and  carrying  on  of  a 
good  work.  A  little  maid  directed  a  great  prince 
to  Elislia,  2  Kings  5.  2.  Secondly,  How  great  a 
matter  a  little  fire  kindles.  Our  Saviour,  by  instruct- 
ing one  poor  woman,  spread  instruction  to  a  wliole 
town.  Let  not  ministers  be  either  careless  in  tlieir 
preaching,  or  discouraged  in  it,  because  their  hear- 
ers are  few  and  mean  ;  for,  by  doing  good  to  them, 
good  may  be  conveyed  to  more,  and  those  that  are 
more  considerable.  If  tliey  teach  e~i<ery  man  his 
neighbour,  and  ex'ery  man  his  brother,  a  great  num- 
ber may  learn  at  second  hand.  Philip  preached  the 
gospel  to  a  single  gentleman  in  his  chariot  upon  the 
road,  and  he  not  only  received  it  himself,  but  car- 
ried it  into  his  country,  and  propagated  it  there. 
Thirdly,  See  how  good  it  is  to  speak  experimentally 
of  Christ  and  the  things  of  God.  This  woman  could 
say  little  of  Christ,  but  what  slie  did  say  she  spake 
feelingly  ;  He  told  7ne  all  that  ever  I  did.  Those 
are  most  likely  to  do  good,  that  can  tell  what  God 
has  done  for  their  souls,  Ps.  66.  16. 

(2.)  They  were  brought  to  court  his  stay  among 
them  ;  {v.  40.)  \Vlien  they  were  come  to  him,  they 
besought  him  that  he  would  tarry  with  them.  Upon 
the  woman's  report,  they  believed  him  to  be  a  Pro- 
phet, and  came  to  him  ;  and  when  they  saw  him,  the 
meanness  of  his  appearance,  and  the  manifest  po- 
verty of  his  outward  condition,  did  not  lessen  their 
esteem  of  him,  and  expectations  from  him,  but  still 
they  respected  him  as  a  Prophet.  Note,  There  are 
hopes  of  those  who  are  got  over  the  -vulgar  preju- 
dices that  men  have  against  true  worth  in  a  loiv  es- 
tate. Blessed  are  they  that  are  not  offended  in  Christ 
at  tlie  ^first  sight.  So  far  were  they  from  being  of- 
fended in  him,  that  they  begged  he  would  tarry  witli 
them;  [1.]  T\\a.\.t\\&y  xm^ttestijy  their  resfiect  to 
him,  and  treat  him  \vith  the  honour  and  kindness 
due  to  liis  character.  God's  prophets  and  ministers 
are  welcome  guests  to  all  those  who  sincerely  em- 
brace the  gospel ;  as  to  Lydia,  Acts  16.  15.  [2.  ] 
That  they  might  receive  instruction  from  him. 
Those  that  are  taught  of  God,  are  truly  desirous  to 


learn  more,  and  to  be  better  acquainted  with  Christ. 
Many  would  have  flocked  to  one  that  would  tell 
them  their  fortune,  but  these  flocked  to  one  that 
would  tell  them  their  faults;  tell  them  of  sin  and 
duty.  The  historian  seems  to  lay  an  empl\.i  sis  upon 
their  being  Samaritans;  as  Luke  10.  33. — 17.  16. 
The  Samaritans  had  not  that  reputation  for  religion 
that  the  Jews  had  ;  yet  the  Jews,  wlio  saw  Clirist's 
miracles,  drove  liim  from  them,  while  the  Samari- 
tans, wlio  saw  not  liis  miracles,  nor  shared  in  his 
favours,  invited  him  to  tliem.  The  proof  oi  tlie  gos- 
pel's success  is  not  always  according  to  the  proba- 
bility, nor  what  is  experienced  according  to  what  is 
expected  either  way.  The  Samaritans  were  taught 
by  the  custom  of  their  country  to  be  shy  of  conver- 
sation witli  the  Jews.  There  were  Samaritans  that 
refused  to  let  Christ  go  through  their  town,  (Luke 
9.  52.)  yet  these  begged  him  to  tarry  with  them. 
Note,  It  adds  much  to  the  praise  of  our  love  to  Christ 
and  his  word,  if  it  conquers  tlie  prejudices  of  educa- 
tion and  custom,  and  sets  light  by  the  censures  of 
men. 

Now  we  are  told  that  Christ  granted  their  request. 
First,  He  abode  there.  Though  it  was  a  city  of  the 
Samaritans  near  adjoining  to  their  temple,  yet,  when 
he  was  invited  he  tarried  there ;  though  he  was  upon 
a  journey,  and  had  further  to  go,  yet,  when  he  had 
an  opportunity  of  doing  good,  he  abode  there.  That 
is  no  real  hinderance,  which  will  further  our  ac- 
count. Yet  he  abode  there  but  ttvo  days,  because 
he  had  other  places  to  visit  and  other  work  to  do, 
and  tliose  tnuo  days  were  as  many  as  came  to  the 
share  of  this  city,  out  of  the  few  days  of  our  Saviour's. 
sojourning  upon  earth. 

Secondly,  We  are  told  what  impressions  were 
made  upon  them  by  Christ's  own  word,  and  his  per- 
sonal converse  witli  them  ;  (ti.  41,  42.)  what  lie  said 
and  rf/rf  there,  is  not  related,  whether  lie  healed  their 
sick  or  no ;  but  it  is  intimated,  in  the  effect,  that  he 
said  and  did  tliat  whicli  convinced  them  that  he  was 
the  Clirist ;  and  the  labours  of  a  minister  are  best 
told  by  the  good  fruit  of  them.  Their  hearing  of 
him  had  a  good  effect,  but  now  their  eyes  see  him^ 
and  the  effect  of  that  was, 

1.  That  their  number  grew;  {v.  41.)  Many  more 
believed:  many  that  would  not  be  persuaded  to  go 
out  of  the  town  to  him,  were  yet  wrought  upon  when 
he  came  among  them,  to  believe  in  him.  Note,  It 
is  comfortable  to  see  the  number  of  believers ;  and 
sometimes  the  zeal  and  forwardness  of  some  may  be 
a  means  to  provoke  many,  and  to  stir  them  up  to  a 
holy  emulation,  Rom.  11.  14. 

2.  That  their  faith  gi-ew.  Those  who  had  been 
■wrought  upon  by  the  report  of  the  woman,  now  saw 
cause  to  say,  J\''ow  we  believe,  7iotforthy  saying,  v.  42. 

Here  are  three  things  in  which  their  faith  grew. 

( 1. )  In  the  matter  of  it,  or  that  which  they  did 
believe.  Upon  the  testimony  of  the  woman,  they 
believed  him  to  be  a  Prophet,  or  some  extraordinary 
Messenger  from  heaven  ;  but  now  that  they  have 
conversed  with  him,  they  believe  that  he  is  the 
Christ,  the  jinointed  One,  the  very  same  that  was 
promised  to  tlie  fathers,  and  expected  by  them;  and 
that  being  the  Christ,  he  is  the  Saviour  of  the  world; 
for  that  was  the  work  to  which  he  was  anointed,  to 
save  his  peofile  from  their  sins.  They  believed  him 
to  be  the  Saviour  not  only  of  the  Jews,  but  of  the 
world,  which  they  hoped  would  take  them  in,  though 
Samaritans,  for  it  was  promised  that  he  should  be 
Salvation  to  the  ends  of  the  earth,  Isa.  49.  6. 

(2. )  In  the  certainty  of  it ;  their  faith  now  grew 
up  to  a  full  assurance  ;  IVe  know  that  this  is  indeed 
the  Christ ;  axnS^c — truly  ;  not  a  pretended  Christ, 
but  a  i-eal  one  ;  not  a  typical  Saviour,  as  many  under 
the  Old  Testament,  1)ut  truly  one.  Such  an  assur- 
ance as  this  of  divine  truths  is  what  we  should  labour 
after ;  not  only.  We  think  it  probable,  and  are  wil 


ST.  JOHN,  IV. 


•711 


ling  to  suppose  that  Jesus  may  be  the  Christ,  but, 
We  know  that  he  is  indeed  the  Christ, 

(3.)  In  the  ground  of  it,  whicli  was  a  kind  of  spi- 
ritual sensation  and  experience ;  TVbiy  we  beliexie, 
lint  because  of  thy  saying,  for  we  have  heard  him 
ourselves.  They  had  before  believed  for  her  saying, 
and  it  was  well,  it  was  a  good  step ;  but  now  they 
(\nA  further  and  xmich.  firmer  footing  for  their  faith ; 
"  Afow  we  believe,  because  we  have  heard  him  our- 
selves, and  have  heard  such  excellent  and  divine 
truths,  accompanied  with  such  commanding  power 
and  evidence,  that  we  are  abundantly  satished  and 
assured  that  this  is  the  Christ."  This  is  like  what 
the  queen  of  Sheba  said  of  Solomon  ;  (1  Kings  10.  6, 
7.)  The  one  half  was  not  told  me.  The  Samaritans, 
who  believed  for  the  woman's  saying,  now  gained 
further  light ;  for  to  him  that  hath  shall  be  given  :  he 
that  is  faithful  in  a  little  shall  be  trusted  with  more. 

In  this  instance  we  may  see  how  faith  comes  by 
/tearing.  [1.]  Faith  comes  to  the  birth  by  hearing 
the  report  of  men.  These  Samaritans  for  the  sake 
of  the  woman's  saying,  believed  so  far  as  to  co7)ie 
and  see,  to  come  and  make  trial.  Thus  the  instruc- 
tions of  parents  and  preachers,  and  the  testimony  of 
the  church  and  our  experienced  neighbours,  recom- 
mend the  doctrine  of  Christ  to  our  acquaintance, 
and  incline  us  to  entertain  it  as  highly  probable. 
But,  [2.]  Faith  comes  to  its  growth,  strength,  and 
maturity,  by  hearing  the  testimony  of  Christ  him- 
self ;  and  this  goes  further,  and  recommends  his  doc- 
trine to  our  accefitance,  and  obliges  us  to  believe  it 
as  undoubtedly  certain.  We  were  induced  to  look 
into  the  scriptures,  by  the  saying  of  those  who  told 
us  that  in  them  they  had  found  eternal  life;  but  when 
we  ourselves  have  found  it  in  them  too,  have  expe- 
rienced the  enlightening,  convincing,  regenerating, 
sanctifying,  comforting  power  of  the  word,  now  we 
believe,  not  for  their  saying,  but  because  we  have 
searched  them  ourselves  :  and  our  faitli  stands  not 
in  the  wisdom  of  meji,  but  in  the  jiower  of  God,  1 
Cor.  2.  5.  1  John  5.  9,  10. 

Thus  was  the  seed  of  the  gospel  sown  in  Samaria; 
what  effect  there  was  of  this  afterward,  does  not  ap- 
pear, but  we  find  that  four  or  five  years  after,  when 
Philip  preached  the  gospel  in  Samaria,  he  found 
such  blessed  remains  of  tliis  good  work  now  wrought, 
that  the  peo/ile  with  one  accord  gave  heed  to  those 
things  which  Fhilifi  sfiake.  Acts  8.  5,  6,  8.  But  as 
some  were  pliable  to  good,  so  were  others  to  evil, 
whom  Simon  Magus  bewitched  with  his  sorcei-ies, 
■V.  9,  10. 

43.  Now  after  two  days  he  departed 
thence,  and  went  into  Galilee.  44.  For 
Jesus  himself  testified,  that  a  prophet  hath 
no  honour  u\  his  own  country.  45.  Then, 
when  he  was  come  into  Galilee,  the  Gali- 
leans received  him,  having  seen  all  the 
things  that  he  did  at  Jerusalem  at  the  feast : 
for  they  also  went  unto  the  feast.  46.  So 
Jesus  came  again  into  Cana  of  Galilee, 
where  he  made  the  water  wine.  And  there 
was  a  certain  nobleman,  whose  son  was 
sick  at  Capernaum.  47.  When  he  heard 
that  Jesus  was  come  out  of  Judea  into  Ga- 
lilee, he  went  unto  him,  and  besought  him 
that  he  would  come  down,  and  heal  his 
son :  for  he  was  at  the  point  of  death.  48. 
Then  said  Jesus  unto  him.  Except  ye  see 
signs  and  wonders,  ye  will  not  believe.  49. 
The  nobleman  saith  unto  him,  Sir,  come 
down  ere  my  child  die.    50.  Jesus  saith 


unto  him.  Go  thy  way ;  thy  son  liveth.  And 
the  man  believed  the  word  that  Jesus  had 
spoken  unto  him,  and  he  went  liis  way.  5 1 . 
And  as  he  was  now  going  down,  his  ser- 
vants met  him,  and  told  him,  sa3ing.  Thy 
son  liveth.  52.  Then  inquired  he  of  them 
the  hour  when  he  began  to  amend.  And 
they  said  unto  him.  Yesterday  at  the  se- 
venth hour  the  fever  left  him.  53.  So  the 
father  knew  that  it  was  at  the  same  hour 
in  the  which  Jesus  said  unto  him.  Thy  son 
liveth :  and  himself  believed,  and  his  whole 
house.  54.  This  is  again  the  second  mi- 
racle that  Jesus  did,  when  he  was  come 
out  of  Judea  into  Gahlee. 

In  these  verses,  we  have, 

I.  Christ's  coming  into  Galilee,  v.  43.  Though 
he  was  as  welcome  among  the  Samaritans  as  he 
could  be  any  where,  and  had  better  success,  yet  af- 
ter two  days  he  left  them  ;  not  so  much  because  they 
were  Samaritans,  and  he  would  not  confii-m  those  in 
their  prejudices  against  him,  who  said.  He  is  a  Sa- 
maritan, {ch.  8.  48.)  but  because  he  must  preach  to 
other  cities,  Luke  4.  43.  He  went  into  Galilee,  for 
there  he  spent  much  of  his  time.     Now  see  here, 

1.  Whither  Christ  went ;  into  Galilee,  into  the 
country  of  Galilee,  but  not  to  Nazareth,  which  was 
strictly  his  own  country;  he  went  among  the  villages, 
but  declined  going  to  Nazareth,  the  head-city,  for  a 
reason  here  gi\en,  which  Jesus  himself  testified,  who 
knew  the  temper  of  his  countrymen,  the  hearts  of 
all  men,  and  the  experiences  of  all  prophets,  and  it 
is  this.  That  a  pro/ihet  has  no  honour  in  his  own 
country.  Note,  (1.)  Prophets  ought  to  have  ho- 
nour, because  God  has  put  honour  upon  them,  and 
we  do  or  may  receive  benefit  by  them.  (2.)  The 
honour  due  to  the  Lord's  prophets  has  ^very  often 
been  denied  tliem,  and  contempt  put  upon  them. 
(3. )  This  due  honour  is  most  frequently  denied  them 
in  their  own  country  ;  see  Luke  4.  24.  Matth.  13.  57. 
Not  that  it  is  unixersally  true,  (no  i-ule  but  has  some 
exceptions,)  but  it  holds  for  the  most  part.  Joseph, 
when  he  began  to  be  a  prophet,  was  most  hated  by 
his  brethren  ;  David  was  disdained  by  his  brother; 
(1  Sam.  17.  28.)  Jeremiah  was  maligned  by  the  men 
of  Anathoth,  (Jer.  11.  21.)  Paul  by  his  countrymen 
the  Jews ;  and  Christ's  near  kinsmen  spake  most 
slightly  of  him,  ch.  7.  S.  Men's  pride  and  en\y 
make  them  sconi  to  be  insti-ucted  by  those  who  once 
were  their  school-fellows  and  play-fellows.  Desire 
of  novelty,  and  of  that  which  is  far-fetched,  and 
dear-bought,  and  seems  to  drop  out  of  the  sky  to 
them,  makes  them  despise  those  persons  and  things 
which  they  ha\'e  been  long  used  to,  and  know  the 
rise  of.  (4.)  It  is  a  great  discouragement  to  a  mi- 
nister to  go  among  a  people  that  have  no  value  for 
him  or  his  labours.  Christ  would  not  go  to  Naza- 
reth, because  he  knew  how  little  respect  he  should 
have  there.  (5.)  It  is  just  with  God  to  deny  his  gos- 
pel to  those  that  despise  the  ministers  of  it.  They 
that  mock  the  messengers,  forfeit  the  benefit  of  the 
message.     Matth.  21.  35,  41. 

2.  What  entertainment  he  met  with  among  the 
Galileans  in  the  countiy;  (t.  45.)  They  receix'ed 
him,  bade  him  welcome,  and  cheerfulh'  attended  on 
his  doctrine.  Christ  and  his  gospel  are  not  sent  in 
vain  ;  if  they  had  not  honour  with  some,  they  shaU 
have  with  others.  Now  the  rtoson  gi\en  why  these 
Galileans  were  so  ready  to  receive  Christ  is,  because 
they  had  seen  the  miracles  he  did  at  Jerusalem,  v.  45. 
Observe,  (1.)  They  went  up  to  Jenisalem  at  the 
feast,  the  feast  of  the  passover.     The  Galileans  lav 


712  ST.  JOHN,  IV. 

very  remote  from  Jerusalem,  and  their  way  thither 
lay  thi'ough  the  country  of  the  Samaritans,  which 
was  troublesome  for  a  Jew  to  pass  through,  worse 
than  Baca's  valley  of  old ;  yet,  in  obedience  to  God's 
command,  they  ivent  ufi  to  the  feast,  and  there  they 
became  acquainted  with  Christ.  Note,  They  that 
are  diligent  and  constant  in  attending  on  public  or- 
dinances, some  time  or  other  meet  with  more  spiri- 
tual benefit  than  they  expect.  (2.)  At  Jerusalem 
they  saw  Christ's  miracles,  which  recommended 
him  and  his  doctrine  very  much  to  their  faith  and 
affections.  The  miracles  were  wrought  for  the  be- 
nefit of  them  at  Jerusalem  ;  yet  the  Galileans,  who 
were  accidentally  there,  got  more  advantage  by 
them  than  they  did  for  whom  they  were  chiefly  de- 
signed. Thus  the  word  preached  to  a  7nixed  mul- 
titude may  perhaps  edify  occasional  hearers  moj-e 
than  the  constant  auditory. 

3,  What  city  he  went  to :  when  he  would  go  to  a 
city,  he  chose  to  go  to  Cana  of  Galilee,  where  he  had 
made  the  water  wine ;  {v.  46. )  thither  he  went,  to 
see  if  there  were  any  good  fraits  of  that  miracle  re- 
maining ;  and,  if  there  were,  to  confirm  their  faith, 
and  to  water  what  he  had  planted.  The  evangelist 
mentions  this  miracle  here,  to  teach  us  to  keep  in 
remembrance  what  we  have  seen  of  the  works  of 
Christ. 

II.  His  curin!^  of  the  riobleman's  son  that  was  sick 
of  a  fever.  This  stoiy  is  not  recorded  by  any  other 
of  the  evangelists ;  it  comes  in  Matth.  4.  23. 

Observe,  1.  Who  the  jietitioner  was,  and  who  the 
fiatient ;  the  petitioner  was  a  nobleman,  the  patient 
was  his  son  ;  There  was  a  certain  nobleman.  Re- 
i^ulus,  (so  the  Latin,)  a  little  king;  so  called,  either 
for  the  largeness  of  his  estate,  or  the  extent  of  his 
power,  or  the  royalties  that  belonged  to  his  manor. 
Some  understand  it  as  bespeaking  his  preferment, 
he  was  a  courtier,  in  some  office  about  the  king ; 
others,  as  bespeaking  his  party,  he  was  a  Hero- 
dian,  a  royalist,  a  prerogative-man,  one  that  espous- 
ed the  interest  of  the  Herods,  father  and  son ;  per- 
haps it  was  Chuza,  Herod's  steward,  (Luke  8.  3.) 
or  Manaen,  Herod's  foster-brother,  Acts  13.  1. 
There  were  saints  in  Cxsar's  household.  The  fa- 
ther a  nobleman,  and  yet  the  son  sick  ;  for  dignities 
and  titles  of  honour  will  be  no  security  to  persons 
and  families  from  tlie  assaults  of  sickness  and  death. 
It  was  fifteen  miles  from  Capernaum  where  this  no- 
bleman lived  to  Cana,  where  Christ  now  was ;  yet 
this  affliction  in  his  family  sent  him  so  far  to  Christ. 

2.  How  the  petitioner  made  his  application  to  the 
Phvsician.  Having  heard  that  Jesits  was  come  out 
of  judea  to  Galilee,  and  finding  that  he  did  not  come 
toward  Capernaum,  but  turned  off  toward  the  otlier 
side  of  the  country,  he  went  to  him  himself,  and  be- 
sought him  to  come  and  heal  his  son,  v.  47.  See 
here,  (1.)  His  tender  affection  to  his  son,  that  when 
he  was  sick  he  would  spare  no  pains  to  get  helj)  for 
him.  (2. )  His  great  res/iect  to  our  Lord  Jesus ;  tliat 
he  would  come  himself  to  wait  >>pon  him,  when  he 
might  have  sent  a  servant ;  and  that  he  besought  him, 
when,  as  a  man  in  authority,  some  would  think  he 
might  have  ordered  his  attendance.  The  gi-eatest 
men,  when  they  come  to  God,  must  become  beggars, 
and  sue  sub  forma  pauperis — as  paupers. 

As  to  the  errand  he  came  upon,  we  may  obsen'e 
a  mixture  in  his  faith.  [1.]  There  was  sincerity  in 
it ;  he  did  believe  that  Christ  could  heal  his  son, 
though  his  disease  was  dangerous.  It  is  probable 
that  he  had  physicians  to  him,  who  had  given  him 
over ;  but  he  believed  that  Christ  could  cure  him 
when  the  case  seemed  deplorable.  [2.]  Yet  there 
was  infirmitv  in  his  faith  ;  he  believed  that  Christ 
could  heal  his  son,  but  as  it  should  seem,  he  thought 
he  could  not  heal  him  at  a  distance,  and  therefore 
he  besought  him  that  he  would  come  down  and  heal 
him,  expecting,  as  Naaman  did,  that  he  would  come 


and  strike  his  hand  over  the  patient,  as  if  he  could 
not  cure  him  but  by  a  physical  contact.  Thus  are 
we  apt  to  limit  the  Holy  One  of  Israel,  and  to  stint 
him  to  our  forms.  The  centurion,  a  Gentile,  a  sol- 
dier, was  so  strong  in  faith,  as  to  sa)'.  Lord,  I  am 
not  worthy  that  thou  shouldst  come  under  my  roof, 
Matth.  8.  8.  This  nobleman,  a  Jew,  must  have 
Christ  to  come  down,  though  it  was  a  good  day's 
journey,  and  despairs  of  a  cure  unless  he  come  down, 
as  if  he  must  teach  Christ  how  to  work.  We  are 
encouraged  to  pray,  but  we  are  not  allowed  to  pre- 
scribe ;  "  Lord,  heal  me  ;  but  whether  with  a  word 
or  a  touch,  tJty  will  be  done." 

3.  The  gentle  rebuke  he  met  with  in  this  address ; 
{v.  48.)  Jesus  said  to  him,  "  I  see  how  it  is  ;  except 
ye  see  signs  and  wonders  ye  will  not  believe,  as  the 
Samaritans  did,  though  they  saw  no  signs  and  won- 
ders, and  therefore  I  must  work  miracles  among 
you."  Though  he  was  a  nobleman,  and  now  in  grief 
about  his  son,  and  had  showed  great  respect  to 
Christ  in  coming  so  far  to  him,  yet  Christ  gives  him 
a  reproof;  men's  dignity  in  the  world  shall  not  ex- 
empt them  from  the  rebukes  of  the  word  or  provi- 
dence ;  for  Christ  reproves  not  after  the  hearing  of 
his  ears,  but  with  equity,  Isa.  11.  3.  Observe,  Christ 
first  shows  him  his  sin  and  weakness,  to  prepare 
him  for  mercy,  and  then  grants  him  his  request. 
Christ  huinbles  those  first  with  his  frowns,  whom 
he  intends  to  honour  with  his  favours.  The  Com- 
forter shall  first  convince.  Herod  longed  to  see 
some  miracle,  (Luke  23.  8.)  and  this  courtier  was 
of  the  same  mind,  and  the  generality  of  the  people 
too. 

Now  that  which  is  blamed,  is,  (1.)  That  whereas 
they  had  heard  by  credible  and  incontestable  re- 
port of  the  miracles  he  had  wrought  :n  other  places, 
they  would  not  believe  except  they  saw  them  with 
their  own  eyes,  Luke  4.  23.  They  must  be  honoured, 
and  they  must  be  humoured  ;  or  they  will  not  be  conr 
vinced.  Their  country  must  be  graced,  and  their 
curiosity  gratified,  with  signs  and  wonders,  or  else, 
though  the  doctrine  of  Christ  be  sufliciently  proved 
by  miracles  wrought  elsewhere,  they  will  not  be- 
lieve ;  like  Thomas,  they  will  yield  to  no  method  of 
conviction  but  what  they  shall  prescribe.  (2. )  That, 
whereas  they  had  seen  divers  miracles,  which  they 
could  not  gainsay  the  evidence  of,  but  which  suffi- 
ciently proved  Christ  a  Teacher  come  from  God, 
and  should  now  have  applied  themselves  to  him  for 
instruction  in  his  doctrine,  which  by  its  native  ex- 
cellency would  have  i(ently  led  them  on,  in  believing, 
to  a  spiritual  perfection  ;  instead  of  this,  they  would 
go  no  further  in  believing  than  they  were  drii'en  by 
signs  and  wonders.  The  spiritual  yiowcv  of  the  word 
did  not  affect  them,  did  not  attract  them,  but  only 
the  sensible  power  of  miracles,  which  were  for  them 
who  believed  not,  while  prophesying  was  for  the?n 
that  believe,  1  Cor.  14.  22.  Those  that  admire  mi- 
racles onlv,  and  despise  prophesying,  rank  them- 
selves with  unbelie\'ers. 

4.  His  continued  importunity  in  his  address  ;  (v. 
49.)  Sir,  conie  down  ere  my  child  die.  Kvfii — Lord  ; 
so  it  should  be  rendered.  In  this  reply  of  his,  we 
have, 

(1.)  Something  that  was  commendable;  he  took 
the  reproof  patiently,  he  spake  to  Christ  respect- 
fully ;  though  he  was  one  of  those  that  wore  soft 
clothing,  yet  he  could  bear  his  reproof.  It  is  none 
of  the  privileges  of  peerage  to  be  above  the  reproofs 
of  the  word  of  Christ ;  but  it  is  a  sign  of  a  good  tem- 
per and  disposition  in  men,  especially  in  great  men, 
when  they  can  be  told  of  their  faults,  and  not  be 
angry.  And  as  he  did  not  take  the  reproof  for  an 
affront,  so  he  did  not  take  it  for  a  denial,  but  still 
prosecuted  his  request,  and  continued  to  wrestle  till 
he  prevailed.  Nav,  he  might  argue  thus,  "  If  Christ 
heal  7ny  soul,  surely  he  will  heal  my  son  ;  if  he  cure 


ST.  JOHN,  IV. 


713 


wj  unbelief,  he  will  cure  his  fever.  This  is  the 
method  Christ  takes,  first  to  work  ufion  us,  and 
then  to  work  for  us  ;  and  there  is  hope,  if  we  find 
him  entering  upon  this  method. 

(2.)  Here  is  something  that  was  blame- worthy  : 
that  was  his  infirmity  ;  for,  [1.]  He  seems  to  take 
no  notice  of  the  reproof  Christ  gave  him,  says  no- 
thing to  it,  by  way  either  of  confession  or  of  excuse, 
for  he  is  so  wholly  taken  up  with  concern  about  his 
child,  that  he  can  mind  nothing  else.  Note,  The 
sorrow  of  the  world  is  a  great  prejudice  to  our  pro- 
fiting by  the  word  of  Christ  Inordinate  care  and 
grief  are  thorns  that  choke  the  good  seed ;  see 
Exod.  6.  2.  [2.]  He  stUl  discovered  the  weakness 
of  his  faith  in  the  power  of  Christ.  First,  He  must 
have  Christ  to  come  down,  thinking  that  else  he 
could  do  the  child  no  kindness.  It  is  hard  to  per- 
suade ourselves  that  distance  of  time  and  place  are 
no  obstructions  to  the  knowledge  and  power  of  our 
Lord  Jesus  ;  yet  so  it  is,  he  sees  afar  off,  for  his  eyes 
run  to  and  fro  ;  and  he  acts  afar  off,  for  his  word, 
the  word  of  his  power,  runs  -very  swiftly.  Secondly, 
He  believes  that  Christ  could  heal  a  sick  child,  but 
not  that  he  could  raise  a  dead  child,  and  therefore, 
O  come  down,  ere  my  child  die  ;  as  if  then  it  would 
be  too  late ;  whereas  Christ  has  the  same  power 
over  death  that  he  has  over  bodily  diseases.  He 
forgot  that  Elijah  and  Elisha  had  raised  dead  chil- 
dren ;  and  is  Christ's  power  inferior  to  theirs  ?  Ob- 
serve what  haste  he  is  in  ;  Come  down,  ere  my  child 
die ;  as  if  there  were  danger  of  Christ's  slipping  his 
time.  He  that  believeth,  doth  not  make  haste,  but 
refers  himself  to  Christ :  "Lord,  what  and  when 
and  how  thou  pleasest. " 

5.  The  answer  of  peace  which  Christ  gave  to  his 
request  at  last ;  (x'.  50. )  Go  thy  way,  thy  son  lirveth. 
Christ  here  gives  us  an  instance, 

(1.)  Of  his  power ;  that  he  not  only  could  heal, 
but  could  heal  with  so  much  ease,  without  the  trou- 
ble of  a  visit.  Here  is  nothing  said,  nothing  done, 
nothing  ordered  to  be  done,  and  yet  the  cure 
wrought;  Thy  son  liveth.  The  healing  beams  of 
the  Sun  of  righteousness  dispense  benign  influences 
from  one  end  of  heaven  to  another,  and  there  is  no- 
thing hid  from  the  heat  thereof.  Though  Christ  is 
now  in  heaven,  and  his  church  on  earth,  he  can  send 
from  above.  This  nobleman  would  have  Christ 
come  down  and  heal  his  son  ;  Christ  will  heal  his 
son,  and  not  come  down.  And  thus  the  cure  is  the 
sooner  wrought,  the  nobleman's  mistake  rectified 
and  his  faith  confirmed  ;  so  that  the  thing  was  bet 
ter  done  in  Christ's  way.  When  he  denies  what  we 
ask,  he  gives  what  is  much  more  to  our  advantage  ; 
we  ask  for  ease,  he  gives  patience.  Observe,  His 
power  was  exerted  by  his  word.  In  saying.  Thy  son 
lives,  he  showed  that  he  has  life  in  himself,  and 
power  to  quicken  whom  he  will.  Christ's  saying. 
Thy  soul  lives,  makes  it  alive. 

(2. )  Of  his  fiity  ;  he  observed  the  nobleman  to  be 
in  fiain  about  his  son,  and  his  natural  affection  dis- 
covered itself  in  that  word,  Ere  my  child,  my  dear 
child,  die ;  and  therefore  Christ  dropped  the  re- 
proof, and  gave  him  assurance  of  the  recovery  of 
his  child;  for  he  knows  how  a  father  fiities  his  chil- 
dren. 

6.  The  nobleman's  belief  of  the  word  of  Christ ; 
he  believed,  and  nvent  away.  Though  Christ  did 
not  gratify  him  so  far  as  to  go  down  with  him,  he  is 
satisfied  with  the  method  Christ  took,  and  reckons 
he  has  gained  his  point.  How  quickly,  how  easily, 
is  that  which  is  lacking  in  our  faith^  perfected  bv 
the  word  and  power  of  Christ  Now  he  sees  no 
sign  or  wonder,  and  yet  believes  the  wonder  done. 

(1.)  Christ  said,  T7;y  son  lix'cth,  and  the  man  be- 
lieved him  ;  not  only  believed  the  omniscience  of 
Christ,  that  he  knew  the  chUd  recovered,  but  the 
omnipotence  of  Christ,  that  the  cure  was  effected 

Vol.  v.— 4  X  ■" 


by  his  word.  He  left  him  dying  ;  yet,  when  Christ 
said,  he  lives,  like  the  father  of  the  faithful,  against 
hofie  he  believed  in  hope,  and  staggered  not  through 
unbelief. 

(2.)  Christ  said,  Go  thy  way  ;  and,  as  an  evi- 
dence of  the  sincerity  of  his  faith,  he  went  his  way, 
and  gave  neither  Christ  nor  himself  any  further  dis- 
turbance. He  did  not  press  Christ  to  come  down, 
did  not  say,  "  If  he  do  recover,  yet  a  visit  will  be 
acceptable  ;"  no,  he  seems  no  further  solicitous,  but, 
like  Hannah,  he  goes  his  way,  and  his  countenance 
is  no  more  sad.  As  one  entirely  satisfied,  he  made 
no  great  haste  home  ;  did  not  hm-ry  home  that  night, 
but  returned  leisurely,  as  one  that  was  perfectly 
easy  in  his  own  mind. 

7.  The  further  confirmation  of  his  faith,  by  com- 
paring notes  with  his  servants  at  his  return. 

(1.)  His  servants  met  him  with  the  agreeable 
news  of  the  child's  recover)',  v.  51.  Pi'obably  they 
met  him  not  far  from  his  own  house,  and,  knowing 
what  their  master's  cares  were,  they  were  willing 
as  soon  as  they  could  to  make  him  easy.  David's 
servants  were  loath  to  tell  him  when  the  child  was 
dead.  Christ  said.  Thy  son  liveth;  and  now  the 
ser\'ants  say  the  same.  Good  news  will  meet  those 
that  hope  in  God's  word. 

(2. )  He  inquired  what  hour  the  child  began  to 
recover ;  (d.  52. )  not  as  if  he  doubted  the  influence 
of  Christ's  word  upon  the  child's  recovery,  but  he 
was  desirous  to  have  his  faith  confirmed,  that  he 
might  be  able  to  satisfy  any  to  whom  he  should  re- 
late it ;  for  it  was  a  material  circumstance.  Note, 
[1.]  It  is  good  to  furnish  ourselves  with  all  the  cor- 
roborating proofs  and  evidences  that  may  be,  to 
strengthen  our  faith  in  the  word  of  Christ,  that  it 
may  grow  up  to  a  full  assurance.  Show  me  a  token 
for  good.  [2.  ]  The  diligent  comparing  of  the  works 
of  Christ  with  his  word,  will  be  of  gi-eat  use  to  us 
for  the  confirming  of  our  faith.  That  was  the  course 
this  nobleman  took  ;  He  inquired  of  the  serx'ants  the 
hour  ivhen  he  began  to  amend ;  and  they  told  him. 
Yesterday  at  the  seventh  hour,  (at  one  o'clock  in  the 
afternoon,  or,  as  some  think  this e\angelist  reckons, 
at  seven  o'clock  at  night,)  the /erf r  left  him;  not 
only  he  began  to  amend,  but  he  was  perfectly  weU 
on  a  sudden  ;  so  the  father  knew  that  it  was  at  the 
same  hour,  when  Jesus  said  to  him,  Tliy  son  liveth. 
As  the  word  of  God,  well  studied,  will  help  us  to 
understand  his  providences ;  so  the  providence  of 
God,  well  observed,  will  help  us  to  understand  his 
word,  for  God  is  every  day  fulfilling  the  scripture. 
Two  things  would  help  to  confirm  his  faith.  First, 
That  the  child's  recovery  was  suddeyi,  and  not 
gradual.  They  name  the  precise  time  to  an  hour. 
Yesterday,  not  about,  but  at,  the  seventh  hour,  the 
fever  left  him  ;  not  it  abated,  or  began  to  decrease, 
but  it  left  him  in  an  instant.  The  word  of  Christ 
did  not  work  like  physic,  which  must  have  time  to 
operate,  and  produce  the  effect,  and  perhaps  cures 
by  expectation  only  ;  no,  with  Christ  it  was  dictum 
factum — he  spake,  and  it  was  done  ;  not.  He  spake, 
and  it  was  set  a  doing.  Secondly,  That  it  was  just 
at  the  same  time  that  Christ  spake  to  him  ;  at  that 
very  hour.  The  svnchronisms  and  coincidents  of 
events  add  very  much  to  the  beauty  and  harmony 
of  Pro\idence.  Obsen-e  the  time,  aiid  the  thing  it- 
self will  be  more  illustrious,  for  every  thing  is  beau- 
tiful in  its  time ;  at  the  very  time  when  it  is  pro- 
mised, as  Israel's  dehverance,  (Exod.  12.  41.)  at  the 
very  time  when  it  \s prayed  for,  as  Peter's  deliver- 
ances. Acts  12.  12.  In  men's  works,  distance  of 
place  is  the  delay  of  time,  and  the  retarding  of  busi- 
ness ;  but  it  is  not  so  in  the  works  of  Christ  The 
pardon  and  peace,  and  comfort,  and  spiritual  heal- 
ing, which  he  speaks  in  heaven,  is,  if  he  pleases,  at 
the  same  time  effected,  and  wrought  in  the  souls  of 
believers ;  and  when  these  two  come  to  be  compared 


714 


ST.  JOHN  V. 


in  the  m-eatday,  Christ  will  be  glorified  in  his  saints, 
and  aimired  in  all  them  that  belieue 

8  The  happy  effect  and  issue  oj  this.  1  he  bnng- 
jne'of  the  cure  to  the  family  brought  salvation  to  it. 

(1. )  The  nobleman  himself  believed.  He  had  be- 
fore believed  the  word  of  Christ,  with  reference  to 
this  particular  occasion ;  but  now  he  believed  in 
Christ  as  the  Messiah  promised,  and  became  one  of 
his  disciples.  Thus  the  particular  experience  of 
the  power  and  efficacy  of  one  word  of  Christ,  may 
be  a  happy  means  to  introduce  and  settle  the  whole 
authority  of  Christ's  dominion  in  the  soul.  Christ 
has  many  ways  of  gaining  the  heart,  and  by  the 
grant  of  a  temporal  mercy  may  make  way  for  better 

(2  ■)  His  ivhole  house  believed  likewise.  [1.]  Be- 
cause of  the  interest  they  all  had  in  the  miracle, 
which  preserved  the  blossom  and  hopes  of  the  fami- 
ly •  this  affected  them  all,  and  endeared  Christ  to 
them,  and  recommended  him  to  their  best  thoughts, 
fs  i  Because  of  the  injiuejice  the  master  ot  the 
familv  had  upon  them  all.  A  master  of  a  family 
cannot  give  faith  to  those  under  his  charge,  nor 
force  them  to  believe,  but  he  may  be  instiiimental 
to  remove  external  prejudices  which  obsti-uct  the 
operation  of  the  evidence,  and  then  the  work  is 
more  than  half  done.  Abraham  was  famous  for 
this,  (Gen.  18.  19.)  and  Joshua,  ch.  24.  15.  This 
was  a  nobleman,  and,  probably,  he  had  a  great 
household ;  but  when  he  comes  into  Christ's  school, 
he  brings  tliem  all  along  with  him.  'V^'hat  a  blessed 
change  was  here  in  this  house,  occasioned  by  the 
sickness  of  the  child  !  This  should  reconcile  us  to 
afBictions,  we  know  not  what  good  may  follow  from 
them.  Probably,  the  conversion  of  this  nobleman 
and  his  family  at  Capernaum  might  invite  Christ  to 
come  afterward,  and  settle  at  Capernaum,  as  his 
head-quarters  in  Galilee.  When  great  men  receive 
the  gospel,  they  may  be  instrumental  to  bring  it  to 
the  places  where  they  live. 

Lasthi,  Here  is  the  evangelist's  remark  upon  this 
cure;  {v.  54.)  This  is  the  second  miracle  :  referring 
to  ch.  2.  11.  where  the  turning  water  into  wine  is 
said  to  be  the  first ;  that  was  soon  after  his  first  re- 
turn out  of  Judea,  this  soon  after  his  second.  In  Ju- 
dea  he  had  wrought  many  miracles,  ch.  3.  2. — i. 
45.  They  had  the  first  offer ;  but,  being  driven 
thence,  he  wrought  miracles  in  Galilee.  Some- 
where or  other  Christ  will  find  a  welcome.  People 
may,  if  they  please,  shut  the  sun  out  of  their  own 
houses,  but  cannot  shut  it  out  of  the  world.  This  is 
noted  to  be  the  second  miracle,  1.  To  remind  us  of 
the  first,  wrought  in  the  same  place  some  months 
before.  Fresh  mercies  should  revive  the  remem- 
brance of  former  mercies,  as  former  mercies  should 
encourage  our  hopes  of  further  mercies.  Christ 
keeps  account  of  his  favours,  whether  we  do  or  no. 
2.  To  let  us  know  that  this  cure  was  before  those 
many  cures  which  the  other  evangelists  mention  to 
be  wrought  in  Galilee,  Matth.  4.  23.  Mark  1.  34. 
Luke  4.  40.  Probably,  this  cure  (the  patient  being 
a  ])erson  of  quality)  was  the  more  talked  of  for  that 
reason,  and  sent  him  crowds  of  patients  ;  when  this 
nobleman  applied  himself  to  Christ,  multitudes  fol- 
lowed. What  abundance  of  good  may  great  men 
do,  if  they  be  good  men  ! 

CHAP.  v. 

We  have  in  the  gospels  a  faitliful  record  of  all  that  Jesus  be- 
pan  botli  to  do  and  to  teach,  Acts  1.  I.  These  two  are  in- 
terwoven, because  what  he  taught,  explained  what  he  did, 
and  what  he  did  confirmed  what  he  taught.  Accordinely, 
we  have  in  this  chapter  a  miracle  and  a  sermon,  I.  The 
miracle  was  the  cure  of  an  impotent  man  that  had  been 
diseased  thirty-eight  years,  with  the  circumstances  of  that 
cure,  V.  1  . .  16.  II.  The  sermon  was  Christ's  vindication 
of  himself  before  the  Sanhedrim,  when  he  was  prosecuted 
as  a  criminal  for  healing  the  man  on  the  sabbath-day  ;  in 


which,  1.  He  asserts  his  authority  as  Messiah,  and  Medi* 
ator  between  God  and  man,  v.  17..  29.  2.  He  proves  it 
by  the  testiniony  of  his  Father,  of  John  Baptist,  of  his  mi- 
racles, and  of  the  scriptures  of  the  Old  Testament,  and  con- 
demns the  Jews  for  their  unbelief,  v.  30  . .  47. 

1.    A  FTER  this  there  was  a  feast  of  the 
xIl  Jews;  and  Jesus  went  up  to  Jeru- 
salem.    2.  Now  there  is  at  Jerusalem,  by 
the  sheep-marJcet,  a  pool,  which  is  called  in 
the  Hebrew  tongue  Bethesda,  having  five 
porches.     3.  In  these  lay  a  great  multitude 
of  impotent  folk,  of  blind,  halt,  withered, 
waiting  for  the  moving  of  the  water.     4. 
For  an  angel  went  down  at  a  certain  sea- 
son into  the  pool,  and  troubled  the  water: 
whosoever  then  first,  after  the  troubling  of 
the  water,  stepped  in,  was  made  whole  of 
whatsoever  disease  he  had.    5.  And  a  cer- 
tain man  was  there  which  had  an  infirmity 
thirty  and  eight  years.  6.  When  Jesus  saw 
him  lie,  and  knew  that  he  had  been  now  a 
long  time  in  that  case,  he  saith  unto  him, 
Wilt  thou  be  made  whole  ?    7.  The  impo- 
tent man   answered  him.  Sir,  I  have  no 
man,  when  the  water  is  troubled,  to  put 
me  into  the  pool :  but  while  1  am  coming, 
another  steppeth  down  before  me.     8.  Je- 
sus saith  unto  him.  Rise,  take  up  thy  bed, 
and  walk.     9.  And  immediately  the  man 
was  made  whole,  and  took  up  his  bed,  and 
walked :  and  on  the  same  day  was  the  sab- 
bath.    10.  The  Jews  therefore  said  unto 
him  that  was  cured.  It  is  the  sabbath-day ; 
it  is  not  lawful  for  thee  to  carry  t/iy  bed. 
1 1 .  He  answered  them,  He  that  made  me 
whole,  the  same  said  unto  me.  Take  up 
thy  bed,  and  walk.     12.  Then  asked  they 
him.  What  man  is  that  which  said  unto 
tfiee.  Take  up  thy  bed,  and  walk  ?  1 3.  And 
he  that  was  healed  wist  nbt  who  it  was : 
for  Jesus  had  conveyed  himself  away,  a 
multitude  being  in  that -place.     14.  After- 
ward Jesus  findeth  him  in  the  temple,  and 
said  unto    him.  Behold,  thou  art    made 
whole :    sin  no  more,  lest  a  worse  thing 
come  unto  thee.     15.  The  man  departed, 
and  told  the  Jews  that  it  was  Jesus  which 
had  made  him  whole.     16.  And  therefore 
did  the  Jews  persecute  Jesus,  and  sought 
to  slay  him»  because  he   had  done  these 
things  on  the  sabbath-day. 

This  miraculous  cure  is  not  recorded  by  any  other 
of  the  evangelists,  who  confine  themselves  mostly 
to  the  miracles  wrought  in  Galilee,  but  John  re- 
lates those  wrought  at  Jerusalem.  Concerning  this 
observe, 

I.  The  lime  when  this  cure  was  wrought ;  it  was 
at  a  feast  of  the  Jews,  that  is,  the  passover,  for  that 
was  the  most  celebrated  feast.  Christ,  though  resi- 
ding in  Galilee,  yet  went  up  to  Jerusalem  at  the 
feast,  7'.  1. 

1.  Because  it  was  an  ordinance  of  God,  which,  as 
a  Subject,  he  would  observe,  being  made  under  the 
law ;  though,  as  a  Son,  he  might  have  pleaded  an 


ST.  JOHN,  V. 


715 


exemption.  Thus  he  would  teach  us  to  attend  reli- 
gious assemblies,  Heb.  10.  25. 

2.  Because  it  was  ^n  ofiliortunity  of  good ;  for, 
(1.)  There  were  great  numbers  gathered  together 
there  at  that  time  ;  it  was  a  general  rendezvous,  at 
least,  of  all  serious,  thinking  people  from  all  parts 
of  the  country,  beside  proselytes  from  other  nations ; 
and  wisdom  must  cry  in  the  places  of  concourse, 
Prov.  1.  21.  (2.)  It  was  to  be  hoped  that  they  were 
in  a  good  frame,  for  tliey  came  together  to  ivors/iifi 
God  and  to  spend  their  time  in  religious  exercises. 
Now  a  mind,  inclined  to  devotion,  and  sequestering 
itself  to  the  exercises  of  piety,  lies  very  ojien  to  the 
further  discoveries  of  divine  light  and  love,  and  to 
it  Christ  will  be  acceptable. 

II.  Tlie  lilace  where  this  cure  was  wrought ;  at 
the  fiool  of  Bethesda,  which  had  a  miraculous  heal- 
ing virtue  in  it,  and  is  here  particularly  described, 
V.  2—4. 

1.  Where  it  was  situated ;  at  Jerusalem,  by  the 
aheep.- market ;  ivt  t5  TrfjCuTiKu  ;  it  might  as  well  be 
rendered,  the  sheep-cote,  where  the  sheep  were 
kept ;  or  the  sheep-gate,  which  we  read  of,  Neh.  3. 
1.  through  which  the  sheep  were  brought,  as  the 
sheep-market,  where  they  were  sold.  Some  think 
it  was  near  the  temple,  and  if  so,  it  yielded  a  me- 
lancholy, but  profitable,  spectacle  to  those  that  went 
up  to  the  temple  to  pray. 

2.  How  it  was  called  ;  it  was  a  pool,  (a  pond,  or 
bath,)  ivhich  is  called  in  Hebrew,  Bethesda — The 
house  of  mercy  ;  for  therein  appeareth  much  of  the 
mercy  "of  God  to  the  sick  and  diseased.  In  a  world 
of  so  much  misery  as  this  is,  it  is  well  that  there  are 
some  Bethesda^ — Houses  of  mercy ,  (remedies  against 
these  maladies,)  that  the  scene  is  not  all  melancholy. 
An  al/r^-house,  so  Dr.  Hammond.  Dr.  Lightfoot's 
conjecture  is,  that  this  was  the  upper  pool,  (Isa.  7. 
a)  and  the  old  pool,  Isa.  22.  11.  That  it  had  been 
used  for  washing  from  ceremonial  pollutions,  for 
convenience  of  which,  the  porches  were  built  to 
dress  and  undress  in,  but  it  was  lately  become  me- 
dicinal. 

3.  How  it  was  fitted  up ;  it  T\a.dfive  porches,  clois- 
ters, piazzas,  or  roofed  walks,  in  which  the  sick 
lay.  Thus  the  charity  of  men  concurred  with  the 
mercy  of  God  for  the  relief  of  the  distressed.  Na- 
ture has  provided  remedies,  but  men  must  provide 
hospitals. 

4.  How  it  was  frequented  with  sick  and  cripples  ; 
(xi.  3.)  In  these  lay  a  great  multitude  of  imfiotent folk. 
How  manv  are  the  afflictions  of  the  afflicted  in  this 
world  !  How  full  of  complaints  are  all  places,  and 
what  multitudes  of  impotent  folk  !  It  may  do  us 
good  to  visit  the  hospitals  sometimes,  that  we  may 
take  occasion,  from  the  calamities  of  others,  to 
thank  God  for  our  comforts.  The  evangelist  speci- 
fies three  sorts  of  diseased  people  that  lay  here, 
blind,  halt,  and  withered,  or  sinew-shrunk,  either  in 
one  particular  part,  as  the  man  with  the  withered 
hand,  or  all  over  paralytic. 

These  are  mentioned,  because,  being  least  able  to 
help  themselves  into  the  water,  they  lay  longest 
waiting  in  the  fiorches.  Those  that  were  sick  of 
those  bodily  diseases,  took  the  pains  to  come  far, 
and  had  the  patience  to  wait  long,  for  a  cure  ;  any 
of  us  would  have  done  the  same,  and  we  ought  to 
do  so  :  but  O  that  men  were  as  wise  for  their  souls, 
and  as  solicitous  to  get  their  spiritual  diseases 
healed  !  We  are  all  by  nature  imfiotent  folk  in 
spiritual  things,  blind,  halt,  and  withered ;  but  ef- 
fectual provision  is  made  for  our  cure,  if  we  will  but 
observe  orders. 

5.  What  virtue  it  had  for  the  cure  of  these  impo- 
tent folk  ;  (v.  4.)  An  angel  went  down,  and  troubled 
the  water;  and  whoso  first  stepped  in  was  made 
•whole.  That  this  strange  virtue  in  the  pool  was  na- 
tural, or  artificial  rather,  and  was  the  effect  of  the 


washing  of  the  sacrifices,  which  impregnated  the 
water  with  I  know  not  what  healing  virtue  even  for 
blind  people  ;  and  that  this  angel  was  a  messenger, 
a  common  pei'son,  sent  down  to  stir  the  water,  is  al- 
together groundless;  there  was  a  room  in  tlie  tem- 
ple on  purpose  to  wash  the  sacrifice  in.  Expositors 
generally  agree,  that  the  virtue  this  pool  had,  was 
supernatural.  It  is  true,  the  Jewish  writers,  who 
are  not  sparing  in  recounting  the  praises  of  Jerusa- 
lem, do  none  of  them  make  the  least  mention  of  this 
healing  pool ;  of  which  silence  in  this  matter,  per- 
haps this  was  the  reason,  that  it  was  taken  for  a  pre- 
sage of  the  near  approach-  of  the  Messiah,  and 
therefore,  they  who  denied  him  to  be  come,  indus- 
triously concealed  such  an  indication  of  his  coming  ; 
so  that  this  is  all  the  account  we  have  of  it.  Observe, 
(1.)  The  preparation  of  the  medicine  by  an  an- 
gel, who  went  down  into  the  pool,  and  stirred  the 
water.  Angels  are  God's  servants,  and  friends  to 
mankind  ;  and  perhaps  are  more  active  in  the  re- 
moving of  diseases,  (as  evil  angels  in  the  inflicting 
of  them,)  than  we  are  aware  of.  Raphael,  the  apo- 
cryphal name  of  an  angel,  signifies,  medicina  Dei — 
God's  physic,  or  physician  rather.  See  what  mean 
offices  the  holy  angels  condescend  to,  for  the  good 
of-men.  If  we  would  do  the  will  of  God  as  the  an- 
gels do  it,  we  must  think  nothing  below  us  but  sin. 
The  troubling  of  the  water  was  the  signal  given  of 
the  descent  of  the  angel ;  as  the  going  upon  the  top 
of  the  mulberry  trees  was  to  David,  and  then  they 
must  bestir  themselves.  The  waters  of  the  sanc- 
tuary are  then  healing,  when  they  are  put  in  motion. 
Ministers  must  stir  up  the  gift  that  is  in  them. 
When  they  are  cold  and  dull  m  their  ministrations, 
the  waters  settle,  and  are  not  apt  to  heal.  The  angel 
descended,  to  stir  the  water,  not  daily,  perhaps  not 
frequently,  but  at  a  certain  season ;  some  think,  at 
the  three  solemn  feasts,  to  grace  those  solemnities; 
or,  now  and  then ;  as  Infinite  Wisdom  saw  fit.  God 
is  a  free  Agent  in  dispensing  his  favours. 

(2.)  The  operation  of  the  medicine ;  mosoervr 
first  stepped  m,  was  made  whole.  Here  is,  [1.]  A 
miraculous  extent  of  the  virtue,  as  to  the  diseases 
cured  ;  what  disease  soever  it  was,  this  water  cured 
it.  Natural  and  artificial  baths  are  as  hurtful  in 
some  cases  as  they  are  useful  in  others,  but  this  was 
a  i-emedy  for  every  maladv,  even  for  those  that  came 
from  contrary  causes.  The  power  of  miracles  suc- 
ceeds, where  the  power  of  nature  succumbs.  [2.] 
A  miraculous  limitation  of  the  virtue,  as  to  the  /ler- 
sons  cured  ;  he  that  first  stepped  in,  had  the  benefit ; 
that  is,  he  or  they,  that  stepped  in  presently,  was 
cured,  not  those  that  lingered  and  came  in  after. 
This  teaches  us  to  observe  and  improve  our  oppor- 
tunities, and  to  look  about  2ts,  that  we  slip  not  a  sea- 
son which  may  never  return.  The  angel  stirred  the 
waters,  but  left  the  diseased  to  themseh-es  to  get  in. 
God  has  put  virtue  into  the  scriptures  and  ordi- 
nances, for  he  would  have  healed  us ;  but  if  we  do 
not  make  a  due  improvement  of  them,  it  is  our  own 
fault,  we  would  not  be  healed. 

Now  this  is  all  the  account  we  have  of  standing 
miracles ;  it  is  uncertain  when  it  began,  and  when  it 
ceased.  Some  conjecture  it  began  when  Eliashib 
the  High-Priest  began  the  building  of  the  wall  about 
Jerusalem,  and  sanctified  it  with  prayer;  and  that 
God  testified  his  acceptance,  by  putting  this  virtue 
into  the  adjoining  pool.  Some  think  it  began  now 
latelv  at  Christ's  birth  ;  nav,  others  at  his  baptism. 
Dr.  Lightfoot,  finding  in  Josephus,  Antiq.  lib.  15. 
cap.  7.  mention  of  a  great  earthquake  in  the  seventh 
year  of  Herod,  thirty  years  before  Christ's  birth, 
supposed,  since  there  used  to  be  earthquakes  at  the 
descent  of  angels,  that  then  the  angel  first  descended 
to  stir  this  water.  Some  think  it  ceased  \\'ith  this 
miracle,  others  at  Christ's  death ;  however,  it  i 
certain  that  it  had  a  gracious  signification. 


716  ST.  JOHN,  V. 

First,  It  was  a  token  of  God's  good  will  to  that 

Eeople,  and  an  indication,  that,  though  they  had 
een  long  without  prophets  and  miracles,  yet  God 
had  not  cast  them  off;  though  they  were  now  an  op- 
pressed despised  people,  and  many  were  ready  to 
say,  IVhere  are  all  the  luonders  that  our  fathers 
told  us  of;  God  did  hereby  let  them  know  that  he 
had  still  a  kindness  for  the  city  of  their  solemni- 
ties. 

We  may  from  hence  take  occasion  to  acknowledge 
•with  thankfulness  God's  power  and  goodness  in  the 
mineral  waters,  that  contribute  so  much  to  the  health 
of  mankind,  for  God  made  the  fountains  of  water, 
Rev.  14.  7. 

Secondly,  It  was  a  type  of  the  Messiah,  who  is 
the  Fountain  opened;  and  was  intended  to  raise 
people's  expectations  of  him,  who  is  the  Sun  of 
righteousness,  that  arises  with  healing  under  his 
wings.  These  waters  had  formerly  been  used  for 
purifying,  now  for  healing,  to  signify  both  the  cleayis- 
ing  and  curing  virtue  of  the  blood  of  Christ,  that 
incomparable  bath,  which  heals  all  our  diseases. 
The  waters  of  Siloam,  which  filled  this  pool,  signi- 
fied the  kingdom  of  David,  and  of  Christ  the  bon 
of  David;  (Isa.  8.  6.)  fitly  therefore  have  they  now 
this  sovereign  virtue  put  into  them.  The  laver  of 
regeneration  is  to  us  as  Bethesda's  pool,  healing 
our  spiritual  diseases ;  not  at  certain  seasons,  but  at 
all  times.     IVhoever  will,  let  him  come. 

III.  The  patient  on  whom  this  cure  was  wrought ; 
{v.  5.)  one  that  had  been  infirm  thirty-eight  years. 

1.  Wis  disease  \wa.'i grievous ;  he  had  an  n?^rm;<!/, 
a  weakness;  he  had  lost  the  use  of  his  limbs,  at 
least,  on  one  side,  as  is  usual  in  palsies.  It  is  sad  to 
have  the  body  so  disabled,  that,  instead  of  being 
the  soul's  instrument,  it  is  become,  even  in  the  af- 
fairs of  this  life,  its  burden.  What  reason  have  we 
to  thank  God  for  bodily  strength,  to  use  it  for  him, 
and  to  pity  those  who  are  his  prisoners  ! 

2.  The  duration  of  it  was  tedious ;  thirty-eight 
years:  he  was  lame  longer  than  most  live.  Many 
are  so  long  disabled  for  tlie  offices  of  life,  that,  as 
the  psalmist  complains,  they  seem  to  be  made  in 
vain  ;  for  suffering,  not  for  service  ;  born  to  be  always 
dying.  Shall  we  complain  of  one  wearisome  night, 
or  one  ill  fit,  who  perhaps  for  many  years  have 
scarcely  known  what  it  has  been  to  be  a  day  sick, 
when  many  others,  better  than  we,  have  scarcely 
known  what  it  has  been  to  be  a  day  well  ?  Mr. 
Baxter's  note  on  this  passage  is  veiy  affecting : 
"  How  gi-eat  a  mercy  was  it,  to  live  thirty-eight 
"  years  under  God's  wholesome  discipline.  Oh  my 
"  God,"  saith  he,  "  I  thank  thee  for  the  lUce  disci- 
"pline  of  fifty-eight  years;  how  safe  a  life  is  this, 
"m  comparison  of  full  prosperity  and  pleasure!" 

IV.  The  cure  and  the  circumstances  of  it  briefly 
related,  v.  6 — 9. 

1.  Jesus  sanu  him  lie.  Observe,  When  Christ 
came  up  to  Jerusalem,  he  visited  not  the  palaces, 
but  the  hospitals,  which  is  an  instance  of  his  humi- 
lity, and  condescension  and  tender  compassion  ;  and 
an  indication  of  his  great  design  in  coming  into  the 
•world,  which  was  to  seek  and  save  the  sick  and 
wounded.  There  was  a  great  multitude  of  poor 
cripples  here  at  Bethesda,  but  Christ  fastened  his 
eye  upon  this  one,  and  singled  him  out  from  the 
rest,  because  he  was  senior  of  the  house,  and  in  a 
more  deplorable  condition  than  any  of  the  rest ;  and 
Christ  delights  to  help  the  helpless ;  and  hath  mercy 
on  whom  he  will  have  mercy.  Perhaps  his  com- 
panions in  tribulation  insulted  over  him,  because  he 
had  been  often  disappointed  of  a  cure,  therefore 
Christ  took  him  for  his  patient :  it  is  his  honour  to 
side  with  the  weakest,  and  bear  up  those  whom  he 
sees  run  down. 

2.  He  krww,  and  considered  how  long  he  had  lain 
in  this  condition.     Those  that  have  been  long  in 


affliction,  may  comfort  themselves  with  this,  that 
God  keeps  account  how  long,  and  knows  our 
frame. 

3.  He  asked  him.  Wilt  thou  be  made  whole?  A 
strange  question  to  be  asked  one  that  had  been  so 
long  ill.  Some  indeed  would  not  be  made  whole, 
because  their  sores  serve  them  to  beg  by,  and  serve 
them  for  an  excuse  for  idleness ;  but  this  poor  man 
was  as  unable  to  go  a  begging  as  to  work,  yet  Christ 
put  it  to  him,  (1. )  To  express  his  own  pity  and  con- 
cern for  him.  Christ  is  tenderly  inquisitive  concern- 
ing the  desires  of  those  that  are  in  affliction,  and  is 
willing  to  know  what  is  their  petition  ;  "  What  shall 
I  do  for  you  ?"  (2.)  To  try  him  whether  he  would 
be  beholden  to  him  for  a  cure,  whom  the  gi-eat  peo- 
ple were  so  prejudiced  against,  and  sought  to  preju- 
dice others.  (3.)  To  teach  him  to  value  the  mercy, 
and  to  excite  in  him  desires  after  it.  In  spiritual 
cases,  people  are  not  willing  to  be  cured  of  their 
sins,  are  loath  to  part  with  tliem.  If  this  point 
therefore  were  but  gained,  if  people  were  willing  to 
be  made  whole,  the  work  were  half  done,  for  Christ 
is  willing  to  heal,  if  we  be  but  willing  to  be  healed, 
Matth.  8.  3. 

4.  The  poor  impotent  man  takes  this  opportunity 
to  renew  his  complaint,  and  to  set  forth  the  misery 
of  his  case,  which  makes  his  cure  the  more  illus- 
trious; (y.  7.)  Sir,  I  have  no  man  to  put  me  into 
the  pool.  He  seems  to  take  Christ's  question  as  an 
imputation  of  carelessness  and  neglect ;  "  If  thou 
hadst  had  a  mind  to  be  healed,  thou  wouldst  have 
looked  better  to  thy  hits,  and  have  got  into  the  heal- 
ing waters  long  before  now."  "  No,  Master,"  saith 
the  poor  man,  "  it  is  not  for  want  of  a  goodwill,  but 
of  a  good  friend,  that  I  am  unhealed  ;  I  have  done 
what  I  could  to  help  myself,  but  in  vain,  for  no  one 
else  will  help  me." 

(1.)  He  does  not  think  of  any  other  way  of  being 
cured  th:m  by  these  waters,  and  desires  no  other 
friendship  than  to  be  helped  into  them  ;  therefore, 
when  Christ  cured  him,  his  imagination  or  expecta- 
tion could  not  contribute  to  it,  for  he  thought  of  no 
such  thing. 

(2.)  He  complains  for  want  of  friends  to  help  him 
in ;  "  I  have  no  man,  no  friend,  to  do  me  that  kind- 
ness." One  would  think  that  some  of  those  who 
had  been  themselves  healed,  should  have  lent  him 
a  hand ;  but  it  is  common  for  the  poor  to  be  desti- 
tute of  friends ;  no  man  carethfor  thy  soul.  To  the 
sick  and  impotent,  it  is  as  true  a  piece  of  charity  to 
work  for  them,  as  to  relieve  them ;  and  thus  the 
poor  are  capable  of  being  charitable  to  one  another, 
and  ought  to  be  so,  though  we  seldom  find  that  they 
are  so ;  I  speak  it  to  their  shame. 

(3.)  He  bewails  his  infelicity,  that  very  often 
when  he  was  coming,  another  stepped  in  before  him. 
But  a  step  between  him  and  a  cure,  and  yet  he  con- 
tinues impotent.  None  had  the  charity  to  say, 
"  Your  case  is  worse  than  mine,  do  j'ou  go  in  now, 
and  I  will  stay  till  the  next  time  ;"  for  there  is  no 
getting  over  the  old  maxim.  Every  one  for  himself. 
Having  been  so  often  disappointed,  he  begins  to 
despair,  and  now  is  Christ's  time  to  come  in  to  his 
relief;  he  delights  to  help  in  desperate  cases.  Ob- 
sen-e,  How  mildly  this  man  speaks  of  the  unkind- 
ness  of  those  about  him,  without  any  peevish  reflec- 
tions. As  we  should  be  thankful  for  the  least  kind- 
ness, so  we  should  be  patient  under  the  greatest 
contempts ;  and,  let  our  resentments  be  ever  so  just, 
yet  our  expressions  should  ever  be  calm.  And  ob- 
serve further,  to  his  praise,  that  though  he  had 
waited  so  long  in  vain,  yet  still  he  continued  lying 
by  the  pool-side,  hoping  that  some  time  or  other 
help  would  come,  Hab.  2.  3. 

5.  Our  Lord  Jesus  hei-eupon  cures  him  with  a 
word  speaking,  though  he  neither  asked  it,  nor 
thought  of  it. 


ST.  JOHN,  V. 


717 


Here  is,  (1.)  The  word  he  said,  (r.  8.)  Rise,  take 
uji  thy  bed. 

[1.]  He  is  bidden  to  rise  and  nvalk ;  a  strange 
command  to  be  given  to  an  imjiotent  man,  that  had 
been  long  disabled  ;  but  this  divine  word  was  to  be 
the  vehicle  of  a  divine  power ;  it  was  a  command  to 
the  disease  to  be  gone,  to  nature  to  be  strong,  but  it 
is  expressed  as  a  command  to  him  to  bestir  liiinself. 
He  must  rise  and  walk,  that  is,  attempt  to  do  it,  and 
in  the  essay  he  should  receive  strength  to  do  it.  The 
conversion  of  a  sinner  is  the  cure  of  a  chronical  dis- 
ease ;  this  is  ordinarily  done  by  the  word,  a  word  of 
command;  Arise,  and  walk;  turn  and  live;  make 
ye  a  new  heart;  which  no  more  supposes  a  power  in 
us  to  do  it,  witiiout  the  grace  of  God,  distinguishing 
grace,  than  this  supposed  such  a  power  in  the  im- 
potent man.  But  it  he  had  not  attempted  to  help 
himself,  he  had  not  been  cured,  and  he  must  have 
borne  the  blame;  yet  it  does  not  therefore  follow, 
that,  when  he  did  rise  and  walk,  it  was  by  his  own 
strength ;  no,  it  was  by  the  power  of  Christ,  and  he 
must  have  all  the  glory.  Observe,  Chiist  did  not 
bid  him  rise,  and  go  mto  the  waters,  but  rise  and 
walk.  Christ  did  that  for  us,  which  the  law  could 
not  do,  and  set  that  aside. 

[2.]  He  is  bidden  to  take  ufi  his  bed.  First,  To 
make  it  to  appear  that  it  was  a.  perfect  cure,  and 
purely  miraculous ;  for  he  did  not  recover  strength 
by  degrees,  but  from  the  extremity  of  weakness  and 
impotency  he  suddenly  stepped  into  the  highest  de- 
gree of  bodily  strength  ;  so  that  he  was  able  to  carry 
as  gi'eat  a  load  as  any  porter  that  had  been  as  long 
used  to  it  as  he  had  been  disused.  He,  who  this 
minute  was  not  able  to  turn  him  in  his  bed,  the  next 
minute  was  able  to  carry  his  bed.  The  man  sick  of 
the  palsy  (Matth.  9.  6.)  was  bidden  to  go  to  his 
house,  but  probably  this  man  had  no  house  to  go  to, 
the  hospital  was  his  home ;  therefore  he  is  bidden  to 
rise,  and  walk.  Secondly,  It  was  to  proclaim  the 
cure,  and  make  it  public ;  for,  being  the  sabbath- 
day,  whoever  caiTied  a  burden  through  the  streets, 
made  himself  veiy  remarkable,  and  every  one  would 
inquire  what  was  the  meaning  of  it ;  thereby  the  no- 
tice of  the  miracle  would  spread,  to  the  honour  of 
God.  Thirdly,  Christ  would  thus  witness  against 
the  tradition  of  the  elders,  which  had  stretched  the 
law  of  the  sabbath  beyond  its  intention ;  and  would 
likewise  show  that  he  was  Lord  of  the  sabbath,  and 
had  power  to  make  what  alterations  he  pleased 
about  it,  and  to  overrule  the  law.  Joshua,  and  the 
host  of  Israel,  marched  about  Jericho  on  the  sabbath- 
day,  when  God  commanded  them  ;  so  did  this  man 
cany  his  bed,  in  obedience  to  a  command.  The 
case  may  be  such,  that  it  may  become  a  work  of  ne- 
cessity, or  mercy,  to  carry  a  bed  on  the  sabbath- 
dajr ;  but  here  it  was  more,  it  was  a  work  of  piety, 
bemg  designed  purely  for  the  glory  of  God.  Fourth- 
ly, He  would  hereby  try  the  faith  and  obedience  of 
his  patient.  By  carrying  his  bed  publicly,  he  ex- 
posed himself  to  the  censure  of  the  ecclesiastical 
court,  and  was  Uable,  at  least,  to  be  scourged  in  the 
synagogue.  Now,  will  he  run  the  venture  of  that, 
in  obedience  to  Christ  ?  Yes,  he  will.  Those  that 
have  been  healed  by  Christ's  word,  should  be  ruled 
by  his  word,  whatever  it  cost  them. 

(2. )  The  efficacy  of  this  word ;  (v.  9. )  a  divine 
power  went  along  with  it,  and  immediately  he  was 
Tnade  whole  ;  took  up  his  bed,  and  walked.  [1.]  He 
felt  the  power  of  Christ's  word  healing  him ;  Im- 
mediately he  was  made  whole.  What  a  joyful  sur- 
prise was  this  to  the  poor  cripple,  to  find  himself  all 
of  a  sudden  so  easy,  so  strong,  so  able  to  help  him- 
self ;  what  a  new  world  was  he  in,  in  an  instant ! 
Nothing  is  too  hard  for  Christ  to  do.  [2.  ]  He  obeyed 
the  power  of  Christ's  word  commanding  him.  He 
took  up  his  bed,  and  walked,  and  did  not  care  who 
blamed  him,  or  threatened  him,  for  it,     The  proof 


of  our  spiritual  cure,  is  our  rising  and  walking. 
Hath  Christ  healed  oilr  spiritual  diseases  i"  Let  us  go 
whithersoever  he  sends  us,  and  take  up  whatever 
he  is  pleased  to  lay  upon  us ;  and  walk  before  him. 

V.  VVhat  came  of  the  poor  man  after  he  was 
cured.     We  are  here  told, 

I.  What  passed  between  him  and  the  Jews,  who 
saw  him  cany  his  bed  on  the  sabbath-day ;  for  on 
that  day  this  cure  was  wrought,  and  it  was  the  sab- 
bath that  fell  within  the  passover-week,  and  there- 
fore a  high  day,  ch.  19.  31.  Christ's  work  was  such, 
that  he  needed  not  make  any  difference  between 
sabbath-days  and  other  days,  for  he  was  always 
about  his  Father's  business ;  but  he  wrought  many 
remarkable  cures  on  that  day,  perhaps  to  encourage 
his  church  to  expect  those  spiritual  favours  from 
him,  in  their  observance  of  the  christian  sabbath, 
which  were  typified  by  his  miraculous  cures.  Now 
here, 

(1.)  The  Jews  quarrel  with  the  man  for  carrying 
his  bed  on  the  sabbath-day,  telling  him  that  it  was 
not  lawful,  -u.  10.  It  does  not  appear  whether  they 
were  magistrates,  who  had  power  to  punish  him,  or 
common  people,  who  could  only  inform  against  him ; 
but  thus  far  was  commendable,  that,  while  they 
knew  not  by  what  authority  he  did  it,  they  were 
jealous  for  the  honour  of  the  sabbath,  and  could  not 
unconcernedly  see  it  profaned  ;  like  Nehemiah,  ch, 
13.  17. 

(2. )  The  man  justifies  himself  in  what  he  did,  by 
a  warrant  that  would  bear  him  out,  v.  11.  "I  do 
not  do  it  in  contempt  of  the  law  and  the  sabbath,  but 
in  obedience  to  one,  who,  by  making  me  whole,  hath 
given  an  undeniable  proof  that  he  is  greater  than 
either.  He  that  could  work  such  a  miracle  as  to 
make  me  whole,  no  doubt  might  give  me  such  a  com- 
mand as  to  caiTy  m  y  bed  ;  he  that  could  overrule  the 
powers  of  nature,  no  doubt  might  overrule  a  positive 
law,  especially  in  an  instance  not  of  the  essence  of 
the  law.  He  that  was  so  kind  as  to  make  me  whole, 
would  not  be  so  unkind  as  to  bid  me  do  what  is  sin- 
ful. "  Christ,  by  curing  another  paralytic,  proved 
\\\s  pov/er  to  forgix'e  sin,  hereto  give  law  ;  if  his  par- 
dons are  valid,  his  edicts  are  so,  and  his  miracles 
prove  both. 

(3.)  The  Jews  inquire  further,  who  it  was  that 
gave  him  this  warrant;  (zk  12.)  llTiat  man  is  that? 
Observe,  How  industriously  they  overlooked  that 
which  might  be  a  ground  of  their  faith  in  Christ. 
They  inquire  not,  no,  not  for  curiosity,  "Who  is 
that  that  made  thee  whole?"  While  they  industri- 
ously catched  at  that  which  might  be  a  ground  of 
reflection  upon  Christ ;  (  What  man  is  that  who  said 
unto  thee.  Take  up  thy  bed?)  they  would  fain  sub- 
pana  the  patient  to  be  witness  against  the  Physician, 
and  to  be  his  betrayer.  In  their  question,  observe, 
[1.]  They  resolve  to  look  upon  Christ  as  a  mere 
man;  liliat  man  is  that?  For  though  he  gave  ever 
such  convincing  proofs  of  it,  they  were  resolved  that 
they  would  never  own  him  to  be  the  Son  of  God, 
[2.]  They  resolve  to  look  upon  him  as  a  bad  man, 
and  take  it  for  granted  that  he  who  bid  this  man 
carry  his  bed,  whatever  divine  commission  he  might 
produce,  was  certainly  a  delinquent,  and  as  such 
they  resolve  to  prosecute  him.  JlTiat  man  is  that 
who  durst  give  such  orders  ? 

(4. )  The  poor  man  was  unable  to  give  them  any 
account  of  him  ;  (xk  13.)  He  wist  not  who  he  was. 

[1.  ]  Christ  was  unknown  to  him,  when  he  healed 
him.  Probably,  he  had  heard  of  the  name  of  Jesus, 
but  had  never  seen  him,  and  therefore  could  not  tell 
that  this  was  he.  Note,  Christ  doeth  many  a  good 
turn  for  those  that  know  him  not,  Isa.  45.  4,  5.  He 
enlightens,  strengthens,  quickens,  comforts  us,  and 
we  wist  not  who  he  is;  nor  are  aware  how  much  we 
receive  daily  by  his  mediation.  This  man,  being 
unacquainted  with  Christ,  could  not  actually  believe 


718  ST.  JOHN,  V. 

in  him  for  a  cure ;  but  Christ  knew  the  dispositions 
of  his  soul,  and  suited  his  favours  to  them,  as  to  the 
bUiid  man  in  a  like  case,  ch.  9.  36.  Our  covenant 
and  communion  with  God  take  rise,  not  so  much 
from  our  knowledge  of  him,  as  from  his  knowledge 
of  us.  We  knoiv  God,  or,  rather,  are  knoiun  oj  him, 
Gal.  4.  9. 

[2.]  For  the  present,  he  ke/U  himself  imknonvn  ; 
for  as  soon  as  he  had  wrought  the  cure,  he  co7iveyed 
himself  aiuay,  he  made  himself  unknown  ;  (so  some 
read  it;)  a  multitude  being-  in  that  place.  This  is 
mentioned,  to  show,  either,  First,  Bow  Christ  con- 
veyed himself  away — by  retiring  into  the  crowd,  so 
as  not  to  be  distinguished  from  a  common  person. 
He  that  was  the  chief  cf  ten  thousand,  often  made 
himself  one  of  the  throng.  It  is  sometimes  the  lot 
of  those  who  have  by  their  services  signalized  them- 
selves, to  be  levelled  with  the  multitude,  and  over- 
looked. Or,  Secondly,  Why  he  conveyed  himself 
away  ;  because  there  was  a  multitude  there,  and  he 
industriously  avoided  both  the  applause  of  those 
who  would  admire  the  miracle,  and  c>-y  that  up,  and 
the  censure  of  those  who  would  censure  him  as  a 
Sabbath-breaker,  and  run  him  dowji.  Those  that 
are  active  for  God  in  their  generation,  must  expect 
to  pass  by  evil  report  and  good  report ;  and  it  is  wis- 
dom, as  much  as  may  be,  to  keep  out  of  the  hearing 
of  both  ;  lest  by  the  one  we  be  exalted,  anA  by  the 
other  depressed,  above  measure.  Christ  left  the 
miracle  to  commend  itself,  and  the  man  on  whom  it 
■was  wrought  to  justify  it 

2.  What  passed  between  him  and  our  Lord  Jesus 
at  their  next  interview,  v.  14.     Observe  here, 

(1.)  Where  Christ  found  him  ;  in  the  temple,  the 
place  of  worship,  public  worship  ;  in  our  attendance 
on  public  worship  we  may  expect  to  meet  with 
Christ,  and  improve  our  acquaintance  with  him. 
Observe,  [1.]  Christ  rora?  ?o  «Ae  ?em/?/c ,- though  he 
had  many  enemies,  vet  he  appeared  in  public,  be- 
cause there  he  bore 'his  testimony  to  divine  institu- 
tions, and  had  opportunity  of  doing  good.  [2.]  The 
man  that  was  cured,  went  to  the  temple;  there 
Christ  found  him  the  same  day,  as  it  should  seem, 
that  he  was  healed  ;  thither  he  straightway  went. 
First,  Because  he  had,  by  his  infirmity,  been  so  long 
detained  thence;  perhaps  he  had  not  been  there  for 
thirty-eight  years,  and  therefore  as  soon  as  ever  the 
embargo  is  taken  off,  his  first  visit  shall  be  to  the 
temple,  as  Hezekiah  intimates  his  shall  be ;  (Isa. 
38.  22.)  What  is  the  sign  that  J  shall  go  up  to  the 
house  of  the  Lord?  Secondly,  Because  he  had,  by 
his  recovery,  a  good  errand  thither ;  he  went  up  to 
the  temple,  to  return  thanks  to  God  for  his  recoveiy. 
When  God  has  at  any  time  restored  us  our  health, 
we  ought  to  attend  him  with  solemn  praises  ;  (Ps. 
116.  18,  19.)  and  the  sooner  the  better,  while  the 
sense  of  the  mercv  is  fresh.  Thirdly,  Because  he 
had,  by  carrying  his  bed,  seemed  to  put  a  contempt 
upon  the  sabbath,  he  would  thus  show  that  he  had 
an  honour  for  it,  and  made  conscience  of  sabbath- 
sanctification,  in  that  on  which  the  chief  stress  of  it 
is  laid,  which  is  the  public  worship  of  God.  Works 
of  necessity  and  mercy  are  allowed ;  but,  when  they 
are  over,  we  must  go  to  the  temple. 

(2.)  What  he  said  to  him.  When  Christ  has 
cured  us,  he  has  not  done  with  us,  he  now  applies 
himself  to  the  healing  of  his  soul,  and  this  by  the 
word  too. 

[1.]  He  gives  him  a  memorandum  oi  his  cure; 
Behold,  thou  art  made  whole.  He  found  himself 
made  whole,  yet  Christ  calls  his  attention  to  it.  Be- 
hold, consider  it  seriously,  how  sudden,  how  strange, 
how  cheap,  how  easy  ti\e  cure  was  :  admire  it;  be- 
hold, and  wonder  :  remember  it ;  let  the  impressions 
of  it  abide,  and  never  be  lost,  Isa.  38.  9. 

rs.l  He  gives  him  a  caution  against  sin ;  in  con- 
sideration hereof.  Being  made  whole,  sin  no  more. 


This  implies  that  his  disease  was  the  punishment  oi 
sin ;  whether  of  some  remarkably  flagrant  sin,  or 
only  of  sin  in  general,  we  cannot  tell ;  but  we  know 
that  sin  is  the  procuring  cause  of  sickness,  Ps.  107. 
17,  18.  Some  observe  that  Christ  did  not  make 
mention  of  sin  to  any  of  his  patients,  but  only  to  this 
i7npotent  man,  and  to  one  other  who  was  in  like  man- 
ner diseased,  Mark  2.  5.  While  those  chronical 
diseases  lasted,  they  prevented  the  outward  acts  of 
many  sins,  and  therefore,  now  that  the  disability 
was  removed,  they  had  the  more  need  to  be  watch- 
ful. Christ  intimates  to  him,  that  those  who  are 
?)iade  whole,  who  are  eased  of  the  present  sensible 
punishment  of  sin,  are  in  danger  of  returning  to  sin, 
when  the  terror  and  restraint  are  over,  unless  divine 
grace  dry  up  the  fountain.  When  the  trouble  which 
only  dammed  up  the  current  is  over,  the  waters  will 
return  to  their  old  course ;  and  therefore  there  is 
need  of  great  watchfulness,  lest  after  healing  mercy 
we  return  again  to  folly.  The  misery  we  were  made 
whole  from,  warns  us  to  sin  no  more,  having  felt  the 
smart  of  sin  ;  the  mercy  we  were  made  whole  by,  is 
an  engagemient  upon  us  not  to  offend  him  who  healed 
us.  This  is  the  voice  of  every  providence.  Go,  and 
sin  no  rnore.  This  man  began  his  new  life  very 
hopefully  in  the  temple,  yet  Christ  saw  it  necessary 
to  give  him  this  caution ;  for  it  is  common  for  peo- 
ple, when  they  are  sick,  to  promise  much,  when 
newly  recovered,  \.o  perform  something,  but  after  a 
while  X.O forget  all. 

[3.]  He  gives  him  warning  of  his  danger,  in  case 
he  should  return  to  his  former  sinful  course ;  Lest  a 
worse  thing  come  to  thee.  Christ,  who  knows  all 
men's  hearts,  knew  that  he  was  one  of  those  that 
must  be  frightened  from  sin.  Thirty-eight  years' 
lameness,  one  would  think,  was  a  thing  bad  enough  ; 
vet  there  is  something  worse  that  will  come  to  him 
if  he  relapse  into  sin  after  God  has  given  him  such  a 
deliverance  as  this,  Ezra  9.  13,  14.  The  hospital 
where  he  lay,  was  a  melancholy  place,  but  hell 
much  more  so :  the  doom  of  apostates  is  a  worse 
thing  than  thirty-eight  years'  lameness. 

Now,  after  this  interview  between  Christ  and  his 
patient,  oliserve  in  the  two  following  verses, 

First,  The  notice  which  the  poor  simple  man  gave 
to  the  Jews  concerning  Christ,  v.  15.  He  told  them 
it  was  Jesus  that  had  made  him  whole.  We  have 
reason  to  think  he  intended  this  for  the  honour  of 
Christ,  and  the  benefit  of  the  Jews,  little  thinking 
that  he  who  had  so  much  power  and  goodness,  could 
have  any  enemies;  but  those  who  wish  well  to 
Christ's  kingdom,  must  have  the  wisdom  of  the  ser- 
pent, lest  they  do  more  hurt  than  good  with  their 
zeal,  and  not  cast  pearls  before  swine. 

Secondly,  The  rage  and  enmity  of  the  Jews  against 
him  ;  Therefore  did  the  rulers  of  the  Jews  persecute 
Jesus.  See,  1.  How  absurd  and  unreasonable  their 
enmity  to  Christ  was.  Therefore  because  he  had 
made  a  poor  sick  man  well,  and  so  eased  the  public 
charge,  upon  which,  it  is  likely,  he  had  subsisted ; 
therefore  they  persecuted  him,  because  he  did  good 
in  Israel.  2.  How  bloody  and  ciniel  it  was  ;  They 
sought  to  slay, him  ;  nothing  less  than  his  blood,  his 
life,  would  satisfy  them.  3.  How  it  was  varnished 
over  with  a  colour  of  zeal  for  the  honour  of  the  sab- 
bath ;  for  this  was  the  pretended  crime.  Because  he 
had  done  these  things  on  the  sabbath-dav  ;  as  if  that 
circumstance  were  enough  to  vitiate  the  best  and 
most  divine  actions,  and  to  render  him  obnoxious 
whose  deeds  were  otherwise  most  meritorious. 
Thus  hypocrites  often  cover  their  real  enmity  against 
the  power  of  godliness,  with  a  pretended  zeal  for  the 
form  of  it. 

17.  But  Jesus  answered  them,  My  Fa- 
ther worketh  hitherto,  and  I  work.     18, 


ST.  JOHN,  V. 


719 


Therefore  the  Jews  sought  the  more  to  kill 
him,  because  he  not  only  had  broken  the 
sabbath,  but  said  also  that  God  was  his 
Father,  making  himself  equal  with  God. 

19.  Then  answered  Jesus  and  said  unto 
them,  Veriljr,  verily,  I  say  unto  you,  The 
Son  can  do  nothing  of  himself,  but  what  he 
seeth  the  Father  do :  for  what  things  soever 
he  doeth,  these  alsodoelh  the  Son  likewise. 

20.  For  the  Father  loveth  the  Son,  and 
sheweih  him  all  things  that  himself  doelh  : 
and  he  will  shew  him  greater  works  than 
these,  that  ye  may  marvel.     21.  Foiasthe 
Father  raiseth  up  the  dead,  and  quickeneth 
them ;  even  so  the  Son  quickeneth  whom 
he  will.     22.  For  the  Father  judgeth  no 
man,  but  hath  committed  all  judgment  unto 
the  Son :    23.  That  all  jne?i  should  honour 
the  Son,  even  as  they  honour  the  Father, 
He  that  honoureth  not  the  Son,  honoureth 
not  the  Father  which  hath  sent  him.     24. 
Verily,  verily,  I  say  unto  you.  He  that 
heareth  my  word,  and  believeth  on  him  that 
sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation ;  but  is  passed  from 
death  unto  life.     25.  Verily,  verily,  I  saj' 
unto  you,  The  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the 
Son  of  God :  and  they  that  hear  shall  live. 
26.  For  as  the  Father  hath  life  in  himself, 
so  hath  he  given  to  the  Son  to  have  life  in 
himself;  27.  And  hath  given  him  authority 
to  execute  judgment  also,  because  he  is  the 
Son  of  man.     28.  Marvel  not  at  this :  for 
the  hour  is  coming,  in  the  which  all  that  are 
in  the  graves  shall  hear  his  voice,  29.  And 
shall  come  forth ;  they  that  have  done  good, 
unto  the  resurrection  of  life ;  and  they  that 
have  done  evil,  unto  the  resurrection  of 
damnation.     30.  I  can  of  mine  own  self  do 
nothing :  as  I  hear  I  judge ;  and  my  judg- 
ment is  just ;  because  I  seek  not  mine  own 
will,  but  the  will  of  my  Father  which  hath 
sent  me. 

We  have  here  Christ's  discourse  upon  occasion 
of  his  beng  accused  as  a  Sabbath-Breaker ;  and  it 
seems  to  be  his  vindication  of  himself  before  the 
Sanhedrim,  when  he  was  an-aigned  before  them ; 
whether  on  the  same  day,  or  two  or  three  days  af- 
ter, does  not  appear;  probably,  the  same  day.  Ob- 
serve, 

1.  The  doctrine  laid  down,  by  which  he  justified 
what  he  did  on  the  sabbath-day ;  (xi.  17. )  He  an- 
swered  them.  This  supposes  that  he  had  something 
laid  to  his  charge  ;  or  what  they  suggested  one  to 
another,  when  they  sought  to  slay  him,  {v.  16.)  he 
kne'-jj,  and  gave  this  reply  too,  My  Father  worketh 
hitherto,  and  I  work.  At  other  times,  in  answer  to 
the  like  charge,  he  had  pleaded  the  example  of  Da- 
vid's eating  of  the  shrew-bread,  of  the  priest's  slay- 
ing of  the  sacrifices,  and  of  the  people's  watering 
of  their  cattle,  on  the  sabbath-day ;  but  here  he 
goes  higher,  and  alleges  the  example  of  his  Father 
and  his  divine  authority ;  waving  all  other  pleas,  he 


insists  upon  that  which  was  instar  omnium — equi- 
valent to  the  tuhole,  and  abides  by  it,  which  he  had 
mentioned,  Matth.  12.  8.  The  ion  of  man  is  Lord 
even  of  the  iiabbath-day ;  but  he  here  enlarges 
on  it. 

1.  He  pleads  that  he  was  the  Son  of  God,  plainly 
intimated  in  his  calling  God  his  Father  ;  and  if  so, 
his  holiness  was  unquestionable,  and  his  sovereignty 
incontestable,  and  he  might  make  what  alterations 
he  pleased  of  the  divine  law.  Surely  they  wilt  re- 
verence the  So7i,  the  Heir  of  all  things. 

2.  That  he  was  a  Worker  together  with  God. 
(1.)  My  Father  worketh  hitherto.     The  example 

of  Ciod's  resting  on  the  seventli  day  from  all  his 
work,  is,  in  the  fourth  commandment,  made  the 
ground  of  our  observing  it  as  a  sabbath,  or  day  of 
■rest.  Now  God  rested  only  from  such  work  as  he 
had  done  the  six  days  before  ;  otherwise  he  worketh 
hitherto,  he  is  every  day  working,  sabbath-days  and 
week-days  ;  upholding  and  governing  all  the  crea- 
tures, and  concurring  by  his  common  providence  to 
all  the  motions  and  operations  of  nature,  to  his  own 
glory  ;  therefore,  when  we  are  appointed  to  rest  on 
the  sabbath-day,  yet  we  are  not  restrained  from  do- 
ing that  which  has  a  direct  tendency  to  the  glory  of 
God  ;  as  the  man's  caiTying  of  his  bed  had. 

(2.)  I  work ;  not  only  therefore  I  may  work,  like 
him,  m  doing  good  on  sabbath-days  as  well  as  other 
days,  but  I  also  work  with  him.  As  God  created 
all  things  by  Christ,  so  he  supports  and  governs  aU 
by  him,  Heb.  1.  3.  This  sets  what  he  does,  above 
all  exception  ;  he  that  is  so  great  a  Worker,  must 
needs  be  an  uncontrollable  Governor ;  he  that  does 
all,  is  Lord  of  all,  and  therefore  Lord  of  the  sabbath; 
which  particular  branch  of  his  authority  he  would 
now  assert,  because  he  was  shortly  to  show  it  fur- 
ther, in  the  change  of  the  day  from  the  seventh  to 
the  first. 

II.  The  offence  that  was  taken  at  his  doctrine ; 
{v.  18.)  The  .Tews  sought  the  more  to  kill  him.  His 
defence  was  made  his  offence,  as  if  by  justifying 
himself  he  had  made  bad  worse.  Note,  Those  that 
will  not  be  enlightened  by  the  word  of  Christ,  will 
be  enlightened  and  exasperated  by  it ;  and  nothing 
more  vexes  the  enemies  of  Christ  than  his  asserting 
of  his  authority  :  see  Ps.  2.  3 — 5.  They  sought  to 
kill  him, 

1.  Because  he  had  broken  the  sabbath  :  for  let 
him  say  what  he  would,  in  his  own  justification,  they 
ai-e  resolved,  right  or  wrong,  to  find  him  guilty  of 
sabbath-breaking.  When  malice  and  envy  sit  upon 
the  bench,  reason  and  justice  may  even  be  silent  at 
the  bar,  for  whatever  they  can  say,  wiU  undoubtedly 
be  overruled. 

2.  Not  only  so,  but  he  had  said  also.  That  God 
was  his  Father.  Now  they  pretend  a  jealousy  for 
God's  honour,  as  before  for  the  sabbath-day,  and 
charge  Christ  with  it  as  a  heinous  crime,  that  he 
made  himself  equal  with  God ;  and  a  heinous  crime 
it  had  been,  if  he  had  not  really  been  so.  It  was 
the  sin  of  Lucifer,  /  will  be  like  the  Most  High. 
Now, 

(1.)  This  was  justly  inferred  from  what  he  said ; 
that  he  was  the  Son  of  God,  and  that  God  was  his 
Father,  ■a-a.Tiftt  Uiot — his  own  Father;  his,  so  as  he 
was  no  one's  else.  He  had  said  that  he  worked 
with  his  Father,  by  the  same  authority  and  power, 
and  hereby  he  made  himself  equal  with  God.  £cce, 
intclliguni  Judxi,  quod  von  intelligunt  Ariani — 
Behold,  the  Jews  understand  what  the  Arians  do  not. 

(2.)  Yet  it  was  unjustly  imputed  to  him  as  an  of- 
fence, that  he  equalled  himself  with  God,  for  he 
was,  and  is,  God  equal  with  the  Father ;  (PhU.  2. 
6.)  and  therefore  Christ,  in  answer  to  this  charge, 
does  not  except  against  the  inuendo  as  strained  or 
forced,  but  m;ikes  out  his  claim,  and  proves  that  he 
is  equal  with  God  in  power  and  glory. 


720  ST.  JOHN,  V. 

III.  Christ's  discourse  upon  this  occasion,  which 
continues  without  intemiption  to  the  end  of  the  chap- 
ter ;  in  these  verses  he  explains,  and  afterward  con- 
firms, liis  commission,  as  Mediator,  and  Plenipo- 
tentiary in  the  treaty  between  God  and  man.  And 
as  the  honours  he  is  hereby  entitled  to,  are  sucli  as 
it  is  not  fit  for  any  ci'eature  to  receive,  so  t)ie  work 
he  is  hereby  entrusted  with,  is  sucli  as  it  is  not  pos- 
sible for  any  creature  to  go  through  with,  and  there- 
fore he  is  God  equal  with  the  Fathei\ 

1.  In  general.  He  is  one  with  tlie  Father  in  all 
he  does  as  Mediator,  and  there  was  a  perfect  good 
understanding  between  them  in  the  whole  matter. 
It  is  ushered  in  with  a  solemn  preface,  {-v.  19. )  Ve- 
rily, vcrUy,  I  say  unto  you;  I  the  Amen,  the  Amen, 
say  it  This  speaks  what  is  said  to  be,  (1.)  Very 
awful  and  great,  and  such  as  commands  the  most  se- 
rious attention.  (2. )  Very  sure,  and  such  as  com- 
mands an  unfeigned  assent.  (3. )  It  intimates  tliat 
they  are  matters  purely  of  divine  revelation  ;  things 
which  Christ  has  told  us,  and  which  we  could  not 
otherwise  have  come  to  the  knowledge  of.  Two 
things  he  saith  in  general,  concerning  the  Son's  one- 
ness with  the  Father  in  working. 

[1.]  That  the  Son  cow/or ms^o  Me  Father;  {v. 19.) 
The  Soji  can  do  nothing  of  himself,  but  what  he  sees 
the  Father  do,  for  these  things  does  the  Son.  The 
Lord  Jesus,  as  Mediator,  is.  First,  Obedient  to  his 
Father's  will;  so  entirely  obedient,  that  he  can  do  no- 
thing of  himself,  in  the  same  sense  as  it  is  said,  God 
cannot  lie,  cannot  deiiy  himself,  which  speaks  the 
perfection  of  his  truth,  not  any  imperfection  in  his 
strength;  so  here,  Christ  was  so  entirely  devoted  to 
his  Father's  will,  that  it  was  impossible  for  him  in  any 
thing  to  act  separately.  Secondly,  He  is  observant 
of  his  Father's  counsel;  he  can,  he  will,  do  nothing 
but  ivhat  he  sees  the  Father  do.  No  man  can  find 
out  the  work  of  God,  but  the  only-begotten  Son,  who 
lays  in  his  bosom,  sees  what  he  does,  and  is  inti- 
mately acquainted  with  his  puiposes,  and  has  the 
plan  of  them  ever  before  him.  What  he  did  as 
Mediator,  throughout  his  whole  undertaking,  was 
the  exact  transcript  or  counterpart  of  what  the  Fa- 
ther did ;  that  is,  what  he  designed,  when  he  foiTned 
the  plan  of  our  redemption  in  his  eternal  counsels, 
and  settled  those  measures  in  every  thing  which  ne- 
ver could  be  broken,  nor  ever  needed  to  be  altered ; 
it  was  the  copy  oi\i\iaX  great  original ;  it  was  Christ's 
faithfulness,  as  it  was  Moses's,  that  he  did  all  accord- 
ing to  the  pattern  showed  him  in  the  mount.  This 
is  expressed  in  the  present  tense,  what  he  sees  the 
Father  do,  for  the  same  reason,  that,  when  he  was 
here  upon  earth,  it  was  said,  He  is  in  heaven,  {ch. 
3.  13.)  and  is  in  the  bosom  of  the  Father;  {ch.  1. 
18.)  as  he  was  even  then  by  his  divine  nature  pre- 
sent in  heaven,  so  the  things  done  in  heaven  were 
present  to  his  knowledge.  Wliat  the  Father  did  in 
his  counsels,  the  Son  had  ever  in  his  view,  and  still 
he  had  his  eye  upon  it,  as  David  in  spirit  spoke  of 
him,  /  have  set  the  Lord  always  before  me,  Ps.  16. 
8.  Thirdly,  Yet  he  is  equal  with  the  Father  in  work- 
ing, for  what  things  soever  the  Father  does,  these 
also  does  the  Son  likewise;  he  did  the  same  things, 
not  such  things,  but  -raSTa,  the  same  things ;  and  he 
did  them  in  the  same  manner,  ifioian — likewise,  with 
the  same  authority,  and  liberty,  and  wisdom,  the 
same  energy  and  efficacy.  Does  the  Father  enact, 
repeal,  and  alter,  positive  laws  ?  Does  he  overrule 
the  course  of  nature,  know  men's  hearts.'  So  does 
the  Son.  The  power  of  the  Mediator  is  a  divine 
power. 

[2.]  That  the  Father  communicates  to  the  Son, 
•V.  20.  Observe,  First,  The  inducement  to  it ;  The 
Father  lometh  the  Son  ;  he  declared.  This  is  my  be- 
loved Son.  He  had  not  only  a  good  will  to  the  un- 
dertaking, but  an  infinite  complacency  in  the  Under- 
taker.   Christ  was  now  hated  of  men,  one  whom 


the  nation  abhorred ;  (Isa,  49.  7. )  but  he  comforted 
himself  with  this,  that  his  Father  loved  him.  Se- 
condly, The  instances  of  it.     He  shows  it, 

1.  In  what  he  does  communicate  to  him ;  He 
sheweth  him  all  things  that  himself  doth.  The  Fa- 
ther's measures  in  making  and  ruling  the  world  are 
showed  to  the  Son,  that  he  may  take  the  same  mea- 
sures in  framing  and  governing  the  church,  which 
work  was  to  be  a  duplicate  of  the  work  of  creation 
and  providence,  and  is  therefore  called  the  world  to 
come.  He  shows  him  all  things  a  mtK  Trotu — which 
he  does,  that  is,  which  the  Son  does,  so  it  might  be 
consti-ued  ;  all  that  the  Son  doesj  isby  direction  from 
the  Father ;  he  shows  him. 

2.  In  what  he  will  communicate ;  he  will  ahoio 
him,  that  is,  will  appoint  and  direct  him  to  do, 
greater  works  than  these.  (1.)  Works  of  greater 
power  than  the  curing  of  the  impotent  man  ;  for  he 
should  raise  the  dead,  and  should  himself  rise  from 
the  dead.  By  the  power  of  nature,  with  the  use  of 
means,  a  disease  may  possibly  in  time  be  cured ;  but 
nature  can  never,  by  the  use  of  any  means,  in  any 
time  raise  the  dead.  (2.)  Works  of  gi-eater  autho- 
rity than  waiTanting  of  the  man  to  carry  his  bed  on 
-the  sabbath-day.  They  thought  that  a  daring  at- 
tempt ;  but  what  was  that  to  his  abrogating  ot  the 
whole  ceremonial  law,  and  instituting  of  new  ordi- 
nances, which  he  would  shortly  do;  that  ye  may 
marvel.  Now  they  looked  upon  his  works  with 
contempt  and  indignation,  but  he  will  shortly  do 
that  which  they  will  look  upon  with  amazement, 
Luke  7.  16.  Many  are  brought  to  marvel  at  Christ's 
works,  whereby  he  has  the  honour  of  them,  who 
are  not  brought  to  believe,  by  which  they  would 
have  the  benefit  of  them. 

2.  \-n  particular.  He  proves  his  equality  with  the 
Father,  by  specifying  some  of  those  works  which 
he  does,  that  are  the  peculiar  works  of  God.  This 
is  enlarged  upon,  v.  21 — 30.  (1.)  He  does,  and  shall 
do,  that  which  is  the  peculiar  work  of  God's  al- 
mighty power — raising  tht  dead,  artd  gixiing  life,  v. 
21,  25,  26,  28.  (2.)  He  does,  and  shall  do,  that 
which  is  the  peculiar  work  of  God's  sovereign  do- 
minion and  jurisdiction — -judging,  and  executing 
judgment,  v.  22 — 24,  27.  These  two  are  inter- 
woven, as  being  nearly  connected  ;  and  what  is  said 
once,  is  repeated  and  inculcated ;  put  both  together, 
and  they  will  prove  that  Christ  said  not  amiss,  when 
he  made  himself  equal  with  God. 

[1.]  Observe  what  is  here  said  concerning  the 
Mediator's  power  to  raise  the  dead,  and  gfve  life. 
See, 

First,  His  authority  to  do  it ;  (y.  21.)  As  the  Fa- 
ther raiseth  up  the  dead,  so  the  Son  quickeneth  whom, 
he  will. 

1.  It  is  God's  prerogative  to  raise  the  dead,  and 
give  life,  even  his  who  first  breathed  into  man  the 
breath  of  life,  and  so  made  him  a  living  soul;  see 
Deut.  32.  39.  1  Sam.  2.  6.  Ps.  68.  20.  Rom.  4.  17. 
This  God  had  done  by  the  prophets  Elijah  and  Eli- 
sha,  and  it  was  a  confirmation  of  their  mission.  A 
resurrection  fro?n  the  dead  never  lay  in  the  common 
road  of  nature,  nor  ever  fell  within  the  thought  of 
those  that  studied  only,  the  compass  of  nature's  pow- 
er, one  of  whose  recei^'ed  axioms,  was  point-blank 
against  it ;  A  privatione  ad  habitum  non  datur  re- 
gressus — Existence,  when  once  extinguished,  cannot 
be  rekindled.  It  was  therefore  ridiculed  at  Athens 
as  an  absurd  thing,  Acts  17.  32.  It  is  purely  the 
work  of  a  divine  power,  and  the  knowledge  of  it 
purely  by  divine  revelation.  This  the  Jews  would 
o\vn. 

2.  The  Mediator  is  invested  with  this  preroga- 
tive ;  He  qziickens  whom  he  will;  raises  whom  he 
will  to  life,  and  when  he  pleases.  He  does  not  en- 
liven things  by  natural  necessity,  as  the  sun  does, 
whose  beams  revive  of  course ;  but  he  acts  as  a  free 


ST.  JOHN,  V, 


721 


Agent,  has  the  dispensing  of  his  power  in  his  own 
hand,  and  is  never  either  constrained,  or  restrained, 
in  the  use  of  it.  As  he  lias  tlie  power,  so  he  has  the 
wisdom  and  sovereignty, -of  a  God  ;  has  the  keys  of 
the  grave  and  of  death,  (Rev.  1.  18.)  not  as  a  ser- 
vant, to  open  and  shut  as  he  is  bidden,  for  he  has  it 
as  the  key  of  David,  which  lie  is  Master  of,  Rev.  3. 
7.  An  absolute  prince  is  described  by  this ;  (Dan. 
S.  19.)  Whom  he  would  he  slew,  or  kept  alive;  it 
is  true  of  Christ,  without  a  hyperbole. 

Secondly,  His  ahili/y  to  do"  it.  Therefore  he  has 
power  to  quicken  when  he  will  as  the  Father  doth, 
because  he  has  Ife  in  himself,  as  the  Father  has, 
t).  26. 

1.  It  is  certain  that  the  Father  has  life  in  himself. 
Not  only  he  is  a  self-existent  Being,  who  does  not 
derive  from,  or  depend  upon,  any  other,  (Exod.  3. 
14.)  but  he  is  a  sovereign  Giver  of  life  ;  he  has  the 
disposal  of  life  in  himself,  and  of  all  good  ;  (for  so 
life  sometimes  signifies  ;)  it  is  all  derived  from  him, 
and  dependent  on  him  ;)  he  is  to  his  creatures  the  foun- 
tain of  life,  and  all  good ;  Author  of  their  being  and 
well-being ;  the  living  God,  and  the  God  of  all  living. 

2.  It  is  as  certain  that  he  has  given  to  the  Son  to 
have  life  in  himself  As  the  Father  is  the  Original  of 
all  natural  life  and  good,  being  the  great  Creator,  so 
the  Son,  as  Redeemer,  is  the  Original  of  all  spiritual 
life  and  good ;  is  that  to  the  church,  that  the  Father 
is  to  the  world ;  see  1  Cor.  8.  6.  Col.  1.  19.  The  king- 
dom of  gi-ace,  and  all  the  life  in  that  kingdom,  are 
as  fully  and  absolutely  in  the  hand  of  the  Redeemer 
as  the  kingdom  of  providence  is  in  the  hand  of  the 
Creator ;  and  as  God,  who  gives  being  to  all  things, 
has  his  being  of  himself,  so  Christ,  who  gives  life, 
raised  himself  to  life  by  his  own  power,  ch.  10.  18. 

Thirdlu,  His  acting  according  to  his  authority  and 
ability.  Having  life  in  himself,  and  being  authorized 
to  guicken  whom  he  will,  by  virtue  hereof  there  are, 
accordingly,  two  resurrections  performed  by  his 
powerful  word ;  both  which  are  here  spoken  of. 

1.  A  resurrection  that  now  is,  {v.  29. )  a  resurrec- 
tion from  the  death  of  sin  to  the  life  of  righteousness, 
by  the  power  of  Christ's  grace.  The  hour  is  com- 
ing, and  now  is.  It  is  a  resurrection  beg-un  already, 
and  further  to  be  carried  on  ;  when  the  dead  shall 
hear  the  x'oice  of  the  Son  of  God.  This  is  plainly 
distinguished  from  that,  v.  28.  which  speaks  of  the 
resurrection  at  the  end  of  time.  This  sa\'s  nothing, 
as  that  does,  of  the  dead  in  their  graves,  and  of  all 
of  them,  and  their  coming  forth.  Now,  (1.)  Some 
think  this  was  fulfilled  in  those  whom  he  miracu- 
lously raised  to  life,  Jairus's  daughter,  the  widow's 
son,  and  Lazanis ;  and  it  is  observable,  that  all 
whom  Christ  raised,  were  spoken  to,  as.  Damsel, 
arise;  Yoiing  man,  arise;  Lazarus,  come  forth ;\ 
■whereas,  those  raised  under  the  Old  Testament, 
were  raised,  not  bv  a  word,  but  other  applications, 
1  Kings  17.  21.  2'Kings  4.  34.— 13.  21.  Some  un- 
derstand it  of  those  saints  that  rose  with  Christ ;  but 
we  do  r.-it  read  of  the  voice  of  the  Son  of  God  calling 
them.  But,  (2. )  I  rather  understand  it  of  the  power 
of  the  doctrine  of  Christ,  for  the  recovering  and 
quickening  of  those  that  were  dead  in  trespasses  and 
sins,  Eph.  2.  1.  The  hour  was  coining,  when  dead 
souls  should  be  made  alive  by  the  preaching  of  the 
gospel,  and  a  spirit  of  life  from  God  accompanying 
it ;  nay,  it  then  was,  while  Christ  was  upon  earth. 
It  may  refer  especially  to  the  calling  of  the  Gentiles, 
which  is  said  to  be  as  life  from  the  dead,  and,  some 
think,  was  prefigured  by  Ezekiel's  vision,  (ch.  57. 
1.)  and  foretold,  Isa.  26.  19.  Thy  dead  men  shall 
live.  But  it  is  to  be  applied  to  all  the  wondei-fiil  suc- 
cess of  the  gospel,  among  both  Jews  and  Gentiles ; 
an  hour  which  still  is,  and  is  still  coming,  till  all  the 
elect  be  effectually  called.  Note,  [1.]  Sinners  are 
spiritually  dead,  destitute  of  spiritual  life,  sense, 
strengfn  and  motion,  dead  to  God,  miserable,  but 

Vol.  v.— 4  Y 


neither  sensible  of  their  misery,  nor  able  to  help 
themselves  out  of  it.  [2.]  The  conversion  of  a  soul 
to  God  is  its  rcsuiTcction  fi'oni  death  to  life  ;  when 
it  begins  to  li\  e,  when  it  begins  to  live  to  God,  to 
breathe  after  him,  and  move  toward  him.  [3.]  It 
is  by  the  voice  of  the  Son  of  God  that  souls  ai'C  raised 
to  spiritual  life ;  it  is  wrought  by  his  power,  and 
that  power  con\'eyed  and  communicated  by  his 
word  ;  The  dead  shall  hear,  shall  be  made  to  hear, 
to  understand,  receive,  and  believe,  the  voice  of  the 
Son  of  God,  to  hear  it  as  his  voice  ;  then  the  Spirit 
by  it  gives  life,  otherwise  the  letter  kills.  [4.]  The 
voice  of  Christ  must  be  heard  by  us,  that  we  may 
live  by  it.  They  that  hear,  and  attend  to  what  they 
hear,  shall  live.  Hear,  and  your  soul  shall  live,  Isa. 
55.  3. 

2.  A  resurrection  yet  to  come ;  this  is  spoken  of, 
V.  28,  29.  introduced  with,  "Marvel  not  at  this, 
which  I  have  said  of  the  first  resurrection,  do  not 
reject  it  as  incredible  and  absurd,  for  at  the  end  of 
time  you  shall  all  see  a  more  sensible  and  amazing 
proof  of  the  power  and  authority  of  the  Son  of  man. " 
As  his  own  resurrection  was  reserved  to  be  the  final 
and  concluding  proof  of  his  personal  commission,  so 
the  resurrection  of  all  men  is  reserved  to  be  a  like 

Sroof  of  his  commission  to  be  executed  by  his  Spirit, 
low  obser\-e  here, 

(1.)  When  this  resuiTection  shall  be;  The  hour 
is  coining;  it  is  pjced  to  an  hour,  so  veiy  punctual 
is  this  great  appointment.  The  judgment  is  not  ad- 
journed sine  die — to  some  time  not  yet  pitched  upon; 
no,  he  hath  appointed  a  day.  The  hour  is  coining. 
[1.]  It  is  not  yet  come,  it  is  not  the  hour  spoken  of 
at  V.  25.  that  is  coming,  and  now  is.  Those  erred 
dangerously,  who  said  that  the  resurrection  was  past 
already,  2 'Tim.  2.  18.  But,  [2.]  It  will  certainly 
come,  it  is  coming  on,  nearer  every  day  than  other  j 
it  is  at  the  door.  How  far  off  it  is  we  know  not ; 
but  we  know  that  it  is  infallibly  designed  and  unal- 
terably determined. 

(2. )  Who  shall  be  raised ;  all  that  are  in  the 
graxtes,  all  that  ha\e  died  from  the  beginning  of 
time,  and  all  that  shall  die  to  the  end  of  time.  It  was 
said,  (Dan.  12.  2.)  ]\!any  shall  arise;  Christ  here 
tells  us  those  many  shall  be  all ;  all  must  appear 
before  the  Judge,  and  therefore  all  must  be  raised  ; 
every  person,  and  the  whole  of  every  person  ;  every 
soul  shall  return  to  its  body,  and  every  bone  to  its 
bone.  The  grave  is  the  prison  of  dead  bodies,  where 
they  are  detained ,-  their  furnace,  where  they  are 
consumed ;  (Job  24.  19.)  yet,  in  prospect  of  their 
resurrection,  we  may  call  it  their  bed,  where  they 
sleep  to  be  awaked,  again  ;  their  treasury,  where  they 
are  laid  up  to  be  used  again.  Even  those  that  are 
not  put  into  graves,  shall  arise  ;  but  because  most 
are  put  into  gi-aves,  Christ  uses  this  expression,  all 
that  are  in  the  graves.  The  Jews  used  the  word 
sheol  for  the  grave,  which  signifies  the  state  of  the 
dead ;  all  that  are  in  that  state,  shall  hear. 

(3.)  How  they  shall  be  raised.  Two  things  are 
here  told  us. 

[1.]  The  efficient  of  this  resuiTection  ;  TViey  shall 
hear  his  voice  ;  that  is,  he  shall  cause  them  to  hear 
it,  as  Lazarus  was  made  to  hear  that  word,  Come 
forth  ;  a  divine  power  shall  go  along  with  the  \oice, 
to  put  life  into  them  and  enable  them  to  obey  it. 
'\\'hen  Christ  rose,  there  was  no  voice  heard,  not  a 
word  spoken,  because  he  rose  by  his  own  power  ; 
but  at  the  resurrection  of  the  children  of  men  we 
find  three  voices  spoken  of,  1  Thess.  4.  16.  The 
Lord  shall  descend  with  a  shout,  the  shout  of  a  king, 
with  the  voice  of  the  archangel;  either  Christ  him- 
self, the  prince  of  the  angels,  or  the  commander  in 
chief,  under  him,  of  the  heavenly  hosts ;  and  with 
the  trumpet  of  God :  the  soldier's  trumpet  sounding 
the  alarni  of  war,  the  Judge's  tinimpet  publishing 
the  summons  to  the  court. 


722  ST.  JOHN,  V. 

[2.1  The  effect  of  it ;  They  shall  come  forth  out 
of  their  graves,  as  prisoners  out  of  their  prison-house; 
they  shall  arise  out  of  the  dust,  and  shake  them- 
selves from  it ;  see  Isa.  52.  1,  2,  11.  But  that  is  not 
all ;  they  shall  a/i/iear  before  Christ's  tribunal ;  shall 
come  forth  as  those  that  are  to  be  tried ;  come  forth 
to  the  bar,  publicly  to  receive  their  doom. 

(4.)  To  what  they  shall  be  raised  :  to  a  different 
state  of  happiness  or  misery,  according  to  their 
different  character;  to  a  state  of  retribution,  ac- 
cording to  what  they  did  in  the  state  of  probation. 

[1.]  They  that  hax'e  done  good,  shall  come  forth 
to  the  resurrection  of  Ife;  they  shall  live  again,  to 
live  for  ever.  Note,  First,  Whatever  name  men 
are  called  by,  or  whatever  plausible  profession  they 
make,  it  will  be  well  in  the  great  day  with  those 
only  that  have  done  good,  have  done  that  which  is 
pleasing  to  God  and  profitable  to  others.  Secondly, 
The  resurrection  of  the  body  will  be  a  resurrection 
of  life  to  all  those,  and  those  only,  that  have  been 
sincere  and  constant  in  doing  good.  They  shall  not 
only  be  publicly  acquitted,  as  a  pardoned  criminal, 
we  say,  has  his  life  ;  but  they  shall  be  admitted  into 
the  presence  of  God,  and  that  is  life,  it  is  better  than 
life ;  they  shall  be  attended  with  comforts  in  per- 
fection. To  live  is  to  be  hafifiy,  and  they  shall  be 
advanced  above  the  fear  of  death ;  that  is  life  in- 
deed, in  which  mortality  is  for  ever  snimllonved  up. 

[2.]  They  that  have  done  ez'il,  to  the  resurrection 
of  damnation ;  they  shall  live  again,  to  be  for  ever 
dying.  The  Pharisees  thought  that  the  resurrec- 
tion pertained  only  to  the  just,  but  Christ  here  rec- 
tifies that  mistake.  Note,  First,  Evil  doers,  what- 
ever they  pretend,  will  be  treated  in  the  day  of 
judgment  as  ciiil  men.  Secondly,  The  resurrection 
•will  be  to  evU  doers,  who  did  not  by  repentance  undo 
■what  they  had  done  amiss,  a  resurrectioji  of  damna- 
tion. They  shall  come  forth  to  be  publicly  con- 
victed of  rebellion  against  God,  and  publicly  con- 
demned to  everlasting  punishment ;  to  be  sentenced 
to  it,  and  immediately  sent  to  it  without  reprieve. 
Sucli  will  the  resurrection  be. 

[2.]  Oljserve  what  is  here  said  concerning  the 
Mediator's  authority  to  execute  judgment,  v.  22 — 
24,  27.  As  he  has  an  almighty  power,  so  he  has  a 
sovereign  jurisdiction ;  and  who  so  fit  to  preside  in 
the  great  affairs  of  the  other  life  as  he  who  is  the 
the  Father  and  fountain  of  life  ?  Here  is. 

First,  Chi-ist's  commission  or  delegation  to  the 
office  of  a  Judge,  which  is  twice  spoken  of  here  ;  (t'. 
22.)  He  hath  committed  all  judgment  to  the  Son: 
and  again,  {v.  27.)  He  hath  given  him  authority. 

1.  The  Father  judges  no  man  ;  not  that  the  Fa- 
ther has  resigned  the  government,  but  he  is  pleased 
to  govern  by  Jesus  Christ ;  so  that  man  is  not  under 
the  terror  of  dealing  with  God  immediately,  but  has 
the  comfort  of  access  to  him  by  a  Mediator.  The 
Father  judges  no  man  ;  (1. )  He  does  not  rule  us  by 
the  mere  right  of  creation,  but  by  covenant,  and 
upon  certain  terms  settled  by  a  Mediator.  Having 
made  us,  he  may  do  what  he  /ileases  with  us,  as  the 
potter  with  the  clay ;  but  he  does  not  do  so,  he 
draws  us  ".uith  the  cords  of  a  man.  (2. )  He  does 
not  determine  our  everlasting  condition  by  the  cove- 
nant of  innocenci/,  nor  take  the  advantage  he  has 
against  us  for  the  violation  of  that  covenant;  the 
Mediator  having  undertaken  to  make  a  vicarious 
satisfaction,  upon  which  the  matter  is  referred  to 
him,  and  God  is  willing  to  enter  upon  a  new  treaty  : 
not  under  the  law  of  the  Creator,  but  the  grace  of 
the  Redeemer. 

2.  He  has  committed  all  judgment  to  the  Son,  has 
constituted  him  Lord  of  all,  (Acts  10.  36.  Rom.  14. 
9. )  as  Joseph  in  Eg\'pt,  Gen.  41.  40.  I'his  was  pro- 
phesied of,  Ps.  72.  1.  Isa.  11.  3,  4.  Jer.  23.  5.  Mic. 
5.  1—4.  Ps.  67.  4.-96.  13.-98.  9.  All  judgment  is 
committed  to  our  Lord  Jesus;  for,   (1.)  He  is  in- 


trusted with  the  administration  of  the  firovidential 
kingdom;  is  Head  over  all  things,  (Eph.  1.  22.) 
Head  of  every  man,  1  Cor.  11.  3.  All  things  consist 
by  him.  Col.  1.  17.  (2.)  He  is  empowered  to  make 
laws  immediately  to  bind  conscience.  I  say  unto 
you,  is  now  the  firm  in  which  the  statutes  of  the 
kingdom  of  heaven  run  ;  Be  it  enacted  by  the  Lord 
Jesus,  and  by  his  authority.  All  the  acts  now  in 
force  are  touched  with  his  sceptre.  (3. )  He  is  au- 
thorized to  appoint  and  settle  the  terms  of  the  new 
covenant,  and  to  draw  up  the  articles  of  peace  be- 
tween God  and  man ;  it  is  God  in  Christ  that  recon- 
ciles the  world,  and  to  him  he  has  given  power  to 
confer  eternal  life.  The  book  of  life  is  the  Lamb's 
book;  by  his  award  we  must  stand  or  fall.  (4.) 
He  is  commissioned  to  can-y  on  and  complete  the 
war  with  the  powers  of  darkness ;  to  cast  out  and 
give  judgment  against  the  prince  of  this  world,  ell. 
12.  31.  He  is  commissioned  not  only  to  judge,  but 
to  ?nai-e  war,  Rev.  19.  11.  All  that  will  fight  for 
God  against  Satan,  must  enlist  themselves  under 
his  banner.  (5. )  He  is  constituted  sole  Manager  of 
the  judgment  of  the  great  day.  The  ancients  gene- 
rally understood  these  words  of  that  crowning  act  of 
his  judicial  power.  The  final  and  universal  judg- 
ment is  committed  to  the  Son  of  man  ;  the  tribimal 
is  his,  it  is  the  judgment-seat  of  Christ ;  the  retinue 
is  his,  his  mighty  angels ;  he  will  try  the  causes,  and 
pass  the  sentence.  Acts  17.  31. 

3.  He  has  given  him  authority  to  execute  judg- 
ment also,  V.  27.  Observe,  (1.)  What  the  authority 
is,  which  our  Redeemer  is  invested  with ;  an  au- 
thority to  execute  judgment ;  he  has  not  only  a  le- 
gislative and  judicial  power,  but  an  executive  r>o\ie.v 
too.  The  phrase  here  is  used  particularly  for  the 
judgment  ot  condemnation,  Jude  15.  Troiiira.i  xfiV/y— 
to  execute  judgment  upon  all ;  tlie  same  with  his 
taking  vengeance,  2  Thess.  1.  8.  The  ruin  of  im- 
penitent sinners  comes  from  the  hand  of  Christ; 
he  that  executes  judgment  upon  them,  is  the  same 
that  would  have  wrought  salvation  for  them,  which 
makes  the  sentence  unexceptionable  ;  and  there  is 
no  relief  against  the  sentence  of  the  Redeemer ;  sal- 
vation itself  cannot  save  those  whom  the  Saviom* 
condemns,  which  makes  the  ruin  remediless.  (2.) 
Whence  he  has  that  authority  ;  the  Father  gave  it 
him.  Christ's  authority  as  Mediator  is  delegated 
and  derived ;  he  acts  as  the  Father's  Vicegerent,  as 
the  Lord's  anointed,  the  Lord's  Christ. 

Now  all  this  redounds  very  much  to  the  honour 
of  Christ,  acquitting  him  from  the  guilt  of  blasphe- 
my, in  making  himself  equal  with  God ;  and  very 
much  to  the  comfort  of  all  believers,  who  may  with 
the  greatest  assurance  venture  their  all  in  such 
hands. 

Secondly,  Here  are  the  reasons  (reasons  of  state) 
for  which  this  commission  was  given  him.  He  has 
all  judgment  committed  to  him  for  two  reasons. 

1.  Because  he  is  the  .Son  of  man  ;  which  speaks 
these  three  things.  (1.)  His  humiliation  and  gra- 
cious condescension.  Man  is  a  worm,  the  son  of 
man  a  worm  ;  yet  this  was  the  nature,  this  the  cha- 
racter, which  the  Redeemer  assumed,  in  pursuance 
of  the  counsels  of  love ;  this  low  estate  he  stooped 
to,  and  submitted  to  all  the  mortifications  attending 
it,  because  it  was  his  Father's  will ;  in  recompense 
therefore  of  this  wonderful  obedience,  God  did  thus 
dignif\'  him.  Because  he  condescended  to  be  the 
Son  of  man,  his  Father  made  him  Lord  of  all,  Philip. 
2.  8,  9.  (2.)  His  affinity  and  alliance  to  us.  The 
Father  has  committed  the  government  of  the  chil- 
dren of  men  to  him,  because,  being  the  Son  of  man, 
he  is  of  the  same  nature  with  those  whom  he  is  set 
over,  and  therefore  the  more  unexceptionable,  as  a 
Judge.  Their  government  shall  proceed  from  the 
midst  of  them,  Jer.  30.  21.  Of  this  that  law  was  ty- 
pical ;"  One  of  thy  brethren  shall  thou  set  King  over 


ST.  JOHN,  V. 


723 


thee,  Deut.  17.  15.  (3.)  His  being  the  Messiah  pro-  | 
mised.  In  that  famous  vision  of  his  kingdom  and 
glory,  Dan.  7.  13,  14.  he  is  called  the  5bn  of  man  ; 
and,  Ps.  8.  4 — 6.  Thou  hast  made  the  Son  of  man 
have  dominion  over  the  ivoi-ks  of  thy  hands.  He  is 
the  Messiah,  and  tlierefore  is  invested  with  all  this 
power.  The  Jews  usually  called  the  Christ  the  Son 
of  David ;  but  Christ  usually  called  himself  the  Son 
of  man,  whicli  was  tlie  more  humble  title,  and 
speaks  liim  a  Prince  and  Saviour,  not  to  the  Jewish 
nation  only,  but  to  the  whole  race  of  mankind. 

2.  That  all  men  should  honour  the  Son,  v.  23. 
The  honouring  of  Jesus  Christ  is  here  spoken  of, 
(1.)  As  God's  great  design.  The  Son  intended  to 
glorify  the  Fatlier,  and  therefore  the  Father  intend- 
ed to  glorify  the  Son,  ch.  13.  32.  (2.)  As  man's 
great  duty,  in  compliance  with  that  design.  If  God 
will  have  the  Son  honoured,  it  is  the  duty  of  all  those 
to  honour  him,  to  whom  he  is  made  known.  Ob- 
serve here, 

[1.]  The  dignity  that  is  to  be  done  to  our  Lord 
Jesus.  We  must  honour  the  Son,  must  look  upon 
him  as  one  that  is  to  be  honoured,  both  upon  the  ac- 
count of  his  transcendent  excellences  and  perfections 
in  himself,  and  of  the  relations  he  stands  in  to  us, 
and  must  study  to  give  him  honour  accordingly ; 
must  confess  that  he  is  Lord,  and  worship  him  ;  must 
honour  him  who  was  dishonoured  for  us. 

[2.]  The  degree  of  it;  ez'en  as  they  honour  the 
Father.  This  sufi/ioses  it  our  duty  to  honour  the 
Father ;  for  revealed  religion  is  founded  upon  natu- 
ral religion,  and  directs  us  to  honour  the  Son,  to  ho- 
nour him  with  divine  honour  ;  we  must  honour  the 
Redeemer  with  the  same  honour  that  we  honour  the 
Creator  with.  So  far  was  it  from  blasphemy  that 
he  made  himself  equal  with  God,  that  it  is  the  high- 
est injury  that  can  be  for  us  to  make  him  otherwise. 
The  truths  and  laws  of  the  christian  religion,  so  far 
as  they  are  revealed,  are  as  sacred  and  honourable 
as  those  of  natural  religion,  and  to  be  equally  had  in 
estimation  ;  for  we  lie  under  the  same  obligations  to 
Christ,  the  Author  of  our  well-being,  that  we  lie  un- 
der to  the  Author  of  our  being  ;  and  have  as  neces- 
sary a  dependence  upon  the  Redeemer's  gi-ace  as 
upon  the  Creator's  providence,  which  is  a  sufficient 
ground  for  this  law — to  honour  the  Son  as  ive  ho- 
nour the  Father. 

To  enforce  this  law,  it  is  added.  He  that  honours 
not  the  Son,  honours  not  the  Father  who  has  sent 
him.  Some  pretend  a  reverence  for  tlie  Creatoi-, 
and  speak  honourably  of  him,  who  make  light  of 
their  Redeemer,  and  speak  contemptibly  of  him  ;  but 
let  such  know  that  the  honours  and  interests  of  the 
Father  and  Son  are  so  inseparably  twisted  and  inter- 
woven, that  the  Father  never  reckons  himself  ho- 
noured by  any  that  dishoyjour  the  Son.  Note,  First, 
Indignities  done  to  the  Lord  Jesus  reflect  upon  God 
himself,  and  will  so  be  consti-ued  and  reckoned  for 
in  the  court  of  heaven.  The  Son  having  so  far  es- 
poused the  Father's  honour  as  to  take  to  himself  the 
reproaches  cast  on  him,  (Rom.  15.  3.)  the  Father 
does  no  less  espouse  the  Son's  honour,  and  counts 
himself  struck  at  through  him.  Secondly,  The  rea- 
son of  this  is,  because  the  Son  is  sent  and  commis- 
sioned by  the  Father ;  it  is  the  Father  who  hath  sent 
him.  Affronts  to  an  ambassador  are  justly  resented 
by  the  prince  that  sends  him.  And  by  this  rale, 
those  who  ti-uly  honour  the  Son,  honour  the  Father 
also;  see  Philip.  2.  11. 

Thirdly,  Here  is  the  rule  by  which  the  Son  goes 
in  executing  this  commission,  so  those  words  seem 
to  come  in,  (x'.  24.)  He  that  heareth  and  believeth, 
hath  everlasting  life.  Here  we  have  the  substance 
of  the  whole  gospel ;  the  preface  commands  atten- 
tion to  a  thing  most  weighty,  and  assent  to  a  thing 
most  certain  ;  "  Verily,  xrerily,  I  say  unto  you,  I,  to 
whom  you  hear  all  judgment  is  committed,  I,  in 


whose  lips  is  a  divine  sentence ;  take  from  me  the 
christian  s  character  and  charter. 

1.  The  character  of  a  christian  ;  He  that  heareth 
my  word,  and  believeth  on  him  that  sent  me.  To  be 
a  christian  indeed  is,  (1.)  To  hear  the  word  of 
Christ.  It  is  not  enough  to  be  within  hearing  of  it,  . 
but  we  must  atteyid  on  it,  as  scholars  on  the  instruc- 
tions of  their  teachers ;  and  attend  to  it,  as  servants 
to  the  commands  of  their  masters ;  we  must  hear 
and  obey  it,  must  abide  by  the  gospel  of  Christ  as 
the  fixed  rule  of  our  faith  and  practice.  (2.)  To  be- 
lieve on  him  that  sent  him  :  for  Christ's  design  is  to 
bring  us  to  God  ;  and  as  he  is  the  first  Original  of 
all  grace,  so  is  he  the  last  Object  of  all  faith.  Christ 
is  our  ]Vay,  God  is  our  Rest.  We  must  believe  on 
God  as  having  sent  Jesus  Christ,  and  recommended 
himself  to  our  faith  and  love,  by  manifesting  his  glo- 
ry in  the  face  of  Jesus  Christ,  (2  Cor.  4.  6.)  as  hia 
Father  and  our  Father, 

2.  The  charter  of  a  christian,  which  all  those 
are  interested  in  that  are  christians  indeed.  See 
what  we  get  by  Christ :  (1.)  A  charter  of  pardon  ; 
He  shall  not  come  into  condemnation.  The  grace 
of  the  gospel  is  a  full  discharge  from  the  curse  of 
the  law.  A  believer  shall  not  only  not  lie  under 
condemnation  eternally,  but  not  come  into  condem- 
nation now  ;  not  come  into  the  danger  of  it,  (Rom. 
8.  1.)  not  come  into  judgment,  not  be  so  much  as 
arraigned.  (2. )  A  charter  of  privileges  ;  he  is  passed 
out  of  death  to  life,  is  invested  in  a  present  happi- 
ness'in  spiritual  life,  and  entitled  to  a  future  happi- 
ness in  eternal  life.  The  tenor  of  the  first  covenant 
was.  Do  this,  and  live ;  the  man  that  doeth  them 
shall  live  in  them.  Now  this  proves  Christ  equal 
with  the  Father,  that  he  has  power  to  propose  the 
sa7ne  benefit  to  the  hearers  of  his  word,  that  had 
been  proposed  to  the  keepers  of  the  old  law,  that  is, 
life  ;  Hear  and  live,  beliex'e  and  live,  is  what  we 
may  venture  our  souls  upon,  when  we  are  disabled 
to  do  and  lix>e  ;  see  ch.  17.  2. 

Fourthlii,  Here  is  the  righteousness  of  his  pro- 
ceedings pursuant  to  this  commission,  v.  30.  All 
judgment  being  committed  to  him,  we  cannot  but 
ask  how  tie  manages  it.  And  here  he  answers,  My 
judgment  is  just.  All  Christ's  acts  of  government, 
botli  legislative  and  judicial,  are  exactly  agreeable 
to  the  rules  of  equity;  see  Prov.  8.  8.  There  can 
lie  no  exceptions  against  any  of  the  determinations 
of  the  Redeemer,  and  therefore  as  there  shall  be  no 
jrpeal  of  any  of  his  statutes,  so  there  can  be  no  afi- 
pcal  from  any  of  his  sentences. 

His  judgments  are  certainly  just,  for  they  are 
directed, 

1.  By  the  Father's  wisdom;  lean  of  my  ownself 
do  nothing,  nothing  without  the  Father,  but  as  I 
hear,  I  judge,  as  he  had  said  before,  v.  19.  The 
Son  can  do  nothing  but  what  he  sees  the  Father  do; 
so  here,  nothing  but  what  he  hears  the  Father  say. 
yls  I  hear,  (l.)"From  the  secret  eternal  counsels  of 
the  Father  ;  So  I  judge.  Would  we  know  what  we 
may  depend  upon  in  our  dealing  with  God  ?  Hear 
the'  Jl'ord  of  Christ.  We  need  not  dive  into  the 
divine  counsels,  those  secret  rAmg-s  which  belong  not 
to  us,  but  attend  to  the  revealed  dictates  of  Christ's 
government  and  judgment,  and  those  will  furnish  us 
with  an  unerring  guide ;  for  what  Christ  has  ad- 
judged, is  an  exact  copv  or  counterpart  of  what  the 
Father  has  decreed.  (2.)  From  the  published  re- 
cords of  the  Old  Testament.  Christ,  in  all  the  ex- 
ecution of  his  undertaking  had  an  eye  to  the  scrip- 
ture, and  made  it  his  business  to  conform  to  that, 
and' fulfil  that ;  as  it  was  written  in  the  volume  of 
the  book.  Thus  he  taught  us  to  do  7iothing  of  our- 
selves, but  as  we  hear  from  the  word  of  God,  so  to 
judge  of  things,  and  act  accordinglv. 

2.  By  the  Father's  will;  My  judgment  is  just, 
and  cannot  be  otherwise,  because  I  seek  not  mine 


724  ST.  JOHN,  V. 

oivn  ivill,  but  his  who  sent  me.  Not  as  if  the  will  of 
Christ  were  contrary  to  the  will  of  the  Father,  as 
the  flesh  is  contrary  to  the  spirit  in  us,  but,  (1.) 
Christ  liad,  as  Man,  the  natural  and  innocent  affec- 
tions of  the  human  nature,  sense  of  pain  and  plea- 
sure, an  inclination  to  life,  an  a\ersion  to  death  ; 
yet  he  pleased  ?iot  himself,  did  not  confer  with  tliese, 
nor  consult  these,  when  he  was  to  go  on  in  his  under- 
taking, but  asquiesced  entirely  in  the  will  of  his 
Father.  (2.)  What  he  did  as  Mediator,  was  not  the 
result  of  any  peculiar,  particular  purpose  and  de- 
sign of  his  own  ;  what  he  did  see/c  to  do,  was  not  for 
his  own  mind's  sake,  but  he  was  therein  guided  by 
his  Father's  will,  and  the  purpose  which  he  had 
purposed  to  himself.  This  our  Saviour  did  upon  all 
occasions  refer  himself  to,  and  govern  himself  l)y. 

Thus  our  Lord  Jesus  has  opened  his  commission, 
(whether  to  the  conviction  of  his  enemies  or  no,)  to 
his  own  honour,  and  the  everlasting  comfort  of  all  his 
friends,  who  here  see  him  able  to  save  to  the  uttermost. 

31.  If  I  bear  witness  of  myself,  my  wit- 
ness is  not  true.  32.  There  is  another  that 
beareth  witness  of  me  ;  and  I  know  that 
the  witness  which  he  witnesseth  of  me  is 
true.  33.  Ye  sent  unto  John,  and  he  bare 
witness  unto  the  truth.  34.  iJut  I  receive 
not  testimony  from  man  :  but  these  things 
I  say,  that  ye  might  be  saved.  35.  He 
was  a  burning  and  a  shining  light :  and  ye 
were  willing  for  a  season  to  rejoice  in  his 
light.  36.  But  I  have  greater  witness  than 
that  of  John  ;  for  the  works  which  the  Fa- 
ther hath  given  me  to  finish,  the  same  works 
that  I  do,  bear  witness  of  me,  that  the  Fa- 
ther hath  sent  me.  37.  And  the  Father 
himself  which  hath  sent  me,  hath  borne 
witness  of  me.  Ye  have  neither  heard  his 
voice  at  any  time,  nor  seen  his  shape.  38. 
And  ye  have  not  his  word  abiding  in  you  ; 
for  whom  he  hath  sent,  him  ye  believe  not. 
39.  Search  the  scriptures  ;  for  in  them  ye 
think  ye  have  eternal  life  :  and  they  are 
they  which  testify  of  me.  40.  And  ye  will 
not  come  to  me,  that  ye  might  have  life. 
41.  I  receive  not  honour  from  men.  42. 
But  I  know  you,  that  ye  have  not  the  love 
of  God  in  you.  43.  I  am  come  in  my  Fa- 
ther's name,  and  ye  receive  me  not :  if 
another  shall  coime  in  his  own  name,  him 
ye  will  receive.  44.  How  can  ye  believe 
which  receive  honour  one  of  another,  and 
seek  not  the  honour  that  cometh  from  God 
only?  45.  Do  not  think  that  I  will  ac- 
cuse you  to  the  Father :  there  is  one  that 
accuseth  you,  even  JNloses,  in  whom  ye 
trust.  46.  For  had  ye  believed  Moses,  ye 
would  have  believed  me  :  for  he  wrote  of 
me.  47.  But  if  ye  believe  not  his  writings, 
how  shall  ye  believe  my  words  ? 

In  these  verses  our  Lord  Jesus  proves  and  confirms 
the  commission  he  had  produced,  and  makes  it  out 
that  he  was  sent  of  God  to  be  the  Messiah. 

L  He  sets  aside  his  own  testimony  of  himself ;  (f. 
31.)  "  If  J  bear  witness  of  myself,  though  it  is  infal- 
libly true,  (c/i.  8.  14. )  yet,  accoi'ding  to  the  common 


iTile  of  judgment  among  men,  you  will  not  admit  it 
as  legal  proof,  nor  allow  it  to  be  given  in  evidence." 
Now,  1.  This  reflects  reproach  upon  the  sons  of 
7nen,  and  their  veracity  and  integrity.  Surely  we 
may  say  deliberately,  what  David  said  in  haste.  All 
men  are  liars,  else  it  wo\ild  never  have  been  such  a 
received  maxim,  that  a  man's  testimony  of  himself 
is  suspicious,  and  not  to  be  relied  on  ;  it  is  a  sign 
tliat  self-love  is  stronger  than  the  love  of  truth. 
And  yet,  2.  It  reflects  honour  on  the  Son  of  God,  and 
speaks  his  wonderful  condescension,  that,  though  he 
is  the  faithful  Jlltness,  the  Truth  itself  who  may 
challenge  to  be  credited  upon  his  honour,  and  his 
own  single  testimony,  yet  he  is  pleased  to  ivave  his 
piivilege,  and,  for  the  confirmation  of  our  faith,  re- 
fers himself  to  his  vouchers,  that  we  might  have 
full  satisfaction. 

II.  He  produces  other  witnesses  that  bear  testi- 
mony to  him,  that  he  was  sent  of  God. 

1.  The  Father  himself  bore  testimony  to  him ; 
(v.  32.)  There  is  another  that  beareth  witness; 
which  I  take  to  be  meant  of  God  the  Father,  for 
Christ  mentions  his  testimony  with  his  own,  {ch.  8. 
18. )  /  bear  witness  of  myself,  and  the  Father  beareth 
witness  of  me.     Obsei-ve, 

(1.)  The  seal  which  the  Father  put  to  his  com- 
mission ;  He  beareth  witness  of  me,  not  only  liath 
done  so  by  a  voice  from  heaven,  but  still  doth  so  by 
the  tokens  of  his  presence  with  me.  See  who  they 
are  to  wliom  God  will  bear  witness.  [1.]  To  those 
whom  he  sends  and  employs  ;  where  he  gives  com- 
missions, he  gives  credentials.  [2.]  To  those  who 
bear  witness  to  him  ;  so  Christ  did.  God  will  own 
and  honour  those  that  own  and  honour  him.  [3.] 
To  those  who  decline  bearing  witness  of  themselves  ; 
so  Christ  did.  God  will  take  care  tliat  those  who 
humble  and  abase  themselves,  and  seek  not  their 
own  glory,  shall  not  lose  by  it. 

(2.)  The  satisfaction  Christ  had  in  this  testimony ; 
"  I  know  that  the  witness  which  he  witnesseth  of  me, 
is  true.  I  am  very  well  assured  that  I  have  a  clivine 
mission,  and  do  not  in  the  least  hesitate  concerning 
it ;"  thus  he  had  the  witness  in  himself.  The  devil 
tempted  him  to  question  his  being  the  Son  of  God, 
but  he  never  yielded. 

2.  John  Baptist  witnessed  to  Christ,  v.  33,  &c. 
John  came  to  bear  witness  of  the  light  ;  {ch.  1.  7.) 
his  business  was  to  prepare  his  way,  and  direct  peo- 
ple to  him  ;  Behold  the  Lamb  of  God.  Now  the 
testimony  of  John  was,  (1.)  A  solemn  and  public 
testimony  ;  "  Ye  sent  an  embassy  of  priests  and  Le- 
vites  to  John,  which  gave  him  an  opportunity  of 
publishing  what  he  had  to  say  ;  it  was  not  a  popular, 
but  a  judicial  testimony.  (2.)  It  was  a /rue  testimony; 
He  bore  witness  to  the  truth,  as  a  witness  ought  to  do ; 
the  whole  truth,  and  nothing  but  the  truth.  Christ 
doth  not  say,  He  bore  witness  to  me,  (though  every 
one  knew  he  did,)  but,  like  an  honest  man,  He  bore 
witness  to  the  truth.  Now  John  was  confessedly  such 
a  holy,  good  man,  so  mortified  to  the  world,  and  so 
conversant  with  divine  things,  that  it  could  not  be 
imagined  he  should  be  guilty  of  such  a  forgery  and 
imposture  as  to  say  what  he  did  concerning  Christ,  if 
it  had  not  been  so,  and  if  he  had  not  been  sure  of  it. 

Two  things  are  added  concerning  John's  testimony. 

[1.]  That  it  was  a  testimony,  ex  abundanti — 
7nore  than  he  needed  to  voxtch  ;  (xk  oi-. )  /  receix>e 
not  testimony  from  man.  Though  Christ  saw  fit  to 
quote  John's  testimony,  it  is  with  a  protestation  that 
it  shall  not  be  deemed  or  construed  so  as  to  preju- 
dice the  prerogative  of  his  self-sufficiency.  Christ 
needs  no  letters  of  commendation,  no  testimonials  or 
certificates,  but  what  his  own  worth  and  excellency 
bring  with  liim  ;  whv  then  did  Christ  here  urge  the 
testimony  of  John  ?  WTiv,  these  things  I  say,  that 
ye  might  be  saved.  This  he  aimed  at  in  all  this  dis- 
course, to  save  not  his  own  life,  but  the  souls  of 


ST.  JOHN,  V. 


725 


others ;  he  produced  John's  testimony,  because,  be- 
ing one  of  themselves,  it  was  to  be  hoped  that  they 
would  hearken  to  it.  Note,  First,  Christ  desires 
and  designs  the  salvation  even  of  his  enemies  and 
persecutors.  Secondly,  The  word  of  Christ  is  the 
ordinary  means  of  salvation.  Thirdly,  Christ  in  his 
■word  considers  our  infirmities,  and  -condescends  to 
our  capacities ;  consulting  not  so  much  what  it  befits 
so  great  a  prince  to  say,  as  what  we  can  bear,  and 
what  will  be  most  likely  to  do  us  good. 

[2.]  That  it  was  a  testimony  ad  hominem — to  the 
■man,  because  John  Baptist  was  one  whom  they  had 
a  respect  for;  {v.  35.)  He  was  a  light  among  you. 
Observe, 

First,  The  character  of  John  Baptist ;  He  mas  a 
burning  and  a  shining  light.  Christ  often  spake 
honourably  of  John  ;  he  was  now  in  prison  under  a 
cloud,  yet  Christ  gives  him  his  due  praise,  whicli 
we  must  be  ready  to  do  to  all  that  faithfully  serve 
God.  1.  He  was  a  light,  not  <>Z; — lux — light,  (so 
Christ  was  rte  Light,)  but  xz/'xyoc — lucerna — a  lumi- 
nary, a  derived  subordinate  light.  His  office  was 
to  enlighten  a  dark  world  -with  notices  of  the  Mes- 
siah's approach,  to  whom  he  was  as  the  morning 
star.  2.  He  was  a  burning  light,  which  denotes 
sincerity ;  painted  fire  may  be  made  to  shine,  but 
that  which  bums,  is  time  fire.  It  denotes  also  his 
activity,  zeal,  and  fen'ency,  burning  in  love  to  God 
and  the  souls  of  men ;  fire  is  always  working  on 
itself  or  something  else,  so  is  a  good  minister.  3. 
He  was  a  shining  light,  which  denotes  either  his 
exemfilary  conversation,  in  which  our  light  shines, 
fMatth.  5.  16.)  or  an  eminetit  diffusive  influence. 
He  was  illustrious  in  the  sight  of  others  ;  though  he 
affected  obscurity  and  retirement,  and  was  in  the 
deserts,  yet  such  were  his  doctrine,  his  baptism,  his 
life,  that  he  became  very  remarkable,  and  attracted 
the  eyes  of  the  nation. 

Secondly,  The  affections  of  the  people  to  him  ; 
Te  were  willing  for  a  season  to  rejoice  in  his  light. 
1.  It  was  a  transfiort  that  they  were  in,  upon  the 
appearing  of  John  ;  "  Ye  were  willing — iiS-sMiVaTs 
ye  delighted  to  rejoice  in  his  light ;  ye  were  very 
proud  that  ye  had  such  a  man  among  you,  who  was 
the  honour  of  your  country  ;  ye  were  willing,  dyxK- 
AmrS-wi/ — willing  to  dance,  and  make  a  noise  about 
this  hght,  as  boys  about  a  bonfire."  2.  It  was  but 
transient,  and  soon  over  ;  "  Ye  were  fond  of  him, 
7Tfi{  Zf3.v — -for  an  hour,  for  a  season,  as  little  chil- 
dren are  fond  of  a  new  thing  ;  ye  were  pleased  with 
John  a  while,  but  soon  grew  weary  of  him  and  his 
ministry,  and  said  that  he  liad  a  devil,  and  now  you 
have  him  in  prison."  Note,  Many  ihat  seem  to  be 
affected  and  pleased  with  the  gospel  at  first,  after- 
ward despise  and  reject  it ;  it  is  common  for  fiirward 
and  noisy  professors  to  cool  and  fall  off.  These 
here  rejoiced  in  John's  hght,  but  never  walked  in  it, 
and  therefore  did  not  keep  to  it  ;  they  were  like  the 
stony  ground.  While  Herod  was  a  friend  to  John 
Baptist,  the  people  caressed  him  ;  but  when  he  fell 
under  Herod's  frowns,  he  lost  their  favours  ;  "  Ye 
were  willing  to  countenance  John,  5r§oc  ~g»v,  that  is, 
for  tem/ioral  e7ids ;"  (so  some  take  it;)  "ye  were 
glad  of  him,  in  hopes  to  make  a  tool  of  him,  bv  his 
interest  and  under  the  umbrage  of  his  name,  to 
have  shaken  off  the  Roman  yoke,  and  recovered 
the  civil  liberty  and  honour  of  your  country. "  Now, 
(1.)  Christ  mentions  their  respect  to  Jofin,  to  co?;- 
demn  them  fortheir  present  opposition  to  him — to 
whom  John  bore  witness.  If  they  had  continued 
their  veneration  for  John,  as  they  ought  to  have 
done,  they  would  have  embraced  Christ.  (2.)  He 
mentions  the  passing  away  of  their  respect,  to  jus- 
tify God  in  depriving  them,  as  he  had  now  done, 
of  John's  ministr}',  and  putting  that  light  under  a 
bushel. 

3.  Christ's  own  works  witnessed  to  him ;  (y,  36.) 


/  have  a  testimony  greater  than  that  of  John  ;  for 
if  we  believe  the  witness  of  men,  sent  of  (Jed,  a« 
John  was,  the  witness  of  God  immediately,  and  not 
l)y  the  ministiy  of  men,  is  greater,  1  John  5.  9.  Ob- 
serve, Though  the  witness  of  John  was  a  less  cogent 
and  less  co?isiderable  witness,  yet  our  Lord  was 
pleased  to  make  use  of  it.  We  must  be  glad  of  all 
the  supports  that  offer  themselves  for  the  confirma- 
tion of  our  faith,  though  they  may  not  amount  to  a 
demonstration,  and  we  must  not  invalidate  any,  un- 
der pretence  tliat  there  are  others  more  conclusive ; 
we  ha\'e  occasion  for  them  all. 

Now  this  greater  witness  was  the  works  which  hie 
Father  had  given  him  to  finish.     That  is, 

(1.)  In  general ;  the  whole  course  of  liis  life  and 
ministry — his  revealing  of  God  and  his  will  to  us, 
setting  up  his  kingdom  among  men,  refoi-ming  of  the 
world,  destroying  of  Satan's  kingdom,  restoring  of 
fallen  man  to  his  primitive  purity  and  felicity,  and 
shedding  abroad  in  men's  hearts  of  the  love  of  God 
and  one  another — all  that  work,  of  which  he  said 
when  he  died.  It  is  finished,  it  was  all  from  first  to 
last,  o/ius  Deo  dignum — a  work  worthy  of  God ; 
all  he  said  and  did,  was  holy  and  heavenli/,  and  a 
divine  purity,  power,  and  grace  shone  in  it,  and 
proved  abundantly  that  he  was  sent  of  God. 

(2. )  In  particidar.  The  miracles  he  wrought  for 
the  proof  of  his  divine  mission,  witnessed  of  him. 
Now  it  is  here  said,  [1.]  That  these  works  were 
given  him  by  the  Father,  that  is,  he  was  both  afi- 
pointed  and  empowered  to  work  them  ;  for,  as  Me- 
diator, he  derived  both  commission  and  strength 
from  his  Father.  [2.]  They  were  given  liim  to 
finish  ;  he  must  do  all  those  works  of  wonder  which 
the  counsel  and  foreknowledge  of  God  had  before 
determined  to  be  done  ;  and  his  finishing  of  them 
proves  a  divine  power  ;  for,  as  for  God,  his  work  is 
/lerfect.  [3.  ]  These  works  did  bear  witness  of  him, 
did  prove  that  he  was  sent  of  God,  and  that  what 
he  said  concerning  himself,  was  true  ;  see  Heb.  2.  4. 
Acts  2.  22.  That  the  Father  had  sent  him  as  a 
Father,  not  as  a  master  sends  his  servant  on  an 
errand,  but  as  a  father  sends  his  son  to  take  posses- 
sion for  himself ;  if  God  had  not  sent  him,  he  would 
not  have  seconded  him,  would  not  have  sealed  him, 
as  he  did  by  the  works  he  .gave  him  to  do  ;  for  the 
world's  Creator  will  never  be  its  Deceiver. 

4.  He  produces,  more  fully  than  before,  his  Fa- 
ther's testimony  concerning  him  ;  (7^.  37.)  The  Fa- 
ther that  sent  me,  hath  borne  witness  of  me.  The 
prince  is  not  accustomed  to  follow  his  ambassador 
himself,  to  confirm  his  commission  vii'a  voce — by 
speaking  ;  but  God  was  pleased  to  bear  witness  of 
his  Son  himself  bv  a  voice  from  heaven  at  his  bap- 
tism, (Matth.  3.  17.)  This  is  my  Ambassador,  This 
is  my  beloved  Son.  The  Jews  reckoned  Bath-kol — 
the  daughter  of  a  voice,  a  voice  from  hea\en,  one 
of  the  ways  by  which  God  made  known  his  mind ; 
in  that  way  he  had  owned  Christ  publiclv  and  so- 
lemnly, and  repeated  it,  Matth.  17.  5.  Note,  (1.) 
Those  whom  God  se7ids  he  will  bear  witness  of; 
where  he  gives  a  commission,  he  will  not  fail  to  seal 
it ;  he  that  never  left  himself  without  witness,  (Acts 
14.  17.)  will  never  leave  any  of  his  seixants  so,  who 
go  upon  his  en-and.  (2.)  \Miere  God  demands 
belief,  he  will  not  fail  to  give  sufficient  ex'idence,  as 
he  has  done  concerning  Christ.  That  which  was 
to  be  witnessed  concerning  Christ,  was  chiefly  this, 
that  the  God  we  had  offended,  was  willing  to  accept 
of  him  as  Mediator.  Now  concerning  this,  he  has 
himself  (and  he  was  fittest  to  do  it)  given  us  full 
satisfaction,  declaring  himself  well  pleased  in  him  ; 
if  we  be  so,  the  work  is  done. 

Kow  it  might  be  suggested,  if  God  himself  thus 
bore  witness  of  Christ,  how  came  it  to  pass  that  he 
was  not  universally  received  by  the  Jewish  nation 
and  their  rulers  .■'  To  this,  Christ  here  answers,  that 


726 


ST.  JOHN,  V. 


it  was  not  to  be  thought  strange,  nor  could  their  in- 
fidelity weaken  his  credibility,  for  two  reasons. 

[l.j  Because  they  were  not  acquainted  with  such 
extraordinary  revelations  of  God  and  his  will ;  Ye 
have  neither  heard  his  voice  at  any  time,  nor  seen 
his  shape,  or  apjiearance.  They,  showed  themselves 
to  be  as  ignorant  of  God,  though  they  professed  re- 
lation to  him,  as  we  are  of  a  man  we  never  either 
saw  or  heard.  "  But  why  do  I  talk  to  you  of  God's 
bearing  witness  of  me  !  He  is  one  you  know  nothing 
of,  nor  have  any  acquaintance  or  communion  with." 
Note,  Ignorance  of  God  is  the  true  reason  of  men's 
rejecting  of  the  record  he  has  given  concerning  his 
Son.  A  right  understanding  of  natural  re/igion 
would  discover  to  us  such  admirable  congraities  in 
the  christian  religion,  as  would  greatly  dispose  our 
minds  to  the  entertainment  of  it.  Some  give  this 
sense  of  it ;  "The  Father  bore  witness  of  me  by  a 
-voice,  and  the  descent  of  a  dove,  which  is  such  an 
extraordinary  thing,  that  you  never  saw  or  heard 
the  like ;  and  yet  for  my  sake  there  was  such  a 
voice  and  appearance ;  yea,  and  you  might  have 
heard  that  voice,  you  might  have  seen  that  a/ijiear- 
ance,  as  othei's  did,  if  you  had  closely  attended  the 
ministry  of  John,  but  by  slighting  it  you  missed  of 
that  testiniony." 

[2.]  Because  they  were  not  affected,  no  not  with 
the  ordinary  ways  by  which  God  had  revealed  him- 
self to  them  ;  {v.  38. )  If  have  not  his  word  abiding 
171  you.  They  had  the  scriptures  of  the  Old  Testa- 
ment ;  might  they  not  by  them  be  disposed  to  re- 
ceive Christ  ?  Yes,  if  they  had  had  their  due  influ- 
ence upon  them.  But,  I-lrst,  The  word  of  God  was 
not  in  them  ;  it  was  among  the?n,  in  their  country, 
in  their  hands,  but  not  in  them,  in  their  hearts  ;  not 
niling  in  their  souls,  but  only  shining  in  their  eyes, 
and  sounding  in  their  ears.  What  did  it  avail  them 
that  they  had  the  oracles  of  God  committed  to  them, 
(Rom.  3.  2.)  when  they  had  not  these  oracles  com- 
manding  in  them  ?  If  they  had,  they  would  readily 
have  embraced  Christ.  Secondh/,  It  did  not  abide. 
Many  have  the  word  of  God  coming  into  them,  and 
making  some  impi-essions  for  a  while,  but  it  does 
not  abide  with  them,  it  is  not  constantly  in  them,  as 
a  man  at  home,  but  only  now  and  then  as  a  ivay- 
faring  man.  If  the  word  abide  in  us,  if  we  converse 
with  It  by  frequent  meditation,  consult  with  it  upon 
every  occasion,  and  conform  to  it  in  our  conversation, 
we  shall  then  readily  receive  the  witness  of  the 
Father  concerning  Christ ;  see  ch.  7.  17. 

But  how  did  it  appear  that  they  had  not  the  word 
of  God  abiding  in  them  ?  It  appeared  by  this, 
Whom  he  hath  sent,  him  ye  believe  not.  There  was 
so  much  said  in  tlie  ()ld  Testament  concerning 
Christ,  to  direct  people  when  and  where  to  look  for 
liim,  and  so  to  facilitate  the  discoveiy  of  him,  that, 
if  they  had  duly  considered  those  things,  they  could 
not  have  avoided  the  conviction  of  Christ's  being 
sent  of  God ;  so  that  their  not  believing  in  Christ, 
was  a  certain  sign  that  the  word  of  God  did  not 
abide  in  tliem.  Note,  The  indwelling  of  the  word, 
and  Spirit,  and  grace  of  God  in  us,  is  best  tried  by 
the  effects  of  it,  particularly  by  our  receiving  of 
what  he  sends;  the  commands  he  sends,  the  mes- 
sengers, the  providences  he  sends,  especially  Christ, 
whom  he  hath  sent. 

5.  The  last  witness  he  calls,  is  the  Old  Testa- 
ment, which  witnessed  of  him,  and  to  it  he  appeals  ; 
(t».  39,  &c.)  Search  the  scri/itures,  ifiuvaTe ;  it  may 
be  read,  either,  (1.)  "  Ye  do  search  the  scri/itures, 
and  ye  do  well  to  do  so ;  ye  read  them  daily  in  your 
synagogues,  ye  have  rabbles,  and  doctors,  and 
scribes,  that  make  it  their  business  to  study  them, 
and  criticise  upon  them. "  The  Jews  boasted  of  the 
flourishing  of  scripture-leaming  in  the  days  of  Hil- 
lel,  who  died  about  twelve  years  after  Christ's  birth, 
and  reckoned  some  of  those  who  were  then  mem- 


bers of  the  Sanhedrim,  the  beauties  of  their  wisdom, 
and  the  glories  of  their  law;  and  Christ  owns  that 
they  did  uideed  search  the  scriptures,  but  it  was  in 
search  of  their  own  glory;  "  Ye  do  search  the  scrip- 
tures ;  and  therefore,  if  ye  were  not  wilfully  blind, 
ye  would  believe  in  me."  Note,  It  is  possible  for 
men  to  be  very  studious  in  the  letter  of  the  scripture, 
and  yet  to  be  strangers  to  the  power  and  influence  of 
it.  Or,  (2.)  As  we  read  it;  Search  the  scriptures.; 
and  so,  [1.  ]  It  was  spoken  to  them  in  the  nature  of  an 
appeal ;  "Ye  profess  to  receive  and  belie\'e  the 
scripture  ;  there  will  I  join  issue  with  you,  let  that 
be  the  Judge,  provided  you  will  not  rest  in  the  let- 
ter," (hcfrere  in  cortice,)  "but  will  search  into  it." 
Note,  when  appeals  are  made  to  the  scriptures,  they 
must  be  searched.  Search  the  whole  book  of  scrip- 
ture throughout,  compare  one  passage  with  another, 
and  explam  one  by  anothei-.  We  must  likewise 
search  particular  passages  to  the  bottom,  and  see  not 
what  they  seein  to  say  prima  facie — at  the  Jirst  ap- 
pearance, but  what  they  say  indeed.  [2.  ]  It  is  spoken 
to  !;s  in  the  nature  of  an  advice,  or  command  to  all 
christians  to  search  the  scriptures.  Note,  All  those 
who  would  _7?7!rf  Christ,  must  search  the  scriptures ; 
not  only  read  them  and  hear  them,  but  search  them. 
Which  denotes.  First,  Diligence  in  seeking,  labour, 
and  study,  and  close  application  of  mind.  Secondly, 
Desire  and  design  of  finding.  W'e  must  aim  at 
some  spiritual  benefit  and  advantage  in  reading  and 
studying  the  scripture,  and  often  ask,  "What  am 
I  now  searching  for?"  We  must  search  as  for  hid 
treasures,  (Prov.  2.  4.)  as  those  that  smA:  for  gold 
or  silver,  or  that  dive  for  pearl,  Job  28.  1 — 11, 
This  ennobled  the  Bereans,  Acts  17.  11. 

Now  there  are  two  things  which  we  are  here  di- 
rected to  have  in  our  eye,  in  our  searching  of  the 
scripture  ;  heaven  our  end,  and  Christ  our  Way. 

1.  We  must  search  the  scriptures  for  heaven  as 
our  great  end  ;  For  in  them  ye  think  ye  have  eternal 
life.  The  scripture  assures  us  of  an  eternal  state 
set  before  us,  and  offers  to  us  an  eternal  life  in  that 
state ;  it  contains  the  chart  that  describes  it,  the 
charter  that  conveys  it,  the  direction  in  the  way  that 
leads  to  it,  and  the  fojtndation  upon  which  the  hope 
of  it  is  Ijuilt ;  and  this  is  worth  searching  for,  there 
where  we  are  sui'e  to  find  it.  But  to  the  Jews  Christ 
saith  only.  Ye  think  ye  have  eternal  life  in  the  scrip- 
tures ;  because,  though  the}'  did  retain  the  belief  and 
hope  of  eternal  life,  and  grounded  their  expectations 
of  it  upon  the  scriptures,  yet  herein  they  missed  it, 
that  they  looked  for  it  by  the  bare  reading  and  study- 
ing of  the  scripture.  It  was  a  common  but  corrupt 
saying  among  them.  He  that  has  the  words  of  the  law, 
has  etenial  life;  they  thought  they  were  sure  of 
heaven,  if  they  could  say  by  heart,  or  i-ather  by 
rote,  STich  ancl  such  passages  of  scripture  as  they 
wei'e  directed  to  by  the  tradition  of  the  elders  ;  as 
they  thouglit  all  the  vulgar  cursed,  because  they  did 
not  thus  know  the  law,  {ch.  7.  49. )  so  they  concluded 
all  the  learned  undoubtedly  blessed. 

2.  We  must  search  the  scriptures  for  Christ,  as  the 
new  and  living  Way,  that  leads  to  this  f?;rf.  Those 
are  they,  the  gi'eat  and  principal  witnesses  that  tes- 
tify of  me.  Note,  (1.)  The  scriptures,  even  those 
of  the  Old  Testament,  testify  of  Christ,  and  by  them 
God  bears  witness  to  him.  The  Spirit  of  Christ  in 
the  prophets  testified  beforehand  of  him,  (1  Pet.  1. 
11.)  the  pui-poses  and  promises  of  God  concerning 
him,  and  the  previous  notices  of  him.  The  Jews 
knew  veiT  well  that  the  Old  Testament  testified  of 
the  Messiah,  and  were  critical  in  their  remarks 
upon  the  passages  that  looked  that  way ;  and  yet 
were  careless,  and  wretchedly  overseen,  in  the  ap- 
plication of  them.  (2.)  Therefore  v/e  must  search 
the  scriptures,  and  may  hope  to  find  eternal  life  in 
that  search,  because  they  testify  of  Christ ;  for  this 
is  life  eternal,  to  know  him  ;  see  1  John  5,  11.    Christ 


ST  JOHN,  V. 


727 


is  the  Treasure  hid  in  the  field  of  the  scriptures, 
the  Water  in  those  wells,  the  Milk  in  those  breasts. 
To  this  testimony  he  annexes  a  reproof  of  their 
infidelity  and  wickedness  in  four  instances  ;  particu- 
larly, 

[1.]  Their  neglect  of  him  and  his  doctrine  ;  {i>. 
40.)  "  Ye  will  not  come  to  me,  that  ye  might  have 
life.  Ye  search  the  scriptures,  ye  believe  the  pro- 
phets, which,  ye  cannot  but  see,  testify  of  me  ;  and 
yet  ye  will  not  come  to  me,  to  whom  tliey  direct 
you."  Their  estrangement  from  Christ  was  the 
fault,  not  so  much  of  their  understandings  as  of  their 
•wills.  This  is  expressed  as  a  complaint;  Christ 
offered  life,  and  it  would  not  be  accepted.  Note, 
First,  There  is  life  to  be  had  with  Jesus  Christ  for 
poor  souls  ;  we  may  have  life,  the  life  of  fiardon  and 
grace,  and  comfort  wA  glory:  life  is  the  perfection 
of  our  being,  and  inclusive  of  all  happiness;  and 
Christ  is  our  Life.  Secondly,  Those  that  would 
have  this  life,  must  come  to  Jesus  Christ  for  it ;  we 
may  have  it  for  the  coming  for.  It  supfioses  an  as- 
sent of  the  understanding  to  the  doctrine  of  Christ, 
and  tlie  record  given  concerning  him  ;  it  lies  in  the 
consent  of  the  will  to  his  government  and  grace,  and 
it  produces  an  answerable  compliance  in  the  affec- 
tions and  actions.  Thirdly,  The  only  reason  why 
sinners  die  is,  because  they  tvill  Jtot  come  to  Christ 
for  life  and  happiness  ;  it  is  not  because  they  cannot, 
but  because  they  will  not.  They  will  neither  ac- 
cefit  of  the  life  offered,  because  spiritual  and  divine; 
nor  will  they  agree  to  the  terms  on  wliich  it  is  offer- 
ed ;  nor  apply  themselves  to  the  use  of  the  appoint- 
ed means :  they  will  not  be  cured,  for  they  will  not 
observe  the  methods  of  cure.  Fourthly,  The  wil- 
fulness and  obstinacy  of  sinners  in  rejecting  the  ten- 
ders of  grace,  are  a  great  grief  to  the  Lord  Jesus, 
and  what  he  complains  of. 

Those  words,  (v.  41.)  /  receive  not  honour  from 
men,  come  in  in  a  parenthesis,  to  obviate  an  objec- 
tion against  liim,  as  if  he  sought  his  own  glory,  and 
made  himself  the  Head  of  a  party,  in  obliging  all  to 
come  to  him,  and  applaud  him.  Note,  1.  He  did 
not  covet  or  court  the  applause  of  men  ;  did  not  in 
the  least  affect  that  worldly  pomp  and  splendour 
which  tlie  carnal  Jews  expected  their  Messiah  to 
appear  in.  He  charged  tliose  he  cured,  not  to  make 
hira  known,  and  withdrew  from  those  that  would 
have  made  him  King.  2.  He  had  not  the  applause 
of  men.  Instead  oi  receiznng  honour  from  men,  he 
received  a  great  deal  of  dishonour  and  disgrace 
from  men,  for  he  made  himself  of  no  reputation.  3. 
He  needed  not  the  applause  of  men  ;  it  was  no  addi- 
tion to  his  glory,  whom  all  the  angels  of  God  wor- 
ship, nor  was  he  any  othenvise  pleased  with  it,  than 
as  It  was  according  to  his  Father's  will,  and  for  the 
happiness  of  those  who,  in  giving  honour  to  him,  re- 
ceived much  gi-eater  honour  fro7n  him. 

[2.]  Their  want  of  the  love  of  God  ;  (f.  42.)  "/ 
knoiv  you  very  well,  that  you  hax>e  not  the  love  of 
God  in  you.  Why  should  I  wonder  that  you  do  not 
come  to  me,  when  you  want  even  the  first  principle 
of  natural  religion,  which  is  the  love  of  God?" 
Note,  The  reason  why  people  slight  Christ  is,  be- 
cause they  do  not  love  God;  for  if  we  did  indeed 
love  God,  we  should  love  him  who  is  his  express 
Image,  and  hasten  to  him  by  whom  only  we  may  be 
restored  to  the  favour  of  God.  He  had  charged 
them,  (v.  37.)  with  ignorance  of  God,  and  here  with 
■want  of  love  to  him  ;  therefore  men  have  not  the  love 
of  God,  because  they  desire  not  the  knowledge  of  him. 
Observe,  First,  The  crime  charged  upon  them  ; 
You  have  not  the  love  of  God  in  you.  They  pre- 
tended a  great  love  to  God,  and  thought  they  proved 
it  by  their  zeal  for  the  law,  the  temple,  and  the  sab- 
bath ;  and  yet  they  were  really  without  the  love  of 
God.  Note,  There  are  many  who  make  a  great 
profession  of  religion,  who  yet  show  they  want  the 


love  of  God  by  their  neglect  of  Christ  and  their 
contempt  of  his  commandments;  theyhate  his  ho- 
hness,  and  undervalue  his  goodness.  Observe,  It  is 
the  love  of  (iod  in  us,  the  love  that  is  seated  in  the 
heart,  and  is  a  living,  actingprinciple  there,  that  God 
will  accept ;  the  love  shed  abroad  there,  Horn.  5.  5. 
Secondly,  The  proof  of  this  charge,  by  the  per- 
sonal  knowledge  of  Christ,  who  searches  the  heart, 
(Rev.  2.  23.)  and  knows  what  is  m  man;  I  knoiu 
you.  Christ  sees  through  all  our  disguises,  and  can 
say  to  each  of  us,  /  know  thee.  1.  Christ  knows 
men  better  than  Iheir  neighbours  know  them.  The 
people  thought  that  the  scribes  and  Pharisees  were 
very  devout  and  good  men,  but  Christ  knew  that 
they  had  nothing  of  the  love  of  God  in  them.  2. 
Christ  knows  men  better  than  they  know  themselves. 
These  Jews  had  a  very  good  opinion  of  themselves, 
but  Christ  knew  how  corrupt  their  inside  was,  not- 
withstanding tlie  plausible  shews  of  their  outside ; 
we  may  deceive  ourselves,  but  we  cannot  deceive 
him.  3.  Christ  knows  men  who  do  not,  and  will 
not  know  him ;  he  looks  on  those  who  industriously 
look  off  him,  and  calls  by  their  own  name,  their 
tnie  name,  those  who  have  not  known  him. 

[3.]  Another  crime  charged  upon  them  is,  their 
readiness  to  entertain  false  christs  and  false  pro- 
phets, ^vhile  they  obstinately  opposed  him  who  was 
the  true  Messias ;  {v.  43. )  I  am  come  in  my  Father's 
name,  and  ye  receive  me  not ;  if  another  shall  come 
in  his  own  name,  him  ye  will  receive.  Be  astonished, 
0  heavens,  at  this;  (Jer.  2.  12,  13.)  for  my  people 
have  committed  two  evils,  great  evils  mdeed.  First, 
They  have  forsaken  the  Fountain  of  Iri'ing  waters, 
for  they  would  not  receive  Christ,  who  came  in  his 
Father's  name,  had  his  commission  from  his  Father, 
and  did  all  for  his  glory.  Secondly,  They  have 
hewn  out  broken  cisterns,  they  hearken  to  e\'er)'  one 
that  will  set  up  in  his  own  name.  They  forsake 
their  own  mercies,  that  is  bad  enough,  and  it  is  for 
lying  vanities,  that  is  worse.  Observe  here,  1. 
Those  are  false  prophets  who  come  in  their  own 
name,  who  i-un  without  being  sent,  and  set  up  for 
themselves  e)nly.  2.  It  is  just  with  God  to  suffer 
those  to  be  deceived  with  false  prophets,  who  recei\'e 
not  the  truth  in  the  love  of  it,  2  Thess.  2.  10,  11. 
The  errors  of  Antichrist  are  the  just  punishment  of 
those  who  obey  not  the  doctrine  of  Christ.  They 
that  shut  their  eyes  against  the  true  light,  are  by  the 
judgment  of  God  given  up  to  wander  endlessly 
after  false  lights,  and  to  be  led  aside  after  every 
ignis  fatuus.  3.  It  is  the  gross  folly  of  many,  that, 
while  they  nauseate  ancient  tiiiths,  they  are  fond  of 
upstart  errors  ;  they  loathe  manna,  and  at  the  same 
time  feed  upon  ashes.  After  the  Jews  had  rejected 
Christ  and  his  gospel,  they  were  continually  haunted 
with  spectres,  with  false  christs  and  false  prophets, 
(Matth.  24.  24.)  and  their  proneness  to  follow  such, 
occasioned  those  distractions  and  seditions  that  has- 
tened their  ruin. 

[4.]  They  are  here  charged  with  pride  and  vain- 
gloiy,  and  unbelief,  the  effect  of  it,  v.  44.^  Having 
sharply  reproved  their  unbelief,  like  a  wise  physi- 
cian, he  here  searches  into  the  cause,  lays  the  axe 
to  the  root.  They  therefore  slighted  and  underva- 
lued Christ,  becavisethey  admired  and  over-valued 
themselves.     Here  is. 

First,  Their  ambition  of  worldly  honour.  Christ 
despised  it,  v.  41.  They  set  their  hearts  upon  it ; 
Ye  receive  honour  one  of  another;  that  is,  "  Ye  look 
for  a  Messiah  in  outward  pomp,  and  promise  your- 
selves worldly  honour  by  him. "  Ye  receix'e  honour  ; 
1.  "  Ye  desire  to  receive  it,  and  aim  at  that  in  all 
you  do.  2.  "  Ye  give  honour  to  others,  and  applaud 
them,  onlv  taat  they  may  return  it,  and  may  applaud 
vou."  Petimus  dabimusgue  vicissim — Tie  ask  and 
we  bestow.  It  is  the  proud  man's  art  to  throw  ho- 
nour upon  others  only  that  it  may  rebound  upon 


728 


ST.  JOHN,  VI. 


himself,     3.  "Ye  are  very  careful  to  keep  all  the 
honoui's  to  yourselves,  and  confine  them  to  your  own 

Earty,  as  if  ye  had  the  monopoly  of  that  which  is 
onourable."  4.  "What  respect  is  showed  vou,  ye 
receive  yourselves,  and  do  not  transmit  it  to  God,  as 
Herod."  Idolizing  men  and  their  sentiments,  and 
affecting  to  be  idolized  by  them  and  their  applauses, 
are  pieces  of  idolatry,  as  directly  contrary  to  Chris- 
tianity as  any  other. 

Secondly,  Their  neglect  of  spiritual  honour,  cal- 
led here  the  honour  that  cornes  fro?n  God  07ily ; 
this  they  sought  not,  nor  minded.  Note,  1.  True 
honour  is  that  which  coines  from  God  only,  that  is 
real  and  lasting  honour ;  those  are  honourable  in- 
deed, whom  he  takes  into  covenant  and  communion 
with  himself.  2.  This  honour  have  all  the  saints. 
All  that  believe  in  Christ,  through  him  receive  the 
honour  that  comes  from  God.  He  is  not  partial, 
but  will  give  glory  wherever  he  gives  grace.  3. 
This  honour  that  comes  from  God,  we  must  see/c, 
must  aim  at  it,  and  act  for  it,  and  take  up  with  no- 
thing short  of  it;  (Rom.  2.  29.)  we  must  account  it' 
our  reward,  as  the  Pharisees  accounted  the  praise 
of  men.  4.  Those  that  will  not  come  to  Christ, 
and  those  that  are  ambitious  of  worldly  honour, 
make  it  appear  that  they  seek  not  the  honour  that 
comes  from  God,  and  it  is  their  folly  and  nain. 

Thirdly,  The  influence  this  had  upon  their  infi- 
delity. Hoiv  can  ye  believe,  who  are  thus  affected  ? 
Observe  here,  1.  The  difficulty  of  believing  arises 
from  ourselves  and  our  own  cori-uption ;  we  make 
our  work  hard  to  ourselves,  and  then  complain  it  is 
impracticable.  2.  The  ambition  and  affectation  of 
■worldly  honour  are  a  great  hinderance  to  faith  in 
Christ.  How  can  they  believe,  who  make  the 
praise  and  applause  of  men  their  idol  ?  When  the 
profession  and  practice  of  serious  godliness  are  un- 
fashionable, are  every  ii'here  sfioken  afcainst,  when 
Christ  and  his  followers  are  men  wondered  at,  and 
to  be  a  christian,  is  to  be  like  a  sjieckled  bird,  (and 
this  is  the  common  case,)  how  can  they  believe,  the 
top  of  whose  ambition  is  to  make  a  fair  shoiv  in  the 
flesh.  •' 

6.  The  last  witness  here  called  is,  Moses,  v.  45, 
&c.  The  Jews  had  a  great  veneration  for  Moses, 
and  valued  themselves  upon  their  being  the  discifiles 
of  Moses,  and  pretended  to  adliere  to  Moses,  in 
their  opposition  to  Christ ;  but  Christ  here  shows 
them, 

(1.)  That  Moses  was  a  witness  against  the  unbe- 
lieving Jews,  and  accused  than  to  the  Father; 
There  is  one  that  accuses  vou,  even  Moses.  This 
may  be  understood  either,  [l.]  As  showing  the  dif- 
ference between  the  law  and  the  gospel.  Moses, 
that  is,  the  law,  accuies  you,  for  by  the  law  is  the 
knowledge  of  sin ;  it  condemns  you,  it  is  to  those 
that  trust  to  i-  a  ministration  of  death  and  con- 
demnation ;  but  it  is  not  the  design  of  Christ's  gos- 
pel to  accuse  us;  Think  not  that  I  will  accuse  you. 
Christ  did  not  come  into  the  world  as  a  Moimis,  to 
find  fault  and  pick  quarrels  with  every  body,  or  as 
a  sfiy  upon  the  actions  of  men,  or  s. promoter,  to  fish 
for  crimes  ;  no,  he  came  to  be  an  Advocate,  not  an 
Accuser;  to  reconcile  God  and  man,  and  not  to  set 
them  more  at  variance ;  what  fools  were  they  then 
that  adhered  to  Moses  against  Christ,  and  desired  to 
be  under  the  knv  I  Gal.  4.  21.  Or,  [2.]  As  show- 
ing the  manifest  unreasonableness  of  their  infidelity  ; 
"Think  not  that  1  will  appeal  from  your  bar  to 
God's,  and  challenge  you  to  answer  there  for  what 
you  do  against  me,  as  injured  innocency  usually 
does ;  no,  I  do  not  need,  vou  are  ah-eady  accused, 
and  cast,  in  the  court  of  'heaAen  ;  Moses  himself 
says  enough  to  convict  vou  of,  and  condemn  you  for, 
your  unbelief."  Let  them  not  mistake  concerning 
C^risiT;  though  he  was  a  Prophet,  he  did  not  im- 
prove his  interest  in  heaven  against  those  that  per- 


secuted him,  did  not,  as  Ehas,  make  intercession 
against  Israel,  (Rom.  11.  2.)  or,  as  Jeremiah,  desire 
to  see  God's  vengeance  on  them,  Jer.  20.  12.  In- 
stead of  accusing  his  crucifiers  to  his  Father,  he 
prayed.  Father,  forgive  them.  Nor  let  them  mis- 
take concerning  Moses,  as  if  he  would  stand  by 
them,  in  rejecting  Christ ;  no.  There  is  one  that  ac- 
cuses you,  even  Moses,  in  ivhom  ye  trust.  Note, 
First,  Extei-nal  privileges  and  advantages  are  com- 
monly the  vain  confidence  of  those  who  reject  Clirist 
and  his  grace.  The  Jews  trusted  in  Moses,  and 
thought  tlieir  having  his  laws  and  ordinances  would 
save  them.  Secondly,  Those  that  confide  in  their 
privileges,  and  do  not  improve  them,  will  find  not 
only  that  their  confidence  is  disappointed,  but  that 
those  very  privileges  will  be  witnesses  against  them. 

(2.)  That  Moses  was  a  witness  for  Christ,  and  to 
his  doctrine ;  (xi.  46,  47. )  He  ivrote  of  me.  Moses 
did  particularly  prophesv  of  Christ,  as  the  Seed  of 
the  woman,  the  Seed  of  Abraham,  the  Shiloh,  the 
great  Prophet ;  the  ceremonies  of  the  law  of  Moses 
were  Jigures  of  him  that  was  to  come.  The  Jews 
made  Moses  the  patron  of  their  opposition  to  Christ ; 
but  Christ  here  shows  them  their  eiTor,  that  Moses 
was  so  far  from  writing  against  Christ,  that  he  wrote 
for  him,  and  of  him.     But, 

[1.  ]  Christ  here  charges  it  on  the  Jews,  that  they 
did  not  beliex'e  Moses.  He  had  said  [y.  45.)  that 
they  trusted  in  Moses,  and  yet  here  undertakes  to 
make  out  that  they  did  not  believe  Moses ;  they 
trusted  to  his  name,  but  they  did  not  receix'e  his 
doctrine  in  its  true  sense  and  meaning ;  they  did  not 
rightly  understand,  nor  give  credit  to,  what  there 
was  in  the  writings  of  Moses  concerning  the  Messiah. 

[2.  ]  He  proves  this  charge  from  their  disbelief  of 
him  ;  Had  ye  believed  Moses,  ye  would  have  be- 
lieved ?ne.  Note,  First,  The  surest  trial  of  faith  is 
by  the  effects  it  produces ;  many  say  that  they  be- 
lieve, whose  actions  give  their  words  the  lie,  for  had 
they  believed  the  scriptures  they  would  have  done 
otherwise  than  they  did.  Secondly,  Those  who 
rightly  believe  one  part  of  scripture,  will  receive 
every  part.  The  prophecies  of  the  Old  Testament 
were  so  fiiUy  accomplished  in  Christ,  that  they  who 
rejected  Christ,  did  in  effect  deny  those  prophecies, 
and  set  them  aside. 

[3.]  From  their  disbelief  of  Moses,  he  infers  that 
it  was  not  strange  that  they  rejected  him  ;  If  ye  be- 
lieve 7iot  his  writings,  hoTj  shall  ye  believe  my  words  ? 
How  can  it  be  thought  that  ye  should  ?  First,  "  If 
ye  do  not  believe  sacred  writings,  those  oracles 
which  are  in  black  and  white,  which  is  the  most 
certain  way  of  convej'ance,  how  shall  ye  believe  my 
words,  words  being  usually  less  regarded."  Second- 
ly, "  If  ye  do  not  believe  Moses,  for  whom  ye  have 
such  a  profound  veneration,  how  is  it  likely  that  ye 
should  believe  me,  whom  ye  look  upon  with  so  much 
contempt.'"  See  Exod.  6.  12.  Thirdly,  "If  ye 
believe  not  wliat  Moses  spake  and  wrote  of  me, 
which  is  a  strong  and  cogent  testimony  for  me,  how 
shall  ye  beheve  me  and  my  mission  .■"'  If  we  admit 
not  the  premises,  liow  shall  we  admit  the  conclu- 
sion ?  The  ti-uth  of  the  christian  religion,  it  being  a 
matter  purely  of  dixine  revelation,  depends  upon 
the  divine  authority  of  the  scripture  ;  if  therefore  wc 
believe  not  the  divine  inspiration  of  those  writings, 
how  shall  we  receive  the  doctrine  of  Christ .'' 

Thus  ends  Christ's  plea  for  himself,  in  answer  to 
the  charge  exhibited  against  him  ;  what  effect  it  had, 
we  know  not ;  it  should  seem  to  have  had  this,  their 
mouths  were  stopped  for  the  present,  and  they  could  ^ 

not  for  shame  but  drop  the  prosecution,  and  yet  their 
hearts  were  hardened. 

CHAP.  VI. 

In  this  chapter,  we  have,  I.  The  miracle  of  the  loaves,  v.  1 
. .  14.    II.  Christ's  walking  upon  the  water,  v.  15 . .  21.    III. 


ST.  JOHN,  VI. 


729 


The  people's  flocking  after  him  to  Capernaum,  v.  22 . .  25. 
IV.  His  conference  with  them,  occasioned  by  the  miracle 
of  the  loaves,  in  which  he  reproves  them  for  seeking  carnal 
food,  and  directs  them  to  spiritual  food,  (v.  26,  27. )  show- 
ing them  ho>v  they  must  labour  for  spiritual  food,  (v.  28, 
29. )  and  what  that  spiritual  food  is,  v.  30 . .  59.  V.  Their 
discontent  at  what  he  said,  and  the  reproof  he  _^ave  them 
for  it,  V.  60  .  .  65.  VI.  The  apostacy  of  many  Irom  him, 
and  his  discourse  with  his  disciples  that  adhered  to  him 
upon  that  occasion,  v.  66..  71. 

1.  A  FTER  these  things  Jesus  went  over 
J\.  the  sea  of  Gahlee,  which  is  the  sea 
of  Tiberias.  2.  And  a  great  multitude  fol- 
lowed him,  because  they  saw  his  miracles 
which  he  did  on  them  {hat  were  diseased. 
3.  And  Jesus  went  up  into  a  mountain,  and 
there  he  sat  with  his  disciples.  4.  And 
the-  passover,  a  feast  of  the  Jews,  was  nigh. 
5.  When  Jesus  then  lifted  up  his  eyes,  and 
saw  a  great  company  come  unto  him,  he 
saith  unto  Philip,  Whence  shall  we  buy 
bread,  that  these  may  eat  ?  6.  And  this  he 
said  to  prove  him:  for  he  himself  knew 
what  he  would  do.  7.  Philip  answered 
him,  Two  hundred  penny-worth  of  bread 
is  not  sufficient  for  them,  that  eveiy  one  of 
them  may  take  a  little.  8.  One  of  his  dis- 
ciples, Andrew,  Simon  Peter's  brother, 
saith  unto  him,  9.  There  is  a  lad  here, 
which  hath  five  barley-loaves,  and  two 
small  fishes :  but  what  are  they  among  so 
many  ?  1 0.  And  Jesus  said,  Make  the  men 
sit  down.  Now  there  was  nuich  grass  in 
the  place.  So  the  men  sat  down,  in  num- 
ber about  five  thousand.  11.  And  Jesus 
took  the  loaves :  and  when  he  had  given 
thanks,  he  distributed  to  the  disciples,  and 
the  disciples  to  them  that  were  set  down ; 
and  likewise  of  the  fishes,  as  much  as 
they  would.  12.  When  they  were  filled, 
he  said  unto  his  disciples.  Gather  up  the 
fragments  that  remain,  that  nothing  be  lost. 

13.  Therefore  they  gathered  them  together, 
and  filled  twelve  baskets  with  the  fragments 
of  the  five  barley-loaves,  which  remained 
over  and  above  unto  them  that  had  eaten. 

14.  Then  those  men,  when  they  had  ^een 
the  miracle  that  Jesus  did,  said,  This  is  of 
a  truth  that  Prophet  that  should  come  into 
the  world. 

We  have  here  an  account  of  Christ's  feeding  five 
thousand  men  with  five  loaves  and  two  fishes  ;  which 
miracle  is  in  t/iis  respect  remarkable,  that  it  is  the 
only  passage  of  the  actions  of  Chrint's  life,  that  is  re* 
corded  by  all  the  four  evangelists.  John,  who  does 
not  usually  relate  what  had  been  recorded  by  those 
who  wrote  before  him,  yet  relates  this,  because  of 
the  reference  the  following  discourse  has  to  it.  Ob- 
serve, 

I.  The  /ilace  and  time  where  and  when  this  mi- 
racle was  wrought,  which  are  noted  for  the  greater 
evidence  of  the  truth  of  the  story  ;  it  is  not  said  that 
it  was  done  once  upon  a  time,  nobody  knows  where, 
but  the  circumstances  are  specified,  that  the  fact 
might  be  inquired  into. 

1.  The  country  that  Chiist  was  in ;  {v,  1. )    He 

Vol.  v. — 4  Z 


•went  over  the  sea  of  Galilee,  called  elsewhere  l/ie 
lake  of  Genncsarctli,  here  the  sea  of  Tiberias,  from 
a  city  adjoining,  which  Herod  had  lately  enlarged 
and  beautified,  and  called  so  in  honour  of  Tiberius 
the  emperor,  and,  probably,  had  made  his  metro- 
polis. Christ  did  not  go  directly  over,  cross  this  in- 
land sea,  but  made  a  coasting  voyage  to  another 
place  on  the  same  side.  It  is  not  tempting  Gpd,  to 
choose  to  go  by  water  when  there  is  conxenience  for 
it,  even  to  those  places  whither  we  might  go  by 
land  ;  for  Christ  never  tempted  the  Lord  Ids  God, 
Matth.  4.  7. 

•2.  The  company  that  he  was  attended  with ;  A 
great  ynultitude  followed  him,  because  they  saw  his 
miracles,  t.  2.  Note,  (1.)  Our  Lord  Jesus,  while 
he  went  about  doing  good,  lived  continually  in  a 
crowd,  which  gave  him  more  trouble  than  honour. 
Good  and  useful  men  must  not  complain  of  a  hurry 
of  business,  when  they  are  sen'ing  God  and  their 
generation;  it  will  be  time  enough  io -enjoy  our 
selves,  when  we  come  to  that  world  where  we  shall 
enjoy  God.  (2.)  Christ's  miracles  drew  many  o/«er 
him,  that  were  not  effectually  drawn  to  him.  1  hey 
had  their  curiosity  gratified  by  the  sti-angeness  of 
them,  who  had  not  their  consciences  convinced  by 
the  power  of  them. 

3.  Christ  posting  himself  advantageously  to  enter- 
tain them  ;  (xk  3.)  He  went  ti/i  into  a  mountain, 
and  there  he  sat  with  his  disciples,  that  he  might  the 
more  conveniently  be  seen  and  heard  by  the  multi- 
tude that  crowded  after  him ;  this  was  a  natural 
pulpit,  and  not,  like  Ezra's,  made  for  the  purpose, 
Christ  was  now  driven  to  be  a  Field-preacher  ;  but 
his  word  was  never  the  worse,  nor  the  less  accept- 
able, for  that,  to  those  who  knew  how  to  value  it, 
who  followed  him  still,  not  only  when  he  went  out 
to  a  desert  place,  but  when  he  tuent  up  to  a  moun- 
tain, though  ufi-hill  be  against  heart.  He  sat  there, 
as  teachers  do  in  cathedra — in  the  chair  of  instruc- 
tion ;  he  did  not  sit  at  ease,  nor  sit  in  state,  yet  he 
sat  as  one  having  authority ;  sat  ready  to  receive 
addresses  that  were  made  to  him  ;  whoever  would, 
might  come,  and  find  him  there.  He  sat  with  his 
disci/ties;  he  condescended  to  take  them  to  «;/ w;;A 
him,  to  put  a  reputation  upon  them  before  the  people, 
and  give  them  an  earnest  of  the  glory  in  which  they 
should  shortly  sit  with  him.  We  are  said  to  sit  with 
him,  Eph.  2.  6. 

4.  The  time  when  it  was.  The  first  words,  After 
those  things,  do  not  signify  that  this  immediately 
followed  what  was  related  in  the  foregoing  chapter, 
for  it  was  a  considerable  time  after,  and  they  signify 
no  more  than,  in  process  of  time ;  but  we  are  told, 
{v.  4.)  that  it  was  when  the  passover  was  nigh  ; 
which  is  here  noted,  (1.)  Because,  perhaps,  that 
had  brought  in  all  the  apostles  from  their  respective 
expeditions,  whither  they  were  sent  as  itinerant 
preachers,  that  they  might  attend  their  Master  to 
Jerusalem,  to  keep  the  feast.  (2.)  Because  it  was 
a  custom  with  the  Jews,  religiously  to  observe  the 
approach  of  the  passover  thirty  days  before,  with 
some  sort  of  solemnity ;  so  long  before,  they  had  it 
in  their  eye,  repaired  the  roads,  mended  bridges,  if 
there  was  occasion,  and  discoursed  of  the  passover 
arrdthe  institution  of  it.  (3.)  Because,  perhaps,  the 
approach  of  the  passover,  when  every  one  knew 
Christ  would  go  up  to  Jerusalem,  and  be  absent  for 
some  time,  made  the  multitude  flock  the  more  after 
him,  and  attend  the  more  diligently  on  him.  Note, 
The  prospect  of  losing  our  opportunities  should 
quicken  us  to  improve  them  with  double  diligence  : 
and  wlicn  solemn  ordinances  are  approaching,  it  is 
good  to  ]5repare  for  them  by  conversing  with  the 
word  of  Christ. 

III.  The  miracle  itself.     And  there  obsene, 
1.  The  notice  Christ  took  of  the  crowd  that  at- 
tended him ;  (v.  5,)   He  lift  up  his  eyes,  and  saw  n 


730 


ST.  JOHN  VI, 


great  comjmny  come  to  hiin,  poor,  mean,  ordinary 
people,  no  doubt,  for  such  make  up  the  multitudes, 
especially  in  such  remote  corners  of  the  country  ; 
yet  Christ  showed  himself  pleased  with  their  attend- 
ance, and  concerned  for  their  welfare  ;  to  teach  us 
to  condescend  to  them  of  tow  estate,  and  not  to  set 
those  with  the  dogs  of  ourjiock,  whom  Christ  hath 
set  with  the  lambs  of  his.  The  souls  of  the  poor  are 
as  precious  to  Christ,  and  should  be  so  to  us,  as 
those  of  the  rich, 

2,  The  enquiry  he  made  concerning  the  way  of 
providing  for  them.  He  directed  himself  to  Philip, 
who  had  been  his  disciple  from  the  first,  and  had 
seen  all  his  miracles,  .and  particularly  that  of  his 
turning  water  into  wine,  and  therefore  it  might  be 
expected  that  he  should  have  said,  "Lord,  if  thou 
wilt,  it  is  easy  to  thee  to  feed  them  all ;"  those  that, 
like  Israel,  have  been  witnesses  of  Christ's  works, 
and  have  shared  in  the  benefit  of  them,  are  inexcu- 
sable if  they  say.  Can  he  furnish  a  table  in  the  wil- 
derness ?  Philip  was  of  Bethsaida,  in  the  neigh- 
bourhood of  which  town  Christ  now  was,  and  there- 
fore he  was  most  likely  to  help  them  to  provision  at 
the  best  hand  ;  and,  probably,  much  of  the  compa- 
ny was  known  to  him,  and  lie  was  concerned  for 
tliem.  Now  Christ  asked,  JVhence  shall  we  buy 
bread,  that  these  may  eat.'  (1.)  He  takes  it  for 
granted  that  they  must  all  eat  with  him.  One  would 
think  that  when  he  had  taught  and  healed  them,  he 
had  done  his  part  ;  and  that  now  they  should  rather 
have  been  contriving  how  to  treat  him  and  his  dis- 
ciples ;  (for  some  ot  the  people,  it  is  likely,  were 
rich  ;)  and  we  are  sure  that  Christ  and  his  disclijles 
were  poor  ;  yet  he  is  solicitous  to  entertain  them. 
Those  that  will  accept  Christ's  spiritual  gifts,  in- 
stead oi  flaying  for  them,  shall  hQ  paid  for  their  ac- 
ceptance of  them.  Christ,  having  fed  tlieir  souls 
with  the  bread  of  life,  feeds  their  bodies  also  with 
food  convenient,  to  show  that  the  Lord  is  for  the 
body,  and  to  encourage  us  to  pray  for  our  daily 
bread  ;  and  to  set  us  an  example  of  compassion  to 
the  poor,  James  2.  15.  (2.)  His  inquiry  is,  Whence 
shall  we  buy  bread  ?  One  would  thmk,  considering 
his  povert}-,  that  he  should  rather  have  asked, 
Where  shah  we  have  money  to  buy  for  them  ?  But 
he  will  rather  lay  out  all  he  has  than  they  shall 
want.  He  will  buy  to  give,  and  we  must  labour, 
that  we  may  give,  Eph.  4.  28. 

3.  The  design  of  this  inquiiy  ;  it  was  only  to  try 
the  faith  of  Philip,  for  he  himself  hiciu  what  he 
would  do,  V.  6.  Note,  (1.)  Our  Lord  Jesus  is  never 
at  a  loss  in  his  counsels  ;  but,  how  difficult  soever 
the  case  is,  he  knows  ^vhat  he  has  to  do,  and  what 
course  he  will  take.  Acts  15.  IS.  He  knows  the 
thoughts  he  has  toward  his  people,  (Jer.  26.  11.)  and 
is  never  at  uncertainty  ;  when  we  know  not,  he  hijii- 
self  knows  what  he  will  do.  (2.)  When  Christ  is 
pleased  to  puzzle  his  people,  it  is  only  with  a  design 
to  prove  them.  The  question  put  Philip  to  a  non- 
plus, yet  Christ  proposed  it,  to  try  whether  he  would 
say,  "Lord,  if  thou  wilt  exert  thy  power  for  them, 
"We  need  not  buy  bread. " 

4.  Philip's  answer  to  this  question  ;  "  Tkuo  hun- 
dred pennyworth  of  bread  is  not  sufficient;  (t.  7.) 
Master,  it  is  to  no  purpose  to  talk  of  buying  bread 
for  them,  for  neither  will  the  country  aiford  so  much 
bread,  nor  can  we  afford  to  lay  out  so  much  money  ; 
ask  Judas,  who  carries  the  bag."  Two  hundred 
pence  of  their  money  amount  to  about  six  pounds  of 
ours,  and  if  they  lay  out  all  that  at  once,  it  will  ex- 
haust their  fimd,  and  break  them,  and  they  mupt 
stance  themselves.  Grotius  computes,  that  two  hun- 
dred pemiynvorth  of  bread  would  scarcely  reach  to 
two  thousand,  but  Philip  would  go  as  near  hand  as 
he  could,  will  have  every  one  to  take  a  little  ;  and 
nature,  we  say,  is  content  with  a  little.  See  the 
weakness  of  Philip's  faith,  that  in  tliis  strait,  as  if 


the  Master  of  the  family  had  been  an  ordinary  per- 
son, he  looked  for  supply  only  in  an  ordinary  way. 
Christ  might  now  have  said  to  him,  as  he  did  after- 
ward. Have  I  been  so  long  time  with  you,  ajid  yet  hast 
thou  not  known  me,  Philip  it  Or  as  God  to  Moses 
in  a  like  case.  Is  the  Lord's  hand  waxen  short  ?  We 
are  apt  thus  to  distrust  God's  power  when  visible 
and  ordinary  means  fail,  that  is,  to  trust  him  no  fur- 
ther than  we  can  see  him. 

5.  The  information  which  Christ  received  from 
another  of  his  disciples  concerning  the  provision  they 
had.  It  was  Andrew,  here  said  to  be  Simon  Peter's 
brother  ;  though  he  was  senior  to  Peter  in  disciple- 
ship,  and  instrumental  to  bring  Peter  to  Christ,  yet 
Peter  afterward  so  far  outshone  him,  that  he  is  des- 
cribed by  his  relation  to  Peter  :  he  acquainted  Christ 
with  what  they  had  at  hand  ;  and  in  that  we  may 
see, 

(1.)  The  strength  of  his /ox»e  to  those  whom  he 
saw  his  Master  concerned  for,  in  that  he  was  willing 
to  bring  out  all  they  had,  tliougli  he  knew  not  but 
they  might  want  themselves,  and  any  one  would 
lia\'e  said.  Charity  begins  at  home.  He  did  not  go 
about  to  conceal  it,  under  pretence  of  being  a  better 
husband  of  their  provision  than  the  Master  was,  but 
honestly  gives  in  an  account  of  all  they  had.  There 
is  a  lad  here,  TrmJi^iov — a  little  lad,  probably,  one 
that  used  to  follow  this  company,  as  sutlers  do  the 
camp,  with  provisions  to  sell,  and  the  disciples  had 
bespoken  what  he  had  for  themselves ;  and  it  was 
Jive  barley-loaves,  and  two  small  fishes.  Here, 
[1.]  The  provision  was  f oarse  and  ordinary;  they 
were  barley-loaves.  Canaan  was  a  land  of  wheat, 
(Deut.  8.  8. )  its  inhabitants  were  commonly  fed 
with  the  finest  wheat,  (Ps.  81.  16.)  the  kidneys  of 
wheat;  (Deut.  32.  14.)  yet  Christ  and  his  disciples 
were  glad  of  barley-bread.  It  does  not  follow  hence, 
that  we  should  tie  ourselves  to  such  coarse  fare,  and 
place  religion  in  it  :  (when  God  brings  that  which 
is  finer  to  our  hands,  let  us  receive  it,  and  be  thank- 
ful :)  but  it  does  follow,  that  therefore  we  must  not 
he  desirous  of  dainties,  (Prov.  23.5.)  nor  muiinuT 
if  we  be  reduced  to  coarse  fare,  but  be  content  and 
thankful,  and  well  reconciled  to  it ;  barley-bread  is 
what  Christ  Aarf,  and  better  than  we  deserve:  nor 
let  us  despise  the  mean  provision  of  the  poor,  nor 
look  upon  it  with  contempt,  remembering  how 
Christ  was  provided  for,  [2.  ]  It  was  but  short  and 
scanty  ;  there  were  but  _pve  loaves,  and  those  so 
small,  that  one  little  lad  carried  them  all ;  and  we 
find,  (2  Kings  4.  42, 43.)  that  twenty  barley-loaves, 
with  some  other  provision  to  help  out,  would  not 
dine  a  liundred  men  without  a  miracle.  There  were 
but  two  fishes,  and  those  small  ones,  (Suo  o'^ajia,)  so 
small,  that  one  of  them  was  but  a  morsel,  pisciculi 
assati^  I  take  the  fish  to  have  been  pickled,  or  cured, 
for  they  had  not  fire  to  dress  them  with.  The  pro- 
\  ision  of  bread  was  little,  but  that  of  _/fsA  was  less  in 
proportion  to  it,  so  that  many  a  bit  of  dry  bread  they 
must  eat  before  they  could  make  a  meal  of  this 
provision  ;  but  they  were  content  with  it.  Bread  is 
meat  for  our  hunger  ;  but  of  them  that  murmured 
for  flesh,  it  is  said,  Thet/  asked  meat  for  their  lusts, 
Ps.  78.  18.  Well,  Andrew  was  willing  that  the 
people  should  have  this,  as  far  as  it  would  go.  Note, 
A  distrustful  fear  of  wanting  ourselves,  should  not 
hinder  us  from  needful  charity  to  others. 

(2.)  See  here  the  weakness  of  his  faith,  in  that 
word,  "  But  what  are  they  among  so  many  ?  To 
offer  that  to  such  a  multitude,  is  but  to  mock  them." 
Philip  and  he  had  not  the  actual  consideration  of  the 
power  of  Christ,  (which  they  had  had  such  large 
experience  of,)  that  they  should  have  had.  Who 
feci  the  camp  of  Israel  in  the  wilderness  .''  He  that' 
could  make  one  man  chase  a  thousand,  could  make 
one  loaf  feed  a  thousand. 
6.  The  directions  Christ  gave  the  disciples,  to  seat 


ST.  JOHN,  VI. 


731 


the  guests ;  (y.  10. )  "  Make  the  men  sit  down,  though 
ye  have  nothing  to  set  before  them,  and  ti-ust  me 
for  that."  This  was  Wke  sending  /irovidence  to  mar- 
ket, and  going  to  buy  witliout  money  ;  Christ  would 
thus  try  their  obedience.  Observe,  (1.)  The  furni- 
ture of  tlie  dining  room  ;  there  ivas  much  grass  in 
that  place,  though  a  desert  place  ;  see  how  beauti- 
ful nature  is,  it  makes  grass  grow  ufion  the  jnoun- 
tains,  Ps.  147.  8.  The  gi-ass  was  uneaten  ;  God 
g;ives  not  only  enough,  but  more  than  enough.  Here 
was  this  plenty  of  grass  where  Christ  was  preach- 
ing ;  the  gospel  brings  other  blessings  along  with  it, 
The7i  shall  the  earth  yield  her  increase,  Ps.  67.  6. 
This  plenty  of  grass  made  the  place  the  more  com- 
modious for  them  that  must  sit  on  the  ground,  and 
served  them  for  cushions,  or  beds  ;  (as  thcj-  called 
what  thev  sat  on  at  meat,  Esth.  1.  6. )  and  consider- 
ing what  Christ  says  of  the  gi-ass  of  the  field,  (Matth. 
6.  29,  30. )  these  beds  excelled  those  of  Ahasuenis'  ; 
nature's  pomp  is  the  most  glorious.  2.  The  num- 
ber of  the  guests  ;  about  Jive  thousand  ;  a  great  en- 
tertainment, representing  that  of  the  gospel,  which 
is  ?L  feast  for  all  nations,  (Isa.  25.  6.)  a  feast  for  all 
comers. 

7.  The  distribution  of  the  provision,  ik  11. 
Observe,  (1.)  It  was  done  with  thanksgiving  ;  He 

gave  thanks.  Note,  [1.]  We  ought  to  give  thanks 
to  God  for  our  food,  for  it  is  a  mercy  to  have  it,  and 
we  have  it  from  the  hand  of  God,  and  rnust  receix'e 
itwith  thanksgix'mg,  iTim.  4.  4,5.  And  this  is  the 
sweetness  of  our  creature-comforts,  that  they  will 
fiirnish  us  with  matter,  and  give  us  occasion,  for  that 
excellent  duty  of  thanksgiving.  [2.]  Though  our 
provision  be  coarse  and  scanty  ;  though  we  have 
neither  plenty  nor  dainty,  yet  we  must  give  thanks 
to  God  for  what  we  have. 

(2.)  It  was  distributed  from  the  hand  of  Christ  by 
the  hands  of  his  disciples,  -v.  11.  Note,  [1.]  All 
our  comforts  come  to  us  originally  from  the  hand  of 
Christ ;  whoever  brings  them,  it  is  he  that  sends 
them,  he  distributes  to  them  who  distribute  to  us. 
[2.  ]  In  distributing  the  bread  of  life  to  those  that 
follow  him,  he  is  pleased  to  make  use  of  the  minis- 
tration of  his  disciples ;  they  are  the  sei-vitors  at 
Christ's  table,  or  rather  rulers  in  his  househould, 
to  give  to  every  one  their  jiortion  of  meat  in  due 
season. 

(2. )  It  was  done  to  universal  satisfaction.  They 
did  not  every  one  take  a  little,  but  all  had  as  much 
as  they  would ;  not  a  short  allowance,  but  a  fiill 
meal ;  and,  considering  how  long  they  had  fasted, 
with  what  an  appetite  they  sat  down,  how  agreeable 
this  miraculous  food  may  be  supposed  to  be,  above 
common  food,  it  was  not  a  little  that  served  them, 
when  they  ate  as  much  as  they  would,  and  on  free 
cost  Those  whom  Christ  feeds  with  the  bread  of 
life,  he  does  not  stint,  Ps.  81.  10.  There  were  but 
two  small  fishes,  and  yet  they  had  of  them  too,  as 
much  as  they  would.  He  did  not  reserve  them  for 
the  better  sort  of  the  guests,  and  put  off  the  poor 
with  diy  bread,  but  treated  them  all  alike,  for  they 
were  all  alike  welcome.  They  who  call  feeding 
upon  fish  /as//«,g-,  reproach  the  entertainment  Christ 
here  made,  which  was  a.  full  feast. 

8.  The  care  that  was  taken  of  the  broken  meat. 
(1.)  The  orders  Christ  gave  concerning  it ;  {v. 

12.)  JVhen  then  were  filled,  and  every  man  had  with- 
in him  a  sensible  witness  to  the  truth  of  the  miracle, 
Christ  said  to  the  disci/iles,  the  sei-vants  he  employed, 
Gather  ufi  the  fragments.  Note,  We  must  always 
take  care  that  we  make  no  waste  of  any  of  God's 
good  creatures ;  for  the  grant  we  have  of  them, 
though  large  and  full,  is  with  this  proviso,  ivilful 
waste  only  excepted.  It  is  just  with  God  to  bring  us 
to  the  want  of  that  which  we  make  waste  of.  The 
Jews  were  very  cai-efiil  not  to  lose  any  bread,  or  let 
t  fall  to  the  ground,  to  be  trodden  upon.    Quipanem 


contemnit,  in  gravem  incidit  paupertatem — He  who 
despises  bread,  falls  into  the  depth  of  poverty,  was  a 
saying  among  them.  Though  Christ  could  com- 
mand supplies  whenever  he  pleased,  vet  he  would 
have  the  fragments  gathered  up.  When  we  are 
filled,  we  must  remember  that  others  want,  and  we 
may  want.  Those  that  would  have  wherewith  to 
be  charitable,  must  be  provident.  Had  this  broken 
meat  been  left  upon  the  grass,  the  beasts  and  fowls 
would  have  gathered  it  up  ;  but  that  which  is  fit  to 
be  meat  for  men,  is  wasted  and  lost,  if  it  be  thrown 
to  the  bi-ute-creatures.  Christ  did  not  order  the 
broken  meat  to  be  gathered  up,  till  all  were  filled  ; 
we  must  not  begin  to  hoard  and  lay  up,  till  all  is  laid 
out  that  ought  to  be,  for  that  is  withholding  more 
than  IS  meet.  Mr.  Baxter  notes  here,  "  How  much 
less  should  we  lose  God's  word,  or  helps,  or  cur 
time,  or  such  greater  mercies  !" 

(2.)  The  observance  of  these  orders;  {v.  13.) 
They  filled  twelve  basketsivith  the  fragments  ;  which 
was  an  evidence  not  only  of  the  truth  of  the  miracle, 
that  they  were  fed,  not  with  fancy,  but  with  real  food, 
(witness  those  remains,)  but  of  the  greatness  of  it ; 
they  were  not  only  filled,  but  there  was  all  this  over 
and  above.  See  how  large  the  divine  bounty  is  ;  it 
not  on\y Jills  the  cup,  but  makes  it  run  over  ;  bread 
enough,  and  to  spare,  in  our  Father's  house.  The 
fragments  filled  twelve  baskets,  one  for  each  disci- 
ple ;  they  were  thus  repaj-ed  with  interest  for  their 
willingness  to  part  with  what  they  had  for  public 
service  ;  see  2  Chron.  31.  10.  The  Jews  lay  it  as  a 
law  upon  themselves,  when  they  have  eaten  a  meal, 
to  be  sure  to  leave  a  piece  of  bread  upon  the  table, 
upon  which  the  blessing  after  meat  may  rest,  for  it 
is  a  curse  upon  the  wicked  man,  (Job  20.  21.)  that 
thei-e  shall  none  of  his  meat  be  left. 

III.  Here  is  the  influence  which  this  miracle  had 
upon  the  people  who  tasted  of  the  benefit  of  it;  (v. 
14.)  Theu  said.  This  is  of  a  truth'' that  Prophetc 
Note,  1.  Even  the  vulgar  Jews  with  great  assurance 
expected  the  Messiah  to  come  into  the  world,  and 
to  be  a  great  Prophet.  They  speak  here  with 
assurance  of  his  coming.  The  Pharisees  despised 
them  as  7iot  knowing  the  law  ;  but,  it  should  seem, 
they  knew  more  of  him  that  is  the  End  of  the  law, 
than  they  did.  2.  The  miracles  which  Christ 
wrought,  did  clearly  demonstrate  that  he  was  the 
Messiah  promised,  a  Teacher  come  from  God,  the 
gi-eat  Prophet,  and  could  not  but  convince  the  amazed 
spectators  that  this  was  he  that  should  come.  3. 
There  were  many  who  were  convinced  he  was  that 
Prophet  whicli  should  come  into  the  world,  who  vet 
did  not  cordially  recei\e  his  doctrine,  for  they  did 
not  continue  in  it.  Such  a  wretclicd  incoherence 
and  inconsistency  there  is  between  the  faculties  of 
the  corrupt,  unsanctified  soul,  that  it  is  possible  for 
men  to  acknowledge  that  Christ  is  that  Prophet,  and 
yet  to  turn  a  deaf  ear  to  him. 

1 5.  When  Jesus  tlierefore  perceived  that 
they  would  come  and  take  him  by  force,  to 
make  him  a  king,  he  departed  again  into  a 
mountain  himself  alone.  16.  And  when 
even  was  noio  come,  his  disciples  went  down. 
unto  the  sea,  1 7.  And  entered  into  a  ship, 
and  went  over  the  sea  toward  Capernaum. 
And  it  was  now  dark,  and  Jesus  was  not 
come  to  them.  1 8.  And  the  sea  arose,  by 
reason  of  a  great  \vind  that  blew.  1 9.  So 
when  tiiey  had  rowed  about  five  and  twenty 
or  thirty  furlongs,  they  see  Jesus  walking 
on  the  sea,  and  drawing  nigh  unto  the  ship: 
and  they  were  afraid.     20.  But  he  saith 


732  ST.  JOHN,  VI. 

unto  them,  It  is  I ;  be  not  afraid.  21.  Then 
they  wi]lin£;ly  received  him  into  the  ship : 
and  immediately  the  sliip  was  at  the  land 
whither  they  went. 

Here  is, 

I.  Chi'ist's  retirement  from  the  multitude. 

1.  Observe  what  induced  him  to  retire  ;  because 
he  perceived  tliat  they  who  acknowledged  him  to  be 
that  Prophet  that  should  come  into  the  world,  would 
come,  and  take  him  by  force,  to  make  him  a  King,  x<. 
15.     Now  here  we  have  an  instance, 

(1.)  Of  the  irregular  zeal  of  some  of  Christ's  fol- 
lowers ;  nothing  would  serve  but  they  would  make 
him  a  King: 

Now,  [1.]  This  was  an  act  of  zeal  ior  the  honour 
of  Christ,  and  against  the  contempt  which  the  ruling 
part  of  the  Jewish  churcli  put  upon  him.  They  were 
concerned  to  see  so  gi-eat  a  Benefactor  to  the  world 
so  little  esteemed  in  it ;  and  therefore,  since  royal 
titles  are  counted  the  most  illustrious,  they  would 
make  him  a  King,  knowing  that  the  Messiah  was  to 
be  a  King,  and  if  a  prophet,  like  Moses,  then  a 
sovereign  Prince  and  Lawgiver,  like  him ;  and  if 
they  cannot  set  him  up  uflon  the  holy  hill  ofZion,  a 
mountain  in  Galilee  shall  serve  for  the  present. 
Those  whom  Christ  has  feasted  with  the  royal  dain- 
ties of  heaven,  should,  in  I'eturn  for  his  favour,  make 
him  their  King,  and  set  him  upon  the  throne  in  tlieir 
souls  ;  let  him  tliat  has/frf  us,  rule  us.  But,  [2.  ]  It 
was  an  irregular^eaX;  for.  First,  It  was  grounded 
upon  a  mistake  concerning  the  nature  of  Christ's 
kingdom,  as  if  it  wei-e  to  be  of  this  world,  and  he 
must  appear  with  outward  pomp,  a  crown  on  his 
head,  and  an  army  at  his  foot ;  such  a  king  as  this 
they  would  make  him,  which  was  as  great  a  dispa- 
ragement to  his  glory  as  it  would  be  to  lacker  gold, 
or  paint  a  niby.  Right  notions  of  Christ's  kingdom 
would  keep  us  to  right  methods  for  the  advancing 
of  it.  Secondly,  It  was  excited  by  the  love  of-  the 
flesh  ;  they  woiild  make  him  their  King,  who  could 
feed  them  so  plentifully  without  their  toil,  and  save 
them  from  the  curse  oi eating  their  bread  in  the  sweat 
of  their  face.  Thirdly,  It  was  intended  to  carry  on 
a  secular  design  ;  they  hoped  this  might  be  a  fair 
opportunity  of  shaking  oflF  the  Roman  yoke,  which 
they  were  weary  of.  If  they  had  one  to  head  them, 
who  could  victual  an  army  cheaper  than  another 
could  provide  for  a  family,  they  were  sure  of  the 
sinews  of  the  war,  and  could  not  fail  of  success,  and 
the  recovery  of  their  ancient  liberties.  Thus  is  re- 
ligion often  prostituted  to  a  secular  interest,  and 
Christ  is  served,  only  to  seri>e  a  turn,  Rom.  16.  18. 
Vhc  quxritur  Jesus  projiter  Jesum  ;  sed  profiler 
aliud — Jesus  is  iisually  sought  after  for  something 
else,  not  for  his  own  sake.  August.  ISfay,  Fourthly, 
It  was  a' tumultuous,  seditious  attempt,  and  a  distur- 
bance of  the  public  peace  ;  it  would  make  the  coun- 
try a  seat  of  wai-,  and  expose  it  to  the  resentments 
of  the  Roman  power.  Fifthly,  It  was  contraiy  to 
the  mind  of  our  Lord  Jesus  himself ;  for  they  would 
take  him  by  force,  whether  he  would  or  no.  Note, 
Those  who  force  honours  upon  Christ,  which  he  has 
not  reqviired  at  their  hands,  displease  him,  and  do 
him  the  greatest  dishonour.  They  that  say,  I  am 
of  Christ,  in  opposition  to  those  that  are  of  ApoUos 
and  Cephas,  (so  making  Christ  the  Head  of  a  party,) 
take  him  by  force,  to  make  him  a  King,  contrary  to 
his  own  mind. 

(2.)  Here  is  an  instance  of  the  humility  and  self- 
denial  of  the  Lord  Jesus,  that,  when  they  would  have 
made  him  a  King,  he  departed  ;  so  far  was  he  from 
countenancing  the  design,  that  he  effectually  quashed 
it.  Herein  he  has  left  a  testimony,  [1.]  Against 
ambition  and  affectation  of  worldly  honour,  to  which 
he  was  perfectly  mortified,  and  has  taught  us  to  be 


so.  Had  they  come  to  take  him  by  force,  and  make 
him  a  piisoner,  he  could  not  have  been  more  indus- 
trious to  abscond  than  he  was  when  they  would  make 
him  a  King.  Let  not  us  then  covet  to  be  the  idols 
of  the  crowd,  nor  be  desirous  of  -vain-glory.  [2.] 
Against  faction  and  sedition,  treason  and  rebellion, 
and  whatever  tends  to  disturb  the  peace  of  kings 
and  provinces.  By  this  it  appears  that  he  was  no 
enemy  to  Caesar,  nor  would  have  his  followers  be  so, 
but  the  guiet  in  the  land  ;  that  he  would  have  his 
ministers  decline  eveiy  thing  that  looks  like  sedition, 
or  looks  towards  it,  and  improve  their  interest  only 
for  their  work's  sake. 

2.  Observe  whither  he  retired  ;  he  departed  again 
into  a  mountain,  th  to  igsc — into  the  mountain,  the 
mountain  where  he  had  preached,  {v.  3.)  whence  he 
came  down  into  the  plain,  to  feed  the  people,  and 
then  returned  to  it  alone,  to  be  private.  Christ, 
though  so  useful  in  the  places  of  concourse,  yet  chose 
sometimes  to  be  alone,  to  teach  us  to  sequester  our- 
selves from  the  world  now  and  then,  for  the  more 
free  converse  with  God  and  our  own  souls ;  and  never 
lessaloyie,  says  the  serious  christian,  then  when  alone. 
Public  services  must  not  justle  out  private  devotions. 

II.  Here  is  the  disciples'  distress  at  sea.  They 
that  go  down  to  the  sea  in  ships,  these  see  the  works 
of  the  Lord,  for  he  raiseth  the  stormy  wind,  Ps.  107. 
23.     Apply  that  to  these  disciples, 

1.  Here  is  their  going  down  to  the  sea  in  a  ship  ; 
(xi.  16,  17.)  When  ex'en  was  come,  and  they  had 
done  their  day's  work,  it  was  time  to  look  homeward, 
and  therefore  they  went  aboard,  and  set  sail  for 
Capernaum.  This  they  did  by  particular  direction 
from  their  Master,  with  design  (as  it  should  seem) 
to  get  them  out  of  the  way  of  the  temptation  of 
countenancing  those  that  would  have  made  him  a 
King. 

2.  Here  is  the  stormy  wind  arising,  and  fulfilling 
the  word  of  God.  They  were  Christ's  disciples,  and 
were  now  in  the  way  of  their  duty,  and  Christ  was 
now  in  the  mount  praying  for  them  ;  and  yet  they 
were  in  this  distress.  The  perils  and  afflictions  of 
this  present  time  may  very  well  consist  with  our  in- 
terest in  Christ  and  his  intercession.  They  had 
lately  been  feasted  at  Christ's  table  ;  but  after  the 
sun-shine  of  comfort  expect  a  storm.  (1.)  It  was 
?ww  dark  ;  this  made  the  storm  more  dangerous  and 
uncomfortable.  Sometimes  the  people  of  God  are 
in  trouble,  and  cannot  see  their  way  out ;  in  the  dark 
concerning  the  cause  of  their  trouble,  concerning 
the  design  and  tendency  of  it,  and  what  the  issue 
will  be.  (2.)  JeStUs  was  not  come  to  them.  When 
they  were  in  that  storni,  (Matth.  8.  21.)  Jesus  was 
with  them  ;  but  now  their  Beloved  had  withdrawn 
himself,  and  was  gone.  The  absence  of  Christ  is 
the  great  aggravation  of  the  troubles  of  christians. 
(3. )  The  sea  arose  by  reason  of  a  great  wind.  It 
was  calm  and  fair  when  they  put  to  sea,  (they  were 
not  so  presumptuous  as  to  launch  out  in  a  storm,) 
but  it  arose  when  they  were  at  sea.  In  times  of 
tranquillity  we  must  prepare  for  trouble,  for  it  may 
arise  when  we  little  think  of  it.  Let  it  comfort  good 
people,  when  they  happen  to  be  in  storms  at  sea, 
that  the  disciples  of  Christ  were  so ;  and  let  the  pro- 
mises of  a  gracious  God  balance  the  threats  of  an 
angry  sea  ;  though  in  a  storm,  and  in  the  dark,  they 
are  no  worse  off  than  Christ's  disciples  were.  Clouds 
and  darkness  sometimes  surround  the  children  of 
the  light,  and  of  the  day. 

3.  Here  is  Christ's  seasonable  approach  to  them 
when  they  were  in  this  peril,  x<.  19.  They  had 
rowed,  (being  forced  by  the  contrary  winds  to  betake 
themselves  to  their  oars,)  about  twenty^five  or  thirty 
furlongs.  The  Holy  Spirit  that  indited  this,  could 
have  ascertained  the  number  of  furlongs  precisely, 
but  that,  being  only  circumstantial,  is  left  to  be  ex- 
pressed according  to  the  conjecture  of  the  penman. 


ST.  JOHN,  VI. 


733 


And  when  they  were  got  off  a  good  way  at  sea,  they 
see  Jesus  nualking  on  the  sea.  See  here,  (1.)  The 
power  Christ  has  over  the  kiws  and  customs  of  na- 
ture, to  control  and  dispense  with  them  at  his  plea- 
sure. It  is  natural  for  heavy  bodies  to  sink,  in  water, 
but  Christ  walked  ujion  tlie  water  as  upon  dry  land 
which  was  more  than  Moses's  dividing  of  the  water, 
and  walking  through  the  water. 

(2.)  The  concern  Christ  has  for  his  disciples  in 
distress ;  He  drew  nigh  to  the  s/iifi  ;  for  therefore  he 
walked  upon  the  water,  as  he  rides  ujxnn  the  heavens, 
for  the  het/i  of  his  fieo/ile,  Deut.  33.  26.  He  will 
not  leave  them  comfortless  when  they  seem  to  be 
tossed  with  temjiests,  and  not  comforted.  When 
they  are  banished,  as  John,  into  remote  places,  or 
shut  up,  as  Paul  and  Silas,  in  close  places,  he  will 
find  access  to  them,  and  will  be  nigh  them.  (3. ) 
The  relief  Christ  gives  to  his  disciples  in  their  fears. 
They  were  afraid,  more  afraid  of  an  apparition  (for 
so  they  supposed  him  to  be)  than  of  the  winds  and 
waves.  It  is  more  terrible  to  wrestle  with  the  rulers 
of  the  darkness  of  this  world  than  with  a  tempestu- 
ous sea.  When  they  thought  a  dsmon  haunted 
them,  and  perhaps  was  instrumental  to  raise  the 
storm,  they  were  more  terrified  than  they  had  been 
while  they  saw  nothing  in  it  but  what  was  natural. 
Note,  [1.]  Our  real  distresses  are  often  much  in- 
creased by  our  imaginary  ones,  the  creatures  of  our 
own  fancy.  [2.  ]  Even  the  approaches  of  comfort  and 
deliverance  are  often  so  misconstrued  as  to  become 
the  occasions  of  fear  and  perplexity.  We  are  often 
not  only  worse  frightened  than  hurt,  but  then  most 
frightened  when  we  are  ready  to  be  heljied.  But 
when  they  were  in  this  fright,  how  affectionately  did 
Christ  silence  their  fears  with  that  compassionate 
word,  {v.  20.)  It  is  J,  be  not  afraid?  Nothing  is 
more  powerful  to  convince  sinners  than  that  word, 
/  ajn  Jesus,  whom  thou  /lersecutest ;  nothing  more 
powerful  to  comfort  saints  than  this,  "lam  Jesus 
•whom  thou  lovest ;  it  is  I  that  love  thee,  and  seek 
thy  good  ;  be  not  afraid  of  me,  nor  of  the  storm," 
When  trouble  is  nigh,  Christ  is  nigh. 

4.  Here  is  their  speedy  arrival  at  the  port  they 
■were  bound  for,  (i'.  If.)  (l.)They7yf/comf(/ Christ 
into  the  ship  ;  they  willingly  received  him.  Note, 
Christ's  absenting  himself  for  a  time,  is  but  so  much 
the  more  to  endear  himself,  at  his  retuiTi,  to  his  dis- 
ciples, who  value  his  presence  above  any  thing ;  see 
Cant  3.  4.  (2.)  Christ  landed  them  safe  at  the 
shore  ;  Immediately  the  shi/i  was  at  the  land  whither 
they  went.  Note,  [1.]  The  ship  of  the  chmxh,  in 
which  the  disciples  of  Christ  have  ejnbarked  them- 
selves and  their  all,  may  be  much  shattered  and  dis- 
tressed, yet  it  shall  come  safe  to  the  harbour  at  last ; 
tossed  at  sea,  but  not  lost ;  cast  down,  but  not  de- 
stroyed ;  the  bush  burning,  but  not  consumed.  [2.] 
The  power  and  presence  of  the  church's  King  shall 
expedite  and  facilitate  her  deliverance,  and  conquer 
the  difficulties  which  have  baffled  the  skill  and  in- 
dustry of  all  her  other  friends.  The  disciples  had 
rowed  hard,  but  could  not  make  their  point  till  they 
had  got  Christ  in  the  ship,  and  then  the  work  was 
do7ie  suddenly.  If  we  have  received  Christ  Jesus 
the  Lord,  have  received  him  willingly,  though  the 
night  be  dark,  and  the  wind  high,  yet  we  may  com- 
fort ourselves  with  this,  we  shall  be  at  shore  shortly, 
and  nearer  to  it  than  we  think  we  are.  Many  a 
doubting  soul  is  fetched  to  heaven  by  a  pleasing  sur- 
prise, or  ever  it  is  aware. 

22.  The  day  following,  when  the  people 
which  stood  on  the  other  side  of  the  sea 
saw  that  there  was  no  other  boat  there,  save 
that  one  whereinto  his  disciples  were  enter- 
ed, and  that  Jesus  went  not  with  his  disci- 
ples into  the  boat,  but  that  his  disciples  were 


gone  away  alone :  23.  (Howbeit  there 
camo  other  boats  from  Tilicrias,  nigh  unto 
tlie  place  where  they  did  eat  bread,  after 
tiiat  the  Lord  had  given  thanks :)  24. 
Wlien  the  people  therefore  saw  that  Jesus 
was  not  there,  neither  his  disciples,  they 
also  took  shipping,  and  came  to  Capernaum, 
seeking  for  Jesus.  25.  And  when  they  had 
found  him  on  the  other  side  of  the  sea,  they 
said  unto  him,  Rabbi,  when  camest  tliou 
hither  1  26.  Jesus  answered  tliem  and  said, 
Verily,  verily,  I  say  unto  you,  Ye  seek  me, 
not  because  ye  saw  the  miracles,  but  be- 
cause ye  did  eat  of  the  loaves,  and  were 
filled-  27.  Labour  not  for  the  meat  which 
perisheth,  but  for  that  meat  which  endur- 
eth  unto  everlasting  life,  which  the  Son  of 
man  shall  give  unto  you :  for  Mm  hath  God 
the  Father  sealed. 

In  these  verses,  we  have, 

I.  The  careful  inquiiy  which  the  people  made 
after  Christ,  v.  23,  24.  They  saw  the  disciples  go 
to  sea,  they  saw  Christ  retire  to  the  mountain,  pro- 
bably, with  an  intimation  that  he  desired  to  be  pri- 
vate for  some  time ;  but,  their  hearts  being  set  upon 
it  to  make  him  a  King,  they  way-laid  his  return : 
and,  the  day  following,  the  hot  fit  of  their  zeal  still 
continuing, 

1.  They  are  here  much  at  a  loss  for  him  ;  he  was 
gone,  and  they  wot  not  what  was  become  of  him ; 
they  saw  there  was  no  other  boat  there,  but  that  in 
which  the  disciples  went  oif,  Providence  so  order- 
ing it  for  the  confirming  of  the  miracle  of  his  walk- 
ing on  the  sea,  for  there  was  no  boat  for  him  to  go 
in.  They  observed  also,  that  Jesus  did  not  go  with 
his  disciples,  but  that  they  went  off  alone,  and  had 
left  him  among  them  on  their  side  of  the  water. 
Note,  Those  that  would  find  Christ,  must  diligently 
obsen'e  all  his  motions,  and  learn  to  understand  the 
tokens  of  his  presence  and  absence,  that  they  may 
steer  accordingly. 

2.  They  are  very  industrious  in  seeking  him. 
They  searched  the  places  thereabouts,  and  when 
they  saw  that  Jesus  was  not  there,  nor  his  disci/iles, 
(neither  he,  nor  any  one  that  could  give  tidings  of 
liim,)  they  resolved  to  search  elsewhere.  Note, 
Those  that  would  find  Christ,  must  accomplish  a 
diligent  search  ;  must  seek  till  they  find  ;  must  go 
from  sea  to  sea,  to  seek  the  word  of  God,  rather 
than  live  without  it.  And  those  whom  Christ  has 
feasted  with  the  bread  of  life,  should  have  their  souls 
carried  out  in  earnest  desires  toward  him.  Much 
would  have  more  in  communion  with  Christ.  Now, 
(1.)  They  resolved  to  go  to  Capeniaum,  in  quest  of 
him  ;  there  were  his  head-quarters,  where  he  usu- 
all)-  resided.  Thither  his  disciples  were  gone,  and 
they  knew  he  wouid  not  be  long  absent  from  them  ; 
they  that  would  find  Christ,  must  go  forth  by  the 
footsteps  of  the  flock.  (2.)  Providence  favoured 
them  with  an  opportunity  of  going  thither  by  sea, 
which  was  the  speediest  way  ;  for  there  came  other 
bouts  from  Tiberias,  that  lay  further  off  upon  the 
same  shore,  nigh,  though  not  so  nigh  to  the  place 
where  they  did  eat  bread,  in  which  they  might  soon 
make  a  trip  to  Capernaum,  and,  probably,  the  boats 
were  bound  for  that  port.  Note,  Those  that  in  sin- 
cerity seek  Christ,  and  seek  opportunities  of  con- 
verse with  him,  are  commonly  owned  and  assisted 
by  Providence  in  those  pursuits.  The  evangelist, 
having  occasion  to  mention  their  eating  the  multi- 
plied bread,  adds,  after  that  the  Lord  had  given 


734 


ST.  JOHN,  VI. 


thanks,  v.  11.  So  much  were  the  disciples  affected 
•with  their  Master's  giving  thanks,  that  they  can 
never  forget  the  impressions  made  upon  tliem  by  it, 
but  took  a  pleasure  in  remembering  the  gracious 
words  tliat  then  proceeded  out  of  his  mouth.  That 
was  the  grace  and  beauty  of  that  meal,  and  made  it 
remarkable ;  their  hearts  burned  within  them. 

3.  They  laid  hold  on  the  opportunity  that  offered 
itself,  and  tliey  also  took  shijifiing,  and  came  to  Ca- 
fiernaum  seeking  for  Jesus.  They  did  not  defer, 
in  hopes  to  see  him  again  on  this  side  the  water;  but, 
their  convictions  being  strong,  and  their  desires 
warm,  they  followed  him  presently.  Good  motions 
are  often  crushed,  and  come  to  nothing,  for  want  of 
being  prosecuted  in  time.  They  came  to  Caper- 
naum, and,  for  aught  that  appears,  these  unsound 
hypocritical  followers  of  Christ  had  a  cahn  and  filea- 
sant  passage,  while  his  sincere  disciples  had  a  rough 
and  stormy  one.  It  is  not  strange  if  it  fare  worst 
with  the  liest  men  in  this  evil  world.  They  came, 
seeking  Jesus.  Note,  Those  that  would  find  Christ, 
and  find  comfort  in  him,  must  be  willing  to  take 
pains,  and,  as  those  here,  compass  sea  and  land,  to 
seek  and  serve  him  who  came  from  heaven  to  earth, 
to  seek  and  save  us, 

II.  The  success  of  this  inquiry;  (t'.  25.)  They 
found  him  on  the  other  side  of  the  sea.  Note,  Christ 
will  be  found  of  those  that  seek  him,  first  or  last ; 
and  it  is  worth  while  to  cross  a  sea,  naj',  to  ^o  from 
sea  to  sea,  and  from  the  7-iver  to  the  ends  of  the  earth, 
to  seek  Christ,  if  we  may  but  find  him  at  last.  Tliose 
people  apjjeared  afterwards  to  be  unsound,  and  not 
actuated  by  any  good  principle,  and  yet  were  thus 
zealous.  Note,  Hypocrites  may  be  verv  forward  in 
their  attendance  on  God's  ordinances.  If  men  have 
no  More  to  show  for  their  love  to  Christ,  than  their 
running  after  sermons  and  prayers,  and  their  pangs 
of  affection  to  good  preaching,  they  have  reason  to 
suspect  themselves  no  lietter  than  this  eager  crowd. 
But  though  these  people  were  no  better  principled, 
and  Christ  knew  it,  yet  he  was  willing  to  be  found 
of  them,  and  admitted  them  into  fellowship  with 
him  ;  if  he  could  know  the  hearts  of  hypocrites,  yet 
while  their  profession  is  plausible,  we  must  not  ex- 
clude them  our  communion,  much  less  when  we  do 
not  know  their  hearts. 

III.  The  question  they  put  to  him  when  they 
found  him;  Rabbi,  when  camest  thou  hither?  It 
should  seem  by  t.  59.  that  they  found  him  in  the 
synagogue.  They  knew  that  was  the  likeliest  place 
to  see  Christ  in,  for  it  was  his  custom  to  attend  pub- 
lic assemblies  for  religious  worship,  Luke  4.  16. 
Note,  Christ  must  be  sought,  and  will  be  found,  in 
the  congregations  of  his  people,  and  in  the  adminis- 
tration of  his  ordinances ;  public  worship  is  what 
Christ  chooses  to  own,  and  grace  with  his  presence 
and  the  manifestations  of  himself.  There  they  found 
him,  and  all  they  had  to  say  to  him,  was.  Rabbi, 
ivhen  camest  thou  hither?  They  saw  he  would  not 
be  made  a  King,  and  therefore  say  no  more  of  that, 
but  call  him  Rabbi,  their  Teacher.  Their  inquiry 
refers  not  only  to  the  time,  but  to  the  manner,  of  his 
conveying  himself  thither;  not  only  men,  but, 
".  How,  camest  thou  hither ;"  for  there  w;ts  no  boat 
for  him  to  come  in.  They  were  curious  in  asking 
concerning  Christ's  motions,  but  not  solicitous  to 
observe  their  own. 

IV.  The  answer  Christ  gave  them,  not  direct  to 
their  question.  What  was  it  to  them,  when  and 
how,  he  came  thither  ?  But  such  an  answer  as  their 
case  required. 

1.  He  discovers  the  corrupt  principle  that  they 
acted  from,  in  their  following  of  him  ;  (f.  26.)  "  Ve- 
rily, verily,  I  say  unto  you,  I  that  search  the  heart, 
and  know  what  is  in  man,  I  the  Amen,  the  faithful 
Witness,  Rev.  3.  14,  15.  Ye  seek  me,  that  is  well, 
but  it  is  not  from  a  good  principle."    Chnst  knows 


not  only  what  we  do,  but  why  we  do  it.  These  fol- 
lowed Christ,  (1.)  Not  for  his  doctrine's  sake;  not 
because  he  saw  the  miracles.  The  miracles  were  the 
great  confirmation  of  his  doctrine;  Nicodemus  sought 
for  him,  for  the  sake  of  them,  {ch.  3.  2. )  and  argued 
from  the  power  of  his  works  to  the  truth  of  his  word; 
but  these  here  were  so  stupid  and  mindless,  that 
they  never  considered  that.  But,  (2.)  It  was  for 
their  own  bellies' sake ;  because  ye  did  eat  of  the 
loaves,  and  were  filled  ;  not  because  he  taught  them, 
but  because  he  fed  them.  He  had  given  them,  [1.] 
A  full  meal's  meat ;  They  did  eat,  and  were  filled ; 
and  some  of  them  perhaps  were  so  poor,  that  they 
had  not  known  for  a  long  time  before  now,  what  it 
was  to  have  enough,  to  eat  and  leave.  [2.  ]  A  dainty 
meal's  meat ;  it  is  probable  that,  as  the  miraculous 
wine  was  the  best  wine,  so  was  the  miraculous  food 
more  than  usually  pleasant.  [3.]  A.  cheap  meal's 
meat,  that  cost  them  nothing ;  no  reckoning  was 
brought  in.  Note,  Many  follow  Christ  for  loaves, 
and  not  for  love.  Thus  they  do,  who  aim  at  secular 
advantage  in  their  profession  of  religion,  and  follow 
it,  because  by  this  craft  they  got  their  preferments. 
Quanti  prof  lit  nobis  hxc  tabula  de  Christo — This 
fable  respecting  Christ,  what  a  gainful  concern  we 
have  made  of  it '.  said  one  of  the  popes  :  these  peo- 
ple complimented  Christ  with  Rabbi,  and  showed 
him  great  respect,  yet  he  told  them  thus  faithfully 
of  their  hypocrisy ;  his  ministers  must  hence  learn 
not  to  flatter  those  that  flatter  them,  nor  to  be  bribed 
by  fair  words,  but  to  give  faithful  reproofs  where 
tliere  is  cause  for  them ;  nor  cry  peace  to  all  that  cry 
rabbi  to  them. 

2.  He  directs  them  to  better  principles;  {v.  27.) 
I^abour  for  that  meat  that  endures  to  everlasting  life. 
He  had  discoursed  with  the  woman  of  Samaria,  un- 
der the  similitude  of  water,  here  he  speaks  of  the 
same  things  under  the  similitude  of  meat,  taking 
occasion  from  the  loaves  they  had  eaten.  His  de- 
sign is, 

(1.)  To  moderate  our  worldly  pursuits ;  Labour 
not  for  the  meat  that  perishes.  This  does  not  forbid 
lionest  labour  for  food  convenient,  2  Thess.  3.  12. 
But  we  must  not  make  the  things  of  this  world  our 
chief  care  and  concern.  Note,  [1.]  The  things  of 
the  world  are  meat  that  perishes.  Worldly  wealth, 
honour,  and  pleasure,  these  are  meat;  they  feed  the 
fancy,  and  many  times  that  is  all,  andjill  the  belly, 
things  which  men  hunger  after  as  meat,  and  glut 
themselves  with,  and  which  a  carnal  heart,  as  long 
as  they  last,  may  make  a  shift  to  live  upon  ;  but  they 
perish,  are  of  a  perishing  nature,  wither  of  them- 
sehes,  and  are  exposed  to  a  thousand  accidents; 
tliose  that  have  the  largest  share  of  them,  are  not 
sure  to  have  them  while  they  live,  but  are  sure  to 
lea\'e  them  and  lose  them  when  they  die.  [2.]  It 
•is  therefore  folly  for  us  inordinately  to  labour  after 
them.  J^i7-st,  We  must  not  labour  in  religion,  nor 
work  the  works  thereof,  yo>  this  perishing  meat,  with 
an  eye  to  this ;  must  not  make  our  religion  subser- 
vient to  a  worldly  interest,  nor  aim  at  secular  ad- 
vantages in  sacred  exercises.  Secondly,  We  must 
not  at  all  labour  for  this  meat ;  that  is,  we  must  not 
make  tliese  perishing  things  our  cliief  good,  nor 
make  our  care  and  pains  about  them  our  chief  busi- 
ness; not  seek  those  things^rs?  and  most,  Prov.  23. 45. 

(2.)  To  quicken  and  excite  our  gracious  pursuits; 
"  Bestow  your  pains  to  better  pui-pose,  and  labour 
for  that  meat  which  belongs  to  the  soul. "  Of  which 
he  shows, 

[1.]  That  \t\s  unspeakably  desirable ;  it  is  meat 
which  endures  to  everlasting  life;  it  is  happiness 
which  will  last  as  long  as  we  must,  which  not  only 
itself  endures  etenially,  but  will  nourish  us  up  to 
everlasting  life.  The  blessings  of  the  new  covenant 
are  our  preparative  for  eternal  life,  our  preservative 
to  it,  and  the  pledge  and  eai-nest  of  it. 


ST.  JOHN,  VI. 


735 


[2.]  It  is  undoubtedly  attainable.  Shall  all  the 
treasures  of  the  world  be  ransacked,  and  all  the 
fruits  of  the  earth  gathered  together,  to  funiish  us 
with  provisions  that  will  last  to  etemity?  No,  T/ie 
sea  saith.  It  is  not  in  me;  among  all  the  treasures  hid 
in  the  sand,  it  cannot  be  gotten  for  gold  ;  but  it  is  that 
which  the  Son  of  man  shall  give;  >iv  S^a-'i,  either 
which  meat,  or  which  life,  the  Son  of  man  shall  give. 
Observe  here.  First,  Who  gives  this  meat ;  the  Son 
of  man,  the  great  Householder  and  Master  of  the 
stores,  who  is  intrusted  with  the  administration  of 
the  liingdom  of  God  among  men,  and  the  dispensa- 
tion of  the  gifts,  graces,  and  comforts  of  that  king- 
dom, and  has  power  to  give  eternal  life,  with  all  the 
means  of  it,  and  preparations  for  it.  We  are  bid  to 
labour  for  it,  as  if  it  were  to  be  got  by  our  own  in- 
dustry, and  sold  upon  that  valuable  consideration, 
as  the  heathen  said,  Dii  laboribus  omnia  vendunt — 
The  gods  sell  all  advantages  to  the  industrious.  But 
when  we  have  laboured  ever  so  much  for  it,  we  have 
not  merited  it  as  our  hire,  but  the  Son  of  man  gives 
it.  And  what  moi-e  free  than  gift  ?  It  is  an  encou- 
ragement, that  he  who  has  the  giving  of  it,  is  the 
Son  of  man,  for  then  we  may  hope  the  sons  of  men 
that  seek  it,  and  labour  for  it,  shall  not  fail  to  have 
it  Secondly,  What  authority  he  has  to  give  it ;  for 
him  has  God  the  Father  sealed,  Ttrcv  >ag  o  iTaTa^ 
irtpfayi^it,  I  es« — for  him  the  Father  has  sealed 
(proved  and  evidenced)  to  be  God;  so  some  read  it ; 
he  has  declared  him  to  be  the  Son  of  God  with 
power.  He  has  sealed  him,  that  is,  has  given  him 
full  authority  to  deal  between  God  and  m  an,  as  God's 
.Embassador  to  man,  and  man's  Intercessor  with 
God  ;  and  has  proved  his  commission  by  miracles ; 
having  given  him  authority,  he  has  given  us  assur- 
ance of  it ;  having  intrusted  him  with  unlimited 
fioivers,  he  has  satisfied  us  with  undoubted  firoofs 
of  them  ;  so  that  as  he  might  go  on  with  coniidence 
in  his  undertaking  for  us,  so  may  we  in  our  resigna- 
tions to  him.  God  the  Father  sealed  him  with  the 
Spirit  that  rested  on  him,  by  the  voice  from  heaven, 
by  the  testimony  he  bore  to  him  in  signs  and  won- 
ders. Divine  revelation  is  perfected  in  him,  in  him 
i\\e  vision  anA  firofihecy  is  sealed  up,  (Dan.  9.  24.) 
to  him  all  believers  seal  that  he  is  tnie,  {ch.  3.  33. ) 
and  in  him  they  are  all  sealed,  2  Cor.  1.  22. 

28.  Then  said  they  unto  him,  What  shall 
we  do,  that  we  might  work  the  works  of 
God  1  29.  Jesus  answered  and  said  unto 
them,  This  is  the  work  of  God,  That  ye 
believe  on  him  whom  he  hath  sent.  30. 
They  said  therefore  unto  him.  What  sign 
shewest  thou  then,  that  we  may  see,  and 
believe  thee  ?  What  dost  thou  work  ?  31. 
Our  fathers  did  eat  manna  in  the  desert ; 
as  it  is  wTitten,  He  gave  them  bread  from 
heaven  to  eat.  32.  Then  Jesus  said  unto 
them.  Verily,  verily,  I  say  unto  you,  Moses 
have  you  not  that  bread  from  heaven ;  but 
my  Father  giveth  you  the  true  bread  from 
heaven.  33.  For  the  bread  of  God  is  he 
which  Cometh  down  from  heaven,  and  giv- 
eth life  unto  the  world.  34.  Then  said  they 
unto  him,  Lord,  evermore  give  us  this  bread. 
35.  And  Jesus  said  unto  them,  I  am  the 
bread  of  life :  he  that  cometh  to  me  shall 
never  hunger ;  and  he  that  believeth  on  me 
shall  never  thirst.  36.  But  I  said  unto  you, 
that  ye  also  have  seen  me,  and  believe  not. 
37.  All  that  the  Father  giveth  me  shall 


come  to  me ;  and  him  that  cometh  to  me  T 
will  in  no  wise  cast  out.  38.  For  I  came 
down  from  heaven,  not  to  do  mine  own  will, 
but  the  will  of  him  that  sent  me.  39.  And 
this  is  the  Father's  will  which  hath  sent 
me.  That  of  all  which  he  hath  given  me  I 
should  lose  nothing,  but  should  raise  it  up 
again  at  the  last  day.  40.  And  this  is  the 
will  of  him  that  sent  me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  him, 
may  have  everlasting  hfe  :  and  I  will  raise 
him  up  at  the  last  day.  4 1 .  The  Jews  then 
murmured  at  him,  because  he  said,  I  am 
the  bread  which  came  down  from  heaven. 
42.  And  they  said,  Is  not  this  Jesus,  the 
son  of  Joseph,  whose  father  and  mother  we 
know  ?  How  is  it  then  that  he  saith,  I  came 
down  from  heaven  ?  43.  Jesus  therefore 
answered  and  said  unto  them,  Murmur  not 
among  yourselves.  44.  No  man  can  come 
to  me,  except  the  Father  which  hath  sent 
me  draw  him:  and  I  will  raise  him  up  at 
the  last  day.  45.  It  is  written  in  the  pro- 
phets, And  they  shall  be  all  taught  of  God. 
Every  man  therefore  that  hath  heard,  and 
hath  learned  of  the  Father,  cometh  unto 
me.  46.  Not  that  any  man  hath  seen  the 
Father,  save  he  which  is  of  God ;  he  hath 
seen  the  Father.  47.  Verily,  verily,  I  say 
unto  you,  He  that  believeth  on  me  hath 
everlasting  hfe.  48.  I  am  that  bread  of 
life.  49.  Your  fathers  did  eat  manna  in 
the  wilderness,  and  are  dead.  50.  This  is 
the  bread  which  cometh  down  from  heaven, 
that  a  man  may  eat  thereof,  and  not  die. 
51.  I  am  the  living  bread  which  came  down 
from  heaven.  If  any  man  eat  of  this  bread, 
he  shall  live  for  ever :  and  the  bread  that  1 
will  give  is  my  flesh,  which  I  will  give  for 
the  life  of  the  world.  52.  The  Jews  there- 
fore strove  among  themselves,  saying.  How 
can  this  man  give  us  his  flesh  to  eat  ?  53. 
Then  Jesus  said  unto  them,  Verily,  verily, 
I  say  unto  you,  Except  ye  eat  the  flesh  of 
the  Son  of  man,  and  drink  his  blood,  ye 
have  no  life  in  you.  54.  Whoso  eateth  my 
flesh,  and  drinketh  my  blood,  hath  eternal 
life ;  and  I  will  raise  him  up  at  the  last  day. 
55.  For  my  flesh  is  meat  indeed,  and  my 
blood  is  drink  indeed.  56.  He  that  eateth 
my  flesh,  and  drinketh  my  blood,  dwelleth 
in  me,  and  I  in  him.  57.  As  the  living 
Father  hath  sent  me,  and  I  live  by  the 
Father ;  so  he  that  eateth  me,  even  he  shall 
live  by  me.  58.  This  is  that  bread  which 
came  down  from  heaven :  not  as  yom-  fa- 
thers did  eat  manna,  and  are  dead :  he  that 
eateth  of  this  bread  shall  live  for  ever.  59. 
These  things  said  he  in  the  synagogue,  as 
he  taught  in  Capernaum. 


736 


Whether  this  conference  was  with  the  Caper-  ' 
naites,  in  whose  synagogue  Christ  now  was,  or  with 
those  who  came  from  the  other  side  of  tlie  sea,  is 
not  certain,  or  material ;  however  it  is  an  instance  of 
Christ's  condescension,  that  he  gave  tliem  leave  to 
ask  him  questions,  and  did  not  resent  the  inteiTup- 
tion  as  an  affront,  no  not  from  his  common  hearers, 
though  not  his  immediate  followers.  Those  that 
would  be  apt  to  teach,  must  be  swift  to  hear,  and 
study  to  answer.  It  is  the  wisdom  of  teachers,  when 
they  are  asked  even  impertinent,  unprofitable  ques- 
tions, from  thence  to  take  occasion  to  answer  that 
whicli  is  profitable,  that  the  question  may  be  reject- 
ed, but  not  the  request.     Now, 

I.  Christ  having  told  them  that  they  must  ivork 
for  the  meat  he  spoke  of,  must  labour  for  it,  they 
inquire  what  work  they  must  do,  and  he  answers 
them,  V.  28,  29. 

1.  Their  itKjuiry  was  pertinent  enough;  (t.  28.) 
IVIiat  shall  ive  do,  that  we  may  tvork  the  works  of 
God!  Some  understand  it  as  a  pert  question; 
"  What  works  of  God  can  we  do  more  and  better 
than  those  we  do  in  obedience  to  the  law  of  Moses  ?" 
But  I  rather  take  it  as  a  humble,  serious  question, 
speaking  them  to  be,  at  least  for  the  present,  in  a 
good  mind,  and  willing  to  know  and  do  their  duty  ; 
and  I  take  it  that  they  who  asked  this  question  How 
and  What,  (p.  30. )  and  made  that  request,  (t,  34.) 
were  not  the  same  persons  with  those  that  mur- 
mured, (t).  41,  42.)  and  strove,  {v.  52.)  for  those  are 
expressly  called  the  Jews,  which  came  out  of  Judea 
(for  those  were  strictly  called  Jews)  to  cavil,  whereas 
these  were  of  Galilee,  and  came  to  be  taught.  This 
question  here  intimates  that  they  were  convinced 
that  they  who  would  obtain  this  everlasting  meat, 
(1.)  They  must  aim  to  do  something  great.  They 
who  look  high  in  their  expectations,  and  hope  to  en- 
joy the  glory  of  God,  must  aim  high  in  those  endea- 
vours, and  study  to  do  the  works  of  God,  works 
which  he  requires,  and  will  accept  of,  works  of  God 
distinguished  from  the  works  of  worldly  men  in  their 
worldly  pursuits.  It  is  not  enough  to  speak  the 
words  of  God,  but  we  must  do  the  works  of  God. 
(2.)  That  they  must  be  willing  to  do  any  thing; 
IVhat  shall  we  do  ?  Lord,  I  am  ready  to  do  what- 
ever thou  appointest,  though  ever  so  displeasing  to 
flesh  and  blood.  Acts  9.  6. 

2.  Christ's  answer  was  plain  enough;  (f.  29.) 
This  is  the  work  of  God,  that  ye  belie-ue.  Note,  (1. ) 
The  work  of  faith  is  the  work  of  God.  They  in- 
quire after  the  works  of  God,  (in  the  plural  number, ) 
being  careful  about  many  things  ;  but  Christ  directs 
them  to  one  work,  which  includes  all,  the  one  thing 
needful,  that  ye  belierie,  which  supersedes  all  the 
works  of  the  ceremonial  law ;  the  work  which  is 
necessary  to  the  acceptance  of  all  the  other  works, 
and  which  produces  them,  for  without  faith  you 
cannot  please  God.  It  is  God's  work,  for  it  is  of  his 
•working  in  us,  it  subjects  the  soul  to  his  working  on 
us,  and  quickens  the  soul  in  working  for  hitn.  (2.) 
That  faith  is  the  work  of  God,  which  closes  with 
Christ,  and  relies  upon  him.  It  is  to  beliexie  on  hi?n 
as  one  whom  God  hath  sent,  as  God's  Commissioner 
in  the  great  affair  of  peace  between  God  and  man, 
and  as  such  to  rest  upon  him,  and  resign  ourselves  to 
him.     See  ch.  14.  1. 

II.  Christ  having  told  them  that  the  Son  of  man 
would  give  them  this  meat,  they  inquire  concerning 
him,  and  he  answers  their  inquiry. 

1.  Their  inquirv  is  after  a  sign;  (v.  30.)  W?iat 
sign  showest  thou  ?  Thus  far  they  were  right,  that, 
since  he  required  them  to  give  him  credit,  he  should 
produce  his  credentials,  and  make  it  out  by  miracle, 
that  he  was  sent  of  God.  Moses  having  confirmed 
his  mission  by  signs,  it  was  requisite  that  Christ, 
who  came  to  set  aside  the  ceremonial  law,  should  in 
like  manner  confirm  his :  "What  dost  thou  work? 


ST.  JOHN,  VI. 


What  dost  thou  drive  at  ?  What  lasting  characters 
of  a  divine  power  dost  thou  design  to  leave  upon  thy 
doctrine  ?"  But  herein  they  missed  it,  (1.)  That 
they  overlooked  the  many  miracles  which  they  had 
seen  wrought  by  him,  and  which  amounted  to  an 
abundant  proof  of  his  divine  mission.  Is  this  a 
time  of  day  to  ask,  "What  sign  showest  thou.'"' 
espicially  at  Capernaum,  the  staple  of  miracles, 
where  he  had  done  so  many  vughty  works,  signs  so 
significant  of  his  office  and  undertaking  .■"  '\\'ere 
not  these  very  persons  but  the  other  day  miracu- 
lously fed  by  him  .''  None  so  blind  as  they  that  will 
not  see ;  for  they  may  be  so  blind  as  to  question 
whether  it  be  day  or  no,  when  the  sun  shines  in  their 
faces.  (2.)  That  they  preferred  the  miraculous 
feeding  of  Israel  in  the  wilderness  before  all  the  mi- 
racles Christ  wrought;  {v.  31.)  Our  fathers  did  eat 
manna  in  the  desert ;  and  to  strengthen  the  objec- 
tion, they  quote  a  scripture  for  it;  He  gave  them, 
bread  from  heaven;  (taken  from  Ps.  78.  24.)  he 
gave  the?n  of  the  corn  of  heaven.  What  a  good  use 
might  be  made  of  this  stoiy  which  they  here  refer 
to  !  It  was  a  memorable  instance  of  God's  power 
and  goodness,  often  mentioned  to  the  glory  of  God ; 
(Neh.  9.  20,  21.)  yet  see  how  these  people  perverted 
it,  and  made  an  ill  use  of  it 

[1.]  Christ  reproved  them  for  their  fondness  of 
the  miraculous  bread,  and  bid  them  not  set  their 
hearts  upon  7neat  which  perisheth  ;  "Why,"  say 
they,  "  meat  for  the  belly  was  the  great  good  thing 
that  God  gave  to  our  fathers  in  the  desert ;  and  why 
should  not  we  then  labour  for  tiiat  meat!"  If  God 
made  much  of  them,  why  should  not  we  be  for  those 
that  will  make  much  of  us  .■"' 

[2.]  Christ  had  fed  five  thousand  men  with  five 
loaves,  and  had  given  them  that  as  one  sign,  to 
prove  him  sent  of  God;  but,  under  colour  of  mag- 
nifying the  miracles  of  Moses,  they  tacitly  under- 
value that  miracle  of  Christ,  and  evade  the  evidence 
of  it.  Christ  fed  his  thousands;  but  Moses  his  hun- 
dred thousands  :  Christ  fed  them  but  once,  and  then 
reproved  those  who  followed  him  in  hope  to  be  still 
fed,  and  put  them  off  with  a  discourse  of  spiritual 
food  ;  but  Moses  fed  his  followers  forty  years,  and 
miracles  were  not  their  rarities,  but  their  daily 
bread  :  Christ  fed  them  with  bread  out  of  the  earth, 
barley-bread,  and  fishes  out  of  the  sea  ;  but  Moses 
fed  Israel  with  bread  from  heaven,  angels'  food. 
Thus  big  did  these  Jews  talk  of  the  manna  which 
their  fathers  did  eat ;  but  their  fathers  had  slighted 
it,  as  much  as  they  did  now  the  barley-loaves,  and 
called  it  light  bread.  Numb.  21.  5.  Thus  apt  are  we 
to  slight  and  overlook  the  appearances  of  God's 
power  and  gi-ace  in  our  own  times,  while  we  pre- 
tend to  admire  the  wonders  which  our  fathers  told 
us  of.  Suppose  this  miracle  of  Christ  was  out-done 
by  that  of  Moses,  yet  there  were  other  instances  in 
which  Christ's  miracles  out-shone  his  ;  and  besides, 
all  true  miracles  prove  a  divine  doctrine,  though  not 
equally  illustrious  in  the  circumstances,  which  were 
ever  dii'ersiped  .according  as  the  occasion  did  re- 
quire. As  much  as  the  manna  excelled  the  barley- 
loaves,  so  much,  and  much  more,  did  the  doctrine 
of  Christ  excel  the  law  of  Moses,  and  his  heavenly 
institutions  the  carnal  ordinances  of  that  dispensa- 
tion. 

2.  Here  is  Christ's  reply  to  this  inquiry ;  wherein, 
(1.)  He  rectifies  their  7n/s?aX"e  concerning  the  ^y- 
fiical  manna.  It  was  true,  their  fathers  did  eat 
manna  in  the  desert.  But,  [1.]  It  was  not  Moses 
that  gave  it  them,  nor  were  they  obliged  to  him  for 
it ;  he  was  but  the-  instrument,  and  therefore  they 
must  look  beyond  him  to  God.  We  do  not  find  that 
Moses  did  so  much  as  pray  to  God  for  the  manna  ; 
and  he  spake  unad\'iscdly,  when  he  said.  Must  we 
fetch  water  out  of  the  rock?  Moses  gave  .them  not 
either  ?/;a;  bread,  or  Ma?  water.     [2.]  It  was  not 


ST.  JOHN,  VI. 


737 


given  them,  as  they  imagined,  from  heaven,  from 
the  highest  heavens,  but  only  from  the  clouds,  and 
therefore  not  so  much  exceUing  that  which  had  its 
rise  from  the  earth,  as  they  thought.  Because  the 
scripture  saith,  He  gave  them  bread  from  heaven, 
it  does  not  follow  that  it  was  heavenly  bread,  or  was 
intended  to  be  the  nourishment  of  souls.  Misunder- 
standing scripture-language  occasions  many  mis- 
takes in  the  things  of  (lod. 

(2.)  He  mforms  them  concerning  the  true  Manna, 
(rf  which  that  was  a  type ;  But  my  Father  ^tveth 
you  the  true  bread  from  heaven  ;  that  which  is 
truly  and  properly  the  Bread  from  heaven,  of 
■which  that  was  but  a  shadow  and  figure,  is  iionv 

fix'en,  not  to  your'  fathers,  who  are  dead  and  gone, 
ut  to  you  of  this  present  age,  for  whom  the  better 
things' were  reserved:  he  is  nonu  gwing  you  that 
Bread  from  heaven,  which  is  truly  so  called.  As 
much  as  the  throne  of  God's  glory  is  above  the 
clouds  of  the  air,  so  much  doth  the  spiritual  Bread 
of  the  everlasting  gospel  excel  the  manna.  In  call- 
ing God  his  Father,  he  speaks  himself  gi-eater  than 
Moses;  for  Moses  was  faithful  but  as  a  servant, 
Christ  as  a  Son,  Heb.  3.  5. 

Now  this  objection  of  theirs  concerning  the  man- 
na, gave  further  occasion  to  Christ  to  discourse  of 
himself  under  the  similitude  of  bread,  and  of  be- 
lieving under  the  similitude  of  eating  and  drinking ; 
to  which,  together  with  his  putting  of  both  together 
in  the  eating  of  his  flesh  and  drinking  of  his  blood, 
and  with  the  remarks  made  upon  it  by  the  hearers, 
the  rest  of  this  conference  may  be  reduced. 

[1.]  Christ,  having  spoken  of  himself  as  the  great 
Gift  of  God,  and  the  true  Bread,  {v.  32.)  largely 
exfilains  and  confirms  this,  that  we  may  rightly  know 
him. 

First,  He  here  shows  that  he  is  the  true  Bread  ; 
this  he  repeats  again  and  again,  v.  33,  35,  48 — 51. 
Observe, 

1.  That  Christ  is  Bread;  is  that  to  the  soul, 
■which  bread  is  to  the  body,  nourishes  and  supports 
the  spiritual  life,  (is  the  Staff  of  it,)  as  bread  does 
'  he  bodily  life  ;  it  is  the  staff  of  life.  The  doctrine 
of  the  go.spel  concerning  Christ ;  that  he  is  the  Me- 
diator between  God  and  man,  that  he  is  our  Peace, 
our  Righteousness,  our  Redeemer;  by  these  things 
do  men  live.  Our  bodies  could  better  live  without 
food  than  our  souls  without  Christ.  Bread-corn  is 
bruised;  (Isa  28.  28.)  so  was  Christ;  he  was  boi-n 
at  Bethlehem,  the  house  of  bread,  and  typified  by 
the  sheiv-bread. 

2.  That  he  is  the  Bread  of  God,  (y.  33.)  divine 
Bread;  it  is  he  that  is  of 'God;  [v.  46.)  Bread 
which  my  Father  gives,  {v.  32.)  which  he  has  made 
to  be  the  Food  of  our  souls ;  the  Bread  of  God's  fa- 
mily, his  children's  Bread.  The  Levitical  sacrifices 
are  called  the  bread  of  God,  (Lev.  21.  21,  22.)  and 
Christ  is  the  gi-eat  Sacrifice  ;  Christ,  in  his  words 
and  ordinances,  the  Feast  upon  the  sacrifice. 

3.  That  he  is  the  Bi-ead  of  life,  (z'.,  35.  and  again, 
■V.  48.)  that  Bread  of  life,  alludmg  to  the  tree  of  life 
in  the  midst  of  the  garden  of  Eden,  which  was  to 
Adam  the  seal  of  that  part  of  the  covenant,  Bo-  this, 
and  Iri'e,  of  which  he  might  eat,  and  lixie.  Christ 
is  the  Bread  of  life,  for  he  is  the  Fruit  of  the  tree  of 
life.  (1.)  He  is  the  lixnng  Bread;  (so  he  explains 
himself,  t'.  51.)  /  am  the  living  Bread.  Bread  is 
itself  a  dead  thing,  and  nourishes  not  but  by  the 
help  of  the  faculties  of  a  living  body  ;  but  Christ  is 
himself  living  Bread,  and  nourishes  by  his  own 
power.  Manna  was  a  dead  thing ;  if  kept  but  one 
night,  it  putrefied,  and  bred  worms  ;  but  Christ  is 
everliving,  everlasting  Bread,  that  never  moulds,  or 
waxes  old.  The  doctrine  of  Christ  crucified,  is  now 
as  strengthening  and  comforting  to  a  believer  as  ever 
it  was,  and  his  mediation  still  of  as  much  value  and 
efficacy  as  ever.     (2. )  He  gives  life  unto  the  world, 

Vol.  v. — 5  A 


{v.  33.)  spiritual  and  eternal  life;  the  life  of  the 
soul  in  union  and  communion  with  Ciod  here,  and  in 
the  vision  and  fruition  of  him  hereafter;  a  life  that 
includes  in  it  all  happiness.  The  ?na?ma  did  only 
preserve  and  su]iport  life,  did  not  preserve  and  per- 
petuate life,  much  less  restore  it ;  but  Christ  gives 
life  to  those  that  were  dead  in  sin.  The  manna  was 
ordained  only  for  the  life  of  the  Israelites,  but  Christ 
is  given  for  the  life  of  the  world ;  none  are  excluded 
from  the  benefit  of  this  Bread,  but  such  as  exclude 
themselves.  Chi'ist  came  to  fnit  life  into  the  minds 
of  men  ;  principles  productive  of  acceptable  per- 
formances. 

4.  That  he  is  the  Bread  which  came  down  from 
heaven  ;  this  is  often  repeated  here,  v.  33,  50,  51, 
58.  This  denotes,  (1.)  The  divinity  of  Christ's 
person.  As  God,  he  had  a  being  in  heaven,  whence 
he  came  to  take  our  nature  upon  him  ;  /  came  down 
from  heaven  ;  whence  we  may  infer  his  a7!tiguity, 
he  was  in  the  beginning  with  God  ;  his  ability,  for 
heaven  is  the  firmament  of  power ;  and  his  autho- 
rity, he  came  with  a  divine  commission.  (2.)  The 
di\ine  original  of  all  that  good  which  flows  to  us 
through  him.  He  comes  not  only  xaTttfic — that 
came  down,  (t'.  51.)  but  KiraiCaiim — that  comes 
down  ;  he  is  descending,  denoting  a  constant  com- 
munication of  light,  life,  and  love,  from  God  to  be- 
lievers through  Christ,  as  the  manna  descended 
daily ;  see  Eph.  1.  3.  Omnia  desujier — dll  things 
from  above. 

5.  That  he  is  that  Bread  of  which  the  mnnna  was 
a  type  and  figure,  {v.  58.)  that  Bread,  the  true 
Bread,  v.  32.  As  the  Rock  that  they  drank  of,  was 
Christ,  so  was  the  Manna  they  ate  of,  spiritual 
Bread,  1  Cor.  10.  3,  4.  A/anna  was  given  to  Israel ; 
so  Christ  to  the  spiritual  Israel.  There  was  manna 
enough  for  them  all ;  so  in  Christ  a  fulness  of  grace 
for  all  believers ;  he  that  gathers  7nuch  of  this  man- 
na, will  have  none  to  spare,  when  he  comes  to  use 
it ;  and  he  that  gathers  little,  when  his  grace  comes 
to  be  perfected  in  glory,  shall  find,  that  he  has  no 
lack.  Manna  was  to  be  gathered  in  the  morning ; 
and  those  that  would  find  Christ,  must  seek  him 
early.  Manna  was  sweet,  and,  as  the  author  of  the 
Wisdom  of  Solomon  tells  us,  {ch.  16.  20.)  was 
agreeable  to  e^■ery  palate  ;  and  to  them  that  believe 
Christ  is  precious.  Israel  lived  upon  manna  till 
they  came  to  Canaan ;  and  Christ  is  our  Life. 
There  was  a  memorial  of  the  mamia  preserved  in 
the  ark  ;  so  of  Christ  in  the  Lord's  supper,  as  the 
Food  of  souls. 

Secondlii,  He  here  shows  what  his  undertaking 
was,  and  what  his  errand  into  the  world.  Laying 
aside  the  metaphor,  he  speaks  plainly,  and  speaks 
no  proverb,  giving  us  an  account  of  his  business 
among  men,  x>.  38— -40. 

1.  He  assures  us,  in  genera],  that  he  came  from 
heaven  upon  his  Father's  business;  (t'.  38.)  not  to 
do  his  own  will,  but  the  will  of  him  that  sent  him. 
He  came  from  heaven,  which  speaks  him  an  intelli- 
gent active  Being,  who  voluntarily  descended  to  this 
lower  world,  a  long  journev,  and  a  great  step  d.ovra- 
ward,  considering  the  glories  of  the  world  he  came 
from,  and  the  calamities  of  the  world  he  came  to; 
we  may  well  ask  with  wonder,  "\\'hat  moved  him 
to  such  an  expedition  ?"  He  tells  us  here,  that  he 
came  to  do,  not  his  own  will,  but  the  will  of  his  Fa- 
ther, not  that  he  had  any  will  that  stood  in  competi- 
tion with  the  will  of  his"  Father,  but  they  to  whom 
he  spake,  suspected  he  might;  "No,"  saith  he, 
"my  own  will  is  not  the  spring  I  act  from,  nor  the 
rule  I  go  bv,  but  I  am  come  to  do  the  will  of  him 
that  .^cnt  me.  That  is,  (1.)  Christ  did  not  come 
into  the  world  as  a  firri<ate  person,  that  acts  for  him- 
self only,  but  under  a  public  character,  to  act  for 
others  as  an  Ambassador,  or  Plenipotentiary,  autho- 
rized by  a  public  commission;  he  came  into  the 


738 


ST.  JOHN,  VI. 


■world  as  God's  great  Agent,  and  the  world's  great 
Physician.  It  was  not  any  private  business  that 
brought  him  hitlier,  but  he  came  to  settle  affairs 
between  parties  no  less  considerable  than  the  great 
Creator,  and  the  whole  creation.  (2.)  Christ,  when 
he  was  in  the  world,  did  not  carry  on  any  private 
design,  nor  had  any  separate  interest  at  all,  distinct 
from  theirs  for  whom  he  acted.  The  scope  of  his 
whole  life  was  to  glorify  God,  and  do  good  to  men  ; 
he  therefore  never  consulted  his  own  ease,  safety, 
or  quiet ;  but,  when  he  was  to  lay  down  his  life, 
though  he  had  a  human  nature  which  startled  at  it, 
he  set  aside  the  consideration  of  that,  and  resolved 
his  will  as  Man  into  the  will  of  God ;  JVot  as  I  will, 
but  as  thou  wilt. 

2.  He  acquaints  us,  in  particular,  with  the  will  of 
his  Father,  which  he  caiiie  to  do  ;  he  here  declares 
the  decree,  the  instructions  he  was  to  pursue. 

(1.)  T\\i private  instructions  given  to  Christ,  that 
he  should  be  sure  to  save  all  the  chosen  remnant ; 
and  this  is  the  co~L'cnant  of  redemption  between  the 
Father  and  the  Son  ;  {v.  38.)  "  This  is  the  Father's 
will,  who  hath  sent  me  ;  this  is  the  charge  I  am  in- 
trusted with,  that  of  all  ivhich  he  had  given  me  I 
should  lose  none." 

Note,  [1.]  There  is  a  certain  number  of  the  chil- 
dren of  men,  given  by  the  Father  to  Jesus  Christ, 
to  be  his  care,  and  so  to  be  to  him  for  a  name  and  a 
praise  ;  given  him  for  an  inheritance,  for  a  posses- 
sion. Let  him  do  all  that  for  them,  which  their 
case  requires ;  teach  them,  and  heal  them,  pay  their 
debt,  and  plead  their  cause,  prepare  them  for,  and 
preserve  them  to,  eternal  life,  and  then  let  him 
make  his  best  of  them.  The  Father  might  dispose 
of  them  as  he  pleased  :  as  creatures,  their  Tnes  and 
beings  were  delivered  from  him  ;  as  sinners,  their 
lives  and  beings  were  forfeited  to  him  ;  he  might 
have  sold  them  for  the  satisfaction  of  his  justice,  and 
delivered  them  to  the  tormentors ;  but  he  pitched 
upon  them  to  be  the  monuments  of  his  mercy,  and 
delivered  them  to  the  Saviour.  Those  whom  God 
chose  to  be  the  objects  of  his  special  love,  he  lodged 
as  a  trust  in  the  hands  of  Christ. 

[2.]  Jesus  Christ  has  undertaken  that  he  will  lose 
none  of  those  that  werethus^'roen  him  of  the  Father. 
The  7nani/  sons  whom  he  was  to  bring  to  glory,  shall 
all  be  forthcoming,  and  none  of  them  missing,  Matth. 
18.  14.  None  of  them  shall  be  lost  for  want  of  a 
sufficient  price  to  purchase  them,  or  sufficient  grace 
to  sanctify  them.  If  I  bring  him  not  unto  thee,  and 
set  him  before  thee,  let  me  Sear  the  blame  for  ever. 
Gen.  43.  9. 

[3.]  Christ's  undertaking  for  those  that  are  given 
him,  extends  to  the  resuiTection  of  their  bodies ;  / 
iDill  raiie  it  up  again  at  the  last  day ;  which  sup- 
poses all  that  goes  befoi-e,  but  tliis  is  to  crown  and 
complete  the  undertaking  ;  the  body  is  a  part  of  the 
man,  and  therefore  a  part  of  Christ's  purchase  and 
charge  ;  it  pertains  to  the  promises,  and  therefore  it 
shall  not  be  lost.  The  undertaking  is  not  only  that 
he  shall  lose  none,  no  person,  but  that  he  shall  lose 
nothing,  no  part  of  the  person,  and  therefore  not  the 
body.  Christ's  undertaking  will  never  be  accom- 
plished till  the  resurrection,  when  the  souls  and 
bodies  of  the  saints  shall  be  re-united  and  gathered 
to  Christ,  that  he  may  present  them  to  the  .Father  ; 
Behold,  I  and  the  children  that  thou  hast  giz'en  me, 
Heb.  2.  13.  2 Tim.  1.  12. 

[4.]  The  spring  and  original  of  all  this,  is  the 
sovereign  ivitl  of  God ;  the  counsels  of  his  will,  ac- 
cording to  which  he  works  all  this.  This  was  the 
commandment  he  gave  to  his  Son,  when  he  sent  him 
into  the  world,  and  to  which  the  Son  always  had  iui 
eye. 

(2.)  The  fuiblic  instructions  which  were  to  be 
given  to  the  children  of  men,  in  what  wav,  and  upon 
what  terras,  they  might  obtain  salvation  by  Christ ; 


and  this  is  the  covenant  of  grace  between  God  and 
man.  Who  the  particular  persons  were,  that  were 
given  to  Christ,  is  a  secret;  The  Lord  knows  them 
that  are  his,  we  do  not,  nor  is  it  fit  We  should  ;  but, 
though  their  names  are  concealed,  their  characters 
are  published.  An  offer  is  made  of  life  and  hap- 
piness upon  gospel-terms,  that  by  it  those  that  were 
given  to  Christ  might  be  brought  to  him,  and  others 
left  inexcusable  ;  {v.  40.)  "  This  is  the  will,  the  re- 
vealed will,  of  him  that  sent  me  ;  the  method  agreed 
upon,  upon  which  to  proceed  with  the  children  of 
men,  that  every  one,  Jew  or  Gentile,  that  sees  the 
Son,  and  belieiies  on  him,  may  have  everlasting  life, 
and  I  will  raise  him  uji. "  This  is  Uie  gospel,  indeed, 
good  news. 

Is  it  not  reviving  to  hear  this .'  [1.]  That  eternal 

life  may  be  had,  if  it  be  not  our  own  fault ;  that, 

whereas  upon  the  sin  of  the  first  Adam,  the  way  of 

the  tree  of  life  was  blocked  up,  by  the  grace  of  the 

second  Adam  it  is  laid  open  again.     Tlie  crown  of 

glory  is  set  before  us  as  the  prize  of  our  high  calling, 

which  we  may  run  for  and  obtain.     [2.]  Every  one 

may  have  it.     This  gospel  is  to  be  preached,  this 

offer  made  to  all,  and  none  can  say,  "  It  belongs  not    ■ 

to  me,"  Rev.  22.  17.     [3.]  This  everlasting  hfe  is 

sure  to  all  those  who  believe  in  Christ,  and  to  them 

only.     He  that  sees  the  Son,  and  ielieiies  on  him, 

shall  be  saved.     Some  understand  this  saying  as 

a  limitation  of  this  condition  of  salvation  to  those 

only  that  have  the  revelation  of  Christ  and  his  grace 

made  to  them.     Every  one  that  has  the  opportunity 

of  being  acquainted  with  Christ,  and  improves  that 

so  well  as  to  believe  in  him,  shall  have  everlasting 

life,  so  that  none  shall  be  condemned  for  unbelief^ 

(however  they  may  be  for  oth6r  sins,)  but  those  who 

have  had  the  gospel  preached  to  them,  who,  like 

these  Jews  here,  {v.  36.)  have  seen,  and  yet  have 

not  believed  ;  have  known  Christ,  and  yet  not  trusted 

in  him.     But  I  rather  understand  seeing  here  to 

mean  the  same  thing  with  beliexnng,  for  it  is  fleagSi', 

which  signifies  not  so  much  the  sight  of  the  eye,  (as 

T'.  36.  iugax.:i.Ti /jLt — ye  have  seen  me,  J  asihe  contem- 

\platio7i  of  the  mijid.     Everyone  that  sera  the  Son, 

that  is,  oelieves  on  him,  sees  him  with  an  eye  of 

I  faith,  by  which  we  come  to  be  dul}'  acquainted  and 

affected  with  the  doctrine  of  the  gospel  concerning 

him.     It  is  to  look  upon  him,  as  the  stung  Israelites 

upon  the  brazen  serpent.     It  is  not  a  blind  iscAh  that 

Christ  requires,  that  we  should  be  willing  to  have 

our  eves  put  out,  and  then  follow  him,  but  that  we 

should  see  him,  and  see  what  ground  we  go  upon  in 

our  faith.     It  is  then  right,  when  it  is  not  taken  up 

upon  hear-say,  (believing  as  the  church  believes,) 

but  is  the  result  of  a  due  consideration  of,  and  insight 

into,  the  motix'es  of  credibility  ;  Mow  mine  eye  sees 

thee;    IVe  hax^e  heard  him  ourselves.     [4.]  Those 

who  believe  in  Jesus  Christ,  in  order  to  their  having 

everlasting  life,  shall  be  raised  up  by  his  power  at 

the  last  day.     He  had  it  in  charge  as  his  Father's 

will,  (ti.  39.'!  and  here  he  solemnly  makes  it  his  own 

undertaking,  I  will  raise  him  up,  which  signifies  not 

onlv  the  return  of  the  body  to  life,  but  the  putting  of 

the  whole  man  into  a  full  possession  of  the  eternal 

life  promised. 

Now  Christ  discoursing  thus  concerning  himself, 
as  the  Bread  of  life  that  came  down  from  heaven, 
let  us  see  what  remarks  his  hearers  made  upon  it. 

First,  When  they  heard  of  such  a  thing  as  the 
Bread  of  God,  which  gives  life,  they  heartily  prayed 
for  it ;  (v.  34. )  J^ord,  evermore  give  7is  this  Bread, 
I  cannot  think  that  this  is  spoken  scoffingly,  and  in 
a  way  of  derision,  as  most  intcipreters  understand 
it ;  "  Give  us  such  bread  as  this,  if  thou  canst ;  let 
us  be  fed  with  it ;  not  for  one  meal,  as  with  the  five 
loaves,  but  ex<ermore  ,-"  as  if  this  were  no  better  a 
prayer  than  that  of  the  impenitent  thief,  If  thou  be 
the  Christ,  save  thyself  and  us.     But  I  take  this  re- 


ST.  JOHN,  VI. 


739 


quest  to  be  made,  though  ignorantly,  yet  honestly, 
a  d  to  be  well  meant ;  tor  they  call  him  Lord,  and 
desire  a  share  in  what  he  givts,  whatever  he  means 
by  it.  General  and  confused  notions  of  divine  things 
produce  in  carnal  hearts  some  kind  of  desires  toward 
them,  and  wishes  of  them ;  like  Balaam's  wish,  to 
die  the  death  uf  the  righteous.  Those  who  have  an 
indistinct  knowledge  of  the  things  of  God,  who  see 
men  as  trees  walking,  make,  as  I  may  call  them, 
inarticulate  praj'crs  for  spiritual  blessings.  They 
think  the  favour  of  God  a  good  thing,  and  hea\-en 
a  fine  place,  and  cannot  but  wish  them  their  own, 
while  they  have  no  value  or  desire  at  all  for  that 
holiness  which  is  necessary  both  to  the  one  and-  to 
the  other.  Let  this  be  the'desire  of  our  souls ;  have 
we  tasted  that  the  Lord  is  gracious,  been  feasted 
with  the  word  of  God,  and  Christ  in  the  word  ;  let 
us  say,  "  Li^rd,  evermore  give  us  this  bread  ;  let  the 
Bread  of  life  be  our  daily  Bread,  the  heavenl\-  Manna 
our  continual  Feast,  and  let  us  never  know  the  want 
of  it 

Secondly,  But  when  they  imderstood,  that  by  this 
Bread  of  life  Jesus  meant  himself,  then  they  despised 
h.  Whetlier  they  were  the  same  persons  that  had 
prayed  for  it,  {y.  34.)  or  some  othei's  of  the  com- 
pany, does  not  appear ;  it  seems  to  be  some  others, 
for  they  are  called  Jews.  Now  it  is  said,  {v.  41. ) 
They  murmured  at  him.  This  comes  in  immedi- 
ately after  that  solemn  declaration  which  Christ  had 
made  of  God's  will,  and  his  own  undeitaking  con- 
cerning man's  salvation,  {v.  39,  40.)  which  certain- 
ly were  some  of  the  most  weighty  and  gracious 
words  that  ever  proceeded  out  of  the  mouth  of  our 
Lord  Jesus,  the  most  faithful,  and  best  worthy  of  all 
acceptation ;  one  would  think  that,  like  Israel  in 
Egj'pt,  when  they  heard  that  God  had  thus  visited 
them,  they  shovild  ha\'e  bowed  their  heads,  and  wor- 
shipped ;  but,  on  the  contrary,  instead  of  closing  with 
the  offer  made  them,  they  murmured,  quarrelled 
with  what  Christ  said ;  and  though  they  did  not 
openly  oppose  and  contradict  it,  yet  they  privately 
whispered  among  themselves  in  contempt  of  it,  and 
instilled  into  one  another's  minds  prejudices  against 
it.  Many  that  will  not  professedly  contradict  the 
doctrine  of  Christ,  (their  cavils  are  so  weak  and 
groundless,  that  they  are  either  ashamed  to  own 
them,  or  afraid  to  have  them  silenced,)  yet  say  in 
their  heart,  that  they  do  not  like  it. 

Now,  1.  That  which  offended  them,  was,  Christ's 
asserting  his  original  to  be  from  heaven,  v.  41,  42. 
How  is  it  that  he  saith,  I  came  down  from  heaven  ? 
They  had  heard  of  angels  coming  down/ro?;z  heaven, 
but  never  of  a  man  ;  oxerlooking  the  proofs  he  had 
given  them  of  his  being  more  than  a  man. 

2.  That  which  they  thought  justified  them  herein, 
was,  that  they  knew  his  extraction  on  earth  ;  Is  not 
this  Jesus,  the  son  ofJose/ih,  whose  father  and  mother 
ive  know  ?  They  took  it  amiss,  that  he  should  say 
that  he  came  down  from  heaven,  when  he  was  one 
of  them.  They  speak  slightly  of  his  blessed  name, 
Jesus  ;  Is  not  this  Jesus  ?  They  take  it  for  granted 
that  Joseph  was  really  his  father,  though  he  was 
only  reputed  to  be  so.  Note,  Mistakes  concerning 
the  person  of  Christ,  as  if  he  were  a  mere  man, 
concei\ed  and  bom  by  ordinary  generation,  occa- 
sion the  offence  that  is  taken  at  his  doctrine  and 
offices.  Those  who  set  him  on  a  level  with  the  other 
sons  of  men,  whose  father  and  mother  we  lAiow,  no 
wonder  if  they  derogate  from  the  honour  of  his  satis- 
faction, and  the  mj'steries  of  his  undertaking,  and, 
like  the  Jews  here,  murmur  at  his  promise  to  raise 
■us  uji  at  the  last  day. 

[2.]  Christ,  having  spoken  of  faith  as  the  great 
•work  of  God,  (v.  29.)  discourses  largely  concerning 
this  work,  instructing  and  encouraging  us  in  it. 

First,  He  shows  what  it  is  to  believe  in  Christ. 

1,  To  believe  in  Christ,  is  to  come  to  ChHst  j  He 


that  comes  to  me,  is  the  same  with  him  that  believes 
in  me ;  {v.  35.)  and  again,  {y.  37.  He  that  eomcn 
unto  tne  ;  so  v.  44,  45.  Repentance  toward  God  is 
coming  to  him,  (Jer.  3.  22.)  as  our  chief  Good  and 
highest  End  ;  and  so  faith  towai'ds  our  Lord  Jesus 
Christ  is  coming  to  him  as  our  Prince  and  Sa%  iour, 
and  our  Way  to  the  Father.  It  denotes  the  out- 
goings of  our  affection  toward  him,  for  those  are  the 
motions  of  the  soul,  and  actions  agreeable  ;  it  is  to 
come  offirom  all  those  things  that  stand  in  opposition 
to  him,  or  competition  with  him,  and  to  coine  up  to 
those  terms  upon  which  life  and  salvation  are  offered 
to  us  through  him.  When  he  was  here  on  earth, 
it  was  more  than  barely  coming  where  he  was ;  so 
it  is  now,  more  than  coming  to  his  word  and  ordi- 
nances. 

2.  It  is  to  feed  upon  Christ;  (y.  51.)  If  any  man 
eat  of  this  Bread  ;  the  former  denotes  applying  our- 
selves to  Christ,  tliis  denotes  applying  Christ  to  our- 
selves, with  appetite  and  delight,  that  we  may  re- 
ceive life  and  strength  and  comfort  from  him.  To 
feed  on  him  as  the  Israelites  on  the  manna,  having 
quitted  the  flesh-pots  of  Egj'pt,  and  not  depending 
on  the  labour  of  their  hayuls,  (to  eat  of  that,)  but 
living  purely  on  the  bread  given  them  from  heaven. 

Secondly,  He  shows  what  is  to  be  got  Ijy  believing 
in  Christ.  What  will  he  give  us,  if  we  come  to  him  / 
What  shall  we  be  the  better,  if  -we  feed  upon  him  ? 
JVaiit  and  death  are  the  chief  things  we  dread  ;  may 
we  be  but  assured  of  the  comforts  of  our  being,  and 
the  continuance  of  it  in  the  midst  of  those  comforts, 
we  have  enough  ;  now  those  two  are  here  secured  to 
true  believers. 

They  shall  never  want,  never  hunger,  never  thirst, 
v.  35.  Desiresthey  have,  earnest  desires,  but  these 
so  suitably,  so  seasonablv,  so  abundantly  satisfied, 
that  they  cannot  be  called  hunger  and  thirst,  which 
is  uneasy  and  painful.  Those  that  did  eat  manna, 
and  di-ank  of  the  rock,  hungered  and  thirsted  after- 
wards. Manna  surfeited  them,  water  out  of  the 
rock  failed  them,  but  there  is  such  an  over-Jiowing 
fulness  in  Chi-ist  as  can  never  be  exhausted,  and 
there  are  such  ever-flowing  communications  irora 
him  as  can  never  be  interrupted. 

2.  They  shall  never  die,  not  die  eternally  ;  for, 
(1.)  He  that  believes  on  Christ,  has  everlasting  life, 
{v.  47. )  he  has  the  assurance  of  it,  the  grant  of  it, 
the  earnest  of  it  ;  he  has  it  in  the  promise  and  first- 
fi-uits.  LTnipn  with  Christ  and  communion  with  God 
in  Christ,  are  ex'erlastrng  life  begun.  (2.)  Whereas 
they  that  did  eat  manna,  died,  Christ  is  such  Bread 
as  a  man  may  eat  of,  and  never  die,  xk  49, 50.  Ob- 
serve here, 

[1.  ]  The  insufficiency  of  the  typical  manna ;  Your 
fathers  did  eat  mamia  in  the  wilderness,  and  are 
dead.  There  may  be  much  good  use  made  of  the 
death  of  our  fathers  ;  their  graves  speak  to  us,  and 
their  monuments  are  our  memorials,  particularly  of 
this,  that  the  greatest  plenty  of  the  most  dainty  food 
will  neither  prolong  the  thread  of  life,  nor  put  by 
the  stroke  of  death.  Those  that  did  eat  manna, 
angels'  food,  died  like  other  men.  There  could  be 
nothing  amiss  in  their  diet,  to  shorten  their  days, 
n*r  could  their  deaths  he  hastened  by  the  toils  and 
fatigues  of  life ;  (for  they  neither  sowed  nor  reaped  ;) 
and  yet  they  difd.  First,  Many  of  them  died  by  the 
immediate'strokcs  of  God's  vengeance  for  their  un- 
Ijelief  and  murmurings  ;  for,  though  they  did  eat  that 
spiritual  meat,  vet  with  many  of  them  God  was  not 
well  pleased,  but  they  were  overthrown  in  the  wil- 
derness, 1  Cor.  10.  3—5.  Their  eating  manna  was 
no  security  to  them  from  the  wrath  of  God,  as  be- 
lieving in  Christ  is  to  us.  Secondly,  The  rest  of 
them  died  in  a  course  of  nature,  and  their  carcasses 
fell,  under  a  divine  sentence,  in  that  wilderness 
where  they  did  eat  manna.  In  that  very  age  when 
miracles  were  daily  bread,  was  the  life  of  man  i*- 


740  ST.  JOHN,  VI. 

duced  to  the  stint  it  now  stands  at,  as  appears,  Ps. 
90.  10.     Let  them  not  boast  so  much  of  ?HO?;?;a  then. 

[2.]  Tlie  all-sufficiency  of  the  true  Alanna,  of 
which  tlie  other  was  a  type  ;  T/iis  is  the  Bread  that 
Cometh  doivn  from  heaxwn,  tliat  truly  divine  and 
heavenly  Food,  that  a  7nan  viay  eat  thereof,  and  not 
die  ;  not  fall  under  the  wrath  of  God,  which  is  kill- 
ing to  the  soul  ;  7iot  die  the  second  death  ;  no,  nor 
the  first  death  finally  and  irrecoverably;  not  die,  not 
perish,  nor  come  short  of  the  heavenly  Canaan,  as 
the  Israelites  did  of  the  earthly,  for  want  oi  faith, 
though  they  had  manna. 

This  is  further  explained  by  that  promise  in  the 
next  words.  If  any  man  eat  of  this  bread,  he  shall 
live  for  ex>er,  z'.  53.  That  is  the  meaning  of  this 
never  dying ;  though  he  go  down  to  death,  he  shall 
pass  through  it  to  that  world  where  there  shall  be 
no  more  death.  To  lix>e  for  ever,  is  not  to  be  for 
ever,  (the  damned  in  hell  shall  be  for  ever,  the  soul 
of  man  was  made  for  an  endless  state,)  but  to  be 
hafijiy  for  ever.  And  because  the  body  must  needs 
die,  and  be  as  water  spilt  upon  the  ground,  Christ 
here  undertakes  for  the  gathering  of  that  up  too  : 
(as  before,  {v.  44. )  /  will  raise  him  uji  at  the  last 
day  :J  and  even  that  shall  live  for  ever. 

Thirdly,  He  shows  what  encouragements  we  have 
to  believe  in  Christ.  Christ  here  speaks  of  some 
who  had  seen  him,  and  yet  beliex'ed  not,  v.  36.  They 
saw  his  person  and  miracles,  and  heard  him  preach, 
and  yet  were  not  wrought  upon  to  believe  in  him. 
Faith  is  not  always  the  effect  of  sight ;  the  soldiers 
were  eye-witnesses  of  his  resurrection,  and  yet,  in- 
stead of  beliei<ing  in  him,  belied  him  ;  so  that  it  is  a 
difficult  thing  to  bring  people  to  believe  in  Christ : 
and  by  the  operation  of  the  Spirit  of  grace,  those 
that  have  not  seen,  yet  have  believed. 
Two  things  we  are  assured  of,  to  encourage  our  faith, 

\.  That  the  Son  will  bid  all  those  welcome,  that 
come  to  him;  {v.  37.)  Him  that  cometh  unto  me 
I  will  in  no  wise  cast  out.  How  welcome  should 
this  word  be  to  our  souls,  which  bids  us  welcome  to 
Christ !  Him  that  cometh  ;  it  is  in  the  singular  num- 
ber, speaking  favour,  not  only  to  the  body  of  be- 
lievers in  general,  but  to  every  particular  soul  that 
applies  itself  to  Christ.  Here,  (1.)  The  duty  re- 
quired is  a  pure  gospel-duty  ;  to  come  to  Christ,  that 
we  may  come  to  God  by  him.  His  beauty  and  love, 
those  great  attractives,  must  draw  us  to  him  ;  sense 
of  need  and  fear  of  danger  must  rfn're  us  to  him  ;  any 
thing  to  bring  us  to  Christ  (2.)  The  promise  is  a 
pure  gospel-promise;  I  will  in  7io  wise  cast  out — i 
/UJI  6ItC-i^a>  if »' ;  there  are  two  negatives,  I  will  not, 
no,  I  will  not.  [1.  ]  Much  favour  is  expressed  here. 
We  have  reason  to  fear  that  he  should  cast  us  out ; 
considering  our  meiumess,  our  vileness,  our  unwor- 
thiness  to  come,  our  weakness  in  coming,  we  may 
justly  expect  that  he  should  frown  upon  us,  and  shut 
his  doors  against  us  ;  but  he  obviates  these  fears  with 
this  assurance,  he  will  not  do  it ;  will  not  disdain  us 
though  we  arc  mean,  will  not  reject  us  though  we 
are  sinful.  Do  poor  scholars  come  to  him,  to  be 
taught }  Though  they  be  dull  and  slow,  he  will  not 
cast  them  out.  Do  ^oov  patients  come  to  him,  to  be 
cured,  poor  clients  come  to  him,  to  be  advised? 
Though  their  case  be  bad,  and  though  they  come 
empty-handed,  he  will  in  no  wise  cast  them  out. 
But,  [2.  ]  More  favour  is  implied  than  is  expressed  ; 
when  it  is  said  that  he  will  not  cast  them  out,  the 
meaning  is.  He  will  receive  them,  and  entertain 
them,  and  gi\  e  them  all  that  which  they  come  to 
him  for.  As  he  will  not  refuse  them  at  their  first 
coming,  so  he  will  not  afterward,  upon  every  dis- 
pleasure, cast  them  out.  His  gifts  and  callings  are 
•without  re/ientance. 

2.  That  the  Father  will,  without  fail,  bring  all 
those  to  him  in  due  time,  that  were  given  him.  In 
the  federal  transactions  between  the  Father  and  the 


Son,  relating  to  man's  redemption,  as  the  Son  under- 
took for  the  justification,  sanctification,  and  salva- 
tion, of  all  that  should  come  to  him  ;  ( "  Let  me  have 
them  put  into  my  hands,  and  then  leave  the  manage- 
ment of  them  to  me  ;")  so  the  Father,  the  Fountain 
and  Original  of  being,  life,  and  grace,  undertook  to 
put  into  his  hand  all  that  were  given  him,  and  bring 
them  to  him. 

Now,  (1.)  He  here  assures  us  that  this  shall  be 
done ;  (v.  37. )  .dll  that  the  Father  giveth  7ne,  shall 
come  to  me.  Christ  had  complained,  {v.  36.)  of 
those,  who,  though  they  had  seeri  him,  yet  would  not 
beliei'e  on  him  ;  and  then  he  adds  this,  [1.]  For  their 
conviction  and  awakening,  plainly  intimating  that 
their  not  coming  to  him,  and  believing  on  him,  it 
they  persisted  in  it,  would  be  a  certain  sign  that  they 
did  not  belong  to  the  election  of  grace  ;  for  how  can 
we  think  that  God  gave  us  to  Christ,  if  we  give  our- 
selves to  the  world  and  the  flesh  ?  2  Pet.'l.  10.  [2.] 
For  his  own  comfort  and  encouragement;  Though 
Israel  be  not  gathered,  yet  shall  I  be  glorious.  The 
election  has  obtained,  and  shall,  though  multitudes 
he  blinded,  Rom.  11.  7.  Though  he  lose  many  of 
his  c7-eatures,  yet  none  of  his  charge;  All  thai  the 
Father gxveshim,  shallcome  to  hi/n,  notwithstanding. 
Here  we  have, 

Fi7-st,  The  election  described ;  All  that  the  Father 
giveth  7ne,  's-iv  5  Sita^ni — every  thing  which  the  Ya.- 
ihev  giveth  to  me  ;  the  persons  of  the  elect,  and  all 
that  belongs  to  them  ;  all  their  services,  all  their  in- 
terests ;  as  all  that  he  has,  is  theirs,  so  all  that  they 
have  is  his,  and  he  speaks  of  them  as  his  all :  they 
were  given  him  in  full  recompense  of  his  undertak- 
ing. Not  only  all  persons,  but  all  things,  are  gather- 
ed together  in  Christ,  (Eph.  1.  10.)  and  reconciled. 
Col.  1.  20.  The  giving  of  the  chosen  remnant  to 
Christ  is  spoken  of,  [v.  39. )  as  a  thing  done  ;  he  hath 
gix'en  them ;  here  it  is  spoken  of  as  a  thing  in  the 
doing,  he  giveth  them  ;  because,  whe7i  the  First-be- 
gotten was  brought  into  the  world,  it  should  seem, 
there  was  a  renewal  of  the  grant ;  see  Heb.  10.  5, 
&:c.  God  was  now  about  to  give  him  the  heathen 
for  his  inheritance,  (Ps.  2.- 8.)  to  put  him  in  posses- 
sion of  the  desolate  heritages,  (Isa.  49.  8.)  to  dix<idc 
him  ajiortion  with  the  great,  Isa.  S3.  12.  And  though 
the  Jews,  who  saw  him,  beliei'e  7iot  on  him,  yet  these 
(saith  he)  shall  come  to  7ne ;  the  other  sheep,  which 
are  not  of  this  fold,  shall  be  brought,  ch.  10.  15.  See 
Acts  13.  45 — 48. 

Sec07idly,  The  effect  of  it  secured ;  They  ihall 
come  to  Tue.  This  is  a  prediction,  that  as  many  as 
were  in  the  counsel  of  God  ordained  to  life,  shall  be 
brought  to  life  by  being  brought  to  Christ.  They 
are  scattered,  are  mingled  among  the  nations,  yet 
none  of  them  shall  be  forgotten  ;  not  a  grain  of  God's 
com  shall  be  lost,  as  is  promised,  Amos  9.  9.  They 
are  by  nature  alienated  from  Christ,  and  averse  to 
him,  and  yet  they  shall  co77ie.  As  God's  omniscience 
is  engaged  for  the  finding  of  them  all  out,  so  is  his 
omnipotence  for  the  bringing  of  them  all  in.  Not, 
They  shall  be  driven  to  me,  but,  They  shall  come 
freely,  shall  be  made  willing. 

(2.)  He  here  acquaints  ws  how  it  shall  be  done. 
How  shall  those  who  are  given  to  Christ,  be  brought 
to  him  ?  Two  things  are  to  be  done  in  order  to  it. 

[1.]  Their  understa7idings  shall  be  enlightened ; 
that  is  promised,  v.  45,  46.  It  is  written  in  the  pro- 
phets, who  spake  of  these  things  before.  And  they 
shall  be  all  taught  of  God ;  this  we  find,  Isa.  54.  13. 
and  Jer.  41.  34.  They  shall  all  know  me.  Note, 
In  order  to  our  believing  in  Jesus  Christ,  it  is  neces- 
sary that  we  be  taught  of  God ;  that  is,  First,  That 
there  be  a  divine  revelation  7nade  to  7is,  discovering 
to  us  both  what  we  are  to  believe  concerning  Christ, 
and  why  we  are  to  beliexe  it.  There  are  some 
things  which  even  nature  teaches,  but  to  bring  us  to 
Christ  there  is  need  of  a  higher  light.     Secondly 


ST.  JOHN,  VI. 


741 


That  there  be  a  dhnne  work  nvrought  in  ns,  enabling 
us  to  understand  and  receixe  these  revealed  tiniths, 
and  the  evidence  of  tlieni.  Gud,  in  giving  us  reason, 
teaches  us  more  than  the  beasts  of  the  earth;  but  in 
giving  us  faith,  he  teaches  us  more  than  the  natural 
man.  Thus  all  the  church's  children,  all  that  are 
genuine,  are  taught  of  God ;  he  hath  undertaken 
their  education. 

It  follows  then  by  way  of  inference  from  this,  that 
every  man  that  has  heard  and  learned  of  the  Father, 
comes  to  Christ,  v.  45.  1.  It  is  here  implied  that 
none  will  come  to  Christ  but  those  that  have  heard 
and  learned  of  the  Father.  We  shall  never  be 
brought  to  Christ,  but  under  a  divine  conduct ;  ex- 
cept God  by  his  grace  enlighten  our  minds,  inform 
our  judgments,  and  rectify  our  mistakes ;  and  not 
only  teli  us,  that  we  may  hear,  but  teaclV  us,  that  we 
may  learn,  the  truth  as  it  is  in  Jesus,  we  shall  never 
be  brought  to  believe  in  Christ.  2.  That  this  divine 
teaching  does  so  necessarily  produce  the  faith  of 
God's  elect,  that  we  may  conclude  that  those  who 
do  not  come  to  Christ,  have  never  heard  or  learned 
of  the  Father,  for,  if  they  had,  doubtless  they  would 
have  come  to  Christ.  In  vain  do  men  pretend  to  be 
taught  of  God,  if  they  believe  not  in  Christ,  for  he 
teaches  no  other  lesson.  Gal.  1.  8,  9.  •  Sec  how  God 
deals  with  men  as  i-easonable  creatures,  draws  them 
with  the  cords  of  a  man,  opens  the  understanding 
first,  and  then  by  that  in  a  regular  way,  influences 
the  inferior  faculties  ;  thus  he  comes  in  by  the  door, 
but  Sataji,  as  a  robber,  climbs  up  another  way. 

But  lest  any  should  dream  of  a  \isible  appearance 
of  God  the  Father  to  the  children  of  men,  (to  teach 
them  these  things,)  and  entertain  any  gross  concep- 
tions about  hearing  and  learning  of  the  Father,  he 
adds,  [y.  46.)  J^ot  that  any  man  hath  seen  the  Fa- 
ther ;  it  is  implied,  nor  can  see  him,  with  bodily 
eyes,  or  may  expect  to  learn  of  him  as  Moses  did, 
to  whom  he  spakeyizce  to  face  ;  but  God,  in  enlight- 
ening men's  eyes  and  teaching  them,  works  in  a 
spiritual  way.  The  Father  of  spirits  hath  access 
to,  and  influence  upon,  men's  spirits,  undisccrned. 
Those  that  have  not  seen  his  face,  have  felt  his 
power.  And  yet  there  is  one  intimately  acquainted 
with  the  Father,  he  who  is  of  God,  Christ  himself; 
he  hatii  seen  the  Father,  ch.  1.  18.  Note,  (1.)  Jesus 
Christ  is  of  God  in  a  peculiar  manner,  God  of  God, 
Light  of  Light ;  not  only  sent  of  God,  but  begotten 
of  God  before  all  worlds.  (2.)  It  is  the  prerogative 
of  Christ  to  have  seen  the  Father,  perfectly  to  know 
him  and  his  counsels.  (3.)  Even  that  illumination 
which  is  preparative  to  faith,  is  conveyed  to  us 
through  Christ  Those  that  learn  of  the  Father, 
forasmuch  as  they  cannot  see  him  themselves,  must 
learn  of  Christ,  who  alone  hath  seen  him.  As  all 
divine  discoveries  are  made  through  Christ,  so 
through  him  all  divine  powers  are  exerted. 

[2.]  Their  nvills  shall  be  bowed.  If  the  soul  of 
man  had  now  its  original  rectitude,  there  needed  no 
more  to  influence  the  will,  than  the  illumination  of 
the  understanding  ;  but  in  the  depraved  soul  of  fallen 
man  there  is  a  rebellion  of  the  will  against  the  right 
dictates  of  the  understanding ;  a  carnal  mind,  which 
is  enmity  itself  to  the  divine  light  and  law;  it  is 
therefore  requisite  that  there  be  a  work  of  grace 
■wrought  upon  the  will,  which  is  here  called  draw- 
ing ;  (i».  44.)  J^'o  man  can  come  to  me,  earcept  the 
Father,  who  hath  sent  me,  draw  him.  The  Jews 
munnured  at  the  doctrine  of  Christ ;  not  onlj'  would 
not  receive  it  themselves,  but  were  angi-y  that  others 
did  ;  Christ  overheard  their  secret  whisperings,  and 
said,  (y.  43.)  "Murmur  not  among  yourselves ; 
lay  not  the  fault  of  your  dislike  of  my  doctrine  one 
upon  another,  as  if  it  is  because  you  find  it  generally 
distasted ;  no,  it  is  owing  to  yourselves,  and  your 
own  corrupt  dispositions,  which  are  such  as  amount 
to  a  moral  impotency  ;  your  antipathies  to  the  truths 


of  God  and  prejudices  against  them  are  so  strong, 
that  nothing  less  than  a  divine  power  can  conquer 
them."  And  this  is  the  case  of  all  mankind  ;  "  Ab 
man  can  come  to  me,  can  persuade  himself  to  come 
up  to  the  terms  of  the  gospel,  excefit  the  Father, 
who  hath  sent  me,  draw  him,"  v.  44. 

Observe,  First,  The  nature  of  the  work  ;  it  is 
drawing,  which  speaks  not  a  force  put  upon  the 
will,  bui  a  r//an^'-e  wrought  in  the  will,  whereby  of 
unwilling  we  are  made  willing,  and  a  new  bias  given 
to  the  soul,  by  which  it  inclines  to  God.  This  seems 
to  be  more  than  a  moral  suasion,  for  by  that  it  is  in 
the  power  of  man  to  draw ;  yet  it  is  not  to  be  called 
a  physical  im/iulse,  for  it  lies  out  of  the  road  of 
nature  ;  but  he  that  formed  the  spirit  of  man  within 
him  by  his  creating  power,  andfashions  the  hearts  of 
men  by  his  providential  influence,  knows  how  to 
new-mould  the  soul,  and  to  alter  its  bent  and  tem- 
per, and  make  it  conformable  to  himself  and  his 
own  will,  without  doing  any  wrong  to  its  natural 
liberty.  It  is  such  a  drawing  as  works  not  only  a 
compliance,  but  a  cheerful  compliance,  a  compla- 
cency; Draw  us,  and  we  will  run  after  thee. 

Secondly,  The  necessity  of  it ;  no  mart,  in  this  weak 
and  helpless  state,  can  come  to  Christ  without  it. 
As  we  cannot  do  any  natural  action  without  the  con- 
currence of  common  providence,  so  we  cannot  do 
any  action,  morally  good,  without  the  influence  of 
special  grace,  in  which  the  new  man  lives,  and 
mo\  es,  and  has  its  being,  as  much  as  the  mere  man 
has  in  the  divine  providence. 

Thirdly,  The  Author  of  it ;  the  Father,  who  hath 
sent  me.  The  Father,  having  sent  Christ,  will  suc- 
ceed him,  for  he  would  not  send  him  on  a  fruitless 
errand.  Christ  having  undertaken  to~"bring  souls  to 
gloiy,  God  promised  him,  in  order  thereunto,  to 
bring  them  to  him,  and  so  to  give  him  possession  of 
those  whom  he  had  given  him  a  right  to.  God,  hav- 
ing by  promise  given  the  kingdom  of  Israel  to 
David  ;  did  at  length  dratu  the  hearts  of  the  people 
to  him  ;  so  having  sent  Christ  to  save  souls,  he  sends 
souls  to  him  to  be  saved  by  him. 

Fourthly,  The  crown  and  perfection  of  this  work  ; 
and  I  will  raise  him  up  at  the  last  day.  This  is  four 
times  mentioned  in  this  discourse,  and  doubtless  it 
includes  all  the  intermediate  and  preparatory  work- 
ings of  divine  grace.  When  he  raises  them  up  at 
the  last  day,  he  will  put  the  last  hand  to  his  under- 
taking, will  bring  forth  the  topstone.  If  he  under- 
take this,  surely  he  can  do  any  thing,  and  will  do 
eveiy  thing,  that  is  necessary  in  order  to  it.  Let 
our  expectations  be  carried  out  towards  a  happiness 
reserved  for  the  last  day,  when  all  the  years  of  time 
shall  be  fully  complete  and  ended. 

[3.]  Christ,  having  thus  spoken  of  himself  as  the 
Bread  of  life,  and  of  faith  as  the  ivork  of  God,  comes 
more  particularly  to  show  what  of  himself  is  this 
Bread,  namely,  his  flesh,  and  that  to  believe,  is  to 
eat  of  that,  v.  51 — 58.  where  he  still  prosecutes  the 
metaphor  of  food.     Observe, 

First,  The  preparation  of  this  food  ;  T7ie  bread 
that  Iwill giz'e  is  my  flesh  ;  {v.  51.)  the  fiesh  of  the 
Son  of  man,  and  his  blood,  v.  53.  Hisfesh  is  meat 
indeed,  and  his  blood  is  drink  indeed,  v.  55. 

Secondly,  The  participation  of  this  food ;  we  must 
eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood, 
V.  53.  and  again,  v.  54.  Jllioso  eateth  my  flesh  and 
drinketh  mi/  'blood;  and  the  same  words,  '(v.  56,  57. ) 
he  that  eateth  me.  This  is  certainly  a  parable,  or 
figurati^•e  discourse,  wherein  the  actings  of  the  soul 
upon  things  spiritual  and  divine,  are  represented  by 
bodily  actions  about  things  sensible  ;  which  made 
the  tiniths  of  Christ  more  intelligible  to  some,  and 
less  so  to  others,  Mark  4.  12.     Now  let  us  see, 

1.  How  this  discourse  of  Christ  was  liable  to  mis- 
take and  misconstruction,  that  men  might  see,  and 
not  perceive. 


742 


(1.)  It  was  misconstrued  by  the  carnal  Jews,  to 
■whom  it  was  first  delivered  ;  v.  52.  They  strove 
among  theinselves ;  they  whispered  in  each  other's 
ears  their  dissatisfaction  ;  How  can  this  man  give  us 
/lis  flesh  to  eat?  Clirist  spalie  (■!;.  51.)  of  giving  his 
flesh ybr  us,  to  suffer  and  die  ;  but  tliey,  witliout  due 
consideration,  understood  it  of  his  giving  it  to  us,  to 
be  eaten  ;  which  gave  occasion  toCiirist  to  tell  them, 
that,  however  what  he  said  was  otherwise  intended, 
yet  even  that  also  of  eating  hisJJesh,  was  no  such  ab- 
surd thing(if  rightly  understood)  as,  firimd  facie — in 
the  Jirst  instance,  tliey  toolv  it  to  be. 

(2.)  it  has  been  wretchedly  misconstrued  by  the 
church  of  Rome  for  the  support  of  their  monstrous 
doctrine  of  Transubstantiation,  which  gives  the  lie 
to  our  senses,  contradicts  the  nature  of  a  sacrament, 
and  overthrows  all  convincing  evidence.  They,  like 
these  Jews  here,  understand  it  of  a  corporal  and 
carnal  eating  of  Christ's  body,  like  Nicodemus,  ch. 
3.  4.  The  Lord's  supper  was  not  yet  instituted,  and 
therefore  it  could  have  no  reference  to  that  ;  it  is  a 
sfiiritual  eating  and  drinking  that  is  here  spoken  of, 
not  a  sacramental. 

(3.)  It  is  misunderstood  by  many  ignorant,  carnal 
people,  who  from  hence  infer  that,  if  they  take  the 
sacrament  when  they  die,  they  shall  certainly  go  to 
heaven ;  which  as  it  makes  many  that  are  weak 
causelessly  uneasy  if  they  want  it,  so  it  makes  many 
that  are  wicked  causelessly  easy  if  they  have  it. 
Let  us  see  therefore, 

2.  How  this  discourse  of  Christ  is  to  be  under- 
stood. 

(1.)  Wliat  is  meant  by  the  flesh  and  blood  of 
Christ.  It  is  called,  {v.  53. )  The  flesh  of  the  Son 
nf  man,  and  his  blood,  his  as  Messiah  and  Mediator ; 
the^csA  and  blood  which  he  assumed  in  his  incar- 
nation, (Heb.  2.  14.)  and  which  he  gave  ufi  in  his. 
death  and  sufferings  ;  my  flesh  which  I  will  gix'e  to 
be  crucified  and  slain.  It  is  said  to  be  given  for  the 
life  of  the  world,  that  is,  [1.]  Instead  of  the  life  of 
l/te  world,  which  was  forfeited  by  sin,  Christ  gives 
his  own  flesh  as  a  ransom  or  counter-price.'  Christ 
was  our  Bail,  bound  body  for  body,  (as  we  say,)  and 
therefore  his  life  must^o  for  ours,  that  ours  may  be 
spared.  Here  am  I,  let  these  go  their  way.  [2.] 
In  order  to  the  life  of  the  world,  to  purchase  a  gen- 
eral offer  of  eternal  life  to  all  the  world,  and  the 
special  assurances  of  it  to  all  belie\'ers.  '  So  that  tlie 
Jlesh  and  blood  of  the  Son  of  man  denote  the  Re- 
deemer incarnate  and  dying  ;  Clirist  and  him  cruci- 
fied, and  tlie  redemption  wrought  out  by  him,  with 
all  the  precious  benefits  of  redemption  ;  pardon  of 
sin,  acceptance  witli  God,  the  adoption  of  sons,  ac- 
cess to  the  tlirone  of  grace,  the  promises  of  the  co- 
venant, and  eternal  life  ;  these  are  called  the  Jlesh 
and  blood  of  Christ  First,  because  they  are  fiur- 
chased  by  his  flesh  and  blood,  by  the  breaking  of  his 
body,  and  the  shedding  of  his  blood.  Well  may  the 
purchased  privileges  be  denominated  from  the  price 
that  was  paid  for  them,  for  it  puts  a  value  upon 
them  ;  write  upon  them  pretium  sanguinis — the 
price  of  blood.  Secondly,  Because  they  are  meat 
and  drink  to  our  souls.  Flesh  with  the  blood  was 
prohibited  ;  (Gen.  9.  4. )  but  the  privileges  of  the 
gospel  are  as  flesh  and  blood  to  us,  prepared  for  the 
nourishment  of  our  souls.  He  had  before  compared 
himself  to  bread,  which  is  necessary  food  ;  here  to 
flesh,  which  is  delicious.  It  is  a.  feast  of  fat  things, 
Isa.  25.  6.  The  soul  is  satisfied  with  Christ  as  with 
marrow  and  fatness,  Ps.  63.  5.  It  is  meat  indeed, 
and  drink  indeed ;  truly  so,  that  is  spiritually  ;  so 
Dr.  VVHiitby  ;  as  Christ  is  called  the  true  Vine,  or 
truly  Meat,  in  opposition  to  the  shows  and  shadows 
with  which  the  world  shams  off"  those  that  feed  upon 
it.  In  Christ  and  his  gospel  are  real  supply  and 
solid  satisfaction ;  that  is  7neat  indeed,  and  drink  in- 
deed, which  satiates  and  replenishes,  Jer.  31.  25,  26. 


ST.  JOHN,  VI. 


(2. )  What  is  meant  by  eating  thisflesh,  and  drink- 
ing this  blood,  which  is  so  necessary  and  beneficial  j 
it  is  certain  that  it  means  neither  more  nor  less  than 
believing  in  Christ.  As  we  partake  of  meat  and 
drink  by  eating  and  drinking,  so  we  partake  of 
Christ  and  his  benefits  by  faith :  and  beliexiing  in 
Christ  includes  these  four  things,  which  eating  and 
drinking  do.  [1.]  It  implies  an  appetite  to  Christ. 
This  spiritual  eating  and  drinking  begins  with  hun-. 
ger'ing  and  thirsting,  (Matth.  5.  6.)  earnest  and  im- 
portunate desires  after  Christ,  not  willing  to  take  up 
with  any  thing  short  of  an  interest  in  him  ;  "  Give 
me  Christ  or  else  I  die."  [2.]  An  application  of 
Christ  to  ourselves.  Meat  looked  upon  will  not 
nourish  us,  but  meat  fed  upon,  and  so  made  our 
own,  and  as  it  were  one  with  us.  We  must  so  ac- 
cept of  Christ  as  to  appropriate  him  to  ourselves; 
my  Lord  and  my  God,  ch.  20.28.  [3.]  A  delight 
in  Chi'ist  and  his  salvation.  Tlie  doctrine  of  Christ 
crucified  must  be  meat  and  drink  to  us,  most  plea- 
sant and  delightftd.  We  must  feast  upon  the  dain- 
ties of  the  A'ew  Testatnent  in  the  blood  of  Christ, 
taking  as  gi-eat  a  complacency  in  the  methods  which 
infinite  wisdom  has  taken  to  redeem  and  save  us,  as 
ever  we  did  in  the  must  needful  supplies  or  grateful 
dehghts  of  nature.  [4.]  A  derivation  of  nourish- 
ment from  him,  and  a  dependence  upon  him  for  the 
support  and  comfort  of  our  spiritual  life,  and  the 
strength,  growth,  and  vigour  of  the  new  man.  To 
feed  upon  Christ  is  to  do  all  in  his  name,  in  union 
with  him,  and  by  virtue  drawn  from  him  ;  it  is  to 
live  upon  him  as  we  do  upon  our  meat.  How  our 
bodies  are  nourished  by  our  food  we  cannot  describe, 
but  that  they  are  so  we  know  and  find ;  so  it- is  with 
this  spiritual  nourishment.  Our  Saviour  was  so  well 
pleased  with  this  metaphor,  (as  very  significant  and 
expressi\'e,)  that,  when  afterward  he  would  insti- 
tute some  outward  sensible  signs,  by  which  to  re- 
present our  communicating  of  the  benefits  of  his 
death,  he  chose  those  of  eating  and  drinking,  and 
made  them  sacramental  actions. 

Having  thus  explained  the  general  meaning  of 
this  part  of  Christ's  discourse,  the  particulars  are 
reducible  to  two  heads. 

First,  Tlie  necessity  of  owx  feeding  upon  Christ; 
{%•.  53. )  Except  ye  eat  of  t)ie  flesh  of  the  Son  of 
man,  and  drink  his  bloocf,  ye  have  no  life  in  you. 
That  is,  1.  "It  isa  certain  sign  that  yo\i  have  no 
spiritual  life  in  you  if  you  have  no  desire  toward 
Christ,  nor  delight  in  him."  If  the  soul  does  not 
hunger  and  thirst,  certainly  it  does  not  live  ;  it  is  a 
sign  that  we  are  dead  indeed,  if  we  are  dead  to  such 
meat  and  drink  as  this.  When  artiflcialhees,  that  by 
curious  springs  were  made  to  move  to  and  fro,  were 
to  be  distinguished  from  natural  ones,  (they  say,)  it 
was  done  by  putting  honey  among  them,  which  the 
natural  bees  only  flocked  to,  but  the  artificial  ones 
minded  it  not,  for  they  had  no  life  in  them.  2.  "It 
is  certain  that  you  can  have  no  spiritual  life,  unless 
you  derive  it  from  Christ  by  faith  ;  separated  from 
him  you  can  do  nothing."  Faith  in  Christ  is  the 
primum  vrvens — the  first  living  principle  of  grace  ; 
without  it  we  have  not  the  truth  of  spiritual  life,  nor 
any  title  to  eternal  life  ;  our  bbdies  may  as  well  live 
without  meat,  as  our  souls  without  Christ. 

Secondly,  The  benefit  and  advantage  of  it,  in  two 
things. 

1.  We  shall  be  one  with  Christ,  as  our  bodies  are 
with  our  food  when  it  is  digested  ;  (ti.  56.)  He  that 
eats  my  flesh,  and  drinks  my  blood,  that  lives  bj 
faith  in  Christ  ci-ucified,  (it  is  spoken  of  as  a  conti- 
nued act,)  he  dwelleth  in  me,  and  I  hi?n.  By  faith 
we  have  a  close  and  intimate  union  with  Christ ;  he 
is  in  us,  and  we  in  him,  ch.  17.  21 — 23.  1  John  3. 
24.  Believers  dwell  in  Christ  as  their  strong  hold 
or  city  of  refuge ;  Christ  dwells  in  them  as  the  Mas- 
ter of  the  house,  to  i-ule  it,  and  provide  for  it.    Such 


is  the  union  between  Christ  and  believers,  that  he 
shares  in  their  griefs,  and  they  sliare  in  his  graces 
and  joys;  he  sufis  with  them  upon  their  bitter  herbs, 
and  lAey  naitli  him  upon  his  nc A  dainties.  '  It  is  an 
inseparable  union,  hke  that  between  the  body  and 
the  digested  food,  Rom.  8.  35.   1  John  4.  13. 

2.  We  shall  live,  shall  live  etei-nally,  by  him,  as 
our  bodies  live  by  our  food.  (1.)  We  shall  live  by 
him ;  (xi.  57. )  ids  the  living  Father  hath  sent  me, 
and  I  live  by  the  Father,  so  he  that  eateth  me,  even 
he  shall  live  by  me.  We  have  here  the  series  and 
order  of  the  divine  life.  [1.]  God  as  the  living 
Father  hath  life  in  and  of  himself  lam  that  lam, 
is  his  name  for  ever.  [2.]  Jesus  Christ,  as  Media- 
tor, lives  by  the  Father  ;  he  has  life  in  himself,  {ch. 
5.  26.)  but  he  has  it  of  the  Father ;  he  that  sent  him, 
not  only  qualified  him  with  that  life  which  was  ne- 
cessary to  so  great  an  undertaking,  but  constituted 
him  the  Treasury  of  divine  life  to  us ;  he  breathed 
into  the  second  Adam  the  breath  of  spiritual  lives, 
as  into  the  first  Adam  the  breath  of  natural  lives. 
[3. ]  True  beUevers recei\e  this  divine  life  by  virtue 
of  their  union  \vith  Christ,  which  is  inferred  from 
the  union  between  the  Father  and  the  Son,  as,  it  is 
compared  to  it,  ch.  17.  21.  For  therefore  he  that 
eateth  me,  or  feeds  on  me,  even  he  shall  live  by  m?  ; 
those  that  live  upon  Christ,  shall  live  by  him.  The 
life  of  believers  is  had  from  Christ ;  {ch.  1.  16.)  it 
is  hid  with  Christ ;  (Col.  3.  4. )  we  live  by  him  as 
the  members  by  the  head,  the  branches  by  the  r-oot ; 
because  he  lives,  we  shall  live  also.  (2.)  We  shall 
live  eternally  by  him  ;,  (i'.  54. )  Whoso  eateth  my 
Jiesh  and  drinketh  my  blood,  as  it  is  prepared  in  the 
gospel  to  be  the  food  of  souls,  he  hath  eternal  life, 
he  liath  it  now,  as  v.  40.  He  hath  that  in  him, 
which  is  eternal  life  begun  ;  he  hath  the  earnest  and 
foretaste  of  it,  and  the  hope  of  it ;  he  shall  li\'e  for 
ever,  v.  54.  His  happiness  shall  run  parallel  with 
the  longest  line  of  eternity  itself. 

The  historian  concludes  with  an  account  luhere 
Christ  had  this  discourse  with  the  Jews,  {xk  59.)  In 
the  synagogue  as  he  taught ;  implying  that  he  taught 
them  many  other  things  beside  these,  but  this  was 
that  in  his  discourse,  which  was  new.  He  adds  this, 
that  he  said  these  things  in  the  synagogue,  to  show, 
[1.]  The  credit  of  Christ's  doctrine.  His  truths 
sought  no  corners,  but  were  publicly  preached  in 
mixed  assemljlies,  as  able  to  abide  the  most  severe 
and  impartial  test.  Christ  pleaded  this  upon  his 
trial;  (ch.  18.20.)  I  eiier  taught  in  the  synagogue. 
[2.]  The  credibility  of  his  narrative  of  it.  To  as- 
sure you  that  the  discourse  was  fairly  represented, 
he  appeals  to  the  S}nagogue  at  Capernaum,  where 
it  might  be  examined. 

60.  Many  therefore  of  his  disciples,  when 
they  had  heard  this,  said,  This  is  an  hard 
saying;  who  can  hear  it?  61.  When 
Jesus  knew  in  himself  that  his  disciples 
murmured  at  it,  he  said  unto  them,  Doth 
this  offend  you  ?  62.  IVhat  and  if  ye  shall 
see  the  Son  of  man  ascend  up  where  he 
was  before  ?  63.  It  is  the  Spirit  that 
quickcneth ;  the  flesh  profiteth  nothing : 
the  words  that  I  speak  unto  you,  they  are 
spirit,  and  theij  are  life.  64.  But  there  are 
some  of  j'ou  that  believe  not.  For  Jesus 
knew  from  the  beginning  who  they  were 
that  believed  not,  and  who  should  betray 
him.  65.  And  he  said,  Therefore  said  I 
unto  you,  Tjiat  no  man  can  come  unto  me, 
except  it  were  given  unto  him  of  my  Fa- 


ST.  JOHN,  VI.  743 

tlier.  66.  From  that  time  many  of  his  dis- 
ciples went  back,  and  walked  no  more 
with  him.  67.  Then  said  Jesus  unto  the 
twelve.  Will  ye  also  go  away  ?  68.  Then 
Simon  Peter  answered  him.  Lord,  to  whom 
shall  we  go  ?  Thou  hast  the  words  of 
eternal  life.  69.  And  we  believe  and  are 
sure  that  thou  art  that  Christ,  the  Son  of 
the  living  God.  70.  Jesus  answered  them, 
Have  not  I  chosen  you  twelve,  and  one  of 
you  is  a  devil?  .71.  He  spake  of  Judas 
Iscariot  the  son  of  Simon :  for  he  it  was  " 
that  should  betray  him,  being  one  of  the 
twelve. 


_  We  have  here  ah  account  of  the  effects  of  Christ's 
discourse,  some  were  offended,  and  others  edified  by 
it;  some  driven /row  Aim,  and  others  brought  nearer 
to  him. 

I.  To  some  it  was  a  savour  of  death  unto  death  ; 
not  only  to  the  Jews,  who  were  professed  enemies  to 
him  and  his  doctrine,  but  even  to  many  of  his  disci- 
files,  such  as  were  disciples  at  large,  who  were  his 
frequent  hearers,  and  followed  him  in  fiublic ;  a 
mixed  multitude,  like  those  among  Israel,  that  began 
all  the  discontents.     Now  here  we  have, 

1.  Their  murmurings  at  the  docti-ine  they  heard  ; 
{v.  60.)  not  a  few,  but  many  of  them  were  offended 
at  it.  Of  the  several  sorts  of  ground  that  received 
the  seed,  only  one  in  four  brought  forth  fmit.  See 
what  they  say  to  it ;  {v.  60. )  This  is  a  hard  saying, 
who  can  hear  it?  (1.)  They  do  not  like  it  them- 
selves. "  What  stuff  is  this  ?  Eat  the  Jlesh  and 
drink  the  blood  of  the  Son  of  man  I  If  it  be  under- 
stood figurati\-ely,  it  is  not  intelligible  ;  if  literally, 
not  practicable.  Wliat  !  must  we  turn  Cannibals  ? 
Can  we  not  be  religious,  but  we  must  be  barbarous  ?" 
Si  christian!  adorant  quod  comedunt,  (said  Aver- 
roes,)  sit  anima  mea  cum  fihilosofihis — Jf  christians 
adore  what  they  eat,  my .  mind  shall  continue  with 
the  fihilosofihers.  Now,  when  they  found  it  a  hard 
saying,  if  they  had  humbly  begged  of  Christ  to  have 
declared  unto  them  this  parable,  he  would  have 
opened  it,  and  their  understandings  too,  for  the  meek 
will  he  teach  his  way  ;  but  they  were  not  willing  to 
have  Christ's  sayings  explained  to  them,  because 
they  would  not  lose  this  pretence  for  rejecting  them 
— that  they  were  hard  sayings.  (2. )  They  think  it 
impossible  that  any  one  else  should  like  it ;  "  JITio 
ca?i  hear  it?  Surely  uone  can."  Thus  the  scoffers  at 
religion  are  ready  to  undertake  that  all.  the  intelli- 
gent part  of  mankind  concur  with  them  ;  they  con- 
clude with  great  assurance  that  no  man  of  sense  will 
admit  the  doctrine  of  Christ,  nor  any  man  of  sfiiric 
submit  to  his  laws  ;  because  they  cannot  bear  to  be 
so  tutored,  so  tied  up,  themselves,  they  think  none 
else  can ;  IVho  can  hear  it  ?  Thanks  be  to  God, 
thousands  have  heard  these  sayings  of  Christ,  anc; 
have  found  them,  not  only  easy,  but  pleasant,  as  their 
necessary  food. 

2.  Christ's  animadversions  upon  their  murmur- 
ings. 

(1.)  He  well  enough  knew  their  murmurings,  v. 
61.  Their  cavils  were  secret  in  their  own  breasts, 
or  whispered  among  themselves  in  a  comer.  But, 
[1.]  Christ  knc-vj  them  ;  he  saw  them,  he  heard 
them.  Note,  Christ  takes  notice  not  only  of  the 
bold  and  open  defiances  that  are  done  to  his  name 
and  glory  by  daring  sinners,  but  of  the  secret  slights 
that  are  put  upon  his  doctrine  by  carnal  professors  ; 
he  knows  that  which  the  fool  saith  in  his  heart,  and 
cannot  for  shame  speak  out ;  he  obser\-es  how  his 
doctrine  is  resented  by  those  to  whom  it  is  Jireached; 


744 


ST.  JOHN,  VI. 


who  rejoice  in  it,  and  who  murmur  at  it ;  who  are 
reconciled  to  it,  and  bow  before  it,  and  who  quarrel 
with  it,  and  rebel  against  it,  though  ever  so  secretly. 
[2.]  He  knew  it  in  himself,  not  by  any  information 
given  him,  or  any  external  indication  of  the  thing, 
but  by  his  own  divine  omniscience.  He  knew  it, 
not  as  the  prophets,  by  a  divine  revelation  made  to 
him,  (that  which  the  prophets  desired  to  know,  was 
sometimes  hid  from  them,  as  2  Kings  4.  27.)  but  by 
a  divine  knowledge  in  him.  He  is  that  essential 
Word  that  discerns  the  thoughts  of  the  heart,  Heb. 
4.  12,  13.  Thoughts  are  words  to  Christ ;  we  should 
therefore  take  heed  not  only  what  we  say  and  do, 
but  what  we  think. 

2.  He  well  enough  knew  how  to  answer  them  ; 
"Doth  this  offend  you?  Is  this  a  stumbling-block 
to  you.'"  See  how  people  by  their  own  wilful  mis- 
takes create  offences  to  themselves;  they  take  of- 
fence where  there  is  none  given,  and  make  it  even 
there  where  there  is  nothing  to  make  it  of.  Note, 
We  may  justly  wonder  that  so  much  oflFence  should 
be  taken  at  the  doctrine  of  Christ ;  for  so  little  cause. 
Christ  speaks  of  it  here  with  wonder  i"  "  Doth  this 
offend  you  ?  How  unreasonable  are  your  quaiTels." 

Now,  in  answer  to  those  who  condemned  his  doc- 
trine as  intricate  and  obscure,  (Si  non  vis  intelligi, 
debes  negligi — If  you  are  unwilling  to  be  understood, 
you  ou^ht  to  be  neglected.  J 

(1.)  He  gives  them  a  hint  of  his  ascension  into 
heaven,  as  that  which  would  give  an  irresistiljle 
evidence  of  the  tinith  of  his  doctrine  ;  {v.  62. )  ll'hat 
and  if  ye  shall  see  the  Son  of  man  ascend  ufi  where 
he  was  before  ?  and  what  then  ?  [1.]  "If  I  should 
tell  you  of  that,  surely  it  would  much  more  offend 
you,  and  you  would  think  my  pretensions  too  high 
indeed.  If  this  be  so  hard  a  saying,  that  you  cannot 
hear  it,  how  will  you  digest  it  when  I  tell  you  of  mv 
returning  to  heaven,  whence  I  came  down  ?"  See 
ch.  3.  12.  Those  who  stumble  at  smaller  difficulties, 
should  consider  how  they  will  get  over  greater.  [2.] 
"  When  you  see  the  Son  of  man  ascend,  this  will 
much  more  offend  you,  for  then  my  body  will  be  less 
capable  of  being  eaten  by  you  in  that  gross  sense 
wherein  you  now  understand  it  ;"  so  Dr.  Whitby. 
Or,  [.3.  ]  "  When  you  see  that,  or  hear  it  from  those 
that  shall  see  it,  surely  then  you  will  be  satisfied. 
You  think  I  take  too  much  upon  me,  when  I  say,  / 
came  down  from  heaven,  for  that  was  it  that  you 
quarrelled  with  ;  {y.  42. )  but  will  you  think  so  when 
you  see  me  return  to  hea^•en  ?"  If  he  ascended,  cer- 
tainly he  descended,  Eph.  4.  9,  10.  Christ  did  often 
refer  himself  thus  to  subsequent  proofs,  as  ch.  1.  50, 
51.— 2.  14.  Matth.  12.  40.— 26.  64.  Let  us  wait  a 
while,  till  the  mystery  of  God  shall  be  finished,  and 
then  we  shall  see  that  there  was  no  reason  to  be  of- 
fended at  any  of  Christ's  sayings. 

(2.)  He  give's  them  a  general  key  to  this,  and  all 
such  parabolical  discoui-ses,  teaching  them  that 
they  are  to  be  understood  spiritually,  and  not  after 
a  corporal  and  carnal  manner;  (t.  63.)  It  is  the 
sfiirit  that  quickens,  the  flesh prqfiteth  nothing.  As 
it  is  in  the  natural  body,  the  animal  spirits  quicken 
and  enliven  it,  and  without  these  the  most  nourishing 
food  would  profit  nothing  ;  (what  would  the  body  be 
the  better  for  bread,  if  it  were  not  quickened  and 
animated  by  the  spirit  ?)  so  it  is  with  the  soul.  [1.  ] 
The  bare  participation  of  ordinances,  imless  the 
spirit  of  God  work  with  them,  and  quicken  the  soul 
by  them,  firojits  nothing ;  the  word  and  ordinances, 
if  the  Spirit  work  with  them,  are  as  food  to  a  living 
man,  if  not,  they  are  as  food  to  a  dead  man.  E\'en 
the  flesh  of  Christ,  the  Sacrifice  for  sin,  will  avail  us 
nothing  unless  the  blessed  Spirit  quicken  our  souls 
thereby,  and  inforce  the  powerful  influences  of  his 
death  upon  us,  till  we  by  his  grace  are  planted  toge- 
ther in  the  likeness  of  it.  [2.]  The  doctrine  of  eat- 
ing Christ's  flesh,  and  drinking  his  blood,  if  it  be 


understood  literallj^,  profits  vothing,  but  rather 
leads  us  into  mistakes  and  prejudices ;  but  the  spi- 
ritual sense  and  meaning  of  it  quicken  the  soul, 
make  it  al'we  and  lirvely  ;  for  so  it  follows.  The 
words  that  I  speak  unto  you,  they  are  spirit  and  they 
are  life.  To  eat  the  flesh  of  Christ  is  a  hard  saying, 
but  to  believe  that  Christ  died  for  me,  and  to  derive 
from  that  doctrine  strength  and  comfort  in  my  ap- 
proaches to  God,  my  opposition  of  sin,  and  prepara- 
tions for  a  future  state  ;  this  is  the  spirit  and  life,  ot 
that  saying,  and  consti-uing  it  thus,  it  is  an  excellent 
saying.  The  reason  why  men  mislike  Christ's  say- 
ings, is,  because  they  mistake  them.  The  literal 
sense  of  a  parable  does  us  no  good,  we  are  never  the 
wiser  for  it,  but  the  spiritual  meaning  is  instructive. 
[3.]  The  jlesh,  that  is,  those  that  are  in  the  flesh, 
(so  some  understand  it,)  that  are  under  the  power 
of  a  carnal  mind,  they  /iroflt  nothing  by  Christ's  dis- 
courses; but  the  S/iirit,  that  is,  those  that  have  the 
Spirit,  that  are  spiritual,  they  are  quickened  and 
enlivened  by  them ;  for  they  are  received  ad  modum 
recipientis — so  as  to  correspond  with  the  state  of  the 
receiver's  mind.  They  found  fault  with  Christ's 
sayings,  whereas  the  fault  was  in  themselves ;  it  is 
only  to  sensual  minds  that  spiritual  things  are  sense- 
less and  sa-/iless,  spiritual  minds  relish  them  ;  see  1 
Cor.  2.  14,  15. 

(3.)  He  gives  them  an  intimation  of  his  k?iowledge 
of  them,  and  that  he  had  expected  no  better  from 
them  though  they  called  themselves  his  disciples, 
XK  64,  65.  Now  was  fulfilled  that  of  the  prophet, 
speaking  of  Christ  and  his  doctrine,  (Isa.  53.  1.) 
Who  hath  beliei<ed  our  refiort,  and  to  whom  is  the 
arm  of  the  Lord  revealed  ?  Both  these  Christ  here 
takes  notice  of. 

[1.]  They  did  not  if ftpiif  Ais  rf/;or?;  "There  are 
some  of  you,  who  said  you  would  leave  all  to  follow 
me,  who  yet  believe  not ;"  and  this  was  the  reason 
why  the  word  jireached  did  not  firoflt  them,  because 
it  was  not  mixed  with  faith,  Heb.  4.  2.  They  did 
not  believe  him  to  be  the  Messiah,  else  they  would 
have  acquiesced  in  the  doctrine  he  preached,  and 
not  have  quarrelled  with  it,  though  there  were  some 
things  in  it  dark  and  hard  to  be  understood.  Opor- 
tet  discentem  credere — Young  beginners  in  learning 
nnist  take  things  iipon  their  teacher's  word.  Note, 
First,  Among  those  who  are  nominal  christians  there 
are  many  who  are  real  infldels.  Secondly,  The  un- 
belief of  hypocrites,  before  it  discovers  itself  to  the 
world,  is  naked  and  open  before  the  eyes  of  Christ. 
He  knew  from  the  beginning  who  they  were  of  the 
multitudes  that  followed  him,  that  believed,  and 
who  of  the  twelve  should  betray  him  ;  he  knew, 
from  the  beginning  of  their  acquaintance  with  him, 
and  attendance  on  him,  when  they  were  in  the  hottest 
pang  of  their  zeal,  who  were  sincere,  as  Nathanael, 
(ch.  1.  47.)  and  who  were  not.  Before  they  distin- 
guished themselves  by  an  overt  act,  he  could  in- 
fallibly distinguish  who  beliex'ed,  and  who  did  not  : 
whose  love  was  counterfeit,  and  whose  cordial.  Wfe 
may  gather  hence,  1.  That  the  apostacy  of  those 
who  have  long  made  a  plausible  profession  of  reli- 
gion, is  a  certain  proof  of  their  constant  hypocrisy, 
and  that  from  the  beginning  they  beliex'ed  not ;  but 
is  not  a  proof  of  the  possibility  of  the  total  and  final 
apostacy  of  any  true  believers  ;  such  revolts  are  not 
to  be  called  the  fall  of  real  saints,  but  the  discovery 
of  pretended  ones  ;  see  1  John  2.  19.  Stella  cadens 
non  Stella  fuit — The  star  that  falls  nex'erwas  a  star. 
2.  That  it  is  Christ's  prerogative  to  know  the  heart ; 
he  knows  who  they  are,  that  believe  not,  but  dis- 
semble in  their  profession,  and  yet  continues  them 
room  in  his  church,  the  use  of  his  ordinances,  and 
the  credit  of  his  name,  and  does  not  discover  them 
in  this  world,  unless  they  by  their  own  wickedness 
discover  themsehes  :  because  such  is  the  constitu- 
tion of  his  visible  church,  and  the  discovering  day  is 


ST.  JOHN,  VI. 


745 


yet  to  come  ;  but  if  we  pretend  to  judge  men's 
hearts,  we  step  into  Christ's  throne,  and  anticipate 
his  judgment.  We  are  often  deceived  in  men,  and 
see  cause  to  change  our  sentiments  of  them  ;  but 
this  we  are  sure  of,  that  Christ  knows  all  men,  and 
his  judgment  is  according-  to  triit/i. 

[2.  ]  The  reason  why  tliey  did  not  believe  his  re- 
port, was,  because  the  arm  of  the  Lord  was  not  re- 
vealed unto  them;  {x<.  65.)  1  herefore  said  J  unto 
you,  that  no  man  can  come  to  me,  except  it  were 
grven  unto  him  of  my  Father;  referring  to  v.  44. 
Christ  therefore  could  not  but  know  who  believed, 
and  who  did  not,  because  faith  is  the  gift  and  work 
of  God,  and  all  his  Father's  gifts  and  works  could 
not  but  be  known  to  him,  for  they  all  passed 
through  his  hands.  There  he  had  said  that  none 
could  come  to  him,  except  the  Father  draw  him; 
here  he  saith,  except  it  were  gwen  him  of  my  Fa- 
ther :  which  shows  that  God  draws  souls  by  giving 
them  grace  and  strength,  and  a  heart  to  come ;  with- 
out which,  such  is  the  moral  impotency  of  man  in 
his  fallen  state  that  he  cannot  come. 

3.  We  have  here  their  final  apostacy  from  Christ 
hereupon;  (y.  66.)  From  that  time  many  of  his  dis- 
ciples went  back,  and  walked  no  more  with  him. 
\Vhen  we  admit  into  our  minds  hard  thoughts  of  the 
word  and  works  of  Christ,  and  conceive  a  secret 
dislike,  and  are  willing  to  hear  insinuations  tending 
to  their  reproach,  we  are  then  entering  into  tempta- 
tion ;  it  is  as  the  letting  forth  of  water,  it  is  looking 
back,  which,  if  infinite  mercy  prevent  not,  will  end 
m  draiuing  back  ;  therefore  Oosta  principiis — Take 
heed  of  the  beginnings  of  apostacy. 

(1.)  See  here  the  backsliding  of  these  daciples. 
Many  of  them  went  back  to  their  houses,  and  fami- 
lies, and  callings,  which  they  had  left  for  a  time  to 
follow  him  ;  went  back,  one  to  his  farm,  and  another 
to  his  merchandize ;  went  back,  as  Orpah  did,  to 
their  people,  and  to  their  gods,  Ruth  1.  15.  They 
had  entered  themselves  in  Christ's  school,  but  they 
went  back,'^\A  not  only  play  truant  for  once,  but 
took  leave  of  him  and  his  doctrine  for  ever.  Note, 
The  apostacy  of  Christ's  disciples  from  him,  though 
really  a  strange  thing,  yet  has  been  such  a  common 
thing,  that  we  need  not  think  strange  at  it.  Here 
were  many  that  went  back.  It  is  often  so  ;  when 
some  backslide,  many  backslide  with  them ;  the 
disease  is  infectious. 

(2.)  The  occasion  of  this  backsliding;  From  that 
time,  from  the  time  that  Christ  preached  this  com- 
fortable doctrine,  that  he  is  the  Bread  of  life,  and 
that  those  who  by  faith  feed  upon  him,  shall  live  by 
him,  which,  one  would  think,  should  have  engaged 
them  to  cleave  the  more  closely  to  him  ;  from  that 
time  they  withdrew.  Note,  The  corrupt  and  wicked 
heart  of  man  often  makes  that  an  occasion  of  offence, 
which  is  indeed  matter  of  the  greatest  comfort. 
Christ  foresaw  that  they  would  thus  take  offence  at 
what  he  said,  and  yet  he  said  it.  That  which  is  the 
undoubted  word  and  tnith  of  Christ,  must  be  faith- 
fully delivered,  whoever  are  offended  at  it.  Men's 
humours  must  be  captivated  to  God's  word,  and  not 
that  accommodated  to  men's  humours. 

(3.)  The  degree  of  their  apostacy  ;  They  walked 
no  more  with  him,  returned  no  more  to  him,  and  at- 
tended no  more  upon  his  ministry.  It  is  hard  for 
those  who  ha^e  been  once  enlightened,  and  have 
tasted  the  good  word  of  God,  if  they  fall  away,  to 
renew  them  again  to  repentance,  Heb.  6.  4 — 6. 

II.  This  discourse  was  to  others  a  savour  of  life 
unto  life.  Many  went  back,  but,  thanks  be  to  God, 
all  did  not ;  even  then  the  twelve  stuck  to  him. 
Though  the  faith  of  some  be  overthrown,  yet  the 
foundation  of  God  stands  sure.     Observe  here, 

1.  The  affectionate  question  which  Christ  put  to 
the  twelve;  (v.  67.)  J  fill  ye  also  go  away?  He 
saith  nothing  to  them  who  went  back.     If  the  unbe- 

VoL.  v.— 5  B 


lieving  depart,  let  them  depart ;  it  was  no  great  lost 
of  those  whom  he  never  had;  light  come,  light  go  ; 
but  he  takes  this  occasion  to  speak  to  the  twelve,  to 
confirm  them,  and  by  trying  their  steadfastness  the 
more  to  fix  them.  Jl'ill  ye  also  go  away?  (1.) 
"  It  is  at  your  choice  whether  ye  will  or  no  ;  if  ye 
will  forsake  me,  now  is  the  time  when  so  many  do: 
it  is  an  hour  of  temptation  ;  if  you  will  go  back,  go 
now."  Note,  Christ  will  detain  none  with  him 
against  their  wills  ;  his  soldiers  are  volunteers,  not 
pressed  men.  The  twelve  had  now  had  time  enough 
to  try  how  they  liked  Christ  and  his  doctrine,  and, 
that  none  of  them  might  afterward  say  that  they 
were  trepanned  into  discipleship,  and,  it  it  were  to 
do  again,  they  would  not  do  it,  he  here  allows  them 
a  power  of  revocation,  and  leaves  them  at  their 
liberty;  as  Josh.  24.  15.  Ruth  1.  15.  (2.)  "It  is 
al  your  peril,  if  you  do  go  away."  If  there  were 
any  secret  inclination  in  the  heart  of  any  of  them  to 
depart  from  him  now,  he  stops  it  with  this  awaken- 
ing question,  "  Jl'ill  ye  also  go  away?  Think  not 
that  ye  hang  at  as  loose  an  end  as  they  did,  and  may 
go  away  as  easily  as  they  can.  They  have  not  been 
so  intimate  with  me  as  ye  have  been,  nor  received  so 
many  favours  from  me  ;  they  are  gone,  but  will  ye 
go  ?  Remember  your  character,  and  say.  Whatever 
others  do,  we  will  never  go  away.  Should  such  a 
ma7j  as  IJlee?"  Neh.  6.  11.  Note,  The  nearer  we 
have  been  to  Christ,  and  the  longer  we  have  been 
with  him,  the  more  mercies  we  have  received  from 
him,  and  the  more  engagements  we  have  laid  our- 
selves under  to  him,  the  greater  will  be  our  sin  if  we 
desert  him.  (3.)  "  I  have  reason  to  think  you  will 
not.  Will  ye  go  away  .'  No,  I  have  faster  hold  of 
you  than  so  ;  7  hofie  better  things  of  you  ;  (Heb.  6. 
9.)  for  ye  are  they  that  have  coyitinued  with  me,'" 
Luke  22.  28.  When  the  apostacy  of  some  is  a  grief 
to  the  Lord  Jesus,  the  constancy  of  others  is  so  much 
the  more  his  honour,  and  he  is  pleased  with  it  ac- 
cordingly. Christ  and  believers  know  one  another 
too  well  to  part  upon  every  displeasure. 

2.  The  believing  reply  which  Peter,  in  the  name 
of  the  rest,  made  to  this  question,  v.  68,  69.  Christ 
put  the  question  to  them,  as  Joshua  put  Israel  to 
their  choice  whom  they  should  serve,  with  design  to 
draw  out  from  them  a  promise  to  adhere  to  him,  and 
it  had  the  like  effect.  J^'ay,  but  we  will  serve  the 
Lord.  Feter  was  upon  all  occasions  the  mouth  of 
the  rest,  not  so  much  because  he  had  more  of  his 
Master's  ear  than  they,  but  because  he  had  more 
tongue  of  his  own  ;  and  what  he  said  was  sometimes 
approved,  and  sometimes  reprimanded  ;  (Matth.  16. 
17,  23.)  the  common  lot  of  those  who  are  swift  to 
speak.  This  here  was  well  said,  admirably  well! 
and,  probably,  he  said  it  by  the  direction,  and  with 
the  express  assent,  of  his  fellow-disciples  ;  at  least, 
he  knew  their  mind,  and  spake  the  sense  of  them  all, 
and  did  not  except  Judas,  for  we  must  hope  the  best. 

(1.)  Here  is  a  good  resolution  to  adhere  to  Christ, 
and  so  expressed,  as  to  intimate  that  they  would  not 
entertain  the  least  thought  of  leaving  him  ;  "  Lord, 
to  whom  shall  we  go  ?  It  were  folly  to  go  from  thee, 
unless  we  knew  where  to  mend  ourselves  ;  no,  Lord, 
we  like  our  choice  too  well  to  change."  Note, 
Those  who  leave  Christ,  would  do  well  to  consider 
whom  they  will  go  to,  and  whether  they  can  expect 
to  find  rest  and  peace  any  where  but  in  him.  See 
Ps.  73.  27,  28.  Hos.  2.  9.  "  Jl'hither  shall  we  go  ? 
Shall  we  make  our  court  to  the  world  .'  It  will  cer- 
tainly deceive  us.  Shall  we  return  to  sin  ?  It  will 
certainly  destroy  us.  Shall  we  leave  the  Fountain 
of  In' ing  waters  for  broken  cisterns ?"  The  disci- 
ples resolve  to  continue  their  pursuit  of  life  and  hap- 
piness, and  will  have  a  Guide  to  it,  and  wiU  adhei-e 
to  Christ  as  their  Guide,  for  they  can  ne^■er  have  a 
better.  "  Shall  we  go  to  the  heathen  philosophers, 
and  become  their  disciples  ?  They  are  become  vain 


74G 


ST  JOHN,  VII 


in  their  imaginations,  and,  professing  themselves  to 
be  wise  in  other  things,  are  become  fools  in  religion. 
Shall  we  go  to  the  Scribes  and  Pharisees,  and  sit  at 
their  feet  ?  What  good  can  they  do  us,  who  have 
made  void  the  commandments  of  God  by  their  tra- 
ditions '  Shall  we  go  to  Moses  ?  He  will  send  us  back 
again  to  thee.  Therefore,  if  ever  we  find  the  way 
to  happiness,  it  must  be  in  following  thee."  Note, 
Christ  s  holy  religion  appears  to  gi-cat  advantage, 
when  it  is  compared  with  other  institutions,  for  then 
it  will  be  seen  how  far  it  excels  them  all.  Let  them 
who  find  fault  with  this  religion,  before  they  quit  it, 
find  a  better.  A  divine  Teacher  we  must  have  ;  can 
we  find  a  better  than  Christ  ?  A  divine  revelation 
we  cannot  be  without ;  if  the  scripture  be  not  such 
a  one,  where  else  may  we  look  for  it  ? 

(2.)  Here  is  a  good  reason  for  this  resolution.  It 
was  not  the  inconsiderate  resolve  of  a  blind  aftec- 
tion,  but  the  result  of  mature  deliberation.  The  dis- 
ciples were  resolved  never  to  go  away  from  Christ. 

[1.]  Because  of  the  advantage  they  promised 
themselves  by  him  ;  Thou  hast  the  words  of  eternal 
life.  They  themselves  did  not  fully  understand 
Christ's  discourse,  for  as  yet  the  doctrine  of  the 
cross  was  a  riddle  to  them  ;  but  in  the  general  they 
were  satisfied  that  he  had  the  words  of  eternal  life, 
that  is,  First,  That  the  word  of  his  doctrine  showed 
the  way  to  eternal  life,  set  it  before  us,  and  directed 
us  what  to  do,  that  we  might  inherit  it.  Secondly, 
That  the  word  of  his  doom  and  determination  must 
confer  eternal  life.  His  having  the  words  of  eternal 
life,  is  the  same  with  his  having  power  to  give  eter- 
nal life  to  as  many  as  were  give7i  him,  ch.  17.  2. 
He  had  in  the  foregoing  discourse  assured  eternal 
life  to  his  followers  ;  tliese  disciples  fastened  upon 
that  plain  saying,  and  therefore  resolved  to  stick  to 
him,  when  the  others  overlooked  that,  and  fastened 
npon  the  /;arrf  .sai/m^s,  and  therefore  forsook  him. 
Though  we  cannot  account  for  every  mystery,  every 
obscurity,  in  Christ's  doctrine,  yet  we  know,  in  the 
general,  that  it  is  the  word  of  eternal  life,  and  there- 
fore must  live  and  die  by  it :  for  if  we  forsake  Christ, 
we  forsake  our  own  ?!7ercies. 

[2.]  Because  of  the  assurance  they  had  concern- 
ing him  ;  {v.  69.)  We  know,  and  are  sure,  that  thou 
art  that  Christ.  If  he  be  the  promised  Messiah,  he 
must  bring  in  an  er'erlasting  righteousness,  (Dan.  9. 
24.)  and  therefore  has  the  words  of  eternal  life,  for 
righteousness  reigns  to  eternal  life,  Rom.  5.  21.  Ob- 
serve, First,  The  doctrine  they  believed  ;  that  this 
Jesus  was  the  Messiah  promised  to  the  fathers,  and 
expected  by  them,  and  that  he  was  not  a  mere  man, 
but  the  Son  of  the  living  God,  the  same  to  whom 
God  had  said,  IViou  art  my  Son,  Ps.  2.  7.  In  times 
of  temptation  to  apnstacy,  it  is  good  to  have  recourse 
to  our  first  principles,  and  stick  to  them  ;  and  if  we 
faithfully  abide  by  that  which  is  past  dispute,  we 
shall  be  the  better  able  both  to  find  and  to  Iceefi  the 
truth  in  matters  of  doubtful  disputation.  Secondly, 
The  degree  of  tlieir  faith  ;  it  rose  up  to  a  full  assu- 
i-ance  ;  IVe  are  sure.  We  have  known  it  by  expe- 
rience ;  that  is  the  best  knowledge.  We  should  take 
occasion  from  others'  wavering  to  be  so  much  the 
more  established,  especially  in  that  which  is  the 
present  truth.  W'hen  we  have  so  strong  a  faith  in 
the  gospel  of  Christ,  as  boldly  to  venture  our  souls 
upon  it  knowing  whom  we/iax'e  believed,  then,  and 
not  till  then,  we  shall  be  willing  to  venture  every 
thing  else  for  it. 

3.  The  melancholy  remark  which  our  Lord  Jesus 
made  upon  this  reply  ofPeter's;  (17.  70,71.)  Nave  not 
I  chosen  you  twelve,  and  one  of  you  is  a  devil?  And 
the  evangelist  tells  us  whom  he  meant ;  Ife  spake  of 
Judas  Iscariot.  Peter  had  undertaken  for  them  all, 
that  they  would  be  tight  to  their  Master.  Nov/ 
Christ  does  not  condemn  his  charity,  (it  is  alwavs 
good  to  hope  the  best,)  but  he  tacitly  corrects  his 


confidence.  We  must  not  be  too  sure  conceming 
any.  God  knows  them  that  are  his,  we  do  not.  Ob- 
serve here, 

(1.)  Hypocrites  and  betrayers  of  Christ  are  no 
better  than  devils.  Judas  not  only  had  a  devil,  but 
he  was  a  devil.  One  of  you  is  a.  false  accuser:  so 
iicLJicKi,;  sometimes  signifies;  (1  Tim.  3.  11.)  and  it 
is  probable  that  Judas,  when  he  sold  his  Master  to 
the  chief  priests,  represented  him  to  them  as  a  bad 
man,  to  justify  himself  in  what  he  did.  But  I  ra- 
ther take  it  as  we  read  it,  lie  is  a  devil;  a  devil  in- 
carnate ;  a  fallen  apostle,  as  the  devil  a  fallen  angel. 
He  is  Satan,  an  adversary,  an  enemy  to  Christ.  He 
is  Abaddon,  and  Apollyon,  a  son  of  perdition.  He 
was  of  his  father  the  devil,  did  his  lusts,  was  in  his 
interests,  as  Cain,  1  John  3.  12.  Those  whose  bodies 
were  possessed  by  the  devil,  are  never  called  devils  ; 
f  demoniacs,  but  not  devils ;)  but  Judas,  into  whose 
heart  Satan  entered,  and  filled  it,  is  called  a  devil. 

(2.)  Many  that  are  seeming  saints,  are  real  devils. 
Judas  had  as  fair  an  outside  as  many  of  the  apos- 
tles; hisAenoni  was,  Uke  that  of  the  sei-pent,  covered 
with  a  fine  skin.  He  cast  out  der'ils,  and  appeared 
an  enemy  to  the  devil's  kingdom,  and  yet  himself  a 
devil  all  the  while.  Not  only  he  ivill  be  one  shortly 
but  he  is  one  now.  It  is  strange,  and  to  be  wondered 
at :  Christ  speaks  of  it  with  wonder :  Have  not  I? 
It  is  sad,  and  to  be  lamented,  that  ever  Christianity 
should  be  made  a  cloak  to  diabolism. 

(3.)  The  disguises  of  hypocrites,  however  they 
may  deceive  men,  and  put  a  cheat  upon  them,  can- 
not deceive  Christ,  for  his  piercing  eye  sees  through 
them.  He  can  call  those  devils,  that  call  themselves 
christians,  like  the  prophet's  greeting  to  Jeroboam's 
wife,  when  she  came  to  him  in  masquerade ;  (1 
Kings  14.  6.)  Come  in,  thou  wife  of  Jeroboam. 
Christ's  divine  sight,  far  better  than  any  double  sight, 
can  see  spirits. 

(4.)  There  are  those  who  are  chosen  by  Christ 
to  special  services,  who  yet  prove  false, to' him  ;  / 
have  chosen  you  to  the  apostleship,  for  it  is  expressly 
said,  Judas  was  not  chosen  to  eternal  life,  {ck.  13. 
18.)  and  yet  one  of  you  is  a  devil.  Note,  Advance- 
ment to  places  of  honour  and  trust  in  the  church,  is 
no  certain  evidence  of  saving  grace.  We  have  pro- 
phesied in  thy  name. 

(5. )  In  the  most  select  societies  on  this  side  hea- 
ven, it  is  no  new  thing  to  meet  with  those  that  are 
corrupt.  Of  the  twelve  that  were  chosen  to  an  in- 
timate conversation  \vith  an  incarnate  Deity,  as  great 
an  honour  and  privilege  as  ever  men  were  chosen  to, 
one  was  an  incarnate  devil.  The  historian  lays  an 
emphasis  upon  this,  that  Judas  was  one  of  the  twelve 
that  were  so  dignified  and  distinguished.  Let  us  not 
therefore  reject  and  unchurch  the  twelve,  because 
one  of  them  is  a  dex'il,  nor  say  that  they  are  all 
cheats  and  hj'pocrites,  because  one  of  them  was  so  ; 
let  those  that  are  sOj  bear  the  blame,  and  not  those 
who,  while  they  are  undiscovered,  incorporate  with 
them.  There  is  a  society  within  the  veil,  into  which 
no  unclean  thing  shall  enter ;  a  church  of  first-bom, 
in  which  are  no  false  brethren. 

CHAP.  vn. 

In  this  chapter,  we  have,  T.  Christ's  declining  for  some  time 
to  appear  publicly  in  Judea,  v.  1.  II.  His  design  to  go  up 
to  .Jerusalem  at  the  feast  of  tabernacles,  and  his  discourse 
vith  his  kindred  in  Galilee,  concerning  his  going  up  to  this 
feast,  V.  3 . .  13.  III.  His  preaching  publicly  in  the  temple 
at  that  feast,  1.  In  the  midst  of  the  feast,  v.  14,  15.  We 
have  his  discourse  with  the  Jews,  (1.)  Concerning  his  doc- 
trine, V.  16..  18.  (2.)  Concerning  the. crime  of  sabbath- 
breaking  laid  to  his  charge,  v.  19  .  .  24.  (3.)  Concerning 
himself,  both  whence  he  came,  and  whither  he  was  going, 
V.  25..  36.  2.  On  the  last  day  of  the  feast.  (1.)  His  gra- 
cious inntation  to  poor  souls  to  come  to  him,  v.  37 . .  39. 
(2.)  The  reception  that  it  met  with.  [1.]  Many  ofthe  peo- 
ple disputed  about  it,  v.  40..  44.  [2.]  The  chief  priests 
would  have  brought  him  into  trouble  for  it,  but  were  first 


ST.  JOHN,  VII. 


747 


disappointed  by  tlieir  officers,  (v.  45 . .  49)  and  then  silenced 
bj-  one  of  their  own  court,  v.  50 . .  53. 

1.  A  FTER  tlicse  tilings,  Jesus  walked 
J\.  in  Galilee  :  for  lie  would  not  walk 
in  Jewry,  because  the  Jews  sought  to  kill 
him.  2.  Now  tlie  Jews'  feast  of  taberna- 
cles was  at  hand.  3.  His  brethren  there- 
fore said  unto  him,  Depart  hence,  and  go 
into  Judea,  that  thy  disciples  also  may  see 
the  works  that  thou  doest.  4.  For  there  is 
no  man  that  doeth  any  thing  in  secret,  and 
he  himself  seeketh  to  be  known  openly. 
If  thou  do  these  things,  shew  thyself  to  the 
world.  5.  For  neither  did  his  brethren  be- 
lieve in  him.  6.  Then  Jesus  said  unto 
them.  My  time  is  not  yet  come  :  but  your 
time  is  alway  ready.  7.  The  world  can- 
not hate  you ;  but  me  it  hateth,  because  I 
testify  of  it,  that  the  works  thereof  are  evil. 
8.  Go  ye  up  unto  this  feast :  I  go  not  up  yet 
unto  this  feast,  for  my  time  is  not  yet  full 
come.  9.  AVhen  he  had  said  these  words 
unto  them,  he  abode  still  in  Galilee.  1 0.  But 
when  his  brethren  were  gone  up,  then  went 
he  also  up  unto  the  feast,  not  openly,  but 
as  it  were  in  secret.  1 1 .  Then  the  Jews 
sought  hbn  at  the  feast,  and  said.  Where  is 
he  ?  12.  And  there  was  much  murmuring 
among  the  people  concerning  him:  for  some 
said,  fie  is  a  good  man :  others  said.  Nay ; 
but  he  deceiveth  the  people.  13.  Howbeit 
no  man  spake  openly  of  him,  for  fear  of  the 
Jews. 

We  have  here, 

I.  The  reason  given  why  Christ  spent  more  of  his 
time  in  Galilee  than  in  Judea;  (i'.  1.)  because  the 
Jenvs,  the  people  in  Judea  and  Jerusalem,  sought  to 
kill  him,  for  curing  the  impotent  man  on  the  sabbath- 
day,  ch.  5.  16.  They  thought  to  be  the  death  of  him, 
either  by  a  popular  tumult,  or  by  a  legal  prosecu- 
tion ;  in  consideration  of  this,  he  kept  at  a  distance 
in  another  part  of  the  country,  very  much  out  of  the 
lines  of  Jerusalem's  communication.  It  is  not  said 
He  durst  not,  but.  He  would  not,  walk  in  Jewry  ;  it 
was  not  through  fear  and  cowardice  that  he  declined 
it,  but  in  firudence,  because  his  hour  was  not  yet 
come. 

Note,  1.  Gospel-light  is  justly  taken  away  from 
those  that  endeavour  to  extinguish  it,  and  blow  it 
out.  Christ  will  withdraw  from  those  that  drive  him 
from  them,  and  hide  his  face  from  those  that  spit  in 
it,  and  justly  shut  up  his  bowels  from  those  that 
spurn  at  them.  2.  In  times  of  imminent  peril,  it  is 
not  only  allowable,  but  advisable,  to  withdraw,  and 
abscond  for  our  own  safety  and  preservation,  and  to 
choose  the  service  of  those  places  which  are  least 
perilous,  Matth.  16.  23.  Then,  and  not  till  then, 
we  are  called  to  expose  and  lay  down  our  lives, 
when  we  cannot  save  them  without  sin.  3.  If  the 
providence  of  God  casts  persons  of  merit  into  places 
of  obscurity  and  little  note,  it  must  not  be  thought 
strange,  it  was  the  lot  of  our  Master  himself ;  he 
■who  was  fit  to  have  sat  in  the  highest  of  Moses' 
seats,  willingly  walked  in  Galilee  among  the  ordi- 
nary sort  of  people.  Observe,  He  did  not  sit  still 
in  Galilee,  nor  bury  himself  alive  there,  but  walked ; 
he  went  about  doing  good.    When  we  cannot  do 


what  and  where  we  would,  we  must  do  what  and 
where  we  can. 

II.  The  approach  of  t\\c  feast  of  tabernacles,  {v. 
2. )  one  of  the  three  solemnities  which  called  for  the 
personal  attendance  of  all  the  males  at  Jerusalem  ; 
see  the  institution  of  it,  Lev.  23.  34,  ike.  and  the 
revival  of  it  after  a  long  disuse,  Neh.  8.  14.  It  was 
intended  to  be  both  a  memorial  of  the  tabernacle- 
state  of  Israel  in  the  wilderness,  and  a.  figure  of  the 
tabernacle-state  of  God's  spiritual  Israel  in  this 
world.  This  feast,  which  was  instituted  so  many 
hundred  years  before,  was  still  religiously  observed. 
Note,  Di\ine  institutions  are  never  antiquated,  nor 
go  out  of  date,  by  length  of  time  :  nor  must  wilder- 
ness-mercies ever  be  forgotten.  But  it  is  called  the 
Jews'  feast,  because  it  was  now  shortly  to  be  abolish- 
ed, as  a  mere  Jewish  thing,  and  left  to  them  that 
served  the  tabernacle. 

III.  Christ's  discourse  with  his  brethren;  some  of 
his  kindred,  whether  by  his  mother  or  his  supposed 
father,  is  not  certain  ;  but  they  were  such  as  pre- 
tended to  have  an  interest  in  him,  and  therefore 
interposed  to  advise  him  in  his  conduct.  And  ob- 
serve, 

1.  Their  ambition  and  vain-glory  in  urging  him 
to  make  a  more  public  appearance  than  he  did, 
"  Uefiart  hence,"  (said  they,)  "  and  go  into  Judea, 
{v.  3. )  where  thou  wilt  make  a  better  figure  than 
thou  canst  here."  Two  reasons  they  give  for  this 
ad\nce. 

(1.)  That  it  would  be  an  encouragement  to  those 
in  and  about  Jerusalem,  who  had  a  respect  for  him  ; 
for,  expecting  his  temporal  kingdom,  the  royal  seat 
of  which  they  concluded  mtist  be  at  Jerusalem, 
they  would  have  disciples  there  to  be  particularly 
countenanced,  and  thought  the  time  he  spent  among 
his  Galilean  disciples  wasted  and  thrown  away,  and 
his  miracles  turning  to  no  account  unless  they  at  Je- 
rusalem saw  them.  Or,  "That  thy  disciples,  all  of 
them  in  general,  who  will  be  gathered  at  Jerusalem 
to  keep  the  feast,  may  see  thy  works,  and  not,  as 
here,  a  few  at  one  time,  and  a  few  at  another." 

(2.)  That  it  would  be  for  the  advancing  of  his 
own  name  and  honour  ;  There  is  no  man  that  does 
any  thing  in  secret,  if  he  himself  seeks  to  be  known 
o/ienly.  They  take  it  for  gi'anted,  that  Christ  sought 
to  make  kno\vn  himself,  and  therefore  thought  it 
absurd  fol-  him  to  conceal  his  miracles  ;  "  //'  thou 
do  these  things,  if  thou  be  so  well  able  to  gain  the 
applause  of  the  people,  and  the  approbation  of  the 
rulers,  by  thy  miracles,  venture  abroad,  and  show 
thyself  to  the  world.  Supported  by  these  creden- 
tials, thou  canst  not  fail  of  acceptance,  and  there- 
fore it  is  high  time  to  set  up  for  an  interest,  and  think 
of  he'm^ great." 

Now  one  would  not  think  there  were  any  harm  in 
this,  and  vet  the  evangelist  notes  it  as  an  evidence 
of  their  infidelity,  for  jieither  did  his  brethren  believe 
in  him;  {x<.  4)  if  they  had,  they  would  not  have 
said  this.  Obsen'e,  [i.]  It  was  an  honour  to  be  of 
the  kindred  of  Christ,  but  no  saving  honour  ;  they 
that  hear  his  word  and  keep  it  are  the  kmdred  he 
values.  Surely  grace  runs  in  no  blood  in  the  world, 
when  not  in  that  of  Christ's  family.  [2.]  It  was  a 
sign  that  Christ  did  not  aim  at  any  secular  interest, 
for  then  his  kindred  would  have  struck  in  with  him, 
and  he  would  have  secured  them  first.  [3.]  There 
were  those  who  were  akin  to  Christ  according  to 
the  flesh,  who  did  believe  in  him,  (three  of  the 
twelve  were  his  brethren,)  and  yet  others,  as  nearly 
allied  to  him  as  they,  did  not  believe  on  him.  Many 
that  have  the  same  external  privileges  and  advan- 
tages, do  not  make  the  same  use  of  them. 

But  what  was  there  amiss  in  this  advice  wliich 
they  gave  him  ?  I  answer.  First,  It  was  a  piece  of 
presumption  for  them  to  prescribe  to  Christ,  and  to 
teach  him  what  measures  to  take    it  was  a  sign 


748 


ST.  JOHN,  Vll. 


that  they  did  not  believe  him  able  to  guide  tliem, 
when  they  did  not  think  him  sufficient  to  guide  liim- 
self.  Seco7id/y,  They  discovei-ed  a  great  careless- 
ness of  his  safety,  wlien  they  would  have  him  go  to 
Judea,  where  they  knew  the  Jews  sought  to  kill  him. 
They  that  believed  in  him,  and  loved  him,  dissuaded 
him  fi-om  Judea,  ch.  11.  8.  Thirdly,  Some  think 
they  hoped  that  if  his  miracles  were  wrought  at 
Jerusalem,  the  Pharisees  and  rulers  would  tiy  them, 
and  discover  some  cheat  in  them,  which  would  jus- 
tify their  unbelief.  So  Dr.  Wliitby.  Fourthly,  Ver- 
haps  tl\ey  were  weary  of  his  company  in  Galilee, 
(for  are  not  all  these  that  speak,  Galileans  ?)  and 
this  was,  in  effect,  a  desire  that  he  would  depart  out 
of  their  coasts.  Fifthly,  They  causelessly  insinuate 
that  he  neglected  his  disciples,  and  denied  them 
such  a  sight  of  his  works  as  was  necessary  to  the 
support  of  their  faith.  Sixthly,  They  tacitly  re- 
proach him  as  mean-spirited,  that  he  durst  not  enter 
the  lists  with  the  great  men,  nor  trust  himself  upon 
the  stage  of  public  action,  which,  if  he  had  any 
thing  of  courage  and  a.great  soul,  he  would  do,  and 
not  sneak  thus  and  skulk  in  a  comer  ;  thus  Christ's 
humility,  and  his  humiliation,  and  the  small  figure 
which  his  religion  has  usually  made  in  the  world, 
have  often  been  turned  to  the  reproach  of  both  him 
and  it.  Sez'enth/y,  They  seem  to  question  the  truth 
of  the  miracles  he  wrought,  in  saying,  "  If  thou  do 
these  things;  if  they  will  bear  the  test  of  a  public 
scrutiny,  in  the  courts  above,  produce  them  there." 
Eighthly,  They  think  Christ  altogether  such  a  one 
as  themselves,  as  subject  as  they  to  the  politics  of 
the  world,  and  as  desirous  as  they  to  make  a  fair 
shonv  in  the  ^fiesh ;  whereas  he  sought  not  honour 
from  men.  '.Yinthly,  Self  was  at  the  bottom  of  all ; 
they  hoped,  if  he  would  make  himself  as  great  as 
he  might,  thev,  being  his  kinsmen,  should  share  in 
his  honour,  and  have  respect  paid  them  for  his  sake. 
Note,  1.  Many  carnal  people  go  to  public  ordinances, 
to  worship  at  the  feast,  only  to  show  themselves, 
and  all  their  care  is  to  make  a  good  appearance,  to 
present  themselves  handsomely  to  the  world.  2. 
Many  that  seem  to  seek  Chrisi;'s  honour,  do  really 
therein  seek  their  own,  and  make  it  serve  a  turn  for 
themselves. 

2.  The  prudence  and  humility  of  our  Lord  Jesus, 
which  appeared  in  his  answer  to  the  advice  his 
brethren  gave  him,  v.  6 — 8.  Though  there  were 
so  many  base  insinuations  in  it,  he  answered  them 
mildly.  Note,  Even  that  which  is  said  without 
reason,  should  be  answered  without  passion  ;  we 
should  learn  of  our  Master  to  reply  with  meekness 
even  to  that  which  is  most  impertinent  and  imperi- 
ous ;  and  where  it  is  easy  to  find  much  amiss,  to 
seem  not  to  see  it,  and  wink  at  the  affront. 

They  expected  Christ's  company  with  them  to  the 
feast,  perhaps  hoping  he  would  bear  their  charges. 
But  here, 

(1.)  He  shows  the  difference  between  himself 
and  them,  in  two  things. 

[  1.  ]  His  time  was  set,  so  was  not  theirs  ;  My  time 
is  not  yet  come,  but  your  time  is  alway  ready.  Un- 
derstand it  of  the  time  of  his  going  up  to  this  feast. 
It  was  an  indifferent  thing  to  them  when  they  went, 
for  they  had  nothing  of  moment  to  do,  either  where 
they  were,  to  detain  them  there,  or  where  they  were 
going,  to  hasten  them  thither ;  but  every  minute  of 
Christ's  time  was  precious,  and  its  own  particular 
business  allotted  to  it.  He  had  some  work  yet  to  be 
done  in  Galilee  before  he  left  the  country  :  in  the 
harmony  of  the  gospels  betwixt  this  inotion  made 
by  his  kindred  and  his  going  up  to  this  feast,  comes 
in  the  story  of  his  sending  "forth  his  seventy  disci- 
ples, (Luke  10.  1,  &c.)  which  was  an  affair  of  very 
great  consequence  ;  his  time  is  not  yet,  for  that  must 
be  done  first.  Th  se  who  live  useless  lives  liave 
their  time  always  ready,  they  can  come  and  go  when 


they  please  ;  but  those  whose  time  is  filled  up  with 
duty,  w  ill  often  find  themselves  straitened,  and  they 
have  not  yet  time  for  that  which  others  can  do  at 
any  time.  Those  who  are  made  the  servants  of 
God,  as  all  men  are,  and  who  ha\e  made  themselves 
the  servants  of  all,  as  all  useful  men  have,  must  not 
expect  nor  covet  to  be  masters  of  their  own  time. 
The  confinement  of  business  is  a  thousand  times 
better  than  the  liberty  of  idleness.  Or,  it  may  be 
meant  of  the  time  of  his  appearing  publicly  at  Je- 
rusalem ;  Christ,  who  knows  all  men,  and  all  things, 
knew  that  the  best  and  most  proper  time  for  it 
would  be  about  the  middle  of  the  feast.  We,  who 
are  ignorant  and  short-sighted,  are  apt  to  prescribe 
to  him,  and  to  think  he  should  deliver  his  people, 
and  so  show  himself  now,  just  now;. the  present 
time  is  our  time,  but  he  is  fittest  to  judge,  and,  it 
may  be,  his  time  is  7wt  yet  come  ;  his  people  are  not 
yet  ready  for  deUverance,  nor  his  enemies  ripe  for 
ruin ;  let  us  therefore  wait  with  patience  for  hii 
time,  for  all  he  doeth,  will  be  most  glorious  in  its 
season. 

[2.]  His  life  was  sought,  so  was  not  theirs,  v.  7. 
They,  in  showing  themselves  to  the  world,  did  not 
expose  themselves  ;  "  The  world  cannot  hate  you, 
for  ye  are  of  the  world,  its  children,  its  servants, 
and  in  with  its  interests  ;  and,  no  doubt,  the  world 
will  love  its  own ;"  see  ch.  15.  19.  Unholy  souls, 
whom  the  holy  God  cannot  love,  the  world  that  lies 
in  wickedness  cannot  hate  ;  but  he,  in  showing  him- 
self to  the  world,  laid  himself  open  to  the  greatest 
danger  ;  for  me  it  hateth.  Christ  was  not  only 
slighted  as  inconsiderable  in  the  world,  (  The  world 
kiiew  him  not,)  but  hated,  as  if  he  had  been  hurt- 
ful to  the  world  ;  thus  ill  was  he  requited  for  his 
love  to  the  world  :  reigning  sin  is  a  rooted  antipathy 
and  enmity  to  Christ. 

But  why  did  the  world  hate  Christ  ?  What  evil 
had  he  done  it  ?  Had  he,  like  Alexander,  under 
colour  of  conquering  it,  laid  it  waste  .'  "  No,  but 
because"  (saith  he)  "  /  testify  of  it,  that  the  works 
of  it  are  evil."  Note,  First,  The  works  of  an  evil 
world  are  evil  works;  as  the  tree  is,  so  are  the 
fruits ;  it  is  a  dark  world,  and  an  apostate  world, 
and  its  works  works  of  darkness  and  rebellion. 
Secondly,  Our  Lord  Jesus,  both  by  himself  and  by 
his  ministers,  did  and  will  both  discover  and  testify 
against  the  evil  works  of  this  wicked  world.  Third- 
ly, It  is  a  great  uneasiness  and  provocation  to  the 
world  to  be  convicted  of  the  evil  of  its  works.  It  is 
for  the  honour  of  virtue  and  piety,  that  those  who 
are  impious  and  vicious,  do  not  care  for  hearing  of 
it,  for  their  own  consciences  make  them  ashamed 
for  the  tuipitude  there  is  in  sin,  and  afraid  of  the 
punishment  that  follows  after  sin.  Fourthly,  What- 
ever is  pretended,  the  real  cause  of  the  world's  en- 
mity to  the  gospel,  is,  the  testimony  it  bears  against 
sin  and  sinners.  Christ's  witnesses  by  their  doctrine 
and  conversation  torment  them  that  dwell  on  the 
earth,  and  therefore  are  treated  so  barbarously. 
Rev.  11.  10.  But  it  is  better  to  incur  the  world's 
hatred  by  our  testifying  against  its  wickedness,  than 
gain  its  good  will  by  going  down  the  stream  with  it, 

(2.)  He  dismisses  them,  with  a  design  to  stay  be- 
hind for  some  time  in  Galilee  ;  Qt'.  8. )  Go  ye  zip  to 
this  feast,  I  go  not  up  yet.  [1.]  He  allows  their 
going  to  the  feast,  though  they  were  carnal  and 
hypocritical  in  it.  Note,  Even  those  who  go  not  to 
holy  ordinances  with  right  affections  and  sincere 
intentions,  must  not  be  hindered  or  discouraged  from 
going  ;  who  knows  but  they  may  be  wrought  upon 
there?  [2.]  He  denies  them  his  company  when 
they  went  to  the  feast,  because  they  were  carnal 
and  hypocritical.  Those  who  go  to  ordinances  for 
ostentation,  or  to  serve  some  secular  pui-pose,  go 
without  Christ,  and  will  speed  accordingly.  How 
sad  is  the  condition  of  that  man,  though  he  reckon 


ST.  JOHN,  VII. 


749 


himself  akin  to  Christ,  to  whom  he  saith,  "  Go  up, 
to  such  an  ordinance,  Go  pniy,  Go  hear  the  word, 
Go  receive  the  sacrament,  but  /  go  not  u/i  with 
tliee  ?  Go  thou  and  appear  before  God,  but  I  will 
not  appear  ybr  thee"  as  Exod.  33.  1,  3.  But  if  the 
presence  ot  Christ  go  not  with  us,  to  what  puipose 
should  we  go  up  ?  Go  ye  uji,  I  go  not  up.  When 
we  are  going  to,  and  coming  from,  solemn  ordi- 
nances, it  concerns  us  to  be  careful  what  company 
we  have  and  choose,  and  to  avoid  that  which  is  vain 
and  carnal,  lest  the  coal  of  good  affections  be  quench- 
ed by  corrupt  communication.  /  w/V/  not  go  u/i  yet 
to  this  feast ;  he  does  not  say,  I  will  not  go  up  at  all, 
but  not  yet.  There  may  be  reason  for  deferring  a 
particular  duty,  which  yet  must  not  be  wholly  omit- 
ted or  laid  aside.  See  Numb.  9.  11.  The  reason 
he  gives,  is.  My  time  is  not  yet  full  co?ne.  Note, 
Our  Lord  Jesus  is  very  exact  and  punctual  in  know- 
ing and  keeping  his  time,  and  as  it  was  the  time 
Jixed,  so  it  was  the  best  time. 

3.  Christ's  continuance  in  GalUee  till  X-Cvifull  time 
was  come,  v.  9.  He,  saying  these  things  to  them, 
(^Tnula.  Si  iWm,)  abode  still  in  Galilee ;  because  of 
this  discourse  he  continued  there;  for,  (1.)  He 
would  not  be  influenced  by  those  who  advised  him 
to  seek  honour  from  men,  nor  go  along  with  those 
who  put  him  upon  making  a  figure  ;  he  would  not 
seem  to  countenance  the  temptation.  (2. )  He  would 
not  depart  from  his  own  puipose.  He  had  said  upon 
a  clear  foresight,  and  a  mature  deliberation,  that  he 
would  not  go  up  yet  to  this  feast,  and  therefore  he 
abode  still  in  Galilee.  It  becomes  the  followers  of 
Christ  thus  to  be  steady,  and  not  to  use  lightness. 

4.  His  goingup  to  the  feast  when  his  time  was  come. 
Observe,  (1.)  JiTien  he  went ;  luheii  his  brethren 

were  gone  up.  He  would  not  go  up  with  them,  lest 
they  should  have  made  a  noise  and  disturbance,  un- 
der pretence  of  showing  him  to  the  world  ;  whereas 
it  agreed  both  with  the  pretliction  and  with  his  spirit, 
not  to  strive  or  cry,  or  let  his  z'oice  be  heard  in  the 
streets,  Isa.  42.  2.  But  he  went  up  after  them.  We 
may  lawfully  join  in  the  same  religious  worship  with 
those  whom  yet  we  should  decline  an  intimate  ac- 
quaintance and  converse  with  ;  for  the  blessing  of 
ordinances  depends  upon  the  grace  of  God,  and  not 
upon  the  grace  of  our  fellow-worshippers.  His  car- 
nal brethren  went  upjirst,  and  then  he  went.  Note, 
In  the  external  performances  of  religion  it  is  possi- 
ble that  formal  hypocrites  may  get  the  start  of  those 
that  are  sincere.  Many  come  Jirst  to  the  temple, 
who  are  brought  thither  by  vain-glory,  and  go  thence 
unjustified,  as  he,  Luke  10.  10.  It  is  not  who  comes 
^rst,  that  will  be  the  question,  but.  Who  comes 
fittest?  If  we  bring  our  hearts  with  us,  it  is  no  mat- 
ter who  gets  before  us. 

(2.)  How  he  went,  ic  h  xfuvlZ — as  if  he  were 
hiding  himself:  not  ofie?}ly,  but  as  it  were  in  secret, 
rather  for  fear  of  giving  offence,  than  of  receiving 
injury.  He  went  up  to  the  feast,  because  it  was  an 
opportunity  of  honouring  God  and  doing  good  ;  but 
he  went  up  as  it  were  in  secret,  because  he  would 
not  provoke  the  government.  Note,  Provided  the 
work  of  God  be  done  effectualh',  it  is  best  done  when 
it  is  done  with  least  noise.  The  kingdom  of  God 
needs  not  come  nvith  obsen<ation,  Luke  17.  20.  We 
may  do  the  work  of  God  privately,  and  yet  not  do  it 
deceitfully. 

5.  The  great  expectation  that  there  was  of  him 
among  the  Jews  at  Jerusalem,  xi.  11 — 13.  Having 
formerly  come  up  to  the  feasts,  and  signalized  him- 
self by  the  miracles  he  wrought,  he  had  made  him- 
self the  Subject  of  much  discourse  and  observation. 

(1.)  They  could  not  but  think  of  him  ;  {y.  11.) 
The  Jews  sought  him  at  the  feast,  and  said.  Where 
is  he  ?  [1.  ]  The  common  people  longed  to  see  him 
there,  that  they  might  have  their  curiosity  gi-atified 
with  the  sight  of  his  person  and  miracles.  '  They  did 


not  think  it  worth  while  to  go  to  him  into  Galilee, 
though,  if  they  had,  they  would  not  have  lost  their 
labour,  but  they  hope  the  feast  will  bring  him  to 
Jerusalem,  and  then  they  shall  see  him.  If  an  op- 
portunity of  acquaintance  with  Christ  come  to  their 
door,  they  can  like  it  well  enough.  They  sought 
him  at  the  feast.  When  we  attend  upon  God  in  his 
holy  ordinances,  we  should  seek  Christ  in  them, 
seek  hini  at  the  gospel-feasts.  Those  who  would 
see  Christ  at  a  feast,  must  seek  him  there.  Or,  [2.] 
Perhaps  it  was  his  enemies  that  were  thus  waiting 
an  oppoi-tunity  to  seize  him,  and,  if  possible,  to  give 
an  effectual  stop  to  his  progress.  Thev  said,  Hliere 
is  he?  7r«  fs-Ti,  ixuvcf — Jl'here  is  that  fellow?  Thus 
scornfully  and  contemptibly  do  they  speak  of  him. 
Or  it  intimates  how  full  their  hearts  were  with 
thoughts  of  him,  and  their  town  with  talk  of  him  ; 
they  needed  not  name  him.  When  they  should 
have  welcomed  the  feast  as  an  opportunity  of  serv- 
ing God,  they  were  glad  of  it  as  an  opportunity  of 
persecuting  Christ.  Thus  Saul  hoped  to  slay  David 
at  the  new  moon,  1  Sam.  20.  27.  Those  who  seek 
opportunity  to  sin  in  solemn  assemblies  for  religious 
worship,  profane  God's  ordinances  to  the  last  degree, 
and  defy  him  upon  his  own  ground ;  it  is  like  striking 
within  the  verge  of  the  court. 

(2.)  The  people  differed  much  in  their  sentiments 
conceiTiing  him;  (x>.  12.)  There  was  much  mur- 
muring, or  muttering  rather,  among  the  people  con- 
cerning him.  The  enmity  of  the  rulers  against 
Christ,  and  their  inquiries  after  him,  made  him  to 
be  so  much  the  more  talked  of  and  observed  among 
the  people.  This  ground  the  gospel  of  Christ  has 
got  by  the  opposition  made  to  it,  that  it  has  been  the 
more  inquired  into,  and  by  hem^every  where  spoken 
against,  it  has  come  to  be  every  where  spoken  of,  and 
by  that  means  has  been  spread  the  further,  and  the 
merits  of  his  cause  have  been  the  more  searched  into. 
This  murmuring  was  not  against  Christ,  but  con- 
cerning him  ;  some  murmured  at  the  rulers,  because 
they  did  not  countenance  and  encourage  him  ;  others 
murmured  at  them,  because  they  did  not  silence  and 
restrain  him.  Some  murmured  that  he  had  so  great 
an  interest  in  Galilee  ;  others,  that  he  had  so  little 
interest  in  Jenisalem.  Note,  Christ  and  his  religion 
have  been,  and  will  be,  the  subject  of  much  contro- 
versy and  debate,  Luke  12.  51,  52.  If  all  would 
agi-ee  to  entertain  Christ  as  they  ought,  there  would 
be  perfect  peace  ;  but  when  sorne  receive  the  light, 
ancl  others  resolve  against  it,  there  will  be  murmur- 
ing. The  bones  in  the  x'alley,  while  they  were  dead 
and  dry,  lay  quiet ;  but  when  it  was  said  unto  them. 
Live,  there  was  a  7ioise  and  a  shaking,  Ezek.  37.  7. 
But  the  noise  and  rencounter  of  liberty  and  business 
are  preferable,  surely,  to  the  silence  and  agreertent 
of  a  prison. 

Now  what  were  the  sentiments  of  the  people  con- 
cerning him  ? 

[1.]  Some  said.  He  is  a  good  Alan.  This  was  a 
truth,  but  it  was  far  short  of  being  the  whole  truth. 
He  was  not  only  a  good  Man,  but  more  than  a  man, 
he  was  the  Son  of  God.  Many  who  have  no  /// 
thoughts  of  Christ,  ha\-e  yet  low  thoughts  of  him,  and 
scarcely  honour  him,  even  when  thev  speak  well  of 
him,  because  they  do  not  say  enough  ;  yet  indeed  it 
was  his  honour,  and  the  reproach  of  those  who  per- 
secuted him,  that  e\-en  they  who  would  not  believe 
him  to  be  the  Messiah,  could  not  but  own  he  was  a 
good  Ma?!. 

[2.]  Others  said,  A'dy,  but  he  deceiveth  the  people  ; 
if  that  had  been  true,  he  had  been  a  ven-  bad  man. 
The  doctrine  he  preached,  was  sound,  arid  could  not 
be  contested  ;  his  miracles  real,  and  could  not  be 
dis]5roved ;  his  conversation  manifesth'  holv  and 
good  ;  and  yet  it  must  be  taken  for  granted,  notwith- 
standing, that  there  is  some  undiscovered  cheat  at 
the  bottom,  because  it  is  the  interest  of  the  chief 


750 


ST.  JOHN,  VII. 


priests  to  oppose  him  and  run  him  dovm.  Sucli 
murmuring  as  there  was  among  the  Jews  concern- 
ing Christ,  tliere  is  still  among  us  :  the  Socinians  say, 
He  is  a  good  Man,  and  further  they  say  not ;  the 
ileists  wUl  not  allow  this,  but  say.  He  decewed  the 
fieo/i/e.  Thus  some  diminish  him,  others  abuse 
him,  but  great  is  the  truth. 

[3.  ]  Tliey  were  frightened  by  their  superiors  from 
speaking  much  of  him  ;  {v.  13. )  y\'b  man  s/iake  ofien- 
ly  of  him,  for  fear  of  the  Jews.  Either,  First,  They 
durst  not  openly  speak  well  of  him.  While  any  one 
was  at  liberty  to  censure  and  reproach  him,  none 
durst  vindicate  him.  Or,  Seeundly,  They  durst  not 
speak  at  all  of  him  openly.  Because  nothing  could 
justly  be  said  against  him,  they  would  not  suffer  any 
thing  to  be  said  of  him.  It  was  a  crime  to  name 
him.  Thus  many  have  aimed,  to  suppress  truth, 
under  colour  of  silencing  disputes  about  it,  and  would 
have  all  talk  of  religion  hushed,  Ln  hopes  thereby  to 
bury  in  oblivion  religion  itself. 

14.  Now  about  the  midst  of  the  feast 
Jesus  went  up  into  Ihe  temple,  and  taught. 
15.  And  the  Jews  marvelled,  sajing,  How 
knoweth  this  man  letters,  having  never 
learned  ?  16.  Jesus  answered  them,  and 
said,  My  doctrine  is  not  mine,  but  liis  that 
sent  me.  17.  If  any  man  will  do  his  will, 
he  shall  know  of  tlie  doctrine,  whether  it 
be  of  God,  or  ivhethcr  I  speak  of  myself 
18.  He  thatspeaketh  of  himself  seeketh  his 
own  glory ;  but  he  that  seeketh  his  glory 
that  sent  him,  the  same  is  true,  and  no  un- 
righteousness is  in  him.  1 9.  Did  not  Moses 
give  you  the  law,  and  yet  none  of  you  keep- 
eth  the  law  ?  Why  go  ye  about  to  kill  me  ? 

20.  The  people  answered  and  said.  Thou 
hast  a  devil :  who  goeth  about  to  kill  thee  ? 

21.  Jesus  answered  and  said  unto  them,  I 
have  done  one  work,  and  ye  all  marvel. 

22.  Moses  therefore  gave  unto  you  circum- 
cision ;  (not  because  it  is  of  Moses,  but  of 
the  fathers  ;)  and  ye  on  the  sabbath-day 
circumcise  a  man.  23.  If  a  man  on  the 
sabbath-day  receive  circumcision,  that  the 
law  of  Moses  should  not  be  broken ;  are 
ye  angry  at  me,  because  I  have  made  a 
man  every  whit  whole  on  the  sabbath-day  ? 
24.  Judge  not  according  to  the  appearance, 
but  judge  righteous  judgment.  25.  Then 
said  some  of  them  of  Jerusalem,  Is  not  this 
he,  whom  they  seek  to  kill  ?  26.  But,  lo, 
he  speaketh  boldly,  and  they  say  nothing 
unto  him.  Do  the  rulers  know  indeed  that 
this  is  the  very  Christ  ?  27.  Hovvbeit  we 
know  this  man  whence  he  is :  but  when 
Christ  comeih,  no  man  knoweth  wjience 
he  is.  28.  Then  cried  Jesus  in  the  temple 
as  he  taught,  saying,  Ye  both  know  me, 
and  ye  know  whence  I  am  :  and  I  am  not 
come  of  myself,  but  he  that  sent  me  is  true, 
whom  ye  know  not.  29.  But  I  know  him : 
for  I  am  from  him,  and  he  hath  sent  me. 
30.  Then  they  sought  to  take  him :  but  no 
man  laid  hands  on  lum,  because  his  hour 


was  not  yet  come.  31.  And  many  of  the 
people  believed  on  him,  and  said.  When 
Christ  Cometh,  will  he  do  more  miracles 
than  these  which  this  vian  hath  done  ?  32. 
The  Pharisees  heard  that  the  people  mur- 
mured such  things  concerning  him ;  and 
the  Pharisees  and  the  chief  priests  sent 
ofticers  to  take  him.  33.  Then  said  Jesus 
unto  them.  Yet  a  little  while  am  I  with 
you,  and  then  I  go  unto  him  that  sent  me. 
34.  Ye  shall  seek  me,  and  shall  not  find 
■me :  and  where  I  am,  thither  ye  cannot 
come.  35.  Then  said  the  Jews  among 
themselves.  Whither  will  he  go,  that  we 
shall  not  find  him  ?  Will  he  go  unto  the 
dispersed  among  the  Gentiles,  and  teach 
the  Gentiles  ?  36.  What  maimer  of  saying 
is  this  that  he  said,  Ye  shall  seek  me,  and 
shall  not  find  nie:  and  where  I  am,  thither 
ye  cannot  come  ? 
Here  is, 

I.  Christ's  public  preaching  in  the  temple ;  (v.  14. ) 
He  went  vfi  into  the  temfile,  and  taught,  according 
to  his  custom  when  he  was  at  Jerusalem.  His  bu- 
siness was  to  preach  the  gospel  of  the  kingdom,  and 
he  did  it  in  eveiy  place  of  concourse.  His  sermon 
is  not  recorded,  because,  probably,  it  was  to  the  same 
purport  with  the  sermons  he  had  preached  in  Gal- 
ilee, which  were  recorded  by  the  other  evangelists. 
For  the  gospel  is  the  same  to  the  plain  and  to  the 
polite.  But  that  which  is  observable  here,  is,  that 
it  was  about  the  midst  of  the  feast ;  the  fourth  orfifth 
day  of  the  eight.  Whether  he  did  not  come  up  to 
Jerusalem  till  the  middle  of  the  feast,  or  whether 
he  came  up  at  the  beginning,  but  kept  private  till 
now,  is  not  certain.  But,  Query,  Why  did  he  not 
go  to  the  temple  sooner,  to  preach  i"  .Answer,  1.  Be- 
cause the  people  would  have  more  leisure  to  hear 
him,  and,  it  might  be  hoped,  would  be  better  dis- 
posed to  hear  him,  when  they  had  spent  some  days 
in  their  booths,  as  they  did  at  the  feast  of  tabernacles. 
2.  Because  he  would  choose  to  appear  then,  when 
both  his  friends  and  his  enemies  had  done  looking 
for  him  ;  and  so  give  a  specimen  of  the  method  he 
would  observe  in  his  appearances,  which  is  to  come 
at  midnight.  Matt.  25.  6.  But  why  did  he  appear 
thus  publicly  now  ?  Surely  it  was  to  shame  his  per- 
secutors, the  chief  priests  and  elders,  (1.)  By  shew- 
ing that,  though  they  were  very  bitter  against  him, 
yet  he  did  not  fear  them,  nor  their  power.  See  Isa. 
50.  7,  8.  (2.)  By  taking  their  work  out  of  their 
hands.  Their  office  was  to  teach  the  people  in  the 
temple,  and  particularly  at  the  feast  of  tabernacles, 
Neh.  8.  17,  18.  But  they  either  did  not  teach  them 
at  all,  or  taught  for  doctrines  the  commandments 
of  men,  and  therefore  he  goes  up  to  the  temple,  and 
teaches  the  people.  \\'hen  the  shepherds  of  Israel 
made  a  prey  of  the  flock,  it  was  time  for  the  chief 
She]:iherd  to  appear,  as  was  promised,  Ezek.  34.  22, 
23.  Mai.  3.  1. 

11.  His  discourse  with  the  Jews  hereupon ;  and 
the  conference  is  reducible  to  four  heads. 
1.  Concerning  his  doctrine.  See  here, 
(1.)  How  the  Jews  admired  it;  {i<.  15.)  They 
marvelled,  saying.  How  knows  this  man  letters,  hav- 
ing never  learned  ?  Observe  here,  [1.]  That  our 
Lord  Jesus  was  not  educated  in  the  schools  of  the 
prophets,  or  at  the  feet  of  the  rabbins  ;  not  only  did 
not  travel  for  learning,  as  the  philosophers  did,  but 
did  not  make  any  use  of  the  schools  and  academies 
in  his  own  countiy.    Moses  was  taught  the  learning 


ST.  JOHN,  VII. 


751 


of  the  Egyptians,  but  Christ  was  not  taught  so  much 
as  the  learning  of  the  Jews  ;  having  received  the 
Spirit  nvit/wut  measure,  he  needcd-not  receive  any 
knowledge  from  man,  or  by  man.  At  the  time  ot 
Christ's  appearing,  learning  flourished  both  in  the 
Roman  empire  and  in  the  Jewish  church,  more  than 
in  any  age  before  or  since,  and  in  such  a  time  of  in- 
quiry Christ  chose  to  establish  his  religion,  not  in  an 
illiterate  age,  lest  it  should  look  like  a  design  to  im- 
pose upon  the  world  ;  yet  he  himself  studied  not  the 
learning  then  in  vogue.  [2.  ]  That  Christ  had  letters, 
though  he  had  never  learned  them  ;  was  mighty  in 
the  scriptures,  though  he  never  had  any  doctor  of 
the  law  for  his  tutor.  It  is  necessary  that  Christ's 
ministers  should  have  learning,  as  he  had  ;  and  since 
they  cannot  expect  to  have  it  as  he  had  it,  by  inspi- 
ration, they  must  take  pains  to  get  it  in  an  ordinary 
way.  [3.]  That  Christ's  having  learning,  though 
he  had  not  been  taught  it,  made  him  truly  great  and 
wonderful  ;  the  Jews  speak  of  it  here  with  wonder. 
First,  Some,  it  is  likely,  took  notice  of  it  to  his  ho- 
nour ;  He  that  had  no  human  learning,  and  yet  so  far 
excelled  all  that  had,  certainly  must  be  endued  with 
a  divine  knowledge.  Secondly,  Others,  probably, 
mentioned  it  in  diminution  and  contempt  of  him  ; 
Whatever  he  seems  to  have,  he  cannot  really  have 
any  true  learning,  for  he  was  never  at  the  university, 
nor  took  his  degree.  Thirdly,  Some  perhaps  sug- 
gested that  he  had  got  his  learning  by  magic  arts,  or 
some  unlawful  means  or  other  ;  since  they  know  not 
how  he  could  be  a  scholar,  they  will  think  him  a 
conjuror. 

(2. )  What  he  asserted  concerning  it ;  three  things. 

[1.]  That  his  rfortn'/ze  is  rfrojne  ;  {v.  \&.')  My  doc- 
trine is  not  mine,  but  his  that  sent  me.  They  were 
offended,  because  he  undertook  to  teach,  though  he 
had  never  learned.  In  answer  to  which  he  tells 
them,  that  his  doctrine  was  such  as  was  not  to  be 
learned,  for  it  was  not  the  product  of  human  thought 
and  natural  powers  enlarged  and  elevated  by  read- 
ing and  conversation,  but  it  was  a  divine  revelation. 
As  God  equal  with  the  Father,  he  might  tnily  have 
said,  My  doctrine  is  mine,  and  his  that  sent  me  ;  but 
being  now  in  his  estate  of  humiliation,  and  being, 
as  Mediator,  God's  Servant,  it  was  more  congruous 
to  say,  "  My  doctrine  is  not  mine,  not  mine  only,  or 
mine  originally,  as  Man  and  Mediator,  but  his' that 
sent  me  ;  it  does  not  centre  in  myself,  or  lead  ulti- 
mately to  myself,  but  to  him  that  sent  me."  God 
had  promised  concerning  the  great  Prophet,  that  he 
would  put  his  loords  into  his  mouth,  (Deut.  18.  18.) 
to  which  Christ  seems  here  to  refer.  Note,  It  is 
the  comfort  of  those  who  embrace  Christ's  doctrine, 
and  the  condemnation  of  those  who  reject  it,  that  it 
is  a  divine  doctrine,  it  is  of  God,  and  not  of  man. 

[2.1  That  the  most  competent  judges  of  the  truth 
and  divine  authority  of  Christ's  doctrine  are  those 
that  with  a  sincere  and  upright  heart  desire  and  en- 
deavour to  do  the  will  of  God  ;  (i;.  17.)  If  any  man 
benvilling  to  do  the  ivill  of  God,  have  his  will  riielted 
into  the  'ivill  of  God,  he  shall  know  of  the  doctrine, 
ivhether  it  be  of  God,  or,  whether  I  speak  of  myself  . 
Observe  here. 

First,  What  the  question  is,  concerning  the  doc- 
trine of  Christ,  -whether  it  be  of  God  or  no  ;  whether 
the  g;ospel  be  a  divine  revelation,  or  an  imposture. 
Christ  himself  was  willing  to  have  his  doctrine  in- 
quired into,  whether  it  were  of  God  or  no,  much 
more  should  his  ministers  ;  and  we  are  concerned 
to  examine  what  grounds  we  go  upon,  for  if  we  be 
deceived,  we  are  miserably  deceived. 

Secondly,  Who  are  likely  to  succeed  in  this  search  ; 
those  that  do  the  isillof  God,  at  least  are  desirous  to 
do  it.  Now  see,  1.  Who  they  are,  that  will  do  the 
will  of  God  ;  they  are  such  as  are  impartial  in  their 
inquiries  concerning  the  will  of  God,  and  are  not 
biassed  by  any  lust  or  interest ;  and  such  as  are 


resolved  by  the  grace  of  God,  when  they  find  out 
what  the  will  of  God  is,  to  conform  to  it.  They 
arc  such  as  have  an  honest  principle  of  regard  to 
Ciod,  and  are  truly  desirous  to  glorify  and  please 
him.  2.  Whence  it  is  that  such  a  one  shall  know 
of  the  ti-uth  of  Christ's  doctrine.  (1.)  Christ  has 
promised  to  give  knowledge  to  such  ;  he  hath  said, 
//r  shall  know,  and  he  can  give  an  understanding. 
Those  who  improve  the  light  they  have,  and  care- 
fully live  up  to  it,  shall  be  secured  by  divine  grace 
from  destructive  mistakes.  (2.)  They  are  disposed 
and  prepared  to  receive  that  knowledge.  He  that 
is  inclined  to  submit  to  the  rules  of  the  divine  law, 
is  disposed  to  admit  the  rays  of  divine  light.  To 
him  that  has  shall  be  given  ;  those  have  a  good  un- 
derstanding, that  do  his  commandmeytts,  Ps.  Ill; 
10.  Those  who  resemble  God,  are  most  likely  to 
understand  him. 

[3.]  That  hereby  it  appeared  that  Christ,  as  a 
Teacher,  did  not  speak  of  himself,  because  he  did 
not  seek  himself,  v.  18. 

First,  See  here  the  character  of  a  deceiver  ;  he 
seeketh  his  own  glory,  which  is  a  sign  that  he  speaks 
of  himself,  as  the  false  christs  and  false  prophets  did. 
Here  is  the  description  of  the  cheat ;  they  speak  of 
themselves,  and  have  no  commission  or  instructions 
from  God  ;  no  warrant  but  their  own  will,  no  inspi- 
ration but  their  own  imagination,  their  own  politics 
and  artifice.  Ambassadors  speak  not  of  themselves  ; 
those  ministers  disclaim  that  character,  who  glory 
in  this,  that  they  speak  of  themselves.  But  see  the 
discovery  of  the  cheat ;  by  this  their  pretensions  are 
disproved,  they  consult  purely  their  own  glory  ; 
self-seekers  are  self-speakers.  They  who  speak 
from  God,  will  speak  for  God,  and  for  his  glory  ; 
they  who  aim  at  their  own  preferment  and  interest, 
make  it  to  appear  that  they  had  no  commission  from 
God. 

Secondly,  See  the  contrary  character  Christ  gives 
of  himself  and  his  doctrine  ;  He  that  seeks  his  glory 
that  sent  him,  as  I  do,  makes  it  to  appear  that  he  is 
true.  1.  He  v/a.s  sent  of  God.  Those  teachers,  and 
those  only,  who  are  sent  of  God,  are  to  be  received 
and  entertained  by  us.  Those  who  bring  a  divine 
message,  must  prove  a  divine  mission,  either  by  spe- 
cial revelation,  or  by  regular  institution.  2.  He 
sought  the  glory  of  God.  It  was  both  the  tendency 
of  ills  doctrine,  and  the  tenor  of  his  whole  conver- 
sation, to  glorify  God.  3.  This  was  a  proof  that  he 
was  true,  and  there  was  no  unrighteousness  in  him. 
False  teachers  are  most  unrighteous ;  they  are  un- 
just to  God  whose  name  they  abuse,  and  unjust  to 
the  souls  of  men  whom  they  impose  upon.  There 
cannot  be  a  greater  piece  of  unrighteousness  than 
this.  But  Christ  made  it  appear  that  he  was  true, 
that  he  was  really  what  he  said  he  was,  that  there 
was  710  unrighteousness  in  him  ;  no  falsehood  in  his 
doctrine,  no'Tallacy  or  fraud  in  his  dealings  with  us. 

2.  They  discourse  conceming  the  crime  that  was 
laid  to  his  charge  for  curing  the  impotent  man,  and 
bidding  him  carry  his  bed  on  the  sabbath-day,  for 
which  they  had' "formerly  prosecuted  him  ;  and 
which  was'still  the  pretence  of  their  enmity  to  him. 

(1.)  He  argues  against  them  by  way  of  recrimina- 
tion, convicting  them  of  far  worse  practices,  v.  19. 
How  could  thev  for  shame  censure  him  for  a  breach 
of  the  law  of  Moses,  when  they  themselves  were 
such  notorious  breakers  of  it  !  Did  not  Moses  gwe 
you  the  law  ?  And  it  was  their  privilege  that  they 
had  the  law,  no  nation  had  such  a  law  ;  but  it  was 
their  wickedness  that  none  of  them  kept  the  taw, 
that  they  rebelled  against  it,  and  lived  contraiy  to  it. 
Many  that  have  the  law  given  them,  when  they 
have  it  do  not  keep  it.  Their  neglect  of  the  law 
was  uiii\ersal ;  jYone  of  you  keepeth  it ;  neither 
those  of  them  that  were  in  posts  of  honour,  who 
should  have  been  most  knowing,  nor  those  who  were 


762 


ST.  JOHN,  VII. 


in  fiosts  of  subjection,  who  should  have  been  most 
obedient.  They  boasted  of  the  law,  and  pretended 
a  zeal  for  it,  and  were  enraged  at  Christ  for  seem- 
ing to  transgress  it,  and  yet  none  of  them  kept  it ; 
like  those  who  say  that  they  are  for  the  church,  and 
yet  never  go  to  church.  It  was  an  aggravation  of 
their  wickedness  in  persecuting  Christ  for  breaking 
the  law,  that  they  themselves  did  not  keep  it ; 
"  JVone  of  you  kecjieth  the  law,  why  tlien  go  ye 
about  to  kill  me  for  not  keeping  it  ?"  Note,  Those 
are  commonly  most  censorious  of  others,  who  are 
most  faulty  themselves.  Thus  hypocrites,  who  are 
forward  to  pull  a  mote  out  of  their  brother's  eye. 
are  not  aware  of  a  beam  in  their  own.  IVIiy  go  ye 
about  to  kill  vie  ?  Some  make  this  to  be  the  in- 
stance of  their  not  keeping  the  law ;  "  Ye  keep  not 
the  law ;  if  ye  did,  ye  would  understand  yourselves 
better  than  to  go  about  to  kill  me  for  doing  a  good 
work."  Those  that  support  themselves  and  their 
interest  bv  persecution  and  violence,  whatever  they 
pretend,  (though  they  may  call  themselves  custodes 
utriusque  tabulx — the  guardians  of  both  tables,)  are 
not  keepers  of  the  law  of  God.  Chemnitius  under- 
stands this  as  a  reason  why  it  is  time  to  supersede 
the  law  of  Moses  by  the  gospel,  because  the  law  was 
found  insufficient  to  restrain  sin  ;  "  Moses  gave  yoii 
the  law,  but  you  do  not  "keep  it,  nor  are  kept  by  it 
from  the  greatest  wickedness ;  there  is  therefore 
need  of  a  clearer  light  and  better  law  to  be  brought 
in ;  why  then  do  you  aim  to  kill  me  for  introducing 
it?" 

Here  the  fieo/ile  nidely  interrupted  him  in  his  dis- 
course, and  contradicted  what  he  said ;  {v.  20. ) 
Thou  hast  a  devil;  nvho  goes  about  to  kill  thee? 
This  speaks,  [1.]  The  good  opinion  they  had  of 
their  rulers,  who,  they  think,  would  never  attempt 
so  atrocious  a  thing  as  to  kill  him  ;  no,  such  a  vene- 
ration they  had  for  their  elders  and  chief  priests, 
that  they  would  swear  for  them  they  would  do  no 
harm  to  an  innocent  man.  Probably,  the  rulers  had 
their  little  emissaries  among  the  people,  who  sug- 
gested this  to  them ;  many  deny  that  wickedness 
which  at  the  same  time  they  are  contriving.  [2.] 
The  ill  ofiinion  they  had  of  our  Lord  Jesus  ;  "  Thou 
hast  a  devil,  thou  art  possessed  with  a  lying  spirit, 
and  art  a  bad  man  for  saying  so  ;"  so  some  :  or  ra- 
ther, "Tliou  art  melancholy,  and  art  a  weak  nian  ; 
thou  frightenest  thyself  Avith  causeless, fears,  as  hy- 
pochondriacal people  are  apt  to  do."  Not  only  open 
frenzies,  but  silent  melancholies,  were  then  com- 
monly imputed  to  the  power  of  Satan.  "Thou  art 
crazed,  hast  a  distempered  brain."  Let  us  not  think 
it  strange  if  the  best  of  men  be  put  under  the  worst 
of  characters. 

To  this  vile  calumny  our  Saviour  returns  no  direct 
answer,  but  seems  as  if  he  took  no  notice  of  it. 
Note,  Those  who  would  be  like  Christ,  must  put  up 
with  affronts,  and  pass  by  the  indignities  and  injuries 
done  them ;  must  not  regard  them,  much  less  re- 
sent them,  and  least  of  all  revenge  them.  /,  as  a 
deaf  man,  heard  not.  When  Christ  was  reviled,  he 
reviled  not  again. 

(2.)  He  argues  by  way  of  appeal  and  vindication. 

[1.]  He  appeals  to  their  own  sentiments  oi  this 
miracle;  {v.  21.)  " I  have  done  one  work,  and  ye 
all  marvel.  Ye  cannot  choose  but  marvel  at  it  as 
truly  gi'eat,  and  altogether  supernatural ;  ye  must 
all  own  it  to  be  marvellous."  Or,  "Though  I  have 
done  but  one  work  that  you  have  any  colour  to  find 
fault  with,  yet  you  marvel,  you  are  offended  and 
displeased  as  if  I  had  been  guilty  of  some  heinous  or 
enormous  crime." 

[2.]  He  appeals  to  their  own  practice  in  other 
instances;  "/  hax<e  done  one  work  on  the  sabbath, 
and  it  was  done  easily  with  a  word's  speaking,  and 
ye  all  marvel,  ye  make  a  mighty  strange  thing  of  it, 
that  a  religious  man  should  dare  to  do  such  a  thing, 


whereas  ye  yourselves  many  a  time  do  that  which  is 
a  much  more  servile  work  on  the  salAath-day,  in  the 
case  of  circumcision ;  if  it  be  lawful  for  you,  nay, 
and  your  duty,  to  circumcise  a  child  on  the  sabbath- 
day,  when  it  happens  to  be  the  eighth  dav,  as,  no 
doubt,  it  is,  much  more  was  it  lawful  and  good  for 
me  to  heal  a  diseased  man  on  that  day."    Observe, 

lilrst,  the  rise  and  original  of  circumcision ;  Mo- 
ses gave  you  circumcision,  gave  you  the  law  con- 
cerning it.  Here,  1.  Circumcision  is  said  to  be 
given  you,  and  {xk  23.)  tliey  are  said  to  receive  it; 
it  was  not  imposed  U]5on  them  as  a  yoke,  but  confer- 
red upon  them  as  a  favour.  Note,  the  ordinances 
of  God,  and  particularly  those  which  are  seals  of 
the  covenant,  are  gifts  given  to  men,  and  are  to  be 
received  as  such.  2.  Moses  is  said  to  give  it,  be- 
cause it  was  a  part  of  tliat  law  which  was  gii'en  by 
Moses;  yet  as  Christ  said  of  the  manna,  (ch.  6._  32.) 
Moses  did  not  give  it  them,  but  God ;  nay,  and  it 
was  not  of  Moses  first,  but  of  the  fathers,  v.  22. 
Though  it  was  incoi-jjoratcd  into  the  Mosaic  institu- 
tion, yet  it  was  ordained  long  before,  for  it  was  a  seal 
of  the  righteousness  of  faith,  and  therefore  commen- 
ced with  the  promise  four  hundred  and  thirty  years 
before.  Gal.  3.  17.  The  church-membership  of  be- 
lievers and  their  seed  was  not  of  Moses  or  his  law, 
and  therefore  did  not  fall  with  it ;  but  was  of  the 
fathers,  belonging  to  the  patriarchal  church,  and 
was  part  of  that  blessing  of  Abraham,  which  was  to 
come  upon  the  Gentiles,  Gal.  3.  14. 
_  Secondly,  The  respect  had  to  the  law  of  circum- 
cision above  that  of  the  .sabbath,  in  the  constant 
practice  of  the  Jewish  church.  The  Jewish  casuists 
frequently  take  notice  of  it,  Circumrisio  et  ejus  sa- 
natio  fiellit  sabbatum — Circumcision  and  its  cure 
drive  away  the  sabbath  ;  so  that  if  a  child  was  bom 
one  sabbath-day,  it  was  without  fail  circumcised  the 
next.  If  then,  when  the  sabbath-rest  was  more 
strictly  insisted  on,  yet  those  works  were  allowed 
which  were  in  ordine  ad  spiritualia—for  the  keeping 
up  of  religion,  much  more  are  they  allowed  now 
under  the  gospel,  when  the  stress  is  laid  more  upon 
tlie  sabbath-work. 

Thirdly,  The  inference  Christ  draws  from  hence 
in  justification  of  himself,  and  of  what  he  had  done; 
{y.  23.)  A  man-child  on  the  sabbath-day  receives 
circumcision,  that  the  law  of  circumcision  might  not 
be  broken  ;  or,  as  the  margin  reads  it,  without  break- 
ing the  law,  namely,  of  the  sabbath.  Divine  com- 
mands must  be  construed  so  as  to  agree  with  each 
other.  "Now,  if  this  be  allowed  by  yourselves, 
how  unreasonable  are  ye,  who  are  angry  with  mc 
because  I  have  made  a  man  every  whit  whole  on  the 
sabbath-day!"  i/uci  ^ohmt ;  the  word  is  used  only 
here,  from  x.'.xn—fel — gall.  They  were  angry  at 
him  with  the  greatest  indignation  ;  it  was  a  spiteful 
anger,  anger  with  gall  in  it.  Note,  It  is  very  absurd 
and  unreasonaljle  for  us  to  condemn  others  for  that 
which  we  justify  ourselves  in.  Obsene  the  compa- 
rison Christ  here  makes  between  their  circumcising 
a  child,  and  his  healing  a  ma)i  on  the  sabbath-dav. 
1.  Circumcision  was  but  a  ceremonial  institutitjn  ;  it 
was  of  the  fathers  indeed,  but  not  from  the  begin- 
ning ;  but  what  Christ  did  was  a  good  work  by  the 
law  of  nature,  a  more  excellent  law  than  that  which 
made  circumcision  a  good  work.  2.  Circumcision 
was  a  bloody  ordinance,  and  made  sore ;  but  what 
Christ  did  was  healing,  and  made  whole.  The  law 
works  pain,  and  if  that  work  may  be  done  on  the 
sabbath-day,  much  more  a  gospel-work,  which 
works  peace.  3.  Especially,  considering  that  where- 
as, when  they  had  circumcised  a  child,  vet  their 
care  was  only  to  heal  up  tliat  part  which  was  cir- 
cumcised, which  might  be  done,  and  yet  the  child 
remain  under  other  illnesses,  Christ  had  made  this 
man  every  whit  whole,  oxov  iVSpofTov  mk — /  hax<e 
made  the  whole  man  healthful  and  sound.     The 


ST.  JOHN,  VII. 


753 


whole  body  was  healed,  for  the  disease  affected  the 
■whole  body  ;  and  it  was  a  perfect  cure,  such  as  left 
no  relics  of  the  disease  behind  ;  nay,  Christ  not  only 
healed  his  body,  but  his  soul  too,  by  that  admonition, 
Go,  and  sin  >io  more,  and  so  indeed  made  the  whole 
man  sound,  for  the  soul  is  the  man.  Circumcision 
indeed  was  intended  for  the  good  of  the  soul,  and  to 
make  the  whole  man  as  it  sliould  be  ;  but  they  had 
perverted  it,  and  turned  it  into  a  mere  carnal  ordi- 
nance ;  but  Christ  accompanied  his  outward  cures 
with  inward  grace,  and  so  made  them  sacramental, 
and  healed  tlie  whole  man. 

He  concludes  this  argument  with  that  rule,  (x'. 
24.)  Judge  not  according  Co  the  apjiearance,  but 
judge  righteous  judgme?it.     This  may  be  applied, 
either,  (1.)  In  particular  to  this  work  which  they 
quarrelled  with  as  a  violation  of  the  law.     Be  not 
partial  in  your  judgment ;  judge  not  hh-t'  o^iv — with 
res/iect  of  persons ;  knowing  faces,  as  the  Hebrew 
phrase  is.  Dent.  1.  17.    It  is  contraiy  to  the  law  of 
justice,  as  well  as  charity,  to  censure  those  who  dif- 
fer in  opinion  from  us,  as  transgressors,  in  taking 
that  liberty  which  yet  in  those  of  our  own  party,  and 
way,  and  opinion,  we  allow  of ;  as  it  is  also  to  com- 
mend that  in  some  as  necessary  strictness  and  seve- 
rity, which  in  others  we  condemn  as  imposition  and 
persecution.     Or,  (2.)  In  general  to  Christ's  person 
and  preaching,  which  they  were  offended  at  and 
prejudiced  agamst.     Those  things  that  are  false  and 
designed  to  impose  upon  men,  commonly  appear 
best,  when  they  are  judged  of  according  to  the  out- 
ward afijtearance,  they  appear  most  plausible,  pri- 
ma facie — at  the  first  glance.     This  was  it  that 
gained  the  Pharisees  such  an  interest  and  reputation, 
that  they  appeared  right  unto  men  ;  (Matt.  23.  27, 
2P.)  and  men  judged  of  them  by  that  appearance, 
and  so  were  sadly  mistaken  in  them.     "But,"  saith 
Christ,  "  Be  not  too  confident  that  all  are  real  saints, 
who  are  seeming  ones. "   With  reference  to  himself, 
his  outward  appearance  was  far  short  of  his  real 
dignity  and  e>:cellency,  for  he  took  upon  him  the 
form  of  a  sen'ant,  (Phil.  2.  7.)  was  in  the  likeness 
of  sinful  flesh,  (Rom.  8.  3.)  had  no  form  or  comeli- 
ness, Isa.   S3.   2.     So  that  they  who  undertook  to 
judge  whether  he  were  the  Son  of  God  or  no  by  his 
outward  appearance,  were  not  likely  to  judge  righ- 
teous judgment.     The  Jews  expected  the  outward 
appearance  of  the  Messiah  to  be  pompous  and  mag- 
nificent, and  attended  with  all  the  ceremonies  of  se- 
cular grandeur ;  and  judging  of  Christ  by  that  i-ule, 
their  judgment  was  from  first  to  last  a  continual 
mistake,  for  the  kingdom  of  Christ  was  not  to  be  of 
this  world,  nor  to  come  with  observation.     If  a  di- 
vine power  accompanied  him,  and  God  bare  him 
witness,  and  the  scriptures  were  fidfiUed  in  him, 
though  his  appearance  was  ever  so  mean,  they  ought 
to  receive  him,  and  to  judge  by  faith,  and  not  by  the 
sight  of  the  eye.     See  Isa.  11.  3.  and  1  Sam.  16.  7. 
Christ  and  his  doctrine  and  doings  desire  nothing 
but  righteous  judgment ;  if  tnith  and  justice  may 
but  pass  the  sentence,  Christ  and  his  cause  will  car- 
ry the  day.     We  must  not  judge  concerning  any  by 
their  outward  appearance,  not  by  their  titles,  the 
figure  they  make  in  the  world,  and  their  fluttering 
show,  but  by  their  intrinsic  worth,  and  the  gifts  and 
graces  of  God's  Spirit  in  them. 

3.  Christ  discourses  with  them  here  concerning 
hiinself,  whence  he  came,  and  whither  he  was 
going,  -V.  25 — 36. 

(1.)  Hlience  he  came,  V.  25 — 31.  In  the  account 
of  this,  obser\'e, 

[1.]  The  objection  conceraing  this,  stated  by 
some  of  the  inhabitants  of  Jerusalem,  who  seem  to 
have  been  of  all  others  most  prejudiced  againt  him, 
V.  25.  One  would  think  that  they  who  lived  at  the 
fountain-head  of  knowledge  and  religion,  should 
have  been  most  ready  to  receive  the  Messiah  :  but 

Vol.  v.— 5  C 


it  proved  quite  contrary  ;  those  that  have  plenty  of 
the  means  of  knowledge  and  grace,  if  they  are  not 
?nade  better  by  them,  are  cunmionly  made  worse ; 
and  our  Lord  Jesus  has  often  met  with  the  least 
welcome  from  those  that  one  would  expect  the  best 
from.  But  it  was  not  without  some  just  cause  that 
it  came  into  a  proverb,  the  nearer  the  church,  the 
j'urther  from  God. 

These  people  of  Jeinisalem  shewed  their  ill-will 
to  Christ, 

First,  By  their  reflecting  on  the  rulers,  because 
they  let  him  alone  ;  Is  not  tliii  he  whom  they  seek  to 
kill?    The  multitude  of  the  people  that  came  up 
out  of  the  country  to  the  feast,  did  not  suspect  there 
was  any  design  on  foot  against  him,  and  therefore 
they  said,    M- ho  goes  about  to  kill  thee?  v.  20.   But 
they  of  Jerusalem  knew  the  plot,  and  irritated  their 
rulers  to  put  it  in  execution,     "/s  not  this  he  whom 
they  seek  to  kill  ?  Why  do  they  not  do  it  then  ?  Who 
hinders  them  ?  They  say  that  they  have  a  mind  to 
get  him  out  of  the  way,  and  yet,  lo,  he  speaketh 
boldly,  and  they  say  nothing  to  him  ;  do  the  rulers 
know  indeed  that  this  ix  the  very  Christ?"  v.  26. 
Here  they  slily  and  maliciously  insinuate  two  things, 
to  exasperate  the  rulers  against  Christ,  when  indeed 
they  needed  no  spur.     1.  That  by  conniving  at  his 
preaching  they   brought  their  authority  into  con- 
tempt.    "Must  a  man  that  is  condemned  by  the 
Sanhedrim  as  a  deceiver,   be  permitted  to  speak 
boldly,  without  any  check  or  contradiction  ?    This 
makes  their  sentence  to  be  but  brutum  fulmen — a 
■vain  menace;  if  our  rulers  will  suffer  themselves  to 
be  thus  trampled  upon,  they  may  thank  themselves 
if  none  stand  in  awe  of  them   and  their  laws." 
Note,  The  worst  of  persecutions  have  often  been 
carried  on  under  colour  of  the  necessary  support  of 
authority  and  government.     2.  That  hej'eby  they 
brought  their  judgment  into  suspicion ;   Do  they 
know  that  this  is  the  Christ  ?  It  is  spoken  ironically. 
"  How  came  they  to  change  their  mind  ?  \\'hat  new 
discovei-y  have  they  lighted  on  ?  They  give  people 
occasion  to  think  that  they  believe  him  to  be  the 
Christ,  and  are  concerned  to  act  vigorously  against 
him,  to  clear  themselves  from  the  suspicion."  Thus 
the  i-ulers,  who  had  made  the  people  enemies  to 
Christ,  made  them  seven  times  more  the  children  of 
hell  than  themselves.  Matt.  23.  15.     When  religion 
and  the  profession  of  Christ's  name  are  otit  of  fash- 
ion, and  consequently  out  of  repute,  many  are  strong- 
ly tempted  to  persecute  and  oppose  them,  only  that 
they  may  not  be  thought  to  favour  them  and  incline 
to  them.     And  for  this  reason  apostates,  and  the  de- 
generate offspring  of  good  parents,  have  been  some- 
times worse  than  others,  as  it  were  to  wipe  off  the 
stain  of  their  profession.     It  was  strange  that  the 
rulers,  thus  irritated,  did  not  seize  Christ ;  but  his 
hour  was  not  yet  come  :  iind  God  can  tie  men's  hands 
to  admiration,  though  he  do  not  tuni  their  hearts. 

Secondly,  By  their  exception  against  his  being 
the  Christ ;  in  which  appeared  more  malice  than 
matter,  v.  27.  "If  the  i-ulers  think  him  to  be  the 
Christ,  we  neither  can  nor  will  believe  him  to  be  so, 
for  we  have  this  argument  against  it,  that  we  know 
this  Matt,  whence  he  is  ;  but  when  Christ  comes,  no 
ma?i  knows  whence  he  is."  Here  is  a  fallacy  in  the 
argument,  for  the  propositions  are  not  both  ad  idem 

adapted  to  the  same  view  of  the  subject.     1.  If 

they  speak  of  his  divine  nature,  it  is  true,  that 
when  Christ  comes,  no  man  knows  whence  he  is, 
for  he  is  a  Priest  after  the  order  of  Melchizedek, 
who  was  without  descent,  and  his  goings  forth  have 
been  of  old  from  everlasting,  Mic^S.  2.  But  then  it 
was  not  tnie,  that  as  for  this  Man  they  knew  whence 
he  was,  for  they  knew  not  his  divine  nature,  nor 
hn-w  the  Word  \va^  made ^esh.  2.  If  thev  spe.ak  of 
]\\shuman  nature,  it  was  tnie  that  they  knew  whence 
he  was,  who  was  his  mother,  and  where  he  was 


754 


ST.  JOHN,  \n. 


bred  up ;  but  then  it  was  false,  that  ever  it  was  said 
of  the  Messiah,  that  none  sliould  know  whence  he 
■was,  for  it  was  linown  before  where  he  should  be 
born,  Matt.  2.  4,  5.  Observe,  (1.)  How  they  des- 
pised him,  because  tliey  knew  luhence  he  was.  Fa- 
miliarity breeds  contempt,  and  we  are  apt  to  disdain 
the  use  of  those  whom  we  know  the  rise  of.  Christ's 
own  received  him  not,  because  he  was  their  ovjn,  for 
which  very  reason  they  should  the  rather  have 
loved  him  ;  and  been  thankful  that  their  nation  and 
their  age  were  honoured  with  his  appearance.  (2. ) 
How  they  endeavoured  unjustly  to  fasten  the  gi'ound 
of  their  prejudice  upon  the  scriptures,  as  if  they 
countenanced  them,  when  there  was  no  such  thing. 
Therefore  people  err  concerning  Christ,  because 
they  know  not  the  scrijiture. 

[2.]  Christ's  answer  to  this  objection,  v.  28,  29. 
He  spake  freely  and  boldly,  he  cried  in  the  tenijile, 
as  he  taught,  he  spake  this  louder  than  the  rest  of 
his  discourse.  First,  To  express  his  earnestness, 
being  grieved  for  the  hardness  of  their  hearts  ;  there 
may  be  a  vehemency  in  contending  for  the  tiiith, 
where  yet  there  is  no  intemperate  heat  or  passion. 
We  may  instruct  gainsayers  with  warmth,  and  yet 
with  meekness.  Secondly,  The  priests,  and  those 
that  were  prejudiced  against  him,  did  not  come  near 
enough  to  hear  his  preaching,  and  therefore  he  must 
speak  louder  than  ordinary  what  he  will  have  them 
to  hear.  Whoever  has  eai-s  to  hear,  let  him  hear 
this. 

Now  Christ's  answer  to  their  cavil,  is, 
'  1.  By  way  of  concession,-granting  that  they  did  or 
might,  know  his  original  as  to  the  flesh  ;  "  Ye  both 
know  me,  and  ye  know  whence  I  am.  Ye  know  I 
am  of  your  own  nation,  and  one  of  yourselves."  It 
is  no  disparagement  to  the  doctrine  of  Christ,  that 
there  is  that  m  it  which  is  level  to  the  capacities  of 
the  meanest ;  plain  truths  discovered  even  by  na- 
ture's light,  of  which  we  may  say.  We  know 
■whence  they  are.  "  Ye  know  me,  ye  think  ye  know 
me ;  but  ye  are  mistaken ;  ye  take  me  to  be  the 
carpenter  s  son,  and  bom  at  Nazai-cth,  but  it  is  not 
so.'^  '      . 

2.  By  way  of  negation,  denying  that  that  which 
they  did  see  in  him,  and  know  of  him,  was  all  that 
was  to  be  known  ;  and  therefore  if  they  looked  no 
further  than  that,  they  judged  by  the  outward  ap- 
pearance only.  They  knew  whence  he  came  per- 
haps, and  where  he  had  his  birth,  but  he  will  tell 
them  what  they  knew  not,  /Vom  whom  he  came. 
(1.)  That  he  did  not  come  of  himself;  that  he  did 
not  run  without  sending,  nor  come  as  a  private  per- 
son, but  with  a  public  character.  (2.)  That  he  was 
sent  of  his  Father ;  this  is  twice  mentioned ;  He  hath 
sent  me.  And  again,  "He  hath  sent  me,  to  say 
■what  I  say,  and  do  what  I  do."  This  he  was  him- 
self well  assured  of,  and  therefore  knew  that  his 
Father  would  bear  him  out ;  and  it  is  well  for  us 
that  we  are  assured  of  it  too,  that  we  may  with  holy 
confidence  go  to  God  by  him.  (3.)  That  he  was 
from  his  Father,  in-ao'  ttm  h/jti — I  am  from  him; 
not  only  sent  from  him  as  a  servant  from  his  master, 
but  from  him  by  eternal  generation,  as  a  son  from 
his  father,  by  essential  emanation,  as  the  beams  from 
the  sun.  (4.)  That  the  Father  who  sent  him,  is 
true ;  he  had  promised  to  give  the  Messiah,  and 
though  the  Jews  had  forfeited  the  promise,  yet  he 
that  made  tlie  promise,  is  true,  and  has  performed 
it ;  he  had  promised  that  tlie  Messiah  should  see  his 
seed,  and  be  successful  in  his  undertaking ;  and 
though  the  generality  of  the  Jews  reject  him  and  his 
gospel,  vet  he  is  trite,  and  will  fulfil  the  promise  in 
the  calling  of  the  Gentiles.  (5.)  That  these  unbe- 
lieving Jews  did  ?20?  A'how  rte  Father;  He  that  sent 
me,  whom  ye  know  not.  There  is  much  ignorance 
of  God,  even  with  many  that  have  a  form  of  know- 
ledge ;  and  the  true  reason  why  people  reject  Christ, 


is,  because  they  do  not  know  God;  for  there  is  such 
a  harmony  of  the  divine  attributes  in  the  work  of  re- 
demption, and  such  an  admirable  agreement  be- 
tween natural  and  revealed  religion,  that  the  right 
knowledge  of  the  former  would  not  only  admit,  but 
introduce,  the  latter.  (6.)  Our  Lord  Jesus  was  in- 
timately acquainted  with  the  Father  that  sent  him  ; 
but  I  know  him.  He  knew  him  so  well,  that  he  was 
not  at  all  in  doubt  conceniing  his  mission  from  him, 
but  perfectly  assured  of  that ;  nor  at  all  in  the  dark 
concerninr  the  work  he  had  to  do,  but  perfectly  ap- 
prized of  that,  Matt.  11.  27. 

[3.]  The  provocation  which  this  gave  to  his  ene- 
mies, who  therefore  hated  him,  because  he  told  then: 
the  truth,  v.  30.  They  sought  therefore  to  fake  him, 
to  lay  violent  hands  on  him,  not  only  to  do  him  a 
mischief,  but  some  way  or  other  to  be  the  death  of 
him  ;  but  by  the  restraint  of  an  invisible  power  it  was 
prevented,  nobody  touched  him,  because  his  hour 
was  not  yet  come ;  that  was  not  their  reason  why 
they  did  it  not,  but  God's  reason  why  he  hindered 
them  from  doing  it.  Note,  First,  The  faithful 
preachers  of  the  ti-uths  of  God,  though  they  behave 
themselves  with  ever  so  much  prudence  and  meek- 
ness, must  expect  to  be  hated  and  persecuted  by 
those  who  think  themselves  tormented  by  their  tes- 
timony. Rev.  11.  10.  Secondly,  God  has  wicked 
men  in  a  chain,  and  whatever  mischief  they  would 
do,  yet  they  can  do  no  more  than  God  will  suffer 
them  to  do.  The  malice  of  persecutors  is  impotent, 
even  then  when  it  is  most  impetuous,  and  when 
Satan  Jills  their  hearts,  yet  God  ties  their  hands. 
Thirdly,  God's  ser\'ants  are  sometimes  wonderfully 
protected  by  indiscernible,  unaccountable  means. 
Their  enemies  do  not  do  the  mischief  they  designed, 
and  yet  neither  they  themselves  nor  any  one  else 
can  tell  why  they  do  not.  Fourthly,  Christ  had 
his  hour  set,  which  was  to  put  a  period  to  his  day 
and  work  on  earth ;  so  have  all  his  people  and  all  his 
ministers,  and  till  that  hour  comes,  the  attempts  of 
their  enemies  against  them  are  ineffectual,  and  their 
day  shall  be  lengthened  as  long  as  their  Master  has 
any  work  for  them  to  do ;  nor  can  all  the  powers  of 
hell  and  earth  prevaH  against  them,  until  they  have 
finished  their  testi?nony. 

[4.]  The  good  effect  which  Christ's  discourse 
had,  notwithstanding  this,  upon  some  of  his  hearers ; 
(v.  31.)  Many  of  the  peofile  believed  on  him.  As 
he  was  set  for  the  fall  of  some,  so  for  the  rising  again 
of  others.  ■  Even  there  where  the  gospel  meets  with 
opposition,  yet  there  may  be  a  great  deal  of  good 
done,  1  Thess.  2.  2.     Observe  here. 

First,  Tf7io  they  were,  that  believed ;  not  a  few, 
but  many,  more  than  one  would  have  expected  when 
the  stream  ran  so  strong  the  other  way.  But  these 
many  were  of  the  fieo/ile,  k  t»  iix^" — "f  '''"'  niulti- 
tude,  the  crowd,  the  inferior  soit,  the  mob,  the  rab- 
ble, some  would  ha^'e  called  them.  We  must  not 
measure  the  prosperity  of  the  gospel  by  its  success 
among  the  great  ones ;  nor  must  ministers  say  that 
they  labour  in  vam,  though  none  but  the  floor,  and 
Xho^e  oinnjigure,  receive  the  gospel,  1  Cor.  1.26. 

Secondly,  \Miat  induced  them  to  believe ;  the  mi- 
racles which  he  did.  Which  were  not  only  the  ac- 
complishment of  the  Old  Testament  prophecies, 
(Isa.  35.  5,  6.)  but  an  argument  of  a  divine  power. 
He  that  had  an  ability  to  do  that  which  none  but  God 
can  do,  an  ability  to  control  and  over-rule  the  powers 
of  nature,  no  doubt  had  authority  to  enact  that  which 
none  but  God  can  enact,  a  law  that  shall  bind  con- 
science, and  a  covenant  that  shall  give  life. 

Thirdly,  How  weak  their  faith  was  ;  they  do  not 
positively  assert,  as  the  Samaritans  did.  This  is  in- 
deed the  Christ,  but  they  only  argue.  When  Christ 
comes,  will  he  do  more  miracles  than  these?  They 
take  it  for  gi-anted  that  Christ  will  come,  and,  -when 
he  comes,  will  do  many  miracles.     "Is  not  this  he 


ST.  JOHN,  VII. 


755 


then  ?    In  him  we  see,  though  not  all  the  worldly 

Eomp  we  \\AVC  fancied,  yet  nil  the  divine  power  we 
ave  believed,  the  Messiah  sl\oiild  appear  in ;  and 
therefore  why  may  not  this  be  he  ?"  They  believe 
it,  but  have  not  courage  to  own  it.  Note,  Even 
weak  faith  may  be  ti-ue  faith,  and  so  accounted,  so 
acce/ited  by  the  Lord  Jesus,  who  despises  not  the  day 
of  small  things. 

(2.)  Whither  he  was  going,  v.  32 — 36,  Where 
observe, 

[1.  ]  The  design  of  the  Pharisees  and  chief  priests 
against  him,  v.  32. 

Jflrst,  l"he  provocation  given  them,  was,  they  had 
information  brought  them  by  their  spies,  who  in- 
sinuated themseh  es  into  the  conversation  of  the  peo- 
ple, and  gathered  stories  to  carry  to  their  jealous 
mastei-s,  that  the  Jieojile  murmured  such  things  con- 
cerning him  ;  that  there  were  many  who  had  a  re- 
spect and  value  for  him,  notwithstanding  all  they 
had  done  to  make  him  odious.  Though  the  people 
did  but  whisper  these  things,  and  had  not  courage  to 
speak  out,  yet  the  Pharisees  were  enraged  at  it. 
The  equity  of  that  government  is  justly  sus/iected  by 
others,  which  is  so  susjucious  of  itself,  as  to  take  no- 
tice of,  or  be  influenced  by,  the  secret,  various,  and 
uncertain  rnullcrings  of  the  common  people.  The 
Pharisees  valued  themselves  veiy  much  upon  the 
respect  of  the  people,  and  were  sensible  that  if 
Christ  did  thus  increase,  they  must  decrease. 

Secondly,  The  project  they  laid  hereupon,  was, 
to  seize  Jesus,  and  take  him  into  custody  ;  They  se?2t 
officers  to  take  hitn,  not  to  take  up  those  who  mur- 
mured concerning  him,  and  frighten  them  ;  no,  the 
ma  t  eiTectual  way  to  disperse  the  flock,  is,  to  smite 
the  shejJierd.  The  Pharisees  seem  to  have  been  the 
ringleadere  in  this  prosecution,  but  they,  as  such, 
had  no  power,  and  therefore  they  got  the  chief 
priests,  the  judges  of  the  ecclesiastical  court,  to  join 
with  them,  who  were  ready  enough  to  do  so.  The 
Pliarisees  were  the  gi-eat  pretenders  to  learning, 
and  the  chief  priests  to  sanctity.  As  the  world  by 
wisdom  knew  not  God,  but  the  greatest  philosophers 
were  guilty  of  the  greatest  blunders  m  natural  reli- 
gion ;  so  the  Jewish  church  by  their  wisdom  knew 
not  Christ,  but  their  greatest  rabbins  were  the 
greatest  fools  concerning  him,  nay,  they  were  the 
most  inveterate  enemies  to  him.  Those  wicked 
rulei-s  had  their  officers,  officers  of  their  court, 
church-officers,  whom  they  employed  to  take  Christ, 
and  who  were  ready  to  go  on  tlieir  errand,  though  it 
was  an  ill  errand.  If  Saul's  footmen  will  not  go,  he 
has  a  herdsman  that  will  tuyyi  and  fall  upon  the 
priests  of  the  Lord,  1  Sam.  22.  18. 

[2.]  The  discourse  of  our  Lord  Jesus  hereupon ; 
(ii.  33,  34.)  Yet  a  little  while  I  am  with  you,  and 
then  I  go  to  him  that  sent  me  ;  ye  shall  seek  me,  and 
shall  not  find  me  ;  and  where  I  am,  thither  ye  cayinot 
coyne.  These  words,  like  the  pillar  of  cloud  and 
fire,  have  a  bright  side  and  a  dark  side. 

First,  They  have  a  bright  side  towards  our  Lord 
Jesus  himself,  and  speak  abundance  of  comfort  to 
him  and  all  his  faithful  followers,  that  are  exposed  to 
difficulties  and  dangers,  for  his  sake.  Three  things 
Christ  here  comforted  himself  with. 

1.  That  he  had  but  a  little  time  to  continue  here  in 
this  trouljlesome  world.  He  sees  that  he  is  never 
likely  to  have  a  quiet  day  among  them ;  but  the  best 
of  it  is,  his  warfare  'v/ill  shortly  be  accomplished, 
and  then  he  shall  be  no  more  in  this  world,  ch.  17. 
11.  Whomsoever  we  are  with  in  this  world,  friends 
or  foes,  it  is  but  a  little  while  that  we  shall  be  with 
them.  And  it  is  matter  of  comfort  to  those  who  are 
in  the  world,  but  not  o/it,  and  therefore  are  hated 
by  it  and  sick  of  it,  that  they  shall  not  be  i?i  it  always, 
they  shall  not  be  in  it  long.  We  must  be  a  while 
with  those  that  are  pricking  briers  and  grieving 
thorns ;  but,  thanks  be  to  God,  it  is  but  a  httle  while. 


and  we  shall  be  out  of  their  reach.     Our  days  being 
evil,  it  is  well  they  urefiw. 

2.  That,  when  he  should  quit  this  troublesome 
world,  he  should  go  to  him  that  sent  him.  I  go  ;  not, 
"I  am  driven  away  by  force,"  but,  "I  voluntarily 
go  ;  having  finished  my  embassy,  I  return  to  him  on 
wliose  errand  I  came.  Tlien,  wlien  I  iiave  done  my 
work  with  you,  then,  and  not  till  then,  I  go  to  him 
tliat  sent  me,  and  will  receive  me,  will  prefer  me,  as 
ambassadors  are  when  they  return."  Their  rage 
against  him  would  not  only  not  hinder  him  fiom,  but 
would  hasten  him  to,  the  glory  and  joy  tliat  were  set 
Ijefore  him.  Let  those  wlio  suffer  for  Christ,  com- 
fort themselves  with  this,  that  they  have  a  God  to 
go  to,  and  are  going  to  him,  going  apace,  to  be  for 
ever  with  him. 

3.  That  though  they  persecuted  him  here,  wher- 
ever he  went,  yet  none  of  their  persecutions  could 
follow  him  to  heaven ;  Ye  shall  seek  me,  and  shall 
not  find  me.  It  appears  by  their  enmity  to  his  fol- 
lowers when  he  was  gone,  that  if  they  could  have 
reached  him,  they  would  have  persecuted  him ; 
"But  ye  cannot  come  into  that  temple,  as  ye  do  into 
this."  Where  I  am,  that  is,  where  I  then  shall  be: 
but  he  expresses  it  thus,  because  even  when  he  was 
on  earth,  by  his  divine  nature  and  divine  affections 
he  was  in  heaven,  ch.  3.  13.  Or  it  denotes,  that  he 
shall  be  so  soon  there,  that  he  was  as  good  as  there 
already.  Note,  It  adds  to  the  happiness  of  glorified 
saints,  that  they  are  out  of  the  reach  of  the  devil 
and  all  his  wicked  instruments. 

Secondly,  These  words  have  a  black  and  dark 
side  toward  these  wicked  Jews  that  hated  and  per- 
secuted Christ.  They  now  longed  to  be  rid  of  him, 
Away  with  him  from  the  earth  ;  but  let  them  know, 

1.  That  according  to  their  choice,  so  should  their 
doom  be.  They  were  industrious  to  drive  him  from 
them,  and  their  sin  shall  be  their  punishment ;  he 
will  not  trouble  them  long,  yet  a  little  while  and  he 
will  depart  from  them.  It  is  just  with  God  to  for- 
sake those  that  think  his  presence  a  burthen.  They 
that  are  weary  of  Christ,  need  no  more  to  make 
them  miserable  than  to  have  their  wish. 

2.  That  they  would  certainly  repent  their  choice 
when  it  was  too  late.  ( 1. )  They  should  in  vain  seek 
the  presence  of  the  JVIessiah  ;  "  Ye  shall  seek  me,  and 
shall  not  find  me.  Ye  shall  expect  the  Christ  to 
conie,  but  your  eyes  shall  fail  with  looking  for  him, 
and  ye  shall  never  find  him."  They  who  rejected 
the  true  IVIessiah  when,  he  did  come,  were  justly 
abandoned  to  a  miserable  and  endless  expectation  of 
one  that  should  never  come.  Or,  it  may  refer  to 
the  final  rejection  of  sinners  from  the  favours  and 
grace  of  Christ  at  the  gi'eat  day  :  those  who  now 
seek  Christ,  shall  find  him,  but  the  day  is  coming, 
when  those  who  now  refuse  him,  shall  seek  him,  and 
shall  not  find  him.  See  Prov.  1.  28.  They  wiU  in 
vain  cry.  Lord,  Lord,  open  to  -us.  Or,  perhaps 
these  words  might  be  fulfilled  in  the  despair  of  some 
of  the  Jews,  who  possibly  might  be  convinced,  and 
not  converted,  who  would  wish  in  vain  to  see  Christ, 
and  to  hear  him  preach  again  ;  but  the  dav  of  grace 
is  over;  (Luke  17.  22.)  yet  that  is  not  all.  (2.)  They 
should  in  vain  expect  a  place  in  heaven  ;  M'here  I 
am,  and  where  all  believers  shall  be  with  me,  thither 
ye  cannot  come.  Not  only  because  they  are  ex- 
cluded by  the  just  and  irreversible  sentence  of  the 
Judge,  and  the  sword  of  the  angel  atevery  gate  of 
tlic  new  Jerusalem,  to  keep  the  way  of  the  tree  of 
life  against  those  who  have  no  right  to  enter,  but  be- 
cause thev  are  disabled  by  their  own  iniquity  and  iii- 
fidclitv  ;  Ye  cannot  co7ne,hec^\\%e.yewillnot.  Those 
that  hate  to  be  where  Christ  is,  in  his  word  and  or- 
dinances on  earth,  are  vei-v  unfit  to  be  where  he  is 
in  his  glory  in  heaven  ;  for  indeed  heaven  would  be 
no  heaven  to  them,  such  are  the  antipathies  of  an 
luisanctified  soul  to  the  felicities  of  that  state. 


756 


ST.  JOHN,  VII. 


[3,]  Their  descant  upon  this  discouree;  {v.  35, 
36.)  They  said  among  themselves,  IVhither  "will  he 
go  ?  See  here, 

First,  Their  wilful  ignorance  and  blindness.  He 
had  expressly  said  whither  he  would  go — to  him 
that  sent  him,  to  his  Father  in  heaven,  and  yet  they 
ask,  ]  Thither  will  he  go  ?  and  IVhat  manner  of  say- 
ing is  this?  None  so  blind  as  those  that  wUl  not  see, 
that  will  not  heed.  Christ's  sayings  are  Ji lain  to 
him  that  understandeth,  and  difficult  only  to  those 
that  are  minded  to  quaiTel. 

Secondly,  Their  daring  contempt  of  Christ's 
threatenings.  Instead  of  trembling  at  tliat  terrible 
■word.  Ye  shall  seek  me,  and  not  Jind  me,  whicli 
speaks  the  utmost  degree  of  misery,  they  banter  it 
and  make  a  jest  of  it,  as  those  sinners  that  mock  at 
fear,  and  are  not  affrighted,  Isa.  5.  19.  Ahios  5.  18. 
JLet  him  make  speed.  But  be  ye  not  mockers,  lest 
your  bands  be  made  strong. 

Thirdly,  Their  inveterate  malice  and  rage  against 
Christ.  AU  they  dreaded  in  his  dc/iarture,  was, 
that  he  would  be  out  of  the  reach  of  tlieir  power ; 
"  M'hither  will  he  go,  that  we  shall  not  Jind  him  ?  If 
he  be  above  ground,  we  will  liave  \\\m  ;  we  will  leave 
no  place  unsearched,"  as  Ahab  in  quest  of  Elijali,  1 
Kings  18.  10. 

Fourthly,  Their  proud  disdain  of  the  Gentiles, 
whom  they  here  call  the  dis/iersed  of  the  Gentiles; 
meaning  eitlier  the  Jews  that  were  scattered  abroad 
among  the  Greeks,  (James  1.  1.  1  Pet.  1.  1.  will  he 
go  and  make  an  interest  among  those  silly  people  ?) 
or,  the  Gentiles  dispersed  over  the  world,  in  distinc- 
tion from  the  Jews,  who  were  incorporated  into 
one  church  and  nation ;  will  he  make  his  court  to 
them  ? 

Fifthly,  Their  jealousy  of  the  least  intimation  of 
favour  to  the  Gentiles;  "Will  he  go  and  teach  the 
Gentiles?  Will  he  carry  liis  doctrine  to  them  ?" 
Perhaps  thev  had  heard  of  some  items  of  respect 
shewed  by  him  to  the  Gentiles,  as  in  his  sermon  at 
Nazareth,  and  in  the  case  of  the  centurion  and  the 
woman  of  Canaan,  and  there  was  nothing  they 
dreaded  more  than  the  comprehension  of  the  Gen- 
tiles. So  common  is  it  for  those  who  have  lost  tlie 
power  of  religion,  to  be  very  jealous  for  tlie  monopoly 
of  the  name.  They  now  made  a  jest  of  his  going  to 
teach  the  Gentiles ;  but  not  long  after  he  did  it  in 
good  earnest  by  his  apostles  and  ministers,  and 
gathered  those  dispersed  people,  sorely  to  the  grief 
of  the  Jews,  Rom.  10.  19.  So  ti-ue  is  that  of  Solo- 
mon, The  fear  of  the  wicked,  it  shall  cotne  upon 
him. 

37.  In  the  last  day,  that  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying,  If  any 
man  thirst,  let  him  come  unto  me,  and  drink. 
38.  He  that  believeth  on  me,  as  die  scrip- 
ture hath  said,  out  of  his  belly  shall  flow 
rivers  of  living  water.  39.  (But  this  spake 
he  of  the  Spirit,  which  they  that  believe  on 
him  should  receive :  for  the  Holy  Ghost  was 
not  yet  given ;  because  that  Jesus  was  not 
yet  glorified.)  40.  Many  of  the  people 
therefore,  when  they  heard  this  saying,  said, 
Of  a  truth  this  is  the  prophet.  41.  Others 
said.  This  is  the  Christ.  But  some  said, 
Shall  Christ  come  out  of  Galilee  ?  42.  Hath 
not  the  scripture  said.  That  Christ  cometh 
of  the  seed  of  David,  and  out  of  the  town 
of  Bethlehem,  where  David  was  ?  43.  So 
there  was  a  division  among  tlie  people  be- 
cause of  him.    44.  And  some  of  them  would 


have  taken  him ;  but  no  man  laid  hands  on 
him. 

In  these  verses,  we  have, 

I.  Christ's  discourse,  with  the  explication  of  it,  v. 
57 — 39.  It  is  probable  tliat  these  are  only  short 
hints  of  wliat  he  enlarged  upon,  but  they  have  in 
them  the  substance  of  the  whole  gospel ;  here  is  a 
gospel-invitation  to  come  to  Christ,  and  a  gospel- 
promise  of  comfort  and  happiness  in  him.  ISlow  ob- 
serve, 

1.  When  he  made  this  invitation ;  on  the  last  day 
of  the  feast  of  tabernacles,  that  great  day.  The 
eighth  day,  which  concluded  that  solemnity,  was  to 
be  a  holy  convocation.  Lev.  23.  36.  Now  on  this 
day  Christ  published  this  gospel-call.  Because,  (1. ) 
Much  people  were  gathered  together,  and  if  the  in- 
vitation was  given  to  many,  it  might  be  hoped  that 
some  would  accept  of  it,  Prov.  1.  21.  Numerous  as- 
semblies give  opportunity  of  doing  the  more  good. 
(2. )  The  people  were  now  returning  to  tlieir  homes, 
and  he  would  give  them  this  to  cany  away  with 
thena  as  his  parting  word.  When  a  great  congrega- 
tion is  to  be  dismissed,  and  is  about  to  scatter,  as 
here,  it  is  affecting  to  think,  that  in  all  probability 
they  will  never  come  all  together  again  in  this  world, 
and  therefore  if  we  can  say  or  do  any  thing  to  help 
them  to  heaven,  tliat  must  be  the  time.  It  is  good 
to  be  lively  at  the  close  of  an  ordinance.  Clirist 
made  this  offer  on  the  last  day  of  the  feast ;  [1.]  To 
tliose  wlio  had  turned  a  deaf  ear  to  his  preaching  on 
the  foregoing  days  of  this  sacred  week  ;  he  will  try 
them  once  more,  and  if  they  will  yet  hear  his  voice, 
they  shall  live.  [2.]  To  those' who  perhaps  might 
ne\'er  have  such  another  offer  made  them,  and  there- 
fore were  concerned  to  accept  of  this  ;  it  would  be 
half  a  year  before  there  would  be  anotlier  feast,  and 
in  that  time  they  would  many  of  them  be  in  their 
graves.     Behold,  noiv  is  the  accepted  time. 

2.  How  he  made  this  inx'itation  ;  Jesus  stood,  and 
cried:  wliich  denotes  (1.)  His  gi-eat  earnestness  and 
importunity.  His  lieart  was  upon  it,  to  bring  poor 
souls  in  to  liimself.  The  erection  of  his  body  and  the 
elevation  of  his  voice  were  indications  of  the  intense- 
ness  of  his  mind.  Love  to  souls  will  make  preachers 
livelv.  (2.)  His  desire  that  all  might  take  notice, 
and  take  liold  of  this  invitation.  He  stood,  and  cried, 
that  he  might  the  better  be  heard ;  for  this  is  what 
every  one  that  hath  ears,  is  concerned  to  hear. 
Gospel-truth  seeks  no  comers,  because  it  fears  no 
trials.  The  heathen  oracles  were  delivered  clan- 
destinely by  them  X\iat  peeped  and  muttered;  but 
tlie  oracles  of  the  gospel  were  proclaimed  by  one 
that  stood,  and  cried.  How  sad  is  the  case  of  man, 
that  lie  must  be  importuned  to  he  happy,  and  how 
wonderful  the  gi-ace  of  Clirist,  tliat  he  wiU  impor- 
tune him !   Ho  ei'ery  one,  Isa.  55.  1. 

3.  The  invitation  itself,  which  is,  (1.)  Veiy  gen- 
eral ;  \i  any  ?nan  thirst,  whoever  he  be,  he  is  invited 
to  Christ.  Be  lie  high  or  low,  rich  or  poor,  young 
or  old,  bond  or  free,  Jew  or  Gentile.  (2.)  Very 
gracious;  "  If  any  man  thirst,  let  him  come  to  me 
and  drink.  If  anv  man  desires  to  be  ti-uly  and  eter- 
nally happy,  let  him  apply  himself  to  me,  and  be 
ruled  by  me,  and  I  will  undertake  to  make  him  so." 
[1.  ]  The  persons  invited  are  such  as  thirst,  which 
may  be  understood,  either.  First,  Of  the  indigence 
of  their  cases  ;  either  as  to  their  outward  condition  ; 
if  any  man  be  destitute  of  the  comforts  of  this  life, 
or  fatigued  with  the  crosses  of  it,  let  his  poverty  and 
afflictions  draw  him  to  Christ  for  that  peace  which 
the  world  can  neither  give  nor  take  away ;  or,  as  to 
their  inward  state ;  "  If  any  man  want  spiritual 
blessings,  he  may  be  supplied  with  me.  '  Or, 
Secondly,  Of  the  inclination  of  their  souls  and  their 
desires  towards  a  spiritual  happiness.  If  any  man 
hunger  and  thirst  after  righteousness,  that  is,  truly 


ST.  JOHN,  VII. 


757 


desire  the  good-will  of  God  toward  him,  and  the 
good  work  of  God  in  him. 

[2.]  The  invitiitioi)  itself;  Let  him  come  to  me. 
Let  him  not  go  to  the  ceremonial  law,  which  would 
neither  pacify  the  conscience  nor  purify  it,  and 
therefore  could  not  make  the  corners  thereunto  per- 
fect, Heb.  10.  1.  Nor  let  him  go  to  the  heathen 
philosophy,  that  does  but  beguile  men,  lead  them 
'into  a  wood,  and  leave  them  there ;  but  let  him  go 
to  Christ,  admit  his  doctrine,  submit  to  his  disci- 
pline, believe  in  him  ;  come  to  him  as  the  Fountain 
of  living  waters,  the  Giver  of  all  comfort. 

[3.]  The  satisfaction  promised;  Let  him  come 
and  drink,  he  shall  have  what  he  comes  for,  and 
abundantly  more ;  shall  have  that  which  will  not 
only  refresh,  but  replenish,  a  soul  that  desires  to  be 
happy. 

4.  A  gracious  promise  annexed  to  this  gracious 
call ;  {v.  38. )  He  that  believeth  on  me,  out  of  his  belly 
shalljioiv — 

(1.)  See  here  what  it  is  to  cometo  Christ.  It  is  to 
believe  on  him,  as  the  scripture  hath  said  ;  it  is  to  re- 
ceive and  entertain  him  as  he  is  offered  to  us  in  the 
gospel.  We  must  not  frame  a  Christ  according  to 
our  fancy,  but  believe  in  a  Christ  according  to  the 
scripture. 

(2.)  See  how  thirsty  souls,  that  come  to  Christ, 
shall  be  made  to  drink.  Israel,  that  believed  Moses, 
drank  of  the  rock  that  follovjed  them,  the  streams 
followed ;  but  believers  drink  of  a  Rock  in  them, 
Christ  in  them  ;  he  is  in  them  a  M'ell  of  living  Tjater, 
ch.  4.  14.  Provision  is  made  not  only  for  t\\e\v  pre- 
sent satisfaction,  but  for  their  continual,  perpetual 
comfort  Here  is,  [1.]  Living  water,  running  wa- 
ter, which  the  Hebrew  language  calls  lix'ing,  be- 
cause still  in  motion.  The  graces  and  comforts  of 
the  Spirit  are  compared  to  living  (meaning  run- 
ning J  water,  because  they  are  the  active  quicken- 
ing principles  of  spiritual  life,  and  tlie  earnests  and 
beginnings  of  eternal  life.  See  Jer.  2.  13.  [2.] 
Rirvers  of  living  water,  which  denotes  both  plenty 
and  constancy.  The  comfort  flows  in  both  plentifully 
and  constantly  as  a  river ;  strong  as  a  stream  to  bear 
down  the  oppositions  of  doubts  and  fears.  There  is 
a  fulness  in  Christ  of  grace  for  grace.  [3.]  These 
flow  out  of  his  belly,  that  is,  out  of  his  heart  and 
soul.  That  is  the  subject  of  the  Spirit's  working, 
and  the  seat  of  his  go\  eniment  There  gracious 
principles  are  planted  ;  and  out  of  the  heart,  in  which 
the  Spirit  dwells,  flow  the  issues  of  life,  Prov.  4.  23. 
There  divine  comforts  are  lodged,  and  the  joy  that 
a  stranger  doth  not  intermeddle  ivith.  He  that  be- 
iieves  hath  the  witness  in  himself,  1  John  5.  10.  Sat 
lucis  intiis — Light  abounds  within. 

Observe  further,  where  tliere  are  springs  of  gi-ace 
and  comfort  in  the  soul,  they  will  send  forth  streams. 
Out  of  his  belly  shall  Jiow  rivers.  First,  Grace  and 
comfort  will  evidence  themselves.  Good  affections 
will  produce  good  actions,  and  a  holy  heart  will  be 
seen  in  a  holy  life  ;  the  tree  is  known  by  its  fruits, 
and  the  fountain  by  its  streams.  Secondly,  They 
■\vill  communicate  themselves  for  the  benefit  of 
others  ;  a  good  man  is  a  common  good.  His  mouth 
is  a  well  of  life,  Prov.  10.  11.  It  is  not  enough  that 
we  drink  waters  out  of  our  own  cistern,  that  we  our- 
selves take  the  comfort  of  the  grace  given  us,  but 
we  must  let  ouvfountains  be  dispersed  abroad,  Prov. 
5.  15,  16. 

Those  words,  as  the  scripture  hath  said,  seem  to 
refer  to  some  promise  in  tlie  Old  Testament  to  this 
purport,  and  there  are  many ;  as  that  God  would 
fiour  out  his  Spirit,  which  is  a  metaphor  borrowed 
from  waters,  (Prov.  1.  23.  Joel  2.  28.  Isa.  44.  3. 
Zech.  12.  10.)  that  the  dry  land  should  become 
springs  of  water,  (Isa.  41.  18.)  that  there  should  be 
rivers  in  the  desert,  (Isa.  43.  19.)  that  gi-acious  souls 
should  be  like  a  spring  of  water,  (Isa,  58.  11.)  and 


the  church  a  well  of  living  water,  Cant.  4.  15.  And 
here  may  be  an  allusion  to  the  waters  issuing  out  of 
Ezekiel's  temple,  Ezek.  47.  1.  Compare  Kev.  22.  1. 
and  see  Zech.  14.  8.  Dr.  Lightfoot  and  others  tell 
us,  it  was  a  custom  of  the  Jews,  which  they  received 
by  tradition,  on  the  last  day  of  the  feast  of  tabernacles, 
to  have  a  solerrtnity,  which  they  called  Libalio  aquse 
—  The  pouring  out  of  water.  They  fetched  a  golden 
vessel  of  -water  from  the  pool  of  Siloam,  brought  it 
into  the  temple  with  sound  of  trumpet  and  other 
ceremonies,  and,  upon  the  ascent  to  the  altar,  pour- 
ed it  out  before  the  Lord  with  all  possible  expres- 
sions of  joy.  Some  of  their  writers  make  the  water 
to  signify  the  law,  and  refer  to  Isa.  12.  3. — 55.  1. 
Others,  'the  Holy  Spirit.  And  it  is  thought  that  our 
Saviour  might  here  allude  to  this  custom .  Believers 
shall  have  the  comfort,  not  of  a  \essel  of  water 
fetched  from  a  pool,  but  of  a  river  flowing  from  them- 
selves. The  joy  of  the  law,  and  the  pourmg  out  of  the 
water,  which  signified  that,  are  not  to  be  compared 
with  the  joy  of  the  gospel  in  the  wells  of  salvation. 

5.  Here  is  the  evangelist's  exposition  of  this  pro- 
mise ;  {v.  39.)  This  spake  he  of  the  S/iirit ;  notofany 
outward  advantages  accruing  to  believers,  (as  per- 
haps some  misunderstood  him,)  but  of  the  gifts, 
graces,  and  comforts  of  the  Spirit.  See  how  scrip- 
ture is  the  best  interpreter  of  scripture. 

Observe,  (1.)  It  is  promised  to  all  that  belierie  on 
Christ,  that  they  shall  7-eceive  the  Holy  Ghost.  Some 
received  his  miracidous  gifts  ;  (Mark  16.  17,  18.)  all 
receive  his  sanctifying  graces.  The  gift  of  the  Holy 
Ghost  is  one  of  the  great  blessings  promised  in  the 
new  covenant,  (Acts  2.  39.)  and,  if  promised,  no 
douht  performed  to  all  that  have  an  interest  in  that 
covenant. 

(2. )  The  Spirit  dwelling  and  woi-king  in  believers, 
is  as  a.  fountain  of  living,  running  water,  out  of  Avhich 
plentiful  streams  flow,  cooling  and  cleansing  as  wa- 
ter, mollifying  and  moistening  as  water,  making 
them  fruitful,  and  others  joyful ;  see  ch.  3.  5.  ^^'hen 
the  apostles  spake  %o  fluently  of  the  things  of  God, 
as  the  Spirit  gave  them  utterance,  (Acts  2.  4. )  and 
afterward  preached  and  wrote  the  gospel  of  Christ 
with  such  a.  flood  of  divine  eloquence,  then  this  was 
fulfilled,  Out  of  his  belly  shall  Jlow  rivers. 

(3. )  This  plentiful  effijsion  of  the  Spirit  was  yet  the 
matter  of  a  promise ;  for  the  Holy  Ghost  was  not  yet 
gh'en,  because  Jesus  was  not  yet  gloriped.    See  here, 

[1.]  That  Jesus  was  not  yet  gloriped.  It  was  cer- 
tain that  he  should  be  glorified,  and  he  was  ever 
worthy  of  all  honour ;  but  he  was  as  )-et  in  a  state  of 
humiliation  and  contempt.  He  had  never  forfeited 
the  glory  he  had  before  all  worlds,  nay,  he  had 
merited  a  further  glory,  and  beside  his  hereditary 
honours,  might  claim  the  achievement  of  a  mediato- 
rial crown  ;  and  yet  all  this  is  in  reversion.  Jesus  is 
now  upheld  (Isa.  42.  1.)  is  now  satisfied,  (Isa.  53.  11.) 
is  now  justified,  (1  Tim.  3.  16.)  but  he  is  not  yet 
glorified.  And  if  Christ  must  wait  for  his  glory,  let 
not  us  tliink  much  to  wait  for  our's. 

[2.]  That  the  Holy  Ghost  was  not  yet  gh'en.  «i-« 
J  nf  m  'wviufict  ay  lev— for  the  Holy  Ghost  was  not  yet. 
The  Spirit  of  God  was  from  eternity,  for  in  the  be- 
ginning he  moved  upon  the  face  of  the  waters.  He 
was  in  the  Old  Testament  propliets  and  saints,  and 
Zachary  and  Elizabeth  were  both  fl/led  with  the 
Holy  Ghost.  This  therefore  must  be  understood  of 
that  eminent,  plentiful,  and  general  effusion  of  the 
Spirit  which  was  promised,  Joel  2.  28.  and  accom- 
plished. Acts  2.  1.  The  Holy  Ghost  was  not  yet 
given  in  that  visible  manner  that  was  intended.  "If 
we  compare  the  clear  knowledge  and  strong  grace 
of  the  disciples  of  Christ  themselves,  after  that  day 
of  Pentecost,  with  their  darkness  and  weakness  be- 
fore, we  shall  understand  in  what  sense  the  Holy 
Ghost  was  not  yetgii'en  ;  the  earnests  and  fii-st-fruits 
of  the  Spirit  were  given,  but  the  full  harvest  was 


758 


ST.  JOHN,  VII. 


not  yet  come.  That  which  is  most  properly  called 
the  dispensation  of  the  Spirit,  did  not  yet  commence. 
The  Holy  Ghost  was  not  yet  give?i  in  such  ri\'ers  of 
living  water  as  should  issue  forth  to  water  tlie  whole 
earth,  even  the  GentUe  world ;  not  in  the  gifts  of 
tongues,  to  which  perhaps  this  promise  principally 
refers. 

[3.]  That  the  reason  why  the  Holy  Ghost  was 
not  yet  given,  was,  because  Jesus  was  not  yet  glori- 
jfied.  First,  The  death  of  Christ  is  sometimes  call- 
ed his  glorification  ;  {ch.  13.  31.)  for  in  his  cross  he 
conquered  and  triumphed.  Now  the  gift  of  the 
Holy  Ghost  was  purchased  by  the  blood  of  Christ, 
that  was  the  valuable  consideration  upon  which  the 
grant  was  grounded,  and  therefore  till  that  price 
was  paid,  (though  many  other  gifts  were  bestowed 
upon  its  being  secured  to  bepaid,)  the  Holy  Ghost 
was  not  given.  Secondly,  There  was  not  so  much 
need  of  the  Spirit  while  Christ  was  himself  here 
upon  earth,  as  there  was  when  he  was  gone,  to  sup- 
ply the  want  of  him.  Thirdly,  The  giving  of  the 
Holy  Ghost  was  to  be  both  an  answer  to  Christ's  in- 
tercession, {ch.  14.  16.)  and  an  act  of  his  do?nin!on  ; 
and  therefore  till  he  is  glorified,  and  enters  upon  both 
these,  the  Holy  Ghost  is  not  given.  Fourthly,  The 
conversion  of  the  Gentiles  was  the  glorifying  of 
Jesus.  When  certain  Greeks  began  to  inquire  after 
Christ,  he  said,  A''ow  is  the  Son  ojf'rnan  glorified,  ch. 
12.  23.  Now  the  time  for  that  was  not  yet  come, 
when  the  gospel  should  be  propagated  in  the  nations, 
and  therefore  there  was  as  yet  no  occasion  for  the 
gift  of  tongues,  that  river  oflri'ing  water.  But  ob- 
serve, though  the  Holy  Ghost  was  not  yet  given,  yet 
he  was  promised  ;  it  was  now  the  great  promise' of 
the  Father,  Acts  1.  4.  Though  the  gifts  of  Christ's 
grace  are  long  deferred,  yet  they  are  well  secured ; 
and  while  we  are  waiting  for  the  good  promised,  we 
have  the  promise  to  live  upon,  which  shall  speak  and 
shall  not  lie. 

n.  The  consequents  of  this  discourse ;  what  en- 
tertainment it  met  with  ;  in  general,  it  occasioned 
differences;  (x'.  43.)  There  was  a  division  among 
the  peofile  because  of  him.  There  was  a  schism,  so 
the  woi-d  is ;  there  were  diversities  of  opinions,  and 
those  managed  with  heat  and  contention ;  various 
sentiments,  and  those  such  as  set  them  at  variance. 
Think  we  that  Christ  came  to  send  peace,  that  all 
would  unanimously  embrace  his  gospel  ?  No,  the 
eifect  of  the  preaching  of  his  gosp^  would  be 
division,  for  while  some  are  gathered  to  it,  others 
will  be  gathered  against  it;  and  this  will  put  things 
into  a.  ferment,  as  here  ;  but  this  is  no  more  the  fault 
of  the  gospel,  than  it  is  the  fault  of  a  wholesome 
medicine,  that  it  stirs  up  the  peccant  humours  in  the 
body,  in  order  to  the  discharge  of  them.  Observe 
what  the  debate  was : 

1.  Some  were  taken  with  him,  and  well-affected  to 
him  ;  Maiiy  of  the  people,  when  they  heard  this 
saying,  heard  him  with  such  compassion  and  kind- 
ne^  mvite  poor  sinners  to  him,  and  with  such  au- 
thority engage  to  make  tliem  happy,  that  thev  could 
not  but  think  highly  of  him.  (1.)  Some  of  them 
said.  Of  a  truth  this  is  the  Prophet,  that  Prophet 
which  Moses  spake  of  to  the  fathers,  who  sliould  be 
like  unto  him  ;  or.  This  is  the  prophet,  who,  accord- 
ing to  the  received  notions  of  the  Jewish  church,  is 
to  be  the  harbinger  and  forerunner  of  the  Messiah  ; 
or.  This  is  truly  a  profihet,  one  divinely  inspired  and 
sent  of  God.  (2. )  Others  went  further,  and  said, 
This  is  the  Christ,  {v.  41.)  not  the  prophet  of  the 
Messiah,  but  the  Messiah  himself.  The  Jews  had 
at  this  time  a  more  than  ordinary  expectation  of  the 
Messiah,  which  made  them  ready  to  say  upon  every 
occasion,  Lo,  here  is  Christ,  or,  Lo,  he  is  there  ;  and 
this  seems  to  be  only  the  effect  of  some  such  con- 
fused and  floating  notions,  which  caught  at  the  first 
appearance,  for  we  do  not  find  that  these  people  be- 


came his  disciples  and  followers ;  a  good  opinion  of 
Christ  is  far  short  of  a  lively  faith  in  Christ ;  many 
give  Christ  a  good  word,  that  give  him  no  more. 
These  here  said.  This  is  the  Prophet,  and  this  is  the 
Christ,  but  could  not  persuade  themselves  to  leave 
all  and  follow  him ;  and  so  this  their  testimony  to 
Christ  was  but  a  testimony  against  thejnselves. 

2.  Others  were  prejudiced  against  him.  No 
sooner  was  this  great  truth  started,  that  Jesus  is  the 
Christ,  than  immediately  it  was  contradicted  and 
argued  against ;  and  this  one  thing,  that  his  rise  and 
original  were  (as  they  took  it  for  gi-anted)  out  of 
Galilee,  was  thought  enough  to  answer  all  the  argu- 
ments for  his  being  the  Christ.  For,  Shall  Christ 
cojne  out  of  Galilee  ?  Has  not  the  scripture  said,  thai 
Christ  Coynes  of  the  seed  of  JOavid? 

See  here,  (1. )  A  laudable  knowledge  of  the  scrip- 
ture. They  were  so  far  in  the  right,  that  the  Mes- 
siah was  to  be  a  Pod  out  of  the  stem  of  Jesse,  (Isa. 
11.  1.)  that  out  of  Bethlehem  should  arise  the  Go- 
vernor, Mic.  5.  2.  This  even  the  common  people 
knew  by  the  traditional  expositions  which  their 
scribes  gave  them.  Perhaps  these  people,  who  had 
these  scriptures  so  ready  to  object  against  Christ, 
were  not  alike  knowing  in  other  parts  of  holy  writ, 
but  had  these  put  into  their  mouths  by  their  leaders, 
to  fortify  their  prejudices  against  Christ.  Many 
that  espouse  some  cori-upt  notions,  and  spend  their 
zeal  in  defence  of  them,  seem  to  be  very  ready  in 
the  scriptures,  when  indeed  they  know  little  more 
than  those  scriptures  which  they  have  been  taught 
to  pervert. 

(2.)  A  culpable  ignorance  of  our  Lord  Jesus. 
They  speak  of  it  as  certain  and  past  dispute,  that 
Jesus  was  of  Galilee,  whereas  by  inquiring  of  him- 
self, or  his  mother,  or  his  disciples,  or  by  consulting 
the  genealogies  of  the  family  of  David,  or  the  regis- 
ter at  Bethlehem,  they  might  have  known,  that  he 
was  the  Son  of  David,  and  a  native  of  Bethlehem  ; 
but  this  they  willingly  are  ii^norant  of  Thus  gross 
falsehoods  in  matters  of  fact  concerning  persons  and 
things,  are  often  taken  up  by  prejudiced  and  partial 
men,  and  great  resolves  founded  upon  them,  even  in 
the  same  place  and  the  same  age  wherein  the  per- 
sons live  and  the  things  aire  done,  while  the  truth 
might  easily  be  found  out. 

3.  Others  were  enraged  against  him,  and  they 
would  have  taken  him,  V.  44.  Though  what  he  said 
was  most  sweet  and  gracious,  vet  tliey  were  exas- 
perated against  him  for  it.  Thus  did  our  Master 
suffer  ill  for  saying  and  doing  well.  They  would 
have  taken  him;  they  hoped  somebody  or  other 
would  seize  him,  and  if  they  had  thought  no  one  else 
would,  they  would  have  done  it  themselves.  They 
would  have  taken  him ;  but  no  man  laid  hands  on 
him,  being  restrained  by  an  invisible  power,  be- 
cause his  hour  was  not  come.  As  the  malipe  of 
Christ's  enemies  is  always  unreasonable,  so  some- 
times the  suspension  of  it  is  unaccountable. 

45.  Then  came  the  officers  to  the  Chief 
Priests  and  Pharisees ;  and  they  said  unto 
them,  Why  have  ye  not  brought  him  ? 
46.  The  officers  answered,  Never  man 
spake  hke  this  man.  47.  Then  answered 
them  the  Pharisees,  Are  ye  also  deceived  ? 
48.  Have  any  of  the  rulers  or  of  the  Phari- 
sees believed  on  him  ?  49.  But  this  peo- 
ple who  knoweth  not  the  law  are  cursed. 

50.  Nicodemus  saith  unto  them,  (he  that 
came  to  Jesus  by  night,  being  one  of  them,) 

51.  Doth  our  law  judge  any  man  before  it 
hear  him,  and  know  what  he  doeth  ?     52 


ST.  JOHN,  VIL 


759 


They  answered  and  said  unto  him,  Art 
thou  also  of  Gahlee  ?  Search,  and  look :  for 
out  of  Galilee  ariseth  no  prophet.  53.  And 
every  man  went  unto  his  own  house. 

.  The  chief  priests  and  Pharisees  are  here  in  a. close 
cabal,  contriving  how  to  suppress  Christ;  though 
this  was  the  great  day  of  the  feast,  they  attended  not 
the  religious  services  of  the  day,  but  left  that  to  the 
vulgar,  to  whom  it  was  common  for  those  gi'eat  ec- 
clesiastics to  consign  and  turn  over  the  l)usiness  of 
devotion,  while  they  thought  themselves  better  em- 
ployed in  the  affairs  of  churcli  policy.  They  sat  in 
the  council-chamber,  expecting  Christ  to  be  brought 
a  prisoner  to  them,  thev  having  issued  out  warrants 
for  the  apprehending  of  liim,  v.  32.  Now  here  we 
are  told, 

I.  What  passed  between  them  and  their  own  offi- 
cers, who  returned  without  him,  re  infectd — having 
done  nothing.     Observe, 

1.  The  reproof  they  gave  the  officers  for  not  exe- 
cuting the  warrant  they  gave  them  ;  ]Vhy  have  ye 
not  brought  him  ?  He  appeared  publicly,  the  people 
were  many  of  them  disgusted,  and  would  have  as- 
sisted them  in  taking  him ;  this  was  the  last  day  of 
the  feast,  and  they  would  not  have  such  another  op- 
portunity ;  "  Why  then  did  you  neglect  your  duty  ?" 
It  vexed  them  that  those  who  were  their  own  crea- 
tures, who  depended  on  them,  and  on  whom  they 
depended,  into  wliose  minds  they  have  instilled  pre- 
judices against  Christ,  should  thus  disappoint  them. 
Note,  Mischievous  men  fret  that  tliev  cannot  do  the 
mischief  they  would,  Ps.  112.  10.  Neh.  6.  16. 

2.  The  reason  which  the  officers  gave  for  the  non- 
execution  of  their  warrant ;  {v.  46. )  J\''ever  man 
sfiake  like  this  Man.  Now,  (1.)  This  was  a  very 
great  truth,  that  never  any  man  spake  ivith  that 
wisdom,  and  power,  and  grace,  that  convincing 
clearness,  and  that  charming  sweetness,  wherewith 
Christ  spake  ;  none  of  the  prophets,  no,  not  Moses 
himself.  (2. )  The  very  officers  that  were  sent  to 
take  him,  were  taken  with  him,  and  acknowledged 
this.  Though  it  is  probable  tliat  they  were  men 
who  had  no  quick  sense  of  reason  or  eloquence,  and, 
it  is  certain,  had  no  inclination  to  think  well  of  Je- 
sus, yet  so  much  self-evidence  was  there  in  what 
Christ  said,  that  they  could  not  but  prefer  him  be- 
fore all  those  that  sat  in  Moses's  seat.  Thus  Christ 
was  preserved  by  the  power  God  has  upon  the 
consciences  even  of  bad  men.  (3.)  They  said  this 
to  their  lords  and  masters,  who  could  not  endure  to 
hear  any  thing  that  tended  to  the  honour  of  Christ, 
and  yet  could  not  avoid  hearing  this.  Pro\-idence  or- 
dered it  so,  that  this  should  be  said  to  them,  that  it 
might  be  a  vexation  in  their  sin,  and  an  aggravation 
of  their  sin.  Their  own  officers  are  witnesses  against 
them,  who  could  not  be  suspected  to  be  biassed  in 
favour  of  Christ.  This  testimony  of  their's  should 
have  made  them  reflect  upon  themselves,  with  this 
thought,  "  Do  we  know  what  we  are  doing,  when 
we  are  hating  and  persecutmg  one  that  speaks  so  ad- 
mirably well .'"' 

3.  The  Pharisees  endeavour  to  secure  their  offi- 
cers to  their  interest,  and  to  beget  in  them  preju- 
dices against  Christ,  whom  thev  saw  them  begin 
to  be  well  affected  to ;  to  prevent  which  they  sug- 
gest two  things : 

(1.)  That,  if  they  embrace  the  gospel  of  Christ, 
they  will  deceive  themseh<es ;  {xk  47.)  Are  ye  also 
decerned?  Christianity  has,  from  its  first  rise,  been 
represented  to  the  world  as  a  great  cheat  upon  it, 
and  they  that  embrace  it  as  men  deceriied,  then 
when  they  began  to  be  undeceix<ed.  They  that 
looked  for  a  Messiah  in  external  pomp,  thought 
them  deceived  who  believed  in  a  Messiah  that  ap- 
peared in  poverty  and  disgrace  j  but  the  event  de- 


clares that  none  were  ever  more  shamefully  de- 
ceived, or  put  a  greater  cheat  upon  themselves, 
than  those  who  promised  themselves  worldly  wealth 
and  secular  dominion  with  the  Messiali.  Observe 
what  a  compli/nent  the  Pharisees  put  upon  these  of- 
ficers; "Are  ye  also  deceived?  What !  men  of  your 
sense,  and  thought,  and  figure  ;  men  that  know  bet- 
ter than  to  be  imposed  upon  by  every  pretender  and 
upstart  teacher .'  '  They  endeavour  to  prejudice 
them  against  Christ,  by  persuading  them  to  think 
well  of  themselves. 

(2.)  That  they  will  disparage  themselves.  Most 
men,  e\'en  in  their  religion,  are  willing  to  be  go- 
venied  by  the  example  of  those  of  t\\c  first  rank  ; 
these  officers  therefore,  whose  preferments,  such  as 
they  were,  gave  them  a  sense  of  honour,  are  de- 
sired to  consider, 

[1.]  That,  if  they  become  disciples  of  Christ, 
they  go  contrary  to  those  who  were  persons  of  qua- 
lity and  reputation;  "Have  any  of  the  rulers,  or  of 
the  Pharisees,  believed  on  him  ?  You  know  they  have 
not,  and  you  ought  to  be  bound  up  by  their  judg- 
ment, and  to  believe  and  do  in  religion  according  to 
the  will  of  your  superiors ;  will  you  be  wiser  than 
they  i"'  Some  of  the  rulers  did  embrace  Christ, 
(Matt.  9.  18.  ch.  4.  S3.)  and  more  believed  in  him, 
but  wanted  courage  to  confess  him;  {ch.  12.  42.) 
Ijut  when  the  interest  of  Christ  runs  low  in  the 
world,  it  is  common  for  its  adversaries  to  represent 
it  as  lower  than  really  it  is.  But  it  was  too  true,  that 
few,  very  few,  of  them  did.  Note,  First,  The  cause 
of  Christ  has  seldom  had  nilers  and  Pharisees  on 
its  side.  It  needs  not  secular  supports,  nor  proposes 
secular  advantages,  and  therefoi-e  neither  courts, 
nor  is  courted  by  the  great  men  of  this  world.  Self- 
denial  and  the  crass  are  hard  lessons  to  rulers  and 
Pharisees.  Secondly,  This  has  confirmed  many  in 
their  prejudices  against  Christ  and  his  gospel,  that 
the  rulers  and  Pharisees  have  been  no  friends  to 
them.  Shall  secular  men  pretend  to  be  more  con- 
cerned about  spiritual  thmgs  than  spiritual  men 
themselves,  or  to  see  further  into  religion  than  those 
who  make  its  study  their  profession  .■"  If  rulers  and 
Pharisees  do  not  belie\-e  in  Christ,  they  that  do  be- 
lieve in  him  will  be  the  most  singular,  unfashiona- 
ble, ungenteel  people  in  the  world,  and  quite  out  of 
the  way  of  preferment ;  thus  are  people  foolishly 
swayed  by  external  motin'es  in  matters  of  eternal 
moment,  are  willing  to  be  damned  for  fashion-sake, 
and  to  go  to  hell  in  compliment  to  the  rulers  and 
Pharisees. 

[2.]  That  they  will  link  themselves  with  the 
despicable  vulgar  sort  of  people  ;  {x>.  49.)  But  this 
people  who  k?ioiu  not  the  larj  are  cursed ;  meaning 
especially  those  that  were  well-affected  to  the  doc- 
trine of  Christ.     Observe, 

First,  How  scornfully  and  disdainfully  they  caU 
them  ;  this  people.  It  is  not,  xa«,  this  lay-people, 
distinguished  from  them  that  were  the  clergy,  but 
iX'^'^  BT®',  this  rabble-people,  this  pitiful  scandalous 
scoundrel-peo])le,  whom  they  disdained  to  set  with 
the  dogs  of  their  Jiock,  thoui^h  God  had  set  them 
with  the  lambs  of  his.  If  they  mean  the  common- 
alty of  the  Je-.vish  nation,  they  were  the  seed  of 
Abraham,  and  in  covenant  with  God,  and  not  to  be 
spoken  of  with  such  contempt.  The  church's  com- 
mon interests  are  betrayed,  when  any  one  part  of  it 
studies  to  render  the  other  mean  and  despicable. 
If  they  mean  the  followers  of  Christ,  though  they 
were  generally  persons  of  small  figure  and  fortune, 
yet  by  owning  Christ  they  discovered  such  a  saga- 
city, integrity,  and  interest  in  the  favours  of  Heaven, 
as  made  tlicm  truly  great  and  considei-able.  Note, 
As  the  wisdom  of  God  has  often  chosen  base  things, 
and  things  which  are  despised,  so  the  folly  of  men 
has  commonly  debased  and  despised  those  whom 
God  has  chosen. 


760 


ST.  JOHN,  VII. 


Secondly,  How  unjustly  they  reproach  them  as  ig- 
norant of  the  word  of  God ;  They  hioiv  not  the  law  ; 
as  if  none  knew  the  law  but  those  that  knew  \tfroJn 
them  ;  and  no  scripture-knowledge  were  current  but 
what  came  out  oi  their  mint ;  and  as  if  none  knew 
the  law  but  such  as  were  observant  of  their  canons 
and  traditions.  Perhaps  many  of  tliose  whom  they 
thus  despised,  knew  the  law,  and  the  prophets  too, 
better  than  they  did.  Many  a  plain,  honest,  un- 
learned disciple  of  Christ,  by  meditation,  expe- 
rience, prayers,  and  especially  obedience,  attains  to 
a  more  clear,  sound,  and  useful  knowledge  of  the 
word  of  God,  than  some  great  scholars  witli  all  their 
wit  and  learaing.  Thus  David  came  to  understand 
more  than  the  ancients,  and  all  his  teachers,  Ps.  119. 
99,  100.  If  the  common  people  did  not  know  the 
law,  yet  the  chief  priests  and  Pharisees,  of  all  men, 
should  not  have  upbraided  them  with  it :  for  whose 
fault  was  it  Ijut  their's,  who  should  have  taught  ihe?n 
better;  but  instead  of  that,  took  away  the  key  of 
knowledge ?  Luke  11.  52. 

Thirdly,  How  magisterially  they  pronounce  sen- 
tence upon  them  ;  they  are  cursed ;  hateful  to  God 
and  all  wise  men  :  OT;jt«7«p«7« — as  execrable  people. 
It  is  well  that  their  saying  they  were  cursed,  did  not 
make  them  so,  for  the  curse  causeless  shall  not  come. 
It  is  a.n  usurpation  of  God's  prerogative,  as  well  as 
great  uncharitableness,  to  say  of  any  particular  per- 
sons, much  more  of  any  body  of  people,  that  they 
are  reprobates.  We  are  unable  to  try,  and  therefore 
unfit  to  condemn,  and  our  rule  is.  Bless,  and  curse 
not.  Some  think  they  mean  no  more  than  they  are 
a/it  to  be  deceived,  and  made  fools  of;  but  they  use 
this  odioiis  word.  They  are  cursed,  to  express  their 
own  indignation,  and  to  frighten  their  officers  from 
having  any  thing  to  do  with  them  ;  thus  the  language 
of  hell,  in  our  profane  age,  calls  every  thing  that  is 
displeasing,  cursed,  and  damned,  and  corifounded. 
Now,  for  aught  that  appears,  those  officers  liad  their 
convictions  baffled  and  stifled  by  these  suggestions, 
and  they  never  inquire  further  after  Christ ;  one 
■word  from  a  ruler  or  Pharisee  will  sway  more  with 
many  than  the  true  reason  of  things,  and  the  great 
interests  of  their  souls. 

II.  What  passed  between  them  and  Nicodemus, 
a  member  of  their  own  body,  -v.  50,  is'c.  Ob- 
serve, 

1.  The  just  and  rational  objection  which  Nicode- 
mus made  against  their  proceedings.  Even  in  their 
corrupt  and  wicked  Sanhedrim,  God  left  not  him- 
self quite  without  witness  against  their  enmity  ;  nor 
was  the  \-ote  against  Christ  carried  nemine  contra- 
dicente — unanimously.     Observe, 

(1.)  Who  it  was,  that  appeared  against  them  ;  it 
was  Nicodemus,  he  that  came  to  Jesus  by  night,  be-- 
ing  one  of  them,  v.  50.  Observe,  concerning  him, 
[1.]  That,  though  he  had  been  with  Jesus,  and 
taken  him  for  a  Teacher,  yet  he  retained  his  place 
in  the  council,  and  his  vote  among  them.  Some  im- 
pute this  to  his  weakness  and  cowardice,  and  think 
it  was  his  fault  that  he  did  not  quit  his  place ;  but 
Christ  had  never  said  to  him.  Follow  me,  else  he 
would  have  done  as  others,  that  left  all  to  follow 
him  ;  therefore  it  seems  rather  to  have  been  his  wis- 
dom, not  presently  to  throw  up  his  place,  because 
there  he  might  have  opportunity  of  serving  Christ 
and  his  interest,  and  stemming  the  tide  of  the  Jew- 
ish rage,  which  perhaps  he  did  more  than  we  are 
aware  of.  He  might  there  be  as  Hushai  among 
Absalom's  counsellors,  instrumental  to  turn  their 
cou7isels  into  foolishness.  Though  we  must  in  no 
case  deny  our  Master,  yet  we  may  wait  for  an  op- 
portunity of  confessing  him  to  the  best  advantage. 
God  has  his  remnant  among  all  sorts ;  and  many 
times  finds,  or  puts,  or  makes,  some  good  in  the 
worst  places  and  societies.  There  was  Daniel  in 
Nebuchadnezzar's  court,  and  Nehemiah  in  Artax- 


erxes's.  [2.  ]  That,  though  at  first  he  came  to  Jesus 
by  night,  for  fear  of  being  known,  and  still  continued 
in  his  post ;  yet,  when  there  was  occasion,  he  boldly 
appeared  in  defence  of  Christ,  and  opposed  the 
whole  council  that  were  set  against  him.  Thus 
many  believers,  who  at  first  were  timorous,  and 
readv  tojlee  at  the  shaking  of  a  leaf,  have  at  length, 
by  divine  grace,  grown  courageous,  and  able  to 
laugh  at  the  shaking  of  a  spear.  Let  none  justify 
the  disguising  of  their  faith  hy  the  example  of  Nico- 
demus, unless,  like  him,  they  be  ready  upon  the  first 
occasion  openly  to  appear  in  the  cause  of  Christ, 
though  they  stand  alone  in  it,  for  so  Nicodemus  did 
here,  and  ch.  19.  39. 

(2.)  What  he  alleged  against  their  proceedings, 
{v.  51.)  Doth  our  law  jucfge  any  man  before  it  hear 
him,  {vnmu  ■n-j.g  aura — hear  from  himself)  and  knom 
what  he  doeJh  ?  By  no  means,  nor  doth  the  law  of 
any  civilized  nation  allow  it.     Observe, 

[l.]  He  pi-udently  argues  from  the  principles  of 
their  own  law,  and  an  incontestable  rule  of  Justice, 
that  no  man  is  to  be  condemned  unheard.  Had  he 
urged  the  excellency  of  Christ's  doctrine,  or  the 
evidence  of  his  miracles,  or  repeated  to  them  his 
divine  discourse  with  him,  {ch.  3.)  it  had  been  but 
to  cast  pearls  before  swine,  who  would  tramfde  them 
under  their  feet,  and  would  turn  again,  and  rend 
him  ;  therefore  he  waves  them. 

[2.]  Whereas  they  had  reproached  the  people, 
especially  the  followers  of  Christ,  as  ignorant  of  the 
law,  he  here  tacitly  retorts  the  charge  upon  them- 
seh-es,  and  shews  how  ignorant  they  were  of  some 
of  the  first  principles  of  "the  law,  so  unfit  were  they 
to  give  law  to  others. 

[3.]  The  law  is  here  said  to  judge,  and  hear,  and 
know,  when  magistrates  that  go\'ern,  and  are  go- 
verned by  \i,  judge,  and  hear,  and  know;  for  they 
are  the  month  of  the  law,  and  whatsoever  they  bind 
and  loose  according  to  the  law,  is  justly  said  to  be 
bound  and  loosed  by  the  law. 

[4.]  It  is  highly  fit  that  none  should  come  under 
the  sentejice  of  the  law,  till  they  have  first  by  a  fair 
trial  undergone  the  scrutiny  of  it.  Judges,  when 
they  receive  the  complaints  of  the  accuser,  must  al- 
ways reserve  in  their  minds  room  for  the  defence  of 
the  accused,  for  they  have  two  ears  to  remind  them 
to  hear  both  sides ;  this  is  said  to  be  the  manner  of 
the  Romans,  Acts  25.  16.  The  method  of  our  law 
is  Oyer  and  Terminer,  first  to  hear  and  then  to  de- 
termine. 

[5.]  Persons  are  to  be  judged,  not  by  what  is  said 
of  them,  liut  by  what  they  do  ;  our  law  will  not  ask 
what  men's  opinions  are  of  them,  or  outcries  against 
them,  but,  W^iat  have  they  done  I  What  overt  acts 
can  they  be  convicted  of.''  Sentence  must  be  given, 
secundinn  allegata  et  probata — according  to  what 
is  alleged  and  proved.  Facts,  and  not  faces,  must 
be  known  in  judgment ;  and  the  scale  of  justice  be 
used  before  the  sword  of  justice. 

Now  we  may  suppose  that  the  motion  Nicodemus 
made  in  the  house  upon  this  was.  That  Jesus  should 
be  desired  to  come  and  give  them  an  account  of  him- 
self and  his  doctrine,  and  that  they  should  favour 
him  with  an  impartial  unprejudiced  hearing ;  but, 
though  none  of  them  could  gainsay  his  maxim,  none 
of  them  would  second  his  motion. 

2.  Wliat  was  said  to  this  objection.  Here  is  no  di- 
rect reply  gi\-en  to  it ;  but,  when  they  could  not  re- 
sist the  force  of  his  argument,  they  fell  foul  upon 
him,  and  what  was  to  seek  in  reason  they  made  up 
in  railing  and  reproach.  Note,  It  is  a  sign  of  a  bad 
cause,  when  men  cannot  bear  to  hear  reason,  and 
take  it  as  an  afii'ont  to  be  minded  of  its  maxims. 
Whoever  are  against  reason,  give  cause  to  suspect 
that  reason  is  against  them.  See  how  they  taunt 
him  ;  Art  thou  also  of  Galilee?  v.  52.  Some  think 
he  was  well  enough  served  for  continuing  among 


ST.  JOHiN,  VIII. 


761 


them  whom  he  knew  to  be  enemies  to  Christ,  and 
for  his  speaking  no  more  on  the  behalf  of  Christ 
than  what  he  might  haxe  said  on  behalf  of  the  gi'cat- 
est  criminal — that  he  should  not  be  condemned  un- 
heard. Had  he  said,  "As  for  this  Jesus,  I  have 
heard  him  myself,  and  know  he  is  a  Teacher  come 
from  God,  and  you  in  opposing  him,  fight  against 
God,"  as  he  ought  to  have  said,  he  could  not  have 
been  worse  abused  than  he  was  for  this  feeble  eftbrt 
of  his  tenderness  for  Christ. 

As  to  what  they  said  to  Nicodemus,  we  may  ob- 
serve, 

(1.)  How  /a/se  the  grounds  of  their  arguing  are, 
for,  [1.]  They  suppose  that  Christ  was  of  Galilee, 
and  that  was  false,  and  if  the^'- would  have- been  at 
the  pains  of  an  irnpartial  inquiry,  they  might  have 
found  it  so.  [2.]  They  suppose  that  because  most 
of  his  disciples  were  Galileans,  they  were  all  such, 
whereas  he  had  abundance  of  disciples  in  Judea. 
[:>.]  They  suppose  that  out  of  Galilee  no  prophet 
had  ri'sen,  and  for  this  appeal  to  Nicodemus's  search  ; 
yet  this  was  false  too,  Jonah  was  of  Gath-hepher, 
Nahum  an  Elkoshite,  both  of  Galilee,  Thus  do 
they  make  lies  their  refuge. 

(2.)  How  absurd  their  arguings  were  upon. these 
grounds,  such  as  were  a  shame  Xortders  and  Phari- 
sees. [1.]  Is  any  man  of  worth  and  virtue  ever  the 
worse  for  the  poverty  and  obscurity  of  his  country  ? 
The  Galileans  were  the  seed  of  Abraham  ;  Barba- 
rians and  Scythians  are  the  seed  of  Adam  ;  and  have 
ive  not  all  one  Father?  [2.]  Supposing  no  prophet 
had  risen  out  of  Galilee,  yet  it  is  not  impossible  that 
any  should  arise  thence.  If  Elijah  was  the  first  pro- 
phet of  Gilead,  (as  perhaps  he  was,)  and  if  the 
Gileadites  were  called  fugitives,  must  it  therefore 
be  questioned  whether  heVere  a  prophet  or  no  ? 

3.  The  hasty  adjournment  of  the  court  hereupon  ; 
they  broke  up  the  assembly  in  confusion,  and  with 
precipitation,  and  every  man  went  to  his  own  house. 
They  met  to  take  counsel  together  against  the  Lord 
and  his  Anointed,  but  thev  imagined  a  vain  thing ; 
and  not  only  he  that  sits  in  heaven,  laughed  at  them, 
but  we  may  sit  on  earth,  and  laugh  at  them  too,  "to 
see  all  the  politics  of  the  close  cabal  broken  to  pieces 
with  one  plain  honest  word.  They  were  not  willing 
to  hear  Nicodemus,  because  they  could  not  answer 
him.  As  soon  as  they  perceived  they  had  one  such 
man  among  them,  they  saw  it  was  to  no  purpose  to 
go  on  with  their  design,  and  therefore  put  off  the 
debate  to  a  more  convenient  season,  when  he  was 
absent.  Thus  the  counsel  of  the  Lord  is  made  to 
stand  in  spite  of  the  devices  in  the  hearts  of  men, 

CHAP.  VIII. 

In  this  chapter,  we  have,  I.  Christ's  evading  the  snare  whicli 
the  Jews  laid  for  him,  in  bringing  to  him  a  woman  taken 
in  adultery,  V.  1..11.  II.  Divers  discourses  or  conferences 
of  his  with  the  Jews  that  cavilled  at  him,  and  sought  occa- 
sion against  him,  and  made  every  tiling  he  said  a  matter 
of  controversy.  1.  Concerning  his  being  the  Light  of  tlie 
world,  V.  12 . .  20.  2.  Concerning  the  ruin  of  the  unbeliev- 
ing Jews,  V.  21 . .  30.  3.  Concerning  libertv  and  bondage, 
V.  31..  37.  4.  Concerning  his  Father  and' their  father,  v. 
38 . .  47.  5.  Here  is  his  discourse,  in  answer  to  tlieir  blas- 
phemous reproaches,  V.  48.  .50.  6.  Concerning  the  im- 
mortality of  believers,  v.  51 . .  59.  And  in  all  this  he  en- 
dured the  contradiction  of  sinners  against  himself. 

1 .  XESUS  went,  unto  the  mount  of  Olives. 

•f  2.  And  early  in  the  morning  he  came 
again  into  the  temple,  and  all  the  people 
came  unto  him ;  and  he.  sat  down,  and 
taught  them.  3.  And  the  Scribes  and  Pha- 
risees brought  unto  him  a  woman  taken  in 
adultery ;  and  when  they  had  set  her  in  the 
midst,     4.  Thev  sav  unto  liim,  Master,  this 

Vol.  v.— 5  D 


woman  was  taken  in  adultery,  in  the  very 
act.  5.  Now  Moses  in  the  law  command- 
ed us,  that  such  should  be  stoned :  but  what 
sayest  thou  ?  6.  This  they  said,  tempting 
him,  that  they  might  have  to  accuse  him. 
But  Jesus  stooped  down,  and  with  kts  fin- 
ger wrote  on  the  ground,  as  though  he  heard 
them  not.  7.  So  when  they  continued  ask- 
ing him,  he  lifted  up  himself,  and  said  unto 
them.  He  that  is  without  sin  among  you, 
let  him  first  cast  a  stone  at  her.  8.  And 
again  he  stooped  down,  and  wrote  on  the 
ground.  9.  And  they  which  heard  it,  be- 
ing convicted  by  their  oitn  conscience,  went 
out  one  by  one,  beginning  at  the  eldest, 
even  unto  the  last :  and  Jesus  was  left  alone, 
and  the  woman  standing  in  the  midst.  10. 
When  Jesus  had  lifted  up  himself,  and  saw 
none  but  the  woman,  he  said  unto  her, 
Woman,  where  are  those  thine  accusers  ? 
Hath  no  man  condemned  thee  1  11.  She 
said.  No  man.  Lord.  And  Jesus  said  unto 
her.  Neither  do  I  condemn  thee  ~  go,  and 
sin  no  more. 

Though  Christ  was  basely  abused  in  the  foregoing 
chapter,  both  by  the  rulers  and  by  the  people,  yet 
h^re  we  have  him  still  at  Jerusalem,  still  in  the  tem- 
ple ;  hoiv  often  would  he  have  gathered  them  !  Ob- 
serve, 

I.  His  retirement  in  the  evening  out  of  the  town ; 
{v.  1.)  He  went  unto  the  mount  of  Olrves  ;  whether 
to  some  friend's  house,  or  to  some  booth  pitched 
there,  now  at  the  feast  of  tabernacles,  is  not  certain; 
whether  he  rested  there,  or,  as  some  think,  conti- 
nued all  night  in  prayer  to  God,  we  are  not  told. 
But  he  went  out  of  Jerusalem,  perhaps,  because  he 
had  never  a  friend  there,  that  had  either  kindness 
or  courage  enough  to  give  him  a  night's  lodging, 
whUe  his  persecutors  had  houses  of  their  own  to  go 
to;  {ch.  7.  ,53.)  he  could  not  so  much  as  borrow  a 
place  to  lay  his  head  on,  but  what  he  must  go  a  mile 
or  two  out  of  town  for.  He  retired,  (as  some  think,) 
because  he  would  not  expose  himself  to  the  peril  of 
a  popiilar  tumult  in  the  night.  It  is  prudence  to  go 
out  of  the  way  of  danger,  whenever  we  can  do  it 
without  going  out  of  the  way  of  duty.  In  the  day- 
time, when  he  had  work  to  do  in  the  temple,  he  wil- 
lingly exposed  himself,  and  was  under  special  pro- 
tection, Isa.  49.  2.  But  in  the  night,  when  he  had 
not  work  to  do,  he  withdrew  into  the  country,  and 
sheltered  himself  there. 

II.  His  return  in  the  morning  to  the  temple,  and. 
to  his  work  there,  t'.  2.     Observe, 

1,  What  a  diligent  Preacher  Christ  was ;  Early 
in  the  morning  he  came  again  utid  taught.  Though 
he  had  been  teaching  theday  before,  he  taught  again 
to-day,  Christ  was  a  constant  Preacher,  in  season 
and  out  of  season.  Three  things  are  taken  notice  of 
here  concerning  Christ's  preaching.  (1, )  The  time; 
early  in  the  morning.  Though  he  lodged  out  of 
town,  and  perhaps  had  spent  much  of  the  night  in 
secret  praver,  vet  he  came  early,  ^^^■len  a  day's 
work  is  to  be  done  for  God  and  souls,  it  is  good  to 
begin  betimes,  and  take  the  day  before  us,  (2,) 
The  place  ;  in  the  temfile ;  not  so  much  because  it 
was  a  consecrated  place,  (for  then  he  would  have 
chosen  it  at  other  times,)  as  because  it  was  now  a 
place  of  concourse.  And  he  would  hereby  coimte- 
nance  solemn  assemblies  for  religious  worship,  and 


762 


ST.  JOHN,  VIII. 


encourage  people  to  come  up  to  the  temple,  for  he 
had  not  yet  left  it  desolate.  (3. )  His  posture  ;  he 
sat  do'ivn,  and  taught,  as  on"  having  authority  ;  and 
as  one  that  intended  to  abide  by  it  for  some  time. 

2.  How  diligently  his  preaching  was  attended 
upon  ;  All  the  people  came  tinto  him;  and  perhaps 
many  of  them  were  the  country-people,  who  were 
this  day  to  return  home  from  the  feast,  and  were 
desirous  to  hear  one  sei-mon  more  from  the  mouth 
of  Christ  before  they  returned.  They  came  to  him, 
though  he  came  early.  They  that  seek  him  early, 
shall  Jind  him.  Though  the  rulers  were  displeased 
at  those  that  came  to  heai-  him,  yet  they  would  come; 
and  he  taught  them,  though  they  were  angi-y  at  him 
too.  Though  there  were  few  or  none  among  them 
that  were  jiersons  of  any  figure,  yet  Christ  bid  them 
■welcome,  and  taught  them. 

III.  His  dealing  with  those  that  brought  to  him 
Xh^rjoman  taken  in  adultery,  tempting  him.  The 
Scribes  and  Pharisees  would  not  only  not  hear  Christ 
patiently  themselves,  but  they  disturlied  him  when 
the  people  were  attending  on  him.  Obser\'e  here, 
1.  The  case  proposed  to  him  by  the  Scribes  and 
Pharisees,  who  herein  contrived  to  pick  a  quarrel 
■with  him,  and  bring  him  into  a  snare,  x<.  3 — 6. 

(1. )  They  set  the  prisoner  to  the  bar ;  (r.  3. )  they 
brought  him  a  woman  taken  in  adultery ;  perhaps 
now  lately  taken,  during  the  time  of  the  feast  of  ta- 
bernacles, when,  it  may  be,  their  dwelling  in  booths, 
and  their  feasting  and  joy,  might,  bv  wicked  minds, 
■which  corrupt  the  best  things,  be  rriade  occasions  of 
sin.  Those  that  were  takeii  in  adultery,  were  bv 
the  Jewish  law  to  be  put  to  death,  which  "the  Roman 
powers  allowed  them  the  execution  of,  and  there- 
fore she  was  brought  before  the  ecclesiastical  court. 
Observe,  She  was  taken  in  her  adultery ;  though 
adultery  is  a  work  of  darkness,  which  the  criminals 
commonly  take  all  the  care  thev  can  to  conceal,  yet 
sometimes  it  is  strangely  brought  to  light.  Those 
that  promise  themselves  secrecy  in  sin,  deceive 
themselves.  The  Scribes  and  Pharisees  bring  her 
to  Christ,  and  set  her  in  the  midst  of  the  assembly, 
as  if  they  would  leave  her  wholly  to  the  judgment 
of  Christ,  he  having  sat  down,  as  a  Judge' upon  the 
bench. 

(2.)  They  prefer  an  indictment  against  her;  {v. 
4. )  Master,  this  woman  was  taken  in  adultery.  Here 
they  call  him  Master,  whom  but  the  dav  before  they 
had  called  a  Deceri'er  ;  in  hopes  with  their  flatteries 
to  have  ensnared  him,  as  those,  Luke  20.  20.  But 
though  men  maybe  imposed  upon  with  compliments, 
he  that  searches  the  heart,  cannot. 

[1.]  The  crime  for  which  the  prisoner  stands  in- 
dicted, is  no  less  than  adultery  ;  which  even  in  the 
patriarchal  age,  before  the  law  of  Moses,  was  looked 
upon  as  an  iniguity  to  he  punished  by  the  jtidt^es.  Job 
31.  9,  11.  Gen.  38.  24.  The  Pharisees,  by  their 
vigorous  prosecution  of  this  offender,  seemed  to  have 
a  great  zeal  against  the  sin,  when  it  appeared  after- 
ward that  they  themseh-es  were  not  free  from  it ; 
nay  they  were  within  /"«//  of  all  undeanness,  MiM. 
23.  27,  28.  Note,  It  'is  common  for  those  that  are 
indulgent  to  their  own  sin,  to  be  severe  against  the 
sins  of  others. 

_  [2.  ]  The  proof  of  the  crime  was  from  the  noto- 
rious evidence  of  the  fact,  an  incontestible  proof; 
she  was  taken  in  the  act,  so  that  there  was  no  room 
left  to  plead  Not  guilty  ;  had  she  not  been  taken  in 
this  act,  she  might  have  gone  on  to  another,  till  her 
heart  had  been  perfectly  hardened  ;  but  sometimes 
It  proves  a  mercy  to  sinners,  to  have  their  sin  brouerht 
to  light,  that  they  may  do  no  more  presumptuously. 
Better  our  .sin  should  s/m???f  us  than  f/amw  us;  and 
be  set  in  order  before  us  for  our  conviction  than  for 
our  condemnation. 

(3.)  They  produce  the  statute  in  this  case  made 
and  provided,  and  upon  which  she  was  indicted,  v. 


5.  Moses  in  the  la^w  commanded  that  such  should 
be  stoned.  Moses  commanded  that  they  should  be 
put  to  death,  (Lev.  20.  10.  Dcut.  22.  22.)  but  not 
that  they  should  be  stoned,  unless  the  adulteress  was 
espoused,  not  married,  or  was  a  priest's  daughter, 
Deut.  22.  21.  Note,  Adultery  is  an  exceeding  sin- 
ful sin,  for  it  is  the  rebellion  of  a  vile  lust,  not  only 
against  the  command,  but  against  the  convenant  of 
our  God.  It  is  the  violation  of  a  divine  institution  in 
innocency,  by  the  indulgence  of  one  of  the  basest 
lusts  of  man  in  his  degeneracy. 

(4. )  They  pray  his  judgment  in  the  case  ;  "  But 
what  sayesi  thou,  who  pretendest  to  be  a  Teacher 
come  from  God,  to  repeal  old  laws  and  enact  new 
ones  ?  M'hat  hast  thou  to  say  in  this  case  .■"'  If  they 
had  asked  this  question  in  sincerity,  with  a  humljle 
desire  to  know  his  mind,  it  had  been  very  commend- 
able. They  that  are  intrusted  with  the  administra- 
tion of  justice,  should  look  up  to  Christ  for  direction; 
but  this  they  said  tejnptiiig  him,  that  they  might  have 
to  accuse  him,  v.  6.  [1.  J  If  he  should  confirm  the 
sentence  of  the  law,  and  let  it  take  its  course,  they 
would  censure  him  as  inconsistent  with  himself,  (he 
having  received  publicans  and  harlots,)  and  with 
the  character  of  the  Messiah,  who  should  be  meek, 
and  have  salvation,  and  proclaim  a  year  of  release  j 
and  perhaps  they  would  accuse  him  to  the  Roman 
governor,  for  countenancing  the  Jews  in  the  exercise 
of  a  judicial  power.  But,  [2.]  If  he  should  acquit 
her,  and  gi\e  his  opinion  that  the  sentence  should 
not  be  executed,  (as  they  expected  he  would,)  they 
would  represent  him,  J'lrst,  As  an  Enemy  to  the  law 
of  Moses,  and  as  one  that  usurped  an  authority  to 
correct  and  control  it,  and  would  confimi  that  pre- 
judice against  him,  which  his  enemies  were  so  in- 
dustrious to  propagate,  that  he  came  to  destroy  the 
law  and  the  prophets.  Secondly,  As  a  friend  to  sin- 
ners, and,  consequently,  a  Favourer  of  sin ;  if  he 
should  seem  to  connive  at  such  wickedness,  and  let 
it  go  unpunished,  they  would  represent  him  as  coun- 
tenancing it,  and  being  a  Patron  of  ofl^ences,  if  he 
were  a  Protector  of  offenders  ;  than  which  no  reflec- 
tion could  be  more  invidious  upon  one  that  professed 
the  strictness,  purity,  and  business,  of  a  Prophet. 

2.  The  method  he  took  to  resolve  this  case,  and 
so  to  break  this  snare. 

(1. )  He  seemed  to  slight  it,  and  turned  a  deaf  ear 
to  it ;  he  stooped  down,  and  wrote  on  the  ground. 
It  is  impossible  to  tell,  and  therefore  needless  to  ask, 
what  he  wrote  ;  but  it  is  the  only  mention  made  in 
the  gospels  of  Christ's  writings ;  Eusebius  indeed 
speaks  of  his  writing  to  Abgarus  king  of  Edessa. 
Some  think  they  have  a  liberty  of  conjecture  as  to 
what  he  wrote  here.  Grotius  says.  It  was  some 
grave  weighty  saying,  and  that  it  was  usual  for  wise 
men,  when  they  were  very  thoughtful  conceraing 
any  thing,  to  do  so.  Jerom  and  Ambrose  suppose 
he  wrote,  I^et  the  names  of  these  wicked  men  be  writ- 
ten in  the  dust.  Others  this.  The  earth  accuses  the 
earth,  but  the  judgment  is  mine.'  Christ  by  this 
teaches  us  to  be  slow  to  speak,  when  difficult  cases 
are  proposed  to  us,  not  quickly  to  shoot  our  bolt ; 
and  when  provocations  are  given  us,  or  we  are  ban- 
tered, to  pause  and  consider  before  we  reply  ;  think 
twice  before  we  speak  once  ;  The  heart  of  the  wise 
studies  to  answer.  Our  translation  from  some  Greek 
copies,  which  add,  /w))  ■Trf^'Tmoi  i/.tiv®',  (though  the 
most  copies  have  it  not,)  give  this  account  of  the  rea- 
son of  his  writins;  on  the  ground,  as  though  he  heard 
them  not.  He  did  as  it  -were  look  another  way,  to 
shew  that  he  was  not  willine;  to  take  notice  of  their 
address,  saving,  in  effect.  Who  made  me  a  Judge  or 
a  Divider?  It  is  safe  in  many  cases  to  be  deaf  to 
that  which  it  is  not  safe  to  answer,  Ps.  38.  13.  Christ 
would  not  have  his  ministers  to  be  entangled  in  se- 
cular affairs ;  let  them  rather  employ  themselves  in 
any  lawful  studies,  and  fill  up  their  time  with  writ- 


ST.  JOHN,  VIII. 


763 


ing  on  the  ground,  (which  nobody  will  heed,)  than 
busy  themselves  in  that  which  does  not  beloni;  to 
them.  But  when  Christ  seemed  as  tliough  he  heard 
them  not,  he  made  it  appear  tliat  he  not  only  heard 
their  words,  but  knew  their  thoughts. 

(2. )  When  they  importunately  or  rather  imperti- 
nently pressed  him  tor  an  answer,  he  turned  the 
conviction  of  the  prisoner  upon  the  prosecutors,  v.  7. 

[1.]  Thev  continued  asfchig-  him,  and  his  seeming 
not  to  take  notice  of  them,  made  them  the  more  ve- 
hement, for  now  they  tliought  sure  enough  that  they 
had  run  him  aground,  and  that  he  could  not  avoid 
the  imputation  of  contradicting  eitlier  the  law  of 
Moses,  if  he  should  acquit  the  prisoner,  or  his  own 
doctrine  of  mercy  and  pardon,  it  he  should  condemn 
her ;  and  therefore  they  pushed  on  their  appeal  to 
him  with  vigour ;  whereas  they  should  have  con- 
strued his  disregard  of  them  as  a  check  to  their  de- 
sign, and  an  intimation  to  them  to  desist,  as  they  ten- 
dered their  own  i-eputation. 

[2.  ]  At  last,  he  put  them  all  to  shame  and  silence 
with  one  word ;  He  lifted  up  himself,  awaking  as  one 
out  of  sleep,  (Ps.  78.  65.)  and  said  unto  them.  He 
that  is  without  sin  among  you,  let  him  first  cast  a 
stone  at  her, 

First,  Here  Christ  avoided  the  snare  which  they 
had  laid  for  him,  and  effectually  saved  his  ovm  re- 
putation. He  neither  reflected  upon  the  law,  nor 
excused  the  prisoner's  giijlt ;  nor  did  he  on  the  other 
hand  encourage  the  prosecution,  or  countenance 
their  heat ;  see  the  good  effect  of  consideration. 
When  we  cannot  make  our  point  by  steering  a  direct 
course,  it  is  good  to  fetch  a  com/iass. 

Secondly,  In  the  net  which  they  spread  is  their  oivn 
foot  taken.  They  came  with  design  to  accuse  him, 
but  they  were  forced  to  accuse  themselves.  Christ 
owns  it  was  fit  the  prisoner  should  be  prosecuted, 
but  appeals  to  their  consciences,  whether  they  were 
fit  to  be  the  prosecutors. 

1.  He  here  refers  to  that  rule  which  the  law  of 
Moses  prescribed  in  the  execution  of  criminals,  that 
the  hand  of  the  witnesses  must  be  first  iifion  them, 
(Deut.  17.  7.)  as  in  the  stoning  of  Stephen,  Acts  7. 
58.  The  Scribes  and  Pharisees  were  the  witnesses 
against  this  woman.  Now  Christ  puts  it  to  them, 
whether,  according  to  tlieir  own  law,  they  would 
dare  to  be  the  executioners.  Durst  they  take  away 
that  life  with  their  hands,  which  they  were  now  tak- 
ing awav  with  their  tongues  ;  would  not  their  own 
consciences  fly  in  their  faces  if  they  did  ? 

2.  He  builds  upon  an  uncontested  maxim  in  mo- 
rality, that  it  is  veiy  absurd  for  men  to  be  zealous 

.in  punishing  the  offences  of  others,  while  they  are 
every  whit  as  guilty  themselves,  and  they  are  not 
better  than  self-condemned,  who  judge  others,  and 
yet  themselves  do  the  same  thing ;  "  If  there  be  any 
of  you  that  is  without  sin,  without  sin  of  this  nature, 
that  has  not  some  time  or  other  been  guilty  of  for- 
nication or  adulteiy,  let  him  cast  tlie  first  stone  at 
her."  Not  that  magistrates,  who  are  conscious  of 
guilt  themselves,  shoiild  therefore  conni\'e  at  others' 
guilt  But  therefore,  (1.)  Whenever  we  find  fault 
with  others,  we  ought  to  reflect  upon  ourselves,  and 
to  be  more  severe  against  sin  in  ourselves  than  in 
others.  (2.)  We  ought  to  be  favourable,  though 
not  to  the  sins,  yet  to  the  persons,  of  those  that  of- 
fend, and  to  restore  them  with  a  sfiirit  of  meekness, 
considering  ourselves  and  our  o^vn  corrupt  nature. 
jiut  sumus,  autfuimus,  vel possumiis  esse  quod  hie 
est — JVe  either  are,  or  have  been,  or  may  be,  what 
he  is.  Let  this  restrain  us  from  throwing  stones  at 
our  brethren,  and  proclaiming  their  fault.  Let  him 
that  is  without  sin,  begin  such  discourse  as  that,  and 
then  those  that  are  truly  humbled  for  their  own  sins, 
will  blush  at  it,  and  be  glad  to  let  it  fall.  (3. )  Those 
that  are  any  way  obliged  to  animadvert  ufion  the 
faults  of  others,  are  concerned  to  look  well  to  them- 


selves, and  kee/i  themseh'es  fiure ;  (Matt.  7.  5.)  Qui 
alterum  incusut  Jirobri,  ifisum  se  intueri  oportet. 
The  snuffers  of  the  tabernacle  were  of  pure  gold. 

3.  Perhaps  he  refers  to  the  trial  of  the  suspected 
wife  by  the  jealous  husband,  with  the  waters  of  Jea- 
lousy. The  man  was  to  bring  her  to  the  pnest, 
(Numb.  5.  15.)  as  the  Scribes  and  Pharisees  brought 
this  woman  to  Christ.  Now  it  was  a  received  opi- 
nion among  the  Jews,  and  confirmed  bv  experience, 
that  if  the  husband  who  brought  his  wit'e  to  that  trial, 
had  himself  been  at  any  time  guilty  of  adultery, 
.d(jupc  non  explorant  ejus  uxorem —  The  bitter  water 
had  no  effect  upon  the  wife.  "  Come  then,"  saith 
Christ,  "according  to  your  own  tradition  will  I  judge 
you  ;  if  you  are  without  sin,  stand  to  the  charge,  and 
let  the  adulteress  be  executed ;  but  if  not,  though 
she  be  guilty,  while  you  that  present  her,  are  equally 
so,  according  to  your  own  rule  she  shall  be  free." 

4.  In  this  he  attended  to  the  great  work  which 
he  came  into  the  world  abovit,  and  that  was  to  bring 
sinners  to  repentance ;  not  to  destroy,  but  to  save. 
He  aimed  to  bring,  not  only  the  prisoner  to  repen- 
tance, by  shewing  her  his  mercy,  but  the  prosecu- 
tors, too,  by  shewing  them  their  sins  ;  they  thought 
to  insnare  him,  he  sought  to  convince  and  convert 
them.  Thus  the  blood-thirsty  hate  the  upright,  but 
the  just  seek  his  soul. 

[3.]  Having  given  them  this  startling  word,  he 
left  them  to  consider  of  it,  a?id  again  stooped  down, 
ajid  wrote  on  the  ground,  v.  8.  As  when  they 
made  their  address,  he  seemed  to  slight  their  ques- 
tion, so  now  that  he  had  gi\en  them  an  answer,  he 
slighted  their  resentment  of  it ;  not  caring  what  they 
said  to  it ;  nay,  thev  needed  not  to  make  any  reply  ; 
the  matter  was  lodged  in  their  own  breasts,  let  them 
make  the  best  of  it  there.  Or,  he  would  not  seem 
to  wait  for  an  answer,  lest  they  should  on  a  sudden 
justify  themselves,  and  then  think  themselves  bound 
in  honour  to  persist  in  it ;  but  gives  them  time  to 
pause,  and  to  commune  with  their  own  hearts.  God 
saith,  /  hearkened  and  heard,  Jer.  8.  6.  Some 
Greek  copies  here  read.  He  wrote  on  the  ground, 
woe  ejcar'  awrZ'j  Tac  o^«(jTi«f — the  sins  ofei^ery  one  of 
them  ;  this  he  could  do,  for  *°  sets  our  iniquities  be- 
fore him  ;  and  this  he  will  do,  for  he  will  set  them 
in  order  before  us  too ;  he  seals  up  our  transgres- 
sions. Job  14.  17.  But  he  does  not  write  men's  sins 
in  the  sand ;  no,  they  are  written  as  with  a  pen  of 
iron  and  the  point  of  a  diamond,  (Jer.  17.  1.)  never 
tohe  forgotte7i  till  they  are  for gh' en. 

[4.]  The  Scribes  and  Pharisees  were  so  strangely 
thunderstiiick  with  the  words  of  Christ,  that  they 
let  fall  their  persecution  of  Christ,  whom  thev  durst 
no  further  tempt ;  and  their  prosecution  of  the  wo- 
man whom  they  durst  no  longer  accuse;  (f.  9.) 
They  went  out  one  by  one.     First,  Perhaps  his  writ-  / 

ing  on  the  ground  frightened  them,  as  the  hand- 
writing on  the  wall  frightened  Belshazzar.  They 
concluded  he  was  writing  bitter  things  against  them, 
writing  their  doom.  Happy  they  who  have  no  rea- 
son to  be  afraid  of  Christ's  writing  !  Secondly,  How- 
ever, what  he  said,  frightened  them,  by  sending 
them  to  their  oviw  consciences ;  he  had  sheared  them 
to  thcjnseh'es,  and  thev  were  afraid  if  they  should 
stay  till  he  lifted  up  himself  again,  his  next  word 
woidd  shew  them  to  the  world,  and  shame  them  be- 
fore men,  and  therefore  they  thought  it  best  to  with- 
draw. They  went  out  one  by  one,  that  they  might 
go  out  softlui  and  not  by  a  noisy  flight  disturb  Christ ; 
they  gat  them  away  by  stealth,  as  people  being 
ashamed  steal  awai/  when  they  fiee  in  battle,  2  Sam. 
IP.  3.  The  order  of  their  departure  is  taken  notice 
of,  beginning  at  the  eldest,  eitherbecause  they  were 
most  gtiilty,  or  first  aware  of  the  danger  they  were 
in  of  being  put  to  the  blush.  And  if  the  eldest  quit 
the  field,  and  retreat  ingloriously,  no  marvel  if  the 
younger  follow  them.    Now  see  here, 


764 


ST.  JOHN,  VIII. 


1.  The  force  of  the  word  of  Christ  for  the  convic- 
tion of  sinners  ;  T/iey  which  heard  it,  were  convicted 
by  tlieir  own  consciences.  Conscience  is  God's  depu- 
ty in  the  soul,  and  one  word  from  him  will  set  it  on 
work,  Heb.  4.  12.  Those  that  had  been  old  in 
adulteries,  and  long  fixed  in  a  proud  opinion  of 
themselves,  tlie  eldest  even  of  them,  were  here 
startled  by  the  word  of  Christ ;  even  Scribes  and 
Pharisees,  who  were  most  conceited  of  themselves, 
by  the  power  of  Christ's  word  are  made  to  retire 
with  shame. 

2.  The  fo/ly  of  sinners  under  these  convictions, 
■which  appears  in  these  Scribes  and  Pharisees.  (1.) 
It  is  folly  for  those  that  are  under  convictions,  to 
make  it  their  principal  care  to  avoid  shame,  as  Ju- 
dah,  (Gen.  3S.  23.)  lest  we  be  ashamed.  Our  care 
should  be  more  to  sa\'e  oui-  soiils  than  to  save  our 
credit.  Saul  evidenced  his  hypocrisy,  when  he  said, 
I  have  sinned,  yet  ?iow  honour  me,  I  pray  thee. 
There  is  no  way  to  get  the  honour  and  comfort  of 
penitents,  but  hj  taking  the  shame  of  penitents. 
(2.)  It  is- folly  for  tliose  that  are  under  conviction,  to 
contrive  how  to  shift  q^  their  convictions,  and  to  get 
rid  of  them.  The  Scribes  and  Pharisees  had  the 
wound  opened,  and  now  they  should  have  been  de- 
sirous to  have  it  searched,  and  then  it  might  have 
been  healed,  but  that  Avas  the  thing  they  dreaded 
and  declined.  (3. )  It  is  folly  for  those  that  are  under 
convictions  to  get  away  from  Jesus  Christ,  as  these 
here  did,  for  he  is  the  only  one  that  can  heal  the 
wounds  of  conscience,  and  speak  peace  to  us.  Those 
that  are  convicted  by  their  consciences,  will  be  con- 
demned by  their  Judge,  if  they  be  not  justified  by 
their  Redeemer ;  and  will  they  then  go  from  him  .'' 
To  whom  will  they  go  ? 

[5.]  When  the  self-conceited  prosecutors  quitted 
the  field,  and /led  for  the  same,  the  self-condemning 

Erisoner  stood  her  ground,  with  a  resolution  to  abide 
y  the  judgment  of  our  Lord  Jesus  ;  Jesus  was  left 
alone  from  the  company  of  the  Scribes  and  Pharisees, 
free  from  their  molestations,  and  thewoman  standing 
in  the  midst  of  the  assembly  that  were  attending  on 
Christ's  preaching,  where  they  set  her,  v.  3.  She 
did  not  seek  to  make  her  escape,  though  she  had 
opportunity  for  it ;  but  her  prosecutors  had  appealed 
unto  Jesus,  and  to  him  she  would  go,  on  him  she 
would  wait  for  her  doom.  Note,  Those  whose  cause 
is  brought  before  our  Lord  Jesus,  will  never  have 
occasion  to  remove  it  into  any  other  court,  for  he  is 
the  refuge  of  penitents.  The  law  which  accuses  us, 
and  calls  for  judgment  against  us,  is  by  the  gospel  of 
Christ  made  to  withdraw,  its  demands  are  answered, 
and  its  clamours  silenced,  by  the  blood  of  Jesus. 
Our  cause  is  lodged  in  the  gospel-court  ;  we  are  left 
with  Jesus  alone,  it  is  with  him  only  that  we  have 
now  to  deal,  for  to  him  all  judgment  is  committed  ; 
let  us  therefore  secure  our  interest  in  him,  and  we 
are  made  for  ever.  Let  his  gospel  rule  us,  and  it 
will  infallibly  save  us. 

[6.]  Here  is  the  conclusion  of  the  trial,  and  the 
issue  it  was  brought  to  ;  {v.  10,  11.)  Jesus  lifted  ufi 
hiinself,  and  he  saw  none  but  the  woman.  Though 
Christ  may  seem  to  take  no  notice  of  what  is  said 
and  done,  but  leave  it  to  the  contending  sons  of  men 
to  deal  it  among  themselves,  yet,  when  the  hour  of 
his  judgment  is  come,  he  will  no  longer  keep  silence. 
When  David  had  appealed  to  God,  he  prayed.  Lift 
up  thyself,  Ps.  7.  6.  and  94.  2.  The  woman,  it  is 
likely,  stood  trembling  at  the  bar,  as  one  doubtful  of 
the  issue.  Christ  was  without  sin,  and  might  cast 
the  first  stone  ;  but  though  none  more  severe  than 
he  against  sin,  for  he  is  infinitely  just  and  holy,  none 
more  compassionate  than  he  to  sinners,  for  he  is  infi- 
nitely gracious  and  merciful,  and  this  poormalefactor 
finds  him  so,  now  that  she  stands  upon  her  deliverance. 

Here  is  the  method  of  the  courts  of  judicature  ob 
served : 


First,  The  prosecutors  are  called ;  Where  arc 
those  thine  accusers?  Hath  no  man  condemned  thee? 
Not  but  that  Christ  knew  where  they  were  ;  but  he 
asked,  that  he  might  shame  them  who  declined  his 
judgment,  and  encourage  her  who  resolved  to  abide 
by  it.  St.  Paul's  challenge  is  like  this,  IVho  shall 
lay  aJiy  thing  to  the  charge  of  God's  elect  ?  Where 
are  these  their  accusers  .'  The  accuser  of  the  bre- 
thren shall  be  fairly  cast  out,  and  all  indictments  le- 
gally and  regularly  quashed. 

Secondly,  They  do  not  appear  when  the  question 
was  asked ;  Hath  no  man  condemned  thee  ?  She 
said,  .A'b  man.  Lord.  She  speaks  respectfully  to 
Christ,  calls  him  Lord,  but  is  silent  concerning  her, 
prosecutors,  says  nothing  in  answer  to  that  question 
whicli  concerned  them.  Where  are  those  time  ac- 
cusers? She  does  not  triumph  in  their  retreat,  or 
insult  over  them  'as  witnesses  against  themselves,  not 
against  her.  If  we  hope  to  be  forgiven  by  our  Judge, 
we  must  forgive  our  accusers  ;  and  if  their  accusa- 
tions, how  invidious  soever,  were  the  happy  occasion 
of  awakening  our  consciences,  we  may  easily ybrg-roe 
them  this  wrong.  But  she  answered  the  question 
which  concerned  herself,  Has  no  man  condemned 
thee  ?  True  penitents  find  it  enough  to  give  account 
of  themselves  to  God,  and  will  not  undertake  to  give 
account  of  other  people. 

Thirdbi,  The  prisoner  is  therefore  discharged ; 
A'either  do  I  condemn  thee ;  go,  and  sin  no  more. 
Consider  this, 

1.  As  her  discharge  from  the  temporal  punish- 
ment ;  "  If  they  do  not  condemn  thee  to  be  stoned 
to  death,  neither  rfo  /. "  Not  that  Christ  came  to 
disarm  the  magistrate  of  his  sword  of  justice,  or  that 
it  is  his  will  that  capital  punishments  should  not  be 
inflicted  on  malefactors ;  so  far  from  that,  the  ad- 
ministration of  public  justice  is  established  by  the 
gospel,  and  made  subservient  to  Christ's  kingdom ; 
By  me  kings  reign.  But  Chnst  would  not  condemn 
this  woman,  (1.)  Because  it  was  none  of  his  business, 
he  was  no  judge  or  divider,  and  therefoi-e  would  not 
intermeddle  in  secular  affairs.  His  kingdom  was 
not  of  this  world.  Tractent  fabrilia  fabri — Let  every 
one  act  in  his  own  province.  (2.)  Because. she  was 
prosecuted  by  those  that  were  more  guilty  than  she, 
and  could  not  for  shame  insist  upon  their  demand 
of  justice  against  her.  This  law  appointed  the  hands 
of  the  witnesses  to  be  fii-st  upon  the  criminal,  and 
afterward  the  hands  of  all  the  people,  so  that  if  they 
fly  off,  and  do  not  condemn  her,  the  prosecution 
drops.  The  justice  of  God,  in  inflicting  temporal 
judgments,  sometimes  takes  notice  ois.  comparative 
righteousness,  and  spares  those  who  are  otherwise 
obnoxious,  when  the  punishing  of  them  would  gra- 
tify those  that  are  worse  than  they,  Deut.  32.  26, 
27.  But  when  Christ  dismissed  her,  it  was  with  this 
caution.  Go,  and  sin  no  more.  Impunity  emboldens 
malefactors,  and  therefore  those  who  are  guilty,  and 
yet  have  found  means  to  escape  the  edge  of  the  law, 
need  to  double  their  watch,  lest  Satan  get  advan- 
tage ;  for  the  fairer  the  escape  was,  the  fairer  the 
warning  was  to  go  and  sin  no  more.  They  who  help 
to  save  the  life  of  a  criminal,  should,  as  Christ  here, 
help  to  save  the  soul  with  this  caution. 

2.  As  her  discharge  from  the  eternal  punishment 
For  Christ  to  sav,  I  do  not  condemn  thee,  is,  in  effect, 
to  say,  /  do  forgive  thee  ;  and  the  Son  of  man  had 
power  on  earth  to  forgwe  sins,  and  could  upon  good 
grounds  give  this' absolution ;  for  as  he  knew  the 
hardness  and  impenitent  hearts  of  the  prosecutors, 
and  therefore  said  that  which  would  confound  them, 
so  he  knew  the  tendemess  and  sincere  repentance 
of  the  prisoner,  and  therefore  said  that  which  would 
comfort  her,  as  he  did  to  that  woman  who  was  a 
sinner,  such  a  sinner  as  this,  who  was  likewise  look- 
ed upon  with  disdain  by  a  Pharisee  ;  (Luke  7.  48.) 
Tliy  sins  are  forgiven  thee,  go  in  peace.    So  here, 


ST.  JOHN,  VIII. 


765 


J\,'cither  do  Icondemn  thee.  Note,  (1.)  They  arc 
tnilv  happy,  whom  Clirist  doth  jiot  condemn,  for 
his  discharge  is  a  sufficient  answer  to  all  other  chal- 
lenges, they  are  all  coram  nonjudice — before  an  un- 
authorized judge.  (2.)  Christ  wiU  not  condemn 
those,  who,  though  they  have  sinned,  will  go  and  sin 
no  more,  Ps.  85.  8.  Isa'.  55.  7.  He  will  not  take  the 
advantage  he  has  against  us  for  our  former  rebel- 
lions, if  we  will  but  la^'  down  our  arms  and  return  to 
our  allegiance.  (3.)  Christ's  favour  to  us  in  the  re- 
mission of  the  sins  that  are  past,  should  be  a  pre- 
vailing argument  with  us  to  go  and  sin  no  more, 
Rom.  6.  1,  2.  Will  not  Christ  condemn  thee  .'  Go 
then  and  sin  no  more. 

12.  Then  spake  Jesus  again  unto  them, 
saying,  I  am  the  light  of  the  world :  he  that 
followeth  me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  lije.  1 3.  The 
Pharisees  therefore  said  unto  him.  Thou 
])earest  record  of  thyself;  thy  record  is  not 
true.  14.  Jesus  answered  and  said  unto 
them.  Though  I  bear  record  of  myself,  yet 
my  record  is  true :  for  I  know  whence  I 
came,  and  whither  I  go;  but  ye  cannot 
tell  whence  I  come,  and  whither  I  go.  15. 
Ye  judge  after  the  flesh  ;  I  judge  no  man. 
16.  And  yet  if  I  judge,  my  judgment  is 
true :  for  I  am  not  alone,  but  I  and  the 
Father  that  sent  me.  17.  It  is  also  written 
in  your  law,  that  the  testimony  of  two  men 
is  true.  18.  I  am  one  that  bear  witness  of 
myself,  and  the  Father  that  sent  me  bear- 
eth  witness  of  me.  19..  Then  said  they 
unto  him,  Where  is  thy  Father  ?  Jesus  an- 
swered. Ye  neither  know  me,  nor  my  Fa- 
ther :  if  ye  had  known  me,  ye  should  have 
known  my  Father  also.  20.  These  words 
spake  Jesus  in  the  treasury,  as  he  taught 
in  the  temple:  and  no  man  laid  hands  on 
him  ;  for  his  hour  was  not  yet  come. 

The  rest  of  the  chapter  is  taken  up  with  debates 
between  Christ  and  contradicting  sinners,  who  ca- 
villed at  the  most  gracious  words  that  proceeded  out 
of  his  mouth.  It  is  not  certain  whether  these  dis- 
putes were  the  same  day  that  the  adulteress  was 
discharged,  it  is  probable  that  they  were,  for  the 
•evangelist  mentions  no  other  day,  and  takes  notice 
Cv.  2.)  how  early  Christ  began  that  day's  work. 
Though  those  Pharisees  that  accused  the  woman, 
were  absconded,  yet  there  were  other  Pharisees,  {xk 
13.)  to  confront  Christ,  who  had  brass  enougli  in 
their  foreheads  to  keep  them  in  countenance,  though 
some  of  their  party  were  put  to  such  a  shameud 
retreat ;  nay  perhaps  that  made  them  the  more  in- 
dustrious to  pick  quarrels  with  him,  to  retrieve,  if 
possible,  the  reputation  of  their  bafBed  party. 

In  these  verses,  we  have, 

I.  A  gi-eat  doctrine  laid  down,  with  the  application 
of  it. 

1.  The  doctrine  is.  That  Christ  is  the  Light  of  the 
■world;  (i'.  12.)  Then sfiake  Jesus  again  unto  them; 
though  he  had  spoken  a  great  deal  to  them,  to  little 
purpose,  and  what  he  had  said  was  opposed,  yet  he 
spake  again,  for  he  sfieaketh  once,  yea  tivice.  They 
had  turned  a  deaf  ear  to  what  he  said,  and  yet  he 
spake  again  to  them,  saying,  /  am  the  Light  of  the 
ivorld.  "Note,  Jesus  Christ  is  the  Light  of  the  world. 
One  of  the  rabbles  saith.  Light  is  the  name  of  the 
Messiah,  as  it  is  written,  t)an,  2.  22.  And  light 


dwetleth  with  him.  God  is  Light,  and  Christ  is  the 
Image  of  the  invisible  God  ;  (iod  of  gods.  Light  of 
lights.  He  was  expected  to  be  a  Jjght  to  lighten 
the  Gentiles,  (Luke  2.  32. )  and  so  the  Light  of  the 
world,  and  not  of  the  Jewish  church  only.  The 
visible  light  of  the  world  is  the  sun,  and  Christ  is 
the  Su7i  of  righteousness.  One  sun  enlightens  the 
whole  world,  so  does  one  Christ,  and  there  needs 
no  more.  Christ's  being  the  Light,  speaks,  (1.) 
\Vhat  he  is  in  himself — most  excellent  and  glorious. 
(2. )  \\'liat  he  is  to  the  world — the  Fountain  of  light, 
enlightening  e\'ery  man.  What  a  dungeon  would 
the  world  be  without  the  sun  ?  So  would  it  be  with- 
out Christ,  by  whom  light  came  into  the  world,  ch. 
3.  19. 

2.  The  inference  from  this  doctrine  is.  He  that 
followeth  ?ne  as  a  tra\eller  follows  the  liglit  in  a  dark 
night,  shall  not  walk  in  darkness,  but  shall  have  the 
light  of  life.     If  Christ  be  the  Light,  then, 

(1.)  It  is  our  duty  to  follow  him,  to  submit  our- 
sel\-es  to  his  conduct,  and  in  every  thing  take  direc- 
tions from  him,  in  the  way  that  leads  to  happiness. 
Many  follow/a/,se  lights — 'ignesfalut,  that  lead  them 
to  destruction  ;  but  Christ  is  the  true  Light.  It  is 
not  enough  to  look  at  this  Light,  and  to  gaze  upon 
it,  but  we  must  follow- it,  beheve  in  it,  aiid  walk  in 
it,  for  it  is  a  light  to  our  feet,  not  our  eyes  oU\y. 

(2. )  It  is  the  happiness  of  those  who  follow  Christ, 
that  they  shall  not  walk  in  darkness.  They  shall 
not  be  left  destitute  of  those  instructions  in  the  way 
of  truth,  which  are  necessary  to  keep  them  from 
destroying  error,  and  those  directions  in  the  way  of 
duty,  which  are  necessary  to  keep  them  from  damn- 
ing sin.  They  shall  have  the  light  of  life,  that 
knowledge  and  enjoyment  of  God,  which  will  be  to 
them  the  light  oi spiritual  life  in  this  world,  and  of 
everlasting  life  in  the  other  world,  where  there  will 
be  no  death  nor  darkness.  Follow  Christ,  and  we 
shall  undoubtedly  be  happy  in  both  worlds.  Follow 
Christ,  and  we  shall  follow  him  to  heaven. 

II.  The  objection  which  the  Pharisees  made 
against  this  doctrine,  and  it  was  very  trifling  and 
frivolous;  {v.  13.)  Thou  bearest  record  of  thyself ; 
thy  record  is  not  true.  In  this  objection  they  went 
upon  the  suspicion  which  we  commonly  have  of 
men's  self-commendation,  which  is  concluded  to  be 
the  native  language  of  self-love,  such  as  we  are  aU 
ready  to  condemn  in  others,  but  few  are  willing  to 
own  in  themselves.  But  in  this  case  the  objection 
was  veiy  unjust,  for,  1.  They  made  that  his  crime, 
and  a  diminution  to  the  credibility  of  his  doctrine, 
which  in  the  case  of  one  who  introduced  a  divine 
revelation  was  necessary  and  unavoidable.  Did  not 
Moses  and  all  the  prophets  bear  witness  of  them- 
selves, when  they  avouched  themselves  to  be  God's 
messengers  ?  Did  not  the  Pharisees  ask  John  Baptist, 
HTiat  sayest  thou  of  thyself  i^  2.  They  overlooked 
the  testimony  of  all  the  other  witnesses,  which  cor- 
roborated the  testimony  he  bore  of  himself.  Had 
he  only  borne  record  of  himself,  his  testimony  had 
indeed  been  suspicious  ;  and  the  belief  of  it  might 
ha\e been  suspended ;  but  his  doctrine  was  attested 
by  more  than  t7vo  or  three  credible  witnesses,  enough 
to  establish  ei'ery  word  of  it. 

III.  Christ's  reply  to  tliis  objection,  v.  14  He 
does  not  retort  upon  them,  as  he  might,  ("  You  pro- 
fess yourselves  to  be  devout  and  good  men,  but  your 
witness  is  not  true,")  but  plainly  vindicates  himself , 
and  though  he  had  waved  his  o^^-n  testimony,  {ch. 
3.  31.)  yet  here  he  abides  by  it,  that  it  did  not  dero- 
gate from  the  credibility  of  his  other  proofs,  but  was 
necessary  to  shew  the  force  of  them.  He  is  the 
Light  of  the  world,  and  it  is  the  property  of  light 
to  be  self-evidencing.  First  principles  prove  them- 
selves. 

He  urges  three  things,  to  prove  that  his  testi- 
mony, though  of  himself,  was  tnie  and  cogent. 


766 


ST.  JOHN,  VIII. 


1.  That  he  was  conscious  to  himself  of  his  own  au- 
thority, and  abundantly  satisfied  in  himself  concern- 
ing it.  He  did  not  speak  as  one  at  unccitaintj-,  nor 
propose  z.disjiutable  notion,  which  he  himself  hesi- 
tated about,  but  declared  a  decree,  and  gave  such  an 
account  of  himself  as  he  would  abide  by ;  I  know 
whence  I  come  and  whither  I  go.  He  was  fully  a/i- 
prized  of  his  own  undertaking  from  first  to  last ; 
knew  whose  errand  he  went  upon,  and  what  his 
success  would  be  ;  he  knew  what  he  was  before  his 
manifestation  to  the  world,  and  what  he  should  be 
after  ;  that  he  C3.me  from  the  Father,  and  was  going 
to  him,  {ch.  16.  28.)  c-a.me  from  glory,  and  was  going 
to  glory,  ch.  17.  5.  This  is  the  satisfaction  of  all 
good  christians,  that  though  the  world  know  them 
not,  as  it  knew  him  not,  yet  they  know  whence 
their  spiritual  life  comes,  and  whither  it  tends,  and 
go  upon  sure  grounds. 

2.  That  they  were  very  incompetent  judges  of 
him,  and  of  his  doctrine,  and  not  to  be  regai'ded. 

(1.)  Because  they  were  ignorant,  willingly  and 
resolvedly /§-«oran/;  Ye  cannot  tell  whence  I  come, 
and  whither  I  go.  To  what  purpose  is  it  to  talk 
with  those  who  know  nothing  oi  the  matter,  nor  de- 
sire to  know  ?  He  had  told  them  of  his  coming  from 
heaven  and  returning  to  heav'en,  but  it  was  foolish- 
ness to  them,  they  received  it  not,  it  was  what  the 
brutish  man  knows  not,  Ps.  92.  6.  They  took  upon 
them  to  judge  of  that  which  they  did  not  understand, 
which  lay  quite  out  of  the  road  of  their  acquaintance. 
They  that  despise  Christ's  dominions  and  dignities, 
speak  evil  of  what  they  know  not,  Jude  8,  10. 

(2.)  Because  they  v/eve/iartial ;  {v.  15.)  Ye  judge 
after  thejiesh.  When  fleshly  wisdom  gives  the  rale 
of  judgment,  and  outward  shows  and  appearances 
only  are  given  in  evidence,  and  the  case  decided  ac- 
cording to  them,  then  men  judge  after  thejiesh,  and 
when  the  consideration  of  a  secular  interest  turns 
the  scale  in  judging  of  spiritual  matters,  when  we 
judge  in  favour  of  that  which  pleases  the  carnal 
raind,  and  recommends  us  to  a  carnal  world,  we 
judge  after  the  flesh  ;  and  the  judgment  cannot  be 
right,  when  the  i-ule  is  wrong.  The  Jews  judged 
of  Christ  and  his  gospel  by  outward  appearances, 
and  because  he  appeared  so  mean,  thought  it  impos- 
sible he  should  be  the  Light  of  the  World ;  as  if  the 
sun,  under  a  cloud,  were  no  sun. 

(3.)  Because  they  were  unjust  and  unfair  iowAV A 
him,  intimated  in  that,  "  I  judge  no  man  ;  I  neither 
make  nor  meddle  with  your  political  affairs,  nor  does 
my  doctrine  or  practice  at  all  entrench  upon,  or  in- 
terfere with,  your  civil  rights  or  secular  powers  ;" 
he  \.\\\]lS  judged  no  man ;  now  if  he  did  not  war  after 
thejiesh,  it  was  very  unreasonable  for  them  to  judge 
him  after  the  Jicsh  ;  and  to  treat  him  as  an  offender 
against  the  civil  government.  Or,  "  I  judge  no 
man,"  that  is,  "not  now  in  my  first  coming,  that  is 
deferred  till  I  come  again,"  ch.  3.  17.  Prima  dis/ien- 
satio  Christi  medicinalis  est,  non  judicialis — The 
first  coming  of  Christ  was  for  the  fiurjiose'of  admi- 
nistering, not  justice,  but  medicine. 

3.  That  his  testimony  of  himself  was  sufficiently 
supported  and  coiToborated  by  the  testimony  of  his 
Father,  toith  him,  and  for  him,  (t.  16. )  And  if  I  judge, 
my  judgment  is  true.  He  did  in  his  doctrine  judge, 
{ch.  9.  39. )  though  not/iolitically.  Consider  him  then,  ■ 

(1.)  As  a  Judge,  and  his  own  judgment  was 
valid  ;  "  If  IJudge,  I  who  have  authority  to  execute 
judgments,  I  to  whom  all  things  are  delivered,  I 
who  am  the  Son  of  God,  and  have  the  Spirit  of  God, 
if  I  judge,  my  judgment  is  true,  of  incontestible  rec- 
titude and  uncontrollable  authority,  Rom.  2.  2.  If 
I  should  judge,  my  j\idgment  must  be  true,  and  then 
you  would  be  condemned  ;  hut  the  judgment-day  is 
not  yet  come,  you  arc  not  yet  to  be  condemned,  but 
spared,  and  therefore  now  /  judge  no  man  ;"  so 
Chrysostom. 


Now  that  which  makes  his  judgment  unexception- 
able, is, 

[1.]  His  Father's  fO??fM!Tenfe  with  him  ;  I  am  not 
alone,  but  I  and  the  leather.  He  had  the  Father's 
concurring  counsels  to  direct;  as  he  was  with  the 
Father  before  the  world,  in  forming  the  counsels,  so 
the  Father  was  with  him  in  the  world,  in  prosecut- 
ing and  executing  those  counsels,  and  never  left  him 
ino/is  concilii — without  advice,  Isa.  11.  2.  All  the 
counsels  of  fieace  (and  of  war  too)  were  between 
them  both,  Zech.-  6.  13.  He  had  also  the  Father's 
concurring  power  to  authorize  and  confirm  what  he  • 
did  ;  see  Ps.  89.  21,  tfc.  Isa.  42.  1.  He  did  not  act 
separately,  but  in  his  own  name  and  his  Father's,  and 
by  the  authority  aforesaid,  ch.  5.  17.  and  14.  9,  10. 

[2.]  His  Father's  com?n!ssion  to  him  ;  "It  is  the 
Father  that  serit  me."  Note,  God  will  go  along 
with  them  that  he  sends  ;  see  Exod.  3.  10,  12. 
Come,  and  I  will  send  thee,  and  certainly,  I  will  be 
with  thee.  Now,  if  Christ  had  a  commi3sio7i  from 
the  Father,  and  the  Father's  presence  with  him  in 
all  his  administrations,  no  doubt  his  judgment  was 
true  arid  valid  j  no  exception  lay  against  it,  no  ap- 
peal lay  yVom  it. 

(2. )  Look  upon  him  as  a  IVitness,  and  now  he  ap- 
peared no  otherwise,  (having  not  as  yet  taken  the 
throne  of  judgment,)  and  as  such  his  testimony  was 
true  and  unexceptionable  :  this  he  shews,  x^.  17, 
18.  where. 

First,  He  quotes  a  maxim  of  the  Jewish  law,  v. 
17.  that  the  testimony  of  two  men  is  true.  Not  as  if 
it  were  always  true  in  itself,  for  many  a  time  hand 
was  joined  in  hand  to  bear  a.  false  testimony,  1  Kings 
21.  10.  But  it  is  Q//o7yfrf  as  «;{^f/c;;f  evidence,  upon 
which  to  ground  a  verdict,  (vcrum  dictum,)  and  if 
nothing  appear  to  the  contrary,  it  is  taken  for  granted 
to  be  true.  Reference  is  here  had  to  that  law, 
(Deut.  17.  6.)  At  the  mouth  of  two  witnesses  shall  he 
that  is  worthy  of  death,  be  put  to  death.  And  see 
Deut.  19.  15.  Numb.  35.  30.  It  is  m  favour  of  life 
that  in  capital  causes  two  witnesses  were  required, 
as  with  us  in  case  of  treason.     See  Heb.  6.  18. 

Secondly,  He  applies  this  to  the  case  in  hand ; 
{v.  18. )  lam  one  that  bear  witness  of  myself,  and  the 
Father  that  sent  me  bears  witness  of  me.  Behold 
two  witnesses  !  Though  in  human  courts,  where 
two  witnesses  are  required,  the  criminal  or  candi- 
date is  not  admitted  to  be  a  witness  for  himself ;  yet 
in  a  matter  purely  divine,  which  can  be  proved  only 
by  a  divine  testinionv,  and  God  himself  must  be  the 
\\'itness,  if  the  foriiiality  of  two  or  three  witnesses 
be  insisted  on,  there  can  be  no  other  than  the  eternal 
Father,  the  eternal  Son  of  the  Father,  and  the  eter- 
nal Spirit.  Now  if  the  testimony  of  two  distinct 
persons,  that  are  ynen,  and  therefore  may  deceive, 
or  be  deceived,  is  conclush'e,  nuich  more  ought  the 
testimony  of  the  Son  of  God  concerning  himself, 
backed  with  the  testimony  of  his  Father  concerning 
him,  to  command  assent;  see  1  John  5.  7,9 — 11. 
Now  this  proves,  not  only  that  the  Father  and  the 
Son  are  two  distinct  Persons,  (for  their  respective 
testimonies  are  here  spoken  of  as  the  testimonies  of 
two* several  persons,)  but  that  these  two  are  one,  not 
only  one  in  their  testimony,  but  equal  in  power  and 
glory,  and  therefore  the  same  in  substance.  St. 
Austin  here  takes  occasion  to  caution  his  hearers 
against  Sabellianism  on  the  one  hand,  which  con- 
founded the  persons  in  the  Godhead,  and  Arianism 
on  the  other,  which  denied  the  Godhead  of  the  Son 
and  Spirit.  Alius  est  Jilius,  et  alius  pater,  no7i  tamen 
aliud,  sed  hoc  ipsum  est  et  pater,  et  Jilius,  scilicet 
unui  De7is  est — The  Son  is  one  Perso?i,  and  the  Fa- 
ther is  another ;  they  do  not,  however,  constitute 
two  Beings,  but  the  Father  is  the  same  Being  that 
the  Son  is,  that  is,  the  only  true  God.  Tract.  36.  in 
Joann. 

Christ  here  speaks  of  himself  and  the  Father  as 


ST.  JOHN,  VIIL 


767 


Witnesses  to  the  world,  giving  in  evidence  to  tlie 
reason  and  conscience  of  the  children  ot  men,  whom 
he  deals  with  as  men.  And  these  Witnesses  to  the 
world  now,  will  in  the  great  day  be  witnesses  against 
those  tliat  perish  in  unbelief,  and  their  word  will 
judge  men. 

This  was  the  sum  of  the  first  conference  between 
Christ  and  these  carnal  Jews  ;  in  the  conclusion  of 
which,  we  are  told  how  their  tongues  were  let  loose, 
and  their  hands  tied. 

1.  How  their  tongues  were  let  loose,  (such  was 
the  malice  of  hell,)  to  cavil  at  his  discourse,  y.  19. 
Though  in  what  he  said  there  appeared  nothing  of 
human  policy  or  artifice,  but  a  divine  security,  yet 
they  set  themselves  to  cross  gucstions  with  him. 
None  so  incurably  blind,  as  those  that  resolve  they 
ivill  not  see. 

Observe,  (1.)  How  they  evaded  the  conviction 
with  a  cavil ;  Then  said  they  unto  him,  Uliere  is  thy 
Father?  They  might  easily  have  understood,  by 
the  tenor  of  this  and  his  other  discourses,  that  when 
.he  spake  of  his  Father,  he  meant  no  other  than  God 
himself ;  yet  they  pretend  to  understand  him  of  a 
common  person  ;  and  since  he  appealed  to  his  testi- 
mony, they  bid  him  call  his  witness,  and  challenge 
him,  if  he  could,  to  produce  him.  ll'here  is  thy  Fa- 
ther? Thus,  as  Christ  said  to  them,  {v.  15.)  they 
judge  after  Ihejiesh.  Perhaps  they  hereby  intend  a 
reflection  upon  the  meanness  and  obscurity  of  his  fa- 
mily J  Where  is  thy  Father,  that  he  should  be  fit  to 
g;ive  evidence  in  such  a  case  as  this  .'  Thus  they  turn 
it  off  with  a  taunt,  when  they  could  not  resist  the  ivis- 
do?n  and  s/tirit  with  which  he  spake. 

(2.)  How  he  evaded  the  cavil  with  a  further  con- 
viction ;  he  did  not  tell  them  where  his  Father  was, 
but  charged  them  with  wilful  ignorance  ;  "  Ye  nei- 
ther know  me,  nor  my  Father.  It  is  to  no  purpose 
to  discourse  to  you  about  divine  things,  who  talk  of 
them  as  blind  men  do  of  colours.  Poor  creatures ! 
ye  know  nothing  of  the  matter." 

[1.]  He  charges  them  with  ignorance  of  God; 
Ye  know  not  my  Father.  In  Judah  was  God  known, 
(Ps.  "6.  1.)  they  had  some  knowledge  of  him  as  the 
God  that  made  the  world,  but  their  eyes  were  dark- 
ened that  they  could  not  see  the  light  of  his  glory 
shining  in  the  face  of  Jesus  Christ.  The  little  chil- 
dren of  the  christian  church  kyiow  the  Father,  know 
him  as  a  Father  ;  (1  John  2.  13.)  but  these  nilers  of 
the  Jews  did  not,  because  they  would  not,  so  know 
him. 

[2.]  He  shews  them  the  time  cause  of  their  igno- 
rance of  God  ;  If  ye  had  known  me,  ye  should  haz'e 
known  my  Father  also.  The  reason  why  men  are 
ignorant  of  God,  is,  because  they  are  unacquainted 
with  Jesus  Christ.  Did  we  know  Christ,  First,  In 
knowing  him  we  should  know  the  Father,  whose 
Person  he  is  the  express  image  of,  ch.  14.  9.  Chiy- 
sostom  proves  hence  the  Godhead  of  Christ,  and  His 
equality  with  his  Father.  We  cannot  say,  "  He 
that  knows  a  man,  knows  an  angel,"  or,  "He  that 
•knows  a  creature,  knows  the  Creator  ;  but  we  may 
say,  "He  that  knows  Christ,  knows  the  Father." 
Secondly,  By  him  we  shall  be  instructed  in  the 
knowledge  of  God,  and  introduced  into  an  acquaint- 
ance with  him.  If  we  knew  Christ  better,  we  should 
know  the  Father  better ;  but  where  the  christian 
religion  is  slighted  and  ojiposed,  natural  religion 
will  soon  be  lost  and  laid  aside.  Deism  makes  way 
for  atheism.  Those  become  vain  in  their  imagina- 
tions concerning  God,  that  will  not  learn  of  Christ. 

2.  See  how  their  hands  were  tied,  though  their 
tongues  were  thus  let. loose  ;  such  was  the  power  of 
Heaven  to  restrain  the  malice  of  hell.  These  words 
sfeake  Jesus,  these  bold  words,  these  words  of  con- 
viction and  reproof,  in  the  treasury,  an  apartment 
of  the  temple,  where,  to  be  sure,  the  chief  priests, 
whose  ga'n  was  their  godliness,  were  mostly  resi- 


dent, attending  the  business  of  the  revenue,  Christ 
taught  in  the  tem/ile,  sometimes  in  one  part,  some- 
times in  another,  as  he  saw  occasion.  Now  the 
priests  who  had  so  great  a  conceni  in  the  temple, 
and  looked  u])on  it  as  their  demesne,  might  easily, 
with  the  assistance  of  their  janizaries  tliat  were  at 
their  beck,  either  have  seized  him,  and  ex/iosed  him 
to  ihe  rage  of  the  mob,  and  that  i)uiiishment  which 
they  called  the  beating  of  the  rebels  ;  or,  at  least 
have  silenced  him,  and  stopped  his  moutli  there,  as 
Amos,  though  tolerated  in  the  land  of  Judah,  was 
forbidden  to  prophesy  in  the  king's  chapel,  Amos  7. 
12,  13.  Yet  even  in  the  tem/ile,  where  they  had  him 
in  their  reach,  A'b  man  laid  hands  on  him,  for  his 
hour  was  not  yet  come.  See  here,  (1.)  The  re- 
straint laid  upon  his  persecutors  by  an  invisible 
power  ;  none  of  them  durst  meddle  with  him.  God 
can  set  bounds  to  the  wrath  of  men,  as  he  does  to 
the  waves  of  the  sea  ;  let  us  not  therefore  fear  dan- 
ger in  the  way  of  duty.  For  God  hath  Satan  and  all 
his  instruments  in  a  chain.  (2.)  The  reason  of  this 
restraint ;  Ni.^  hour  was  not  yet  come.  The  fre- 
quent mention  of  this,  intimates  how  much  the  time 
of  our  departure  out  of  the  world  depends  upon  the 
fixed  counsel  and  decree  of  God.  It  will  come,  it 
is  coming  ;  not  yet  come,  but  it  is  at  hand.  Our 
enemies  cannot  hasten  it  any  sooner,  nor  our  friends 
delay  it  any  longer,  than  the  time  appointed  of  the 
Father ;  which  is  very  comfortable  to  every  good 
man,  who  can  look  up  and  say  with  pleasure,  J\Iy 
times  are  in  thy  hands  ;  and  better  there  than  in  our 
own.  His  hour  was  not  yet  come,  because  his  work 
was  not  done,  nor  his  testimony  finished.  To  all 
God's  purposes  there  is  a  tijne. 

21.  Then  said  Jesus  again  unto  them,  I 
go  my  way,  and  ye  shall  seek  me,  and 
shall  die  in  yniu-  sins :  whither  I  go,  ye 
cannot  come.  22.  Then  said  the  Jews, 
Will  he  kill  himself?  Because  he  saith. 
Whither  I  go,  ye  cannot  come.  23.  And 
he  said  unto  them.  Ye  are  from  beneath  ; 
I  am  from  above  :  ye  are  of  this  world ;  1 
am  not  of  this  world.  24.  I  said  therefore 
unto  you,  that  ye  shall  die  in  your  sins : 
for  if  ye  believe  not  that  I  am  he,  ye  shall 
die  in  your  sins.  25.  Then  said  they  unto 
him.  Who  art  thou  ?  And  Jesus  saith  unto 
them.  Even  the  same  that  I  said  unto  you 
from  the  beginning.  26.  I  have  many 
things  to  say  and  to  judge  of  you  :  but  he 
that  sent  me  is  true ;  and  1  speak  to  the 
world  those  things  which  I  have  heard  of 
him.  27.  They  understood  not  that  he 
spake  to  them  of  the  Father.  28.  Then 
said  Jesus  unto  them,  when  ye  have  lifted 
up  the  Son  of  man,  then  shall  ye  know  that 
I  am  he,  and  that  I  do  nothing  of  myself; 
but  as  my  Father  hath  taught  me,  I  speak 
these  things.  29.  And  he  that  sent  me  is 
with  me :  the  Father .  hath  not  left  me 
alone  ;  for  I  do  always  .those  things  that 
please  him.  30.  As  he  spake  those  words, 
many  believed  on  him. 

Christ  here  gives  fair  warning  to  the  careless  un- 
believing Jews,  to  consider  what  would  be  the  conse- 
quence of  their  infidelity,  that  they  might  prevent  it 
before  it  was  too  late  ;  for  he  spake  words  of  terror 
as  well  as  words  of  gi-ace.     Observe  here. 


768  ST.  JOHN,  VIII. 

I.  The  wrath  threatened;  {v.  21.)  Jesus  said 
again  unto  them  that  which  might  be  likely  to  do 
them  good.  He  continued  to  teach  in  kindness  to 
those  few  who  received  his  doctrine,  though  there 
were  many  that  resisted  it,  which  is  an  example  to 
ministers  to  go  on  with  their  work,  notwithstanding 
opposition,  because  a  remnant  shall  be  saved.  Here 
Christ  changes  his  voice  ;  he  had  /li/ied  to  them  in 
the  offers  of  his  grace,  and  they  had  not  danced  ; 
now  he  mourns  to  them  in  the  denunciations  of  his 
wrath,  to  try  if  they  would  lament.  He  said,  I  go 
my  way,  and  ye  shall  seek  me,  and  shall  die  in  your 
sins,  ll'hither  I  go  ye  cannot  come.  Every  word 
is  terrible,  and  speaks  spiiitual  judgments,  which 
are  the  sorest  of  all  others ;  worse  than  war,  pesti- 
lence, and  captivity,  which  the  Old  Testament  pro- 
phets denounced. 

Four  things  are  here  threatened  against  the  Jews. 

1.  Christ's  depai'ture  from  them  ;  I  go  my  way, 
that  is,  "  It  shall  not  be  long  before  I  go  ;  you  need 
not  take  so  much  pains  to  drive  me  from  you,  I  shall 
go  of  myself"  They  said  to  him,  Defiart  from  us, 
•we  desire  not  the  knowledge  of  thy  ways  ;  and  he 
takes  them  at  their  word  ;  but  woe  to  those  from 
■whom  Christ  departs.  Ichabod,  the  glory  is  gone, 
our  defence  is  departed,  when  Christ  goes.  Christ 
frequently  warned  them  of  his  departure  before  he 
left  them  ;  he  bid  often  farewell,  as  one  loath  to  de- 
fiart, and  willing  to  be  in\'ited,  and  that  would  have 
them  stir  ufi  themselves  to  take  hold  on  him. 

2.  Their  enmity  to  the  true  Messiah,  and  their 
fruitless  and  infatuated  inquiries  after  another  Mes- 
siah when  he  was  gone  away,  which  were  both  their 
sins  and  their  punishments  ;  Ye  shall  seek  me,  wiiich 
speaks  either,  (1.)  T\\c\r  e>imity  to  the  true  Christ ; 
"  Ye  shall  seek  to  ruin  m)'  interest,  by  persecuting 
my  doctrine  and  followers,  with  a  fruitless  design  to 
root  them  out."  This  was  a  continual  vexation  and 
torment  to  themselves,  made  them  incurably  ill- 
natured,  and  brought  wrath  ufion  them  (God's  and 
our  own)  to  the  uttermost.  Or,  (2. )  Their  inquiries 
after  false  Christs  ;  "  Ye  shall  continue  your  expec- 
tations of  the  Messiah,  and  be  the  self-perplexing 
seekers  of  a  Christ  to  come  when  he  is  already 
come  ;"  like  the  Sodomites,  who,  being  struck  with 
blindness,  wearied  themselves  to  find  the  door, 
Rom.  9.  31,  32. 

3.  Their  final  impenitency ;  Ye  shall  die  in  your 
sins.  Here  is  an  error  in  all  our  English  Bibles, 
even  the  old  bishops'  translation,  and  that  of  Geneva, 
(the  Rhemists  only  excepted,)  for  all  the  Greek  co- 
pies have  it  in  the  singular  number,  iv  t»  ouafr/a 
iuZt — in  your  sin,  so  all  the  Latin  versions;  and 
Calvin  has  a  note  upon  the  difference  between  this 
and  V.  24.  where  it  is  plural,  txi;  afMLfriait,  that 
here  it  is  meant  especially  of  the  sin  of  unbelief,  in 
hoc  peccato  iiestro — in  this  sot  of  yours.  Note, 
Those  that  live  in  unbelief,  are  for  ever  undone,  if 
they  die  in  unbelief.  Or  it  may  be  understood  in 
general.  Ye  shall  die  in  your  iniquity,  as  Ezek.  3. 
19.  and  33.  9.  Many  that  have  long  lived  in  sin,  by 
a  timely  repentance,  through  gi-ace,  are  saved  from 
dying  in  sm  ;  but  for  those  who  go  out  of  this  world 
of  probation  into  that  of  retribution  under  the  guilt 
of  sin  unpardoned,  and  tlie  power  of  sin  unbroke?!, 
there  remaineth  no  relief;  salvation  itself  cannot 
save  them,  Job  20.  11.  Ezek.  32.  27. 

4.  Their  eternal  separation  "from  Christ  and  all 
happiness  in  liini ;  IVhither  I  go,  ye  cannot  come. 
When  Christ  left  the  world,  he  went  to  a  state  of 
perfect  happiness  ;  he  went  to  paradise,  thither  he 
took  the  penitent  thief  with  him,  that  did  not  die  in 
his  sins  ;  but  the  impenitent  not  only  shall  not  come 
to  him,  but  they  cannot;  it  is  morally  impossible, 
for  heaven  would  not  be  heaven  to  those  that  die  un- 
sanctified,  and  unmeet  for  it.  Ye  cannot  come,  be- 
cause ye  have  no  right  to  enter  into  that  Jerusalem, 


Rev.  22.  14.  Whither  I  go,  ye  cannot  come,  to  fetch 
me  thence,  so  Dr.  Whitby ;  and  the  same  is  the 
comfort  of  all  good  christians,  that,  when  they  are 
got  to  heaven,  they  will  be  out  of  the  reach  of  their 
enemies'  malice. 

II.  Tlie  jest  they  made  of  this  threatenmg.  In- 
stead of  trembling  at  this  word,  they  bantered  it, 
and  turned  it  into  ridicule ;  {x>.  22. )  Will  he  kill 
himself?  See  here,  1,  What  slight  thoughts  they 
had  ot  Christ's  threatenings ;  theycould  make  them- 
selves and  one  another  merry  with  them,  as  those 
that  mocked  the  messengers  of  the  Lord,  and  turn- 
ed the  burthen  of  the  word  of  the  Lord  into  a  by- 
nuord,  xn<\  Jirecejit  upon  firecejit,  line  upon  line,  into 
a  merry  song,  Isa.  31.  13.  But  be  ye  not  mockers, 
lest  your  bands  be  made  strong.  2.  What  ill 
thoughts  they  had  of  Christ's  meaning,  as  if  he  had 
an  inhuman  design  upon  his  own  life,  to  avoid  the 
indignities  done  him,  like  Saul.  This  is  indeed  (say 
they)  to  go  whither  we  cannot  follow  him,  for  we 
will  never  kill  ourselves.  Thus  they  make  him  not 
only  such  a  one  as  themselves,  but  worse ;  yet  in 
the  calamities  brought  by  the  Romans  upon  the 
Jews,  many  of  them  in  discontent  and  despair  did 
kill  themseh'es.  I'hey  had  put  a  much  more  fa- 
vourable construction  upon  this  word  of  his  ;  {ch.  7. 
34,  35.)  /('///  he  go  to  the  dispersed  Gentiles?  But 
see  how  indulged  malice  grows  more  and  more  ma- 
licious. 

III.  The  confirmation  of  what  he  had  said. 
1.   He  had  said.  Whither  I  go,  ye  cannot  come, 

and  here  he  gives  a  reason  for  that ;  {y.  23.)  Ye  are 
from  beneath,  I  am  from  above ;  ye  are  of  this 
world,  I  am  not  of  this  world.  Ye  are  i»  -rZv  Katu— 
of  those  things  which  are  beneath  ;  noting,  not .  so 
much  their  rise  from  beneath,  as  their  affection  to 
these  lower  things  ;  "Ye  are  in  with  these  things,  as 
those  that  belong  to  them  ;  how  can  ye  come  where 
I  go,  when  your  spirit  and  disposition  are  so  directly 
contrary  to  mine  ?  See  here,  (1.)  What  the  Spirit 
of  the  Lord  Jesus  was — not  of  this  world,  but  from 
abo\e.  He  was  perfectly  dead  to  tlie  wealth  of  the 
world,  the  ease  of  the  body,  and  the  praise  of  men, 
and  was  wholly  taken  up  with  divine  and  heavenly 
things;  and  none  shall  be  with  him  but  thosewho 
are  born  from  above,  and  have  their  conversation  in 
lieaven .  (2. )  How  contrary  to  this  their  spirit  was ; 
"■Ye  are  from  beneath,  and  of  this  world."  The 
Pharisees  were  of  a  carnal  worldly  spirit ;  and  whal 
communion  could  Christ  ha\'e  with  them  .''  ' 

2..  He  had  said.  Ye  shall  die  in  your  sins,  and  here 
he  stands  to  it ;  "Therefore  I  said.  Ye  shall  die  in 
your  sins,  because  ye  are  from  bejieath;"  and  he 
gives  this  further  reason  for  it.  If  ye  beliex'e  not  thai 
I  am  He,  ye  shall  die  in  your  sins,  v.  24.  See  here, 
(1.)  What  we  are  required  to  believe,  that  I  am 
He,  oTi  sjw  i'lfAi — that  I  am,  which  is  one  of  God's 
names,  Exod.  3.  14.  It  was  the  Son  of  God  that 
there  said,  Khejeh  asher  ILhejeh — /  will  be  what  I 
will  be;  for  the  deliverance  of  Israel  was  but  a 
figure  of  good  things  to  come,  but  now  he  saith,  "/■ 
am  He ;  he  that  should  come,  he  that  ye  expect 
the  Messias  to  be,  that  ye  would  have  me  to  be  to 
you.  I  am  more  than  the  bare  name  of  the  Mes- 
siah ;  I  do  not  only  call  myself  so,  but  I  am  he." 
Tnie  faith  does  not  amuse  the  soul  with  an  empty 
snimd  of  words,  but  affects  it  with  the  doctrine  of 
Christ's  mediation,  as  a  real  thing  that  has  real 
effects.  (2.)  How  necessaiy  it  is  that  we  believe 
this  ;  if  we  have  not  this  faith,  we  shall  die  in  our 
sins;  for  the  matter  is  so  settled,  that  without  this 
faith,  [1.]  We  cannot  be  saved  from  the  power  of 
sin  while  we  live,  and  therefore  shall  certainly  con- 
tinue in  it  to  the  last.  Nothing  but  the  doctrine  of 
Christ's  grace  will  be  an  argument  powerful  enough, 
and  none  but  the  Spirit  of  Christ's  grace  will  be  an 
agent  powerful  enough,  to  turn  us  from  sin  to  God  ; 


ST.  JOHN,  VIII. 


'69 


and  that  Spirit  is  given,  and-  that  doctrine  given,  to 
be  effectual  to  those  only  who  believe  in  Christ  :  so 
that  if  Satan  be  not  by  faith  dispossessed,  he  has  a 
lease  of  the  Soul  for  its  life ;  if  Christ  do  not  cure  us, 
our  case  is  desperate,  and  we  shall  die  hi  our  sins. 
[2.]  Without  faith  we  cannot  be  saved  from  the 
punishment  of  sin  when  we  die,  for  the  wrath  of 
God  remains  upon  them  that  believe  not,  Mark  16. 
16.  Unbelief  is  the  damning  sin,  it  is  a  sin  against 
the  remedy.  Now  this  implies  the  great  gospel- 
promise,  Jf  ive  belin<e  that  Christ  is  he,  and  receive 
him  accordingly,  vje  shall  not  die  in  our  sins.  The 
law  saith  absolutely  to  all,  as  Christ  said,  (x^.  21.)  Ye 
shall  die  in  your  sins,  for  we  are  all  guilty  before ' 
God;  but  the  gospel  is  a  defeasance  of  the  obliga- 
tion, upon  condition  of  believing  ;  the  curse  of  the 
law  is  vacated  and  annulled  to  all  that  submit  to  the 
gi-ace  of  the  gospel ;  believers  die  in  Christ,  in  his 
love,  in  his  arms,  and  so  are  saved  from  dying  in 
their  sins. 

IV.  Here  is  a  further  discourse  concerning  him- 
self, occasioned  by  his  requiring  faith  in  himself  as 
the  condition  of  salvation,  x'.  25 — 29.     Obsen'e, 

1.  The  question  which  the  Jews  put  to  him  ;  (x<. 
25.)  Jl'ho  art  thou?  This  they  asked  tauntingly, 
and  not  with  any  desire  to  be  instructed.  He  had 
said,  Ye  must  believe  that  lam  he.  By  his  not  say- 
ing expressly  who  he  was,  he  plainly  intimated  that 
in  his  person  he  was  such  a  one  as  could  not  be  des- 
cribetl  bv  any,  and  in  his  office  such  a  one  as  was  ex- 
pected by  all  that  looked  for  redemption  in  Israel ; 
yet  this  awful  manner  of  speaking,  which  had  so 
much  significancy  in  it,  they  turned  to  his  reproach, 
as  if  he  knew  not  what  to  say  of  himself;  "  IHio  art 
thou,  that  we  must  with  an  implicit  faith  believe  in 
thee,  that  thou  art  some  mighty  HE ;  we  know  not 
ivho,  or  what,  nor  are  worthy  to  /enow?" 

2.  His  answer  to  this  question,  wherein  he  directs 
them  three  wavs  for  information. 

(1.)  He  refers  himself  to  what  he  had  said  all 
along ;  "Do  you  ask  who  I  am  ?  Exien  the  same  that 
I  said  unto  vou  from  the  beginning."  The  Original 
here  is  a  little  mtricate,  tjih  if^^^i^i  o,ti  »»)  xaxi  il^/v, 
which  some  read  thus ;  I  am  the  Beginning,  which 
also  I  s/ieak  unto  you.  So  Austin  takes  it,  Christ 
is  called  ^fX' — '''^  Beginning,  (Col.  1.  18.  Rev.  1. 
8. — 21.  6. — 3.  14.)  and  so  it  agrees  with  n.  24.  I  am 
he.  Compare  Isa.  41.  4.  /  am  the  first,  I  am  he. 
Those  who  object  that  it  is  the  accusative  case,  and 
therefore  not  properly  answering  to  tic  il ;  must  un- 
dertake to  construe  by  grammar-rules  that  parallel 
expression.  Rev.  1.  8,  »  m.  But  most  interpreters 
agree  with  our  version.     Do  you  ask  who  I  am  ? 

[1.]  I  am  the  same  that  I  said  to  you  from  the  be- 
ginning of  time  in  the  scriptures  of  the  Old  Testa- 
ment, the  same  that  from  the  beginning  was  said  to 
be  the  Seed  of  the  woman,  that  should  break  the  sej-- 
penfs  head,  the  same  that  in  all  the  ages  of  the 
church  was  the  Mediator  of  the  covenant,  and  the 
Faith  of  the  patriarchs. 

[2.]  Frojn  the  beginning  of  my  public  ministry. 
The  account  he  had  already  given  of  himself,  he  re- 
solved to  abide  by ;  he  had  declared  himself  to  be 
the  .Von  of  God,'{ch.  5.  17.)  to  be  the  Christ,  (ch. 
4.  26.)  and  the  Bread  of  life,  and  had  proposed  him- 
self as  the  Object  of  that  faith  which  is  necessary 
to  salvation,  and  to  this  he  refers  himself  for  an  an- 
swer to  their  question.  Christ  is  one  with  himself, 
what  he  had  said  from  the  beginning,  he  saith  still. 
His  is  an  ex'erlasting  gospel. 

(2.)  He  refers  himself  to  his  Father's  judgment, 
and  the  insti-uctions  he  had  from  him  ;  {v.  26.)  "  / 
have  many  things,  more  than  you  think  of,  to  soy, 
and  in  them  to  judge  of  you.  But  why  should  I 
trouble  myself  any  further  with  you .''  I  know  very 
■well  that  he  who  sent  me,  is  true,  and  will  stand  by 
me,  and  bear  me  out,  for  /  sfieak  to  the  world  (to 

Vol.  v.— 5  E 


which  I  am  sent  as  an  Ambassador)  those  things,  all 
those,  and  those  only,  which  I  have  heard  of  him." 
Here, 

[1.]  He  suppresses  his  accusations  of  them.  He 
had  many  things  to  charge  them  with,  and  many 
evidences  to  produce  against  them  :  but  for  the  pre- 
sent he  had  said  enough.  Kote,  Whatever  discove- 
ries of  sin  are  made  to  us,  he  that  searches  the 
heart,  has  still  more  to  judge  of  us,  1  John  3.  20. 
How  much  soever  God  reckons  with  sinners  in  this 
world,  there  is  still  a  further  reckoning  yet  l)ehind, 
Dcut.  32.  34.  Let  us  learn  hence  not  to  be  forward 
to  say  all  we  can  say,  even  against  the  worst  of  men ; 
we  may  have  many  things  to  say  by  way  of  censure, 
which  yet  it  is  better  to  leave  unsaid,  for  what  is  it 
to  us  ? 

[2.]  He  enters  his  appeal  E^gainst  them  to  his  Fa- 
ther ;  He  that  sent  me.  Here  two  things  comfort 
him. 

First,  That  he  had  been  true  to  his  Father,  and  to 
the  trust  reposed  in  him  ;  /  speak  to  the  world  (for 
his  gospel  was  to  be  preached  to  every  creature) 
those  things  which  I  have  heard  of  him.  Being 
given  for  a  Witness  to  the  people,  (Isa.  55.  4.)  he 
v/as  ylmen,  a.  faithful  Witness,  Rev.  3.  14.  He  did 
not  conceal  his  doctrine,  but  spake  it  to  the  World  ; 
being  of  common  concern,  it  was  to  be  of  common 
notice ;  nor  did  he  change  or  alter  it,  nor  vary  from 
the  instructions  he  receixed  from  him  that  sent  him. 

Secondly,  That  his  Father  would  be  true  to  him  ; 
true  to  the  promise,  that  he  would  7nake  his  tnouth 
like  a  sharp  sword;  true  to  his  purpose  concerning 
him,  which  was  a  decree,  (Ps.  2.  7.)  true  to  the 
threatenings  of  his  wrath  against  those  that  should 
reject  him.  Though  he  should  not  accuse  them  to 
his  Father,  yet  the  Father,  who  sent  him,  would 
undoubtedly  reckon  with  them,  and  would  be  true 
to  what  he  had  said,  (Deut.  18.  19.)  that  whosoever 
would  not  hearken  to  that  Prophet  whom  God 
would  raise  up,  he  would  rec/uire  if  of  him.  Christ 
would  not  accuse  them  ;  "For,"  saith  he,  "he  that 
sent  me,  is  true,  and  will  pass  judgment  on  them, 
though  I  should  not  demand  judgment  against  them." 
Thus  when  he  lets  fall  the  present  prosecution,  he 
binds  them  over  to  the  judgment  day,  when  it  will 
be  too  late  to  dispute  what  they  will  not  now  be  per- 
suaded to  believe.  I,  as  a  deaf  man,  heard  not,  for 
thou  wilt  hear.  Vs.  38.  14,  15. 

Upon  this  part  of  our  Saviour's  discourse  the 
evangelist  has  a  melancholy  remark  ;  (t'.  27.)  They 
understood  not  that  he  spake  to  them  of  the  Father. 
See  here,  1.  The  power  of  Satan  to  blind  the  minds 
of  them  who  believe  not.  Though  Christ  spake  so 
plainly  of  God  as  his  Father  in  heaven,  yet  they  did 
not  understand  whom  he  meant,  but  thought  he 
spake  of  some  father  he  had  in  Galilee.  Thus  the 
plainest  things  are  riddles  and  parables  to  those  who 
are  resolved  to  hold  fast  their  prejudices  ;  day  and 
night  are  alike  to  the  blind.  2.  The  reason  why  the 
threatenings  of  the  word  make  so  little  impression 
upon  the  rninds  of  sinners ;  it  is  because  they  under- 
stand not  whose  the  wrath  is,  that  is  revealed  in 
them.  ■V\'hen  Christ  told  them  of  the  tiiith  of  him 
that  sent  him,  as  a  warning  to  them  to  prepare  for 
his  judgment,  which  is  according  to  truth,  they 
slighted  the  warning,  because  they  imderstood  not 
whose  judgment  it  was,  that  they  made  themselves 
obnoxious  to. 

(3. )  He  refers  himself  to  their  own  convictions 
hereafter,  v.  28,  29.  He  finds  they  will  not  under- 
stand him,  and  therefore  adjourns  the  trial  till  fur- 
ther evidence  should  come  in ;  they  that  will  not  see, 
yet  shall  see,  Isa.  26.  11.     Now  observe  here, 

[1.]  M'hat  they  should  ere  long  be  convinced  of; 
"  \e  shall  know  thai  lam  Be,  that  Jesus  is  the  trae 
Messiah.  Whether  you  will  own  it  or  no  before 
men,  you  shall  be  made  to  know  it  in  your  own  con 


770 


ST.  JOHN,  VIII. 


sciences,  the  convictions  of  which,  though  you  may 
stifle,  yet  you  cannot  baffle :  that  I  am  he,  not  that 
you  represent  me  to  be,  but  he  that  I  preach  myself 
to  be,  he  that  should  come  !"  Two  things  they 
should  be  convinced  of,  in  order  to  this.  First, 
That  he  did  nothing  of  himself,  not  of  himself  as 
Man,  of  himself  alone,. of  himself  without  the  Fa- 
ther, with  whom  he  was  one.  He  does  not  hereby 
derogate  from  his  own  inherent  power,  Ijut  only  de- 
nies their  charge  against  him  as  a  false  Pro/ihet,  of 
whom  it  is  said,  that  they  prophesied  out  of  their 
own  hearts,  and  followed  their  own  sfiirits.  Se- 
condly, That  as  his  Father  taught  Imn,  so  he  sfiake 
these  things,  that  he  was  not  iuloSiSuiil&- — self- 
taught,  but  BioSiS^x.l®' — taught  of  God.  The  doc- 
trine he  preached  was  the  counterpart  of  the  coun- 
sels of  God,  which  he  was  intimately  acquainted 
(vith ;  x«6it  iSiSa.^1,  tauldt.  \a.>Z — I  speak  those  things, 
not  only  which  he  taught  me,  but  as  he  taught  me, 
with  the  same  divine  power  and  authority. 

[2.]  When  they  should  be  convinced  of  this; 
When  ye  have  lifted  uji  the  Son  of  Man,  lifted  him 
up  upon  the  cross,  as  the  brazen  sei-]jent  upon  the 
pole,  [ch.  3.  14.)  as  the  sacrifices  under  the  law, 
(for  Christ  is  the  great  Sacrifice,)  which,  when  they 
were  offered,  were  said  to  be  elevated,  or  lifted  u/i ; 
hence  the  burnt-offerings,  the  most  ancient  and  ho- 
nourable of  all,  were  called  elevations,  ( gnoloth 
from  gnolah,  ascendit — he  ascended,  J  and  in  many 
other  offerings  they  used  the  significant  ceremony  o'f 
heaving  the' sacrifice  up,  and  moving  it  before  the 
Lord ;  thus  was  Christ  lifted  up.  Or  it  notes  that 
his  death  was  his  exaltation  ;  they  that  put  him  to 
death,  thought  thereby  for  ever  to  have  sun/:  him 
and  his  interest,  but  it  proved  to  be  the  advance- 
ment of  both,  ch.  12.  24.  When  the  Son  of  man 
was  crucified,  the  Son  of  man  was  glorified.  Christ 
had  called  his  dying  his  going  away,  here  his  being 
lifted  uji ;  thus  the  death  of  the  saints,  as  it  is  their 
departure  out  of  this  world,  so  it  is  their  advance- 
ment to  a  better.  Observe,  He  speaks  of  those  he 
is  now  talking  with,  as  the  instruments  of  his  death  ; 
when  ye  have  lift  up  the  Soti  of  man :  not  that  they 
were  to  be  the  priests  to  offer  him  up,  (no,  that  was 
his  own  act,  he  offered  up  himself,  J  but  they  would 
be  his  betravers  and  murderers ;  see  Acts  2.  23. 
They  lifted  him  u/i  to  the  cross,  but  then  he  lifted 
up  himself  to  his  Father.  Obsen-e  with  what  ten- 
derness and  mildness  Christ  here  speaks  to  those 
who,  he  certainly  knew,  would  put  him  to  death,  to 
teach  us  not  to  hate  or  seek  the  hurt  of  any,  though 
we  may  have  reason  to  think  they  hate  tis,  and  seek 
our  hurt. 

Now  Christ  speaks  of  his  death,  as  that  which 
would  be  a  powerful  conviction  of  the  infidelity  of 
the  Jews  ;  Jt'he7i  ye  have  lifted  up  the  Son  of  man, 
then  shall  ye  know  this.  And  why  then  ?  First, 
Because  careless  and  unthinking  people  are  often 
taught  the  worth  of  mercies  by  the  want  of  them, 
Luke  17.  22.  Secondly,  The  guilt  of  their  sin  in 
putting  Christ  to  death,  would  so  awaken  their  con- 
sciences, that  they  would  be  put  upon  serious  inqui- 
ries after  a  Saviour,  and  then  would  know  that  Jesus 
was  he  who  alone  could  save  them.  And  so  it  pro- 
ved, when,  being  told  that  with  wicked  hands  they 
had  crucified  and  slain  the  Son  of  God,  they  cried 
cut,  Tiliht  shall  we  do 7  and  were  made  to  know 
assuredly,  that  this  Jesus  was  Lord  and  Christ, 
Acts  2.  37.  Thirdly,  There  would  be  such  signs 
and  wonders  attending  his  death,  and  the  lifting  of 
him  up  from  death  in  his  resurrection,  as  would  give 
a  stronger  proof  of  his  being  the  Messiah,  than  any 
that  had  been  yet  given  :  and  multitudes  were  here- 
by brought  to  believe  that  Jesus  is  the  Christ,  who 
had  before  contradicted  and  opposed  him.  Fourthly, 
By  the  death  of  Christ  the  pouring  out  of  the  Spirit 
was  purchased,  who  would  convince  the  world  that 


Jesus  is  he,  ch.  16.  7,  8.  Fifthly,  The  judgments 
which  the  Jews  brought  upon  themselves,  by  putting 
Christ  to  death,  which  filled  up  the  measure  of  their 
iniquity,  were  a  sensible  Conviction  to  the  most  har- 
dened among  them,  that  Jesus  was  he  ;  Christ  had 
often  foretold  that  desolation  as  the  just  punishment 
of  their  invincible  unbelief,  and  when  it  came  to 
pass,  flo,  it  did  come, )  they  could  not  but  know  that 
the  great  Prophet  had  been  ajnong  them,  Ezek.  33. 

[3.  ]  What  supported  our  Lord  Jesus  in  the  mean 
time,  V.  29.  He  that  sent  me  is  with  me,  in  my 
whole  undertaking,  for  the  Father  (the  fountain  and 
first  spring  of  this  affair,  from  whom,  as  its  great 
cause  and  author  it  is  derived)  hath  not  left  me  alone 
to  manage  it  myself,  nor  deserted  the  business  or  me, 
in  the  prosecution  of  it,  for  I  do  always  those  things 
that  please  him. 

Here  is.  First,  The  assurance  which  Christ  had 
of  his  Father's  presence  with  him,  which  includes 
both  a  divine  power  going  along  with  him  to  enable 
him  for  his  work,  and  a  divineyapoz^r  manifested  to 
him  to  encourage  him  in  it.  ife  that  sent  me  is  with 
me,  Isa.  42.  1.  Ps.  89.  21.  This  greatly  emboldens 
our  faith  in  Christ  and  our  reliance  upon  his  word, 
that  he  had,  and  knew  he  had,  his  Father  with  him, 
to  conjirtn  the  word  of  his  Servant,  Isa.  44.  26.  The 
King  of  kings  accompanied  his  own  Ambassador  to 
attest  his  mission,  and  assist  his  management,  and 
never  left  him  alone,  either  solitary  or  weak;  it  also 
aggravated  the  wickedness  of  those  that  opposed 
him,  and  was  an  intimation  to  them  of  the  premu- 
nire  they  ran  themselves  into  by  resisting  him,  for 
thereby  they  were  {ound  fighters  against  God.  How 
easily  soever  they  might  think  to  crash  him  and  run 
him  down,  let  them  know  that  he  had  one  to  back 
him,  with  whom  it  is  the  gi'eatest  madness  that  can 
be  to  contend. 

Secondly,  The  ground  of  this  assurance  ;  For  I 
do  always  those  things  that  please  him.  That  is,  1. 
That  great  affair  which  our  Lord  Jesus  was  con- 
tinually engaged  in,  was  an  affair  which  the  Father 
that  sent  him  was  highly  well  pleased  with.  His 
whole  undertaking  is  called  the  pleasure  of  the 
Lord,  (Isa.  53.  10.)  because  of  the  counsels  of  the 
eteraal  mind  about  it,  and  the  complacency  of  the 
eteraal  mind  in  it.  2.  His  management  of  that  af- 
fair was  in  nothing  displeasing  to  his  Father  ;  in  ex- 
ecuting his  commission  he  punctually  obsei-ved  all 
his  instractions,  and  did  in  nothing  z'ary  from  them ; 
no  mere  man  since  the  fall  could  say  such  a  word  as 
this,  (for  in  many  things  we  offend  all,)  but  our 
Lord  Jesus  never  offended  his  Father  in  any  thing, 
but,  as  became  him,  he  fulfilled  all  righteousness ; 
and  this  was  necessary  to  the  validity  and  value  of 
the  sacrifice  he  was  to  offer  up  ;  for  if  he  had  in  any 
thing  displeased  the  Father  himself,  and  so  had  had 
any  sin  of  his  own  to  answer  for,  the  Father  could 
not  have  been  pleased  with  him  as  a  Propitiation 
for  our  sins,  but  such  a  Priest  and  such  a  Sacrifice 
became  us  as  was  perfectly  pure  and  spotless.  We 
may  likewise  leaT-n  hence,  that  God's  servants  may 
then  expect  God's  presence  with  them,  when  they 
choose  and  do  those  things  that  please  Mm,  Isa.  56. 
4,  5. 

V.  Here  is  the  good  effect  which  this  discourse  of 
Christ's  had  upon  some  of  his  hearers  ;  {v.  30.)  Js 
he  sfiake  these  words  many  believed  on  him.  Note, 
1.  Though  multitudes  pcnsh  in  their  unbelief,  yet 
there  is  a  remnant  according  to  the  election  of  grace, 
who  believe  to  the  saving  of  the  soul.  If  Israel,  the 
whole  bodv  of  the  people,  'be  not  gathered,  yet  there 
are  those  of  them,  in  whom  Christ  will  be  glorious, 
Isa.  49.  5.  This  the  apostle  insists  upon,  to  recon- 
cile the  Jews'  rejection  with  ihe  promises  made  unto 
their  fathers,  'rhere  is  a  remnant,  Rom.  11.  5.  2. 
The  words  of  Christ,  and  particularly  his  threaten- 


ST.  JOHN,  VIII. 


771 


ing  words,  are  made  effectual  by  the  gi-ace  of  Gnd, 
to  bring  in  poor  souls  to  believe  in  him.  When 
Christ  'told  them  tliat  if  they  believed  not,  tlicy 
should  di  in  their  sins,  and  never  get  to  heaven, 
they  thought  it  was  time  to  look  about  them,  Rom. 
1.  16,  18.  3.  Sometimes  there  is  a  ividc  door  o/iencd, 
and  an  effectual  one,  even  there  where  there  are 
many  aJx'e)-saries.  Christ  will  carry  on  his  work, 
though  t/ie  heathen  rage.  The  gospel  gains  great 
victories,  sometimes,  there  where  it  meets  with 
great  opposition.  Let  this  encourage  God's  minis- 
ters to  preach  the  gospel,  though  it  be  ivith  much 
contention,  for  they  shall  not  labour  in  vain.  Many 
may  be  secretly  brought  home  to  God  by  those  en- 
deavours, which  are  openly  contradicted  and  cavil- 
led at  by  men  of  corrupt  .minds.  Austin  has  an 
affectionate  ejaculation  in  his  lecture  upon  these 
words,  Utinamet,  me  loquenti,  multi  credant ;  non 
in  me,  sed  ?necum  in  eo — I  wish  that  when  I sfieak, 
many  may  believe,  not  on  me,  but  ivith  me  on  him. 

31.  Then  said  Jesus  to  those  Jews  which 
believed  on  liim.  If  ye  continue  in  my  word, 
then  are  ye  my  disciples  indeed ;  32.  And 
ye  shall  know  the  truth,  and  the  truth  shall 
make  you  free.  33.  They  answered  him, 
We  be  Abraham's  seed,  and  were  never  in 
bondage  to  any  man :  how  sayest  thou.  Ye 
shall  be  made  free  ?  34.  Jesus  answered 
them.  Verily,  verily,  I  say  unto  you.  Who- 
soever committeth  sin  is  the  servant  of  sin. 

35.  And  the  servant  abideth  not  in  the 
house  for  ever  :  hut  the  Son  abideth  ever. 

36.  If  the  Son  therefore  shall  make  you 
free,  ye  shall  be  free  indeed.  37.  I  know 
that  ye  are  Abraham's  seed  ;  but  ye  seek 
to  kill  me,  because  my  word  hath  no  place 
in  you. 

We  have,  in  these  vei'ses, 

I.  A  comfortable  doctrine  laid  down  concerning 
the  spiritual  liberty  of  Christ's  disciples,  intended 
for  the  encouragement  of  those  Jews  which  believed. 
Christ,  knowing  that  his  doctrine  began  to  work 
upon  some  of  his  hearers,  and  perceivmg  that  vir- 
tue had  gone  out  of  him,  turned  his  discourse  from 
the  proud  Pharisees,  and  addressed  himself  to  those 
weak  believers ;  then  when  he  had  denounced  wrath 
against  those  that  were  hardened  in  unbelief,  then 
he  spake  comfort  to  those  few  feeble  Jeius  which 
believed  in  him.  See  here,  1.  How  graciously  the 
Lord  Jesus  looks  to  those  that  treinble  at  his  word, 
and  are  ready  to  receive  it ;  he  has  something  to  say 
to  those  who  have  hearing  ears,  and  will  not  pass 
by  those  who  set  themselves  in  his  way,  without 
speaking  to  them.  2.  How  carefully  he  cherishes 
the  beginnings  of  grace,  and  meets  those  that  are 
coming  toward  him.  These  Jews  that  believed, 
were  yet  but  weak ;  but  Christ  did  not  therefore 
cast  them  off,  for  he  gathers  the  lambs  in  his  arms. 
Wfien  faith  is  in  its  infancy,  he  has  knees  to  prevent 
it,  breasts  for  it  to  suck,  that  it  may  not  die  from  the 
womb. 

In  what  he  said  to  them,  we  have  two  things, 
which  he  saith  to  all  that  should  at  any  time  be- 
lieve. 

(1.)  The  character  of  a  time  disciple  of  Christ ; 
If  ye  continue  in  my  word,  then  are  ye  my  disci/iles 
indeed.  When  they  believed  on  him,  as  the  great 
Prophet,  they  gave  up  themselves  to  be  his  disci/iles. 
Now,  at  their  entrance  into  his  school,  he  lays  down 
this  for  a  settled  rule,  that  he  would  own  hone  for 
his  disci/ilea  but  those  that  continued  in  his  word. 


[1.]  It  is  implied  that  there  are  many  who  profess 
themselves  Christ's  disciples,  who  are  not  his  disci- 
files  indeed,  but  only  in  show  and  name.  [2.  ]  It 
highly  concerns  those  that  are  not  strong  in  faith, 
j'ct  to  see  to  it  that  they  be  sound  in  the  faith,  that, 
though  they  be  not  disciples  of  the  highest  form, 
yet  that  they  be  discifiles  indeed.  [3.]  Those  who 
seem  willing  to  be  Christ's  disciples,  ought  to  be 
told  that  they  had  as  good  never  come  to  him,  unless 
they  come  with  a  resolution  by  his  gi-ace  to  abide  by 
him.  Let  those  who  have  thoughts  of  covenanting 
with  Christ,  have  no  thoughts  of  reserving  a  power 
of  revocation.  Children  are  set  to  school,  and  bound 
apprentices  only  for  2t.fenv  years  ;  Ijut  those  only  are 
Christ's  who  are  willing  to  be  bound  to  him ybr  term 
of  life.  [4.]  They  only  that  continue  in  Christ's 
word,  shall  be  accepted  as  his  disci/iles  indeed,  that 
adhere  to  his  word  in  every  instance  without  parti- 
ality, and  abide  by  it  to  the  end  without  apostacy. 
It  is  fAivfiy — to  dwell  in  Christ's  word,  as  a  man  does 
at  home,  which  is  his  centre  and  rest  and  refuge. 
Our  converse  with  the  word  and  conformity  to  it 
must  be  constant.  If  we  continue  disciples  to  the 
last,  then,  and  not  otherwise,  we  approve  ourselves 
disci/iles  indeed. 

(2.)  The  privilege  of  a  tnie  disciple  of  Christ. 
Here  are  two  precious  promises  made  to  those  who 
thus  approve  themselves  disciples  indeed,  x>.  32. 

[1.]  "  Ye  shall  know  the  truth,  shall  know  all  that 
truth  which  it  is  needful  and  profitable  for  you  to 
know,  and  shall  be  more  confirmed  in  the  belief  of 
it,  shall  know  the  certainty  of  it."  Note,  First, 
Even  those  who  are  time  believers  and  disciples  in- 
deed, may  be,  and  are,  much  in  the  dark  concerning 
many  things  which  they  should  know.  God's  chil- 
dren are  but  children,  and  understand  and  speak  as 
children.  Did  we  not  need  to  be  taught,  we  should 
not  need  to  be  disciples.  Secondly,  It  is  a  very  great 
privilege  to  kno%u  the  truth  ;  to  know  the  particular 
truths  which  we  are  to  believe,  in  their  mutual  de- 
pendences and  connections,  and  the  grounds  and 
reasons  of  our  belief ;  to  know  what  is  ti-uth,  and 
what  proves  it  to  be  so.  Thirdly,  It  is  a  gi'acious 
promise  of  Christ  to  all  who  continue  in  his  word, 
that  they  shall  know  the  truth  as  far  as  is  needful 
and  profitable  for  them.  Christ's  scholars  are  sure 
to  be  weU  taught. 

[2.]  The  truth  shall  make  you  free.  That  is. 
First,  The  truth  which  Christ  teaches,  tends  to 
make  men  free,  Isa.  61.  1.  Justification  makes  us 
free  from  the  guilt  of  sin,  by  which  we  were  bound 
over  to  the  judgment  of  God,  and  botmd  under 
amazing  fears ;  sanctification  makes  us  free  from  the 
bondage  of  corimption,  by  which  we  are  restrained 
from  that  service  which  is  perfect  freedom,  and 
constrained  to  that  which  is  perfect  slavery.  Gos- 
pel-trath  frees  us  from  the  yoke  of  the  ceremonial 
law,  and  the  more  gi-ievous  burthens  of  the  tradi- 
tions of  the  elders.  It  makes  us  free/rom  our  spi- 
ritual enemies,  ft-ee  in  the  service  of  God,  free  to 
the  privileges  of  sons,  and  free  of  the  Jerusalem 
which  is  from  above,  which  is  free.  Seco?idly,  The 
knowing,  entertaining,  and  believing,  of  this  tnith 
does  actually  make  us  free,  free  from  prejudices, 
mistakes,  and  false  notions,  than  which  nothing  more 
enslaves  and  entangles  the  soul,  free  from  the  do- 
minion of  lust  and  passion  ;  and  restores  the  soul  to 
the  government  of  itself,  by  reducing  it  into  obedi- 
ence to  its  Creator.  The  mind,  by  admitting  the 
truth  of  Christ  in  the  light  and  power,  is  vastly 
enlarged,  and  has  scope  and  compass  given  it,  is 
greativ  elevated  and  raised  above  things  of  sense, 
and  never  acts  with  so  true  a  liberty  as  when  it  acts 
under  a  divine  command,  2  Cor.  3.  17.  The  ene- 
mies of  Christianity  pretend  to  free-thinking,  where- 
as reallv  those  are  the  freest  reasonings,  that  are 
guided  by  faith,  and  those  are  men  of  free  thought. 


772 


ST.  JOHN,  VIII. 


■whose  thoughts  are  captivated  and  brought  into 
obedience  to  Christ. 

II.  The  offence  which  the  carnal  Jews  took  at  this 
doctrine,  and  tlieir  objection  against  it.  Though  it 
was  a  doctrine  that  brought  glad  tidings  of  liberty 
to  the  captives,  yet  they  cavilled  at  it,  v.  33.  The 
Pharisees,  who  grudged  this  comfortable  word  to 
them  that  believed,  the  slanders  by,  who  had  no 
part  or  lot  in  this  matter,  they  thought  themselves 
reflected  upon  and  affronted  by  the  gracious  charter 
of  liberty  granted  to  them  that  believed  ;  and  there- 
fore, with  a  great  deal  of  pride  and  envy,  they  an- 
swered him,  "  We  Jews  are  Abraham's  seed,  and 
therefore  are  free-born,  and  have  not  lost  our  birth- 
right-freedom, li'e  were  never  in  boiidage  to  any 
man ;  how  gayest  thou  then,  to  us  Jews,  Ye  shall  be 
made  free?" 

1.  Sec  here  what  it  was  that  they  were  grieved 
at ;  it  was  an  inuendo  in  those  words.  Ye  shall  be 
made  free  ;  as  if  the  Jewish  church  and  nation  were 
in  some  sort  of  bondage,  which  reflected  on  the 
Jews  in  general ;  and  as  if  all  that  did  not  believe  in 
Christ  continued  in  that  bondage,  which  reflected 
on  the  Pharisees  in  particular.  Note,  The  privi- 
leges of  the  faithful  are  the  envy  and  vexation  of 
unbelievers,  Ps.  112.  10. 

2.  See  what  it  was  that  they  alleged  against  it ; 
whereas  Christ  intimated  that  they  needed  to  be 
made  free,  they  m-ge,  (1.)  "We  are  Abraham's 
seed,  and  Abraham  was  a./irince,  and  a  great  man  ; 
though  we  live  in  Canaan,  we  are  not  descended 
from  Canaan,  nor  under  his  doom,  a  sei-i'ant  of  ser- 
vants shall  he  be  ;  we  hold  m  frank-al)noig7i'—free 
alms,  and  not  in  xnllenage — by  a  sennle  tenure." 
It  is  common  for  a  sinking  decaying  family  to  boast 
of  the  glory  and  dignity  of  its  ancestors,  and  to  bor- 
row honour  from  that  name  to  which  they  repay 
disgrace  ;  so  the  Jews  here  did.  But  this  was  not 
all.  Abraham  was  in  covenant  with  God,  and  his 
children  by  his  right,  Rom.  11.  28.  Now  that  co- 
venant, no  doubt,  was  a  free  charter,  and  invested 
them  in  privileges  not  consistent  with  a  state  of 
slaveiy,  Rom.  9.  4.  And  therefore  they  think  they 
had  no  occasion  with  so  great  a  sum  as  they  reckon- 
ed faith  in  Christ  to  be,  to  obtain  this  freedom,  when 
they  were  thus  free-born.  Note,  It  is  the  common 
fault  and  folly  of  those  that  have  pious  parentage 
and  education,  to  trust  to  it,  and  boast  of  it,  as  if  it 
would  atone  for  the  want  of  real  holiness.  They 
were  Abraham's  seed,  but  what  would  that  avail 
them,  when  we  find  one  in  hell,  that  could  call 
Abraham  father  .''  Saving  benefits  are  not,  like  com- 
mon privileges,  conveyed  by  entail  to  us  and  our 
issue,  nor  can  a  title  to  heaven  be  made  by  descent, 
nor  may  we  claim  as  heirs  at  law,  by  making  out  our 
pedigree  ;  our  title  is  purely  by  purchase,  not  our 
own,  but  our  Redeemer's  for  us,  under  certain  pro- 
visos and  limitations,  which  if  we  do  not  otisei've,  it 
will  not  avail  to  us  to  be  Abraham's  seed.  Thus 
many,  when  they  are  pressed  with  the  necessity  of 
regeneration,  turn  it  off  with  this.  We  are  the  church's 
children :  but  they  are  not  all  Israel,  which  are  of 
Israel.  (2.)  We  were  never  in  bondage  to  ariy  man. 
Now  observe,  [1.]  Yiow  false  this  allegatio?i  was. 
I  wonder  how  they  could  have  the  confidence  to  say 
a  thing  in  the  face  of  a  congi-egation,  which  was  so 
notoriously  untrue.  Was  not  the  seed  of  Abraham 
in  bondage  to  the  Egyptians  ?  Were  they  not  often 
in  bondage  to  the  neighbouring  nations,  in  the  time 
of  the  judges  ?  Were  they  not  seventy  years  captives 
in  Babylon  ?  Nay,  were  they  not  at  this  time  tribu- 
taries to  the  Romans,  and  though  not  in  a  personal, 
yet  in  a  national  bondage  to  them,  and  groaning  to  be 
made  free  ?  And  yet,  to  confront  Christ,  they  have 
the  impudence  to  say,  JVe  were  never  in  bondage. 
Thus  they  would  expose  Christ  to  the  ill-will  both 
of  the  Jews,  who  were  very  jealous  for  the  honour 


of  their  liberty,  and  of  the  Romans,  who  would  not 
be  thought  to  enslave  the  nations  they  cotu/uered, 
[2.]  How  foolish  the  application  WRS.  Christ  had 
spoken  of  a  liberty  wherewith  the  truth  would  make 
them  free,  which  must  be  meant  of  a  spiritual  liber- 
ty, for  truth,  as  it  is  the  enriching,  so  it  is  the  enfran- 
chising, of  the  mind,  and  the  enlarging  of  that  from 
the  captivity  of  error  and  prejudice  ;  and  yet  they 
plead  against  the  offer  ol  spiritual  liberty,  that  they 
were  never  in  corporal  thraldom  ;  as  if  because  they 
were  never  in  bondage  to  ons/  ma?i,  they  were  never 
in  bondage  to  any  lust.  Note,  Carnal  hearts  are 
sensible  of  no  other  gi-ievances  than  those  that  molest 
the  body,  and  distress  their  secular  affairs.  Talk  to 
them  of  encroachments  ui)on  their  civil  liberty  and 
property  ;  tell  them  of  waste  committed  upon  their 
lands,  or  damage  done  to  their  houses,  and  they  un- 
derstand you  very  well,  and  can  give  you  a  sensible 
answer,  the  thing  touches  them,  and  affects  them  ; 
but  discourse  to  them  of  the  bondage  of  sin,  a  cap- 
tivity to  Satan,  and  a  liberty  by  Christ ;  tell  them  of 
wrong  done  to  their  precious  souls,  and  the  hazard  of 
their  eternal  welfare,  and  you  bring  certain  strange 
things  to  their  ears;  they  say  of  it,  as  they  did,  Ezek. 
20.  49.  Doth  he  7iot  speak  parables?  This  here  was 
much  like  the  blunder  Nicodemus  made  about  being 
born  again. 

III.  Our  Saviour's  vindication  of  his  doctrine  from 
these  objections,  and  the  further  explication  of  it, 
V.  34 — 37.  where  he  does  these  four  things. 

1.  He  shews  that,  notwithstanding  their  civil  liber- 
ties, and  their  visible  church-membership,  it  was 
possible  that  they  might  be  in  a  state  of  bondage  ; 
{v.  34.)  JI7iosoe-i'er  commits  sin,  though  he  be  of 
Abraham's  seed,  and  ne\er  in  bondage  to  any  man, 
yet  he  is  the  servant  of  sin.  Observe,  Christ  does 
iiot  upbraid  them  with  the  falsehood  of  their  plea, 
or  their  present  bondage,  but  further  explains  what 
he  had  said  for  their  edification.  Thus  ministers 
should  with  meekness  instruct  those  that  oppose 
them,  that  they  may  recover  themselves,  not  with 
passion  provoke  them  to  entangle  themselves  yet 
more.     Now  here, 

( 1. )  The  preface  is  very  solemn  ;  Verily,  verily, 
I  say  unto  you  ;  an  awful  asseveration,  which  our 
Saviour  often  used,  to  command  a  reverent  atten- 
tion and  a  ready  assent.  The  style  of  the  prophets 
was.  Thus  saith  the  Lord,  for  they  were  faithful  as 
seniants ;  but  Christ,  being  a  Son,  speaks  m  his 
own  name,  I  say  unto  you,  I  the  Amen,  the  faithful 
Witness  ;  he  pawns  his  veracity  upon  it.  "I  say  it 
to  you,  who  boast  of  your  relation  to  Abraham,  as  if 
that  would  save  you. " 

(2.)  The  ti-uth  is  of  universal  concem,  though 
here  delivered  upon  a  particular  occasion  ;  IHioso- 
ez'er  committeth  sin,  is  the  servant  of  sin,  and  sadly 
wants  to  be  made  free.  A  state  of  sin  is  a  state  of 
bondage. 

[1.]  See  who  it  is  on  whom  this  brand  is  fastened 
— on  him  that  commits  sin,  ^ac  o  ruaiZt  a/ux^Ttav — 
ever^  one  that  makes  sin.  There  is  not  a  just  man 
upon  earth,  that  lives,  and  sins  not ;  yet  every  one 
that  sins,  is  not  a  servant  of  sin,  for  then  God  would 
have  no  servants  ;  but  he  that  makes  sin,  that  makes 
choice  of  sin,  prefers  the  way  of  wickedness  before 
the  way  of  holiness  ;  (Jer.  44.  16,  17.)  that  makes  a 
coxienant  with  sin,  enters  into  league  with  it,  and 
makes  a  marriage  with  it ;  that  makes  contrfvances 
of  sin,  makes  provision  for  the  flesh,  and  devises 
iniquity,  and  that  makes  a  custom  of  sin,  who  walks 
after  the  flesh,  and  makes  a  trade  of  sin. 

[2.]  See  what  the  brand  is,  which  Christ  fastens 
upon  them  that  thus  commit  sin — he  stigmatizes 
them,  gives  them  a  mark  of  servitude.  They  are 
servants  of  sin  ;  imprisoned  under  the  guilt  of  sin, 
under  an  arrest,  in  hold  for  it,  co?icluded  under  si?!, 
and  they  are  subject  to  the  power  of  sin.     He  is  a 


ST.  JOHN,  VIII. 


773 


servant  of  siv,  he  makes  himself  so,  and  is  so  ac- 
counted ;  he  has  sold  himself  to  work  •wickedness ; 
his  lusts  give  law  to  him,  he  is  at  their  beck,  and  is 
not  his  own  master.  He  does  the  work  of  sin,  sup- 
ports its  interest,  and  accepts  its  wages,  Rom.  6.  16. 

2.  He  shews  tliem  that  being  in  a  state  of  bond- 
age, their  having  a  room  in  the  house  of  God  would 
not  entitle  them  to  the  inheritance  of  sons  ;  for  (i>. 
35.)  Me  serra?!?,  though  he  be  in  the  house  for  a 
■while,  yet,  being  but  a  sen'ont,  abideth  not  in  the 
house  for  ever ;  services  (we  say,)  are  no  inherit- 
ances, they  are  but  temjiorary,  and  not  for  a.  perpe- 
tuity ;  but  the  son  of  the  family  abideth  ever.  Now, 
(1.)  This  points  primarily  at  the  rejection  of  the 
Jewish  church  and  nation.  Israel  had  been  God's 
son,  his  first-born ;  but  they  wretchedly  degene- 
rated into  a  servile  disposition,  were  enslaved  to  the 
■world  and  the  flesh,  and  therefore  though,  by  virtue 
of  their  birthright,  they  thought  themselves  secure 
of  their  church-membership,  Christ  tells  them  that 
having  thus  made  themselves  serx'ants,  they  should 
not  abide  in  the  house  for  ever.     Jerusalem,  by  op- 

Eosing  the  gospel  of  Christ,  which  proclaimed  li- 
ert}',  and  adhering  to  the  Sinai-co\enant,  which 
gendered  to  bondage,  after  its  term  was  expired, 
came  to  be  m  botulage  with  her  children,  (Gal.  4. 
24,  25.)  and  therefore  was  unchurched  and  disfran- 
chised, her  charter  seized  and  taken  away,  and  she 
was  cast  out  as  the  son  of  the  bond-woman.  Gen. 
21.  10.  Chiysostom  gives  this  sense  of  this  place, 
"  Think  not  to  be  made  free  from  sin  by  the  rites 
and  ceremonies  of  the  law  of  Moses,  for  Moses  was 
but  a  servant,  and  had  not  that  perpetual  authority 
in  tlie  church,  which  the  Son  had  ;  but  if  the  Son 
make  you  free,  it  is  well,"  v.  36.  But,  (2.)  It  looks 
further,  to  the  rejection  of  all  that  are  the  servants 
of  sin,  and  receive  not  the  adoption  of  the  sons  of 
God ;  though  those  unprofitable  servants  may  be  m 
God's  house  a-^while,  as  retainers  to  his  family,  yet 
there  is  a  day  coming,  when  the  children  of  the 
bond-nooman  and  of  the  free  shall  be  distinguished. 
True  believers  only,  ■who  are  the  children  of  the 
promise  and  of  the  covenant,  are  accounted  free, 
and  shall  abide  for  ever  in  the  house,  as  Isaac  : 
they  shall  have  a  nail  in  the  holy  place  on  earth, 
(Ezra  9.  8.)  and  mansions  in  the  holy  place  in  hea- 
ven, ch.  14.  2. 

3.  He  shews  them  the  way  of  deliverance  out  of 
this  state  of  bondage  into  the  glorious  liberty  of  the 
children  of  God,  Rom.  8.  21.  The  case  of  those 
that  are  the  servants  of  sin,  is  sad,  but  thanks  be  to 
God  it  is  not  helpless,  it  is  not  hopeless.  As  it  is  the 
privilege  of  all  the  sons  of  the  family,  and  their  dig- 
nity above  the  servants,  that  they  abide  in  the  house 
for  ever ;  so  he  who  is  the  Son,  the  First-born  among 
many  brethren,  and  the  Heir  of  all  things,  he  has 
a  power  both  of  manumission  and  of  adoption  ;  {v. 
36.)  If  the  Son  shall  make  you  free,  you  shall  be 
free  indeed. 

Note,  (1.)  Jesus  Christ  in  the  gospel  offers  us  our 
freedom  ;  he  has  authority  and  po-wer  to  make  free. 
'(l.]  To  discharge  prisoners  ;  this  he  does  m  justifi- 
cation, by  making  satisfaction  for  our  guilt,  on  which 
the  gospel-offer  is  grounded,  ■which  is  to  all  a  condi- 
tional act  of  indemnity,  and  to  all  tnae  believers, 
upon  their  believing,  an  absolute  charter  of  pardon  ; 
moreover  he  makes  satisfaction  for  our  debts,  for 
which  we  were  by  the  law  aiTested  and  in  execu- 
tion. Christ,  as  our  Surety,  or  rather  our  Bait,  (for 
he  was  not  originally  bound  with  us,  but  upon  our 
insolvency  bound /or  us,  J  compounds  with  the  Cre- 
ditor, answers  the  demands  of  injured  justice  with 
more  than  an  ecjuivalent,  takes  the  bond  and  judg- 
ment into  his  own  hands,  and  gives  them  up  can- 
celled to  all  that  by  faith  and  repentance  give  him 
(if  I  may  so  say)  a  counter-security  to  save  his  ho- 
nour harmless,  and  so  they  are  made  free;  and  from 


the  debt,  and  every  part  thereof,  they  are  for  ever 
acquitted,  exonerated,  and  discharged,  and  a  gene- 
ral release  sealed  of  all  actions  and  claims ;  while 
against  those  who  refuse  to  come  up  to  these  terms, 
tlie  securities  lie  still  in  the  Redeemer's  hands,  in 
full  force.  [2.]  He  has  a  power  to  rescue  Aoncf- 
slaves,  and  this  he  does  in  sancti/ication;  by  the 
powerful  arguments  of  his  gospel,  and  the  powerful 
operations  of  his  Spirit,  he  breaks  the  power  of  cor- 
ruption in  the  soul,  rallies  the  scattered  forces  of 
reason  and  virtue,  and  fortifies  God's  interest  against 
sin  and  Satan,  and  so  the  soul  is  made  free.  [3.] 
He  has  a  power  io  natu7-alize strangers  ayid  foreign- 
ers, and  this  he  does  in  adoption.  This  is  a  furtner 
act  of  grace  ;  we  are  not  only  forgiven  and  healed, 
but  preferred,  there  is  a  charter  of  privileges  as 
well  as  pardon  :  and  thus  the  Son  makes  us  free  de- 
nizens of  the  kingdom  of  priests,  the  holy  nation, 
the  new  Jerusalem. 

(2.)  Those  whom  Christ  makes  free,  are/rff  in- 
deed. It  is  not  ux»6::c,  the  word  used,  v.  31.  for  dis- 
ciples/nrfcerf,  but  SWai; — really.  It  notes,  [1.]  The 
truth  and  certainty  of  the  promise ;  the  liberty 
which  the  Jews  boasted  of,  was  an  imaginary  li- 
berty, they  boasted  of  a  false  gift ;  but  the  liberty 
which  Christ  gives,  is  a  certain  thing,  it  is  real,  and 
has  real  effects  ;  the  ser\-ants  of  sin  promise  them- 
selves liberty,  and  fancy  themselves  free,  when  they 
have  broken  religion's  bands  asunder ;  but  they  cheat 
themselves,  none  are  free  indeed  but  those  whom 
Christ  makes  free.  [2.]  It  notes  the  singular  excel- 
lency of  the  freedom  promised  ;  it  is  a  freedom  that 
desenes  the  name,  in  comparison  with  which  all 
other  liberties  are  no  better  than  slaveries,  so  much 
does  it  turn  to  the  honour  and  advantage  of  those 
that  are  made  free  by  it.  It  is  a  glorious  liberty. 
It  is  that  which  is ;  (so  'ivlui;  signifies ;)  it  is  sub- 
stance;  (Prov.  8.  21.)  while  the  things  of  the  world 
are  shadows,  things  that  are  not. 

4.  He  applies  this  to  these  unbelieving  cavilling 
Jews.  In  answer  to  their  boasts  of  relation  to  Abra- 
ham ;  (f.  37. )  "  /  know  very  well  that  ye  are  Abra- 
ham's seed,  but  now  ye  seek  to  kill  me,  and  therefore 
have  forfeited  the  honour  of  your  relation  to  Abra- 
ham, because  my  word  hath  no  place  in  you."  Ob- 
serve here, 

( 1. )  The  dignity  of  their  extraction  allowed  them  ; 
"/  know  that  ye  are  Abraham's  seed,  every  one 
knows  it,  and  it  is  your  honour."  He  grants  them 
what  was  true,  and  in  what  they  said  that  was  false, 
(that  they  were  never  in  bondage  to  any,)  he  does 
not  contradict  them,  for  he  studied  to  profit  them, 
and  not  to  provoke  them,  and  therefore  said  that 
which  would  please  them  ;  I  know  that  ye  are  Abra- 
ham's seed.  They  boasted  of  their  descent  from 
Abraham,  as  that  which  aggrandized  their  names, 
and  made  them  exceeding  honourable,  whereas 
really  it  did  but  aggravate  their  crimes,  and  make 
them  exceeding  sinful.  Out  of  their  own  mouths 
will  he  judge  vain-glorious  hypocrites,  who  boast  of 
their  parentage  and  education  ;  "  Are  you  Abra- 
ham's seed  ?  \Vliy  then  did  you  not  tread  in  the 
steps  of  his  faith  and  obedience  ?" 

(2.)  The  disagreeableness  of  their  practice  with 
this  dignitv*  But  ye  seek  to  kill  me.  They  had  at- 
tempted it  several  times,  and  were  now  designing  it, 
which  quickly  appeared,  (v.  59.)  when  they  look 
up  stones  to  cast  at  him.  Christ  knows  all  the  wick- 
edness, not  only  which  men  do,  but  which  they  seek 
and  design,  and  endeavour  to  do.  To  seek  to  kill 
any  innocent  man,  is  a  crime  black  enough,  but  to 
compass  and  imagine  the  death  of  him  that  was 
King  of  kings,  was  a  crime  which  we  want  words 
to  express  the  heinousness  of. 

(3.)  The  reason  of  this  inconsistency;  why  were 
they  that  were  Abraham's  seed,  so  very  inveterate 
against  Abraham's  promised  Seed,  in  whom  thev 


774 


aiid.  all  the  families  of  the  earth  should  be  blessed? 
Our  Saviour  here  tells  tliem.  It  is  because  7ny  word 
hath  no  place  in  you,  i  x^i"  '"  ''/""'>  -^'^'^  cajiil  in 
vobis,  so  the  vulgar;  "  My  word  does  riot  take  with 
you,  you  have  no  inclination  to  it,  no  relish  of  it, 
other  things  are  more  taking,  more  pleasing."  Or, 
"  It  does  not  take  hold  of  you,  it  has  no  power  over 
you,  makes  no  impression  upon  you."  Some  of  the 
critics  read  it,  My  word  does  not  penetrate  into  you  ; 
it  descended  as  the  rain,  but  it  came  upon  them  as 
the  rain  upon  the  rock,  which  I'uns  off,  and  did  not 
soak  into  their  hearts,  as  the  rain  upon  the  ploughed 
ground.  The  Syriac  reads  it,  "  Because  ye  do  not 
acquiesce  in  my  word ;  you  are  not  persuaded  of  the 
truth  of  it,  nor  pleased  with  the  goodness  of  it." 
Our  translation  is  very  significant.  It  has  no  place  in 
you.  They  sought  to  kill  him,  and  so  effectually  to 
silence  him,  not  because  he  had  done  them  any  harm, 
but  because  they  could  not  bear  the  convincing,  com- 
manding power  of  his  word.  Note,  [1.]  The  words 
of  Christ  ought  to  have  a  place  in  us,  the  innermost 
and  uppermost  place  ;  a  clwelling  place,  as  a  man 
at  home,  and  not  as  a  stranger  or  sojourner,  a  work- 
ing place,  it  must  have  room  to  operate,  to  work  sin 
out  of  us,  and  to  work  grace  in  us ;  it  must  have  a 
ruling  place,  its  place  must  be  upon  the  throne,  it 
must  dwell  in  us  richly.  [2.]  There  ai-e  many  that 
make  a  profession  of  religion,  in  whom  the  ll'ord  of 
Christ  has  no  place  ;  they  will  not  allow  it  a  place, 
for  they  do  not  like  it ;  Satan  does  all  he  can  to  dis- 
place it ;  and  other  things  possess  the  ])lace  it  should 
have  in  us.  [3.  ]  Where  the  Word  of  God  has  no 
place,  no  good  is  to  be  expected,  for  room  is  left 
there  for  all  wickedness.  If  the  unclean  spirit  find 
the  heart  empty  of  Christ's  word,  he  enters  in,  arid 
dwells  there. 

38.  I  speak  that  which  I  have  seen  with 
my  Father:  and  ye  do  that  which  ye  have 
seen  v\'ith  your  father.  39.  They  answered 
and  said  unto  him,  Abraham  is  our  father. 
Jesus  saith  unto  them,  If  ye  were  Abra- 
ham's children,  ye  would  do  the  works  of 
Abraham.  40.  But  now  ye  seek  to  kill 
me,  a  man  that  hath  told  you  the  truth, 
which  I  have  heard  of  God :  this  did  not 
Abraham.  41.  Ye  do  the  deeds  of  your 
father.  Then  said  they  to  him,  We  be  not 
born  of  fornication  ;  we  have  one  Father, 
even  God.  42.  Jesus  said  unto  them,  If 
God  were  your  Father,  ye  would  love  me : 
for  I  proceeded  forth  and  came  from  God; 
neither  came  I  of  myself,  but  he  sent  me. 

43.  Why  do  ye  not  understand  my  speech  ? 
Even  because  ye  cannot  hear  my  word. 

44.  Ye  are  of  your  father  the  devil,  and 
the  lusts  of  your  father  ye  will  do.  He  was 
a  murderer  from  the  beginning,  and  abode 
not  in  the  truth,  because  there  is  no  truth 
in  him.  When  he  speaketh  a  lie,  he  speak- 
eth  of  his  own :  for  he  is  a  liar,  and  the  fa- 
ther of  it.  45.  And  because  I  tell  ijou  the 
tmth,ye  believe  me  not.  46.  Which  of  you 
convinceth  me  of  sin  ?  And  if  I  say  the 
truth,  why  do  ye  not  believe  me  ?  47.  He 
that  is  of  God,  heareth  God's  words :  ye 
therefore  hear  them  not,  because  ye  are  not 
of  God. 


ST.  JOHN,  VIII. 


Here  Christ  and  the  Jews  are  still  at  issue ;  he 
sets  himself  to  convince  and  convert  them,  while 
they  still  set  themselves  to  contradict  and  oppose 
him. 

I.  He  here  traces  the  difference  between  his  sen- 
timents and  their's  to  a  different  rise  and  original ; 
(ti.  38. )  I  speak  that  which  I  have  seen  with  my  Fa- 
ther, and  ye  do  what  ye  have  seen  with  your  father. 
Here  are  two  fathers  spoken  of,  according  to  the  two 
families,  into  which  the  sons  of  men  are  divided — 
God  and  the  devil,  and  without  conti-oversy  these 
are  contraiy  the  one  to  the  ether. 

1.  Christ's  doctrine  was  from  heaven,  it  was  copied 
out  of  the  counsels  of  infinite  wisdom,  and  the  kind 
intentions  of  eternal  love.  (!■)  /  speak  that  which 
Ihave  seen.  The  discoveries  Christ  has  made  us, 
of  God  and  another  world,  are  not  grounded  upon 
guess  and  hearsay,  but  upon  ocular  inspection ;  so 
that  he  was  thoroughly  apprized  of  the  nature,  and 
ascertained  of  the  truth,  of  all  he  said.  He  that  is 
given  to  be  a  Witness  to  the  people,  is  an  Eye-wit- 
ness, and  therefore  unexceptionable.  (2.)  It  is  what 
I  have  seen  with  my  Father.  The  doctrine  of  Christ 
is  not  a.  plausible  hypothesis,  supported  bv  probable 
arguments,  but  itis  an  exact  countei-part  oftheincon- 
testable  tniths  lodged  in  the  eternal  mind.  It  was 
not  only  what  he  had  heard  from  his  Father,  but 
what  he  had  seen  with  him,  when  the  counsel  of  peace 
was  between  them  both.  Moses  spake  what  he  heard 
from  God,  but  he  might  not  see  the  face  of  God ; 
Paid  had  been  in  the  third  heaven,  but  what  he  had 
seen  there,  he  could  not,  he  must  not,  utter;  for  it 
was  Christ's  prerogative  to  have  seen  what  he  spake, 
and  to  speak  what  he  had  seen. 

2.  Their  doings  were  from  hell ;  "  Ye  do  that 
which  ye  have  seen  with  your  father:  Ye  do,  by 
your  own  works,  father  yourselves,  for  it  is  evident 
whom  ye  resemble,  and  therefore  easy  to  find  out 
your  original. "  As  a  child  that  is  trained  up  with 
his  father,  learns  his  father's  words  and  fashions, 
and  grows  like  him  by  an  affected  imitation  as  well 
as  by  a  natural  image,  so  these  Jews,  by  their  mali- 
cious opposition  to  Christ  and  the  gospel,  made 
themsehes  as  like  the  devil  as  if  they  had  indus- 
triously set  him  before  them  for  their  pattern. 

II.  He  takes  off  and  answers  their  vain-glorious 
boasts  of  relation  to  Abraham  and  to  God,  as  their 
fathers,  and  shews  the  vanity  and  falsehood  of  their 
pretensions. 

1.  They  pleaded  relation  to  Abraham,  and  he  re- 
plied to  that  plea.  They  said,  jlbraham  is  our  fa- 
ther, v.  39.  In  this  they  mtended,  (1.)  To  do  honour 
to  themselves,  and  to  make  themselves  look  great. 
They  had  forgotten  the  mortification  given  them  by 
that  acknowledgment  prescribed  them,  (Deut.  26. 
5.)  a  Syrian  ready  to  perish  was  my  father;  and  the 
charge  exhibited  against  their  degenerate  ancestors, 
(whose  steps  they  trod  in,  and  not  those  of  the  first 
founder  of  the  family,)  thy  father  was  an  jimorite, 
and  thy  mother  a  Hettite,  Ezek.  16.  3.  As  it  is  com- 
mon for  those  families  that  are  sinking  and  going  to 
decay,  to  boast  most  of  their  pedigree,  so  it  is  com- 
mon for.  those  churches  that  are  corrupt  and  de- 
praved, to  value  themselves  upon  their  antiquity, 
and  the  eminence  of  their  first  planters,  F'uimus 
Troes,  fuit  Iliu  m —  We  have  been  Trojans,  and  there 
once  was  Troy.  (2. )  They  designed  to  cast  an  odium 
upon  Christ,  as  if  he  reflected  upon  the  patriarch 
Abraham,  in  speaking  of  their  father,  as  one  they 
had  learned  evil  from.  See  how  they  sought  an  oc- 
casion to  quarrel  with  him. 

Now  Christ  overthrows  this  plea,  and  discovers 
the  vanity  of  it  by  a  plain  and  cogent  argument ; 
"  Abraham's  children  will  do  the  works  of  Abra- 
ham, but  ye  do  not  do  Abraham's  works,  therefore 
ye  are  not  Abraham's  children." 

[1.]  The  proposition  is  plaui ;  "If  ye  ivereAbra- 


ST.  JOHN,  VIII. 


775 


hani's  children,  such  children  of  Abraham  as  could 
claim  an  interest  in  the  covenant  made  with  him  and 
his  seed,  which  would  indeed  put  an  honour  upon 
you,  then  ye  would  do  the  works  of  Abraham,  for  to 
those  only  of  Abraham's  house,  who  keju  the  may 
of  tlie  Lord,  as  Abraham  did,  would  God  perform 
what  he  had  spoken,"  Gen.  18.  19.  Those  only  are 
reckoned  the  seed  of  Abraham,  to  whom  the  pro- 
mise belongs,  who  tread  in  the  steps  of  his  faith  and 
obedience,  Rom.  4.  12.  Though  the  Jews  had  their 
genealogies,  and  kept  them  exact,  yet  they  could 
not  by  them  make  out  their  relation  to  Abraham, 
so  as 'to  take  the  benefit  of  the  old  entail,  (per  for- 
mam  doni — according  to  the  form  of  the  g'fiO  ^^"" 
less  they  walked  in  the  same  spirit ;  good  women's 
relation  to  Sarah  is  proved  only  by  this — whose 
daughters  ye  are  as  long  as  ye  do  well,  and  no 
longer,  1  Pet.  3.  6.  Note,  Those  who  would  ap- 
prove themselves  Abraham's  seed,  must  not  only  be 
of  Abraham's  faith,  but  do  Abraham's  works,  (James 
2.  21,  22.)  must  come  at  God's  call,  as  he  did,  must 
follow  God  wherever  he  leads  them,  must  resign 
their  dearest  comforts  to  him,  must  be  strangers  and 
sojourners  in  this  world,  must  keep  up  the  worship 
of  God  in  their  families,  and  always  walk  before 
God  in  their  uprightness,  for  these  were  the  works 
of  Abraham. 

[2.  ]  The  assumption  is  evident  likewise ;  But  ye 
do  not  do  the  works  of  Abraham,  for  ye  seek  to  kill 
Tne,  a  jnan  that  has  told  you  the  truth,  which  I  have 
heard  of  God ;  this  did  tiot  Abraham,  v.  40. 

First,  He  shews  them  what  their  work  was,  their 
present  work,  wliich  they  were  now  about ;  they 
sought  to  kill  him ;  and  three  things  are  intimated 
as  an  aggravation  of  their  intention.  1.  They  were 
so  unnatural  as  to  seek  the  life  of  a  man,  a  man  like 
themselves,  bone  of  their  bone,  and  flesh  of  their 
flesh,  who  had  done  them  no  harm,  nor  given  them 
any  provocation.  Ye  imagine  mischief  against  a 
man,  Ps.  62.  3.  2.  They  were  so  ungrateful  as  to 
seek  the  life  of  one  who  had  told  them  the  truth, 
had  not  only  done  them  no  injury,  but  done  them  the 
greatest  kindness  that  could  be  ;  had  not  only  not  im- 
posed upon  them  with  a  lie,  but  had  instructed  them 
m  the  most  necessary  and  important  truths ;  was  he 
therefore  become  their  enemy  ?  3.  They  were  so  un- 
godly as  to  seek  the  life  of  one  who  told  them  the 
tv\i\.\i,  which  he  had  heard  from  God,  who  was  a 
Messenger  sent  from  God  to  them,  so  that  their  at- 
tempt against  him  was  (juasi  deicidium — an  act  of 
malice  against  God  himself.  This  was  their  work, 
and  they  persisted  in  it 

Secondly,  He  shows  them  this  did  not  become  the 
children  of  Abraham  ;  for  this  did  not  Abraham.  1. 
He  did  nothing  like  this.  He  was  famous  for  his 
humanity,  witness  his  rescue  of  the  captives ;  and 
for  his  piety,  witness  his  obedience  to  the  heavenly 
vision  m  rhany  instances,  and  some  tender  ones. 
Abraham  believed  God,  these  were  obstinate  in  un- 
belief; Abraham  followed  God,  these  fought  against 
him  ;  so  that  he  would  be  ignorant  of  them,  and 
would  not  acknowledge  them,  they  were  so  unlike 
him,  Isa.  63.  16.  Sec  jer.  22.  15—17.  2.  He  would 
not  have  done  thus  if  he  had  lived  now,  or  I  had 
lived  then.  Hoc  Abraham  non  fecisset — He  would 
not  have  done  this  ;  some  read  it.  We  should  thus 
reason  ourselves  out  of  any  way  of  wickedness ; 
would  Abraham,  and  Isaac,  and  Jacob  have  done 
so  ?  We  cannot  expect  to  be  ever  with  them,  if  we 
be  never  like  them. 

[3.]  The  conclusion  follows  of  course;  (y.  41.) 
"  Whatever  your  boasts  and  pretensions  be,  you  are 
not  Abraham's  children,  but  father  yourselves  upon 
another  family;  (tj.  41.)t\\eve\safatherwhosedeeds 
you  do,  whose  spirit  ye  are  of,  and  whom  you  resem- 
ble." He  does  not  yet  say  plainly  that  he  means  the 
devil,  till  they  by  their  continued  cavils  forced  him 


so  to  explain  himself;  whicli  teaches  us  to  treat 
even  bad  men  with  civility  and  respect,  and  not  to 
be  forward  to  say  that  of  them,  or  to  thrm,  which, 
though  true,  sounds  harsh.  He  tried  whether  they 
would  suffer  their  own  consciences  to  infer  from  what 
he  said,  that  they  were  the  devil's  children  ;  and  it 
is  better  to  hear  it  from  them  now  that  we  are  call- 
ed to  repent,  that  is,  to  change  our  father,  and  change 
our  family,  by  changing  our  spii'it  and  way,  than 
hear  it  from  Christ  in  the  great  day. 

2.  So  far  were  they  from  owning  their  unworthi- 
ness  of  relation  to  Abraham,  that  they  plead  relation 
to  Ciod  himself  as  their  father  ;  "  We  are  not  bom 
of  fornication,  we  are  not  bastards,  but  legitimate' 
sons  ;  we  have  one  Father,  ex'en  God." 

(1.)  Some  understand  this  hterally.  They  were 
not  the  sons  of  the  bond-woman,  as  the  Ishmaelites 
were  ;  nor  begotten  in  incest,  as  the  Moabites  and 
Ammonites  were;  (Dent.  23.  3.)  nor  were  they  a 
spurious  brood  in  Abraham's  family,  but  Hebrews 
of  the  Hebrews  ;  and  being  bom  in  lawful  wedlock, 
they  might  call  God  Father,  who  instituted  that 
honourable  estate  in  innocency;  for  a  legitimate 
seed,  not  tainted  with  divorces  or  the  plurality  of 
wives,  is  called  a  seed  of  God,  Mai,  2.  15. 

(2.)  Others  take  it  fi^ratively.  They  begin  to 
be  aware  now,  that  Christ  spake  of  a  spiritual  not  a 
carnal  fatherhood,  of  the  father  of  their  religion ; 
and  so, 

[1.]  They  deny  themselves  to  be  a  generation  of 
idolaters  ;  "We  are  not  born  of  fornication,  are  not 
the  children  of  idolatrous  parents,  nor  have  been 
bred  up  in  idolatrous  worships."  Idolatry  is  often 
spoken  of  as  spiritual  whoredom,  and  idolaters  as 
children  of  whoredoms,  Hosea  2.  4.  Isa.  57.  3.  Now 
if  they  mean  that  they  were  not  the  posterity  of 
idolaters,  the  allegation  was  false,  for  no  nation  was 
more  addicted  to  idolatry  than  the  Jews  before  the 
captivity  ;  if  they  mean  no  more  than  that  they 
themselves  were  not  idolaters,  what  then  ?  A  man 
may  be  free  from  idolatiy,  and  yet  perish  in  another 
iniquity,  and  be  shut  out  of  Aliraham's  covenant.  If 
thou  commit  no  idolatry,  (apply  it  to  this  spiritual 
fornication,)  yet  if  thou  kill,  thou  art  become  a 
transgressor  of  the  covenant.  A  rebellious  prodigal 
son  will  be  disinherited,  though  he  be  not  born  of 
fornication. 

[2.]  They  boast  themselves  to  be  true  worship- 
pers of  the  true  God.  We  have  not  many  fathers, 
as  the  heathen  had,  gods  many,  and  lords  many, 
and  yet  were  without  God,  asfiiuspopuli — a  son  of 
the  people  has  many  fathers,  and  yet  none  certain ; 
no,  the  Lord  our  God  is  one  Lord  and  one  Father, 
and  therefore  it  is  well  with  us.  Note,  Those  flat- 
ter themselves,  and  put  a  damning  cheat  upon  their 
own  souls,  who  imagine  that  their  professing  of  the 
true  religion,  and  worshipping  of  the  true  God,  will 
save  them,  though  they  worship  not  God  in  spirit 
and  in  truth,  nor  are  true  to  their  profession. 

Now  our  Saviour  gives  a  full  answer  to  this  falla- 
cious plea,  (v.  42,  43. )  and  proves,  by  two  argu- 
ments, that  they  had  no  right  to  call  God  Father. 

First,  They  did  not  love  Christ ;  Jf  God  were 
your  Father,  you  would  love  me.  He  had  dis- 
proved their  relation  to  Abraham  by  their  going 
about  to  kill  him;  {v.  40. )  but  here  he  disproves 
their  relation  to  God  by  their  not  loving  and  owning 
him.  A  man  may  pass  for  a  child  of  Abraham,  if 
he  do  not  appear  an  enemy  to  Christ  bv  gross  sin  ; 
but  he  cannot  approve  himself  a  child  of  God,  unless 
he  be  a  faithful  friend  and  follower  of  Christ.  Note, 
All  that  have  God  for  their  Father,  have  a  true  love 
to  Jesus  Clirist,  an  esteem  of  his  person,  a  grateful 
sense  of  his  love,  a  sincere  afi"cction  to  his  cause  and 
kingdom,  a  complacency  in  the  salvation  wrought 
out  bv  him,  and  in  the  method  and  terms  of  it,  and 
a  care  to  keep  his  commandments,  which  is  the 


776 


ST.  JOHN,  VIll. 


jurest  evidence  of  our  love  to  him.  We  are  here  in 
a  state  of  probation,  upon  our  trial  how  we  will  con- 
duct ourselves  to  our  Maker,  and  accordingly  it  will 
be  with  us  in  the  state  of  retribution.  God  has  taken 
various  methods  to  prove  us,  and  this  was  one  ;  he 
sent  his  Son  into  the  world,  with  sufficient  proofs  of 
his  sonship  and  mission,  concluding  that  all  that 
called  him  Father,  would  kiss  his  Son,  and  bid  Mm 
■welcome,  who  was  tlie  First-born  among  many 
brethren  ;  see  1  John  5.  1.  By  this  our  adoption  will 
be  proved  or  disproved — Did  we  love  Christ,  or  no  ? 
Jf  any  man  do  not,  he  is  so  far  from  being  a  child 
of  God,  that  he  is  anaMf  ??!a,  accursed,  iCor.  16.  22. 
Now  our  Saviour  proves  that  if  they  were  God's 
children,  they  would  love  him,  for,  saith  he,  I  pro- 
ceeded/b;t/i,  and  came  from  God,  They  will  love 
him,  for, 

1.  He  was  the  Son  of  God;  I  firoceeded  forth 
from  God.  'E^li^Siiv ;  this  means  his  divine  i^iKivTii, 
or  original  from  the  Father,  by  the  communication 
of  the  divine  essence,  and  also  the  union  of  the  divine 
\iy<.c  to  his  human  nature ;  so  Dr.  Whitliy.  Now 
this  could  not  but  recommend  him  to  the  affections  of 
all  that  were  born  of  God.  Christ  is  called  the  Be- 
loved, because,  being  the  beloved  of  the  Father,  he 
is  certainly  the  Beloved  of  all  the  saints,  Eph.  1.  6. 

2.  He  was  seiit  of  God,  came  from  him  as  an  Am- 
bassador to  the  world  of  mankind.  He  did  not  come 
of  himself,  as  the  false  prophets,  who  had  not  either 
their  mission  or  their  message  from  God,  Jer.  23.  21. 
Observe  the  emphasis  he  lays  upon  this,  /  came 
from  God;  neither  came  I  of  myself,  but  he  sent 
me :  he  had  both  his  credentials  and  his  instiTictions 
from  God  ;  he  came  to  gather  together  in  one  the 
children  of  God,  {ch.  11.  52.)  to  bring  many  sons  to 
glory,  Heb.  2.  10.  And  would  not  all  God's  chil- 
dren emljrace  with  both  arms  a  messenger  sent  from 
their  Father  on  such  errands  ?  But  these  Jews  made 
it  appear  that  they  were  nothing  akin  to  God,  by 
their  want  of  affection  to  Jesus  Christ. 

Secondly,  Thev  did  not  understand  him.  It  was 
a  sign  that  they  did  not  belong  to  God's  familv,  that 
they  did  not  understand  the  language  and  dialect  of 
the  family  ;  Ye  do  not  understand  my  sficech,  v.  43. 
tm  \iLxiav  Ti>  S|Uk».  Christ's  speech  was  divine  and 
heavenly,  but  intelligible  enough  to  those  that  were 
acquainted  with  the  voice  of  Christ  in  the  Old  Tes- 
tament ;  those  that  had  made  the  word  of  the  Crea- 
tor familiar  to  them,  needed  no  other  key  to  the  dia- 
lect of  the  Redeemer ;  and  yet  these  Jews  make 
strange  of  the  doctrine  of  Christ,  and  find  knots  in 
it,  and  I  know  not  what  stumbling-stones.  Could  a 
Galilean  be  known  by  his  speech  ?  An  Ephraimite 
by  his  sibboleth  ?  And  would  any  have  the  confidence 
to  call  God  Father,  to  whom  the  Son  of  God  was  a 
barbarian,  even  when  he  spake  the  will  of  God,  in 
the  words  of  the  Spirit  of  God  ?  Note,  Those  who 
are  not  acquainted  with  the  divine  speech,  have  rea- 
son to  fear  that  they  are  strangers'  to  the  divine  na- 
ture. Christ  spake  the  words  of  God  [ch.  3.  34.)  in 
the  dialect  of  the  kingdom  of  God ;  and  yet  they 
■who  pretended  to  belong  to  the  kingdom,  under- 
stood not  the  idioms  and  properties  of  it,  but,  like 
strangers,  and  rude  ones  too,  ridiculed  it. 

And  the  reason  why  they  did  not  understand 
Christ's  speech  made  the  matter  much  worse  ;  even 
because  ye  cannot  hear  mii  word,  that  is,  "Ye  can- 
not persuade  yourselves  to  hear  it  attentively,  im- 
Eartially,  and  without  prejudice,  as  it  should  be 
eard."  The  meaning  of  this  cannot,  is  an  obstinate 
ivill  not ;  as  the  Jews  could  not  hear  Stephen,  (Acts 
7.  57.)  nor  Paul,  Acts  22.  22.  Note,  The  rooted 
antipathy  of  men's  corrupt  hearts  to  the  doctrine  of 
Christ,  is  the  tnie  reason  of  their  ignorance  of  it,  and 
their  errors  and  mistakes  about  it.  They  do  not 
like  it  nor  love  it,  and  therefore  they  will  not  under- 
stand it;  like  Peter,  who  pretended  he  knew  not 


what  the  damsel  said,  (Matt.  26.  70.)  when  in  truth 
he  knew  not  what  to  say  to  it.  Ye  cannot  hear  my 
words,  for  ye  have  stopped  your  ears,  (Ps.  58.  4,  5.) 
and  God,  in  a  way  of  righteous  judgment,  has  made 
your  ears  heavy,  Isa.  6.  10. 

III.  Having  thus  disproved  their  relation  both  to 
Abraham  and  to  God,  he  comes  next  to  tell  them 
plainly  whose  children  they  were  ;  Ye  are  of  your 
father  the  devil,  x'.  44.  If  they  be  not  God  s  chil- 
dren, they  are  the  devil's,  for  God  and  Satan  divide 
the  world  of  mankind  ;  the  devil  is  therefore  said  to 
work  in  the  children  of  disobedience,  Eph.  2.  2.  All 
wicked  people  are  the  devil's  children,  children  of 
Belial,  (2  Cor.  6.  15. )  the  serpent's  seed,  (Gen.  5. 
15.)  children  of  the  wicked  one,  Matt.  13.  38.  They 
partake  of  his  nature,  bear  his  image,  obey  his  com- 
mands, and  follow  his  example.  Idolaters  said  to  a 
stock.  Thou  art  my  father,  Jer.  2.  27. 

Tliis  is  a  high  charge,  and  sounds  very  harsh  and 
horrid,  that  any  of  the  children  of  men,  especially 
the  church's  children,  should  be  called  children  of 
the  devil,  and  therefore  our  Saviour  fully  proves  it, 

1.  By  a  general  argument ;  The  lusts  of  your  fa- 
ther you  will  do,  S-i>^tli  'urouh.  (1.)  "Yourfo  the 
devil's  lusts,  the  lusts  which  he  would  have  you  to 
fulfil ;  you  gratify  and  please  him,  and  comply  with 
his  temptations,  and  are  led  captwes  by  hivi  at  his 
will :  nay,  you  do  those  lusts  which  the  devil  him- 
self fulfils."  Fleshly  lusts  and  worldly  lusts  the 
devil  tempts  men  to ;  but,  being  a  spirit,  he  cannot 
fulfil  them  himself.  The  peculiar  lusts  of  the  devil 
are  spiritualwickednesses,  the  lustsof  the  intellectual 
powers,  and  their  corrupt  reasonings ;  pride  and 
envy,  and  wi-ath  and  malice  ;  enmity  to  that  which 
is  good,  and  enticing  others  to  that  which  is  evil ; 
these  are  lusts  which  the  devil  fulfils,  and  those  who 
are  under  the  dominion  of  these  lusts,  resemble  the 
devil,  as  the  child  does  the  parent.  The  more  there 
is  of  contemplation,  and  contrivance,  and  secret 
complacency,  in  sin,  the  more  it  resembles  the  lusts 
of  the  devil.  (2.)  You  ot/V/o'o  the  devil's  lusts.  The 
more  there  is  of  the  will  in  these  lusts,  the  more 
there  is  of  the  devil  in  them.  When  sin  is  commit- 
ted of  choice,  and  not  by  surprise,  with  pleasure, 
and  not  with  rehictancy,  when  it  is  persisted  in  with 
a  daring  presumption  and  a  desperate  resolution, 
like  their's  that  said.  We  have  loved  strangers,  and 
after  them  we  will  go,  then  the  sinner  nvill  do  the 
devil's  lusts.  "  The  lusts  of  your  father  you  delight 
to  do  ;"  so  Dr.  Hammond  ;  they  are  roUed  under 
the  tongue  as  a  sweet  morsel. 

2.  By  two  particular  instances,  wherein  they 
manifestly  resembled  the  devil — murder  and  lying. 
The  devil  is  an  enemy  to  life,  because  God  is  the 
God  of  life,  and  life  is  the  happiness  of  man ;  and 
an  enemy  to  tnith,  because  God  is  the  God  of  truth, 
and  ti-uth  is  the  bond  of  human  society. 

(1.)  He  was  a  murderer  from  the  beginning,  not 
from  his  own  beginning,  for  he  was  created  an  angel 
of  light,  and  had  a  first  estate,  which  was  pure  and 
good,  but  from  the  beginning  of  his  apostacy,  which 
was  soon  after  the  creation  of  man.  He  was  i5v6gai- 
Trixhvo; — homicida — a  mait-slayer  ;  [1.  J  He  was  a 
hater  of  ?nan,  and  so  in  affection  and  disposition  a 
murderer  of  him.  He  has  his  name  Satan,  from 
Silnah — Hatred.  He  maligned  God's  image  upon 
man,  envied  his  happiness,  and  earnestly  desired  his 
rain,  was  an  avowed  enemy  to  the  whole  race.  [2.] 
He  was  man's  tempter  to  that  sin  which  brought 
death  into  the  world,  and  so  he  was  effectually  the 
murderer  of  all  mankind,  which  in  Adam  had  but 
one  neck.  He  was  a  murderer  of  souls,  deceived 
them  into  sin,  and  by  it  slew  them ;  (Rom.  7.  11.) 
poisoned  man  with  the  forbidden  fruit,  and,  to  ag- 
gi-avate  the  matter,  made  him  his  own  murderer. 
,  Thus  he  was  not  only  at  the  beginning,*but /rom  the 
1  beginning,  which  intimates  that  thus  he  has  been 


ST.  JOHN,  VIII. 


777 


ever  since ;  as  he  began,  so  he  continues,  the  mur- 
derer of  men  by  his  temptations.  The  great  tempter 
is  the  great  destroyer.  I'he  Jews  called  the  devil, 
the  angel  of  death.  [3.]  He  was  the  first  wheel 
in  the  first  murder  that  ever  was  committed  by 
Cain,  who  was  of  that  wicked  one,  and  slew  his 
brother,  1  John  3.  12.  If  the  devil  had  not  been 
very  strong  in  Cain,  he  could  not  have  done  such  an 
unnatural  thing  as  to  kill  his  own  brother.  Cain 
killing  his  brother  by  the  instigation  of  the  devil,  the 
devil  is  called  the  murderer,  which  does  not  speak 
Cain's  personal  guilt  the  less,  but  the  devil's  the 
more,  whose  torments,  we  have  reason  to  think,  will 
be  the  greater  when  the  time  comes,  for  all  that 
wickedness  which  he  has  drawn  men  into.  See 
what  reason  we  have  to  stand  upon  our  guard 
against  the  wiles  of  the  dex'il,  and  never  to  hearken 
to  him,  (for  he  is  a  murderer,  and  certainly  aims  to 
do  mischief,  even  when  he  speaks  fair,)  and  to  won- 
der that  he  who  is  the  murderer  of  the  children  of 
men,  should  yet  be,  by  their  own  consent,  so  much 
their  master. 

Now  herein  these  Jews  were  followers  of  him, 
and  were  murderers  like  him  ;  murderers  of  souls, 
which  they  led  blindfold  into  the  ditch,  and  made 
the  children  of  hell  ;  sworn  enemies  to  Christ,  and 
now  ready  to  be  his  betrayers  and  murderei's,  for 
the  same  reason  that  Cain  killed  Abel.  These  Jews 
were  that  seed  of  the  serpent,  that  were  to  bruise  the 
heel  of  the  Seed  of  the  ivoman  ;  JVow  ye  seek  to  kill 
me. 

(2.)  He  mas  a  liar.  A  lie  is  opposed  to  truth, 
(1  John  2.  21.)  and,  accordingly,  the  devil  is  here 
described  to  be, 

SI.]  An  enemy  to  tiiith,  and  therefore  to  Christ. 
•"irst.  He  is  a  deserter  from  the  truth  ;  he  abode 
not  in  the  truth,  did  not  continue  in  the  puiity  and 
rectitude  of  his  nature  wherein  he  was  created,  but 
left  his  first  state  ;  when  he  degenerated  from  good- 
ness, he  departed  from  tnath,  for  his  apostacy  was 
founded  in  a  lie.  The  angels  were  the  hosts  of  the 
Lord  ;  those  that  fell,  were  not  true  to  their  Com- 
mander and  Sovereign,  they  were  not  to  be  trusted, 
being  charged  with  folly  and  defection,  Job  4.  18. 
By  the  truth  here  we  may  understand  the  revealed 
will  of  God  concerning  the  salvation  of  man  by  Jesus 
Christ,  the  truth  of  which  Christ  was  now  preach- 
ing, and  which  the  Jews  opposed ;  herein  they  did 
like  their  father  the  deiul,  who,  seeing  the  honour 
put  upon  the  human  nature  in  thejirst  yidam,  and 
foreseeing  the  much  gi-eater  honour  intended  it  in 
the  second  Adam,  would  not  be  reconciled  to  that 
counsel  of  God,  nor  stand  in  the  truth  concerning  it, 
but.  from  a  spirit  of  pride  and  envy,  set  himself  to 
resist  it,  and  to  thwart  the  designs  of  it ;  and  so  did 
these  Jews  here,  as  his  children  and  agents. 

Secondly,  He  is  destitute  of  the  ti-uth  ;  There  is  no 
truth  in  him.  His  interest  in  the  world  is  supported 
by  lies  and  falsehoods,  and  there  is  no  ti-uth,  nothing 
you  can  confide  in,  in  him,  nor  in  any  thing  he  says 
or  does.  The  notions  he  propagates  concerning 
good  and  e\'il,  are  false  and  en-oneous,  his  proofs  are 
lying  wonders,  his  temptations  are  all  cheats;  he 
has  great  knowledge  of  the  truth,  but  having  no  af- 
fection to  it,  but  on  the  contrary,  "being  a  sworn  ene- 
my to  it,  he  is  said  to  have  no  truth  in  him. 

[2.]  He  is  a  friend  and  patron  of  lying;  TVhen  he 
sfieaketh  a  lie,  he  s/ieaketh  of  his  own.  Three  things 
are  here  said  of  the  devil,  with  reference  to  the  sm 
of  lying. 

First,  That  he  is  a  liar ;  his  oracles  were  lying 
oracles,  his  prophets  lying  prophets,  and  the  images 
in  which  he  was  worshipped,  teachers  of  lies ;  he 
tempted  our  first  parents  with  a  downright  lie ;  all 
his  temptations  are  carried  on  by  lies,  calling  exnl 

food,  and  good  evil,  and  promising  impunity  in  sin  ; 
e  knows  them  to  be  lies,  and  suggests  them  with  an 

Vol.  v.— 5  F 


intention  to  deceive,  and  so  to  destroy.  When  he  now 
contradicted  the  gospel  in  the  Scribes  and  Pharisees, 
it  was  by  lies,  and  when  afterward  he  corrufited  it 
in  the  man  of  sin,  it  was  by  strong  delusions,  and  a 
great  complicated  lie. 

Secondly,  That  when  he  speaks  a  lie,  he  speaks  of 
his  onvn,  in.  rZv  Ijim.  It  is  the  proper  tdiom  of  his 
language  ;  of //is  own,  not  of  God ;  his  Creator  never 
put  it  into  him.  When  men  speak  a  lie,  they  bor- 
row it  from  the  devil,  Satan  Jills  their  hearts  to  lie  ; 
(Acts  5.  3.)  but  when  the  devil  speaks  a  lie,  the 
model  of  it  is  of  his  own  framing,  the  motives  to  it 
from  himself,  which  speaks  the  desperate  depth  of 
wickedness  into  which  those  apostate  spirits  are 
sunk  ;  as  in  their  first  defection  they  had  no  tempter, 
so  their  sinfulness  is  still  their  own. 

Thirdly,  That  he  is  the  father  of  it,  ivT«.  1.  He 
is  the  father  of  every  lie;  not  only  of  the  lies  which 
he  himself  suggests,  but  of  those  which  others 
speak  ;  he  is  the  author  and  founder  of  all  lies  ;  when 
men  speak  lies,  they  speak  from  him,  and  as  his 
mouth,  they  come  originally  from  him,  and  bear  his 
image.  2.  He  is  the  lather  of  every  liar  ;  so  it  may 
be  understood.  God  made  men  with  a  disposition 
to  truth,  it  is  congruous  to  reason  and  natui"d  light, 
to  the  order  of  our  faculties,  and  the  laws  of  society, 
that  we  should  speak  truth  ;  but  the  devil,  the  au- 
thor of  sin,  the  spirit  that  works  in  the  children  of 
disobedience,  has  so  con'upted  the  nature  of  man, 
that  the  wicked  are  said  to  be  estranged  frotn  the 
womb,  speaking  lies  ;  (Ps.  58.  3.)  he  has  taught  them 
with  their  tongues  to  use  deceit,  Rom.  3.  13.  He  is 
the  father  of  liars,  who  begat  them,  who  trained 
them  up  in  the  way  of  lying,  whom  they  resemble 
and  obey,  and  with  whom  all  liars  shall  have  their 
portion  for  ever.  Christ  havnig  thus  proved  all 
murderers  and  all  liars  to  be  the  devil's  children, 
he  leaves  it  to  the  consciences  of  his  hearers  to  say. 
Thou  art  the  man. 

But  he  comes  in  the  following  verses  to  assist  them 
in  the  application  of  it  to  themselves ;  he  does  not 
call  them  liars,  but  shews  them  that  they  were  no 
friends  to  tnath,  and  therein  resembled  him  who 
abode  not  in  the  truth,  because  there  is  no  truth  in 
him. 

Two  things  he  charges  upon  them, 

1.  That  they  would  not  believe  the  word  of  truth, 

(y.   45.)    OTI   til   uMiSsiav    XJjd',   i   isrt^iiili   /uoi.      TwO 

ways  it  may  be  taken,  (1.)  "Though  I  tell  you  the 
tmth,  yet  you  wiU  not  believe  me,  (ot;,)  that  I  do 
so."  Though  he  gave  abundant  proof  of  his  com- 
mission from  God,  and  his  affection  to  the  children 
of  men,  yet  they  would  not  believe  that  he  told 
them  the  truth.  Now  was  truth  fallen  in  the  street, 
and  could  not  enter,  Isa.  59.  14,  15.  The  greatest 
truths  with  some  gained  not  the  least  credit ;  for  they 
rebelled  against  the  light,  Job  24.  13.  Or,  (2.)  Be- 
cause I  tell  you  the  truth,  (so  we  read  it,)  therefore 
ye  believe  me  not.  They  would  not  receixe  him, 
nor  entertain  him  as  a  prophet,  because  he  told  them 
some  unpleasing  traths,  which  they  did  not  care  to 
hear  of;  told  tliem  the  truth  concerning  themselves 
and  their  own  case,  shewed  them  their  faces  in  a 
glass  that  would  not  flatter  them ;  therefore  they 
would  not  believe  a  word  he  said.  Miserable  is  the 
case  of  those  to  whom  the  Ught  of  divine  truth  is  be- 
come a  torment. 

Now,  to  shew  them  the  unreasonableness  of  their 
infidelity,  he  condescends  to  put  the  matter  to  this 
fair  issue,  v.  46.  He  and  they  being  contrary,  either 
he  was  in  an  error  or  they  were.  Now  take  it  either 
wav. 

[  1.  ]  If  he  were  in  an  error,  why  did  not  they  con- 
vince him  ?  The  falsehood  of  pretending  prophets 
was  discovered  either  by  the  ill  tendciicy  of  their 
doctrines,  (Deut.  13.  2.)  or  by  the  ill  tenor  of  their 
conversation;  Ye  shall  know  them  by  their  fruits ; 


778 


ST.  JOHN,  VIIT. 


but  (saith  Christ)  tahich  of  you,  you  of  the  San- 
hedrim, that  take  upon  you  to  judge  of.  prophets, 
luliich  of  you  convinceth  me  of  sin?  They  accused 
him  ot  some  of  the  worst  of  crimes — gluttony, 
drunlienness,  blasphemy,  sabbath-breaking,  con- 
federacy with  Satan,  and  what  not.  But  they  were 
all  malicious  groundless  calumnies,  and  such  as 
every  one  that  knew  him,  knew  to  be  utterly  false. 
When  they  had  done  their  utmost  by  trick  and  arti- 
fice, subornation  and  perjury,  to  prove  some  crime 
upon  him,  the  very  judge  that  condemned  him, 
owned  he  found  no  fault  in  him. 

The  sin  he  here  challenges  them  to  convict  him 
of,  is,  lurst,  An  inconsistent  doctrine.  They  had 
heard  his  testimony  ;  could  they  shew  any  thing  in 
it  absurd  or  unworthy  to  be  believed,  any  contradic- 
tion, either  of  himself  or  of  the  scriptures,  or  any 
corruption  of  truth  or  manners  insinuated  by  his  doc- 
trine r  ch.  18.  20.  Or,  Secondly,  An  incongruous 
conversation.  "Which  of  you  can  justly  charge  me 
■with  any  thing,  in  word  or  deed,  unbecoming  a  pro- 

Ehet  ?"  See  the  wonderful  condescension  of  our 
lOrd  Jesus,  that  he  demanded  not  credit  any  further 
than  the  allowed  motives  of  credibility  support  his 
demands.  See  Jer.  2.  5,  31.  Mic.  6.  3.  Ministers 
may  from  hence  leaiTi,  1.  To  walk  so  circu?7ts/iectly 
as  that  it  may  not  be  in  the  power  of  their  most  strict 
observers  to  convince  them  of  sin,  that  the  nwiistry 
be  7iot  blamed.  The  only  way  not  to  be  convicted 
of  sin,  is,  not  to  sin.  2.  "To  be  willing  to  admit  a 
scrutiny  ;  though  we  are  confident  in  many  things 
that  we  are  in  the  right,  yet  we  should  be  willing  to 
have  it  tried  whether  we  be  not  in  the  wrong.  See 
Job  6.  24. 

[2.]  If  they  were  in  an  error,  why  were  they  not 
convinced  by  him  ?  "  If  Isay  the  truth,  why  do  you 
not  believe  me?  If  you  cannot  convince  me  of  error, 
you  must  own  that  I  say  the  truth,  and  why  do  you 
not  then  give  me  credit?  Why  will  you  not  deal 
with  me  upon  trust .'"'  Note,  If  men  would  but  in- 
quire into  the  reason  of  their  infidelity,  and  examine 
why  they  do  not  believe  that  ,vhch  they  cannot  gain- 
say, they  would  find  themselves  reduced  to  such 
absurdities  as  they  could  not  but  be  ashamed  of;  for 
it  will  be  found  that  the  reason  why  we  believe  not 
in  Jesus  Christ,  is,  because  we  are  not  willing  to 
part  with  our  sins,  and  deny  ourselves,  and  sei-ve 
God  faithfully  ;  that  we  are  not  of  the  christian  re- 
ligion, because  we  would  not  indeed  be  of  any,  and 
unbelief  of  our  Redeemer  resolves  itself  into  a  down- 
right rebellion  against  our  Creator. 

2.  Another  thing  charged  upon  them,  is,  that  they 
■would  not  hear  the  words  of  God  ;  {v.  47.)  which 
further  shews  how  gi'wundless  their  claim  of  i-elation 
to  God  was.     Here  is, 

(1.)  A  doctrine  laid  do^vn;  He  that  is  of  God, 
heareth  God's  words;  that  is,  [1.]  He  is  willing  and 
ready  to  hear  them,  is  sincerely  desirous  to  know 
what  the  mind  of  God  is,  and  cheerfully  embraces 
■whatever  he  knows  to  be  so.  God's  words  have 
such  an  authority  over,  and  such  an  agreeableness 
with,  all  that  are  born  of  God,  that  they  meet  them, 
as  the  child  Samuel  did,  with,  S/ieak,  Lord,  for  thy 
servant  heareth.  Let  the  word  of  the  Lord  come. 
[2.]  He  apjirehends  and  discerns  them,  he  so  hears 
them,  as  to  perceive  the  ztoice  of  God  in  them,  which 
the  natural  man  does  not,  1  Cor.  2.  14.  He  that  is 
of  God,  is  soon  aware  of  the  discoveries  he  makes  of 
himself,  of  the  nearness  of  his  name ;  (Ps.  75.  1.)  as 
they  of  the  family  know  the  master's  tread,  and  the 
master's  knock,  awdofien  to  him  immediately,  (Luke 
12.  36. )  as  the  sheep  know  the  voice  of  their  shep- 
herd from  that  of  a  stranger,  ch.  10.  4,  5.  Cant.  2.  8. 
(2. )  The  application  of  this  doctrine,  for  the  con- 
viction of  these  unbelieving  Jews ;  Ye  therefore  hear 
him  not ;  that  is,  "Ye  heed  not,  ye  understand  not, 
ye  believe  not,  the  words  of  God,  nor  care  to  hear 


them,  because  ye  are  not  of  God.  Your  being  thus 
deaf  and  dead  to  the  words  of  God,  is  a  plain  evi- 
dence that  ye  are  not  of  God."  It  is  in  his  word 
that  God  manifests  himself,  and  is  present  among 
us ;  we  are  therefore  reckoned  to  be  well  or  ill  af- 
fected to  God,  according  as  we  are  well  or  ill  af- 
fected to  his  word ;  see  2  Cor.  4.  4.  1  John  4.  6. 
Or,  their  not  being  of  God,  was  the  reason  why  they 
did  not  profitably  hear  the  words  of  God  which 
Christ  spake  ;  therefore  they  did  not  understand  and 
believe  him,  not  because  the  things  themselves  were 
obscure,  or  wanted  evidence,  but  because  the  hearers 
were  not  of  God,  were  not  boi-n  again.  If  the  word 
of  the  kingdom  do  not  bring  forth  fruit,  the  blame 
is  to  be  laid  upon  the  soil,  not  upon  the  seed,  as  ap- 
pears by  the  parable  of  the  sower.  Matt.  13.  3,  is'c. 

48.  Then  answered  the  Jews,  and  said 
unto  him.  Say  we  not  well  that  thou  art  a 
Samaritan,  and  hast  a  devil  ?  49.  Jesus 
answered,  I  have  not  a  devil ;  but  I  honour 
my  Father,  and  ye  do  dishonour  me.  50. 
And  I  seek  not  mine  own  gloiy :  there  is 
one  that  seeketh  and  judgeth. 

Here  is, 

I.  The  malice  of  hell  breaking  out  in  the  base  lan- 
guage which  the  unbelieving  Jews  gave  to  our  Lord 
Jesus.  Hitherto  they  had  cavilled  at  his  doctrine, 
and  had  made  invidious  remarks  upon  that ;  but, 
having  shewed  themselves  uneasy  when  he  com- 
plained (ti.  43,  47. )  that  they  would  not  hear  him, 
now  at  length  they  fall  to  downright  railing,  v.  48. 
They  were  not  the  common  people,  but,  as  it  should 
seem,  the  Scribes  and  Pharisees,  the  men  of  conse- 
quence, who,  when  they  saw  themselves  convicted 
of  an  obstinate  infidelity,  scornfully  turned  off  the 
conviction  with  this.  Say  we  not  well,  that  thou  art  a 
Samaritan,  and  hast  a  devil?  See  here,  see  it  and 
wonder,  see  it  and  tremble  : 

1.  What  was  the  blasphemous  character  com- 
monly given  of  our  Lord  Jesus  among  the  wicked 
Jews,  to  which  they  refer. 

(  J. )  That  he'was  a  Samaritan,  that  is,  that  he  was 
an  enemy  to  their  church  and  nation,  one  that  they 
hated,  and  could  not  endure.  Thus  they  exposed 
him  to  the  ill-wiU  of  the  people,  with  whom  you 
could  not  put  a  man  into  a  worse  name,  than  to  call 
him  a  Sa?naritan.  If  he  had  been  a  Samaritan,  he 
had  been  punishable,  by  the  beating  of  the  rebels, 
(as  they  called  it,)  for  coming  into  the  temple.  They 
had  often  called  him  a  Galilean — a  mean  man  ;  but, 
as  if  that  were  not  enough,  though  it  contradicted 
the  other,  they  wUl  have  him  a  Samaritan — a  bad 
man.  The  Jews  to  this  day  call  the  Christians,  in 
reproach,  Cuthaei — Samaritans.  Note,  Great  en- 
deavours have  in  all  ages  been  used  to  make  good 
people  odious  by  putting  them  under  black  charac- 
ters, and  it  is  easy  to  nm  that  down  with  a.  crowd 
and  a  cry,  which  is  once  piit  into  an  ill  name.  Per- 
haps because  Christ  justly  inveighed  against  the 
pride  and  tyranny  of  the  priests  and  elders,  they 
hereby  suggest  that  he  aimed  at  the  min  of  their 
church,  in  aiming  at  its  reformation,  andv/as falling 
away  to  the  Samaritans. 

(20  That  he  had  a  devil.  Either,  [1.]  That  he 
was  it!  league  with  the  devil ;  having  reproached  his 
doctrine  as  tending  to  Samaritanism,  here  they  re- 
flect u]ion  his  miracles  as  done  in  combination  with 
Beelzebub.  Or  rather,  [2.]  That  he  was  possessed 
with  a  devil,  that  he  was  a  melancholy  man,  whose 
brain  was  clouded,  or  a  ?nad  man,  whose  brain  was 
heated,  and  that  which  he  said  was  no  more  to  be 
believed  than  the  extravagant  rambles  of  a  distract- 
ed man,  or  one  in  a  delirium.  Thus  the  divine  re- 
I  velation  of  those  things  which  are  above  the  dis- 


covery  of  reason,  have  been  often  branded  with  the  I 
cliai-ge  of  enthusiasm,  and  the  prophet  was  called -a 
nicc/y('//ow,  2  Kings  9.  11.  Hosea9.  7.  The  inspi- 
ration of  the  Pagan  oracles  and  prophets  was  indeed 
a  frenzy,  and  those  that  had  it  were  for  the  time  be- 
side themselves,  but  that  which  was  truly  divine  was 
not  so.  Wisdom  isjustijied  of  her  children,  as  wis- 
dom indeed. 

2.  How  they  undertook  to  justify  this  character, 
and  applied  it  to  the  present  occasion ;  Say  roe  not 
well  that  thou  art  so  ?  One  would  think  that  his  ex- 
cellent discourses  should  have  altered  their  opinion 
of  him,  and  have  made  them  recant ;  but,  instead  of 
that,  their  hearts  were  more  hardened,  and  their 
prejudices  confirmed.  They  value  themselves  on 
their  enmity  to  Christ,  as  if  'they  had  never  spoken 
better  than  when  they  spake  the  worst  they  could 
of  Jesus  Christ.  Those  have  arrived  at  the  highest 
pitch  of  wickedness,  who'  avoiv  their  impiety,  repeat 
what  they  should  retract,  and  justify  themselves  in 
that  for  which  they  ought  to  condemn  themselves. 
It  is  bad  to  say  and  do  ill,  but  it  is  worse  to  starid  to 
it;  I  do  "ivelt  to  be  angry.  When  Christ  spake  with 
so  much  boldness  against  the  sins  of  the  great  men, 
and  thereby  incensed  them  against  him,  they  who 
were  sensible  of  no  mterest  but  what  is  secular  and 
sensual,  concluded  him  beside  himself,  for  they 
thought  that  none  but  a  madman  would  lose  his  pre- 
ferment, and  hazard  his  Ufe,  for  his  religion  and 
conscience. 

II.  Here  is  the  meekness  and  mercifulness  of 
Heaven  shining  in  Christ's  reply  to  this  vile  calumny, 
V.  49,  50. 

1.  He  denies  their  charge  against  him ;  I  have  not 
adevil;  as  Paul,  (Acts  26.  25.)  lamnot  mad.  The 
imputation  is  unjust;  "I  am  neither  actuated  by  a 
devil,  nor  in  compact  with  one ;"  and  this  he  evi- 
denced by  what  he  did  against  the  devil's  kingdom. 
He  takes  no  notice  of  their  calling  him  a  Samaritan, 
because  it  was  a  calumny  that  disproved  itself,  it 
was  a  personal  reflectian,  and  not  worth  taking  no- 
tice of ;  but  saying  he' nad  a  devil,  reflected  on  his 
commission,  and  therefore  he  answered  that.  St. 
Augustin  gives  this  descant  upon  his  i|Ot  saying  any 
thing  to  their  calling  him  a  Samaritan — that  he  was 
indeed  that  good  Samaritan  spoken  of  in  the  para- 
ble, Luke  10.  33.        _ 

2.  He  asserts  the  sincerity  of  his  ovm  intentions ; 
But  I  honour  my  Father.  .They  suggested  that  he 
took  undue  honoure  to  himself,  and  derogated  from 
the  honour  due  to  God  only,  both  which  he  denies 
here,  in  saying  that  he  made  it  his  business  to  ho- 
nour his  Father,  and  him  only.  It  also  proves  that 
he  had  not  a  devil,  for,  if  he  had,  he  would  not  ho- 
nour God.  Note,  They  who  can  truly  say  that  they 
make  it  their  constant  care  to  honour  God,  are  suf- 
ficiently armed  against  the  censures  and  reproaches 
of  men. 

3.  He  complains  of  the  wrong  they  did  him  by 
their  calumnies;  Ye  do  dishonour  me.  By  this  it 
appears  that,  as  Man,  he  had  a  tender  sense  of  the 
disgrace  and  indignity  done  him,  reproach  was  a 
sword  in  his  bones ;  and  yet  he  underwent  it  for  our 
salvation.  It  is  the  will  of  God,  that  all  men  should 
honour  the  Son,  yet  there  are  many  that  dishonour 
him  ;  such  a  contradiction  is  there  in  the  carnal  mind 
to  the  will  of  God.  Christ  honoured  his  Father  so 
as  never  man  did,  and  yet  was  himself  dishonoured 
so  as  never  man  mas;  for  though  God  has  promised' 
that  those  who  honour  him  he  will  honour,  he  never 
promised  that  men  should  honour  them. 

4.  He  clears  himself  from  the  imputation  of  vain- 
glory, in  saying  this  concerning  himself,  v.  SO.  See 
here, 

(1.)  His  contempt  of  worldly  honour;  I  seek  not 
mine  oivn  glory.  He  did  not  aim  at  that  in  what  he 
had  said  of  himself,  or  against  his  persecutors ;  he 


ST.  JOHN,  VIII.  779 

did  not  court  the  applause  of  men,  nor  covet  prefer- 
ment in  the  world,  but  industriously  declined  both. 
He  did  not  seek  his  oivn  glory  distinct  from  his  Fa- 
ther's, nor  had  any  separate  interest  of  his  own.  For 
men  to  search  their  own  glory,  is  not  glory  indeed, 
(Prov.  25.  27.)  but  then-  shame  rather,  .to  be  so 
much  out  in  their  aim.  This  comes  in  here  as  a 
reason  why  Christ  made  so  light  of  their  reproaches  ; 
"  You  do  dishonour  me,  but  cannot  disturb  me,  shall 
not  disquiet  me,  for  I  seek  not  ?nine  own  glory." 
Note,  Those  who  are  dead  to  men's  praise,  can 
safely  bear  their  contempt. 

(2.)  His  conz/'ort  under  worldly  dishonour;  There 
is  one  that  seeketh  and  judgeth.  In  two  things  Christ 
made  it  appear  that  he  sought  not  his  own  glory  i 
and  here  he  tells  us  what  satisfied  him  as  to  both, 
[1.]  He  did  not  court  men's  respect,  but  was  indif- 
ferent to  it,  and  in  reference  to  this  he  saith,  "  There 
is  one  that  seeketh,  that  will  secure  and  advance,  my 
interest  in  the  esteem  and  affections  of  the  people, 
while  I  am  in  no  care  about  it."  Note,  God  will 
seek  their  honour,  that  do  not  seek  their  own ;  for 
before  honour  is  humility.  [2.  ]  He  did  not  revenge 
men's  affronts,  but  was  unconcerned  at  them,  and 
in  reference  to  this  he  saith,  "  There  is  one  that 
judgeth,  that  will  vindicate  my  honour,  and  severely 
reckon  with  those  that  trample  upon  it, "  Probably, 
he  refers  here  to  the  judgments  that  were  coming 
upon  the  nation  of  the  Jews  for  the  indignities  they 
did  to  the  Lord  Jesus.  See  Ps.  38.  13 — 15.  I  heard 
not,  for  thou  wilt  hear.  If  we  undertake  to  judge 
for  ourselves,  whatever  damage  we  sustain,  our 
amends  is  in  our  own  hands ;  but  if  we  be,  as  we 
ought  to  be,  humble  appellants  and  patient  expect- 
ants, we  shall  find,  to  our  comfort,  there  is  one  that 
judgeth. 

51.  Verily,  verily,  I  say  unto  you,  If  a 
man  keep  my  saying,  he  shall  never  see 
death.  52.  Then  said  the  Jews  unto  him, 
Now  we  know  that  thou  hast  a  devil. 
Abraham  is  dead,  and  the  prophets ;  and 
thou  sayest.  If  a  man  keep  my  saying,  he 
shall  never  taste  of  death.  53.  Art  thou 
greater  than  our  father  Abraham,  which  is 
dead  ?  And  the  prophets  are  dead  :  whom 
makest  thou  thyself  ?  54.  Jesus  answered. 
If  I  honour  myself,  my  honour  is  nothing : 
it  is  my  Father  that  honoureth  me ;  of  whom 
ye  say,  that  he  is  your  God :  55.  Yet  ye 
have  not  known  him ;  but  I  know  him :  and 
if  I  should  say,  I  know  him  not,  I  shall  be 
a  liar  like  unto  you :  but  I  know  him,  and 
keep  his  saying.  56.  Your  father  Abra- 
ham rejoiced  to  see  my  day :  and  he  saw  it, 
and  was  glad.  57.  Then  said  the  Jews 
unto  him.  Thou  art  not  yet  fifty  years  old, 
and  hast  thou  seen  Abraham  ?  58.  Jesus 
said  unto  them.  Verily,  verily,  I  say  unto 
you.  Before  Abraham  was,  I  am.  59.  Then 
took  they  up  stones  to  cast  at  liim  :  but  Je- 
sus hid  himself,  and  went  out  of  the  temple, 
going  through  the  midst  of  them,  and  so 
passed  by. 

In  these  verses,  we  have, 

I.  The  doctrine  of  the  immortality  of  believers 
laid  down,  v.  51.  It  is  ushered  in  with  the  usual 
solemn  preface.  Verily,  verily,  I  say  unto  uou, 
which  commands  both  "attention  and  assent,  and  this 


780  ST.  JOHN,  VIII. 

is  it  he  saith,  If  a  man  keep,  my  saying,  he  shall 
never  see  death.     Where  we  have, 

1.  The  character  of  a  believerj  he  is'one  that  keeps 
the  sayings  of  the  Lord  Jesus,  t6v  \iyov  rov  X/jiIv — my 
•word ;  that  ivord  of  mine  which  I  have  dehvered  to 
you ;  this  we  must  not  only  receive,  but  keep ;  not 
only  have,  but  hold.  We  must  keep  it  in  mind  and 
memory,  keep  it  in  love  and  affection,  so  keep  it  as 
m  nothing  to  violate  it,  or  go  contrary  to  it,  keep  it 
nvithout  spot,  (1  Tim.  6.  14. )  keep  it  as  a  tnjst  com- 
mitted to  us,  keep  in  it  as  our  way,  keep  to  it  as  our 
rule. 

2.  The  prix'ilege  of  a  believer ;  He  shall  by  no 
■means  see  death  for  ever:  so  it  is  in  the  original. 
Not  as  if  the  bodies  of  believers  were  secured  from 
the  stroke  of  death,  no,  even  the  children  of  the  Most 
High  must  die  like  7nen,  and  the  followers  of  Christ 
have  been,  more  than  other  men,  in  deaths  often, 
and  killed  all  the  day  long ;  how  then  is  this  promise 
made  good,  that  they  shall  not  see  death?  Ans.  (1.) 
The  property  of  death  is  so  altered  to  them,  that 
tney  do  not  see  it  as  death,  they  do  not  see  the  terror 
of  death,  it  is  quite  taken  off;  their  sight  does  not 
terminate  in  death,  as  their's  does  who  live  by  sense; 
no,  they  look  so  clearly,  so  comfortably,  through 
death,  and  beyond  death,  and  are  so  taken  up  with 
their  state  on  the  other  side  death,  that  they  over- 
look death,  and  see  it  not.  (2. )  The  power  of  death 
is  so  broken,  that  though  there  is  no  rernedy,  but 
they  must  see  death,  yet  they  shall  not  see  death /or 
ever,  shall  not  be  idwaj'S  shut  up  under  its  arrests, 
the  day  will  come  when  death  shall  be  stvallowed  up 
in  victory.  (3. )  They  are  perfectly  delivered  from 
eternal  death,  shall  not  be  hurt  of  the  second  death. 
That  is  the  death  especially  meant  here,  that  death 
■which  is  for  ever,  which  is  opposed  to  everlasting 
life,  this  they  shall  ne\er  see,  for  they  shall  never 
come  into  condemnation  ;  they  shall  have  their  ever- 
lasting lot  where  there  will  be  no  more  death,  where 
they  cannot  die  any  more,  Luke  20.  36.  Though 
now  they  cannot  avoid  seeing  death,  and  tasting  it 
too,  yet  they  shall  shortly  be  there  where  it  will  be 
seen  jio  more  for  ex'er,  Exod.  14.  13. 

IL  The  Jews'  cavil  at  this  doctrine.  Instead  of 
laving  hold  on  this  precious  promise  of  immortality, 
which  the  nature  of  man  has  an  ambition  of;  (who 
is  there  that  does  not  love  life,  and  dread  the  sight 
of  death  ?)  they  lay  hold  on  this  occasion  to  reproach 
him  that  makes  them  so  kind  an  offer.  JVom  me 
know  that  thou  hast  a  devil.  Abraham  is  rfearf.  Ob- 
serve here, 

1.  Their  railing;  "  JVow  we  know  that  thou  hast 
a  devil,  that  thou  art  a  madman ;  thou  ravest,  and 
sayest  that  thou  knowest  not  what. "  See  how  these 
swine  trample  under  foot  the  precious  pearls  of  gos- 
pel-promises. If  now  at  last  they  had  evidence  to 
prove  him  mad,  why  did  they  say,  (f.  48.)  before 
they  had  that  proof,  Thou  hast  a  devil?  But  this  is 
the  method  of  malice,  first  to  fasten  an  invidious 
charge,  and  then  to  fish  for  evidence  of  it ;  .A'ow  we 
know  that  thou  hast  a  devil.  If  he  had  not  abun- 
dantly proved  himself  a  Teacher  come  from  God, 
his  promises  of  immortality  to  his  credulous  follow- 
ers might  justly  have  been  ridiculed,  and  charity  it- 
self would  have  imputed  them  to  a  crazed  fancy ; 
but  his  doctrine  was  evidently  divine,  his  miracles 
confirmed  it,  and  the  Jewish  religion  taught  them  to 
expect  such  a  Prophet,  and  to  believe  in  him  ;  for 
them  therefore  thus  to  reject  him,  was  to  abandon 
that  promise  to  which  their  twelve  tribes  hoped  to 
come.  Acts  26.  7. 

2.  Their  reasoning,  and  the  colour  they  had  to 
run  him  down  thus.  In  short,  they  look  upon  him 
as  guilty  of  an  insuffierable  piece  of  arrogance,  in 
making  himself  greater  than  Abi-aham  and  the pro- 
jihets ;  Abraham  is  dead,  and  the  prophets  they  are 
dead  too  j  very  true,  by  the  same  token  that  these 


Jews  were  the  genuine  offspring  of  those  that  killed 
them.  Now,  (1. )  It  is  true,  Abraham  and  the  pro- 
phets were  great  men,  great  in  the  favour  of  God, 
and  great  in  the  esteem  of  all  good  men.  (2.)  It  is 
true,  they  kept  God's  sayings,  and  were  obedient  to 
them  ;  and  )et,  (3.)  It  is  true,  they  died,  they  never 
pretended  to  have,  much  less  to  give  immortality, 
but  c\ery  one  in  his  own  order  was  gathered  to  his 
people.  It  was  their  honour  that  they  died  in  faith, 
but  die  they  m  ust.  Why  should  a  good  man  be  afraid 
to  die,  when  Abraham  is  dead,  and  the  prophets  are 
dead }  They  have  tracked  tlie  way  through  that 
darksome  valley,  which  should  reconcile  us  to  death, 
and  help  to  take  off  the  terror  of  it.  Now  they  think 
Christ  talks  madly,  when  he  saith.  If  a  man  keep 
my  sayings,  he  shall  never  taste  death.  Tasting 
death  means  the  same  thing  with  seeing  it ;  and  well 
may  death  be  represented  as  grievous  to  several  of 
the  senses,  which  is  the  destruction  of  them  all. 

Now  their  arguing  goes  upon  two  mistakes  : 

[1.]  They  understood  Christ  of  an  immortality  in 
this  world,  and  that  was  a  mistake.  In  the  sense 
that  Christ  spake,  it  was  not  true  that  Abraham  and 
the  projihets  were  dead,  for  God  is  still  the  God  of 
Abraham,  and  the  God  of  the  holy  prophets  ;  (Rev. 
22.  6.)  now  God  is  not  the  God  of  the  dead,  but  of 
the  living ;  therefore  Abraham  and  the  prophets  are 
still  alive,  and,  as  Christ  meant  it,  they  had  not  seen 
nor  tasted  death. 

[2.]  They  thought  none  could  be  gi-eater  than 
Abraham  and  the  prophets,  whereas  they  could  not 
but  know  that  the  Messiah  would  be  greater  than 
Abraham  or  any  of  the  prophets,  who  did  virtuously, 
but  he  excelled  them  all ;  nay,  they  borrowed  their 
greatness  from  him.  It  was  the  honour  of  Abraham, 
that  he  was  the  Father  of  the  Messiah,  and  the  ho- 
nour of  the  prophets,  that  they  testified  beforehand 
concerning  him  ;  so  that  he  certainly  obtained  a  far 
more  excellent  name  than  they.  Therefore  instead 
of  inferring  from  Christ's  making  himself  greater 
than  Abraham,  that  he  had  a  devil,  they  should 
have  infen-ed  from  his  proving  himself  so,  (by  doing 
the  works  which  neither  Abraham  nor  the  prophets 
ever  did,)  that  he  was  the  Christ;  but  their  eyes 
were  blinded. 

They  scornfully  asked,  Whom  makest  thou  thy- 
self? As  if  he  had  been  guilty  of  pride  and  vain- 
glory ;  whereas  he  was  so  far  from  making  himself 
greater  than  he  was,  that  he  now  drew  a  veil  over 
his  own  glory,  emptied  himself,  and  made  himself 
less  than  he  was,  and  was  the  greatest  Example  of 
humility  that  ever  was. 

III.  Christ's  reply  to  this  cavil ;  still  he  vouchsafes 
to  reason  with  them,  that  every  mouth  may  be  stop- 
ped. No  doubt,  he  could  ha\e  struck  them  dumb 
or  dead  upon  the  spot,  but  this  was  the  day  of  his 
patience. 

1.  In  his  answer  he  insists  not  upon  his  own  testi- 
mony concerning  himself,  but  waves  it  as  not  suffi- 
cient or  conclusive  ;  {v.  54.)  If  I  honour  myself,  my 
honour  is  nothing ,  siv  iy^ffo^a^ai — if  I  glorify  myself. 
Note,  Self-honour  is  no  honour ;  and  the  affectation 
of  glory  is  both  the  forfeiture  and  the  defeasance  of 
it ;  it  is  not  glory,  (Prov.  25.  27.)  but  so  great  a  re- 
proach, that  there  is  no  sin  which  men  are  more  in- 
dustrious to  hide  than  this  ;  even  he  that  most  affects 
praise,  would  not  be  thought  to  do  it.  Honour  of 
our  own  creating  is  a  mere  chimera,  has  nothing  in 
it,  and  therefore  is  called  z<ain-glory.  Self-admirers 
are  s,e\i-deceivers .  Our  Lord  Jesus  was  not  one  that 
honoured  himself,  as  thev  represented  him  ;  he  was 
crowned  by  him  who  is  the  Fountain  of  honour,  and 
glorified  not  himself  to  be  made  a  High-Priest,  Heb. 
5.  4,  5. 

2.  But  he  refers  himself  to  his  Father,  God ;  and 
to  their  father,  Abraham. 

(1.)  To  his  Father,  God;  It  is  my  Father  that 


ST.  JOHN,  VIII. 


781 


honoureth  me.  By  this  he  means,  [1.]  That  he  de- 
rived from  his  Father  all  the  honour  he  now  claim- 
ed ;  he  had  coniniLuided  them  to  believe  in  him,  to 
follow  him,  and  to  keep  his  word,  all  which  put  an 
honour  upon  him,  but  it  was  the  Father  that  laid 
helfi  upon  him,  that  lodged  all  fulness  in  him,  that 
sanctified  him,  and  sealed  him,  and  sent  him  into  the 
world  to  receive  all  the  honours  due  to  the  Messiah, 
and  this  justified  him  in  all  these  demands  of  respect. 
[2.]  That  he  (/p/;rarffrf  upon  his  Father  for  all  the 
honour  he  further  looked  for ;  he  coui-ted  not  the 
applauses  of  the  age,  but  despised  them ;  for  his  eye 
and  heart  were  upon  the  glory  which  the  Father 
had  promised  him,  and  nvhich  he  had  ivith  the  Father 
before  the  luorld  was.  He  aimed  at  an  advancement 
with  which  the  Father  was  to  exalt  him,  a  name  he 
was  to  give  him,  Phil.  2.  8,  9.  Note,  Christ  and  all 
that  are  his  depend  upon  God  for  their  honour ;  and 
he  that  is  sure  of  honour  where  he  is  known,  cares 
not  though  he  be  slighted  where  he  is  in  disguise. 

Appealing  thus  ohen  to  his  Father,  and  his  Fa- 
ther's testimony  of  him,  which  yet  the  Jews  did  not 
admit  or  give  credit  to, 

First,  He  here  takes  occasion  to  shew  the  reason 
of  their  incredulity,  notwithstanding  thi^  testimony 

and  that  was,  their  unacquaintedriess  with  God  ; 

as  if  he  had  said,  "  But  wliy  should  I  talk  to  you  of 
my  Father's  honouring  me,  when  he  is  one  you  know 
nothing  of?  You  say  of  him,  that  he  is  your  God,  yet 
you  have  not  known  him."    Where  observe, 

1.  The  profession  they  made  of  relation  to  God ; 
"  Ye  sail  that  he  is  your  God,  the  God  ye  have 
chosen,  and  are  in  covenant  with  ;  ye  say  that  ye  are 
Israel ;  but  all  are  not  so  indeed,  that  are  of  Israel," 
Rom.  9.  6.  Note,  Many  pretend  to  have  an  interest 
in  God,  and  say  that  he  is  their's,  who  yet  have  no 
just  cause  to  say  so.  They  who  called  themselves 
the  temfile  of  the  Lord,  having  profaned  the  excel- 
lency of  Jacob,  did  but  trust  in  lying  words.  What 
will  it  avail  us  to  say.  He  is  our  God,  if  we  be  not 
in  sincerity  his  fieofile,  nor  such  as  he  will  own  ? 

Christ  mentions  here  their  profession  of  relation 
to  God,  as  that  which  was  an  aggravation  of  their 
unbelief.  All  people  will  honour  those  whom  their 
God  lionours ;  but  these  Jews,  who  said  that  the 
Lord  was  their  God,  studied  how  to  put  the  utmost 
disgrace  upon  one  whom  their  God  put  honour  upon. 
Note,  The  profession  we  make  of  a  covenant  rela- 
tion to  God,  and  an  interest  in  him,  if  it  be  not  im- 
proved by  us,  will  be  improved  against  vs. 

2.  Their  ignorance  of  him,  and  estrangement  from 
him,  notwithstanding  this  profession ;  Yet  ye  have 
not  knoivn  him.  {1.)  Ye  know  him  not  at  all.  These 
Pharisees  were  so  taken  up  with  the  study  of  their 
traditions  concerning  things  foreign  and  trifling,  that 
they  never  minded  the  most  needful  and  useful  know- 
ledge ;  like  the  false  prophets  of  old,  who  caused 
fieofile  to  forget  God's  name  by  their  dreams,  Jer. 
23.  27.  Or,  (2.)  Ye  know  him  not  aright,  but  mis- 
take concerning  him  ;  and  that  is  as  bad  as  not  know- 
ing him  at  all,  or  worse.  Men  may  be  able  to  dis- 
pute subtilly  concerning  God,  and  yet  may  think  him 
such  a  one  as  themselves,  and  not  know  him.  Ye 
sav  that  he  is  your's,  and  it  is  natural  to  us  to  desire 
to  know  our  own,  yet  ye  know  him  not.  Note,  There 
are  many  who  claim  kindred  to  God,  who  yet  have 
no  acquaintance  with  him.  It  is  only  the  name  of 
God  which  they  have  learned  to  talk  of,  and  to  hec- 
tor with  ;  but  for  the  nature  of  God,  his  attributes 
and  perfections,  and  relations  to  his  creatures,  they 
know  nothing  of  the  matter ;  we  s/ieak  this  to  their 
shame,  1  Cor.  15.  34.  Multitudes  satisfy  themselves, 
but  deceive  themselves,  with  a  titular  relation  to  an 
•unknown  God. 

This  Christ  charges  upon  the  Jews  here,  [1.]  To 
shew  how  vain  and  groundless  their  pretensions  of 
relation  to  God  were.     "  Ye  say  that  he  is  your's, 


but  ye  give  yourselves  the  lie,  for  it  is  plain  that  you 
do  not  know  him  ;"  and  we  reckon  that  a  cheat  is 
effectually  convicted,  if  it  be  found  that  he  is  igno- 
rant of  the  persons  he  pretends  alliance  to.  [2.] 
To  sliew  the  tnie  reason  why  they  were  not  wrought 
upon  by  Christ's  doctrine  and  miracles.  They  knew 
not  God,  and  therefore  perceived  not  the  image  of 
God,  nor  the  voice  of  God  in  Christ.  Note,  The 
reason  why  men  receive  not  the  gos/iel  of  Christ,  is, 
because  thev  have  not  the  knowledge  of  God.  Men 
therefore  submit  not  to  the  righteousness  of  Christ, 
because  they  are  ignorant  of  God's  righteousness, 
Rom.  10.  3.  They  that  know  not  God,  and  obey 
not  the  gospel  of  Christ,  are  put  together,  2  Thess. 
1.  8. 

Secondly,  He  gives  them  the  reason  of  his  assur- 
ance, that  his  Father  would  honour  him  and  07vn 
him ;  But  I  know  him;  and  again,  /  know  him; 
which  bespeaks,  not  only  his  acquaintance  with  him, 
having  lain  in  his  bosom,  but  his  confidence  in  him, 
to  stand  by  liim,  and  bear  him  out  in  his  whole  un- 
dertaking ;  as  was  prophesied  conceniing  him  ;  (Isa. 
50.  7,  8.)  "  I  know  that  I  shall  not  be  ashamed,  for 
He  is  near  that  justifies;"  and  as  Paul,  "  /  know 
whom  I  have  believed,  (2  Tim.  1.  12.)  1  know  him 
to  be  faithful,  and  powerful,  and  heartily  engaged 
in  the  cause  which  I  know  to  be  his  own."  Ob- 
serve, 

1.  How  he  professes  his  knowledge  of  his  Father, 
with  the  greatest  cei'tainty,  as  one  that  was  neither 
afraid,  nor  ashamed  to  own  it;  If  I  should  say  I 
know  him  not,  I  should  be  a  liar  like  unto  you.  He 
would  not  deny  his  relation  to  God,  to  humour  the 
Jews,  and  to  avoid  their  reproaches,  and  prevent 
further  trouble  ;  nor  would  he  retract  what  he  had 
said,  nor  confess  himself  either  deceived  or  a  de- 
ceiver ;  if  he  should,  he  would  be  found  a  false  wit- 
ness against  God  and  himself.  Note,  They  who 
disown  their  religion  and  relation  to  God,  as  Peter, 
are  liars,  as  much  as  hypocrites  are,  who  pretend 
to  know  him  when  they  do  not.  See  1  Tim.  6.  13, 
14.  Mr.  Clark  observes  well  upon  this,  that  it  is  a 
great  sin  to  deny  God's  grace  in  us. 

2.  How  he  proves  his  knowledge  of  his  Father; 
I  know  him  and  keefi  his  saying  ;  or  his  word.  Christ, 
as  Man,  was  obedient  to  the  moral  law,  and,  as  Re- 
deemer, to  the  mediatorial  la^j  ;  and  in  both  he  kept 
his  Father's  word,  and  his  own  word  with  the  Father. 
Christ  requires  of  us,  (t.  51.)  that  we  keep  his  say- 
ings; and  he  has  set  before  us  a  copy  of  obedience, 
a  copy  without  a  blot,  he  kept  his  Father's  sayings; 
well  might  he  who  learned  obedience,  teach  it ;  see 
Heb.  5.  8,  9.  Christ  by  this  evidences  that  he  knew 
the  Father.  Note,  The  best  proof  of  our  acquaint- 
ance with  God  is  our  obedience  to  him.  Those  only 
know  God  aright,  that  keep  his  word  ;  it  is  a  ruled 
case,  1  John  2.  3.  Hereby  we  know  that  we  know 
him,  (and  do  not  only  fancy  it,)  if  we  keep  his  com- 
mandments. 

(2. )  Christ  refers  them  to  their  father,  whom  they 
boasted  so  much  of  a  relation  to,  and  that  was  Abra- 
ham, and  this  closes  the  discourse. 

[1.]  Christ  asserts  Abraham's  prospect  of  him, 
and  respect  to  him  ;  (t.  56.)  Your  father  Abraham 
rejoiced  to  see  my  day,  and  he  saw  it,  and  was  glad. 
And  by  this  he  proves  that  he  was  not  at  all  out  of 
the  way,  when  he  made  himself  greater  than  Abra- 
ham. 

Two  things  he  here  speaks  of  as  instances  of  that 
patriarch's  respect  to  the  promised  Messiah. 

First,  The  ambition  he  had  to  see  his  day  ;  he  re- 
joiced, »jixx;ao-«7o — he  leaped  at  it.  The  word, 
though  it  commonly  signifies  rejoicing,  must  here 
signify  a  transport  of  desire  rather  than  of  joy,  for 
otherwise  the  latter  part  of  the  verse  would  be  a  tau- 
tology ;  he  saw  it,  and  was  glad.  He  reached  out, 
or  stretched  himself  forth,  that  he  might  see  my  day; 


782 


ST.  JOHN,  VIII. 


as  Zaccheus,  that  ran  before  and  climbed  the  tree, 
to  see  Jesus.  The  notices  he  had  received  of  the 
Messiah  to  come,  had  raised  in  him  an  expectation 
of  something  great,  which  he  earnestly  longed  to 
know  more  of.  The  darlc  intimation  of  that  wliich 
is  considerable,  puts  men  upon  inquiry,  and  makes 
them  earnestly  ask  Who?  and  Iphat?  and  Jl'here? 
and  ITAcn .?  and  Ho'.v  ?  And  thus  the  prophets  of 
the  Old  Testament,  having  a  general  idea  ot  a  grace 
that  should  come,  searched  diligently  ;  (1  Pet.  1.  10. ) 
and  Abraliam  was  as  industrious  herein  as  any  of 
them.  God  told  him  of  a  land  that  he  would  give 
his  posterity,  and  of  the  wealth  and  honour  he  de- 
signed them;  (Gen.  15.  14.)  but  he  never  leaped 
thus  to  see  that  day,  as  he  did  to  see  the  day  of  the 
Son  of  man.  He  coyld  not  look  with  so  much  indif- 
ferency  upon  the  promised  Seed  as  he  did  upon  the 
promised  land ;  in  that  he  was,  but  to  the  other  he 
could  not  be,  contentedly,  a  stranger.  Note,  Those 
who  rightly  know  any  thing  of  Christ,  cannot  but 
be  earnestly  desirous  to  know  more  of  him.  Those 
who  discern  the  dawning  of  the  light  of  the  Sun  of 
righteousness,  cannot  but  wish  to  see  his  rising.  The 
mystery  of  redemption  is  tliat  which  angels  desire  to 
look  into,  much  more  should  we,  who  are  more  im- 
mediately concerned  in  it.  Abraham  desired  to  see 
Christ's  day,  though  it  was  at  a  great  distance ;  but 
this  degenerate  seed  of  liis  discerned  not  his  day, 
nor  bid  it  welcome  wlien  it  came.  The  appearing 
of  Christ,  wliich  gracious  souls  love  and  long  for, 
carnal  hearts  dread  and  loathe. 

Secondly,  The  satisfaction  he  had  in  what  he  did 
see  of  it ;  He  saw  it,  and  was  glad.     Observe  here, 

1.  How  God  gratified  the  pious  desire  of  Abra- 
ham ;  he  longed  to  see  Christ's  day,  and  he  saw  it. 
Though  he  saw  it  not  so  plainly  and  fully  and  dis- 
tinctly as  we  now  see  it  underthe  gospel,  yet  he  saw 
something  of  it,  more  afterward  than  he  did  at  first. 
Note,  To  him  that  has,  and  to  him  that  asks,  shall 
be  given  ;  to  him  that  uses  and  improves  what  he 
has,  and  that  desires  and  prays  for  more  of  the  know- 
ledge of  Christ,  God  will  give  more.  But  how  did 
Abraham  see  Christ's  day  .'  (1.)  Some  understand 
it  of  the  sight  he  had  of  it  in  the  other  world.  The 
separate  soul  of  Abraham,  when  the  veil  of  flesh 
was  rent,  saw  the  mysteries  of  the  kingdom  of  God 
in  heaven.  Calvin  mentions  this  sense  of  it,  and 
does  not  much  disallow  it.  Note,  The  longings  of 
gracious  souls  after  Jesus  Christ  will  be  fully  satis- 
fied when  tliey  come  to  heaven,  and  not  till  then. 
But,  (2. )  It  is  more  commonly  understood  of  some 
sight  he  had  of  Christ's  day  in  this  world.  They 
that  recerved  not  the  proinises  yet  saw  them  afar  off, 
Hel).  11.  13.  Balaam  saw  Christ,  but  not  now,  not 
nigh.  Ther.e  is  room  to  conjecture  that  Abraham 
had  some  vision  of  Christ  and  his  day,  for  his  own 
private  satisfaction,  which  is  not,  nor  must  be,  re- 
corded in  his  story,  like  that  of  Daniel's,  which  must 
be  shut  up,  and  sealed,  unto  the  time  of  the  end,  Dan. 
12.  4.  Christ  knew  what  Abraham  saw  better  than 
Moses  did.  But  there  are  divers  things  recorded, 
in  which  Abraham  saw  more  of  that  whicli  he  long- 
ed to  see,  than  he  did  when  the  promise  was  first 
made  to  him.  He  saw  in  Melcliizedek,  one  made 
like  unto  the  Son  of  God,  and  a  priest  forever;  he 
saw  an  appearance  of  Jehovah,  attended  with  two 
angels,  in  the  plains  of  Mamre.  In  the  prevalency 
of  his  intercession  for  Sodom  he  saw  a  specimen  of 
Christ's  intercession  ;  in  the  casting  out  of  Ishmael, 
and  the  establishment  of  tlie  covenant  with  Isaac, 
he  saw  a  figm-e  of  tlie  gospel-day,  which  is  Christ's 
day,  for  these  things  were  an  allegorv'.  In  offering 
Isaac,  and  the  i-am  instead  of  Isaac,  he  saw  a  double 
type  of  the  great  Sacrifice  ;  and  his  calling  t>e  place 
jehovah-j ireh — It  shall  be  seen,  intimates  that  he 
saw  something  more  in  it  than  others  did,  which 
time  would  produce ;  and  in  making  his  servant  put 


his  hand  under  his  thigh,  when  he  swore,  he  had  a 
regard  to  the  Messiah. 

2.  How  Abraham  entertained  these  discoveries  of 
Clirist's  day,  and  bid  them  welcome  ;  he  saw,  and 
was  glad.  He  was  glad  of  what  he  saw  of  God's 
favour  to  himself,  and  glad  of  what  \\e  foresaw  of  the 
mercy  God  had  in  store  for  the  world.  Perhaps  this 
refers  to  Abraham's  laughing  when  God  assured 
him  of  a  son  by  Sarah  ;  (Gen.  17.  16,  17.)  for  that 
was  not  a  laughter  of  distrust  as  Sarah's,  but  of  joy  ; 
in  that  promise  he  saw  Christ's  day,  and  it  filled 
him  with  joy  unspeakable.  Tlius  he  embraced  the 
promises.  Note,  A  believing  sight  of  Christ  and  his 
day  will  put  gladness  into  the  heart.  No  joy  like 
the  joy  oi^  faith  ;  we  are  never  acquainted  with  true 
pleasure,  till  we  are  acquainted  with  Christ. 

[2.]  The  Jews  cavil  at  this,  and  reproach  him 
for  it  ;  (y.  57. )  Thou  art  not  yet  fifty  years  old,  and 
hast  thou  see7i  .Abraham?  Hei'e,  First,  They  sup- 
pose that  if  Abraham  saw  him  and  his  day,  he  also 
had  seen  Abraham,  which  yet  was  not  a  necessary 
inuendo,  but  this  turn  of  his  words  would  best  serve 
to  expose  him  ;  yet  it  was  true  that  Christ  had  seen 
Abraham,  and  had  talked  with  him  as  a  man  talks 
with  his  friend.  Secondly,  Tliey  suppose  it  a  very 
absurd  thing  for  him  to  pretend  to  have  seen  Abra- 
ham, who  was  dead  so  many  ages  before  he  was 
born.  The  state  of  the  dead  is  an  invisible  state  ; 
but  here  they  ran  upon  the  old  mistake,  understand- 
ing that  corporally,  which  Christ  spake  spiritually. 
Now  this  gave  them  occasion  to  despise  his  youth; 
and  to  upbraid  him  with  it,  as  if  he  were  but  of  yes- 
terday, and  knew  notliing  ;  Thou  art  not  yet  fifty 
years  old.  Tliey  might  as  well  have  said,  Thou  art 
not  forty  ;  for  he  was  now  but  thirty-two,  or  thirty- 
tliree  years  old.  As  to  this,  Irenxus,  one  of  the  first 
fathers,  with  this  passage  supports  the  tradition 
which  he  says  he  had  fi-om  some  that  had  conversed 
with  St.  John,  that  our  Saviour  lived  to  be  fifty  years 
old,  which  he  contends  for,  jldvers.  Hieres,  lib.  2. 
cap.  39.  40.  See  what  little  credit  is  to  be  given  to 
tradition  ;  and  as  to  this  here,  the  Jews  spake  at 
random  ;  some  year  they  would  mention,  and  there- 
fore pitched  upon  one  tliat  tliey  thought  he  was  far 
enough  short  of;  he  did  not  look  to  be  forty,  but 
they  were  sure  he  could  not  l)e  fifty,  much  less  con- 
temporaiy  with  Abraham.  Old  age  is  reckoned  to 
begin  at  fifty,  (Numb.  4.  47.)  so  that  they  mean  no 
more  than,  "Thou  art  not  to  be  reckoned  an  old 
man  ;  many  of  us  are  much  thy  seniors,  and  yet  pre- 
tend not  to  have  seen  Abraham."  Some  think  that 
his  countenance  was  so  altered  with  grief  and  watch- 
ing, that,  together  with  the  gravity  of  his  aspect,  it 
made  him  look  like  a  man  of  fifty  years  old  :  his 
visage  wa3  so  marred,  Isa.  52.  14. 

[3.]  Our  Saviour  gives  an  effectual  answer  to  this 
cavil,  by  a  solemn  assertion  of  his  own  seniority  even 
to  Abraham  himself,  {v.  58.)  "  Verily,  verily,  I  say 
unto  you  ;  I  do  not  only  say  it  in  private  to  my  own 
disciples,  who  will  be  sure  to  say  as  I  say,  but  to  you, 
my  enemies  and  persecutors,  I  say  it  to  your  faces, 
take  it  how  you  will.  Before  Abraham  was,  I  am  ;" 
'OTglv  kjig^diafx  yairSrd.1  tyd,  li/ui.  Before  Abraham  was 
made  or  born,  I  am.  Tli£  change  of  the  word  is 
obser\'able,  and  speaks  Abraham  a  creature,  and 
himself  the  Creator  ;  well  therefore  might  he  make 
himself  ^rfc/f7- than  Abraham  ;  before  Abraham  he 
was,  First,  as  God.  /  a7n,  is  the  name  of  God ; 
(Exod.  3.  14.)  it  speaks  his  self-existence  ;  he  does 
not  say,  Iwas,  but,  lam,  for  he  is  the  First  and  the 
Last,  immutably  the  same;  (Rev.  1.  8.)  thus  he 
was  not  onlv  before  Abraham,  but  before  all  worlds, 
Prov.  8.  23."  ch.  1.  1.  Secondly,  As  Mediator.  He 
was  the  ap]]ointed  Messiah,  long  before  Abraham  ; 
the  Lamb  slain  from  the  foundation  of  the  world, 
(Rev.  13.  8. )  the  channel  of  conveyance  of  light,  life, 
and  love,  from  God  to  man.     This  supposes  his  di 


ST.  JOHN,  IX. 


783 


vine  nature,  that  he  is  the  same  in  himself  from 
eternity,  (Heb.  13.  8. )  and  that  he  is  the  same^  to 
man  ever  since  the  fall ;  he  was  made  of  God  \^''is- 
dom,  Righteousness,  Sanctification,  and  Redemp- 
tion, to  Adam,  and  Abel,  and  Enoch,  and  Noah,  and 
Shem,  and  all  the  patriarchs  that  lived  and  died  bj' 
faith  in  him  before  Abraham  was  bom.  Abraham 
was  the  root  of  the  Jewish  nation,  the  rock  out  of 
which  they  were  hewn.  If  Clirist  was  before  Aljra- 
ham,  his  doctrine  and  religion  were  no  novelty,  but 
were,  in  the  substance  of  them,  prior  to  Judaism,  and 
ought  to  take  place  of  it. 

[4.  ]  This  great  word  ended  the  dispute  abru]itly, 
and  put  a  period  to  it  :  they  could  bear  to  hear  no 
more  from  him,  and  he  needed  to  say  no  more  to 
them,  having  witnessed  this  good  confession,  which 
was  sufficient  to  support  all  his  claims.  One  would 
think  that  Christ's  discourse,  in  which  shone  so  much 
both  of  grace  and  glory,  should  have  captivated 
them  all  ;  but  their  inveterate  prejudice  against  the 
holy  spiritual  doctrine  and  law  of  Christ,  which  were 
so  contraiy  to  their  pi'ide  and  worldliness,  baffled  all 
the  methods  of  con\'iction.  Now  was  fulfilled  that 
prophecy,  (Mai.  3.  1,  2.)  that  when  the  Messenger 
of  the  covenant  should  come  to  his  temfile,  they  ivould 
not  abide  the  day  of  his  coming,  because  he  would  be 
like  a  rejiner'sjire.     Observe  here, 

First,  How  they  were  enraged  at  Christ  for  what 
he  said ;  They  took  up  stones,  to  cast  at  him,  -v,  59. 
Perhaps  they  looked  upon  him  as  a  blasphemer,  and 
such  were  indeed  to  be  stoned ;  (Lev.  24.  16. )  but 
they  must  be  first  legally  tried  and  convicted  ;  fare- 
well justice  and  order,  if  every  man  pretend  to  exe- 
cute a  law  at  his  pleasure.  Besides,  they  had  said 
but  just  now,  that  he  was  a  distracted  man,  and  if 
so,  it  was  against  all  reason  and  equity  to  punish  him 
as  a  malefactor  for  what  he  said.  They  took  ufx 
stones.  Dr.  Lightfoot  will  tell  you  how  they  came 
to  have  stones  so  ready  in  the  temple  ;  they  had 
woi-kmen  at  this  time  repairing  the  temple,  or  mak- 
ing some  additions,  and  the  pieces  of  stone  which 
they  hewed  off,  served  for  this  puipose.  See  here 
the  desperate  power  of  sin  and  Satan  in  and  over 
the  children  of  disobedience.  Who  would  think 
that  ever  there  should  be  such  wickedness  as  this  in 
men  ;  such  an  open  and  daring  rebellion  against  one 
that  undeniably  proved  himself  to  be  the  Son  of  God. 
Thus  every  one  has  a  stone  to  throrj  at  his  holy  i-e- 
ligion.  Acts  28.  22. 

Secondly,  How  he  made  his  esca/ie  out  of  their 
hands. 

1.  He  absconded  ;  Jesns  hid  hi?nself,  iit^CSii — he  was 
hid,  either  by  the  crowd  of  those  who  wished  well 
to  him,  to  shelter  him  ;  (he  that  ought  to  have  been 
upon  a  throne,  high  and  lifted  up,  is  content  to  be 
lost  in  a  crowd  ,•)  or  perhaps  he  concealed  himself 
behind  some  of  the  walls  or  pillars  of  the  temple  ; 
(In  the  secret  of  his  tabernacle  he  shall  hide  me,  Ps. 
27.  5.)  or  by  a  divine  power,  casting  a  mist  before 
their  eyes,  he  made  himself  invisible  to  them.  Ifhen 
the  wicked  rise,  a  man  is  hidden,  a  wise  and  good 
man,  Prov.  28.  12,  28.  Not  that  Christ  was  afraid, 
or  ashamed  to  stand  by  what  he  said,  but  his  hour 
was  not  yet  come,  and  he  would  countenance  the 
flight  of  his  ministers  and  people  in  times  of  perse- 
cution, when  they  are  called  to  it.  The  Lord  hid 
Jeremiah  and  Baruch,  Jer.  36.  26. 

2.  He  de/iarted,  he  went  out  of  the  temfile,  going 
through  the  midst  of  them,  undiscovered,  and  so 
fiassed  by.  This  was  not  a  cowardly  inglorious  flight, 
nor  such  as  argued  either  guilt  or  fear.  It  was  fore- 
told concerning  him,  that  he  should  not  fail  or  be 
discouraged,  Isa.  42.  4.  But,  (1.)  It  was  an  instance 
of  his  power  over  his  enemies,  and  that  they  could 
do  no  more  against  him  than  he  gave  them  \ea\e  to 
do ;  by  which  it  appears,  that  when  afterward  he 
was  taken  in  their  pits,  he  offered  himself,  ch.  10. 


18.  They  now  thought  they  had  him  sure,  and  yet 
he  passed  through  the  midst  of  them,  either  their 
eyes  being  blinded,  or  their  hands  tied,  and  thus  he 
left  them  to  \'ex,  like  a  lion  disa/ifiointed  of  his  firey. 
(2.)  It  was  an  instance  of  his  prudent  provision  for 
his  own  safety,  when  he  knew  that  his  work  was 
not  done,  nor  liis  testimony  finished  ;  thus  he  gave 
an  example  to  his  own  rule.  When  they  persecute  you 
in  one  city,  flee  to  another  ;  nay,  if  occa.sion  be,  to  a 
wilderness,  for  so  Elijah  did,  (1  Kings  19.  3,  4.)  and 
the  woman,  the  church.  Rev.  12.  6.  When  they 
took  up  loose  stones  to  throw  at  Christ,  he  could 
have  commanded  the  fixed  stones,  which  did  cry 
out  of  the  wall  against  them  to  avenge  his  cause,  or 
the  earth  to  open  and  swallow  them  up  ;  but  he 
chose  to  accommodate  himself  to  the  state  he  was 
in,  to  make  the  example  imitable  by  the  prudence 
of  his  followers,  without  a  miracle.  (3. )  It  was  a 
righteous  deserting  of  those  who  (worse  than  the 
Gadarenes,  who  prayed  him  to  depart)  stoned  him 
from  among  them.  Christ  will  not  long  stay  with 
those  who  bid  him  be  gone.  Christ  did'  ag-ain  visit 
the  temple  after  this ;  as  one  loath  to  depart,  he  bid 
oft  farewell ;  but  at  last  he  abandoned  it  forever, 
and  left  it  desolate.  Christ  now  went  through  the 
midst  of  the  Jews,  and  none  of  them  courted  his  stay, 
or  stirred  up  themselves  to  take  hold  on  him,  but 
were  even  content  to  let  him  go.  Note,  God  never 
forsakes  any  till  they  have  first  provoked  him  to 
withdraw,  and  will  have  none  of  him.  Calvin  ob- 
serves, that  these  chief  priests,  when  they  had  dri- 
ven Christ  out  of  the  temple,  valued  themselves  on 
the  possession  they  kept  of  it ;  "  But,"  (says  he) 
"  those  decei\'e  themselves,  who  are  proud  of  a 
church  or  temple  which  Christ  has  forsaken.  Lon- 
ge  fulluntur,  cum  templum  se  habere  putant  Deo 
vacuum."  When  Christ  left  them,  it  is  said  that 
he  passed  by  silently  and  unobserved ;  m-nftiya  attts, 
so  that  they  were  not  aware  of  him.  Note,  Christ's 
departures  from  a  church,  or  a  particular  soul,  are 
often  secret,  and  not  soon  taken  notice  of.  As  the 
kingdom  of  God  comes  not,  so  it  goes  not  with  ob- 
servation. See  Judg.  16.  20.  Samson  wist  not  that 
the  Lord  was  departed  from  him.  Thus  it  was  with 
these  forsaken  Jews — God  left  them,  and  they  never 
missed  him, 

CHAP.  IX. 

After  Christ's  departure  out  of  the  temple,  in  the  close  of  the 
foregoing  chapter,  and  before  this  happened,  ivhich  is  re- 
corded in  this  chapter,  he  had  been  for  some  time  abroad 
in  the  country  ;  it  is  supposed  about  two  or  three  months  ; 
in  which  interval  of  time  Dr.  Lightfoot  and  other  harmo- 
nists place  all  tlie  passages  that  occur  from  Luke  10.  17.  to 
Luke  13.  17.  What  is  recorded,  chapter  7.  andS.  was  at 
the  feast  of  tabernacles,  in  September ;  what  is  recorded 
in  this  and  the  following  chapter,  was  at  the  feast  of  dedi- 
cation, in  December,  chapter  10.  22.  Mr.  Clark  and  others 
place  this  immediately  after  the  foregoing  chapter.  In  this 
chapter,  we  have,  I.  The  miraculous  cure  of  a  man  that  was 
born  blind,  v.  1 . .  7.  IL  The  discourses  which  were  oc- 
casioned by  it.  1.  A  discourse  of  the  neighbours  among 
themselves,  and  with  the  man,  v.  8. .  12.  2.  Between  the 
Pharisees  and  tlie  man,  v.  13 . .  34.  3.  Between  Christ  and 
the  poor  man,  v.  35 . .  38.  4.  Between  Christ  and  the  Pha- 
risees, V.  39.  ad  finem — to  the  end. 

1.  A  ND  as  Jesus  passed  by,  he  saw  a 
JTl  man  which  was  blhid  from  his 
birth.  2.  And  his  disciples  asked  him,  say- 
ing, Master,  who  did  sin,  this  man-,  or  his 
parents,  that  he  was  born  blind  ?  3.  Jesus 
answered,  Neither  hath  this  man  sinned, 
nor  his  parents :  but  that  the  works  of  God 
should  be  made  manifest  in  him.  4. 1  must 
work  the  works  of  him  that  sent  me,  while 
it  is  day  :  the  night  cometh,  when  no  man 


784 


can  work.  5.  As  long  as  I  am  in  the  world, 
I  am  tiie  light  of  the  world.  6.  When  he 
had  thus  spoken,  he  spat  on  the  ground, 
and  made  clay  of  the  spittle,  and  he  anoint- 
ed the  eyes  of  the  blind  man  with  the  clay, 
7.  And  said  unto  him.  Go,  wash  in  the  pool 
of  Siloam,  (which  is  by  interpretation, 
Sent.)  He  went  his  way  therefore,  and 
washed,  and  came  seeing. 

We  have  here  sight  given  to  a  poor  beggar  that 
had  been  blind  from  his  birth.     Observe, 

_  I.  The  notice  which  our  Lord  Jesus  took  of  the 
piteous  case  of  this  poor  blind  man  ;  {v.  l.)^s  Jesus 
fiassed  by,  he  saw  a  man  luhkh  was  blind  from  his 
birth.  The  Jirst  words  seem  to  refer  to  the  last  of 
the  foregoing  chapter,  and  countenance  '///f/r  opinion, 
who  in  the  harmony  place  this  story  immediately 
after  that.  There  it  was  said,  mstpyiyiv — he  passed 
by,  and  here,  without  so  much  as  repeating  his  name, 
(though  our  translators  supply  it,)  j  Trifoj-an' — and 
as  he  passed  by.  1.  Though  the  Jews  had  so  basely 
abused  him,  and  both  by  word  and  deed  gave  him 
the  highest  pro\'ocation  imaginable,  yet  he  did  not 
slip  any  opportunity  of  doing  good  among  them,  nor 
take  up  a  resolution,  as  justly  he  might  have  done, 
never  to  have  favoured  them  with  any  good  offices. 
The  cure  of  this  blind  man  was  a  kmdness  to  the 
public,  enabling  him  to  work  for  his  living,  who  be- 
fore was  a  charge  and  burthen  to  the  neighbourhood. 
It  is  noble,  and  generous,  and  Christ-like,  to  be  will- 
ing to  serve  the  public,  even  when  we  ai-e  slighted 
aJid  disobliged  by  it,  or  think  ourselves  so.  2.  Though 
he  was  in  his  flight  from  a  threatening  danger,  and 
escaping  for  his  life,  yet  he  willingly  halted  and 
stayed  a  while  to  show  mercy  to  this  poor  man.  We 
make  more  haste  than  good  speed,  when  we  outrun 
opportunities  of  doing  good.  3.  When  the  Pharisees 
drove  Christ  from  them,  he  went  to  this  poor  blind 
beggar.  Some  of  the  ancients  make  this  a  figure  of 
the  bringing  of  the  gospel  to  the  Gentiles,  who  sat 
in  darkness,  when  the  Jews  had  rejected  it,  and  dri- 
ven it  from  them.  4.  Christ  took  this  poor  blind 
man  in  his  way,  and  cured  him  in  transitu — as  he 
passed  by.  Thus  should  we  take  occasions  of  doing 
good,  even  as  we  pass  by,  wherever  we  are. 

Now,  (1.)  The  condition  of  this  poor  man  was 
very  sad  ;  he  was  blind,  and  had  been  so  from  his 
birth.  If  the  light  is  sweet,  how  melancholy  must 
it  needs  be  for  a  man,  all  his  days,  to  eat  in  dark- 
ness? He  that  is  blind,  has  no  enjoy tnent  of  the 
light,  but  he  that  is  born  blind,  has  no  idea  of  it. 
Methinks,  such  a  one  would  give  a  great  deal  to 
have  his  curiosity  satisfied  with  but  one  day's  sight 
of  light  and  colours,  shapes  and  figures,  though  he 
were  never  to  see  them  more.  IVhy  is  the  light  of 
life  given  to  one  that  is  in  this  misery,  that  is  deprived 
of  the  light  of  the  sun  ;  whose  way  is  thus  hid,  and 
•whom  God  hath  thus  hedged  in  ?  Job  3.  20,  23.  Let 
us  bless  God  that  it  was  not  our  case.  The  eye  is 
one  of  the  most  curious  parts  of  the  bodv,  its  sti-uc- 
ture  exceeding  nice  and  fine.  In  the  formation  of 
animals,  it  is  said  to  be  the  first  part  that  appears 
distinctly  discernible.  What  a  mercy  is  it-that  there 
was  no  miscarriage  in  the  making  of  our's.  Christ 
cured  many  that  were  blind  by  disease  or  accident, 
but  here  he  cured  one  that  was  born  blind.  [1.] 
That  he  might  give  an  instance  of  his  power  to  hel]) 
in  the  most  desperate  cases,  and  to  relieve  when 
none  else  can.  [2.]  That  he  might  give  a  specimen 
of  the  work  of  his  grace  upon  the  souls  of  sinners, 
which  gives  sight  to  those  that  were  by  nature  blind. 

(2. )  The  compassions  of  our  Lord  Jesus  toward 
him  were  very  tender.  He  saw  him  ;  that  is,  he 
took  cognizance  of  his  case,  and  looked  upon  him 


ST.  JOHN,  IX. 


with  concern.  When  God  is  about  to  work  deliver- 
ance, he  is  said  to  see  the  affliction;  so  Christ  saw 
this  poor  man.  Others  saw  him,  but  not  as  he  did. 
This  poor  man  could  not  see  Christ,  but  Christ  saw 
him,  and  anticipated  both  his  prayers  and  expecta- 
tions with  a  surprising  cure.  Christ  is  often  found 
of  those  that  seek  him  not,  nor  see  him,  Isa.  65.  1. 
And  if  we  know  or  apprehend  any  thing  of  Christ, 
it  is  because  we  were  ^rst  known  of  him,  (Gal.  4.  9.) 
and  apprehended  by  him,  Phil.  3.  12. 

II.  The  discourse  between  Christ  and  his  disciples 
concerning  this  man.  When  he  departed  out  of  the 
temple,  they  went  along  with  him,  for  these  were 
they  tliat  continued  with  him  in  his  temptations,  and 
followed  him  whithersoever  he  went ;  and  they  lost 
nothing  by  their  adherence  to  him,  but  gained  ex- 
perience abundantly.     Observe, 

1.  The  question  which  the  disciples  put  to  their 
Master  upon  this  blind  man's  case,  v.  2.  When 
Christ  looked  upon  him,  they  had  an  eye  to  him. 
too  ;  Christ's  compassions  should  kindle  our's.  It.is 
probable  that  Christ  told  them  that  this  poor  man 
was  born  blind,  or  they  knew  it  by  common  fame  ; 
but  they  did  not  move  Christ  to  heal  him,  instead 
of  that,  they  started  a  very  odd  question  concerning 
him,  Rabbi,  who  siiined,  this  man  or  his  parents,  that 
he  was  born  blind  ?  Now  this  question  of  their's  was, 
(1.)  Uncharitably  censorious.  They  take  it  for 
granted  that  this  extraordinary  calamity  was  the 
punishment  of  some  extraordinary  uncommon  wick- 
edness ;  and  that  this  man  was  a  sinner  above  all 
men  that  dwelt  at  Jerusalem,  Luke  13.  4.  For  the 
barbarous  fieople  to  infer.  Surely  this  man  is  a  mur- 
derer, was  not  so  strange  ;  but  it  was  inejrcusable  in 
them  who  knew  the  scriptures,  who  had  read  that  all 
things  cotne  alike  to  all,  and  knew  that  it  was  ad- 
judged in  Job's  case,  that  the  greatest  suflferers  are 
not  therefore  to  be  looked  upon  as  the  greatest  sin- 
ners. The  gi-ace  of  repentance  calls  our  own  afflic- 
tions punishments,  but  the  grace  of  charity  calls  the 
afflictions  of  others  trials,  unless  the  contrary  is  very 
evident.  (2.)  It  was  unnecessarily  curious.  Con- 
cluding this  calamity  to  be  inflicted  for  some  very 
^einou^  crime,  they  ask,  H'ho  were  the  criminals, 
this  man,  or  his  parents.  And  what  was  this  to 
them  ?  Or  what  good  would  it  do  to  them  to  know 
it  ?  We  are  apt  to  be  more  inquisitive  concerning 
other  people's  sins  than  concerning  our  own ; 
whereas,  it  is  more  our  concern  to  know  wherefore 
God  contends  with  us,  than  wherefore  he  contends 
with  others :  for  to  judge  ourselves  is  our  duty,  but 
to  judge  our  brother  is  our  sin. 

They  enquire,  [1.]  Whether  this  man  was  pu- 
nished thus  for  some  sin  of  his  own,  either  committed 
or  foreseen  before  his  birth.  Some  think  that  the 
disciples  were  tainted  with  the  Pythagorean  notion 
of  X\\e  pre-e.vistence  of  souls,  and  their  transmigra- 
tion from  one  body  to  another.  Was  this  man's  soul 
condemned  to  the  dungeon  of  this  blind  body,  to  pu- 
nish it  for  some  great  sin  committed  in  another  body 
which  it  had  Ijefore  animated  ?  The  Pharisees  seem 
to  have  had  the  same  opinion  of  his  case,  when  they 
said,  Thou  wast  altogether  boT^  in  sins  ;  (z<.  34.)  as 
if  all  those,  and  those  only,  were  bom  in  sin,  whom 
naXuve  hud  stigmatized.  Or,  [^2.  ]  Whether  he  was 
punished  for  the  wickedness  of  his  parents,  which 
God  sometimes  visits  upon  the  children.  It  is  a  good 
reason  why  parents  should  take  heed  of  sin,  lest 
their  children  smart  for  them  when  they  are  gone. 
Let  not  us  thus  be  cruel  to  our  own,  as  the  ostrich  in 
the  wilderness.  Perhaps  the  disciples  asked  this, 
not  as  believing  that  this  was  the  punishment  of 
some  actual  sin  of  his  own,  or  his  parents,  but  Christ 
having  intimated  to  another  patient  that  his  impo- 
tcncv  was  the  cause  of  his  sin,  ch.  5.  14.  "  Master," 
sav  they,  "whose  sin  is  the  cause  of  this  impoten- 
cy  .'"   Being  at  a  loss  what  construction  to  put  upon 


ST.  JOHN,  IX. 


786 


this  providence,  they  desire  to  be  informed.  The 
equity  of  God's  dispensations  is  always  certain,  for 
his  righteousness  is  as  the  great  mountains,  but  not 
always  to  be  accounted  for,  for  his  judgments  are  a 
great  dee/i. 

2.  Christ's  answer  to  this  question.  He  was  al- 
ways apt  to  teach,  and  to  rectify  his  disciples'  mis- 
takes. 

(1.)  He  gives  the  reason  of  thispoorman's  blind- 
ness ;  "  A'eit/ier  has  this  man  sinned,  nor  his  pa- 
rents ;  but  therefore  he  was  born  blind,  and  hath 
continued  so  to  this  day,  that  now  at  last  the  works 
of  God  should  he  made  manifest  in  him,"  z'.  3.  Here 
Christ,  wlio  perfectly  knew  the  secret  springs  of  the 
divine  counsels,  has  told  two  things  concerning  such 
uncommon  calamities. 

[1.  ]  That  they  are  not  always  inflicted  as  punish- 
ments of  sin.  The  sinfulness  of  the  whole  race  of 
mankind  does  indeed  justify  God  in  all  the  miseries 
of  human  life  ;  so  that  they  who  have  the  least 
share  of  them,  must  say  that  God  is  kind  ;  and  they 
who  have  the  largest  share,  must  not  say  that  he  is  wn- 
jusl ;  but  many  are  made  much  more  miserable  than 
others  in  this  life,  who  are  not  at  all  more  sinful. 
Not  but  that  this  man  was  a  sinner,  and  his  parents 
sinners,  but  it  was  not  any  uncommon  guilt  that  God 
had  an  eye  to  in  inflicting  this  upon  him.  Note,  We 
must  take  heed  of  judging  any  to  be  great  sinners, 
merely  because  they  are  great  sufferers,  lest  we  be 
found,  not  only  persecuting  those  who?n  God  has 
emitten,  (Ps.  69.  26. )  but  accusing  those  whom  he 
has  Justified,  and  condemning  those  iorv/hom  Christ 
died,  which  is  daring  and  dangerous,  Rom.  8.  33,  34. 
[2.]  That  they  are  sometimes  intended  purely /or 
the  glory  of  God,  and  the  manifesting  of  his  works. 
God  has  a  sovereignty  over  all  his  creatures,  and  a 
propriety  in  them,  and  may  make  them  serviceable 
to  his  glorj'  in  such  a  way  as  he  thinks  fit,  in  doing 
or  suffering  ;  and  if  God  be  glorified,  either  by  us  or 
in  us,  we  were  not  made  in  -vain. 

This  man  was  born  blind,  and  it  was  woilh  while 
for  him  to  be  so,  and  to  continue  thus  long  dark, 
that  the  works  of  God  might  be  manifest  in  him. 
That  is.  First,  That  the  attributes  of  God  might  be 
manifested  in  him  :  his  justice  in  making  sinful  man 
liable  to  such  grievous  calamities ;  his  ordinary 
power  and  goodness  in  supporting  a  poor  man  under 
such  a  grievous  and  tedious  affliction ;  especially, 
that  his  extraordinary  power  and  goodness  might  be 
manifested  in  curing  him.  Note,  The  difficulties  of 
Providence,  otherwise  unaccountable,  may  be  re- 
solved into  this — God  intends  in  them  to  shew  him- 
self, to  declare  his  glory,  to  make  himself  to  be  taken 
notice  of.  Those  who  regard  him  not  in  the  ordi- 
nary course  of  things,  are  sometimes  alarmed  by 
things  extraordinary.  How  contentedly  then  may 
a  good  man  be  a  loser  in  his  comforts,  while  he  is 
sure  that  thereby  God  will  be  one  way  or  other  a 
gainer  in  his  glory  !  Secondly,  That  the  counsels 
of  God  concerning  the  Redeemer  might  be  mani- 
fested in  him.  He  was  born  blind,  that  our  Lord 
Jesus  might  have  the  honour  of  curing  him,  and 
might  therein  prove  himself  sent  of  God  to  be  the 
Light  of  the  world.  Thus  the  fall  of  man  was  per- 
mitted, and  the  blindness  that  followed  it,  that  the 
works  of  God  might  be  manifest  in  opening  the  eyes 
of  the  blind.  It  was  now  a  gi-eat  while  since  this 
man  was  born  blind,  and  yet  it  never  appeared  till 
now  why  he  was  so.  Note,  The  intentions  of  Pro- 
vidence commonly  do  not  appear  till  a  great  while 
after  the  event,  perhaps  many  years  after.  The 
sentences  in  the  book  of  Providence  are  sometimes 
long,  which  you  must  read  a  great  way  before  you 
can  apprehend  the  sense  of. 

(2.)  He  gives  the  reason  of  his  own  forwardness 
and  readiness  to  help  and  heal  him,  v.  4,  5.  It  was 
not  for  ostentation,  but  in  pursuance  of  his  under- 

VoL.  V. — 5  G 


taking  ;  /  must  work  the  works  of  him  that  sent  me, 
(of  which  this  is  one,)  while  it  is  day,  and  working 
time ;  the  7iight  comcth,  tlie  period  ot  tliat  day,  when 
no  man  can  work.  This  is  not  only  a  reason  why 
Christ  was  constant  in  doing  good  to  the  souls  and 
bodies  of  men,  but  why  particularly  he  did  this, 
though  it  was  the  sabbath-day,  on  which  works  of 
necessity  might  be  done,  and  he  proves  this  to  be  a 
work  of  necessity. 

[1.]  It  was  his  Father's  will;  /  must  work  the 
works  of  him  that  sent  me.  Note,  First,  The  Fa- 
ther, when  he  sent  his  Son  into  the  world,  gave  him 
work  to  do  ;  he  did  not  come  into  the  world  to  take 
state,  but  to  do  business ;  whom  God  sends  he  em- 
filoys,  for  he  sends  none  to  be  idle.  Secondly,  The 
works  Clirist  had  to  do,  were  the  works  of  him  that 
sent  him,  not  only  appointed  by  him,  but  done  for 
him :  he  was  a  Worker  together  with  God.  Thirdly, 
He  was  pleased  to  lay  himself  under  the  strongest 
obligations  to  do  the  business  he  was  sent  about ;  I 
must  work.  He  engaged  his  heart,  in  the  covenant 
of  redemption,  to  draw  near,  and  approach  to  God 
as  Mediator,  Jer.  30.  21.  Shall  we  be  willing  to  be 
loose,  when  Christ  was  willing  to  be  bound  ?  Fourth- 
ly, Christ,  having  laid  himself  under  obligations  to 
do  his  work,  laid  out  himself  with  the  utmost  vigour 
and  industry  in  his  work.  He  worked  the  works  he 
liad  to  do  ;  did  i^yil^itT^iti  ra  igyct — 7nade  a  business 
of  that  which  was  his  business.  It  is  not  enough  to 
look  at  our  work,  and  talk  over  it,  but  we  must 
work  it. 

[2.  ]  Now  was  his  opportunity ;  I  must  work  while 
it  is  day  ;  while  the  time  lasts,  which  is  appointed 
to  work  in,  and  while  the  light  lasts,  which  is  given 
to  work  by.  Christ  himself  had  his  day.  First,  All 
the  business  of  the  mediatorial  kingdom  was  to  be 
done  within  the  limits  of  time,  and  in  this  world  ; 
for  at  the  end  of  the  world,  when  time  shall  be  no 
more,  the  kingdom  shall  be  delivered  up  to  God, 
even  the  Father,  and  the  ?>njstery  of  God  finished. 
Secondly,  All  the  work  he  had  to  do  in  his  own  per- 
son here  on  earth,  was  to  be  done  before  his  death  ; 
the  time  of  his  living  in  this  world,  is  the  day  here 
spoken  of.  Note,  The  time  of  our  life  is  our  day,  in 
which  it  concerns  us  to  do  the  work  of  the  day. 
Day-time  is  the  proper  season  for  work ;  Ps.  104. 
22,  23. )  during  the  day  of  life  we  must  be  busy,  not 
waste  day-time,  nor  play  by  day-light ;  it  will  be 
time  enough  to  rest  when  our  day  is  done,  for  it  is 
but  a  day. 

[3.]  The  period  of  his  opportimity  was  at  hand, 
and  therefore  he  would  be  busy  ;  The  night  comes, 
when  no  man  can  work.  Note,  The  consideration 
of  our  death  approaching  should  quicken  us  to  im- 
prove all  tlie  opportunities  of  life,  both  our  doing 
and  getting  good.  The  night  comes,  it  will  come 
certainly,  may  come  suddenly,  is  coming  nearer  and 
nearer.  We  cannot  compute  how  nigh  our  sun  is, 
it  may  go  down  at  noon  ;  nor  can  we  promise  our- 
selves a  twilight  between  the  day  of  life  and  the 
night  of  death.  Wlien  the  night  comes  we  cannot 
work,  because  the  light  afforded  us  to  work  by  is  ejc- 
tinguished;  the  grave  is  a  land  of  darkness,  and  our 
work  cannot  be  done  in  the  dark.  And  besides,  our 
time  allotted  us  for  our  work  will  then  be  expired  ; 
when  our  Master  tied  us  to  duty,  he  tied  us  to  time 
too ;  when  night  comes,  call  the  labourers  ;  we  must 
then  shcnv  our  work,  and  receive  according  to  the 
things  done.  In  the  world  of  retribution  we  are  no 
longer  probationers  ;  it  is  too  late  to  bid,  when  the 
inch  of  candle  is  dropt.  Christ  uses  this  as  an  argu- 
ment witl\  himself,  to  be  diligent,  though  he  had  no 
opposition  from  within  to  struggle  with  ;  much  more 
need  have  we  to  work  upon  our  hearts  these  and  the 
like  considerations  to  quicken  us. 

[4.  ]  His  business  in  the  world  was  to  enlighten  it ; 
(t'.  5. )  As  long  as  I  am  in  the  world,  and  that  will 


786 


ST.  JOHN,  IX. 


not  be  long,  lam  the  Light  of  the  world.  He  had 
said  this  before,  ch.  8.  12.  He  is  the  Sun  of  righte- 
ousness, that  has  not  only  light  in  his  wings  for  those 
that  can  see,  but  healing  in  his  wings,  or  beams,  for 
those  that  are  blind  and  cannot  see,  therein  far  ex- 
ceeding in  virtue  that  great  light  which  rules  by 
clay.  Christ  would  therefore  cure  this  blind  man, 
the  representative  of  a  blind  world,  because  he  came 
to  be  the  Light  of  the  world,  not  only  to  give  light, 
but  to  give  sight.  Now  this  gives  us.  First,  A  great 
encouragement  to  come  to  him,  as  a  guiding,  quick- 
ening, refreshing  Light.  To  whom  should  we  look 
but  to  him  ?  Which  way  should  we  turn  our  eyes, 
but  to  the  light  >  We  partake  of  the  sun's  light,  and 
so  we  may  of  Clirist's  grace,  without  money,  and 
without  price.  Secondly,  A  good  example  of  use- 
fulness in  the  world.  What  Christ  saith  of  himself, 
he  saith  of  his  disciples  ;  Ye  are  lights  in  the  world, 
and  if  so.  Let  your  li^ht  shine.  What  were  candles 
made  for  but  to  burn? 

III.  The  manner  of  the  cure  of  the  blind  man,  v. 
6,  7.  The  circumstances  of  the  miracle  are  singu- 
lar, and,  no  doubt,  significant.  IVhen  he  had  thus 
afioken  for  the  instruction  of  his  disciples,  and  the 
opening  of  their  understandings,  then  he  addressed 
himself  to  the  opening  of  the  blind  man's  eyes.  He 
did  not  defer  it  till  he  could  do  it  either  more  pri- 
vately, for  his  gi-eater  safety,  or  more  publicly,  for 
his  greater  honour,  or  till  'the  sabbath  was  past, 
when  it  would  give  less  offence  ;  what  good  we  have 
opportunity  of  doing,  we  should  do  it  quickly ;  he 
that  will  never  do  a  good  work  till  there  is  nothing 
to  be  objected  against  it,  will  leave  many  a  good 
work  for  ever  undone,  Eccl.  11.  4.  In  the  cure  ob- 
serve, 

1.  The  preparation  of  the  eye-salve.  Christ  spit 
on  the  ground,  arid  made  clay  of  the  spittle.  He 
could  have  cured  him  with  a  word,  as  he  did  others, 
but  he  chose  to  do  it  this  way,  to  shew  that  he  is 
not  tied  to  any  method.  He  made  clay  of  his  own 
spittle,  because  there  was  no  water  near  ;  and  he 
■would  teach  us  not  to  be  nice  or  curious,  but,  when 
■we  have  at  any  time  occasion,  to  be  willing  to  take 
up  with  that  which  is  next  hand,  if  it  will  but  be 
made  to  serve  the  turn.  Why  should  we  go  about 
for  that  which  may  as  well  be  had  and  done  a  nearer 
way  ?  Christ's  making  use  of  his  own  spittle  inti- 
mates that  there  is  healing  virtue  in  every  thing 
that  belongs  to  Christ ;  clay  made  of  Christ's  spittle 
■was  much  more  precious  than  the  balm  of  GUead. 

2.  The  application  of  it  to  the  place  ;  He  anointed 
the  eyes  of  the  blind  man  with  the  clay.  Or,  as  the 
margin  reads  it.  He  spread  {hrixfi'^i)  he  daubed  the 
clay  upon  the  eyes  of  the  blind  man,  like  a  tender 
physician  ;  he  did  it  himself  with  his  own  hand, 
though  the  patient  was  a  beggar.  Now  Christ  did 
this,  (1.)  To  magnify  his  power  in  making  a  blind 
man  to  see  by  that  method  which  one  would  think 
more  likely  to  make  a  seeing  man  blind.  Daubing 
clay  on  the  eyes  would  close  them  up,  but  never  open 
them.  Note,'  The  power  of  God  often  works  by  con- 
traries ;  and  he  makes  men  feel  their  own  blindness 
before  he  gives  them  sight.  (2.)  To  give  an  intima- 
tion that  it  was  his  mighty  hand,  the  very  same  that 
at  first  made  man  out  of  the  clay  ;  for  by  him  God 
made  the  worlds,  both  the  great  world,  and  man  the 
little  world.  Man  was  formed  out  of  the  clay,  and 
moulded  like  the  clay,  and  here  Christ  used  the 
same  materials  to  give  sight  to  the  body,  that  at  first 
he  used  to  give  being  to  it.  (3. )  To  represent  and 
typify  the  healing  and  opening  the  eyes  of  the  mind 
by  the  grace  of  Jesus  Christ.  The  design  of  the 
gospel  is  to  open  men's  eyes.  Acts  26.  18.  Now  the 
eye-salve  that  does  the  work,  is  of  Christ's  prepar- 
ing ;  it  is  made  up,  not  as  this,  of  his  spittle,  but  of 
his  blood,  the  blood  and  water  that  came  out  of  his 
pierced  side  j  we  must  come  to  Christ  for  the  eye- 


salve,  Rev.  3.  18.  He  only  is  able,  and  he  only  is 
appointed,  to  make  it  up,  Luke  4.  IS.  The  means 
used  in  this  work  are  very  weak  and  unlikely,  and 
are  made  effectual  only  'by  the  power  of  Christ ; 
when  a  dark  world  was  to  be  enlightened,  and  na- 
tions of  blind  souls  to  have  their  eyes  opened,  God 
chose  thefooliih  things,  and  weal:,  and  despised,  for 
the  doing  of  it.  And  the  method  Christ  takes,  is, 
first  to  make  men  feel  themselves  blind,  as  this  poor 
man  did,  whose  eyes  were  daubed  with  clay,  and 
then  to  give  them  sight.  Paul  in  his  conversion  was 
struck:  blind  for  three  days,  and  then  the  scales  fell 
from  his  eyes.  The  way  prescribed  for  getting  spi- 
ritual wisdom,  is.  Let  a  man  become  a  fool,  that  he 
may  be  wise,  1  Cor.  3.  18.  We  must  be  made  un- 
easy with  our  blindness,  as  this  man  here,  and  then 
healed. 

3.  The  directions  given  to  the  patient,  v.  7.  His 
Physician  said  to  him.  Go,  wash  in  the  pool  of  Si- 
loam.  Not  that  this  washing  was  needful  to  effect 
the  cure;  but,  (1.)  Christ  would  hereby  try  his 
obedience,  and  whether  he  could  with  an  impUcit 
faith  obey  the  orders  of  one  he  was  so  much  a  stran- 
ger to.  (2. )  He  would  likewise  try  how  he  stood  af- 
fected to  the  tradition  of  the  elders,  which  taught, 
and  perhaps  had  taught  him,  (for  many  that  are 
blind  are  very  knowing  J  that  it  was  not  lawful  to 
wash  the  eyes,  no  not  with  spittle,  medicinally,  on 
the  sabbath-day,  much  less  to  go  to  a  pool  of  water 
to  wash  them.  (3.)  He  would  hereby  represent  the 
method  of  spiritual  healing,  in  which,  though  the  ef- 
fect is  owing  purely  to  his  power  and  grace,  yet 
there  is  duty  to  be  done  by  us.  Go,  search  the 
scriptures,  attend  upon  the  ministry,  converse  with 
the  wise  ;  this  is  like  washing  in  the  pool  of  Siloam. 
Promised  graces  must  be  expected  in  the  way  of  in- 
stituted ordinances.  The  waters  of  baptism  were  to 
them  who  had  been  trained  up  in  darkness,  like  the 
pool  of  Siloam,  in  which  they  might  not  only  ■wash, 
and  be  clean,  but  wash,  and  have  their  eyes  opened. 
Hence  they  that  were  baptized,  are  said  to  be  *»- 
T;ir9-!v765 — enlightened  ;  and  the  ancients  called  bap- 
tism ^leTiG-fii; — illumination. 

Concerning  the  pool  of  Siloam,  observe,  [  1.  ]  That 
it  was  supplied  with  water  from  mount  Zion,  so  that 
these  were  the  waters  of  the  sanctuary,  (Ps.  46.  4.) 
living  waters  which  were  healing,  Ezek.  47.  9. 
[2.]  That  the  waters  of  Siloam  had  of  old  signified 
the  throne  and  kingdom  of  the  house  of  David, 
pointing  at  the  Messiah,  (Isa.  8.  6.)  and  the  Jews 
\v\\o  refused  the  waters  of  Shiloa,  Christ's  doctrine 
and  law,  and  rejoiced  in  the  tradition  of  the  elders. 
Christ  would  try  this  man,  whether  he  would  cleave 
to  the  waters  of  Siloam  or  no.  [3.]  The  evangelist 
takes  notice  of  the  signification  of  the  name,  its  being 
interpreted  Sent.  Christ  is  often  called  the  Sent  of 
God  ;  the  Messenger  of  the  covenant ;  (Mai.  3.  1.) 
so  that  when  Christ  sent  him  to  the  pool  of  Siloam, 
he  did  in  effect  send  him  to  himself,  for  Christ  Kail 
in  all,  to  the  healing  of  souls.  Christ,  as  a  Prophet, 
directs  us  to  himself  as  a  Priest.  Go,  wash  in  the 
Fountain  opened,  a  Fountain  of  life,  not  a.  pool. 

4.  The  patient's  obedience  to  these  directions  ;  he 
went  his  way  therefore,  probably  led  by  some  friend 
or  other  ;  or  perhaps  he  was  so  well  acquainted  with 
Jerusalem,  that  he  could  find  the  way  himself;  na- 
tui-e  often  supplies  the  want  of  sight  with  an  uncom- 
mon sagacity  ;  and  he  washed  his  eyes.  Probably 
the  disciples,  or  some  stander  by,  informed  him  that 
he  who  bid  him  do  it,  was  that'  Jesus  whom  he  had 
heai-d  so  much  of,  else  he  would  not  have  gone,  at 
his  bidding,  on  that  which  looked  so  like  a  fool's  er- 
rand.    In  confidence  of  Christ's  power,  as  well  as  in 

'  obedience  to  his  command,  he  went,  and  washed. 

5.  The  cure  effected  ;  he  came  seeing.  There  is 
more  glory  in  this  concise  nan-ative,  He  went,  and 
washed,  and  came  seeing,  than  in  Csesar's  Veni,  vidi. 


ST.  JOHN,  IX. 


r&7 


vici — I  came,  I  saw,  I  conquered.  When  the  clay 
was  was/led  off"  from  his  eyes,  all  the  other  imijedi- 
ments  were  done  away  witli  it ;  so  when  the  panes 
and  struggles  of  the  new  birth  are  over,  and  the 
pains  and  terrora  of  conviction  past,  the  bands  of  sin 
fly  off  with  them,  and  a  gloi-ious  light  and  liberty 
succeed.  See  here  an  instance,  (1.)  Of  the  power 
of  Christ.  What  cannot  Jw  do,  who  could  not  only 
do  t/iis,  but  do  it  t/ius  ?  With  a  lump  of  clay  laid  on 
either  eye,  and  washed  off  again,  he  couched  those 
cataracts  immediately,  which  the  most  skilful  ocu- 
list, with  the  finest  instrument  and  the  most  curious 
hand,  could  not  remove.  No  doubt,  this  is  he  that 
should  come,  for  by  him  the  blind  receive  their 
sight.  (2.)  It  is  an  instance  of  the  virtue  of  faith 
and  obedience.  This  man  let  Christ  do  what  he 
pleased,  and  did  what  he  appointed  him  to  do,  .and 
so  was  cured.  They  that  would  be  healed  by 
Christ,  must  be  i-uled  by  liim.  He  came  back  from 
the  pool  to-  his  neighbours  and  acquaintance,  won- 
dering, and  wondered  at,  he  came  seeing.  This  re- 
presents the  benefit  gracious  souls  find  in  attending 
on  instituted  ordinances,  according  to  Christ's  ap- 
pointment; they  have  gone  to  the  pool  of  Siloam 
Hveak,  andhave  come  away  strengthened  ;  have  gone 
doubting,  and  come  away  satisfied;  have  gone 
mourning,  and  come  away  rejoicing;  gone  tremb- 
ling, and  come  awaj'  trium/ihing ;  have  gone  blind, 
and  come  away  seeing,  come  away  singing,  Isa.  52.  8. 

8.  The  neighbours  therefore,  and  they 
which  before  had  seen  him  that  he  was 
bhnd,  said,  Is  not  this  he  that  sat  and  beg- 
ged ?  9.  Some  said.  This  is  he :  others 
said.  He  is  hke  him :  but  he  said,  I  am  he. 
10.  Therefore  said  they  unto  him.  How 
were  thine  eyes  opened  ?  11.  He  answer- 
ed and  said,  A  man  that  is  called  Jesus 
made  clay,  and  anointed  mine  eyes,  and 
said  unto  me.  Go  to  the  pool  of  Siloam,  and 
wash :  and  I  went  and  washed,  and  I  re- 
ceived sight.  12.  Then  said  they  unto 
him.  Where  is  he  ?  He  said,  I  know  not. 

-Such  a  wondei-ful  event  as  the  giving  of  sight  to  a 
man  bom  blind,  could  not  but  be  the  talk  of  the  town, 
and  many  heeded  it  no  more  than  they  do  other 
town-talk,  that  is  but  nine  days'  wonder  ;  but  here 
we  are  told  what  the  neighbours  said  of  it,  for  the 
confirmation  of  the  matter  of  fact.  That  which  at 
fii-st  was  not  believed  without  scrutiny,  may  after- 
ward be  admitted  without  scru/de. 

Two  things  are  debated  in  this  conference  about  it. 

I.  Whether  this  was  the  same  man  that  had  be- 
fore been  blind,  v.  8.  The  7ieighbours  that  lived 
near  the  place  where  he  was  born  and  bred,  and 
knew  that  he  had  been  blind,  could  not  but  be  ama- 
zed when  they  saw  that  he  had  his  eye-sight,  had  it 
on  a  sudden,  and  perfectly  ;  and  they  said,  Is  not  this 
he  that  sat  and  begged  ?  It  seems,  this  blind  man 
was  a  common  beggar,  being  disabled  to  work  for 
his  living ;  and  so  discharged  from  the  obligation  of 
the  law,  that  if  any  would  not  work,  neither  should 
he  eat.  When  he  could  not  go  about,  he  sat ;  if  we 
cannot  woj-k  for  God,  we  must  sit  still  quietly  for 
him.  When  he  could  not  labour,  his  parents  not 
being  able  to  maintain  him,  he  begged.  Note, 
Those  who  cannot  otherwise  subsist,  must  not,  like 
the  unjust  steward,  be  ashamed  to  beg  ;  let  no  man 
be  ashamed  of  any  thing  but  sin.  There  are  some 
common  beggars  that  are  oljjects  of  charity,  that 
should  be  distinguished;  and  we  must  "not  let  the 
bees  starve  for  the  sake  of  the  drones  or  wasps  that 
are  among  them. 


As  to  this  man,  1.  It  was  well  ordered  by  Provi- 
dence, that  he  on  whom  this  miracle  was  v/rought, 
should  !)e  a  commo7i  beggar,  and  so  generally  known 
and  remarkal)le,  by  which  means  the  tnith  of  the 
miracle  was  the  lietter  attested,  and  there  were  the 
more  to  witness  against  those  infidel  Jews  who  would 
not  Ijclieve  that  he  had  been  blind,  than  if  lie  had 
been  maintained  in  his  father's  house.  2.  It  was 
the  greutei-  instance  of  Christ's  condescension,  that 
he  seemed  (as  I  may  sjay)  to  take  more  pains  about 
the  cure  of  a  common  beggar  than  of  others.  When 
it  was  for  the  advantage  of  his  miracles  tliat  they 
should  be  wrought  on  those  that  were  remarkable, 
he  pitched  upon  those  that  were  made  so  by  their 
poverty  and  misery,  not  by  their  dignity. 

In  answer  to  this  inquiry,  (1.)  some  said.  This  is 
he,  the  very  same  man  ;  and  these  are  witnesses  to 
the  tnith  of  the  miracle,  for  they  had  long  known 
him  stone-blind.  (2.)  Others,  who  could  not  think 
it  possible  that  a  man  bom  blind  should  thus  on  a 
sudden  receive  his  sight,  for  that  reason, -and  no 
other,  said.  He  is  not  he,  but  is  like  him,  and  so,  by 
their  confession,  if  it  be  he,  it  is  a  great  miracle  that 
is  wrought  upon  him.  Hence  we  may  take  occa- 
sion to  think,  [1.]  Of  the  wisdom  and  power  of  pro- 
vidence in  oi'dering  such  a  universal  variety  of  the 
faces  of  men  and  women,  so  that  no  two  are  so  like, 
but  that  they  may  be  distinguished,  which  is  neces- 
saiy  to  society,  and  commerce,  and  the  administra- 
tion of  justice.  And,  [2.]  Of  the  wondei-fiil  change 
which  the  converting  grace  of  God  makes  upon 
some  who  before  were  very  wicked  and  vile,  but 
are  thereby  so  uni\'ersally  and  visibly  altered,  that 
one  would  not  take  them  to  be  the  same  persons. 

This  controversy  was  soon  decided  by  the  man 
himself;  he  said,  "  I  am  he,  the  very  man  that  so 
lately  sat  and  begged  ;  I  am  he  that  was  blind,  and 
was  an  object  of  the  charity  of  men,  but  now  see, 
and  am  a  monument  of  the  mercy  and  grace  of 
God."  We  do  not  find  that  the  neighbours  appeal- 
ed to  him  in  this  matter,  but  he,  hearing  the  debate, 
interposed,  and  put  an  end  to  it.  It  is  a  piece  of 
justice  we  owe  to  our  neighbours,  to  rectify  their 
mistakes,  and  to  set  things  before  them,  as  far  as  we 
are  able,  in  a  true  light.  Applying  it  spiritually,  it 
teaches  us  that  those  who  are  savingly  enlightened 
by  the  grace  of  God,  should  be  ready  to  own  what 
thcv  were  before  that  blessed  change  was  wrought, 
1  Tim.  1.  13,  14. 

II.  How  he  came  to  have  his  eyes  opened,  r>.  10 
— 12.  Tliey  will  now  turn  aside,  and  see  this  great 
sight,  and  inquire  further  conceming  it.  He  did  not 
sound  a  trum/iet  when  he  did  these  alms,  nor  per- 
form his  cures  u/ion  a  stage;  and  yet,  like  a  city 
upon  a  hUl,  they  could  not  be  hid. 

Two  things  these  neighbours  inquire  after. 

1.  The  manner  of  the  cure  ;  How  were  thine  eyes 
opened?  The  works  of  the  Lord  being  great,  they 
ought  to  be  sought  out,  Psalm  111.  2.  It  is  good  to 
obseiTe  the  way  and  method  of  God's  works,  and 
they  will  appear  the  more  wonderful.  ■\^'e  may 
apply  it  spirituallv;  it  is  strange  that  blind  eyes 
should  be  opened, 'but  more  strange  when  we  con- 
sider how  they  are  o/iened ;  how  weak  the  means 
are,  that  are  used,  and  how  strong  the  opposition 
that  is  conquered. 

In  answer  to  this,  he  gives  them  a  plain  and  full 
account  of  the  matter  ;  (t.  11.)  A  man  that  is  called 
.Tesus,  made  clay, — and  I  receii'ed  sight.  Note, 
Those  whcf  have  experienced  special  instances  of 
God's  power  and  goodness  in  temporal  or  spiritual 
things,  should  Ije  ready  upon  all  occasions  to  com- 
municate tlieir  experiences,  for  the  glory  of  God, 
and  the  instruction  and  encouragement  of  others. 
See  David's  collection  of  his  experiences,  his  own 
and  others',  Ps.  34.  4 — 6.  It  is  a  debt  we  owe  to 
our  benefactor,  and  to  our  brethren.     God's  favours 


ST.  JOHN,  IX. 


are  lost  uiion  us,  when  they  are  lost  luith  us,  and  go 
no  farther. 

2.  Concerning  the  Author  of  it ;  {y.  12.)  Where 
is  he  ?  Some  perhaps  asked  this  question  out  of  cu- 
riosity ;  "  Where  is  lie,  that  we  may  see  him  ?"  A 
man  that  did  such  cures  as  these,  might  well  be  a 
show,  which  one  would  go  a  good  way  for  the  sight 
of.  Others,  perhaps,  asked  out  of  ill  will ;  ' '  Where 
is  he,  that  we  may  seiz^  him  ?"  There  was  a  procla- 
mation out  for  the  discovering  and  apprehending  of 
him;  {ch.  11.  57.)  and  the  unthinking  crowd,  in 
spite  of  all  reason  and  equity,  will  have  ill  thoughts 
of  those  that  are  put  into  an  ///  name.  Some,  we 
hope,  asked  this  question  out  of  ^oof/Tw//;  "Whei'e 
is  he,  that  we  may  be  acquainted  with  him  ?  Where 
is  he,  that  we  may  come  to  him,  and  share  in  the 
favours  he  is  so  free  of?" 

In  answer  to  this  he  could  say  nothing ;  I  knonv 
not.  As  soon  as  Christ  had  sent  him  to  the  pool  of 
Siloam,  it  should  seem,  he  withdrew  immediately, 
(as  he  did,  ch.  5.  13. )  and  did  not  stay  till  the  man 
returned,  as  if  he  either  doubted  of  the  effect,  or 
waited  for  the  man's  thanks.  Humble  souls  take 
more  pleasure  in  doing-  good  than  in  hearing  of  it 
again  ;  it  will  be  time  enough  to  hear  of  it  in  the  re- 
surrection of  the  just.  The  man  had  never  seen 
Jesus,  for  by  the  time  he  had  gained  his  sight  he  had 
lost  his  Physician ;  and  he  asked,  it  is  probable, 
Wliere  is  he?  None  of  all  the  new  and  surprising 
objects  that  presented  themselves,  could  be  so  grate- 
fid  to  him  as  one  sight  of  Christ,  but  as  yet  he  knew 
no  more  of  him  than  that  he  was  called,  and  rightly 
called,  Jesus — a  Saviour.  Thus  in  the  work  of 
gi'ace  wrought  upon  the  soul  we  see  the  change, 
but  see  7iot  the  hand  that  makes  it ;  for  the  way  of 
the  Spirit  is  like  that  of  the  wind,  which  thou  hear- 
est  the  sound  of,  but  canst  not  tell  whence  it  comes, 
or  tuhither  it  goes. 

13.  They  brought  to  the  Pharisees  him 
that  aforetime  was  blind.  14.  And  it  was 
the  sabbath-day  when  Jesus  made  the  clay, 
and  opened  his  eyes.  15.  Then  again  the 
Pharisees  also  asked  him  how  he  had  re- 
ceived his  sight.  He  said  unto  them.  He 
put  clay  upon  mine  eyes,  and  I  washed, 
and  do  see.  16.  Therefore  said  some  of 
the  Pharisees,  This  man  is  not  of  God,  be- 
cause he  keepeth  not  the  sabbath-daJ^ 
Others  said.  How  can  a  man  that  is  a  sin- 
ner do  such  miracles  ?  And  there  was  a 
division  among  them.  17.  They  say  unto 
the  blind  man  again.  What  sayest  thou  of 
him,  that  he  hath  opened  thine  eyes  ?  He 
said.  He  is  a  prophet.  1 8.  But  the  Jews 
did  not  believe  concerning  him,  that  he  had 
been  blind,  and  received  his  sight,  until 
they  called  the  parents  of  him  that  had  re- 
ceived his  sight.  19.  And  they  asked 
them,  saying.  Is  this  your  son,  who  ye 
say  was  born  blind  ?  How  then  doth  lie 
now  see  ?  20.  His  parents  answered  them 
and  said.  We  know  that  this  is  our  son,  and 
that  he  was  born  blind :  21.  But  by  what 
means  he  now  seeth,  we  know  not ;  or  who 
hath  opened  his  eyes,  we  know  not :  he  is 
of  age :  ask  him :  he  shall  speak  for  him- 
self. 22.  These  words  spake  his  parents, 
because  they  feared  the  Jews:  for  the  Jews 


had  agreed  already,  that  if  any  man  did 
confess  that  he  was  Christ,  he  should  be 
put  out  of  the  synagogue.  23.  Therefore 
said  his  parents.  He  is  of  age ;  ask  him. 
24.  Then  again  called  they  the  man  that 
was  blind,  and  said  unto  him.  Give  God 
the  praise :  we  know  that  this  man  is  a 
sinner.  25.  He  answered  and  said.  Whe- 
ther he  be  a  sinner  or  nn,  I  know  not :  one 
thing  I  know,  that,  whereas  I  was  blind, 
nov\'  I  see.  26.  Then  said  they  to  him 
again.  What  did  he  to  thee  ?  How  opened 
he  thine  eyes  ?  27.  He  answered  them,  1 
have  told  you  already,  and  ye  did  not  hear : 
wherefore  would  ye  hear  it  again  ?  Will 
ye  also  be  his  disciples  ?  28.  Then  they 
reviled  him,  and  said.  Thou  art  his  disciple ; 
but  we  are  Moses'  disciples.  29.  We 
know  that  God  spake  unto  Moses :  as  for 
this  fellow,  we  know  not  from  whence  he 
is.  30.  The  man  answered  and  said  unto 
them.  Why  herein  is  a  marvellous  thing, 
that  ye  know  not  from  whence  he  is,  and 
7jet  he  hath  opened  mine  eyes.  31.  Now 
we  know  that  God  heareth  not  sinners  t 
but  if  any  man  be  a  worshipper  of  God, 
and  doeth  his  will,  him  he  heareth.  32. 
Since  the  world  began  was  it  not  heard 
that  any  man  opened  the  eyes  of  one  that 
was  born  blind.  33.  If  this  man  were  not 
of  God,  he  could  do  nothing.  34.  They 
answered  and  said  unto  him.  Thou  wast 
altogether  born  in  sins,  and  dost  thou  teach 
us  ?  And  they  cast  him  out. 

One  would  have  expected  that  such  a  miracle  as 
Christ  wrought  upon  the  blind  man,  should  have 
settled  his  reputation,  and  silenced  and  shamed  all 
opposition,  but  it  had  the  contrary  eifect;  instead tif 
bemg  embraced  as  a  prophet  for  it,  he  is  prosecuted 
as  a  criminal. 

I.  Here  is  the  information  that  was  given  in  to  the 
Pharisees  concerning  this  matter;  {y.  13.)  They 
brought  to  the  Pharisees  him  that  aforetime  was 
blind.  They  brought  him  to  the  great  Sanhedrim, 
which  consisted  chiefly  of  Pharisees,  at  least  the 
Pharisees  in  the  Sanhedrim  were  most  active  against 
Christ. 

1.  Some  think  that  they  who  brought  this  man  to 
the  Pharisees,  did  it  with  a  good  design,  to  shew 
them  that  this  Jesus,  whom  they  persecuted,  was  not 
what  they  represented  him,  but  really  a  great  Man, 
and  one  that  gave  considerable  proofs  of  a  divine 
mission.  What  hath  convinced  lis  of  the  truth  and 
excellency  of  religion,  and  hath  removed  our  preju- 
dices against  it,  we  should  be  forward,  as  we  have 
opportunity,  to  offer  to  others  for  their  conviction. 

2.  It  should  seem  rather,  that  they  did  it  with  an 
ill  design,  to  exasperate  the  Pharisees  the  more 
against  Christ,  and  there  was  no  need  of  that,  for 
they  were  bitter  enough  of  themselves.  They 
brought  him  with  such  a  suggestion  as  that,  {ch.  11. 
47,  48. )  If  ye  let  him  thus  alone,  all  men  will  believe 
on  him.  Note,  Those  rulers  that  are  of  a  persecu- 
ting spirit,  shall  never  want  ill  mstruments  about 
them,  that  will  blow  the  coals,  and  make  them 
worse. 

II,  The  gi'ound  which  was  pretended  for  this  in- 


ST.  JOHN,  IX. 


789 


fonnation,  and  the  colour  given  to  it.  That  which 
is  good,  was  never  maligned  but  under  the  imput;i- 
tion  of  something  ex'il.  And  the  crime  objected 
here,  (i».  14.)  was  that.  It  mas  the  sabbath-day 
when  Jesus  made  the  clay,  and  ofiened  his  eyes.  The 
profanation  of  the  sabbath-day  is  certainly  wicked, 
and  gives  a  man  a  very  ill  character  ;  but  the  tradi- 
tions of  the  Jews  had  made  that  to  be  a  violation  of 
the  law  of  the  sabbath,  which  was  far  from  being  so. 
Many  a  time  this  matter  was  contested  between 
Christ  and  the  Jews,  that  it  might  be  settled  icv  the 
benefit  of  the  church  in  all  ages.  But  it  may  be 
asked,  "  Why  would  Christ  not  only  work  miracles 
on  the  sabbath-day,  but  work  them  in  sucli  a  man- 
ner as  he  knew  would  give  offence  to  the  Jews? 
When  he  had  healed  the  impotant  man,  why  should 
he  bid  him  carry  his  bed  .'  Could  he  not  have  cured 
this  blind  man  without  making  clay  ?"  I  answer,  1. 
He  would  not  seera  to  yield  to  the  usurped  power  of 
the  Scribes  and  Pharisees ;  their  government  was 
illegal,  their  impositions  were  arbitraiy,  and  their 
zeal  for  the  rituals  consumed  the  substantial  of  re- 
ligion ;  and  therefore  Christ  would  not  give  filace  to 
them  by  subjection,  no  not  for  a?2  hour.  Christ 
■was  made  under  the  law  of  God,  but  not  under  their 
law.  2.  He  did  it,  that  he  might  both  by  word  and 
action  expound  the  law  of  the  fourth  commandment, 
and  \'indicate  it  from  their  coniipt  glosses,  and  so 
teach  us,  both,  that  a  weekly  s.abbath  is  to  be  /ler- 
fietually  observed  in  the  church,  one  day  in  seven  ; 
(for  what  need  was  thei-e  to  explain  that  law,  if  it 
must  be  presently  abrogated  ?)  and  that  it  is  not  to  be 
so  ceremonially  observed  by  us  as  it  was  by  the  Jews. 
Works  of  necessity  and  mercy  are  allowed,  and  the 
sabbath-rest  to  be  kept,  not  so  much  for  its  own 
sake,  as  in  order  to  the  sabbath-work.  3.  Christ 
chose  to  work  his  cures  on  the  sabbath-day,  to  dig- 
nify and  sanctify  the  day,  and  to  intimate  that  spiri- 
tual cures  should  be  wrought  mostly  on  the  christian 
sabbath-day.  How  many  blind  eyes  have  been 
opened  by  the  preaching  of  the  gospel,  that  blessed 
eye-salve,  on  the  Lord's  day ;  how  many  impotent 
souls  cured  on  that  day  ! 

ni.  The  trial  and  examination  of  this  matter  by 
the  Pharisees,  f.  15.  So  much  passion,  prejudice, 
and  ill-humour,  and  so  little  reason,  appear  here, 
that  the  discourse  is  nothing  but  cross  questions. 
One  would  think,  when  a  man  in  these  circum- 
stances was  brought  before  them,  they  should  have 
been  so  taken  up  in  admiring  the  miracle,  and  con- 
gratulating the  happiness  of  the  poor  man,  that  they. 
could  not  have  been  peevish  with  him.  But  their 
enmity  to  Christ  had  divested  them  of  all  manner 
of  humanity,  and  divinity  too.  Let  us  see  how  they 
teased  this  man. 

1.  They  interrogated  him  concerning  the  cure 
itself. 

(i.)  They  doubted  whether  he  had  indeed  been 
borii  blind,  and  demanded  proof  of  that,  which  even 
the  prosecutors  had  acknowledged;  {y.  18.)  They 
did  not  believe,  that- is,  they  would  not,  that  he  was 
bom  blind.  Men  that  seek  occasion  to  quarrel  with 
the  clearest  traths,  may  find  it  if  thev  please  ;  and 
they  that  resolve  to  holdfast  deceit,  will  never  want 
a  handle  to  hold  it  by.  This  was  not  a  prudent  cau- 
tion, but  a  prejudiced  infidelity.  However,  it  was 
a  good  way  that  they  took  for  the  clearing  of  this  ; 
They  called  the  parents  of  the  man  that  had  received 
his  sight.  This  they  did,  in  hopes  to  disfirove  the 
miracle.  These  parents  were  poor  and  timorous, 
and  if  they  had  said  that  they  could  not  be  sure  that 
this  was  their  son,  and  that  it  was  only  some  weak- 
ness or  dimness  in  his  sight  that  he  had  been  bom 
with,  which,  if  they  had  been  able  to  get  help  for 
him,  might  have  been  cured  long  since,  or  had  other- 
wise prevaricated,  for  fear  of  the  court,  the  Pliari- 
sees  had  gained  their  point,  had  robbed  Christ  of 


the  honour  of  this  miracle,  which  would  have  les- 
sened the  reputation  of  all  the  rest.  But  God  so 
ordered  and  over-ruled  this  counsel  of  their's,  that 
it  turned  to  the  more  effectual  j^roof  of  the  miracle, 
and  left  theni  under  a  necessity  of  being  cither  con- 
vinced or  confounded. 

Now  in  tliis  part  of  the  examination  we  have, 

[1.]  The  questions  that  were  put  to  them  ;  (v. 
19.)  They  asi:ed  them  in  an  imperious  threatening 
way,  "  Is  this  your  son  ?  Dare  you  swear  it  ?  Do 
you  say  he  was  born  blind  ?  Ai-e  you  sure  of  it  .■'  Or 
did  lie  pretend  to  be  so,  to  have  an  excuse  for  his 
begging  .''  Hoiu  then  doth  he  now  see  ?  That  is  im- 
possible, and  therefore  you  had  better  unsay  it." 
Tliose  who  cannot  bear  the  light  of  ti-uth,  do  all 
they  can  to  eclifise  it,  and  hinder  the  discovery  of  it, 
Thus  the  managers  of  evidejice,  or  mismanagers 
rather,  lead  witnesses  out  of  the  way,  and  teach 
them  how  to  conceal  or  disguise  the  truth,  and  so 
involve  themselves  in  a  double  guilt,  like  that  of  Je- 
roboam, who  sinned,  and  made  Israel  to  sin. 

[2.]  Their  answers  to  these  interrogatories,  in 
which. 

First,  They  fully  attest  that  which  they  could 
safely  say  in  this  matter  ;  safely,  that  is,  upon  their 
own  knowledge,  and  safely,  that  is,  without  ininning 
themselves  into  a.  Jirsemunire  ;  {v.  20.)  We  know 
that  this  is  our  son  ;  (for  they  were  dailv  conversant 
with  him,  and  had  such  a  natural  affection  to  him 
as  the  true  mother  had,  (1  Kings  3.  26.)  which  made 
them  know  it  was  their  own ;)  and  we  know  that  he 
was  bor?i  bli?id.  They  had  reason  to  know  it,  inas- 
mucli  as  it  had  cost  them  many  a  sad  thought,  and 
many  a  careful  troublesome  hour,  aljout  him.  How 
often  had  they  looked  upon  him  with  grief,  and  la- 
mented their  child's  blindness  more  than  all  the 
burthens  and  inconveniences  of  their  poverty,  and 
wished  he  had  never  been  born,  rather  than  be  bora 
to  such  an  uncomfortable  life  !  Those  who  are 
ashamed  of  their  children,  or  any  of  their  relations, 
because  of  their  bodily  infirmities,  may  take  a  re- 
proof from  these  parents,  who  freely  owned.  This  is 
our  son,  though  he  was  born  blind,  and  lived  upon 
alms. 

Secondly,  They  cautiously  decline  giving  any  evi- 
dence concerning  his  cure  ;  partly,  because  they 
were  not  themselves  eye-witnesses  of  it,  and  could 
say  nothing  to  it  of  their  own  knowledge  ;  and  partly, 
because  they  found  it  was  a  tender  fioint,  and  would 
not  bear  to  be  meddled  with.  And  therefore  having 
owned  that  he  was  their  son,  and  was  born  blind, 
further  these  deponents  say  not. 

1.  Observe  how  warily  they  express  themselves; 
{y.  21.)  "By  what  means  he  now  sees,  we  know 
not,  or  who  has  ojxcned  his  eyes,  we  know  not,  other- 
wise than  by  hear-say ;  we  can  give  no  account, 
either  by  what  means  or  by  whose  hand  it  was  done." 
See  how  the  wisdom  of  this  world  teaches  men  to 
trim  the  matter  in  critical  junctures.  Christ  was 
accused  as  a  sabbath-breaker,  and  as  an  impostor. 
Now  these  parents  of  the  blind  man,  though  they 
were  not  eye-witnesses  of  the  cure,  were  yet  fully 
assured  of  it,  and  were  bound  in  gi-atitude  to  have 
borae  their  testimony  to  the  honour  of  the  Lord  Je- 
sus, who  had  done  their  son  so  gi-eat  a  kindness ; 
but  they  had  not  courage  to  do  it,  and  then  thought 
it  might  serve  to  atone  for  their  not  appearing  in 
favour  of  him,  that  they  said  nothing  to  nis  preju- 
dice ;  whereas  in  the  day  of  trial,  he  that  is  not  ap- 
parently for  Christ,  is  justlv  looked  upon  as  really 
against  him,  Luke  11.  23.  Mark  8.  38. 

That  they  might  not  be  further  urged  in  this  mat- 
ter, they  refer  themselves  and  the  court  to  him  ; 
He  is  of  age,  ask  him,  he  shall  speak  for  himself. 
This  implies  that  while  children  are  not  of  age, 
(while  they  are  infants,  such  as  cannot  speak,)  it  is 
incumbent  upon  their  parents  to  speak  for  them. 


790 


ST.  JOHN,  IX. 


speak  to  God  for  them  in  prayer,  speak  to  the 
church  for  them  in  baptism  ;  but  when  they  are  of 
age,  it  is  fit  that  they  should  be  asked  whether  they 
be  wilhng  to  stand  to  that  which  their  parents  did 
for  them,  and  let  them  speak  for  themselves.  This 
man,  though  he  was  born  blind,  seems  to  have  Ijeen 
of  cjtiick  underntanding-  iibove  many,  which  enabled 
liim  to  speak  for  himself  better  than  his  friends  could 
speak  for  him  ;  thus  God  often  by  a  kind  providence 
makes  up  in  the  mind  what  is  wanting  in  the  body, 
1  Cor.  12.  23,  24.  His  parents  turning  them  over 
to  him,  was  only  to  save  themselves  from  trouble, 
and  expose  him  ;  whereas  they  that  had  so  gi'eat  an 
interest  in  his  mercien,  had  reason  to  embark  with 
him  in  his  hazards  for  the  honour  of  that  Jesus  who 
had  done  so  much  for  them. 

2.  See  the  reason  why  they  were  so  cautious  ;  {y. 
22,  23.)  because  they  feared  the  Jenvs.  It  was  not 
because  they  would  put  an  honour  upon  their  son, 
by  making  him  his  own  advocate,  or  because  they 
would  have  the  matter  cleared  by  the  best  hand, 
but  because  they  would  shift  trouble  off  from  them- 
selves, as  most  people  are  in  care  to  do,  no  matter 
on  whom  they  throw  it.  Near  is  my  friend,  and 
near  is  my  child,  and  perhaps  near  is  my  religion, 
but  nearer  is  myself^Proximus  ei^omet  mihi.  But 
Christianity  teaches  another  lesson,  1  Cor.  10.  24. 
Esth.  8.  6. 

Here  is,  (1.)  The  late  law  which  the  Sanhedrim 
had  made.  It  was  agreed  and  enacted  by  their  au- 
thority. That  if  any  man  within  their  jurisdiction 
did  confess  that  Jesus  was  Christ,  he  should  be  jiut 
out  of  the  synas^oq'ue.     Observe, 

[1.]  The  crime  designed  to  be  punished,  and  so 
prevented  by  this  statute,  and  that  was  embracing 
Jesus  of  Nazareth  as  the  promised  Messiah,  and 
discovering  this  by  any  overt-act,  which  amounted 
to  a  confessing  of  him.  Tliey  themselves  did  expect 
a  Messiah,  but  they  could  by  no  means  bear  to  think 
that  this  Jesus  should  be  he,  nor  admit  the  question 
whether  he  were  or  no,  for  two  reasons.  J'^irst, 
Because  his  precepts  were  all  so  contrary  to  their 
traditional  laws.  The  spiritual  worship  he  pre- 
scribed, overthrew  their  formalities ;  nor  did  any 
thing  more  effectually  destroy  their  singularity  and 
narrow- spiritedness  than  that  universal  charity 
which  he  taught ;  humility  and  mortification,  re- 
pentance and  self-denial,  were  lessons  new  to  them, 
and  sounded  harsh  and  strange  in  their  ears.  Se- 
condly, Because  his  promises  and  appearances  were 
so  contrary  to  their  traditional  hopes.  They  ex- 
pected a  Messiah  in  outward  pomp  and  splendour, 
that  should  not  only  free  the  nation  from  the  Roman 
yoke,  but  advance  the  grandeur  of  the  Sanhedrim, 
and  make  all  the  members  of  it  princes  and  peers  : 
and  now  to  hear  of  a  Messiah,  whose  outward  cir- 
cumstances were  oill  mean  and  poor,  whose  first 
appearance  and  principal  residence  were  in  Galilee, 
a  despised  province,  who  never  made  his  court  to 
them,  nor  sought  their  favour,  whose  followers  were 
neither  sword-men,  nor  gown-men,  nor  any  men  of 
honour,  but  contemptible  fishermen,  who  proposed 
and  promised  no  redemption  but  from  sin,  no  con- 
solation of  Israel  6ut  what  is  spiritual  and  divine, 
and  at  the  same  time  bid  his  followers  expect  the 
cross,  and  count  upon  persecution  ;  this  was  such  a 
reproach  to  all  the  ideas  thev  had  formed,  and  filled 
the  minds  of  their  people  with  such  a  blow  to  their 
power  and  interest,  and  such  a  disappointment  to  all 
their  hopes,  that  they  could  never  be  reconciled  to 
it,  nor  so  much  as  give  it  a  fair  or  patient  hearing, 
but,  right  or  -wi'ong,  it  must  be  crushed. 

[2.]  The  penalty  to  be  inflicted  for  this  crime. 
If  any  should  own  himself  a  disciple  of  Jesus,  he 
should  be  deemed  and  talren  as  an  apostate  from  the 
faith  of  the  Jewish  church,  and  a  rebel  and  traitor 
against  the  government  of  it,  and  should  therefore 


be  put  out  of  the  synagogue,  as  one  that  had  ren- 
dered himself  unworthy  of  the  honours,  and  inca- 
Cable  of  the  pri\ileges,  of  their  church  ;  he  should 
e  excommunicated,  and  expelled  the  common- 
wealth of  Israel.  Nor  was  this  merely  an  ecclesias- 
tical censure,  which  a  man  that  made  no  conscience 
of  their  authority,  might  slight,  but  it  was,  in  effect, 
an  outlawry,  which  excluded  a  man  from  civil  com- 
merce, and  deprived  him  of  his  liberty  and  property. 
Note,  First,  Christ's  holy  religion,  from  its  first 
rise,  has  been  opposed  by  penal  laws  made  against 
the  professors  of  it ;  as  if  men's  consciences  would 
otherwise  natjirally  embrace  it,  this  unnatural  force 
has  been  put  upon  them.  Secondly,  The  church's 
artillery,  when  the  command  of  it  has  fallen  into  ill 
hands,  has  often  been  turned  against  itself,  and  ec- 
clesiastical censui'es  have  been  made  to  serve  a  car- 
nal secular  interest.  It  is  no  new  thing  to  see  those 
cast  out  of  the  synagogaie,  that  were  the  greatest 
beauties  and  blessings  of  it,  and  to  hear  those  that 
exijelled  them  say.  The  Lord  be  glorified,  Isa.  66.  5. 

Now  of  this  edict  it  is  said,  1.  That  the  Jews  had 
agreed  it,  or  co7ispired  it.  Their  consultation  and 
communion  herein,  were  a  perfect  conspiracy  against 
the  crown  and  dimity  of  the  Redeemer,  against  the 
Lord  and  his  Anointed.  2.  That  they  had  already 
agreed  it.  Though  he  had  been  but  a  few  months 
in  any  public  character  among  them,  and,  one  would 
think,  in  so  short  a  time  could  not  have  made  them 
jealous  of  him,  yet  thus  early  were  they  aware  of 
his  growing  interest,  and  already  agreed  to  do  their 
utmost  to  suppress  it.  He  had  lately  made  his  es- 
cape out  of  the  temple,  and  when  they  saw  them- 
selves bafRed  in  their  attempts  to  take  him,  they 
presently  took  this  course,  to  make  it  peyial  for  any 
liody  to  own  him.  Thus  unanimous  and  thus  expe- 
ditious are  the  enemies  of  the  church,  and  their 
counsels  ;  Init  He  that  sits  in  heaven,  laughs  at  them, 
and  has  them  in  derisioti,  and  so  may  we. 

(2.)  The  influence  which  this  law  had  upon  the 
parents  of  the  blind  man.  They  declined  saying 
any  thing  of  Christ,  and  shuffled  it  off  to  their  son, 
because  they  feared  the  Jews.  Christ  had  incurred 
the  frowns  of  the  govemment,  to  do  their  son  a 
kindness,  but  they  would  not  incur  them,  to  do  him 
any  honour.  Note,  The  fear  of  man  brings  a  snare, 
(Prov.  29.  25.)  and  often  makes  people  deny  and 
disown  Christ,  and  his  truths  and  ways,  and  act 
against  their  consciences.  Well,  the  parents  have 
thus  disentangled  themselves,  and  are  discharged 
from  any  further  attendance  ;  let  us  now  go  on  with 
the  examination  of  the  man  himself;  the  doubt  of 
the  Pharisees,  whether  he  was  bom  blind,  was  put 
out  of  doubt  by  them  ;  and  therefore, 

2.  They  inquired  of  him  concerning  the  manner 
of  the  cure,  and  made  their  remarks  upon  it,  v.  15, 
i6. 

[  1.  ]  The  same  question  which  his  neighbours  had 
put  to  him,  710W  again  the  Pharisees  asked  hi7n,  how 
he  had  received  his  sight.  This  they  inquired,  not 
with  any  sincere  desire  to  y?«rf  out  the  truth,  by 
tracing  the  report  to  the  original,  but  with  a  desire 
to  find  an  occasion  against  Christ ;  for  if  the  man 
should  relate  the  matter  fully,  they  would  prove 
Christ  a  sabliath-breaker ;  if  he  should  vaiy  from 
his  former  ston',  they  would  have  some  colour  to 
suspect  the  whole  to  he  a  collusion. 

[2.]  The  same  answer,  in  effect,  which  he  had 
before  given  to  his  neighbours,  he  here  repeats  to 
the  Pharisees  ;  He  put  clay  upon  mine  eyes,  and  I 
washed,  and  do  see.  He  does  not  here  speak  of  the 
making  of  the  clav,  for  indeed  he  had  not  seen  it 
made.  That  circumstance  was  not  essential,  and 
might  give  the  Pharisees  most  occasion  against  him, 
and  therefore  he  waves  it.  In  the  former  account 
he  said,  I  washed,  and  received  sight ;  but  lest  they 
should  think  it  was  only  a  glimpse  for  the  present. 


ST.  JOHN,  IX. 


791 


which  a  heated  imagination  might  fancy  itself  to 
have,  he  now  says,  "  I  do  see  :  it  is  a  complete  and 
lasting  cure." 

[3.]  The  remarks  made  upon  this  story  were 
very  different,  and  occasioned  a  debate  in  the  court, 
V.  16. 

First,  Some  took  this  occasion  to  censure  and  con- 
demn Christ  for  what  he  had  done.  Some  of  the 
Pharisees  said,  T/iis  man  is  not  of  God,  as  he  pre- 
tends, because  he  l:eefiet/t  not  the  sabbath-day.  1. 
The  doctrine  upon  which  this  censure  is  grounded, 
is  very  true — tluit  those  are  not  of  God  ;  those  pre- 
tenders to  proplie'cy  not  sent  of  God  ;  those  pre- 
tenders to  saintship  not  born  of  God,  who  do  not 
keeji  the  sabbath-day.  They  tliat  are  of  God,  will 
keefi  the  commandments  of  God ;  and  this  is  his 
commandment,  that  we  sanctify  the  sabbath.  They 
that  are  of  God,  keefi  vfi  communion  with  God,  and 
delight  to  hear  from  him,  and  speak  to  him,  and 
therefore  will  observe  the  sabbath,  which  is  a  day 
appointed  for  intercourse  with  heaven.  The  sab- 
bath is  called  a  sig-n,  for  the  sanctifying  of  it  is  a 
sign  of  a  sanctified  heart,  and  the  profaning  of  it  a 
sign  of  a  profane  heart.  But,  2.  The  application  of 
it  to  our  Saviour  is  very  unjust,  for  he  did  religiously 
observe  the  sabbath-day,  and  never  in  any  instance 
violated  it,  never  did  otherwise  than  welt  on  the 
sabbath-day.  He  did  not  keep  the  sabbath  accord- 
iijg  to  the  tradition  of  the  elders  and  the  superstitious 
observances  of  the  Pharisees,  but  he  kept  it  accord- 
ing to  the  command  of  God,  and  therefore,  no  doubt, 
he  was  of  God,  and  his  miracles  proved  him  to  be 
Lord  also  of  the  sabbath-day.  Note,  Much  un- 
righteous and  uncharitable  judging  is  occasioned 
by  men's  making  the  i-ules  of  religion  more  strict 
than  God  has  made  them,  and  adding  their  own 
fancies  to  God's  appointments  ;  as  the  Jews  here, 
in  the  case  of  sabbath-sanctification.  We  ourselves 
may  forbear  such  and  such  things,  on  the  sabbath- 
day,  as  we  find  a  distraction  to  us,  and  we  do  well, 
but  we  must  not  therefore  tie  up  others  to  the  same 
strictness.  Every  thing  that  we  take  for  a  rule  of 
practice,  must  not  presently  be  made  a  rule  of  judg- 
ment 

Secondly,  Others  spake  in  his  favour,  and  very 
pertinently  urged,  How  can  a  man  that  is  a  sinner, 
do  such  miracles  ?  It  seems  that  even  in  this  counsel 
of  the  ungodly  there  were  some  that  were  capable 
of  a  free  thought,  and  were  witnesses  for  Christ, 
even  in  the  midst  of  his  enemies.  The  matter  of 
fact  was  plain,  that  this  was  a  tine  miracle,  the 
more  it  was  searched  into,  the  more  it  was  cleared ; 
and  this  brought  his  former  like  works  to  mind,  and 
gave  occasion  to  speak  magnificently  of  them,  roiiula 
nfjLii^ — so  great  signs,  so  many,  so  evident.  And 
the  inference  from  it  is  very  natural ;  such  things 
as  these  could  never  be  done  by  a  man  that  is  a 
sinner,  that  is,  not  by  any  mere  man,  in  his  own 
name,  and  by  his  own  power  ;  or  rather,  not  by  one 
that  is  a  cheat  or  an  impostor,  and  in  that  sense  a 
sinner ;  such  a  one  may  indeed  shew  some  signs  and 
lying  wonders,  but  not  such  signs  and  ti-ue  wonders 
as  Christ  wrought.  How  could  a  man  produce  such 
divine  credentials,  if  he  had  not  a  divine  commis- 
sion ?  Thus  there  was  a  division  among  than,  a 
schis?n,  so  the  word  is ;  they  clashed  in  their  opinion, 
a  warm  debate  arose,  and  the  house  divided  upon  it. 
Thus  God  defeats  the  councils  of  his  enemies  by 
dividing  them  ;  and  by  such  testimonies  as  these 
given  against  the  malice  of  persecutors,  and  the 
i-ubs  they  meet  with,  their  designs  against  the  church 
are  sometimes  rendered  ineffectual,  and  always  in- 
excusable. 

3.  After  their  inquiry  concerning  the  cure,  we 
must  oDsene  their  inquii-y  concerning  the  Author 
of  it.     .-Ynd  here  obserx'e, 

( 1. )  ^^^lat  the  man  said  of  him,  in  answer  to  their 


inquiry.  They  ask  him,  {y.  17.)  "  What  say  est 
thou  of  him,  seeing  that  he  has  ofiened  thine  eyes? 
What  dost  thou  tliink  of  his  doing  this  .>  And  what 
idea  hast  thou  of  him  that  did  it  ?"  If  he  should  speak 
slightly  of  Christ,  in  answer  to  this,  as  he  might  be 
tempted  to  do,  to  please  them,  now  that  he  was  in 
their  hands,  as  his  parents  had  done  ;  if  he  should 
say,  "  I  know  not  what  to  make  of  him,  he  may  be 
a  conjuror  for  aught  I  know,  or  some  mountebank ;" 
they  would  have  triumphed  in  it.  Nothing  confii-ms 
Christ's  enemies  in  their  enmity  to  him,  so  much  as 
the  slights  put  upon  him  by  those  that  have  passed 
for  his  friends.  But  if  he  should  speak  honourably 
of  him,  they  would  prosecute  him  upon  their  new 
law,  which  did  not  except,  no,  not  his  own  patient ; 
would  make  him  an  example,  and  so  deter  others 
from  applying  themselves  to  him  for  cures,  which, 
though  they  came  cheap  from  Christ,  yet  they  would 
make  them  pay  dear  for.  Or  perhaps  Christ's 
friends  proposed  to  have  the  man's  own  sentiments 
concerning  his  Physician,  and  were  willing  to  know, 
since  he  appeared  to  be  a  sensible  man,  what  he 
thought  o£^  him.  Note,  Those  whose  eyes  Christ 
has  opened,  know  best  what  to  say  of  him,  and  have 
great  reason,  upon  all  occasions,  to  say  well  of  him. 
What  think  we  of  Christ  ? 

To  this  question  the  poor  man  makes  a  short, 
plain,  and  direct  answer;  "He  is  a  Profihet,  he  is 
one  inspired  and  sent  of  God  to  preach,  and  work 
miracles,  and  delivers  to  the  world  a  divine  mes- 
sage." There  had  been  no  prophets  among  the 
Jews  for  three  hundred  years  ;  yet  they  did  not  con- 
clude that  they  should  have  no  more,  for  they  knew 
that  he  was  yet  to  come,  who  should  seal  up  lusion 
a?id prophecy,  Dan.  9.  24.  It  should  seem,  this  man 
had  not  any  thoughts  that  he  was  the  Messiah,  the 
great  Prophet,  l)ut  one  of  the  same  rank  with  the 
other  prophets.  The  woman  of  Samaria  concluded 
he  was  a  prophet,  before  she  had  any  thought  of  his 
being  the  Messiah  ;  (ch.  4.  19.)  so  this  blind  man 
thought  well  of  Christ  according  to  the  light  he  had, 
though  he  did  not  think  well  enough  of  him  ;  but, 
being  faithful  in  what  he  had  already  attained  to, 
God  revealed  even  that  unto  him.  This  poor  blind 
beggar  had  a  clearer  judgment  of  the  things  per- 
taining to  the  kingdom  of  God,  and  saw  further  into 
the  proofs  of  a  divine  mission,  than  the  masters  in 
Israel,  that  assumed  an  authority  to  judge  of 
prophets. 

(2.)  What  they  said  of  him,  in  reply  to  the  man's 
testimony..  Having  in  vain  attempted  to  invalidate 
the  evidence  of  the  fact,  and  finding  that  indeed  a 
notable  miracle  was  nvrovght,  and  they  could  not 
deny  it ;  they  renew  their  attem])t  to  banter  it,  and 
run  it  down,  and  do  all  they  can  to  shake  the  good 
opinion  the  man  had  of  him  that  opened  his  eyes, 
and  to  convince  him  that  he  was  a  bad  man ;  (f.  24  ) 
Give  God  the  gloiy,  we  know  that  this  man  is  a  sin- 
ner.    Two  ways  this  is  understood  ;  either, 

[1.]  By  wav  of  advice,  to  take  heed  of  ascribing 
the  praise  of  his  cure  to  a  sinful  man,  but  to  give  it 
all  to  God,  to  whom  it  was  due  ;  thus,  under  colour 
of  zeal  for  the  honour  of  God,  they  rob  Christ  of  his 
honour,  as  those  do,  who  will  not  worship  Christ  as 
God,  under  ])retence  of  zeal  for  this  gi-eat  tnith,  that 
there  is  but  one  God  to  be  worshipped ;  whereas 
this  is  his  declared  will,  that  all  men  should  honour 
the  Son,  e%<en  as  they  honour  the  Father;  and  in  con- 
fessing that  Christ  is  Lord,  we  gix'e  glory  to  God  the 
Father.  When  God  makes  use  of  men  that  are  sin- 
ners, as  instruments  of  good  to  us,  we  must  give  God 
the  glory,  for  eveiy  creature  is  that  to  us  that  he 
makes  it  to  be ;  and  yet  there  is  a  gratitude  owing  to 
the  instruments.  _  It  was  a  good  word,  Gix'e  God  the 
praise,  \mt  here  it  was  ill  used  ;  and  there  seems  to 
Ije  tills  further  in  it,  "  This  man  is  a  sinner,  a  had 
man,  and  therefore  give  the  praise  so  much  the 


792  ST.  JOHN,  IX. 

more  to  God  who  could  work  by  such  an  instm- 
ment."  . 

[2.]  Or  by  way  ot  adjuration ;  so  some  take  it ; 
"  We  know  (though  thou  dost  not,  who  hast  but 
lately  come,  as  it  were,  into  a  new  world)  that  this 
man  is  a  simler,  a  great  impostor,  that  cheats  the 
country,  this  we  are  sure  of,  therefore  give  God 
/iraise,"  (as  Joshua  said  to  Achan)  "  by  making  an 
ingenuous  confession  of  the  fraud  and  collusion 
which  we  are  confident  there  is  in  this  matter  ;  in 
God's  name,  man,  tell  the  tnith."  Thus  is  God's 
name  abused  in  papal  inquisitions,  when  by  oaths, 
ex  officio,  they  extort  accusations  of  themselves  from 
the  innocent,  and  of  others  from  the  ignorant.  See 
how  basely  they  speak  of  the  Lord  Jesus ;  IVe  know 
that  this  man  is  a  sinner,  is  a  man  of  sin.  In  which 
we  may  observe,  First,  Their  insolence  and  pride. 
They  would  not  have  it  thought,  when  they  asked 
the  man  what  he  thought  of  him,  that  they  needed 
information  ;  nay,  they  knoiv  very  well  tliat  he  is  a 
sinner,  and  nobody  can  convince  them  of  the  con- 
trary. He  had  challenged  them  to  their  faces,  {ch. 
8.  46. )  to  convince  him  of  sin,  and  they  had  nothing 
to  say  ;  but  now  behind  his  back  they  speak  of  him 
as  a  malefactor,  convicted  upon  tlie  notorious  evi- 
dence of  the  fact.  Thus  false  accusers  make  up  in 
confidence  what  is  wanting  in  proof.  Secondly,  The 
injury,  and  indignity  hereby  done  to  the  Lord  Jesus. 
When  he  became  man,  he  took  upon  him  the  form, 
not  only  of  a  servant,  but  of  a  sinner,  (Rom.  8.  3. ) 
and  passed  for  a  sinner  in  common  with  the  rest  of 
mankind.  Nay,  he  was  represented  as  a  sinner  of 
the  first  magnitude,  a  sinner  above  all  men ;  and, 
being  jnade  sin  for  us,  he  despised  even  this  shame. 
4.  The  debate  that  arose  between  the  Pharisees 
and  this  poor  man  concerning  Christ  They  say, 
JJe  is  a  sinner  ;  he  says,  He  is  a  prophet.  As  it  is 
an  encouragement  to  those  who  are  concerned  for 
the  cause  of  Clirist,  to  hope  that  it  shall  never  be 
lost  for  want  of  witnesses,  when  tliey  find  a  poor 
blind  beggar  picked  up  from  the  way-side,  and  made 
a  witness  for  Christ,  to  the  faces  of  liis  most  impu- 
dent enemies ;  so  it  is  an  encouragement  to  those 
who  are  called  out  to  witness  for  Christ,  to  find 
with  what  prudence  and  courage  this  man  managed 
his  defence,  according  to  tlie  promise.  It  shall  be 
given  you  in  that  same  hour  what  ye  shall  speak. 
Though  he  had  never  seen  Jesus,  he  had  felt  his 
grace. 

Now  m  the  parley  between  the  Pharisees  and  this 
poor  man  we  may  observe  three  steps. 

(1. )  He  sticks  to  tlie  certain  matter  of  fact,  which 
they  endeavour  to  shake  the  evidence  of.  That 
which  is  doubtful,  is  best  resolved  into  that  which  is 
plain,  and  therefore, 

[1.  ]  He  adheres  to  that  which  to  himself  at  least, 
and  to  his  own  satisfaction,  was  past  dispute ;  (f.  25. ) 
"  Whether  he  be  a  sinner  or  no,  Ik?ioiv  7iot,  I  will  not 
now  stand  to  dispute,  nor  need  I,  the  matter  is  plain, 
and,  though  I  should  altogether  hold  my  peace, 
would  speak  for  itself;"  or,  as  it  miglit  better  be 
rendered,  "  If  he  be  a  sinner,  I  know  it  not,  I  see 
no  reason  to  say  so,  but  the  contrary  ;  for  this  one 
thing  I  know,  and  can  be  more  sure  of  than  you  can 
be  of  that  which  you  are  so  confident  of,  that  whereas 
I  was  blind,  nonu  I  see,  and  therefore  must  not  only 
say,  that  he  has  been  a  good  friend  to  me,  but  that 
he  is  a  projihet ;  I  am  both  able  and  bound  to  speak 
well  of  him. "  Now  here,  First,  He  tacitly  reproves 
their  great  assurance  of  the  ill  character  tliey  gave 
of  the  blessed  Jesus  ;  "  You  say  that  you  know  him 
to  be  a  sinner  ;  I,  who  know  him  as  well  as  you  do, 
cannot  gi\'e  him  any  such  character. "  Secondly,  He 
boldly  relies  upon  his  own  experience  of  the  power 
and  goodness  of  the  holy  Jesus,  and  resolves  to  abide 
by  it.  There  is  no  disputing  against  experience,  nor 
arguing  a  man  out  of  his  senses,  here  is  one  that  is 


properly  an  eye-witness  of  the  power  and  grace  of 
Christ,  though  he  had  never  seen  him.  Note,  As 
Christ's  mercies  are  most  valued  by  those  that  have 
felt  the  want  of  them,  tliat  have  been  blind,  and  now 
see,  so  the  most  powerful  and  durable  affections  to 
Christ  are  those  that  arise  from  an  experimental 
knowledge  of  him,  1  John  1.  1.  Acts  4.  20. 

He  does  not  liere  give  a  nice  account  of  the  me- 
thod of  the  cure,  nor  pretend  to  describe  il  philoso- 
phically, but,  in  short.  Whereas  I  was  blind,  now  I 
see.  Thus,  in  the  work  of  grace  in  the  soul,  though 
we  cannot  tell  wlien,  and  how,  by  what  instniments, 
and  by  what  steps  and  advances,  the  blessed  change 
was  wrought,  yet  we  may  take  the  comfort  of  it,  if 
we  can  say,  through  grace,  "  Whereas  I  was  blind, 
now  I  see.  I  did  live  a  carnal,  worldly,  sensual  life, 
but,  thanks  be  to  God,  it  is  now  otherwise  with  me," 
Eph.  5.  8. 

[2.]  They  endeavour  to  baffle  and  stifle  the  evi- 
dence by  a  needless  repetition  of  their  inquiries  into 
it ;  {v.  26.)  Jl'hat  did  he  to  thee?  How  opened  he 
thine  eyes  ?  They  asked  these  questions,  First,  Be- 
cause they  wanted  sometliing  to  say,  and  would 
rather  speak  impertinently,  than  seem  to  be  silen- 
ced, or  run  aground.  Thus  eager  disputants,  that 
resolve  they  will  have  the  last  word,  by  such  vain 
repetitions,  to  avoid  the  shame  of  being  silenced, 
make  themselves  accountable  for  many  idle  words. 
Secondly,  Because  they  hoped,  by  putting  the  rrtan 
upon  repeating  his  evidence,  to  catch  him  tripping 
in  it,  or  wavering,  and  then  they  would  think  tliey 
had  gained  a  good  point. 

(2. )  He  upbraids  them  with  their  obstinate  infi- 
delity, and  invincible  prejudices,  and  they  revile  him 
as  a  disciple  of  Jesus,  {v.  27 — 29.)  where  the  man 
is  more  bold  with  them,  and  they  more  sharp  upon 
him  than  before. 

[1.]  The  man  boldly  upbraids  them  with  their 
wilful  and  unreasonable  opposition  to  the  evidence 
of  this  miracle,  v.  27.  He  would  not  gi-atify  them 
with  a  repetition  of  the  stoiy,  but  bravely  replied, 
/  have  told  you  already,  and  ye  did  not  hear, 
wherefore  would  ye  hear  it  again,  will  ye  also  be  his 
disci/iles?  Some  think  that  he  spake  seriously,  and 
really  expecting  that  they  would  be  convinced. 
"  He  has  many  disciples,  I  will  be  one,  will  you  also 
come  in  among  them  ?"  Some  zealous  young  chris- 
tians see  so  much  reason  for  religion,  thatthey  are 
ready  to  think  every  one  should  presently  be  of 
their  mind.  But  it  rather  seems  to  be  spoken  ironi- 
cally ;  "  Will  ye  be  his  disciples?  No,  I  know  you 
abhor  the  thoughts  of  it ;  why  then  should  ye  desire 
to  hear  that  which  will  either  make  you  his  disci- 
ples, or  leave  you  inexcusable  if  ye  be  not  ?"  Those 
that  wilfully  shut  their  eyes  against  the  light,  as 
these  Pharisees  here  did.  First,  They  make  them- 
selves contemptible  and  base,  as  these  here  did,  who 
were  justly  exposed  by  this  poor  man  for  denying 
the  conclusion,  when  they  had  nothing  to  object 
against  either  of  the  premises.  Secondly,  They  for- 
feit all  the  benefit  of  further  instractions  and  means 
of  knowledge  and  conviction  :  they  that  have  been 
told  once,  and  would  not  hear,  why  should  they  be 
told  it  again?  Jer.  51.  9.  See  Matt.  10.  14.  Thirdly, 
They  herebv  receive  the  grace  of  God  in  vain.  This 
is  implied  in  that,  "  Will  ye  be  his  disci/iles?  No,  ye 
resolve  ye  will  not ;  why  then  would  you  hear  it 
again  ?  Only  that  you  may  be  his  accusers  and  per- 
secutors ?"  Those  who  will  not  see  cause  to  embrace 
Christ,  and  join  with  his  followers,  yet,  one  would 
think,  should  see  cause  enough  not  to  hate  and  per- 
secute him  and  them. 

[2.]  For  this  they  scorn  and  rernle  him,  t*.  28. 
When  they  could  not  resistthe  wisdom  and  spirit  by 
which  he  spake,  they  broke  out  into  a  passion,  and 
scolded  him,  began  to  call  names,  and  give  him  ill 
I  language.    See  what  Christ's  faithful  witnesses  must 


ST.  JOHN,  IX. 


793 


expect  from  the  adversaines  of  his  truth  and  cause  ; 
let  them  count  upon  all  manner  of  evil  to  be  said  of 
them,  Matt.  5.  11.  Tlie  metliod  commonly  taken 
by  unreasonable  men,  is,  to  make  out  witli  railing 
what  is  wanting  in  trutl\  and  reason. 

2nrst,  They  taunted  tliis  man  for  his  affection  to 
Christ;  they  said,  Thou  art  his  disci/ile,  as  if  tliat 
were  reproach  enough,  and  tliey  could  not  say  worse 
of  liim.  "We  scorn  to  be  his  disciples,  and  will 
lea^'e  that  preferment  to  thee,  and  sucli  as  thou  art. " 
They  do  wliat  tliey  can  to  put  Clirist's  religion  in  an 
ill  name,  and  to  represent  tlie  profession  of  it  as  a 
contemptible  scandalous  character.  They  reviled 
him.  The  vulgar  reads  it,  maledixerunt  eum — they 
cursed  him  ;  and  what  was  their  purse  ?  It  was  this. 
Be  thou  his  disci/ile ;  "  May  such  a  curse"  (saith  St. 
Austin  here)  "  ever  be  on  us  and  on  our  children  !" 
If  we  take  our  measures  of  credit  and  disgrace  from 
the  sentiment  or  clamours  rather  of  a  blind  deluded 
world,  we  shall  glory  in  our  shame,  and  heasha?ned 
of  our  glory.  They  had  no  reason  to  call  this  man 
a  disci/de  of  Christ,  he  had  neither  seen  him,  nor 
heard  him  preach,  only  he  had  spoken  favouralily  of 
a  kindness  he  had  done  him,  and  this  they  could  not 
bear. 

Secondly,  They  gloried  in  their  relation  to  Moses 
as  their  Master  ;  "  JVe  are  Moses'  disci  files,  and  do 
not  either  need  or  desire  any  other  teacher. "  Note, 
1.  Carnal  professors  of  religion  are  very  apt  to  tnist 
to,  and  be  proud  of,  the  dignities  and  privileges  of 
their  profession,  while  they  are  strangers  to  the 
principles  and  powers  of  their  religion.  These 
Pharisees  had  before  boasted  of  their  good  parent- 
age. We  are  Abraham's  seed  ;  here  of  our  good  edu- 
cation. We  are  Moses'  discijites,  as  if  these  would 
save  them.  2.  It  is  sad  to  see  liow  mucli  one  part 
of  religion  is  opposed,  under  colour  of  zeal  for  ano- 
ther part ;  there  was  a  perfect  harmony  between 
Christ  and  Moses ;  Moses  prepared  for  Christ,  and 
Christ  perfected  Moses,  so  that  they  might  be  dis- 
ciples of  Moses,  and  become  the  disciples  of  Christ 
too ;  and  yet  they  here  put  them  in  opposition,  nor 
could  they  have  persecuted  Clirist  but  under  the 
umbrage  of  the  abused  name  of  Moses.  Thus  they 
■who  gainsay  the  doctrine  of  free  gi-ace,  value  tliem- 
selves  as  promoters  of  man's  duty,  ire  are  Moses' 
disciples  ;  while,  on  the  other  Irand,  they  that  cancel 
the  obligation  of  the  law,  value  themselves  as  the 
assertors  of  free  grace,  and  as  if  none  were  the  dis- 
cifiles  of  Jesus,  but  they ;  whereas,  if  we  rightly 
understand  the  matter,  we  shall  see  God's  grace  and 
man's  duty  meet  together,  and  kiss  and  befriend 
each  other. 

Thirdly,  They  gave  some  sort  of  reason  for  their 
adhering  to  Moses  against  Christ  ;  (i'.  2.)  We  knonu 
that  God  spake  unto  Aloses ;  as  for  this  fellow,  nve 
knoiv  not  whence  he  is.  But  did'thevnot  know  that 
among  other  things  which  God  spake  unto  Moses, 
this  was  one,  that  they  must  expect  another  Prophet, 
and  a  further  revelation  of  the  mind  of  God  ?  yet, 
when  our  Lord  Jesus,  pursuant  to  what  God  said  to 
Moses,  did  appear,  and  gave  sufficient  proofs  of  his 
being  that  Prophet,  under  pretence  of  sticking  to 
the  old  religion  and  the  established  church,  they  not 
only  forfeited,  but  forsook,  their  own  mercies.  In 
this  argument  of  thcir's  observe, 

1.  How  impertinently  thev  allege,  in  defence  of 
their  enmity  to  Christ,  that'whicli  none  of  his  fol- 
lowers ever  denied.  We  know  that  God  spake  unto 
Moses,  and,  thanks  be  to  God,  we  know  it  too,  more 
plainly  to  Moses  than  to  any  other  of  the  prophets  ; 
but  what  then  ?  God  spake  to  Moses,  and  does  it 
therefore  follow  that  Jesus  is  an  impostor  ?  Moses 
was  a  prophet,  it  is  true,  and  might  not  Jesus  be  a 
prophet  too  ?  Moses  spake  honourably  of  Jesus,  (ch. 
-■>'.  4(1. )  and  Jesus  spake  honourably  of  Moses  ;  (Luke 
16.  29.)  they  were  both  faithful  in  the  same  house 

Vol.  v. — S  H 


of  God,  Moses  as  a  servant,  Christ  as  a  Son ;  there- 
fore their  pleading  Moses'  di\ine  waiTant  in  oppo- 
sition to  Christ's,  was  an  artifice  to  make  unthinkmg 
people  believe  it  was  as  certain  tliat  Jesus  was  a  false 
Prophet,  as  that  Moses  was  a  tme  one ;  whereas  they 
were  Ijoth  true. 

2.  How  absurdly  they  urge  their  ignorance  of 
Christ,  as  a  reason  to  justify  their  contempt  of  him  ; 
As  for  this  fellow.  Thus  scomfully  do  tliey  speak 
of  the  blessed  Jesus,  as  if  they  did  not  think  it  worth 
while  to  cliargc  tlieir  memories  with  a  name  so  in- 
consideralile ;  they  expressed  themselves  with  as 
much  disdain  of  the  Shepherd  of  Israel,  as  if  he  had 
not  been  worthy  to  be  set  with  the  dogs  of  their Jtock  ; 
as  for  this  fellow,  this  soriy  fellow,  we  know  not 
whence  he  is.  They  looked  upon  themsehes  to  have 
the  key  of  knowledge,  that  none  must  preach  with- 
out a  licence  first  liad  and  obtained  from  them,  under 
the  seal  of  their  court ;  they  expected  that  all  who 
set  up  for  teachers,  should  apply  themselves  to  them, 
and  give  them  satisfaction,  which  this  Jesus  had 
ne\'er  done,  never  so  far  owned  their  power  to  ask 
their  leave,  and  therefore  they  concluded  him  an 
inti-uder,  and  one  that  came  not  in  by  the  door ; 
they  knew  not  whence,  or  what,  he  was,  and  there- 
fore concluded  him  a  sinner;  whereas  those  we 
know  Uttle  of,  we  should  judge  charitably  cf ;  but 
proud  and  narrow  souls  will  think  none  good  but 
themselves,  and  those  that  are  in  their  interest.  It 
was  not  long  ago,  that  the  Jews  had  made  the  con- 
trary to  this,  an  objection  against  Christ ;  {ch.  7.  27. ) 
We  know  this  man  whence  he  is,  but  when  Christ 
comes,  no  man  knows  whence  he  is.  Thus  they 
could  with  the  gi-eatest  assurance  either  affirm  or 
deny  the  same  thing,  according  as  they  saw  it  would 
seiTe  their  turn.  They  knew  not  whence  he  was; 
and  whose  fault  was  that?  (1.)  It  is  certain  that 
they  ought  to  have  inquired  ;^  the  Messiah  was  to 
appear  about  this  time,  and  it  concemed  them  to 
look  about  them,  and  examine  every  indication  ;  but 
these  priests,  like  those,  Jer.  2.  8.  said  not,  Wiere 
is  the  Lord?  (2.)  It  is  certain  that  they  might  have 
known  whence  he  was,  might  ha^•e'  known,  not 
onl)-,  by  searching  the  register,  that  he  was  born  in 
Bethlehem  ;  but,  by  inquiring  into  his  doctrine, 
miracles,  and  conversation,  they  might  have  known 
that  he  was  sent  of  God,  and  had  better  orders,  a 
better  commission,  and  far  better  instructions,  than 
any  they  could  give  him.  See  the  absurdity  of  in- 
fidelity ;  men  will  not  know  the  docrine  of  Christ, 
because  they  are  resolved  they  will  not  believe  it, 
and  then  pretend  they  do  not  believe  it,  because 
they  do  not  know  it.  Such  ignorance  and  unbelief, 
which  support  one  another,  aggi'a\'ate  one  another. 

(3. )  He  reasons  with  them  concerning  this  matter, 
and  they  excommunicate  him. 

[1.]  The  poor  man,  findingthat  he  had  reason  on 
his  side,  which  they  could  not  answer,  grows  more 
bold,  and,  in  prosecution  of  his  argument,  is  very 
close  upon  them. 

First,  He  wonders  at  their  obstinate  infidelity ; 
{y.  30.)  not  at  all  daunted  by  their  frowns,  nor  sha- 
ken by  their  confidence,  he  bravely  answered, 
"  l{7iy,  herein  is  a  marx'ellous  thing,  the  strangest 
instance  of  wilful  ignorance  that  ever  was  heard  of 
among  men  that  pretended  to  sense,  that  you  know 
not  from  whence  he  is,  and  yet  he  has  opened  mine 
eyes. "    Two  things  he  wonders  at. 

1.  That  they  should  be  strangers  to  a  man  so 
famous.  He  that  could  open  the  eyes  of  the  blind, 
must  certainly  be  a  considerable  nian,  and  worth 
taking  notice  of;  the  Pharisees  were  inquishive 
men,  had  a  large  coiTespondence  and  acquaintance, 
thought  themselves  the  eyes  of  the  church,  and  its 
watchmen,  and  yet  that  thev  should  talk,  as  if  thev 
thought  it  below  them  to  take  cognizance  of  such  a 
man  as  this,  and  have  conversation  with  him,  this  is 


794 


ST.  JOHN,  IX. 


a  strange  thing  indeed.  There  are  many  who  pass 
for  learned  and  knowing  men,  who  understand  busi- 
ness, and  can  talk  sense  in  other  things,  who  yet 
are  ignoi-ant,  to  a  wonder,  of  the  doctrine  of  Christ, 
who  have  no  concern,  no,  not  so  much  as  a  curiosity, 
to  acquaint  themselves  with  that  which  the  angels 
desire  to  look  into. 

2,  That  they  should  question  the  divine  commis- 
sion of  one  that  had  undoubtedly  wrought  a  dirvine 
miracle.  When  they  said.  We  know  not  whence  he 
is,  they  meant,  "We  know  not  any  proof  that  his 
doctrine  and  ministry  are  from  heaven  ;"  "Now  this 
is  strange,"  (saith  the  poor  man,)  "  that  the  miracle 
wrought  upon  me  has  not  convinced  you,  and  put 
the  matter  out  of  doubt ;  that  you,  whose  education 
and  studies  give  you  advantages  above  others,  of  dis- 
cerning the  things  of  God,  that  you  should  thus  shut 
your  eyes  against  the  light."  It  is  a  marvellous 
work,  and  a  wonder,  when  the  wisdom  of  the  wise 
thusfierisheth,  (Isa.  29.  14. )  that  they  deny  the /r«rA 
of  that  which  they  cannot  gainsay  the  evidence  of. 
Note,  (1.)  The  unbelief  of  those  who  enjoy  the 
means  of  knowledge  and  con\'iction,  is  indeed  a  mar- 
vellous thing,  Mark  6.  6.  (2. )  Those  who  have  them- 
selves experienced  the  power  and  gi'ace  of  the  Lord 
Jesus,  do  especially  wonder  at  the  wilfulness  of  those 
who  reject  him,  and,  having  such  good  thoughts  of 
him  themselves,  are  amazed  that  others  have  not  so 
too.  Had  Chi-ist  opened  the  eyes  of  the  Pharisees, 
they  would  not  have  doubted  his  being  a  Propliet. 

Secondly,  He  argues  strongly  against  them,  v. 
31 — 33.  They  had  determined  concerning  Jesus, 
that  he  was  not  of  God,  (f.  16.)  but  was  a  sinner,  v. 
24.  In  answer  to  which  the  man  here  proves  not 
only  that  he  was  not  a  sinner,  (t.  31.)  but  that  he 
was  of  God,  V.  33.  He  argues  here,  1.  With  great 
knowledge.  Though  he  could  not  read  a  letter  on 
the  book,  he  was  well  acquainted  with  the  scripture 
and  the  things  of  God ;  he  had  wanted  the  sense  of 
seeing,  yet  had  well  improved  that  of  hearing,  by 
vfhich  faith  comelh  ;  yet  that  would  not  have  served 
him,  it  he  had  not  had  an  extraordinaiy  presence 
of  God  with  him,  and  special  aids  of  his  Spirit, 
upon  this  occasion.  2.  With  great  zeal  for  the  ho- 
nour of  Christ,  whom  he  could  not  endure  to  hear 
run  down,  and  evil  spoken  of  3.  With  great  bold- 
ness, and  courage,  and  tindauntedness,  not  terrified 
by  the  proudest  of  his  adversaries.  They  that  are 
ambitious  of  the  favours  of  God,  must  not  be  afraid 
of  the  fro-\VTis  of  men.  "  See  here"  (saith  Dr.  Whit- 
by) "  a  blind  man  and  imleamed,,  judging  more 
rightly  of  divine  tilings  than  the  whole  learned  coun- 
cil of  the  Pharisees.  Whence  we  leai-n  that  we  are 
not  always  to  be  led  by  tire  authority  of  councils, 
popes,  or  bishops ;  and  that  it  is  not  absurc)  for  lay- 
men, sometimes,  to  vary  from  their  opinions ;  these 
overseers  being  sometimes  guilty  of  great  over- 
sights. " 

^Now  the  man's  argument  may  be  reduced  into 
form,  somewhat  like  that  of  David,  Ps.  66.  18,  19. 
The  proposition  in  David's  argument,  is.  If  I  regard 
iniquity  in  my  heart,  God  will  not  hear  me ;  here  it 
is  to  the  same  purport,  God  heareth  not  sinners  ;  the 
assumption  there  is.  But  verily  God  hath  heard  me  ; 
here  it  is.  Verily  God  hath  heard  Jesus,  he  hath 
been  honoured  with  the  doing  of  that  which  was  ne- 
ver done  before  ;  the  conclusion  there  is  to  the  ho- 
nour of  God,  Blessed  be  God  ;  here  to  the  honour  of 
the  Loi-d  Jesus,  He  is  of  God. 

(1.)  He  lays  it  down  for  an  undoubted  truth,  that 
none  but  good  men  are  the  favourites  of  heaven  ; 
(t).  31.)  Mow  we  know,  you  know  it  as  well  as  I, 
that  God  heareth  not  sintiers,  but  if  any  man  be  a 
luorshi/i/ier  of  God,  and  does  his  will,  him  he  hear- 
eth.    Here, 

[1.]  The  assertions  rightly  understood,  are  ti-ue. 

/•"irst.  Be  it  spoken  to  the  terror  of  the  wicked. 


God  heareth  not  sinners,  such  sinners  as  the  Phati- 
sees  meant,  when  they  said  of  Christ,  He  is  a  sinner, 
one  that,  under  the  umbrage  of  God's  name,  ad- 
vanced the  devil's  interest.  This  speaks  no  discour- 
agement to  repenting  returning  sinners,  but  to  those 
that  go  on  still  in  their  trespasses,  that  make  their 
prayers  not  only  consistent  with,  but  subservient  to, 
their  sins,  as  the  hypocrites  do ;  God  will  not  hear 
them,  he  will  not  own  them,  nor  give  an  answer  of 
peace  to  their  prayers. 

Secondly,  Be  it  spoken  to  the  comfort  of  the 
righteous,  that  if  any  man  be  a  worshipper  of  God, 
arid  does  his  will,  him  he  heareth.  Here  is,  1,  The 
complete  character  of  a  good  man ;  he  is  one  that 
worshijis  God  and  doeth  his  will ;  he  is  constant  in 
his  devotions  at  set  times,  and  regular  in  his  conver- 
sation at  all  times.  He  is  one  that  makes  it  his  bu- 
siness to  glorify  his  Creator  by  tlie  solemn  adora- 
tions of  his  name,  and  a  sincere  obedience  to  his 
will  and  law ;  both  must  go  together.  2.  The  un- 
speakable comfort  of  such  a  man ;  him  God  hears ; 
hears  his  comjilaints,  and  relieves  him ;  hears  his 
appeals,  and  rights  him  ;  hears  his  praises,  and  ac- 
cepts them ;  hears  his  prayers,  and  answers  them, 
Ps.  34.  15. 

[2.]  The  application  of  these  truths  is  very  per- 
tinent to  prove  that  he  at  whose  word  such  a  divine 
power  was  put  forth,  as  cured  one  born  blind,  was 
not  a  bad  man,  but,  having  manifestly  such  an  inter- 
est in  the  holy  God,  as  that  he  heard  him  always, 
(ch.  11.  41,  42.)  was  certainly  a  holy  one. 

(2.)  He  magnifies  the  miracle  which  Christ  had 
wrought,  to  strengthen  the  argument  the  more ;  (v. 
32.)  Since  the  world  began,  was  it  not  heard,  that 
any  jnan  opened  the  eyes  of  one  that  was  bom  blind. 
This  is  to  shew  either,  [1.]  That  it  was  a^rj/e  mira- 
cle, and  above  the  power  of  nature ;  it  was  never 
heard  that  any  man,  by  the  use  of  natural  means, 
had  cured  one  that  was  bom  blind;  no  doubt,  this 
man  and  his  parents  had  been  veiy  inquisitive  into 
cases  of  this  nature,  whether  any  such  had  been 
helped,  and  could  hear  of  none,  which  enabled  him 
to  speak  this  with  the  more  assurance.  Or,  [2.] 
That  it  was  an  extraordinary  miracle,  and  beyond 
the  precedents  of  former  miracles ;  neither  Moses 
nor  any  of  the  prophets,  though  they  did  great  things, 
ever  did  such  things  as  this ;  wherein  divine  power 
and  divine  goodness  seem  to  strive  which  should 
outshine.  Moses  wrought  miraculous  plagues,  but 
Christ  wrought  miraculous  cures.  Note,  Fhst,  The 
wondrous  works  of  the  Lord  Jesus  were  such,  as  the 
like  had  never  been  done  before.  Secondly,  It  be- 
comes those  who  have  received  mercy  from  God,  to 
magnify  the  mercies  they  have  received,  and  to 
speak  honourably  of  them  ;  not  that  thereby  glory 
may  redound  to  themselves,  and  they  may  seem  to 
be  extraordinary  favourites  of  heaven,  but  that  God 
may  have  so  much  the  more  glory. 

(3.)  He  therefore  concludes.  If  this  man  were  not 
of  God,  he  could  do  nothing,  nothing  extraordinary, 
no  such  thing  as  this  ;  and  therefore,  no  doubt,  he  is 
of  God,  notwithstanding  his  non-conformity  to  your 
traditions  in  the  business  of  the  sabbath-day.  Note, 
What  Christ  did  on  earth  sufficiently  demonstrated 
what  he  was  in  heaven  ;  for  if  he  had  not  been  sent 
of  God,  he  could  not  have  wrought  such  miracles. 
It  is  true,  the  man  of  sin  comes  with  lying  wonders, 
but  not  with  real  miracles  ;  it  is  likewise  supposed 
that  a  false  prophet  might,  by  divine  permission  give 
a.  sign  or  wonder ;  (Deut.  13.  1,  2.)  yet  the  case  is 
so  put,  as  that  it  would  caiTy  with  it  its  own  confu- 
tation, for  it  is  to  enforce  a  temptation  to  serve  other 
gods,  which  was  to  set  God  against  himself.  It  is 
true  likewise,  many  wicked  people  have,  in  Christ's 
name,  done  many  wonderful  works,  which  does  not 
prove  them  that  wrought  them  to  be  of  God,  but 
him  in  wliose  name  they  were  wrought.     We  may 


ST.  JOHN,  IX. 


795 


eacVi  oF  us  know  bv  this,  whether  we  are  of  God  or 

no;  IV/iat  do  we?  What  do  we  for  God,  for  our 
souls,  ill  working  out  our  salvation ;  what  do  wc 
more  than  others  ? 

[2.]  The  Pharisees,  finding  themselves  unable 
either  to  answer  his  reasonings,  or  to  bear  them,  fell 
foul  upon  him,  and  with  a  great  deal  of  pride  and 
passion  broke  off  the  discoui-se,  v.  34.  Here  we  are 
told. 

First,  What  they  said ;  having  nothing  to  reply 
to  his  argument,  they  reflected  upon  his  person, 
T/iou  mast  altogether  horn  in  sin,  and  dost  thou  teach 
us?  They  take  that  ;//,  which  they  had  reason  to 
take  kindly,  and  are  cut  to  the  heart  with  rage,  by 
that  which  should  have  pricked  them  to  the  heart 
with  repentance. 

Observe,  1.  How  they  despised  him,  and  what  a 
sevei'e  censure  they  passed  upon  him  ;  "  Thou  wast 
not  only  born  in  sin,  as  every  man  is,  but  altogether 
so,  wholly  con-upt,  and  bearing  about  with  thee  in 
thy  body  as  well  as  in  thy  soul  the  marks  of  that 
corruption ;  thou  wast  one  whom  nature  stigma- 
tized." Had  he  still  continued  blind,  it  had  been 
barbarous  to  upbraid  him  with  it,  and  from  thence 
to  gather  that  he  was  more  deeply  tainted  with  sin 
than  other  people ;  but  it  was  most  unjust  to  take 
notice  of  it,  now  that  the  cure  had  not  only  rolled 
away  the  reproach  of  his  blindness,  but  had  signa- 
lized him  as  a  favourite  of  heaven.  Some  take  it 
thus  ;  "  Thou  hast  been  a  common  beggar,  and  such 
are  too  often  common  sinners,  and  thou  hast,  no 
doubt,  been  as  bad  as  any  of  them  ;"  whereas  by  his 
discourse  he  had  proved  the  contrary,  and  had 
evinced  a  deep  tincture  of  piety.  But  when  proud 
imperious  Pharisees  resolve  to  run  a  man  down,  any 
thing  shall  serve  for  a  pretence. 

2.  How  they  disdain  to  leaiTi  of  him,  or  to  receive 
.  instruction  from  him ;  Dost  thou  teach  us?  A  mighty 
emphasis  must  be  laid  here  upon  thou  and  us. 
"What!  wilt  thou,  a  silly  sorry  fellow,  ignorant 
and  illiterate,  that  hast  not  seen  the  light  of  the  sun 
a  day  to  an  end,  a  beggar  by  the  way-side,  of  the 
veiy  dregs  and  refuse  of  the  town,  wilt  thou  pretend 
to  teach  us,  that  are  the  sages  of  the  law  and  gran- 
dees of  the  church,  that  sit  in  Moses'  chair  and  are 
masters  in  Israel  ?"  Note,  Proud  men  scorn  to  be 
taught,  especially  by  their  inferiors,  whereas  we 
should  never  think  ourselves  too  old,  or  too  wise,  or 
too  good,  to  leam.  Those  that  have  much  weakh, 
would  have  more ;  and  why  not  those  that  have 
much  knowledge  ?  And  those  are  to  be  valued,  by 
whom  we  may  improve  in  learning.  What  a  poor 
excuse  was  this  for  the  Pharisees'  infidelity,  that  it 
would  be  a  disparagement  to  them  to  be  instructed, 
and  informed,  and  convinced,  by  such  a  silly  fellow 
as  this. 

Secondly,  What  they  did;  they  cast  him  out. 
Some  understand  it  oidy  of  a  rude  and  scornful 
dismission  of  him  from  their  council-board ;  they 
turned  him  out  of  the  room  by  head  and  shoulders, 
and  pei-haps  ordered  their  sonants  to  kick  him ; 
they  thought  it  was  time  to  send  him  far  enough, 
who  came  so  near  their  consciences :  but  it  seems  ra- 
ther to  be  a  judicial  act ;  they  excommunicated  him, 
it  is  likely,  with  the  highest  degree  of  excommuni- 
cation, they  cut  him  off  from  being  a  member  of  the 
church  of  Israel.  "This  poor  man"  (says  Dr. 
Lightfoot)  "  was  the  first  confessor,  as  John  Baptist 
was  the  first  martyr  of  the  christian  church." 
There  was  a  law  made,  that  if  any  confessed  Jesus 
to  be  the  Christ,  he  should  be  cast  out  of  the  syna- 
gogue, V.  22.  But  this  man  had  only  said  of  Jesus 
that  he  was  a  Prophet,  was  of  God ;  and  yet  they 
stretch  the  law  to  bring  him  under  the  lash  of  it,  as 
if  he  had  confessed  him  to  be  the  Christ.  To  be 
justly  excommunicated  and  cast  out  of  a  pure  church, 
clave  non  errante — when  the  key  commits  no  ei-ror. 


is  a  very  dreadful  thing ;  for  what  is  so  bound  on 
earth,  is  bound  in  heaven  ;  but  to  be  cast  out  of  a 
corruijt  church,  (which  it  is  our  duty  to  go  out  of,) 
and  that  unjustly,  though  cast  out  with  an  anathema, 
and  all  the  bugbear  ceremonies  of  bell,  book,  and 
candle,  is  what  wc  ha\e  no  reason  at  all  to  di'ead  or 
be  aggi'ieved  at.  The  curse  causeless  shall  not  come. 
If  they  cast  Christ's  followers  oiit  of  their  syna- 
gogues, as  he  foretells,  (c/(.  16.  2.)  there  is  no  hann 
done,  when  they  are  become  synagogues  of  Satan. 

35.  Jesus  heard  that  they  liad  cast  him 
out;  aud  when  he  had  found  him,  he  said 
unto  him.  Dost  thou  beheve  on  the  Son  of 
God  ?  36.  He  answered  and  said,  Who  is 
he.  Lord,  that  I  might  beheve  on  him  ? 
37.  And  Jesus  said  unto  him,  Thou  hast 
both  seen  liim,  and  it  is  he  that  talijeth 
with  thee.  38.  And  he  said.  Lord,  I  be- 
heve.    And  he  worshipped  him. 

In  these  verses,  we  may  observe, 

I.  The  tender  care  which  our  Lord  Jesus  took  of 
this  poor  man,  (y.  35.)  Jl'hen  Jesus  heard  that  they 
had  cast  him  out,  (for  it  is  likely  the  town  rang  of  it, 
and  every  body  cried  out  shame  upon  them  for 
it,)  then  he  found  him,  which  implies  his  seeking 
him  and  looking  after  him,  that  he  might  encourage 
and  comfort  him,  1.  Because  he  had  to  the  best  of 
his  knowledge,  spoken  so  very  well,  so  bravely,  so 
boldly,  in  defence  of  the  Lord  Jesus.  Note,  Jesus 
Christ  will  be  sure  to  stand  by  his  witnesses,  and 
own  those  that  own  him  and  his  truth  and  ways. 
Earthly  princes  neither  do,  nor  can,  take  cogni- 
zance of  all  that  vindicate  them  and  their  govern- 
ment and  administration  ;  but  our  Lord  Jesus  knows 
and  observes  all  the  faithful  testimonies  we  bear  to 
him  at  any  time,  and  a  book  of  remembrance  is 
written,  and  it  shall  redound  not  only  to  our  credit 
hereafter,  but  our  comfort  now.  2.  Because  the  Pha- 
risees had  cast  him  out,  and  abused  him.  Beside 
the  common  regard  which  the  righteous  Judge  of 
the  world  has  to  those  who  suffer  wrongfullv,  (Ps. 
103.  6. )  there  is  a  particular  notice  taken  of  those 
that  suffer  in  the  cause  of  Christ  and  for  the  testi- 
mony of  a  good  conscience.  Here  was  one  poor 
man  s\iffering  for  Christ,  and  he  took  care  that  as 
his  afflictions  abounded,  his  consolations  should  jnuch 
more  abomid.  Note,  (1.)  Though  persecutors  may 
exclude  good  men  from  their  communion,  yet  they 
cannot  exclude  them  fi-om  communion  with  Christ, 
nor  put  them  out  of  the  way  of  his  visits.  Happy 
they  who  have  a  Friend  that  men  cannot  debar  them 
from!  (2.)  Jesus  Christ  will  graciously  find  and 
take  up  those  .who  for  his  sake  are  unjustly  rejected 
and  cast  out  by  men.  He  will  be  a  hiding-place  to 
his  out-casts,  and  apfiear,  to  the  joy  of  those  whom 
their  brethren  hated  and  cast  out. 

II.  The  comfortable  converse  Christ  had  with 
him,  wherein  he  brings  him  acquainted  with  the 
consolation  of  Israel.  He  had  well  improved  the 
knowledge  he  had,  and  now  Christ  gi\es  him  fur- 
ther instruction ;  for  he  that  is  faithful  in  a  little, 
shall  ^e  intrusted  with  more.  Matt.  13.  12. 

1.  Our  Lord  Jesus  examines  his  faith  ;  "  Dost 
thou  believe  on  the  Son  of  God  ?  Dost  thou  give  cre- 
dit to  the  promises  of  the  Messiah  ?  Dost  tho\i  ex- 
pect his  coming,  and  art  thou  ready  to  recei\e  and 
cmljrace  him  when  he  is  manifested  to  thee  ?"  This 
was  that  faith  of  the  Son  of  God  which  they  lived 
Ijy,  who  lived  before  his  manifestation.  Obsen-e, 
(i.)  The  Messiah  is  here  called  the  Son  of  God, 
and  so  the  Jews  had  learned  to  call  him  from  the 
prophecies,  Ps.  2.  7.— 89.  27.  SeacA.  1.  49.  Tlwu 
art  the  Son  of  God,  that  is,  the  true  Messiah.  They 
that  expected  the  temporal  kingdom  of  the  Mes 


796  ST  JOHN,  IX. 

siah,  delighted  rather  in  calling  him  the  Son  of  Da- 
vid, which  gave  more  countenance  to  that  expecta- 
tion, Matt.  22.  42.  But  Christ,  that  he  might  give 
us  an  idea  of  his  kingdom,  as  purely  spiritual  and 
divine,  calls  himself  the  So7i  of  God,  and  rather  Son 
of  man  in  general,  than  of  David  in  particular.  (2. ) 
The  desires  and  expectations  of  the  Messiah,  which 
the  Old  Testament  saints  had,  guided  by,  and 
grounded  upon,  the  promise,  were  graciously  inter- 
preted and  accepted  as  their  believing  on  the  Son 
of  God.  This  faith  Christ  here  inquires  after; 
Dost  thou  believe  ?  Note,  The  great  thing  which  is 
now  required  of  us,  (1  John  3.  23.)  and  will  shortly 
be  inquired  after  concerning  us,  is,  our  believing  on 
the  Son  of  God,  and  by  this  we  must  stand  or  fall 
for  ever. 

2.  The  poor  man  solicitously  inquires  concerning 
the  Messiah  he  was  to  believe  in,  professing  his  rea- 
diness to  embrace  him,  and  close  with  him  ;  {v.  36.) 
Who  is  he.  Lord,  that  I  might  believe  on  him  ?  (1.) 
Some  think  he  did  know  that  Jesus,  who  cured  him, 
was  the  Son  of  God,  but  did  not  know  which  was 
Jesus,  and  therefore,  supposing  this  that  talked  with 
him  to  be  a  follower  of  Jesus,  desired  him  to  do  him 
the  favour  to  direct  him  to  him  ;  not  that  he  might 
satisfy  his  curiosity  with  the  sight  of  him,  but  that 
he  might  the  more  firmly  belie\'e  in  him,  and  pro- 
fess his  faith,  and  knonv  luhom  he  had  believed.  See 
Cant.  5.  6,  7. — 3.  2,  3.  It  is  Christ  only  that  can 
direct  us  to  himself.  (2.)  Others  think  he  did  know 
that  this  person  who  talked  with  him,  was  Jesus,  the 
.same  that  cured  him,  whom  he  believed  a  great  and 
good  man  and  a  prophet,  but  did  not  yet  know  that 
he  was,  or  was  to  be,  the  Son  of  God,  and  the  true 
Messiah.  "Lord,  I  believe  there  is  a  Christ  to 
come ;  thou  who  hast  given  me  bodily  sight,  tell 
me,  O  tell  me,  who  and  where  this  Son  of  God  is." 
Christ's  question  intimated  that  the  Messiah  was 
come,  and  was  now  among  them,  which  he  pre- 
sently takes  the  hint  of,  and  asks,  li  here  is  he.  Lord  ? 
The  question  was  rational  and  just ;  JVho  is  he.  Lord, 
that  I  might  believe  on  him  ?  For  how  could  he  be- 
lieve in  one  of  whom  he  had  not  heard ;  the  work 
of  ministers  is  to  tell  us  nvho  the  Son  of  God  is,  that 
■we  may  believe  on  him,  ch.  20.  31. 

3.  Our  Lord  Jesus  graciously  reveals  himself  to 
him  as  that  Son  of  God,  on  whom  he  must  believe ; 
{y.  37.)  Thou  hast  both  seen  him,  and  it  is  he  that 
talketh  ivith  thee.  Thou  needest  not  go  far  to  find 
out  the  Son  of  God,  Behold  the  Word  is  nigh  thee. 
We  do  not  find  that  Christ  did  thus  expressly,  and 
in  so  many  words,  reveal  himself  to  any  other,  as  to 
this  man  here,  and  to  the  woman  of  Samaria,  I  that 
s/ieak  unto  thee  am  he;  he  left  others  to  find  out  by 
arguments  who  he  was,  but  to  these  weak  and  fool- 
ish things  of  the  world  he  chose  to  manifest  himself, 
so  as  not  to  the  wise  and  firudent. 

Christ  here  describes  himself  to  this  man  by  two 
things,  which  express  his  great  favour  to  him. 

(1.)  Thou  hast  seen  him;  and  he  was  much  in- 
debted to  the  Loi'd  Jesus  for  opening  his  eyes,  that 
he  might  see  hi?n.  Now  he  was  made  sensible,  more 
than  ever,  what  an  unspeakable  mercy  it  was  to  be 
cured  of  his  blindness,  that  he  might  see  the  Son  of 
God,  a  sight  which  rejoiced  his  heart  mm-e  than  that 
of  the  light  of  this  world.  Note,  The  greatest  com- 
fort of  bodily  eyesight,  is,  its  serviceableness  to  our 
faith  and  the  interest  of  our  souls.  How  contentedly 
might  this  man  have  returned  to  his  former  blind- 
ness, like  old  Simeon,  now  that  his  eyes  had  seen 
God's  salvation  !  If  we  apply  it  to  the  opening  of 
the  eyes  of  the  mind,  it  intimates  that  spiritual  sight 
is  given  principally  for  this  end,  that  we  may  see 
Christ,  2  Cor.  4.  6.  Can  we  say,  that  by  faith  we 
have  seen  Christ,  seen  him  in  his  beauty  and  glory, 
in  his  ability  and  willingness  to  save,  so  seen  him 
as  to  be  satisfied  concerning  him,  to  be  satisfied  in 


hi?n?  Let  us  give  him  the  praise,  who  opened  our 
eyes. 

(2. )  It  is  he  that  talketh  with  thee;  and  he  was  in- 
debted to  Christ  for  condescending  to  do  this.  He 
was  not  only  favoured  with  a  sight  of  Christ,  but 
was  admitted  into  fellowship  and  communion  with 
him.  Great  princes  are  willing  to  be  seen  by  those 
whom  yet  they  will  not  vouchsafe  to  talk  with.  But 
Chi'ist,  by  his  word  and  Spirit,  talks  with  those 
whose  desires  are  toward  him,  and  in  talking  with 
them  manifests  himself  to  them,  as  he  did  to  the 
two  disciples,  when  he  talked  their  hearts  warjn, 
Luke  24.  32.  Obser\'e,  This  poor  man  was  solicit- 
ously inquiring  after  the  Saviour,  when  at  the  same 
time  he  saw  him,  and  was  talking  with  him.  '  Note, 
Jesus  Christ  is  often  nearer  the  souls  that  seek  him, 
than  they  themselves  are  aware  of.  Doubting  chris- 
tians are  sometimes  saying,  Where  is  the  Lord  '/  and 
fearing  that  they  are  cast  out  from  his  sight,  when 
at  the  same  time  it  is  he  that  talks  with  them,  and 
Jiuts  strength  into  them. 

4.  The  poor  man  readily  entertains  this  surprising 
revelation,  and,  in  a  transport  of  joy  and  wonder,  he 
said.  Lord,  I  believe,  and  he  worshipped  him. 

(1.)  He  professed  his  faith  in  Christ;  Lord,  I  be- 
lieve thee  to  be  the  Son  of  God.  He  would  not  dis- 
pute any  thing  that  he  said,  who  had  shewed  such 
mercy  to  him,  and  wrought  such  a  miracle  for  him, 
nor  doubt  of  the  truth  of  a  doctrine  which  was  con- 
firmed by  such  signs.  Believing  with  the  heart,  he 
thus  confesses  with  the  mouth ;  and  now  the  bruised 
reed  was  become  a  cedar. 

(2. )  He  paid  his  homage  to  him.  He  worshipped 
him,  not  only  gave  him  the  civil  respect  due  to  a 
great  man,  and  the  acknowledgments  owing  to  a 
kind  benefactor,  but  herein  gave  him  divine  honour, 
and  worshipped  him  as  the  Son  of  God  manifested 
in  the  flesh.  None  but  God  is  to  be  worshipped ;  so 
that  in  worshipping  Jesus,  he  owned  him  to  be  God. 
Note,  True  faith  will  shew  itself  in  a  humble  adora- 
tion of  the  Lord  Jesus.  They  who  believe  in  him, 
will  see  all  the  reason  in  the  world  to  worship  him. 
We  never  read  any  more  of  this  man ;  but,  it  is  very 
likely,  from  henceforth  he  became  a  constant  fol- 
lower of  Christ. 

39.  And  Jesus  said,  For  judgment  I  am 
come  into  this  world,  that  they  which  see 
not  might  see ;  and  that  they  which  see 
might  be  made  bhnd.  40.  And  some  of  the 
Pharisees  which  were  with  him  heard  these 
words,  and  said  unto  him.  Are  we  bhnd 
also  1  41.  Jesus  said  unto  them,  If  ye 
were  blind,  ye  should  have  no  sin  :  but  now 
ye  say,  We  see ;  therefore  your  sin  re- 
maineth. 

Christ  having  spoken  comfort  to  the  poor  man 
that  was  persecuted,  here  speaks  conviction  to  his 
Jiersecutors,  a  specimen  of  the  distributions  of  trou 
ble  and  rest  at  the  great  day,  2  Thess.  1.  6,  7.  Pro- 
bably, this  was  not  immediately  after  his  discourse 
with  the  man,  but  he  took  the  next  opportunity  that 
offered  itself,  to  address  the  Pharisees. 

I.  Here  is  the  account  Christ  gives  of  his  design 
in  coming  into  the  world  ;  {y.  39.)  "For  judgment 
I  am  come  to  order  and  administer  the  great  affairs 
of  the  kingdorn  of  God  among  men,  and  am  invested 
with  a  judicial  power  in  order  thereunto,  to  be  exe- 
cuted in  conformity  to  the  wise  counsels  of  God,  and 
in  pursuance  of  them."  What  Christ  spake,  he 
spake  not  as  a  preacher  in  the  pulpit,  but  as  a  king 
upon  the  throne,  and  a  judge  upon  the  bench.  His 
business  into  the  world  was  great,  he  came  to  keep 
the  assizes  and  general  gaol-delivery ;  he  came  for 


ST.  JOHN,  X. 


797 


judgment,  that  is,  1.  To  preach  a  doctrine  and  a 
law  which  would  try  men,  and  effectually  discover 
and  distinguis/i  them,  and  would  be  completely  tit- 
ted,  in  all  respects,  to  be  the  mle  of  government 
now,  and  of  judgment  shordy.  2.  To  put  a  dif- 
ference between  men,  by  revealing  the  thoughts  of 
many  hearts,  and  laying  open  men's  true  characters, 
by  this  one  test,  whether  they  were  well  or  ill  af- 
fected to  him.  3.  To  change  the  face  of  govern- 
ment in  his  church,  to  abolish  the  Jewish  ceremony, 
to  take  down  that  fabric,  which,  though  erected  for 
the  time  by  the  hand  of  God  himself,  yet  by  tract 
of  time  was  antiquated,  and  by  the  incurable  cor- 
ruptions of  the  managers  of  it  was  become  rotten 
and  dangerous,  and  to  erect  a  new  building  by  an- 
other model,  to  institute  new  ordinances  and  offices, 
to  abrogate  Judaism  and  enact  Christianity  ifor  this 
judgment  he  came  into  the  ivorld,  and  it  was  a  gi'eat 
revolution. 

This  great  truth  he  explains  by  a  metaphor  bor- 
rowed from  the  miracle  he  had  lately  wrought. 
That  they  which  see  not  might  see ;  and  that  they 
which  see  might  be  made  blind.  Such  a  difference 
of  Christ's  coming  is  often  spoken  of;  to  some  his 
gospel  is  a  savour  of  life  unto  life,  to  others  of  death 
unto  death. 

(1. )  This  is  applicable  to  nations  and  people,  that 
the  Gentiles,  who  had  long  been  destitute  of  the  light 
of  divine  revelation,  might  see  it;  and  the  Jews,  who 
had  long  enjoyed  it,  might  have  the  things  of  their 
peace  hid  from  their  eyes,  Hos.  1.  10. — 2.  23.  The 
Gentiles  see  a  great  light,  while  blindness  is  haji- 
jiened  unto  Israel,  and  their  eyes  are  darkened. 

(2. )  To  particular  persons.  Christ  came  into  the 
■world,  [1.  ]  Intentionally  and  designedly  to  give  sight 
to  them  that  were  spiritually  blind  ;  by  his  wprd  to 
rez'eal  the  object,  and  by  his  Spirit  to  heal  the  organ, 
that  many  precious  souls  might  be  tnrnsdfrom  dark- 
ness to  light.  He  c3.-me  for  judgment,  that  is,  to  set 
those  at  liberty  from  their  dark  prison,  that  were 
willing  to  be  released,  Isa.  61.  1.  [2.]  iix'entually, 
and  in  the  issue,  that  those  who  see,  might  be  ?nade 
blind;  that  those  who  have  a  high  conceit  of  their 
own  wisdom,  and  set  up  that  in  contradiction  to 
divine  revelation,  might  be  sealed  up  in  ignorance 
and  infidelity.  The  preaching  of  the  cross  was  fool- 
ishness, and  an  infatuating  thing,  to  them,  who  by 
wisdom  knnv  not  God.  Christ  came  into  the  world 
for  this  judgment,  to  administer  the  affairs  of  a 
spiritual  kingdom  seated  in  men's  minds.  Whereas 
in  the  Jewish  church,  the  blessings  and  judgments 
of  God's  government  were  mostly  temjioral,  now  the 
method  of  administration  should  be  changed  ;  and  as 
the  good  subjects  of  his  kingdom  should  be  blessed 
with  spiritual  blessings  in  heavenly  things,  such  as 
arise  from  a  due  illumination  of  the  mind,  so  the 
rebels  should  be  punished  with  spiritual  plagues, 
not  war,  famine,  and  pestilence,  as  formerly,  but 
such  as  arise  from  a  judicial  infatuation,  hardness 
of  heart,  terror  of  conscience,  strong  delusions,  vile 
affections.  In  this  way  Christ  wUl  judge  between 
cattle  and  cattle,  Ezek.  34.  17. 

II.  Here  is  the  Pharisees'  cavil  at  this.  They 
were  with  him,  not  desirous  to  leam  any  good  from 
him,  but  to  foi-m  evil  against  him ;  and  they  said. 
Are  we  blind  also?  When  Christ  said  that  they  who 
saw,  should  by  his  coming  be  made  blind,  they  ap- 
prehended that  he  meant  them  who  were  the  seers 
of  the  people,  and  valued  themselves  on  their  insight 
aud  foresight.  "Now,"  say  they,  "we  know  that 
the  common  people  are  blind ;  but  are  we  blind  also  ? 
What !  we — the  rabbins,  the  doctors,  the  learned  in 
the  laws,  the  graduates  in  the  schools — are  we  blind 
too  ?"  This  is  scandalum  magnatum — a  libel  on  the 
great.  Note,  Frequently  those  that  need  reproof 
most,  and  deseiwe  it  best,  though  they  have  wit 
enough  to  discern  a  tacit  one,  have  not  gi-ace  enough 


to  bear  a  just  one.  These  Pharisees  took  this  re- 
proof for  a  reproach,  as  those  lawyers,  (Luke  11. 
45.)  "Are  we  blind  also?  Darest  thou  say  that  we 
are  blind,  whose  judgment  every  one  has  such  a 
veneration  for,  values,  and  veils  to  .■"'  Note,  No- 
thing fortifies  men's  corrupt  hearts  more  against  the 
convictions  of  the  word,  nor  more  effectually  repels 
them,  than  the  good  opinion,  esjjecially  if  it  be  a 
high  opinion,  which  others  have  of  them  ;  as  if  all 
t!i;it  had  gained  applause  with  men,  must  needs  ob- 
tain acceptance  with  God,  than  which  nothing  is 
more  false  and  deceitful,  for  God  sees  not  as  man 
sees. 

III.  Here  is  Christ's  answer  to  this  cavil,  which, 
if  it  chd  not  convince  them,  yet  silenced  them  ;  Ifyc 
were  blind,  ye  should  have  no  sin  ;  but  now  ye  say, 
JCe  see,  therefore  your  sin  remaineth.  They  gloried 
in  it,  that  they  were  not  blind,  as  the  common  peo- 
ple, were  not  so  credulous  and  manageable  as  they, 
but  would  see  with  their  own  eyes,  having  abilities,  as 
they  thought,  sufficient  for  their  own  conduct,  so 
that  they  needed  not  any  body  to  lead  them.  This 
very  thing  which  they  gloried  in,  Christ  here  tells 
them,  was  their  shame  and  ruin.     For, 

1.  If  ye  were  blind,  ye  should  have  no  sin.  (1.) 
"If  ye  had  been  really  ignorant,  your  sin  had  not 
been  so  deeply  aggi-avated,  nor  should  ye  have  had 
so  much  sin  to  answer  for,  as  now  ye  have.  If  ye 
were  blind,  as  the  poor  Gentiles  are,  and  many  of 
your  own  poor  subjects,  from  whom  ye  have  taken 
the  key  of  knowledge,  ye  should  have  had  com- 
paratively no  sin."  The  times  of  ignorance  God 
winked  at ;  invincible  ignorance,  though  it  does  not 
justiry  sin,  excuses  it,  and  lessens  the  guilt.  It  will 
be  more  tolerable  with  those  that  perish  for  lack  of 
vision,  than  for  those  that  rebel  against  the  light. 
(2. )  "  If  ye  had  been  sensible  of  your  own  blindness, 
if  when  ye  would  see  nothing  else,  ye  could  have 
seen  the  need  of  one  to  lead  you,  ye  would  soon  have 
accepted  Christ  as  your  guide,  and  then  ye  would 
hazte  had  ?io  sin,  ye  would  have  submitted  to  an 
evangelical  righteousness,  and  have  been  put  into  a 
justified  state. "  Note,  Those  that  are  convinced  of 
their  disease,  are  in  a  fair  way  to  be  cured,  for  there 
is  not  a  gi-eater  hinderance  to  the  salvation  of  souls 
than  self-sufficiency. 

2.  "But  now  ye  say,  tVe  see ;  now  that  ye  have 
knowledge,  and  are  instructed  out  of  the  law,  your 
sin  is  highly  aggi-avated ;  and  now  that  ye  have  a 
conceit  of  that  knowledge,  and  think  ye  see  your 
way  better  than  any  body  can  shew  it  you,  therefore 
your  sin  remains,  your  case  is  desperate,  and  your 
disease  incurable."  And  as  those  are  most  blind, 
who  will  not  see,  so  their  blindness  is  most  dangerous, 
who  fancy  they  do  see.  No  patients  are  so  hardly 
managed  as  those  in  a  frenzy,  who  say  that  they  are 
well,  and  nothing  ails  them.  The  sin  of  those  who 
are  self-conceited  and  self-confident,  remains,  for 
they  reject  the  gospel  of  grace,  and  therefore  the 
guilt  of  their  sin  remains  unpardoned,  and  they  for- 
feit the  Spirit  of  grace,  and  therefore  t\\(t  fiower  of 
their  sin  remains  tmbroken.  Seest  thou  a  man  wise 
in  his  own  conceit  ?  Hearest  thou  the  Pharisees  say. 
We  see?  There  is  more  ho/ie  of  a  fool,  oi  a  puhlican 
and  a  harlot,  than  of  such. 

CHAP.  X. 

In  this  chapter,  we  have,  I.  Christ'sparabolical  al<course  con- 
cerning himself,  as  the  Door  of  the  sheep-fold,  and  the 
Shepherd  of  the  sheep,  v.  1 . .  18.  II.  Tlie  various  senti- 
ments of^  people  upon  it,  v.  19.. 21.  III.  The  dispute 
Clirist  had  witli  the  Jews  in  the  temple  at  llie  feast  of  dedi- 
cation, V.  22.  .39.  IV.  His  departure  into  the  country 
thereupon,  v.  40  . .  42. 

1.  "VTERILY,  veril}',  I  say  unto  you,  He 

▼     tliat  entereth  not  by  the  door  into 

the  sheep-fold,  but  clhnbeth  up  some  other 


798  ST.  JOHN,  X. 

way,  the  same  is  a  thief  and  a  robber.  2. 
But  he  that  entereth  in  by  the  door  is  the 
shepherd  of  the  sheep.  3.  To  him  the  por- 
ter openeth ;  and  the  sheep  liear  his  voice  : 
and  he  calleth  Iris  own  sheep  by  name,  and 
leadeth  them  out.  4.  And  when  he  put- 
teth  forth  his  own  sheep,  he  goeth  before 
them,  and  the  sheep  follow  him :  for  they 
know  Iris  voice.  6.  And  a  stranger  will 
they  not  follow,  but  will  flee  from  him :  for 
they  know  not  the  voice  of  strangers.  6. 
This  parable  spake  Jesus  unto  them :  but 
they  understood  not  what  tilings  they  were 
which  he  spake  unto  them.  7.  Then  said 
Jesus  unto  them  again,  Verily,  verily,  I  say 
unto  you,  I  am  the  door  of  the  sheep.  8. 
All  that  ever  came  before  me  are  thieves 
and  robbers :  but  the  sheep  did  not  hear 
them.  9.  I  am  the  door :  by  me  if  any  man 
enter  in,  he  shall  be  saved,  and  shall  go  in 
and  out,  and  find  pasture.  10.  The  thief 
Cometh  not,  but  for  to  steal,  and  to  kill,  and 
to  destroy :  I  am  come  that  they  might  have 
life,  and  that  they  might  have  it  more 
abundantly.  11.  1  am  the  good  shepherd : 
the  good  shepherd  giveth  his  life  for  the 
sheep.  1 2.  But  he  that  is  an  hirehng,  and 
not  the  shepherd,  whose  own  the  sheep  are 
not,  scelh  the  wolf  coming,  and  leaveth  the 
sheep,  and  fleeth :  and  the  wolf  catcheth 
them,  and  scattereth  the  sheep.  13.  The 
hireling  fleeth,  because  he  is  an  hireling, 
and  careth  not  for  the  sheep.  1 4.  I  am  the 
good  shepherd,  and  know  my  sheep,  and 
am  known  of  mine.  15.  As  the  Father 
knoweth  me,  even  so  know  I  the  Father : 
and  I  lay  down  my  life  for  the  sheep.  16. 
And  other  sheep  I  have,  which  are  not  of 
this  fold :  them  also  1  must  bring,  and  they 
shall  hear  my  voice  ;  and  tliere  shall  be  one 
fold,  and  oire  shepherd.  1 7.  Therefore  doth 
my  Father  love  me,  because  I  lay  down 
my  life,  that  I  might  take  it  again.  18.  No 
man  taketh  it  from  me,  but  I  lay  it  down 
of  myself  I  have  power  to  lay  it  down, 
and  1  have  power  to  take  it  again.  This 
commandment  have  I  received  of  my  Fa- 
ther. 

It  is  not  certain  whether  this  discourse  was  at  the 
feast  ofdedicatioTi  in  the  winter,  (spoken  of  v.  22. ) 
Avhich'  may  be  taken  as  the  date,  not  only  of  what 
follows,  but  of  what  goes  before  ;  (that  which  coun- 
tenances this,  is,  that  Christ,  in  his  discourse  there, 
carries  on  the  metaphor  of  the  sheep,  {v.  26,  27. ) 
from  whence  it  seems  that  that  discourse  and  this 
were  at  the  same  time  ;)  or  whether  this  was  a  con- 
tinuation of  his  parley  with  the  Pharisees,  in  the 
close  of  the  foregoing  chapter.  The  Pharisees  sup- 
ported themselves  in  their  opposition  to  Christ  with 
this  principle,  that  they  were  the  pastors  of  the 
church,  and  that  Jesus,  having  no  commission  from 
them,  was  an  inti-uder  and  an  impostor,  and  there- 
fore the  people  were  bound  in  duty  to  stick  to  them 


against  him.  In  opposition  to  this,  Christ  here  de- 
scribes who  were  the  fake  shepherds,  and  who  the 
true,  lea\ing  them  to  infer  what  they  were. 
- 1.  Here  is  the  parable  or  similitude  proposed;  (y. 
1 — 5. )  it  is  borrowed  from  the  custom  of  that  coun- 
tiy,  in  the  management  of  their  sheep.  Similitudes, 
used  for  the  illustration  of  divine  tnaths,  should  be 
taken  from  those  things  that  are  most  familiar  and 
common,  that  the  things  of  God  be  not  clouded  by 
that  which  should  clear  them.  The  preface  to  this 
discourse  is  solemn.  Verily,  verily,  I  say  unto  you — 
Amen,  Amen.  This  vehement  asseveration  speaks 
the  certainty  and  weight  of  what  he  said  ;  we  find 
Amen  doubled  in  the  church's  praises  an'd  prayers, 
Ps.  41.  13.— 72.  19.— 89.  52,  If  we  would  have  our 
Amens  accepted  in  heaven,  let  Christ's  Aniens  be 
prevailing  on  earth  ;  his  repeated  Aniens, 
In  the  parable  we  have, 

1.  The  evidence  of  a  thief  and  a  robber,  that 
comes  to  do  mischief  to  the  flock,  and  damage  to  the 
owner,  v.  1.  He  enters  not  by  the  door,  as  having 
no  lawful  cause  of  entry,  but  climbs  uji  some  other 
way,  at  a  window,  or  some  breach  in  the  wall. 
How  industrious  are  wicked  people  to  do  mischief ! 
What  plots  will  they  lay,  what  pains  will  they  take, 
what  hazards  will  they  i-un,  in  their  wicked  pur- 
suits !  This  should  shame  us  out  of  our  slothfulness 
and  Cowardice  in  the  service  of  God. 

2.  The  character  that  distinguishes  the  rightful 
owner,  who  has  a  property  in  the  sheep,  and  a  care 
for  them  ;  He  enters  in  by  the  door,  as  one  having 
authority,  {xk  2.)  and  he  conies  to  do  them  some 
good  office  or  other,  to  bind  up  that  which  is  broken, 
and  strengthen  that  which  is  sick,  Ezek.  34.  16. 
Sheep  need  man's  care,  and,  in  return  for  it,  are 
serviceable  to  man  ;  (1  Cor.  9.  7.)  they  clothe  and 
feed  those  by  whom  tliey  are  coted  and  fed. 

3.  The  ready  entrance  that  the  shepherd  finds ; 
(r.  3. )  To  him  the  porter  openeth.  Anciently  they 
had  their  sheep-folds  within  the  outer  gates  of  their 
houses,  for  the  greater  safety  of  their  flocks,  so  that 
none  could  come  to  them  the  right  way,  but  such  as 
the  porter  opened  to,  or  the  master  of  the  house  gave 
the  keys  to. 

4.  The  care  he  takes,  and  the  provision  he  makes 
for  his  sheep ;  The  sheep  hear  his  voice,  when  he 
speaks  familiarly  to  them,  when  they  come  into  the 
fold,  as  men  now  do  to  their  dogs  and  horses ;  and, 
which  is  more,  he  calls  his  own  sheep  by  name,  so 
exact  is  the  notice  he  takes  of  them,  the  account  he 
keeps  of  them  ;  and  he  leads  them  out  from  the  fold 
to  the  green  pastures  ;  and  {v.  4,  5. )  when  he  turns 
them  out  to  graze,  he  does  not  drive  them,  but  (such 
was  the  custom  in  those  times)  he  goes  before  them, 
to  prevent  any  mischief  or  danger  that  might  meet 
them,  and  they,  being  used  to  it,  follow  him,  and 
are  safe. 

5.  The  strange  attendance  of  the  sheep  upon  the 
shepherd ;  They  know  his  voice,  so  as  to  discern  his 
mind  by  it,  and  to  distinguish  it  from  that  of  a  stran- 
ger ;  (for  the  ox  knows  his  owner,  Isa.  1.  3. )  and  a 
stranger  will  they  not  follow,  but,  as  suspecting  some 
ill  design,  will  flee  from  him,  not  knowing  his  voice, 
but  that  it  is  not  the  voice  of  their  own  shepherd. 
This  is  the  parable  ;  we  have  the  key  to  it,  Ezek. 
34.  31.    Ye  my  flock  are  men,  and  I  am  your  God. 

Let  us  observe  something  from  the  parable  itself. 
(1.)  That  good  men  are  fitly  compared  to  sheep. 
Men,  as  creatures  depending  on  their  Creator,  are 
called  the  sheep  of  his  pasture.  Good  men,  as  new 
creatures,  have  the  good  qualities  of  sheep,  harm- 
less and  inofiensive  as  sheep  ;  meek  and  quiet,  with- 
out noise  ;  patient  as  sheep  under  the  hand  Ijoth  of 
the  shearer  and  of  the  butcher ;  useful  and  profit- 
able, tame  and  tractable,  to  the  shepherd,  and  so- 

I  ciable  one  with  another,  and  much  used  in  sacrifices. 

i     (2.)  The  church  of  God  in  the  world  is  a  sheep- 


ST.  JOHN,  X. 


799 


fold,  into  which  the  children  of  God  that  were  scat-  | 
tered  abroad,  are  gathered  together,  {ch.  11.  52.) 
and  in  which  they  arc  miited  ajid  incoi-porated  ;  it 
is  a  good  fold,  Ezek.  34.  14.  See  Mic.  2.  12.  This 
fold  is  well  fortified,  for  God  himself  is  as  a  ivall  of 
Jire  about  it,  Zech.  2.  5. 

(3.)  This  sheep-fold  lies  riiuch  exposed  to  thieves 
and  robbers  ;  crafty  seducers  that  debauch  and  de- 
ceive, and  cruel  persecutors  that  destroy  and  devour, 
gi-ievous  wolves.  Acts  20.  29.  Thieves  that  would 
steal  Christ's  sheep  from  him,  to  sacrifice  them  to 
devils,  or  steal  their  food  from  them,  that  they  might 
perish  for  lack  of  it.  Wolves  in  sheep's  clothing. 
Matt.  7.  15. 

(4.)  The  gi-eat  Shepherd  of  the  sheep  takes  ivon- 
derful  care  of  the  flock  and  of  all  that  belong  to  it. 
God  is  the  gi-eaf  Shepherd,  Ps.  23,  1.— 80.  1.  He 
knows  them  that  are  his,  calls  them  by  name,  marks 
them  for  himself,  leads  theiii  out  to  fat  pastures, 
makes  them  both  feed  and  rest  there  ;  speaks  com- 
fortably to  them,  guards  them  by  his  Jirovidence, 
guides  them  by  his  Spirit  and  word,  and  goes  before 
them,  to  set  them  in  the  way  of  his  stcjis. 

(5. )  The  under-shepherds,  who  are  intrusted  to 
feed  the  flock  of  God,  ought  to  be  careful  and  faith- 
ful in  the  discharge  of  that  trast ;  magistrates  must 
defend  them,  and  protect  and  advance  all  their  se- 
cular interests  ;  ministers  must  sene  them  in  their 
spiritual  interests,  must  feed  their  souls  with  the 
■word  of  God  faithfully  opened  and  applied,  and  with 
gospel-ordinances  duly  administered,  talcing  the 
oversight  of  them  ;  they  must  enter  by  the  door  of  a 
regular  ordination,  and  to  such  the  porter  will  ofien  ; 
the  Spirit  of  Christ  will  set  before  them  an  ojien  door, 
give  them  authority  in  the  church,  and  assurance  in 
their  own  bosoms.  They  must  knew  the  members 
of  their  flocks  by  name,  and  watch  over  them  ;  must 
lead  them  into  the  pastures  of  public  oi-dinances, 
preside  among  them,  be  their  mouth  to  God,  and 
God's  to  them  ;  and  in  then-  conversation  must  be 
examples  to  the  believers. 

(6. )  Those  who  are  truly  the  sheep  of  Christ,  will 
be  very  observant  of  their  Shepherd,  and  veiy  cau- 
tious and  shy  of  strangers.  [1.]  They  follow  their 
Shepherd,  for  they  know  his  voice,  having  both  a 
discerning  ear,  and  an  obedient  heart.  [2.]  They 
Jieefrom  a  stranger,  and  dread  following  him,  be- 
cause they  know  not  his  voice.  It  is  dangerous  fol- 
lowing those  in  whom  we  discern  not  the  voice  of 
Christ,  and  who  would  draw  us  irom  faith  in  him  to 
fancies  concemiyig  him.  And  they  who  have  ex- 
perienced the  power  and  eflicacy  of  divine  ti-uths 
upon  their  souls,  and  have  the  savour  and  relish  of 
them,  have  a  strange  sagacity  to  discover  Satan's 
wiles,  and  to  discern  between  good  and  evil. 

II.  The  Jews'  ignorance  of  the  drift  and  meaning 
of  this  discourse;  (v.  5.)  Jesus  s/ialce  this  parable 
to  them,  this  figurative,  but  wise,  elegant,  and  in- 
structive discourse,  but  they  understood  not  what  the 
things  were  which  he  spake  unto  them  ;  were  not 
aware  whom  he  meant  by  the  thieves  and  robbers, 
and  whom  by  the  good  Shepherd.  It  is  the  sin  and 
shame  of  many  who  hear  the  word  of  Christ,  that 
they  do  not  vmderstand  it,  and  they  do  not  because 
they  will  not,  and  because  they  will  mis-understand 
it.  They  have  no  acquaintance  with,  nor  taste  of, 
the  things  themselves,  and  therefore  do  not  under- 
stand the  parables  and  comparisons  with  which  they 
are  illustrated.  The  Pharisees  had  a  gi-eat  conceit 
of  their  own  knowledge,  and  could  not  bear  that  it 
should  be  questioned,  and  yet  they  had  not  sense 
enough  to  understand  the  things  that  Jesus  spake  of; 
they  were  above  their  capacity.  Frequently  the 
greatest  pretenders  to  knowledge  are  most  ignorant 
in  the  things  of  God. 

III.  Christ's  explication  of  this  parable,  opening 
the  particulars  of  it  fully.     Whatever  difficulties 


there  may  be  in  the  sayings  of  the  Lord  Jesus,  we 
shall  find  him  ready  to  explain  himself,  if  we  be  but 
willing  to  understand  him.  We  shall  find  one  scrip- 
ture expounding  another,  and  the  blessed  Spirit  in- 
terpreter to  the  blessed  Jesus. 

Christ,  in  the  parable,  had  distinguished  the  shep- 
herd from  the  robber  by  this,  that  he  enters  in  by 
the  door.  Now,  in  the  explication  of  the  parable, 
he  makes  himself  to  be  both  the  Door  by  which  the 
shepherd  enters,  and  the  Shepherd  that  enters  in 
by  the  door.  Though  it  may  be  a  solecism  in  rhe- 
toric, to  make  the  same  person  to  be  both  the  door 
and  the  shepherd,  it  is  no  solecism  in  divinity,  to 
make  Christ  have  his  authority  from  himself,  as  he 
has  life  in  himself;  and  himself  io  enter  by  his  own 
blood,  as  the  door,  into  the  holy  place. 

1.  Christ  is  the  door.  This  he  saith  to  them  who 
pretended  to  seek  for  righteousness,  but,  like  the 
Sodomites,  wearied  themselves  to  Jijid  the  door, 
where  it  was  not  to  be  found.  He  saith  it  to  the 
Jews,  who  would  be  thought  God's  only  sheep,  and 
to  the  Pharisees,  who  would  be  thought  their  only 
shepherds ;  /  am  the  door  of  the  sheep-fold  ;  the 
door  of  the  church.  (1.)  He  is  as  a  door  shut,  to 
keep  out  thieves  and  robbers,  and  such  as  are  not  fit 
to  be  admitted.  The  shutting  of  the  door  is  the  se- 
curing of  the  house  ;  and  what  greater  security  has 
the  church  of  God  than  the  intei-posal  of  the  Lord 
Jesus,  and  his  wisdom,  power,  and  goodness,  be- 
tween it  and  all  its  enemies  ?  (2. )  He  is  as  a  door 
often,  for  passage  and  communication.  [1.]  By 
Christ,  as  the  door,  we  have  our  first  admission  into 
the  flock  of  God,  ch.  14.  6.  [2.]  We  go  in  and  out 
in  a  religious  conversation,  assisted  by  him,  accepted 
in  him  ;  walking  up  and  down  in  his  name,  Zech. 
10.  12.  [3.]  By  him  God  comes  to  his  church,  visits 
it,  and  commimicates  himself  to  it.  [4.]  By  him, 
as  the  door,  the  sheep  are  at  last  admitted  into  the 
heavenly  kingdom.  Matt.  25.  34.  More  particularly. 

First,  Christ  is  the  door  of  the  shepherds,  so  that 
none  who  come  not  in  by  him,  are  to  be  accounted 
pastors,  but  (according  to  the  rale  laid  down,  v.  1.) 
thiei'es  and  robbers  ;  (though  they  pretended  to  be 
shepherds;')  but  the  s/if c/;  did  ?iot  hear  them.  This 
refers  to  all  those  that  had  the  character  of  shep- 
herds in  Israel,  whether  magistrates  or  ministers, 
that  exercised  their  office  without  any  regard  to  the 
Messiah,  or  any  other  expectations  of  him  than 
what  were  suggested  by  their  own  canial  interest. 

Observe,  1.  The  character  given  of  them  ;  they 
are  thieves  and  robbers  ;  (x>.  8.)  all  that  went  before 
him,  not  in  titne,  many  of  them  were  faithful  shep- 
herds, but  all  that  anticipated  his  commission,  and 
went  if/bre  he  sent  them,  (Jer.  23.  21.)  that  assumed 
a  precedency  and  superiority  above  him,  as  the  anti- 
christ is  said  to  ejralt  himself  2  Thess.  2.  4.  "  The 
Scribes,  and  Pharisees,  and  chief  priests,  all,  even 
as  many  as  have  come  before  me,  that  have  endea- 
voured to  forestall  my  interest,  and  to  prevent  my 
gaining  any  room  in  the  minds  of  people,  by  pre- 
possessing them  with  prejudices  against  me,  they 
are  thieves  and  robbers,  and  steal  those  heaits  which 
they  have  no  title  to,  defrauding  the  right  owner  of 
his  property. "  They  condemned  our  Saviour  as  a 
thief  and  robber,  because  he  did  not  come  in  by  them,. 
as  the  door,  nor  take  out  a  licence  from  them  ;  but 
he  shews  that  they  ought  to  have  received  their 
commission  from  him,  and  to  have  been  admitted  by 
him,  and  to  have  come  after  him,  which  because 
they  did  not,  but  stepped  before  him,  they  were 
thiei'es  and  robbers.  They  would  not  come  in  as  his 
disciples,  and  therefore  were  condemned  as  usuip- 
ers,  and  their  pretended  commissions  vacated  and 
superseded.  Note,  Rivals  with  Christ  are  robbers  of 
his  church,  however  they  pretend  to  be  shepherds, 
nav  shepherds  of  shepherds. 

2.  The  care  taken  to  preserve  the  sheep  fi-om 


800  ST.  JOHN,  X. 

them,  but  the  sheefi  did  not  hear  them.  Those  that 
had  a  true  savour  of  piety,  that  were  sph-itual  and 
heavenly,  and  sincerely  devoted  to  God  and  godli- 
ness, could  by  no  means  approve  of  the  traditions  of 
the  elders,  nor  relish  their  formalities.  Christ's 
disciples,  without  any  particular  instructions  from 
their  Master,  made  no  conscience  of  eating  with  un- 
■washen  hands,  or  plucking  the  ears  of  corn  on  the 
sabbath-day  ;  for  nothing  is  more  opposite  to  true 
Christianity  than  Pharisaism  is  ;  nor  any  thing  more 
disrelishing  to  a  soul  truly  devout  than  their  hypo- 
critical devotions. 

Secondly,  Christ  is  the  Door  oithe  sheefi  ;  (y.  9.) 
By  me  {Si  s^b — through  me  as  the  door)  if  any  man 
enter  into  the  shee/i-fold  as  one  of  the  flock,  he  shall 
be  saved  ;  shall  not  only  be  safe  from  thieves  and 
robbers,  but  he  shall  be  hafipy,  he  shall  go  in  and 
out. 

Here  are,  1.  Plain  directions  how  to  come  into  the 
fold  ;  we  must  come  in  by  Jesus  Christ  as  the  door. 
By  faith  in  him  as  the  great  Mediator  between  God 
and  man,  we  come  into  covenant  and  communion 
with  God.  There  is  no  entering  into  God's  church 
but  by  coming  into  Christ's  church ;  nor  are  any 
looked  upon  as  members  of  the  kingdom  of  God 
among  men  but  those  that  are  willing  to  submit  to 
the  grace  and  government  of  the  Redeemer.  We 
must  now  enter  by  the  door  of  faith,  (Acts  14.  27.) 
since  the  door  of  innocency  is  shut  against  us,  and 
XhsApass  become  unpassable,  Gen.  3.  24. 

2.  Precious  promises  to  those  that  observe  this 
direction  : 

(1.)  They  shall  be  saved  hereafter;  that  is  the 
privilege  of  their  home  ;  these  sheep  shall  be  saved 
from  being  distrained  and  impounded  by  divine  jus- 
tice for  trespass  done,  satisfaction  being  made  for 
the  damage  by  their  great  Shepherd ;  saved  from 
being  a  prey  to  the  roaring  lion  ;  they  shall  be  for 
ever  happy. 

(2.)  In  the  mean  time  they  shall  go  in  and  out, 
and  find  pasture  ;  that  is  the  privilege  of  their  way. 
They  shall  ha\'e  their  conversation  in  the  world  by 
the  grace  of  Christ,  shall  be  in  his  fold  as  a  man  at 
his  own  house,  where  he  has  free  ingress,  egress, 
and  regress.  True  believers  are  at  home  in  Christ ; 
when  they  go  out,  they  are  not  shut  out  as  strangers, 
but  have  liberty  to  come  in  again  ;  when  they  come 
in,  they  are  not  shut  i?i  as  trespassers,  but  have  lib- 
erty to  go  out.  They  go  out  to  the  field  in  the  morn- 
ing, they  cotne  in  to  the  fold  at  night ;  and  in  both 
the  Shepherd  leads  and  keeps  them,  and  they7f«rf 
pasture  in  both  ;  grass  in  the  field,  fodder  in  the 
fold.  In  public,  in  private,  they  have  the  word  of 
God  to  converse  with,  by  which  their  spiritual  life 
is  supported  and  nourished,  and  out  of  which  their 
gracious  desires  are  satisfied  ;  they  are  replenished 
with  the  goodness  of  God's  house. 

2.  Christ  is  the  Shepherd,  v.  10,  is'c.  He  was 
prophesied  of  under  the  Old  Testament  as  a  Shep- 
herd, Isa.  40.  11.  Ezek.  34.  S3.— 3".  24.  Zech.  13. 
7.  In  the  New  Testament  he  is  spoken  of  as  the 
j^rfa?  Shepherd,  (Heb.  13.  20.)  the  chief  Shepherd, 
(1  Pet.  5.  4.)  the  Shepherd  and  bishop  of  our  souls, 
1  Pet.  2.  25.  God,  our  great  owner,  the  sheep  of 
whose  pasture  we  are  by  creation,  has  constituted 
his  Son  Jesus  to  be  our  Shepherd ;  and  here  again 
and  again  he  owns  the  relation.  He  has  all  that  care 
of  his  church,  and  every  believer,  that  a  good  shep- 
herd has  of  his  flock  ;  and  expects  all  that  attend- 
ance and  observance  from  the  chmxh,  and  every 
believer,  that  the  shepherds  in  those  countries  had 
from  their  flocks. 

(1.)  Christ  is  a  Shepherd,  and  not  as  the  thief,  not 
as  those  that  ca7ne  not  in  by  the  door.     Observe, 

[1.]  The  m/sr/n'ex'Oi/s  design  of  the  <A/(;/';  (t'.  10.) 
The  thief  cometh  not  with  any  good  intent,  but  to 
steal,  and  to  kill,  and  to  destroy.  First,  Those  whom 


they  steal,  whose  hearts  and  affections  they  steal  from 
Christ  and  his  pastures,  they  kill  and  destroy  spirit- 
ually ;  for  the  heresies  they  privily  bring  in,  are 
damnable.  Deceivers  of  souls  are  murderers  of 
souls.  They  that  steal  away  the  scripture  by  keep- 
ing it  in  an  unknown  tongue,  steal  away  the  sacra- 
rnents  by  maiming  them  and  altering  the  property 
of  thenii  that  steal  away  Christ's  ordinances  to  put 
their  own  inventions  in  the  room  of  them,  they  kill 
and  destroy  ;  ignorance  and  idolatry  are  destructive 
things.  Secoiidly,  Those  whom  they  cannot  steal, 
whom  they  can  neither  lead,  drive,  nor  carry  away, 
from  the  flock  of  Christ,  they  aim  by  persecutions 
and  massacres  to  kill  and  destroy  corporally.  He 
that  will  not  suffer  himself  tb  be  robbed,  is  in  dangeir 
to  be  slain. 

[2.]  The  gracious  design  of  the  Shepherd  ;  he  is 
come. 

First,  To  give  life  to  the  sheep.  In  opposition  to 
the  design  of  the  thief,  which  is  to  kill  and  destroy, 
which  was  the  design  of  the  Scribes  and  Pharisees; 
Christ  saith,  7  am  come  among  men,  1.  That  they 
might  have  life.  He  came  to  put  life  into  the  flock, 
the  church  in  general,  which  had  seemed  rather  like 
a  valley  full  of  dry  bones  than  like  a  pasture  covered 
over  with  flocks.  Christ  came  to  vindicate  divine 
tniths,  to  purify  divine  ordinances,  to  redress  griev- 
ances, and  to  revive  dying  zeal,  to  seek  them  of  his 
flock,  that  were  lost,  to  bind  up  that  which  was 
broken,  (Ezek.  34.  16.)  and  this  to  his  church  is  as 
life  fro  ?n  the  dead.  He  came  to  giiie  life  to  particu- 
lar believers  ;  life  is  inclusive  of  all  good,  and  stands 
in  opposition  to  the  death  threatened  ;  (Gen.  2.  17.) 
that  we  might  have  life,  as  a  criminal  has  when  he 
is  pardoned,  as  a  sick  man  when  he  is  cured,  a  dead 
man  when  he  is  raised  ;  that  we  might  be  justified, 
sanctified,  and  at  last  glorified.  2.  That  they  might 
have  it  more  abundantly,  i,  mfic-a-m  i^uKriv.  As  we 
read  it,  it  is  comparatin^e,  that  they  might  have  a  life 
more  abundant  than  that  which  was  lost  and  for- 
feited by  sin  ;  more  abundant  than  that  which  was 
promised  by  the  law  of  Moses,  length  of  days  in  Ca- 
naan ;  more  abundant  than  could  have  been  expect- 
ed, or  than  we  are  able  to  ask  or  think.  But  it  may 
be  construed  without  anote  of  comparison,  that  they 
might  have  abundance,  or,  might  have  it  abundant- 
ly. Christ  came  to  give  life  and  la-ipic-riv  ti — some- 
thing more,  something  better,  life  with  advantage  ; 
that  in  Christ  we  might  not  only  live,  but  live  com- 
fortablv,  li^'e  plentifully,  live  and  rejoice ;  life  in 
abundance  is  eternal  Ife;  life  without  death,  or  fear 
of  death;  life,  and  much  more. 

Secondly,  To  give  his  Ife  for  the  sheep  ;  and  this, 
that  he  might  give  life  to'  them  ;  (t'.  11.)  The  good 
Shepherd  givelh  his  life  for  the  sheep.  1.  It  is  the 
firoperty  of  every  good  shepherd  to  hazard  and 
expose  his  Wfe  for'the  sheep.  Jacob  did  so,  when  he 
would  go  through  such  a  fatigue  to  attend  them. 
Gen.  31.  40.  So  did  David,  when  he  slew  the  lion 
and  the  bear.  Such  a  shepherd  of  souls  was  St. 
Paul,  who  would  gladly  s/ipnrf,  and  be  spe?it,  for  the'iT 
service,  and  counted  not  his  life  dear  to  him,  in  com- 
parison with  their  salvation.  But,  2.  It  was  the/ire- 
rogalive  of  the  great  Shepherd,  to  give  his  life  to 
purchase  his  flock,  (Acts  20.  28.)  to  satisfy  for  their 
trespass,  and  to  shed  his  blood  to  wash  and  cleanse 
them. 

(2.)  Christ  is  a  good  shepherd,  and  not  as  a  hire- 
ling ;  there  were  many  that  were  not  thieves,  aim- 
ing to  kill  and  destroy  the  sheep,  but  passed  for 
shepherds,  yet  were  very  careless  in  the  discharge 
of  their  duty,  and  through  their  neglect  the  flock 
was  greatly  damaged  ;  foolish  shepherds,  idle  shep- 
herds, Zech.  11.  is,  17.     In  opposition  to  these, 

[  1.  ]  Christ  here  calls  himself  the  good  Shepherd, 
{v.  II.)  and  again,  (v.  14.)  o  «ro/^m  o  kxm; — that 
Shepherd,  that  good  Shepherd  whom  God  had  pro- 


ST.  JOHN,  X. 


801 


mised.  Note,  Jesus  Christ  is  the  best  of  shepherds, 
the  best  in  the  world  to  take  the  oversight  of  souls, 
none  so  skilful,  so  faithful,  so  tender,  as  he,  no  such 
feeder  and  leader,  no  such  protector  and  healer  of 
souls  as  he. 

[2.]  He  firox'es  himself  so,  in  opposition  to  all 
hirelings,  v.  12 — 14.     Where  observe. 

First,  The  carelessness  of  the  unfaithful  shep- 
herd described ;  {v.  12,  13.)  he  that  is  a  hireling, 
that-  is  employed  as  a  servant,  and  is  paid  for  his 
pains,  whose  own  the  sheep  are  not,  who  has  neither 
profit  nor  loss  by  them,  he  sees  the  wolf  coming,  or 
some  other  danger  threatening,  and  he  leaves  the 
shee/i  to  the  wolf;  for  in  truth  he  careth  not  for  them. 
Here  is  plain  reference  to  that  of  the  idle  shepherd, 
Zech.  11.  17. 

Here  is  the  description  of  bad  shepherds,  magis- 
trates and  ministers,  both  their  bad  principles  and 
their  bad  practices. 

X.  Their  bad  principles,  the  root  of  their  bad  prac- 
tices. What  makes  those  that  have  the  charge  of 
souls  in  trying  times  to  betray  their  ti-ust,  and  in 
quiet  times  not  to  mind  it  ?  What  makes  them  false, 
and  trifling,  and  self-seeking  ?  It  is  because  they  are 
hirelings,  and  care  7iot  for  the  sheep.  That  is,  (1.) 
The  wealth  of  the  world  is  the  chief  of  their  good; 
it  is  because  they  are  hirelings.  They  undertook 
the  shepherd's  office,  as  a  trade  to  live  and  grow 
rich  by,  not  as  an  opportunity  of  serving  Christ  and 
doing  good.  It  is  the  love  of  money,  and  of  their 
own  bellies,  that  can-ies  them  on  in  it.  Not  that 
those  are  hirelings,  who,  while  they  serx'C  at  the  al- 
tar, live,  and  live  comfortably,  upon  the  altar ;  the 
labourer  is  worthy  of  his  meat ;  and  a  scandalous 
maintenance  will  soon  make  a  scandalous  ministry  ; 
but  those  are  hirelings,  that  love  the  wages  more 
than  the  work,  and  set  their  hearts  upon  that,  as  the 
hireling  is  said  to  do,  Deut.  24.  15.  See  1  Sam.  2. 
29.  Isa.  56.  11.  Mic.  3.  5,  11.  (2.)  The  work  of 
their  place  is  the  least  of  their  care  ;  they  value  not 
the  sheep,  are  unconcerned  in  the  souls  of  others, 
their  business  is  to  be  their  brothers'  lords,  not  their 
brothers'  keepers  or  helfiers;  they  seek  their  own 
things,  and  do  not,  like  Timothy,  naturally  care  for 
the  state  of  souls ;  what  can  be  expected  but  that 
they  will  flee  when  the  wolf  comes?  He  careth  not 
for  the  sheep,  for  he  is  one  whose  own  the  sheep  are 
not ;  in  one  respect  we  may  say  of  the  best  of  the 
under  shepherds,  that  the  sheep  are  not  their  own, 
they  have  not  dominion  over  them,  or  property  in 
them  ;  (Feed  my  sheep  and  my  lambs,  saith  Christ;) 
but  in  respect  of  dearness  and  affection  they  should 
be  their  own.  Paul  looked  upon  those  as  his  own, 
whom  he  called  his  dearly  beloved  and  longed  for. 
Those  who  do  not  cordially  espouse  the  church's  in- 
terests, and  make  them  their  own,  will  not  long  be 
faithful  to  them. 

2.  Their  bad  practices,  the  effect  of  these  bad  prin- 
ciples, T>.  12.  See  here,  (1.)  How  basely  the  hire- 
ling deserts  his  post ;  when  he  sees  the  wolf  coming, 
though  then  there  is  most  need  of  him,  he  leaves  the 
sheep  and  flees.  Note,  Those  who  mind  their  safety 
more  than  their  duty,  are  an  easy  prey  to  Satan's 
temptations.  (2. )  How  fatal  the  consequences  are  ; 
the  hireling  fancied  the  sheep  might  look  to  them- 
selves, but  it  does  not  prove  so,  the  wolf  catches  them, 
and  scatters  the  sheep,  and  woeful  havoc  is  made  of 
the  flock,  which  will  all  be  charged  upon  the  trea- 
cherous shepherd.  The  blood  of  perishing  souls  is 
required  at  the  hand  of  the  careless  watchmen. 

Secondly,  See  here  the  grace  and  tenderness  of 
the  good  Shepherd,  set  over  against  the  former,  as 
it  was  in  the  prophecy,  (Ezek.  34.  21,  22,  &:c.)  / 
am  the  good  Shepherd.  It  is  matter  of  comfort  to 
the  church  and  all  her  friends,  that,  however  she 
may  be  damaged  and  endangered  bv  the  treachery 
and  mismanagement  of  her  under  officers,  the  Lord 

Vol.  v.— 5  I 


Jesus  is,  and  will  be,  as  he  ever  has  been,  the  good 
Shepherd. 

Here  are  two  great  instances  of  the  shepherd's 
goodness. 

1.  His  acquainting  himself  with  his  flock,  with 
all  that  belong,  or  in  any  wise  appertain  to  his  flock, 
which  are  of  two  sorts,  both  known  to  him. 

(1.)  He  is  acquainted  with  all  that  are  now  of  his 
flock,  {y.  14,  15.)  as  the  good  shepherd;  {y.  3,  4.) 
I  know  my  slieep,  arid  am  known  of  mine.  NotCf 
There  is  a  mutual  acquaintance  between  Christ  and 
true  believers ;  they  know  one  another  very  well, 
and  knowledge  notes  affection, 

[1.]  Christ  knows  his  sheep.  He  knows  with  a 
distinguishing  eye  who  are  his  sheep,  and  who  are 
not ;  he  knows  the  sheep  under  their  many  infirmi- 
ties, and  the  goats  under  their  most  plausible  dis- 
guises. He  knows  with  s.  favourable  eye  those  that 
in  truth  are  his  own  sheep  ;  he  takes  cognizance  of 
their  state,  concerns  himself  for  them,  has  a  tender 
and  affectionate  regard  to  them,  and  is  continually 
mindful  of  them  in  the  intercession  he  ever  lives  to 
make  within  the  veil ;  he  visits  them  gi-aciously  by 
his  Spirit,  and  has  communion  with  them,  he  knows 
them,  he  approves  and  accepts  of  them,  as  Ps.  1.  6, 
—37.  18.  Exod.  33.  17. 

[2.]  He  is  known  of  them.  He  observes  them 
with  an  eye  of  favour,  and  they  observe  him  with 
an  eye  of  faith.  Christ's  knowing  his  sheep,  is  put 
before  their  knowing  him,  for  he  knew  and  loved  us 
first ;  (1  John  4.  19.)  and  it  is  not  so  much  our  know- 
ing him  as  our  being  known  of  him,  that  is  our  hap- 
piness. Gal.  4.  9.  Yet  it  is  the  character  of  Christ's 
sheep,  that  they  know  him ;  know  him  from  all  pre- 
tenders and  intruders  ;  they  know  his  mind,  know 
his  voice,  know  by  experience  the  power  of  his  death. 
Christ  speaks  here  as  if  he  gloried  in  being  known 
by  his  sheep,  and  thought  their  respect  an  honour 
to  him. 

Upon  this  occasion  Christ  mentions  {y.  15. )  the 
mutual  acquaintance  between  his  Father  and  him ; 
-Is  the  Father  knows  me,  ez'en  so  know  I  the  Father. 
Now  this  may  be  considered,  either.  First,  As  the 
ground  of  the  intimate  acquaintance  and  relation 
which  subsist  between  Christ  and  believers.  The 
covenant  of  grace,  which  is  the  bond  of  that  relation, 
is  founded  in  the  covenant  of  redemption  between 
the  Father  and  the  Son,  which,  we  may  be  sure, 
stands  firni ;  for  the  Father  and  the  Son  understood 
one  another  perfectly  well  in  that  matter,  and  there 
could  be  no  mistake  which  might  lea\e  the  matter 
at  any  uncertainty,  or  bring  it  into  any  hazard.  The 
Lord  Jesus  knows  whom  he  hath  chosen,  and  is  sure 
of  them  ;  {ch.  13.  18. )  and  they  also  know  whom  they 
have  trusted,  and  are  sure  of  him  ;  (2  Tim.  1.  12.) 
and  the  ground  of  both  is  the  perfect  knowledge 
which  the  Father  and  the  Son  had  of  one  another's 
mind,  when  the  counsel  of  peace  was  between  them 
both.  Or,  Secondly,  As  an  apt  similitude,  illustrat- 
ing the  intimacy  that  is  between  Christ  and  believ- 
ers ;  it  may  be  connected  with  the  foregoing  words, 
thus  ;  I  know  ?ny  sheep,  and  a?n  known  of  mine,  even 
as  the  Father  knows  me,  and  I  know  the  Father; 
compare  ch.  17.  21.  1.  As  the  Father  knew  the 
Son,  and  loved  him,  and  owned  him  in  his  sufferings, 
when  he  was  led  as  a  sheep  to  the  slaughter,  so 
Christ  knows  his  sheep,  and  has  a  watchful  tender 
eye  upon  them,  will  be  with  them  when  they  are 
left  alone,  as  he  was  with  him.  2.  As  the  Son  knew 
the  Father,  loved  and  obeyed  him,  and  always  did 
those  things  that  pleased  him  ;  and  confided  in  him 
as  his  God,  even  when  he  seemed  to  forsake  him, 
so  believers  know  Christ  with  an  obediential  fiducial 
regard. 

(2.)  He  is  acquainted  with  those  that  are  hercaf 
ter  to  be  of  his  flock ;  {y.  16.)  Other  sheep  I  have, 
have  a  right  to,  and  an  interest  in,  which  are  not  of 


802 


ST.  JOHN,  X. 


this  fold,  of  the  Jewish  church,  them  also  I  must 
bring.     Observe, 

[1.]  The  eye  that  Christ  had  to  the  poor  Gentiles; 
he  had  sometimes  intimated  liis  special  concern  for 
the  lost  sheefi  of  the  house  of  Israel,  to  tliem  indeed 
his  personal  ministry  was  confined,  but,  saith  he,  / 
have  other  sheeji.  Those  who  in  process  of  time 
should  believe  in  Christ,  and  be  brought  into  obedi- 
ence to  him  from  among  tlie  Gentiles,  are  here  call- 
ed sheefi,  and  he  is  said  to  have  them,  though  as  yet 
they  were  uncalled,  and  many  of  them  unborn,  be- 
cause they  were  chosen  of  God,  and  given  to  Christ 
in  the  counsels  of  divine  love  from  eternity.  Christ 
has  a  right  to  many  a  soul  by  virtue  of  the  Father's 
donation  and  his  own  purchase,  which  he  has  not 
yet  the  possession  of;  thus  he  had  inuch  fieojile  in 
Corinth,  when  as  yet  it  lay  in  wickedness.  Acts  18. 
10.  "  Those  other  sheep  I  have,"  saith  Christ,  "  I 
have  them  on  my  heart,  have  tliem  in  my  eye,  am 
as  sure  to  liave  them  as  if  I  had  them  already." 
Now  Christ  speaks  of  those  other  sheep.  First,  To 
take  off  the  contempt  that  was  put  upon  him,  as 
having  few  followers,  as  having  but  a  little  Jlock,  and 
therefore,  if  a  good  shepherd,  yet  a.  poor  shepherd ; 
"  But,"  saith  he,  "  I  have  more  sheep  than  you  see." 
Secondly,  To  take  down  the  pride  and  vain-glory  of 
tlie  Jews,  who  thought  the  Messiah  must  gather  all 
his  sheep  from  among  tliem.  "  No,"  saith  Christ, 
"  I  have  others  whom  I  will  set  with  the  lambs  of 
my  flock,  though  you  disdain  to  set  them  with  the 
does  of  your  flock." 

j_2.  ]  Tlie  pui-poses  and  resolves  of  his  gi-ace  con- 
cerning them;  "  Them  also  I  must  bring,  bring 
home  to  God,  bring  into  tlie  church,  and,  in  order 
to  that,  bring  off"  from  their  vain  conversation,  bring 
them  back  from  their  wanderings,  as  that  lost  shee/i," 
Luke  15.  5.  But  why  ?n;is;  he  bring  them?  What 
was  the  necessity  ?  First,  The  necessity  of  their  case 
required  it ;  "I  must  bring,  or  they  must  be  left  to 
wander  endlessly,  for,  like  sheep,  they  will  never 
come  back  of  themselves,  and  no  other  can  or  will 
bring  them."  Seco?idly,'The  necessity  of  his  own 
engagements  required  it ;  he  must  bring  them,  or  he 
would  not  be  faithful  to  his  ti-ust,  and  true  to  his  un- 
dertaking. "  They  are  my  own,  bought  and  paid 
for,  and  therefore  I  must  not  neglect  them  nor  leave 
them  to  perish."  He  7nust  m  honour  bring  those 
whom  he  was  intrusted  with. 

[3.]  The  happy  effect  and  conseqtience  of  this, 
in  two  things.  First,  "  They  shall  hear  jny  voice. 
Not  only  my  voice  shall  be  heard  among  them ; 
whereas  they  have  not  heard,  and  therefore  could 
not  believe,  now  the  sound  of  the  gospel  shall  ^o  to 
the  ends  of  the  earth,  it  shall  be  heard  by  them  ;  I 
will  speak,  and  give  to  them  to  hear."  Faith  comes 
bv  hearing,  and  our  diligent  observance  of  the  voice 
of  Christ  is  both  a  means  and  an  evidence  of  our  be- 
ing brought  to  Christ,  and  to  God  by  him.  Second- 
ly, There  shall  be  one  fold  arid  one  Shepherd.  As' 
there  is  one  Shepherd,  so  there  shall  1)e  one  fold. 
Both  Jews  and  Gentiles,  upon  their  turning  to  the 
faith  of  Christ,  shall  be  incoij)orated  in  one  church, 
be  joint  and  equal  sharers  in  the  privileges  of  it, 
without  distinction.  Being  united  to  Christ,  they 
shall  unite  in  him  ;  two  sticks  shall  become  one  in 
the  hand  of  the  Lord.  Note,  One  Shepherd  makes 
one  fold ;  one  Christ  makes  one  church.  As  the 
church  is  one  in  its  constitution,  subject  to  one  head, 
animated  by  one  spirit,  and  guided  by  one  i-ule,  so 
the  members  of  it  ought  to  be  one  in  love  and  affec- 
tion, Eph.  4.  3 — 6. 

2.  Christ's  offering  up  himself  for  his  sheep,  is  an- 
other proof  of  his  being  a  good  shepherd,  and  in  this 
he  yet  more  commended  his  love,  zi.  15,  17,  18. 

(1. )  He  declai-es  his  purpose  of  dying  for  his  flock; 
(t.  15.)  /  lay  down  my  life  for  the  sheefi.  He  not 
only  ventured  his  life  for  them,  (in  such  a  case,  the 


hope  of  saving  it  may  balance  the  fear  of  losing  it,) 
but  he  actually  dejiosited  it,  and  submitted  to  a  ne- 
cessity of  dying  for  our  redemption ;  TiOufM — I  put 
it  as  a  pawn  or  pledge ;  as  purchase-money  paid 
down.  Sheep  appointed  for  the  slaughter,  ready  to 
be  sacrificed,  were  ransomed  with  the  blood  of  the 
shepherd.  He  laid  down  his  life,  Ciurif  rZv  rwfcCdTar, 
not  only  for  the  good  of  the  sheep,  but  in  their  stead. 
Thousands  of  sheep  had  been  offered  in  sacrifice  for 
their  shepherds,  as  sin-offerings,  but  here,  by  a  sur- 
prising reverse,  the  shepherd  is  sacrificed  for  the 
sheep.  When  David,  the  shepherd  of  Israel,  was 
himself  guilty,  and  the  destroying  angel  drew  his 
sword  against  the  flock  for  his  sake,  with  good  rea- 
son did  he  plead,  These  sheep,  what  evil  have  they 
done?  Let  thy  hand  be  against  me,  "2  Sam.  24.  17. 
But  the  Son  of  David  was  sinless  and  spotless ;  and 
his  sheep,  what  evil  have  they  not  done  .■"  Yet  he 
saith.  Let  thine  hand  be  against  me.  Christ  here 
seems  to  refer  to  that  prophecy,  Zech  13.  7.  Awake, 
O sword,  against  my  shepherd;  and  though  the  smit- 
ing of  the  shepherd  be  for  the  present  the  scattering 
of  the  flock,  it  is  in  order  to  the  gathering  of  them 
in. 

(2. )  He  takes  off  the  offence  of  the  cross,  which 
to  many  is  a  stone  of  stumbling,  by  four  considera- 
tions. 

[1.]  That  his  laying  down  his  life  for  the  sheep, 
was  the  condition,  the  performance  of  which  entitled 
him  to  the  honours  and  powers  of  his  exalted  state  ; 
{v.  17.)  "  Therefore  doth  my  Father  love  me,  be- 
cause I  lay  down  my  life.  Upon  these  terais  I  am, 
as  Mediator,  to  expect  my  Father's  acceptance  and 
approbation,  and  the  glory  designed  me — that  I  be- 
come a  sacrifice  for  the  chosen  remnant."  Not  but 
that,  as  the  Son  of  God,  he  was  beloved  of  his  Fa- 
ther from  eternity,  but,  as  God-tnan,  as  Immanuel, 
he  was  therefore  beloved  of  the  Father,  because  he 
undertook  to  die  for  the  sheep  ;  therefore  God's  soul 
delighted  in  him  as  his  Elect,  because  herein  he  was 
hK  faithful  Servant ;  (Isa.  42.  1.)  therefore  he  said, 
Tliis  is  my  beloved  Son.  What  an  instance  is  this 
of  God's  love  to  man,  that  he  loved  his  Son  the  more 
for  loving  us  !  See  what  a  value  Christ  puts  upon 
his  Father's  love,  that,  to  recommend  himself  to 
that,  he  would  lay  down  his  life  for  the  sheep.  Did 
he  think  God's  love  recompense  sufficient  for  all  his 
services  and  sufferings,  and  shall  we  think  it  too  little 
for  our's,  and  court  the  smiles  of  the  world  to  make 
it  up  -■'  Therefore  doth  my  Father  love  me,  that  is, 
me,  and  all  that  by  faith  become  one  with  me  ;  me, 
and  the  mystical  body,  because  I  lay  down  my  life. 
Christ's  death  was  the  purchase  of  his  Father's  love 
both  to  him  and  us.  * 

[2.]  That  his  laying  down  his  life  was  in  order  to 
his  resuming  it ;  I  lay  down  my  life,  that  I  may  re- 
ceiiie  it  again.  First,  This  was  the  effect  of  his  Fa- 
ther's love,  and  the  first  step  of  his  exaltation,  the 
fruit  of  that  love.  Because  he  was  God's  holy  One, 
he  must  not  see  corruption,  Ps.  16.  10.  God  loved 
him  too  well  to  leave  him  in  the  grave.  Secondly, 
This  he  had  in  his  eye,  in  laying  down  his  life,  that 
he  might  have  an  opportunity  of  declaring  himself 
to  be  the  Son  of  God  with  power  by  his  resurrection, 
Rom.  1.  4.  By  a  di\ine  stratagem  (like  that  before 
Ai,  Josh.  8.  15.)  he  yielded  to  death,  as  if  he  were 
smitten  before  it,  that  he  might  the  more  gloriously 
conquer  death,  and  triuni])h'  over  the  grave.  He 
laid  down  a  vilified  body,  that  he  might  resume  a 
glorified  one,  fit  to  ascend  to  the  world  of  spirits ; 
laid  down  a  life  adapted  to  this  world,  but  resumed 

*  This  statement  does  not  appear  to  be  supported  by  the 
words  of  our  Lord,  or  by  any  part  of  scripture;  a  considera- 
tion wliicli  oiJslit  to  produce  an  explicit  and  general  disa- 
vowal of  it,  especially  as  it  supplies  the  adversaries  of  tlie 
atonement  with  materials  for  abundant  and  plausible  decla- 
mation.— Ed. 


ST.  JOHN,  X. 


C03 


one  adapted  to  the  other,  hke  a  com  of  wheat,  cli. 
12.  24. 

[3.  ]  That  he  was  perfectly  voluntary  in  his  suf- 
ferings and  death;  [y.  18.)  "  A'c  o?!f  doth  or  can 
force  my  life  from  me  against  my  will,  but  I  freely 
lay  it  doiun  of  myself ,  I  delwer  it  as  my  own  act  and 
deed,  for  /  have  (which  no  man  has)  Jwiver  to  lay 
it  down,  and  take  it  again." 

First,  See  here  the  Jiower  of  Christ,  as  the  Lord 
of  life,  particularly  of  his  own  life,  which  he  had  in 
himself. 

1.  He  had  power  to  keefi  his  life  against  all  the 
world,  so  tliat  it  could  not  be  wrested  from  him  with- 
out his  own  consent.  Though  Christ's  life  seems  to 
be  taken  by  storm,  yet  really  it  was  surrendered, 
otherwise  it  had  been  impregnable,  andnexer  taken. 
The  Lord  Jesus  did  not  fall  into  the  hands  of  his 
persecutors  because  he  could  not  avoid  it,  but  threw 
himself  into  their  hands  because  his  hour  was  come. 
JVo  man  taketh  my  life  from  me.  This  was  such  a 
chaUenge  as  was  never  given  by  the  most  daring 
hera 

2.  He  had  power  to  lay  down  his  life.  (1.)  He 
had  ability  to  do  it.  He  could,  when  he  pleased, 
slip  the  knot  of  union  between  soul  and  body,  and, 
without  any  act  of  violence  done  to  himself,  could 
disengage  them  from  each  other :  having  voluntarily 
taken  ufi  a  body,  he  could  voluntarily  lay  it  down 
again ;  which  appeared  when  he  cried  with  a  loud 
voice,  and  gave  up  the  ghost.  (2.)  He  had  autho- 
rity to  do  it,  tjain'siv.  Though  we  could  find  instru- 
ments of  cruelty,  wherewith  to  make  an  end  of  our 
own  lives,  yet  Id  possumus  quod  jure  jiossiimus — 

We  can  do  that,  and  that  only,  which  nve  can  do  law- 
fully ;  we  are  not  at  liberty  to  do  it ;  but  Christ  had 
a  sovereign  authority  to  dispose  of  Iris  own  life  as  he 
pleased  ;  he  was  no  debtor  as  we  are  either  to  life  or 
death,  but  perfectly  sui  juris. 

3.  He  had  power  to  take  it  again  ;  we  have  not ; 
our  life,  once  laid  down,  is  as  water  spilt  upon  the 
ground  ;  but  Christ,  wlien  he  laid  down  his  life,  still 
had  it  within  reach,  within  call,  and  could  resume 
it  again.  Parting  with  it  by  a  voluntary  conveyance, 
he  might  limit  the  surrender  at  pleasure,  and  he  did 
it  with  a  power  of  re\ocation  ;  which  was  necessary 
to  preserve  tlie  intentions  of  the  suiTender. 

Secondly,  See  here  the  grace  of  Christ;  since 
none  could  demand  his  life  of  him  by  law,  or  extort 
it  by  force,  he  laid  it  down  of  himself  for  our  re- 
demption. He  offered  himself  to  be  the  Saviour; 
Lo,  I  am  come ;  and  then  the  necessity  of  our  case 
calling  for  it,  he  offered  himself  to  be  a  Sacrifice, 
Here  am  I,  let  those  go  their  way  ;  by  the  which  will 
we  are  sanctified,  Heb.  10.  10.  He  was  both  the 
offerer  and  the  offering,  so  that  his  laying  down  his 
life  was  his  offering  up  himself. 

[4.  ]  That  he  did  all  this  by  the  express  order  and 
appointment  of  his  Father,  into  which  he  ultimately 
resolves  the  whole  affair  ;  This  commandment  have 
I  received  of  7ny  Father  ;  not  such  a  commandment 
as  made  what  he  did  necessary,  prior  to  his  own 
susception  and  undertaking ;  but  this  was  the  law  of 
mediation,  which  he  was  willing  to  have  written  in 
his  heart,  so  as  to  delight  in  doing  the  will  of  God 
according  to  it,  Ps.  40.  8. 

9.  There  was  a  division  therefore  again 
among  the  Jews  for  these  sayings.  20. 
And  rnany  of  them  said,  He  hath  a  devil, 
and  is  mad ;  wiiy  hear  ye  him  ?  21 .  Others 
said,  These  are  not  the  words  of  him  that 
hath  a  devil.  Can  a  devil  open  the  eyes 
of  the  blind? 

We  have  here  an  account  of  the  people's  different 
sentiments  concerning  Christ,  on  occasion  of  the 


foregoing  discourse ;  there  was  a  diviaion,  a  schism, 
among  them,  they  differed  in  their  opinions,  which 
threw  them  into  heats  and  parties,  buch  a  fcrinent 
as  this  they  had  l^een  in  before  ;  {ch.  7.  43. — 9.  16.) 
and  where  there  has  once  been  a  division,  a  little 
thing  will  make  a  dn'ision  again.  Rents  are  sooner 
made,  than  made  up  or  mended.  This  division  was 
occasioned  by  the  sayings  of  Christ,  which,  one 
would  think,  should  rather  have  united  them  all  in 
him  as  their  centre  ;  but  they  set  them  at  variance, 
as  Clirist  foresaw,  Luke  12.  51.  But  it  is  better 
that  men  should  be  divided  aljout  the  docti-ine  of 
Christ,  tlian  united  in  the  service  of  sin,  Luke  11.  21. 

See  what  the  debate  was  in  particular. 

I.  Some  upon  this  occasion  spoke  ill  of  Christ 
and  of  his  sayings,  either  openly  in  the  face  of  the 
assembly,  for  his  enemies  were  veiy  impudent,  or 
privately  among  tlieraselves ;  they  said.  He  has  a 
devil,  and  is  mad,  why  hear  ye  him.? 

1.  They  reproach  him  as  a  c/cmon/oc.  The  worst 
of  characters  is  put  upon  the  best  of  men.  He  is  a 
distracted  man,  he  raves  and  is  delirious,  and  no 
more  to  be  heard,  than  the  rambles  of  a  man  in 
Bedlam.  Thus  still,  if  a  man  preaches  seriously 
and  pressingly  of  another  world,  he  shall  be  said  to 
talk  like  an  enthusiast ;  and  it  is  all  imputed  to  fan- 
cy, a  heated  brain,  and  a  crazed  imagination. 

2.  They  ridicule  his  hearers  :  "  Why  hear  ye  him? 
W'hy  do  you  so  far  encourage  him,  as  to  take  notice 
of  what  he  says  ?"  Note,  Satan  ruins  many,  by 
putting  them  out  of  conceit  with  the  word  and  ordi- 
nances, and  representing  it  as  a  weak  and  sill)-  thing 
to  attend  upon  them.  Men  would  not  be  thus  laugh- 
ed out  of  their  necessary  food,  and  yet  suffer  them- 
selves thus  to  be  laughed  out  of  what  is  more  neces- 
sary. They  that  hear  Christ,  and  mix  faith  with 
what  they  hear,  will  soon  be  able  to  give  a  good  ac- 
count why  they  hear  him. 

II.  Others  stood  up  in  defence  of  him  and  his  dis- 
course, and  though  the  stream  ran  strong,  dared  to 
swim  against  it  ;  and  though  perhaps  they  did  not 
believe  on  him  as  the  Messiah,  yet  they  could  not 
bear  to  hear  him  thus  abused. 

If  they  could  say  no  more  of  him,  this  they  would 
maintain,  that  he  was  a  man  in  his  wits,  that  he  had 
not  a  devil,  tliat  he  was  neither  senseless  nor  gi-ace- 
less.  The  absurd  and  most  unreasonable  reproaches, 
that  have  sometimes  been  cast  upon  Christ  and  his 
gospel,  have  excited  those  to  appear  for  him  and  it, 
who  otherwise  had  no  great  affection  to  either.  Two 
things  they  plead : 

1.  The  excellency  of  his  doctrine :  "  T/iese  are 
not  the  words  of  him  that  hath  a  devil ;  they  are 
not  idle  words  ;  distracted  men  are  not  used  to  talk 
at  this  rate.  These  are  not  the  words  of  one  that 
is  either  violently  possessed  with  a  devil,  or  volunta- 
rily in  league  with  the  devil."  Christianity,  if  it  be 
not  the  true  religion,  is  certainly  the  greatest  cheat 
that  ever  was  put  upon  the  world ;  and  if  so,  it  must 
be  of  the  devil,  who  is  the  father  of  all  lies  :  but  it 
is  certain  that  the  doctrine  of  Christ  is  no  doctrine 
of  devils,  for  it  is  levelled  directly  against  the  devil's 
kingdom,  and  Satan  is  too  subtle  tobe  divided  against 
himself.  So  much  of  holiness  there  is  in  the  words 
of  Christ,  that  we  may  conclude  they  are  not  the 
words  of  one  that  has  a  dex<il,  and  therefore  are  the 
words  of  one  that  was  sent  of  God ;  art  not  from 
hell,  and  therefore  must  be  from  heaven. 

2.  The  power  of  his  miracles  :  Can  a  derail  open 
the  eves  of  the  blind  ?  that  is,  a  man  that  has  a  devil. 
Neither  mad  men  nor  bad  men  use  to  work  mira- 
cles. Devils  are  not  such  lords  of  the  power  of  na- 
ture, as  to  be  able  to  work  such  miracles ;  nor  are 
thcv  such  friends  to  mankind,  as  to  be  willing  to 
work  them  if  they  were  able.  The  devil  will 
sooner  put  out  men's  eyes  than  open  them.  There- 
fore Jesus  had  not  a  devil. 


804 


ST.  JOHN,  X. 


22.  And  it  was  at  Jerusalem,  the  feast 
of  the  dedication,  and  it  was  winter.  23. 
And  Jesus  walked  in  the  temple  in  Solo- 
mon's porch.  24.  Then  came  the  Jews 
round  about  him,  and  said  unto  him,  How 
long  dost  thou  make  us  to  doubt  ?  If  thou 
be  the  Christ,  tell  us  plainly.  25.  Jesus 
answered  them,  I  told  you,  and  ye  believed 
not :  the  works  that  I  do  in  my  Father's 
name,  they  bear  witness  of  me.  26.  But 
ye  believe  not,  because  ye  are  not  of  my 
sheep,  as  I  said  unto  you.  27.  My  sheep 
hear  my  voice,  and  I  know  them,  and  they 
follow  me :  28.  And  I  give  unto  them 
eternal  hfe;  and  they  shall  never  perish, 
neither  shall  any  man  pluck  them  out  of  my 
hand.  29.  My  Father,  which  gave  them 
me,  is  greater  than  all ;  and  no  man  is  able 
to  pluck  them  out  of  my  Father's  hand.  30. 
T  and  my  Father  are  one.  31.  Then  the 
Jews  took  up  stones  again  to  stone  Irim. 

32.  Jesus  answered  them,  Many  good 
works  have  I  shewed  you  from  my  Father ; 
for  which  of  those  works  do  ye  stone  me  1 

33.  The  Jews  answered  him,  saying,  For 
a  good  work  we  stone  thee  not ;  but  for 
blaspliemy;  and  because  that  thou,  being 
a  man,  makest  thyself  God.  34.  Jesus 
answered  them.  Is  it  not  written  in  your 
law,  I  said.  Ye  are  gods  ?  35.  If  he  called 
them  gods,  unto  whom  the  word  of  God 
came,  and  the  scripture  cannot  be  broken ; 
36.  Say  ye  of  him,  whom  the  Father 
hath  sanctified,  and  sent  into  the  world. 
Thou  blasphemest ;  because  I  said,  I  am 
the  Son  of  God  ?  37.  If  I  do  not  the 
works  of  my  Father,  believe  me  not.  38. 
But  if  I  do,  though  ye  believe  not  me,  be- 
lieve the  works :  that  ye  may  know,  and 
believe,  that  the  Father  is  in  me,  and  I  in 
him. 

We  have  here  another  rencounter  between  Christ 
and  the  Jews  in  the  temple,  in  which  it  is  hard  to 
say  which  is  more  strange,  the  gracious  words  that 
came  out  of  his  mouth,  or  the  spiteful  ones  that 
came  out  of  their's. 

I.  We  have  here  the  time  when  this  conference 
was ;  it  was  at  the  feast  of  dedication,  and  it  was 
"Winter,  a  feast  that  was  annually  observed  by  con- 
sent, in  remembrance  of  the  dedication  of  a  new 
altar,  and  the  purging  of  the  temple,  by  Judas 
Maccabscus,  after  the  temple  had  been  profaned, 
and  the  altar  defiled ;  we  have  the  story  of  it  at 
large  in  the  history  of  the  Maccabees ;  (lib.  1.  cap. 
4.)  we  have  the  prophecy  of  it,  Dan.  8.  13,  14.  See 
more  of  the  feast,  2  Mac.  1.  18.  The  return  of 
their  liberty  was  to  them  as  life  from  the  dead,  and, 
in  remembrance  of  it,  they  kept  an  annual  feast  on 
the  twenty-fifth  day  of  the  month  Cisleu,  about  the 
beginning  of  Decernber,  and  seven  days  after.  The 
celebrating  of  it  was  not  confined  to  Jerusalem,  as 
that  of  the  divine  feasts  was,  but  every  one  observed 
it  in  his  own  place,  not  as  a  holy  time,  (it  is  only  a 
divine  institution  that  can  sanctify  a  day, )  but  as  a 
good  time,  as  the  days  of  Purim,  Esth.  9,  18,   Christ 


forecast  to  be  now  at  Jerusalem,  not  in  honour  of  the 
feast,  which  did  not  require  his  attendance  there, 
but  that  he  might  improve  those  eight  days  of  vaca- 
tion for  good  purposes. 

II.  The  place  where  it  was ;  {y.  23.)  Jesus  walk- 
ed in  the  temple,  in  Solomon's  porch;  so  called, 
(Acts  3.  11.)  not  because  built  by  Solomon,  but  be- 
cause built  in  the  same  place  with  that  which  had 
bonie  his  name  in  the  first  temple,  and  the  name 
was  kept  up  for  the  greater  reputation  of  it.  Here 
Christ  walked,  to  observe  the  proceedings  of  the 
great  Sanhedrim  that  sat  here;  (Ps.  82.  1.)  he 
walked  ready  to  give  audience  to  any  that  should 
apply  themselves  to  him,  to  offer  them  his  service. 
He  walked,  as  it  should  seem,  for  some  time  alone, 
as  one  neglected  ;  walked  pensive,  in  the  foresight 
of  the  ruin  of  the  temple.  I'hose  that  have  any 
thing  to  say  to  Christ,  may  find  him  in  the  temple, 
and  walk  with  him  there. 

III.  The  conference  itself,  in  which  observe, 

1.  A  weighty  question  put  to  him  by  the  Jews,  v. 
24,  They  catne  round  about  him,  to  tease  him  ;  he 
was  waiting  for  an  opportunity  to  do  them  a  kind- 
ness, and  they  took  the  opportunity  to  do  him  a  mis- 
chief. Ill-will  for  good-will  is  no  rare  and  uncommon 
return.  He  could  not  enjoy  himself,  no  not  in  the 
temple,  his  Father's  house,  without  disturbance. 
They  came  about  him,  as  it  were,  to  lay  siege  to 
him  :  encompassed  him  about  like  bees.  They  came 
about  him  as  if  they  had  a  joint  and  unanimous  de- 
sire to  be  satisfied  ;  came  as  one  man,  pretending  an 
impartial  and  importunate  inquiry  after  truth,  but 
intending  a  general  assault  upon  our  Lord  Jesus; 
and  they  seemed  to  speak  the  sense  of  their  nation, 
as  if  they  were  the  mouth  of  all  the  Jews ;  How 
lon^  dost  thou  make  us  to  doubt?  If  thou  be  the 
Christ,  tell  us. 

( 1. )  They  quarrel  with  him,  as  if  he  had  unfairly 
held  them  in  suspense  hitherto.  Tiiv  ■j-v^.m  «iuZv 
ai^uc — How  long  dost  thou  steal  away  our  hearts? 
or,  take  away  our  souls?  So  some  read  it ;  basely 
intimating  that  what  share  he  had  of  the  people's 
love  and  respect,  he  did  not  come  fairly  by  it,  but 
bv  indirect  methods,  as  Absalom  stole  the  hearts 
of  the  men  of  Israel ;  and  as  seducers  deceive  the 
hearts  of  the  simple,  and  so  draw  away  disciples 
after  them,  Rom.  16.  18.  Acts  20.  30.  But  most 
interpreters  understand  it  as  we  do ;  "  How  long 
dost  thou  keep  us  iti  suspense?  How  long  are  we 
kept  debating  whether  thou  be  the  Christ  or  no,  and 
not  able  to  determine  the  question  ?"  Now,  [1.]  It 
was  the  effect  of  their  infidelity  and  powerful  preju- 
dices, that  after  our  Lord  Jesus  had  so  fully  proved 
himself  to  be  the  Christ,  they  were  still  in  doubt 
conceming  it;  this  they  willingly  hesitated  about 
when  they  might  easily  have  been  satisfied.  The 
struggle  was  between  their  convictions,  which  told 
them  he  was  Chi-ist ;  and  their  corruptions,  which 
said  No,  because  he  was  not  such  a  Christ  as  they 
expected.  Those  who  choose  to  be  sceptics,  may, 
if  they  please,  hold  the  balance  so  that  the  most 
cogent  arguments  may  not  weigh  down  the  most 
trifling  objections,  but  the  scales  may  still  hang 
even.  [2.]  It  was  an  instance  of  their  impudence 
and  presumption,  that  they  laid  the  blame  of  their 
doubting  upon  Christ  himself,  as  if  he  made  them  to 
doubt  by  inconsistency  with  himself,  whereas  in 
tiTith  they  made  themselves  doubt  by  indulging  their 
prejudices.  If  Wisdom's  sayings  appear  doubtful, 
the  fault  is  not  in  the  object,  they  are  all  plain  to 
him  that  understands,  but  in  the  eye.  Christ  would 
make  us  to  beliex'e ;  we  make  ourselves  to  doubt. 

(2. )  They  challenge  him  to  give  a  direct  and  cate- 
gorical answer,  whether  he  was  the  Messiah  or  no  ; 
" If  thou  be  the  Christ,  as  many  believe  thou  art, 
tell  us  plainly,  not  by  parables,  as,  I  am  the  Light 
of  the  world,  and  the  good  Shepherd,  and  the  like. 


but  totidem  verbis — in  so  many  words,  either  that 
thou  art  the  Christ,  or  as  John  Baptist,  that  thou  art 
not,"  c/i.  1.  20.  Now  this  pressing  query  of  tlieir's 
was  seemingly  good,  tliey  pretended  to  be  desirous 
to  know  tlie  ti-uth,  as  if  they  were  ready  to  embrace 
it ;  but  it  was  really  bad,  and  put  with  an  ill  design  ; 
for  if  he  should  tell  them  plainly  that  he  was  the 
Christ,  there  needed  no  more  to  make  him  obnox- 
ious to  the  jealousy  and  se\erity  of  the  Roman  go- 
verament.  Every  one  knew  the  Messiah  was  to  be 
a  king,  and  therefore,  whoever  pretended  to  be  the 
Messiah,  would  be  prosecuted  as  a  traitor,  which 
was  the  thing  they  would  have  been  at ;  for  let  him 
tell  them  ever  so  plainly  that  he  was  Christ,  they 
would  have  this  to  say  presently.  Thou  bearest  wit- 
ness of  thyself,  as  they  had,  ch.  8.  13. 

II.  Christ  s  answer  to  this  question  ;  in  which, 

1.  He  justifies  himself  as  not  at  all  accessary  to 
their  infidelity  and  scepticism  ;  referring  them,  (1.) 
To  what  he  had  said  ;  /  hax'e  told  you.  He  had 
told  them  that  he  was  the  Son  of  God,  the  Son  of 
man  ;  that  he  had  life  in  himself,  and  that  he  had 
authority  to  execute  judgment.  And  is  not  this  the 
Christ  then  ?  These  things  he  had  told  them,  and 
they  believed  not ;  why  then  should  they  be  told 
them  again,  merely  to  gratify  their  curiosity  ?  Ye 
believed  not.  They  pretended  that  they  only  ioubt- 
ed,  but  Christ  tells  them  that  they  did  not  believe. 
Scepticism  in  religion  is  no  better  than  downright 
infidelity.  It  is  not  for  us  to  teach  God  how  he 
should  teach  us,  nor  prescribe  to  him  how  plainly 
he  should  tell  us  his  mind,  but  to  be  thankful  for 
divine  revelation  as  we  have  it,  which  if  we  do  not 
believe,  neither  would  we  be  persuaded  if  it  were 
ever  so  much  adapted  to  our  humour.  (2.)  He  re- 
fers them  to  his  works,  to  the  example  of  his  life, 
which  was  not  only  perfectly  pure,  but  highly  bene- 
ficent, and  of  a  piece  with  his  doctrine  ;  and  espe- 
cially to  his  miracles,  which  he  wrought  for  the 
confirmation  of  his  doctrine.  It  was  certain  that  no 
man  could  do  those  miracles  except  God  were  with 
him,  and  God  would  not  be  with  him  to  attest  a 
forgery. 

2.  He  condemns  them  for  their  obstinate  unbelief, 
notwithstanding  all  the  most  plain  and  powerful  ar- 
guments used  to  convince  them  ;  Ye  believed  not ; 
and  again,  "  Ye  beliex'ed  not.  Ye  still  are  what  ye 
always  were,  obstinate  In  your  unbelief. " 

But  the  reason  he  gives,  is  very  surprising  ;  "  Ye 
believed  not,  because  ye  are  not  of  my  sheefi :  ye  be- 
lieve not  in  me,  because  ye  belong  not  to  me." 

(1.)  "Ye  are  not  disposed  to  be  my  followers; 
are  not  of  a  tractable,  teachable  temper,  have  no 
inclination  to  receive  the  doctrine  and  law  of  the 
Messiah  ;  ye  will  not  herd  yourselves  with  my  sheep, 
will  not  come  and  see,  come  and  hear  my  voice. " 
Rooted  antipathies  to  the  gospel  of  Chi'ist  are  the 
bonds  of  iniquity  and  infidelity. 

(2.)  "Ye  are  not  designed  to  be  my  followers;  ye 
are  not  of  those  that  were  given  me  by  my  Father, 
to  be  brought  to  grace  and  glory.  Ye  are  not  of  the 
number  of  the  elect ;  and  your  unbelief,  if  ye  per- 
sist in  it,  will  be  a  certain  evidence  that  ye  are  not. " 
Note,  Those  to  whom  God  never  gives  the  grace  of 
faith,  were  never  designed  for  heaven  and  happi- 
ness. What  Solomon  saith  of  immorality  is  true  of 
infidelity,  It  is  a  dee/i  ditch,  and  he  that  is  abhorred 
of  the  Lord,  shall  fall  therein,  Prov.  22.  14.  A'on 
esse  electum,  non  est  causa  incredulitatis  firoprie 
dicta,  sed  causa  per  accidens.  Fides  autem  est  do- 
num  Dei  et  effectua  prsedestinationis — The  not  being 
included  among  the  elect,  is  not  the  proper  cause  of 
infidelity,  but  merely  the  accidental  cause.  But 
faith  is  the  gift  of  God,  and  the  effect  of  predesti- 
nation.    So  Jansenius  distinguishes  well  here. 

3.  He  takes  this  occasion  to  describe  both  the 
gracious  disposition  and  the  happy  state  of  thise  that 


ST.  JOHN,  X.  805 

are  his  sheefi ;  for  such  there  are,  though  they  be  not. 

(1.)  To  convince  them  that  they  were  not  his 
sheep,  he  tells  them  what  were  the  characters  of 
his  sheep. 

[1.]  They  hear  his  voice,  (v.  27.)  for  they  know- 
it  to  be  his,  (v.  4.)  and  he  has  undertaken  that  they 
shall  hear  it,  v.  16.  They  discern  it.  It  is  the  voice 
of  my  beloved,  Cant.  2.  8.  They  delight  in  it,  are 
in  their  element  when  they  are  sitting  at  his  feet  to 
hear  his  word.  They  do  according  to  it,  and  make 
his  word  their  rule.  Christ  will  not  acccunt  those 
his  sheep,  that  are  deaf  to  his  calls,  deaf  to  his 
charms,  Ps.  58.  5. 

[2.]  They  follow  him,  they  submit  to  his  conduct 
by  a  cheerful  obedience  to  all  his  commands,  and  a 
pleasant  conformity  to  his  Spirit  and  pattern.  The 
word  of  command  has  always  been,  J'ollow  me.  We 
must  eye  him  as  our  leader  and  captain,  and  tread 
in  his  steps,  and  walk  as  he  walked  ;  follow  the 
prescriptions  of  his  word,  the  intimations  of  his 
providence,  and  the  directions  of  his  Spirit ;  follow 
the  lamb,  the  Dujr  gregis — the  leader  of  the  flock, 
whithersoever  he  goes.  In  vain  do  we  hear  his  voice 
if  we  do  not  follow  him. 

(2. )  To  convince  them  that  it  was  their  great  vn- 
hapfiiness  and  misery  not  to  be  of  Christ's  sheep,  he 
here  describes  the  blessed  state  and  case  of  those 
thatarf;  which  would  likewise  serve  for  the  sup- 
port and  comfort  of  his  poor  despised  followers,  and 
keep  them  from  envying  the  power  and  grandeur  of 
those  that  were  not  of  his  sheep. 

[1.]  Our  Lord  Jesus  takes  cognizance  of  his 
sheep  ;  They  hear  my  voice,  and  I  know  them.  He 
distinguishes  them  from  others,  (2  Tim.  2.  19.)  has 
a  particular  regard  to  every  individual,  (Ps.  34.  6.) 
he  knows  their  wants  and  desires ;  knows  their  souls 
in  adversity,  where  to  find  them,  and  what  to  do  for 
them.  He  knows  others  afar  off,  but  knows  them 
near  at  hand. 

[2.]  He  has  provided  a  happiness  for  them,  suited 
to  them  ;  I  give  unto  them  eternal  life,  v.  28.  First, 
The  estate  settled  upon  them  is  rich  and  valuable  ; 
it  is  life,  eternal  life.  Man  has  a  Ih'ing  soul,  there- 
fore the  happiness  provided  is  life,  suited  to  his 
nature.  Man  has  an  immortal  soul,  therefore  the 
happiness  provided  is  eternal  life,  iimning  parallel 
with  his  duration.  Life  eternal  is  the  felicity  and 
chief  good  of  a  soul  immortal.  Secondlv,  The  man- 
ner of  conveyance  is  free ;  I  give  it  to  them  ;  it  is 
not  bargainecl  and  so'ld  upon  a  valuable  considera- 
tion, but  gTx<en  by  the  free  grace  of  Jesus  Christ. 
The  donor  has  power  to  give  it.  He  who  is  the 
Fountain  of  life,  and  Father  of  eternity,  has  au- 
thorized Christ  to  give  eternal  life,  ch.  17.  2.  Not 
I  will  give  it,  but  I  do  give  it,  it  is  a  gift  m  present. 
He  gives  the  assurance  of  it,  the  pledge  and  earnest 
of  it,  the  first  fi-uits  and  foretastes  of  it ;  that  spiritual 
life,  which  is  eternal  life  begun,  heaven  in  the  seed, 
in  the  bud,  in  the  embryo. 

[3.  ]  He  has  undertaken  for  their  security  and  pre- 
servation to  this  happiness.  First,  They  shall  be 
saved  from  everlasting  perdition.  They  shall  by  no 
means  perish  for  ever ;  so  the  words  are.  As  there 
is  an  eternal  life,  so  there  is  an  eternal  destruction  ; 
the  soul  not  07i?!//;//o/crf,  but  ruined;  its  being  con- 
tinued, but  its  comfort  and  happiness  irrecoverably 
lost.  All  believers  are  saved  from  this  ;  whatever 
cross  they  may  come  under,  they  shall  not  come  into 
condemnation.  A  man  is  never  undone  till  he  is  in 
hell,  and  they  shall  not  go  down  to  that.  Shepherds 
that  have  large  flocks,  often  lose  some  of  the  sheep 
and  suffer  them  to  perish  ;  but  Christ  has  engaged 
that  none  of  his  sheep  shall  perish,  not  one.  Secondly, 
They  cannot  be  kept  from  their  everlasting  happi- 
ness ;  it  is  in  reserve,  but  he  that  gives  it  them  will 
preserve  them  to  it. 
1.  His  o\vn  power  is  engaged  for  them  ;  A'eithet 


ST.  JOHN,  X. 


shall  any  mayijduck  them  out  of  my  hand.  A  mighty 
contest  is  liere  supposed  about  tliese  slieep.  The 
Shepherd  is  so  careful  of  their  welfare,  that  he  has 
them  not  only  within  his  fold,  and  under  his  eye, 
but  m  his  hand,  interested  in  his  special  love,  and 
taken  under  his  special  protection ;  fall  his  saints 
are  in  thy  hand,  Deut.  33.  3.)  yet  their  enemies  arc 
so  daring,  that  they  attempt  topluck  them  out  of  his 
hand ;  his,  whose  own  they  are,  whose  care  they  are ; 
but  they  cannot,  they  shall  not,  do  it.  Note,  Those 
are  safe,  who  are  in  the  hands  of  the  Lord  Jesus. 
The  saints  are  /irese7i'ed  in  Christ  Jesus;  and  their 
salvation  is  not  in  their  own  keeping,  but  in  the  keep- 
ing of  a  Mediator.  The  Pharisees  and  rulers  did 
all  they  could  to  frighten  the  disciples  of  Christ 
from  following  him,  reproving  and  tht  eatening  them, 
but  Christ  saith  that  they  shall  not  prevail. 

2.  His  Father's  power  is  likewise  engaged  for  their 
preservation,  t).  29.  He  now  appeared  in  weak- 
ness, and,  lest  his  security  should  therefore  be 
thought  insufficient,  he  brings  in  his  Father  as  a  fur- 
ther security.     Observe, 

(1.)  The  power  of  the  Father;  ]\ly  Father  is 
greater  than  alt ;  greater  than  all  the  oihev  friends 
of  the  church,  all  the  other  shepherds,  magistrates, 
or  ministers,  and  able  to  do  that  for  them  which 
they  cannot  do.  Those  shepherds  slumber  and 
sleep,  and  it  will  be  easy  to  pluck  the  sheej)  out  of 
their  hands  ;  but  he  keeps  his  flock  day  and  night. 
He  is  greater  than  all  the  enemies  of  the  church,  all 
the  opposition  given  to  her  interests,  and  able  to 
secure  his  own  against  all  their  insults ;  he  \s  greater 
than  alt  the  combined  force  of  hell  and  earth.  He 
is  greater  in  wisdom  than  the  old  serfient,  though 
noted  for  subtlety  ;  greater  in  strength  than  the  great 
red  dragon,  though  his  name  be  legion,  and  his  title 
princifialities  and  powers.  The  devil  and  his  angels 
have  had  many  a  push,  many  a  pluck  for  the  mastery, 
but  have  never  yet  firevailed.  Rev.  12.  7,  8.  The 
Lord  on  high  is  mightier. 

(2. )  The  interest  of  the  Father  in  the  sheep,  for 
the  sake  of  which  this  power  is  engaged  for  them  ; 
"  It  is  my  Father  that  gave  them  me,  and  he  is  con- 
cerned in  honour  to  uphold  his  gift."  They  were 
given  to  the  Son  as  a  trast  to  be  managed  by  him, 
and  therefore  God  will  still  look  after  them.  All 
the  divine  power  is  engaged  for  the  accomplishment 
of  all  the  divine  counsels. 

(o.)  The  safety  of  the  saints  inferred  from  these 
two.  If  this  be  so,  then  7ione  (neither  man  nor 
devil)  is  able  to  liluck  them  out  of  the  Father's  hand, 
not  able  to  deprive  them  of  the  grace  they  have,  or 
to  hinder  them  from  the  glory  that  is  designed  them  ; 
not  able  to  put  them  out  of  God's  protection,  nor  get 
them  into  their  own  power.  Christ  had  himself 
experienced  the  power  of  his  Father  upholding  and 
strengthening  him,  and  therefore  puts  all  his  fol- 
lowers into  his  hand  too.  He  that  secured  the  gloi-y 
of  the  Redeemer,  will  secure  the  glory  of  the  re- 
deemed. 

Fui-ther  to  corroborate  the  security,  that  the 
sheep  of  Christ  may  have  strong  consolation,  he 
asserts  the  union  of  these  two  undertakers  ;  "  I  and 
my  Father  are  one,  and  have  jointly  and  severally 
undertaken  for  the  protection  of  the  saints,  and  their 
perfection."  This  speaks  more  than  the  harmonj', 
and  consent,  and  good  understanding,  that  were  be- 
tween the  Father  and  the  Son  in  the  work  of  man's 
redemption,  e\'ery  good  man  is  so  far  one  with  God, 
as  to  concur  with  him  ;  therefore  it  must  be  meant 
of  the  oneness  of  the  nature  of  Father  and  Son,  that 
they  are  the  same  in  substance,  and  equal  in  power 
and  glory. 

The  fathers  urged  this,  both  against  the  Sabelli- 
ans,  to  prove  the  distinction  and  plurality  of  the  per- 
sons, that  the  Father  and  the  Son  are  two;  and 
against  the  Arians,  to  prove  the  unity  of  the  nature. 


that  these  two  are  one.  If  we  should  altogether  hold 
our  peace  concerning  this  sense  of  the  words,  even 
the  stones  which  the  Jews  took  up  to  cast  at  him 
would  speak  it  out,  for  the  Jews  understood  him  as 
hereby  making  himself  God,  {v.  33.)  and  he  did 
not  den)-  it.  He  proves  that  none  could  pluck  them 
out  of  his  hand,  because  they  could  not  pluck  them 
out  of  the  Father's  hand  ;  wliich  had  not  been  a  con- 
clusive argument,  if  the  Son  had  not  had  the  same 
almighty  power  with  the  Father,  and,  consequently, 
been  one  with  him  in  essence  and  operation. 

III.  The  rage,  the  outrage,  of  the  Jews  against 
him  for  this  discourse ;  The  Jews  took  up  stones 
again,  v.  31.  It  is  not  the  word  that  is  used  before, 
ch.  8.  59.  but  s.Saras-av  m'S-bc — they  carried  stones, 
great  stones,  stones  that  were  a  load,  such  as  they 
used  in  stoning  malefactors ;  they  brought  them  from 
some  place  at  a  distance,  as  it  were  preparing  things 
for  his  execution  without  any  judicial  process  ;  as  if 
he  were  convicted  of  blasjjhemy  upon  the  notorious 
evidence  of  the  fact,  which  needed  no  further  trial. 
The  absurdity  of  this  insult  which  the  Jews  offered 
to  Christ,  will  appeal-,  if  we  consider,  1.  That  they 
had  imperiously,  not  to  say  impudentlii,  challenged 
him  to  tell  them  plainly  whether  he  were  the  Christ 
or  no ;  and  yet  now  that  he  not  only  said  it,  but 
proved  himself  so,  they  condemned  him  for  it  as  a 
malefactor.  If  the  preachers  of  the  trath  propose 
it  modestly,  they  are  branded  as  cowards ;  if  boldly, 
as  insolent ;  but  wisdom  is  Justi/ied  of  her  children. 
2.  That  when  they  had  made  the  like  attempt  be- 
fore, it  was  in  vain,  he  escaped  through  the  midst 
of  them;  {ch.  8.  59.)  yet  they  repeat  their  baffled 
attempt.  Daring  sinners  will  throw  stones  at  hea- 
ven, though  they  return  upon  their  own  heads ;  and 
will  strengthen  themselves  against  the  Almighty, 
though  ne\erany  hardened  themselves  against  him, 
and  prospered. 

IV._  Christ's  tender  expostulation  with  them  upon 
occasion  of  this  outrage;  (v.  52.)  Jesus  answered, 
what  they  did,  for  we  do  not  find  that  they  said  any 
thing,  unless  perhaps  they  stirred  up  the  crowd  that 
they  had  gathered  about  liim,  to  join  with  them,  cry- 
ing. Stone  him,  stone  him,  as  afterwards,  Crjicify  him, 
crucify  him.  When  he  could  have  answered  them 
with  tire  from  heaven,  he  mildly  replied.  Many 
good  works  have  I  shewed  you  from  my  Father  : 
for  which  of  those  works  do  you  stone  me?  Words 
so  very  tender,  that  one  would  think  they  should 
have  melted  a  heart  of  stone. 

In  dealing  with  his  enemies  he  still  argued  from 
his  works,  men  evidence  what  they  are  by  what 
they  do.  His  good  works — x«xa  tfyx,  excellent, 
eminent  works.  Opera  eximia  vet  prxclara ;  it 
signifies  both  great  works  and  good  works. 

1.  The  divine  power  of  his  works  convicted  them 
of  the  most  obstinate  infidelity.  They  were  works 
from  his  Father,  so  far  above  the  reach  and  course 
of  nature,  as  to  prove  him  that  did  them,  sent  of 
God,  and  acting  by  commission  from  him.  These 
works  he  shewed  them,  he  did  them  openly  before 
the  people,  and  not  in  a  corner ;  his  works  would 
bear  the  test,  and  refer  themselves  to  the  testimony 
of  the  most  inquisitive  and  impartial  spectators. 
He  did  not  shew  his  works  by  candle-light,  as  they 
that  do  tliem  only  for  show,  but  he  shewed  them  at 
noon-day  before  the  world,  ch.  18.  20.  See  Ps.  111. 
6.  His  works  so  undeniably  demonstrated,  that  they 
were  an  incontestable  demonstration  of  the  validity 
of  his  commission. 

2.  The  divine  grace  of  his  works  convicted  them 
of  the  most  base  ingratitude.  The  works  he  did 
among  them  were  not  only  miracles,  but  mercies; 
not  only  works  of  wonder  to  amaze  them,  but  works 
of  love  and  kindness  to  do  them  good,  and  so  make 
them  good,  and  endear  himself  to  them.  He  heal- 
ed the  sick,  cleansed  the  lepers,  cast  out  devils. 


■which  were  favours,  not  only  to  the  persons  con- 
cerned, but  to  the  pubUc  ;  these  he  had  repented, 
and  multiplied;  "  jVow,  for  rjlikh  of  these  do  i/c 
stone  me  ?  Ye  cannot  say  that  I  have  done  you  any 
harm,  or  given  you  any  Just  provocation ;  if  there- 
fore ye  will  pick  a  quarrel  with  me,  it  must  be  for 
some  good  work,  some  good  turn  done  you ;  tell  me 
for  which."  Note,  (1.)  The  horrid  ingratitude  that 
there  is  in  our  sins  against  God  and  Jesus  Christ,  is 
a  great  aggi'avation  of  them,  and  makes  them  ap- 
pear exceeding  sinful.  See  how  God  argues  to  this 
purpose,  Deut.  32.  6.  Jer.  2.  5.  Mic.  6.  3.  (2. )  We 
must  not  think  it  strange  if  we  meet  with  those  who 
not  only  hate  us  without  cause,  but  are  our  adversa- 
ries for  our  love,  Ps.  35.  12. — 41.  9.  When  he  asks, 
For  which  of  these  do  ye  stone  me,  as  he  intimates  the 
abundant  satisfaction  he  had  in  his  own  innocency, 
which  gives  a  man  courage  in  a  suffering  day,  so  he 
puts  his  persecutors  upon  considering  what  was  the 
true  reason  of  their  enmity,  and  asking,  as  all  those 
should  do,  that  create  trouble  to  their  neighbour. 
Why  persecute  ive  him  ?  As  Job  advises  his  friends 
to  do.  Job  19.  28. 

V.  Their  vindication  of  the  attempt  they  made 
upon  Christ,  and  the  cause  upon  which  they  gi-ound- 
ed  their  prosecution,  v.  33.  What  sui  will  want 
fig-leaves  with  which  to  cover  itself,  when  even  the 
bloody  persecutors  of  the  Son  of  God  could  find 
something  to  say  for  themselves  .■' 

2.  They  would  not  be  thought  such  enemies  to 
their  country,  as  to  persecute  him  for  a  good  work  ; 
jFor  a  good  work  we  stone  thee  not.  For  indeed 
they  would  scarcely  allow  any  of  his  works  to  be  so. 
His  curing  the  impotent  man,  (rA.  5.)  and  the  blind 
man,  (cA.  9.)  were  so  far  from  being  acknowledged 
good  services  to  the  town,  and  meritorious,  that 
they  were  put  upon  the  score  of  his  crimes,  because 
done  on  the  sabbath-day.  But  if  he  had  done  any 
good  works,  they  would  not  own  that  they  stoned 
him  for  them,  though  these  were  I'eally  the  things 
that  did  most  exasperate  them,  ch.  11.  47.  Thus, 
though  most  absurd,  thy  could  not  be  brought  to 
own  their  absurdities. 

2.  They  would  be  thought  such  friends  to  God  and 
his  glory,  as  to  prosecute  him  for  blasphemy ;  Be- 
cause that  thou,  being  a  man,  mnhest  thyself  God. 

Here  is,  (1.)  A  pretended  zeal  for  the  law.  They 
seem  mightily  concerned  for  the  honour  of  the  divine 
majesty,  and  to  be  seized  with  a  religious  hoiTor  at 
that  which  they  imagined  to  be  a  reproach  to  it.  A 
blasphemer  was  to  be  stoned.  Lev.  24.  16.  This  law, 
they  thought,  did  not  only  justify,  but  sanctify,  what 
they  attempted,  as  Acts  26.  9.  Note,  The  vilest 
practices  are  often  varnished  with  plausible  pre- 
tences. As  notlung  is  more  courageous  than  a  well- 
informed  conscience,  so  nothing  is  more  outrageous 
than  a  mistaken  one.     See  Isa.  66.  5.  ch.  16.  2. 

(2.)  A  real  enmity  to  the  gospel,  on  which  they 
could  not  put  a  gi-eater  affi-ont  than  by  representing 
Christ  as  a  blasphemer.  It  is  no  new  thing  for  the 
worst  of  characters  to  be  put  upon  the  best  of  men, 
by  those  that  resolve  to  give  them  the  worst  of  treat- 
ment 

[1.]  The  crime  laid  to  his  charge  h  blasphemy, 
speaking  reproachfully  and  despitefuUy  of  GoS. 
God  himself  is  out  of  the  sinner's  reach,  and  not 
capable  of  receiving  any  real  injuiy  ;  and  therefore 
enmity  to  God  spits  its  venom  at  his  name,  and  so 
shews  its  ill-will. 

[2.]  The  proof  of  the  crime;  Thou,  being  a  man, 
makest  thyself  God.  As  it  is  God's  glory,  that  he 
is  God,  which  we  rob  him  of  when  we  make  him 
altogether  such  a  one  as  ourselves,  so  it  is  his  glory, 
that  beside  him  there  is  710  other,  which  we  rob  him 
of  when  we  make  ourselves,  or  any  creature,  alto- 
gether like  him. 
Now,  First,  Thus  far  they  were  in  the  right,  that 


ST.  JOHN,  X.  807 

what  Christ  said  of  hiniself,  amounted  to  this — that 
he  was  God,  for  he  had  said  that  he  was  one  ivit/i 
the  Father,  and  tliat  he  would  give  eternal  life  ;  and 
Clirist  does  not  deny  it,  which  he  would  have  done, 
if  it  had  been  a  mistaken  inference  from  his  words. 
But,  Secondly,  They  were  much  mistaken,  when 
they  looked  upon  him  as  a  mere  man,  and  that  the 
godhead  he  claimed  was  a  usuipation,  and  of  his 
own  making.  They  thought  it  absurd  and  impious 
that  such  a  one  as  he,  who  apjjeared  in  the  fashion 
of  a  poor,  mean,  despicable  man,  should  profess 
himself  the  Messiah,  and  entitle  himself  to  the 
honours  confessedly  due  to  the  Son  of  God.  Note, 
1.  Those  who  say  that  Jesus  is  a  mere  man,  and 
only  a  7nade  God,  as  the  Socinians  say,  do  in  effect 
charge  him  with  blasphemy,  but  do  effectually  prove 
it  upon  themselves.  2.  He  who,  being  a  man,  a 
sinful  man,  makes  himself  a  god,  as  the  Pope  does, 
who  claims  divine  powers  and  prerogatives,  is,  no 
question,  a  blasphemer,  and  that  antichrist. 

VI.  Christ's  reply  to  their  accusations  of  him, 
(for  such  their  vindication  of  themselves  was,)  and 
his  making  good  those  claims  which  they  imputed 
to  him  as  blasphemous;  {v.  34,  cj'c.)  when  he 
proves  himself  to  be  no  blasphemer,  by  two  argu- 
ments. 

1.  By  an  argument  taken  from  God's  word.  He 
appeals  to  what  was  written  in  their  law,  that  is,  in 
the  Old  Testament ;  whoever  opposes  Christ,  he  is 
sure  to  have  the  scripture  on  his  side.  It  is  written, 
Ps.  82.  6.  /  have  said.  Ye  are  gods.  It  is  an  argu- 
ment a  tninore  ad  7najus—from  the  less  to  the 
greater^  If  they  were  gods,  much  more  am  I.  Ob- 
serve, 

(1.)  How  he  explains  the  text;  (u.  35.)  Hecalled 
them  gods,  to  whom  the  word  of  God  came,  and  the 
scri/iture  cannot  be  broken.  "The  word  of  God's 
cotn7nission  came  to  them,  appointing  them  to  their 
offices,  as  judges,  and  therefore  they  are  called  ^orfs, 
Exod.  22.  28.  To  some  the  word  of  God  came  im- 
mediately, as  to  Moses  ;  to  others  in  the  way  of  an 
instituted  ordinance.  Magistracy  is  a  divine  institu- 
tion ;  and  magistrates  are  God's  delegates,  and  there- 
fore the  scripture  calleth  them  gods;  and  we  are 
sure  that  the  scripture  ca7inot  be  broken,  or  broken 
in  upon,  or  found  fault  with.  Every  word  of  God  is 
right,  the  very  style  and  language  of  scripture  are 
unexceptionable,  and  pot  to  be  corrected.  Matt, 
5.  18. 

(2. )  How  he  applies  it.  Thus  much  in  general  is 
easily  inferred,  that  they  were  very  rash  and  unrea- 
sonable, who  condemned  Christ  as  a  blasphemer, 
only  for  calling  himself  the  Son  of  God,  when  yet 
they  themselves  called  their  rulers  so,  and  therein 
the  scripture  warranted  them.  But  the  argument 
goes  further;  (t'.  36.)  If  magistrates  were  called 
gods,  because  they  were  commissioned  to  administer 
justice  in  the  nation,  say  ye  ofhi?n  whom  the  Father 
hath  sanctified.  Thou  blasphemest  ?  We  have  here 
two  things  concerning  the  Lord  Jesus. 

[1.]  The  honour  done  him  by  the  Father,  which 
he  justly  ^fonVs  w;  he  sanctified  hi/n,  snd  seTit  him 
into  the'world.  Magistrates  were  called  the  sons  of 
God,  though  the  word  of  God  only  came  to  them, 
and  the  spirit  of  government  came  upon  them  by 
measure,  as  upon  Saul  ;  but  our  Lord  Jesus  was 
himself  the  Jl'ord,  and  had  the  Spirit  without  mea- 
sure ;  they  were  constituted  for  a  particular  coun- 
tr\",  city,  or  nation,  but  he  was  sent  itito  the  world, 
vested  with  a  universal  authority,  as  Lord  of  all  ; 
they  were  sent  to,  as  persons  at  a  distance,  he  was 
sP7it  forth,  as  ha\'ing  been  from  eternity  with  God. 
The  Father  sanctified  him,  that  is,  designed  him, 
and  set  him  apart  to  the  office  of  Mediator,  and  qua- 
lified and  fitted  him  for  that  office.  Sanctifying  him 
is  the  same  with  sealing  him,  ch.  6.  27.  Note, 
Whom  the  Father  sends,  he  sanctifies  ;  whom  he 


SOS 


ST.  JOHN,  X. 


designs  for  hol^  purposes,  he  prepares  with  holy 
principles  and  dispositions.  The  holy  God  will  re- 
ward, and  therefore  will  employ,  none  but  such  as  he 
finds  or  makes  holy.  The  Father's  sanctifying  and 
sending  him  is  here  vouched  as  a  sufficient  warrant 
for  his  calling  himself  the  So7i  of  God  ;  for  because 
he  was  a  holy  thing  he  was  called  the  Son  of  God, 
Luke  1.  35.     See  Rom.  1.  4. 

[2.]  The  dishonour  done  him  by  the  Jews,  which 
he  justly  complains  of — that  they  impiously  said  of 
him,  whom  the  Father  had  thus  dignified,  that  he 
was  a  blasjihemer,  because  he  called  himself  the 
Son  of  God ;  "  Say  ye  of  him  so  and  so  ?  Dare  ye 
say  so  ?  Dare  ye  thus  set  your  mouths  against  the 
heavens  ?  Have  ye  brow  and  brass  enough  to  tell  the 
God  of  ti-uth  that  he  lies,  or  to  condemn  him  that  is 
most  just  ?  Look  me  in  the  face,  and  say  it  if  you 
can  ;  what,  say  ye  of  the  Son  of  God  that  he  is  a 
blasfihemer  ?"  If  devils  had  said  so  of  him,  whom 
he  came  to  condemn,  it  had  not  been  so  strange ; 
but  that  men  should  say  so  of  him,  whom  he  came 
to  teach  and  save,  be  astonished,  0  heavens,  at  this .' 
See  what  is  the  language  of  an  obstinate  unbelief ; 
it  does,  in  effect,  call  the  holy  Jesus  a  blasfihemer. 
It  is  hard  to  say  which  is  more  to  be  wondered  at, 
that  men  who  breathe  in  God's  air,  should  yet  speak 
such  things,  or  that  men  who  have  spoken  such 
things,  should  still  be  suffered  to  breathe  in  God's 
air.  The  wickedness  of  man,  and  the  patience  of 
God,  as  it  were,  contend  which  shall  be  most  ivo7i- 
derful. 

2.  By  an  argument  taken  from  his  own  nuorks,  v. 
37,  38.  In  the  former  he  only  answered  the  charge 
of  blasphemy  by  an  argument  ad  hominem — turning 
a  man's  own  argume?it  against  himself;  but  he  here 
makes  out  his  own  claims,  and  proves  that  he  and 
the  Father  are  one  ;  {v.  57,  38. )  If  I  do  not  the 
works  of  my  Father,  believe  me  not.  Though  he 
might  justly  have  abandoned  such  blasphemous 
wretches  as  incurable,  yet  he  vouchsafes  to  reason 
with  them. 

Observe,  (1.)  From  what  he  argues — from  his 
works,  which  he  had  often  vouched  as  his  creden- 
tials, and  the  proofs  of  his  mission.  As  he  proved 
himself  sent  of  God  by  the  divinity  of  his  works,  so 
we  must  prove  ourselves  allied  to  Christ  by  the 
Christianity  of  our's.  [1.]  The  argument  is  veiy 
cogent ;  for  the  works  he  did,  were  the  works  of  his 
Father,  which  the  Father  only  could  do,  and  which 
could  not  be  done  in  the  ordinary  course  of  nature, 
but  only  by  the  sovereign  over-ruling  power  of  the 
God  of  nature.  Ofiera  Deo  propria — works  peculiar 
to  God,  and  Opera  Deo  digna — works  worthy  of 
God — the  works  of  a  divine  power.  He  that  can 
dispense  with  the  laws  of  nature,  repeal,  alter,  and 
over-rule  them  at  his  pleasure,  by  his  own  power,  is 
certainly  the  sovereign  Prince  who  first  instituted 
and  enacted  those  laws.  The  miracles  which  tlie 
apostles  wrought  in  his  name,  by  his  power,  and  for 
the  confirmation  of  his  doctrine,  corroborated  this 
argument,  and  continued  the  e\'idence  of  it  when  he 
was  gone.  [2.]  It  is  proposed  as  fairly  as  can  be 
desired,  and  put  to  a  short  issue. 

First,  If  I  do  not  the  works  of  my  Father,  beliexie 
■me  not.  He  does  not  demand  a  blind  and  implicit 
faith,  nor  an  assent  to  his  divine  mission  further  than 
he  gave  proof  of  it.  He  did  not  wind  himself  into 
the  affections  of  people,  nor  wheedle  them  by  sly 
insinuations,  nor  impose  upon  their  credulity  by  bold 
assertions,  but  with  the  greatest  fairness  imaginable 
quitted  all  demands  of  their  faith,  further  than  he 
produced  warrants  for  these  demands.  Christ  is  no 
hard  master,  who  expects  to  reap  in  assents,  where 
he  has  not  sown  in  arguments.  None  shall  perish 
for  the  disbelief  of  that  which  was  not  proposed  to 
them  with  sufficient  motives  of  credibility.  Infinite 
Wisdom  itself  being  judge. 


Secondly,  "But  if  \Aothe  works  of  my  Father, 
if  I  work  undeniable  miracles  for  the  confirmation 
of  a  holy  doctrine,  though  you  beliez>e  not  me,  though 
you  are  so  scrupulous  as  not  to  take  my  word,  yet 
believe  the  works  :  believe  your  own  eyes,  your  own 
reason,  the  thing  speaks  itself  plainly  enough."  As 
the  invisible  things  of  the  Creator  are  clearly  seen 
by  his  works  of  creation  and  common  providence, 
(Rom.  1.  20.)  so  the  invisible  things  of  the  Re- 
deen>er  were  seen  by  his  miracles,  and  by  all  his 
works,  both  of  power  and  mercy  ;  so  that  they  who 
were  not  convmced  by  these  works,  were  without 
excuse. 

(2.)  For  what  he  argues — that  ye  may  know  and 
believe,  may  believe  it  intelligently,  and  with  an  en- 
tire satisfaction,  that  the  Father  is  in  me,  and  I  in 
him  ;  which  is  the  same  witli  what  he  had  said,  v. 
30.  /  and  my  Father  are  one.  The  Father  was  so 
in  the  Son,  as  that  in  him  dwelt  all  the  fulness  of  the 
Godhead,  and  it  was  by  a  divine  power  that  he 
wrought  his  miracles  ;  the  Son  was  so  in  the  Father, 
as  that  he  was  perfectly  acquainted  with  the  whole 
of  his  mind,  not  by  communication,  but  by  consci- 
ousness, having  lain  in  his  bosom.  This  we  must 
know  ;  not  know  and  explain,  (for  we  cannot  by 
searching  find  it  out  to  perfection,)  but  know  and 
believe  it ;  acknowledging  and  adoring  the  depth 
when  we  cannot  find  the  bottom. 

39.  Therefore  they  sought  again  to  take 
him :  but  he  escaped  out  of  their  hand, 
40.  And  went  away  again  beyond  Jordan, 
into  tlie  place  where  John  at  first  baptized ; 
and  there  he  abode.  41.  And  manj;-  re- 
sorted unto  him,  and  said,  John  did  no  mi- 
racle :  but  all  things  that  John  spalce  of 
this  man  were  true.  42.  And  many  be- 
heved  on  him  there. 

We  have  here  the  issue  of  the  conference  with 
the  Jews.  One  would  have  thought  it  should  have 
convinced  and  melted  them,  but  their  hearts  were 
hardened.     Here  we  are  told, 

I.  How  they  attacked  him  by  force.  Therefore 
they  sought  again  to  take  him,  v.  39.  Therefore,  1. 
Because  he  had  fully  answered  their  charge  of  blas- 
phemy, and  wiped  off  that  imputation,  so  that  they 
could  not  for  shame  go  on  with  their  attempt  to  stone 
bim,  therefore  they  contrived  to  seize  him,  and  pro- 
secute him  as  an  offender  against  the  state.  W  hen 
they  were  constrained  to  drop  their  attempt  by  a 
popular  tumult,  they  would  try  what  they  could  do 
under  colour  of  a  legal  process.  See  Rev.  12,  13. 
Or,  2.  Because  he  pei-severed  in  the  same  testimony 
concerning  himself,  they  persisted  in  their  malice 
against  him.  What  he  had  said  before,  he  did  in 
effect  say  again,  for  the  faithful  witness  never  runs 
from  what  he  has  once  said  ;  and  therefore,  having 
the  sa?ne  provocation,  they  express  the  same  resent- 
ments, and  justify  their  attempt  to  stone  him  by  ano- 
ther attempt  to  take  him.  Such  is  the  temper  of  a 
persecuting  spirit,  and  such  its  politics,  male  facta 
?nale  faclis  tegere  ne perpluant — to  cover  one  set  of 
bad  deeds  with  another,  lest  the  former  should  fall 
through. 

II.  How  he  avoided  them  hy flight ;  not  an  inglo- 
rious retreat,  in  which  there  was  any  thing  of  human 
infirmitv,  but  a  glorious  retirement,  in  which  there 
was  much  of  a  divine  power.  He  escajied  out  of 
thier  hands,  not  by  the  interposal  of  any  friend  that 
helped  him,  but  by  his  own  wisdom  he  got  clear  of 
them  ;  he  either  drew  a  veil  over  himself,  or  cast  a 
mist  before  their  eyes,  or  tied  the  hands  of  those 
whose  hearts  he  did  not  turn.  Note,  no  weapon 
formed  against  our  Lord  Jesus  shall  prosper,  Ps.  2. 
5.     He  escajied,  not  because  he  was  afraid  to  suffer. 


but  because  his  hour  was  not  come.  And  he  who 
knew  how  to  deliver  himself,  no  doubt  knows  how  to 
deliver  the  godly  out  of  te'injitation,  and  to  make  a 
way  for  them  to  escajie. 

111.  How  he  disposed  of  himself  in  his  retire- 
ment ;  lie  tuent  away  again  beyond  Jordan,  v.  40. 
The  Bishop  of  our  souls  carae  not  to  be  fixed  in  one 
see,  but  to  eo  about  from  place  to  place,  doing  good. 
This  great  Benefactor  was  never  out  of  his  way,  for 
•w*ierever  he  came  there  was  work  to  be  done. 
Though  Jerusalem  was  the  royal  city,  yet  he  made 
many  a  kind  visit  to  the  country,  not  only  to  his  own 
country  Galilee,  but  to  other  parts,  even  those  that 
lay  most  remote  beyond  Jordan.     Now  obsen'e, 

1.  What  shelter  he  found  there.  He  went  into  a 
private  part  of  the  country,  and  there  he  abode; 
there  he  found  some  rest  ancl  quietness,  when  in  Je- 
rusalem he  could  find  none.  Note,  Though  perse- 
cutors may  dri\'e  Christ  and  his  gospel  out  of  their 
own  city  or  country,  they  cannot  drive  him  or  it  out 
of  the  world.  Though  Jerusalem  was  not  gathered, 
nor  would  be,  yet  Christ  was  glorious,  and  would  be. 
Christ's  going  now  beyond  Jordan,  was  a  figure  of 
the  taking  of  the  kingdom  of  God  from  the  Jews, 
and  bringing  it  to  the  Gentiles.  Christ  and  his  gos- 
pel have  often  found  better  entertainment  among 
the  plain  countiy -people  than  among  the  wise,  the 
mighty,  the  noble,  1  Cor.  1.  26,  27, 

2.  What  success  he  found  there.  He  did  not  go 
thither  merely  for  his  own  security,  but  to  do  good 
there  ;  and  therefore  he  chose  to  go  thither  where 
John  aX  first  bajitized,  (ch.  1.  28.)  because  there 
could  not  but  remain  some  impressions  of  John's  mi- 
nistry and  baptism  thereabouts,  which  would  dispose 
them  to  receive  Christ  and  his  doctrine  ;  for  it  was 
not  three  years  since  John  was  baptizing,  and  Christ 
■was  himself  baptized  here  at  Bethabara.  Christ 
came  hither  now  to  see  what  fi-uit  there  was  of  all 
the  pains  John  Baptist  had  taken  among  them,  and 
■what  they  retained  of  the  thing's  they  then  heard 
and  received.  The  event  in  some  measure  answered 
expectation  ;  for  we  are  told, 

(1.)  That  they7?c(f/.-frf  after  him  ;  (z>.  41.)  Many 
resorted  to  him.  The  retum  of  the  means  of  gi-ac'e 
to  a  place,  after  they  have  been  for  some  time  inter- 
mitted, commonly  occasions  a  great  stirring  of  affec- 
tions. Some  think  Christ  chose  to  abide  at  Betha- 
bara, the  house  of  passage,  where  the  ferry-boats 
lay,  by  which  they  crossed  the  river  Jordan,  that 
the  confluence  of  people  thither  might  give  an  op- 
portunity of  teaching  many  who  would  come  to  hear 
him  when  it  lay  in  their  \va.y,  but  who  would  scarcely 
go  a  step  out  o"f  the  road  for  an  opportunity  of  at- 
tending on  his  word. 

(2. )  That  they  reasoned  in  his  favour,  and  sought 
arguments  to  induce  them  to  close  with  him,  as 
much  as  they  at  Jerusalem  sought  objections  against 
him.  They  said  very  judiciously,  John  did  no  mira- 
cle, but  all  things  that  John  s/ia'lce  of  this  Man  were 
true.  Two  things  they  considered,  upon  recollect- 
ing what  they  had  seen  and  heard  from  John,  and 
comparing  it  with  Christ's  ministry. 

[1.]  That  Christ  far  exceeded  John  Baptist's 
flower,  for  John  did  no  miracle,  but  Jesus  does  ma- 
ny ;  whence  it  is  easy  to  infei-,  that  Jesus  is  greater 
than  John.  And  if  John  were  so  great  a  prophet, 
.how  great  then  is  this  Jesus  !  Christ  is  best  known 
and  acknowledged  by  such  a  comparison  with  others 
as  sets  him  superlatively  abo\-e  others.  Though 
John  came  in  the  spirit  and  power  of  Elias,  yet  he 
did  not  work  miracles,  as  Elias  did,  lest  the  minds 
of  people  should  lie  made  to  hesitate  between  him 
and  Jesus  ;  therefore  the  honour  of  working  miracles 
was  reserved  for  Jesus,  as  a  flower  of  his  crown,  that 
there  might  be  a  sensible  demonstration,  and  an  un- 
deniable one,  that,  though  he  came  after'  John,  yet 
he  was  preferred  far  before  him. 

Vol.  v. — 5  K 


ST.  JOHN,  XT.  809 

[2.  ]  That  Christ  exactly  ansnvered  John  Baptist's 
testimony.  John  not  only  did  no  miracle  to  divert 
people  from  Christ,  but  he  said  a  great  deal  to  direct 
them  to  Christ,  and  to  turn  them  over  as  appren- 
tices to  him,  and  that  came  to  their  minds  now  ;  all 
things  that  John  said  of  this  Man  were  true,  that  he 
should  be  the  Lamb  of  God,  should  baptize  with  the 
Holy  Ghost  and  with  fire.  Great  things  John  had 
said  of  him,  which  raised  theirexpectations;  so  that, 
though  they  had  not  zeal  enough  to  carry  them  into 
his  country  to  inquire  after  him,  yet,  when  he  came 
into  their's,  and  brought  his  gospel  to  their  doors, 
they  acknowledged  him  as  great  as  John  had  said  he 
would  be.  When  we  get  acquainted  with  Christ, 
and  come  to  know  him  experimentally,  we  find  all 
things  that  the  scripture  saith  of  him,  to  be  true; 
nay,  and  that  the  reality  exceeds  the  report,  1  Kings 
10.  6,  7.  John  Baptist  was  now  dead  and  gone,  and 
yet  his  heavers  profited  by  what  they  had  heard  for- 
merly, and  by  comparing  what  they  heard  then  with 
what  they  saw  now,  they  gained  a  double  advan- 
tage ;  for,  First,  They  were  confirmed  in  their  be- 
lief that  John  was  a  prophet,  who  foretold  such 
things,  and  spake  of  the  eminency  to  which  this 
Jesus  would  arrive,  though  his  beginning  was  so 
small.  Secondly,  They  were  prepared  to  believe 
that  Jesus  was  the  Christ,  in  whom  they  saw  those 
things  accomplished,  which  John  foretold.  By  this 
we  see  that  the  success  and  efficacy  of  the  word 
preached,  are  not  confined  to  the  life  of  the  preacher, 
nor  do  they  expire  with  his  breath,  but  that  which 
seemed  as  water  spilt  upon  the  ground,  may  after- 
ward be  gathered  up  again.     See  Zech.  1.  5,  6. 

(3.)  That  many  believed  on  him  there.  Believing 
that  he  who  wrought  such  miracles,  and  in  whom 
John's  predictions  were  fulfilled,  was  what  he  de- 
clared himself  to  be,  the  Son  of  God,  they  gave  up 
themselves  to  him  as  his  disciples,  t'.  42.  An  em- 
phasis is  here  to  be  laid,  [1.]  Upon  the/ierso?!s  that 
believed  on  him  ;  they  were  many.  While  they 
that  received  and  embraced  his  doctrine  at  Jerusa- 
lem, were  but  as  the  grape-gleanings  of  the  vintage, 
they  that  believed  on  him  in  the  country  beyond 
Jordan,  were  a  full  harvest  gathered  in  to  him.  [2.  ] 
Upon  the  place  where  this  was  ;  it  was  there  where 
John  had  been  preaching  and  baptizing,  and  had  had 
great  success,  there  many  believed  on  the  Lord 
Jesus.  Where  the  preaching  of  the  doctrine  of  repen- 
tance has  had  success,  as  desired,  there  the  preach- 
ing of  the  doctrine  of  reconciliation  and  gospel-grace 
is  most  likely  to  be  prosperous.  Where  John  has 
been  acceptable,  Jesus  will  not  be  unacceptable. 
The  jubilee-trumpet  sounds  sweetest  in  the  ears  of 
those  who  in  the  day  of  atonement  have  afflicted 
their  souls  for  sin. 

CHAP.  XI. 

In  this  chapter,  we  have  tlie  history  of  tliat  illustrious  miracle 
which  Christ  wrought  a  little  before  his  deatli — the  raising 
of  Lazarus  to  life  ;  which  is  recorded  only  by  this  evange- 
list ;  for  the  other  three  confine  themselves  to  what  Christ 
did  in  Galilee,  where  he  resided  most,  and  scarcely  ever 
carried  their  history  into  Jerusalem^  till  the  passion-week: 
whereas  John's  memoirs  relate  chiefly  to  what  passed  at 
Jerusalem  ;  this  passage  therefore  was  reserved  for  his  pen. 
Some  sufT^est  that,  when  the  other  evangelists  wrote,  La- 
zarus was  alive,  and  it  would  not  well  agree,  either  with 
his  safety  or  with  his  humility,  to  have  it  recorded  till  now, 
wlien  it  is  supposed  he  was  dead.  It  is  more  largely  recorded 
tlian  any  other  of  Christ's  miracles,  yet  not  only  because 
there  are  many  circumstances  of  it  so  very  instructive,  and 
the  miracle  of  itself  so  great  a  proof  of  Christ's  mission, 
but  because  it  was  an  earnest  of  that  which  was  to  be  the 
crowning  proof  of  all — Christ's  own  resurrection.  Here 
is,  I.  The  tidings  sent  to  our  Lord  Jesus  of  the  sickness  of 
Lazarus,  and  his  entertainment  of  those  tidings,  v.  1 . .  16. 
II.  The  visit  he  made  to  Lararus's  relations  when  he  had 
heard  of  his  death,  and  their  entertainment  of  the  visit,  v. 
17 . .  33.  III.  The  miracle  wrought  in  the  raisino;  of  La- 
zarus from  the  dead,  v.  S3 . .  44.  IV.  The  eftect  wrought 
by  tliis  miracle  upon  others,  v.  45 . .  57. 


ST.  JOHN,  XI. 


810 

1.  '^rOW  a  certain  man  was  sick,  named 
j^  Lazarus,  of  Bethany,  the  town  of 
Mary  and  her  sister  Martha.  2.  (It  was 
that  Mary  which  anointed  the  Lord  with 
ointment,  and  wiped  his  feet  with  licr  hair, 
whose  brother  Lazarus  was  sick.)  3. 
Therefore  his  sisters  sent  unto  liim,  saying, 
Lord,  behold,  he  whom  thou  lovest  is  sick. 
4,  When  Jesus  heard  that,  he  said.  This 
sickness  is  not  unto  death,  but  for  the  glory 
of  God,  that  the  Son  of  God  might  be  glo- 
rified thereby.  5,  Now  Jesus  loved  Mar- 
tha, and  her  sister,  and  Lazarus.  6.  When 
he  had  heard  therefore  that  he  was  sick,  he 
abode  two  days  still  in  the  same  place 
where  he  was.  7.  Then  after  that  saith  he 
to  his  disciples,  let  us  go  into  Judea  again. 
8:  His  disciples  say  unto  him.  Master,  the 
Jews  of  late  sought  to  stone  thee ;  and 
goest  thou  thither  again  ?  9.  Jesus  an- 
swered. Are  there  not  twelve  hours  in  the 
day  ?  If  any  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth  the  light 
of  this  world.  10.  But  if  a  man  walk  in 
the  night,  he  stumbleth,  because  there  is  no 
light  in  him.  11.  These  things  said  he: 
and  after  that  he  saith  unto  them.  Our 
friend  Lazarus  sleepeth ;  but  I  go,  that  I 
may  awake  him  out  of  sleep.  12.  Then 
said  his  cUsciples,  Lord,  if  he  sleep,  he  shall 
do  well.  1 3.  Howbeit  Jesus  spake  of  his 
death :  but  they  thought  that  he  had  spoken 
of  taking  of  rest  in  sleep.  14.  Then  said 
Jesus  unto  them  plainly,  Lazarus  is  dead. 
15.  And  I  am  glad  for  j^our  sakes  that  I 
was  not  there,  to  the  intent  ye  may  believe ; 
nevertheless  let  us  go  unto  him.  1 6.  Then 
said  Thomas,  which  is  called  Didymus, 
unto  his  fellow-disciples.  Let  us  also  go, 
that  we  may  die  with  him. 

We  have,  in  these  verses, 

I.  A  particular  account  of  the  parties  prmcipally 
concerned  in  this  story,  v.  1,  2.  1.  They  lived  at 
Bethany,  a  village  not  far  from  Jenisalem,  where 
Christ  usually  lodged  when  he  came  up  to  the  feasts. 
It  is  here  called  the  town  of  Mary  and  Martha, 
that  is,  the  town  where  they  dwelt,  as  Bethsaida  is 
called  the  city  of  Andreiv  and  Peter,  ch.  1.  44.  For 
I  see  no  reason  to  think,  as  some  do,  that  Martha 
and  Mary  were  owners  of  the  town,  and  the  rest 
were  their  tenants.  2.  Here  was  a  brother  named 
iMzarus  ;  his  Hebrew  name,  probably,  was  £le- 
azar,  which,  being  contracted,  and  a  Greek  termi- 
nation put  to  it,  is  made  Lazarus.  Perhaps,  in 
prospect  of  this  history,  our  Saviour  made  use  of  the 
name  of  Lazarus  in  that  parable  wherein  he  de- 
signed to  set  forth  the  blessedness  of  the  righteous 
in  the  bosom  of  Abraham  immediately  after  death, 
Luke  16.  22.  3.  Here  were  two  sisters,  Martha 
and  Mary,  who  seem  to  have  been  the  housekeep- 
ers, and  to  have  inanaged  the  affairs  of  the  family, 
•while  perhaps  Lazarus  lived  a  retired  life,  and  gave 
himself  to  study  and  contemplation.  Here  was  a 
decent,  happy,  well-ordered  family,  and  a  family 
that  Christ  was  very  much  conversant  m,  where 


yet  there  was  neither  husband  nor  wife,  (for  aught 
that  appears,)  but  the  house  kept  by  a  brother,  and 
his  sisters  dwelling  together  in  unity.  4.  One  of  the 
sisters  is  particulaiiy  described  to  be  that  Alary 
•tvhich  anointed  the  Lord  with  ointment,  x\  2.  Some 
think  slie  was  that  woman  that  we  read  of,  Luke  7. 
37,  38.  who  had  been  a  sinner,  a  bad  woman.  I 
rather  think  it  refers  to  that  anointing  of  Christ, 
which  this  evangelist  relates  ;  {ch.  12.  3. )  for  the 
evangelists  do  never  refer  one  to  another,  but  John 
frequently  refers  in  one  place  of  his  gospel  to  another. 
Extraordinaiy  acts  of  piety  and  devotion,  that  come 
from  an  honest  principle  of  love  to  Christ,  will  not 
onh'  find  acceptance  with  him,  but  gain  reputation 
in  the  church,  Matt.  26.  13.  This  was  she  wliose 
brother  Lazarus  was  sick  ;  and  the  sickness  of  those 
we  love  is  our  affliction.  The  more  friends  we  have, 
the  more  frequently  we  are  thus  afflicted  by  sym- 
pathy ;  and  the  dearer  they  are,  the  more  grievous 
it  is.  The  multipljing  of  our  comforts  is  but  the 
multiplying  of  our  cares  and  crosses. 

II.  The  tidings  that  were  sent  to  our  Lord  Jesus 
of  the  sickness  of  Lazarus,  t.  3.  His  sisters  knew 
where  Jesus  was,  a  great  way  off  beyond  Jordan, 
and  they  sent  a  special  messenger  to  him,  to  acquaint 
him  with  the  affliction  of  their  family.  In  which 
they  manifest,  1.  The  affection  and  concent  they 
had  for  their  brother.  Though,  it  is  likely,  his  es- 
tate would  come  to  them  after  his  death,  yet  they 
earnestlv  desired  his  life,  as  they  ought  to  have 
done.  They  shewed  their  love  to  him  now  that  he 
was  sick,  for  a  brother  is  born  for  adversity,  and  so 
is  a  sister  too.  We  must  weep  with  our  friends 
when  they  weep,  as  well  as  rejoice  with  them  when 
they  rejoice.  2.  The  regard  they  had  to  the  Lord 
Jesus,  whom  they  were  willing  to  make  acquainted, 
with  all  their  concerns,  and,  like  Jcphthah,  to  utter 
all  their  words  before  him.  Though  God  knows  all 
our  wants,  and  griefs,  and  cares,  he  will  know  them 
from  us,  and  is  honoured  by  our  laying  them  before 
him. 

The  message  they  sent,  was  veiy  short,  not  fieti- 
tioninff,  much  less  fii-escribing-  or  fwessing,  but  barely 
relating  the  case  with  the  tender  insinuation  of  a 
powerful  plea.  Lord,  behold,  he  whom  thou  lovest, 
is  sick:  They  do  not  say.  He  whom  nve  love,  but. 
He  whom  thou  lovest.  Our  greatest  encourage- 
ments in  prayer  are  fetched  from  God  himself  and 
from  his  grace.  They  do  not  say.  Lord,  behold,  he 
who  loveth  thee,  but,  he  whom  thou  lovest ;  for 
herein  is  love,  not  that  we  loved  God,  but  that  he 
loved  us.  Our  love  to  him  is  not  worth  speaking  of, 
but  his  to  us  can  never  be  enough  spoken  of.  Note, 
(1.)  There  are  some  of  the  friends  and  followers  of 
the  Lord  Jesus,  whom  he  hath  a  special  kindness 
for  above  others.  Among  the  twelve  there  was  one 
whom  Jesus  loved.  (2. )  It  is  no  new  thing  for  those 
whom  Christ  loves,  to  be  sick ;  all  things  come  alike 
to  all ;  bodily  distempers  correct  the  corrtiption, 
and  try  the  graces,  of  God's  people.  (3. )  It  is  a  great 
comfort  to  us  when  we  are  sick,  to  have  those  about 
us  that  will  pray  for  us.  (4.)  We  have  great  en- 
couragement in  our  prayers  for  those  who  are  sick, 
if  wehave  gi'ound  to  hope  that  they  are  such  as 
Christ  lo\es  ;  and  we  have  reason  to  love  and  pray 
for  those  whom  we  have  reason  to  think  Christ  loves 
and  cares  for. 

III.  An  account  how  Christ  entertained  the  tidings 
brought  him  of  the  illness  of  his  friend. 

1.  He  prognosticated  the  event  and  issue  of  the 
sickness,  and  probably  sent  it  as  a  message  to  the 
sisters  of  I^azarus  by  tlie  express,  to  support  them 
while  he  delayed  to  "come  to  them.  Two  things  he 
prognosticates  : 

(i.)  This  sickness  is  not  unto  death  ;  it  was  mor- 
tal, proved  fatal,  and  no  doubt  but  Lazanis  was 
truly  dead  for  four  days.    But,  [1.]  That  was  not 


ST.  JOHN,  XI. 


811 


the  errand  upon  which  this  sickness  was  sent ;  it 
came  not,  as  m  a  common  case,  to  be  a  summons  to 
tlie  grave,  but  there  was  a  further  intention  in  it. 
Had  it  been  sent  on  that  errand,  his  rising'  from  the 
dead  would  have  defeated  it.  [2.1  That  was  not 
the  final  effect  of  this  sickness.  He  died,  and  yet 
it  might  be  said  he  did  not  die,  for  Factum  non  dici- 
tur  quod  7ion  jiersri<erat — That  is  not  said  to  be  done, 
which  is  not  done  for  a  fierfietidty.  Death  is  an 
everlasting  farewell  to  this  world,  it  is  the  way 
whence  we  shall  not  return  ;  and  in  this  sense  it  was 
not  unto  death.  The  grave  was  not  his  long  honie, 
his  house  of  eternity.  Thus  Christ  said  of  the  maid 
whom  he  proposed  to  restore  to  life,  She  is  not  dead. 
The  sickness  of  good  people,  how  threatening  so- 
ever, is  7iot  unto  death,  for  it  is  not  unto  eternal 
death.  The  body's  death  to  this  world  is  the  soul's 
birth  into  another  world  ;  when  we  or  our  friends 
are  sick,  we  make  it  our  principal  support,  that 
there  is  hope  of  a  recovery,  but  in  that  we  may  be 
disappointed ;  therefore  it  is  our  wisdom  to  build 
upon  that  in  which  we  cannot  be  disappointed ;  if 
they  belong  to  Christ,  let  the  worst  come  to  the 
worst,  they  cannot  be  hurt  of  the  second  death,  and 
then  not  much  hurt  of  the  first. 

(2.)  But  it  is  for  the  glory  of  God,  that  an  oppor- 
tunity may  be  given  for  the  manifesting  of  God's 
glorious  power.  The  afflictions  of  the  saints  are 
designed  for  the  gloiy  of  God,  that  he  may  have  op- 
portunity of  shewing  them  favour ;  for  the  sweetest 
mercies,  and  the  most  affecting,  are  those  which 
are  occasioned  by  trouble.  Let  this  reconcile  us  to 
the  dai'kest  dispensations  of  Providence,  they  are 
all  for  the  glory  of  God,  this  sickness,  this  loss,  this 
disappointment,  are  so  ;  and  if  God  be  glorified,  we 
ought  to  be  satisfied,  Lev.  10.  3.  It  was  for  the 
glory  of  God,  for  it  was  that  the  Son  of  God  might 
be  glorified  thereby,  as  it  gave  him  occasion  to  work 
that  glorious  miracle,  the  raising  of  him  from  the 
dead.  As  before  the  man  was  bor7i  blind,  that 
Christ  might  have  the  honour  of  curing  him,  {eh. 
9.  3.)  so  Lazai-us  must  be  sick  and  die,  that  Christ 

'  may  be  glorified  as  the  Lord  of  life.  Let  this  com- 
fort those  whom  Christ  lo\'es  under  all  their  griev- 
ances, that  the  design  of  them  all,  is,  that  the  Son 
of  God .  might  be  glorified  thereby,  his  wisdom, 
power,,  and  goodness,  glorified  in  supporting  and 
relieving  them  ;  see  2  Cor.  12.  9,  10. 

2.  He  defen-ed  visiting  his  patient,  v.  5,  6.  They 
had  pleaded.  Lord,  it  is  he  whom  thou  lovest,  and 
the  plea  is  allowed;  (v.  5.)  Jesi/.^  loved  Martha, 
and  her  sister,  and  Lazarus :  Tims  the  claims  of 
faith  are  ratified  in  the  court  of  heaven.  Now  one 
would  think  it  should  follow,  Jl7ien  he  heard  there- 
fore that  he  ivas  sick,  he  made  all  the  haste  that  he 
could  to  him  ;  if  he  loved  them,  now  was  a  time  to 

.shew  it  by  hastening  to  thein,  for  he  knew  they  im- 
patiently "expected  him.  But  he  took  the  contrary 
way  to  shew  his  love  :  it  is  not  said,  He  loved  them', 
and  yet  he  lingered  ;  but  he  loved  them,  and  there- 
fore he  linger(;d  ;  when  he  heard  his  friend  was 
sick,  instead  of  coming  post  to  him,  he  abode  tiro 
days  still  in  the  same /dace  ivhere  he  was.  (1.)  He 
loved  them,  that  is,  had  a  great  opinion  of  Martha 
and  Mary,  of  their  wisdom  and  grace,  of  their  faitli 
and  patience,  above  others  of  his  disciples,  and 
therefore  he  deferred  coming  to  them,  that  he  might 
try  them,  that  their  trial  might  at  last  be  found  to 
firaise  and  honour.  (2.)  He  lozied  them,  that  is,  he 
designed  to  do  something  gi-eat  and  extraordinary 
for  them,  to  work  such  a  miracle  for  their  relief  as 
he  had  not  wrought  for  any  of  his  friends  ;  and 
therefore  he  delayed  coming  to  them,  that  Lazarus 
might  be  dead  and  buried  before  he  came.  If  Christ 
had  come  presently,  and  cured  the  sickness  of  La- 
zarus, he  had  done  no  more  than  he  did  for  many ; 
if  he  had  raised  him  to  life  when  newly  dead,  no 


more  than  he  had  done  for  some  :  but,  defen-ing  his 
relief  so  long,  he  had  an  opportunity  of  doing  more 
for  him  than  for  any.  Note,  God  hath  gi"icious  in 
tentions  even  in  seeming  delays,  Isa.  54.  7,  8. — 49. 
14,  6cc.  Christ's  friends  at  Bethany  were  not  out 
of  his  thoughts,  though,  when  he  heard  of  their  dis- 
tress, he  made  no  haste  to  them.  When  the  work 
of  deliverance,  temporal  or  spiritual,  public  or  per- 
sonal, stands  at  a  stay,  it  does  but  stay  the  time,  and 
every  thing  is  beautiful  in  its  season. 

IV.  The  discoui'se  lie  had  with  his  disciples,  when 
he  was  about  to  go  visit  his  friends  at  Bethany,  v. 
7 — 16.  The  conference  is  so  very  free  and  familiar, 
as  to  make  out  what  Christ  saith,  /  have  called  you 
friends. 

Two  things  he  discourses  about — his  own  danger, 
and  Lazanis's  death. 

1.  His  own  danger  in  going  into  Judea,  v.  7 — 10. 

(1.)  Here  is  the  notice  which  Christ  gave  his  dis- 
ciples of  his  pui-pose  to  go  into  Judea  toward  Jeru- 
salem. His  disciples  were  the  men  of  his  counsel, 
and  to  them  he  saith,  (x'.  ".)  "Let  us  go  into  Judea 
again,  though  they  there  are  unwoi-tliy  of  such  a 
favour."  Thus  Christ  repeats  the  tenders  of  his 
mercy  to  those  that  have  often  rejected  them.  Now 
this  may  be  considered,  [1.]  As  a  pui-pose  of  his 
kindness  to  his  friends  at  Bethany,  whose  affliction, 
and  all  the  aggravating  circumstances  of  it,  he  knew 
very  well,  though  no  more  expresses  were  sent  to 
him  ;  for  he  was  present  in  spirit,  though  absent  in 
body.  When  heknewthey  were  brought  to  the  last 
extremity,  when  the  brother  and  sisters  have  given 
and  taken  a  final  farewell :  "Now,"  saith  he,  "let 
us  go  to  Judea."  Christ  will  arise  in  favour  of  his 
people,  when  the  time  to  favour  them,  yea,  the  set 
time,  is  come  ;  and  the  worst  time  is  commonly  the 
set  time.  When  our  hofie  is  lost,  we  are  cut  off  for 
our  jiarts,  then  they  shall  know  that  I  am  the  Lord, 
when  /  have  ojiened  the  graves,  Ezek.  37.  11,  13. 
In  the  depths  of  affliction,  let  this  therefore  keep  us 
out  of  the  depths  of  despair,  that  man's  extremity 
is  God's  o/i/iortuTiity ;  Jehovah-jireh.  Or,  [2.]  As 
a  trial  of  the  courage  of  the  disciples,  whether  they 
would  venture  to  follow  him  thither,  where  they  had 
so  latelv  been  frightened  by  an  attempt  upon  their 
Master's  life,  which  they  looked  upon  as  an  attempt 
upon  their's  too.  To  go  to  Judea,  which  was  so 
lately  made  too  hot  for  them,  was  a  saying  that 
liroved  them.  But  Christ  did  not  say,  "  Go  ye  into 
Judea,  and  I  will  stay  and  take  shelter  here  ;"  no, 
Let  us  go.  Note,  Christ  never  brings  his  people 
into  any  peril,  but  he  accompanies  them  in  it ;  and 
is  with  them,  even  then  when  they  walk  through 
the  valley  of  the  shadow  of  death. 

(2.)  Their  objection  against  this  journey  :  {v.  8.) 
blaster,  the  Jews  of  late  sought  to  stone  thee,  ana 
goest  timu  thither  again  ?  Here,  [1.]  They  remind 
him  of  the  danger  he  had  been  in  there  not  long 
since.  Christ's  disciples  are  apt  to  make  a  greater 
matter  of  sufferings  than  their  Master  does,  and  to 
remember  injuries  longer.  He  had  put  up  the  af- 
front, it  was  over  and  gone,  and  forgotten,  but  his 
disciples  could  not  forget  it ;  of  late,  iii — now,  as  if 
it  were  this  vcrv  day,  they  sought  to  stone  thee. 
Though  it  was  at"  least  two  months  ago,  the  remem- 
brance of  the  fright  was  fresh  in  their  minds.  [2.] 
They  marvel  that  he  will  go  thither  again.  "\A'ilt 
thou  favour  those  with  thy  presence,  that  have  ex- 
pelled thee  out  of  their  coasts  ?"  Christ's  wavs  in 
passing  by  offences  are  abox<e  our  ways.  "Wilt 
thou  expose  thyself  among  a  people  that  are  so 
dcsperatelv  enraged  against  thee  ?  Goest  thou  thi- 
ther again,  where  thou  hast  been  so  ill  used  .■"'  Here 
thcv  shewed  great  care  for  their  Master's  safety,  as 
Peter  did,  when  he  said.  Master,  sfiare  thyself;  had 
Christ  been  minded  to  shift  off  suflFeriiig,  he  did  not 
want  friends  to  persuade  him  to  it ;  but  he  had 


812 


ST.  JOHN,  XI. 


opened  his  mouth  to  the  Lord,  and  he  would  not,  he 
could  not,  go  back.  Yet  while  the  disciples  shew  a 
concern  for  his  safety,  they  discover  at  the  same 
time.  First,  A  distrust  of  his  power  ;  as  if  he  could 
not  secure  both  himself  and  them  now  in  Judea  as 
well  as  he  had  done  formerly.  Is  his  arm  waxen 
short .''  When  we  are  solicitous  for  the  interests  of 
Christ's  church  and  kingdom  in  the  world,  we  must 
"  yet  rest  satisfied  in  the  wisdom  and  power  of  the 
Lord  Jesus,  who  knows  how  to  secure  a  flock  of 
sheep  in  the  midst  of  a  herd  of  wolves.  Secondly, 
A  secret  fear  of  suffering  themselves ;  for  they  count 
upon  that  if  he  suffer.  W  hen  our  own  private  in- 
terests happen  to  run  in  the  same  channel  with  the 
public,  we  are  apt  to  think  ourselves  zealous  for  the 
Lord  of  hosts,  when  really  we  are  only  zealous  for 
our  own  wealth,  credit,  ease,  and  safety,  and  seek 
our  own  things,  under  colour  of  seeking  the  things 
of  Christ ;  we  have  therefore  need  nicely  to  distin- 
guish upon  our  principles. 

(3.)  Christ's  answer  to  this  objection  ;  {y.  9,  10.) 
Are  there  ?iot  twelve  hours  in  the  day?  The  Jews 
divided  eveiy  day  into  twelve  hours,  and  made  their 
hours  longer  or  shorter,  accordmg  as  the  days  were, 
so  that  an  hour  with  them  was  the  twelfth  part  of 
the  time  between  sun  and  sun  ;  so  some.  Or,  they 
lying  much  more  south  than  we,  their  days  were 
nearer  twelve  hours  long  than  our's.  The  Divine 
Providence  has  given  us  day-light  to  work  by,  and 
lengthens  it  out  to  a  competent  time  ;  and  reckon- 
ing the  year  round,  every  country  has  just  as  much 
daylight  as  night,  and  so  much  more  as  the  twilights 
amount  to.  Man's  life  is  a  day,  this  day  is  divided 
into  divers  ages,  states,  and  opportunities,  as  into 
hours  shorter  or  longer,  as  God  has  appointed  ;  the 
consideration  of  this  should  make  us  not  only  very 
busy,  as  to  the  work  of  life,  (if  there  were  twelve 
hours  in  the  day,  each  of  them  ought  to  be  filled  up 
with  duty,  and  none  of  the7n  trifled  away,)  but  also 
■very  easy  as  to  the  perils  of  life  ;  our  day  shall  be 
lengthened  out  till  our  work  be  done,  and  our  testi- 
mony finished.  This  Christ  applies  to  his  case,  and 
shews  why  he  must  go  to  Judea,  because  he  had  a 
clear  call  to  go.     For  the  opening  of  this, 

First,  He  shews  the  comfort  and  satisfaction  which 
a  man  has  in  his  own  mind  while  he  keeps  in  the 
way  of  his  duty,  as  it  is  in  general  prescribed  by  the 
word  of  God,  and  particularly  determined  by  the 
providence  of  God  ;  If  any  man  walk  in  the  day, 
he  stumbles  not  ;  that  is,  If  a  man  keep  close  to  his 
duty,  and  mmd  that,  and  set  the  will  of  God  before 
him  as  his  rule,  with  an  impartial  respect  to  all 
God's  commandments,  he  does  not  hesitate  in  his 
own  mind,  but,  walking  uprightly,  walks  surely, 
and  with  a  holy  confidence.  As  he  that  walks  in 
the  day,  stumbles  not,  but  goes  on  steadily  and  cheer- 
fully in  his  way,  because  he  sees  the  light  of  this 
world,  and  by  it  sees  his  way  before  him  ;  so  a  good 
man,  without  any  collateral  security  or  sinister  aims, 
relies  upon  the  word  of  God  as  his  iTjlc-and  regards 
the  glory  of  God  as  his  end,  because  he  sees  those 
two  great  lights,  and  keeps  his  eye  upon  them  ;  thus 
he  is  furnished  with  a  faithful  guide  in  all  his  doubts, 
and  a  powerful  guard  in  all  his  dangers.  Gal.  6.  4. 
Ps.  119.  6.  Christ,  wherever  he  went,  walked  m 
the  day,  and  so  shall  we,  if  we  follow  his  steps. 

Secondly,  He  shews  the  pain  and  peril  a  man  is 
in,  who  walks  not  according  to  this  rule;  (x'.  10.) 
If  a  man  walk  in  the  night,  he  stumbles ;  that  is,  if 
a  man  walk  in  the  way  of  his  heart,  and  the  sight 
of  his  eyes,  and  according  to  the  course  of  this  world, 
if  he  consult  his  own  carnal  reasonings  more  than 
the  will  and  glory  of  God,  he  falls  into  temptations 
and  snares,  is  liable  to  great  uneasiness  and  frightful 
apprehensions  ;  trembles  at  the  shaking  of  a  leaf, 
anA  flees  when  none  fuirsues:  while  an  upright  man 
laughs  at  the  shaking  of  the  sfiear,  and  stands  un-  I 


daunted  when  ten  thousand  invade.  See  Isa.  33. 
14 — 16.  He  stumbles,  because  there  is  no  light  in 
him,  for  light  in  us  is  that  to  our  moral  actions, 
which  light  about  us  is  to  our  natural  actions.  He 
has  not  a  good  principle  within ;  he  is  not  sincere  ; 
his  eye  is  evil.  Thus  Christ  not  only  justifies  his 
purpose  of  going  into  Judea,  but  encourages  his  dis- 
ciples to  go  along  with  him,  and  fear  no  evil. 

2.  The  death  of  Lazarus  is  here  discoursed  of  be- 
tween Christ  and  his  disciples,  v.  11 — 16,  Where 
we  have,  * 

(1.)  The  notice  Christ  gave  his  disciples  of  the 
death  of  Lazarus,  and  an  intimation  that  his  business 
into  Judea  was  to  look  after  him,  v.  11.  ylfterhe 
had  prepared  his  disciples  for  this  dangerous  march 
into  an  enemy's  country,  he  then  gives  them, 

[1.]  Plain  intelligence  of  the  death  of  Lazarus, 
though  he  had  received  no  advice  of  it :  Our  friend 
sleejieth.  See  here  how  Christ  calls  a  believer,  and 
a  believer's  death.  Fii-st,  He  calls  a  believer  his 
friend;  our  friend  Lazarus.  Note,  1.  There  is  a 
covenant  of  friendship  between  Christ  and  believers, 
and  a  friendly  affection  and  communion  pursuant  to 
it,  which  our  Lord  Jesus  will  own  and  not  be  asha- 
med of.  His  secret  is  with  the  righteous,  2.  Those 
whom  Christ  is  pleased  to  own  as  his  friends,  all 
his  disciples  should  take  for  their's.  Christ  speaks 
of  Lazarus  as  their  common  friend ;  Our  friend. 
3.  Death  itself  does  not  break  the  bond  of  friendship 
between  Christ  and  a  believer,  Lazanis  is  dead, 
and  yet  he  is  still  our  friend.  Seco?idly,  he  calls 
the  death  of  a  believer  a  slee/i ;  he  slee/ieth.  It  is 
good  to  call  death  by  such  names  and  titles  as  will 
help  to  make  it  more  fartiiliar  and  less  formidable 
to  us.  The  death  of  Lazarus  was  in  a  peculiar 
sense  a  sleep,  as  that  of  Jainjs's  daughter,  because 
they  were  to  be  raised  again  speedily  ;  and  since  we 
are  sure  to  rise  again  at  last,  why  should  that  make 
any  great  difference  ?  And  why  should  not  the  be- 
lieving hope  of  that  resurrection  to  eternal  life, 
make  it  as  easy  to  us  to  put  off  the  body  and  die,  as 
it  is  to  put  off  our  clothes  and  go  to  sleep  }  A  good 
christian,  when  he  dies,  does  but  sleep:  he  rests 
from  the  labours  of  the  day  past,  and  is  refreshing 
himself  for  the  next  morning.  Nay,  herein  death 
has  the  advantage  of  sleep,  that  sleep  is  only  the 
fiarenthesis,  but  death  is  the /if  rioc/,  of  our  cares  and 
toils.  The  soul  does  not  sleep,  but  becomes  more 
active  ;  but  the  body  sleeps  without  any  toss,  with- 
out any  terror  ;  not  distempered  nor  disturbed.  The 
grave  to  the  wicked  is  a  prison,  and  its  grave-clothes 
as  the  shackles  of  a  criminal  reserved  for  execu- 
tion ;  but  to  the  godly  it  is  a  bed,  and  all  its  bands 
as  the  soft  and  downy  fetters  of  an  easy  quiet 
sleep.  Though  the  body  corrupt,  it  will  rise  in  the 
morning  as  if  it  had  never  seen  cori-uption ;  it  is  but 
putting  off  our  clothes  to  be  mended  and  trimmed 
up  for  the  marriage-day,  the  coronation  day,  to 
which  we  must  rise.  See  Isa.  57.  2.  1  Thess.  4. 
14.  The  Greeks  called  their  burying-places,  dor- 
mitories  KOlfjilCliiftcl. 

[2.]  Particular  intimations  of  his  favourable  in- 
tentions concerning  Lazarus  ;  but  I  go,  that  I  may 
awake  him  out  of  sleep.  He  could  have  done  it,  and 
yet  have  staid  where  he  was  ;  he  that  recovered  at 
a  distance  one  dying,  {ch.  4.  50.)  could  have  raised 
at  a  distance  one  dead  ;  but  he  would  put  this  honour 
upon  the  miracle,  to  work  it  by  the  grave  side ;  / 
go,  to  awake  him.  As  sleep  is  a  resemblance  of 
death,  so  a  man's  waking  out  of  sleep  when  he  is 
called,  especially  when  he  is  called  by  his  own 
name,  is  an  emblem  of  the  resurrection  ;  (Job  14. 
15.)  Then  shall  thou  call.  Christ  had  no  sooner 
said,  Our  friend  sleeps,  but  presently  he  adds,  I  go, 
that  I  may  awake  him.  W'hcn  Christ  tells  his  peo- 
ple at  any  time  how  bad  the  cause  is,  he  lets  them 
know  in  the  same  breath  how  easily,  how  quickly. 


ST.  JOHN,  XI. 


813 


he  can  mend  it,  Christ's  telling  his  disciples  that 
this  was  his  business  to  Judea,  might  help  to  take  off 
their  fear  of  goiiis;  witli  liim  thither;  lie  did  not  go 
upon  a  public  errand  to  the  temple,  but  a  private 
visit,  which  would  not  so  much  expose  him  and 
them  ;  and  besides,  it  was  to  do  a  kmdness  to  a  fa- 
mily they  were  all  obliged  to. 

(2.)  Their  mistake  of  the  meaning  of  this  notice, 
and  the  blunder  they  made  about  it;  {v.  12,  13.) 
They  said.  Lord,  if  he  sleeji,  he  shall  do  well.  This 
speaks, 

[1.]  Some  concern  they  had  for  their  friend  Laza- 
rus, they  hoped  he  would  recover  ;  o-uBmilm — He 
shall  be  saved  from  dying  at  this  time.  Probably, 
they  had  understood  by  the  messenger  who  brought 
news  of  his  illness,  that  one  of  the  most  threatening 
symptoms  he  was  under,  was,  that  he  was  restless, 
and  could  get  no  sleep  ;  and  now  that  they  heard  he 
slept,  they  concluded  the  fever  was  gone  off,  and 
the  worst  was  past.  Sleep  is  often  nature's  physic, 
and  reviving  to  its  weak  and  weary  powers.  This 
is  true  of  the  sleep  of  death  ;  if  a  good  christian  so 
slee/i,  he  shall  do  well,  better  than  he  did  here. 

[2.]  Vet  it  speaks  a  greater  concern  for  them- 
selves ;  for  hereby  they  insinuate  that  it  was  now 
needless  for  him  to  go  to  him,  and  expose  himself 
and  them.  "If  he  sleep,  he  will  be  quickly  well, 
and  we  may  stay  where  we  are."  Thus  we  are 
■wilhng  to  hope  that  that  good  work  which  we  are 
called  to  do,  will  do  itself,  or  will  be  done  by  some 
other  hand,  if  there  be  peril  in  the  doing  of  it. 

This  mistake  of  their's  is  here  rectified  ;  (f.  13.) 
Jesus  spake  of  his  death.  See  here,  First,  How 
dull  of  understanding  Christ's  disciples  as  yet  were. 
I.,ct  us  not  therefore  condemn  all  those  for  heretics, 
who  mistake  the  sense  of  some  of  Christ's  sayings. 
It  is  not  good  to  aggravate  our  brethren's  mistakes ; 
yet  this  was  a  gross  one,  for  it  had  easily  been  pre- 
vented, if  they  had  remembered  how  frequently 
death  is  called  a  sleep  in  the  Old  Testament.  They 
should  have  understood  Christ  when  he  spake  scrip- 
ture-language. Besides,  it  would  sound  odd  for 
their  master  to  undertake  a  journey  of  two  or  three 
days,  only  to  awake  a  friend  out  of  a  natural  sleep, 
which  any  one  else  might  awake  him  out  of.  \Vliat 
Christ  undertakes  to  do,  we  may  be  sure,  is  some- 
thing great  and  uncommon,  and  a  work  toorthy  of 
himself.  Secondly,  How  carefully  the  evangelist 
corrects  this  error  ;  Jesus  sjiake  of  his  death.  Those 
that  speak  in  an  unknown  tongue,  or  use  similitudes, 
should  learn  hence  to  explain  themseh'es,  and  pray 
that  they  may  intei-pret,  to  prevent  mistakes. 

(3.)  The  plain  and  express  declaration  which 
Jesus  made  to  them  of  the  death  of  Lazarus,  and  his 
resolution  to  go  to  Bethany,  x'.  14,  15. 
•  (1.]  He  gives  them  notice  of  the  death  of  Laza- 
rus ;  what  he  had  before  said  darkly,  he  now  says 
plainly,  and  without  a  figure ;  Lazarus  is  dead,  v. 
14.  Christ  takes  cognizance  of  the  death  of  his 
saints,  for  it  is  precious  in  his  sight,  (Ps.  116.  15.) 
and  he  is  not  pleased  if  we  do  not  consider  it,  and 
lay  it  to  heart.  See  what  a  compassionate  teacher 
Christ  is,  and  how  he  condescends  to  those  that  are 
out  of  the  way,  and  by  his  subsequent  sayings  and 
doings  explains  the  difficulties  of  what  went  before. 

[2.]  He  gives  them  the  reason  why  he  had  de- 
layed so  long  to  go  and  see  him  ;  lam  glad  for  your 
sakes  that  1  was  not  there.  If  he  had  been  there 
time  enough,  he  would  have  healed  his  disease  and 
prevented  his  death,  which  would  have  been  much 
for  the  comfort  of  Lazarus's  friends  :  but  then  his 
disciples  would  have  seen  no  further  proof  of  his 
power  than  what  they  had  often  seen,  and,  conse- 
quently, their  faith  had  received  no  impro\ement ; 
but  now  that  he  went  and  raised  him  from  the  dead, 
as  there  were  many  brought  to  believe  on  him,  who 
before  did  not,  (y  45. )  so  there  was  much  done  to- 


ward the  perfecting  of  what  was  lacking  in  the 
faith  of  those  tliat  did,  which  Christ  aimed  at ;  to 
the  intent  that  ye  may  be/in<e. 

[3.]  He  resolves  now  to  go  to  Bethany,  and  take 
his  disciples  along  with  him  ;'  Let  ue  go  unto  him. 
Not,  "Let  us  go  to  his  sisters,  to  comfort  them," 
(which  is  the  utmost  we  can  do,)  but.  Let  us  go  to 
him ;  for  Christ  can  shew  wonders  to  the  dead. 
Death,  which  will  separate  us  from  all  our  other 
friends,  and  cut  us  off  from  correspondence  with 
them,  cannot  separate  us  from  the  love  of  Christ, 
nor  put  us  out  of  the  reach  of  his  calls  ;  as  he  will 
maintain  his  covenant  with  the  dust,  so  he  can  make 
visits  to  the  dust.  Lazarus  is  dead,  but  let  vs  go  to 
him ;  though  perhaps  those  who  said.  If  he  sleep, 
there  is  ?!0  need  to  go,  were  ready  to  say.  If  he  be 
dead,  it  is  to  no  purpose  to  go. 

(4.)  Thomas  exciting  his  fellow-disciples  cheer- 
fully to  attend  their  Master's  motions;  (v.  16.) 
Thomas,  which  is  catted  Didymus.  Thomas  iu  He- 
brew, and  Didymus  in  Greek,  signify  a  twin  ;  it  is 
said  of  Rebekah,  (Gen.  25.  24.)  that  there  were 
twins  in  her  womb.  The  word  is  Thomim  ;  proba- 
bly Thomas  was  a  twi7i  ;  he  said  to  his  fellow-disci- 
ples, who,  probably,  looked  with  fear  and  concern 
upon  one  another,  when  Christ  had  said  so  posi- 
tively, Let  us  go  to  him  ;  he  said  very  courageously. 
Let  us  also  go,  that  we  may  die  with  him.  With 
him ;  that  is, 

[1.]  \^'ith  Lazai'us,  who  was  now  dead  ;  so  some 
take  it.  Lazarus  was  a  dear  and  loving  friend  both 
to  Christ  and  his  disciples,  and  perhaps  Thomas  had 
a  particular  intimacy  with  him.  Now  if  he  be 
dead,  saith  he,  let  us  even  go  and  die  with  him. 
For,  First,  "  If  we  surxnve,  we  know  not  how  to 
/h'f  without  him."  Probably,  Lazarus  had  done 
them  many  good  offices,  sheltered  them,  and  provi- 
ded for  them,  and  been  to  them  instead  of  eyes  ;  and 
now  that  he  was  gone,  they  had  no  man  like  ?ninded, 
and  "  Therefore,"  saith  he,  "  we  had  as  good  die 
with  him. "  Thus  we  are  sometimes  ready  to  think 
our  lives  bound  up  in  the  lives  of  some  that  were 
dear  to  us  ;  but  God  will  teach  us  to  live,  and  to  live 
comfortably,  upon  himself,  when  those  are  gone, 
whom  we  thought  we  could  not  have  lived  without. 
But  that  is  not  all.  Secondly,  "  If  we  die,  we  hope 
to  be  happy  with  him."  Such  a  firm  belief  he  has 
of  a  happiness  on  the  other  side  death,  and  such 
good  hope  through  grace  of  their  own  and  Lazai-us's 
interest  in  it,  that  he  is  willing  they  should  all  go  and 
die  with  him.  It  is  better  to  die,  and  go  along  with 
our  christian  friends  to  that  world  which  is  enriched 
by  their  removal  to  it,  than  stay  behind  in  a  world 
that  is  impoverished  by  their  departure  out  of  it. 
The  more  of  our  friends  are  translated  hence,  the 
fewer  cords  we  have  to  bind  us  to  this  earth,  and  the 
more  to  draw  our  hearts  heaven-ward.  How  plea- 
santly does  the  good  man  speak  of  d}ing,  as  if  it 
were  but  undressing  and  going  to  bed. 

[2.]  "  Let  us  go  and  die  with  our  Master,  who  is 
now  ex-posing  himself  to  death  by  venturing  into 
Judea  ;"  and  so  I  rather  think  it  is  meant.  "If  he 
will  go  into  danger,  let  us  also  go  and  take  our  lot 
with'him,  according  to  the  command  we  received. 
Follow  me. "  Thomas  knew  so  much  of  the  malice 
of  the  Jews  against  him,  and  the  counsels  of  God 
concerning  him,  which  he  had  often  told  them  of, 
that  it  was  no  foreign  supposition  that  he  was  now 
going  to  die.  And  now  Thomas  disco\ers.  First,  A 
gracious  readiness  to  die  with  Christ  himself,  flow- 
ing from  strong  affections  to  h":m,  though  his  faith 
was  weak,  as  appeared  afterward,  ch.  14.  5. — 20. 
25.  Uliere  thou  diest  I  will  die,  Ruth  1.  17.  &■- 
condlu,  A  zealous  desire  to  help  his  fellow-disciples 
into  the  same  frame;  "Let  us  go,  one' and  all,  and 
die  with  him ;  if  they  stone  him,  let  them  stone  us; 
who  would  desire  to  survive  such  a  Master  ?  Thus, 


814 


ST.  JOHN,  XI. 


in  difficult  times,  christians  should  animate  one  ano- 
ther. We  may  each  of  us  say,  Let  us  die  nuHli  him. 
Note,  The  consideration  of  the  dying  of  the  Lord 
Jesus  should  make  us  willing  to  die  whenever  God 
calls  lor  us, 

17.  Then  when  Jesus  came,  he  found 
that  he  had  lain  in  the  grave  four  days 
ah'eady.  1 8.  Now  Bethany  uas  nigh  unto 
Jerusalem,  about  fifteen  furlongs  off:  19. 
And  many  of  the  Jews  came  to  Martha 
and  Mary,  to  comfort  them  concerning 
their  brother.  20.  Then  Martha,  as  soon 
as  she  heard  that  Jesus  was  coming,  went 
and  met  him:  but  Mary  sat  still  in  the 
house.  21.  Tlien  said  Martha  unto  Jesus, 
Lord,  if  thou  hadst  been  here,  my  brother 
had  not  died,  22,  But  I  know,  that  even 
now,  whatsoever  thou  wilt  ask  of  God, 
God  will  give  it  thee,  23.  Jesus  saith  unto 
her.  Thy  brother  shall  rise  again.  24. 
Martha  saith  unto  him,  I  know  that  he 
shall  rise  again  in  the  resurrection  at  the 
last  day.  23.  Jesus  said  unto  her,  I  am 
the  resurrection,  and  the  life :  he  that  be- 
lieveth  in  me,  though  he  were  dead,  yet 
shall  he  live :  26,  And  whosoever  liveth 
and  believeth  in  me  shall  never  die,  Bb- 
Hevest  thou  this  ?  27,  She  saith  unto  him. 
Yea,  Lord :  I  believe  that  thou  art  the 
Christ,  the  Son  of  God,  which  should  come 
into  the  world.  28.  And  wlien  she  had  so 
said,  she  went  her  way,  and  called  IMary 
her  sister  secretly,  saying.  The  Master  is 
come,  and  calleth  for  thee.  29.  As  soon  as 
she  heard  that^  she  arose  quickly,  and  came 
unto  him.  30.  Now  Jesus  was  not  yet 
come  into  the  town,  but  was  in  that  place 
where  Martha  met  him.  31,  The  Jews 
then  which  were  with  her  in  the  house, 
and  comforted  her,  when  they  saw  Mary, 
that  she  rose  up  hastily  and  went  out,  fol- 
lowed her,  saying,  she  goeth  unto  the  grave 
to  weep  there.  32.  Then  when  Mary 
was  come  vvhere  Jesus  was,  and  saw  him, 
she  fell  down  at  his  feet  saying  unto  him. 
Lord,  if  thou  hadst  been  here,  my  brother 
had  not  died. 

The  matter  being  determined,  that  Christ  will  go 
to  Judea,  and  his  disciples  with  him,  they  address 
themselves  to  their  journey ;  in  this  journey  some 
passages  happened,  which  the  other  evangelists 
record,  as  the  healing  of  a  blind  man  at  Jericho,  and 
the  conversion  of  Zacclieus.  We  must  not  reckon 
oui-selves  out  of  our  way,  while  we  arc  in  the  way  of 
doing  good ;  nor  be  so  intent  upon  one  good  office  as 
CO  neglect  another. 

At  length,  he  comes  near  to  Bethany,  which  is 
said  to  be  about  fifteen  furlongs  off  from  Jerusa- 
lem, about  two  measured  miles,  w  18.  Notice  is 
taken  of  this,  that  this  miracle  was  in  effect  wrought 
in  Jerusalem,  and  so  was  put  to  her  score.  Christ's 
miracles  in  Galilee  were  more  mnnerous,  l)ut  those 
in  or  near  Jerusalem  were  more  illustrious  ;  there 
he  healed  one  that  had  been  diseased  thirty-eight 


years,  another  that  had  been  blind  from  his  birth, 
and  raised  one  that  had  been  dead  four  days.  To 
Bethany  Clirist  came,  and  observe, 

I.  What  posture  he  found  his  friends  there  in. 
When  he  had  been  last  with  them,  it  is  probable 
that  he  left  them  well,  in  health  and  joy ;  but  when 
we  pait  from  our  friends,  (though  Christ  knows,) 
we  know  not  what  changes  may  affect  us  or  them 
before  we  meet  again. 

1.  He  found  his  friend  Lazarus  in  the  grave,  -v. 
17.  When  he  came  near  the  town,  probably  by  the 
burjrjng-place  belonging  to  the  town,  he  was  told  by 
the  neighbours,  or  some  he  met,  tliat  Lazarus  had 
been  four  days  buried.  Some  think  that  Lazarus 
died  the  same  day  that  the  messenger  came  to  Jesus 
with  the  tidings  of  his  sickness,  and  so  reckon  two 
days  for  his  abode  in  the  same  place,  and  two  days 
for  his  journey.  I  rather  think  that  Lazanis  died 
at  the  very  instant  that  Jesus  said,  "  Our  friend 
slce/ieth,  he  is  now  newly  fallen  asleep ;"  and  that  the 
time  between  his  death  and  burial,  (which  among 
the  Jews  was  but  short,)  with  the  four  days  of  his 
lying  in  the  grave,  was  taken  up  in  tliis  journey  ;  for 
Christ  travelled  pul)licly,  as  appears  by  his  passing 
through  Jericho,  and  his  abode  at  Zaccheus's  house 
took  up  some  time.  Promised  salvations,  though 
they  always  come  surely,  yet  they  often  come  slowly. 

2.  He  found  his  friends  that  survived,  in  grief. 
Maltha  and  Mary  were  almost  swallowed  up  with 
sorrow  for  the  death  of  their  brother,  which  is  inti- 
mated where  it  is  said,  that  many  of  the  Jews  came 
to  Martha  and  Mary,  to  comfort  them.  Note,  (1.) 
Ordinarily,  where  death  is,  there  are  mourners 
especially  when  those  that  were  agreeable  and  amia- 
ble to  their  relations,  and  serviceable  to  their  gene- 
ration, are  taken  away.  The  house  where  death  is, 
is  called  the  house  of  jnourning,  Eccl.  7.  2.  When 
man  goes  to  his  long  home,  the  7noumers  go  about 
the  streets,  (Eccl.  12.  5.)  or  rather  sit  alone,  and 
Icee/i  silence.  Here  was  Martha's  house,  a  house 
where  the  fear  of  God  was,  and  on  which  his  bless- 
ing rested ;  yet  made  a  house  of  mourning.  Grace 
will  keep  so7-roiu  from  the  heart,  {ch.  14.  1.)  not 
from  the  house.  (2.)  Wliere  there  are  moe/mfr*, 
there  ought  to  be  comforters.  It  is  a  duty  we  owe 
to  those  that  are  in  sorrow,  to  mourn  with  them,  and 
to  comfort  them  ;  and  our  mourning  witli  them  will 
be  some  comfort  to  them.  When  we  are  under  the 
present  impressions  of  giief,  we  are  apt  to  forget 
tliose  things  which  would  minister  comfort  to  us,  and 
therefore  have  need  of  remembrancers.  It  is  a 
mercy  to  have  such  when  we  are  in  sorrow,  and  our 
duty  to  be  such  to  them  who  are  in  sorrow.  The 
Jewish  doctors  laid  great  stress  upon  this,  obliging 
their  disciples  to  make  conscience  of  comforting  the 
mourners  after  the  burial  of  the  dead.  They  com- 
forted them  concerning  their  brother,  by  speaking  to 
them  of  him,  not  only  of  the  good  name  he  left  be- 
hind, but  of  the  happy  state  he  was  gone  to.  WTien 
godly  relations  and  friends  are  taken  from  us,  what- 
ever occasion  we  have  to  be  afflicted  concerning 
ourselves,  who  are  left  behind,  and  miss  them,  we 
have  reason  to  be  comforted  concerning  them  who 
are  gone  before  us  to  a  happiness  where  they  have 
nc  miss  of  us. 

This  visit  which  the  Jews  made  to  Martha  and 
Mary,  is  an  evidence  tliat  they  were  persons  of  dis- 
tinction, and  made  a  figure  ;  as  also  that  they  beba- 
\cd  obligingly  to  all ;  so  tliat  tliough  they  were 
followers  of  Christ,  yet  those  who  had  no  respect 
for  him,  were  civil  to  them.  There  was  also  a  pro- 
vidence in  it,  that  so  many  Jews,  Jewish  ladies,  it  is 
probable,  should  come  together,  just  at  this  time,  to 
comfort  the  mourners,  that  they  might  be  unexcep- 
tionable witnesses  of  the  miracle ;  and  see  what 
miserable  comforters  they  were,  in  comparison  with 
Christ.     Christ  did  not  usually  send  for  witnesses  to 


ST.  JOHN,  XI. 


815 


his  mifacles,  and  yet  if  none  were  by  but  relations, 
it  would  have  been  excepted  against ;  therefore 
God's  counsel  so  ordered  it,  that  those  should  come 
together  accidentally,  to  bear  thtir  testimony  to  it, 
that  all  infidelity  might  stop  her  mouth. 

II.  What  passed  between  him  and  his  sun'iving 
friends  at  this  interview.  When  Christ  defers  his 
visits  for  a  time,  they  are  thereby  made  the  more 
acceptable,  much  the  more  welcome  ;  so  it  was 
here.  His  departures  endear  his  returns,  and  his 
absence  teaches  us  how  to  value  his  presence. 

1.  We  have  here  the  interview  between  him  and 
Martha  ;  she  vient  and  met  him,  v.  20. 

(1.)  It  should  seem  that  Martha  was  earnestly 
expecting  Christ's  anival,  and  inquiring  for  it. 
Either  she  had  sent  out  messengers,  to  bring  her 
tidings  of  his  first  approach,  or  she  had  often  asked, 
Saiv  ye  him  whom  my  soul  toveth  ?  So  that  the  first 
who  discovered  him,  ran  to  her  with  the  welcome 
news.  However  it  was,  she  heard  of  his  coming 
before  he  was  come.  She  had  waited  long,  and  often 
asked,  Is  he  come  ?  and  could  hear  no  tidings  of 
him  ;  but  long  looked  for  came  at  last.  At  the  end 
the  vision  will  «/!eaX-,  and  not  lie. 

(2. )  Martha,  when  the  good  news  was  brought 
that  Jesus  was  coming,  threw  all  aside,  and  went  and 
met  him,  in  token  of  a  most  affectionate  welcome. 
She  waved  all  ceremony  and  compliment  to  the  Jews 
who  came  to  \'isit  her,  and  hastened  to  go  and  meet 
Jesus.  Note,  WTien  God  by  his  grace  or  providence 
is  coming  towards  us  in  ways  of  mercy  and  comfort, 
we  should  go  forth  by  faith,  hope,  and  prayer  to 
meet  him.  Some  suggest  that  Martha  went  out  of 
the  town  to  meet  Jesus,  to  let  him  know  that  there 
were  several  Jews  in  the  house,  who  were  no  friends 
to  him,  that  if  he  pleased  he  might  keep  out  of  the 
■way  of  them. 

(3. )  W'hen  Martha  went  to  meet  Jesus,  Mary  sat 
still  in  the  house.  Some  think  that  she  did  not  hear 
the  tidings,  being  in  her  withdrawing-room,  receiv- 
ing visits  of  condolence,  while  Martha,  who  was 
busied  in  the  household-affairs,  had  early  notice  of 
it.  Perhaps  Martha  would  not  tell  her  sister  that 
Christ  was  coming,  being  ambitious  of  the  honour 
of  receiving  him  hrst.  Sancta  est  /irudentia  clam 
fratribus  clam  jiarentibus  ad  Christum  sese  conferre 
— Holy  prudence  conducts  us  to  Christ,  awhile  bre- 
thren and  fiarcnts  know  not  what  we  are  doing. 
Maldonat.  in  locum.  Others  think  that  she  did  hear 
that  Christ  was  come,  but  was  so  overwhelmed  with 
sorrow,  that  she  did  not  care  for  stin-ing,  choosing 
rather  to  indulge  her  sorrow,  and  to  sit  poi-ing  upon 
her  affliction,  and  saying,  I  do  well  to  mourn.  Com- 
pai-ing  this  story  with  that,  Luke  10.  38,  39,  &c.  we 
may  observe  the  different  tempers  of  these  two  sis- 
ters, and  the  temptations  and  advantages  of  each. 
Martha's  natural  temper  was  active  and  busy,  she 
loved  to  be  here  and  there  and  at  the  end  of  every 
thing ;  and  this  had  been  a  snare  to  her,  when  by  it 
she  was  not  only  careful  and  cumbered  about  many 
things,  but  hindered  from  the  exercises  of  devotion'; 
but  now  in  a  day  of  affliction  this  active  temjjer  did 
her  a  kindness,  kept  the  grief  from  her  heart,  and 
made  her  forward  to  meet  Christ,  and  so  she  recei\-ed 
comfort  from  him  the  sooner.  On  the  other  hand, 
Mary's  natural  temper  was  contemplative  andre- 
serv'ed  ;  this  had  been  formerlv  an  advantage  to 
her,  when  it  set  her  at  Christ's  feet,  to  hear  his 
word,  and  enabled  her  there  to  attend  upon  him 
without  those  distractions  which  Martha  was  cum- 
bered with  :  but  now  in  the  day  of  affliction  that 
same  tempter  pi-o\ed  a  snare  to  her,  and  made  her 
less  able  to  grapple  with  her  grief,  and  disposed  her 
to  melancholy  ;  but  Maiy  sat'still  in  the  house.  See 
here  how  much  it  will  be  oui-  wisdom  carefully  to 
■watch  against  the  temptations,  and  Improve  the  ad- 
vantages, of  our  natural  teni]3er. 


Here  is  fully  related  the  discourse  between  Christ 

and  Martha. 

[1.]  Martha's  address  to  Christ,  v.  21,  22. 

jh'irst.  She  complains  of  Christ's  long  absence  and 
delay.  She  said  it,  not  only  with  grief  for  the  death 
of  her  brother,  but  some  resentment  of  the  seeming 
unkindness  of  the  Master  ;  Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died.  Here  is,  1.  Some 
evidence  of  faith.  She  belie\ed  Christ's  fiower, 
that,  though  her  brother's  sickness  was  very  griev- 
ous, yet  he  could  have  cured  it,  and  so  ha\  e  pre- 
\entcd  his  death  ;  she  believed  his  pity,  that,  it  he 
had  but  seen  Lazarus  in  his  extreme  illness,  and  his 
dear  relations  all  in  tears  about  him,  he  would  have 
had  compassion,  and  have  prevented  so  sad  a  breach, 
for  his  compassions  fail  not.  But,  2.  Here  are  sad 
instances  of  unbelief.  Her  faith  was  true,  but  weak 
as  a  bruised  reed,  for  she  limits  the  power  of  Christ, 
in  saying,  If  thou  hadst  been  here;  whereas  she 
ought  to  have  known  that  Christ  could  cure  at  a  dis- 
tance, and  thdt  his  gracious  operations  were  not 
limited  to  his  bodily  presence.  She  reflects  likewise 
upon  the  wisdom  and  kindness  of  Christ,  that  he 
did  not  hasten  to  them  when  they  sent  for  him,  as 
if  he  had  not  timed  his  business  well,  and  now  might 
as  well  have  staid  away,  and  not  have  come  at  all, 
as  to  come  too  late ;  and  as  for  any  help  now,  she 
can  scarcely  entertain  the  thought  of  it. 

Secondly,  Yet  she  corrects  and  comforts  herself 
with  the  thoughts  of  the  prevailing  interest  Christ 
had  in  heaven,  however  she  blames  herself  for  blam- 
ing her  Master,  and  for  suggesting  that  he  comes 
too  late ;  ior  I hiow  that  ex'en  now,  desperate  as  the 
case  is,  whatsoever  thou  wilt  ask  of  God,  God  will- 
give  it  thee.  Observe,  1.  How  c/Wm^  her  hope  was. 
Though  she  has  not  courage  to  ask  of  Jesus  that  he 
should  raise  him  to  life  again,  there  having  been  no 
precedent  as  yet  of  any  one  raised  to  life,  that  had 
been  so  long  dead,  yet,  like  a  modest  petitioner,  she 
humbly  recommends  the  case  to  the  wise  and  com- 
passionate consideration  of  the  Lord  Jesus.  AMien 
we  know  not  what  in  particular  to  ask  or  expect,  let 
us  in  general  refer  ourselves  to  God,  let  him  do  as 
seemeth  him  ^ood.  Judicii  tui  est,  non  firtesumfi- 
tionis  mcx — /  leave  it  to  thy  judt^ment,  not  to  my 
presumfition.  Aug.  in  locum.  When  we  know  not 
what  to  pray  for,  it  is  our  comfort  that  the  great  In- 
tercessor knows  what  to  ask  for  us,  and  is  always 
heard.  2.  How  weak  her  faith  was.  She  should 
have  said,  "  Lord,  thou  canst  do  whatsoever  thou 
wilt,"  but  she  only  says,  "  Thou  canst  obtain  what- 
ever thou  prayest  for  ;"  she  had  forgotten  that  the 
Son  has  life  in  himself,  that  he  wrought  mii-acles  by 
his  own  power.  Yet  both  these  considerasions  must 
be  taken  in  for  the  encouragement  of  our  faith  and 
hope,  and  neither  excluded ;  the  dominion  Christ 
has  on  earth,  and  his  interest  and  intei'cession  in 
hea\-en.  He  has  in  the  one  h.and  the  golden  scep- 
tre, and  in  the  other  the  golden  censer  ;  his  power 
always  predominant,  his  intercession  always  pre- 
valent. 

[2.]  The  comfortable  word  which  Christ  gave  to 
Martha,  in  answer  to  her  pathetic  address  ;  {v.  23.) 
Jesus  saith  iinto  her.  Thy  brother  shall  rise  again. 
Martha,  in  her  complaint,  looked  back,  reflecting 
with  i-egrct,  that  Christ  wax  not  there,  for  then, 
thinks  siie,  niy  brother  had  been  now  alive  :  we  are 
apt,  in  such  cases,  to  add  to  our  own  trouble,  by  f;m- 
cying  what  might  have  been.  "If  such  a  method 
had  been  taken,  such  a  physician  employed,  my 
friend  had  not  died ;"  which  is  more  than  we  know  : 
but  what  good  docs  this  do,  when  God's  will  is  done, 
and  our  business  is  to  submit  to  him  ?  Christ  directs 
Martha,  and  us  in  her,  to  look  forward,  and  to  think 
what  shall  be,  for  that  is  a  certainty,  and  yields  sure 
comfort ;  Thy  brother  shell  riie  again. 
First,  This  was  tnie  of  Lazai-us  in  a  sense  pecu- 


816 


ST.  JOHN,  XL 


liar  to  him.  he  was  now  presently  to  be  raised  ;  but 
Christ  speaks  of  it  in  general  as  a  thing  to  be  done, 
not  wliich  he  himself  would  do,  so  humbly  did  our 
Lord  Jesus  speak  of  what  he  did.  He  also  expresses 
it  ambiguously,  leaving  her  uncertain  at  first,  whe- 
ther lie  would  raise  him  presently,  or  not  till  the 
last  day,  that  he  might  try  her  faith  and  patience. 

Secondly,  It  is  applicable  to  all  tlie  saints,  and 
their  resurrection  at  the  last  day.  Note,  It  is  mat- 
ter of  comfort  to  us,  when  we  have  buried  our  godly 
fi-iends  and  relations,  to  think  that  tliey  shall  rise 
again.  As  the  soul  at  death  is  not  lost,  but  gone 
before,  so  the  body  is  not  lost,  but  laid  ufi.  Think 
you  hear  Christ  saying,  "Thy  parent,  thy  child, 
thy  yoke-fellow,  shall  rise  again  ;  these  dry  bones 
shall  live. " 

[3.]  The  faith  which  Martha  mixed  with  this 
word,  and  tlie  unbelief  mixed  with  this  faith,  v.  24. 

First,  She  accounted  it  a.  faithful  saying,  that  he 
shall  rise  again  at  the  last  day.  Though  the  doctrine 
of  the  resurrection  was  to  have  its.  full  proof  from 
Christ's  resurrection,  yet,  as  it  was  already  revealed, 
she  firmly  believed  it.  Acts  24.  15.  1.  That  there 
shall  be  a  last  day,  with  which  all  the  days  of  time 
shall  be  numbered  and  finished.  2.  'I'hat  there 
shall  be  a  general  resurrection  at  that  day,  when 
the  earth  and  sea  shall  give  up  their  dead.  3.  Tliat 
there  shall  be  a  jiarticular  resurrection  of  each 
one.  "  I  know  tliat  I  shall  rise  again,  and  this  and 
the  other  relation  that  was  dear  to  me.  "As  bone  shall 
return  to  liis  bone  in  tliat  day,  so  friend  to  his  friend. " 

Secondly,  Yet  slie  seems  to  think  this  saying  not 
so  well  worthy  of  all  acceptation  as  really  it  was  ; 
" I knonv  he  shall  rise  again  at  the  last  day;  but 
what  are  we  the  better  for  that  now  ?"  As  if  the 
comforts  of  the  resurrection  to  eternal  life  were  not 
worth  speaking  of,  or  yielded  not  satisfaction  suffi- 
cient to  balance  her  affliction.  See  our  weakness 
and  folly,  that  we  suffer  present  sensible  things  to 
make  a  deeper  impression  upon  us,  both  of  gi-ief 
and  joy,  than  those  things  which  are  the  objects  of 
faith.  /  know  that  he  shall  rise  again  at  the  last 
day  ;  and  is  not  that  enough  ?  She  seems  not  to 
think  it  is.  Thus,  by  our  discontent  under  present 
crosses,  we  greatly  undervalue  our  future  hopes, 
and  put  a  slight  upon  them,  as  if  not  worth  regarding. 

[4.]  Tlie  fui'ther  instruction  and  encouragement 
which  Jesus  Christ  gave  her  ;  for  he  will  not  quench 
the  smoking  flax,  nor  break  the  braised  reed.  He 
said  to  her,  I  am  the  Resurrection  and  the  Life  ;  v. 
25,  26.  Two  tilings  Christ  possesses  her  witli  the 
belief  of,  in  reference  to  the  present  distress  ;  and 
they  are  the  things  which  our  faith  should  fasten 
upon  in  the  like  cases. 

First,  "Vhe  flower  of  Christ,  his  sovereign  power; 
I  am  the  Resurrection,  and  the  Life,  the  Fountain 
of  life,  and  the  Head  and  Author  of  tlie  resurrection. 
Martha  believed  tliat  at  his  prayer  God  would  give 
any  thing,  but  he  would  have  hcr'know  that  by  his 
word  he  could  rjork  any  thing.  Martha  believed  a 
resurrection  at  the  last  day,  Christ  tells  her  that  he 
had  tliat  power  lodged  in  his  own  hand,  tliat  the 
dead  were  to  hear  his  voice,  (c/;.  5.  25.)  whence  it 
was  easy  to  infer,  He  that  could  raise  a  world  of  men 
that  had  been  dead  many  ages,  could  doubtless  raise 
one  man  that  had  been  dead  but  four  days.  Note, 
It  is  an  unspeakable  comfort  to  all  good  christians, 
that  Jesus  Christ  is  the  Resurrection  and  the  Life, 
and  will  be  so  to  tliem.  Resurrection  is  a  return  to 
life,  Christ  is  the  author  of  that  return,  and  of  that 
life  to  wliicli  it  is  a  return.  We  look  for  the  resur- 
rection of  the  dead,  and  the  life  of  the  world  to  come, 
and  Christ  is  botli  ;  the  author  and  principle  of  botli, 
and  the  ground  of  our  hope  of  both. 

Secondly,  The  promises  of  the  new  covenant, 
which  gi\'e  us  further  ground  of  hope  that  we  shall 
live.     Observe, 


1.  To  whom  these  promises  are  made — to  them 
that  believe  in  Jesus  Christ,  to  them  that  consent  to, 
and  confide  in,  Jesus  Christ,  as  the  only  Mediator 
of  reconciliation  and  communion  between  God  and 
man  ;  that  receive  the  record  God  has  given  in  his 
word  concerning  his  Son,  sincerely  comply  with  it, 
and  answer  all  the  great  intentions  of  it.  The  con- 
dition of  the  latter  promise  is  thus  expressed,  Who- 
soever liveth,  and  believeth  in  me  ;  which  may  be 
understood,  either,  (1.)  Of  naruro/ life  ;  Whosoever 
lilies  in  this  world,  whether  he  be  Jew  or  Gentile, 
wherever  he  lives,  if  he  believes  in  Christ,  he  shall 
live  by  him.  Yet  it  limits  tlie  time.  Whoever,  during 
life,  while  he  is  here  in  this  state  of  probation,  be- 
lieves  in  me,  shall  be  happy  in  me,  but  after  death  it 
will  be  too  late.  Whoever  Iri'es  and  believes,  lives 
bjt.faith,  (Gal.  2.  20.)  has  a  faith  that  influences  his 
conversation.  Or,  (2.)  Of  s/iiritual  life:  He  that 
lives  and  believes,  is  he  that  Ijy  faith  is  born  again  to 
a  heavenly  and  divine  life,  to  whom  to  live  is  Christ 
— that  makes  Clirist  the  life  of  his  soul. 

2.  What  the  promises  are;  (v.  25.)  Though  he 
die,  yet  shall  he  live,  nay,  (v.  26.)  he  shall  nez'er  die, 
Man  consists  of  body  and  soul,  and  provision  is  made 
for  the  happiness  of  both. 

(1. )  For  the  body,  here  is  the  promise  of  a  blessed 
resurrection.  Thougli  the  body  be  dead  because  of 
sin,  (there  is  no  remedy  but  it  will  die,)  yet  it  shall 
live  again,  though  he  were  dead.  All  tlie  difficulties 
tliat  attend  tlie  state  of  the  dead,  are  here  overlook- 
ed, and  made  nothing  of.  Though  the  sentence  of 
death  was  just,  though  the  effects  of  death  be  dismal, 
though  the  bands  of  death  be  strong,  though  he  be 
dead  and  liuried,  dead  and  putrefied,  though  the 
scattered  dust  be  so  mixed  with  common  dust,  that 
no  art  of  man  can  ditinguish,  much  less  separate 
them,  put  the  case  as  strongly  as  you  will,  on  that 
side,  yet  we  are  sure  that  he  shall  live  again  ;  the 
body  shall  be  raised  a  glorious  body. 

(2.)  For  tlie  soul,  here  is  the  promise  of  a  blessed 
immortality.  He  that  Ih'eth  and  belie-i<eth,  who, 
being  united  to  Christ  by  faith,  lives  spiritually  by 
virtue  of  that  union,  he  shall  never  die.  That  spi- 
ritual life  shall  never  be  extinguished,  but  perfected 
in  eternal  life.  As  the  soul,  being  in  its  nature  sfii- 
ritual,  is  therefore  immortal  ;  so  if  by  faith  it  live  a 
spiritual  life,  consonant  to  its  nature,  its  felicity  shall 
be  immortal  too.  It  shall  nei'er  die,  shall  never  be 
otherwise  than  easy  and  happy,  and  there  is  not  any 
intermission  or  inteiTuption  of  its  life,  as  there  is  of 
the  life  of  the  body.  The  mortality  of  the  body- 
shall  at  lengtli  be  swallowed  ufi  of  life  ;  but  the  life 
of  the  soul,  the  believing  soul,  sliall  be  immediately 
at  death  swallowed  up  of  immortality.  Jfe  shall  not 
die,  th  Tiv  aiZv±,  for  ever — A'o7i  morietur  in  xter- 
num  ;  so  Cyprian  quotes  it.  The  body  shall  not  be 
for  ever  dead  in  the  grave  ;  it  dies  (like  the  two 
witnesses)  but  for  a  tiine,  times,  and  the  dividing  of 
time ;  and  when  time  shall  be  no  more,  and  all 
the  divisions  of  it  shall  be  numbered  and  finished,  a 
spirit  of  life  from  God  shall  enter  into  it.  But  that 
is  not  ail ;  tlie  soul  shall  not  die  that  death  which  is 
for  ever,  shall  not  die  eternally.  Blessed  and  holy, 
that  is,  Blessed  and  happy,  is  he,  that  by  faith  haa 
part  in  the  first  resurrection,  has  part  in  Christ, 
who  is  that  Resurrection  ;  for  on  such  the  second 
death,  which  is  a  death  for  ever,  shall  have  no 
power ;  see  ch.  6.  40. 

Christ  asks  her,  "  Believesi  thou  this  ?  Canst  thou 
assent  to  it  with  application  ?  Canst  thou  take  my 
word  for  it  ?"  Note,  When  we  have  read  or  heard 
the  word  of  Christ  concerning  the  great  things  of 
the  other  Avorld,  we  sliould  seriously  put  it  to  our- 
selves, "  Do  we  believe  this,  this  truth  in  particular, 
this  which  is  attended  with  so  many  difficulties,  this 
which  is  suited  to  my  case  ?  Does  my  belief  of  it 
realize  it  to  me,  and  give  my  soul  an  assurance  of  it. 


ST.  JOHN,  XI.  817 

so  that  I  can  say,  not  only  this  I  believe,  but  thus  I  n  her  ,?o  call  her  sister.    The  call  that  is  effectual, 
believe  it  ?"   Martha  was  doting  upon  her  brother's  ||  wlioever  brinjjs  it,  it  is  Christ  that  sends  it.     The 


being  raised  to  life  in  this  world  ;  before  Christ  gave 
her  hopes  of  that,  he  directed  her  thoughts  to  ano- 
ther lite,  another  world  ;  "  No  matter  for  that,  but 
believest  thou  this  that  I  tell  thee  concerning  t\\e  fu- 
ture state?"  The  crosses  and  comforts  of  this  pre- 
sent time  would  not  make  that  impi-ession  upon  us 
that  they  do,  if  we  did  but  believe  the  things  of  eter- 
nity as  we  ought. 

[5.]  Martha's  unfeigned  assent  yielded  to  what 
Christ  said,  v.  27.  We  have  here  Martha's  creed, 
the  good  confession  she  witnessed,  the  same  with 
that  for  which  Peter  was  commended,  (Matt.  16. 
16,  17. )  and  it  is  the  co7iclusion  of  the  whole  matter. 

First,  Here  is  the  guide  of  her  faith,  and  that  is, 
the  word  of  Christ ;  without  any  alteration,  excep- 
tion, or  proviso,  she  takes  it  entire  as  Chi-ist  had  said 
it.  Yea,  Lord,  whereby  she  subscribes  to  the  truth 
of  all  and  eveiy  part  of  that  which  Christ  had  pro- 
mised, in  his  o\vn  sense ;  £ven  so.  Faith  is  an  echo 
to  divine  revelation,  returns  the  same  words,  and 
resolves  to  abide  by  them  ;  Yea  Lord.  As  the  word 
did  make  it,  so  I  believe  and  take  it,  said  queen 
Elizabeth. 

Secondly,  The  gi-ound  of  her  faith,  and  that  is, 
the  authority  of  Christ ;  she  therefore  believes  this, 
because  she  believes  that  he  who  saith  it,  is  Christ. 
She  has  recoui-se  to  the  foundation  for  the  support 
of  the  superstructure.  /  beliex'e,  m-iTri^iuKit,  "  I 
have  believed  that  thou  art  Christ,  and  therefore  / 
do  believe  this."    Observe  here, 

1.  What  she  believed  and  confessed  concerning 
Jesus;  three  things,  all  to  the  same  effect.  (1.) 
That  he  was  the  Christ,  or  Messiah,  promised  and 
expected  under  this  name  and  notion,  the  anointed 
One.  (2.)  That  he  was  the  Son  of  God ;  so  the 
Messiah  was  called,  (Ps.  2.  7.)  not  by  office  only,  but 
by  nature,  (3.)  That  it  was  he  which  should  come 
into  the  world,  the  o  i^^r^iiufv®'  ;  that  Blessing  of 
blessings  which  the  church  had  for  so  marjy  ages 
waited  for  as  future,  she  embraced  as  firesent. 

2.  What  she  inferred  hence,  and  what  she  alleged 
this  for  ;  if  she  admits  this,  that  Jesus  is  the  Christ, 
there  is  no  difficulty  in  believing  that  he  is  the  Re- 
surrection and  the  Life  ;  for  if  he  be  the  Christ,  then, 
(1.)  He  is  the  Fountain  of  light  and  truth,  and  we 
may  take  all  his  sayings  for  faithful  and  divine,  upon 
his  own  word.  If  he  be  the  Christ,  he  is  that  Pro- 
phet whom  we  are  to  hear  in  all  things.  (2.)  He  is 
the  Fountain  of  life  and  blessedness,  and  we  may 
therefore  depend  upon  his  ability  as  well  as  upon  his 
veracity.  How  shall  bodies,  turned  to  dust,  linte 
again  ?  How  shall  souls,  clogged  and  clouded  as 
ours  are,  live  for  ever  ?  We  could  not  believe  this, 
but  that  we  believe  him  that  undertakes  it  to  be  the 
Son  of  God,  who  has  life  in  himself,  and  has  it  for  us. 

3.  We  have  here  the  inteiTiew  between  Christ 
and  Mary  the  other  sister.     And  there  observe, 

(1. )  The  notice  which  Martha  gave  her  of  Christ's 
coming  ;  (t.  28.)  When  she  had  so  said,  as  one  that 
needed  to  say  no  more,  she  went  her  wau,  easy  in 
her  mind,  and  called  Mary  her  sister.  [  1 .  ]  Martha, 
having  received  instruction  and  comfort  from  Christ 
herself,  called  her  sister  to  share  with  her.  Time 
was,  when  Martha  would  have  drawn  Mary  from 
Christ,  to  come  and  help  her  in  7nuch  serving; 
(Luke  10.  40.)  but,  to  make  her  amends  for  that, 
here  she  is  industrious  to  draw  her  to  Christ.  [2.] 
She  called  her  secretly,  and  whispered  it  in  her  ear, 
because  there  was  company  by,  Jews,  who  were  no 
friends  to  Christ.  The  saints  are  called  into  the 
fellowshift  of  Jesus  Christ,  by  an  invitation  that  is 
secret  and  distinguishing,  given  to  them,  and  not  to 
others  ;  tliey  have  meat  to  eat  that  the  world  knows 
not  of,  joy  that  a  stranger  does  not  intermeddle  with. 
[3.]  She  called  her  by  order  from  Christ;  he  bid 

Vol.  v.— 5  L 


Master  is  come,  and  calleth  for  thee.  First,  She 
calls  Christ  the  Master  ;  ii<!d<ni.iX(Sr,  a  teaching  Mas- 
ter; by  that  title  he  was  commonly  called  and  known 
among  them.  Mr.  Geoije  Herbert  took  pleasure 
in  calling  Christ,  my  Mister.  Secondly,  She  tri- 
umphs in  his  arrivfJ ;  The  Master  is  come.  He 
whom  we  have  long  wished  and  waited  for,  he  is 
come,  he  is  come;  this  was  the  best  cordial  in  the 
present  distress.  "  Lazarus  is  gone,  and  our  com- 
fort in  him  is  gone  ;  but  the  Master  is  come,  who  is 
better  than  the  dearest  friend,  and  has  that  in  him 
which  will  abundantly  make  up  all  our  losses.  He 
is  come,  who  is  our  Teacher,  who  will  teach  us  how 
to  get  good  by  our  soitow,  (Ps.  94.  12.)  who  will 
teach,  and  so  comfort."  Thirdly,  She  invites  her 
sister  to  go  and  meet  him  ;  "  He  calls  for  thee,  in- 
quires what  is  become  of  thee,  and  would  have  thee 
sent  for."  Note,  When  Christ,  our  Master,  comes, 
he  calls  for  us.  He  comes  in  his  word  and  ordi- 
nances, and  calls  us  to  them,  calls  us  by  them,  calls 
us  to  himself.  He  calls  for  thee  in  particular,  for 
thee  by  name,  Ps.  27.  8.  And  if  he  call  thee,  he 
wUl  cure  thee,  he  will  comfort  thee. 

(2. )  The  haste  which  Mary  made  to  Christ  upon 
this  notice  given  her ;  (xk  29.)  yls  soon  as  she  heard 
this  good  news,  that  the  Master  was  come,  she  arose 
quickly,  and  came  to  him.  She  little  thought  how 
near  he  was  to  her,  for  he  is  often  nearer  to  them 
that  mourn  in  Zion  than  they  are  aware  of;  but 
when  she  knew  how  near  he  was,  she  starts  up,  and 
in  a  transport  of  joy,  runs  to  meet  him  ;  the  least  in- 
timation of  Christ's  gracious  approaches,  is  enough 
to  a  lively  faith,  which  stands  ready  to  take  the  hint, 
and  answer  the  first  call.  When  Christ  was  come, 
[1.]  She  did  not  consult  the  deconimof  her  mourn- 
ing, but,  forgetting  ceremony,  and  the  common  usage 
in  such  cases,  she  runs  through  the  town,  to  meet 
Christ.  Let  not  nice  punctilios  of  decency  and  ho- 
nour deprive  us  at  any  time  of  opportunities  of  con- 
versing with  Christ.  [2.]  She  did  not  consult  her 
neighbours  the  Jews,  that  were  with  her,  comfort- 
ing her  ;  she  left  them  all,  to  come  to  him,  and  did 
not  only  not  ask  their  advice,  but  not  so  much  as  ask 
their  leave,  or  beg  their  pardon  for  her  i-udeness. 

We  are  told  (t.  30. )  where  she  found  the  Master ; 
he  was  not  yet  come  into  Bethany,  but  was  at  the 
town's  end,  in  that  place  where  Martha  met  him. 
See  here.  First,  Christ's  love  to  his  work  ;  he  staid 
near  the  place  where  the  gi-ave  was,  that  he  might 
be  ready  to  go  to  it ;  and  would  not  go  into  the 
to-iVTi,  to  refresh  himself  aixn-  the  fatigue  of  his  jour- 
ney, till  he  had  done  the  work  he  came  to  do  ;  nor 
would  he  go  into  the  to^vn,  lest  it  should  look  like 
ostentation,  and  a  design  to  levy  a  crowd  to  be  spec- 
tators of  the  miracle.  Secondlu,  Maiy's  love  to 
Christ;  still  she  loved  much.  Though'Christ  had 
seemed  unkind  in  his  delays,  yet  she  can  take  no- 
thing amiss  from  him.  Let  us  go  thus  to  Christ 
without  the  camp,  Heb.  13.  13. 

(3.)  The  misconstrtiction  which  the  Jews  that 
were  with  Mary,  made  of  her  going  away  so 
hastily  ;  (i'.  31.)  They  said.  She  goes  to  the  grave, 
to  wee/i  there.  Martha  bore  up  better  under  this 
affliction  than  Mary  did,  who  was  a  woman  of  a  ten- 
ter and  sorrowful  spirit;  such  was  her  natural  tem- 
per, fli^se  that  are  so,  have  need  to  watch  against 
melancholy,  and  ought  to  be  pitied  and  helped. 
Those  comforters  found  that  their  formalities  did 
her  no  service,  but  that  she  hardened  herself  in  sor- 
row ;  and  therefore  concluded,  when  she  went  out, 
and  tm-ncd  that  way,  it  was  to  go  to  the  grave,  and 
weep  there.  See  [i.]  Wliat  often  is  the  folly  and 
fault  of  mourners;  they  contrive  how  to  aggra\'ate 
their  own  grief,  and  to  make  bad  worse.  \Ve  are 
apt  in  such  cases  to  take  a  strange  pleasure  in  our 


818 


ST.  JOHN,  XI. 


own  pain,  and  to  say,  Pfe  do  well  to  be  passionate  in 
our  grief,  even  unto  deatli ;  we  are  apt  to  fasten 
upon  tliose  tilings  that  aggravate  tlie  affliction,  and 
wliat  good  does  it  do  us,  wlien  it  is  our  duty  to  recon- 
cile ourselves  to  the  will  of  God  in  it  ?  \N\\y  should 
mourners  go  to  the  grave,  to  weep  there,  when  tliey 
sorrow  not  as  those  that  have  no  hope  ?  Affliction 
of  itself  is  grievous ;  why  should  we  make  it  more 
so  ?  [2.  ]  What  is  the  wisdom  and  dutij  of  comfort- 
ers ;  and  that  is,  to  prevent  as  much  as  may  be,  in 
those  who  giieve  inordinately,  the  revival  of  the 
sorrow,  and  to  divert  it.  Those  Jews  that  followed 
Mary,  were  thereby  led  to  Christ,  and  became  the 
witnesses  of  one  of  his  most  glorious  miracles.  It 
is  good  cleaving  to  Christ's  friends  in  their  sorrows, 
for  thereby  we  may  come  to  know  him  better. 

(4.)  Mary's  address  to  our  Lord  Jesus;  {v.  32.) 
she  came  attended  with  her  train  of  comforters,  and 
Jell  down  at  his  feet,  as  one  overwhelmed  with  a 
passionate  sorrow,  and  said  with  many  tears,  (as  ap- 
pears, -u.  33. )  Lord,  if  thou  hadst  been  here,  my  bro- 
ther had  7iot  died,  as  Martha  said  before,  for  they 
had  often  said  it  to  one  another.     Now  here, 

[1.  ]  Her  posture  is  very  humble  and  submissive  ; 
She  fell  down  at  his  feet,  which  was  more  than 
Martha  did,  who  had  a  greater  command  of  her 
passions.  She  fell  dow?i  as  a  sinking  mourner,  but 
fell  down  at  his  feet  as  a  humble  petitioner.  This 
Mary  had  sitten  at  Christ's  feet  to  hear  his  word, 
(Luke  10.  39.)  and  here  we  find  her  there  on  ano- 
ther errand.  Note,  Those  that  in  a  day  of  peace 
set  themselves  at  Christ's  feet,  to  receive  instruc- 
tions from  him,  may  with  comfort  and  confidence  in 
a  day  of  trouble  cast  themselves  at  his  feet,  with 
hope  to  find  favour  with  him.  She  fell  at  his  feet, 
as  one  submitting  to  his  will  in  what  was  done,  and 
referring  herself  to  his  good  will  in  what  was  now 
to  be  done.  When  we  are  in  affliction,  we  must  cast 
ourselves  at  Christ's  feet  in  a  penitent  sorrow  and 
self-abasement  for  sin,  and  a  patient  resignation  of 
ourselves  to  the  divine  conduct.  Mary's  casting 
herself  at  Christ's  feet,  was  in  token  of  the  profound 
respect  and  veneration  she  had  for  him.  Thus  they 
were  wont  to  give  honour  to  their  kings  and  princes ; 
but  our  Lord  Jesus  not  appearing  in  secular  glory  as 
an  earthly  prince,  they  who  by  this  posture  of  ado- 
ration gave  honour  to  him,  certainly  looked  upon 
him  as  more  than  man,  and  intended  hereby  to  give 
him  divine  honour.  Mary  hereby  made  profession 
of  the  christian  faith,  as  truly  as  Martha  did,  and  in 
effect  said,  I  believe  that  thou  art  the  Christ ;  bow- 
ing the  knee  to  Christ,  and  coffessing-  him  with  the 
tongue,  are  put  together  as  equivalent,  Rom.  14.  11. 
Phil.  2.  10,  11.  This  she  did  in  presence  of  the 
Jews  that  attended  her,  who,  though  friends  to  her 
and  her  family,  yet  were  bitter  enemies  to  Christ ; 
yet  in  their  sight  she  fell  at  Christ's  feet,  as  one  that 
was  neither  ashamed  to  own  the  veneration  she  had 
for  Chi'ist,  nor  afraid  of  disobliging  her  friends  and 
neighbours  by  it.  Let  them  resent  it  as  tlrey  pleased, 
she  falls  at  his  feet ;  and  if  this  be  to  be  vile,  she 
will  be  yet  more  vile  ;  see  Cant.  S.  1.  \^'e  serve  a 
Master  whom  we  have  no  reason  to  be  ashamed  of, 
and  whose  acceptance  of  our  services  is  sufficient 
to  balance  the  reproach  of  men  and  all  their  re- 
vilings. 

[2.]  Her  address  is  very  pathetical;  Lord,  if 
thou  hadst  been  here,  my  brother  had  not  died. 
Christ's  delay  was  designed  for' the  best,  and  proved 
so ;  yet  both  the  sisters  very  indecently  cast  the  same 
in  his  teeth,  and  in  effect  charge  him  with  the  death 
of  their  brother.  This  repeated  challenge  he  might 
justly  have  resented ;  might  have  told  tliem  he  had 
something  else  to  do  than  to  be  at  their  beck,  and  to 
attend  them  ;  he  must  come  when  his  business  would 
permit  him  :  but  not  a  word  of  this ;  he  considered 
the  circumstances  of  their  affliction,  and  that  losers 


think  they  may  have  leave  to  speak ;  and  therefore 
overlooked  the  rudeness  of  this  welcome,  and  gave 
us  an  example  of  mildness  and  meekness  in  such 
cases.  Mary  added  no  more,  as  Martha  did  ;  but  it 
appears  by  what  follows,  that  what  she  fell  short  in 
words,  she  made  up  in  tears;  she  said  less  than 
Martha,  but  wept  more ;  and  tears  of  devout  affec- 
tion ha\'e  a  voice,  a  loud  prevailing  voice,  in  the 
ears  of  Christ,  no  rhetoric  like  that. 

33.  When  Jesus  therefore  saw  her  weep- 
ing, and  the  Jews  also  weeping  which  came 
with  her,  he  groaned  in  the  spirit,  and  vyas 
troubled,  34.  And  said.  Where  have  ye 
laid  him  ?  They  said  unto  him.  Lord,  come 
and  see.  35.  Jesus  wept.  36.  Then  said' 
the  Jews,  Behold  how  he  loved  him  !  37. 
And  some  of  them  said.  Could  not  this  man, 
which  opened  the  eyes  of  the  blind,  have 
caused  that  even  this  man  should  not  have 
died  ?  38.  Jesus  therefore  again  groaning 
in  himself  cometh  to  the  grave.  It  was  a 
cave,  and  a  stone  lay  upon  it.  39.  Jesus 
said.  Take  ye  away  the  stone.  Martha, 
the  sister  of  him  that  was  dead,  saith  unto 
him,  Lord,  by  this  time  he  stinketh :  for  he 
hath  been  dead  four  days.  40.  Jesus  saith 
unto  her,  Said  I  not  unto  thee,  that,  if  thou 
wouldest  believe,  thou  shouldest  see  the 
glory  of  God  1  41.  Then  they  took  away 
the  stone  from  the  place  where  the  dead 
was  laid.  And  Jesus  lifted  up  his  eyes,  and 
said,  Father,  I  thank  thee  that  thou  hast 
heard  me.  42.  And  I  knew  that  thou  hear- 
est  me  always :  but  because  of  the  people 
which  stand  by  I  said  it,  that  they  may  be- 
lieve that  thou  hast  sent  me.  43.  And 
when  he  thus  had  spoken,  he  cried  with  a 
loud  voice,  Lazarus,  come  forth.  44.  And 
he  that  was  dead  came  forth,  bound  hand 
and  foot  with  grave-clothes :  and  his  face 
was  bound  about  with  a  napkin.  Jesus 
saith  unto  them,  Loose  him,  and  let  him  go. 

Here  we  have, 

I.  Christ's  tender  symjiathy  with  his  afflicted 
friends,  and  the  share  he  took  to  himself  in  their 
sorrows,  which  appeared  three  ways. 

1.  By  the  inward  groans  and  troubles  of  his  spirit, 
V.  33.  Jesus  saw  Mary  weeping  for  the  loss  of  a 
loving,  brother,  and  the  Jews  that  came  with  her, 
weefting  for  the  loss  of  a  good  neighbour  and  friend ; 
when  he  saw  what  a  filace  of  weepers,  a  Bochim, 
this  was,  he  groaned  in  tlie  spirit,  and  was  troubled. 
See  here, 

(1.)  Tlie  griefs  of  the  sons  of  men  represented  in 
the  tears  of  Mary  and  her  friends.  What  an  em- 
blem was  here  of  this  world,  this  vale  of  tears  ! 
JVature  itself  teaches  us  to  weep  over  our  dear  rela- 
tions, when  they  are  removed  by  death  ;  Provi- 
dence thereby  calls  to  weefiing  and  mourning.  It 
is  probable  that  Lazarus's  estate  devolved  upon  his 
sisters,  and  was  a  considerable  addition  to  their  for- 
tunes ;  and  in  such  a  case,  people  say  now-a-days, 
though  they  cannot  wish  their  I'elations  dead,  (that 
is,  they  do  not  say  they  do,)  yet,  if  they  were  dead, 
they  would  not  wish  them  alive  again  ;  but  these 
sisters,  whatever  they  got  by  their  brother's  death, 
heartily  wished  him  alive  again.    Religion  teaches 


ST.  JOHN,  XT. 


819 


«s  likewise  to  iveefi  with  them  that  iveeji,  as  these 
Jews  here  witli  Mary,  considering  that  we  oursch  cs 
also  are  in  the  body,  'i'hey  that  truly  love  their 
friends,  will  share  wuh  tlieni  in  their  joys  and  griefs  ; 
for  what  is  friendship,  but  a  communication  of  afi'ec- 
tions  ?    Job  16.  5. 

(2.)  The  grace  of  the  Son  of  God,  and  his  com- 
passion toward  those  that  are  in  misery.  In  all  their 
afflictions  he  is  afflicted,  Isa.  63.  9.  Judg.  10.  16. 
When  Christ  saw  them  all  in  tears,  [1.  ]  He  g^roaned 
in  the  s/iirit.  He  suffered  himself  to  be  tempted, 
(as  we  are  wlieh  we  are  disturbed  by  some  great 
affliction,)  yet  without  sin.  This  was  an  expression, 
either,  J-'irnt,  Of  his  displeasure  at  the  inordinate 
grief  of  those  about  him,  as  Mark  5.  39.  "  ll'hy 
,7nake  ye  this  ado,  and  wee/i?  What  a  hurry  is 
here;  does  this  become  tliose  that  believe  a  God, 
a  heaven,  and  another  world  .■"'  Or,  Secondly,  Of 
his  resentment  of  the  calamitous  state  of  human 
life,  and  the  power  of  death,  which  fallen  man  is 
subject  to;  being  now  to  make  a  \'igorous  attack 
upon  death  and  the  grave,  he  thus  stirred  up  him- 
self to  the  encounter,  fiut  on  the  garments  of  ven- 
geance, and  his  fury  it  ujiheld  him;  and  that  he 
might  the  more  resolutely  undertake  the  redress  of 
our  grievances,  and  the  cure  of  our  griefs,  he  was 
pleased  to  make  himself  sensible  of  the  weight  of 
them,  and  under  the  burthen  of  them  he  now 
groaned  in  spirit.  Or,  IViirdly,  It  was  an  expres- 
sion of  his  kind  sympathy  witli  his  friends  that  were 
in  sorrow.  Here  were  the  sounding  of  the  bowels, 
and  the  mercies,  which  the  afflicted  church  so  earn- 
estly solicits  for,  Isa.  63.  15.  Christ  not  only  seemed 
concerned,  but  \\e  groaned  in  the  s/iirit ;  he  was  in- 
wardly and  sincerely  affected  with  the  case.  Da- 
vid's pretended  friends  counterfeited  sympathy,  to 
disguise  their  enmity;  (Ps.  41.  6.)  but  we  must 
learn  of  Christ  to  have  our  tove  and  sympathy 
•without  dissimulation.  Christ's  was  a  deep  and 
hearty  sigh.  [2.]  Yie.  vias  troubled.  He  troubled 
himself;  so  the  phrase  is,  very  significantly.  He 
had  all  the  passions  and  affections  of  the  human  na- 
ture, for  in  all  things  he  must  be  like  to  his  brethren  ; 
but  he  had  a  perfect  command  of  them,  so  that 
they  were  never  ufi,  but  when  and  as  they  were 
called ;  he  was  never  troubled,  but  wlien  he  trou- 
bled himself,  as  he  saw  cause ;  he  often  composed 
himself  to  trouble,  but  was  never  discomposed  or 
disordered  by  it ;  he  was  voluntary  both  in  his  pas- 
sion and  in  his  compassion ;  he  had  power  to  lay 
down  his  grief,  and  power  to  take  it  again. 

2.  His  concern  for  them  appeared  by  liis  kind  in- 
quiry after  the  poor  remains  of  his  deceased  friend  ; 
(i).  34. )  Jl'here  haveye  laid  him  ?  He  knew  where 
he  was  laid,  and  yet  asks,  because,  (1.)  He  would 
thus  express  himself  as  a  man,  even  then  when  he 
was  going  to  exert  the  power  of  a  God.  Being 
found  in  fashion  as  a  man,  he  accommodates  him- 
self to  the  way  and  manner  of  the  sons  of  men ; 
JVon  nescit,  sed  quasi  nescit — He  is  not  ignorant,  but 
he  makes  as  if  he  were,  saith  Austin  here.  (2.)  He 
inquired  where  the  grave  was,  lest,  if  he  Iiad  gone 
straight  to  it  of  his  own  knowledge,  the  unbelieving 
Jews  should  thence  have  taken  occasion  to  suspect 
a  collusion  between  liim  and  Lazarus,  and  a  trick  in 
the  case.  Manv  expositors  observe  this  from  Chry- 
sostom.  (3.)  He  would  thus  divert  the  grief  of  His 
mourning  friends,  by  raising  their  expectations  of 
something  great ;  as  if  he  had  said,  "  I  did  not 
come  hither  with  an  address  of  condolence,  to  min- 
gle a  few  fruitless  insignificant  tears  with  your's ; 
no,  I  have  other  work  to  do  ;  come,  let  us  adjourn 
to  the  gi'ave,  and  go  about  our  business  there." 
Note,  A  serious  address  to  our  work  is  the  best  re- 
.medy  against  inordinate  grief.  (4. )  He  would  hereby 
intimate  to  us  the  special  care  he  takes  of  the  bodies 
of  the  saints,  while  they  lie  in  the  grave ;  he  takes 


notice  where  they  are  laid,  and  will  look  after  them  ; 
there  is  not  only  a  co\  enant  with  the  dust,  but  a 
guard  upon  it. 

3.. It  appeared  by  his  tears.  Those  about  him  did 
not  tell  him  where  the  body  was  buried,  but  desired 
him  to  come  and  see,  and  led  him  directly  to  the 
grave,  that  his  eye  might  yet  more  affect  his  heart 
with  the  calamity.  As  he  was  going  to  the  grave, 
as  if  he  had  been  following  the  corpse  thither,  Je- 
sus wept,  V.  35.  A  \'ery  short  verse,  but  it  affords 
many  nsefid  instructions.  (1.)  That  Jesus  Christ 
was  really  and  truly  Man,  and  partook  with  the 
children,  not  only  oi  Jlesh  and  blood,  but  of  a  hu- 
man soul  susceptible  of  the  impressions  of  joy,  and 
grief,  and  other  affections.  Christ  gave  this  proof 
of  his  humanity,  in  both  senses  of  the  word  ;  that, 
as  a  man,  he  could  weep,  and,  as  a  merciful  man, 
he  would  weep,  before  he  gave  this  proof  of  his  di- 
vinity. (2.)  That  he  was  a  man  of  sorrows,  and  ac- 
giiainted  with  grief,  as  was  foretold,  Isa.  53.  2.  We 
never  read  that  he  laughed,  but  more  than  once  we 
have  him  in  tears.  Thus  he  shews  not  only  that  a 
mournful  state  will  consist  with  the  love  of  God, 
but  they  who  sow  to  the  Spirit,  must  sow  in  tears, 
(3.)  Tears  of  compassion  well  become  christians, 
and  make  them  most  to  resemble  Christ.  It  is  a 
relief  to  those  who  are  in  soitow,  to  have  their 
friends  sympathize  with  them,  especially  such  a 
friend  as  the  Lord  Jesus. 

Different  constructions  were  put  upon  Christ's 
weeping. 

[1.]  Some  made  a  kind  and  candid  interpretation 
of- it,  and  what  was  very  natiu'al ;  {v.  36.)  Then  said 
the  Jews,  Behold  how  he  loved  him  !  They  seem  to 
wonder  that  he  should  have  so  strong  an  affection 
for  one  whom  he  was  not  related  to,  and  whom  he 
had  not  had  any  long  acquaintance  with,  for  Christ 
spent  most  of  his  time  in  Galilee,  a  great  way  from 
Lazai-us.  It  becomes  us,  according  to  this  example 
of  Christ,  to  shew  our  love  to  our  friends,  both  living 
and  dying.  V\'e  must  sorrow  for  our  brethren  that 
sleep  in  Jesus,  as  those  that  are  full  of  love,  though 
not  void  of  hope ;  as  the  dn'out  men  that  buried 
Stephen,  Acts  8.  2.  Though  our  tears  profit  not 
the  dead,  they  embalm  their  memory.  These  tears 
were  indications  of  his  particular  love  to  Lazarus, 
but  he  has  given  proofs  no  less  evident  of  his  love  to 
all  the  saints,  in  that  he  died  for  them.  When  he 
only  dropped  a  tear  over  Lazarus,  they  said.  See 
how  he  loved  him  .'  Much  more  reason  have  we  to 
say  so,  for  whom  he  hath  laid  down  his  life  ;  See  how 
he  loved  ns.      Greater  love  has  no  man  than  this. 

[2. 1  Others  made  a  peevish  unfair  reflection  upon 
it,  as  if  these  tears  bespoke  his  inability  to  help  his 
friend  ;  {v.  37.)  Could  not  this  Man,  that  opened  the 
eyes  of  the  blind,  have  prevented  the  death  of  Laza- 
riis  ?  Here  it  is  slily  insinuated,  First,  That  the  death 
of  Lazarus  being,  (as  it  seemed  by  his  tears)  a  great 
grief  to  him,  if  he  could  have  prexented  it  he  would, 
ar(d  therefore  because  he  did  not,  they  incline  to 
think  that  he  could  not,  as  when  he  was  dying,  they 
concluded  that  he  could  not,  because  he  did  not, 
save  himself,  and  come  down  from  the  cross;  not 
considering  that  divine  power  is  always  directed  in 
its  operations  by  divine  wisdom,  not  merely  accord- 
ing to  liis  will,  but  according  to  the  counsel  of  his 
will,  wherein  it  becomes  us  to  acguiesce.  If  Christ's 
friends,  whom  he  loves,  die  ;  if  his  church,  whom  he 
loves,  be  persecuted  and  afflicted  ;  we  must  not  im- 
pute it  to  any  defect,  cither  in  his  power  or  love,  but 
conclude  that  it  is  because  he  sees  it  for  the  best. 
Secondly,  That  therefore  it  might  justly  be  ques- 
tioned, whether  he  did  indeed  open  the  eyes  of  the 
blind,  that  is,  whether  it  was  not  a  sham.  His  not 
working  this  miracle,  they  thought  enough  to  in- 
validate the  former;  at  least,  it  sliould  seem  that  he 
had  a  limited  power,  and  therefore  not  a  divine  one. 


820 


ST.  JOHN,  XI. 


Christ  soon  convinced  these  whisfierers,  by  raising 
LazaiTJS  from  the  dead,  which  was  tlie  greater 
work,  tliat  he  could  liave  prevented  his  death,  but 
therefore  did  not,  because  lie  would  glorify  himself 
the  more. 

II.  Christ's  approach  to  the  grave,  and  the  pre- 
paration tliat  was  made  for  working  this  miracle. 

1.  Christ  repeats  his  groans,  upon  his  coming  near 
the  gi'ave;  {-v.  38.)  ^dgain  groaning  in  Iii7nsetf,  he 
comes  to  the  grave  ;  he  groaned,  (1.)  Being  displeas- 
ed at  the  unbelief  of  those,  who  spake  doubtingly 
of  his  power,  and  blamed  him  for  not  preventing  the 
deatli  of  Lazarus ;  he  was  griei'ed  for  the  hardness 
of  their  hearts.  He  never  groaned  so  much  for  his 
own  pains  and  sufferings  as  for  the  sins  and  follies  of 
men,  particularly  Jerusalem's,  Matt.  23.  37.  (2.) 
Being  affected  with  the  fresh  lamentations,  which, 
it  is  likely  the  mourning  sisters  made,  when  they 
came  near  the  grave,  more  passionately  and  pathe- 
tically than  befoi-e,  his  tender  spirit  was  sensibly 
touched  with  their  wailings.  (3.)  Some  tliink  that 
he  groaned  in  spirit,  because,  to  gratify  the  desire 
of  his  friends,  he  was  to  bring  Lazarus  again  into 
this  sinful  troublesome  world,  from  that  rest  into 
which  he  was  newly  entered  ;  it  would  be  a  kindness 
to  Martha  and  Maiy,  but  it  would  be  to  him  like 
thrusting  one  out  to  a  stormy  sea  again,  who  was 
newly  got  into  a  safe  and  quiet  harbour.  If  Lazarus 
had  been  let  alone,  Christ  would  quickly  have  gone 
to  him  into  the  other  world  ;  but,  being  restored  to 
life,  Christ  quickly  left  him  behind  in  this  world. 
(4.)  Christ  groaned  as  one  that  would  affect  himself 
with  the  calamitous  state  of  the  human  nature,  as 
subject  to  death,  from  which  he  was  now  about  to 
redeem  Lazarus.  Thus  he  stirred  up  himself  to 
take  hold  on  God  in  the  prayer  he  was  to  make, 
that  he  might  offer  it  uji  with  strong  crying,  Heb. 
5,  7.  Ministers,  when  they  are  sent  by  the  preach- 
ing of  the  gospel  to  raise  dead  souls,  should  be  much 
affected  with  the  deplorable  condition  of  those  they 
preach  to,  and  pray  for,  and  groan  in  themselves  to 
think  of  it. 

2.  The  grave  is  here  described,  wherein  Lazaras 
lay ;  it  was  a  cave,  and  a  stone  lay  upon  it.  The 
graves  of  the  common  people,  probably,  were  dig- 
ged as  our's  are ;  but  persons  of  distinction  were,  as 
with  us,  interred  in  vaults  :  so  Lazarus  was,  and  such 
was  the  sepulchre  in  which  Christ  was  buried.  Pro- 
bably, this  fashion  was  kept  up  among  the  Jews,  in 
imitation  of  the  patriarchs,  who  buried  their  dead  in 
the  cave  of  Machpelah,  Gen.  23.  19.  This  care 
taken  of  the  dead  bodies  of  their  friends,  intimates 
their  expectation  of  their  resurrection  ;  they  reckon- 
ed the  solemnity  of  the  funeral  ended,  when  the 
stone  was  rolled  to  the  grave,  or,  as  here,  laid  upon 
it,  like  that  on  the  mouth  of  the  den  into  which 
Daniel  was  cast,  (Dan.  6.  17.)  that  the  purpose 
might  not  be  changed ;  intimating  that  the  dead  are 
separated  from  the  living,  and  gone  the  wat/  whence 
they  shall  ?tot  retur7i.     This  stone  was  probably,  a 

grave-stone,  with  an  inscription  upon  it,  which  the 
reeks  called  /jtix/j-iiov — a  7nemorandum,  because  it 
is  both  a  memorial  of  the  dead,  and  a  memento  to  the 
living,  putting  them  in  remembrance  of  that  which 
we  are  all  concerned  to  remember.  It  is  called  by 
the  Latins,  lilonume/itiim,  a  monendo,  because  it 
gives  warning. 

3.  Orders  are  given  to  remove  the  stone,  {v.  39.) 
Take  ye  away  the  stone.  He  would  have  this  stone 
removed,  that  all  the  standers-by  might  see  the  body 
lie  dead  in  the  sepulchre,  and  that  way  might  be 
made  for  its  coming  out,  and  it  might  appear  to  be  a 
true  body,  and  not  a  ghost  or  spectre.  He  would 
have  some  of  the  servants  to  remove  it,  that  they 
might  be  witnesses,  by  the  smell,  of  the  putrefaction 
of  the  body,  and  that  therefore  it  was  tndy  dead.  It 
is  a  good  step  toward  the  raising  of  a  soul  to  spiritual 


life  when  the  stone  is  taken  away,  when  prejudices 
are  removed  and  got  over,  and  way  made  for  the 
word  to  the  heart,  that  it  may  do  its  work  there, 
and  say  what  it  has  to  say. 

4.  An  objection  made  by  Martha  against  the  open- 
ing of  the  grave.  Lord,  by  this  time  he  stmketh,  or, 
is  become  noisome,  for  he  has  been  dead  four  days, 
TiTo-fTd]®'  yaf  ts-/,  (juatriduanus  est ;  he  is  four  days 
old  in  the  other  world ;  a  citizen  and  inhabitant  of 
the  grave  of  four  days'  standing.  Probably,  Martha 
perceived  the  body  to  smell,  as  they  were  removing 
the  stone,  and  therefore  cried  out  thlis. 

(1. )  It  is  easy  from  hence  to  observe  the  nature  of 
human  bodies ;  four  days  is  but  a  little  while,  yet 
what  a  great  change  will  that  make  with  the  body 
of  man,  if  it  be  but  so  long  without  food,  much  more 
if  so  long  without  life.'  Dead  bodies,  (saith  Di-, 
Hammond,)  after  a  revolution  of  the  humours, 
which  is  completed  in  se\'enty-two  hours,  naturally 
tend  to  putrefaction  ;  and  the  Jews  say,  that  by  the 
fourth  day  after  death,  the  body  is  so  altered,  that 
one  cannot  be  sure  it  is  such  a  person,  so  Maimoni- 
des  in  Lightfoot.  Therefore  Christ  rose  the  third 
day,  because  he  was  not  to  see  corruption. 

(2.)  It  is  not  so  easy  to  say  what  was  Martha's 
design  in  saying  this.  [1.]  Some  think  that  she  said 
it  in  a  due  tenderaess,  and  such  as  decency  teaches 
to  the  dead  body  ;  now  that  it  began  to  putrefy,  she 
did  not  care  it  should  be  thus  publicly  shewn,  and 
made  a  spectacle  of.  [2.]  Others  think  that  she 
said  it  out  of  a  concern  for  Christ,  lest  the  smell  of 
the  dead  body  should  be  offensive  to  him.  That 
which  is  very  noisome,  is  compared  to  an  open 
sepulchre,  Ps.  5.  9.  If  there  were  any  thing  noi- 
some, she  would  not  have  her  Master  near  it ;  but  he 
was  none  of  those  tender  and  delicate  ones,  that  can- 
not bear  an  ill  smell ;  if  he  had,  he  would  not  have 
visited  the  world  of  mankind,  which  sin  had  made  a 
perfect  dunghill,  altogether  noisome,  Ps.  14.  3.  [3.] 
It  should  seem  by  Christ's  answer,  that  it  was  the 
language  of  her  unbelief  and  distrust;  "Lord,  it  is 
too  late  now  to  attempt  any  kindness  to  him,  his 
body  begins  to  I'ot,  and  it  is  impossible  that  this  pu- 
trid carcase  should  lirve."  She  gives  up  his  case  as 
helpless  and  hopeless,  there  having  been  no  in- 
stances, either  of  late  or  formerly,  ot  any  raised  to 
life  after  they  had  begun  to  see  corruption.  When 
our  bones  are  dried,  we  are  ready  to  sav.  Our  hope 
is  lost.  Yet  this  distrustful  word  of  her's,  sensed  to 
make  the  miracle  both  the  more  evident  and  the 
more  illustrious ;  by  this  it  appeared  that  he  was 
truly  dead,  and  not  m  a  trance ;  for  though  the  pos- 
ture of  a  dead  body  might  be  counterfeited,  the 
smell  could  not.  Her  suggesting  that  it  could  not 
be  done,  puts  the  more  honour  upon  him  that  did  it. 

5.  The  gentle  reproof  Christ  gave  to  Martha  for 
the  weakness  of  her  faith;  {v.  40.)  Said  I?iot  unto 
thee,  that  if  thou  nuouldest  believe,  thou  shouldest  see 
the  glory  of  God?  This  word  of  his  to  her  was  not 
before  recorded  ;  it  is  probable  tliat  he  said  it  to  her, 
when  she  had  said,  {v.  27.)  Lord,  I  believe ;  and  it 
is  enough  that  it  is  recorded  here,  where  it  is  re- 
peated. Note,  ( 1. )  Our  Lord  Jesus  has  given  us  all 
the  assurances  imaginable,  that  a  sincere  faith  shall 
at  length  be  crowned  with  a  blessed  visio?i ;  "If  thou 
believe,  thou  shalt  see  God's  glorious  appearances 
for  thee  in  this  world,  and  to  thee  in  tlie  other  world. " 
If  we  will  take  Christ's  word,  and  rely  on  his  power 
and  faithfulness,  we  shall  see  the  glory  of  God,  and 
be  happy  in  the  sight.  (2.)  We  have  need  to  be 
often  reminded  of  these  sure  mercies  with  which  our 
Lord  Jesus  hath  encouraged  us.  Christ  does  not 
give  a  direct  answer  to  what  Martha  had  said,  nor 
any  particular  promise  of  what  he  would  do,  but  or- 
ders her  to  keep  hold  of  the  general  assurances  he 
had  already  given ;  Only  believe.  We  are  apt  to 
forget  what  Christ  has  spoken,  and  need  him  to  put 


ST.  JOHN,  XI. 


821 


us  in  mind  of  it  by  his  Spirit ;  "  Said  I  not  unto  thee 
so  and  so  ?  And  dost  thou  think  that  he  will  ever 
unsay  it  ?" 

6.  The  opening  of  the  grave  in  obedience  to 
Christ's  order,  notwithstanding  Martha's  objection  ; 
{y.  41.)  Tlieyi  they  tuok  away  the  stone.  Then', 
when  Martha  was  satisfied,  and  had  waved  her  ob- 
jection, then  they  proceeded.  If  we  will  see  the 
glory  of  God,  we  must  let  Christ  take  his  own  way, 
and  not/!7-f  scribe,  but  sjiiscribe,  to  him.  They  took 
away  the  stone,  and  that  was  all  they  could  do, 
Christ  onl)-  could  gwe  life.  What  man  can  do  is  but 
to  pre/iare  the  way  of 'the  Lord,  to  fill  the  valleys, 
and  level  the  hills,  and,  as  here,  to  take  away  the 
stone. 

III.  The  miracle  itself  wrought.  The  spectators 
invited  by  the  rolling  away  of  the  stone,  gathered 
about  the  grave,  not  to  commit  dust  to  dust,  earth  to 
earth,  but  to  receive  dust  from  the  dust,  and  earth 
from  the  earth  again ;  and  their  expectations  being 
raised,  our  Lord  Jesus  addresses  himself  to  his  work. 
1.  He  applies  himself  to  his  living  Father  in  hea- 
ven, so  he  had  called  him,  (ch.  6.  57.)  and  so  eyes 
him  here. 

(1.)  The  gesture  he  used  was  very  significant; 
lie  lifted  ufi  his  eyes,  an  outward  expression  of  the 
elevation  of  his  mind  ;  and  to  shew  them  who  stood 
by  from  whence  he  derived  his  power ;  also  to  set  us 
an  example ;  this  outward  sign  is  hereby  recom- 
mended to  our  practice ;  see  ch.  17.  1.  Look  how 
they  will  answer  it,  who  profanely  ridicule  it ;  but 
that  which  is  especially  charged  upon  us  herebj^  is, 
to  lift  uji  our  hearts  to  God  in  the  heavens ;  what  is 
prayer,  but  the  assent  of  the  soul  to  God,  and  the 
directing  of  its  affections  and  motions  heavenward .' 
He  lifted  uji  his  eyes,  as  looking  above,  looking  be- 
yond the  grave  where  Lazams  lay,  and  overlooking 
all  the  difficulties  that  arose  from  thence,  that  he 
might  have  his  eyes  fixed  upon  the  divine  omnipo- 
tence ;  to  teach  us  to  do  as  Abraham,  who  consider- 
ed not  his  own  body  now  dead,  nor  the  deadness  of 
Sarah's  womb,  never  took  those  into  his  thoughts, 
and  so  gained  such  a  degree  of  faith,  as  not  to  stag- 
ger at  the  /iromise,  Rom.  4.  20. 

(2. )  His  address  to  God  was  with  great  assurance, 
and  such  a  confidence  as.  became  him ;  Father,  J 
thank  thee  that  thou  hast  heard  me.  He  has  here 
taught  us,  by  his  own  example,  [1.]  In  prayer  to 
call  God  Father,  and  to  draw  nigh  to  him  as  chil- 
dren to  a  father,  with  a  humble  reverence,  and  yet 
with  a  holy  boldness,  [2.]  In  our  firayers  to /iraise 
him,  and  when  we  come  to  beg  for  further  mercy, 
thankfully  to  acknowledge  former  favours.  Thanks- 
givings, which  speak  God's  glory,  not  our  own,  like 
the  Pharisee's  God,  I  thank  thee,  are  decent  forms 
into  which  to  put  our  supplications. 

But  our  Saviour's  thanksgiving  here  was  intended 
to  express  the  unshaken  assurance  he  had  of  the 
effecting  of  this  miracle,  which  he  had  in  his  own 
power  to  do  in  concurrence  with  his  Father ;  "  Fa 
ther,  I  thank  thee,  that  my  will  and  thine  are  in  this 
matter,  as  always,  the  same."  Elijah  and  Elisha 
raised  the  dead,  as  servants,  by  entreaty  ;  but  Christ, 
as  a  Son,  by  authority,  having  life  in  himself,  and 
power  to  quicken  whom  he  would ;  and  he  speaks 
of  this  as  his  own  act;  (y.  11.)  I  go,  that  I  may 
awake  him  ;  yet  he  speaks  of  it  as  what  he  had  ob- 
tained by  prayer,  for  his  Father  heard  him  ;  proba- 
bly, he  put  up  the  prayer  for  it  when  he  groaned 
in  spirit,  once  and  again,  (y.  33,  38.)  in  a  mental 
prayer,  with  groanings  which  could  not  be  uttered. 
Now  Christ  speaks  of  this  miracle  as  an  answer  to 
prayer.  First,  Because  he  would  thus  humble  him- 
self; though  he  were  a  Son,  yet  learned  he  this  obe- 
dience, to  ask  and  receive.  His  mediatorial  crown 
was  granted  him  upon  reqiiest,  though  it  is  of  right, 
Ps.  2,  8.  and  ch.  17.  5.     He  prays  for  the  glory  he 


had  before  the  world,  though,  having  never  forfeited 
it,  he  might  have  demanded  it.  Secondly,  Because 
he  was  pleased  thus  to  honour  prayer,  making  it  the 
key  wherewith  e\en  he  unlocked  the  treasures  of 
divine  power  and  grace.  Thus  he  would  teach  us 
in  prayer,  by  the  lively  exercise  of  faith,  to  enter 
into  the  holiest. 

Now  Christ  being  assured  that  his  prayer  was  an- 
swered, 

1.  He  professes  his  thankful  acceptance  of  this  an- 
swer, I  thank  thee  that  thou  hast  heard  me.  Though 
the  miracle  was  not  yet  wrought,  yet  the  prayer 
was  answered,  and  he  triumphs  before  the  victory. 
No  other  can  pretend  to  such  an  assurance  as  Christ 
had ;  yet  we  may  by  faith  in  the  promise  have  a 
prospect  of  mercy  before  it  be  actually  given  in,  and 
may  rejoice  in  that  prospect,  and  give  God  thanks 
for  it.  In  David's  devotions,  the  same  Psalm  which 
begins  with  prayer  for  a  mercy,  closes  with  thanks- 
givings for  it. 

Note,  (1.)  Mercies,  in  answer  to  prayer,  ought  in 
a  special  manner  to  be  acknowledged  with  thank- 
fulness. Beside  the  grant  of  the  mercy  itself,  we 
are  to  value  it  as  a  great  favour,  to  have  our  poor 
prayers  taken  notice  of  (2.)  We  ought  to  mef?  the 
first  appearances  of  the  return  of  prayer  with  early 
thanksgivings.  As  God  answers  us  with  mercy, 
even  before  we  call,  and  hears  while  we  are  yet  speak- 
ing, so  we  should  answer  him  with  praise,  even  be- 
fore he  grants,  and  give  him  thanks  while  he  is  yet 
speaking  good  words  and  comfortable  words. 

2.  He  professes  his  cheerful  assurance  of  a  ready 
answer  at  any  time,  (f.  42.)  .yJnd  I  knew  that  thou 
hearest  me  always.  Let  none  think  that  this  was 
some  uncommon  favour  gi-anted  him  now,  such  as 
he  never  had  before,  nor  should  ever  have  again ; 
no,  he  had  the  same  divine  power  going  along  with 
him  in  his  whole  undertaking,  and  undertook  no- 
thing but  what  he  knew  to  be  agreeable  to  the  coun- 
sel of  God's  will.  "\  gave  thanks"  (saith  he)  "for 
being  heard  in  this,  because  I  am  sure  to  be  heard 
in  everything."  See  here,  (1.)  The  interest  our 
Lord  Jesus  had  in  heaven,  the  Father  heard  him 
ahvays,  he  had  access  to  the  Father  upon  every  oc- 
casion, and  success  with  him  in  every  errand.  And 
we  may  be  sure  that  his  interest  is  not  the  less  for 
his  going  to  heaven,  which  may  encourage  us  to  de- 
pend upon  his  intercession,  and  put  all  our  petitions 
into  his  hand,  for  we  are  sure  that  him  the  Father 
heaj-s  always.  (2.)  The  confidence  he  had  of  that 
interest ;  J  knew  it.  He  did  not  in  the  least  hesitate 
or  doubt  concerning  it,  but  had  an  entire  satisfaction 
in  his  own  mind  of  the  Father's  complacency  in  him, 
and  concurrence  with  him  in  every  thing.  M^e  can- 
not have  such  a  particular  assurance  as  he  had  ;  but 
this  we  know,  that  whatsoever  we  ask  according  to 
his  will,  he  heareth  us,  1  John  5.  14,  15. 

But  why  should  Christ  give  this  public  intimation 
of  his  obtaining  this  miracle  by  prayer  ?  He  adds.  It 
is  because  of  the  people  which  stand  by,  that  they 
may  beliex'e  that  thou  hast  sent  me;  ior  prayer  may 
preach. 

[1.]  It  was  to  obviate  the  objections  of  his  ene- 
mies, and  their  reflections.  It  was  blasphemously 
suggested  by  the  Pharisees,  and  their  creatures,  that 
he  wrought  his  miracles  by  compact  with  the  devil ; 
now,  to  evidence  the  contrary,  he  openly  made  his 
address  to  God,  \\s\n% prayers,  and  not  charms,  not 
peeping  and  mutleriiig,  as  they  did,  that  \\%eA  fami- 
liar spirits,  (Isa.  8.  19.)  but  with  elevated  eves  and 
voice  professing  his  communication  with  Heaven, 
and  dependence  on  Heaven. 

[2.]  It  was  to  corroborate  the  faith  of  those  that 
were  well  inclined  to  him  ;  that  they  may  believe  that 
thou  hast  sent  me,  not  to  destroy  men's  lives,  but  to 
sa\'e  them.  Moses,  to  shew  that  God  seiit  him,  made 
the  earth  open  and  swallow  men  up ;  (Numb.  16. 


822 


ST.  JOHN,  XT. 


29,  30.)  Elijah,  to  shew  that  God  sent  him,  made 
fire  come  from  heaven,  and  devour  men  ;  for  the  law 
was  a  dispensation  of  terror  and  death  :  but  Christ 
proves  his  mission  by  raising  to  life  one  that  was 
dead.  Some  give  tliis  sense  ;  had  Christ  declared 
his  doing  it  freely  by  his  own  power,  some  of  his 
■weak,  disciples,  who  as  yet  understood  not  his  divine 
nature,  would  have  thought  that  he  took  too  much 
upon  him,  and  ha\'e  been  stumljled  at  it ;  these  babes 
could  not  bear  that  strong'  meat,  therefore  he  chooses 
to  speak  of  his  power  as  received  and  derived  ;  he 
speaks  self-denyingly  of  himself,  that  he  might  speak 
the  more  plainly  to  us.  JVon  ita  resfiexit  ad  suam 
.  dignitatem  atque  ad  nostram  salutem — In  nahat  he 
said,  he  consulted  not  so  much  his  dignity  as  our  sal- 
vation.    Jansenius. 

2.  He  now  applies  himself  to  his  dead  friend  in 
the  earth.  He  cried  with  a  loud  voice,  Lazarus, 
come  forth.  He  could  have  raised  Lazai-us  by  a 
silent  exerting  of  his  power  and  will,  and  the  indis- 
cernible operations  of  the  Spirit  of  life ;  but  he  did  it 
by  a  call,  a  loud  call. 

(1. )  To  be  significant  of  the  power  then  put  forth 
for  the  raising  of  Lazarus,  how  he  created  this  new 
thing;  he  sfiake,  and  it  was  done.  He  cried  aloud, 
to  signify  the  greatness  of  the  work,  and  of  the  power 
employed  in  it,  and  to  excite  himself  as  it  were  to 
this  attack  upon  the  gates  of  death,  as  soldiers  en- 
gage with  a  shout.  Speaking  to  Lazarus,  it  was 
proper  to  cry  with  a  loud  voice ;  for,  [1.]  The  soul 
of  Lazarus,  which  was  to  be  called  back,  was  at  a 
distance,  not  hovering  about  the  grave,  as  the  Jews 
fancied,  but  removed  to  Hades,  the  world  of  spirits ; 
now  it  is  natural  to  s/iea/r  loud  when  we  call  to  those 
at  a  distance.  [2.]  The  body  of  Lazarus,  which 
■was  to  be  called  u/i,  was  aslee/i,  and  we  usually  speak 
loud,  when  we  would  awake  any  out  of  sleep.  He 
cried  with  a  loud  x'oice,  that  the  scripture  might  be 
fulfilled,  (Isa.  45.  19.)  /  have  not  sjioken  in  secret, 
in  a  dark  Jilace  of  the  earth. 

(2.)  To  be  ty/iical  of  other  works  of  wonder,  and 
particularly  other  resurrections,  which  the  power 
of  Christ  was  to  effect.  This  loud  call  was  a  figure, 
{1.  ]  Of  the  gospel-call,  by  which  dead  souls  were 
to  be  brought  out  of  the  grave  of  sin,  which  resur- 
rection Christ  had  formerly  spoken  of,  {ch.  5.  25.) 
and  of  his  word  as  the  means  of  it ;  {ch.  6.  63.)  and 
now  he  gives  a  sfiecimen  of  it.  By  his  word,  he  saith 
to  souls.  Live,  yea,  he  saith  to  them.  Live,  Ezek. 
16.  6.  Arise  from  the  dead,  Eph.  5.  14.  The  spi- 
rit of  life  from  God  entered  into  those  that  had  been 
dead  and  dry  bones,  when  Ezekiel  prophesied  over 
them,  Ezek.  37.  10.  They  who  infer  fi-om  the  com- 
mands of  the  word,  to  turn  and  live,  that  man  has  a 
power  of  his  oavu  to  convert  and  regenerate  himself, 
might  as  well  infer  from  this  call  to  Lazai-us,  that 
he  had  a  power  to  r.aise  himself  to  life. 

[2.  ]  Of  the  sound  of  the  archangel's  trumpet  at 
the  last  day,  with  which  they  that  sleep. in  the  dust, 
shall  be  awakened,  and  summoned  before  the  great 
tribunal.  When  Christ  shall  descend  with  a  shout, 
a  call,  or  command,  like  this  here.  Come  forth.  See 
Ps.  50.  4.  He  shall  call  both  to  the  heavens  for  their 
souls,  a?id  to  the  earth  for  their  bodies,  that  he  may 
judge  his  peojile. 

This  loud  call  here  was  but  short,  yet  mighty 
through  God  to  the  battering  down  of  the  strong- 
holds of  the  grave. 

First,  He  calls  him  by  name,  Lazarus,  as  we  call 
those  by  their  names,  whom  we  would  awake  out  of 
a  fast  sleep.  God  said  to  Moses,  as  a  mark  of  his 
favour,  I  know  thee  by  name.  The  Tiaming  of  him 
intimates  that  the  same  itidividual  person  that  died, 
shall  rise  again  at  the  last  day.  He  that  calls  the 
stars  by  their  names,  can  distinguish  by  riame^lis 
stars  that  are  in  the  dust  of  the  earth,  and  will  lose 
none  of  them. 


Secondly,  He  calls  him  out  of  the  grcrve,  speaking 
to  him  as  if  he  were  already  alive,  and  had  nothing 
to  do  Ijut  to  come  out  of  his  grave.  He  does  not  say 
unto  him,  Liz'e,  for  he  himself  must  give  life,  but  he 
saith  to  him,  Moi^e,  for  when  by  the  grace  of  Christ 
we  live  spiritually,  we  must  stir  up  ourselves  to  move; 
the  grave  of  sin  and  this  world  is  no  place  for  those 
whom  Christ  has  quickened,  and  therefore  they 
must  come  forth. 

Thirdly,  The  event  was  according  to  the  inten- 
tion ;  he  that  was  dead  came  forth,  v.  44.  Power 
went  along  with  the  word  of  Christ,  to  reunite  the 
soul  and  body  of  Lazarus,  and  then  he  came  forth. 
The  miracle  is  described,  not  by  its  invisible  springs 
to  satisfy  our  curiosity,  but  by  its  ■visible  effects  to 
confirm  our  faith.  Do  any  ask  where  the  soul  of 
Lazarus  was  during  the  four  days  of  its  separation .' 
We  are  not  told,  but  have  reason  to  think  it  was  in 
Paradise,  in  joy  and  felicity ;  but  you  will  say,  "  Was- 
it  not  then  really  an  unkindness  to  it,  to  return  it  into 
the  prison  of  the  body  .'"'  And  if  it  were,  yet,  being 
for  the  honour  of  Christ,  and  the  serving  of  the  in- 
terests of  his  kingdom,  it  was  no  more  an  injury  to 
him  than  it  was  to  St.  Paul  to  continue  in  the  flesh, 
when  he  knew  that  to  depart  to  Christ,  was  so  much 
better.  If  any  ask  whether  Lazaras  after  he  was 
raised,  could  give  an  account  or  description  of  his 
soul's  removal  out  of  the  body  or  return  to  it,  or 
what  he  saw  in  the  other  world  ?  I  suppose,  both 
those  changes  were  so  unaccountable  to  himself,  that 
he  must  say  with  Paul,  Whether  i?:  the  body  or  out 
of  the  body,  I  cannot  tell;  and  of  what  he  saw  and 
heard,  that  it  was  not  lawful,  or  possible,  to  express 
it.  In  a  world  of  sense  we  cannot  frame  to  ourselves, 
much  less  communicate  to  others,  any  adequate 
ideas  of  the  world  of  spirits,  and  the  affairs  of  that 
world ;  let  us  not  covet  to  be  wise  above  what  is 
written,  and  this  is  all  that  is  written  concerning  the 
resurrection  of  that  Lazarus,  that  he  that  was  dead 
came  forth.  Some  have  obser\'ed,  that  though  we 
read  of  many  who  were  raised  from  the  dead,  who, 
no  doubt,  cori\'erscd  familiarly  with  men  afterward, 
yet  the  scripture  has  not  recorded  one  word  spoken 
by  anv  of  them,  except  by  our  Lord  Jesus  only. 

This  miracle  was  wrought,  1.  S/ieedily.  Nothing 
intervenes  between  the  command,  Come  forth,  and 
the  effect,  He  came  forth;  dictum  factuin — no  sooner 
said  than  done ;  let' there  be  life.'and  there  was  life. 
Tlius  the  change  in  the  resurrection  will  be  in  a  mo- 
ment, in  the  twinkling  of  an  eye,  1  Cor.  15.  52.  The 
almightv  power  that  can  do  'it,  can  do  it  in  an  in- 
stant ;  Then  shall  thou  call,  and  I  will  answer;  will 
come  at  the  call,  as  I.,azarus,  Here  am  I.  2.  Per- 
fectlii.  He  was  so  thoroughly  revived  that  he  got 
up  out  of  his  grave,  as  strongly  as  ever  he  got  up  out 
of  his  bed  ;  and  retunied  not  only  to  life,  but  health. 
He  was  not  raised  to  serve  a  pre'sent  turn,  but  to  live 
as  other  men.  3.  W'ith  this  additional  miracle,  (as 
some  reckon  it,)  that  he  came  out  of  his  grave, 
thovigh  he  was  fettered  with  his  grave-clothes,  with 
which  he  was  hound  hand  and  foot,  and  his  face 
bound  about  with  a  napkin  ;  for  so  the  manner  of 
the  Jews  was  to  bury  ;  and  he  came  forth  in  the  same 
dress  wherein  he  -was  buried,  that  it  might  appear 
that  it  was  he  himself,  and  not  another,  and  that  he 
was  not  only  alive,  but  strong,  and  able  to  walk,  after 
a  sort,  eveii  in  his  grave-clothes.  The  binding  of 
his  face  with  a  napkin,  pro\-ed  that  he  had  been 
really  dead,  for  otherwise,  in  less  than  so  many  days' 
time;  that  would  have  smothered  him.  And  the 
standers-bv,  in  unbinding  him,  would  handle  him, 
and  see  him,  that  it  was  he  himself,  and  so  be  wit- 
nesses of  the  miracle.  Now  see"  here,  (1.)  Ho^w 
little  we  carry  away  with  us,  when  we  leave  the 
world — onlv  a  winding-sheet  and  a  coffin  ;  there_  is 
no  change  of  raiment  in  the  grave,  nothing  but  a  sm  ■ 
gle  suit  of  grave  clothes.     (2.)  What  condition  we 


ST.  JOHN,  XI. 


823 


shall  be  in,  in  the  grave,  WHiat  wisdom  or  device 
can  there  be,  where  tlie  eyes  are  hood-winked,  or 
what  working,  where  the  li;inds  and  feet  are  fetter- 
ed ?  And  so  it  will  be  in  the  grave,  whither  wc  are 
going.  Lazarus  being  come  forth,  hampered  and 
embarrassed  with  his  gra\e-clotlies,  we  may  well 
imagine  that  those  about  the  grave  were  exceeding- 
ly suiprised  and  friglitened  at  it ;  we  should  be  so  if 
we  should  see  a  dead  body  rise  ;  but  Christ,  to  make 
the  thing  familiar,  sets  them  to  work ;  "  Loose  him, 
slacken  his  grave-clothes,  that  they  may  serve  for 
day-clothes  till  he  comes  to  his  house,  and  then  he 
will  go  himself  so  clad,  without  guide  or  supporter 
to  his  own  house."  As  in  the  Old  Testament,  the 
translations  of  Enoch  and  Elias  were  sensible  de- 
monstrations of  an  invisible  and  future  state,  the  one 
about  the  middle  of  the  patriarchal  age,  the  other 
of  the  Mosaical  economy  ;  so  the  resurrection  of  La- 
zarus was  in  the  New  Testament  designed  for  the 
confirmation  of  the  doctrine  of  the  resurrection, 

45.  Then  many  of  the  Jews  which  came 
to  Mary,  and  had  seen  the  things  whicli 
Jesus  did,  believed  on  him.  46.  But  some 
of  them  went  their  u'ays  to  the  Pharisees, 
and  told  them  what  things  Jesus  had  done. 
47.  Then  gathered  the  chief  priests  and  the 
Pharisees  a  council,  and  said.  What  do  we  ? 
For  this  man  doeth  many  miracles.  48. 
If  we  let  him  thus  alone,  all  men  will  be- 
lieve on  him :  and  the  Romans  shall  come 
and  lake  away  both  our  place  and  nation. 
49.  And  one  of  them,  named  Caiaphas,  be- 
ing the  High-Priest  that  same  year,  said 
unto  them,  Ye  know  nothing  at  all,  50. 
Nor  consider  tliat  it  is  expedient  for  us,  that 
one  man  should  die  for  the  people,  and  that 
the  whole  nation  perish  not.  51.  And  this 
spake  he  not  of  himself:  but  being  High- 
Priest  that  year,  he  prophesied  that  Jesus 
should  die  for  that  nation :  52.  And  not 
for  that  nation  only,  but  that  also  he  should 
gather  together  in  one  the  children  of  God 
that  were  scattered  abroad.  53.  Then  from 
that  day  forth  they  took  counsel  together 
for  to  put  him  to  death.  54.  Jesus  there- 
fore walked  no  more  openly  among  the 
Jews ;  but  went  thence  into  a  coinitry  near 
to  the  wilderness,  into  a  city  called 
Ephraim,  and  there  continued  with  his  dis- 
ciples. 55.  And  the  Jews'  passover  was 
nigh  at  hand :  and  many  went  out  of  the 
country  up  to  Jerusalem  before  the  pass- 
over,  to  purify  themselves.  56.  Then 
sought  they  for  Jesus,  and  spake  among 
themselves,  as  they  stood  in  the  temple, 
What  think  ye,  that  he  will  not  come  to 
the  feast  ?  57.  Now  both  the  chief  priests 
and  tiie  Pharisees  had  given  a  command- 
ment, that,  if  any  man  knew  where  he 
were,  he  should  shew  it,  that  they  might 
take  him. 

We  have  here  an  account  of  the  consequences  of 
this  glorious  miracle,  which  were  as  usual ;  to  some 


it  was  a  savour  of  life  unto  life,  to  others  of  death 
unto  death. 

I.  Some  were  invited  by  it,  and  induced  to  believe. 
Many  of  tlie  Jews,  wlien  tliey  saw  the  things  that 
Jesus  did,  believed  on  him,  and  well  they  might,  for 
it  was  an  incontestible  proof  of  his  divine  mission. 
They  had  often  heard  of  his  miracles,  and  yet  evad- 
ed the  conviction  of  tliem,  by  calling  in  question  the 
matter  of  fact ;  but  now  that  they  had  themselves 
seen  this  done,  their  unbelief  was  conquered,  and 
tliey  yielded  at  last.  But  blessed  are  they  who  have 
not  seen,  and  yet  have  believed.  The  more  we  see 
of  Christ,  the  more  cause  we  shall  see  to  love  him, 
and  confide  in  him .  These  were  some  of  those  Jews 
that  came  to  Mary  to  comfort  her.  When  we  are  ' 
doing  good  offices  to  others,  we  put  ourselves  in  the 
way  of  receiving  favours  from  God,  and  have  op- 
portunities of  getting  good  wlien  we  are  doing  good. 

II.  Others  were  irritated  by  it,  and  hardened  in 
their  imbelief. 

1.  The  informers  viere  so ;  (v.  46.)  Some  of  them, 
who  were  eye-witnesses  of  the  miracle,  were  so  far 
from  being  convinced,  that  they  luent  to  the  Phari- 
sees, whom  they  knew  to  be  his  implacable  enemies' 
and  told  them  what  things  Jesus  had  done  ;  not  mere- 
ly as  a  matter  of  news  worthy  their  notice,  much 
less  as  an  inducement  to  them  to  think  more  favour- 
ably of  Christ,  but  with  a  spiteful  design  to  excite 
those  who  needed  no  spur,  the  more  vigorously  to 
prosecute  him.  Here  is  a  strange  instance,  (1.)  Of 
a  most  obstinate  infidelity,  refusing  to  yield  to  the 
most  powerful  means  of  conviction  ;  and  it  is  hard  to 
imagine  how  they  could  evade  the  force  of  this  evi- 
dence, but  that  the  god  of  this  world  had  blinded 
their  minds.  (2.)  Of  a  most,  inveterate  enmity.  If 
they  would  not  be  satisfied  that  he  was  to  be  believ- 
ed in  as  the  Christ,  yet  one  would  think  they  should 
have  been  mollified,  and  persuaded  not  to  persecute 
him  ;  but  if  the  water  be  not  sufficient  to  quench  the 
fire,  it  will  inflame  it.  They  told  what  Jesus  had 
done,  and  told  no  more  than  what  was  true  ;  but  their 
malice  ga\e  a  tincture  of  diabolism  to  their  informa- 
tion equal  to  that  of  lying ;  perverting  what  is  true 
is  as  bad  as  forging  what  is  false.     Doeg  is  called  a 

false,  lying,  and  deceitful  tongue.    (Ps.  120.  2,  3. 

52.  2 — 4. )  though  what  he  said  was  true. 

2.  The  judges,  the  leaders,  the  blind  leaders,  of 
the  people  were  no  less  exasperated  by  the  report 
made  to  them,  and  here  we  are  told  what  thev  did. 

(1.)  A  special  council  is  called  and  held;  {y.  AT.) 
Then  gathered  the  chief  priests  and  Pharisees  a  coun- 
cil, as  was  foretold,  (Ps.  2.  2. )  The  rulers  take  coun- 
sel together  against  the  Lord.  Consults  of  the  San- 
hedrim were  intended  for  the  public  good,  but  here, 
under  colour  of  that,  the  greatest  injurv  and  mis- 
chief are  done  to  the  people.  Tlie  things  that  be- 
long to  the  nation's  peace,  were  hid  from  the  eyes 
of  those  that  were  intrusted  with  its  counsels.  This 
council  was  called,  not  only  for  joint  ad\ice,  but  for 
mutual  irritation  ;  that,  as  iron  sharpens  iron,  and  as 
coals  are  to  burning  coals,  and  wood  to  fire,  so  they 
might  exasperate  and  inflame  one  another  with  en- 
mity and  rage  against  Christ  and  his  doctrine. 

(2.)  The  case  is  proposed,  and  shewed  to  be 
weightv,  and  of  mighty  consequence. 

[i.]  The  matter  to  be  debated,  was,  what  course 
they  should  take  with  this  Jesus,  to  stop  the  growth 
of  his  interest;  they  said,  mat  do  we?  For  this 
Ulan  doeth  many  miracles.  The  information  given 
about  the  raising  of  Lazarus,  was  produced,  and  the 
men,  brethren,  and  fathers  are  called  in  to  help  as 
solicitously  as  if  a  foi-midable  enemy  had  been  with 
an  army  in  the  bowels  of  their  counti-y.  First,  Thev 
own  the  trutl\  of  Christ's  miracles,  and  that  he  lia& 
wrought  many  of  them  ;  they  are  therefore  witnesses 
against  themselves,  for  they  acknowledged  his  cre- 
dentials, and  yet  denied  his  commission.     Secondly, 


824  ST.  JOHN,  XI. 

They  consider  what  was  to  be  done,  and  chide  them- 
selves that  they  had  not  done  sometliing  sooner,  ef- 
fectually to  ci-ush  him.  They  do  not  take  it  at  aU 
into  their  consideration,  whether  they  should  not 
receive  him  and  own  him  as  the  Messiah,  though 
they  professed  to  expect  him,  and  Jesus  gave  preg- 
nant proofs  of  his  being  so ;  but  they  take  it  for  grant- 
ed that  he  is  an  enemy,  and  as  such  is  to  be  nin 
down.  "Whatdoive?  Have  we  no  care  to  support 
our  church  .'  Is  it  nothing  to  us  that  a  doctrine,  so 
destructive  to  our  interest,  spreads  thus  ?  Shall  we 
tamely  yield  up  the  ground  we  have  got  in  the  affec- 
tions of  the  people?  ShaU  we  see  our  authority 
brought  into  contempt,  and  the  craft  by  which  we 
get  our  living  ruined,  and  not  bestir  ourselves  ? 
What  have  we  been  doing  all  this  while .''  And  what 
are  we  now  thinking  of  I"  Shall  we  be  always  talk- 
ing, and  bring  nothing  to  pass  ?" 

{2.]  That  which  made  this  matter  weighty,  was 
the  peril  they  apprehended  their  church  and  nation 
to  be  in  from  the  Romans,  {y.  48.)  "  If  we  do  not 
silence  hinj,  and  take  him  off,  all  men  will  believe 
on  him  ;  and  this  being  the  setting  up  of  a  new  king, 
the  Romans  will  take  umbi-age  at  it,  and  will  come 
with  an  army,  and  take  away  our  place  and  nation, 
and  therefore  it  is  no  time  to  trifle. "  See  what  an 
opinion  they  have. 

First,  Of  their  own  power.  They  speak  as  if  they 
thought  Christ's  progress  and  success  in  his  work 
depended  upon  their  connivance,  as  if  he  could  not 
go  on  to  work  miracles,  and  make  disciples,  unless 
they  let  him  alone ;  as  if  it  were  in  their  power  to 
conquer  him  who  had  conquered  death,  or  as  if  they 
could  Jight  against  God,  and  prosper.  But  he  that 
sits  in  heaven,  laughs  at  the  fond  conceit  which  im- 
potent malice  has  of  its  own  omnipotence. 

Secondly,  Of  their  own  politics.  They  fancy 
themselves  to  be  men  of  mighty  insight  and  fore- 
siglit,  and  great  sagacity  in  their  moral  prognosti- 
cations. 

1.  They  take  on  them  to  prophesy  that,  in  a  little 
time,  if  he  have  liberty  to  go  on,  all  men  will  believe 
on  him  ;  hereby  owning,  when  it  was  to  serve  their 
purpose,  that  his  doctrine  and  miracles  had  a  very 
convincing  power  in  them,  such  as  could  not  be  re- 
sisted, but  that  all  men  would  become  his  proselytes 
and  votaries ;  thus  do  they  now  make  his  interest 
formidable,  though,  to  serve  another  turn,  these 
same  men  strove  to  make  it  contemptible;  (c/;.  7. 
48.)  Hax'c  any  of  the  rulers  believed  on  him  ?  This 
was  the  thing  they  were  afraid  of,  that  men  would 
believe  on  him,  and  then  all  their  measures  were 
broke.  Note,  The  success  of  the  gospel  is  the  dread 
of  its  adversaries;  if  souls  be  saved,  they  are  un- 
done. 

2.  They  foretel  that  if  the  generality  of  the  na- 
tion be  drawn  after  him,  the  rage  of  the  Romans  will 
be  drawn  upon  them.  They  will  come  and  take 
away  our  place  ;  the  countiy  in  general,  especially 
Jerusalem,  or  the  temple,  the  holy  place,  and  their 
place,  their  darling,  their  idol ;  or, 'their  preferments 
in  the  temple,  their  places  of  power  and  trust. 

Now  it  was  true  that  the  Romans  had  a  very  jea- 
lous eye  upon  them,  and  knew  they  wanted  nothing 
but  power  and  opportunity  to  shake  off  their  yoke. 
It  was  likewise  true  that  if  the  Romans  should  pour 
an  army  in  upon  them,  it  would  be  very  hard  for 
them  to  make  any  head  against  it ;  yet  here  appear- 
ed a  cowardice  which  one  would  not  have  found  in 
the  priests  of  the  Lord,  if  they  had  not  by  their 
wickedness  forfeited  their  interest  in  God  and  all 
good  men.  Had  they  kept  their  integrity,  they 
needed  not  to  have  feared  the  Romans ;  but  they 
speak  like  a  dispirited  people,  as  the  men  of  Judah, 
when  they  basely  said  to  Samson,  Knowest  thou  not 
that  the  Philistines  rule  over  us?  Judg.  15.  11. 
When  men  lose  their  piety,  they  lose  their  courage. 


But,  (1.)  It  was  false  that  there  was  any  danger 
of  the  Romans  being  irritated  against  their  nation 
by  the  progress  of  Christ's  gospel,  for  it  was  no  way 
hurtful  to  kings  or  provinces,  but  highly  beneficial. 
The  Romans  had  no  jealousy  at  all  of  his  growing 
interest,  for  he  taught  men  to  give  tribute  to  Cscsar, 
and  not  to  resist  evil,  but  take  up  the  cross.  The 
Roman  governor,  at  his  trial,  could  Jijid  no  fault  in 
him.  There  was  more  danger  of  the  Romans  being 
incensed  against  the  Jewish  nation  by  the  priests 
than  by  Christ.  Note,  Pretended  fears  are  often  the 
colour  of  malicious  designs. 

(2. )  Had  there  really  been  some  danger  of  dis- 
pleasing the  Romans  by  tolerating  Christ's  preach- 
ing, yet  that  would  not  justify  their  hating  and  per- 
secuting a  good  man.  Note,  [1.]  Tlie  enemies  of 
Christ  and  his  gospel  have  often  coloured  their  en- 
mity with  a  seeming  care  for  the  public  good  and 
the  common  safety,  and,  in  order  to  that,  have 
Ijranded  his  pi'ophets  and  ministers  as  troublers  of 
Israel,  and  men  that  tur?i  the  world  upside  down. 
[2.]  Carnal  policy  commonly  sets  up  reasons  of 
state,  in  opposition  to  rules  of  justice.  When  men 
are  concerned  for  their  own  wealth  and  safety  more 
than  for  truth  and  duty,  it  is  wisdom  from  beneath, 
which  is  earthly,  sensual,  and  devilish.  But  see 
what  was  the  issue  ;  they  pretended  to  be  afraid 
that  their  tolerating  of  Christ's  gospel,  would  bring 
desolation  upon  them  by  the  Romans,  and  therefore, 
right  or  wrong,  set  themselves  against  it ;  but  it 
proved  that  their  persecuting  of  the  gospel,  brought 
upon  them  that  which  they  feared,  filled  up  the 
measure  of  their  iniquity,  and  the  Romans  came 
and  took  away  their  place  and  nation,  and  their 
place  knows  them  no  more.  Note,  That  calamity 
which  we  seek  to  escape  by  sin,  we  take  the  most 
effectual  course  to  bring  upon  our  own  heads  ;  and 
they  who  think  by  opposing  Chi-ist's  kingdom  to  se- 
cure or  advance  their  own  secular  interest,  will  find 
Jerusalem  a  more  burthensome  stone  than  they  think 
it  is,  Zech.  12.  3.  The  fear  of  the  wicked  it  shall 
come  upon  them. 

(3.)  Caiaphas  makes  a  malicious  hnt  mystical 
speech  in  the  council,  upon  this  occasion. 

[1.]  The  malice  of  it  appears  ex'ident  at  first 
view,  V.  49,  50.  He,  being  the  High-Priest,  and  so, 
president  of  the  council,  took  upon  him  to  decide  the 
matter  before  it  was  debated  :  "  You  know  nothing 
at  all,  your  hesitating  betrays  your  ig-norance,  for  it 
is  not  a  thing  that  will  bear  a  dispute,  it  is  soon  de- 
termined, if  you  consider  that  received  maxim. 
That  it  is  expedient  for  us  that  one  man  should  die 
for  the  people."    Here, 

First,  The  counsellor  was  Caiaphas,  who  was 
High- Priest  that  same  year.  The  high-priesthood 
was  by  the  divine  appointment  settled  upon  the  heir 
male  of  the  house  of  Aaron,  for  and  durmg  the  term 
of  his  natural  life,  and  then  to  his  heir  male,  but  in 
those  degenerate  times  it  was  become,  though  not 
an  annual  office,  fike  a  consulship,  yet  frequently 
changed,  as  they  could  make  an  interest  with  the 
Roman  powers.  Now  it  happened  that  this  year 
Caiaphas  wore  the  mitre. 

Secondly,  The  drift  of  the  advice  was,  in  short, 
this.  That  some  way  or  other  must  be  found  out  to  put 
Jesus  to  death.  We  have  reason  to  think  that  they 
strongly  suspected  him  to  be  indeed  the  Messiah  ; 
but  his'doctrine  was  so  contraiy  to  their  darling  tra- 
ditions and  secular  interest,  and  his  design  did  so 
thwart  their  notions  of  the  Messiah's  kingdom,  that 
they  resoh'e,  be  he  who  he  will,  he  must  be  put  to 
death.  Caiaphas  does  not  say,  Let  him  be  silenced, 
imprisoned,  banished,  though  that  is  sufficient  for 
the  restraint  of  one  they  thought  dangerous ;  but  di£ 
he  must.  Note,  Those  that  have  set  themselves 
against  Christianity,  have  commonly  divested  them- 
selves of  humanity,  and  been  infamous  for  cruelty. 


ST.  JOHN,  XI. 


825 


TTiirdly,  This  is  plausibly  insinuated,  with  aU  the 
subtlety  as  well  as  malice  of  the  old  serpent 

1.  He  suggests  his  own  sagacity,  which  we  must 
suppose  him  as  High-Priest  to  excel  in,  thougli  the 
Urim  and  Thumniim  were  long  since  lost.  How 
scornfully  does  he  say,  "  Ye  know  nothir.g,  who  are 
but  common  priests  ;  but  ye  must  give  me  leave  to 
see  further  into  things  tlian  you  do."  Thus  it  is 
common  for  those  in  authority  to  impose  their  cor- 
rupt dictates  by  virtue  of  that ;  and  because  they 
should  be  the  wisest  and  best,  to  expect  that  every 
body  should  believe  they  are  so. 

2.  He  takes  it  for  gi-anted,  that  the  case  is  plain, 
and  past  dispute,  and  that  those  are  very  ignorant, 
who  do  not  see  it  to  be  so.  Note,  Reason  and  justice 
are  often  run  down  with  a  high  hand.  Truth  is 
fallen  in  the  streets,  and,  wlien  it  is  down,  down 
with  it ;  and  equity  cannot  enter,  and,  when  it  is 
out,  out  witli  it,    Isa.  59.  14. 

3.  He  insists  upon  a  maxim  in  politics,  That  the 
welfare  of  communities  is  to  be  pi-efen'ed  before  that 
of  paiticular  persons.  It  is  exjiedient  for  us  as 
priests,  whose  all  lies  at  stake,  that  one  man  die  for 
Che/ieo/ile.  Thus  far  it  holds  ti-ue,  tliat  it  is  expe- 
dient, and  more  than  so,  it  is  tnily  honourable,  for  a 
man  to  hazard  his  life  in  the  service  of  his  country  ; 
(Phil.  2.  1".  iJohn  3.  16.)  but  to  put  an  innocent 
man  to  death  under  colour  of  consulting  the  public 
safety,  is  the  devil's  politics.  Caiaphas  craftily  in- 
sinuates that  the  greatest  and  best  man,  thougli  7na- 
jor  singulis — greater  than  any  one  individual,  is 
minor  universis — less  than  the  collected  mass,  and 
ought  to  think  liis  life  well  spent,  nay  well  lost,  to 
save  his  country  from  niin.  But  wliat  is  this  to  the 
murdering  of  one  that  was  evidently  a  great  bless- 
ing, under  pretence  of  preventing  an  imaginary  mis- 
chief to  tlie  country  ?  Tlie  case  ought  to  have  been 
put  thus.  Was  it  expedient  for  them  to  bring  upon 
themselves  and  upon  their  nation  the  guilt  of  blood, 
a  prophet's  blood,  for  tlie  securing  of  their  civil  in- 
terests from  a  danger  wliicli  they  had  no  just  reason 
to  be  afraid  of  ?  Was  it  expedient  for  tliem  to  drive 
God  and  their  glory  from  them,  rather  tlian  venture 
the  Romans'  displeasure,  who  could  do  them  no 
harm  if  they  had  God  on  their  side  ?  Note,  Carnal 
policy,  whicli  steers  only  by  secular  considerations, 
while  it  thinks  to  saxte  all  by  sin,  ruins  all  at  last. 

[2.]  The  mystery  that  was  in  this  counsel  of  Caia- 
phas, does  not  appear  at  first  view,  but  the  evange- 
list leads  us  into  it ;  (v.  51,  52.)  This  sfiake  he  not 
of  himself,  it  was  not  only  the  language  of  his  own 
enmity  and  policy,  but  in  tliese  words  he  prophesied, 
though  he  himself  was  not  aware  of  it.  That  Jesus 
should  die  for  that  nation.  Here  is  a  precious  com- 
ment upon  a  pernicious  text ;  the  counsel  of  cursed 
Caiaphas  so  construed  as  to  fall  in  with  the  counsels 
of  the  blessed  God.  Charity  teaches  us  to  put  the 
most  favourable  construction  upon  men's  words  and 
actions  that  they  will  bear  ;  but  piety  teaches  us  to 
make  a  good  improvement  of  them,  even  contrary 
to  that  which  they  were  intended  for.  If  wicked 
men  in  what  they  do  against  us,  are  God's  hand  to 
humble  and  reform  us,  why  may  they  not  in  what 
they  say  against  us  be  God's  mouth  to  instruct  and 
convince  us  ?  But  in  this  of  Caiaplias,  there  was  an 
extraordinary'  direction  of  heaven  prompting  him  to 
say  that  wliicli  was  capable  of  a  veiy  sublime  sense. 
As  the  hearts  of  all  men  are  in  God's  hand,  so  are 
their  tongues.  They  are  deceived,  who  say,  "  Our 
tongues  are  our  own,  so  that  either  we  may  say 
what  we  will,  and  are  not  accountable  to  God's 
judgment,  or  we  can  say  what  we  will,  and  are  not 
restrainable  by  his  providence  and  power."  Balaam 
could  not  say  what  he  would,  when  he  came  to  curse 
Israel;  nor  Laban  when  he  pursued  Jacob. 

The  evangelist  explains  and  enlarges  upon  Caia- 
phas's  words. 

Vol.  v.— 5  M 


I'irst,  He  explains  what  he  said,  and  shows  how 
it  not  only  was,  but  was  intended  to  be,  accommo- 
dated to  an  excellent  purpose.  He  did  not  s/ieak  it 
of  himself ;  as  it  was  an  artifice  to  stir  up  the  council 
against  Christ,  he  spake  it  of  himself,  or  of  the  devil 
rather;  but  as  it  was  an  oracle,  declaring  it  the 
purpose  and  design  of  God  by  the  death  of  Christ  to 
save  God's  spiritual  Israel  trom  sin  and  wrath,  he 
did  not  speak  it  of  himself,  for  he  knew  nothing  of 
the  matter,  he  meant  not  so,  neither  did  his  heart 
think  so,  for  nothing  was  in  his  heart  but  to  destroy 
and  cut  off,  Isa.  10.  7. 

1.  He  profihesied,  and  those  that  prophesied,  in 
their  prophesying,  did  not  s/ieak  of  themselves.  But 
is  Caiaphas  also  among  the  prophets  ?  He  is  so,  pro 
hdc  vice — this  once,  though  a  bad  man,  and  an  im- 
placable enemy  to  Christ  and  his  gospel.  Note,  (1.) 
God  can,  and  often  does,  make  wicked  men  instru- 
ments to  serve  his  own  purposes,  e\'en  contrary  to 
their  own  intentions,  for  he  has  them  not  only  in  a 
chain,  to  restrain  them  from  doing  the  mischief  they 
would,  but  in  a  bridle,  to  lead  them  to  do  the  service 
they  would  not.  (2.)  Words  of  prophecy  in  the 
mouth  are  no  infatUble  evidence  of  a  principle  of 
grace  in  the  heart,  Lord,  Lord,  have  we  not  pro- 
phesied in  thy  name  ?  wUl  be  rejected  as  a  frivolous 
plea. 

2.  He  prophesied,  being  High-Priest  that  year  ; 
not  that  his  being  Iligh-Priest  did  at  all  dispose  or 
qualify  him  to  be  a  prophet ;  we  cannot  suppose  the 
pontifical  mitre  to  ha\-e  first  inspired  with  prophecy 
the  basest  head  that  ever  wore  it ;  but,  (1.)  Being 
High-Priest,  and  therefore  of  note  and  eminence  in 
the  conclave,  God  was  pleased  to  put  this  significant 
word  into  his  mouth  rather  than  into  the  mouth  of 
any  other,  that  it  might  be  the  more  obsei-ved,  or  the 
non-observance  of  it  the  more  aggravated.  The 
apophthegms  of  great  men  have  been  thought  wor- 
thy of  special  regard  ;  yl  dii'ine  sentence  is  in  the  lips 
of  the  king  ;  therefore  this  divine  sentence  was  put 
into  the  lips  of  the  High-Priest,  that  even  out  of  his 
mouth  this  word  might  be  established,  That  Christ 
died  for  the  good  of  the  nation,  and  not  for  any  ini- 
quity in  his  hands.  He  happened  to  be  High-Priest 
that  year  which  was  fixed  to  be  the  year  of  the  re- 
deemed, when  Messiah  the  Prince  must  6e  cut  off, 
but  not  for  himself ;  (Dan.  9.26.)  and  he  must  own 
it.  (2.)  Being  High-Priest  that  year  that  famous 
year,  in  which  there  was  to  be  such  a  plentiful  eflfii- 
sion  of  the  Spirit,  more  than  had  ever  been  yet,  ac- 
cording to  the  prophecy,  (Joel  2 .  28,  29. )  compared 
with  Acts  2.  17.  some  drops  of  the  blessed  shower 
light  upon  Caiaphas,  as  the  crumbs  (saith  Dr.  Light- 
foot)  of  the  children's  bread,  which  fall  from  the 
table  among  the  dogs.  This  year  was  the  year  of 
the  expiration  of  the  Levitical  priesthood ;  and  out 
of  the  mouth  of  him  who  was  that  year  High-Priest, 
was  extorted  an  implicit  resignation  of  it  to  him, 
who  should  not  (as  they  had  done  for  many  ages) 
offer  beasts  for  that  nation,  but  offer  himself,  and  so 
make  an  end  of  the  sin-offering.  This  resignation 
he  made  unwittingly,  as  Isaac  gave  the  blessing  to 
Jacob. 

3.  The  matter  of  his  prophecy,  was,  that  Jesus 
should  die  for  that  nation,  the  very  thing  to  which  all 
the  prophets  bare  witness,  who  testified  before-hand 
the  sufferings  of  Christ ;   (1  Pet.   1.  11.)  "That  the 

.  death  of  Christ  must  be  the  life  and  salvation  of 
Israel ;  he  meant  by  that  nation,  those  in  it  that  ob- 
stinately adhered  to  Judaism  ;  but  God  meant  those 
in  it  that  would  receive  the  doctrine  of  Christ,  and 
become  followers  of  him,  all  believers,  the  spiritual 
seed  of  Abraham.  The  death  of  Christ,  which 
Caiaphas  was  now  projecting,  proved  the  ruin  of 
that  interest  in  the  nation,  which  he  intended  should 
be  the  security  and  establishment  of  it,  for  it  brought 
wrath  upon  them  to  the  uttermost;  but  it  proved 


826 


ST.  JOHN,  XL 


.the  advancement  of  that  interest  which  he  hoped  it 
would  have  been  the  ruin  of,  for  Christ,  being  lifted 
up  from  the  earth,  drew  all  men  unto  him.  It  is  a 
great  thing  that  is  here  prophesied ;  That  Jesus 
should  die,  die  for  others,  not  only  for  their  good, 
but  in  their  stead ;  die  for  that  nation,  for  they  had 
the  first  offer  made  them  of  salvation  by  his  death. 
If  the  whole  nation  of  the  Jews  had  unanimously  be- 
lieved in  Christ,  and  received  his  gospel,  they  had 
been  not  only  saved  eteraally,  but  saved  as  a  nation 
fi'om  their  grievances.  The  fountain  was  first  o/iened  j 
to  the  house  of  David,  Zech.  13,  1.  He  so  died  for  i 
that  jiation,  as  that  the  ivhole  nation  should  not 
perish,  but  that  a  remnant  should  be  saved,  Rom. 
11.  5. 

Secondly,  The  evangelist  enlarges  upon  this  word 
of  Caiaphas,  {v.  52.)  not  for  that  nation  only,  how 
much  soever  it  thought  itself  the  darling  of  heaven, 
but  that  also  he  should  gather  together  in  one  the 
children  of  God  that  were  scattered  abroad.  Ob- 
serve here, 

1.  The /iersons  Christ  died  for;  not  for  the  7iation 
of  the  Jews  only,  (it  would  have  been  comparatively 
but  a  light  thing  for  the  Son  of  God  to  go  through  so 
vast  an  undertaking,  only  to  restore  theju-eserxied  of 
Jacob,  and  the  outcasts  of  Israel,)  no,  he  must  be 
salvation  to  the  ends  of  the  earth,  Isa.  49.  6.  He 
must  die  for  the  children  of  God  that  were  scattered 
abroad.  (1.)  Some  understand  it  of  the  children  of 
God  that  were  then  in  bring,  scattered  abroad  in  the 
Gentile  world,  devout  ?nen  of  every  nation,  (Acts  2. 
5.)  t\\a.t  feared  God,  (Acts  10.  2.)  and  worshipped 
him,  (Acts  17.  4. )  proselytes  of  the  gate,  who  served 
the  God  of  Abraham,  but  submitted  not  to  the  cere- 
monial law  of  Moses  ;  persons  that  had  a  savour  of 
natural  religion,  but  were  dispersed  in  the  nations, 
had  no  solemn  assemblies  of  their  own,  nor  any  pe- 
culiar profession  to  unite  in,  or  distinguish  themselves 
by.  Now  Christ  died,  to  incorporate  these  in  one 
great  society,  to  be  denominated  from  him,  and  go- 
verned by  him  ;  and  this  was  the  setting  up  of  a 
standard,  to  which  all  that  had  a  regard  to  God  and 
a  concern  for  their  souls,  might  have  recourse,  and 
under  which  they  might  enlist  themselves.  (2.) 
Others  take  in  with  these  all  that  belong  to  the  elec- 
tion of  grace,  who  are  called  the  children  of  God, 
though  not  yet  bom,  because  they  are  predestinated 
to  the  adoption  of  children,  Eph.  1.  5.  Now  these 
are  scattered  abroad  in  several  places  of  the  earth, 
out  of  all  kindreds  and  tongues,  (Rev.  7.  9.)  and  in 
several  ages  of  the  world,  to  the  end  of  time  ;  there 
are  those  Xh3.i  fear  him  throughout  all  generations, 
to  all  those  he  had  an  eye  in  the  atonement  he  made 
by  his  blood  ;  as  he  prayed,  so  he  died,  for  all  that 
should  believe  on  him. 

2.  The  purpose  and  intention  of  his  death  con- 
cerning those  persons  ;  he  died  to  gather  them  in, 
who  wandered  ;  and  to  gather  them  together  in  one, 
who  were  scattered ;  to  invite  them  to  him,  who 
were  at  a  distance  from  him,  and  to-  unite  them 
in  him,  who  were  at  a  distance  from  each  other. 
Christ's  dying  is, 

(1.)  The  ^eat  attractive  of  onr  hearts;  for  this 
end  he  is  lifted  up,  to  draw  men  to  him.  The  con- 
version of  souls  is  the  gathering  of  them  in  to  Christ 
as  their  ruler  and  refuge,  as  the  doves  to  their  win- 
dows ;  and  he  died  to  effect  this.  By  dying  he  pur- 
chased them  to  himself,  and  the  gift  of  the  Holy 
Ghost  for  them  ;  his  love  in  dying  for  us  is  the  great 
loadstone  of  our  love. 

(2.)  The  great  centre  of  our  unity.  He  gathers 
them  together  in  one,  Eph.  1.  10.  They  are  one 
with  him,  one  body,  one  spirit,  and  one  with  each 
other,  in  him.  All  the  saints  in  all  places  and  ages 
meet  in  Christ,  as  all  the  members  in  the  head,  and 
all  the  branches  in  the  root.  Christ  by  the  merit  of  his 
death  recommended  all  the  saints  in  one  to  the  gi-ace 


and  favour  of  God;  (Heb.  2.  11—13.)  and  by  the 
motive  of  his  death  recommends  them  all  severally 
to  the  love  and  affection  one  of  another,  ch.  13.  34. 

(4.)  The  result  of  this  debate  is  a  resolve  of  the 
council  to  put  Jesus  to  death;  (v.  53.)  I-'rom  that 
day  they  took  council  together,  to  put  him  to  death. 
They  now  understand  one  another's  minds,  and  so 
each  was  fixed  in  his  own,  that  Jesus  must  die  ;  and, 
it  should  seem,  a  committee  was  appointed  to  sit,  de 
die  in  diem — daily,  to  consider  of  it,  to  consult  about 
it,  and  to  receive  proposals  for  the  effecting  of  it. 
I  Note,  The  wickedness  of  the  wicked  ripens  by  de- 
grees, James  1.  15.    Ezek.  7.  10. 

Two  considerable  advances  were  now  made  in 
their  accursed  design  against  Christ.  [1.]  M'hat 
before  they  had  thought  of  severally,  now  they 
jointly  concurred  in,  and  so  strengthened  the  hands 
one  of  another  in  this  wickedness,  and  proceeded 
with  the  greater  assurance.  Ill  men  confirm  and 
encourage  themselves  and  one  another  in  ill  prac- 
tices, by  comparing  notes;  men  of  corrupt  minds 
bless  themselves,  when  they  find  others  of  the  same 
mind:  then  the  wickedness  which  Ijefore  seemed 
impi-acticable,  appears  not  only  possible,  but  easy  to 
be  effected,  z'is  unitafortior — energies,  when  united, 
become  more  efficient.  [2.]  What  before  they 
wished  done,  but  wanted  a  colour  for,  now  they  are 
furnished  with  a  plausible  pretence  to  justify  them- 
selves in,  which  will  serve,  if  not  to  take  off  the 
guilt,  (that  is  the  least  of  their  care,)  yet  to  take  off 
the  odium,  and  so  satisfy,  if  not  the  personal,  yet  the 
political  conscience,  as  some  subtly  distinguish. 
Many  will  go  on  very  securely  in  doing  an  ill  thing, 
as  long  as  they  have  but  something  to  say  in  excuse 
for  it.  Now  this  resolution  of  their's,  to  put  him  to 
death,  right  or  wrong,  shews  that  all  the  formality 
of  a  trial,  which  they  afterwards  brought  him  upon, 
was  but  show  and  gTimace,  they  were  before  deter- 
mined what  to  do, 

(5.)  Christ  hereupon  absconded,  knowing  very 
well  what  was  the  vote  of  their  close  cabal,  t'.  54. 

[1.]  He  suspended  his  public  appearances;  he 
walked  no  more  openly  among  the  Jews,  among  the 
inhabitants  of  Judea,  who  were  properly  called  Jews, 
especially  those  at  Jerusalem  ;  «  TriniTTsLln — he  did 
not  walk  up  and  down  among  them,  did  not  go  from 
place  to  place,  preaching  and  working  miracles  with 
the  freedom  and  openness  that  he  had  done,  but, 
while  he  staid  in  judea,  he  was  there  incognito. 
Thus  the  chief  priests  put  the  Light  of  Israel  under 
a  bushel. 

[2.]  He  withdrew  into  an  obscure  part  of  the 
country,  so  obscure,  that  the  name  of  the  town  he 
retired  to,  is  scarcely  met  with  any  where  else.  He 
w-cnt  to  a  country  near  the  wilderness,  as  if  he  were 
driven  out  from  among  men,  or  rather  wishing,  with 
Jeremiah,  that  he  might  ha\'e  in  the  wilderness  a 
lodging-place  of  wayfaring  men,  Jer.  9.  2.  He  en- 
tered into  a  city  called  Ephraim,  some  think  Ephra- 
tah,  that  is,  Bethlehem,  where  he  was  bom,  and 
which  bordered  upon  the  wilderness  of  Judah ; 
others  think  Ephron,  or  Ephraim,  mentioned  2 
Chron.  13.  19.  Thither  his  disciples  went  with  him  ; 
neither  would  they  leave  him  in  solitude,  nor  would 
he  leave  them  in  danger.  There  he  continued, 
SisTfiiCi,  there  he  conversed,  he  knew  how  to  improve 
tliis  time  of  retirement  in  private  conversation,  when 
he  had  not  an  opportunity  of  preaching  publicly. 
He  conversed  with  his  di.iciples,  which  were  his 
familv,  Avhen  he  was  forced  from  the  temple,  and 
his  j'lalfiCa.i,  or  discourses  there,  no  doubt,  were  very 
edifying.  We  must  do  the  good  we  can,  when  we 
caimnt  do  the  good  we  would. 

But  why  would  Christ  abscond  now  ?  It  was  not 
because  he  either  feared  the  power  of  his  enemies, 
or  distrusted  his  own  power ;  he  had  many  ways  to 
save  himself,  and  was  neither  averse  to  suffering, 


nor  unprepared  for  it ;  but  he  retired,  Firft,  To  put 
a  mark  of  his  displeasure  upon  Jerusalem  and  the 
people  of  the  Jews.  They  rejected  him  and  his 
gospel,  justly  therefore  did  he  remove  himself  and 
his  gospel  from  them.  The  Prince  of  teachers  was 
now  removed  into  a  corner,  (Isa.  30.  20.)  there  was 
no  o/ien  vision  of  him  ;  and  it  was  a  sad  presage  of 
that  thick  darkness  which  was  shortly  to  come  upon 
Jerasalem,  because  she  knew  not  the  day  of  her 
visitation.  Secondly,  To  render  the  cruelty  of  his 
enemies  against  him  the  more  inexcusable.  If  that 
which  was  grievous  to  them,  and  thought  dangerous 
to  the  public,  was,  his  /lublic  afi/iearance,  he  would 
try  whether  their  anger  would  he.  turned  away  by 
his  retirement  into  privacy  ;  when  David  was  fled  to 
Gath,  Saul  was  satisfied,  and  sought  no  more  for 
him,  1  Sam.  27.  4.  But  it  was  the  life,  the  precious 
life,  that  these  wicked  men  hunted  after.  Thirdly, 
fiis  hour  was  not  yet  come,  and  therefore  he  de- 
clined danger,  and  did  it  in  a  way  common  to  men, 
both  to  warrant  and  encourage  the  flight  of  his  ser- 
vants in  time  of  persecution,  and  to  comfort  those 
who  are  forced -from  their  usefulness,  and  buried 
alive  in  privacy  and  oliscurity ;  the  discifile  is  not  bet- 
ter than  Mh  Lord.  Fourthly,  His  retirement,  for  a 
while,  was  to  make  his  return  into  Jerusalem,  when 
his  hour  was  come,  the  more  remarkable  and  illus- 
trious. This  swelled  the  acclamations  of  joy  with 
which  his  well-wishers  welcomed  him  at  his  next 
public  appearance,  when  he  I'ode  triumphantly  into 
the  city. 

(6. )  The  strict  inquiry  made  for  him  during  his 
recess,  tl  55 — 57. 

[  1.  ]  The  occasion  of  it  was  the  approach  of  the 
passover,  at  which  they  expected  his  presence,  ac- 
cording to  custom  ;  {y.  55.)  The  Jeivs'  fiassover  luas 
nigh  at  hand,  a  festival  which  shone  bright  in  their 
calendar,  and  which  there  was  great  expectation  of 
for  some  time  before ;  this  was  Christ's  fourth  and 
last  passover,  since  he  entered  upon  his  public  min- 
istry, and  it  might  truly  be  said,  (as,  2  Chron.  35. 
18.)  Tliere  never  was  such  a  fiassover  in  Israel,  for 
in  it  Christ  our  Passover  was  sacrificed  for  us.  Now 
the  passover  being  at  hand,  many  went  out  of  all 
parts  of  rt^  country  to  Jerusalem,  to  fiurify  them- 
selves. This  was  either.  First,  A  necessary  puri- 
fication of  those  who  had  contracted  any  ceremonial 
pollution  ;  they  came  to  be  sprinkled  with  the  water 
of  purification,  and  to  perform  the  other  rites  of 
cleansing  according  to  the  law,  for  they  might  not 
eat  the  passover  in  their  uncleanness,  Numb.  9.  6. 
Thus  before  our  gospel-passover  we  must  renew  our 
repentance,  and  by  faith  wash  in  the  blood  of  Christ, 
and  s'tcomfiass  God's  altar.  Or,  Secondly,  Avolun- 
tary  /lurification ,  or  self-sequestration,  by  fasting 
and  prayer,  and  other  religious  exercises,  which 
many  that  were  more  devout  than  their  neighbours, 
spent  some  time  in  before  the  passover,  and  chose  to 
do  it  at  Jerusalem,  because  of  the  advantage  of  the 
temple-ser\'ice.  Thus  must  we  by  solemn  prepara- 
tion set  bounds  about  the  mount  on  which  we  ex- 
pect to  meet  with  God. 

[2.  ]  The  inquiry  was  very  solicitous  :  They  said, 
Jvhat  think  ye,  that  he  will  not  come  to  the  feast  ?  v 
56. 

First,  Some  think  that  this  was  said  by  those  who 
•wished  well  to  him,  and  expected  his  coming,  that 
they  might  hear  his  doctrine,  and  see  his  miracles. 
They  who  came  early  out  of  the  country,  that  they 
might  purify  themselves,  were  very  desirous  to  meet 
with  Christ,  and  perhaps  came  up  the  sooner  with 
that  expectation,  and  therefore  as  they  stood  in  the 
tem/ile,  the  place  of  their  purification,  they  inquired 
what  news  of  Christ?  Could  any  body  give  them 
hopes  of  seeing  him  ?  If  there  were  those,  and  those 
of  the  most  devout  people,  and  best  affected  to  re- 
ligion, who  shewed  this  respect  to  Christ,  it  was  a 


ST.  JOHN,  XII.  827 

check  to  the  enmity  of  the  chief  priests,  and  a  wit- 
ness against  them. 

Secondly,  It  should  rather  seem  that  they  were 
his  enemies,  who  made  this  inquiry  after  him,  who 
wished  for  an  opportunity  to  lay  hands  on  him. 
They,  seeing  the  town  begin  to  fill  with  dn>ou. 
people  out  of  the  country,  wondered  they  did  not 
find  him  among  them  ;  wlien  they  sliould  have  been 
assisting  them  that  came  to  purify  themselves,  ac- 
cording to  the  duty  of  their  ])lace,  they  were  plotting 
against  Christ.  How  misei-ably  degenerate  was  the 
Jewish  church,  when  the  priests  ot  the  Lord  were 
become  like  the  priests  of  the  calves,  a  snare  on 
Mizpeh,  and  a  net  spread  upon  Tabor,  and  vie.re pro- 
found to  make  slaughter,  (Hos.  5.  1,  2.)  when,  in- 
stead of  keeijing  the  feast  with  'unlea\cned  bread, 
they  were  tliemselves  soured  with  the  leaven  of  the 
worst  malice.  Their  asking,  UHiat  think  ye  ?  Will 
he  7iot  come  up  to  the  feast?  implies,  1.  An  invidi- 
ous reflection  upon  Christ,  as  if  he  would  omit  his 
attendance  on  the  feast  of  the  Lord,  for  fear  of  ex- 
posing himself  If  others,  through  irreligion,  be  ab- 
sent, they  are  not  animadverted  upon  ;  but  if  Christ 
be  absent,  for  his  own  preservation,  (for  God  will 
have  mercy,  and  not  sacrifice,)  it  is  turned  to  his 
reproach,  as  it  was  to  Da\id's,  that  his  seat  was 
empty  at  the  feast,  though  Saul  wanted  him,  only 
that  he  might  have  an  opportunity  of  nailing  him  to 
the  wall  with  his  javelin,  1  Sam.  20.  26,  27,  &c.  It 
is  sad  to  see  holy  ordinances  prostituted  to  such  un- 
holy purposes.  2.  A  fearful  apprehension  that  they 
had  of  missing  their  game ;  "  tVill  he  not  come  up 
to  the  feast  ?  If  he  do  not,  our  measures  are  broken, 
and  we  are  all  undone  ;  for  there  is  no  sending  of  a 
pursuivant  into  the  country,  to  fetch  him  up." 

[3.]  The  orders  issued  out  by  the  government  for 
the  apprehending  of  him  were  very  strict,  v.  57. 
The  gi-eat  Sanhedrim  issued  out  a  proclamation, 
strictly  charging  and  requiring,  that  if  any  person  in 
city  or  country  knew  where  he  was,  (pretending  that 
he  was  a  criminal,  and  had  fled  from  justice,)  they 
should  shew  it,  that  he  might  be  taken,  probably 
promising  a  reward  to  any  that  would  discover  him, 
and  imposing  a  penalty  on  such  as  harboured  him. 
So  that  hereby  he  was  represented  to  the  people  as 
an  obnoxious,  dangerous  man,  an  outlaw,  whom  any 
one  may  have  a  blow  at.  Saul  issued  out  such  a 
proclamation  for  apprehending  of  David,  and  Ahab 
of  Elijah.  See,  First,  How  intent  they  were  upon 
this  prosecution,  and  how  indefatigably  they  laboured 
in  it ;  now  at  a  time  when,  if  they  had  had  any  sense 
of  religion  and  the  duty  of  their  function,  they  would 
have  found  themselves  something  else  to  do.  'Second- 
ly,_  How  willing  they  were  to  involve  others  in  the 
guilt  with  them  ;  if  any  man  were  capable  of  betray- 
ing Christ,  they  would'have  him  think  himself  bound 
to  do  it.  Thus  was  the  interest  they  had  in  the  peo- 
ple abused  to  the  worst  purposes.  Note,  It  is  an 
aggravation  of  the  sins  of  wicked  rulers,  that  they 
commonly  make  those  that  are  under  them  instru- 
ments of  their  unrighteousness.  But,  notwithstand- 
ing this  proclamation,  though  doubtless  many  knew 
where  he  was,  yet  such  was  his  interest  in  the  af- 
fections of  some,  and  such  God's  hold  of  the  consci- 
ences of  others,  that  he  continued  undiscovered,  for 
the  Lord  hid  him. 

CHAP.  xn. 

It  was  a  melancholy  account  which  we  had  in  the  close  of 
the  foregoins:  chapter,  of  the  disi!;race  done  to  our  Lord  Je- 
siH,  when  the  Scribes  and  Pharisees  proclaimed  him  a 
traitor  to  their  church,  and  put  upon  him  all  the  marks  of 
ignominy  they  could ;  but  the  storv  of  this  cliapter  balances 
that,  by  g-iving  us  an  account  of  the  honour  done  to  the 
Redeemer,  notwithstanding  all  that  reproach  thrown  upon 
him.  Thus  the  one  was  set  over  aErainst  the  other.  Let  us  see 
what  lionotirs  were  heaped  on  the  head  of  the  Lord  Jesus, 
even  in  the  depths  of  his  humiliation.    I.  Mary  did  him 


828 


ST.  JOHN,  XII. 


honour,  by  anointing'his  feet  at  tlie  supper  in  Bethany,  t. 
1..11.  II.  The  common  people  did  him  honour,  with 
their  acclamations  of  joy,  when  he  rode  in  triumph  into 
Jerusalem,  v.  12. .  19.  III.  The  Greeks  did  him  honour, 
by  inquiring  after  him  with  a  longing  desire  to  see  liim,  v. 
20 . .  26.  IV.  God  the  Father  did  him  honour,  by  a  voice 
from  heaven,  bearing  testimony  to  him,  v.  27  . .  36.  V.  He 
had  honour  done  him  by  the  Old  Testament  prophets,  who 
foretold  the  infidelity  of  those  that  heard  the  report  of  him, 
V.  37  . .  41.  VI.  He  had  honour  done  him  by  some  of  the 
chief  rulers,  whose  consciences  witnessed  for  him,  though 
they  had  not  courage  to  own  it,  v.  42,  43.  VII.  Heclaimed 
honour  to  himself,  by  asserting  his  divine  mission,  and  the 
account  he  gave  of  his  errand  into  the  world,  v.  44  . ,  50. 

1.  npHEN  Jesus  six  days  before  the 
JL  passover  came  to  Bethany,  where 
Lazarus  was  which  had  l^een  dead,  whom 
he  raised  from  the  dead.  2.  There  they 
made  him  a  supper ;  and  Martha  served : 
but  Lazarus  was  one  of  them  that  sat  at 
the  table  with  him.  3.  Then  took  Mary  a 
pound  of  ointment  of  spikenard,  veiy  costly, 
and  anointed  the  feet  of  Jesus,  and  wiped 
his  feet  with  her  hair :  and  the  house  was 
filled  with  the  odour  of  the  ointment.  4. 
Then  saith  one  of  his  disciples,  Judas  Isca- 
riot,  Simon's  so?j,  which  should  betray  him, 
5.  Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor  ?  6. 
This  he  said,  not  tiiat  he  cared  for  the  poor ; 
but  because  he  was  a  thief,  and  had  the 
bag,  and  bare  wliat  was  put  therein.  7. 
Then  said  Jesus,  Let  her  alone :  against 
the  day  of  my  burying  hath  she  kept  tliis. 
8.  For  the  poor  always  ye  have  with  you  ; 
but  me  ye  have  not  always.  9.  Much  peo- 
ple of  the  Jews  therefore  knew  that  he  was 
there :  and  they  came  not  for  Jesus'  sake 
only,  but  that  they  might  see  Lazarus  also, 
whom  he  had  raised  from  the  dead.  10. 
But  the  chief  priests  consulted  that  they 
might  put  Lazarus  also  to  death ;  11.  Be- 
cause that  by  reason  of  him  many  of  the 
Jews  went  away,  and  believed  on  Jesus. 

In  these  verses,  we  have, 

I.  The  kind  visit  our  Lord  Jesus  made  to  his  friends 
at  Bethany,  v.  1.  He  came  up  out  of  the  country, 
six  days  before  the  passover,  and  took  up  at  Bethany, 
a  town  that,  according  to  the  computation  of  our 
metropolis,  lay  so  near  Jerusalem,  as  to  be  within 
the  bills  of  mortality.  He  lodged  here  with  his 
friend  Lazarus,  whom  he  had  lately  raised  from  the 
dead.  His  coming  to  Bethany  now,  may  be  con- 
sidered, 

1.  As  a  preface  to  the  passover  he  intended  to 
celebrate,  to  which  relation  is  had  in  the  date  of  the 
time ;  sisc  days  before  the  passover.  Devout  men 
set  time  apart  before,  to  prepare  themselves  for  that 
solemnity,  and  thus  it  became  our  Lord  Jesus  to 
fulfil  all  righteousness.  And  thus  he  has  set  us  an 
example  of  solemn  self-sequestration,  before  the 
solemnities  of  the  gospel-passover  ;  let  us  hear  the 
voice  crying.  Prepare  ye  thenvay  of  the  Lord. 

2.  As  a  voluntary  exposing  of  himself  to  the  fury 
of  his  enemies ;  now  that  his  hour  was  at  hand,  he 
came  within  their  reach,  and  freely  offered  himself 
to  them,  though  he  had  shewed  them  how  easily  he 
could  evade  all  their  snares.  Note,  (1.)  Our  Lord 
Jesus  was  voluntary  in  his  sufferings ;  his  life  was  not 


forced  from  him,  but  resigned;  Lo,  I  come.  As  the 
strength  of  his  persecutors  could  not  overpower  him, 
so  tlieir  subtlety  could  not  surprise  him,  but  he  died, 
because  he  would.  (2.)  As  there  is  a  time  when  we 
are  allowed  to  shift  for  our  own  preservation,  so  there 
is  a  time  when  we  are  called  to  jeopard  our  lives  in 
the  cause  of  God,  as  St.  Paul,  when  he  went  bound 
in  the  Spirit  to  Jerusalem. 

3.  As  an  instance  of  his  kindness  to  his  friends  at 
Bethany,  whom  he  loved,  and  from  whom  he  was 
shortly  to  be  taken  away.  This  was  a  farewell 
visit ;  he  came  to  take  leave  of  them,  and  to  leave 
with  them  words  of  comfort  against  the  day  of  trial 
that  was  approaching.  Note,  Though  Christ  de- 
part for  a  time  from  his  people,  he  will  give  them 
mtimations  that  he  parts  in  love,  and  not  in  anger. 
Bethany  is  here  described  to  be  the  town  where  La- 
zarus'-.vas,  whom  he  raised  from  the  dead.  That 
miracle,  wrought  here,  put  a  new  honour  upon  the 
place,  and  made  it  remarkable.  Christ  came  hither 
to  observe  what  improvement  was  made  of  that  mi- 
racle ;  for  where  Christ  works  wonders,  and  shews 
signal  favours,  he  looks  after  them,  to  see  whether 
the  intention  of  them  be  answered.  Where  he  has 
sown  plentifully,  he  observes  whether  it  comes  up 
again. 

n.  The  kind  entertainment  which  his  friends 
there  gave  him  ;  they  made  him  a  supper,  {y.  2.)  a 
great  supper,  a  feast.  It  is  queried  whether  this 
was  the  same  with  that  which  is  recorded,  Matt, 
25.  6,  &:c.  in  the  house  of  Simon  ;  most  think  that 
they  were  ;  for  the  substance  of  the  story  and  many 
of  the  circumstances  agree  ;  but  that  comes  in  after 
what  was  said  two  days  before  the  passover,  where- 
as this  was  done  six  days  before  ;  nor  is  it  likely 
that  Martha  should  serve  in  any  house  but  her  own  ; 
and  therefore  I  incline  with  Dr.  Lightfoot  to  think 
them  different  ;  that  that  in  Matthew  was  on  the 
third  day  of  the  passover  week,  but  this  the  seventh 
day  of  the  week  before,  being  the  Jewish  sabbath, 
the  night  before  he  rode  in  triumph  into  Jerusalem ; 
that  in  the  house  of  Simon,  this  of  Lazarus  ;  these 
two  being  the  most  public  and  solemn  entertain- 
ments gi\'en  him  in  Bethany,  Mary  graced  them 
both  with  this  token  of  her  respect ;  and  what  she 
left  of  her  ointment  this  first  time,  when  she  spent 
but  &  pound  of  it,  {v.  3.)  she  used  that  second  time, 
when  she. poured  it  all  out,  Mark  14.  3. 
Let  us  see  the  account  of  this  entertainment. 

1.  They  made  him  a  supper;  for  with  them,  or- 
dinarily, supper  was  the  best  meal.  This  they  did 
in  token  of  their  respect  and  gratitude,  for  a  feast  is 
made  for  friendship  ;  and  that  they  might  have  an 
opportunity  of  free  and  pleasant  con^•ersation  with 
him,  for  a  feast  is  made  ior  fellowship.  Perhaps  in 
allusion  to  this  and  the  like  entertainments  given  to 
Christ  in  the  days  of  his  flesh,  it  is  tliat  he  promises 
to  such  as  open  the  door  of  their  hearts  to  him,  that 
he  will  sup  with  them.  Rev.  3.  20. 

2.  Martha  served  ;  she  herself  waited  at  table,  in 
token  of  her  great  respect  to  the  Master  ;  though  a 
person  of  some  quality,  she  did  not  think  it  below 
her  to  serve,  when  Christ  sat  at  meat ;  nor  should 
we  think  it  a  dishonour  or  disparagement  to  us,  to 
stoop  to  any  service  whereby  Christ  may  be  honour- 
ed. Christ  had  formerly  reproved  Martha  for  be- 
ing troubled  with  much  sennng-.  But  she  did  not 
therefore  leave  off  serving,  as  some,  who,  when  they 
are  reproved  for  one  extreme,  peex'ishly  run  into 
another;  no,  still  she  seri'ed ;  not  as  then  at  a  dis- 
tance, but  within  hearing  of  Christ's  gracious  words, 
reckoning  those  happv,  who,  as  the  queen  of  Sheba 
said  concerning  Solomon's  servants,  stood  continually 
before  him,  to  liear  his  wisdom  ;  better  be  a  waiter 
at  Christ's  table,  than  a  guest  at  the  table  of  a 
prince. 

1     3.  Lazarus  was  one  of  them  that  sat  at  meat.    It 


ST.  JOHN,  XII. 


829 


proved  the  tnith  of  his  resurrection,  as  it  did  of 
Christ's,  that  there  were  tliose  wlio  did  eal  and 
drink  nuith  hbuy  Acts  10.  41,  Lazarus  did  not  retire 
into  a  wilderness  after  his  resurrection,  as  if,  when 
he  had  made  a  visit  to  tlie  otlier  world,  lie  must 
ever  after  be  a  hermit  in  tliis ;  no,  he  conversed 
famiharly  with  people,  as  otlrers  did.  He  sat  at 
meat,  as  a  monument  of  the  miracle  Christ  had 
wrought.  Those  whom  Christ  has  raided  ufi  to  a 
spiritual  life,  are  made  to  sit  together  •with  him.  See 
Enh.  2.  5,  6. 

III.  The  particular  respect  which  Mary  shewed 
him,  above  the  rest,  in  anointing  his  feet  witlr  sweet 
ointment,  v.  3.  She  had  a  {lound  of  ointment  of 
s/iikenard,  very  costly,  which,  probably,  she  had  by 
her  for  her  own  use  ;  but  the  death  and  resurrection 
of  her  brother  had  quite  weaned  her  from  the  use 
of  all  such  things,  and  with  this  she  -anointed  the 
feet  of  Jesus,  and,  as  a  further  token  of  her  rever- 
ence for  him,  and  negligence  of  herself,  she  wiped 
them  with  her  hair,  and  this  was  taken  notice  of  by 
all  that  were  present,  for  the  house  was  filled  with 
the  odour  of  the  oint7nent.     See  Prov.  27.  16. 

Doubtless,  she  intended  this  as  a  token  of  her  love 
to  Christ,  who  had  given  real  tokens  of  his  love  to 
her  and  her  family  ;  and  thus  she  studies  what  she 
shall  render.  Now  by  this  her  love  to  Christ  ap- 
pears to  have  been, 

1.  A  generous  love ;  so  far  from  sparing  necessary 
charges  in  his  service,  she  is  as  ingenious  to  create 
an  occasion  of  expense  in  religion,  as  most  are  to 
avoid  it.  If  she  had  any  thing  more  valuable  than 
another,  that  must  be  brought  out  for  the  honour  of 
Clirist,  Note,  Those  who  love  Christ  truly,  love 
him  so  much  better  than  this  world,  as  to  be  willing 
to  lay  out  the  best  they  have  for  him. 

2.  A  condescending  love ;  she  not  only  bestowed 
her  ointment  upon  Christ,  but  poured  it  upon  him 
■with  her  own  hands,  which  slie  might  have  ordered 
one  of  her  servants  to  have  done  ;  nay,  she  did  not, 
as  usual,  anoint  his  head  with  it,  but  \\\s,feet.  True 
love,  as  it  does  not  spare  charge,  so  it  does  not  spare 
pains  in  honouring  Christ.  Considering  what  Christ 
has  done  and  suifered  for  us,  we  are  very  ungrate- 
ful, if  we  think  any  service  too  hard  to  do,  or  too 
mean  to  stoop  to,  whereby  he  may  really  be  glorified. 

3.  A  belie-ving  love  ;  there  was  faith  working  by 
this  love,  faith  m  Jesus  as  the  Messiah,  the  Christ, 
the  Anointed,  who,  being  both  Priest  and  King,  was 
anointed  as  Aaron  and  David  were.  Note,  God's 
Anointed  should  be  our  Anointed.  Has  God  poured 
on  him  the  oil  of  gladness  above  his  fellows .''  Let  us 
pour  on  him  the  ointment  of  our  best  affections 
above  all  competitors.  By  consenting  to  Christ  as 
our  King,  we  must  comply  with  God's  designs,  ap- 
pointing him  our  Head,  whom  he  has  appointed, 
Hos.  1,  11. 

The  filling  of  the  house  with  the  pleasant  odour 
of  the  oint7nent  may  intimate  to  us,  (1.)  That  those 
who  entertain  Christ  in  their  hearts  and  houses, 
bring  a  sweet  odour  into  them  ;  Christ's  presence 
brings  with  it  an  ointment  and  fierfu  me  which  rejoice 
the  heart.  (2.)  Honours  done  to  Christ  are  comforts 
to  all  his  friends  and  followers  ;  they  are  to  God  and 
good  men  an  offering  of  a  sweet-smelling  savour. 

IV.  Judas's  dislike  of  Mary's  comphmcnt,  or  to- 
ken of  her  respect  to  Christ,  v.  4,  5.  where  observe, 

1.  The  person  that  cai-ped  at  it,  was  Judas,  one 
of  his  disciples;  not  one  of  their  nature,  but  only  one 
of  their  number.  It  is  possible  for  the  worst  of 
men  to  lurk  under  the  disguise  of  the  best  profes- 
sion ;  and  thei-e  are  many  who  pretend  to  stand  in 
relation  to  Christ,  who  really  have  no  kindness  for 
him.  Judas  was  an  apostle,  a  preacher  of  the  gos- 
pel, and  yet  one  that  discouraged  and  checked  this 
instance  of  pious  affection  and  devotion.  Note,  It 
is  sad  to  see  the  life  of  rehgion  and  holy  ztsX  frown- 


ed ujion  and  discountenanced  by  Such  as  are  obliged 
by  their  office  to  assist  and  encourage  it.  But  this 
was  he  that  sliould  betray  Christ.  Note,  Coldness 
of  love  to  Christ,  and  a  secret  contempt  of  serious 
piety,  when  they  appear  in  professors  of  religion, 
are  sad  presages  of  a  final  apostacy.  Hypocrites,  by 
lesser  instances  of  worldliness,  discover  themselves 
to  be  ready  for  a  closure  with  greater  temptations. 

2.  The  pretence  witli  which  he  covered  his  dis- 
like ;  (y.  5.)  "  Why  was  ?iot  this  ointment,  since  it 
was  designed  for  a  pious  use,  sold  for  three  hundred 
pence,"  (which  is  81.  10s.  of  our  money,)  "and 
given  to  the  Jioor?"  Here  is,  (1.)  A  foul  iniquity 
gilded  over  with  a  specious  and  plausible  pretence, 
for  Satan  transforms  himself  into  an  angel  of  light. 
(2.)  Here  is  worldly  wisdom  pa.ss\ng  censure  upon 
fiious  zeal,  as  guilty  of  imprudence  and  mismanage- 
ment. Those  who  value  themselves  upon  their 
secular  policy,  and  undervalue  otliers  for  their  seri- 
ous piety,  have  more  in  them  of  the  spirit  of  Judas 
than  they  would  be  thought  to  have.  (3.)  Here  is 
charity  to  the  poor  made  a  colour  for  opposing  a 
piece  of  piety  to  Christ,  and  secretly  made  a  cloak 
tor  covetousness.  Many  excuse  themselves  from 
laying  out  in  charity,  under  pretence  of  laying  ufi 
for  charity ;  whereas  if  the  clouds  be  full  of  rain, 
they -will  empty  themselves.  Judas  asked,  ll'hywas 
it  not  given  to  the  poor  ?  To  which  it  is  easy  to  an- 
swer. Because  it  was  better  bestowed  ujjon  the  Lord 
Jesus.  Note,  We  must  not  conclude  that  those  do 
no  acceptable  piece  of  service,  who  do  not  do  it  in 
our  way,  and  just  as  we  would  have  them ;  as  if 
every  thing  must  be  adjudged  impi-udent  and  unfit, 
which  does  not  take  its  measures  from  us  and  our 
sentiments.  Proud  men  think  all  ill-advised  who 
do  not  adxiise  with  them. 

3.  The  detection  and  discovery  of  Judas's  hj^po- 
crisy  herein,  x'.  6.  Here  is  the  evangelist's  remark 
upon  it,  by  the  direction  of  him  who  searches  the 
heart.  This  he  said,  not  that  he  cared  for  the  poor, 
as  he  pretended,  but  because  he  was  a  thief,  and  had 
the  bag. 

(1. )  It  did  not  come  from  a  principle  of  charity  : 
not  that  he  cared  for  the  poor.  He  had  no  compas- 
sion toward  them,  no  concern  for  them  ;  what  were 
the  poor  to  him  any  further  than  he  might  serve  his 
own  ends,  by  being  overseer  of  the  poor  ?  Thus 
some  warmly  contend  for  the  power  of  the  church, 
as  others  for  its  purity,  when  perhaps  it  may  be 
said,  Not  that  they  care  foi-  the  church ;  it  is  all 
one  to  them  whether  its  true  interest  sink  or  swim, 
but,  under  the  pretence  of  this,  they  are  advancing 
themselves.  Simeon  and  Levi  pretended  zeal  for 
circumcision,  not  that  they  cared  for  the  seal  of  the 
covenant,  any  more  than  Jehu  for  the  Lord  of  hosts, 
when  he  said.  Come,  see  my  zeal. 

(2.)  It  did  come  from  a.  principle  of  covetousness. 
The  truth  of  the  matter  was,  this  ointment  being 
designed  for  his  Master,  he  would  rather  have  had 
it  in  money,  to  be  put  in  the  common  stock  which 
he  was  entrusted  with,  and  then  he  knew  what  to 
do  with  it.     Observe, 

(1.)  Judas  was  treasurer  of  Christ's  household, 
whence  some  think  he  was  called  Iscariot,  the  bag- 
bearer. 

[1.]  See  what  estate  Jesus  and  his  disciples  had  to 
live  upon ;  it  was  but  little;  they  had  neither  farnis 
nor  merchandise,  neither  barns  nor  storehouses,  only 
a  bag  ;  or,  as  some  think,  the  word  signifies  a  boar, 
or  coffer,  wherein  they  kept  just  enough  for  their 
subsistence,  giving  the  overplus,  if  any  were,  to  the 
poor ;  this  they  earned  about  with  them,  wherever 
they  went;  Omnia  mea  mecum porta — I  carry  all 
my  property  about  me.  This  bag  was  supplied  by 
the  contributions  of  good  people,  and  the  Master 
and  his  disciples  had  all  in  common  :  let  this  lessen 
our  esteem  of  worldly  wealth,  and  deaden  us  to  the 


830 


ST.  JOHN,  XII. 


punctilios  of  state  and  ceremony,  and  reconcile  us 
to  a  mean  and  despicable  way  of  living,  if  that  be 
our  lot ;  that  it  was  our  Master's  lot ;  for  our  sali.es 
he  became  poor, 

[2.]  See  who  was  the  steward  of  the  little  they 
had ;  it  was  Judas,  he  was  purse-bearer.  It  was  his 
office  \.o  receive  midjmy,  and  we  do  not  find  that  he 
gave  any  account  what  markets  he  made.  He  was 
appointed  to  this  office,  either,  First,  Because  he 
■was  the  least  and  lowest  of  all  the  disciples ;  it  was 
not  Peter  or  John  that  was  made  steward,  (though  it 
■was  a  place  of  trust  and  profit,)  but  Judas,  the 
meanest  of  them.  Note,  Secular  employments,  as 
they  are  a  diversion,  so  they  are  a  diminution,  to  a 
minister  of  the  gospel ;  see  1  Cor.  6.  4.  l"he  prime - 
ministers  of  state  in  Christ's  kingdom  refused  to  be 
concerned  in  the  re\enue.  Acts  6.  2.  Secondly,  Be- 
cause he  was  desirous  of  the  place.  He  loved  in  his 
heart  to  be  fingering  money,  and  therefore  had  the 
■motley -bag  conmiitted  to  him,  either,  1.  As  a  kitid- 
ness,  to  please  him,  and  thereby  oblige  him  to  be 
true  to  his  Master.  Subjects  are  sometimes  disaf- 
fected to  the  government,  because  disappointed  of 
their  preferment ;  but  Judas  has  no  cause  to  com- 
plain of  that ;  the  bag  he  chose,  and  the  bag  he  had. 
Oi',  2.  In  judgme?it  jpon  him,  to  punish  him  for  his 
secret  wickedness ;  that  was  put  into  his  hands, 
which  would  be  a  snare  and  trap  to  him.  Mote, 
Strong  inclinations  to  sin  within,  are  often  justly 
punished  with  strong  temptations  to  sin  without. 
We  have  little  reason  to  be  fond  of  the  bag,  or 
proud  of  it,  for  at  the  best  we  are  but  steroards  of 
it;  and  it  was  Judas,  one  of  an  ill  character,  and 
born  to  be  hanged,  (pardon  the  expression,)  that 
■was  steward  of  the  bag;  the  prosperity  of  fools  de- 
stroys them. 

(2.)  Being  trusted  with  the  bag,  he  was  a  thief,  he 
had  a  thievish  disposition.  The  reigning  love  of 
money  is heart-thejt,  as  much  as  anger  and  rexenge 
are  heart-murder.  Or,  perhaps,  he  had  been 
really  guilty  of  embezzling  his  Master's  stores,  and 
converting  that  to  his  own  use,  which  was  given  to 
the  public  stock.  And  some  conjecture,  that  he 
■was  now  contriving  to  fill  his  pockets,  and  then  run 
away  and  leave  his  Master,  having  heard  him  speak 
so  much  of  troubles  approaching,  which  he  could 
by  no  means  reconcile  himself  to.  Note,  They  to 
whom  the  management  and  disposal  of  public  money 
is  committed,  ha\e  need  to  be  governed  by  steady 
principles  of  justice  and  honesty,  that  no  blot  cleave 
to  their  hands ;  for  though  some  make  a  jest  of 
•  cheating  the  government,  or  the  church,  or  the 
country,  if  cheating  be  thieving,  and  communities 
being  more  considerable  than  particular  persons,  if 
robbing  of  them  be  the  gi-eater  sin,  the  guilt  of  theft 
and  the  portion  of  thieves  will  be  found  no  jesting 
matter.  Judas,  ■who  had  betrayed  his  trust,  soon 
after  betrayed  his  Master. 

V.  Christ's  justification  of  what  Mary  did ;  (t.  7, 
8.)  Let  her  alone.  Hereby  he  intimated,  1.  His 
acceptance  of  her  kindness.  Though  he  was  per- 
fectly mortified  to  all  the  delights  ot  sense,  yet,  as 
it  was  a  token  of  her  good-will,  he  signified  himself 
■well-pleased  with  it.  2.  His  care  that  she  should 
not  be  molested  in  it ;  Pardon  her,  so  it  may  be  read ; 
"excuse  her  this  once,  if  it  be  an  error,  it  is  an 
error  of  her  love."  Note,  Christ  would  not  have 
them  censured  or  discouraged,  who  sincerely  design 
to  pleiise  him,  though  in  their  honest  endeavours 
there  be  not  all  the  discretion  that  may  be,  Rom. 
14.  3.  Though  we  would  not  do  as  they  do,  yet  let 
thein  alone.     For  Mai-y's  justification, 

(1.)  Christ  puts  a  wvourable  construction  upon 
what  she  did,  which  they  that  condemned  it  were 
not  aware  of;  Against  the  day  of  my  burying  she 
has  kept  this.  Or,  She  has  reserved  this  for  the  day 
of  my  eJnbalming ;  so  Dr.  Hammond.     "You  do 


not  grudge  the  ointment  used  for  the  embalming  of 
your  dead  friends,  nor  say  that  it  should  be  sold, 
and  given  to  the  poor.  Now  this  anointing  either 
was  so  intended,  or  at  least  may  be  so  interjireted ; 
for  the  day  of  my  burying  is  now  at  hand,  and  she 
has  iuiointed  a  body  that  is  already  as  good  as  dead. " 
Note,  [1.]  Our  Lord  Jesus  thought  much  and  often 
of  his  own  death  and  burial ;  it  would  be  good  for  us 
to  do  so  too.  [2.  ]  Providence  does  often  so  open  a 
door  of  opportunity  to  good  christians,  and  the  Spirit 
of  grace  does  so  open  their  hearts,  that  the  expres- 
sions of  their  pious  zeal  prove  to  be  more  seasonable, 
and  more  beautiful,  than  any  foresight  of  their  own 
could  make  them.  [3.]  The  grace  of  Christ  puts 
kind  comments  upon  the  pious  words  and  actions  of 
good  people,  and  not  only  mitkes  the  best  of  what  is 
amiss,  but  makes  the  most  of  what  is  good. 

(2. )  He  gives  a  sufficient  answer  to  Judas's  objec- 
tion, V.  8.  [1.]  It  is  so  ordered  in  the  kingdom  of 
Providence,  that  the  poor  we  have  always  with  us, 
some  or  other  that  are  proper  objects  of  charity  ; 
(Deut.  15.  11.)  such  there  will  be  as  long  as  there 
are  in  this  lapsed  state  of  mankind  so  much  foUy 
and  so  much  affliction.  [2.  ]  It  is  so  ordered  in  the 
kingdom  of  grace,  that  the  church  should  not  always 
have  the  bodily  presence  of  Jesus  Christ ;  "  Me  ye 
have  not  always,  but  only  now  for  a  little  time." 
Note,  We  need  wisdom  when  two  duties  come  in 
competition,  to  know  which  to  give  the  preference 
to,  which  must  be  determined  bj'  the  circumstances. 
Opportunities  ai'e  to  be  improved,  and  tliose  oppor- 
tunities first  and  most  \  igorously,  which  are  likely 
to  be  of  the  shortest  continuance,  and  which  we  see 
most  speedily  hastening  awa).  That  good  duty 
which  may  be  done  at  any  time,  ought  to  give  way 
to  that  which  cannot  be  done  hut  just  now. 

VI.  The  public  notice  which  was  taken  of  our 
Lord  Jesus  here  at  this  supper  in  Bethany  ;  {v.  9.) 
ISluch  people  of  the  Jews  knew  that  he  was  there,  for 
he  was  the  talk  of  the  town,  and  they  came  flocking 
thither ;  the  more  because  he  had  lately  absconded, 
and  now  broke  out  as  the  sun  from  behind  a  dark, 
cloud. 

1.  They  came  to  see  Jesus,  whose  name  was  very 
much  greatened,  and  made  considei'able  by  the  late 
miracle  he  had  wrought  in  raising  Lazarus.  They 
came,  not  to  hear  him,  but  to  gi-atify  their  cui'iosity 
with  a  sight  of  him  here  at  "^Bethany,  fearing  he 
would  not  appear  publicly  as  he  used  to  dci  this 
passover.  I'hey  came,  not  to  seize  him,  or  inform 
against  him,  though  the  government  had  prosecuted 
him  to  an  out Ic  wry,  but  to  see  him,  and  shew  him 
respect.  Note,  There  are  some  in  whose  affections 
Christ  will  ha\'e  an  interest  in  spite  of  all  the  at- 
tempts of  his  enemies  to  misrepresent  him.  It  being 
known  wliere  Christ  was,  multitudes  came  to  him. 
Note,  Where  the  king  is,  there  is  the  court ;  where 
Christ  is,  there  will  the  gathering  of  the  people  be, 
Luke  17.  37.       . 

2.  They  came  to  see  Lazarus  and  Christ  together, 
which  was  a  very  inviting  sight.  Some  came  for 
the  confirmation  of  their  faith  in  Christ,  to  have  the 
story  perhaps  from  Lazarus's  own  mouth.  Others 
came  only  for  the  gratifying  of  their  curiosity,  that 
they  might  say  they  had  seen  a  jnan  who  had  been 
dead  and  buried,  and  yet  lived  again  ;  so  that  Laza- 
rus served  for  a  show,  these  holy-days,  to  those, 
who,  like  the  Athenians,  spent  their  time  in  telling 
and  hearing  tiew  thinifs.  Perhaps  some  came  to  put 
curious  questions  to  Lazarus  about  the  state  of  the 
dead,  to  ask  what  news  from  the  otlier  world ;  we 
ourselves  have  sometimes  said,  it  ni'iy  be.  We  would 
lia\e  gone  a  great  way  for  one  hour's  discourse  with 
Lazarus.  But  if  any  came  on  this  errand,  it  is  pro- 
bable that  Lazarus  was  silent,  and  gave  them  no  ac- 
count of  his  voyage ;  however,  the  scripture  is  silent, 
and  gives  us  no  account  of  it ;  and  ■we  must  not  covet 


ST.  JOHN,  XII. 


831 


to  be  wise  above  what  is  ^vl•itten.  But  our  Lord 
Jesus  was  present,  who  was  a  much  fitter  person  for 
them  to  apply  to  than  Lazarus  ;  for  if  we  hear  not 
Moses  and  the  prophets,  Christ  and  the  apostles,  if 
we  heed  not  what  they  tell  us  concerning  another 
world,  neither  should  we  be  persuaded  thougl\ 
Lazanis  rose  from  the  dead.  We  have  a  more  sure 
word  of  prophecv. 

Vn.  The  indignation  of  the  chief  priests  at  the 
gi-owing  interest  of  our  Lord  Jesus,  and  their  plot  to 
crush  it ;  {v.  10,  11.)  They  consulted  (or  decreed  J 
how  titeij  might  put  Lazarus  also  to  death,  because 
that  by  reason  of  him,  (of  what  was  done  to  him, 
not  of  any  thing  he  said  or  did,)  mciny  of  the  Jews 
went  away,  and  believed  on  Jesus.     Here  observe, 

1.  How  vain  and  unsuccessful  their  attempts 
against  Christ  had  hitherto  been.  They  had  done 
ail  they  could  to  alienate  the  people  from  him,  and 
exasjierate  them  against  him,  and  yet  many  of  the 
Jews,  their  neighbours,  their  creatures,  their  ad- 
mirers, were  so  overcome  by  the  convincing  evi- 
dence of  Christ's  miracles,  that  they  we7it  away 
from  the  interest  and  party  of  the  priests  ;  went  off 
from  obedience  to  their  tyranny,  and  believed  on 
Jesus.  And  it  was  by  reason  of  Lazarus ;  his  resur- 
rection put  life  into  their  faith,  and  convinced  them 
that  this  Jesus  was  undoubtedly  the  Messiah,  and 
had  life  in  himself,  and  power  to  give  life.  This 
miracle  confirmed  them  in  the  belief  of  his  other 
miracles  which  they  had  heard  he  wrought  in  Gali- 
lee ;  what  was  impossible  to  him  that  could  raise 
the  dead  .■' 

2.  How  absurd  and  unreasonable  this  day's  vote 
■was — that  Lazai-us  must  be  put  to  death.  This  is 
an  instance  of  the  most  brutish  rage  that  could  be  ; 
they  were  like  a  wild  bull  in  a  net,  full  of  fury,  and 
laying  aliout  them  without  any  consideration.  It 
was  a  sign  that  they  neither  feared  God,  nor  re- 
garded man.     For, 

(1.)  If  they  had  /forfrf  God,  they  would  not  have 
done  such  an  act  of  defiance  to  him.  God  will  have 
Lazarus  to  live  by  miracle,  and  they  will  ha\e  him 
to  die  by  malice.  They  ciy.  Away  with  such  a  fel- 
low, it  is  YioXjit  he  should  live ;  when  God  had  so 
lately  sent  him  back  to  the  earth,  declaring  it  highly 
fit  he  should  live  ;  what  was  this  but  walking  con- 
trary to  God?  Thev  would  put  LazaruS  to  death, 
and  challenge  almighty  power  to  raise  him  again,  as 
if  they  could  contend  with  God,  and  try  titles  with 
the  King  of  kings.  Who  has  the  keys  of  death  and 
the  grave,  he  or  they  ?  O  Cdeca  malitia  '.  Christus 
gni  suscitare  potuit  mortuum,  non  possit  occisum — 
Blind  malice,  to  suppose  that  Christ,  who  could  raise 
one  that  had  died  a  natural  death,  could  not  raise  one 
that  had  been  slain  !  Aug.  in  loc.  Lazanis  is  singled 
out  to  be  the  object  of  their  special  hatred,  because 
God  has  distinguished  him  by  the  tokens  of  his 
peculiar  love,  as  if  they  had  made  a  league  offensive 
and  defensive  with  death  and  hell,  and  resolved  to 
be  severe  upon  all  deserters.  One  would  think  that 
they  should  rather  have  consulted  how  they  might 
have  joined  in  friendship  with  Lazarus  and  his 
family,  and  by  their  mediation  have  reconciled 
themselves  to  this  Jesus  whom  they  had  perse- 
cuted ;  but  the  God  of  this  world  had  blinded  their 
minds. 

(2.)  If  they  had  regarded  man,  they  would  not 
ha\'e  done  such  an  act  of  injustice  to  Lazarus,  an  in- 
nocent man,  to  whose  charge  they  could  not  pretend 
to  lay  any  crime.  What  bands  are  strong  enough 
to  hold  those  who  can  so  easily  break  through  the 
most  sacred  ties  of  common  justice,  and  violate  the 
maxims  which  even  nature  itself  teaches  ?  But  the 
support  of  their  own  tyranny  and  superstition  was 
thought  sufficient,  as  in  the  church  of  Rome,  not 
only  to  justify,  but  to  consecrate  the  greatest  villa- 
nies,  and  make  them  meritorious. 


12.  On  tlie  next  day  much  people  that 
were  come  to  the  feast,  wlien  they  heard 
that  Jesus  was  coming  to  Jerusalem,  1 3. 
Took  branches  of  palm-trees,  and  went 
fortii  to  meet  hun,  and  cried,  Hosanna: 
blessed  is  the  King  of  Israel  tliat  cometh 
in  the  name  of  the  Lord.  14.  And  Jesus, 
when  he  had  found  a  young  ass,  sat  there- 
on ;  as  it  is  written,  15.  Fear  not,  daugh- 
ter of  Sion  :  behold,  thy  King  cometh,  sit- 
ting on  an  ass's  colt.  16.  These  things  un- 
derstood not  his  disciples  at  the  first :  but 
when  Jesus  was  glorified,  then  remembered 
they  that  these  things  were  written  of  him, 
and  that  they  had  done  these  things  unto 
him.  17.  The  people  therefore  that  was 
with  him,  when  he  called  Lazarus  out  of 
his  grave,  and  raised  him  from  the  dead, 
bare  record.  18.  For  this  cause  the  peo- 
ple also  met  him,  for  that  they  heard  that 
he  had  done  this  miracle.  19.  The  Phari- 
sees therefore  said  among  themselves.  Per- 
ceive ye  how  ye  prevail  nothing  ?  Behold, 
the  world  is  gone  after  him. 

This  story  of  Christ's  riding  in  triumph  to  Jeru- 
salem is  recorded  by  all  the  evangelists,  as  worthy 
of  special  remark  ;  and  in  it  we  may  observe, 

I.  The  respects  that  were  paid  to  our  Lord  Jesus 
by  the  common  people,  v.  12,  13.  where  we  are 
told, 

1.  Who  they  were  that  paid  him  these  respects  ; 
much  people,  ix'^®'  ™'"'« — ^  great  crowd  oi  thoje 
that  came  up  to  the  feast  ;  not  the  inhabitants  of  Je- 
rusalem, but  the  country  people  that  came  from  re- 
mote parts  to  worship  at  the  feast ;  the  nearer  the 
temple  of  the  Lord,  the  further  from  the  Lord  of 
the  temjjle.  They  were  such  as  came  up  to  the 
feast.  (1. )  Perhaps  they  had  been  Christ's  hearers 
in  the  covmtry,  and  great  admirers  of  him  there, 
and  therefore  were  forward  to  testify  their  respects 
to  him  at  Jerusalem,  where  thej^  knew  he  had  many 
enemies.  Note,  Those  that  have  a  true  value  and 
veneration  for  Christ  will  neitlier  be  ashamed  nor 
afraid  to  own  him  before  men,  in  any  instance 
whereby  they  may  do  him  honour.  (2.)  Perhaps 
they  were  those  more  devout  Jews  that  came  up  to 
the  feast  some  time  before,  to  purify  themselves, 
that  were  more  inclined  to  religion  than  their  neigh- 
bours, and  those  were  they  that  were  so  forward  to 
honour  Christ.  Note,  The  more  regard  men  have 
to  God  and  religion  in  general,  the  better  disposed 
they  will  be  to  entertain  Christ  and  his  religion, 
which  is  not  destructive,  but  perfective  of  all  pre- 
vious discoveries  and  institutions.  They  were  not 
the  rulers,  or  the  great  men,  that  went  out  to  meet 
Christ,  but  the  commonalty  ;  some  would  have 
called  them  a  mob,  a  rabble  ;  but  Christ  has  chosen 
the  weak  and  foolish  things,  (1  Cor.  1.  27.)  and  is 
honoured  more  by  the  midtitude,  than  by  the  mag- 
nificence of  his  follo%vers ;  for  he  values  men  by 
their  souls,  not  their  names  and  titles  of  honour. 

2.  On  what  occasion  they  did  it  ;  They  heard  that 
Jesus  was  coming  to  Jertisalem.  They  had  inquired 
for  him,  {ch.  11.  55,  56.)  ll'ill  he  7iot  come  up  to  the 
feast  ?  And  now  they  hear  he  is  coming ;  for  none 
that  seek  Christ,  seek  in  vain.  Now  when  they 
heard  he  was  coming,  they  bestin'ed  themselves  to 
give  him  an  agreeable  reception.  Note,  Tidings 
of  the  approach  of  Christ  and  his  kingdom  should 
awaken  us  to  consider  what  is  the  work  of  the  day. 


832 


>s 


T.  JOHN,  XII. 


that  it  may  be  done  in  the  day.  Israel  must  prepare 
to  meet  their  God,  (Amos  4.  12.)  and  theSlvgins  to 
meet  the  bridegroom. 

3.  In  what  way  they  expressed  their  respects; 
they  had  not  the  keys  of  the  city  to  present  him, 
nor  the  sword  or  mace  to  carry  before  liim^  none  of 
the  city-music  to  compliment  him  with,  but  such  as 
they  had  tliey  gave  him  ;  and  even  this  despicable 
crowd  was  a  faint  resemblance  of  that  glorious  com- 
pany which  John  saw,  before  the  throne,  and  before 
the  Lamb,  Rev.  7.  9,  10.  Though  these  were  not 
before  the  throne,  they  were  before  the  Lamb,  the 
paschal  Lamb,  who  now,  according  to  the  usual 
ceremony,yb«r  days  before  the  feast,  was  set  apart 
to  be  sacrificed  for  us..  There  it  is  said  of  that  ce- 
lestial choir, 

(1.)  That  they  had  palms  in  their  hands,  and  so, 
had  these  branches  of  palm-trees.  The  palm-tree 
has  ever  been  an  emblem  of  victory  and  triuftiph  ; 
Cicero  calls  one  that  had  won  many  prizes /^ri'mn- 
rum  palmarum  homo — a  man  oj  many  ^palms. 
Christ  was  now  by  his  death  to  conquer  principali- 
ties and  powers,  and  therefore  it  was  fit  that  he 
should  have  the  victor's  palm  home  before  him ; 
though  he  was  but  girding  on  the  harness,  yet  he 
could  boast  as  though  he  had  put  it  off.  But  this 
was  not  all ;  the  carrying  of  palm-branches  was  part 
of  the  ceremony  of  the  feast  of  tabernacles,  (Lev. 
23.  40.  Nehem.  8.  15.)  and  their  using  of  this  ex- 
pression of  joy  in  the  welcome  given  to  our  Lord  Je- 
sus, intimates  that  all  the  feasts  pointed  at  his  gos- 
pel, had  their  accomplishment  m  it,  and  particu- 
larly that  of  the  feast  of  tabernacles,  Zech.  14.  16. 

(2.)  That  they  cried  with  a  loud  voice,  saying-. 
Salvation  to  our  God;  (Rev.  7.  10.)  so  did  "these 
here,  they  shouted  before  him,  as  is  usual  in  popu- 
lar welcomes,  Hosanna,  blessed  is  the  King  of  Israel 
that  comes  in  the  name  of  the  Lord  ;  and  'hosanna 
signifies  sa/T'a<;on.  It  is  fetched  from  Ps.  118.  25, 
26.  See  how  well  acquainted  these  common  people 
were  with  the  scripture,  and  how  pertinently  they 
apply  it  to  the  Messiah.  High  thoughts  of  Christ 
■will  be  best  expressed  in  scripture  words.  Now  in 
their  acclamations, 

[1.]  They  acknowledge  our  Lord  Jesus  to  be  the 
King  of  Israel,  that  comes  in  the  name  of  the  Lord. 
Though  he  went  now  in  povertv  and  disgrace,  yet, 
contrary  to  the  notions  their  scribes  had  given  them 
of  the  Messiah,  they  cwn  him  to  be  a  King,  which 
speaks  both  his  dignity  and  honour,  which  we  must 
adore  ;  and  his  dominion  and  power,  which  we  must 
submit  to.  They  own  him  to  be,  L'irst,  A  rightful 
King,  coming  in  the  name  of  the  Lord,  (Ps.  2.  6. ) 
sent  of  God,  not  only  as  a  prophet,  but  as  a  king. 
Secondly,  The  promised  and  Inng-expected  King, 
Messiah,  the  Prince,  for  he  is  King  of  Israel.  Ac- 
cording to  the  light  they  had,  they  proclaimed  him 
King  of  Israel  in  the  streets  of  Jerusalem ;  and  they 
themselves  being  Israelites,  hereby  they  avouched 
him  for  their  King. 

[2.  ]  They  heartily  wish  well  to  his  kingdom,  that 
is  the  meaning  of  hosanna  ;  let  the  King  of  Israel 
prosper,  as  when  Solomon  was  crowned,  they  cried, 
God  save  King  Solomon,  1  Kings  1.  39.  In  cri,'ing 
hosanna  they  prayed  for  three  things.  First,  That 
his  kingdom  might  come,  in  the  light  and  knowledge 
of  it,  and  in  the  power  and  efficacy  of  it.  God  speed 
the  gospel-plough.  Secondly,  That  it  might  con- 
quer, and  be  victorious  over  all  opposition,  Rev.  6. 
2.  Thirdly,  That  it  might  continue.  Hosanna  is. 
Let  the  King  live  for  ci'er;  though  his  kingdom  may 
be  disturbed,  let  it  never  be  destroyed,  Ps.  72.  17. 

[3.]  They  bid  him  welcome  into  Jerusalem  ; 
"  Welcome  is  he  that  cometh;  we  are  heartily  glad 
to  see  him  ;  come  in,  thou  blessed  of  the  Lord  ;  and 
•well  may  we  attend  him  with  our  blessings,  who 
meets  us  with  his, "  This  welcome  is  like  that,  (Ps. 


24  7,9.)  Lift  up  your  heads,  0  ye  gates.  Thus  we 
must  every  one  of  us  bid  Christ  welcome  into  our 
hearts,  that  is,  we  must  praise  him,  and  be  well 
pleased  in  him.  As  we  should  be  highlv  pleased 
with  the  being  and  attributes  of  God,  and  his  rela- 
tion to  us,  so  we  should  be  with  the  person  and  of- 
fices of  the  Lord  Jesus,  and  his  mediation  between 
us  and  God.     Faith  saith,  Blessed  is  he  that  comes. 

II.  The  posture  Christ  put  himself  into  for  the 
recei\ing  of  the  respects  that  were  paid  him  ;  (v, 
14.)  ll'hen  he  had  found  or  procured,  a  young  ass, 
he  sat  thereon  ;  it  was  but  a  poor  sort  of  figure  he 
made,  he  alone  upon  an  ass,  and  a  crowd  of  people 
about  him  shouting  Hosanna. 

1.  This  was  much  juore  of  state  than  he  used  to 
take,  he  used  to  travel  on  foot,  but  now  was  mounted. 
Though  his  followers  should  be  willing  to  take  up 
with  mean  things,  and  not  affect  any  thing  that  looks 
like  grandeur,  yet  it  is  allowed  them  to  use  the  ser- 
vice of  the  inferior  creatures,  according  as  God  in 
his  providence  gives  particular  possession  of  that 
over  which,  by  his  covenant  with  Noah  and  his 
sons,  he  has  given  to  man  a  general  dominion. 

2.  Yet  it  was  much  less  of  state  than  the  great 
ones  of  the  world  usually  take.  If  he  would  have 
made  a  public  entiy,  according  to  the  state  of  a  man 
of  high  degree,  he  should  have  rode  in  a  chai-iot 
like  that  of  Solomon's  (Cant.  3.  9,  10.)  with  pillars 
of  silver,  the  bottom  of  gold,  and  the  covering  of 
purple ;  but  if  we  judge  according  to  the  fashion 
of  this  world,  to  be  introduced  thus  was  rather  a 
disparagement  than  any  honour  to  the  King  of  Israel, 
for  it  seemed  as  if  he  mould  look  great,  and  knew 
not  hoiv.  His  kingdom  was  not  of  this  world,  and 
therefore  came  not  with  outward  pomp.  He  was 
now  humbling  himself,  but  in  his  exalted  state  John 
sees  him  in  a  vision  on  a  white  horse,  with  a  bow  and 
a  crown. 

HI.  The  fulfilling  of  the  scripture  in  this.  As  it 
is  written,  Fearnot,  daughter  ofSion,  v.  15.  This  is 
quoted  from  Zech.  9.  9.  To  him  bare  all  the  prophets 
witness,  and  particularly  to  this  concerning  him. 

1.  It  was  foretold  that  Zion's  King  should  come, 
should  come  thus,  silting  on  an  ass's  coll ;  even  this 
minute  circumstance  was  foretold,  and  Christ  took 
care  it  should  be  punctuallv  fulfilled.  Note,  (1.) 
Christ  is  Zion's  King ;  the  holy  hill  of  Zion  was  of 
old  destined  to  be  the  metropolis  or  royal  city  of  the 
Messiah.  (2.)  Zion's  King  does  and  will  look  after 
her,  and  cojne  to  her ;  though  for  a  short  time  he 
retires,  in  due  time  he  returns.  (3.)  Though  he 
comes  but  slowly,  (an  ass  is  slow-paced,)  yet  he 
comes  surely,  and  with  such  expressions  of  humility 
and  condescension  as  greatly  encourage  the  ad- 
dresses and  expectations  of  his  loyal  subjects.  Hum- 
ble supplicants  may  reach  to  speak  with  him.  If 
this  be  a  discouragement  to  Zion,  that  her  King  ap- 
pears in  no  gi-eater  state  or  strength,  let  her  know 
that  though  he  comes  to  her,  riding  on  an  ass's  colt, 
yet  he  goes  forth  against  her  enemies,  riding  on  the 
heavens  for  her  help,  Dent.  33.  26. 

2.  The  daughter  of  Zion  is  therefore  caUed  upon 
to  behold  her  King,  to  take  notice  of  him  and  his 
approaches ;  behold,  and  wonder,  for  he  comes  with 
obseri'ation,  thouojh  not  with  outward  show.  Cant. 
3.  1 1.  Fear  not.  In  the  prophecy,  Zion  is  bid  to  re- 
joice greathi,  and  to  shout,  but  here  it  is  rendered. 
Fear  not.  Unbelieving  fears  are  enemies  to  spiritual 
joys ;  if  they  be  cured,  if  they  be  conquered,  joy- 
will  come  of  course  ;  therefore  Christ  comes  to  his 
people,  to  silence  their  fears.  If  the  case_  be  so,  that 
we  cannot  reach  to  the  exultations  of  joy,  yet  we 
should  labour  to  get  from  under  the  oppressions  of 
fear.     Rejoice  greatly,  at  least,  fear  not. 

IV.  The  remark  niade  by  the' ex'angelist  upon  the 
disciples' understanding  of 'this  ;  (f.  16.)  They  un- 
derstood not  at  first  why  Christ  did  this,  and  how 


ST.  JOHN,  XIl. 


833 


the  scripture  was  fulfilled  ;  but  when  Jesus  was  glo- 
rified, and  thereupon  the  Spirit  poured  out,  tlien 
they  remembered  that  these  things  were  written  of 
him  in  the  Old  Testament,  and  that  they  and  others 
had,  in  pursuance  thereof,  done  these  things  to  him. 

1.  See  here  the  imfierfection  of  the  disciples  now 
in  their  infant  state  ;  even  they  understood  not  these 
things  at  first ;  did  not  consider,  when  they  fetched 
him  the  ass,  and  set  him  thereon,  that  they  were 
performing  the  ceremony  of  the  inaugiu'ation  of  Zi- 
on's  King.  Now  observe,  (1.)  The  scripture  is  often 
fulfilled  by  the  agency  of  those  who  have  not  them- 
selves an  eye  to  the  scripture,  in  what  they  do,  Isa. 
45.  4.  (2.)  There  are  many  excellent  things,  both 
in  the  word  and  providence  of  God,  which  the  dis- 
ciples themseh'es  do  not  at  first  understand  ;  not  at 
their  first  acquaintance  with  the  things  of  God,  while 
they  see  men  as  trees  walking ;  not  at  the  first  pro- 
posal of  the  things  to  their  view  and  consideration. 
That  which  afterward  is  clear,  at  first  was  dark  and 
doubtful.  (3. )  It  well  becomes  the  disciples  of  Christ, 
■when  they  are  grown  up  to  maturity  in  knowledge, 
frequently  to  reflect  upon  the  follies  and  weakness 
of  their  first  beginning,  that  free  grace  may  have  the 
glory  of  their  proficiency,  and  they  may  have  com- 
passion on  the  Ignorant,  U7ie7i  I  was  a  child,  I  spake 
as  a  child. 

2.  See  here  the  imfirox'ement  of  the  disciples  in 
there  adult  state.  Though  they  had  been  children, 
they  were  not  always  so,  but  went  on  to  pei'fection. 
Observe, 

( 1 .)  \\Tien  they  understood  it ;  when  Jesus  was 
glorified ;  for,  [1.]  Till  then  they  did  not  rightly 
apprehend  the  yiature  of  his  kingdom,  but  expected 
it  to  appear  in  external  pomp  and  power,  and  there- 
fore knew  not  how  to  apply  the  scriptures  which 
spake  of  it  to  so  mean  an  appearance.  Note,  The 
right  understanding  of  the  spiritual  nature  of  Christ's 
kingdom,  of  its  powers,  glories,  and  victories,  would 
prevent  our  misinterpreting  and  misapplying  of  the 
scriptures  that  speak  of  it.  [2.]  Till  then  the  Sfiirit 
was  not  poured  out,  who  was  to  lead  them  into  all 
truth.  Note,  the  disciples  of  Christ  are  enabled  to 
understand  the  scriptures  by  the  same  Spirit  that 
indited  the  scriptures.  The  S/iirit  of  revelation  is 
to  all  the  saints  a  Sfiirit  of  wisdom,  Eph.  1.  17,  18. 

(2.)  How  they  understood  it ;  they  compared  that 
prophecy  with  the  event,  and  put  them  together, 
that  they  might  mutually  receive  light  from  each 
other,  and  so  they  came  to  understand  both.  Then 
remembered  they  that  these  things  were  written  of 
him  by  the  prophets,  consonant  to  which  they  were 
done  to  him.  Note,  Such  an  admirable  harmony 
there  is  between  the  word  and  works  of  God,  that 
the  remembrance  of  what  is  written,  will  enable  us 
to  understand  what  is  done;  and  the  observation  of 
what  is  done,  will  help  us  to  understand  what  is 
■written,  ^s  we  have  heard,  so  have  we  seen.  The 
scripture  is  every  day  in  the  fulfilling. 

y.  The  reason  which  induced  the  people  to  pay 
this  respect  to  our  Lord  Jesus  upon  his  coming  into 
Jerusalem,  though  the  government  was  so  much  set 
against  him.  It  was  because  of  that  illustrious  mi- 
racle he  had  lately  wrought  in  raising  Lazarus. 

1.  See  here  what  account,  and  what  assurance 
they  had  of  this  miracle  ;  no  doubt,  the  city  rang  of 
it,  the  report  of  it  was  in  all  people's  mouths.  'But 
they  who  considered  it  as  a  proof  of  Christ's  mis- 
sion, and  a  ground  of  their  laith  in  him,  that  they 
might  be  well  satisfied  of  the  matter  of  fact,  traced 
the  report  to  those  who  were  eye-witnesses  of  it, 
that  they  might  know  the  certainty  of  it  bv  the  ut- 
most evidence  the  thing  was  capable  of;  The  people 
therefore  that  stood  by  when  he  called  Lazarus  out 
of  his  grave,  being  found  out  and  examined,  bare 
record,  v.  17.  They  unanimously  averred  the  thin" 
to  be  true,  beyond  dispute  or  contradiction,  and  ■were 
Vol.  v.— 5N 


ready,  if  called  to  it,  to  depose  it  upon  oath,  for  so 
much  is  implied  in  the  word  'E^afTi/^s;.  Note,  The 
truth  of  Christ's  miracles  was  evidenced  by  incon- 
testable proofs.  It  is  probable  that  those  who  had 
seen  this  miracle,  did  not  only  assert  it  to  those 
who  asked  them,  but  published  it  unasked,  that  this 
might  add  to  the  triumphs  of  this  solemn  day ;  and 
Christ's  coming  in  now  from  Bethany,  where  it  was 
done,  would  put  them  in  mind  of  it.  Note,  They 
who  wish  well  to  Christ's  kingdom,  should  be  for- 
ward to  proclaim  what  they  know,  that  may  re- 
dound to  his  honour, 

2.  What  improvement  they  made  of  it,  and  what 
influence  it  had  upon  them  ;  {v.  18.)  For  this  cause, 
as  much  as  any  other,  the  people  met  him.  (1.) 
Some,  out  of  curiosity,  were  desirous  to  see  one  that 
had  done  such  a  wonderful  work.  Many  a  good  ser- 
mon he  had  preached  in  Jei-usalem,  which  drew  not 
such  crowds  after  him  as  this  one  miracle  did.  But, 
(2. )  Others,  out  of  conscience,  studied  to  do  him  ho- 
nour, as  one  sent  of  God.  This  miracle  was  re- 
served for  one  of  the  last,  that  it  might  confirm 
those  which  went  before,  and  might  gain  him  this 
honour  just  before  his  sufferings ;  Christ's  ■works 
were  all  not  only  well  done  (Mark/.  37.)  but  viell 
timed. 

VI.  The  indignation  of  the  Pharisees  at  all  this ; 
some  of  them,  probably,  saw,  and  they  all  soon 
hearcl  of,  Christ's  public  entry.  The  committee, 
appointed  to  find  out  expedients  to  ci^Tish  him, 
thought  they  had  gained  their  point  when  he  was 
retired  into  privacy,  and  that  he  would  soon  be  for- 
gotten in  Jerusalem,  but  they  now  rage  and  fret 
when  they  see  they  imagined  but  a  vain  thing. 

1.  They  own  that  they  had  got  no  ground  against 
him  ;  it  was  plainly  to  be  perceived  that  they  pre- 
vailed_  nothing.  They  could  not,  with  all  their  in- 
sinuations, alienate  the  people's  affections  from  him, 
nor  with  their  menaces  restrain  them  from  shewing 
their  affection  to  him.  Note,  they  who  oppose 
Christ,  and  fight  against  his  kingdom,  will  be  made 
to  perceive  that  they  prevail  nothing.  God  will 
accomplish  his  own  pui-poses,  in  spite  of  them,  and 
the  little  efforts  of  their  impotent  m.alice.  Ye  pre- 
vail nothing,  ix.  Icpixiiri — ye  profit  nothing.  Note, 
There  is  nothing  got  bv  opposing  Christ. 

2.  They  own  that  he'  had  got  ground;  The  world 
is  gone  after  him;  there  is  a  vast  crowd  attend- 
ing him,  a.  world  of  people;  an  hyperbole  common 
in  most  languages.  Yet  here,  like  Caiaphas,  ere 
they  were  aware,  they  prophesied  that  the  world 
would  go  after  him  ;  some  of  all  sorts,  some  from  all 
parts ;  nations  shajl  be  discipled.  But  to  what  in- 
tent was  this  said?  (1.)  Thus  they  ejcpress  their 
own  vexation  at  the  gTowth  of  his  interest ;  their 
envy  makes  them  fret.  If  the  horn  of  the  righteous 
be  exalted  with  honour,  the  wicked  see  it,  and  are 
grieved,  (Ps.  112.  9,  10.)  Considering  how  great 
these  Pharisees  were,  and  what  abundance  of  res- 
pect was  paid  them,  one  would  think  they  needed 
not  grudge  Christ  so  inconsiderable  a  piece  of  honour 
as  was  now  done  him  ;  but  proud  men  v/ould  mono- 
polize honour,  and  ha\e  none  share  with  them,  like 
Haman.  (2. )  Thus  they  excite  themselves,  and  one 
another,  to  a  more  vigorous  carrying  on  of  the  war 
against  Christ.  As  if  they  should  say,  "Dallying 
and  delaying  thus  will  never  do.  We  must  take 
some  other  and  more  effectual  course,  to  put  a  stop 
to  this  infection ;  it  is  time  to  try  our  utmost  skill 
and  force  before  the  grievance  grows  past  redress." 
Thus  the  enemies  of  religion  are  made  more  resolute 
and  active  by  being  baffled ;  and  shall  its  fi-iends  be 
disheartened  with  every  disappointment,  who  know 
its  cause  is  righteous,  and  will  at  last  be  victorious? 

20.  And  there  ivere  certain  Greeks 
among  them  that  came  up  to  worship  at 


834 


ST.  JOHN,  XII. 


the  feast:  21.  The  same  came  therefore 
to  Phihp,  which  was  of  Bethsaida  of  GaH- 
lee,  and  desired  him,  saying,  Sir,  we  would 
see  Jesus.  22.  Pliihp  cometli  and  telleth 
Andrew:  and  again  Andrew  and  Phihp 
tell  Jesus.  23.  And  Jesus  answered  them, 
saying.  The  hour  is  come,  when  the  Son 
of  man  should  be  glorified.  24.  Verily, 
verily,  I  say  unto  you.  Except  a  corn  of 
wheat  fall  into  the  ground  and  die,  it  abi- 
deth  alone  :  but  if  it  die,  it  bringeth  forth 
much  fruit.  25.  He  that  loveth  his  life 
shall  lose  it;  and  he  that  hateth  his  life  in 
this  world  shall  keep  it  unto  life  eternal. 
26.  If  any  man  serve  me,  let  him  follow 
me ;  and  where  I  am,  there  shall  also  my 
servant  be  :  if  any  man  serve  me,  him  will 
my  Father  honour. 

Honour  is  liere  done  to  Christ  by  certain  Greeks 
that  inquired  for  him  with  respect.  We  are  not 
told  what  day  of  Christ's  last  week  this  was,  proba- 
bly not  the  same  day  he  rode  into  Jerusalem,  (for 
that  day  was  taken  up  in  public  work,)  but  a  day  or 
two  after. 

I.  We  are  told  who  they  were  that  did  this  honour 
to  our  Lord  Jesus;  certain  Greeks  among  the  peo- 
ple, who  came  u]i  to  worshifi  at  the  feast,  v.  20. 
Some  think  they  were  Jews  of  the  disficrsion,  some 
of  the  twelve  tribes  that  were  scattered  among  tlie 
Gentiles,  and  were  called  Greeks,  Hellenist  Jews ; 
but  others  think  they  were  Cientiles,  those  whom 
they  called  /iroselytes  of  the  gate,  such  as  the  eunuch 
and  Cornelius.  Pure  natural  religion  met  with  the 
best  assitance  among  the  Jews,  and  therefore  those 
among  the  Gentiles,  who  were  piously  inclined, 
joined  with  them  in  their  solemn  meetings,  as  far  as 
■was  allowed  them.  There  were  devout  worshippers 
of  the  true  God,  even  among  them  that  were  stran- 
gers to  the  commonwealth  of  Isi-ael.  It  was  in  the 
latter  ages  of  the  Jewish  church,  that  there  was  this 
flocking  of  the  Gentiles  to  the  temple  at  Jerusalem  ; 
a  happy  presage  of  the  taking  down  of  tlie  partition- 
wall  between  Jews  and  Gentiles.  The  forbidding 
of  the  priests  to  accept  of  any  oblation  or  sacrifice 
from  a  Gentile,  (wliich  was  done  by  Eleazar  the  son 
of  Ananias,  the  High-Priest,)  Josephus  saith,  was  one 
of  those  things  that  brought  the  Romans  upon  them, 
De  Bello  Jud.  lib.  2.  caji.  30.  Though  these  Greeks, 
if  uncircumcised,  were  not  admitted  to  eat  the  pass- 
over,  yet  they  came  to  ivorshiji  at  the  feast.  We 
must  thankfully  use  the  privileges  we  have,  though 
there  may  be  others  from  which  we  are  shut  out. 

II.  What  was  the  honour  they  did  him  ;  they  de- 
sired to  be  acquainted  with  him,  v.  21.  Being  come 
to  worship  at  the  feast,  they  desired  to  make  the 
best  use  they  could  of  their  time,  and  therefore  ap- 
plied themselves  to  Philip,  desiring  that  he  would 
put  them  in  a  way  to  get  some  personal  converse 
with  the  Loi-d  Jesus. 

1.  Having  a  desire  to  see  Christ,  they  were  indus- 
trious in  the  use  of  proper  means.  They  did  not 
conclude  it  impossible,  because  he  was  so  much 
crowded,  to  get  to  speak  with  him,  nor  rest  in  bare 
■wishes,  but  resolved  to  try  what  could  be  done. 
Note,  They  that  would  have  the  knowledge  of 
Christ,  m\ist  seek  it. 

2.  They  made  their  application  to  Philip,  one  of 
his  disciples.  Some  think  that  they  had  acquaint- 
ance with  him  formerly,  and  that  they  lived  near 
Bethsaida  in  Galilee  of  the  Gentiles ;  and  then  it 
teaches  us  that  we  should  improve  our  acquaintance 


with  good  people,  for  our  increase  in  the  knowledge 
of  Christ.  It  is  good  to  know  those  who  know  the 
Lord.  But  if  these  Greeks  had  been  near  Galilee, 
it  is  probable  that  they  would  have  attended  Christ 
there  where  he  mostly  resided;  therefore  I  think 
that  they  applied  themselves  to  him,  only  because 
they  saw  him  a  close  follower  of  Christ,  and  he  was 
the  first  they  could  get  to  speak  with.  It  was  an 
instance  of  the  veneration  they  had  for  Christ,  that 
they  made  an  interest  with  one  of  his  disciples  for  an 
opportunity  to  converse  witli  him  ;  a  sign  that  they 
looked  upon  him  as  some  great  one,  though  he  ap- 
peared mean.  Those  that  would  see  Jesus  by  faith 
now  that  he  is  in  heaven,  must  apply  themselves  to 
his  ministers,  whom  he  lias  appointed  for  this  pur- 
pose, to  guide  poor  souls  in  their  inquiries  after  him. 
Paul  must  send  for  Ananias,  and  Cornelius  for  Peter. 
The  bringing  of  tliesc  Greeks  to  the  knowledge  of 
Christ  by  the  means  of  Philip,  signified  the  agency 
of  the  apostles,  and  the  use  made  of  their  ministry 
in  the  conversion  of  the  Gentiles  to  the  faith,  and 
the  discipling  of  the  nations. 

3.  Their  address  to  Philip  was  in  short  this,  Sir, 
nve  would  see  Jesus.  They  gave  him  a  title  of  re- 
spect, as  one  worthy  of  honour,  because  he  was  in 
relation  to  Christ.  Their  business  is,  they  would 
see  Jesus;  not  only  see  his  face,  that  they  might  be 
able  to  say,  when  they  came  home,  that  they  had 
seen  one  that  was  so  much  talked  of ;  it  is  probable 
that  they  had  seen  him  when  lie  appeared  publicly  ; 
but  they  would  have  some  free  conversation  with 
him,  and  be  tauglit  by  him,  which  it  was  no  easy 
thing  to  find  him  at  leisure  for,  his  hands  were  so 
full  of  public  work.  Now  that  they  were  come  to 
worship  at  the  feast,  they  would  see  Jesus.  Note, 
In  our  attendances  upon  holy  ordinances,  and  par- 
ticularly the  gospel-passover,  the  great  desire  of  our 
souls  should  be  to  see  Jesus  ;  to  have  our  acquaint- 
ance with  him  increased,  our  dependence  on  him 
encouraged,  our  conformity  to  him  carried  on ;  to 
see  liim  as  our's,  to  keep  up  communion  with  him, 
and  derive  communications  of  grace  from  him  :  we 
miss  of  our  end  in  coming,  if  we  do  not  see  Jesus. 

4.  Here  is  the  report  which  Philip  made  of  this 
to  his  Master,  v.  22.  He  tells  Andrew,  who  was  of 
Bethsaida  likewise  ;  and  was  a  senior  fellow  in  the 
college  of  the  apostles,  contemporary  with  Peter, 
and  consults  him  what  was  to  be  done  ;  whether  he 
thought  the  motion  would  be  acceptable  or  no,  be- 
cause Christ  had  sometimes  said  that  he  was  not 
sent  but  to  the  house  of  Israel.  They  agree  that  it 
must  be  made  ;  but  then  he  would  have  Andrew  go 
along  with  him,  remembering  the  favourable  ac- 
ceptance Christ  liad  promised  them,  in  case  two  of 
them  should  agree  touching  any  thing  they  should 
ask,  Matt.  18.  19.  Note,  Christ's  ministers  should 
be  helpful  to  one  another,  and  concur  in  helping 
souls  to  Christ.  Two  are  better  than  one.  It 
should  seem  that  Andrew  and  Philip  brought  this 
message  to  Christ,  when  he  was  teaching  in  public, 
for  we  read  (71.  29. )  of  tlie  peojile  that  stood  by  ;  but 
he  was  seldom  alone. 

III.  Christ's  acceptance  of  this  honour  done  him, 
signified  by  what  he  said  to  the  people  hereupon, 
{v.  23,  8cc.)  •where  he  foretells  both  the  honour 
which  he  himself  should  have  in  hem^  followed,  {-v. 
23,  24. )  and  the  honour  which  they  should  have  that 
followed  him,  x<.  25,  26.  This  was  intended  for  the 
direction  and  encouragement  of  tliese  Greeks,  and 
all  others  that  desired  acquaintance  with  him. 

1.  He  foresees  that  plentiful  hanest  in  the  con- 
version of  the  Gentdes,  which  this  was  as  it  were 
the  first-fruits  of,  v.  23.  Christ  said  to  those  two 
disciples,  who  spake  a  good  word  for  those  Greeks, 
but  doubted  whether  they  should  speed  or  no.  The 
hour  is  come,  when  the  Son  of  man  shall  be  glorified, 
by  the  accession  of  the  Gentiles  to  the  church,  and 


ST.  JOHN,  XII. 


835 


in  order  to  that  he  must  be  rejected  of  the  Jews,  Ob- 
serve, 
(1.)  The  end  designed  hereby,  and  that  is  the 

Ctori/i/itts- of  the  Redeemer;  "And  is  it  so?  Do  the 
ientilesbegin  to  inquire  after  me  ?  Does  the  morn- 
ing-star appear  to  them  :  and  tliat  blessed  day- 
sjiring,  which  knows  its  place  and  time  too,  does 
that  begin  to  take  hold  of  the  ends  of  the  earth  ?  Then 
the  hour  is  come  for  the  glorfijini^  of  the  Son  of  man. " 
This  was  no  sur/irise  to  Christ,  but  a  paradox  to 
those  about  him.  Note,  [1.]  The  calling,  the  effec- 
tual calling,  of  the  Gentiles  into  the  church  of  God, 
greatly  redounded  to  tlie  gloi-y  of  the  Son  of  man. 
The  multiplying  of  the  redeemed,  was  the  magni- 
fying of  the  Redeemer.  [2.]  There  was  a  time,  a 
set  time,  an  hour,  a  certam  houi-,  for  the  glorifying 
of  the  Son  of  maji,  which  did  come  at  last,  when  the 
days  of  his  humiliation  were  numbered  and  finished, 
and  he  speaks  of  the  approach  of  it  with  exultation 
and  triumph  ;  The  hour  is  co?>ie. 

(2. )  The  strange  way  in  which  this  end  was  to  be 
attained,  and  that  was  by  the  death  of  Christ,  inti- 
mated in  that  similitude  ;  {v.  24.)  "  Verily,  verily, 
I  say  unto  you,  you  to  whom  I  have  spoken  of  my 
death  and  sufferings,  that  except  a  corn  of  wheat 
fall,  not  only  to,  but  into,  the  ground,  and  t/ie,  and 
be  buried  and  lost,  it  abideth  alone,  and  you  never 
see  any  more  of  it;  but  if  it  die  according  to  the 
course  of  nature,  (otherwise  it  would  be  a  miracle,) 
v.  bringeth  forth  much  fruit ;  God  eiving  to  eveiy 
seed  its  own  body,"  Christ  is  this  Com  of  wheat, 
the  most  valuable  and  useful  grain.     Now  here  is, 

(1.)  The  necessity  of  Christ's  humiliation  intima- 
ted. He  had  never  been  the  living  quickening 
Head  and  Root  of  the  church,  if  he  had  not  de- 
scended from  heaven  to  this  accursed  earth,  and 
ascended  from  earth  to  the  accursed  tree,  and  so 
accomplished  our  redemption.  He  must  pour  out 
his  soul  unto  death,  else  he  cannot  divide  a  portion 
iviih  the  great,  Isa.  53.  12.  He  shall  have  a  seed 
given  him,  but  he  must  shed  his  blood,  to  purchase 
them  and  purify  them,  must  nuin  them  and  wear 
them.  It  was  necessary  likewise,  as  a  qualification 
for  that  glory,  which  he  was  to  have  liy  the  acces- 
sion of  multitudes  to  his  church  ;  for  if  he  had  not 
by  his  sufferings  made  satisfaction  for  sin,  and  so 
brought  in  an  everlasting  righteousness,  he  had  not 
been  sufficiently  provided  for  the  entertainment  of 
those  that  should  come  to  him,  and  therefore  must 
abide  alone. 

[2.]  The  advantage  of  Christ's  humiliation  illus- 
trated. He  fell  to  the  ground  in  his  incarnation, 
seemed  to  be  buried  alive  in  this  earth,  so  much  was 
his  gloi-y  veiled ;  but  that  was  not  all,  he  died,  this 
immortal  Seed  submitted  to  the  laws  of  mortality, 
he  lay  in  the  grave  like  seed  under  the  clods ;  but  as 
the  seed  comes  up  again  green,  and  fresh,  and  flou- 
rishing, and  with  a  gi-eat  increase,  so  one  dying 
Christ  gathered  to  himself  thousands  of  living  chris- 
tians, and  he  became  their  Root.  The  salvation  of 
souls  hitherto,  and  henceforward  to  the  end  of  time, 
is  all  owing  to  the  dying  of  this  Corn  of  wheat. 
Hereby  the  Father  and  Son  are  glorified,  the  church 
js  replenished,  the  mystical  body  kept  up,  and  will 
at  length  be  completed  ;  and  when  time  shall  be  no 
more,  the  Captain  of  our  salvation,  bringing  many 
sons  to  glory  by  the  virtue  of  his  death,  and  being  so 
made  perfect  by  sufferings,  shall  be  celebrated  for 
ever  with  the  admiring  praises  of  sMuts  and  ancels, 
Heb.  2.  10—13.  ^ 

2.  He  foretells  and  promises  an  abundant  recom- 
pense to  them  who  should  cordially  embrace  him 
and  his  gospel  and  interest,  and  should  make  it  ap- 
pear that  they  do  so,  by  their  faithfulness  in  suffer- 
ing for  him,  or  in  serving  him. 

(1.)  \t\  suffering  for  him,  {v.  25.)  He  that  loves 
his  life  better  than  Christ,  shall  lose  it;  but  he  that 


hates  his  life  in  this  world,  and  prefers  the  favour  of 
God  and  an  interest  in  Christ  before  it,  shall  keep  it 
unto  life  eternal.  This  doctrine  Christ  much  insist- 
ed on,  it  being  the  great  design  of  his  religion  to 
wean  us  from  this  world,  by  setting  before  us  ano- 
ther world. 

[1.]  See  here  the  fatal  consequence  of  an  inordi- 
nate love  of  life  ;  many  a  man  hugs  himself  to  death, 
and  loses  his  life  by  over-loving  it.  He  that  so  loves 
his  animal  life,  as  to  indulge  his  appetite,  and  make 
provi.iio7i  for  the  flesh,  to  fulfll  the  lusts  thereof, 
shall  thereby  shorten  his  days,  shall  lose  the  life  he 
is  so  fond  of,  and  another  infinitely  better.  He  that 
is  so  much  in  love  with  the  life  of  the  body,  and  the 
ornaments  and  delights  of  it,  as,  for  fear  of  expo- 
sing it  or  them,  to  deny  Christ,  he  shall  lose  it,  lose 
a  real  happiness  in  the  other  world,  while  he  thinks 
to  secure  an  imaginary  one  in  this,  Skiri  for  skin 
a  man  may  give  for  his  life,  and  make  a  good  bar- 
gain, but  fie  that  gives  his  soul,  his  God,  his  heaven 
for  it,  buys  life  too  dear,  and  is  guilty  of  his  folly, 
who  sold  a  birthright  for  a  mess  of  pottage. 

[2.]  See  also  the  blessed  recompense  of  a  holy 
contempt  of  life.  He  that  so  hates  the  life  of  the 
body,  as  to  venture  that  for  the  preserving  of  the 
life  of  his  soul,  shall  find  both,  with  unspeakable 
advantage,  in  eternal  life.  Note,  First,  It  is  requi- 
red of  tiie  disciples  of  Christ,  that  they  hate  their 
life  in  this  world  ;  a  life  in  this  world  supposes  a  life 
in  the  other  world,  and  this  is  hated  when  it  is  loved 
less  than  that.  Our  life  in  this  world  includes  all 
the  enjoyments  of  our  present  state,  riches,  honours, 
pleasures,  and  long  life  in  the  possession  of  them  ; 
these  we  must  hate,  that  is,  despise  them  as  vain 
and  insufficient  to  make  us  happy,  dread  the  temp- 
tations that  are  in  them,  and  cheerfully  part  with 
them  whenever  they  come  in  competition  with  the 
service  of  Christ,  Acts  20.  24.— 21.  13.  Rev.  12.  11. 
See  here  much  of  the  power  of  godliness — that  it 
conquers  the  strongest  natural  affections ;  and  much 
of  the  mystery  of  godliness — that  it  is  the  gi-eatest 
wisdom,  and  yet  makes  men  hate  their  own  lives. 
Secondly,  Those  who,  in  love  to  Christ,  hate  their 
own  lives  in  this  world,  shall  be  abundantly  recom- 
pensed in  the  resurrection  of  the  just,  Ue  that 
hateth  his  life,  shall  keep  it ;  he  puts  it  into  the  hands 
of  one  that  will  keep  it  to  life  eternal,  and  restore  it 
with  as  great  an  impro\'ement  as  the  heavenly  life 
can  make  of  the  earthly  one. 

(2.)  In  serving  him  ;  {xk  26.)  If  any  men  profess 
to  serve  me,  let  him  follow  me,  as  a  servant  his 
master  ;  and  where  I  am,  mCi  ii  o  J'lan.t.t®'  o  iuis  is-oti, 
there  let  my  semant  he ;  so  some  read  it,  as  part  of 
the  duty.  There  let  him  be,  to  attend  upon  me ;  we 
read  it  as  part  of  the  promise.  There  shall  he  be  in 
happiness  with  me.  And  lest  this  should  seem  a 
small  matter,  he  adds.  If  any  7nan  serve  me,  him 
will  my  Father  honour;  and  that  is  enough,  more 
than  enough.  The  Greeks  desired  to  see  Jesus; 
(y.  21.)  but  Christ  lets  them  know  that  it  was  not 
enough  to  see  him,  they  must  sen'e  him.  He  did 
not  come  into  the  world,  to  be  a  show  for  us  to  gaze 
at,  but  a  King  to  be  ruled  by.  And  he  saith  this  for 
the  encouragement  of  those  who  inquired  after  him, 
to  become  his  servants.  In  taking  servants,  it  is 
usual  to  fix  both  the  work  and  the  wages;  Christ 
does  both  here. 

[1.]  Here  is  the  work  which  Christ  expects  from 
his  servants ;  and  it  is  very  easy  and  reasonable,  and 
such  as  becomes  them. 

Fi)-st,  Let  them  attend  their  Master's  motions; 
If  any  man  .iet-ve  me,  let  him  follow  me.  Chris- 
tians must /o//ow  Christ,  follow  his  methods  and 
prescriptions,  do  the  things  that  he  saith  ;  follow  his 
example  and  pattern,  walk  as  he  also  walked ;  fol- 
low his  conduct,  by  his  providence  and  Spirit.  \\"e 
must  go  whither  he  leads  us,  and  in  the  way  he 


836 


ST.  JOHN,  XII. 


leads  us ;  must  follow  the  Lamb  whithersoever  he 
goes  before  us.  "  If  any  man  serve  me,  if  he  put 
himself  into  that  relation  to  me,  let  him  apply  him- 
self to  the  business  of  my  service,  and  be  always 
ready  at  my  call."  Or,  "If  any  man  do  indeed 
serve  me,  let  him  make  an  open  and  public  profes- 
sion of  his  relation  to  me,  by  following  me,  as  the 
servant  owns  his  master  by  following  him  in  the 
streets. " 

Secondly,  Let  them  attend  their  master's  repose  ; 
Where  I  am,  there  let  my  servant  be,  to  wait  upon 
me.  Christ  is  where  his  church  is,  in  the  assemblies 
of  his  saints,  where  his  ordinances  are  administered ; 
and  there  let  his  serxmnts  be,  to  present  themselves 
before  him,  and  recci\'e  instructions  from  him.  Or, 
"Where  /  am  to  he  in  heaven,  whither  I  am  now 
going,  there  let  the  thoughts  and  affections  of  my 
servants  be,  there  let  their  conversation  be,  nvhere 
Christ  sitteth,"  Co\.  3.  1,  2.        _ 

[2.]  Here  are  the  Tuag-es  which  Christ  promises 
to  his  servants  ;  and  they  are  very  rich  and  noble. 

J^irst,  They  shall  be  hafijiy  with  him  ;  Where  I 
am,  there  shall  also  my  servant  be.  To  be  ivith  him, 
when  he  was  here  in  poverty  and  disgrace,  would 
seem  but  poor  preferment,  and  therefore,  doubtless, 
he  means  being  with  him  in  paradise,  sitting  with 
him  at  his  table  above,  on  his  tlirone  there ;  it  is  the 
happiness  of  heaven  to  be  with  Christ  there,  ch.  17. 
24.  Christ  speaks  of  heaven's  happiness  as  if  he 
were  already  in  it.  Where  /  ani ;  because  he  was 
sure  of  it,  and  near  to  it,  and  it  was  still  ufioti  his 
heart,  and  in  his  eye.  And  the  same  joy  and  glory 
which  he  thought  recompense  enough  for  all  his 
services  and  sufferings,  are  proposed  to  his  servants 
as  the  recompence  of  their's.  They  that /o//o^d  him 
in  the  wav,  shall  be  with  him  in  the  end. 

Secondly,  They  shall  be  honoured  by  his  leather  ; 
he  will  make  them  amends  for  all  their  pains  and 
loss,  by  conferring  an  lionourupon  them,  such  as  be- 
comes a  great  God  to  give,  but  far  beyond  what  such 
worthless  worms  of  the  earth  could  expect  to  receive. 
The  Rewarder  is  God  himself,  who  takes  the  ser- 
vices done  to  the  Lord  Jesus  as  done  to  himself  The 
reward  is  honour,  true  lasting  honour,  the  highest 
honour  ;  it  is  the  honour  that  comes  from  God.  It 
is  said,  (Prov.  27.  18.)  He  that  waits  on  his  master, 
(humbly  and  diligently,)  shallbe  honoured.  Those 
that  wait  on  Christ,  God  will  put  honour  upon,  such 
as  will  be  taken  notice  of  another  day,  though  now 
under  a  veil.  They  tliat  serve  Christ,  must  humble 
themselves,  and  are  commonly  vilified  by  the  world, 
in  recompence  of  both  which  they  shall  be  exalted 
in  due  time.  Thus  far  Christ's  discourse  has  refe- 
rence to  those  Greeks  who  desired  to  see  him,  en- 
couraging them  to  serve  him  ;  what  became  of  those 
Greeks,  we  ai-e  not  told,  but  are  willing  to  hope 
that  they  who  thus  asked  the  way  to  heaven,  with 
their  faces  thitherward,  found  it,  and  walked  in  it, 

27.  Now  is  my  soul  troubled ;  and  what 
shall  I  say  ?  Father,  save  me  from  this 
hour :  but  for  this  cause  came  I  unto  this 
hour.  28.  Father,  glorify  thy  name.  Then 
came  there  a  voice  from  heaven,  saying,  I 
have  both  glorified  it,  and  will  glorify  it 
again.  29.  The  people  tlierefore,  that  stood 
by,  and  heard  it,  said  that  it  thundered : 
others  said,  An  angel  spake  to  him.  30. 
Jesus  answered  and  said,  This  voice  came 
not  because  of  me,  but  for  your  sakes.  31 . 
Now  is  the  judgment  of  this  world:  now 
shall  the  prince  of  tliis  world  be  cast  out. 
32.  And  I,  if  I  be  Ufted  up  from  the  earth, 


will  draw  all  7nen  unto  me.  33.  This  he 
said,  signifying  what  death  he  should  die. 
34.  The  people  answered  him.  We  have 
heard  out  of  the  law. that  Christ  abideth' 
for  ever :  and  how  sayest  thou.  The  Son 
of  man  must  be  lifted  up  ?  Who  is  this  Son 
of  man  ?  35.  Then  Jesus  said  unto  them. 
Yet  a  little  while  is  the  light  with  you. 
Walk  while  ye  have  the  light,  lest  darkness 
come  upon  you :  for  he  that  walketh  in 
darkness  knoweth  not  whither  he  goeth, 
36.  Wiiile  ye  have  light,  believe  in  the  light, 
that  ye  may  be  the  children  of  light.  These 
things  spake  Jesus,  and  departed,  and  did 
hide  himself  from  them. 

Honour  is  here  done  to  Christ  by  his  Father,  in  a 
voice  from  heaven,  occasioned  by  the  following  part 
of  his  discourse,  and  which  gave  occasion  to  a  fur- 
ther conference  with  the  people.  In  these  verses, 
we  have, 

I.  Christ's  address  to  his  Father,  upon  occasion 
of  the  trouble  which  seized  his  spirit  at  this  time  ; 
{v.  27.)  JVow  is  my  soul  troubled.  A  strange  word 
to  come  from  Christ's  mouth,  and  at  this  time  sur- 
prising, for  it  comes  in  the  midst  of  divers  pleasing 
prospects,  in  which,  one  would  think,  he  should  have 
said.  Now  is  my  soul  pleased.  Note,  Trouble  of 
soul  sometimes  follows  after  great  enlargements  of 
spirit.  In  this  world  of  mixture  and  change  we 
must  expect  damps  upon  our  joy,  and  the  highest 
degree  of  comfort  to  be  the  next  degree  to  trouble. 
When  Paul  had  been  in  the  third  heaven,  he  had  a 
thorn  in  the  flesh.     Observe, 

1.  Christ's  dread  of  his  approaching  sufferings  ; 
JVow  is  my  soul  troubled.  Now  the  black  and  dis- 
mal scene  began,  now  were  the  first  throes  of  the 
travail  of  his  soul,  now  his  agony  began,  his  soul  be- 
gan to  be  exceeding  sorrowful.  Note,  (1.)  The  sin 
of  our  souls  was  the  trouble  of  Christ's  soul,  when 
he  undertook  to  redeem  and  save  us,  and  to  make 
his  soul  an  offering  for  our  sin.  (2.)  The  trouble  of 
his  soul  was  designed  to  ease  the  trouble  of  our  souls  ; 
for,  after  this,  he  said  to  his  disciples,  (ch.  14.  1.) 
"Let  not  your  hearts  be  troubled  ;  why  should  your's 
be  troubled  and  mine  too?"  Our  Lord  Jesus  went 
on  cheerfully  in  his  work,  in  prospect  of  the  joy  set 
before  him,  and  yet  submitted  to  a  trouble  of  soul. 
Holy  mourning  is  consistent  with  spiritual  joy,  and 
the  way  to  etei-nal  joy.  Christ  was  now  troubled, 
now  in  sorrow,  now  in  fear,  now  for  a  season  ;  but  it 
would  not  be  so  always,  it  would  not  be  so  long. 
The  same  is  the  comfort  of  christians  in  their  trou- 
bles. They  are  but /or  a  moment,  and  will  be  turned 
into  joy. 

2.  The  strait  he  seems  to  be  in,  hereupon,  inti- 
mated in  those  words,  And  what  shall  I  say  ?  This 
does  not  speak  him  consulting  with  any  other,  as  if 
he  needed  advice,  but  considering  with  himself  what 
was  fit  to  be  said  now.  When  our  souls  are  trou- 
bled, we  must  take  heed  of  speaking  unadvisedly, 
but  debate  with  ourselves  what  we  shall  say.  Christ 
speaks  like  one  at  a  loss,  as  if  what  he  should  choose 
he  wot  not.  There  was  a  struggle  between  the  work 
he  had  taken  upon  him,  which  required  sufferings, 
and  the  nature  he  had  taken  u])on  him,  which 
dreaded  them  ;  between  these  two  he  here  pauses 
with.  What  shall  I  say  ?  He  looked,  and  there  was 
none  to  help,  which  put  him  to  a  stand.  Calvin  ob- 
servesthisas  a  great  instance  of  Christ's  humiliation, 
that  he  should  speak  thus  like  one  at  a  plunge.  Quo 
se  magis  exanimavit  glorix Dominus,  eo  luculentius 
habemus  erga  nos  amoris  specimen — The  more  en- 


tirely  the  Lord  of  glory  emfitied  himself,  the  brighter  | 
is  the  firoof  of  the  love  he  bare  us.     1  hus  he  w;is  i/i 
all  fwints  temjtted  like  us  we  are,  to  encourage  vis, 
when  we  know  not  wliat  to  do,  to  have  our  eyes  to  him. 

3.  His  prayer  to  God  in  this  strait ;  Father,  save 
me  from  this  hour,  ex  tit  Zfn.;  Tauht — out  of  this 
hour  :  praying  not  so  much  that  it  might  not  come, 
as  that  he  might  be  brought  through  it.  Save  me 
from  this  hour  ;  tliis  was  the  language  of  innocent 
nature,  and  its  feelings  poured  forth  in  prayer.  Note, 
It  is  the  duty  and  interest  of  troubled  souls  to  have 
recourse  to  God  by  faithful  and  fervent  prayer,  and 
in  prayer  to  eye  him  as  a  Father.  Christ  was  vo- 
luntary in  his  sufferings,  and  yet  prayed  to  be  saved 
from  them.  Note,  Prayer  against  a  trouble  may 
very  well  consist  with  patience  under  it,  and  sub- 
mission to  the  will  of  God  in  it.  Observe,  He  calls 
his  suffering,  77iis  hour,  meaning  the  expected 
events  of  the  tiine  now  at  hand  ;  hereby  he  intimates 
that  the  time  of  his  suffering  was,  (li)  A  set  time, 
set  to  an  hour,  and  he  knew  it.  It  was  said  twice 
before,  that  his  hour  was  not  yet  come,  but  it  was 
now  so  near  that  he  might  say  it  was  come.  (2.)  A 
sAort  time  ;  an  hour  is  soon  over,  so  were  Christ's 
sufferings,  he  could  see  through  them  to  the_/oy  set 
before  him. 

4.  His  acquiescence  in  his  Father's  will,  notwith- 
standing. He  presently  corrects  himself,  and,  as  it 
were,  recals  what  he  had  said  ;  But  for  this  cause 
came  I  to  this  hour.  Innocent  nature  got  theirs; 
•word,  but  divine  wisdom  and  love  got  the  last. 
Note,  They  who  would  proceed  regularly,  must  go 
upon  second  thoughts.  The  complainant  speaks 
first ;  but,  if  we  would  judge  righteously,  we  must 
hear  the  other  side.  With  the  second  thought  he 
checked  himself ;  For  this  cause  came  I  to  this  hour ; 
he  does  not  s//fnce  himself  with  this,  that  he  could 
not  avoid  it,  there  was  no  remedy  ;  but  satisfies\\\m- 
self  with  this,  that  lie  ivould  not  avoid  it,  tor  it  was 
pursuant  to  his  own  voluntary  engagement,  and  was 
to  be  the  crown  of  his  whole  undertaking  ;  should 
he  now  fly  off,  it  would  frustrate  all  that  had  been 
done  hitherto.  Reference  is  here  had  to  the  divine 
counsels  concerning  his  sufferings,  by  virtue  of  whicTi, 
thus  it  behoveth  him  to  submit  and  suffer.  Note, 
This  should  reconcile  us  to  the  darkest  hours  of  our 
lives,  that  we  were  all  along  designed  for  them  ;  see 
1  Thess.  3.  3. 

5.  His  regard  to  his  Father's  honour  herein.  Upon 
the  withdrawing  of  his  former  petition,  he  presents 
another,  which  he  will  abide  by  ;  Father,  glorify 
thy  name  ;  to  the  same  purport  with.  Father,  thy 
will  be  done,  for  God's  will  is  for  his  own  glory.  This 
speaks  more  than  barely  a  submission  to  the  will  of 
God,  it  is  a  consecration  of  his  sufferings  to  the  glory 
of  God.  It  was  a  mediatorial  word,  and  was  spoken 
by  him  as  our  Surety,  who  had  undertaken  to  satisfy 
divine  justice  for  our  sin.  The  wrong  which  by  sin 
we  have  done  to  God,  is  in  his  glory,  his  declarative 
gloi-jr ;  for  in  nothing  else  are  we  capable  of  doing 
him  injury.  We  were  never  able  to  make  him  satis- 
faction for  this  wrong  done  him,  nor  any  creature 
for  us  ;  nothing  therefore  remained,  but  that  God 
should  get  him  honour  upon  us  in  our  utter  ruin. 
Here  therefore  our  Lord  Jesus  interfiosed,  undertook 
to  satisfy  God's  injured  honour,  and  lie  did  it  by  his 
humiliation  ;  he  denied  himself  in,  and  divested  him- 
self of,  the  honours  due  to  the  Son  of  God  incamate, 
and  submitted  to  the  greatest  reproach.  Now  here 
he  makes  a  tender  of  this  satisfaction  as  an  equixm- 
lent  ;  "  Father,  glorify  thy  name  ;  let  thy  justice  be 
honoured  upon  the  Sacrifice,  not  upon  the  sinner  ; 
let  the  debt  be  levied  upon  me,  I  am  solvent,  the 
principal  is  not ;"  thus  he  restored  that  which  lie  took 
not  away. 

II.  The  Father's  answer  to  this  address ;  for  he 
heard  him  always,  and  does  still.    Observe, 


ST.  JOHN,  XII.  837 

1.  How  this  answer  was  given — by  a  voice  from 
heave?!.  The  Jews  speak  much  of  a  liath-kSl — the 
daughter  of  a  voice,  as  one  of  those  divers  manners 
by  which  God  in  time  past  spake  to  the  prophets  ; 
but  we  do  not  find  any  instance  of  his  speaking  thus 
to  any  but  to  our  Lord  Jesus  ;  it  was  an  honour  re- 
served for  him  ;  (Matt.  3.  17. — 17.  5.)  and  here, 
probably,  this  audible  voice  was  introduced  by  some 
visible  appearance,  either  of  light  or  darkness,  for 
both  have  been  used  as  vehicles  of  the  divine  glory. 

2.  What  the  answer  was — it  was  an  express  re- 
turn to  that  petition,  Father,  glorify  thy  name.  I 
have  glorified  it  already,  and  I  will  glorify  it  yet 
again.  When  we  pray  as  we  are  taught,  Onr  Fa- 
ther, hallowed  be  thy  name,  this  is  a  comfort  to  us, 
that  it  is  ap  answered  prayer  ;  answered  to  Christ 
here,  and  m  him,  to  all  tiiie  believers.  (1.)  The 
name  of  God  had  been  glorified  in  the  life  of  Christ, 
in  his  doctrine  and  miracles,  and  aU  the  examples 
he  gave  of  holiness  and  goodness.  (2.)  It  should  be 
further  glorified  in  the  death  and  sufferings  of 
Christ ;  his  wisdom  and  power,  his  justice  and  holi- 
ne.ss,  his  truth  and  goodness,  were  greatly  glorified ; 
the  demands  of  a  broken  law  were  fully  answered, 
the  affront  done  to  God's  government  satisfied  for, 
and  God  accepted  the  satisfaction,  and  declared 
himself  well  pleased.  What  God  has  done  for  the 
glorifying  of  his  own  name,  is  an  encouragement  to 
us  to  expect  what  he  will  yet  further  do.  He  that 
has  secured  the  interests  ot  his  own  glory,  will  still. 

III.  The  opinion  of  the  standers-by  concerning 
this  voice,  v.  29.  We  may  hope  there  were  some 
among  them,  whose  minds  were  so  well  prepared  to 
receive  a  divine  revelation,  that  they  understood 
what  was  said,  and  they  bare  record  of  it.  But  no- 
tice is  here  taken  of  the  perverse  suggestion  of  the 
multitude  ;  some  of  them  said  that  it  thundered, 
others,  who  took  notice  that  there  was  plainly  an 
articulate  intelligible  voice,  said  that  certainly  an 
angel  sfiake  to  Imn.  Now  tliis  shews,  1.  That  it  was 
a  1-eal  thing,  even  in  the  judgment  of  those  that  were 
not  at  all  well  affected  to  him.  2.  That  they  were 
loath  to  admit  so  plain  a  proof  of  Christ's  diviiie  mis- 
sion. They  would  rather  say  that  it  was  this,  or 
that,  or  any  thing,  than  that  God  spake  to  him  in 
answer  to  his  prayer  ;  and  yet,  if  it  thundered  with 
articulate  sounds,  (as  Rev.  10.  3,  4.)  was  not  that 
God's  voice  .■'  Or,  if  angels  spake  to  him,  are  not 
they  God's  messengers .'  But  thus  God  sjieaks  once, 
yea  twice,  and  maji  perceives  it  not. 

IV.  The  account  which  our  Saviour  himself  gives 
of  this  voice. 

1.  Wliy  it  was  sent ;  (ii.  30.)  "  It  came  not  because 
of  vie,  not  merely  for  my  encouragement  and  satis- 
faction," (then  it  might  ha\e  been  whispered  in  his 
ear  privately,)  "hvxfor  your  sakes."  (1.)  "That 
all  )'ou  who  heard  it,  may  believe  that  the  Father 
hath  sent  me. "  What  is  said  from  heaven  concern- 
ing our  Lord  Jesus,  and  the  glorifying  of  the  Father 
in  him,  is  said  for  our  sakes,  that  we  might  be 
bi'ought  to  submit  to  him,  and  rest  upon  him.  (2.) 
"That  you,  my  disciples,  who  are  to  follow  me  in 
sufferings,  may  therein  be  comforted  with  the  same 
comforts  that  carry  me  on."  Let  this  encourage 
them  to  part  with  life  itself  for  his  sake,  if  they  were 
called  to  it,  that  it  should  redound  to  the  honour  of 
God.  Note,  The  promises  and  sup])orts  granted  to 
our  Lord  Jesus  in  his  sufferings,  were  intended  for 
our  sakes.  For  our  sakes  he  sancti^ed  himself,  a.nd 
comforted  himself. 

2.  What  was  tlie  meaning  of  it.  He  that  lay  in 
the  Father's  bosom,  knew  his  \-oice,  and  what  was 
the  meaning  of  it ;  and  two  things  God  intended, 
when  he  said  that  he  would  glorify  his  own  name. 

(1.)  That  by  the  death  of  Christ,  Satan  should  be 
conguered  ;  (v.  31.)  Aow  is  the  judgment.  He 
speaks  with  a  divine  exultation  and  triumph.  "Now 


838 


ST.  JOHN,  XIT. 


the  year  of  my  redeemed  is  come,  and  the  time  pre- 
fixed for  the  breaking  of  the  serpent's  head,  and 
giving  a  total  rent  to  the  powers  of  darliness  ;  notv 
for  that  glorious  achievement ;  ?tow,  now,  that  great 
work  is  to  be  done,  which  has  been  so  long  thought 
of  in  the  divine  counsels,  so  long  talked  of  in  the 
written  word,  which  has  been  so  much  the  hope  of 
saints,  and  the  dread  of  devils."  The  matter  of  the 
triumph  is, 

[l.j  That  now  is  the  judgment  of  this  world; 
x.fiTi! ;  take  it  as  a  physical  term  ;  "Now  is  the 
crisis  of  this  world."  The  sick  and  diseased  world 
is  now  upon  the  turning  point,  this  is  the  critical  day, 
upon  which  the  trembling  scale  will  turn  for  life  or 
death,  to  all  mankind  ;  all  that  are  not  recovered  by 
this,  will  be  left  helpless  and  hopeless.  Or,  ratlier, 
it  is  a  law  term,  as  we  take  it ;  "  Now  judgment  is 
entered,  in  order  to  the  taking  out  of  execution 
against  the  prince  of  this  world."  Note,  The  death 
of  Clrrist  was  the  judgment  of  this  world.  I^irst,  It 
is  a  judgment  oi  discovery  and  distinction — judicium 
discretionis ;  so  Austin.  Now  is  the  trial  of  this 
world,  for  men  shall  have  their  character  according 
as  the  cross  of  Christ  is  to  them  ;  to  some  it  is  fool- 
ishness and  a  stumbling-block,  to  others  it  is  theww- 
dom  and  power  of  God  ;  of  which  there  was  a  figure 
in  the  two  thieves  that  were  crucified  with  him.  By 
this  men  are  judged  what  they  think  of  the  death 
of  Christ.  Secondly,  It  is  a  judgment  oi favour  and 
absolution  to  the  chosen  ones  that  are  in  the  world. 
Christ  upon  the  cross  intei-posed  between  a  righteous 
God  and  a  guilty  world  as  a  Sacrifice  for  sin  and  a 
Surety  for  sinners,  so  that  when  he  vfa.s  judged,  and 
iniquity  laid  ufion  him,  and  he  was  wounded  for  our 
transgressions,  it  was  as  it  were  the  judgment  of 
this  world,  for  an  everlasting  righteousness  was 
thereby  brought  in,  not  for  Jews  only,  but  the  whole 
world, '1  John  2.  1,  2.  Dan.  9.  24.  '  Thirdly,  It  is  a 
judgment  of  condemnation  given  against  the  powers 
of  darkness;  see  ch.  16.  11.  Judgment  is  put  for 
vindication  and  deliverance,  the  asserting  of  an  in- 
vaded right.  At  the  death  of  Christ  there  was  a 
famous  trial  between  Christ  and  Satan,  the  sei-pent 
and  the  firomised  seed ;  the  trial  was  for  the  world, 
and  the  lordship  of  it  ;  the  devil  had  long  borne 
sway  among  the  children  of  men,  time  out  of  mind  ; 
he  now  pleads  prescription,  gi-ounding  his  claim 
also  upon  the  forfeiture  incurred  by  sin.  Wc  find 
him  willing  to  have  come  to  a  composition  ;  (Luke 
4.  6,  7.)  he  would  have  given  the  kingdoms  of  this 
world  to  Christ,  provided  he  would  hold  them  by, 
from,  and  under,  him  ;  but  Christ  would  try  it  out 
with  him  ;  by  dying  he  takes  off  the  forfeiture  to  di- 
vine justice,  and  then  fairly  disputes  the  title,  and 
recox'ers  it  in  the  court  of  heaven.  Satan's  dominion 
is  declared  to  be  an  usurpation,  and  the  world  ad- 
judged to  the  Lord  Jesus  as  his  right,  Ps.  2.  6,  8. 
The  judgment  of  this  world  is,  that  it  belongs  to 
Christ,  and  not  to  Satan  ;  to  Christ  therefore  let  us 
all  atturn  tenants. 

[2.  ]  That  now  is  the  prince  of  this  world  cast  out. 

First,  It  is  the  devil  that  is  here  called  \\\e.  prince 
of  this  world,  because  he  rules  over  the  men  of  the 
world  by  the  things  of  the  world  ;  he  is  the  ruler  of 
the  darkness  of  this  world,  that  is,  of  thisrfarA-  world, 
of  those  in  it  that  walk  in  darkness,  2  Cor.  4.  4.  Eph. 
6.  12. 

Secondly,  He  is  said  to  be  cast  out,  to  be  now  cast 
out ;  for,  whatever  had  been  done  hitherto  toward  the 
weakening  of  the  devil's  kingdom,  was  done  in  the 
virtue  of  a  Christ  to  come,  and  therefore  is  said  to 
be  done  now.  Christ  reconciling  the  world  to  God 
by  the  merit  of  his  death,  broke  the  fwwer  of  death, 
and  cast  out  Satan  as  a  destroyer  ;  Christ,  reducing 
the  world  to  God  by  the  doctrine  of  his  cross,  broke 
the  power  of  sin,  and  cast  out  Satan  as  a  deceiver. 
The  bruising  of  his  heel  was  the  breaking  of  the 


serpent's  head.  Gen.  3.  15.  Wlien  his  oracles  were 
silenced,  his  temples  forsaken,  his  idols  famished, 
and  the  kingdoms  of  the  world  become  Christ's 
kingdoms,  then  was  the  prince  of  this  world  cast 
out,  as  appeal's  by  comparing  this  with  John's  vision, 
(Rev.  12.  8 — 11.)  where  it  is  said  to  be  done  by  the 
blood  of  the  Lamb.  Christ's  frequent  casting  of 
devils  out  of  the  bodies  of  people,  was  an  indication 
of  the  great  design  of  his  whole  undertaking.  Ob- 
serve, With  what  assurance  Christ  here  speaks  of 
the  victory  over  Satan  ;  it  is  as  good  as  done,  and 
even  when  he  yields  to  death,  he  triumphs  over  it. 

(2.)  That  by  the  death  of  Christ  souls  shall  be 
converted,  and  tliat  would  be  the  casting  out  of  Sa- 
tan ;  {v.  32.)  If  I  be  lifted  ufifrom  the  earth,  I  will 
draw  all  men  unto  me.    Where  observe  two  things, 

[1.]  The  great  design  of  our  Lord  Jesus,  which 
was  to  draw  all  men  to  him,  not  the  Jews  only  who 
had  been  long  in  profession  a  people  near  to  God, 
but  the  Gentiles  also,  who  had  been  afar  off ;  for  he 
was  to  be  the  desire  of  all  7iations,  (Hag.  2.  7.)  and 
toYammnstXhe  gathering  of  the  people  be.  That 
which  his  enemies  dreaded,  was,  that  the  world 
would  go  after  him,  and  he  would  draw  them  to 
him,  notwithstanding  their  opposition.  Observe 
here  how  Christ  himself  is  all  in  all  in  the  conver- 
sion of  a  soul.  First,  It  is  Christ  tliat  drarjs ;  I 
will  draw.  It  is  sometimes  ascribed  to  the  Father, 
{ch.  6.  44.)  but  here  to  the  Son,  who  is  the  jirjn  of 
the  Lord.  He  does  not  drive  by  force,  but  draws 
with  the  cords  of  a  7nan,  (Hos.  11.  4.  Jer.  31.  3.) 
draws  as  the  loadstone ;  the  soul  is  made  willing, 
but  it  is  in  a  day  of  power.  Secondly,  It  is  to  Christ 
that  we  are  drawn;  "I  will  draw  them  to  me  as 
the  centre  of  their  unity."  The  soul  that  was  at  a 
distance  from  Christ,  is  brought  into  an  acquaint- 
ance with  him  ;  that  was  shy  and  distrustful  of  him, 
is  brought  to  love  him  and  trust  him  ;  drawn  up  to 
his  terms,  into  his  arms.  Christ  was  now  going  to 
heaven,  and  he  would  draw  men's  hearts  to  him 
thither. 

[2.]  The  strange  method  he  took  to  accomplish 
hjs  design  by  being  lifted  up  from  the  earth.  What 
he  meant  by  that,  to  prevent  mistake,  we  are  told  ; 
{v.  33.)  This  he  spake,  signifying  by  what  death  he 
should  die,  the  death  of  the  cross,  though  they  had 
designed,  and  attempted  to  stone  him  to  death.  He 
that  was  crucified,  was  first  nailed  to  the  cross,  and 
then  lifted  up  upon  it.  He  was  lifted  up  as  a  spec- 
tacle to  the  world ;  lifted  up  between  heaven  and 
earth,  as  unworthy  of  either ;  yet  the  word  here 
used  signified  an  honourable  advancement,  Uv  t^ioflS 
— If  i  be  exalted  ;  he  reckoned  his  sufferings  his 
honour.  Whatever  death  we  die,  if  we  die  in  Christ, 
we  shall  be  lifted  up  out  of  this  dungeon,  this  den  of 
lions,  into  the  regions  of  light  and  love.  We  should 
learn  of  our  Master  to  speak  of  dying  with  a  holy- 
pleasantness,  and  to  say,  "  We  shall  then  be  lifted 
up." 

Now  Christ's  drawing  all  nien  to  him,  followed 
his  being  lifted  up  from  the  earth.  First,  It  follow- 
ed after  it  in  time.  The  great  increase  of  the  church 
was  after  the  death  of  Christ ;  while  Christ  lived, 
we  read  of  thousands  at  a  sermon  miraculously  fed, 
but  it  was  after  his  death  that  we  read  of  thousands 
at  a  sermon  added  to  the  church  which  should  be 
saved.  Israel  began  to  multiply  in  Egypt  after  the 
death  of  Joseph.  Secondly,  It  followed  upon  it  as  a 
blessed  consequence  of  it.  Note,  There  is  a  power- 
ful virtue  and  efficacy  in  the  death  of  Christ  to  draw 
souls  to  him.  The  cross  of  Christ,  though  to  some 
a  stumbling-stone,  to  others  is  a  load-stone.  Some 
make  it  an  allusion  to  the  drawing  of  fisli  into  a  net ; 
the  lifting  up  of  Christ  was  as  the  spreading  of  the 
net;  (Matt.  13.  47,  48.)  or  to  the  setting  up  of  a 
standard,  which  draws  soldiers  together ;  or  rather, 
it  refers  to  the  lifting  up  of  the  brazen  serpent  in 


ST.  JOHN,  XII. 


839 


the  wilderness,  which  drew  all  those  to  it  that  were 
stung  with  fiery  serpents,  as  soon  as  ever  it  was 
known  tliat  it  was  lifted  up,  and  there  was  healing 
virtue  in  it.  O  !  what  flocking  was  there  to  it  !  So 
there  was  to  Christ,  when  salvation  through  him 
was  preached  to  all  nations  ;  see  ch.  3.  14,  15.  Per- 
haps it  has  some  reference  to  the  postui-e  in  whicli 
Christ  was  crucified,  with  his  arms  stretched  out,  to 
invite  all  to  liim,  and  embrace  all  that  come.  They 
that  put  Christ  to  that  ignominious  death,  thouglit 
thereby  to  drive  all  men  from  him  ;  but  tlie  devil  was 
outshot  in  his  own  bow.  Out  of  the  eater  came  forth 
meat. 

V.  The  people's  exception  against  what  he  said, 
and  their  cavil  at  it,  v.  34.  Though  they  had  heard 
the  voice  from  heaven,  and  the  gracious  words  that 
proceeded  out  of  his  mouth,  yet  they  object,  and 
pick  quarrels  with  him.  Christ  had  called  himself, 
the  Son  of  man,  {v.  23.)  which  they  knew  to  be  one 
of  the  titles  of  the  Messiah,  Dan.  7.  13.  He  had 
also  said,  that  the  Son  of  man  must  be  Ufted  u/i, 
which  they  understood  of  liis  dying,  and,  probably, 
he  explained  himself  so  ;  and  some  think  repeated 
what  he  said  to  Nicodemus,  [ch.  3.  14.)  So  must  the 
Son  of  man  be  Ufted  u/i.     Now  against  this, 

1.  They  alleged  those  scriptures  of  the  Old  Tes- 
tament which  speak  of  the  pei-petuity  of  the  Mes- 
siah, that  he  should  be  so  far  from  being  cut  oflf  in 
the  midst  of  his  days,  that  he  should  be  a  Priest  for 
ever,  (Ps.  110.  4.)  and  a  King/or  firr,  (Ps.  89.  29, 
&c.)  that  he  should  have  length  of  days  for  ever 
and  ever,  and  his  years  as  many  generatmis ;  (Ps. 
61.  6.)  from  all  this  they  inferred  that  the  Messiah 
should  not  die.  Thus  gi-eat  knowledge  in  the  letter 
of  the  scripture,  if  the  heart  be  unsanctified,  is  ca- 
pable of  bemg  abused  to  serve  the  cause  of  infidelity, 
and  to  fight  against  cliristianity  with  its  own  wea- 
pons. Their  perverseness  in  opposing  this  to  what 
Jesus  had  said,  will  appear,  if  we  consider,  ( 1. )  That, 
when  tliey  vouched  the  scripture  to  prove  that  the 
Messiah  abideth  for  ever,  they  took  no  notice  of 
tliose  texts  which  speak  of  tire  Messiah's  death  and 
sufferings  :  they  had  heard  out  of  the  law,  that  Mes- 
siah abideth  for  ever ;  and  had  they  never  heard 
out  of  the  law,  that  Messiah  shall  be  cut  off,  (Dan. 
9.  26.)  and  that  he  shall  fiour  out  his  soul  unto 
death,  (Isa.  53.  12. )  and  particularly,  that  his  hands 
and  feet  should  be  pierced?  Wliy  then  do  they 
make  so  strange  of  the  lifting  ufi  of  the  Soji  of 
man  ?  Note,  We  often  run  into  great  mistakes,  and 
then  defend  them  with  scripture-arguments,  by  put- 
ting those  things  asunder,  which  God  in  his  word 
has  put  together  ;  and  opposing  one  truth,  under 
pretence  of  supporting  another.  We  have  heard 
out  of  the  gospel,  that  which  exalts  free  grace,  we 
have  heard  also  that  which  enjoins  duty,  and  we 
must  cordially  embrace  both,  and  not  separate  them, 
or  set  them  at  variance.  (2. )  That,  when  they  op- 
posed what  Christ  said  concerning  the  sufferings  of 
the  Son  of  man,  they  took  no  notice  of  what  he  had 
said  concerning  his  gloiy  and  exaltation.  They  had 
heard  out  of  the  law,  that  Christ  abideth  for  ever  ; 
and  had  they  not  heard  our  Lord  Jesus  say  that  he 
should  be  glorified,  that  he  should  bring  forth  much 
frtiit,  and  draw  all  men  to  him  ?  Had  he  not  just 
now  promised  immortal  honours  to  his  followers, 
wliich  supposed  his  abiding  for  ever  ?  But  this  tliey 
overlook.  Thus  unfair  disputants  oppose  some  parts 
of  the  opinion  of  an  adversary,  which,  if  they  would 
but  take  entire,  they  could  not  but  subscribe  to ; 
and  in  the  doctrine  of  Christ  there  are  paradoxes, 
which  to  men  of  corrupt  minds  are  stones  of  stum- 
bling— as  Chri.st  crucified,  and  yet  glorified  ;  lifted 
uji  from  the  earth,  and  yet  drawing  all  men  to  him. 

2.  Tliey  ask,  hereupon,  Jl'ho  is  this  Son  of  man  ? 
This  they  asked,  not  with  a  desire  to  be  instructed, 
but  tauntingly  and  insultingly,  as  if  now  they  had 


baffled  him,  and  run  him  do\vn.  "Thou  sayest. 
The  Son  of  man  must  die;  we  have  proved  the 
Messiah  must  not,  and  where  is  then  thy  Messiah- 
ship  .'  This  Son  of  man,  as  thou  callest  thyself,  can- 
not be  the  Messiah,  thou  must  therefore  think  of 
sometliing  else  to  pretend  to."  Now  that  which 
prejudiced  them  against  Christ,  was,  his  meanness 
and  poverty ;  they  would  rather  have  no  Christ 
than  a  suffering  one . 

VI.  What  Christ  said  to  this  exception,  or,  ra- 
ther, what  he  said  upon  it.  The  objection  was  a 
perfect  cavil ;  they  might,  if  they  pleased,  answer 
it  tliemselves.  Man  dies,  and  yet  is  immortal,  and 
abideth  for  ever,  so  the  Son  oj  man  ;  therefore,  in- 
stead of  answering  these  fools  according  to  their 
folly,  he  gives  them  a  serious  caution  to  take  heed 
of  trifling  away  the  day  of  their  opportunities  in 
such  vain  and  fraitless  cavils  as  these  ;  (x".  35,  36.) 
"  Yet  a  little  'while,  and  but  a  little  while,  is  the  light 
with  you ;  therefore  be  wise  for  yourselves,  and 
walk  while  ye  have  the  light." 

In  general,  we  may  observe  here,  1.  The  concern 
Christ  has  for  the  souls  of  men,  and  his  desire  of 
their  welfare.  With  what  tenderness  does  he  here 
admonish  those  to  look  well  to  themselves,  who  were 
contriving  ill  against  him  ?  E\'en  when  he  endured 
the  contradiction  of  sinners,  he  endeavoured  their 
conversion.  See  Prov.  29.  10.  2.  The  method  he 
takes  with  those  objectors  ;  with  meekness  instruct- 
ing those  that  opposed  themselves,  2  Tim.  2.  25. 
Were  but  men's  consciences  awakened  by  a  due 
concern  about  their  everlasting  state,  and  did  they 
consider  how  little  time  they  have  to  spend,  and 
none  to  spare,  they  would  not  waste  precious  thoughts 
and  time  in  trifling  cavils. 

Particularly  we  have  here, 

(1.)  The  privilege  and  advantage  they  enjoyed 
in  having  Christ  and  his  gospel  among  them,  with 
the  shortness  and  uncertainty  of  their  enjoyment  of 
it ;  yet  a  little  while  is  the  light  with  you.  Christ  is 
this  light ;  and  some  of  the  ancients  suggest,  that, 
in  calling  himself  the  Light,  he  gives  a  tacit  answer 
to  their  objection.  His  dying  \ipon  the  cross  was  as 
consistent  with  his  abiding  for  ex'er,  as  the  setting 
of  the  sun  evei-y  night  is  with  his  peipetuity.  The 
duration  of  Christ's  kingdom  is  compared  to  that  of 
the  sun  and  moon,  Ps.  72.  17.-89.  36,  37.  The 
ordinances  of  heaven  are  unchangeably  fixed,  and 
yet  the  sun  and  moon  set  and  are  eclipsed  ;  so  Christ, 
the  Sun  of  righteousness,  abides  for  ever,  and  yet 
was  eclipsed  by  his  sufferings,  and  was  but  a  little 
while  within  our  horizon.  Now,  [1.]  The  Jews  at 
this  time  had  the  light  with  them,  they  had  Christ's 
bodily  presence,  heard  his  preaching,  saw  his  mira- 
cles. The  scripture  is  to  us  a  light  shining  in  a 
dark  place.  [2.  ]  It  was  to  be  but  a  little  while  with 
them  ;  Christ  would  shortly  leave  them,  their  visi- 
ble church  state  would  soon  after  be  dissolved,  and 
the  kingdom  of  God  taken  from  them,  and  blindness 
and  hardness  would  happen  unto  Israel.  Note,  It 
is  good  for  us  all  to  consider  what  a  little  while  we 
are  to  have  the  light  with  us.  Time  is  short,  and 
perhaps  opportunity  not  so  long.  The  candlestick 
may  be  removed  ;  however,  we  must  be  7-emoved 
shortly.  Yet  a  little  while  is  the  light  of  life  with 
us  ;  yet  a  little  while  is  the  light  of  the  go.spel  with 
us,  the  day  of  grace,  the  means  of  grace,  the  Spirit 
of  grace,  yet  a  veiy  little  while. 

(2.)  The  wai-ning  given  them  to  make  the  best  of 
these  advantages  while  they  enjoyed  them,  because 
of  the  danger  they  were  in  of  losing  them  ;  IValk 
while  ye  have  the  light:  as  travellers  who  m;ike  the 
liest  of  their  wav  forward,  that  they  may  not  be 
Iienighted  in  their  journey,  because  travelling  in  the 
night  is  uncomfortable  and  unsafe.  "Come,"  say 
they,  "  let  us  mend  our  pace,  and  get  forward,  while 
we  have  day-light,"    Thus  wise  should  ire  be  for 


840  ST.  JOHN,  XIL 

our  souls,  who  are  journeying  towards  eternity. 
Note,  [1.]  It  is  our  business  to  walk,  to  press  for- 
ward toward  heaven,  and  to  get  nearer  it  by  being 
made  fitter  for  it.  Our  life  is  but  a  day,  and  we 
have  a  day's  journey  to  go,  [2.]  The  best  time  of 
walking  is  while  we  have  the  light.  The  day  is  the 
proper  season  for  work,  as  the  night  is  for  rest.  The 
proper  time  for  getting  grace  is  when  we  have  the 
word  of  grace  preached  to  us,  and  the  Spirit  of 
grace  striving  with  us,  and  therefore  then  is  the 
time  to  be  busy.  [3.]  We  are  highly  concerned 
thus  to  improve  our  opportunities,  for  fear  lest  our 
day  be  finished  before  we  have  finished  our  day's 
work  and  day's  journey  ;  "lest  darkness  come  ujion 
you,  lest  you  lose  your  opportunities,  and  can  neither 
recover  them,  nor  dispatch  the  business  you  have 
to  do  without  them."  Then  darkness  comes,  that  is, 
such  an  utter  incapacity  to  make  sure  the  great  salva- 
tion, as  renders  the  state  of  the  careless  sinner  quite 
deplorable  ;  so  that  if  his  work  be  undone,  then  it  is 
likely  to  be  undone  for  ever. 

(3. )  The  sad  condition  of  those  who  have  sinned 
away  the  gospel,  and  are  come  to  the  period  of  their 
day  of  grace.  They  walk  in  darkness,  and  know 
neither  -where  they  go,  nor  whither  they  go ;  neither 
the  way  they  are  walking  in,  nor  the  end  they  are 
walking  toward.  He  that  is  destitute  of  the  light 
of  the  gospel,  and  is  not  acquainted  with  its  disco- 
veries and  directions,  he  wa?iders  endlessly  in  mis- 
takes and  errors,  and  a  thousand  crooked  paths,  and 
is  not  aware  of  it.  Set  aside  the  instructions  of  the 
christian  doctrine,  and  we  know  little  of  the  differ- 
ence between  good  and  evil.  He  is  going-  to  destruc- 
tion, and  knows  not  his  danger,  for  he  is  either 
slee/iing  or  dancing  at  the  pit's  brink. 

(4. )  The  great  duty  and  interest  of  every  one  of 
us,  inferred  from  all  this;  (xk  36.)  While  ye  have 
the  light,  believe  in  the  light.  The  Jews  had  now 
Christ's  presence  with  them,  let  them  improve  it ; 
afterward  they  had  the  first  offers  of  the  gospel 
made  to  them  by  the  apostles  wherever  they  came  ; 
now  this  is  an  admonition  to  them  not  to  out-stand 
their  market,  but  to  accept  the  offer  when  it  was 
made  them  :  the  same  Christ  saith  to  us  all  who 
enjoy  the  gospel.  Note,  [1.]  It  is  the  duty  of  eveiy 
one  of  us  to  believe  in  the  gosfiel  light,  to  receive  it 
as  a  divine  light,  to  subscribe  to  the  tmths  it  disco- 
vers, for  it  is  a  light  to  our  eyes,  and  to  follow  its 
conduct,  for  it  is' a  light  to  our  feet.  Christ  is  the 
light,  and  we  must  believe  in  him  as  he  is  revealed 
to  us ;  as  a  true  light  that  will  not  deceive  us,  a  sure 
light  that  will  not  misguide  us.  [2.]  We  are  con- 
cerned to  do  this  while  we  have  the  light,  to  lay 
hold  on  Christ  while  we  have  the  gospel  to  shew  us 
the  way  to  him,  and  direct  us  in  that  way.  [3.] 
They  that  believe  in  the  light,  shall  be  the  children 
of  light,  they  shall  be  owned  as  christians,  who  are 
called  children  of  light,  (Luke  16.  8.  Eph.  5.  8.) 
and  of  the  day,  1  Thess.  5.  5.  They  that  have  God 
for  their  Father,  are  children  of  light,  for  God  is 
light ;  they  are  bom  from  above,  and  heirs  of  hea- 
ven, and  children  of  light,  for  heaven  is  light. 

VII.  Christ's  retiring  from  them,  hereupon  ;  These 
things  spake  Jesus,  and  said  no  more  at  this  time, 
but  left  this  to  their  consideration,  and  departed, 
and  did  hide  himself  from  them.  And  this  he  did, 
1.  For  their  conviction  and  awakening.  If  they  will 
not  regard  what  he  hath  said,  he  will  have  nothing 
more  to  say  to  them.  They  are  joined  to  their  infi- 
delity, as  Ephraim  to  idols  ;  let  them  alone.  Note, 
Christ  justly  removes  the  means  of  grace  from  those 
that  quarrel  with  them,  and  hides  his  face  from  a 
fromard  generation,  Deut.  32.  20.  2.  For  his  own 
preservation.  He  hid  himself  from  their  rage  and 
fuiy,  retreating,  it  is  probable,  to  Bethany,  where 
he  lodged.  By  this  it  appears  that  what' he  said, 
in-itated  and  exasperated  them,  and  they  were 


made  worse  by  that  which  should  have  made  them 
better, 

.37.  But  though  he  had  done  so  many 
miracles  before  them,  yet  they  believed  not 
on  him :  38.  That  the  saying  of  Esaias  the 
prophet  might  be  fulfilled,  which  he  spake, 
Lord,  who  hath  believed  our  report  ?  and 
to  whom  hath  the  arm  of  the  Lord  been 
revealed  ?  39.  Therefore  they  could  not 
believe,  because  that  Esaias  said  again, 
40.  He  hath  blinded  their  eyes,  and  hard- 
ened their  heart;  that  tliey  should  not  see 
with  their  eyes,  nor  understand  with  their 
heart,  and  be  converted,  and  I  should  heal 
them.  41 .  These  things  said  Esaias,  when 
he  saw  his  glory,  and  spake  of  him. 

We  have  here  the  honour  done  to  our  Lord  Jesus 
by  the  Old  Testament  prophets,  who  foretold  and 
lamented  the  infidelity  of  tlie  many  that  believed 
not  on  him.  It  was  indeed  a  dishonour  and  grief  to 
Christ,  that  his  doctrine  met  with  so  little  accep- 
tance, and  so  much  opposition ;  but  this  takes  off  the 
wonder  and  reproach,  makes  the  offence  of  it  to 
cease,  and  made  it  no  disappointment  to  Christ,  that 
herein  the  scriptures  were  fulfilled.  Two  things 
are  here  said  concerning  this  untractable  people, 
and  both  were  foretold  by  the  evangelical  prophet 
Isaiah,  that  thy  did  not  believe,  and  that  they  could 
not  believe. 

I.  They  did  not  believe  ;  {y.  37.  ■)  Thotigh  he  had 
do7ie  so  many  miracles  before  them,  which,  one  would 
think,  should  have  convinced  them,  yet  they  be- 
lieved not,  but  opposed  him.     Observe, 

1.  The  plenty  of  the  means  of  conviction  which 
Christ  afforded  them ;  he  did  miracles,  so  many 
miracles,  (Too-izuT*  cru^tiit,)  it  signifies  both  so  many, 
and  so  great.  It  refers  to  all  the  miracles  he  had 
wrought  formerly;  nay  the  blind  and  lame  now 
came  to  him  into  the  temple,  and  he  healed  them, 
Matt.  21.  14.  His  miracles  were  the  great  proof 
of  his  mission,  and  on  the  evidence  of  them  he  reli- 
ed. Two  things  concerning  them  he  here  insists 
upon;  (1.)  The  ntnnberoit\\exn;  they  were  many  ; 
various,  and  of  divers  kinds  ;  numerous,  and  often 
repeated  ;  and  every  new  miracle  confirmed  the 
reality  of  all  that  went  before.  The  multitude  of 
his  miracles  was  not  only  a  proof  of  his  unexhausted 
power,  but  gave  the  greater  opportunity  to  examine 
tliem  ;  and  if  there  had  been  a  cheat  in  them,  it  was 
moraliv  impossible  but  that  in  some  or  other  of  them 
it  would  have  been  discovered  ;  and,  being  all  mira- 
cles of  mercy,  the  more  they  were,  the  more  good 
was  done.  (2. )  The  ?2o?onW!/ of  them.  He  wrought 
these  miracles  before  them,  not  at  a  distance,  not  in 
a  comei-,  but  before  many  witnesses,  appearing  to 
their  own  eyes. 

2.  The  iiicfficacy  of  these  means  ;  yet  they  believed 
not  on  him.  They  could  not  gainsay  the  premises, 
and  yet  would  not  grant  the  conclusion.  Note,  The 
most  plentiful  and  powerful  means  of  conviction  will 
not  of  themselves  work  faith  in  the  depraved  pre- 
judiced hearts  of  men.  These  saw  and  yet  believed 
not. 

3.  The  fulfilling  of  the  scripture  in  this  ;  {y.  38.) 
that  the  saving  of  £saias  might  be  fulfilled.  Not 
that  these  infidel  Jews  designed  the  falfilling  of  the 
scripture,  (thcv  rather  fancied  those  scriptures 
which  speak  of  the  church's  best  sons,  to  be  fulfilled 
in  themselves)  but  the  event  exactly  answered  the 
prediction,  so  that  fut  for  ita  7it)  this  saying  of 
Esaias  was  fulfilled.  The  more  improbable  any 
event  is,  the  more  does  a  divine  foresight  appear  in 


ST.  JOHN,  XII. 


841 


the  prediction  of  it.    One  could  not  have  imagined  I 
tliat  the  kingdom  of  the  Messiah,  supported  witli 
such  pregnani:  proofs,   sliould  have  met  witli  so 
much  opposition  among  the  Jews,   and  therefore 
their  unbelief  is  called  a  marvellous  nvork,  arid  a 
wonder,  Isa.  29.  9,  14.     Christ  himself  marvelled 
at  it,  but  it  was  what  Isaiah  foretold,  (Isa.  53.  1.) 
and  now  it  is  accomplished.     Observe,  (1.)  The 
gospel  is  here  called  their  report ;  IPw  has  beliex<ed, 
tH  u*!.S  iifjL^v — our  hearing,  which  we  have  heard 
from  God,  and  which  youliave  heard /rom  tis  ;  our 
report  is  the  report  that  we  bring,  lilce  the  report 
of  a  matter  of  fact ;  or  the  refiort  of  a  solemn  reso- 
lution in  the  senate.     (2.)  It  is  foretold,  that  few 
comparatively  of  those   to   whom    this  report  is 
brought,  will  be  persuaded  to  give  credit  to  it. 
Many  hear  it,  but  few  heed  it,  and  embrace  it ;  Who 
hath  believed  it  ?    Here  and  there  one,  but  none  to 
speak  of ;  not  the  wise,  not  the  noble  ;  it  is  to  them 
but  a  report  which  wants  confirmation.     (3.)  It  is 
spoken  of  as  a  thing  to  be  greatly  lamented,  that  so 
few  believe  the  report  of  the  gospel.     Lord  is  here 
prefixed  from  the  LXX.  but  is  not  in  the  Hebrew, 
and  it  intimates  a  sorrowful  account  brought  to  God 
by  the  messengers,  of  the  cold  entertainment  which 
they  and  their  report  had  ;  as  the  servent  came,  and 
shewed  his  lord  all  these  things,  Luke  14.  21.     (4.) 
The  reason  why  men  believe  not  the  report  of  the 
gospel,  is,  because  the  arm  of  the  Lord  is  not  reveal- 
ed to  them,  because  they  do  not  acquaint  themselves 
■with,  and  submit  themselves  to,  the  gi-ace  of  God  ; 
they  do  not  experimentally  know  the  virtue  and  fel- 
lowship of  Christ's  death  and  resurrection,  in  which 
the  arm  of  the  Lord  is  revealed.  They  saw  Christ's 
miracles,  but  did  not  see  the  a7-?n  of  the  Lord  reveal- 
ed in  them. 

II.  They  could  not  believe,  and  therefore  they 
could  not,  because  Esaias  said,  He  hath  blinded  their 
eyes.  This  is  a  hard  saying,  who  can  explain  it  ? 
We  are  sure  tliat  God  is  infinitely  just  and  merciful, 
and  therefore  we  cannot  think  that  there  is  in  any 
such  an  impotency  to  good,  resulting  from  the  coun- 
sels of  God,  as  lays  them  under  a  fatal  necessity  of 
being  evil ;  God  damns  none  by  mere  sovereignty, 
yet  it  is  said.  They  could  tiot  believe.  St.  Austin, 
coming  in  course  to  the  exposition  of  these  words, 
expresses  himself  with  a  holy  fear  of  entering  upon 
an  inquiry  into  this  mystery.  Justa  sunt  judicia 
ejus,  sed  occulta — His  judgments  are  just,  but  hid- 
den. 1.  They  could  not  believe,  that  is,  they  ivould 
not ;  they  were  obstinately  resolved  in  their  infideli- 
ty ;  thus  Chr)'Sostom  and  Austin  incline  to  under- 
stand it ;  and  the  former  gives  divers  instances  of 
scripture  of  the  putting  of  an  impotency  to  signiiy 
the  invincible  refusal  of  the  will,  as  Gen.  Sf.  4. 
They  could  not  speak  peaceably  to  him.  And  ch.  7. 
7.  This  is  a  moral  impotency,  like  that  of  one  that 
is  accustomed  to  do  evil,  Jer.  13.  23.  But,  2.  They 
could  not,  because  Esaias  had  said.  He  hath  blinded 
their  eyes.  Here  the  difficulty  increases  ;  it  is  cer- 
tain that  God  is  not  the  author  of  sin,  and  yet, 

(1.)  There  is  a  righteous  hand  of  God  sometimes 
to  be  acknowledged  in  the  blindness  and  obstinacy 
of  those  who  persist  in  impenitency  and  unbelief,  by 
which  they  are  justly  punished  for  their  former  re- 
sistance of  the  divine  light  and  rebellion  against  the 
divine  law.  If  God  withhold  abused  grace,  and  give 
men  over  to  indulge  lusts  ;  if  he  permit  the  ei'il 
spirit  to  do  his  work  on  them  that  resisted  the  good 
Spirit;  and  if  in  his  providence  he  ]aY  stumbling- 
blocks  in  sinners'  way,  which  confii-m  their  preju- 
dices, then  he  blinds  their  eyes,  and  hardens  their 
hearts,  and  these  are  spiritual  judgments,  like  the 
giving  up  of  idolatrous  gentiles  to  vile  affections,  and 
degenerate  christians  to  strong  delusions. 

Observe  the  method  of  conversion  implied  here, 
and  the  steps  taken  in  it,     [1.]  Sinners  are  brought 

Vol.  v.— 5  O 


to  see  -ivith  their  eyes,  to  discern  the  reality  of  divine 
things,  and  to  have  some  knowledge  of  them.  [2.] 
To  understand  ivith  their  heart,  to  apply  these  things 
to  themselves  ;  not  only  to  assent  and  approve,  but 
to  ro;!sent  and  accept,  [3]  To  be  converted,  and 
effectually  turned  from  sin  to  Christ,  from  the  world 
and  the  iiesh  to  God,  as  their  felicity  and  portion. 
[4.]  Then  God  will  heal  them,  will  justify  and 
sanctify  them  ;  \i\\\  pardon  their  sins,  which  are  as 
bleeding  wounds,  and  mortify  their  coiTuptions 
which  are  as  lurking  diseases;  now  when  God 
denies  his  grace,  nothing  of  this  is  done  ;  the  aliena- 
tion of  the  mind  from,  and  its  aversion  to,  God  and 
the  divine  life,  grows  into  a  rooted  and  invincible 
antipathy,  and  so  the  case  becomes  desperate. 

(2.)  Judicial  blindness  and  hardness  are  in  the 
word  of  God  threatened  against  tliose  who  wilfully 
persist  in  wickedness,  and  were  particularly  fore- 
told concerning  the  Jewish  church  and  nation. 
Known  unto  God  are  all  his  works,  and  all  our's  too. 
Christ  knew  before  who  would  betray  him,  and 
spake  of  it,  ch.  6.  70.  This  is  a  confirmation  of  the 
tiiith  of  scripture-prophecies,  and  thus  even  the 
unbelief  of  the  Jews  may  help  to  strengthen  our 
faith.  It  is  also  intended  for  caution  to  particular 
persons,  to  beware  lest  that  come  upon  them,  which 
was  spoken  of  in  the  prophets.  Acts  13.  40. 

(3.)  What  God  has  foretold  wiU  certainly  come 
to  pass,  and  so,  by  a  necessary  consequence,  in 
order  of  arguing,  it  might  be  said,  that  therefore 
they  could  not  believe,  because  God  by  the  prophets 
had  foretold  they  would  not ;  for  such  is  the  know- 
ledge of  God,  that  he  cannot  be  deceived  in  what  he 
foresees,  and  such  his  ti-uth,  that  he  cannot  deceive 
in  what  he  foretels,  so  that  the  scripture  cannot  be 
broken.  Yet,  be  it  obsei-ved,  that  the  prophecy  did 
not  name  particular  persons ;  so  that  it  might  not 
be  said,  "  Therefore  such  a  one  and  such  a  one 
could  not  believe,  because  Esaias  had  said  so  and 
so ;"  but  it  pointed  at  the  body  of  the  Jewish  nation, 
which  would  persist  in  their  infidelity,  till  their 
cities  were  wasted  without  inhabitants,  as  it  follows, 
Isa.  6.  11,  12.  yet  still  reserving  a  remnant,  {v.  13.)  ire 
it  shall  be  a  tenth  ;  which  resene  was  sufficient  to  keep 
a  door  of  hope  open  to  particular  persons ;  for  each 
one  might  say.  Why  may  not  I  be  of  that  remnant  ? 
Lastly,  The  evangelist,  ha^'ing  quoted  the  pro- 
phecy, shews  {v.  41.)  that  it  was  intended  to  look 
further  than  the  prophet's  own  days,  and  that  its 
principal  reference  was  to  the  days  of  the  Messiah ; 
These  things  said  Llsaias,  when  he  saw  his  glory,  and 
spake  of  him. 

1.  We  read  in  the  prophecy,  that  this  was  said  to 
Esaias,  Isa.  6.  9.  But  here  we  are  told  that  it  was 
said  by  him  to  the  purpose.  For  nothing  was  said 
by  him  as  a  prophet,  which  was  not  first  saidrt  him; 
nor  any  thing  said  to  him,  which  was  not  afterward 
said  by  him  to  those  to  whom  he  was  sent.  See  Isa. 
21.  10. 

2.  The  vision  which  the  prophet  there  had  of  the 
glory  of  God,  is  here  said  to  be  his  seeing  the  glory 
of  Jesus  Christ ;  he  sa7a  his  glory.  Jesus  Christ 
therefore  is  equal  in  power  and  glon-  with  the  Fa- 
ther, and  his  praises  are  equally  celebrated.  Christ 
had  a  glory  before  the  foundation  of  the  world,  and 
Esaias  saw  this. 

3.  It  is  said  that  the  prophet  there  s/iake  of  Mm. 
It  seems  to  have  been  spoken  of  the  prophet  him- 
self, (for  to  him  the  commission  and  instructions 
were  there  given,)  and  yet  it  is  here  said  to  be  spo- 
ken of  Christ,  for  as  all  the  prophets  testified  of  him, 
so  they  typified  him.  This  they  spake  of  him,  that 
as  to  many  his  coming  would  be  not  only  fruitless, 
hut  fatal,  a  sa\"our  of  death  unto  death.  It  might  be 
objected  against  his  doctrine,  If  it  was  /Vom  heaven, 
why  did  not  the  Jews  believe  it  ?  But  this  is  an  an- 
swer to  it ;  It  was  not  for  want  of  evidence,  but  be- 


842 


ST.  JOHN,  XII. 


cause  their  heart  was  made  fat,  and  their  ears  heavy. 
It  was  spoken  of  Christ,  that  he  should  be  glorified 
in  the  ruin  of  an  unbelieving  multitude,  as  well  as  in 
the  salvation  of  a  distinguished  remnant, 

42.  Nevertheless  among  the  chief  rulers 
also  many  believed  on  him ;  but  because  of 
the  Pharisees  they  did  not  confess  him,  lest 
they  should  be  put  out  of  the  synagogue. 
43.  For  they  loved  the  praise  of  men  more 
than  the  praise  of  God. 

Some  honour  was  done  to  Christ  by  these  i-ulers, 
for  thev  believed  on  him,  were  convinced  tliat  he 
was  sent  of  God,  and  received  his  doctrine  as  divine ; 
but  they  did  not  do  him  honour  enoug-h,  for  they 
had  not  courage  to  own  their  faith  in  him.  Many 
professed  more  kindness  for  Christ  than  really  they 
had,  these  had  more  kindness  for  him  than  they 
■were-  willing  to  profess. 

See  here  what  a  struggle  was  in  these  rulers  be- 
tween their  co7ivictio?t3  and  their  corrufitions. 

I.  See  the  fioiuer  of  the  word  in  the  com<ictiovs 
that  many  of  them  were  under,  who  did  not  wilfully 
shut  their  eyes  against  the  light.  They  believed  on 
him  as  Nicodemus,  received  him  as  a  teacher  come 
from  God.  Note,  the  trath  of  the  gospel  has  per- 
haps a  better  interest  in  the  consciences  of  men  than 
we  are  aware  of.  Many  cannot  but  appro\-e  of  that 
in  their  hearts,  which  yet  outwardly  they  are  shy  of. 
Perhaps  these  chief  nilers  were  true  beliexers, 
though  very  weak,  and  their  faith  like  smoking  flax. 
Note,  It  may  be,  there  are  more  good  people  than 
we  think  there  are.  Elijah  thought  he  was  left 
alone,  when  God  had  seven  thousand  faithful  wor- 
shippers in  Israel.  Some  are  really  better  than 
they  seem  to  be.  Their  faults  are  known,  but  their 
repentance  isnot ;  a  man's  goodness  may  be  conceal- 
ed by  a  cul/iable  yet  pardonable  weakness,  which 
he  himself  truly  repents  of.  The  kingdom  of  God 
comes  not  in  all  with  a  like  obseii'ation  ;  nor  have  all 
they  that  are  good  the  faculty  of  shewing  it  as  some 
have. 

II.  See  the  power  of  the  world  in  the  smothering 
of  these  convictions.  They  believe  in  Chi'ist,  but 
because  of  the  Pharisees,  who  had  it  in  their  power 
to  do  them  a  diskindness,  they  durst  not  confess  him, 
for  fear  of  being  excommunicated,     Observe  here, 

1.  Wherein  they  yai/erf  and  were  (/f/prt/x'f;  they 
did  not  confess  Christ.  Note,  There  is  cause  to 
question  the  sincerity  of  that  faith  which  is  either 
afraid  or  ashamed  to  shew  itself ;  for  those  who  be- 
lieve with  the  heart,  ought  to  coif  ess  with  the  mouth, 
Rom.  10.  9. 

2.  What  "Cri^y  feared ;  being  put  out  of  the  syna- 
gogue, which  they  thought  would  be  a  disgrace  and 
damage  to  them  ;  as  if  it  would  do  them  any  harm 
to  be  expelled  a  synagogue,  that  had  made  itself  a 
synagogue  of  Satan,  and  from  which  God  was  de- 
parting. 

3.  What  was  at  the  bottom  of  this  fear ;  they 
loved  the  praise  of  men,  chose  it  as  a  more  valuable 
good,  and  pursued  it  as  a  more  desirable  end,  than 
the  praise  of  God;  which  was  an  implicit  idolatry, 
like  that  (Rom.  1.  25.)  of  worshi/ifiing  and  serviiig 
the  creature  more  than  the  Creator.  They  set  these 
two  in  the  scale  one  against  the  other,  and,  having 
weighed  them,  they  proceeded  accordingly;  (1.) 
They  set  the  praise  of  men  in  one  scale,  and  con- 
sidered how  good  it  was  to  give  prahe  to  men,  and 
to  pay  a  deference  to  the  opinion  of  the  Pharisees, 
and  receive  praise  from  men,  to  be  commended  by 
the  chief  priests,  and  applauded  by  the  people,  as 
good  sons  of  the  church,  the  Jewish  church.  And 
they  would  not  confess  Christ,  lest  they  should  there- 
by derogate  from  the  reputation  of  the  Pharisees, 


and  forfeit  their  own,  and  thus  hinder  their  own 
preferment.  And  besides,  the  followers  of  Christ 
were  put  into  an  ill-name,  and  were  looked  upon 
with  contempt,  which  they  who  had  been  used  to 
honour  could  not  bear.  Yet  perhaps  if  they  had 
known  one  another's  minds,  they  would  have  had 
more  courage  ;  but  each  one  thought  that  if  he  should 
declare  himself  in  favour  of  Christ,  he  should  stand 
alone,  and  have  nobody  to  back  him ;  whereas  if 
any  one  had  had  resolution  to  break  the  ice,  he  would 
have  had  more  seconds  than  he  thought  of.  (2.) 
They  put  the  praise  of  God  in  the  other  scale  ;  they 
were  sensible  thai  by  confessing  Christ  they  should 
hoX\\  give  praise  to  God,  sad  have  praise  from  God, 
that  he  would  be  pleased  with  them,  and  say,  Well 
done ;  but,  (3.)  They  gave  the  preference  to  the 
praise  of  men,  and  that  turned  the  scale  ;  sense  pre- 
vailed above  faith,  and  represented  it  more  desirable 
to  stand  right  in  the  opinion  of  the  Pharisees,  than 
to  be  accepted  of  God.  Note,  Love  of  the  praise 
of  men  is  a  very  gi-eat  prejudice  to  the  power  and 
practice  of  religion  and  godliness.  Many  come  short 
of  the  glorj'  of  God,  by  having  a  regard  to  the  ap- 
plause of  men,  and  a  value  for  that.  Love  of  the 
praise  of  men,  as  a  by-end  in  that  which  is  good, 
will  make  a  man  a  hypocrite  when  religion  is  in 
fashion,  and  credit  is  to  be  got  by  it ;  and  love  of  the 
praise  of  men,  as  a  base  principle  in  that  which  is 
evil,  will  make  a  man  an  apostate,  when  religion  is 
in  disgrace,  and  credit  is  to  be  lost  for  it,  as  here. 
See  Rom.  2.  29. 

44.  Jesus  cried  and  said.  He  that  be- 
lieveth  on  me,  believeth  not  on  me,  but  on 
him  that  sent  me.  45.  And  he  that  seeth 
me  seeth  him  that  sent  me.  46.  1  am  come 
a  light  into  the  world,  that  whosoever  be- 
lieveth on  me  should  not  abide  in  darkness. 
47.  And  if  any  man  hear  my  words,  and  be- 
lieve not,  I  judge  him  not:  for  I  came  not 
to  judge  the  world,  but  to  save  the  world. 
43.  He  that  rejecteth  me,  and  receiveth 
not  my  words,  hath  one  that  judgeth  him : 
the  word  that  I  have  spoken,  the  same  shall 
judge  him  in  the  last  day.  49.  For  I  have 
not  spoken  of  myself;  but  the  Father  which 
sent  me,  he  gave  me  a  commandment,  what 
I  should  say,  and  what  I  should  speak. 
50.  And  I  know  that  his  commandment  is 
life  everlasting :  whatsoever  I  speak  there- 
fore, even  as  the  Father  said  unto  me,  so  I 
speak. 

We  have  here  the  honour  Christ  not  assumed,  but 
asserted,  to  himself,  in  the  account  he  gave  of  his 
mission  and  his  errand  into  the  world.  Probably, 
this  discourse  was  not  at  the  same  time  with  that  be- 
fore, (for  then  he  departed,  v.  36.)  but  some  time 
after,  when  he  made  another  public  appearance  ; 
and  as  this  evangelist  records  it,  it  was  Christ's 
farewell  ser?non  to  the  Jews,  and  his  last  publicdis- 
course  ;  all  that  follows,  v/as  private  with  his  disci- 
ples. Now  observe  how  our  Lord  Jesus  delivered 
this  parting  word  ;  he  cried  and  said.  Doth  not 
wisdom  cry,  (Prov.  8.  1.)  cry  without?  Prov.  1.  20. 
The  raising  of  his  voice,  and  crying,  intimate,  1. 
His  boldness  in  speaking ;  though  they  had  not  cou- 
rage openly  to  profess  faith  in  his  doctiine,  he  had 
courage  openly  to  publish  it ;  if  they  were  ashamed 
of  it,  he  was  not,  but  set  his  face  as  a  flint,  Isa.  50. 
7.  2.  His  earnestness  in  speaking ;  he  cried  as  one 
that  was  serious  and  importunate,  and  in  good  earnest 


ST  JOHN,  XII. 


843 


in  what  he  said,  and  was  willing  to  impart  to  them, 
not  only  the  gospel  of  God,  but  even  his  own  soul. 
3.  It  denotes  his  desire  that  all  might  tate  notice  of 
it.  This  being  the  last  time  of  the  publication  of  his 
gospel  by  himself  in  his  person,  he  makes  proclama- 
tion, "Whoever  will  hear  me,  let  them  come  now." 

Now  what  is  this  conclusion  of  the  whole  matter, 
this  closing  summary  of  all  Chi-ist's  discourses  ?  It 
is  much  like  that  of  Moses,  (Deut.  30.  15.)  See,  I 
have  set  before  you  life  and  death.  So  Christ  here 
takes  leave  of  the  temple,  with  a  solemn  declaration 
of  three  things. 

I.  The  privileges  and  dignities  which  they  have, 
that  believe ;  this  gives  great  encouragement  to  us 
to  believe  in  Christ,  and  to  profess  that  faith.  It  is 
a  thing  of  that  nature,  that  we  need  not  be  either 
shy  of  doing  it,  or  shy  of  owning  it ;  for, 

1.  By  believing  in  Christ  we  are  brought  into  an 
honourable  acrjuaintance  loith  God;  {v.  44,45.) 
He  that  beliei'es  on  me,  and  so  sees  me,  beliei'es  on 
Mm  that  sent  me,  and  so  sees  him.  He  that  believes 
on  Christ,  (1.)  He  does  not  believe  in  a  mere  man, 
such  a  one  as  he  seemed  to  be,  and  was  generally 
taken  to  be,  but  he  believes  in  one  that  is  the  Son  of 
God,  and  equal  in  power  and  .gloiy  with  the  Father. 
Or  rather,  (2.)  His  faith  does  not  terminate  in 
Christ,  but  through  him  it  is  carried  out  to  the  Fa- 
ther that  sent  him  ;  to  whom,  as  our  end,  we  come 
by  Christ  as  our  way.  The  doctrine  of  Christ  is 
believed  and  received  as  the  truth  of  God.  The 
rest  of  a  believing  soul  is  in  God  through  Christ  as 
Mediator ;  for  its  resignation  to  Christ  is  in  Order  to 
its  being  presented  to  God.  Christianity  is  made 
up,  not  of  philosophy  or  politics,  but  pure  divinity. 

This  is  illustrated,  v.  45.  He  that  sees  me,  sees 
him  that  sent  me ;  which  is  the  same  with  believing 
in  him,  for  faith  is  the  eye  of  the  soul ;  in  getting 
acquaintance  with  Christ,  we  come  to  the  knowledge 
of  God.  For,  [1.]  God  makes  himself  known  in  the 
face  of  Christ,  (2  Cor.  4.  6.)  who  js  the  express 
image  of  his  pei-son,  Heb.  1.  3.  [2.]  All  that  have 
a  believing  sight  of  Christ,  are  led  by  him  to  the 
knowledge  of  God,  whom  Christ  has  revealed  to  us 
by  his  word  and  Spirit.  Christ,  as  God,  Avas  the 
image  of  his  Father's  person  ;  but  Christ,  as  Medi- 
ator, was  his  Father's  representative  in  his  relation 
to  man  ;  the  divine  light,  law,  and  love,  being  com- 
municated to  us  in  and  through  him  ;  so  that  in  see- 
ing him,  we  may  read ;  in  eyeing  him  as  our  Sa- 
viour, Prince,  and  Lord,  in  the  right  of  redemption, 
■we  see  and  eye  the  Father  as  our  Owner,  Ruler,  and 
Benefactor,  in  the  right  of  creation ;  for  God  is 
pleased  to  deal  with  fallen  man  by  proxy. 

2.  Weare  hereby  brought  into  a  comfortable  en- 
joyment of  ourselves ;  {y.  46.)  /  ain  come  a  light 
into  the  world,  that  whosoever  beliex'es  in  me,  Jew 
or  Gentile,  should  not  abide  in  darkness.     Observe, 

(1.)  The  character  of  Christ  ;  /  cm  come  a  ligir 
into  the  world,  to  be  a  light  to  it.  It  implie?that  he 
had  a  being,  and  a  being  as  light,  before  he  came 
into  the  world,  as  the  sun  is  before  it  rises  ;  the  pro- 
phets and  apostles  were  made  lights  to  the  world, 
but  it  was  Christ  only  that  came  a  light  into  this 
world,  having  before  been  a  glorious  light  in  the  up- 
per world,  ch.  3.  19. 

(2.)  The  comfort  of  christians  ;  they  do  not  abide 
in  darkness.  [1.]  They  do  not  continue  in  that  dark 
condition  in  which  they  were  by  nature,  they  are 
light  in  the  Lord.  They  were  without  any  tnie  com- 
fort, or  joy,  or  hope,  but  do  not  continue  in  that  con- 
dition ;  light  is  sown  for  them.  [2.]  W'hat  dark- 
ness of  affliction,  disquietment,  or  fear,  they  may 
afterward  be  in,  provision  is  made  that  they  niav  not 
abide  long  in  that  darkness.  [3.]  They  are  de- 
livered from  that  darkness  which  is  perpetual,  and 
which  abidethfor  ever,  that  utter  darkness  where 
b  not  the  least  gleam  of  light  or  hope  of  it. 


11.  The  peril  and  danger  they  are  in  that  believe 
not,  which  gives  fair  warning  to  take  heed  of  per- 
sisting in  unbelief;  {y.  47,48.)  "  If  any  man  hear 
my  words,  and  believe  not,  1  judge  him  not,  not  I 
only,  or  not  now,  lest  I  should  be  looked  upon  as  un- 
fair in  being  judge  in  my  own  cause  ;  )et  let  not  infi- 
delity think  therefore  to  go  unpunished,  though  I 
judge  him  not,  there  is  one  thai  judgeth  hiin." 

So  that  we  have  here  the  doom  of  unbelief.  Ob- 
serve, 

1.  Who  they  are,  whose  unbelief  is  here  con- 
demned ;  they  who  hear  Christ's  words,  and  yet  be- 
lieve  them  tiot ;  those  shall  not  be  condemned  for 
their  infidelity,  that  never  had,  or  could  have,  the 
gospel ;  every  man  shall  be  judged  according  to  the 
dispensation  of  light  he  was  under  ;  they  that  have 
sinned  without  law,  shall  be  judged  without  law. 
But  those  that  have  heard,  or  might  have  heard, 
and  would  not,  lie  open  to  this  doom. 

2.  What  is  the  constructive  malignity  of  their  un- 
belief; not  receiving  Christ's  word ;  it  is  interpreted, 
{v.  48.)  a  rejecting  of  Christ,  o  d6s7Cv  if^i.  It  denotes 
a  rejection  with  scorn  and  contempt.  Where  the 
banner  of  the  gospel  is  displayed,  no  neutrality  is  ad- 
mitted ;  eveiy  man  is  either  a  subject  or  an  enemy. 

3.  The  wonderful  patience  and  forbearance  of  our 
Lord  Jesus,  exercised  towards  those  who  slighted 
him  when  he  was  come  here  upon  earth  ;  /  judge 
him  not,  not  now.  Note,  Christ  was  not  quick  or 
hasty  to  take  advantage  against  those  who  refused 
the  first  offers  of  his  grace,  but  continued  waiting  to 
be  gracious.  He  did  not  strike  those  dumb  or  dead, 
who  contradicted  him,  never  made  intercession 
against  Israel,  as  Elias  did  ;  though  he  had  authori-. 
ty  to  judge,  he  suspended  the  execution  of  it,  be- 
cause he  had  work  of  another  nature  to  do  first,  and 
that  was  to  .save  the  world.  (1. )  To  save  effectually 
those  that  were  given  him,  before  he  came  to  judge 
the  degenerate  body  of  mankind.  (2.)  To  offer  sal- 
vation to  all  the  world,  and  thus  for  to  save  them, 
that  it  is  their  own  fault  if  they  be  not  sa-\ed.  He 
was  to  put  away  sin  by  the  sacrifice  of  himself.  Now 
the  executing  of  the  power  of  a  judge  was  not  con- 
gruous with  that  undertaking,  Acts  9.  33.  In  hia 
humiliation  his  judginent  was  taken  away,  it  was 
suspended  for  a  time. 

4.  The  certain  andunavoidfltile  judgment  of  unbe- 
lievers nt  the  great  day,  the  day  of  the  revelation  of 
the  righteous  judgment  of  God  ;  mibelief  will  cer- 
tainly be  a  damning  sin.  Some  think  when  Christ 
saith,  I  judge  no  man,  he  means  that  they  are  con- 
demned alreo'ty  ;  there  needs  no  process,  they  are 
self-judged,  no  execution,  they  are  self-ruined ; 
judgment  goes  against  them  of  course,  Heb.  2.  3. 
Chri.'it  needs  not  appear  against  them  as  their  ac- 
cuser, thev  are  miserable  if  he  do  not  appear  for 
them  as  their  advocate  ;  however,  he  tells  them 
plainly,  when  and  where  they  will  be  reckoned  with, 

(1.)'  There  is  one  that  judgeth  thern.  Nothing 
is  more  dreadful  than  abused  patience,  and  grace 
tram])led  on ;  though  for  a  while  mercy  rejoiceth 
against  judgment,  yet  there  will  hejudgment  with- 
out mercy. 

(2.)  Their  final  judgment  is  reserved  to  the  last 
daii ;  to  that  dav  of  judgment  Christ  here  binds  over 
all  unbelie\ers,  to  answer  then  for  all  the  contempts 
they  ha\e  put  upon.  him.  Divine  justice  has  afi- 
pointed  a  dau,  and  adjourns  the  sentence  to  that 
dav,  as  Matt. '26.  64. 

(3.)  The  word  of  Christ  will  judge  them  then  ; 
The  words  that  I  have  spoke?!,  how  light  soever  vou 
have  made  of  them,  the  some  shall  judge  the  unbe- 
liever in  the  last  day ;  as  the  apostles,  the  preach- 
ers of  Christ's  word,  are  said  to  judge,  Luke  22.  30. 
Christ's  woitls  will  judge  unbelievere  two  ways.  [  1.  ] 
As  the  evidence  of  their  crime,  they  will  conx-ict 
them.    Every  word  Christ  spoke,  every  sermon. 


844 


ST.  JOHN,  XIIL 


every  argument,  every  kind  offer,  will  be  produced 
as  a  testimony  against  those  who  slighted  all  he  said. 
[2.]  As  the  rule  of  their  doom,  they  will  condemn 
them  ;  they  shall  be  judged  according  to  the  tenor 
of  that  covenant  which  Christ  procured  and  pub- 
lished. That  word  of  Christ,  He  that  believes  not, 
shall  be  damned,  will  judge  all  unbelievers  to  eternal 
ruin  ;  and  there  are  many  such  like  words. 

in.  A  solemn  declaration  of  the  authority  Christ 
had  to  demand  our  faith,  and  require  us  to  receive 
his  doctrine  upon  pain  of  damnation,  v.  49,  50. 
Where  observe, 

1.  The  commission  which  our  Lord  Jesus  received 
from  the  Father  to  deliver  liis  doctrine  to  the  world  ; 
(k.  49. )  /  have  not  spoken  of  myself,  as  a  mere  man, 
much  less  as  a  common  man  ;  but  the  Father  gave 
me  a  coinmandment  what  I  should  say.  This  is  the 
same  with  what  he  said  c/i.  7.  16.  My  doctrine  is, 
(1.)  Mjt  mine,  for  /  have  not  spoken  of  7/iyself 
Christ,  as  Son  of  man,  did  not  speak  that  which 
was  of  human  contrivance  or  composure  ;  as  Son  of 
God,  he  did  not  act  separately,  or  by  himself  alone, 
but  what  he  said  was  the  result  of  the  counsels  of 
peace  ;  as  Mediator,  his  commg  into  the  world  was 
voluntary,  and  with  his  full  consent,  but  not  arbi- 
trary, and  of  his  own  head.  But,  (2.)  It  was  his 
that  sent  him.  God  the  Father  gave  him,  [1.]  His 
commission,  God  sent  him  as  his  agent  and  pleni- 
potentiaiy  to  concert  matters  between  him  and  man, 
to  set  a  treaty  of  peace  on  foot,  and  to  settle  the  ar- 
ticles. [2.]  His  instructions,  here  called  a  com- 
mandment, for  they  were  like  those  given  an  am- 
bassador, directing  him  not  only  what  he  may  say, 
.but  what  he  must  say.  The  messenger  of  the  cove- 
nant was  entrusted  with  an  errand  which  he  must 
deliver.  Note,  Our  Lord  Jesus  learned  obedience 
himself,  before  he  taught  it  us,  though  he  were  a 
Son.  The  Lord  God  cominandedfhe:  first  Adam, 
and  he  by  his  disobedience  ruined  us  ;  he  commanded 
the  second  Adam,  and  he  by  his  obedience  saved  us. 

God  commanded  him  what  he  should  say,  and 
what  he  should  speak,  two  words  signifying  the 
same  thniy;,  to  denote  that  every  word  was  divine. 
The  Old  1  titament  prophets  sometimes  spoke  of 
themselves  ;  but  Christ  spoke  by  the  Spirit  at  all 
times.  Some  make  this  distinction:  He  was  di- 
rected what  he  shouVl  say  in  his  set  sermons,  and 
what  he  should  speak  in  his  familiar  discourses. 
Others  this  :  He  was  directed  what  he  should  say  in 
his  preaching  now,  and  what  Ke  should  speak  in" his 
judgmg  at  the  last  day ;  for  he  h-^d  commission  and 
instructions  for  both. 

2.  The  scope,  design,  and  tendency,  i>f  that  com- 
mission, V.  50.  /  know  that  his  commandment  is 
life  everlasting.  The  commission  giyen  to  Christ 
had  a  reference  to  the  everlasting  state  of  the  cWl- 
dren  of  men,  and  was  in  order  to  their  everlasting 
life  and  happiness  in  that  state :  the  instnictions 
given  to  Christ  as  a  prophet,  were  to  reveal  eternal 
life  ;  (1  John  5.  H.)  the  power  given  to  Christ  as  a 
King,  was  to  girve  eternal  life,  ch.  17.  2.  Thus  the 
command  given  him-  was  life  everlasting.  This 
Christ  says  he  knew  ;  "  I  know  it  is  so ;  which  inti- 
mates how  cheerfully,  and  with  what  assurance, 
Christ  pursued  his  undertaking,  knowing  very  well 
that  he  went  upon  a  good  errand,  and  that  which 
would  bring  forth  fruit  unto  life  eternal.  It  inti- 
mates likewise  how  justly  they  will  perish,  who  re- 
ject Christ  and  his  word.  Those  who  disobey 
Christ,  despise  everlasting  life,  and  renounce  it ;  so 
that  not  only  Christ's  words  will  judge  them,  but 
even  their  own  ;  so  shall  their  doom  be,  themselves 
have  decided  it ;  and  who  can  except  against  it  ? 

3.  Christ's  exact  observance  of  the  commission 
and  instructions  given  him,  and  his  steady  acting  in 
pursuance  of  them.  Wliatsoever  I  speak,  it  is  as  the 
Father  said  unto  me.    Christ  was  intimately  ac- 


quainted with  the  counsels  of  God,  and  was  faithful 
in  discovering  so  much  of  them  to  the  children  of 
men,  as  it  was  agreed  should  be  discovered,  and 
kept  back  nothing  that  was  profitable.  As  the 
faithful  witness  delivers  souls,  so  did  he,  and  spoke 
the  truth,  the  whole  truth,  and  nothing  but  the 
truth.  Note,  (1.)  This  is  a  great  encouragement  to 
faith  ;  the  sayings  of  Christ,  rightly  understood,  are 
what  we  may  venture  our  souls  upon.  (2.)  It  is  a 
great  example  of  obedience.  Christ  said  as  he  was 
bidden,  and  so  must  we ;  communicated  what  the 
Father  had  said  to  him,  and  so  must  we.  See  Acts 
4.  20.  In  the  midst  of  all  the  respects  paid  him, 
this  is  tlie  honour  he  values  himself  upon,  that  what 
the  Father  had  said  to  him,  that  he  spoke,  and  in 
the  manner  as  he  was  directed,  so  he  spoke.  This 
was  his  glory,  that,  as  a  Son,  he  was  faithful  to  him 
that  appointed  him  ;  and,  by  an  unfeigned  belief  of 
every  word  of  Christ,  and  an  entire  subjection  of 
soul  to  it,  we  must  give  him  the  gloiy  due  to  his 
name, 

CHAP.  XIII. 

Our  Saviour,  haying  finished  his  public  discourses,  in  which 
he  endured  the  contradiction  of  sinners,  now  applies  him- 
self to  a  private  conversation  with  his  friends,  in  which  lie 
designed  the  consolation  of  saints.  Henceforward  we  have 
an  account  of  what  passed  between  him  and  his  disciples, 
who  were  to  be  entrusted  with  the  affairs  of  his  household, 
when  he  was  gone  into  a  far  country ;  the  necessary  in- 
structions and  comforts  he  furnished  them  with.  His  hour 
being  at  hand,  he  applies  himself  to  set  his  house  in  order. 
In  tliis^hapter,  I.  He  washes  his  disciples'  feet,  v.  1 . .  17. 
II.  He  foretels  who  should  betray  him,  v.  18  . .  30.  III. 
He  instructs  them  in  the  great  doctrine  of  his  own  death, 
and  the  great  duty  of  brotherly  love,  v.  31 , .  35,  IV.  He 
foretels  Peter's  denying  of  him,  v.-36 . .  38. 

1 .  ^^TO W  before  the  feast  of  the  passo- 
_L^  ver,  when  Jesus  knew  that  his  hour 
was  come  that  he  should  depart  out  of  this 
world  unto  the  Father,  having  loved  his 
own  which  were  in  the  world,  he  loved 
them  unto  the  end.  2.  And  supper  being 
ended,  the  devil  having  now  put  into  the 
heart  of  Judas  Iscariot,  Simon's  son.,  to  be- 
tray him;  3.  Jesus  knowing  that  the  Fa- 
ther had  given  all  things  into  his  hands,  and" 
that  he  was  come  from  God,  and  went  to 
God ;  4.  He  riseth  from  supper,  and  laid 
aside  his  garments ;  and  took  a  towel,  and 
guded  himself.  5.  After  that  he  poureth 
water  into  a  bason,  and  began  to  wash  the 
disciples'  feet,  and  to  wipe  them  with  the 
towel  wherewith  he  was  girded.  6.  Then 
Cometh  he  to  Simon  Peter :  and  Peter  said 
unto  him.  Lord,  dost  thou  wash  my  feet  ? 
7.  Jesus  answered  and  said  unto  him.  What 
I  do  thou  knowest  not  now ;  but  thou  shalt 
know  hereafter.  8.  Peter  saith  unto  him, 
Thou  shalt  never  wash  my  feet.  Jesus  an- 
swered him,  If  I  wash  thee  not,  thou  hast 
no  part  with  me.  9.  Simon  Peter  saith 
unto  him.  Lord,  not  my  feet  only,  but  also 
my  hands  and  my  head.  10.  Jesus  saith  to 
him,  He  that  is  washed,  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit : 
and  ye  are  clean,  but  not  all.  1 1 .  For  he 
knew  who  should  betray  him;  therefore 
said  he,  Ye  are  not  all  clean.     12.  So  after 


ST.  JOHN,  XIII. 


845 


he  had  washed  their  feet,  and  had  taken  I 
his  garments,  and  was  set  down  again,  he  j 
said  unto  them.  Know  ye  what  I  have  done  \ 
to  you?!  3.  Ye  call  me  Master  and  Lord: 
and  ye  say  well:  for  so  I  am.  14.  11  Ij 
then,  your  Lord  and  Master,  have  washed 
your  feet ;  ye  also  ought  to  wash  one  ano- 
ther's feet.  15.  For  1  have  given  you  an 
example,  that  ye  should  do  as  I  have  done 
to  you.  16.  Verily,  verily,  I  say  unto  you, 
The  sen^ant  is  not  greater  than  his  Lord ; 
neither  he  that  is  sent  greater  than  he  that 
s(i»t  him.  17.  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them. 

It  has  generall}'  been  taken  for  granted,  that 
Christ's  washing  his  disciples'  feet,  and  the  dis- 
course that  followed  it,  were  the  same  night  in 
■which  he  nvas  betrayed,  and  at  the  same  sitting 
wherein  he  ate  the  passover  and  instituted  the 
■Lord's-supper.  But  whether  before  the  solemnity 
began,  or  after  it  was  all  over,  or  between  the  eat- 
ing of  the  passover,  and  the  institution  of  the  Lord's 
supper,  they  are  not  agi-eed.  This  evangelist,  ma- 
king it  his  business  to  gather  up  those  passages  which 
the  others  had  omitted,  industriously  omits  those 
■which  the  others  had  recorded ;  which  occasions 
some  difficulty  in  putting  them  together.  And  if  it 
were  then,  we  suppose  xhaX  Judas  vjent  out,  {v.  30.) 
to  get  his  men  ready  that  were  to  apprehend  the 
Lord  Jesus  in  the  garden.  But  Dr.  Lightfoot  is 
clearly  of  opinion,  that  this  was  done  and  said,  even 
all  that  is  recorded  to  the  end  of  ch.  14.  not  at  the 
fta^sover-supfier,  for  it  is  here  said  (x".  1. )  to  be  before 
the  feast  of  the  passover ;  but  at  the  supper  in  Be- 
thanv,  two  days  before  the  passover,  (of  which  we 
read  Matt.  26.'  2,  6.)  at  which  Mary  the  second  time 
anointed  Christ's  head  with  the  remainder  of  her 
box  of  ointment.  Or,  it  might  be  at  some  other 
supper  the  night  before  the  passover,  not  as  that  was 
in  the  house  of  Simon  the  leper,  but  in  his  own  lodg- 
ings, where  he  had  none  but  his  disciples  about  him, 
and  could  be  more  free  with  them. 

In  these  verses  we  have  the  story  of  Christ's  wash- 
ing his  disciples'  feet ;  it  was  an  action  of  a  sing\dar 
nature ;  no  miracle,  unless  we  call  it  a  miracle  of 
humility.  Mary  had  just  anointed  his  head ;  now, 
lest  his  acceptance  of  that  should  look  like  taking 
stale,  he  presently  balances  it  with  this  act  of  abase- 
ment. But  why  would  Christ  do  this  ?  If  the  disci- 
ples' feet  needed  washing,  they  could  do  it  them- 
selves ;  a  wise  man  will  not  do  a  thing  that  looks  odd 
and  unusual,  but  for  very  good  causes  and  con- 
siderations. We  are  sure  that  it  was  not  in  a  hu- 
mour or  a  frolic  that  this  was  done ;  no,  the  transac- 
tion was  very  solemn,  and  carried  on  with  a  deal  of 
seriousness;  and  four  reasons  are  here  intimated 
why  Christ  did  this.  1.  That  he  might  testify  his 
love  to  his  disciples,  xi.  1,  2.  2.  That  he  might  give 
an  instance  of  his  ovm  voluntaiy  humility  and  con- 
descension, X).  3 — 5.  3.  That  he  might  signify  to 
them  spiritual  washing,  which  is  referred  to  in  his 
discourse  with  Peter,  v.  6^11.  4.  That  he  might 
set  them  an  example,  x'.  12 — 17.  And  the  opening 
of  these  four  reasons  for  it,  will  take  in  the  exposi- 
tion of  the  whole  story. 

I.  Christ  washed  his  disciples'  feet,  that  he  might 
gri'e  a  proof  of  that  great  love  wherewith  he  loved 
them  ;  loved  them  to  the  end,  v.  1,  2. 

1.  It  is  here  laid  down  as  an  undoubted  truth,  that 
our  Lord  Jesus,  having  loved  his  own  which  were  in 
the  world,  loved  them  to  the  end,  v.  1. 
(1.)  This  is  true  of  the  disciples  that  were  his  im- 


mediate followers,  in  particular  the  twelve.  These 
were  his  own  in  the  world,  his  family,  his  school,  his 
bosom-friends.  Cliildren  he  had  none  to  call  his 
own,  but  he  adopted  them,  and  took  them  as  his 
own.  He  had  those  that  were  his  own  in  the  other 
world,  but  he  left  them  for  a  time,  to  look  after  his 
own  in  this  world.  These  he  loved,  he  called  them 
into  fellowship  with  himself,  conversed  familiarly 
with  them,  was  always  tender  of  them,  and  of  their 
comfort  and  reputation.  He  allowed  them  to  be 
very  free  with  him,  and  bore  with  their  infirmities. 
He  loved  them  to  the  end,  continued  his  love  to  them 
as  long  as  he  lived,  and  after  his  resurrection ;  he 
ne\cr  took  away  his  loving-kindness.  Though  there 
were  some  persons  of  quality  that  espoused  his 
cause,  he  did  not  lay  aside  his  old  friends  to  make 
room  for  new  ones,  but  still  stuck  to  his  poor  fisher- 
men. They  were  weak  and  defective  in  knowledge 
and  grace,  dull  and  forgetful ;  and  yet,  though  he  re- 
proved them  often,  he  never  ceased  to  love  them, 
and  take  care  of  them. 

(2.)  It  is  true  of  all  believers,  for  these  twelve 
patriarchs  were  the  representatives  of  all  the  tribes 
of  God's  spiritual  Israel.  Note,  [1.  ]  Our  Lord  Jesus 
has  a  people  in  the  world,  that  are  his  own  ;  his  own, 
for  tliey  were  given  him  by  the  Father,  he  has  pur- 
chased them,  and  paid  dear  for  them,  and  he  has 
set  them  apart  for  himself;  his  own,  for  they  have 
devoted  themselves  to  him  as  a  peculiar  people. 
His  own :  where  his  ow7i  were  spoken  of,  that  re 
ceived  him  not,  it  is  tcl  Uhl — his  own  things,  as  a 
man's  cattle  are  his  own,  which  yet  he  may,  when 
he  pleases,  alter  the  property  ot.  But  here  it  is, 
T»;  Um; — his  own  persons,  as  a  man's  wife  and  chil- 
dren are  his  own,  to  whom  he  stands  in  a  constant 
relation.  [2.  ]  Christ  has  a  cordial  love  for  his  own 
that  are  in  the  world.  He  did  love  them  with  a 
love  of  good-will,  when  he  gave  himself  for  their 
redemption.  He  does  love  them  with  a  love  of  com- 
placency, when  he  admits  them  into  communion 
with  himself.  Though  they  are  in  this  world,  a 
world  of  darkness  and  distance,  of  sin  and  corrup- 
tion, yet  he  loves  them.  He  was  now  going  to  his 
own  in  heaven,  the  spii'its  of  just  men  made  perfect 
there  ;  but  he  seems  most  concerned  for  his  own  on 
earth,  because  they  most  needed  his  care  :  the  sickly 
child  is  most  indulged.  [3.]  Those  whom  Christ 
loves  he  loves  to  the  end ;  he  is  constant  in  his  love 
to  his  people  ;  he  rests  in  his  love.  He  loves  with  an 
everlasting  love,  (Jer.  31.  3.)  from  everlasting  in  the 
counsels  of  it,  to  everlasting  in  the  consequences  of 
it.  Nothing  can  separate  a  believer  from  the  love 
of  Christ ;  he  loves  his  own,  tic  t:x©- — unto  perfec- 
tion, for  he  will  perfect  what  concerns  them,  will 
bring  them  to  that  world  where  love  ispierfect. 

2.  Chi'ist  manifested  his  love  to  them  by  washing 
their  feet,  as  that  good  woman  (Luke  7.  44.)  shewed 
her  love  to  Christ  hy  washing  his  feet,  m-\d  wiping 
them.  Thus  he  would  shew  that  as  his  love  to  them 
was  constant,  so  it  was  condescending,  that  in  prose- 
cution of  the  designs  of  it  he  was  willing  to  humble 
himself;  and  that  the  glories  of  his  exalted  state, 
which  he  was  now  entering  upon,  should  be  no  ob- 
struction at  all  to  the  favour  he  bare  to  his  chosen: 
and  thus  he  would  confirm  the  promise  he  had  made 
to  all  the  saints,  that  he  would  mal:e  them  sit  down 
to  meat,  and  would  come  forth,  and  sen-e  them, 
(Luke  12.  37.)  would  put  honour  upon  them,  as 
great  and  surprising  as  for  the  Lord  to  serx'e  his  ser- 
vants. The  disciples  had  just  now  betrayed  the 
weakness  of  their  love  to  him,  in  gi-udging  the  oint- 
ment that  was  poured  upon  his  head  ;  (Matt.  26.  8.) 
yet  he  presently  gives  this  proof  of  his  love  to  them. 
Our  infirmities  are  foils  to  Christ's  kuidnesses,  and 
set  them  off. 

3.  He  chose  this  time  to  do  it,  a  little  before  his 
last  passover,  for  two  reasons : 


846 


ST.  JOHN,  XIII. 


( 1. )  Because  now  he  knew  that  his  hour  was  come, 
which  he  had  long  expected,  nvheti  he  should  dcfiart 
out  of  this  luorld  to  the  Father.     Observe  here, 

[1.]  The  change  that  was  to  pass  over  our  Lord 
Jesus ;  he  must  dejiart.  This  began  at  his  death, 
but  was  completed  at  his  ascension.  As  Christ  him- 
self, so  all  believers,  by  virtue  of  their  union  with 
him,  when  they  depart  out  of  the  world,  are  absent 
from  the  body,  go  to  the  Father,  are  present  with 
the  Lord.  It  is  a  departure  out  of  the  world,  this 
unkind,  injurious  world,  this  faithless,  treacherous 
■world ;  this  world  of  labour,  toil,  and  temptation ; 
this  vale  of  tears ;  and  it  is  going  to  the  Father,  to 
the  vision  of  the  Father  of  spirits,  and  the  fruition  of 
him  as  cur's. 

[2.]  The  time  of  this  change  ;  Ms  hour  was  come. 
It  is  sometimes  called  his  enemies'  hour,  (Luke  22. 
53.)  the  hour  of  their  triumph ;  sometimes  his  hour, 
the  hour  of  his  triumph ;  the  hour  he  had  had  in  his 
eye  all  along.  The  time  of  his  siifferings  was  fixed 
to  an  hour,  and  the  continuance  of  them  but  for  an 
hour. 

[3.]  His  foresight  of  it;  He  knew  that  his  hour 
was  come  ;  he  knew  from  the  beginning  that  it  would 
come,  and  when,  but  now  he  knew  that  it  was  covie. 
We  know  not  when  our  hour  will  come,  and  there- 
fore what  we  have  to  do  in  habitual  preparation  for 
it  ought  never  to  be  undone ;  but  when  we  know  by 
the  harbingers  that  our  hour  is  come,  we  must  vigor- 
ously apply  ourselves  to  an  actual  preparation,  as 
our  Master  did,  2  Pet.  3.  14. 

Now  it  was  in  the  immediate  foresight  of  his  de- 
parture that  he  ivashed  his  disciples'  feet ;  that,  as 
his  own  head  was  anointed  just  now  against  the  datj 
of  his  burial,  so  their  feet  might  be  washed  against 
the  day  of  their  consecration  by  the  descent  of  the 
Holy  Ghost  fifty  days  after,  as  the  priests  were 
•washed.  Lev.  8.  6.  When  we  see  our  day  afifiroach- 
ing,  we  should  do  what  good  we  can  to  those  we 
leave  behind. 

(2.)  Because  the  devil  had  now  put  it  into  the 
heart  of  Judas  to  betray  him,  v.  2.  These  words  in 
a  parenthesis  may  be  considered, 

[1.]  As  tracing  Judas's  treason  to  its  original;  it 
■was  a  sin  of  such  a  nature,  that  it  e\idently  bore  the 
devil's  image  and  superscription.  What  way  of  ac- 
cess the  devil  has  to  men's  hearts,  and  by  what 
methods  he  darts  in  his  suggestions,  and  mingles 
them  undiscerned  -with  those  thoughts  which  are 
the  natives  of  the  heart,  we  cannot  tell.  But  there 
are  some  sins  in  their  own  nature  so  exceeding  sin- 
ful, and  to  which  there  is  so  little  temptation  from 
the  world  and  the  flesh,  that  it  is  plain,  Satan  laid 
the  egg  of  them  in  a  heart  disposed  to  be  the  nest  to 
hatch  them  in.  For  Judas  to  betray  such  a  Master 
so  cheaply,  and  upon  no  provocation,  was  such 
downright  enmity  to  God,  as  could  not  be  forged  but 
by  Satan  himself,  who  thereby  thought  to  ruin  the 
Redeemer's  kingdom,  but  it  proved  the  ruin  of  his 
own. 

[2.  ]  As  intimating  a  reason  why  Christ  now  wash- 
ed his  disciples'  feet.  First,  Judas  being  now  re- 
solved to  betray  him,  the  time  of  his  departure 
could  not  be  far  off;  if  this  matter  be  determined,  it 
is  easy  to  infer  with  St.  Paul,  I  am  now  ready  to  be 
offered.  Note,  The  more  malicious  we  perceive 
our  enemies  to  be  against  us,  the  more  industrious 
we  should  be  to  prepare  for  the  worst  that  may 
come.  Secondly,  Judas  being  now  got  into  the  snare, 
and  the  devil  aiming  at  Peter,  and  the  rest  of  them, 
(Luke  22.  31.)  Christ  would  fortify  his  own  against 
him.  If  the  wolf  has  seized  one  of  the  flock,  it  is 
time  for  the  shepherd  to  look  well  to  the  rest.  An- 
tidotes must  be  stirring,  when  the  infection  is  begun. 
Dr.  Lightfoot  observes  that  the  disciples  had  learn- 
ed of  Judas  to  murmur  at  the  anointing  of  Christ ; 
compare  ch.  12.  4,  &c.  with  Matt.  26.  8.     Now,  lest 


they  that  had  learned  that  of  him,  should  learn 
worse,  he  fortifies  them  by  a  lesson  of  humility 
against  his  most  dangerous  assaults.  Thirdly,  Judas, 
who  was  now  plotting  to  betray  him,  was  one  of  the 
twelve.  Now  Christ  would  hereby  shew  that  he 
did  not  design  to  cast  them  all  off  for  the  faults  of 
one.  Though  one  of  their  college  had  a  devil,  and 
was  a  traitor,  yet  they  should  fare  never  the  worse 
for  that.  Christ  loves  his  church,  though  there  are 
hypocrites  in  it,  and  had  still  a  kindness  for  his  dis- 
ciples, though  there  was  a  Judas  among  them,  and 
he  knew  it. 

11.  Christ  washed  his  disciples'  feet,  that  he  might 
give  an  instance  of  his  own  wonderful  humility,  and 
shew  how  lowly  and  condescending  he  was,  and  let 
all  the  world  know  how  low  he  could  stoop  in  love 
to  his  own.  This  is  intimated,  v.  3 — 5.  Jesus  know- 
ing, and  now  actually  considering,  and  perhaps  dis- 
coursing of  his  honours  as  Mediator,  and  telling  his 
friends  that  the  Father  had  given  all  things  into  his 
hand,  he  riseth  from  supper,  and,  to  the  great  sur- 
prise of  the  company,  who  wondered  what  he  was 
going  to  do,  washed  his  disciples' feet, 

1.  Here  is  the  rightful  advaiicement  of  the  Lord 
Jesus.  Glorious  things  are  here  said  of  Christ  as 
Mediator. 

(1.)  The  Father  had  given  all  things  into  his 
hands  ;  had  given  him  a  propriety  in  all,  and  a  power 
over  all,  as  Possessor  of^  heaven  and  earth,  in  pur- 
suance of  the  great  designs  of  his  undertaking ;  see 
Matt.  11.  27.  The  acco7nmodatio7i  and  arbitration 
of  all  matters  in  variance  between  God  and  man, 
were  committed  into  his  hands  as  the  great  umpire 
and  referee  ;  and  the  administration  of  the  kingdom 
of  God  among  men,  in  all  the  branches  of  it,  was 
committed  to  him  ;  so  that  all  acts,  both  of  govern- 
ment and  judgment,  were  to  pass  through  his  hands; 
he  is  heir  of  all  things. 

(2.)  He  came  from  Gorf;  this  implies  that  he  was 
in  the  beginning  with  God,  and  had  a  being  and 
glory,  not  only  before  he  was  bom  into  this  world, 
i)ut  before  the  world  itself  was  born  ;  and  that  when 
he  came  into  the  world,  he  came  as  God's  ambassa- 
dor, with  a  commission  from  him.  He  camefrom 
God  as  the  So?i  of  God,  and  the  sent  of  God.  The 
Old  Testament  prophets  were  raised  up  and  em- 
ployed/or  God,  but  Christ  came  directly  from  him. 

(3.)  He  went  to  God,  to  be  glorified  with  him 
with  the  same  glory  which  he  had  with  God  from 
cteniity.  That  which  comes/rom  God,  shall  go  to 
God;  they  that  are  born  from  heaven,  are  bound 
for  heaven.  As  Christ  came  fro7n  God  to  be  an 
Agent  for  hirn  on  earth,  so  he  went  to  God  to  be  an 
agent  for  us  in  heaven  ;  and  it  is  a  comfort  to  us  to 
think  how  welcome  he  was  there  ;  he  was  brought 
near  to  the  Ancient  of  days,  Dan.  7.  13.  And  it  was 
said  to  him,  Sit  thou  at  my  right  hand,  Ps.  110.  1. 

(4. )  He  knetu  all  this  ;  was  not  like  a  prince  in  the 
cradle,  that  knows  nothing  of  the  honour  he  is  born 
to,  or  like  Moses,  who  wist  not  that  his  face  shone ; 
no,  he  had  a  full  view  of  all  the  honours  of  his  ex- 
alted state,  and  yet  stooped  thus  low.  But  how  does 
this  come  in  here  ? 

[1.]  As  an  inducejnent  to  him  now  quickly  to 
leave  what  lessons  and  legacies  he  had  to  leave  to 
his  disciples,  because  his  hour  was  now  come  when 
he  must  take  his  leave  of  them,  and  be  exalted  above 
that  familiar  converse  which  he  had  now  with  them, 
V.  1. 

[2.]  It  may  come  in  as  that  which  supported  him 
under  his  sufferings,  and  carried  him  cheerfully 
through  this  sharp  encounter.  Judas  was  now  be- 
traying him,  and  he  knew  it,  and  knew  what  would 
be  the  consequence  of  it,  yet,  knowing  also  that  he 
came  from  God,  and  weyit  to  God,  he  did  not  draw 
back,"  but  went  on  cheerfully. 

[3.]  It  seems  to  come  in  as  z.foil  to  his  condeacen- 


ST.  JOHN,  XIII. 


847 


sion,  to  make  it  the  more  admirable.  The  reasons 
of  divine  grace  are  sometimes  represented  in  scrip- 
ture as  strange  and  surprising ;  (as  Isa.  57.  17,  18. 
Hos.  2.  ,13,  14.)  so  here  that  is  given  as  an  induce- 
ment to  Christ  to  sloo/i,  wliich  should  rather  have 
been  a  reason  for  his  taking-  state  ;  for  God's  thoughts 
are  not  as  our's.  Compare  witli  this,  those  passages 
whicli  preface  the  most  signal  instances  of  conde- 
scending grace,  with  the  displays  of  divine  glory,  as 
Ps.  68.  4,  5.     Isa.  57.  15.— 66.  1,  2. 

2.  Here  is  the  voluntary  abasement  of  our  Lord 
Jesus  notwithstanding  this.  Jesus  knowing-  his  own 
glory  as  God,  and  his  own  authority  and  power  as 
Mediator,  one  would  think  it  should  follow,  He  rises 
Jrom  supfter,  lays  aside  his  ordinary  garments,  calls 
for  robes,  bids  them  keep  their  distance,  and  do  him 
liomage ;  no,  quite  contrary,  when  he  considered 
this,  he  gave  the  gi-eatest  instance  of  humility. 
Note,  (1.)  A  well  grounded  assurance  of  heaven  and 
happiness,  instead  of  puffing  a  man  with  pride,  will 
make  and  keep  him  very  humble.  (2.)  Those  that 
woidd  be  found  conformable  to  Christ,  and  partakers 
of  his  Spirit,  must  study  to  keep  their  minds  low  in 
the  midst  of  the  greatest  advancements.  Now  that 
which  Christ  humbled  himself  to,  was,  to  wash  his 
disci/iles'  feet. 

[1.]  The  actio/i  itself -was  mean  s.nA  serrile,  and 
that  which  ser\'ants  of  the  lowest  rank  were  employ- 
ed in.  Let  thine  handmaid  (saith  Abigail)  be  a  ser- 
imnt  to  wash  the  feet  of  the  servants  of  my  lord  ;  let 
me  be  in  the  meanest  employment,  1  Sam.  25.  41. 
If  he  had  washed  their  hands  or  faces,  it  had  been 
great  condescension  ;  (Elisha  poured  water  on.  the 
hands  of  Elijah,  2  Kings  3.  11.)  but  for  Christ  to 
stoop  to  such  a  piece  of  drudgery  as  this,  we  may 
well  be  amazed  at  it.  Thus  he  would  teach  us  to 
think  nothing  below  us,  wherein  we  may  be  service- 
able to  God's  glory,  and  the  good  of  our  brethren. 

[2.]  The  condescension  was  so  much  the  greater, 
that  he  did  this  for  his  own  disciples,  who  in  them- 
selves were  of  a  low  and  despicable  condition,  not 
curious  about  their  bodies ;  their  feet,  it  is  likely, 
seldom  washed,  and  therefore  very  dirty.  In  rela- 
tion to  him,  they  were  his  scholars,  his  sei-vants,  and 
such  as  should  have  washed  his  feet,  whose  depen- 
dence was  upon  him,  and  their  expectations  from 
him.  Many,  of  great  spirits  otherwise,  will  do  a 
mean  thing  to  curry  favour  with  their  superiors, 
they  rise  by  stooping,  and  climb  by  cringing ;  but 
for  Christ  to  do  this  to  his  discifiles,  could  be  no  act 
of  policy  or  complaisance,  but  pure  humility. 

[3.]  He  rose  fr07n  supper  to  do  it.  Though  we 
translate  it,  {y.  2.)  supper  being  ended ;  it  might  be 
oetter  read,  there  being  a  supper  made,  or  he  being 
at  su/iper,  for  he  sat  down  again,  {v.  12.)  and  we 
find  him  dipping  a  sop,  {v.  26.)  so  that  he  did  it  in 
the  midst  of  his  meal,  and  thereby  taught  us.  First, 
Not  to  reckon  it  a  disturbance,  or  any  just  cause  of 
uneasiness,  to  be  called  from  our  meal  to  do  God  or 
our  brother  any  real  sei-vice,  esteeming  the  dis- 
charge of  our  duty  more  than  our  Tiecessary  fiod, 
ch.  4.  34.  Christ  would  not  leave  his  preaching,  to 
oblige  his  nearest  relations,  (Mark  3.  33. )  but  would 
lea\e  his  siihper,  to  shew  his  love  to  his  disciples. 
Secondly,  Not  to  be  over  nice  about  our  meat.  It 
would  have  turned  many  a  squeamish  stomach  to 
wash  dirty  feet  at  supper-time ;  but  Christ  did  it, 
not  that  we  might  learn  to  be  rude  and  slovenly, 
(cleanliness  and  godliness  will  do  well  together,)  biit 
to  teach  us  not  to  be  curious,  not  to  indulge,  but 
mortify,  the  delicacy  of  the  appetite,  giving  good 
manners  their  due  place,  and  no  more. 

[4.]  He  put  himself  into  the  garb  of  a  servant, 
to  do  it ;  he  laid  aside  his  loose  and  \ip\)ev garments, 
that  he  might  apply  himself  to  this  service  the  more 
expeditely.  We  must  address  ourselves  to  duty  as 
those  that  are  resolved  not  to  take  state,  but  to  take 


pains;  we  must  divest  ourselves  of  every  thing  that 
would  either  feed  our  pride,  or  hang  in  our  way,  and 
hinder  us  in  what  we  have  to  do  ;  muA  gird  up  the 
loins  of  our  mind,  as  those  that  in  earnest  buckle  to 
business. 

[5.]  He  did  it  with  all  the  humble  ceremo7ty  that 
could  be,  went  through  all  the  parts  of  the  service 
distinctly,  and  passed  by  none  of  them  ;  he  did  it  as 
if  he  had  been  used  thus  to  serve ;  did  it  himself 
alone,  and  had  none  to  minister  to  him  in  it.  He 
girded  himself  with  the  towel,  as  servants  throw  a 
napkin  on  their  arm,,  or  put  an  apron  before  them ; 
\\e poured  water  into  the  basin  out  of  the  water-pots 
that  stood  by,  {ch.  2.  6.)  and  then  washed  their  feet ; 
and,  to  complete  the  service,  wiped  them.  Some 
think  that  he  did  not  wash  the  feet  of  them  all,  Ijut 
only  four  or  five  of  them,  that  being  thought  suffi- 
cient to  answer  the  end  ;  but  I  see  nothing  to  counte- 
nance this  conjecture,  for  in  other  places  where  he 
did  make  a  difference,  it  is  taken  notice  of;  and  his 
washing  the  feet  of  them  all  without  exception, 
teaches  us  a  catholic  and  extensive  charity  to  -all 
Christ's  disciples,  even  the  least, 

[6.]  Nothing  appears  to  the  contrary,  but  that 
he  washed  the  feet  of  Judas  among  the  rest,  for  he 
was  present,  v.  26.  It  is  the  character  of  a  widow 
indeed,  that  she  had  washed  the  sai7its' feet,  (1  Tim, 
5.  10.)  and  there  is  some  comfort  in  that;  but  the 
blessed  Jesus  here  washed  the  feet  of  a  sinner,  the 
worst  of  sinners,  the  worst  to  him,  who  was  at  this 
time  contriving  to  betray  him. 

Many  interpreters  make  Christ  washing  his  dis- 
ciples' feet  a  representation  of  his  whole  vndertaking. 
He  knew  that  he  was  equal  with  God,  and  all  things 
were  his  ;  and  yet  he  rose  from  his  table  in  glory, 
laid  aside  his  robes  of  light,  girded  himself  with  our 
nature,  took  upon  him  the  form  of  a  servant,  came 
not  to  be  ministered  to,  but  to  minister,  poured  out 
his  blood,  poured  out  his  soul  unto  death,  and  there- 
bv  prepared  a  laver  to  wash  us  from  our  sins.  Rev. 
1,'  5. 

III.  Christ  washed  his  disciples'  feet,  that  he  might 
signify  to  them  spiritual  washing,  and  the  cleansing 
of  the  S9id  from  the  pollutions  ofsin.  This  is  plainly 
intimated  in  his  discourse  with  Peter  upon  it,  v.  6-— 
11.     In  which  we  may  observe, 

1.  The  surprise  Peter  was  in,  when  he  saw  his 
Master  go  about  this  mean  ser\'ice ;  (v.  6.)  Then 
comes  he  to  Simon  Peter,  with  his  towel  and  bason, 
and  bid  him  put  out  his  feet  to  be  washed.  Chry- 
sostom  conjectures  that  he  washed  the  feet  of  Judas 
first,  who  readily  admitted  it,  and  was  pleased  to  see 
his  Master  so  disparage  himself.  It  is  most  proba- 
ble, when  he  weni  about  this  service,  (which  is  all 
that  is  meant  by  his  beginning  to  wash,  v.  5. )  that 
he  took  Peter  first ;  and  the  rest  would  not  have  suf- 
fered it,  if  they  had  not  first  heard  it  explained  in 
what  passed  between  Christ  and  Peter. 

Whether  Christ  came  first  to  Peter  or  no,  when 
he  did  come  to  him,  Peter  startled  at  the  proposal; 
Lord,  (saith  he,)  dost  thou  wash  my  feet  ^  Here  is 
an  emphasis  to  be  laid  upon  the  persons,  thou  and 
me ;  and  the  placing  of  the  words  is  obsenable,  n 
iM» — what,  thou  mine?  Tu  mihi  lavas  pedes?  Quid 
est,tu?  Quidest,  mihi?  Cogitanda sunt potius (juam 
dicenda — Dost  thou  wash  my  feet?  What  is  it,  thou? 
IVhat  is  it,  for  me?  These  things  are  rather  to  be 
contemplated  than  uttered.  Aug.  in  loc.  What, 
thou .'  our  Lord  and  Master,  whom  we  know  and 
believe  to  be  the  Son  of  God,  and  Saviour  and  Ruler 
of  the  world,  do  this  for  me,  a  worthless  woi-m  of 
the  earth,  asinful  7nan,  O  Lord  ?  Shall  those  hands 
wash  my  feet,  which  with  a  touch  have  cleansed 
lepers,  given  sight  to  the  blind,  and  raised  the  dead  .•' 
So  Theophylact,  and  from  him  Dr.  Taylor.  Very 
willingly  would  Peter  have  taken  the  bason  and 
towel,  and  washed  his  Master's  feet,  and  been  proud 


843  ST.  JOHN,  XIII. 

of  the  honour,  Luke  17.  7,  8.  This  had  been  na- 
tural and  regular.  "  For  my  Master  to  wash  my 
feet,  is  such  a  solecism  as  never  was ;  such  a  para- 
dox as  I  cannot  understand ;  Is  this  the  man?ier  of 
men?"  Note,  Christ's  condescensions,  especially 
his  condescensions  to  us,  wherein  we  find  ourselves 
taken  notice  of  by  his  gi-ace,  are  justly  the  matter 
of  our  admiration,  ch.  14.  22.  TVfio  am  I,  Lord  God? 
And  what  is  my  father's  house? 

2.  The  immediate  satisfaction  Christ  gave  to  this 
question  of  sui-prise,  which  was  at  the  least  sufficient 
to  silence  his  objections;  (t.  7.)  ll'hat  I  do,  thou 
knoivest  not  now,  but  shah  kyioiv  hereafter.  Here 
are  two  reasons  why  Peter  must  submit  to  what 
Christ  was  doing. 

(1.)  Because  he  was  at  present  in  the  dark  con- 
cerning it,  and  ought  not  to  oppose  what  he  did  not 
understand,  but  accjuiesce  in  the  will  and  wisdom 
of  one  who  could  give  a  good  reason  for  all  he  said 
and  did.  Christ  would  teach  Peter  an  imfilicit  obe- 
dience ;  "What  I  do,  thou  knoivest  not  now,  and 
therefore  art  no  competent  judge  of  it,  but  must  be- 
lieve it  is  well  done,  because  I  do  it."  Note,  Con- 
sciousness to  ourselves  of  the  darkness  we  labour 
under,  and  our  inability  to  judge  of  what  God  doeth, 
should  make  us  sparing  and  modest  in  our  censures 
of  his  proceeding ;  see  Heb.  11.  8. 

(2.)  Because  there  was  something  considerable 
in  it,  which  he  should  hereafter  know  the  meaning 
of;  "  Thou  shall  know  hereafter  what  need  thou  hast 
of  being  washed,  when  thou  shalt  be  guilty  of  the 
heinous  sin  of  denying  me  :"  so  some.  "  Thou  shalt 
know,  when,  in  the  discharge  of  the  office  of  an 
apostle,  thou  wilt  be  employed  in  washing  off  from 
those  under  thy  charge  the  sins  and  defilements  of 
their  earthly  affections ;"  so  Dr.  Hammond.  Note, 
[1.]  Our  Lord  Jesus  does  many  things  which  even 
his  own  disciples  do  not  for  the  present  know  the 
meaning  of,  but  they  shall  know  afterward ;  what 
he  did,  when  he  became  man  for  us ;  and  what  he 
did  when  he  became  a  worm,  and  no  man,  for  us ; 
what  he  did  when  he  lived  our  life,  and  what  he  did 
■when  he  laid  it  down,  could  not  be  understood  till 
afterward,  and  then  it  appeared  that  it  behrh'ed  him, 
Heb.  2.  17.  Subsequent  providences  explain  pre- 
ceding ones ;  and  we  see  afterward  what  was  the 
kind  tendency  of  events  that  seemed  most  cross  ;  and 
the  way  which  we  thought  was  about,  proved  the 
right  way.  [2.  ]  Christ's  washing  his  disciples'  feet, 
had  a  significancy  in  it,  which  they  themselves  did 
not  understand  till  afterward';  until  the  Spirit  was 
poured  out  upon  them  from  on  high,  when  Chi'ist 
explained  it  to  be  a  specimen  of  the  laver  of  rege- 
neration. We  must  let  Christ  take  his  own  way, 
both  in  ordinances  and  providences,  and  we  shall 
find  in  the  issue  it  was  the  best  way. 

3.  Peter's  peremptoiy  refusal,  notwithstanding 
this,  to  let  Christ  wash  his  feet ;  (v.  8.)  Thou  shalt 
by  no  means  wash  my  feet;  no,  never.  So  it  is  in 
the  original.  It  is  the  language  of  a  fixed  resolu- 
tion. 

Now,  (1.)  Here  was  a  show  of  humility  and  mo- 
desty. Peter  herein  seemed  to  have,  and  no  doubt 
he  really  had,  a  great  respect  for  his  Master,  as  he 
had,  Luke  5.  8.  Thus  many  are  beguiled  of  their 
reward  in  a  -voluntarv  humility.  Col.  2.  18,  23. 
Such  a  self-denial  as  Christ  neither  appoints,  nor 
accepts ;  for,  (2. )  Under  this  show  of  humility  there 
was  a  real  contradiction  to  the  will  of  the  Lord  Jesus  ; 
I  will  wash  thy  feet,  saith  Christ ;  "  But  thou  never 
shalt,"  saith  Peter;  "it  is  not  a  fitting  thing:"  so 
making  himself  nviser  than  Christ.  It  is  not  humi- 
lity, but  infidelity,  to  put  away  the  offers  of  the  gos- 
pel, as  if  too  rich  to  be  made  us,  or  too  good  news 
to  be  true. 

4.  Christ's  insisting  ufion  his  offer,  and  a  good  rea- 
son given  to  Peter,  why  he  should  accept  it;  If  I 


wash  thee  not,  thou  hast  no  jfiart  with  me.  Which 
may  be  taken, 

(1.)  As  a  severe  caution  against  disobedience; 
"  If  I  wash  thee  not,  if  thou  continue  refractory,  and 
wilt  not  comply  with  thy  Master's  will  in  so  small  a 
matter,  thou  shalt  not  be  owned  as  one  of  my  disci- 
ples, but  be  justly  discarded  and  cashiered  for  not 
observing  orders."  Thus  several  of  the  ancients 
understand  it ;  if  Peter  will  make  himself  wiser  than 
his  Master,  and  disfiute  the  commands  he  ought  to 
obey,  lie  does  in  effect  renounce  his  allegiance,  and 
say  as  they  did,  li'hat  portion  hax<e  we  in  David,  in 
the  Son  of  David  ?  And  so  shall  his  doom  be,  he 
shall  have  no  part  in  him.  Let  him  use  no  more 
manners  than  do  him  good,  for  to  obey  is  better  than 
sacrifice,  1  Sam.  15.  22.     Or, 

(2.)  As  a  declaration  of  the  necessity  of  spiritual 
washing  ;  and  so  I  think  it  is  to  be  understood ',"  If 
I  wash  7iot  thy  soul  from  the  pollution  of  sin,  thou 
hast  710  part  with  jne,  no  interest  in  me,  no  commu- 
nion with  me,  no  benefit  by  me."  Note,  All  those, 
and  those  only,  that  are  spiritually  washed  by  Christ, 
have  a  part  in  Christ.  [  1.  ]  To  have  a  part  in  Christ, 
or  with  Christ,  has  all  the  happiness  of  a  christian 
bound  up  in  it,  to  be  partakers  of  Christ,  (Heb.  3. 
14. )  to  share  in  those  inestimable  privileges  which 
result  from  an  union  with  him,  and  relation  to  him. 
It  is  that  good  part,  the  having  of  which  is  the  one 
thing  needful.  [2.]  It  is  necessary  to  our  having  a 
part  in  Christ,  that  he  ivash  us.  All  those  whom 
Christ  owns  and  saves,  he  justifies  and  sanctifies,  and 
both  are  included  in  his  washing  them.  We  cannot 
partake  of  his  glory,  if  we  partake  not  of  his  merit 
and  righteousness,  and  of  his  Spirit  and  grace. 

5.  Peter's  more  than  submission,  his  earnest  re- 
quest, to  be  washed  by  Christ,  v.  9.  If  this  be  the 
meaning  of  it.  Lord,  wash  not  my  feet  only,  but  also 
my  hands  and  my  head.  How  soon  is  Peter's  mind 
changed  !  When  the  mistake  of  his  understanding 
was  rectified,  the  corrupt  resolution  of  his  will  was 
soon  altered.  Let  us  therefore  not  be  peremptory 
in  any  resolve,  (but  only  in  our  resolve  to  follow 
Christ,)  because  we  may  soon  see  cause  to  retract 
it ;  but  let  us  be  cautious  in  taking  up  a  pm-pose  we 
will  be  tenacious  of     Observe, 

(1.)  How  ready  Peter  is  to  recede  from  what  he 
had  said  ;  "  Lord,  what  a  fool  was  I  to  speak  such 
a  hasty  word  !"  Now  that  the  washing  of  him  ap- 
peared to  be  an  act  of  Christ's  authority  and  grace, 
he  admits  it ;  but  disliked  it,  when  it  seemed  only 
an  act  of  humiliation.  Note,  [1.]  Good  men,  when 
they  see  their  error,  will  not  be  loath  to  recant  it. 
[2.]  Sooner  or  later,  Christ  will  bring  all  to  be  of 
his  mind. 

(2. )  How  importunate  he  is  for  the  purifying  grace 
of  the  Lord  Jesus,  and  the  universal  influence  of  it, 
even  upon  his  hands  and  head.  Note,  A  divorce 
from  Christ,  and  an  exclusion  from  having  z.  part  in 
him,  is  the  most  formidable  evil  in  the  eyes  of  all 
that  are  enlightened,  for  the  fear  of  which  they  will 
be  persuaded  to  any  thing.  And  for  fear  of  this  we 
should  be  earnest  with  God  in  prayer,  that  he  will 
wash  us ;  will  justify  and  sanctify  us.  "  Lord,  that 
I  may  not  be  cut  off  from  thee,  make  -me  Jit  for  thee, 
by  the  washing  of  regeneration.  Lord,  wash,  not 
my  feet  only  from  the  gross  pollutions  that  cleave  to 
thefn,  but  also  ?ny  hands  and  my  head  from  the  lesser 
spots  which  thev  have  contracted,  and  the  undis- 
cerned  filth  which  proceeds  by  perspiration  from 
the  bodv  itself  "  Note,  Those  who  truly  desire  to 
be  sanctified,  desire  to  be  sanctified  throughout,  and 
to  have  the  whole  man,  with  all  its  parts  and  powers 
purified,  1  Thess.  5.  23. 

6.  Christ's  further  explication  of  this  sign,  as  it  re- 
presented spiritual  washing. 

II  (!.■)  With  reference  to  his  disciples  that  were 
I  faithful  to  him  j  {v.  10.)  He  that  is  washed  aU  over 


ST.  JOHN,  XIII. 


849 


in  the  bath,  (as  was  frequently  practised  in  those 
countries,)  when  he  returns  to  his  liouse,  needeth  not 
aave  to  wash  his  feet,  his  hands  and  head  having  been 
washed,  and  he  having  only  dirtied  his  feet  in  walk- 
ing home.  Peter  had  gone  from  one  extreme  to  the 
other;  at  first  he  would  not  let  Christ  luash  his  feet ; 
and  now  he  overlooks  what  Christ  had  done  for  him 
in  his  baptism,  and  what  was  signified  thereby,  and 
cries  out  to  have  his  hands  and  head  washed ;  now 
Christ  directs  him  into  the  meajiing ;  he  must  have 
nis  feet  washed,  but  not  his  hands  and  head. 

[1.]  See  hei-e  what  is  the  comfort  and  privilege 
of  such  as  are  in  a  justified  state ;  they  are  washed 
by  Christ,  and  are  clean  eiiery  whit,  they  are  gra- 
ciously accepted  of  God,  as  if  they  were  so ;  and 
though  they  offend,  yet  they  need  not,  upon  their 
repentance,  to  be  again  put  into  a  justified  state,  for 
then  should  they  often  be  baptized.  The  evidence 
of  a  justified  state  may  be  clouded,  and  the  comfort 
of  it  suspended,  when  yet  the  charter  of  it  is  not  va- 
cated or  taken  away.  Though  we  have  occasion  to 
repent  daily,  God's  gifts  and  callings  are  without 
repentance.  The  heait  may  be  snvefit  and  garnish- 
ed, and  yet  stiU  remain  the  devil's  palace ;  but  if  it 
be  washed,  it  belongs  to  Christ,  and  he  will  not  lose 
it. 

[2.]  See  what  ought  to  be  the  daily  care  of  those 
who  through  gi-ace  are  in  a  justified  state,  and  that 
is,  to  wash  their  feet ;  to  cleanse  themselves  from  the 
guilt  they  contract  daily  through  infirmity  and  inad- 
vertency, by  the  renewed  exercise  of  repentance, 
with  a  believing  application  of  the  virtue  of  Christ's 
blood.  We  must  also  wash  our  feet  by  constant 
watchfulness  against  every  thing  that  is  defiling,  for 
we  must  cleanse  our  way,  and  cleanse  our  feet,  by 
taking  heed  thereto,  Ps.  119.  9.  The  priests,  when 
they  were  consecrated,  were  washed  with  water ; 
and  though  they  did  not  need  afterward  to  be  so 
■washed  all  over,  yet,  whenever  they  went  in,  to  mi- 
nister, they  must  wash  their  feet  and  hands  at  the 
laver,  on  pain  of  death,  Exod.  30.  19,  20.  The  pro- 
vision made  for  our  cleansing  should  not  make  us 
presumfituous,  but  the  more  cautious  ;  I  have  wash- 
ed my  feet,  how  shall  I  defile  them?  From  yester- 
day's pardon,  we  should  fetch  an  argument  against 
this  day's  temptation. 

(2. )  With  reflection  upon  Judas ;  and  ye  are  clean, 
but  not  all,  v.  10,  1 1.  He  pronounces  his  disciples 
clean,  clean  through  the  word  he  had  sfioken  to  them, 
ch.  15.  3.  He  washed  them  himself,  and  then  said, 
Ye  are  clean;  but  he  excepts  Judas ;  not  all ;  they 
were, all  baptized,  even  Judas,  yet  not  all  clean; 
many  have  the  sign,  that  have  not  the  thing  signified. 
Note,  [1.]  Even  among  those  who  are  called  disci- 
ples of  Christ,  and  protess  I'elation  to  him,  there  are 
some  who  are  not  clean,  Prov.  30.  12.  [2.]  The 
Lord  knows  them  that  are  his,  and  them  that  are 
not,  2  Tim.  2.  19.  The  eye  of  Christ  can  separate 
between  the  precious  and  the  vile,  the  clean  and  the 
unclean.  [3.]  When  those  that  have  called  them- 
selves disciples,  afterward  prove  traitors,  their  apos- 
tacy,  at  last,  is  a  certain  evidence  of  their  hypocrisy 
all  along.  [4.]  Christ  sees  it  necessaiy  to  let  his 
disciples  know  that  they  are  not  all  clean;  that  we 
may  all  be  jealous  over  ourselves,  (Is  it  I?  Lord, 
is  it  I,  that  am  among  the  clean,  yet  not  clean  ?)  and 
that  when  hj'pocrites  are  discovered,  it  may  be  no 
surprise  or  stumbling  to  us. 

IV.  Christ  washed  his  disciples'  feet,  to  set  before 
us  an  example.  This  explication  he  gave  of  what 
he  had  done,  when  he  had  done  it,  v.  12 — 17. 

1.  Observe  with  what  solemnity  he  gave  an  ac- 
count of  the  meaning  of  what  he  had  done,  (v.  12.) 
After  he  had  washed  their  feet,  he  said,  Know  ye 
what  I  have  done  ? 

(1.)  He  adjourned  the  explication  till  he  had 
finished  the  transaction,  [  1. 1  To  try  their  submission 

Vol.  v.— 5  P 


and  implicit  obedience.  What  he  did,  they  should 
not  know  till  after,  that  they  might  learn  to  acqui- 
esce in  his  will  when  they  could  not  give  a  reason 
for  it.  [2.]  Because  it  was  proper  to  finish  the  rid- 
dle before  he  unriddled  it.  1  hus,  as  to  his  whole 
undertaking,  when  his  suflFerings  were  finished,  he 
had  resumed  the  garments  of  his  exalted  state,  and 
was  ready  to  sit  down  again,  then  he  o/iened  the  un- 
derstandings of  his  disciples,  and  poured  out  his  Spi- 
rit, Luke  24.  45,  46. 

(2. )  Before  he  explained  it,  he  asked  them  if  they 
could  construe  it;  Know  ye  what  I  have  done  to  you? 
He  put  this  question  to  them,  not  only  to  make  them 
sensible  of  their  ignorance,  and  the  need  they  had 
to  be  instructed,  (as  Zech.  4.  5,  13,  Knowest  thou 
not  what  these  be?  and  I  said,  JVo,  my  Lord,)  but 
to  raise  their  desires  and  expectations  of  instruction ; 
"  I  would  have  you  know,  and  if  you  will  give  at- 
tention, I  will  tell  you. "  Note,  It  is  the  will  of  Christ 
that  sacramental  signs  should  be  explained,  and  that 
his  people  should  be  atSjuainted  with  the  meaning 
of  them ;  otherwise,  though  ever  so  significant,  to 
them  who  know  not  the  thing  signified,  they  are  in- 
significant. Hence  they  are  directed  to  ask,  What 
mean  ye  by  this  service?  Exod.  12.  26. 

2.  Observe  what  he  grounds  that  which  he  had  to 
say  upon  ■,{v.  13. )  "  You  call  me  Master  and  Lord, 
you  give  me  those  titles,  in  speaking  of  me,  in  speak- 
ing to  me,  and  you  say  well,  for  so  I  am  ;  you  are  in 
the  relation  of  scholars  to  me,  and  I  do  the  part  of  a 
master  to  you."  Note,  (1.)  Jesus  Christ  is  our  j^/os- 
ter  and  Lord  ;  he  that  is  our  Redeemer  and  Saviour 
is,  in  order  to  that,  our  Lord  and  Master.  He  is  our 
Master,  SiJatrxxf.®- — our  Teacher  and  Instmctor, 
in  all  ifccessary  truths  and  niles,  as  a  Prophet  re- 
vealing to  us  the  will  of  God.  He  is  our  Lord,  nifi®- 
— or  Ruler  and  Owner,  that  has  authority  over  us, 
and  propriety  in  us.  (2. )  It  becomes  the  disciples 
of  Christ  to  call  him  Master  and  Lord,  not  in  com- 
pliment, but  in  reality  ;  not  by  constraint,  but  with 
delight.  Devout  Mr.  Herbert,  when  he  mentioned 
the  name  of  Christ,  used  to  add,  my  Master;  and 
thus  expresses  himself  concerning  it  in  one  of  his 
poems;  * 

How  sweetly  doth  my  Master  sound,  my  Master! 
As  ambergris  leaves  a  rich  scent  unto  the  taster, 
So  do  these  words  a  sweet  content;  an  oriental  fragrancj*, 

my  Master. 

(3.)  Our  calling  Christ  blaster  a.nd  Lord,  is  an 
obligation  upon  us  to  receive  and  observe  the  instruc- 
tions he  gives  us.  Christ  would  thus  pre-engage 
their  obedience  to  a  command  that  was  displeasing 
to  flesh  and  blood.  If  Christ  be  our  Master  and  Lord, 
be  so  by  our  own  consent,  and  we  have  often  called 
him  so,  we  are  bound  in  honour  and  honesty  to  be 
observant  of  him. 

3.  Observe  the  lesson  which  Christ  hereby  taught; 
Ye  also  ought  to  wash  one  another's  feet,  v.  14. 

(1.)  Some  have  understood  this  literally,  and  have 
thought  these  words  amount  to  the  institution  of  a 
standing  ordinance  in  the  church ;  that  christians 
should,  in  a  solemn  religious  manner,  wash  one  an- 
other's feet,  in  token  of  their  condescending  love  to 
one  another.  St.  Ambrose  took  it  so,  and  practised 
it  in  the  church  of  Milan.  St.  Austin  saith,  that 
those  christians  who  do  not  do  it  with  their  hands, 
yet  (he  hoped)  did  it  with  their  hearts  in  humility  ; 
but  he  saith,  It  is  much  better  to  do  it  with  the  hands 
also,  when  there  is  occasion,  as  1  Tim.  5.  10.  Wliat 
Christ  has  done,  christians  should  not  disdain  to  do. 
Calvin  saith,  that  the  pope,  in  the  annual  obser^'ing 
of  this  ceremony  on  Thursday  in  the  passion  week, 
is  rather  Christ's  ape  than  his  follower,  for  the  duty 
enjoined,  in  conformity  to  Christ,  was  mutual ;  Tl'ash 
one  another's  feet.  And  Jansenius  saith.  It  is  done, 
Frigide  et  dissimiliter — Frigidly,  and  unlike  the  pri- 
mitive jyiodel. 


850 


ST.  JOHN,  XIII. 


(2.)  But  doubtless  it  is  to  be  xmderstooA  Jigura- 
ttvely  ;  it  is  an  instructive  sign,  but  not  sacramental, 
as  the  eucharist.  This  was  a  parable  to  the  eye  ;  and 
three  things  our  Master  hereby  designed  to  teach  us. 
[1.]  A  humble  condescension  ;  we  must  learn  of 
our  Master  to  be  lowly  in  heart,  (Matt.  H.  29.)  and 
■walk  with  all  lowliness  ;  we  must  think  meanly  of 
ourselves,  and  respectfully  of  our  brethren,  and 
deem  nothing  below  us  but  sin  ;  we  must  say  of  that 
which  seems  mean,  but  has  a  tendency  to  the  glory 
of  God,  and  our  brethren's  good,  as  David,  (2  Sam. 
6.  22.)  If  this  be  to  be  vile,  I  will  be  yet  more  vile. 
Christ  had  often  taught  his  disciples  humility,  and 
they  had  forgotten  the  lesson  ;  but  now  he  teaches 
them  in  such  a  way  as  surely  they  could  never  forget. 
[2.]  A  condescension  to  be  serviceable.  To  wash 
one  another's  feet  is  to  stoop  to  the  meanest  offices 
of  love,  for  the  real  good  and  benefit  one  of  another, 
as  blessed  Paul,  who,  though  free  from  all,  made 
himself  servant  of  all ;  and  the  blessed  Jesus,  who 
came  not  to  be  ministered  unto,  but  to  minister.  We 
must  not  grudge  to  take  care  and  pains,  and  to  sfiend 
time,  and  to  diminish  ourselves  for  the  good  of  others 
that  we  are  not  under  any  particular  obligation  to, 
even  to  our  inferiors,  and  such  as  are  not  in  a  capa- 
city of  making  us  any  requital.  Washing  the  feet 
after  travel,  contributes  both  to  the  decency  of  the 
person,  and  to  his  ease,  so  that  to  wash  one  another's 
feet,  is  to  consult  both  the  credit  and  the  comfort  one 
of  another  ;  to  do  what  we  can,  both  to  advance  our 
brethren's  reputation  and  to  make  their  minds  easy. 
See  1  Cor.  10.  24.  Heb.  6.  10.  The  duty  is  mutual; 
we  must  both  accept  help  from  our  brethren,  and 
afford  help  to  our  brethren. 

[3.]  A  serviceableness  to  tlie  sanctification  Ine  of 
another  ;  Ye  ought  to  wash  one  another's  feet,  from 
the  pollutions  ot  sin.  Austin  takes  it  in  tliis  sense, 
and  many  others.  We  cannot  satisfy  for  one  ano- 
ther's sins,  that  is  peculiar  to  Christ,  but  we  may 
help  to  purify  one  another  from  sin.  We  must  in 
the  first  place  wash  ourselves  ;  this  charity  must 
begin  at  home,  (Matt.  7.  5.)  but  it  must  not  end 
there,  we  must  spiTow  for  the  failings  and  follies  of 
our  brethren,  much  more  their  gross  pollutions,  ( 1 
Cor.  5.  2. )  must  wash  our  brethren's  polluted  feet 
in  teai's.  We  must  faithfully  reprove  them,  and  do 
■what  we  can  to  bring  them  to  repentance,  (Gal.  6. 
1.)  and  we  must  admonish  them,  to  prevent  their 
falling  into  tlie  mire  ;  this  is  washing  their  feet. 

4.  Here  is  the  ratifying  and  enforcing  of  this  com- 
mand from  the  example  of  what  Christ  had.  now 
done  ;  If  I  your  Lore!  and  Master  have  done  it  to 
■you,  you  ought  to  do  it  to  one  another.  He  shews 
the  cogency  of  this  argument  in  two  things. 

(1.)  I  am  your  Master,  and  you  are  my  disciples, 
and  therefore  you  ought  to /earra  o/ me,  (d.  15.)  for 
in  this,  as  in  other  things,  /  have  given  you  an  ex- 
ample, that  you  should  do  to  others,  as  I  have  done 
to  you.     Observe, 

[1.]  What  a  good  teacher  Christ  is.  He  teaches 
by  example  as  well  as  doctrine,  and  for  that  end 
came  into  this  world,  and  dwelt  among  us,  that  he 
might  set  us  a  copy  of  all  those  graces  and  duties 
■which  his  holy  religion  teaches  ;  and  it  is  a  copy 
without  one  false  stroke.  Hereby  he  made  his  own 
laws  more  intelligible  and  honourable.  Christ  is  a 
commander  like  Gideon,  who  said  to  his  soldiers, 
L,ook  on  me,  and  do  likewise;  (Judg.  7.  17.)  like 
Abimelech,  who  said,  liliat  ye  have  seen  me  do, 
make  haste  and  do  as  I  have  done  ;  (Judg.  9.  48. ) 
and  like  Csesar,  who  called  his  soldiers,  not  milites 
— soldiers,  but  commilitones — fellow  soldiers,  and 
■whose  usual  Avord  was,  not  Ite  illuc,  but  Venite  hue; 
not  Go,  but  Come. 

[2.]  What  good  scholars  we  must  be  ;  we  must 
do  as  he  hath  done  ;  for  therefore  he  gave  us  a  copy, 
that  we  should  ■write  after  it,  that  we  might  be  as  he 


was  in  this  world,  (1  John  4.  17.)  and  walk  as  he 
walked,  1  John  2.  6.  Christ's  example  herein  is  to 
be  followed  by  ministers  in  particular,  in  whom  the 
graces  of  humility  and  holy  love  should  especially 
appear,  and  by  the  exercise  thereof  they  effectually 
serve  the  interests  of  their  Master,  and  the  ends  of 
their  ministry.  When  Christ  sent  his  apostles 
abroad  as  his  agents,  it  was  with  this  charge,  that 
they  should  not  take  state  upon  them,  nor  carry 
things  with  a  high  hand,  but  become  all  things  to  all 
men,  1  Cor.  9.  22.  What  I  have  done  to  your  dirty 
feet,  that  do  ye  to  the  polluted  souls  of  sinners ;  wash 
them.  Some  who  suppose  this  to  be  done  at  the 
passover  supper,  think  it  intimates  a  rule  in  admit- 
ting communicants  to  the  Lord's-supper,  to  see  that 
they  be  first  washed  and  cleansed  oy  reformation 
and  a  blameless  conversation,  and  then  take  them  in 
to  compass  God's  altar.  But  all  christians  likewise 
are  here  taught  to  condescend  to  each  other  in  love, 
and  to  do  it  as  Christ  did  it,  unasked,  unpaid ;  we 
must  not  be  merce?iary  in  the  services  of  love,  nor 
do  them  with  reluctancy. 

(2.)  I  am  your  Master,  and  you  are  my  disciples, 
and  therefore  you  cannot  think  it  below  you  to  do 
that,  how  mean  soever  it  may  seem,  which  you  have 
seen  me  do,  for,  (i:;.  16.)  the  servant  is  not  greater 
than  his  Lord,  neither  he  that  is  sent,  though  sent 
with  all  the  pomp  and  power  of  an  ambassador, 
greater  than  he  that  sent  him.  Christ  had  urged 
this  (Matt.  10.  24,  25.)  as  a  reason  why  they  should 
not  think  it  strange  if  they  suffered  as  he  did  j  here 
he  urges  it  as  a  reason  why  they  should  not  think 
much  to  humble  themselves  as  he  did.  What  he 
did  not  think  a  disparagement  to  him,  they  must  not 
think  a  disparagement  to  them.  Perhaps  the  disci- 
ples inwardly  were  disgusted  at  this  precept  of 
washing  one  another's  feet,  as  inconsistent  with  the 
dignity  they  expected  shortly  to  be  preferred  to  ;  to 
obviate  such  thoughts,  Christ  reminds  them  of  their 
place  as  his  servants  ;  they  were  not  better  men  than 
their  Master,  and  what  was  consistent  with  his  dig- 
nity, was  much  more  consistent  with  their's.  If  he 
were  humble  and  condescending,  it  ill  became  them 
to  be  proud  and  assuming.  Note,  [1.]  We  must 
take  good  heed  to  ourselves,  lest  Christ's  gracious 
condescensions  to  us,  and  advancements  of  us, 
through  the  cornaption  of  nature,  occasion  us  to 
think  any  high  thoughts  of  ourselves,  or  low  thoughts 
of  him.  We  need  to  be  put  in  mind  of  this,  that  we 
are  not  greater  than  our  Lord.  [2.]  Whatever 
our  Master  was  pleased  to  condescend  to,  in  favour 
to  us,  we  should  much  more  condescend  to,  in'  con- 
formity to  him.  Christ,  by  humbling  himself,  has 
dignified  humility,  and  put  an  honour  upon  it,  and 
obliged  his  followers  to  think  nothing  below  them 
but  sin.  We  commonly  say  to  those  who  disdain  to 
do  such  or  such  a  thing,  jis  good  as  you  have  done 
it,  and  been  never  the  worse  thought  of;  and  true 
indeed  it  is,  if  our  Master  has  done  it.  When  we 
see  our  Master  serx'ing,  we  cannot  but  see  how  ill 
it  becomes  us  to  be  domineering. 

Lastly,  Our  Saviour  closes  this  part  of  his  dis- 
course with  an  intimation  of  the  necessity  of  their 
obedience  to  these  instructions  ;  If  ye  know  these 
things;  or.  Seeing  ye  know  them,  happy  are  ye  if 
ye  do  them.  Most  people  think,  Happy  are  they 
that  rise  and  rule.  Washing  one  another's  feet  will 
never  get  estates  and  preferments ;  but  Christ  saith, 
for  all  that,  Happy  are  they  that  stoop  and  obey,  if 
ye  know  these  things :  that  may  be  understood  either 
as  speaking  doubtfully,  whether  they  knew  them  or 
no  ;  so  strong  was  their  conceit  of  a  temporal  king- 
dom, that  it  was  a  question  whether  they  could  en- 
tertain the  notion  of  a  duty  so  contrary  to  that  con- 
ceit ;  or,  as  taking  it  for  granted,  that  they  did  know 
these  things  ;  since  they  had  such  excellent  precepts 
given  them,  recommended  by  such  an  excellent 


ST.  JOHN,  XIII. 


851 


pattern,  it  will  be  necessaiy  to  the  completing  of 
their  happiness,  that  they  practise  accordingly. 

1.  This  is  applicable  to  the  commands  of  Christ 
in  general.  Note,  Though  it  is  a  great  advantage 
to  know  our  dutj-,  yet  we  shall  come  short  of  happi- 
ness if  we  do  not  do  our  duty.  Knowing  is  in  order 
to  doing  ;  that  knowledge  therefore  is  vain  and  fruit- 
less, which  is  not  reduced  to  practice  ;  nay,  it  will 
aggi'avate  the  sin  and  ruin,  Luke  12.  47,  48.  James 
4.  17.  It  is  knowing  and  doing  that  will  demonstrate 
us  of  Christ's  kingdom,  and -w'-Lne  builders.  See  Ps. 
103.  17,  18. 

2.  It  is  to  be  applied  especially  to  this  command 
of  humility  and  scrviceableness.  Nothing  is  better 
known,  or  more  readily  acknowledged,  than  this, 
that  we  should  be  hunible ;  and  theiefore,  though 
many  will  own  themselves  to  be  passionate  and  in- 
temfierate,  few  will  own  themselves  to  heflroud,  for 
it  is  as  inexcusable  a  sin,  and  as  hateful,  as  an)^  other ; 
and  yet  how  little  is  to  be  seen  of  true  humilit)',  and 
that 'mutual  subjection  and  condescension,  which  the 
law  of  Christ  insists  so  much  upon !  Most  know 
these  things  so  well  as  to  expect  that  others  should 
do  accordingly  to  them,  yield  to  them,  and  serve 
them,  but  not  so  well  as  to  do  so  themselves. 

18.1  speak  not  of  you  all :  I  know  whom 
I  have  chosen :  but  that  the  scripture  may 
be  fulfilled,  He  that  eateth  bread  with  me 
hath  lifted  up  his  heel  against  me.  1 9.  Now 
I  tell  3'ou  before  it  come,  that,  when  it  is 
come  to  pass,  ye  may  believe  that  I  am  he. 
20.  Verily,  verily,.  I  say  unto  you,  He  that 
receiveth  whomsoever  I  send'receiveth  me ; 
and  he  that  receiveth  me  receiveth  him  that 
sent  me.  21.  When  Jesus  had  thus  said, 
he  was  troubled  in  spirit,  and  testified,  and 
said,  Verily,  verily,  I  say  unto  you,  that 
one  of  you  shall  betray  me.  22.  Then  the 
disciples  looked  one  on  another,  doubting  of 
whom  he  spake.  23.  Now  there  was  leaning 
on  Jesus'  bosom  one  of  his  disciples,  whom 
.Tesus  loved.  24.  Simon  Peter  therefore 
beckoned  to  him,  that  he  should  ask  who 
it  should  be  of  whom  he  spake.  25.  He 
then  lying  on  Jesus'  breast  saith  unto  him 
Lord,  who  is  it  ?  26.  Jesus  answered,  He 
it  is,  to  whom  I  shall  give  a  sop,  when  I 
have  dipped  it.  And  when  he  had  dipped 
the  sop,  he  gave  it  to  Judas  Iscariot,  the  son 
of  Simon.  27.  And  after  the  sop  Satan  en- 
tered into  him.  Then  said  Jesus  unto  him. 
That  thou  doest,  do  quickly.  28.  Now  no 
man  at  the  table  knew  for  what  intent  he 
spake  this  unto  him.  29.  For  some  o/^^e/re 
thought,  because  Judas  had  the  bag,  that 
Jesus  had  said  unto  him.  Buy  those  things 
that  we  have  need  of  against  the  feast ;  or, 
that  he  should  give  something  to  th^  poor. 
30.  He  then  having  received  the  sop  went 
immediately  out :  and  it  was  night. 

We  have  here  the  discovery  of  Judas's  plot  to  be- 
tray his  Master.  Christ  knew  it  from  the  begin- 
ning ;  but  now  first  he  discovered  it  to  his  disciples, 
■who  did  not  ex/ier;  Christ  should  be  betrayed,  though 
he  had  often  told  them  so,  much  less  did  they  sus- 
pect that  one  of  them  should  do  it.    Now  here, 


I.  Christ  gives  them  a  general  intimation  of  it ; 
{v.  8.)  Isflea/c  not  of  you  all,  I  cannot  expect  you 
will  ail  do  these  things,  for  /  know  whom  I  have 
chosen,  and  whom  I  have  passed  by  ;  but  the  scrip- 
ture will  be  fulfilled,  (Ps.  41.  9.)  He  that  eateth. 
bread  with  me,  hath  lifted  ufi  his  heel  against  me. 
He  doth  not  yet  speak  out  of  the  crime,  or  the  cri- 
minal, but  raiseth  their  expectations  of  a  further 
discovery. 

1.  He  intimates  to  them,  that  they  were  not  all 
right.  He  had  said,  {v.  10. )  Ye  are  clean,  but  not 
all.  So  here,  I  speak  not  of  you  all.  Note,  What 
is  said  of  the  excellencies  of  Christ's  disciples,  can- 
not be  said  of  all  that  are  called  so.  The  word  of 
Christ  is  a  distinguishing  word,  which  separates  be- 
tween cattle  and  cattle,  and  will  distinguish  thou- 
sands into  hell,  who  flattered  themselves  with  hopes 
that  they  were  going  to  heaven.  I  speak  not  of  you 
all;  you  my  disciples  and  followers.  Note,  There 
is  a  mixture  of  bad  with  good  in  the  best  societies  ; 
a  Judas  among  the  apostles ;  it  will  be  so  till  we 
come  to  the  blessed  society  into  which  shall  enter 
nothing  imclean  or  disguised. 

2.  That  he  himself  knew  who  were  right,  and 
who  were  not ;  /  know  whom  I  have  chosen,  who 
the  few  are,  that  are  chosen  among  the  many  that 
are  called  with  the  common  call.  Note,  (1.)  They 
that  are  chosen,  Christ  himself  had  the  choosing  of 
them  ;  he  nominated  the  persons  he  undertook  for. 
(2. )  They  that  are  chosen,  are  known  to  Christ,  for 
he  never  forgets  any,  whom  he  has  once  had  in  his 
thoughts  of  love,  2  Tim.  2.  19. 

3.  That  in  the  treachery  of  him  that  proved  false 
to  him,  the  scripture  was  fulfilled,  which  takes  oflf 
very  much  both  the  surprise  and  offence  of  the  thing. 
Christ  took  one  into  his  family,  whom  he  foresaw  to 
be  a  traitor,  and  did  not  by  eiffectujd  grace  prevent 
his  being  so,  that  the  scripture  might  be  fulfilled. 
Let  it  not  therefore  be  a  stumbling-block  to  any ; 
for  though  it  do  not  at  all  lessen  Judas's  offence,  it 
majr  lessen  our  offence  at  it.  The  scripture  referred 
to,  is  David's  complaint  of  the  treacheiy  of  some  of 
his  enemies  ;  the  Jewish  expositors  generally  under- 
stand it  of  Ahithcphel,  and  our's  from  them  ;  Gro- 
tius  thinks  it  intimates  that  the  death  of  Judas  would 
be  like  that  of  Ahithophel.  But  because  that  Psalm 
speaks  of  David's  sickness,  which  we  read  nothing 
of  at  the  time  of  Ahithophel's  deserting  him,  it  may 
better  be  understood  of  some  other  friend  of  his,  that 
proved  false  to  him.  This  our  Saviour  apphes  to 
Judas. 

(1.)  Judas,  as  an  apostle,  was  admitted  to  the 
highest  privilege  ;  he  did  eat  bread  with  Christ.  He 
was  familiar  with  him,  and  favoured  by  him,  was 
one  of  his  family,  one  of  those  with  whom  he  was 
intimately  conversant.  David  saith  of  his  treacher- 
ous friend,  He  did  eat  of  my  bread,  but  Christ,  being 
floor,  had  no  bread  he  could  properly  call  his  own, 
he  saith.  He  did  eat  bread  with  ine  ;  such  as  he  had 
by  the  kindness  of  his  friends,  that  ministered  to 
him,  his  disciples  had  their  share  of,  Judas  among 
the  rest.  Wherever  he  went,  Judas  was  welcome 
with  him,  did  not  dine  among  servants,  but  sat  at 
table  with  his  master,  ate  of  the  same  dish,  drank 
of  the  same  cup,  and  in  all  respects  fared  as  he  fared. 
He  ate  miraculous  bread  with  him,  when  the  loaves 
were  multiplied,  ate  the  passover  with  him.  Note, 
All  that  eat  bread  with  Christ,  are  not  his  disciples 
indeed.     See  1  Cor.  10.  3 — 5. 

(2. )  Judas,  as  an  apostate,  was  guilty  of  the  basest 
treacheiy  ;  he  lifted  up  the  heel  against  ChiisL  [1.] 
Vie  forsook 'inm',  turned  his  back  upon  him,  went  out 
from  the  society  of  his  disciples,  i'.  30.  [2.]  He 
despised  him,  shook  off  the  dust  of  his  feet  against 
him,  in  contempt  of  him  and  his  gospel.  Nay,  [3.] 
He  became  an  enemy  to  him ;  spurned  at  him,  as 
wrestlers  do  at  their  adversaries,  whom  they  would 


852 


ST.  JOHN,  XIII. 


overthrow.  Note,  It  is  no  new  thing  for  those  that  i 
were  Christ's  see?ni!ig- friends,  to  prove  his  real  ene- 
mies. They  who  pretended  to  magnify  him,  mag- 
nify themselves  against  him.  Tliey  eat  not  only  tlie 
bread  of  his  charity,  but  the  bread  of  his  covenant, 
yet  rebel  against  liim,  and  thereby  prove  themselves 
guilty  not  only  of  the  basest  ingratitude,  but  the 
basest  treachery  and  perfidiousness. 

II.  He  gives  them  a  reason  why  he  told  them  be- 
forehand of  the  treachery  of  Judas  ;  (x'.  19.)  "A'biv 
I  tell  you  before  it  come,  before  Judas  has  begun  to 
put  his  wicked  plot  in  execution,  that  when  it  is 
come  to  pass,  you  may,  instead  of  stumbling  at  it, 
be  confirmed  in  your  belief,  that  /  am  he,  he  that 
should  come." 

1.  By  his  clear  and  certain  foresight  of  things  to 
come,  which  in  this,  as  in  other  instances,  he  gave 
incontestable  proof  of,  he  proved  himself  to  be  the 
true  God,  before  whom  all  tilings  are  naked  and 
open.  Christ  foretold  that  Judas  would  betray  him, 
■when  there  was  no  ground  to  suspect  sucli  a  thing, 
and  so  proved  himself  the  eternal  Word,  which  is 
a  discerner  of  the  thoughts  and  intents  of  the  heart. 
The  prophecies  of  the  New  Testament  concerning 
the  apostacy  of  the  latter  times,  (which  we  have, 
SThess.  2.  1  Tim.  4.  and  in  the  Jifiocalyfise )  being 
evidently  accomplished,  it  is  a  pi'oof  that  those  writ- 
ings were  divinely  inspired,  and  confirms  our  faith 
in  the  whole  canon  of  scripture. 

2.  By  this  application  of  the  t^'pes  and  prophecies 
of  the  Old  Testament  to  himself,  he  proved  himself 
to  be  the  true  Messiah,  to  whom  all  the  prophets 
bare  ivitness.  Thus  it  was  ni'ritten,  and  thus  it  be- 
hoved Christ  to  suffer,  and  he  suffered  just  as  it  was 
■written,  Luke  24.  25,  26.  ch.  8.  28. 

III.  He  gives  a  word  of  ericouragemeiit  to  his 
apostles,  and  all  his  ministers  ;  whom  he  employed 
in  his  service;  (i».  20.)  He  that  receiveth  whomso- 
ever I  send,  receiveth  me.  The  purport  of  these 
■words  is  the  same  with  what  we  have  in  other  scrip- 
tures, but  it  is  not  easy  to  make  out  their  coherence 
here.  1.  Christ  had  told  his  disciples  that  they  must 
humble  and  abase  themselves.  "Now,"  saith  he, 
"  though  thei-e  may  be  those  that  will  despise  you 
for  your  condescension,  yet  there  will  be  those  that 
■will  do  you  honour,  and  shall  be  honoured  for  so  do- 
ing." They  who  know  themselves  dignified  by 
Christ's  commission,  may  be  content  to  be  vilified  in 
the  world's  opinion.  2.  'It  is  intended  to  silence  the 
scniples  of  those,  who,  because  there  was  a  traitor 
among  the  apostles,  would  be  shy  of  receiving  any 
of  them  ;  for  if  one  of  them  was  false  to  his  Master, 
■whom  would  any  of  them  be  tnae  to  ?  Ejc  uno  disce 
omnes —  They  are  all  alike.  No,  as  Christ  will  think 
never  the  woi-se  of  them  for  Judas's  crime,  so  he 
■will  stand  by  them,  and  own  them,  and  will  raise 
up  such  as  shall  receive  them.  They  that  had  re- 
ceived Judas,  when  he  was  a  preacher,  and  perhaps 
were  converted  and  edified  by  his  preaching,  were 
never  the  worse,  nor  should  reflect  upon  it  with  any 
regret,  though  he  afterward  proved  a  traitor ;  for 
he  was  one  whom  Christ  sent.  We  cannot  know 
■what  men  are,  much  less  what  they  will  be,  but 
those  who  appear  to  be  sent  of  Christ,  we  must  re- 
ceive, till  the  contrary  appear.  Though  some,  by 
entertaining  strangers,  have  entertained  robbers 
vmawares,  yet  we  must  still  be  hospitable,  for  there- 
by some  have  entertained  angels.  The  abuses  put 
upon  our  charity,  though  ordered  with  ever  so  much 
discretion,  will  neither  justify  our  uncharitableness, 
nor  lose  us  the  reward  of  our  charity. 

(1.)  We  are  here  encouraged  to  receive  ministers 
assent  of  Christ;  "He  that  receiveth  whomsoever 
I  send,  though  weak  and  poor,  and  subject  to  like 
passions  as  others,  (for  as  the  law,  so  the  gospel, 
makes  men  priests  that  have  infirmity,)  yet  if  he 
deliver  my  message,  and  be  regularly  called  and 


appointed  to  do  so,  and,  as  an  officer,  give  himself 
to  the  word  and  prayer ;  he  that  entertains,  him  shall 
be  owned  as  a  friend  of  mine."  Christ  was  now 
leaving  the  world,  but  he  would  leave  an  order  of 
men,  to  be  his  agents,  to  deliver  his  word,  and  those 
who  recei\'e  that  in  the  light  and  love  of  it,  receive 
him  ;  to  believe  the  doctrine  of  Christ,  and  obey  his 
law,  and  accept  the  salvation  offered  upon  the  terms 
proposed  ;  this  is  receiving  those  whom  Christ  sends, 
and  it  is  receiving  Christ  Jesus  the  Lord  himself. 

(2. )  We  are  here  encouraged  to  receive  Christ 
as  sent  of  God  ;  He  that  thus  rceiveth  me,  that  re- 
ceiveth Christ  in  his  ministers,  receiveth  the  Father 
also,  for  they  come  upon  his  errand  likewise,  bapti- 
zing in  the  name  of  the  Father,  as  well  as  of  the 
Son.  Or,  in  general,  He  that  receiveth  7ne,  as  his 
Prince  and  Saviour,  receiveth  him  that  sent  me,  as 
his  Portion  and  Felicity.  Christ  was  sent  of  God, 
and  in  embracing  his  i-eligion,  we  embrace  the  only 
true  religion. 

IV.  Christ  more  particularly  notifies  to  them  the 
plot  which  one  of  their  number  was  now  hatching 
against  him  ;  (t».  21.)  U'he7i  Jesus  had  thus  said  in 
general,  to  prepare  them  for  a  more  particular  dis- 
covery, he  was  troubled  in  spirit,  and  shewed  it  by 
some  gesture  or  sign,  and  he  testified,  he  solemnly 
declared  it  fcmn  animo  testandi — with  the  solemnity 
of  a  witness  on  oath,)  "One  of  you  shall  betray 
me;  one  of  you  mine  apostles  and  constant  follow- 
ers." None  indeed  could  be  said  to  betray  him  but 
those  whom  he  reposed  a  confidence  in,  and  were 
the  witnesses  of  his  retirements.  This  did  not  de- 
termine Judas  to  the  sin  by  any  fatal  necessity  ;  for 
though  the  event  did  follow  according  to  the  predic- 
tion, yet  not  from  the  prediction.  Christ  is  not  the 
author  of  sin  ;  yet  as  to  this  heinous  sin  of  Judas, 

1.  Christ  foresaw  it ;  for  even  that  which  is  se- 
cret and  future,  and  hid  from  the  eyes  of  all  living, 
is  naked  and  open  before  the  eyes  of  Christ.  He 
knows  what  is  in  man  better  than  they  do  them- 
selves, (2  Kings  8.  12.)  and  therefore  sees  what  will 
be  done  by  them.  /  knew  that  thou  wouldest  deal 
very  treacherously,  Isa.  48.  8. 

2.  He  foretold  it,  not  only  for  the  sake  of  the  rest 
of  the  disciples,  but  for  the  sake  of  Judas  himself, 
that  he  might  take  warning,  and  recover  himself 
out  of  the  snare  of  the  devil.  Traitors  proceed  not 
in  their  plots,  when  they  find  they  are  discovered  ; 
surely  Judas,  when  he  finds  that  his  Master  knows 
his  design,  will  retreat  in  time ;  if  not,  it  will  aggra- 
vate his  condemnation. 

3.  He  spake  of  it  with  a  manifest  concern;  he 
was  troubled  in  spirit  when  he  mentioned  it.  He 
had  often  Spoken  of  his  own  sufferings  and  death, 
without  any  such  trouble  of  spirit  as  he  here  disco- 
vered when  he  spake  of  the  ingratitude  and  trea- 
chery of  Judas.  This  touched  him  in  a  tender  part. 
Note,  the  falls  and  miscarriages  of  the  disciples  of 
Christ  are  a  great  trouble  of  spirit  to  their  Master ; 
the  sins  of  christians  are  the  grief  of  Christ.  "  What  ? 
One  of  you  betray  me?  You  that  have  received 
from  me  such  distinguished  favours,  you  that  I  had 
reason  to  think  would  be  firm  to  me,  that  have 
professed  such  a  respect  for  me ;  what  iniquity 
have  you  found  in  me,  that  one  of  you  should  betray 
me  .'"'  This  went  to  his  heart,  as  the  undutifulness 
of  children  grieves  those  who  have  nourished  and 
brought  them  up,  Isa.  1.  2.  SeePs.  95.  10.  Isa.  63.  10. 

V.  The  disciples  quickly  take  the  alarm;  they 
knew  their  Master  would  neither  deceive  them  nor 
jest  with  them  ;  and  therefore  looked  one  u]ion  ano- 
ther, with  a  manifest  concern,  doubting  of  whom  he 
spake. 

1.  By  looking  one  upon  another  they  discovered 
the  trouble  they  were  in  upon  this  notice  given 
them ;  it  struck  such  an  horror  upon  them,  that 
they  knew  not  well  which  way  to  look,  or  what  to  say. 


ST.  JOHN,  XIII. 


853 


They  saw  their  Master  troubled,  and  therefore  they 
were  troubled.  This  was  at  a  feast  where  they  were 
cheerfully  entertained  ;  but  hence  we  must  be  taught 
to  rejoice  with  trembling,  and  as  though  we  rejoiced 
not.  When  David  wept  for  his  son's  rebellion,  all 
his  followers  wept  with  him;  (2  Sam.  15.  30.)  so 
Christ's  disciples  here.  Note,  That  which  gi-ieves 
Christ,  is,  and  should  be,  a  gi-ief  to  all  that  are  his ; 
particularly  the  scandalous  miscarriages  of  those 
that  are  called  by  his  name ;  Who  is  offended,  and 
I  bum  not? 

2.  Hereby  they  endeavoured  to  discover  the  trai- 
tor ;  they  looked  wistly  in  one  another's  face,  to  see 
who  blushed,  or,  by  some  disorder  in  the  counte- 
nance, manifested  guilt  in  the  heart,  upon  this  no- 
tice ;  but  while  those  who  were  faithful,  had  their 
consciences  so  clear,  that  they  could  lift  ufi  their 
faces  ivil/iout  spot ;  he  that  was  false,  had  his  con- 
science so  seared,  that  he  was  not  ashamed,  neither 
could  he  blush,  and  so  no  discovery  could  be  made 
this  way.  Christ  thus  perplexed  his  disciples  for  a 
time,  and  put  them  into  confusion,  that  he  might 
humble  them,  and  prove  them,  might  excite  in  them 
a  jealousy  of  themselves,  and  an  indignation  at  the 
baseness  of  Judas.  It  is  good  for  us  sometimes  to  be 
put  to  a  gaze,  to  be  put  to  a  pause. 

VI.  The  disciples  were  solicitous  to  get  their 
Master  to  explain  himself,  and  to  tell  them  particu- 
larly whom  he  meant ;  for  nothing  but  that  can  put 
them  out  of  their  present  pain,  for  each  of  them 
thought  he  had  as  much  reason  to  suspect  himself 
as  any  of  his  brethren  ;  now, 

1.  Of  all  the  disciples,  John  was  most  Jit  to  ask, 
because  he  was  the  favourite,  and  sat  next  his  Mas- 
ter; {v.  23.)  There  was  leaning  on  Jesus's  bosom, 
one  of  his  disciples  whom  Jesus  loved.  It  appears 
that  this  was  John,  by  comparing  ch.  21.  20. 

Observe,  (1.)  The  particular  kindness  which  Jesus 
had  for  him  ;  he  was  known  by  this  periphrasis,  that 
he  was  the  disciple  whom  Jesus  loved.  He  loved 
them  all,  {y.  1.)  but  John  was  particularly  dear  to 
him.  His  name  signifies  gracious.  Daniel,  who 
was  honoured  with  the  rex'elations  of  the  Old  Tes- 
tament, as  John  of  the  New,  was  a  man  ^eatly 
beloved,  Dan.  9.  23.  Note,  Among  the  disciples  of 
Christ,  some  are  dearer  to  him  than  others. 

(2.)  His  place  and  posture  at  this  time  ;  He  was 
leaning  on  Jesus's  bosom.  Some  say  that  it  was  the 
fashion  in  those  countries  to  sit  at  meat  in  a  leaning 
posture,  so  that  the  second  lay  in  the  bosom  of  the 
first,  and  so  on ;  which  does  not  seem  probable  to 
me,  for  in  such  a  posture  as  that  they  could  neither 
eat  nor  drink  conveniently ;  but  whether  that  were 
so  or  no,  John  now  leaned  in  his  bosom,  and  it  seems 
to  be  an  extraordinary  expression  of  endearment 
used  at  this  time.  Note,  There  are  some  of  Christ's 
disciples  whom  he  lays  in  his  bosom,  who  have  more 
free  and  intimate  communion  with  him  than  others. 
The  Father  loved  the  Son,  and  laid  him  in  his  bosom, 
(ch.  1.  18.)  and  believers  are  in  like  manner  one 
with  Christ,  ch.  17.  21.  This  honour  all  the  saints 
shall  have  shortly  in  the  bosom  of  Abraham.  They 
who  lay  themselves  at  Christ's  feet,  he  will  lay 
them  in  his  bosom. 

(3.)  Yet  he  conceals  his  name,  because  he  him- 
self was  the  penman  of  the  stoiy  ;  he  puts  this  in- 
stead of  his  name,  to  shew  that  he  -was  pleased  with 
it;  it  is  his  title  of  honour,  that  he  was  the  disciple 
■whom  Jesus  loved,  as  in  David's  and  Solomon's 
court,  there  was  one  that  was  the  king's  friend ; 
yet  he  does  not  put  his  name  do\vn,  to  shew  that  he 
was  not  proud  of  it,  nor  would  seem  to  boast  of  it. 
Paul  in  a  like  case  saith,  /  knew  a  man  in  Christ. 

2.  Of  all  the  disciples  Peter  was  mosX  forward  to 
know;  (v.  24.)  Peter,  sitting  at  some  distance, 
beckoned  to  JoVin,  by  some  sign  or  other  to  ask. 
Peter  was  generally  the  leading  man,  most  apt  to 


put  himself  forth ;  and  where  men's  natural  tem- 
pers lead  them  to  be  thus  bold  in  answering  and 
asking,  if  they  be  kept  under  the  laws  of  humility 
and  wisdom,  they  make  men  veiy  ser\'iceable. 
God  gives  his  gifts  variously  ;  but  that  the  forward 
men  in  the  church  may  not  tliink  too  well  of  them- 
selves,'nor  the  modest  be  discouraged,  it  must  be 
noted  that  it  was  not  Peter,  but  John,  that  was  the 
beloved  disciple.  Peter  was  desirous  to  know,  not 
only  that  he  might  be  sure  it  was  not  he,  but  that, 
knowing  who  it  was,  they  might  withdraw  from 
him,  and  guard  against  him,  and,  if  possible,  pre- 
vent his  design.  It  were  a  desirable  thing,  we 
would  think,  to  know  who  in  the  church  will  deceive 
us;  yet  let  this  suffice — Christ  knows,  though  we 
do  not.  The  reason  why  Peter  did  not  ask  himself, 
was,  because  John  had  a  much  fairer  opportunity, 
by  the  advantage  of  his  seat  at  table,  to  whisper  the 
question  into  the  ear  of  Christ,  and  to  receive  a  like 
private  answer.  It  is  good  to  improve  our  interest 
m  those  that  are  near  to  Christ,  and  to  engage  their 
prayers  for  us.  Do  we  know  any  that  we  have 
reason  to  think  lie  in  Christ's  bosom  ?  Let  us  beg 
of  them  to  speak  a  good  word  for  us. 

3.  The  question  was  asked  accordingly;  {v.  25.) 
He  then,  hiing  at  the  breast  of  Jesus,  and  so  having 
the  convenience  of  whispering  with  him,  saith  unto 
hin?.  Lord,  who  is  it?  Now  here  John  shews, 

(1.)  A  regard  to  his  fellow-disciple,  and  to  the 
motion  he  made.  Though  Peter  had  not  the  honour 
he  had  at  this  time,  yet  he  did  not  therefore  disdain 
to  take  the  hint  and  intimation  he  gave  him.  Note, 
They  who  lie  in  Christ's  bosom,  may  often  learn 
from  those  who  lie  at  his  feet,  something  that  will 
be  profitable  for  them,  and  be  reminded  of  that, 
which  they  did  not  of  themselves  think  of.  John 
was  willing  to  gi-atify  Peter  herein,  having  so  fair 
an  opportunity  for  it.  As  every  one  hath  received 
the  gift,  so  let  him  minister  the  same  for  a  common 
good,  Rom.  12.  6. 

(2.)  A  rez'erence  of  his  Master.  Though  he 
whispered  that  in  Christ's  ear,  yet  he  called  him 
Lord;  the  familiarity  he  was  admitted  to,  did  not 
at  all  lessen  his  respect  for  his  Master.  It  becomes 
us  to  use  a  reverence  in  expression,  and  to  observe 
a  decorum,  even  in  our  secret  devotions,  which  no 
eve  is  a  witness  to,  as  well  as  in  public  assemblies. 
The  more  iptimate  communion  gracious  souls  have 
with  Christ,  the  more  sensible  they  are  of  his  wor- 
thiness, and  their  own  unworthiness,  as  Gen.  18.  27. 
4.  Christ  gave  a  speedy  answer  to  this  question, 
but  whispered  it  in  John's  ear ;  for  it  appears  {y. 
29.)  that  the  rest  were  still  ignorant  of  the  matter. 
He  it  is  to  whom  I  shall  gri'e  a  sop,  4"!"'"  o  morsel, 
a  crust ;  when  I  have  dipped  it  in  the  sauce.  And 
wimi  he  had  dipped  the  sop,  John  strictly  obsening 
his  motions,  he  gave  it  to  .hidas  ;  and  Judas  took  it 
readily  enough,  not  suspecting  the  design  of  it,  but 
glad  of  a  savoury  bit,  to  make  up  his  mouth  with. 

(1.)  Christ  notified  the  traitor  by  a  sign.  He 
could  have  told  John  by  name  who  he  was ;  The 
adversaiy  and  enemy  is  that  wicked  Judas,  he  is 
the  traitor,  and  none  but  he  ;  but  thus  he  would 
exercise  the  obser\-ation  of  John,  and  intimate -nhat 
need  his  ministers  have  of  a  spirit  of  discerning ; 
for  the  false  brethren  we  are  to  stand  upon  our 
guard  against,  are  not  made  known  to  us  bii  words, 
but  by  signs ;  thev  are  to  be  known  to  us  by  their 
fruits,  by  their  spirits;  it  requires  great  diligence 
and  care  to  form  a  right  judgment  upon  them. 

(2.)  That  sign  was  a  sop,  which  Christ  gave  him, 
a  very  proper  sign,  because  it  was  the  fulfilling  of 
the  scripture,  {v.  18.)  that  the  traitor  should  be  one 
that  ate  bread  with  him,  that  was  at  this  time  a 
fellow-commoner  with  him.  It  had  likewise  a  signi- 
ficancy  in  it,  and  teaches  us,  [1.]  That  Christ 
sometimes  gives  sops  to  traitoi-s;  worldly  riches. 


854  ST.  JOHN,  XUI. 

Honours,  and  pleasures,  are  sops,  (if  I  may  so  speak) 
■which  providence  S9metimes  gives  into  the  hands  of 
■wic/ced  men.  Judas'  perhaps  thought  liimself  a  fa- 
vourite because  he  had  tlie  sop,  hke  Benjamin  at  Jo- 
seph's table,  a  mess  by  himself;  thus  the  prosperity 
of  fools,  like  a  stnpifying  soji,  helps  to  destroy  them. 
[2.]  That  we  must  not  be  outrageous  against  those 
whom  we  know  to  be  very  ma/icious  against  us. 
Christ  carved  to  Judas  as  kindly  as  to  any  at  the 
table,  though  he  knew  he  was  then  plotting  his 
death.  If  thine  enemy  hunger,  feed  him,  that  is  to 
do  as  Christ  does. 

VII.  Judas  himself,  instead  of  being  convinced 
hereby  of  his  wickedness,  was  the  more  conjirmed 
in  it,  and  the  warning  given  him  was  to  him  a  savour 
of  death  unto  death  ;  for  it  follows, 

1.  The  devil  hereupon  took  possession  of  him ; 
{v.  27.)  .^fter  the  sop,  Satan  entered  into  him  ;  not 
to  make  him  melancholy,  or  drive  him  distracted, 
■which  was  the  effect  of  his  possessing  some ;  not  to 
huiTy  him  into  the  fire,  or  mto  the  water ;  happy 
had  it  been  for  hinT,  if  that  had  been  the  worst  of  it, 
or  if  with  the  swine  he  had  been  choked  in  the  sea ; 
but  Satan  entered  into  him,  to  possess  him  with  a 
prevailing  prejudice  against  Christ  and  his  doctrine, 
and  a  contempt  of  him,  as  one  whose  life  was  of 
small  value,  to  excite  in  him  a  covetous  desire  of  the 
■wages  of  unrighteousness,  and  a  resolution  to  stick 
at  nothing  for  the  obtaining  of  them.     But, 

(1.)  Was  not  Satan  in  him  before  .>  How  then  is 
it  said,  that  now  Satan  entered  into  him.  Judas  was 
all  along  a  devil,  {ch.  6.  70. )  a  son  of  perdition,  but 
now  Satan  gained  a  more  full  possession  of  him,  had 
a.  more  abundant  entrance  into  liim.  His  purpose 
to  betray  his  Master  was  now  ripened  into  a  fixed 
resolution  ;  now  he  returned  with  seven  other  spirits 
more  wicked  than  himself,  Luke  11.  26.  Note, 
[1.]  Though  the  devil  is  in  every  wicked  man  that 
does  his  works,  (Epli.  2.  2.)  yet  sometimes  he  enters 
more  manifestly  and  more  powerfully  than  at  other 
times,  when  he  puts  them  upon  some  enormous 
■wickedness,  which  humanity  and  natural  conscience 
startle  at.  [2.]  Betrayers  of  Christ  have  much  of 
the  devil  in  them.  Christ  speaks  of  the  sin  of  Judas 
as  greater  than  that  of  any  of  his  persecutors. 

(2.)  How  came  Satan  to  enter  into  him  after  the 
soft  ?  Perhaps  he  was  presently  aware  that  it  was 
the  discovery  of  him,  and  it  made  him  desperate  in 
his  resolutions.  Many  are  made  worse  by  the  gifts 
of  Christ's  bounty,  and  are  confimicd  in  their  impe- 
ritency  by  that  which  should  have  led  them  to 
repentance.  The  coals  ofjire  heaped  upon  their 
heads,  instead  of  melting  them,  harden  them. 

2.  Christ  hereupon  dismissed  him,  and  delivered 
him  up  to  his  own  heart's  lusts ;  Then  said  Jesus 
unto  him.  That  thou  docst,  do  quickly.  This  is  not 
to  be  understood  as  either  advising  him  to  his  wick- 
edness, or  warranting  him  in  it ;  but  either,  (1.)  As 
abandoning  him  to  the  conduct  and  power  of  Satan. 
Christ  knew  that  Satan  was  entered  into  him,  and 
had  peaceable  possession  ;  and  now  he  gives  him  up 
as  hopeless.  The  various  methods  Christ  had  used 
for  his  conviction,  were  ineffectual ;  and  therefore, 
"  What  thou  docst  thou  wilt  do  quickly ;  if  thou  art 
resolved  to  niin  thyself,  go  on,  and  take  what 
comes."  Note,  When  the  evil  spirit  is  willingly 
admitted,  the  good  spirit  justly  withdraws.  Or, 
(?. )  As  challenging  him  to  do  his  worst ;  "  Thou  art 
plotting  against  me,  put  thy  plot  in  execution  and 
welcome,  the  sooner  the  better,  I  do  not  fear  thee, 
I  am  ready  for  thee."  Note,  Our  Lord  Jesus  was 
very  forward  to  suffer  and  die  for  us,  and  was  impa- 
tient of  delay  in  the  perfecting  of  his  undertaking. 
Christ  speaks  of  Judas's  betraying  him  as  a  thing  he 
was  now  doing,  though  he  was  only  pui-jjosing  it. 
Those  who  are  contriving  and  designing  mischief, 
are,  in  God's  account,  doing  mischief. 


3.  They  that  ■were  at  table,  understood  not  what 
he  meant,  because  they  did  not  hear  what  he  whis- 
pered to  John  ;  (f.  28,  29. )  JVo  man  at  table,  either 
the  disciples,  or  any  other  of  the  guests,  except 
John,  knew  for  what  intent  he  spake  this  to  him. 

(l.)Thcy  did  not  suspect  that  Christ  said  it  to 
Judas  as  a  traitor,  because  it  did  not  enter  into  their 
heads  tliat  Judas  was  such  a  one,  or  would  prove  so. 
Note,  It  is  an  excusable  dulness  in  the  disciples  of 
Christ  not  to  be  quick  sighted  in  their  censures. 
Most  are  ready  enough  to  say,  when  they  hear  harsh 
things  spoken  m  general,  now  such  a  one  is  meant,  and 
now  such  a  one:  but  Christ's  disciples  were  so  well 
taught  to  love  one  another,  that  they  could  not  easily 
learn  to  suspect  one  another  ;  charity  thinks  no  evil. 

(2.)  They  therefore  took  it  for  granted  that  he 
said  it  to  him  as  a  trustee,  or  treasurer,  of  the  house- 
hold, giving  him  orders  for  the  laying  out  of  some 
money.  Their  surmises  in  tliis  case  discover  to  us 
for  what  uses  and  puiposes  our  Lord  Jesus  common- 
ly directed  payments  to  be  made  out  of  that  little 
stock  he  had  ;  and  so  teach  us  how  to  honour  the 
Lord  with  our  substance.  They  concluded  some- 
thing was  to  be  laid  out,  either, 

[1.]  In  works  of  piety  ;  Buy  those  things  that  we 
have  need  of  against  the  feast.  Though  he  borroived 
a  room  to  eat  the  passover  in,  yet  he  bought  in  pro- 
vision for  it.  That  is  to  be  reckoned  well  bestowed, 
which  is  laid  out  upon  those  things  ive  have  need  of 
for  the  maintenance  of  God's  ordinances  among  us  ; 
and  we  have  the  less  reason  to  gi'udge  that  expense 
now,  because  our  gospel-worship  is  far  from  being 
so  chargeable  as  the  legal  worship  was. 

[2.]  Or  in  works  of  charity  ;  that  he  should  give 
somethi)ig  to  the  poor.  By  this  it  appears,  JFirst, 
That  our  Lord  Jesus,  though  he  lived  upon  alms 
himself,  (Luke  8.  3.)  yet  gave  alms  to  the  poor,  a 
little  out  of  a  little.  Though  he  might  very  well  be 
excused,  not  only  because  he  was  poor  himself,  but 
because  he  did  so  much  good  otherwise,  curing  so 
many  gratis ;  yet,  to  set  us  an  example,  he  gave, 
for  the  relief  of  the  poor,  out  of  that  which  he  had 
for  the  subsistence  of  his  family  ;  see  Eph.  4.  28, 
Seco7idly,  That  the  time  of  a  religious  feast  was 
thought  a  proper  time  for  works  of  charity.  When 
he  celebrated  the  passover,  he  ordered  something 
for  the  poor.  Wlien  we  experience  God's  bounty 
to  us,  that  should  make  us  bountiful  to  the  poor. 

4.  Judas  hereupon  sets  himself  vigorously  to  pur- 
sue his  design  against  him  ;  He  tvent  away.  Notice 
is  taken, 

(1.)  Of  his  speedy  departure  ;  he  went  out  pre- 
sently, and  quitted  the  house.  [1.]  For  fear  of  being 
more  plainly  discovered  to  the  company,  which  if 
he  were,  he  expected  they  would  all  fall  upon  him, 
and  be  the  death  of  him,  or  at  least  of  his  project. 
[2.  ]  He  went  out  as  one  weai-y  of  Christ's  company, 
and  that  of  his  apostles.  Christ  needed  not  to  expel 
him,  he  expelled  himself.  Note,  \A'ithdrawing  from 
the  communion  of  the  faithful,  is  commonly  the  first 
overt  act  of  a  backslider,  and  the  beginning  of  an 
apostacy.  [3.  ]  He  went  out  to  prosecute  his  design, 
to  look  for  those  with  whom  he  was  to  make  his 
bargain,  and  to  settle  the  agreement  with  them. 
Now  that  Satan  had  got  into  him,  he  hurried  him  on 
with  precipitation,  lest  he  should  see  his  error,  and 
repent  of  it. 

(2.)  Of  the  time  of  his  departure  ;  It  was  night. 

[1.]  Though  it  was  night,  an  unseasonable  time 
for  business,  yet,  Satan  having  entered  into  him,  he 
made  no  difficulty  of  the  coldness  and  darkness  of 
the  night.  This  should  shame  us  out  of  our  sloth- 
fulness  and  cowardice  in  the  service  of  Christ,  that 
the  dexil's  servants  are  so  earnest  and  venturous  in 
his  service. 

[2.]  Because  it  was  night,  and  that  gave  him  ad- 
1  vantage  of  privacy  and  concealment.     He  was  not 


ST.  JOHN,  XIII. 


855 


willing  to  be  seen  treating  with  the  chief  priests, 
and  therefore  chose  the  dark  night  as  the  fittest 
time  for  such  works  of  darkness.  They  whose  deeds 
are  evil,  love  darkness  rather  than  hght  !  see  Job 
24.  13,  &c. 

31.  Therefore,  when  he  was  gone  out, 
Jesus  said.  Now  is  the  Son  of  man  glori- 
fied, and  God  is  glorified  in  him.  32.  If 
God  be  glorified  in  him,  God  shall  also 
glorify  him  in  himself,  and  shall  straightway 
glorify  him.  33.  Little  children,  yet  a  little 
while  I  am  with  you.  Ye  shall  seek  me : 
and  as  I  said  unto  the  Jews,  Whither  I  go, 
ye  cannot  come  ;  so  now  I  say  to  you.  34. 
A  new  commandment  I  give  unto  you. 
That  ye  love  one  another ;  as  I  have  loved 
you,  that  ye  also  love  one  another.  35. 
By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another. 

This  and  what  follows,  to  the  end  of  cfi.  14.  was 
Christ's  table-talk  with  his  disciples.  When  supper 
was  done,  Judas  went  out ;  but  what  did  the  Master 
and  his  disciples  do,  whom  he  left  sitting  at  table  ? 
They  applied  themselves  to  profitable  discourse,  to 
teach  us,  as  much  as  we  can,  to  make  conversation 
with  our  friends  at  table  serviceable  to  religion. 
Christ  begins  this  discourse  ;  the  more  forward  we 
are  humbly  to  promote  that  communication  which 
is  good,  and  to  the  use  of  edifying,  the  more  like  we 
are  to  Jesus  Christ,  Those  especially  that  by  their 
place,  reputation,  and  gifts,  command  the  compmiy, 
to  whom  men  give  ear,  ought  to  use  the  interest  they 
have  in  other  respects,  as  an  opportunity  of  doing 
them  good. 

Now  our  Lord  Jesus  discourses  with  them,  (and, 
probably,  discoui-ses  much  more  largely  than  is  here 
recorded,) 

I.  Concerning  the  great  mystery  of  his  own  death 
and  sufferings,  which  they  were  as  yet  so  much  in 
the  dark  about,  that  they  could  not  persuade  them- 
selves to  expect  the  thing  itself,  much  less  did  they 
understand  the  meaning  of  it ;  and  therefore  Christ 
gives  them  such  instiiictions  concerning  it,  as  made 
the  offence  of  the  cross  to  cease.  Christ  did  not  be- 
gin this  discourse  till  Judas  was  gone  out,  for  he  was 
a  false  brother.  The  presence  of  wicked  people  is 
often  a  hinderance  to  good  discourse.  When  Judas 
•was  gone  out,  Christ  said,  A^ow  is  the  Son  of  man 
glorified :  now  that  Judas  is  discovered  and  discard- 
ed, who  was  a  spot  in  their  love-feast,  and  a  scandal 
to  their  family,  now  is  the  Son  of  man  glorified. 
Note,  Christ  is  glorified  by  the  purifying  of  christian 
societies  :  corruptions  in  his  church  are  a  reproach 
to  him  ;  the  purging  out  of  those  corruptions  rolls 
away  the  reproach.  Or,  rather,  now  Judas  was 
gone  to  set  the  wheels  a-going,  in  order  to  his  being 
put  to  death,  and  the  thing  was  likely  to  be  effected 
shortly  ;  A'oiv  is  the  Son  of  man  glorified,  meaning, 
JVbw  he  is  crucified. 

1.  Here  is  something  which  Christ  instnicts  them 
in  concerning  his  sufferings,  that  was  very  comfort- 
ing.    Three  things, 

(1.)  That  he  should  himself  be  glorified  in  them. 
Now  the  Son  of  jnan  is  to  be  exposed  to  the  great- 
est ignominy  and  disgrace,  to  be  despitefully  used  to 
the  last  degree,  and  dishonoured  both  by  the  cow- 
ardice of  his  friends,  and  the  insolence  of  his  ene- 
mies ;  yet  now  he  is  glorified : 

For,  [1.]  Now  he  is  to  obtain  a  glorious  victory 
over  Satan  and  all  the  powers  of  darkness,  to  spoil 
them,  and  triumph  over  them.  He  is  now  girding 
on  the  harness,  to  take  the  field  against  those  adver- 


saries of  God  and  man,  with  as  great  an  assurance 

as  if  he  had  fiut  it  off. 

[2.]  Now  he  is  to  work  out  a.  glonous  deliverance 
for  his  people  ;  by  his  death  to  reconcile  them  to 
God,  and  bring  in  an  everlasting  righteousness  and 
happiness  for  them  ;  to  shed  that  blood  which  is  to 
be  an  inexhaustible  fountain  of  joys  and  blessings  to 
all  believers. 

[3.]  Now  he  is  to  give  a  glorious  example  of  self- 
denial  and  patience  under  the  cross,  courage  and 
contempt  of  the  world,  zeal  for  the  glory  of  God, 
and  love  to  the  souls  of  men,  such  as  will  make  him 
to  be  for  ever  admired  and  had  in  honour.  Christ 
had  been  glorified  in  many  miracles  he  had  wrought, 
and  yet  he  speaks  of  his  being  glorified  now  in  his 
sufferings,  as  if  that  were  more  than  all  his  other 
glories  in  his  humbled  state. 

(2.)  That  God  the  Father  shQu\d  he  glorified  in 
them.  The  sufferings  of  Christ  were,  [1.]  The  sa- 
tisfaction of  God's  justice,  and  so  God  was  glorified 
in  them.  Reparation  was  thereby  made  with  great 
advantage  for  the  wrong  done  him  in  his  honour  by 
the  sin  of  man .  The  ends  of  the  law  were  abun- 
dantly answered,  and  the  glory  of  his  government 
effectually  asserted  and  maintained.  [2.]  They 
were  the  manifestation  of  his  holiness  and  mercy. 
The  attributes  of  God  shine  bright  in  creation  and 
providence,  but  much  more  in  the  work  of  redemp- 
tion ;  see  1  Cor.  1.  24.  2  Cor.  4.  6.  God  is  Love, 
and  herein  he  hath  commended  his  love. 

(3.)  That  he  should  himself  be  greatly  glorified 
after  them,  in  consideration  of  God's  being  greatly 
glorified  by  them,  v.  32,  Observe  how  he  enlarges 
upon  it. 

[1.]  He  is  sure  that  God  will  giorify  him;  and 
those  whom  God  glorifies,  are  glorious  indeed.  Hell 
and  earth  set  themselves  to  vilifii  Christ,  but  God 
resolved  to  glorify  him,  and  he  clid  it.  He  glorified 
him  in  his  sufferings  by  the  amazing  signs  and  won- 
ders, both  in  heaven  and  earth,  which  attended 
them,  and  extorted  even  from  his  crucifiers  an  ac- 
knowledgnient  that  he  was  the  Son  of  God.  But 
especially  after  his  sufferings  he  glorified  him,  when 
he  set  him  at  his  own  right  hand,  gave  him  a  name 
above  ei'ery  name. 

[2.]  That  he  will  glorify  him  in  himself— h  ku-r?. 
Either,  First,  In  C/irisl  himself.  He  will  glorify 
him  in  his  own  person,  and  not  only  in  his  kingdom 
among  men.  This  supposes  his  speedy  resurrection. 
A  common  person  may  be  honoured  after  his  death, 
in  his  memory  or  posterity,  but  Christ  was  honoured 
in  himself.  Or,  Secondly,  In  God  himself.  God 
will  glorify  him  with  himself,  as  it  is  explained,  ch. 
17.  S.  He  shall  sit  down  with  the  Father  upon  his 
throne.  Rev.  3.  21.     This  is  true  glory. 

[3.  ]  That  he  will  glorify  him  straightway.  He 
looked  upon  the  joy  and  glor)-  set  before  him,  not 
only  as  great,  but  as  near  ;  and  his  sorrows  and  suf- 
ferings short  and  scon  over.  Good  services  done  to 
earthly  princes,  often  remain  long  unrewarded  ;  but 
Christ  had  his  preferments  presently.  It  was  but 
forty  hours  (or  not  so  much)  from  his  death  to  his 
resurrection,  and  forty  days  from  thence  to  his  as- 
cension, so  that  it  might  well  be  said  that  he  was 
straightway  glorified,  Ps.  16.10. 

[4^]  All  this,  in  consideration  of  God's  being  glo- 
rified in  and  by  his  sufferings  ;  Seeing  God  is  glori- 
fied in  him,  and  receives  honour  from  his  sufferings, 
God  shall  in  like  manner  glorift'  him  in  himself,  and 
give  honour  to  him.  Note,  First,  In  the  exaltation 
of  Christ  there  was  a  regard  had  to  his  humiliation, 
and  a  reward  given  for  it.  Because  he  humbled 
himself,  therefore  GoS  highly  exalted  him.  If  the 
Father  be  so  great  a  gainer  in  his  glorj-  by  the  death 
of  Christ,  we  may  be  sure  that  the  Son  shall  be  no 
loser  in  his.  See  the  covenant  between  them,  Isa. 
53.  12,     Secondly,  Those  who  mind  the  business  of 


856  ST.  JOHN,  XIll. 

glorifying  God,  no  doubt  shall  have  the  happiness 
of  being  glorijied  with  him. 

2.  Here  is  sometliing  that  Christ  instructs  them 
in,  concerning  his  sufferings,  which  was  awakening, 
for  as  yet  they  were  slow  of  heart  to  understand  it ; 
{y.  33.)  Little  children,  yet  a  little  while  I  am  with 
you,  &c. 

Two  tilings  Christ  here  suggests,  to  quicken  his 
disciples  to  improve  their  present  opportunities. 
Two  serious  words. 

(1.)  That  his  stay  in  this  world,,  to  be  with  them 
here,  they  would  find  to  be  very  short.  Little  chil- 
dren. This  compellation  does  not  speak  so  much 
their  weakness  as  his  tenderness  and  compassion  ;  he 
speaks  to  them  with  the  affection  of  a  father,  now 
that  he  is  about  to  leave  them,  and  to  leave  blessings 
with  tliem  ;  Know  this  then,  that  yet  a  little  while  I 
am  with  you.  Whether  we  understand  it  of  the 
time  previous  to  his  death,  or  the  time  between  his 
ascension,  it  comes  much  to  one ;  he  had  but  httle 
time  to  spend  with  them,  and  therefore, 

[1.]  Let  them  im/;rox'f  the  advantage  they  now 
had.  If  they  had  any  good  question  to  ask,  if  they 
would  have  any  advice,  insti-uction,  or  comfort,  let 
them  speak  quickly  ;  for  yel  a  little  while  I  ajn  with 
you.  We  must  make  the  best  of  the  helps  we  have 
for  our  souls  while  we  have  tliem,  because  we  shall 
not  have  them  long  ;  they  will  be  taken  from  us,  or 
we  from  them. 

[2.]  Let  them  not  dote  ufion  his  bodily  presence, 
as  if  their  happiness  and  comfort  were  bound  up  in 
that ;  no,  they  must  think  of  li^'ing  without  it ;  not 
be  always  little  cliildren,  but  go  alone,  without  their 
nurses.     Ways  and  means  are  appointed  but  for 
a  little  while,  and  are  not  to  be  rested  in,  but  pressed 
through  to  our  rest,  which  they  have  a  reference  to. 
(2.)  That  their  following  him  to  the  other  world, 
to  be  with  him  there,  they  would  find  to  be  very  dif- 
ficult.    What  he  had  said  to  the  Jews,  {ch.  7.  34.) 
he  saith  to  his  disciples  ;  for  they  have  need  to  be 
quickened  by  the  same  considerations  that  are  pro- 
pounded for  the  convincing  and  awakening  of  sin- 
ners.    Christ  tells  them  here,  [1.]  Tliat  when  he 
was  gone  they  would  find  a  miss  of  him  ;   Ye  shall 
seek  me,  that  is,  "ye  shall  wish  ye  had  me  again 
with  you."    We  are  often  taught  the  worth  of  mer- 
cies by  the  want  of  them.     Though  the  presence  of 
the  Comforter  yielded  them  real  and  effectual  relief 
in  straits  and  difficulties,  yet  it  was  not  such  a  sen- 
sible satisfaction  as  his  bodily  presence  would  have 
been  to  those  who  had  been  used  to  that.     But  ob- 
serve, Christ  said  to  the  Jews,  Ye  shall  seek  me  and 
not  find  me  ;  but  to  the  disciples  he  only  saith.  Ye 
shall  seek  me,  intimating,  that  though  they  should 
not  find  his  bodily  presence  any  more  than  the  Jews, 
yet  they  should  find  that  whicli  was  tantamount,  and 
should  not  seek  in  vain.     When  they  sought  his 
body  in  tlie  sepulchre,  though  they  did  not  find  it, 
yet  they  sought  to  good  purpose.   [2.]  That  whither 
he  went  they  could  not  come,  which  suggests  to. 
them  high  thoughts  of  him  who  was  going  to  an  in- 
visible inaccessible  world,  to  dwell  in  that  light 
which  none    can    afifiroach   unto  ;    and  also  low 
thoughts  of  themselves,  and  serious  thoughts  of  their 
future  state.     Christ  tells  them  that  they  could  not 
follow  him,  (as  Joshua  told  the  people  that  they 
could  not  seiTC  the  Lord,)  only  to  quicken  them  to 
•  so  much  the  more  diligence  and  care.     They  could 
not  follow  him  to  his  cross,  for  they  had  not  courage 
and  resolution  ;   it  appeared  that  they  could  not, 
when  they  all  forsook  him  and  fled.     Nor  could 
they  follow  him  to  his  crown,  for  they  had  not  a  suf- 
ficiency of  their  own,  nor  wei-e  their  work  and  war- 
fare yetfi'iishcd. 

n.  He  discourses  with  them  concerning  the  great 
duty  of  Ijrotherly  love ;  (v.  34,  35. )  Ye  shall  love 
one  another.      Judas  was  now  gone  out,  and  had 


proved  himself  a  false  brother  ;  but  they  must  not 
therefore  harbour  such  jealousies  and  suspicions  one 
of  another,  as  would  be  tlie  bane  of  love  :  though 
there  was  one  Judas  among  them,  yet  they  were  not 
all  Judases.  Now  that  the  enmity  of  the  Jews  against 
Christ  and  his  followers  was  swelling  to  the  height, 
and  they  must  expect  such  treatment  as  their  Mas- 
ter had,  it  concerned  them   by  brothei'ly  love  to 
strengtlien  one  another's  hands. 
Three  arguments  for  mutual  love  are  here  urged. 
1.  The  command  of  their  Master ;    (v.  34.)  A 
new  commandmeiit  I  give  unto  you.     He  not  only 
commends  it  as  amiable  and  pleasant,  not  only  coun- 
sels it  as  excellent  and  profitable,  but  commands  it, 
and  makes  it  one  of  the  fundamental  laws  of  his 
kingdom  ;  it  goes  a-breast  with  the  command  of  be- 
lieving in  Christ,  1  John  3.  23.   1  Pet.  1.  22.     It  is 
the  command  of  our  Ruler,  who  has  right  to  give 
law  to  us  ;  it  is  the  command  of  our  Redeemer,  who 
gives  us  this  law  in  order  to  the  curing  of  our  spi- 
ritual diseases,  and  the»preparing  of  us  for  our  eter- 
nal bliss.     It  \sanew  C07nma7idment ;  that  is,  (1.) 
It  is  a  renewed  commandment ;  it  was  a  command- 
ment fi-om  the  beginning,  (1  Jotui  2.  7.)  as  old  as 
the  law  of  nature  ;  it  was  the  second  great  com- 
mandment of  the  law  of  Moses  ;  yet,  because  it  is 
also  one  of  the  great  commandments  of  the  New 
Testament  of  Christ,  the  new  lawgiver,  it  is  called 
a  nenv  commandment ;  it  is  like  an  old  book  in  a  new 
edition  con-ected  and  enlarged.      This  command- 
ment had  been  so  corrupted  by  the  traditions  of  the 
Jewish  church,  that,  wlien  Christ  revived  it,  and 
set  it  in  a  tnie  light,  it  might  well  be  called  a  nettr 
commandmerd.      Laws  of  re\enge  and  retaliation 
were  so  much  in  vogue,  and  self-love  had  so  much 
the  ascendant,  that  the  law  of  brotherly  love  was 
forgotten  as  obsolete,  and  out  of  date  ;  so  that  as  it 
came  from  Christ  new,  it  was  new  to  the  people. 
(2.)  It  is  an  excellent  command  ;  as  a  new  song  is 
an  excellent  song,  that  has  an  uncommon  grateful- 
ness in  it.     (3.)  It  is  an  everlasting  command;  so 
strangely  new  as  to  be  always  so  ;  as  the  new  cove- 
nant which  shall  never  decay  ;  (Heb.  8.  13.)  it  shall 
be  new  to  eternity  when  faith  and  hope  are  anti- 
quated.    (4.)  As  Christ  gives  it,  it  is  new.    Before 
it  was,  Thou  shalt  love  thy  neighbour  ;  now  it  is. 
Ye  shall  love  one  another  ;  it  is  pressed  in  a  more 
winning  way,  when  it  is  thus  pressed  as  mutual  duty 
owing  to  one  another. 

2.  The  example  of  their  Saviour  is  another  argu- 
ment for  brotherly  love ;  as  I  have  loved  you.  TTiis 
is  it  that  makes  it  a  new  commandment — that  this 
rule  and  reason  of  love,  (as  I  have  loved  you, )  is 
perfectly  new,  and  such  as  had  been  hid  from  ages 
and  generations.  Understand  this,  (1.)  Of  all  the 
instances  of  Christ's  love  to  his  disciples,  which  they 
had  already  experienced  during  the  time  he  went 
in  and  out  among  tliem.  He  spake  kindly  to  them, 
concerned  himself  heartily  for  them,  and  for  their 
welfare ;  instiiicted,  counselled,  and  comforted 
them  ;  prayed  with  them,  and  for  them  ;  vindicated 
them  when  they  were  accused,  took  their  part  when 
they  were  run  down,  and  publicly  owned  them  to 
be  dearer  to  him  than  his  viother,  or  sister,  or  bro- 
ther. He  reproved  them  for  what  was  amiss,  and 
yet  compassionately  bore  with  their  failings,  excused 
them,  made  the  best  of  them,  and  passed  by  many 
an  o\'ersiglit.  Thus  he  had  loved  them,  and  just 
now  washed  their  feet ;  and  thus  they  must  love  one 
another,  and  love  to  the  end.  Or,  (2.)  It  may  be 
understood  of  the  special  instance  of  love  to  all  his 
disciples,  which  he  was  now  about  to  give,  in  laying 
I  down  his  life  for  them,  Greater  love  hath  no  man 
than  this,  ch.  15.  13.  Has  he  thus  loved  us  all  ? 
I  Justly  may  he  expect  that  we  should  be  loving  to  one 
another.  Not  that  we  are  capable  of  doing  any  thing 
I  of  the  sa7ne  nature  for  each  other.  fPs.  49.  7.)  but 


we  must  love  one  another  in  some  respects  after  the 
aame  manner ;  we  must  set  this  before  us  as  our 
copy,  and  take  dh-ections  from  it.  Our  love  to  one 
another  must  be  free  and  ready,  laborious  and  ex- 
pensive, constant  and  persevering  ;  it  must  be  \o\e 
to  the  souls  one  of  another.  We  must  also  love  one 
another  from  this  motive,  and  upon  this  considera- 
tion— because  Christ  has  loved  us.  See  Rom.  15, 1 — 
3.   Eph.  5.  2,  25.   Phil.  2.  1—5. 

3.  The  reputation  of  their  /irofession ;  {v.  35.) 
By  this  shall  all  men  knoiu  that  you  are  my  disci- 
files,  if  you  have  love  one  to  another.  Observe,  We 
must  nave  love,  not  only  shew  love,  but  have  it  in 
the  root  and  habit  of  it ;  and  have  it  when  there  is 
not  any  present  occasion  to  shew  it ;  have  it  ready. 
"  Hereby  it  will  appear  that  you  are  indeed  my  fol- 
lowers by  following  me  in  this."  Note,  Brotherly 
love  is  the  badge  of  Christ's  disciples.  By  this  he 
knows  them,  by  this  they  may  know  themselves, 
(1  John  3.  14.)  and  by  this  others  may  know  them. 
This  is  the  livery  of  his  family,  the  distinguishing 
character  of  his  djsciples ;  this  he  would  have  them 
noted  for,  as  that  wherein  they  excelled  all  others 
— their  loving  one  another.  T.  his  was  it  that  their 
Master  was  famous  for ;  all  that  ever  heard  of  him, 
have  heard  of  his  love,  his  great  love  ;  and  there- 
fore if  you  see  any  people  more  affectionate  one  to 
another  than  what  is  common,  say,  "  Certainly  these 
are  the  followers  of  Christ,  they  have  been  with  Je- 
sus." 

Now  by  this  it  appears,  (1.)  That  the  heart  of 
Christ  was  veiy  much  upon  it,  that  his  disciples 
should  love  one  another  ;  in  this  they  must  be  sin- 
gular ;  whereas  the  way  of  the  world  is  to  be  every 
one  for  himself,  they  should  be  hearty  for  one  an- 
other. He  does  not  say.  By  this  shall  men  know 
that  ye  are  my  disciples — if  ye  work  miracles  ;  for 
a  worker  of  miracles  is  but  a  cipher  without  charity ; 
(1  Cor.  13.  1,  2.)  but  if  ye  love  one  another  from  a 
principle  of  self-denial  and  gratitude  to  Christ ;  this 
Christ  would  have  to  be  the  firofirium  of  his  reli- 
gion, the  principal  note  of  the  true  church.  (2.) 
That  it  is  the  true  honour  of  Christ's  disciples  to 
excel  in  brotherly  love.  Nothing  will  be  more  ef- 
fectual tlten  this  to  recommend  them  to  the  esteem 
and  respect  of  others.  See  what  a  powerful  attrac- 
tive it  was.  Acts  2.  46,  47.  TertuUian  speaks  of  it 
as  the  glory  of  the  primitive  church,  that  the  chris- 
tians were  known  by  their  affection  to  one  another. 
Their  adversaries  took  notice  of  it,  and  said.  See 
how  these  christians  love  one  another,  Apol.  cap.  39. 
(3.)  That,  if  the  followers  of  Christ  do  not  love  one 
another,  they  not  only  cast  an  unjust  reproach  upon 
their  profession,  but  give  just  cause  to  suspect  their 
own  sincerity.  O  Jesus  .'  are  these  thy  christians, 
these  passionate,  malicious,  spiteful,  ill-natured  peo- 
ple ?  Js  this  thy  son's  coat  ?  When  our  brethren 
stand  in  need  of  help  from  us,  and  we  have  an  op- 
portunity of  being  serviceable  to  them,  when  they 
differ  in  opinion  and  practice  from  us,  or  are  any 
■ways  rivals  with,  or  provoking  to  us,  and  so  we  have 
an  occasion  to  condescend  and  forgive  ;  in  such  cases 
as  this  it  will  be  known  whether  we  have  this  badge 
of  Christ's  disciples. 

36.  Simon  Peter  said  unto  him,  Lord, 
^  whither  goest  thou  ?  Jesus  answered  hjm, 
"  Whither  I  go,  thou  canst  not  follow  me 
now ;  but  thou  shalt  follow  me  afterwards. 
37.  Peter  said  unto  him.  Lord,  why  can- 
not I  follow  thee  now  ?  I  will  lay  down 
my  life  for  thy  sake.     38.  Jesus  answered 
him.  Wilt  thou  lay  down  thy  life  for  my 
sake  ?  Verily,  verily,  I  say  unto  thee,  The 
Vol.  v.— 3  Q 


ST.  JOHN,  XIII.  867 

cock  shall  not  crow,  till  thou  hast  denied 
me  thrice. 

In  these  verses,  we  have, 

I.  Peter's  curiosity,  and  the  check  given  to  that 

1.  Peter's  question  was  bold  and  blunt ;  {v.  36.) 
Lord,  whither  goest  thou  ?  Referring  to  what  Christ 
had  said,  (v.  33.)  Whither  I  go,  ye  cannot  come. 
The  practical  instructions  Christ  had  given  them 
concerning  brotherly  love,  he  overlooks,  and  asks 
no  questions  upon  them,  but  fastens  upon  that  con- 
cerning which  Christ  purposely  kept  them  in  the 
dark.  Note,  It  is  a  common  fault  among  us,  to  be 
more  inquisitive  concerning  things  secret,  which  be- 
long to  God  only,  than  concerning  things  revealed, 
which  belong  to  us  and  our  children  ;  more  desirous 
to  have  our  curiosity  gratified  than  our  consciences 
directed ;  to  know  what  is  done  in  heaven  than  what 
we  may  do  to  get  thither.  It  is  easy  to  observe  it  in 
the  converse  of  christians,  how  soon  a  discouree  of 
that  which  is  plain  and  edifying,  is  dropped,  and  no 
more  said  to  it,  the  subject  is  exhausted ;  while  a 
matter  of  doubtful  disputation  runs  into  an  endless 
strife  of  words. 

2.  Christ's  answer  was  instructive.  He  did  not 
gratify  him  with  any  particular  account  of  the  world 
he  was  going  to,  nor  ever  foretold  his  glories  and 
joys  so  distinctly  as  he  did  his  sufferings  ;  but  said 
what  he  had  said  before  ;  (xk  33. )  Let  that  suffice. 
thou  canst  not  follow  me  now,  but  shalt  follow  mi 
hereafter. 

(1. )  We  may  understand  it  of  his  following  him 
to  the  cross ;  "Thou  hast  not  yet  strength  enough 
of  faith  and  resolution  to  drink  of  my  cup  ;"  and  it 
appeared  so  by  his  cowardice,  when  Chnst  was  suf- 
fering. For  this  reason,  wlien  Christ  was  seized,  he 
provided  for  the  safety  qf  his  disciples ;  Let  these 
go  their  way,  because  they  could  not  follow  him  now. 
Christ  considers  the  frame  of  his  disciples,  and  will 
not  cut  out  for  them  that  work  and  hardship  which 
they  are  not  as  yet  fit  for  ;  the  day  shall  be  as  the 
strength  is.  Peter,  though  designed  for  martyrdom, 
cannot  follow  Christ  now,  not  being  come  to  his  full 
growth,  but  he  shall  follow  him  hereafter  ;  he  shall 
be  crucified  at  last,  like  his  Master.  Let  him  not- 
think  that  because  he  escapes  suffering  now,  he 
shall  never  suffer.  From  our  missing  the  cross 
once,  we  must  not  infer  that  we  shall  never  meet  it ; 
we  may  be  resei-ved  for  greater  trials  than  we  have 
yet  known, 

(2.)  We  may  understand  it  of  his  following  him 
to  the  crown.  Christ  was  now  going  to  his  glory, 
and  Peter  was  veiy  desirous  to  go  with  him  ;  "No," 
saith  Christ,  "thou  canst  not  follow  me  now,  thou 
art  not  yet  ripe  for  heaven,  nor  hast  thou  finished 
thy  work  on  earth.  The  forerunner  must  first  en- 
ter to  prepare  a  place  for  thee,  but  thou  shalt  follow 
me  afterwards,  after  thou  hast  fought  the  good  fight, 
and  at  the  time  appointed."  Note,  Believers  must 
not  expect  to  be  glorified  as  soon  as  they  are  effec- 
tually called,  for  there  is  a  wilderness  between  the 
Red-sea  and  Canaan. 

II.  Peter's  confidence,  and  the  check  given  to 
that. 

1.  Peter  makes  a  daring  protestation  of  his  con- 
stancy. He  is  not  content  to  be  left  behind,  but 
asks,  "Z-orrf,  why  cannot  I  follow  thee  now?  Dost 
thou  question  my  sincerity  and  resolution  ?  I  pro- 
mise thee,  if  there  be  occasion,  I  will  lay  down  my 
life  for  thy  sake. "  Some  think  Peter  had  a  conceit, 
as  the  Jews  had  in  a  like  case,  (ch.  T.  35.)  that  Christ 
was  designing  a  journey  or  voyage  into  some  remote 
countrv',  and  that  he  declared  his  resolution  to  go 
along  with  him  wherever  he  went  ;  but,  having 
heard  his  Master  so  often  speak  of  his  own  suffer- 
ings, surely  he  could  not  understand  him  any  other- 
wise than  of  his  going  away  by  death ;  and  he  re- 


853 


ST.  JOHN,  XIV. 


solves,  as  Thomas  did,  that  he  will  go  and  die  with 
him;  and  better  die  with  him,  than  live  ivithoul  him. 
See  here,  (1.)  What  an  affectionate  love  Peter  had 
to  our  Lord  Jesus,  "  I  mill  lay  down  my  life  for  thy 
sake,  and  I  can  do  no  more."  I  believe  Peter  spalie 
as  he  thought,  and,  though  he  was  inconaiderate,  he 
was  not  insincere,  in  this  resolution.  Note,  Christ 
sliould  be  dearer  to  lis  tlian  our  own  lives,  which 
therefore,  when  we  are  called  to  it,  we  should  be 
willing  to  lay  down  for  his  sake.  Acts  20.  24.  (2.) 
How  ill  he  took  it  to  have  it  questioned,  intimated 
in  that  expostulation,  "  Lord,  why  cannot  I  follow 
thee  now  ?  Dost  thou  suspect  my  fidelity  to  thee  ?" 
1  Sam.  29.  8.  Note,  It  is  with  regret  that  true  love 
hears  its  own  sincerity  arraigned,  as  c A.  21. 17.  Christ 
had  indeed  said  that  one  of  them  was  a  devil,  but 
he  was  discovered,  and  gone  out,  and  tlierefore  Pe- 
ter thinks  he  may  speak  with  tlie  more  assurance 
of  his  own  sincerity  ;  "Lord,  I  am  resolved  I  will 
never  leave  thee,  and  therefore  why  cannot  I  follow 
thee  ?"  We  are  apt  to  tliink  that  we  can  do  any 
thing,  and  take  it  amiss  to  be  told  that  tliis  and  the 
other  we  cannot  do,  whereas  without  Christ  we  can 
do  nothing. 

2.  Christ  gives  him  a  surfirisini^  prediction  of  his 
inconstancy,  v.  28.  Jesus  Christ  knows  us  better 
than  we  know  ourselves,  and  has  many  ways  of  dis- 
covering those  to  themselves,  whom  he  loves,  and 
will  hide  pride  from. 

(1.)  He  upbraids  Peter  with  his  confidence  ;  Wilt 
thou  lay  down  thy  life  for  my  sake?  Mcthinks,  he 
seems  to  ha\e  said  this  with  a  smile,  "Peter,  thy 
promises  are  too  large,  too  4avish  to  be  relied  on  ; 
thou  dost  not  consider  with  what  reluctancy  and 
struggle  a  life  is  laid  down,  and  what  a  hard  task  it 
is  to  die  ;  not  so  soon  done  as  said."  Christ  hereby 
puts  Peter  upon  second  thoughts,  not  that  he  might 
retract  his  resolution,  or  recede  from  it,  but  that  he 
miglit  insert  into  it  that  necessary  proviso,  "Lord, 
thy  grace  enabling  me,  I  will  lay  down  my  life  for 
thy  sake."  "Wilt  thou  undertake  to  die  for  me  ? 
What,  thou  that  trembledst  to  walk  upon  the  water 
to  me .''  What,  thou  that,  when  sufferings  were 
spoken  of,  criedst  out.  Be  it  far  from  thee,  Lord? 
It  was  an  easy  thing  to  leave  thy  boats  and  nets  to 
follow  me,  but  not  so  easy  to  lay  down  thy  life." 
His  Master  himself  sti-uggled  when  it  came  to  that, 
and  the  disci/de  is  not  greater  than  his  Lord.  Note, 
It  is  good  for  us  to  shame  ourselves  out  of  our  pre- 
sumptuous  confidence  in  ourselves.  Shall  a  bruised 
reed  set  up  for  a  pillar,  or  a  sickly  child  undertake 
to  be  a  champion  f  What  a  fool  am  I  to  talk  so 
big? 

(2.)  He  plainly  foretels  his  cowardice  in  the  criti- 
cal hour.  To  stop  the  moutli  of  his  boasting,  lest 
Peter  should  say  it  again,  Yea,  Master,  that  I  will, 
Christ  solemnly  asserts  it  with.  Verily,  verily,  I  say 
unto  thee.  The  cock  shall  not  crow  till  thou  hast  de- 
nied me  thrice.  He  does  not  say,  as  afterward.  This 
night,  for  it  seems  to  have  been  two  nights  before 
the  passover  ;  but,  "  Shortly  thou  wilt  have  denied 
me  tlirice,  within  the  space  of  one  night ;  nay, 
within  so  short  a  space  as  between  the  first  and  last 
crowing  of  the  cock  ;  the  cock  shall  not  crow,  shall 
not  have  crowed  his  crowing  out,  till  thou  hast  again 
and  again  denied  me,  and  that  for  fear  of  suffering." 
The  crowing  of  the  cock  is  mentioned,  [1.]  To  in- 
timate that  the  trial  in  which  he  would  miscarry 
thus,  should  be  in  the  night,  which  was  an  impro- 
bable circumstance,  but  Christ's  foretelling  it  was 
an  instance  of  his  infallible  foresight.  [2.  ]  Because 
the  crowing  of  the  cock  was  to  be  the  occasion  of 
his  repentance,  which  of  itself  would  not  have  been, 
if  Christ  had  not  put  this  into  the  prediction.  Christ 
not  only  foresaw  that  Judas  would  betray  him,  though 
he  only  in  heart  designed  it ;  but  he  foresaw  that 
Peter  would  deny  him,  though  he  did  not  design  it, 


but  the  contrary.     He  knows  not  only  the  ivicked- 

ness  of  sinners,  but  the  weakness  of  saints. 

Christ  told  Peter,  First,  That  he  would  deny  him, 
would  renounce  and  abjure  him;  "Thou  wilt  not 
only  not  follow  me  still,  but  be  ashamed  to  own  that 
ever  thou  didst  follow  me."  Secondly,  That  he 
would  do  this  not  once  only  by  a  hasty  slip  of  the 
tongue,  but  after  he  had  paused,  would  repeat  it  a 
second  and  third  time ;  and  it  proved  too  true.  We 
commonly  give  it  as  a  reason,  why  the  prophecies 
of  scripture  are  expressed  darkly  and  figuratively, 
because,  if  they  did  plainly  describe  the  event,  the 
accomplishment  would  thereby  either  bedefeated, 
or  necessitated  by  a  fatality  inconsistent  with  human 
liberty  ;  and  yet  this  plain  and  express  prophecy  of 
Peter's  denying  Christ,  did  neither  ;  nor  did  in  the 
least  make  Christ  accessary  to  Peter's  sin.  But  we 
may  well  imagine  what  a  mortification  it  was  to  Pe- 
ter s  confidence  of  his  own  courage,  to  be  told  this, 
and  to  be  told  it  in  such  a  manner,  that  he  durst  not 
contradict  it,  else  he  would  have  said  as  Hazael, 
What!  is  thy  servant  a  dog?  This  could  not  but 
fill  him  with  confusion.  Note,  The  most  secure  are 
commonly  the  least  safe ;  and  those  most  shamefully 
betray  their  own  weakness,  that  most  confidently 
presume  upon  their  own  strength,  1  Cor.  10.  12, 

CHAP.  XIV. 

This  chapter  is  a  continuation  of  Christ's  discourse  with  his 
disciples  after  supper:  when  he  had  convicted  and  dis- 
carded Judas,  he  set  himself  to  comfort  the  rest,  who  were 
full  of  sorrow  upon  what  he  had  said  of  leaving  them,  and 
a  great  many  good  words  and  comfortable  woids  he  here 
speaks  to  them.  The  discourse  is  interlocutory  ;  as  Pelet 
in  the  foregoing  chapter,  so  Thomas,  and  Philip,  and  Jude, 
in  this  interposed  their  thoughts  upon  what  lie  said,  accord- 
ing to  the  liberty  he  was  pleased  to  allow  them.  Free  con- 
ferences are  as  instructive  as  solemn  speeches,  and  more 
so.  The  general  scope  of  this  chapter  is  in  the  first  verse  ; 
it  is  designed  to  keep  trouble  from  their  hearts  ;  now  in 
order  to  that,  they  must  believe  :  and  let  them  consider, 
1.  Heaven  as  their  everlasting  rest,  v.  2, 3.  II.  Christ  him- 
self as  their  way,  v.  4.  .11.  III.  The  great  power  they 
shall  be  clothed  with  by  the  prevalency  of  their  prayers, 

V.  12  .  .  14.  IV.  The  coming  of  another  Comforter,  v.  15 
.  .  17.  V.  The  fellowship  and  communion  that  should  be 
between  him  and  them  after  his  departure,  v.  18..  24. 

VI.  The  instructions  which  the  Holy  Ghost  should  give 
them,v.25,2G.  VII.  Tlie  peace  Christ  bequeathed  to  them, 
V.  27.  VHl.  Christ's  own  cheerfulness  in  his  departure, 
V.  28  . .  31.  And  this  which  he  said  to  them,  is  designed 
for  the  comfort  of  all  his  faithful  followers. 


1.  IT  ET  not  your  heart  be  troubled :  ye 
J^  believe  in  God,  believe  also  in  me. 

2.  In  my  Father's  house  are  many  man- 
sions :  if  it  tvere  not  so,  I  would  have  told 
you.  I  go  to  prepare  a  place  for  you.  3. 
And  if  I  go  and  prepare  a  place  for  you,  I 
will  come  again,  and  receive  you  unto 
myself ;  that  where  I  am,  there  ye  may  be 
also. 

In  these  verses,  we  have, 

I.  A  general  caution  which  Christ  gives  to  his 
disciples,  against  trouble  of  heart  j  {v.  1.)  Let  not 
your  heart  be  troubled.  They  now  began  to  be 
troubled,  were  entering  into  this  temptation.  Now 
here  see, 

1.  How  Christ  took  notice  of  it.  Perhaps  it  was 
legible  in  their  looks  ;  it  was  said,  (c/i.  13.  22.)  they 
looked  one  upon  another  with  anxiety  and  concern, 
and  Christ  looked  upon  them  all,  and  observed  it ; 
however,  it  was  intelligible  to  the  Lord  Jesus,  who  is 
acquainted  with  all  our  secret  undiscovered  sorrows, 
with  the  wound  that  bleeds  inwardly ;  he  knows  not 
only  how  we  are  afflicted,  but  how  we  stand  affected 
under  our  afflictions,  and  how  near  they  lie  to  our 


ST.  JOHN,  XIV. 


859 


hearts ;  he  takes  cognizance  of  all  the  trouble  which 
his  people  are  at  any  time  in  danger  of  being  over- 
whelmed with  ;  he  knows  our  souls  in  adversity. 

Many  things  concurred  to  trouble  the  disciples 
now, 

(X.)  Christ  had  just  told  them  of  the  unkindness 
he  should  receive  from  some  of  them,  and  this  trou- 
bled them  all.  Peter,  no  doubt,  looked  very  sorrow- 
ful upon  what  Christ  said  to  him,  and  all  the  rest 
wei-e  sorry  for  him  and  for  themselves  too,  not 
knowing  whose  turn  it  should  be  to  be  told  next  of 
some  ill  thing  or  other  they  should  do.  As  to  this, 
Christ  comforts  them  ;  though  a  godly  jealousy  over 
ourselves  is  of  great  use  to  keep  us  humble  and 
watchful,  yet  it  must  not  prevail  to  the  disquieting 
of  our  spirits  and  the  damping  of  our  lioly  joy. 

(2.)  He  had  just  told  them  of  his  own  departure 
from  them  ;  that  he  should  not  only  go  away,  but 
go  awav  in  a  cloud  of  sufferings.  They  must  shortly 
hear  him  loaded  with  reproaches,  and  those  will  be 
as  a  sword  in  their  bones  ;  must  see  him  barbarously 
abused,  and  put^o  death,  and  this  also  will  be  a 
sword  piercing  through  their  own  souls,  for  they 
had  loved  him,  and  chosen  him,  and  left  all  to  follow 
him.  When  we  now  look  upon  Christ  fiierced,  we 
cannot  but  mourn  and  be  in  bitterness,  though  we 
see  the  glorious  issue  and  fruit  of  it ;  much  more 
grievous  must  the  sight  be  to  them  who  could  then 
look  no  further. 

If  Christ  depart  from  them,  [1.]  They  will  think 
themselves  shamefully  disafifiointed ;  for  they  looked 
that  this  had  been  he  that  should  have  delivered  Is- 
rael, and  should  have  set  up  his  kingdom  in  secular 
power  and  glory,  and,  in  exjiectation  of  that,  had 
lost  all  to  follow  him.  Now,  if  he  leave  the  world 
in  the  same  circumstances  of  meanness  and  poverty 
in  which  he  had  lived,  and  worse,  they  are  quite 
defeated.  [2.]  They  will  think  themselves  sadly 
deserted  and  exposed.  They  knew  by  experience 
what  little  presence  of  mind  they  had  in  difficult 
emei-gencies,  that  they  could  count  uporf  nothing 
but  being  i-uined  and  run  down  if  they  part  with 
their  Master.  Now,  in  reference  to  all  these.  Let 
not  your  heart  be  troubled.  Here  are  three  words, 
upon  any  of  which  the  emphasis  may  significantly 
be  laid. 

First,  Upon  the  word  troubled,  uSi  TUfntriric^a. 
Be  not  so  troubled,  as  to  be  put  into  a  huriy  and 
confusion,  like  the  troubled  sea  when  it  cannot  rest. 
He  does  not  say,  "Let  not  your  hearts  be  sensible 
of  the  gi'iefs,  or  sad  because  of  them,"  but,  "Be 
not  ruffled  and  discomposed,  be  not  cast  down  and 
disquieted,"  Ps.  42.  5. 

Secondly,  Upon  the  word  heart ;  "Though  the 
nation  and  city  be  troubled,  though  your  little  family 
and  flock  be  troubled,  yet  let  not  your  heart  be  trou- 
bled. Keep  possession  of  your  own  souls  when  you 
can  keep  possession  of  nothing  else.  The  heart  is 
the  main  fort ;  whatever  you  do,  keep  trouble  from 
that,  keep  that  with  all  diligence.  The  spirit  must 
sustain  the  infirmity,  therefore  see  that  that  be  not 
•wounded." 

Thirdly,  Upon  the  word  your;  "You  that  are 
my  disciples  and  followers,  my  redeemed,  chosen, 
sanctified  ones,  however  others  are  overwhelmed 
with  the  sorrows  of  this  pi-esent  time,  be  not  you  so, 
for  vou  know  better ;  let  the  sinners  in  Zion  tremble, 
but  let  the  sons  of  Zion  be  joyful  in  their  king." 
Herein  Christ's  discijiles  should  do  more  than  others, 
should  keep  their  minds  quiet,  when  every  thing 
else  is  unquiet. 

2.  The  remedy  he  prescribes  against  this  trouble 
of  mind,  which  he  saw  ready  to  prevail  over  them  ; 
in  general,  believe — jriTnCli.  (1.)  Some  read  it  in 
both  paits  imperatively,  "  Believe  in  God,  and  his 
perfections  and  providences,  believe  also  in  me,  and 
my  mediation.      Build  with  confidence  upon  the 


great  acknowledged  principles  of  natural  religion  ; 
that  there  is  a  God,  that  he  is  most  holy,  wise,  pow- 
erful, and  good  ;  that  he  is  the  governor  of  the 
world,  and  has  the  sovereign  disposal  of  all  events ; 
and  comfort  yourselves  likewise  with  the  peculiar 
doctrines  of  that  holy  religion  which  I  have  taught 
you. "  But,  (2. )  We  read  the  former  as  an  acknow- 
ledgment, that  they  did  beliex>e  in  God,  for  which 
he  commends  them  ;  "  But  if  you  would  effectually 
provide  against  a  stormy  day,  believe  also  in  me. 
Through  Christ  we  are  brought  into  covenant  with 
God,  and  become  interested  in  his  favour  and  pro- 
mise, which  otherwise  as  sinners  we  must  despair 
of,  and  the  remembrance  of  God  would  have  been 
our  trouble  ;  but  by  believing  in  Christ  as  the  me- 
diator between  God  and  man,  cur  belief  in  God  be- 
comes comfortable  ;  and  this  is  the  will  of  God,  that 
all  men  should  honour  the  Son  as  they  honour  the 
Father,  by  believing  in  the  Son,  as  they  believe  in. 
the  Father:  those  that  rightl)'  believe  in  God,  will 
beheve  in  Jesus  Christ,  whom  he  has  made  known 
to  them  ;  and  believing  in  God  through  Jesus  Christ, 
is  an  excellent  means  of  keeping  trouble  from  the 
heart.  The  joys  of  faith  are  the  best  remedies 
against  the  griefs  of  sense  ;  it  is  a  remedy  with  a 
firomise  annexed  to  it ;  the  just  shall  live  by  faith  ; 
a  remedy  with  a.  firobatum  est  annexed  to  it ;  I  had 
fainted  unless  I  had  believed. 

11.  Hei'e  is  a  particular  direction  to  act  faith  upor; 
the  promise  of  eternal  life,  v.  2,  3.  He  had  directed 
them  to  trust  to  God,  audio  trust  in  him  ;  but  what 
must  they  trust  God  and  Christ  for  ?  Trust  them 
for  a  happiness  to  come,  when  this  body,  and  this 
world  shall  be  no  more ;  and  for  a  happiness  to  last, 
as  long  as  the  immortal  soul  and  the  eternal  world 
shall  last.  Now  this  is  proposed  as  a  sovereign  cor- 
dial under  all  the  troubles  of  this  present  time,  to 
which  there  is  that  in  the  happiness  of  heaven,  which 
is  admirably  adapted  and  accommodated.  All  the 
saints  have  encouraged  themselves  with  this  in  their 
greatest  extremities.  That  heaven  would  make 
amends  for  all. 

Let  us  see  how  this  is  suggested  here  : 

1.  "Believe  and  consider  that  really  there  is  such 
a  happiness ;  /n  my  Father's  house  there  are  many 
mansions;  if  it  were  not  so,  I  would  have  told  you. 

(1. )  See  underwhat  notion  the  happiness  of  heaven 
is  here  represented  ;  as  mansions,  many  mansions 
in  Christ's  Father's  house.  [1.]  Heaven  is  a  house, 
not  a  tent  or  tabernacle  ;  it  is  a  house  not  made  with 
hands,  eternal  in  the  heavens.  [2.]  It  is  a  Father's 
house  ;  my  Father's  house ;  and  his  Father  is  our 
Father,  to  whom  he  was  now  ascending  ;  so  that  in 
right  of  their  elder  brother  all  true  belie\crs  shall 
be  welcome  to  that  happiness  as  to  their  home.  It 
is  his  house,  who  is  King  of  kings  and  Lord  of  lords, 
dwells  in  light,  and  inhabits  eternity.  [3.]  There 
are  mansions  there ;  that  is.  First,  Distinct  dwell- 
ings, an  apartment  for  each ;  perhaps  there  is  an 
allusion  to  the  priests'  chambers  that  were  about  the 
temple.  In  heaven  there  are  accommodations  for 
particular  saints ;  though  all  shall  be  swallowed  up 
in  God,  yet  our  individuation  shall  not  be  lost  there ; 
every  Israelite  had  his  lot  in  Canaan,  and  every  el- 
der a  seat.  Rev.  4.  4.  Secondly,  Durable  dwellings. 
Miiai,  from  fx'uvci,  maneo,  abiding  filaces.  The 
house  itself  is  lasting  ;  our  estate  m  it  is  not  for  a 
term  of  years,  but  a  perpetuity.  Here  we  are  as  in 
an  inn,  in  heaven  we  shall  gain  a  settlement.  The 
disciples  had  quitted  their  houses  to  attend  Christ, 
who  had  not  where  to  lav  his  head,  but  the  man- 
sions in  heaven  will  make  them  amends.  [4.]  There 
are  7nany  mansions,  for  there  are  many  sons  to  be 
brought  to  glory,  and  he  exactly  knows' their  num- 
ber; nor  will  be  straitened  for  room  by  the  coming 
of  more  company  than  he  exjjects.  He  had  told 
Peter  that  he  should  follow  him,  (cA.  13.  36.)  but 


860 


ST.  JOHN,  XIV. 


let  not  the  rest  be  discouraged,  in  heaven  there  are 
mansions  for  them  all.     Rehoboth,  Gen.  26.  22. 

(2.)  See  what  assurance  we  have  of  the  reality  of 
the  happiness  itself,  and  the  sincerity  of  the  propo- 
sal of  it  to  us  ;  "  If  it  were  not  so,  I  would  have  told 
you.  If  you  had  deceived  yourselves,  when  you 
quitted  your  livelihoods,  and  ventured  your  lives  for 
me,  in  prospect  of  a  happiness  future  and  unseen,  I 
would  soon  ha\'e  undeceived  you."  The  assurance 
is  built,  [1.]  Upon  the  veracity  of  his  word.  It  is 
implied,  "  If  there  were  not  such  a  happiness,  valu- 
able and  attainable,  I  would  not  have  told  you  that 
there  was. "  [2.  ]  Upon  the  sincerity  of  his  aifection 
to  them.  As  he  is  true,  and  would  not  impose  upon 
them  himself,  so  he  is  kind,  and  would  not  suffer 
them  to  be  imposed  upon.  If  either  there  wei-e  no 
such  mansions,  or  none  designed  for  them,  who  had 
left  all  to  follow  him,  he  would  have  given  them 
timely  notice  of  the  mistake,  that  they  might  have 
made  an  honourable  retreat  to  the  world  again,  and 
have  made  the  best  hand  they  could  of  it  Note, 
Christ's  good-will  to  us  is  a  great  encouragement  to 
our  hope  in  him.  He  loves  us  too  well,  and  means 
us  too  well,  to  disappoint  the  expectations  of  his  own 
raising,  or  to  leave  those  to  be  of  all  men  most  miser- 
able, who  have  been  of  him  most  observant. 

2.  "  Believe  and  consider  that  the  desig-n  of  Christ's 
going  away  was  to  prepare  a  filace  in  heaven /or  his 
disciples.  You  are  grieved  to  think  of  my  going 
away,  whereas  I  go  on  your  errand,  as  the  forerun- 
ner ;  I  am  to  enter  for  j/«K."  He  went  to  prepare 
aplace  for  us  ;  that  is,  (i. )  To  take /iossess/on  for  us, 
as  our  advocate  or  attomey,  and  so  to  secure  our 
title  as  indefeasible.  Liver)'  of  seisin  was  given  to 
Christ,  for  the  uae  and  behoof  of  all  that  should  be- 
lieve on  him.  (2.)  To  7nake  provision  for  us  as  our 
friend  and  father.  The  happiness  of  heaven,  though 
prepared  before  the  foundation  of  the  world,  yet 
mnst  be  further  fitted  up  for  man  in  his  fallen  state. 
It  consisting  much  in  the  presence  of  Christ  there, 
it  was  therefore  necessary  that  he  should  go  before, 
to  enter  into  that  glory  which  his  disciples  were  to 
share  in.  Hea\en  would  be  an  unready  place  for  a 
christian  if  Christ  were  not  there.  He  went  to  pre- 
pare a  table  for  them,  to  prepare  thrones  for  them, 
Luke  22.  30.  Thus  he  designed  to  bespeak  the  fit- 
ness of  heaven's  happiness  for  the  samts  for  whom 
it  is  prepared. 

3.  Believe  and  consider  that  therefore  he  would 
certamly  come  again  in  due  time,  to  fetch  them  to 
that  blessed  place  which  he  was  now  going  to  pos- 
sess for  himself,  and  prepare  for  them  ;  (v.  3.)  >'  Jf 
I  go  and  prepare  a  place  for  you,  if  that  be  the 
errand  of  my  journey,  you  may  be  sure,  when  every 
thing  is  ready,  /  nvill  come  again,  to  receive  you  to 
myse/f,  so  that  you  shall  follow  me  hereafter,  that 
where  lam  there  ye  may  be  also."  Now  these  are 
comfortable  words  indeed : 

(1.)  That  Jesus  Christ  will  come  again,  i^x"/^"' 

I  do  come;  intimating  the  certainty  of  it,  that  he 
will  come,  and  that  he  is  daily  coming.  We  say. 
We  are  coming,  when  we  are  busy  in  preparing  for 
our  coming,  and  so  he  is  ;  all  he  does  has  a  refer- 
ence and  tendency  to  his  second  coming.  Note, 
The  belief  of  Christ's  second  coming,  which  he  has 
given  us  the  assurance  of,  is  an  excellent  pre- 
servative against  trouble  of  heart,  Phil.  4.  5.  Jam. 
5.8. 

(2.)  That  he  will  come  again,  to  receive  all  his 
faithful  followers  to  himself.  He  sends  for  them 
privately  at  death,  and  gathers  them  one  by  one ; 
but  they  are  to  make  their  public  entry  in  solemn 
state  all  together  at  the  last  day,  and  then  Christ 
himself  will  come  to  receive  them,  to  conduct  them 
out  of  the  abundance  of  his  grace,  and  to  welcome 
them  out  of  the  abundance  of  his  love ;  he  will  here- 
by testify  the  utmo^  respect  and  endearment  imagi- 


nable.    The  coming  of  Christ  is,  in  order  to  our 

gathering  together  unto  him,  2  Thess.  2.  1. 

(3.)  That  where  he  is,  there  they  shall  be  also. 
This  speaks  the  same  that  many  other  scriptures 
speak,  that  the  quintessence  of  heaven's  happiness 
is  being  with  Christ  there,  ch.  17.  24.  Phil.  1.  23. 
1  Thess.  4.  17.  Christ  speaks  of  his  being  there  as 
now  present,  that  where  I  am  ;  where  I  am  to  be 
shortly,  where  I  am  to  be  eternally  ;  there  ye  shall 
be  shortly,  there  ye  shall  be  eternally  :  not  only  there, 
in  the  same  place ;  but  there,  in  the  same  state  :  not 
only  spectators  of  his  glory,  as  the  three  disciples  on 
the  mount,  but  sharers  in  it. 

(4.)  That  this  may  be  inferred  from  his  going  to 
prepare  a  place  for  us,  for  his  preparations  shall  not 
be  in  vain ;  he  will  not  build  and  furnish  lodgings, 
and  let  them  stand  empty ;  he  will  be  the  finisher 
of  that  which  he  is  the  Author  of  ;  if  he  have  pre- 
pared the  place  for  us  ;  he  will/;;-p/iareusfor  it,  and 
in  due  time  put  us  in  possession  of  it.  As  the  resur- 
rection of  Christ  is  the  assurance  of  our  resun-ec- 
tion,  so  his  ascension,  victoi-y,  ariH  glory,  are  in  as- 
surance of  our's. 

4.  And  whither  I  go  ye  know,  and  the 
way  ye  know.  5.  Thomas  saith  unto  him, 
Lord,  we  know  not  whither  thou  goest ; 
and  how  can  we  know  the  way  ?  6.  Jesus 
saith  unto  him,  I  am  the  way,  the  truth, 
and  the  hfe :  no  man  cometh  unto  the  Fa- 
ther, but  by  me.  7.  If  ye  had  known  me, 
ye  should  have  known  my  Father  also :  and 
from  henceforth  ye  know  him,  and  have 
seen  him.  8.  Philip  saith  unto  him.  Lord, 
shew  us  the  Father,  and  it  sufficeth  us.  9. 
Jesus  saith  unto  him.  Have  I  been  so  long 
time  with  you,  and  yet  hast  thou  not  known 
me,  Philip  ?  He  that  hath  seen  me  hath 
seen  the  Father ;  and  how  sayest  thou  then. 
Shew  us  the  Father  ?  1 0.  Believest  thou 
not  that  I  am  in  the  Father,  and  the  Fa- 
ther in  me  ?  The  words  that  I  speak  unto 
you  I  speak  not  of  myself:  but  the  Father 
that  dwelleth  in  me,  he  doeth  the  works. 
11.  Believe  me  that  I  am  in  the  Father, 
and  the  Father  in  me :  or  else  believe  me 
for  the  very  works'  sake. 

Christ  having  set  the  happiness  of  heaven  before 
them  as  the  end,  here  shews  them  himself  as  the 
way  to  it,  and  tells  them  that  they  were  better  ac- 
quainted both  with  the  end  they  were  to  aim  at,  and 
with  the  way  they  were  to  'walk  in,  than  they 
thought  they  were  ;  Ye  know,  that  is,  1.  "  Ye  may 
know ;  it  is  none  of  the  secret  things  which  belong 
not  to  you,  but  one  of  the  things  revealed ;  ye  need 
not  ascend  into  heaven,  or  go  down  into  the  deep,  for 
the  word  is  nigh  you,  (Rom.  10.  6— 8.)  level  to  you." 
2.  "  Ye  do  kriow;  ye  know  that  which  is  the  home, 
and  which  is  the  way,  though  perhaps  not  as  the 
home,  and  as  the  way.  Ye  have  been  told  it,  and 
cannot  but  know,  if  ye  would  recollect  and  consider 
it. "  Note,  Jesus  Christ  is  willing  to  make  the  best 
of  his  people's  knowledge,  though  they  are  weak 
and  defective  in  it  He  knows  the  good  that  is  in 
them,  better  than  they  do  themselves,  and  is  cer- 
tain that  they  have  that  knowledge,  and  faith,  and 
love,  which  they  themselves  are  not  sensible  of,  or 
not  certain  of. 

This  word  of  Christ  gave  occasion  to  two  of  his 


disciples  to  address  themselves  to  him,  and  he  an- 
swers them  both. 

I.  Thomas  inquired  concerning  the  way,  {v.  5.) 
without  any  apology  for  contradicting  his  Master  ; 
he  said,  "  Lord,  we  know  not  whither  thou  goest,  to 
what  place  or  what  state,  and  how  can  we  know  the 
way,  m  which  we  must  follow  thee  ?  We  can  nei- 
ther guess  at  it,  nor  inquire  it  out,  but  must  still  be 
at  a  loss."  Christ's  testimony  concerning  their 
knowledge  made  them  more  sensible  of  their  igno- 
rance, and  more  inquisitive  after  further  light. 
Thomas  here  shews  more  modesty  than  Peter,  who 
thought  he  could  follow  Christ  now.  Peter  was  the 
more  solicitous  to  know  whither  Christ  went.  Tho- 
mas here,  though  he  complains  that  he  did  not 
know  that,  yet  seems  most  solicitous  to  know  the 
way.  Now.  1.  His  confession  of  his  ignorance  was 
commendable  enough  ;  if  good  men  be  in  the  dark, 
and  know  but  in  part,  yet  they  are  willing  to  own 
their  defects ;  but,  2.  The  cause  of  his  ignorance  was 
culpable.  They  knew  not  whither  Christ  went,  be- 
cause they  dreamed  of  a  temporal  kingdom  in  ex- 
ternal pomp  and  power,  and  doted  upon  that,  not- 
withstanding what  he  had  said  again  and  again  to 
the  contrary.  Hence  it  was,  that,  when  Christ 
spake  of  gomg  away  and  their  following  him,  their 
fancy  ran  upon  his  going  to  some  remarkable  city 
or  other,  Bethlehem,  or  Nazareth,  or  Capernaum, 
or  some  of  the  cities  of  the  Gentiles,  as  David  to 
Hebron,  there  to  be  anointed  king,  and  to  restore  the 
kingdom  to  Israel ;  and  which  way  this  place  lay, 
where  these  castles  in  the  air  were  to  be  built,  east, 
west,  north,  or  south,  tliey  could  not  tell,  and  there- 
fore knew  not  the  way.  Thus  still  we  think  our- 
selves more  in  the  dark  than  we  need  to  be,  con- 
cerning the  future  state  of  the  church,  because  we 
expect  its  worldly  prosperity,  whereas  it  is  spiritual 
adv'ancement  that  the  promise  points  at.  Had 
Thomas  understood,  as  he  might  have  done,  that 
Christ  was  going  to  the  invisible  world,  the  world 
of  spirits,  to  which  spiritual  things  only  have  a  refer- 
ence, he  would  not  have  said.  Lord,  we  do  not  know 
the  way. 

Now  to  this  complaint  of  their  ignorance,  which 
included  a  desire  to  be  taught,  Christ  gives  a  full 
answer,  v.  6,7.  Thomas  had  inquired,  both  whither 
he  went,  and  what  was  the  way,  and  Christ  answers 
both  these  inquiries,  and  makes  good  what  he  liad 
said,  that  they  would  have  needed  no  answer  if  they 
had  understood  themselves  aright ;  for  thev  knew 
him,  and  he  was  the  way  ;  they  knew  the  Father, 
and  he  was  the  end  ;  and  therefore,  whither  I  go 
ye  know,  and  the  way  ye  know.  Believe  in  God  as 
the  end,  and  in  me  as  the  way,  (y,  1.)  and  ye  do  all 
ye  should  do. 

(1.)  He  speaks  of  himself  as  the  way,  v.  6.  Dost 
thou  not  know  the  way?  lam  the  way,  and  I  only, 
for  no  man  comes  to  the  Father,  but  by  me.  Great 
things  Christ  here  saith  of  himself,  shewing  us, 

[1.]  The  nature  of  his  mediation ;  he  is  t/ie  way, 
the  truth,  and  the  life. 

Let  us  consider  these  first  distinctly  : 

First,  Christ  is  the  way,  the  highway  spoken  of, 
Isa.  35.  8.  Christ  was  his  own  way,  for  by  his  own 
blood  he  entered  into  the  holy  fildce,  (Heb.  9.  12.) 
and  he  is  our  way,  for  we  enter  by  him.  By  his 
doctrine  and  example  he  teaches  us  our  duty,  by 
his  merit  and  intercession  he  procures  us  our  hap- 
piness, and  so  he  is  the  way.  In  him  God  and  man 
meet,  and  are  brought  together.  We  could  not  get 
to  the  tree  of  life  in  the  way  of  innocency  ;  but 
Christ  is  another  way  to  it.  By  Christ,  as  the  way, 
an  intercourse  is  settled  and  kept  up  between  hea- 
ven and  earth  ;  the  angels  of  God  ascend  and  de- 
scend ;  our  prayers  go  to  God,  and  his  blessings 
come  to  us  by  him ;  this  is  the  way  that  leads  to 
rest,  the  good  old  way.  The  disciples  followed  him. 


ST.  JOHN,  XIV.  861 

and  Christ  tells  them  that  they  followed  the  road, 
and,  while  they  continued  following  him,  they  would 
never  be  out  of  their  way. 

Secondly,  He  is  the  truth :  1.  As  truth  is  opposed 
to  figure  and  shadow.  Christ  is  the  substance  of  all 
the  Old  Testament  types,  which  are  therefore  said 
to  hejigures  of  the  truth,  Heb.  9.  24.  Christ  is  the 
true  manna,  (ch.  6.  32.)  the  true  tabernacle,  Heb. 
8.  2.  2.  As  truth  is  opposed  to  falsehood  and  er- 
ror ;  the  doctrine  of  Christ  is  true  doctrine  ;  when 
we  inquire  for  truth,  we  need  learn  no  more  than 
the  truth  as  it  is  in  Jesus.  3.  As  truth  is  opposed  to 
fallacy  and  deceit ;  he  is  true  to  all  that  tmst  in  him, 
as  true  as  truth  itself,  2  Cor.  1.  20. 

Thirdly,  He  is  the  life ;  for  we  are  altve  unto 
God,  only  in  and  through  Jesus  Christ,  Rom.  6.  11. 
Christ  formed  in  us  is  that  to  our  souls,  which  our 
souls  are  to  our  bodies.  Christ  is  the  resurrection 
and  the  life. 

Let  us  consider  these  jointly,  and  with  reference 
to  each  other.  Christ  is  the  way,  the  truth,  and  the 
life ;  that  is,  1.  He  is  the  beginning,  the  middle, 
and  the  end.  In  him  we  must  set  out,  go  on,  and 
finish.  As  the  truth,  he  is  the  guide  of  our  way ;  as 
the  life,  he  is  the  end  of  it.  2.  He  is  the  true  and 
living  way  ;  (Heb.  10.  20.)  there  is  truth  and  life  in 
it,  as  well  as  at  the  end  of  it.  3.  He  is  the  true  way 
to  life,  the  only  true  way ;  other  ways  may  seem 
right,  but  the  end  of  them  is  the  way  of  death. 

[2.  ]  The  necessity  of  his  mediation ;  .A'o  man 
Cometh  to  the  Father  but  by  me.  FaUen  man  must 
come  to  God  as  a  Judge,  but  cannot  come  to  him  as 
a  Father,  otherwise  than  by  Christ  as  Mediator. 
We  cannot  perform  the  duty  of  coming  to  God  by 
repentance  and  the  acts  of  worship,  without  the 
Spirit  and  grace  of  Christ,  nor  obtain  the  happiness 
of  coming  to  God  as  our  Father,  without  his  merit 
and  righteousness ;  he  is  the  High-Priest  of  our  pro- 
fession, our  Advocate. 

(2. )  He  speaks  of  his  Father  as  the  end ;  (t».  7. ) 
"  If  ye  had  known  me  aright,  ye  should,  or  would, 
have  known  my  Father  also  ;  and  from  henceforth, 
by  the  gloiy  you  have  seen  in  me,  and  the  doctrine 
ye  have  heard  from  me,  ye  know  him,  and  have 
seen  him."    Here  is, 

[1.]  A  tacit  rebuke  to  them  for  their  dulness  and 
carelessness  in  acquainting  themselves  with  Jesus 
Christ,  though  they  had  been  his  constant  followers 
and  associates ;  If  ye  had  known  me — .  They /(-now 
him,  and  yet  did  not  know  him  so  well  as  they  might 
and  should  have  known  him.  T\iey  know  him  to  be 
the  Christ,  but  did  not  follow  on  to  know  God  in  him. 
Christ  had  said  to  the  Jews,  (ch.  8.  19.)  If  ye  had 
known  me,  ye  would  have  known  my  Father  also  ,-and 
here  the  same  to  his  disciples  ;  for  it  is  hard  to  say, 
which  is  more  strange,  the  wilful  ignorance  of  those 
that  are  enemies  to  the  light,  or  the  defects  and  mis- 
takes of  the  children  of  light,  that  have  had  such  op- 
portunities of  knowledge.  If  they  had  known  Chnst 
aright,  they  would  hax'e  known  that  his  kingdom  is 
spiritual,  and  not  of  this  world :  that  he  came  down 
from  heax'en,  and  "therefore  must  return  to  hecrven  : 
and  then  they  would  have  known  his  Father  also, 
would  have  known  whither  he  designed  to  go,  when 
he  said,  I  go  to  the  Father,  to  a  glory  in  the  other 
world,  not  in  this.  If  we  knew  Christianity  better, 
we  should  better  know  natural  religion. 

[2.  ]  A  favoui-able  intimation  that  he  was  well  sa- 
tisfied concerning  their  sincerity,  notwithstanding 
the  weakness  of  their  undei-standing ;  "  .ind  from 
henceforth,  from  my  giving  you  this  hint,  which  will 
serve  as  a  key  to  all  the  instructions  I  have  given 
you  hitherto,  let  me  tell  you,  ye  know  him,  and 
have  seen  him,  inasmuch  as  ye  know  me,  and  have 
seen  me :"  for  in  the  face  of  Christ  we  see  the  glory 
of  God,  as  we  see  a  father  in  his  son  that  i-esem- 
bles  him.     Christ  tells  his  disciples,  they  were  not 


863 


ST.  JOHN,  XIV. 


so  ignorant  as  they  seemed  to  be ;  for,  though  little 
children,  yet  they  had  known  the  Father,  \  John  2. 
13,  Note,  Many  of  the  disciples  of  Christ  have 
more  knowledge  and  more  grace  than  they  think 
they  have,  and  Christ  takes  notice  of,  and  is  well 
pleased  with,  that  good  in  them  which  they  them- 
selves are  not  aware  of;  for  they  that  know  God, 
do  not  all  at  once  know  that  they  know  him,  1 
John  2.  3. 

II.  Philip  inquired  concerning  the  Father,  {v.  8. ) 
and  Christ  answered  him,  x;.  9 — 11.  where  observe, 

1.  Philip's  request  for  some  extraordinary  disco- 
very of  the  Father.  He  was  not  so  forward  to  speak 
as  some  others  of  them  were,  and  yet,  from  an  ear- 
nest desire  of  further  light,  he  cries  out,  Shew  us  the 
Father,  Philip  listened  to  what  Christ  said  to  Tho- 
mas, and  fastened  upon  the  last  words.  Ye  have  seen 
him.  "Nay,"  saith  Philip,  "that  is  it  we  want, 
that  is  it  we  would  have ;  shew  us  the  Father,  and 
it  siifficeth  us. " 

(1.)  This  supposes  an  earnest  desire  of  acquaint- 
ance with  God  as  a  Father:  the  petition  is,  "  Shew 
us  the  Father  ;  give  us  to  know  him  in  that  relation 
to  us ;"  and  this  he  begs,  not  for  himself  only,  but  for 
the  rest  of  the  disciples ;  the  plea  is.  It  sufficeth  us. 
He  not  only  professes  it  himself,  but  will  pass  his 
word  for  his  fellow-disciples.  Grant  us  but  one 
sight  of  the  Father,  and  we  have  enough.  Jansenius 
saith,  "  Though  Pliilip  did  not  mean  it,  yet  the  Holy 
Ghost,  by  his  mouth,  designed  here  to  teach  us,  that 
the  satisfaction  and  happiness  of  a  soul  consist  in  the 
vision  and  fruition  of  God,"  Ps.  16.  11. — 17.  15.  In 
the  knowledge  of  God  the  understanding  rests,  and 
is  at  the  top  of  its  ambition  ;  in  the  knowledge  of 
God  as  our  Father  the  soul  is  satisfied  ;  a  sight  of  the 
Father  is  a  heaven  upon  earth,  fills  us  with  joy  un- 
sjieakable. 

(2.)  As  Philip  speaks  it  here,  it  intimates  that  he 
was  not  satisfied  with  such  a  discovery  of  the  Father 
as  Christ  thought  fit  to  give  them,  but  he  would  pre- 
scribe to  him,  and  press  upon  him,  something  fur- 
ther, and  no  less  than  some  \'isible  appearance  of 
the  glory  of  God,  like  that  to  Moses,  (Exod.  33. 
22.)'  and  to  the  elders  of  Israel,  Exod.  24.  9 — 11. 
"  Let  us  see  the  Father  with  our  bodily  eyes,  as  we 
see  thee,  and  it  sufficeth  us;  we  will  trouble  thee 
with  no  more  questions,  M^ither  goest  thou  ?"  And 
so  it  discovers,  not  only  the  weakness  of  his  faith, 
but  his  ignorance  of  the  gospel-way  of  manifesting 
the  Father,  which  is  spiritual,  and  not  sensible. 
Such  a  sight  of  God,  he  thinks,  would  suffice  them, 
and  yet  tliose  who  did  thus  see  him  were  not  sufficed, 
but  soon  corrufited  theinselves,  and  made  a  graven 
image.  Christ's  institutions  have  provided  better 
for  the  confirmation  of  our  faith  than  our  own  inven- 
tions would. 

2.  Christ's  reply,  referring  him  to  the  discoveries 
already  made  of  the  Father,  v.  9 — 11. 

(1.)  He  refers  him  to  what  he  had  seen,  -u.  9. 
He  upbraids  him  with  his  ignorance  and  inadver- 
tency ;  "  Have  I  been  so  long  time  with  you,  now 
above  three  years  intimately  conversant  with  you, 
and  yet  hast  thou  not  known  me,  Philifi?  Now,  he 
that  has  seen  me,  hath  seen  the  Father ;  and  how 
sayest  thou  then.  Shew  us  the  Father?  Wilt  thou 
ask  for  that  which  thou  hast  already  ?"  Now  here, 
[1.  ]  He  reproves  him  for  two  things : 
First,  For  not  improving  his  acquaintance  with 
Christ,  as  he  might  have  done,  to  a  clear  and  dis- 
tinct knowledge  of  him  ;  "  Hast  thou  not  known  me, 
Philifi,  whom  thou  hast  followed  so  long,  and  con- 
versed with  so  much  ?"  Philip,  the  first  day  he  came 
to  him,  declared  that  he  knew  him  to  be  the  Mes- 
siah, (c/i.  1.  45.)  and  yet  to  this  day  did  not  know 
the  Father  in  him.  Many  that  have  good  knowledge 
in  the  scripture,  and  divine  things,  fall  short  of  the 
attainments  justly  expected  from  them,  for  want  of 


coinpounding  the  ideas  they  have,  and  going  on  to 
perfection.  Many  know  Christ,  who  yet  do  not 
know  what  they  might  know  of  him,  nor  see  what 
they  should  see  in  him. 

That  which  aggravated  Philip's  dulness,  was,  that 
he  had  had  so  long  an  opportunity  of  improvement ; 
/  have  been  so  long  time  with  thee.  Note,  The 
longer  we  enjoy  the  means  of  knowledge  and  grace, 
the  more  inexcusable  we  are,  if  we  be  found  defec- 
tive in  grace  and  knowledge.  Christ  expects  that 
our  proficiency  should  be  in  some  measure  accord- 
ing to  our  standing,  that  we  should  not  be  always 
babes.  Let  us  thus  reason  with  ourselves  ;  "  Have 
I  been  so  long  a  hearer  of  sermons,  a  student  in  the 
scripture,  a  scholar  in  the  school  of  Christ,  and  yet 
so  weak  in  the  knowledge  of  Christ,  and  so  unskilful 
in  the  word  of  righteousness  ?" 

Secondly,  He  reproves  him  for  his  infirmity  in  the 
prayer  made ;  Shew  us  the  Father.  Note,  Herein 
appears  much  of  the  weakness  of  Christ's  disciples, 
that  they  know  not  what  to  pray  for  as  they  ought, 
(Rom.  8.  26.)  but  often  ask  amiss,  (James  4.  3.)  for 
that  which  either  is  not  promised,  or  is  already  be- 
stowed in  the  sense  of  the  promise,  as  here. 

[2.]  He  instructs  him,  and  gives  him  a  maxim, 
which  not  only  in  general  magnifies  Clirist,  and  leads 
us  to  the  knowledge  of  God  in  him,  but  justifies  what 
Christ  had  said,  {v.  7.)  Ye  know  the  Father,  and 
have  seen  him  ;  and  answers  what  Philip  had  asked. 
Shew  us  the  Father?  Why,  saith  Christ,  the  diffi- 
culty is  soon  over,  for  he  that  hath  seen  me,  hath 
seen  the  Father.  First,  All  that  saw  Christ  in  the 
fiesh,  might  have  seen  the  Father  in  him,  if  Satan 
had  not  blinded  their  minds,  and  kept  them  from  a 
sight  of  Christ,  as  the  image  of  God,  2  Cor.  4.  4. 
Secondly,  All  that  saw  Christ  by  faith,  did  see  the 
Father  in  him,  though  they  were  not  suddenly  aware 
that  they  did  so.  In  the  light  of  Christ's  doctrine, 
they  saw  God  as  the  Father  of  lights  ;  in  the  mira- 
cles, they  saw  God  as  the  God  of  fiower,  the  finger 
of  God.  The  holiness  of  God  shone  in  the  spotless 
purity  of  Christ's  life,  and  his  grace  in  all  the  acts 
of  grace  he  did. 

(2.)  He  refers  him  to  what  he  had  reason  to  be- 
lieve ;  {y.  10,  11.)  "  Believest  thou  not  that  lam  in 
the  Father,  and  the  Father  in  me,  and  therefore  that 
in  seeing  me  thou  hast  seen  the  Father?  Hast  thou 
not  believed  this  ?  If  not,  take  my  word  for  it,  and 
believe  it  now." 

[1. 1  See  here  what  it  is  which  we  are  to  believe  ; 
that  lam  in  the  Father,  and  the  Father  in  me ;  that 
is,  as  he  had  said,  (cA.  10.  30.)  land  my  Father  are 
one.  He  speaks  of  the  Father  and  himself  as  two 
persons,  and  yet  so  one  as  never  any  two  were,  or 
can  be.  In  knowing  Christ  as  God  of  God,  Light 
of  Light,  very  God  of  very  God,  begotten,  not 
made,  and  as  being  of  one  substance  with  the  Father, 
by  whom  all  things  were  made,  we  know  the  Father  ; 
and  in  seeing  him  thus  we  see  the  Father.  In  Christ 
we  behold  more  of  the  glory  of  God  than  Moses 
did  at  Mount  Horeb. 

[2.]  See  here  what  inducements  we  have  to  be- 
lieve this ;  and  tliey  are  two.    We  must  believe  it. 

First,  For  his  word's  sake  ;  The  words  that  Isfieak 
to  you,  Isfieak  not  of  myself.  See  ch.  7.  16.  My  doc- 
trine is  not  mine.  What  he  said,  seemed  to  them 
careless  ag  the  word  of  man,  speaking  his  own 
thoughts  at  his  own  pleasure  ;  but  really  it  was  the 
wisdom  of  God  that  indited  it,  and  the  will  of  God 
that  enforced  it.  He  sfiake  not  o/"  himself  only,  but 
the  mind  of  God  according  to  the  eternal  counsels. 

Secondly,  For  his  works'  sake :  The  Father  that 
dwelleth  in  me,  he  doeth  them ;  and  therefore  believe 
me  for  their  sokes.  Observe,  1.  The  Father  is  said 
to  dwell  in  him,  i  h  ifto)  /^itm — he  abideth  in  me,  by 
the  inseparable  union  of  the  divine  and  human  na- 
ture ;  never  had  God  such  a  temple  to  dwell  in 


ST.  JOHN,  XIV. 


on  earth,  as  the  body  of  the  Lord  Jesus,  ch.  2.  21. 
Here  was  the  true  Shechinah,  of  which  that  in  the 
tabernacle  was  but  a  type.  The  fulness  of  the  God- 
head dwelt  in  him  bodily.  Col.  2.  9.  T/ie  Father  so 
dwells  in  Christ,  that  in  him  he  may  be  found,  as  a 
man  where  he  dwells.  Seek  ye  the  Lord,  seek  him 
in  Chi-ist,  and  he  will  be  found,  for  in  him  he  dwells. 
2.  He  doeth  the  works.  Many  works  of  power,  and 
works  of  mercv,  Chi-ist  did,  and  the  Father  did  them 
in  him  ;  and  the  work  of  redemfition  in  general  was 
God's  own  work.  3.  We  are  bound  to  believe  this, 
for  the  very  works'  sake.  As  we  are  to  believe  the 
being  and  perfections  of  God,  for  the  sake  of  the 
works  of  creation,  which  declare  his  glory  ;  so  we 
are  to  believe  the  revelation  of  God  to  man  in  Jesus 
Christ, /or  the  sake  of  the  works  of  the  Redeemer; 
those  miffhty  works,  which,  by  shewing  forth  them- 
selves, (Matt.  14.  2.)  shew  forth  him,  and  God  in 
him-  Note,  Christ's  miracles  are  proofs  of  his  di- 
vine mission,  not  only  for  the  conviction  of  infidels, 
but  for  the  confirmation  of  the  faith  of  his  own  dis- 
ciples, ch.  2.  11.— 5.  36.— 10.  37. 

1 2.  Verily,  verily,  I  say  unto  you,  He 
that  believeth  on  me,  the  works  that  I  do 
shall  he  do  also ;  and  greater  works  than 
these  shall  he  do ;  because  I  go  unto  my 
Father.  13.  And  whatsoever  ye  shall  ask 
in  my  name,  that  will  I  do,  that  the  Father 
may  be  glorified  in  the  Son.  1 4.  If  ye  shall 
ask  any  thing  in  my  name,  I  will  do  it. 

The  disciples,  as  they  were  full  of  grief  to  think 
of  parting  with  their  Master,  so  they  were  full  of 
care  what  would  become  of  themselves  when  he  was 
gone ;  while  he  was  with  them,  he  was  a  support  to 
them,  kept  them  in  countenafice,  kept  them  in  heart ; 
but  if  he  leave  them,  they  will  be  as  sheep,  having 
no  shepherd,  an  easy  prey  to  those  who  seek  to  run 
them  down.  Now,  to  silence  these  fears,  Christ 
here  assures  them  that  they  should  be  clothed  with 
powers  sufficient  to  bear  them  out.  As  Christ  had 
all  flower,  they,  in  his  name,  should  have  great 
power,  both  in  heaven  and  in  earth. 

I.  Great  power  on  earth;  {v.  12.)  He  that  be- 
lieveth on  me,  (as  I  know  you  do,)  the  works  that  I 
do,  shall  ye  do  also.  This  does  not  weaken  the  ar- 
gument Christ  had  taken  from  his  works,  to  prove 
himself  one  with  the  Father,  (that  others  should  do 
as  great  works,)  but  rather  strengthens  it ;  for  the 
miracles  which  the  afiostles  wrought,  were  wrought 
in  his  name,  and  by  faith  in  him  ;  and  this  mainiifies 
his  power  more  than  any  thing,  that  he  not  only 
wrought  miracles  himself,  but  gave  power  to  others 
to  do  so  too.     T  wo  things  he  assures  them  of : 

1.  1  hat  they  should  be  enabled  to  do  such  works 
as  he  had  done,  and  that  they  should  have  a  more 
ample  power  for  the  doing  of  them,  than  they  had 
had  when  he  first  sent  them  forth.  Matt.  10.  8 
■DiAQMnA  heal  the  sick,  cleanse  the  lepers,  raise  the 
dead?  So  should  they.  Did  he  convince  and  con- 
vert sinners,  and  draw  multitudes  to  him  >  So  should 
they.  Though  he  should  depart,  the  work  should 
not  cease,  nor  fall  to  the  ground,  but  should  be  car- 
ried on  as  vigorously  and  successfully  as  ever  ■  and 
It  is  still  in  the  doing.  ' 

/;  That  they  should  do  greater  works  than  these : 

(1.)  In  the  kingdom  of  nature  they  should  work 
greater  miracles.  No  miracle  is  little,  but  some  to 
our  apprehension  seem  greater  than  others.  Christ 
had  healed  with  the  hem  of  his  garment,  but  Peter 
with  his  sWoty,  (Acts  5.  15.)PauIbytheAa„rf;t-fr- 
chtef  that  had  touched  him.  Acts  19.  12  Christ 
wrought  miracles  for  two  or  three  years  in  one  coun- 
try, but  his  followers  wrought  miracles  in  his  name 


863 

for  many  ages  in  divers  countries.  Ye  shall  do 
greater  works,  ,{  there  were  occasion,  for  the  glory 
of  God.  The  Prayer  of  faith,  if  at  any  time  it  had 
been  necessary,  should  have  removed  mountains. 

(2.)  In  the  kingdom  of  grace.  They  should  ob- 
tain  ^rfG^fr  victories  by  the  gospel  thin  had  been 
obtained  while  Chnst  was  upon  earth.  The  truth 
is,  the  captivating  of  so  great  a  part  of  the  world  to 
Christ,  under  such  outward  disadvantages,  was  the 
miracle  of  all.  1  think  this  refers  especially  to  the 
gijt  of  tongues,  which  was  the  immediate  effect  of 
Xh^pourmg  out  of  the  Spirit,  which  was  a  constant 
miracle  upon  the  mind,  in  which  words  are  framed 
and  which  was  made  to  serve  so  glorious  an  inten- 
lon  as  that  of  spreading  the  gospel  to  all  nations  m 
their  own  language  this  was  a  greater  sign  to 
them  which  believed  not,  (1  Cor.  14.  22  1  and  more 
powerful  for  their  convict^ion,  than  any  oiherZI^ 
cle  whatsoever.  ^ 

The  reason  Christ  gives  for  this,  is.  Because  I  go 
unto  my  Lather.  [1.]  "  Because  I  go,  it  will  be  re- 
quisite that  you  should  have  such  a  power,  lest  the 
work  suffer  damage  by  my  absence."  r2  1  •' Be- 
cause I  go  to  the  Father,  {  shall  be  in  a  capacity  to 
turnish  you  with  such  a  power,  for  /  e-o  to  the  Fa- 
ther, to  send  the  Comforter,  from  whom  you  shall 

wV.T.f"'"?'',  •'^^^'u^-  ^-  Tl^<=  ■^'cnderfd  works 
which  they  did  in  Christ's  name,  were  part  of  the 
glories  of  his  exalted  state,  when  he  ascended  on 
high,  Eph.  4.  8. 

U.GrezipoTuer  in  heaven;  "  Mliatsoex'er  ye  shall 
ask,  that  will  I  do,  {v.  13,  14.)  as  Israel,  that  was  a 
prince  with  God.  Therefore  von  shall  do  such 
mighty  works,  because  you  have"  such  an  interest  in 
me,  and  I  in  my  Father."    Observe, 

1.  In  what  way  they  were  to  keep  up  communion 
with  him,  and  fetch  in  power  from  him,  when  he 
was  gone  to  the  Father— hy  prayer.  When  dear 
tnends  are  to  be  removed  at  a  distance  from  each 
other,  they  pro\ide  for  the  setUing  of  a  correspon- 
dence ;  thus,  when  Christ  was  going  to  his  Father, 
he  tells  his  disciples  how  they  might  write  to  him 
upon  everjfccccasion,  and  send  it  by  a  safe  and  ready 
way  of  convevance,  without  danger  of  miscarrying, 
or  lymgbyThe  way;  "Let  me  hear  from  ydu  by 
prs.yeT,  the  prayer  of  faith,  and  you  shall  hear  from 
me  by  the  Spirit."  This  was  tlie  old  way  of  inter- 
course with  heaven,  ever  since  men  began  to  call 
upon  the  name  of  the  Lord;  but  Christ  by  his  death 
has  laid  it  more  open,  and  it  is  still  open  to  us.  Here 
is,  '^ 

(1.)  Humility  prescribed  ;  Ye  shall  ask.  Though 
they  had  quitted  all  for  Christ,  thev  could  demaSd 
nothing  of  him  as  a  debt,  but  must  ask  it  as  an  alms, 
must  be  humble  supplicants,  beg  or  stane,  bee  or 
pensh.  ° 

(2.)  Liberty  allowed  ;  "  Ask  any  thing,  any  thing 
that  IS  good  and  proper  for  you ;  aiiy  thing,  provided 
vou  know  what  you  ask,  you  may  ask  ;  you  mav  ask 
for  assistance  in  your  work,  for  a'mouth  and  wisdom, 
for  presen-ation  out  of  the  hands  of  your  enemies, 
for  power  to  work  miracles  when  there  is  occasion, 
for  the  success  of  the  ministri-  in  the  conversion  of 
souls;  ask  to  be  infoi-med,  directed,  vindicated." 
Occasions  vary,  but  they  shall  be  welcome  to  the 
throne  of  grace  upon  eveiy  occasion. 

2.  In  what  name  they  were  to  present  their  peti- 
tions ;  Ask  in  my  name.  To  ask  in  Christ's  name, 
IS,  (1.)  To  plead  his  merit  and  intercession,  and  to 
depend  upon  that  plea.  The  Old  Testament  saints 
had  an  eye  to  this  when  they  prayed  for  the  Lord's 
sake,  {Van  9.  17)  and  for  the  sake  of  the  anointed; 
(Ps.  84.  9.)  but  Christ's  mediation  is  brought  to  a 
dearer  light  by  the  gospel,  and  so  we  are  Enabled 
more  expressly  to  ask  in  his  name.  When  Christ 
dictated  the  Lord's  prayer,  this  was  not  inserted, 
because  they  did  not  so  fully  understand  this  matter 


864 


ST.  JOHN,  XIV. 


as  they  should  afterward,  when  the  Spirit  was 
poured  out.  If  we  ask  in  our  own  name,  we  cannot 
expect  to  speed,  for,  being  strangers,  we  have  no 
name  in  heaven  ;  being  sinners,  we  have  an  ill  name 
there  ;  but  Christ's  is  a  good  name,  well  known  in 
heaven,  and  very  precious.  (2. )  It  is  to  aim  at  his 
glory  and  honour  in  our  prayers,  and  to  seek  that  as 
our  highest  end  in  all  our  prayers. 

3.  What  success  they  should  have  in  their 
prayers;  "  What  ye  ask,  that  will  I  do,"  ii.  13. 
And  again,  (t;.  14. )  "  I  nviU  do  it.  Ye  may  be  sure 
I  win  :  not  only  it  shall  be  done,  I  will  see  it  done, 
or  give  orders  for  the  doing  of  it,  Invitl  do  it ;"  for 
he  lias  not  only  the  interest  of  an  intercessor,  but 
the  power  of  a  sovereign  prince,  who  sits  at  the  right 
hand  of  God,  the  hand  of  action,  and  has  the  doing  of 
all  in  the  kingdom  of  God.  By  faith  in  his  name  we 
may  have  what  we  will  for  the  asking. 

4.  For  what  reason  their  prayers  should  speed  so 
well ;  tliat  the  Father  may  be  glorified  in  the  Son. 
That  is,  (1.)  This  they  ought  to  aim  at,  and  have 
their  eye  upon,  in  asking.  In  this  all  our  desires 
and  prayers  should  meet,  as  in  their  centre  ;  to  this 
they  must  all  be  directed,  that  God  in  Christ  may 
be  honoured  by  our  services,  and  in  our  salvation. 
Hallowed  be  thy  name,  is  an  answered  prayer,  and 
is  put  first,  because,  if  the  heart  be  sincere  in  that^ 
it  does  in  a  manner  consecrate  all  the  other  petitions. 
(2. )  This  Christ  Will  aim  at  in  granting,  and  for  the 
sake  of  this  will  do  what  they  ask,  tliat  hereby  the 
glory  of  the  Father  in  the  Son  might  be  manifested. 

The  wisdom,  power,  and  goodness  of  God  were 
magnified  in  the  Kedeemer,  when  by  a  power  de- 
rived from  him,  and  exerted  in  his  name,  and  for 
his  service,  his  apostles  and  ministers  were  enabled 
to  do  such  gi-eat  things,  both  in  the  proofs  of  their 
doctrine,  and  in  the  successes  of  it, 

15.  If  ye  love  me,  keep  my  command- 
ments. 16.  And  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter, 
that  he  may  abide  with  you  for  e^fer ;  17. 
Even  the  Spirit  of  truth ;  whoi^he  world 
cannot  receive,  because  it  seeth  him  not, 
neither  knowelh  him :  but  ye  know  him ; 
for  he  dwelleth  with  you,  and  shall  be  in 
you. 

Christ  not  only  proposes  such  things  to  them  as 
were  the  matter  of  their  comfort,  but  here  promises 
to  send  the  Spirit,  whose  office  it  should  be  to  be 
their  Comforter,  to  impress  those  things  upon  them. 

I.  He  premises  to  this  a  memorandum  of  duty ; 
(v.  15.)  If  ye  love  me,  keep  my  commandments. 
Keeping  the  commandments  of  Christ  is  here  put 
for  the  practice  of  godliness  in  general,  and  for  the 
faithful  and  diligent  discharge  of  their  office  as  apos- 
tles in  particular.  Now  observe,  1.  When  Christ  is 
comforting  them,  he  bids  them  keep  his  command- 
ments ;  for  we  must  not  expect  comfort  but  in  the 
way  of  duty.  The  same  word  (3-a/i<i;t«\iii))  signifies 
both  to  exhort  and  to  comfort.  2.  When  they  were 
in  care  what  they  should  do,  now  that  their  Master 
was  leaving  them,  and  what  would  become  of  them 
now,  he  bids  them  keep  his  commandments,  and  then 
nothing  could  come  amiss  to  them.  In  difficult  times 
our  care  conceniing  tlie  events  of  the  day  should  be 
swallowed  tip  in  a  care  concerning  the  duty  of  the 
day.  3.  Wlien  they  were  shewing  their  love  to 
Christ  by  their  grieving  to  think  of  his  departure, 
and  the  sorrow  wliicli  filled  their  hearts  upon  the 
foresight  of  that,  he  bids  them,  if  they  would  shew 
their  love  to  him,  do  it,  not  by  those  weak  and 
feminine  passions,  but  by  their  conscientious  care  to 
perform  their  trust,  and  by  a  universal  obedience  to 


his  commands ;  that  is  better  than  sacrifice,  better 
than  tears.  Lo-vest  thou  me?  Feed  my  lambs,  4. 
When  Christ  has  given  them  precious  promises,  of 
the  answer  of  their  prayers,  and  the  coming  of  the 
Comforter,  he  lays  down  this  as  a  limitation  of  the 
promises,  "Provided  ye  keep  my  commandments, 
from  a  principle  of  love  to  me."  Christ  wUl  not  be 
an  advocate  for  any  but  those  that  will  be  ruled  and 
advised  by  him  as  their  connsel.  Follow  the  con- 
duct of  the  Spirit,  and  you  shall  have  comfort  of  the 
Spirit. 

II .  He  promises  this  great  and  unspeakable  bless- 
ing to  tliem.x'.  16,  17. 

1.  It  is  promised  that  they  shall  have  another 
Comforter.  This  is  the  great  New  Testament  pro- 
mise, (Acts  1.  4.)  as  tliat  of  the  Messiah  was  of  the 
Old  Testament ;  a  promise  adapted  to  the  present 
distress  of  the  disciples,  who  were  in  sorrow,  and 
needed  a  comforter.     Observe  here, 

(1.)  The  blessing  promised:  uKMr  5rafa«\»7o». 
The  word  is  used  only  here  in  these  discourses  of 
Christ,  and  1  John  2.  1.  where  we  translate  it  an 
advocate.  The  Rhemists,  and  Dr.  Hammond,  are 
for  retaining  the  Greek  word  Faraclete ;  we  read 
Acts  9.  31.  of  the  ■rrsi.fa.iiKwit  ri  uyin  Trviu/ual®-,  the 
comfort  of  the  Holy  Ghost,  incluehng  his  whole  of- 
fice as  a  Paraclete. 

[1.]  Ye  shall  have  atiother  advocate.  The  office 
of  the  Spirit  was  to  be  Christ's  advocate  with  them 
and  others,  to  plead  his  cause,  and  take  care  of  his 
concerns,  on  earth,  to  be  vicarius  Christi — Christ's 
vicar,  as  one  of  the  ancients  calls  him ;  and  to  be 
their  advocate  with  their  opposers.  When  Christ 
was  witli  them,  he  spake  for  them  as  there  was  oc- 
casion ;  but  now  that  he  is  leaving  them,  they  shall 
not  be  run  down,  the  Spirit  of  the  Father  shall  speak 
in  them.  Matt.  10.  19,  20.  And  the  cause  cannot 
miscarry,  that  is  plead^  by  such  an  advocate. 

[2.]  Ye  shall  have  another  Master  or  Teacher, 
another  Exhorter.  While  they  had  Christ  with 
them,  he  excited  and  exhorted  them  to  their  duty  ; 
but  now  that  he  is  going,  he  leaves  one  with  them 
that  shall  do  this  as  effectually,  though  silently. 
Jansenius  thinks  the  most  proper  word  to  render  it 
by,  is  a  Patron,  one  that  shall  both  instruct  and  pro- 
tect you. 

[3.]  Another  Com/ortfr.  Christ  was  expected  as 
the  consolation  of  Israel.  One  of  the  names  of  the 
Messiah  among  the  Jews  was  Menahem — the  Com- 
forter. The  Targum  calls  the  days  of  the  Mes- 
siah, the  years  of  consolation.  Christ  comforted  his 
disciples  "when  he  was  with  them,  and  now  that  he 
was  leaving  them  in  their  greatest  need,  he  promises 
them  another. 

(2.)  The  giver  of  this  blessing ;  Tlie  Father  shall 
give  him,  my  Father  and  your  Father;  it  includes 
both.  The  same  that  gave  the  Son  to  be  our  Sa- 
viour, will  give  his  Spirit  to  be  our  Comforter,  pur- 
suant to  the  same  design.  The  Son  is  said  to  send 
the  Comforter,  {ch.  15.  26. )  but  the  Father  is  the 
prime  agent. 

(3.)  How  this  blessing  is  procured — ^by  the  inter- 
cession of  the  Lord  Jesus ;  /  will  pray  the  Father. 
He  said,  {v.  14.)  I  will  do  it;  here  he  saith,  I  will 
pray  for  it,  to  shew  not  only  that  he  is  both  God  and 
man,  but  that  he  is  both  king  and  priest.  As  priest 
he  is  ordained  for  men  to  7nake  intercession,  as  king 
lie  is  authorized  by  the  Father  to  execute  judgment. 
VVhen  Christ  saith,  J  will  pray  the  Father,  it  does 
not  suppose  that  the  Father  is  unwilling,  or  must  be 
importuned  to  it,  but  only  that  the  gift  of  the  Spirit 
is  a  fruit  of  Christ's  mediation,  purchased  by  his 
merit,  and  taken  out  by  his  intercession. 

(4. )  The  continuance  of  this  blessing ;  that  he  may 
abide  with  you  for  ever.  That  is,  [1.]  "  With  you, 
as  long  as  you  live.  Ye  shall  never  kiiow  the  want 
of  a  comfoiter,  nor  lament  his  departure,  as  you  are 


ST.  JOHN,  XIV. 


865 


now  lamenting  mine."  Note,  It  should  support  us 
under  the  loss  of  those  comforts  which  were  design- 
ed us  for  a  time,  that  there  are  everlasting  consola- 
tions provided  for  us.  It  was  not  expedient  that 
Christ  should  be  with  them  for  ever,  tor  they  who 
were  designed  for  public  service  must  not  always 
live  a  college  life,  they  must  disperse,  and  therefore 
a  comforter  that  would  be  with  them  all,  in  all  places 
alike,  wheresoever  dispersed,  and  howsoever  dis- 
tressed, was  alone  fit  to  be  with  them  for  ever.  [2.  ] 
"With  your  successors,  when  ye  are  gone  to  the  end 
of  time  ;  your  successors  in  Christianity,  in  the  minis- 
try." [3.]  If  we  take _/br  CT'cr  in  its  utmost  extent, 
the  promise  will  be  accomplished  in  tliose  consola- 
tions of  God  which  will  be  the  etemal  joy  of  all  the 
saints ;  pleasures  for  ever. 

2.  This  Comforter  is  the  Sfiirii  of  truth,  iv/wm  ye 
knoTv,  V.  16,  17.  They  might  think  it  impossible  to 
have  a  comforter  equivalent  to  him  who  is  the  Son 
of  God ;  "Yea,"saith  Christ,  "ye  shall  have  the 
Spirit  of  God,  who  is  equal  in  power  and  glory  with 
the  Son." 

(1.)  The  Comforter  promised  h  the  Spirit;  one 
who  should  do  his  work  in  a  spiritual  way  and  man- 
ner, inwardly  and  invisibly,  by  working  on  men's 
Spirits. 

(2.)  "He  is  the  S/iirit  of  truth.  He  wiU  be  true 
to  you,  and  to  his  undertaking  for  you,  which  he  will 
perform  to  tlie  utmost.  He  will  teach  ijou  the  truth  ; 
will  enlighten  your  minds  with  the  knowledge  of  it, 
will  strengthen  and  confinn  your  belief  of  it,  and 
will  increase  your  love  to  it.  The  Gentiles  by  their 
idolatries,  and  tlie  Jews  by  their  traditions,  were  led 
into  gross  errors  and  mistakes;  but  the  Spirit  of 
truth  shall  not  only  lead  you  into  all  truth,  but  others 
by  your  ministry.  Christ  is  the  truth,  and  he  is 
the  Spirit  of  Christ,  the  Spirit  that  he  was  anointed 
with. 

(3.)  He  is  one  whom  the  world  cannot  receive; 
but  ye  knoiv  him.      Therefore  he  abideth  luith  you. 

[I.]  The  disciples  of  Christ  are  here  distinguish- 
ed frora  the  world,  for  they  are  chosen  and  called 
out  of  the  world  that  lies  in  wickedness ;  they  are  the 
children  and  heirs  of  another  world,  not  of  this. 

[2.]  It  is  the  misery  of  those  that  are  invincibly 
devoted  to  the  world,  that  they  cannot  receive  the 
Spirit  of  truth.  The  spirit  of  the  world  and  o/God 
are  spoken  of  as  directly  contrary  the  one  to  the 
other,  (1  Cor.  2.  12.)  for  where  the  spirit  of  the 
■world  has  the  ascendant,  the  Spirit  of  God  is  ex- 
cluded. Even  the  princes  of  this  world,  though,  as 
princes,  they  had  advantages  of  knowledge,  yet,  as 
princes  of  this  world,  they  laboured  under  invmcible 
prejudices,  so  that  they  knew  not  the  things  of  the 
Spirit  ofGod,  1  Cor.  2.  8. 

[3.]  Therefore  men  cannot  receive  the  Spirit  of 
truth,  because  they  see  him  not,  neither  know  him. 
The  comforts  of  the  Spirit  axe  foolishness  to  them,  as 
much  as  ever  the  cross  of  Christ  was,  and  the  great 
things  of  the  gospel,  like  those  of  the  law,  counted  as 
a  strange  thing.  These  are  judgments  far  above  out 
of  their  sight.  Speak  to  the  children  of  this  world 
of  the  operations  of  the  Spirit,  and  you  are  as  a  bar- 
barian to  them. 

[4.]  The  best  knowledge  of  the  Spirit  of  truth,  is 
that  which  is  got  by  experience  ;  Ye  know  him,  for 
he  dwelleth  with  you.  Christ  had  dwelt  with  them, 
and  by  their  acquaintance  with  him,  they  could  not 
but  know  the  Spirit  of  truth.  They  had  themselves 
been  endued  with  the  Spirit  in  some  measure.  What 
enabled  them  to  leave  all  to  follow  Christ,  and  to 
continue  with  him  in  his  temptations  ?  What  en- 
abled them  to  preach  the  gospel,  and  work  mira- 
cles, but  the  Spirit  dwelling  in  them?  The  experi- 
ences of  the  saints  are  the  explications  of  the  pro- 
mises ;  paradoxes  to  others  are  axioms  to  them. 

[5.]  They  that  have  an  experimental  acquaint- 
VoL.  v.— 5  R 


]  ance  with  the  Spirit,  have  a  comfortable  assurance 
I  of  his  countenance  ;  He  dwelleth  with  you,  and  shall 
I  be  in  you,  for  the  blessed  Spirit  doth  not  use  to  shift 
his  lodging.  They  that  know  him,  know  how  to 
I  value  him,  invite  him  and  bid  him  welcome ;  and 
therefore  he  shall  be  in  them,  as  the  light  in  the  air, 
as  the  sap  in  the  tree,  as  the  soul  in  the  body.  Their 
communion  with  him  shall  be  intimate,  and  their 
union  with  him  inseparable. 

[6.  ]  The  gift  of  the  Holy  Ghost  is  a  peculiar  gift, 
bestowed  upon  the  disciples  of  Christ  in  a  distinguish- 
ing way ;  them,  and  not  the  world ;  it  is  to  them  hid- 
I  den  manna,  and  the  white  stone.  No  comforts  com- 
parable to  those  which  make  no, show,  make  no 
noise.  This  is  the  favour  God  bears  to  his  chosen ; 
it  is  the  heritage  of  those  that  fear  his  name, 

1 3.  I  will  not  leave  you  comfortless :  1 
will  come  to  you.  19.  Yet  a  little  while, 
and  the  world  seeth  me  no  more ;  but  ye 
see  me  :  because  I  live,  ye  shall  live  also. 
20.  At  that  day  ye  shall  know  that  I  am  in 
my  Father,  and  ye  in  me,  and  I  in  you.  21, 
He  that  hath  my  commandments,  and 
keepeth  them,  her  it  is  that  loveth  me :  and 
he  that  loveth  me  shall  be  loved  of  my  Fa- 
ther, and  I  will  love  him,  and  will  manifest 
myself  to  him.  22.  Judas  saith  unto  him, 
not  Iscariot,  Lord,  how  is  it  that  thou  wilt 
manifest  thyself  unto  us,  and  not  unto  the 
world  ?  23.  Jesus  answered  and  said  unto 
him.  If  a  man  love  me,  he  will  keep  my 
words :  and  my  Father  will  love  him,  and 
we  will  come  unto  him,  and  make  our 
abode  with  him.  24.  He  that  loveth  me 
not  keepeth  not  my  sayings  :  and  the  word 
which  ye  hear  is  not  mine,  but  the  Father'^ 
which  sent  me. 

W^hen  friends  are  parting,  it  is  a  common  request 
they  make  to  each  other,  "Pray  let  us  hear  trom 
you  as  often  as  you  can ;"  this  Christ  engaged  to  his 
disciples,  that  out  of  sight  they  should  not  be  out  of 
mind. 

I.  He  promises  that  he  would  continue  his  care  of 
them;  {v.  IS.)  "/  will  not  leave  you  orphans,  or 
fatherless,  for  though  I  leave  you,  yet  I  leave  you 
this  comfort,  /  will  come  to  you."  His  departure 
from  them  was  it  that  grieved  them  ;  but  it  was  not 
so  bad  as  they  apprehended,  for  it  was  neither  total 
nor  final. 

1.  Not  total;  "Though  I  leave  you  without  my 
bodily  presence,  yet  I  do  not  leave  you  without  com- 
fort!" Though  children,  and  left  little,  yet  they 
had  received  the  adoption  of  sons,  and  his  Father 
would  be  their  Father,  with  whom  those  who  other- 
wise would  be  fatherless,  find  mercy.  Note,  The 
case  of  true  believers,  though  sometimes  it  may  be 
sorrowful,  yet  it  is  never  comfortless,  because  they 
are  never  oi-phans :  for  God  is  their  Father,  who  is 
an  everlasting  Father. 

2.  Notyfna/;  I  will  come  to  you,  i^^"/^^' — ^  do 
come;  that  is,  (1.)  "I  will  come  speedily  to  you  at 
my  resurrection,  I  will  not  be  long  away,  but  will  be 
with  you  again  in  a  little  time."  He  had  often  said. 
The  'third"day  I  will  rise  again.  (2.)  "I  will  be 
coming  dailu  to  you  in  my  Spirit ;"  in  the  tokens  of 
his  love,  and  visits  of  his  grace,  he  is  still  coming. 
(3. )  "  I  will  come  certainly  at  the  end  of  time,  surely 
I  will  come  quickly,  to  introduce  you  into  the  joy  oif 
your  Lord."  Note,  The  consideration  of  Christ's 
coming  to  us  saves  us  from  being  comfortless  in  his 


866  ST.  JOHN,  XIV. 

removals  from  us ;  for  if  he  depart /or  a  season,  it  is 
that  ive  may  receive  him  for  trver.  Let  this  mode- 
rate our  grief.  The  Lord  is  at  hand. 

II.  He  promises  that  they  should  continue  their 
acquaintance  with  him,  and  niterest  in  him ;  {v.  19, 
20.)  Yet  a  little  while,  and  the  world  sees  me  no  more, 
that  is.  Now  I  am  no  more  in  the  world;  after  liis 
death,  tlie  world  saw  him  no  more,  for  though  he 
rose  to  life,  he  never  shewed  himself  to  all  the  /leojile. 
Acts  10.  41.  The  malignant  world  thought  tliey  had 
seen  enough  of  liim,  and  cried,  Awuij  with  him,  cru- 
cify him  ;  and  so  shall  their  doom  be  ;  they  shall  see 
him  no  more.  Those  only  that  see  Christ  with  an 
eye  of  faith,  shall  see  \\\m  for  ever  ;  the  world  sees 
him  no  more  till  his  second  coming ;  but  his  disciples 
have  communion  with  liim  in  his  absence. 

1.  Ye  see  me,  and  shall  continue  to  see  me,  when 
tlie  world  sees  me  no  more.  Thev  saw  him  with 
their  bodily  eyes  after  his  resurrection,  for  he  shew- 
ed himself  to  lliem  by  ?nany  infallible  proofs.  Acts 
1.  3.  And  then  were  the  disciples  glad,  wlien  they 
saw  the  Lord.  They  saw  him  with  an  eye  of  faitli 
after  his  ascension,  sitting  at  God's  right  hand,  as 
Lord  of  all ;  saw  that  in  him,  which  the  world  saw 
not. 

2.  Because  I Iri'e,  ye  shall  live  also.  That  which 
grieved  them,  was,  that  their  Master  was  dying, 
and  they  counted  upon  nothing  else  but  to  die  with 
him.  No,  saith  Christ,  (1.)  I  live  ;  this  the  great 
God  glories  in,  /  live,  saitli  the  Lord,  and  Christ 
saith  tlie  same ;  not  only,  I  shall  live,  as  he  saitli  of 
them,  but,  /  do  live;  for  he  has  life  in  himself,  and 
lives  for  everynore.  We  are  not  comfortless,  while 
•we  know  that  our  Redeemer  lives.  (2.)  Tlierefore 
ye  shall  live  also.  Note,  The  life  of  christians  is 
bound  up  in  tlie  life  of  Christ ;  as  sure  and  as  long  as 
he  lives,  they  that  by  faith  are  united  to  him,  shall 
live  also ;  they  shall  live  spiritually,  a  divine  life  in 
communion  witli  God,  this  life  is  hid  with  Christ ; 
if  tlie  head  and  root  live,  the  members  and  branches 
live  also.  They  shall  lix<e  eternally ;  their  bodies 
shall  rise  in  the  virtue  of  Christ's  resurrection ;  it 
will  be  well  with  tliem  in  the  world  to  come,  it  can- 
not but  be  well  with  all  that  are  his,  Isa.  26.  19. 

3.  Ye  shall  have  the  assurance  of  this;  {v.  20.) 
At  that  day,  when  I  am  glorified,  when  the  Spirit  is 
poured  out,  ye  shall  know  more  clearly  and  certainly 
than  ye  do  now,  that  /  a7n  in  my  Father,  and  you 
in  me,  and  I  in  you. 

(1.)  These  glorious  mysteries  will  be  fully  known 
in  heaven  ;  At  that  day,  when  I  shall  receive  you  to 
myself,  you  shall  \no-w perfectly  that  which  now  you 
see  through  a  glass  darkly.  Now  it  appears  not 
•what  we  shall  be,  but  then  it  will  appear  what  we 
■were. 

(2.)  They  were  more  fully  known  after  the  pour- 
ing out  of  the  Spirit  upon  the  apostles ;  at  that  day 
divine  light  should  shine,  and  their  eyes  should  see 
more  clearly,  tlieir  knowledge  should  gTeatly  ad- 
vance and  increase  then,  would  become  more  ex- 
tensive and  more  distinct,  and  like  the  blind  man's 
at  the  second  touch  of  Christ's  hand,  who  at  first 
only  saw  men  as  trees  walking. 

(3. )  They  are  known  by  all  that  receive  the  Spirit 
of  truth,  to'  their  abundant  satisfaction,  for  in  the 
knowledge  of  this  is  founded  their  fellowship  with 
the  Father  and  his  Son  Jesus  Christ.  They  know, 
fl.]  That  Christ  is  in  the  Father,  is  one  with  the 
Father,  by  their  experience  of  what  he  has  wrought 
for  them  and  in  them  ;  they  find  what  an  admirable 
consent  and  harmony  there  is  between  Christianity 
and  natural  religion,  that  that  is  grafted  into  this, 
and  so  they  know  that  Christ  is  in  the  Father.  [2.] 
That  Christ  is  in  them  ;  experienced  christians  know 
by  the  Spirit,  that  Christ  abides  in  them,  1  John  3. 
24.  [3.  i  That  they  are  in  Christ,  for  the  relation 
.   mutual,  and  equally  near  on  both  sides,  Christ  in 


them,  and  they  in  Christ,  which  speaks  an  intimate 
and  inseparable  union ;  in  the  virtue  of  which  it  is 
that  because  he  lixies,  they  shall  lirve  also.  Note, 
First,  Union  with  Christ  is  the  life  of  believers ; 
and  their  relation  to  him,  and  to  God  through  him, 
is  their  felicity.  Secondly,  The  knowledge  of  this 
union  is  their  unspeakable  joy  and  satisfaction  ;  they 
were  now  in  Christ,  and  he  in  them,  but  he  speaks 
of  it  as  a  further  act  cf  grace,  that  they  should 
know  it,  and  have  tlie  comfort  of  it.  An  interest  in 
Christ  and  the  knowledge  of  it  are  sometimes  sepa- 
rated. 

III.  He  promises  that  he  would  love  them,  and 
manifest  himself  to  them,  v.  21 — 24.  Where  ob- 
serve, 

1.  Who  they  are,  whom  Christ  will  look  upon, 
and  accept,  as  lovers  of  him  ;  those  that  have  his 
commandments,  and  keep  them.  By  this  Christ 
shews  that  the  kind  things  he  here  said  to  his  disci- 
ples, were  intended  not  for  those  only  tliat  were  now 
his  followers,  but  for  all  that  should  believe  in  him. 
through  their  word.     Here  is, 

(1.)  The  duty  of  tliose  wlio  claim  the  dignity  of 
being  disciples;  having  Christ's  commandments, 
we  must  keep  them ;  as  christians  in  name  and 
profession,  we  have  Christ's  commandments,  wse 
have  them  sounding  in  our  ears,  written  before  our 
eyes,  we  have  the  knowledge  of  them  ;  but  this  is 
not  enough  ;  would  we  approve  ourselves  christians 
indeed,  we  must  keep  them.  Having  them  in  our 
heads,  we  must  keep  them  in  our  hearts  and  lives. 

(2.)  The  dignity  of  those  that  do  the  duty  of  dis- 
ciples. They  are  looked  upon  by  Christ  to  be  such 
as  love  him.  Not  these  tliat  have  the  greatest  wit, 
and  know  how  to  talk  for  him,  or  the  greatest  estate 
to  lay  out  for  him,  but  those  that  keep  his  command- 
ments. Note,  the  surest  evidence  of  our  love  to 
Clirist  is  obedience  to  tlie  laws  of  Christ.  Such  is 
the  love  of  a  subject  to  his  sovereign,  a  dutiful,  res- 
pectful, obediential  love,  a  conformity  to  his  will, 
and  satisfaction  in  his  wisdom. 

2.  What  returns  he  will  make  to  them  for  their 
love  ;  rich  returns ;  there  is  no  love  lost  upon  Christ. 
(1.)  Tliey  shall  have  the  Father's  love  ;  He  that 
loveth  me  shall  be  loved  of  my  Father.  We  could 
not  love  God,  if  he  did  not  first  out  of  his  good-will 
to  us,  give  us  his  grace  to  love  him  ;  but  there  is  a 
love  of  complacency  promised  to  those  that  do  love 
God,  Prov.  8.  17.  He  loves  them,  and  lets  them 
know  that  he  loves  them,  smiles  upon  them,  and 
embraces  them.  God  so  loves  the  Son,  as  to  love 
all  those  that  love  him. 

(2.)  They  shall  have  Christ's  love  ;  And  I  will  love 
him,  as  God-man,  as  Mediator.  God  will  love  him 
as  a  Father,  and  I  will  love  him  as  a  brother,  an  el- 
der brother.  The  Creator  will  love  him,  and  be 
the  felicity  of  his  being ;  the  Redeemer  will  love 
him,  and  he  the  protector  of  his  well-being.  In  the 
nature  of  God,  nothing  shines  more  bright  than  this, 
that  God  is  love.  And  in  the  undertaking  of  Christ, 
nothing  appears  more  glorious  than  this,  that  he 
loved  us.  Now  both  these  loves  are  the  crown  and 
comfort,  the  grace  and  glory,  which  shall  be  to  all 
them  that  love  the  Lord  Jesus  Christ  in  sincerity. 
Christ  was  now  leaving  his  disciples,  but  promises 
to  continue  his  love  to  them  ;  for  he  not  only  retains 
a  kindness  for  believers,  though  absent,  but  is  doing 
them  kindness  while  absent,  for  he  bears  them  on  his 
heart,  and  ever  lives  interceding  for  them. 

(3.)  They  shall  have  the  comfort  of  that  love  ; 
Iivill  manifest  myself  to  him.  Some  understand  it 
of  Christ's  shewing  himself  alive  to  his  disciples  af- 
ter his  resurrection,  but,  it  being  promised  to  all  that 
love  him  and  keep  his  commandments,  it  must  be 
constrtied  so  as  to  extend  to  them  ;  there  is  a  spi- 
ritual manifestation  of  Christ  and  his  love  made  to 
all  believers;  when  he  enlightens  their  minds  to 


know  his  love,  and  the  dimensions  of  it,  (Eph.  3. 
18,  19. )  enlivens  their  graces,  and  draws  them  into 
exercise,  and  thus  enlarges  their  comforts  in  him- 
self. When  he  clears  up  the  evidences  of  their  in- 
terest in  him,  and  gives  them  tokens  of  his  love,  ex- 
perience of  his  tenderness,  and  earnests  of  his  king- 
dom and  glory,  then  he  manifests  himself  to  them  ; 
and  Christ  is  manifested  to  none  but  those  to  whom 
he  is  pleased  to  manifest  himself. 

Now,  upon  occasion  of  Christ's  making  this  pro- 
mise, 

(1.)  One  of  the  disciples  expresses  his  wonder 
and  .surprise  at  it,  v.  22.     Observe, 

[1.]  Who  it  was  that  said  thi^— Judas,  not  Jsca- 
riot.  Judah,  or  Judas,  was  a  famous  name ;  the 
most  famous  tribe  in  Israel  was  that  of  Judah  ;  two 
of  Christ's  disciples  were  of  that  name,  one  of  them 
was  the  traitor  ;  the  other  was  the  brother  of  James, 
(Luke  6.  16.)  one  of  those  that  were  akin  to  Christ, 
Matt.  13.  55.  He  is  called  ZeAAfiw  and  Thaddeus ; 
was  the  penman  of  the  last  of  the  epistles,  which  in 
our  translation,  for  distinction's  sake,  we  call  the 
£/iistte  of  Jude.  This  was  he  that  spake  here. 
Observe,  First,  There  was  a  very  good  man,  and  a 
very  ill  man,  called  by  the  same  name  ;  for  names 
commend  us  not  to  God,  nor  do  they  make  men 
worse  ;  Judas  the  apostle  was  never  the  worse,  nor 
Judas  the  apostate  ever  the  better,  for  being  name- 
sakes. But,  Secondly,  The  evangelist  carefully  dis- 
tinguishes between  them  ;  when  he  speaks  of  this 
pious  Judas,  he  adds,  not  Iscariot.  Take  heed  of 
mistaking;  let  us  not  confound  the /irecwus  and  the 
■vile. 

[2.]  What  he  said — Lord,  how  is  it?  Which 
speaks  either,  First,  The  weakness  of  his  under- 
standing. So  some  take  it  He  expected  the  tem- 
poral kingdom  of  the  Messiah,  that  it  should  appear 
m  external  pomp  and  power,  such  as  all  the  world 
would  wonder  aftei'.  "  How  then,"  thinks  he, 
"  should  it  be  confined  to  us  only  .■"'  ti  yiynm — 
"  what  is  the  matter  now,  that  thou  wilt  not  shew 
thyself  openly,  as  is  expected,  that  the  Gentiles  may 
come  to  thy  light,  and  kings  to  the  brightness  of  thy 
rising?"  Note,  We  create  difficulties  to  ourselves 
by  mistaking  the  nature  of  Christ's  kingdom,  as  if 
it  were  of  this  world.  Or,  Secondly,  As  speaking 
the  strength  of  his  affections,  and  the  humble  and 
thankful  sense  he  had  of  Christ's  distinguishing  fa- 
vours to  them ;  Lord,  how  is  it  ?  He  is  amazed  at 
the  condescensions  of  divine  grace,  as  David,  2  Sam. 
7.  18.  What  is  there  in  us  to  deserve  so  great  a  fa- 
vour .'  Note,  1.  Christ's  manifesting  of  himself  to 
his  disciples,  is  done  in  a  distinguishing  way ;  to 
them,  and  not  unto  the  world  that  sits  in  darkness ; 
to  the  base,  and  not  to  the  mighty  and  noble;  to 
babes,  and  not  to  the  wise  and  prudent.  Distin- 
guishing favours  are  very  obliging  ;  considering  who 
are  passed  by,  and  who  are  pitched  upon.  2.  It  is 
justly  marvellous  in  our  eyes:  for  it  is  unaccounta- 
ble, and  must  be  resolved  into  free  and  sovereign 
gi-ace  ;  Even  so.  Father,  because  it  seemed  good  unto 
thee. 

(2.)  Christ,  in  answer  hereunto,  explains  and  con- 
firms what  he  had  said,  v.  23,  24.  He  overlooks 
what  infirmity  there  was  in  what  Judas  spake,  and 
goes  on  with  his  comforts. 

[1.  ]  He  further  explains  the  condition  of  the  pro- 
mise, which  was  loving  him,  and  keeping  his  com- 
mandments. And  as  to  this,  he  shews  what  an  in- 
separable connection  there  is  between  love  and 
obedience  ;  love  is  the  root,  obedience  is  the  fruit. 

First,  VVhere  a  sincere  love  to  Christ  is  in  the 
heart,  there  will  be  obedience  ;  "  If  a  man  love  me 
indeed,  that  love  will  be  such  a  commanding  con- 
straining principle  in  him,  that,  no  question,  he  will 
kee/i  my  words."  Where  there  is  true  love  to 
Christ,  there  is  a  value  for  his  favour,  a  veneration 


ST.  JOHN,  XIV.  867 

for  his  authority,  and  an  entire  surrender  of  the 
whole  man  to  his  conduct  and  government.  Where 
love  is,  duty  follows  of  course,  is  easy  and  natural, 
and  flows  from  a  principle  of  gratitude. 

Secondly,  On  the  other  hand,  where  there  is  no 
true  love  to  Christ,  there  will  be  no  care  to  obey 
him  ;  He  that  loveth  me  not,  keepeth  not  my  say- 
ings, V.  24.  This  comes  in  here  as  a  discovery  of 
those  that  (/o  not  love  Christ:  whatever  they  pre- 
tend, certainly  those  do  not  love  him,  that  believe 
not  his  truths,  and  obey  not  his  laws — to  whom 
Christ's  sayings  are  but  as  idle  talcs,  which  he 
heeds  not,  or  hard  sayings,  which  he  likes  not.  It 
is  also  a  reason  why  Christ  will  not  manifest  him- 
self to  the  world  that  doth  not  love  him,  because 
they  put  this  affront  upon  him,  not  to  keep  his  say- 
ings; why  should  Christ  be  familiar  with  them  that 
will  be  strange  to  him  ? 

[2.]  He  further  explains  the  promise  ;  (v.  23.)  If 
a  man  does  thus  love  me,  I  will  manifest  myself  to 
him. 

First,  My  Father  will  love  him  ;  this  he  had  said 
before,  [y.  21.)  and  here  repeats  it  for  the  confirm- 
ing of  our  faith;  because  it  is  hard  to  imagine  that 
the  great  God  should  make  those  the  objects  of  his 
love,  that  had  made  themselves  vessels  of  his  wrath. 
Jude  wondered  that  Christ  should  manifest  himself 
to  them  ;  but  this  answers  it,  "  Jf  my  Father  love 
you,  why  should  not  I  be  free  with  you  ?" 

Secondly,  He  will  come  unto  him,  and  make  our 
abode  with  him.  This  explains  the  meaning  of 
Christ's  manifesting  himself  to  him,  and  magnifies 
the  favour.  1.  Not  only,  I  will,  but  IVe  will,  land 
my  Father,  who,  in  this,  are  one.  See  v.  9.  The 
light  and  love  of  God  are  communicated  to  man 
in  the  light  and  love  of  the  Redeemer,  so  that 
wherever  Christ  is  formed,  the  image  of  God  is 
stamped.  2.  Not  only,  "  I  will  shew  myself  to  him 
at  a  distance,"  but,  "  IVe  will  come  to  him,  to  be 
near  him,  to  be  with  him  ;"  such  are  the  powerful 
influences  of  divine  gi-aces  and  comforts  upon  the 
souls  of  those  that  love  Christ  in  sincerity.  3.  Not 
only,  "  I  will  give  him  a  transient  view  of  me,  or 
make  him  a  short  and  running  visit, "  but.  Tie  will 
take  ufi  our  abode  with  him,  which  notes  compla- 
cency in  him,  and  constancy  to  him.  God  will  not 
only  love  obedient  believers,  but  he  wUl  take  a 
pleasure  in  lo^'ing  them,  will  rest  in  love  to  them, 
Zeph.  3.  17.    He  will  be  with  them  as  at  his  home. 

[3.]  He  gives  a  good  reason  both  to  bind  us  to  ob- 
serve the  condition,  and  encourage  us  to  depend 
upon  the  promise;  {y-  24.)  The  word  which  you 
hear,  is  not  mine,  but  his  that  sent  me.  To  this  pur- 
port he  had  often  spoken,  {ch.  7.  16. — 8.  28. — 12. 
49. )  and  here  it  comes  in  very  pertinently  ;  First, 
The  stress  of  duty  is  laid  upon  Ihe/irece/it  of  Christ 
as  our  i-ule,  and  justly,  for  the  word  of  Christ  which 
we  are  to  keep,  is  the  Father's  word,  and  his  will 
the  Father's  will.  Secondly,  The  stress  of  ourrom- 
fort  is  laid  upon  the  promise  of  Christ.  But  foras- 
much as,  in  dependence  upon  that  promise,  we  must 
deny  ourselves,  and  take  up  our  cross,  and  quit  all, 
it  concerns  us  to  inquire,  whether  the  security  be 
sufficient  for  us  to  venture  our  all  upon  ;  and  this 
satisfies  us  it  is,  that  the  promise  is  not  Christ's  bare 
word,  but  the  Father's  which  sent  him  ;  which 
therefore  we  may  rely  upon. 

25.  These  things  have  I  spoken  unto  you, 
being  i/et  present  with  you.  26.  But  the 
Comforter,  which  is  the  Holy  Ghost,  whom 
the  Father  will  send  in  m\'  name,  he  shall 
teach  you  all  things,  and  bring  all  tilings  to 
your  remembrance,  whatsoever  I  have  said 
unto  you.     27.  Peace  I  leave  with  you, 


868 

my  peace  I  give  unto  you:  not  as  the 
world  giveth,  give  I  unto  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be 
afraid. 

Two  things  Christ  here  comforts  his  disciples  with. 
I.  That  they  should  be  under  the  tuition  of  his 
Sjurit,  V,  25,  26.     Wliere  we  may  observe, 

1.  i'he  reflection  Christ  would  have  them  make 
upon  the  instructions  he  had  given  them ;  These 
things  have  I  spoken  unto  you,  (referring  to  all  the 
good  lessons  he  had  taught  them,  since  they  entered 
themselves  into  his  school,)  being  yet  present  ivit/i 
you.  This  intimates,  (1.)  Tliat  what  he  had  said 
he  did  not  retract  or  unsay,  but  ratify  it,  or  stand  to 
it.  What  he  had  spoken  he  had  spoken,  and  would 
abide  by  it.  (2.)  '1  hat  he  had  improved  the  oppor- 
tunity of  his  bodily  presence  with  them  to  tlie  ut- 
most ;  "  As  long  as  1  have  been  yet  present  with 
you,  you  know  I  have  lost  no  time."  Note,  When 
our  teachers  are  about  to  be  removed  from  us,  we 
should  call  to  mind  what  they  have  spoken,  being 
yet  present  with  us. 

2.  The  encouragement  given  them  to  expect  ano- 
ther teacher,  and  tliat  Christ  would  find  out  a  way 
of  speaking  to  them,  after  his  departure  from  them, 
V.  26.  He  had  told  them  before,  tliat  the  Father 
would  give  them  t/iis  other  comforter  ;  {v.  16.)  and 
here  he  returns  to  speak  of  it  again  ;  for  as  the  pro- 
mise of  the  Messiah  had  been,  so  tlie  promise  of  the 
Spirit  now  was,  the  consolation  of  Israel.  Two 
things  he  here  tells  them  further  concerning  the 
sending  of  the  Holy  Ghost. 

(1. )  On  whose  account  he  should  be  sent ;  "  The 
Father  will  send  him  in  my  name  ;  for  my  sake,  at 
my  special  instance  and  request ;"  or,  "  as  my  agent 
and  representative. "  He  came  in  his  Father's  name, 
as  his  ambassador;  the  Spirit  comes  in  his  name, 
as  resident  in  his  absence,  to  carry  on  his  underta- 
king, and  to  ripen  things  for  his  second  coming. 
Hence  he  is  called  the  Spirit  of  Christ,  for  he  pleads 
his  cause,  and  does  his  work. 

(2.)  On  what  errand  he  should  be  sent;  two  things 
he  shall  do. 

[1.]  He  shall  teach  you  all  things;  as  a  Spirit  of 
wisdom  and  revelation.  Christ  was  a  teacher  to  his 
disciples ;  if  he  leave  them  now  that  they  have  made 
so  little  proficiency,  what  will  become  of  them  ? 
Why,  the  Spirit  will  teach  them,  shall  be  their 
standmg  Tutor.  He  shall  teach  them  all  things  ne- 
cessary for  them,  either  to  learn  themselves,  or  to 
teach  others.  For  they  that  would  teach  the  things 
of  God,  must  first  themselves  be  taught  of  God; 
this  is  the  Spirit's  work.     See  Isa.  59.  21. 

[2.  ]  Ne  shall  bring  all  things  to  your  remembrance, 
whatsoexier  I  have  said  unto  you.  Many  a  good  les- 
son Christ  had  taught  them,  which  they  had  for- 
gotten, and  which  would  be  to  seek  when- they  had 
occasion  for  it ;  many  things  they  did  not  retain  the 
remembrance  of,  because  they  did  not  rightly  un- 
derstand the  meaning  of ;  the  Spirit  shall  not  teach 
them  a  new  gospel,  but  bring  to  their  minds  that 
which  they  had  been  taught,  by  leading  them  into 
the  understanding  of  it  The  apostles  were  all  of 
them  to  preach,  and  some  of  them  to  write,  the 
things  that  Jesus  did  and  taught,  to  transmit  them 
to  distant  nations  and  futui-e  ages;  now  if  they 
had  been  left  to  themselves,  herein,  some  needful 
things  might  have  been  forgotten,  others  misrepre- 
sented, through  the  treachery  of  their  memories ; 
therefore  the  Spirit  is  promised  to  enable  them 
truly  to  relate  and  record  what  Christ  said  unto 
them.  And  to  all  the  saints  the  Spirit  of  gi-ace  is 
given  to  be  a  remembrancer,  and  to  him  by  faith 
and  prayer  we  should  commit  the  keeping  of  what 
we  hear  and  know. 


ST.  JOHN,  XIV. 


II.  That  they  should  be  under  the  influence  of  his 
peace;  (v.  27.)  Peace  I  leave  with  you.  When 
Christ  was  about  to  leave  the  world,  lie  jnade  his 
tuill;  his  soul  he  committed  to  his  Father,  his  body 
he  bequeatlied  to  Joseph,  to  be  decently  interred, 
his  clothes  fell  to  the  soldiers,  his  mother  he  left  to 
the  care  of  John  ;  but  what  should  he  leave  to  his 
poor  disciples,  that  had  left  all  for  him  ?  Silver  and 
gold  he  had  none ;  but  he  left  them  that  which  was 
infinitely  better,  his  peace.  "I  leave  you,  but  I 
leave  my  peace  with  you.  I  not  only  give  you  a  title 
to  it,  but  put  you  in  possession  of  it. "  He  did  not 
part  in  anger,  but  in  love  ;  for  this  was  his  farewell, 
Peace  I  leave  with  you,  as  a  dying  father  leaves  por- 
tions to  his  children  ;  and  this  is  a  worthy  portion. 
Observe, 

1.  The  legacy  that  is  here  bequeathed ;  Peace, 
my  fieace.  Peace  is  put  for  all  good,  and  Christ  has 
left  us  all  the  needful  good,  all  that  is  really  and 
truly  good,  all  the  purchased  promised  good.  Peace 
is  put  for  reconciliation  and  love ;  the  peace  be- 
queathed is  peace  with  God,  peace  with  one  an- 
other; peace  in  our  own  bosoms,  that  seems  to  be 
especially  meant ;  a  tranquillity  of  mind  arising  from 
a  sense  of  our  justification  before  God.  It  is  the 
counterpart  of  our  pardons,  and  the  composure  of 
our  minds.  This  Christ  calls  his  peace,  for  he  is 
himself  our  Peace,  Eph.  2.  14.  It  is  the  peace  he 
purchased  for  us,  and  preached  to  us,  and  on  which 
the  angels  congratulated  men  at  his  birth,  Luke 
2.  14. 

2.  To  whom  this  legacy  is  bequeathed ;  "  To  you, 
my  disciples  and  followers,  that  will  be  exposed  to 
trouble,  and  have  need  of  peace  ;  to  you  that  are  the 
sons  of  peace,  and  are  qualified  to  receive  it."  This 
legacy  was  left  to  them  as  the  representatives  of  the 
church,  to  them  and  their  successors,  to  them  and 
all  true  christians  in  all  ages. 

3.  In  what  manner  it  is  left ;  JVot  as  the  world 
giveth,  give  I  unto  you.  That  is,  (1.)  "I  do  not 
compliment  you  with.  Peace  be  unto  you  ;  no,  it  is 
not  a  mere  formality,  but  a  real  blessing."  (2.) 
"The  peace  I  give  is  of  such  a  nature,  that  the 
smiles  of  the  world  cannot  gixe  it,  nor  the  frowns  of 
the  world  take  it  away."  Or,  (3.)  "The  gifts  I 
give  to  you,  are  not  such  as  this  world  gives  to  its 
children  and  votaries,  that  it  is  kind  to."  The 
world's  gifts  concern  only  the  body  and  time ; 
Clirist's  gifts  enrich  the  soul  for  eternity :  the  world 
gives  lying  vanities,  and  that  which  will  cheat  us ; 
Christ  gives  substantial  blessings,  which  will  never 
fail  us.  Tlie  world  gives  and  takes,  Christ  gives  a 
good  part  that  shall  never  be  taken  away.  (4.)  The 
peace  which  Christ  gives,  is  infinitely  niore  valuable 
than  that  which  the  world  gives.  The  world's 
peace  begins  in  ignorance,  consists  with  sin,  and  ends 
in  endless  troubles  ;  Christ's  peace  begins  in  grace, 
consists  with  no  allowed  sin,  and  ends  at  length  in 
everlasting  peace.  As  is  the  difference  between  a 
killing  lethargy  and  a  reviving  refreshing  sleep,  such 
is  the  difference  between  Christ's  peace  and  the 
world's. 

4.  What  use  they  should  make  of  it ;  Let  not  your 
heart  be  troubled,  for  any  evils  past  or  present,  nei- 
ther let  it  be  afraid  of  any  evil  to  come.  Note,  They 
that  are  interested  in  the  covenant  of  grace,  and  en- 
titled to  the  peace  which  Christ  gives,  ought  not  to 
yield  to  overwhelming  griefs  and  fears.  This  comes 
in  here  as  the  conclusion  of  the  whole  matter ;  he 
had  said,  {v.  1.)  Let  not  your  heart  be  troubled,  and 
here  he  repeats  it  as  that  which  he  had  now  given 
sufficient  reason  for. 

28.  Ye  have  heard  how  I  said  unto  you, 
I  go  away,  and  come  again  unto  you.  If 
ye  loved  me,  ye  would  rejoice,  because  I 


ST.  JOHN,  XIV. 


869 


said ,  I  go  unto  the  Father :  for  my  Father 
is  greater  than  I.  29.  And  now  I  nave  told 
you  before  it  come  to  pass,  that,  when  it  is 
come  to  pass,  ye  might  believe.  30.  Here- 
after I  will  not  talk  much  with  you :  for  the 
prince  of  this  world  cometh,  and  hath  no- 
thing ill  me.  31.  But  that  the  world  may 
know  that  I  love  the  Father ;  and  as  the 
Father  gave  me  commandment,  even  so  I 
do.     Ai'ise,  let  us  go  hence. 

Christ  here  gives  his  disciples  another  reason, 
why  their  hearts  should  not  be  troubled  for  his  going 
away  ;  and  that  is,  because  his  heart  was  not.  And 
here  he  tells  tliem  what  it  was  that  enabled  him  to 
endure  the  cross  and  despise  the  shame,  that  they 
might  look  unto  him,  and  run  nvlth  fiatience.  He 
comforted  himself, 

L  That  though  he  went  away,  he  should  come 
again;  "  Ye  have  heard  hoiv  I  have  said,  and  now  I 
say  it  again,  I  go  away,  and  come  again."  Note, 
Vvliat  we  liave  heard  of  the  doctrine  of  Christ,  es- 
pecially concerning  his  second  coming,  we  have  need 
to  be  told  again  and  again.  When  we  are  under  the 
power  of  any  transport  of  passion,  grief,  or  fear,  or 
care,  we  forget  that  Christ  will  come  again.  See 
Phil.  4.  5.  Christ  encouraged  himself  with  this,  in 
his  sufferings  and  death,  that  he  should  come  again, 
and  the  same  should  comfort  us  in  our  departure  at 
death;  we  go  away  to  come  again;  the  leave  we 
take  of  our  friends  at  that  parting,  is  only  a  good 
night,  not  a  final  farewell.     See  1  Thess.  4.  13,  14. 

II.  That  he  went  to  his  Father ;  "Ifye  loved  me, 
as  by  j'our  sorrow  ye  say  you  do,  ye  ivould  rejoice 
instead  of  mourning,  because  though  I  leave  you, 
yet  I  said,  I  go  unto  the  Father,  not  only  mine,  but 
your's,  which  will  be  my  advancement  and  your  ad- 
vantage; for  my  Father  is  greater  than  I."  Ob- 
serve here, 

1.  It  is  matter  of  joy  to  Christ's  disciples,  that  he 
is  gone  to  the  Father,  to  take  possession  for  onihans, 
and  make  intercession  for  transgressors.  His  de- 
parture had  a  bright  side  as  well  as  a  dark  side. 
Therefore  he  sent  this  message  after  his  resurrec- 
tion, {ch.  20.  17.)  I  ascend  to  my  Father  and  your 
Father,  as  most  comfortable. 

2.  The  reason  of  this  is,  because  the  Father  is 
greater  than  he,  which,  if  it  be  a  proper  proof  of 
that  for  which  it  is  alleged,  (as,  no  doubt,  it  is,) 
must  be  understood  thus,  that  his  state  with  his  Fa- 
ther would  be  much  more  excellent  and  glorious 
than  his  present  state  ;  his  returning  to  his  Father 
(so  Dr.  Hammond)  would  be  the  advancing  of  him 
to  a  much  higher  condition  than  that  which  he  was 
now  in.  Or,  thus.  His  going  to  the  Father  himself, 
and  bringing  all  his  followers  to  him  there,  was  the 
ultimate  end  of  his  undertaking,  and  therefore  greater 
than  the  means.  Thus  Christ  raises  the  thoughts 
and  expectations  of  his  disciples  to  something  greater 
than  that  which  now  they  thought  all  their  happi- 
ness bound  up  in.  The  kingdom  of  the  Father, 
wherein  he  shall  be  all  in  aU,  will  be  greater  than 
the  mediatorial  kingdom. 

3.  The  disciples  of  Christ  should  shew  that  they 
love  him  by  their  rejoicing  in  the  glories  of  his  ex- 
altation, rather  than  by  lamenting  the  sorrows  of 
his  humiliation,  and  rejoicing  that  he  is  gone  to  his 
Father,  where  he  would  be,  and  where  we  shall  be 
shortly  with  him.  Many  that  love  Christ,  let  their 
love  run  out  in  a  wrong  channel ;  they  think  if  they 
love  him,  they  must  be  continually  in  pain  because 
of  him  ;  whereas  they  that  love  him,  should  dwell 
at  ease  in  him,  should  rejoice  in  Christ  Jesus. 

III.  That  his  going  away,  compared  with  the  pro- 
phecies which  went  before  of  it,  would  be  a  means 


of  confirming  the  faith  of  his  disciples;  (f.  29.)  "/ 
have  told  you  before  it  come  to  pass,  that  I  must  die 
and  rise  again,  and  ascend  to  the  Father,  and  send 
the  Comforter,  that,  when  it  is  come  to  pass,  ye  might 
believe."  See  this  reason,  cA.  13.  19. — 16.4.  Christ 
told  his  disciples  of  his  death,  though  he  knew  it 
would  both  puzzle  them  and  grieve  them,  because  it 
would  afterward  redound  to  the  confirmation  of  their 
faith  in  two  things, 

1.  That  he  who  foretold  those  things,  had  a  divine 
prescience,  and  knew  beforehand  what  a  day  would 
bring  forth.  When  St  Paul  was  going  to  Jerusa- 
lem, he  knenu  not  the  things  that  did  abide  him  there, 
but  Christ  did. 

2.  That  the  things  foretold  were  according  to  the 
divine  purpose  and  designation,  not  sudden  resolves, 
but  the  counteiparts  of  an  eternal  counsel.  Let 
them  therefore  not  be  troubled  at  that  which  would 
be  for  the  confirmation  of  their  faith,  and  so  would 
redound  to  their  real  benefit ;  for  the  trial  of  our 
faith  is  very  precious,  though  it  cost  us  present 
heaviness,  through  manifold  temptations,  iPet.  1.  6. 

IV.  That  he  was  sure  of  a  victory  over  Satan, 
with  whom  he  knew  he  was  to  have  a  struggle  in 
his  departure ;  {v.  30.)  "  Henceforth  I  will  not  talk 
much  with  you,  having  not  much  to  say,  but  what 
maybe  adjourned  to  the  pouring  out  the  Spirit." 
He  had  a  great  deal  of  good  talk  with  them  after 
this ;  {ch.  15.  and  16.)  but,  in  comparison  with  what 
he  had  said,  it  was  not  much.  His  time  was  now 
short,  and  he  therefore  spake  largely  to  them  now, 
because  the  opportunity  will  soon  be  over.  Note, 
We  should  always  endeavour  to  talk  to  the  purpose, 
because  perhaps  we  may  not  have  time  to  talk  much. 
We  know  not  how  soon  our  breath  will  be  stopped, 
and  therefore  should  be  always  breathing  something 
that  is  good.  When  we  come  to  be  sick,  and  die, 
perhaps  we  may  not  be  capable  of  talking  much  to 
those  about  us ;  and  therefore  what  good  counsel  we 
have  to  give  them,  let  us  give  it  while  we  are  in 
health. 

One  reason  why  he  would  not  talk  much  with 
them,  was,  because  he  had  now  other  work  to  ap- 
ply himself  to  ;  The  prince  of  this  world  comes  ;  he 
called  the  devil  the  prince  of  this  world,  ch.  12.  31. 
The  disciples  dreamed  of  their  Master  being  the 
prince  of  this  woi-ld,  and  they,  worldly  princes  under 
him.  But  Christ  tells  theni  that  the  prince  of  this 
world  was  his  enemy,  and  so  were  the  princes  of  this 
world,  that  were  actuated  and  ruled  by  him,  1  Cor. 
2.  8.     But  he  has  nothing  in  me.     Observe  here, 

1.  The  prospect  Christ  had  of  an  approaching 
conflict,  not  only  with  men,  but  with  the  powere  of 
darkness.  The  devil  had  set  upon  him  witli  his 
temptations,  (Matt  4.)  had  offered  him  the  king- 
doms of  this  world,  if  he  would  hold  them  as  tribu- 
tary to  him,  with  an  eye  to  which,  Christ  calls  him 
in  disdain,  the  prince  of  this  world  ;  theji  the  devil  de- 
parted from  him  for  a  season;  "But  now,"  says 
Christ,  "I  see  him  rallying  again,  preparing  "to 
make  a  furious  onset,  and  so  to  gain  that  by  terrors, 
which  lie  could  not  gain  by  allurements ;  to  frighten 
from  his  undertaking,  whom  he  could  not  entice 
from  it."  Note,  The  foresight  of  a  temptation  gives 
us  great  advantage  in  our  resistance  of  it ;  for,  being 
forewarned,  we  should  be  fore-armed.  While  we 
are  here,  ^ve  may  see  Satan  continually  coming 
against  us,  and  ought  therefore  to  be  always  upon 
our  guard. 

2.  The  assurance  he  had  of  good  success  in  the 
conflict ;  He  hath  nothing  in  me,  ux.  i^"  'f'-' — He  hath 
nothing  at  all.  (1.)  There  was  no  guilt  in  Christ  to 
give  authority  to  the  prince  of  this  world  in  his  ter- 
rors. The  de^•il  is  said  to  have  the  flower  of  death  ; 
(Heb.  2.  14.)  the  Jews  called  him  the  angel  of  death, 
as  an  executioner.  Now  Christ  having  done  no  evil, 
he  had  no  legal  power  against  him,  and  therefore. 


870 


ST.  JOHN,  XV. 


though  he  prevailed  to  crucify  him,  he  could  not 
prevail  to  terrify  him ;  though  he  hurried  him  to 
death,  yet  not  to  despair.  When  Satan  comes  to 
disquiet  us,  he  has  something  in  us  to  perplex  us 
with,  for  we  have  all  sinned ;  but  when  he  would 
disturb  Christ,  he  found  no  occasion  against  him. 
(2.)  There  was  no  corruption  in  Christ  to  give  ad- 
vantage to  the  prince  of  this  world  in  his  tempta- 
tions ;  he  could  not  ci-ush  his  undertalcing  by  draw- 
ing him  to  sin,  because  there  was  nothing  sinful  in 
him,  nothing  irregular  for  his  temptations  to  fasten 
upon,  no  tinder  for  him  to  strike  fire  into  ;  such  was 
the  spotless  purity  of  his  nature,  that  he  was  above 
the  possibility  of  sinning.  The  more  Satan's  inte- 
rest in  us  is  crushed,  and  decays,  the  more  comfort- 
ably may  we  expect  sufferings  and  death. 

V.  That  his  departure  was  in  compliance  with, 
and  obediance  to,  his  Father.  Satan  could  not  force 
his  life  from  him,  and  yet  he  would  die ;  that  the 
world  may  knoiu  that  Hove  the  Father,  v.  31.  We 
may  take  this, 

1.  As  confirming  what  he  had  often  said,  that  his 
undertaking,  as  Mediator,  was  a  demonstration  to 
the  world,  (1. )  Of  his  compliance  with  the  Father  ; 
hereby  it  appeared  that  he  loved  the  Father.  As  it 
was  an  evidence  of  his  love  to  man,  that  he  died  for 
his  salvation  ;  so  it  was  of  his  love  to  God,  tliat  he 
died  for  his  glory,  and  the  accomplishing  of  his  pur- 
poses. Let  the  world  know  that  between  the  Father 
and  the  Son  there  is  no  love  lost.  M  the  Father 
loved  the  Son,  and  gave  all  things  into  his  hands  ;  so 
the  Son  loved  the  Father,  and  gave  his  Spirit  into 
his  hand.  (2.)  Of  his  obedience  to  his  Father ; 
"  jis  the  Father  gave  me  commandment,  even  so  I 
did  the  thing  commanded,  in  the  manner  command- 
ed." Note,  The  best  evidence  of  our  love  to  the 
Father,  is,  our  doing  as  he  hath  given  us  command- 
ment. As  Christ  loxied  the  Father,  and  obeyed  him, 
even  to  the  death  ;  so  we  must  love  Christ,  and  obey 
him.  Chi-ist's  eye  to  the  Father's  commandment, 
obliging  him  to  suffer  and  die,  bore  him  up  with 
cheerfulness,  and  overcame  the  reluctancies  of  na- 
ture ;  this  took  off  the  offence  of  the  cross,  that  what 
he  did  was  by  order  from  the  Father  ;  the  command 
of  God  is  sufficient  to  bear  us  out  in  that  whicli  is 
most  disputed  by  others,  and  therefore  should  be 
sufficient  to  bear  us  up  in  tliat  which  is  most  difficult 
to  ourselves  ;  This  is  the  luill  of  him  that  made  me, 
that  sent  me. 

2.  As  concluding  what  he  had  now  said  ;  having 
brought  it  to  this,  here  he  leaves  it ;  that  the  world 
may  know  that  I  love  the  Father,  you  shall  see  how 
cheerfully  I  can  meet  the  appointed  cross;  "  ylrise 
let  us  go  hence  to  the  garden  ;"  so  some ;  or  to  Jeru- 
salem. When  we  talk  of  troubles  at  a  distance,  it  is 
easy  to  say,  Lord,  I  wilt  follow  thee  whithersoever 
thou  goest ;  but  when  it  comes  to  the  pinch,  when 
an  unavoidable  cross  lies  in  the  way  of  duty,  then  to 
say,  ".Arise,  let  us  go  to  meet  it,  instead  of  going 
out  of  our  way  to  miss  it,"  this  lets  the  world  know 
that  we  love  the  Father.  If  this  discourse  was  at  the 
close  of  the  passover-supper,  it  should  seem  that  at 
these  words  he  rose  from  the  table,  and  retired  into 
the  withdrawing  room,  where  he  might  the  more 
freely  carry  on  tlie  discourse  with  his  disciples  in  the 
following  chapters,  and  pray  with  them.  Dr.  Good- 
win's remark  upon  this,  is,  that  Christ  mentioning 
the  gi-eat  motive  of  his  sufferings,  his  Father's  com- 
mandment, was  in  all  haste  to  go  forth  to  suffer  and 
die,  was  afraid  of  slipping  the  time  of  Judas's  meet- 
ing him  ;  Arise,  says  he,  let  us  go  hence;  but  he 
looks  upon  the  glass,  as  it  were,  sees  it  not  quite 
out,  and  therefore  sits  down  again,  and  preaches 
another  sermon. 

Now,  (1.)  In  these  words  he  gives  his  disciples  an 
encouragement  to  follow  him.  He  does  not  say,  / 
must  go  ;  but.  Let  us  go.     He  calls  them  out  to  no 


hardships,  but  what  he  himself  goes  before  them  in 
as  their  leader.  They  had  promised  they  would  not 
desert  him;  "Come,"  says  he,  "  let  tts  go  t\ien ;  let 
us  see  how  you  will  make  the  words  good." 

(2.)  He  gives  them  an  example,  teaching  them  at 
all  times,  especially  in  suffering  times,  to  sit  loose  to 
all  things  here  below,  and  often  to  think  and  speak 
of  leaving  them.  Though  we  sit  easy,  and  in  the 
midst  of  the  delights  of  an  agreeable  conversation, 
yet  we  must  not  think  of  being  here  always  ;  Arise, 
let  us  go  hence.  If  it  were  at  the  close  of  the  pas- 
chal and  eucharistical  supper,  it  teaclies  us  that  the 
solemnities  of  our  communion  with  God  are  not  to 
be  constant  in  this  world.  When  we  sit  down  under 
Christ's  shadow  with  delight,  and  say.  It  is  good  to 
be  here  i  yet  we  must  think  of  rising  and  going 
hence  ;  going  down  from  the  mount, 

CHAP.  XV. 

It  is  generally  agreed  that  Christ's  discourse  in  this  and  the 
next  chapter,  was  at  the  close  of  his  last  supper,  the  night 
in  which  he  was  betrayed,  and  it  is  a  continued  discourse, 
not  interrupted  as  that  in  the  foregoing  cliapter  was ;  and 
what  he  chooses  to  discourse  of  is  very  "pertinent  to  the  pre- 
sent sad  occasion  of  a  farewell  sermon.  Now  that  he  was 
about  to  leave  thorn,  I.  They  would  be  templed  to  leave 
him,  and  return  to  Moses  again  ;  and  therefore  he  tells 
them,  how  necessary  it  was  tliat  they  should  by  faith  adiiere 
to  him,  and  abide  in  him.  II.  They  would  be  tempted  to 
grow  strange  one  to  another ;  and  therefore  he  presses  it 
upon  them  to  love  one  another,  and  to  keep  up  that  commu- 
nion wlien  he  was  gone,  which  had  hitherto  been  their  com- 
fort III.  They  would  be  tempted  to  shrink  from  their 
apostleship,  when  they  met  with  hardsliips  ;  and  therefore 
he  prepares  them  to  bear  the  shock  of  the  world's  ill-will. 
There  are  four  words,  to  which  his  discourse  in  this  chap- 
ter may  be  reduced  :  1.  Fruit,  v.  1  ..8.  2.  Love,  v.  9..  17. 
3.  Hatred,  v.  18.  .25.    4.  The  Comforter,  v.  26,  27. 

1.  1"  AM  the  true  vine,  and  my  Father  is 
A  the  husbandman.  2.  Every  branch 
in  me  that  beareth  not  fruit  he  take'th  away : 
and  every  branch  that  beareth  fruit,  he 
purgeth  it,  that  it  may  bring  forth  more 
fruit.  3.  Now  ye  are  clean  through  the 
word  which  I  have  spoken  unto  you.  4. 
Abide  in  me,  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide 
in  the  vine ;  no  more  can  ye,  except  ye 
abide  in  me.  5.  I  am  the  vine,  ye  are  the 
branches :  He  that  abideth  in  me,  and  I  in 
him,  the  same  bringeth  forth  much  fruit : 
for  without  me  ye  can  do  nothing.  6.  If  a 
man  abide  not  in  nie,  he  is  cast  forth  as  a 
branch,  and  is  withered  ;  and  men  gather 
them,  and  cast  them  into  the  fire,  and  they 
are  burned.  7.  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ye  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you.  8. 
Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit ;  so  shall  ye  be  my  disciples. 

Here  Christ  discourses  concerning  the  fruit,  the 
fruits  of  the  Spirit,  which  his  disciples  were  to  brinp- 
forth,  under  the  similitude  of  a  vine.  Observe 
here, 

I.  The  doctrine  of  this  similitude ;  what  notion  we 
ought  to  have  of  it  : 

1.  That  Jesus  Christ  is  the. vine,  the  true  vine. 
It  is  an  instance  of  the  humility  of  Christ,  that  he  is 
pleased  to  speak  of  himself  under  low  and  humble 
comparisons.  He  that  is  the  Sun  of  righteousness, 
and  the  bright  and  morning  Star,  compares  himself 
to  a  vine.    The  church,  which  is  Christ  mystical,  is 


ST.  JOHN,  XV. 


871 


a.  vine  ;  (Ps.  80.  8.)  so  is  Christ,  who  is  the  church 
seminal.     Christ  and  his  church  are  thus  set  forth. 

(1.)  He  is  the -vine,  planted  in  the  vineyard,  and 
not  a  spontaneous  product ;  planted  in  the  earth  ; 
for  he  is  the  Word  7nade  Jiesh.  The  vine  has  an  un- 
sightly, unpromising  outside  ;  and  Christ  had  no 
form,  nor  comeliness,  Isa.  53.  2.  The  vine  is  a 
spreading  plant,  and  Christ  will  be  known,  Siilva- 
tion  to  the  ends  of  the  earth.  The  fruit  of  the  vine 
honours  God,  and  cheers  man  ;  (Judg.  9.  13.)  so 
does  the  fi-uit  of  Christ's  mediation ;  it  is  better  than 
gold,  Prov.  8.  19. 

(2.)  He  is  the  true  vine,  as  truth  is  opposed  to 
pretence  and  counterfeit ;  he  is  really  a  fruitful  plant, 
a  plant  of  renown.  He  is  not  like  that  wild  vine, 
which  deceived  those  who  gathered  of  it ;  (2  Kings 
4.  39. )  but  a  true  vine.  Unfruitful  trees  are  said  to 
lie,  (Hab.  3.  17.  marff.  J  but  Christ  is  a  vine  that 
will  not  deceive.  Wliatever  excellency  there  is  in 
any  creature,  seniceable  to  man,  it  is  but  a  shadow 
of  "that  grace  which  is  in  Christ  for  his  people's 
good.  He  is  that  true  vine  typified  by  Judah's  vine, 
which  enriched  him  with  the  blood  of  the  gi'ape, 
(Gen.  49.  11.)  by  Joseph's  vine,  the  branches  of 
ix\iKhrun  over  the  nvatl,  (Gen.  49.  22.)  by  Israel's 
vine,  under  which  he  dwelt  safely,  1  Kings  4.  25. 

2.  That  believers  are  branches  ofthisumf,  which 
supposes  that  Christ  is  the  root  of  the  vine  ;  the  root 
is  unseen,  aid  our  life  is  hid  with  Christ ;  the  root 
bears  the  tree,  (Rom.  11.  18. )  diffuses  sap  to  it,  and 
is  all  in  all  to  its  flourishing  and  fruitfulness  ;  and  in 
Christ  are  all  supports  and  supplies.  The  brayjches 
of  the  vine  are  manv,  some  on  one  side  of  the  house 
or  wall,  others  on  the  other  side  ;  yet,  meeting  in 
the  root,  are  all  but  one  vine  ;  thus  all  good  christi- 
ans, though  in  place  and  opinion  distant  from  each 
other,  yet  meet  in  CTirist,  the  centre  of  their  unity. 
Believers,  like  the  branches  of  the  vine,  are  weak, 
and  insufficient  to  st;inii  of  themselves,  but  as  they 
are  borne  up.     See  Ezek.  15.  2. 

3.  Th^X  the  Father  ii  the  husbandman,  ymfyi; — 
the  land-worker.  Tho'igh  the  earth  is  the  Lord's, 
it  yields  him  uo  fruit  unless  he  work  it.  God  has  not 
only  a  propriety  in,  but  a  cave  of,  the  vine  and  all  the 
branches.  He  hath  planted,  and  watered,  and  gives 
the  increase ;  for  we  are  God's  husband?-]/,  1  Cor.  3. 
9.  See  Isa.  5.  1,  2.-27.  2,  3.  He  had  an  eye  upon 
Christ,  the  root,  and  upheld  him,  and  made  him  to 
flourish  out  of  a  dry  ground.  He  has  an  eye  upon 
all  the  branches,  and  prunes  them,  and  watches  over 
them,  that  nothing  hurt  them.  Never  was  any  hus- 
bandman so  wise,  so  watchful  about  his  vineyard,  as 
God  is  about  his  church,  which  therefore  must  needs 
prosper. 

II.  The  duty  taught  us  by  this  similitude,  which 
is,  to  bring  forth  fruit,  and,  in  order  to  that,  to  abide 
in  Christ. 

1.  We  must  be  fruitful.  From  a  vine  we  look  for 
grapes,  (Isa,  5.  2.)  and  from  a  christian  we  look  for 
Christianity,  that  is  the  fruit,  a  christian  temper  and 
disposition,  a  christian  life  and  conversation,  chris- 
tian devotions  and  christian  designs.  We  must  ho- 
nour God,  and  do  good,  and  exemplify  the  puritv 
and  power  of  the  religion  we  profess ;  and  this  is 
bearing/ri«r.  The  disciples  here  must  be  fruitfiil, 
as  christians,  in  all  the  fruits  of  righteousness,  and  as 
apostles,  in  diffusing  the  savour  of  that  knowledge. 
To  persuade  them  to  this,  he  urges, 

(1.)  The  doom  of  the  unfruitful  ;  (y.  2.)thevare 
taken  away.  [1.]  It  is  here  intimated,  that  there 
are  many  who  pass  for  braiiches  in  Christ,  who  vet 
Aonot  bear  fruit.  Were  they  really  united  toChrist 
by  faith,  they  would  bear  fruit ;  but,  being  only 
tied  to  him  by  the  thread  of  an  outward  profession, 
though  they  seem  to  be  branches,  they  will  soon  be 
seen  to  be  dry  ones  ;  unfruitful  professors  are  unfaith- 
ful professors  ;  professors,  and  no  more.   It  might  be 


read.  Every  branch  that  beareth  not  fruit  in  me,  and 
it  comes  much  to  one ;  for  they  that  do  not  bear  fruit 
in  Christ,  and  in  his  Spirit  and  grace,  are  as  if  they- 
bore  no  fruit  at  all,  Hos.  10.  1.  [2.]  It  is  here 
threatened,  that  they  shall  be  taken  away,  in  justice 
to  them  and  in  kindness  to  the  rest  of  the  branches. 
From  him  that  has  not  real  union  with  Christ,  and 
fruit  produced  thereby,  shall  be  taken  away  even 
that  which  he  seemed  to  have,  Luke  8.  18.  Some 
think  this  refers  primarily  to  Judas. 

(2. )  The  promise  made  to  the  fruitful ;  hepurgeth 
them,  that  they  may  bring  forth  more  fruit.  Note, 
[1.]  Further  fruitfulness  is  the  blessed  rewai'd  of 
former  fruitfulness.  The  first  blessing  was.  Be 
fruitful;  and  it  is  still  a  great  blessing.  [2.]  Even 
fruitful  branches,  in  order  to  their  further  fruitful- 
ness, have  need  of  purging,  or  pruning  ;  Kafia/jt; — 
he  taketh  away  that  which  is  superfluous  and  luxu- 
riant, which  hinders  its  growth  and  fruitfulness. 
The  best  have  that  in  them  which  is  peccant,  aliquid 
amputandum — something  which  should  be  taken 
away  ;  some  notions,  passions,  or  humours,  that 
want  to  be  purged  away,  which  Christ  has  promised 
to  do  by  his  word,  and  Spirit,  and  providence ;  and 
these  shall  be  taken  off  by  degrees  in  the  proper 
season.  [3.]  The  purging  of  fruitful  branches,  in 
order  to  their  greater  fruitfulness,  is  the  care  and 
work  of  the  great  husbandman,  for  his  own  glory. 

(3.)  The  benefits  which  believers  have  by  the 
doctrine  of  Christ,  the  power  of  which  they  should 
labour  to  exemplify  in  a  fruitful  conversation  ;  (u.  3.) 
Mow  ye  are  clean. 

[1.]  Their  society  was  clean,  now  that  Judas  was 
expelled  by  that  word  of  Christ,  What  thou  doest,  do 
quickly  ;  and  till  thev  were  got  clear  of  him,  they 
were  not  all  clean.  The  word  of  Christ  is  a  distin- 
guishing word,  and  separates  betiveen  the  precious 
and  the  vile  ;  it  will  purify  the  church  of  the  first- 
born in  the  great  dividing  day. 

[2.]  They  were  each  of  them  clean,  that  is,  sanc- 
tified, by  the  truth  of  Christ;  {ch.  17.  17.)  that 
faith  by  which  they  received  the  word  of  Christ, 
purified  their  hearts.  Acts  15.  9.  The  Spirit  of 
grace  by  the  word  refined  them  from  the  dross  of 
the  world  and  the  flesh  ;  and  purged  out  of  them  the 
leaven  of  the  Scribes  and  Pharisees ;  from  which, 
when  they  saw  their  inveterate  rage  and  enmity 
against  their  Master,  they  were  now  pretty  well 
cleansed.  Apply  it  to  all  believers.  The  word  of 
Christ  is  spoken  to  them  ;  there  is  a  cleansing  virtue 
in  that  word,  as  it  works  grace,  and  works  out  cor- 
ruption ;  it  cleanses  as  fire  cleanses  the  gold  from  its 
dross,  and  as  physic  cleanses  the  body  from  its  dis- 
ease. We  then  evidence  that  we  are  cleansed  by 
the  word,  when  we  bring  forth  fruit  unto  holiness. 
Perhaps,  here  is  an  allusion  to  the  law  concerning 
vineyards  in  Canaan  ;  the  fruit  of  them  was  as  un- 
clean, and  uncircumcised,  the  three  first  years  after 
it  was  planted  ;  and  the  fourth  year  it  was  to  be  holi- 
ness of  praise  unto  the  Lord ;  and  then  it  was  clean. 
Lev.  19.  23,  24.  The  disciples  had  now  been  three 
years  under  Christ's  instruction  ;  and  now  ye  are 
clean. 

(4.)  The  glory  that  will  redound  to  God  by  our 
fruitfiilness,  with  that  comfort  and  honour  that  will 
come  to  ourselves  by  it,  v.  8.  If  we  hear  much 
fruit. 

[1.]  Herein  our  Father  will  be  glorified.  The 
fruitfulness  of  the  apostles,  as  such,  in  the  diligent 
discharge  of  their  office,  would  be  to  the  glory  of 
God  in  the  conversion  of  souls,  and  the  offering  of 
them  up  to  him,  Rom.  15.  9,  16.  The  fruitfulness 
of  all  christians,  in  a  lower  and  narrower  sphere,  is 
to  the  glory  of  God.  By  the  eminent  good  works  of 
christians  many  are  brought  to  glorify  our  Father 
which  is  in  heaven. 

[2.]  So  shall  we  be  Christ's  disci/iles  indeed,  ap- 


872 


ST.  JOHN,  XV. 


proving  ourselves  so,  and  making  it  to  appear  that 
we  are  really  what  we  call  ourselves.  So  shall  we 
both  evidence  our  discipleship,  and  adorn  it,  and  be 
to  our  Master/or  a  name,  and  upraise,  and  a  glory, 
tliat  is,  disciples  indeed,  Jer.  13.  11.  So  shall  we  be 
owned  by  our  Master  in  tlie  gi-eat  day,  and  have  the 
reward  of  disciples,  a  share  in  the  joy  of  our  Lord. 
And  the  more  fruit  we  bring  forth,  tlie  more  we 
aboimd  in  that  which  is  good,  the  more  he  is  glori- 
fied. 

2.  In  order  to  our  fruitfulness,  we  must  abide  in 
Christ,  must  keep  up  our  union  with  him  by  faith, 
and  do  all  we  do  in  religion  in  the  virtue  of  that  union. 

Here  is,  (1.)  The  duty  enjoined  ;  {v.  4.)  Abide  in 
me,  and  lin  you.  Note,  It  is  the  great  concem  of 
all  Christ's  disciples,  constantly  to  keep  up  a  depen- 
dence upon  Christ,  and  communion  with  him  ;  lia- 
bitually  to  adhere  to  him,  and  actually  to  derive  from 
him.  Those  that  are  come  to  Christ,  must  abide  in 
him  ;  "  Abide  in  me,  by  faith  ;  and  lin  yo7i,  by  my 
Spirit ;  abide  in  me,  and  then  fear  not  but  I  will 
abide  in  you  :"  for  the  communion  between  Christ 
and  believers  never  fails  on  his  side.  We  must 
abide  in  Christ's  word  by  a  regard  to  it,  and  it  in  us 
as  a  light  to  our  feet.  We  must  abide  in  Christ's 
merit  as  our  righteousness  and  plea,  and  it  in  us  as 
our  support  and  comfort.  The  knot  of  the  branch 
abides  in  the  vine,  and  the  sap  of  the  vine  abides  in 
the  branch,  and  so  there  is  a  constant  communication 
between  them. 

(2.)  The  necessity  of  our  abiding  in  Christ,  in 
order  to  our  fruitfulness;  (t'.  4,  5.)  "Ye  cannot 
bring  forth  fruit,  except  ye  abide  in  me ;  but  if  ye  do, 
ye  iring  forth  much  fruit ;  for,  in  &\\ort,  without 
me,  or  separate  from  me,  ye  can  do  nothing."  So 
necessaiy  is  it  to  our  comfort  and  happiness,  that  we 
be  fniitful,  that  the  best  argument  to  engage  us  to 
abide  in  Clirist,  is,  that  otherwise  we  cannot  be 
fruitful. 

[1.  ]  Abiding  in  Christ  is  in  order  to  our  doing  much 
good.  He  that  is  constant  in  tlie  exercise  of  faith  in 
Christ  and  love  to  him,  that  lives  upon  his  promises 
and  is  led  by  hisSpirit,  he  bringcth  forth  much  fruit, 
he  is  very  serviceable  to  God's  gloiy",  and  his  own 
account  in  the  great  day.  Note,  Union  with  Christ 
is  a  noble  principle,  productive  of  all  good.  A  life 
of  faith  in  the  Son  of  God  is  incomparably  tlie  most 
excellent  life  a  man  can  live  in  this  world  ;  it  is  re- 
gular and  even,  pure  and  heavenly,  it  is  useful  and 
comfortable,  and  all  that  answers  the  end  of  life. 

[2.  ]  It  is  necessary  to  our  doing  any  good.  It  is 
not  only  a  means  of  cultivating  and  increasing  what 
good  there  is  already  in  us,  but  it  is  tlie  root  and 
spring  of  all  good  ;  "  Without  me  ye  can  do  nothing: 
not  only  no  great  thing,  heal  the  sick,  or  raise  the 
dead,  but  nothing."  Note,  We  have  as  necessary 
and  constant  a  dependence  upon  the  grace  of  the 
Mediator  for  all  the  spiritual  and  divine  life,  as  we 
have  upon  tlie  providence  of  tlie  Creator  for  all  the 
actions  of  the  natural  life  ;  for,  as  to  both,  it  is  in  the 
divine  power,  that  nve  live,  move,  and  have  our  being. 
Abstracted  from  the  merit  of  Christ,  we  can  do  no- 
thing towards  our  justification;  and  from  the  Spirit  of 
Christ,  nothing  towards  our  sanctification.  IVithout 
Christ  ive  can  do  nothing  aright,  nothing  that  will 
he  fruit  pleasing  to  God,  or  profitable  to  ourselves, 
2  Cor.  3.  5.  We  depend  upon  Christ,  not  only,  as 
the  vine  upon  the  wall,  for  support ;  but,  as  the 
branch  on  the  root,  for  sap. 

(3.)  The  fatal  consequences  of  forsaking  Christ ; 
(t.  6.)  If  any  man  abide  not  in  me,  he  is  cast  forth 
as  a  branch.  This  is  a  description  of  the  feai'ful 
state  of  hypocrites  that  are  not  in  Christ;  and  of 
apostates  that  abide  not  in  Christ. 

[1.]  They  are  cast  forth  as  dry  and  withered 
branches,  which  are  plucked  off  because  they  cum- 
ber the  tree.     It  is  just  that  they  should  have  no  be- 


nefit by  Christ,  who  think  they  have  no  need  of 
him  ;  and  that  they  who  reject  him,  should  be  re- 
jected by  him  ;  those  that  abide  not  in  Christ,  shall 
be  aljandoned  by  him  ;  they  are  left  to  themselves, 
to  fall  into  scandalous  sin,  and  then  are  justly  cast 
out  of  tlie  communion  of  the  faithful. 

[2.]  They  are  ivithered,  as  a  branch  broken  off 
from  tlie  tree.  I'hey  that  abide  not  in  Christ,  though 
they  may  flourish  a  while  in  a  plausible,  at  least  a 
passable  professioli,  )'et  in  a  little  time  they  •■.vither 
and  come  to  nothing.  Tlieir  parts  and  gifts  wither, 
their  zeal  and  devotion  wither,  their  credit  and  repu- 
tation wither,  their  hopes  and  comforts  wither,  Job 
8.  11 — 13.  Note,  They  that  hear  no  fruit,  altera 
while  will  bear  no  leaves.  How  soon  is  that  Jig-tree 
withered  away,  which  Christ  has  cursed  ! 

[3.]  Men  gather  them.  Satan's  agents  and  emis- 
saries pick  them  up,  and  make  an  easy  prey  of 
them.  They  that  fall  off  from  Christ,  presently  fall 
in  with  sinners ;  and  the  sheep  that  wander  from 
Christ's  fold,  the  devil  stands  ready  to  seize  them 
for  himself.  When  the  Spirit  of  the  Lord  was  de- 
parted from  Saul,  an  evil  spirit  possessed  him. 

[4.]  They  cast  them  into  thejire,  that  is,  they  are 
cast  into  the  fire  ;  and  they  who  seduce  them  and 
draw  them  to  sin,  do  in  effect  cast  them  thei-e  ;  for 
they  nmde  them  children  of  hell.  Fire  is  the  fittest 
place  for  withered  branches,  for  they  are  good  for 
nothing  else,  Ezek.  IS.  2,  4. 

[5.]  They  are  burned;  that  follows  of  course; 
but  it  is  here  added  veiy  emphatically,  and  makes 
the  threatening  very  terrible  ;  they  will  not  be  con- 
sumed in  a  moment,  like  thorns  under  s.pot,  (Eccl. 
7.  6. )  but  yLdLiiltLi,  they  are  burning  for  ever  in  2.Jire, 
which  not  onlv  cannot  be  quenched,  but  will  never 
spend  itself.  This  comes  of  quieting  Christ,  this  is 
the  end  of  barren  trees.  Apostates  are  twice  dead  ; 
(Jude  12.)  and  when  it  is  said,  They  are  cast  into  the 
fire  and  are  burned,  it  speaks  as  if  they  were  twice 
damned.  Some  apply  men's  gathering  them,  to  the 
ministry  of  the  angels  in  the  great  day,  when  they 
sliall  gather  out  of  Clirist's  kingdom  all  things  that 
offend,  and  shall  bundle  the  tares  for  thejire. 

(4. )  The  blessed  privilege  which  they  have,  that 
abide  in  Christ ;  {v.  7.)  If  my  words  abide  in  you, 
ye  shall  ask  what  ye  wilt  of  my  Father  in  my  name, 
and  it  shall  be  done. 

See  here,  [1.]  How  our  union  with  Christ  is  main- 
tained, by  the  word  ;  If  ye  abide  in  me,  he  had  said 
before,  and  I  in  you  ;  here  he  explains  himself,  and 
my  words  abide  in  you  ;  for  it  is  in  the  word  that 
Christ  is  set  before  us,  and  offered  to  us,  Rom.  10. 

6 8.   It  is  in  the  word  that  we  receive  and  embrace 

him  ;  and  so  where  the  word  of  Christ  dwells  richly, 
there  Chr-ist  dSvells.  If  the  word  be  our  constant 
guide  and  monitor,  if  it  be  in  us  at  home,  then  we 
abide  in  Christ,  and  he  in  vs. 

[2.]  How  our  communion  with  Christ  is  main- 
tained— by  prayer ;  Ye  shall  ask  what  ye  will,  and  it 
shall  be  done  to  you.  And  what  can  we  desire  more 
than  to  have  what  we  will  for  the  asking  ?  Note, 
They  that  abide  in  Christ  as  their  hearts'  delight, 
shall  have,  through  Christ,  their  hearts'  desire.  If 
we  have  Christ,  we  shall  want  nothing  that  is  good 
for  us.  Two  things  are  implied  in  this  promise  : 
First,  That  if  we  abide  in  Christ,  and  his  word  in  us, 
we  will  not  ask  any  thing  but  what  is  proper  to  be 
done  for  us.  The  promises  abiding  in  us,  lie  ready 
to  be  turned  into  prayers  ;  and  the  prayers  so  regu- 
lated, cannot  but  speed.  Secondly,  That  if  we  abide 
in  Christ  and  his  word,  we  shall  have  such  an  in- 
terest in  God's  favour  and  Christ's  mediation,  that 
we  shall  have  an  answer  of  peace  to  all  our  prayers, 

9.  As  the  l<'ather  hath  loved  me,  so  have 
1  loved  you  :  continue  ye  in  my  love.     10. 


ST.  JOHN,  XV.  873 

If  ye  keep  my  commandments,  ye  shall  ]|  favour,  which  he  had  not  for  himself  only,  but  for 
abide  in  my  love  -,  even  as  I  have  kept  my  ^^%  benefit  of  those  for  whom  he  was  intrusted; 
V^    ,  ■>  '  ,  1     1  •  1     '      I  ■     I  and,  says  he,    "  I  have  been  a  faithful  trustee.     As 

Father  S  commandments,  and  abide  m  his  1  tne  Father  has  committed  his  love  to  me,  so  I  trans- 
love.  11.  These  thine;s  have  I  spoken  unto  h  mit  it  to  you."  Therefore  the  Father  was  well 
you,  that  my  joy  might  remain  in  you,  and  ;  P'eased  with  him,  tliat  he  might  be  well  pleased 
that  your  joy  might  be  full.  12.  This  is  my 
commantlment,  That  ye  love  one  another, 
as  I  have  loved  you.  1 3.  Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  his 
life  for  his  friends.     14.  Ye  are  my  friends, 

if  you  do  whatsoever  I  command  you.    1 5. 

Henceforth  I  call  you  not  servants  ;  for  the 

servant  knoweth  not  what  his  lord  doeth: 

but  I  have  called  you  friends ;  for  all  things 

that  I  have  heard  of  my  Father  I  have 

made  known  unto  you.     16.  Ye  have  not 

chosen  me,  but  I  have  chosen  yon,  and  or- 
dained you,  that  ye  should  go  and  bring 

forth  fruit,  and  that  your  fruit  should  re- 
main :  that  whatsoever  ye  shall  ask  of  the 

Father  in  my  name,  he  may  give  it  you. 

17.  These  things  I  command  you,  that  ye 

love  one  another. 


Christ,  who  is  love  itself,  is  here  discoursing  con- 
cerning tove  ;  a  fourfold  love. 

I.  Concerning  the  Father's  love  to  him  :  and  con- 
cerning this  he  here  tells  us, 

1.  That  t/ie  Father  did  love  him  ;  (v.  9.)  ^s  the 
Father  hath  loved  me.  He  loved  him  as  Media- 
tor; This  is  my  beloved  Son.  He  v.-a.s  the  Son  of  his 
love.  He  loved  him,  and  gave  all  things  into  his  1 
hand ;  and  yet  so  loved  the  world,  as  to  deliver 
him  up  for  us  all.  When  Christ  was  entering  upon 
his  sufferings,  he  comforted  himself  with  this,  that 
his  Father  loved  him.  Those  whom  God  loves  as 
a  Father,  may  despise  the  hatred  of  all  the  world. 

2.  That  he  abode  in  his  Father's  love,  v.  10.  He 
continually  lo\ed  his  Father,  and  was  beloved  of 
him.  Even  then,  when  he  was  made  sin  and  a  curse 
for  us,  and  it  pleased  the  Lord  to  bruise  him  ;  yet 
he  abode  in  his  Father's  love.  See  Ps.  89.  33.  Be- 
cause he  continued  to  love  his  Father,  he  went 
cheerfully  through  his  sufferings,  and  therefore  his 
Father  continued  to  love  him. 

3.  That  therefore  he  abode  in  his  Father's  love, 
because  he  kept  his  Father's  law  ;  I  hax'e  kefit  my 
Father's  commandments,  as  Mediator,  and  so  abide 
in  his  love.  Hereby  he  shewed  that  he  continued 
to  love  his  Father,  that  he  went  on,  and  went 
through,  with  his  undertaking,  and  therefore  the 
Father  continued  to  love  him.  His  soul  delighted 
in  him,  because  he  did  not  fail,  nor  was  discouraged, 
Isa.  42.  1,  4.  We  having  broken  the  law  of  creation, 
and  thereby  thrown  ourselves  out  of  the  love  of 
God  ;  Christ  satisfied  for  us  by  obeying  the  law  of 
redemption,  and  so  he  abode  in  his  love,  and  re- 
stored us  to  it 

n.  Concerning  his  own  love  to  his  disciples. 
Though  he  leaves  them,  he  loves  them.  And  ob- 
serve here, 

1.  The  pattern  of  this  love ;  jIs  the  Father  has 
luved  me,  so  have  I  loved  you.  \  strange  expres- 
sion of  the  condescending  grace  of  Christ  !  As 
the  Father  loved  him,  who  was  most  worthy,  he 
loved  them,  who  were  most  unworthy.  The  Father 
loved  him  as  his  Son,  and  he  loves  them  as  his 
children.  The  Father  gave  all  things  into  his  hand  ; 
so,  with  himself,  lie  freely  gweih  us  all  things. 
The  Father  loved  him  as  Mediator,  as  head  of  the 
chnrch,  and  the  great  trustee  of  divine  grace  and 

Vol.  v. — 5  S 


with  us  in  him ;  and  loved  him,  that  in  him,  as 
beloved,  he  misjht  mak-e  us  accepted,  Eph.  1.  6. 

2.  The  proots  and  products  of  this  love,  which 
are  four ; 

(1. )  Christ  loved  his  disciples,  for  he  laid  down  his 
life  for  them  ;  {v.  13.)  Greater  proof  of  love  hath 
no  man  to  shew  than  this,  to  lay  down  his  life  for  his 
friend.  And  this  is  the  love  wherewith  Christ  hath 
loved  us,  he  is  our  ii»7i4fX'' — -^"'^  f''''  "*>  body  for 
body,  life  for  life,  though  he  knew  our  insolvency, 
and  foresaw  how  dear  the  engagement  would  cost 
him.     Observe  here, 

[1.]  The  extent  of  the  love  of  the  children  of  men 
to  one  another ;  the  highest  proof  of  it  is,  laying 
down  one's  life  for  a  friend  to  sa\'e  his  life,  and  per- 
haps there  have  been  some  such  heroic  achie^■e- 
menls  of  love,  more  than  plucking  out  one's  own 
eyes.  Gal.  4.  15.  If  alt  that  a  man  has  he  will  give 
for  his  life,  he  that  gives  that  for  his  friend,  gives 
all,  and  can  give  no  more  ;  this  may  sometimes  be 
our  duty,  1  John  3.  16.  Paul  was  ambitious  of  the 
honour ;  (Phil.  2.  17. )  and  for  a  good  man  some 
will  even  dare  to  die,  Rom.  5.  7.  It  is  love  in  the 
highest  degree,  v/h\ch\s  strong  as  death. 

[2.]  The  excellency  of  the  love  of  Christ  beyond 
all  other  love ;  he  has  not  only  equalled,  but  ex- 
ceeded, the  most  illustrious  lovers.  Others  have 
laid  down  their  lives,  content  that  they  should  be 
taken  frcm  them  ;  but  Christ  gave  up  his,  was  not 
merely  passive,  but  made  it  his  own  act  and  deed. 
The  life  which  others  have  laid  down,  has  been  but 
of  equal  value  with  the  life  for  which  it  was  laid 
down,  and  perhaps  less  valuable  ;  but  Christ  is  in- 
finitely more  worth  than  ten  thousand  of  us.  Others 
have  thus  laid  down  their  lives  for  their  friends,  but 
Christ  laid  down  his  for  us,  when  we  were  enemies, 
Rom.  5.  8.  Plusquam  fcrrea  aut  lapidca  corda  esse 
oportet,  guX  non  emolltet  ta7?i  incomparabilis  divini 
amoris  suavitas — Those  hearts  must  be  harder  than 
iron  or  stone,  which  are  not  softened  by  such  incom- 
parable sweetness  ofdri'inelove.     Calvin. 

(2.)  Christ  loved  his  disciples,  for  he  took  them 
into  a  covenant  of  friendship  with  himself;  {y.  14, 
15.)  "  If  ve  approve  yourselves  by  your  obedience 
my  disciples  indeed,  ye  are  mv  friends,  and  shall  be 
treated  as  friends."  "Note,  The  followers  of  Christ 
are  the  friends  of  Christ,  and  he  is  graciously  pleased 
to  call  and  count  them  so.  They  that  do  the  duty 
of  his  servants,  are  admitted  and  advanced  to  the 
dignity  of  his  friends.  David  had  one  servant  in  his 
court,  and  Solomon  one  in  his,  that  was,  in  a  par- 
ticular manner,  the  king's  friend ;  (2  Sam.  15.  37. 
1  Kings  4.  5.)  but  this  honour  have  all  Christ's  ser- 
vants. We  may  in  some  particular  instances  be- 
friend a  stranger  ;  but  we  espouse  all  the  interests 
of  a  friend,  aiid  concern  ourselves  in  all  his  cares  : 
thus  Christ  takes  believers  to  be  his  friends,  he  visits 
them,  and  converses  witli  them,  as  his  friends ; 
bears  with  them,  and  makes  the  best  of  them  ;  is 
afflicted  in  their  afflictions,  and  takes  pleasure  in 
their  prosperity  ;  he  pleads  for  them  in  heaven,  and 
takes  care  of  all  their  interests  there.  Have  fi-iends 
but  one  soul  ?  He  that  is  joined  to  the  Lord,  is  one 
Spirit,  1  Cor.  6.  17.  Though  thev  often  shew  them- 
selves unfriendly,  he  is  a  friend  that  loves  at  all 
times. 

Obsene  how  endearingly  this  is  expressed  here. 
[1.]  He  will  not  call  them  servants,  though  they 
called  liim  Master  and  Lord.  They  that  would  be 
like  Christ  in  humility,  must  not  take  a  pride  in  in- 
sisting upon  all  occaaons  on  their  authority  and  su- 


874-  ST.  JOHN,  XV. 

periority,  but  remember  that  their  servants  are  their 
fellow-servants.  But,  [2.]  He  v/iH  call  them  his 
friends;  he  will  not  only  love  them,  but  will  let 
them  know  it ;  for  in  Ms  tongue  is  the  law  of  kind- 
ness. After  his  resuiTection  he  seems  to  speak  with 
more  affectionate  tenderness  of  and  to  his  disciples 
than  before  ;  Go  to  my  brethren,  {ch.  20.  17.)  Chil- 
dren, have  ye  any  meat,  ch.  21.  5.  But  observe, 
though  Christ  called  them  his  friends,  they  called 
themselves  /;!S  servants :  Peter,  a  servant  of  Christ, 
(1  Pet.  1.  1.)  and  so  James,  ch.  X.  1.  The  more 
honour  Christ  puts  upon  us,  the  more  honour  we 
should  study  to  do  him  ;  the  higher  in  his  eyes,  the 
lower  in  our  own. 

(3.)  Christ  loved  his  disciples,  for  he  was  veiy 
free  m  communicating  his  mind  to  them  ;  (y.  15.) 
"Henceforth  ye  shall  not  be  kept  so  much  in  the 
dark  as  ye  have  been,  like  sei-vants,  that  are  only 
told  their  present  work ;  but  when  the  Spirit  is 
poured  out,  ye  shall  know  your  Master's  designs  as 
friends.  All  things  that  I  have  heard  of  my  Father, 
J  have  declared  unto  you."  As  to  the  secret  will  of 
God,  there  are  many  things  which  we  must  be  con- 
tent not  to  know  ;  but  as  to  the  revealed  will  of  God, 
Jesus  Christ  has  faithfully  handed  to  us  what  he  re- 
ceived of  the  Father,  ch.  1.  18.  Matt.  11.  27.  The 
ci'eat  things  relating  to  man's  redemption,  Christ 
declared  to  his  disciples,  that  they  might  declare 
them  to  others ;  they  were  the  men  of  his  counsel. 
Matt.  13.  11. 

(4. )  Christ  loved  his  disciples,  for  he  chose  and 
ordained  them  to  be  the  prime  instruments  of  his 
glory  and  honour  in  the  world ;  (v.  16.)  /  haxte 
chosen  you,  and  ordained  you.  His  love  to  them 
appeared, 

[1.]  In  their  election,  their  election  to  their  apos- 
tleship  ;  {ch.  6.  70. )  /  have  chosen  you  twelve.  It 
did  not  begin  on  their  side  ;  Ye  have  not  chosen  me, 
but  I  first  chose  you.  Wtiy  were  they  admitted  to 
such  an  intimacy  with  him,  employed  in  such  an  em- 
bassy for  him,  and  endued  with  such  power  from  on 
high  ?  It  was  not  owing  to  their  wisdom  and  good- 
ness in  choosing  him  for  their  Master,  but  to  his  fa- 
vour and  grace  in  choosing  them  for  his  disciples. 
It  is  fit  that  Christ  should  have  the  choosing  of  his 
own  ministers ;  still  he  does  it  by  his  providence  and 
Spirit.  Though  ministers  malce  that  holy  calling 
their  own  choice,  Clirist's  choice  is  prior  to  their's, 
and  directs  and  determines  it.  Of  all  that  are 
chosen  to  gi-ace  and  glory,  it  may  be  said,  They 
have  not  chosen  Christ,  but  he  has  chosen  them, 
Deut.  7.  7,  8. 

[2.]  In  their  ordination;  I  have  ordained  you, 
SSmca  i/^uf — "/  have  put  you  into  the  ministi-y,  (1 
Tim.  1.  12.)  put  you  into  commission."  By  this  it 
appeared  he  took  them  for  his  friends,  that  he 
crowned  their  heads  with  such  an  honour,  and  filled 
their  hands  with  such  a  trust.  It  was  a  mighty  con- 
fidence he  reposed  in  them,  when  he  made  them 
his  ambassadors  to  negociate  the  affairs  of  his  king- 
dom in  this  lower  world,  and  the  prime  ministers  of 
state  in  the  administration  of  it. 

The  treasure  of  the  gospel  was  committed  to  them, 

First,Tha.t  it  might  be  propagated  ;  that  ye  should 
go,  ivn  v/A.ic  i/irdyiil. — "that  ye  should  go  as  under  a 
yoke  or  burthen,  for  the  ministry  is  a  work,  and  ye 
that  go  about  it,  must  resolve  to  undergo  a  great  deal ; 
that  ye  may  go  from  place  to  place  all  the  world 
over,  and  bring  forth  fruit."  They  were  ordained, 
not  to  sit  still,  but  to  go  about,  to  be  diligent  in  their 
work,  .ind  to  lay  out  themselves  unweariedly  in  do- 
ing good.  They  were  ordained,  not  to  beat  the  air, 
but  to  be  instnimental  in  God's  hand  for  the  bring-, 
ing  of  nations  into  obedience  to  Christ,  Rom.  1.  13. 
Note,  Those  whom  Christ  ordains,  should  and  shall 
be  fruitful ;  should  labour,  and  shall  not  labour  in  vain. 

Secondly,  That  it  nught  be  perpetuated ;  that  the 


fruit  should  remain,  that  the  good  effect  of  their  la- 
bours may  continue  in  the  world  from  generation  to 
generation,  to  the  end  of  time.  The  church  of  Christ 
was  not  to  be  a  short-lived  thing,  as  many  of  the 
sects  of  the  philosophers,  that  were  a  nine  days' 
wonder ;  it  did  net  come  u]i  in  a  night,  nor  should  it 
perish  in  a  night,  but  be  as  the  days  of  heaven.  The 
sermons  and  writings  of  the  apostles  are  transmitted 
down  to  us,  and  we  at  this  day  are  built  upon  that 
foundation,  ever  since  the  christian  church  was  first 
founded  by  the  ministry  of  the  apostles  and  seventy 
disciples ;  as  one  generation  of  ministers  and  chris- 
tians has  passed  away,  still  another  has  come.  By 
virtue  of  that  great  charter,  (Matt.  28.  19.)  Christ 
has  a  church  in  the  world,  which,  as  our  lawyers 
say  of  bodies  corporate,  does  not  die,  but  lives  m  a 
succession  ;  and  tlius  their  fruit  remains  to  this  day, 
and  shall  do  wliile  the  earth  remains. 

Lastly,  His  love  to  them  appeared  in  the  interest 
they  had  at  the  throne  of  grace  ;  Whatsoever  ye  shall 
ask  of  my  Father  in  my  name,  he  will  give  it  you. 
Probably,  this  refers  in  the  first  place  to  the  power 
of  working  miracles,  which  the  apostles  were 
clothed  with,  which  was  to  be  drawn  out  by  prayer. 
"Whatever  gifts  are  necessary  to  the  furtherance 
of  your  laljours,  whatever  help  fi'om  heaven  ye  have 
occasion  for  at  anytime,  it  is  but  ask  and  have." 
Three  things  are  here  hinted  to  us  for  our  encour- 
agement in  prayer,  and  very  encouraging  they  are. 
[  1.  ]  That  we  have  a  God  to  go  to,  who  is  a  Father ; 
Christ  here  calls  him  the  Father,  both  7nine  and 
your's;  and  the  Spirit  in  the  word  and  in  the  heart 
teaches  us  to  cry,  Abba,  Father.  [2.]  That  we 
come  in  a  good  name.  Whatever  errand  we  come 
upon  to  the  throne  of  grace,  according  to  God's  will, 
we  may  with  a  humble  boldness  mention  Christ's 
name  in  it,  and  plead  that  we  are  related  to  him, 
and  he  is  concerned  for  us.  [3.]  That  an  answer 
of  peace  is  promised  us.  What  ye  come  for,  shall 
be  given  you.  This  great  promise  made  to  that 
great  duty,  keeps  up  a  comfortable  and  gainful  in- 
tercourse between  heaven  and  earth. 

III.  Concerning  the  disciples'  love  to  Christ,  en- 
joined in  consideration  of  the  great  love  where- 
with he  had  loved  them.  Three  things  he  exhorts 
them  to ; 

1.  To  continue  in  his  love ;  (y.  9.)  "Continue  in 
your  love  to  me,  and  in  mine  to  you."  Both  may  be 
taken  in.  We  must  place  our  happiness  in  the  con- 
tinuance of  Christ's  love  to  us,  and  make  it  our  bu- 
siness to  give  continued  proofs  of  our  love  to  Christ, 
that  nothing  may  tempt  us  to  withdraw  from  him, 
or  provoke  him  to  witlidraw  from  us.  Note,  All 
that  love  Christ,  should  continue  in  their  love  to 
him,  that  is,  be  always  loving  him,  and  taking  all 
occasions  to  shew  it,  and  love  to  the  end.  The  disci- 
ples were  to  go  out  upon  service  for  Christ,  in  which 
they  wouldmeet  with  many  troubles ;  but  says  Christ, 
"  Continue  in  my  love.  Keep  up  your  love  to  me, 
and  then  all  the  troubles  ye  meet  with  will  be  easy ; 
love  made  seven  years'  hard  service  easy  to  Jacob. 
Let  not  the  troubles  ye  meet  with  for  Christ's  sake, 
quench  your  love  to  Christ,  but  quicken  it  rather." 

2.  To  let  his  joy  remain  in  them,  and  fill  them, 
V.  11.  This  he  designed  in  those  precepts  and  pro- 
mises given  them. 

(1.)  That  his  joy  might  remain  in  them.  The 
words  are  so  placed  in  the  original,  that  they  may 
be  read  either. 

[1.]  That  my  joy  in  you  may  remain.  If  they 
bring  forth  much  fruit,  and  continue  in  his  love,  he 
will  continue  to  rejoice  in  them,  as  he  had  done. 
Note,  Fniitful  and  faithful  disciples  are  the  joy  of 
the  Lord  Jesus  ;  he  rests  in  his  love  to  them,  Zeph. 
3.  17.  As  there  is  a  transport  of  joy  in  heaven  in 
the  conversion  of  sinners,  so  there  is  a  remaining 
joy  in  the  perseverance  of  saints. 


ST.  JOHN,  XV. 


875 


[2.  ]  Or,  that  my  joy,  that  is,  your  joy  in  me,  may 
remain.  It  is  the  will  of  Christ  that  his  disciples 
should  constantly  and  continually  rejoice  in  him, 
Phil.  4.  4.  The  joy  of  the  hypocrite  is  but  for  a  mo- 
ment, but  the  joy  of  tliose  who  abide  in  Christ's  lo\e 
is  a  continual  feast.  The  word  of  tlie  Loi'd  endur- 
ing for  ever,  the  joys  that  flow  from  it,  and  are 
founded  on  it,  do  so  too. 

(2. )  "  That  your  joy  might  be  full ;  not  only  that 
ye  might  be  full  of  joy,  but  that  your  joy  in  me  and 
in  my  love  may  rise  higlier  and  higher,  till  it  come 
to  perfection,  when  ye  enter  into  the  joy  of  your 
Lord."  Note,  [1.]  They,  and  they  onh',  that  have 
Christ's  joy  remaining  in  them,  have  the\r  joy  full; 
worldly  joys  are  empty,  soon  surfeit,  but  never  satis- 
fy ;  it  is  only  wisdom's  joy  that  will  fill  the  soul,  Ps. 
36.  8.  [2.]  The  design  of  Christ  in  his  word  is  to 
Jill  the  joy  of  his  people;  see  1  John  1.  4.  This  and 
the  other  he  hath  said,  that  our  joy  might  be  fuUer 
and  fuller,  and  perfect  at  last. 

3.  To  evidence  their  love  to  him,  by  keefiing  his 
commandments;  {y.  10.)  "  Jf  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love.  That  will  be  an 
evidence  of  the  fidelity  and  constancy  of  your  love 
to  me,  and  then  you  may  be  sure  of  the  continuance 
of  my  love  to  you."  Obsen-e  here,  (1.)  The  pro- 
mise ;  "  Ye  shall  abide  in  my  lo-ve,  as  in  a  divelling- 
place,  at  home  in  Christ's  love  ;  as  in  a  resting-y\?Lce, 
'it  ease  in  Christ's  love  ;  as  in  a  strong-hold,  safe  in 
it.  Ye  shall  abide  in  my  love,  ye  shall  have  gi-ace 
and  strength  to  persevere  in  loving  me."  If  the 
same  hand  that  first  shed  abroad  the  love  of  Christ 
in  our  hearts,  did  not  keep  us  in  that  love,  we  should 
not  long  abide  in  it,  but,  through  the  love  of  the 
world,  should  go  out  of  love  with  Christ  himself. 
(2. )  The  condition  of  the  promise  ;  If  ye  Icee/t  my 
commandments.  The  disciples  were  to  keep  Christ's 
commandments,  not  only  by  a  constant  conformity 
to  them  themselves,  but  by  a  faithful  delivery  of 
them  to  others  ;  they  were  to  keep  them  as  trus- 
tees, in  whose  hands  that  great  depositum  was 
lodged,  for  they  were  to  teach  all  things  that  Christ 
had  commanded.  Matt.  28.  20.  This  commandment 
they  must  keep  without  spot,  (1  Tim.  6.  14.)  and 
thus  they  must  shew  that  they  abide  in  his  love. 

To  induce  them  to  keep  his  commandments,  he 
urges, 

[1.]  His  own  example ;  as  I  have  kept  my  Fa- 
ther's commandments,  and  abide  in  his  love.  Christ 
submitted  to  the  law  of  mediation,  and  sopresen'ed 
the  honour  and  comfort  of  it,  to  teach  us  to  submit  to 
the  laws  of  the  Mediator,  for  we  cannot  otherwise 

Eresei-ve  the  honour  and  comfort  of  our  relation  to 
im. 

[2.]  The  necessity  of  it  to  their  interest  in  him  ; 
(•y.  14.)  "  Ye  are  my  friends,  if  ye  do  -whatsoever  I 
command  you,  and  not  otherwise."  Note,  First, 
Those  only  will  be  accounted  Christ's  faithful 
friends,  that  approve  themselves  his  obedient  ser- 
vants ;  for  they  that  will  not  have  him  to  reign  over 
them,  shall  be  treated  as  his  enemies.  Idem  velle 
tt  idem  nolle  ea  demum  vera  est  amicitia — Friend- 
shifi  involves  a  fellowshifi  of  aversions  and  attach- 
ments. Sallust.  Secondly,  It  is  universal  obedience 
to  Christ,  that  is,  the  only  acceptable  obedience  ;  to 
obey  him  in  every  thing  that  he  commands  us,  not 
excepting,  much  less  excepting  against,  any  com- 
mand. 

IV.  Concerning  the  disciples'  love  one  to  another, 
enjoined  as  an  evidence  of  their  love  to  Christ,  and 
a  grateful  return  for  his  love  to  them.  We  must 
keep  his  commandments,  and  this  is  his  command- 
ment, that  we  love  one  another,  v.  12.  and  again,  x'. 
17.  No  one  duty  of  religion  is  more  frequently  in- 
culcated, or  more  pathetically  urged  upon  us,  by 
our  Lord  Jesus,  than  that  of  mutual  love,  and  for 
good  reason. 


1.  It  is  here  recommended  by  Christ's  pattern,  {v. 
12. )  OS  I  have  loved  you.  Christ's  love  to  us  should 
direct  and  engage  our  love  to  each  other ;  in  that 
manner,  and  from  that  motive,  we  should  love  one 
another,  as,  and  because,  Christ  has  loved  us.  He 
here  specifies  some  of  the  expressions  of  his  love  to 
them  ;  he  called  them  friends,  communicated  his 
mind  to  them,  was  ready  to  give  them  what  they 
asked  ;  Go  ye  and  do  likewise. 

2.  It  is  required  by  his  precept.  He  interposes 
his  authority,  has  made  it  one  of  the  statute-laws  of 
his  kingdom'.  Obser\e  how  differently  it  is  express- 
ed in  these  two  verses,  and  both  veiy  emphatical. 

(1.)  This  is  my  commandment,  {v.  12.)  as  if  this 
were  the  most  necessary  of  all  the  commandments. 
As  under  the  law  the  prohibition  of  idolatry  was  the 
commandment  more  insisted  on  than  any  other, 
foreseeing  the  people's  addictedness  to  that  sin  ;  so 
Christ,  foreseeing  the  addictedness  of  the  christian 
church  to  u'ncharitableness,  has  laid  most  stress 
upon  this  precept. 

(2.)  These  things  I  co7nmand  you,  -v.  17.  He 
speaks  as  if  he  were  about  to  give  them  many  things 
in  charge,  and  yet  names  this  only,  that  ye  love  one 
another  ;  not  only  because  this  includes  many  duties, 
but  because  it  will  have  a  good  influence  upon  all. 

1 8.  If  the  world  hate  you,  ye  know  that 
it  hated  me  before  it  hated  you.  19.  If  ye 
were  of  the  world,  the  world  would  love 
his  own :  but  because  ye  are  not  of  the 
world,  but  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  you.  20. 
Remember  the  word  that  I  said  unto  you, 
The  servant  is  not  greater  than  his  lord.  If 
they  have  persecuted  me,  they  will  also 
persecute  you ;  if  they  have  kept  my  say- 
ing, they  will  keep  your's  also.  21.  But 
all  these  things  will  they  do  unto  you  for 
my  name's  sake,  because  they  know  not 
him  that  sent  me.  22.  If  1  had  not  come 
and  spoken  unto  them,  they  had  not  had 
sin :  but  now  they  have  no  cloak  for  their 
sin.  23.  He  that  hateth  me  hateth  my 
Father  also.  24.  If  I  had  not  done  among 
them  the  works  which  none  other  man  did, 
they  had  not  had  sin :  but  now  have  they 
both  seen  and  hated  both  me  and  my  Fa- 
ther. 25.  But  this  Cometh  to  pass,  that  the 
;  word  might  be  fulfilled  that  is  written  in  their 
law.  They  hated  me  without  a  cause. 

Here  Christ  discourses  concerning  hatred,  which 
is  the  character  and  genius  of  the  devil's  kingdom, 
as  love  is  of  the  kingdom  of  Christ.     Observe  here, 

I.  WTio  they  are,  in  whom  this  hatred  is  found  ; 
in  the  world,  the  children  of  this  world,  as  distin- 
guished from  the  children  of  God  ;  who  are  in  the 
interests  of  the  god  of  this  world,  whose  image  they 
bear,  and  whose  power  they  are  subject  to ;  all  those, 
whether  Jews  or  Gentiles,  who  would  not  come  into 
the  church  of  Christ,  which  he  audibly  called,  and 
visibly  separates  from  this  evil  world.  The  calling 
of  these  rheivorld,  speaks,  1.  Their  number;  there 
were  a  world  of  people  that  opposed  Christ  and 
Christianity.  Lord,  how  were  tnev  increased,  that 
troubled  the  Son  of  David  !  I  fear  if  we  should  put 
it  to  the  vote  between  Christ  and  Satan,  Satan  would 
out-poll  us  quite.  2.  It  speaks  their  confederacy 
and  combination ;  these  numerous  hosts  are  embo- 
died, and  are  as  one,  Ps,  83.  5.    Jews  and  Gentiles, 


876  ST.  JOHN,  XV. 

that  couM  agree  in  nothing  else,  agreed  to  persecute 
Christ's  ministers.  3.  It  spealcs  their  spirit  and 
disposition  ;  they  are  men  of  the  nvorld,  (Ps.  17.  13, 
14.)  wholl\'  devoted  to  this  world,  and  the  things  of 
it,  and  never  thinking  of  anr.ther  world.  l"he  peo- 
ple of  God,  though  they  are  taught  to  hate  the  sin 
of  sinners,  yet  not  their  persons,  but  to  love  and  do 
good  to  all  men.  A  malicious,  spiteful,  envious, 
spirit,  is  not  the  spirit  of  Christ,  but  of  the  world. 

II.  Who  they  are  against  whom  this  hatred  is 
levelled ;  against  the  discijjlcs  of  Christ,  against 
Christ  himself,  and  against  the  Father. 

1.  Tbe  world  hates  the  disci/i/es  of  Christ.  The 
world  hateth  you,  {v.  19.)  and  he  speaks  of  it  as 
that  which  they  must  expect  and  count  upon,  v.  18, 
as  1  John  3.  13.  Observe  how  this  comes  in  here. 
(1.)  Christ  had  expressed  the  great  kindness  he  had 
for  them  as  friends  ;  but,  lest  they  should  be  puffed 
up  with  tills,  there  was  given  them,  as  there  was  to 
Paul,  a  thorn  in  the  Jiesh,  that  is,  as  it  is  explained 
there,  reproaches  and  persecutions  for  Christ  s  sake, 
2  Cor.  12.  7,  10.  (2.)  He  had  appointed  them 
their  work,  but  tells  them  what  hai-dships  they 
should  meet  with  in  it,  that  it  might  not  be  a  sur- 
prise to  them,  and  that  they  might  prepare  accord- 
ingly. (3.)  He  had  charged  them  to  love  one  ano- 
ther, and  need  enough  they  had  to  love  one  another, 
for  the  world  would  hate  them;  to  be  kind  to  one 
another,  for  they  would  have  a  great  deal  of  unkind- 
ness  and  ill-will  from  those  that  were  without. 
"Keep  peace  among  yourselves,  and  that  will  for- 
tify you  against  the  world's  quarrels  with  you." 
They  that  are  in  the  midst  of  enemies,  are  concerned 
to  hold  together.     See, 

{1.]  The  world's  enmity  against  the  followers  of 
Christ;  \thateth  them.  Note,  Whom  Christ  blesseth, 
the  world  curseth.  The  favourites  and  heirs  of  Hea- 
ven have  ne\er  been  the  darlings  of  this  world,  since 
the  old  enmity  was  put  between  the  seed  of  the  wo- 
man and  of  the  sequent.  ■\\'hy  did  Cain  hate  Abel,  but 
because  his  n'or/cs  were  righteous  ?  Esau  hated  Jacob, 
because  of  the  blessing ;  Joseph's  brethren  hated 
him,  because  his  Father  loved  him  ;  Saul  hated 
David,  because  the  Lord  ivas  with  him  ;  Ahab  hated 
Micaiah,  because  of  his  prophecies ;  such  are  the 
causeless  causes  of  the  world's  hatred. 

[2.]  The  fruits  of  that  enmity.  Two  of  which 
we  have  here,  v.  20.  First,  They  v/iW persecute  you, 
because  they  hate  you,  for  hatred  is  a  restless  pas- 
sion. It  is  the  common  lot  of  those  who  will  live 
godly  in  Christ  Jesus,  to  suffer  persecution,  2  Tim. 
3.  12.  Christ  foresaw  what  ill-usage  his  ambassa- 
dors would  meet  with  in  the  world,  and  yet,  for  the 
sake  of  those  few  that  by  their  ministry  were  to  be 
called  out  of  the  world,  he  sent  them  forth  as  sheep 
in  the  midst  of  wolves.  Secondly,  Another  fruit  of 
their  enmity  is  implied,  that  they  would  reject  their 
doctrine  ;  when  Christ  says,  If  they  have  kept  my 
sayings,  they  will  keep  your's,  he  means.  They  will 
keep  your's,  and  regard  yom-'s,  no  more  than  they 
have  regarded  and  kept  mine.  Note,  The  preach- 
ers of  the  gospel  cannot  but  take  the  despising  of 
their  message  to  be  the  greatest  injury  that  can  be 
done  to  themselves  ;  as  it  was  a  great  affront  to  Jere- 
miah, tosay,  Xe;  its  not  give  heed  to  any  of  his  words, 
Jer.  18.  18. 

[3.]  The  causes  of  that  enmity.  The  world  will 
hate  them. 

First,  Because  they  do  not  belong  to  it ;  (v.  19.) 
"  If  ye  were  of  the  world,  of  its  spirit,  and  in  its  in- 
terests, if  ye  were  carnal  and  worldly,  the  world 
would  love  you,  as  its  own  ;  but  because  ye  are 
called  out  of  the  world,  it  hates  you,  and  ever  will. " 
Note,  1.  We  are  not  to  wonder,  if  those  that  are 
devoted  to  the  world,  are  caressed  by  it  as  its  friends ; 

most  men  bless  the  covetous,  Ps.  10.  3. 49.  18.     2. 

Nor  are  we  to  wonder,  if  those  that  are  delivered 


from  the  world,  are  maligned  by  it  as  its  enemies ; 
when  Israel  is  rescued  out  of  Egypt,  the  Egyptians 
will  pursue  them.  Obser%'e,  The  reason  why  Christ's 
disciples  are  not  of  the  world,  is  not  because  they 
have  by  their  own  wisdom  and  virtue  distinguished 
themselves  from  the  world,  but  because  Christ  hath 
chosen  them  out  of  it,  set  them  apart  for  himself; 
and  this  is  the  reason  why  the  world  hates  them  ; 
for,  (1.)  The  glory  which  by  virtue  of  this  choice 
they  are  designed  for,  sets  them  above  the  world, 
and  so  makes  them  the  objects  of  its  envy.  The 
saints  shall  judge  the  world,  and  the  upright  have 
dominion,  and  therefore  they  are  hated.  (2.)  The 
grace  which  by  virtue  of  this  choice  they  are  endued 
with,  sets  them  against  the  world ;  they  swim  against 
the  stream  of  the  world,  and  are  not  conformed  to 
it ;  they  witness  against  it,  and  are  not  conformed  to 
it.  This  would  support  them  under  all  the  calami- 
ties which  the  world's  hatred  would  bring  upon 
them,  that  therefore  they  were  hated,  because  tliey 
were  the  choice  and  chosen  ones  of  the  Lord  Jesus, 
and  were  not  of  the  world.  Now,  [1.]  This  was 
no  just  cause  for  the  world's  hatred  ct  them.  If  we 
do  any  thing  to  make  ourselves  hateful,  we  have 
reason  to  lament  it  ;  but  if  men  hate  us  for  that  for 
which  they  should  love  and  value  us,  we  have  rea- 
son to  pity  them,  but  no  reason  to  pei-plex  ourselves. 
Nay,  [2.  ]  This  was  just  cause  tor  their  own  joy. 
He  that  is  hated  because  he,  is  rich  and  prospers, 
cares  not  who  has  the  vexation  of  it,  while  he  has 
the  satisfaction  of  it. 

-Populus  me  sibilat,  at  mihi  plaudo 


Ipse  domi 

Let  them  hiss  on,  he  cries. 

While  in  my  own  opinion  fully  blessed. 

Timon  in  Hor. 
Much  more  may  they  hug  themselves,  whom  the 
world  hates,  but  Christ  loves. 

Secondly,  "  Another  cause  of  the  world's  hating 
you,  will  be,  because  you  do  belong  to  Christ,  (i). 
21.)  for  my  name's  sake."  Here  is  the  core  of  the 
controversy ;  whatever  is  pretended,  this  is  the 
ground  of  the  quarrel,  they  hate  Christ's  disciples 
because  they  bear  his  name,  and  bear  up  his  name 
in  the  world.  Note,  1.  It  is  the  character  of  Christ's 
disciples,  that  they  stand  up  for  his  name.  Tlie  name 
into  which  they  were  baptized,  is  that  which  they 
will  live  and  die  by.  2.  It  has  commonly  been  the 
lot  of  those  that  apijear  for  Christ's  name,  to  suffer 
for  so  doing  ;  to  suffer  many  things,  and  hard  things, 
all  these  things.  3.  It  is  matter  of  comfort  to  the 
greatest  sufferers,  if  they  suffer  for  Christ's  name 
sake.  If  ye  be  re/iroached  for  the  name  of  Christ, 
happy  are  ye.  (1  Pet.  4.  14.)  happy  indeed,  con- 
sidering not  only  the  honour  tliat  is  imprinted  upon 
those  sufferings,  (Acts  5.  41.)  but  the  comfort  that 
is  infused  into  them,  and  especially  the  crown  of 
glory  which  those  sufferings  lead  to.  If  we  suffer 
with  Christ,  and  for  Christ,  we  shall  reign  with  him. 
Thirdly,  After  all,  it  is  the  world's  ignorance  that 
is  the  true  cause  of  its  enmity  to  the  disciples  of 
Christ;  (xi.  21.)  because  they  know  not  him  that  sent 
me.  1.  They  know  not  God!  If  men  had  but  a  due 
acquaintance  with  the  very  first  pi-inciples  of  natural 
religion,  and  did  but  know  God,  though  they  would 
not  embrace  Christianity,  yet  they  could  hot  hate 
and  persecute  it.  Those  have  no  knowledge,  who 
eat  up  God's  people,  Ps.  14.  4.  2.  They  know  not 
God,  as  he  that  sent  our  Lord  Jesus,  and  authorized 
him  to  be  the  great  Mediator  of  the  peace.  We  do 
not  rightly  know  God,  if  we  do  not  know  him  in 
Christ,  and  they  who  persecute  those  whom  he 
sends,  make  it  to  appear  that  they  know  not  that  he 
was  sent  of  God.     See  1  Cor.  2.  8. 

2.  The  world  hates  Christ  himself.     And  this  is 
spoken  of  here  for  two  ends. 
(1.)  To  mitigate  the  trouble  of  his  followers,  arifi- 


ST.  JOHN,  XV. 


87r 


ing  from  the  world's  hatred.'and  to  make  it  the  less 
strange,  and  the  less  grievous  ;  {v.  18,)  Ye  know 
Chat  it  hated  me  before  you,  ^fZlov  i/uZt.  We  read  it 
as  signifying  prioiity  of  time  ;  he  began  in  the  bitter 
cup  of  suffering,  and  then  left  us  to  pledge  him  ; 
but  it  may  be  read  as  speaking  his  superiority  over 
them ;  "  Ye  knoiv  that  it  hated  me,  ijour  first, 
your  chief  and  captain,  your  leader  and  command- 
er." [1.]  If  Christ,  who  excelled  in  goodness,  and 
was  perfectly  innocent  and  universally  beneficent, 
was  hated,  can  we  expect  that  any  virtue  or  merit 
of  our's  should  screen  us  from  malice  ?  [2.  ]  If 
our  master,  the  founder  of  our  religion,  met  with 
so  much  opposition  in  the  planting  of  it,  his  servants 
and  followers  can  look  for  no  other  in  the  propagat- 
ing and  professing  it. 

For  this  he  refers  them  {v.  20.)  to  his  own  word, 
at  their  admission  into  discipleship  ;  Remember  the 
word  that  I  said  unto  you.  It  would  help  us  to  un- 
derstand Christ's  latter  sayings,  to  compare  them 
with  his  foiTTier  sayings.  Nor  would  any  thing  con- 
tribute more  to  the  making  of  us  easy,  than  remem- 
bering the  words  of  Christ,  wliich  will  expound  his 
providences.     Now  in  this  word  there  is. 

First,  A  plain  ti-uth  ;  T/ie  servant  is  not  greater 
than  the  Lord.  This  he  had  said  to  them.  Matt. 
10.  24.  Christ  is  our  Lord,  and  therefore  we  must 
diligently  attend  all  his  motions,  and  patientlv  ac- 
quiesce in  all  his  disposals,  for  the  servant  is  inferior 
to  his  lord.  The  plainest  truths  are  sometimes  the 
strongest  arguments  for  the 'hardest  duties;  Elihu 
answers  a  multitude  of  Job's  mumiurings,  with  this 
one  self-evident  truth,  that  God  is  greater  than  man, 
Job  33.  12.     So  here  is. 

Secondly,  A  proper  inference  drawn  from  it,  "If 
they  have  persecuted  me,  as  ye  have  seen,  and  are 
likely  to  see  much  more,  they  •will  also  persecute 
you  ;  ye  may  expect  it  and  count  upon  it :  for,"  1. 
"  Ye  will  do  the  same  that  I  have  done  to  provoke 
them  ;  ye  will  reprove  them  for  their  sins,  and  call 
them  to  repentance,  and  give  them  strict  rules  of 
holy  living,  which  they  will  not  bear."  2.  "Ye 
cannot  do  more  than  I  have  done  to  oblige  them  ; 
after  so  great  an  instance,  let  none  wonder  if  they 
sitter  ill  iov  doing  well."  He  adds,  "Jf  they  have 
kept  my  saying,  they  tjUL  keep  y our's  also  ;"  as  there 
have  been  a  few,  and  but  a  few,  that  have  been 
wrought  upon  by  my  preaching,  so  there  will  be  by 
your's  a  few,  and  but  a  few."  Some  give  another 
sense  of  this,  making  6T'.i|»ira»,  to  be  put  for  Trags?"'- 
{ii»-a» ;  "  If  they  have  lain  in  wait  for  my  sayings, 
with  a  design  to  ensnare  me,  they  will  in  like  man- 
ner lie  in  wait  to  entangle  you  in  your  talk." 

(2.)  It  serves  to  aggravate  the  wickedness  of  this 
unbelieving  world,  and  to  discover  its  exceeding  sin- 
fulness ;  to  hate  and  persecute  the  apostles  was  bad 
enough,  but  in  them  to  hate  and  persecute  Christ 
himself,  was  much  worse.  The  world  is  generally 
in  an  ill  name  in  scripture,  and  nothing  can  put  it 
into  a  worse  name  than  this,  that  it  hated  Jesus 
Christ.  There  is  a  world  of  people  that  are  haters 
of  Christ. 

Two  things  he  insists  upon  to  aggravate  the  wick- 
edness of  those  that  hated  him. 

[1.]  That  there  was  the  greatest  reason  imagina- 
ble why  thev  should  love  him ;  men's  good  words 
and  good  works  recommend  them  :  now  as  to  Christ, 
First,  y{\%words  were  such  as  merited  their  love  ; 
{v.  22.)  "  If  I  had  not  spoken  unto  them,  to  court 
their  love,  they  had  not  had  sin,  their  opposition  had 
not  amounted  to  a  hatred  of  me  ;  their  sin  had  been 
comparatively  no  sin.  But  now  that  I  have  said  so 
much  to  them  to  recommend  myself  to  their  best 
affection,  they  have  no  pretence,  no  excuse  for  their 
sin."    Observe  here, 

1.  The  advantage  which  they  have,  that  enjoy  the 
gospel ;  Christ  in  it  comes  and  speaks  to  them  ;  he 


spake  in  person  to  the  men  of  that  generation,  and  is 
still  speaking  to  us  by  our  Bibles  and  ministers,  and 
as  one  that  has  the  most  unquestionable  authority 
over  us,  and  affection  for  us,  Eveiy  word  of  his  is 
pure,  carries  with  it  a  commanding  majesty,  and  yet 
a  condescending  tenderness,  able,  one  would  think, 
to  charm  the  deafest  adder. 

2.  The  excuse  which  they  have,  that  enjoy  not 
the  gospel ;  "  If  I  had  not  spoken  to  them,  if  they 
had  never  heard  of  Christ  and  salvation  by  him, 
they  had  not  had  sin."  (1.)  Not  this  kind  of  sin. 
They  had  not  been  chargeable  with  a  contempt  of 
Christ,  if  he  had  not  come  and  made  a  tender  of  his 
grace  to  them.  As  sin  is  not  imputed  where  there  is 
no  law,  so  unbelief  is  not  imputed  where  there  is  no 
gospel ;  and  where  it  is  imputed,  it  is  thus  far  the 
only  damning  sin,  that,  being  a  sin  against  the  re- 
medy, other  sins  would  not  damn,  if  the  guilt  of 
them  were  not  bound  on  with  this.  (2. )  Not  such 
a  degree  of  sin.  If  they  had  not  had  the  gospel 
among  them,  their  other  sins  had  not  been  so  bad  ; 
for  the  times  of  ignorance  God  winked  at,  Luke  12. 
4,7.  48. 

3.  The  aggravated  guilt  which  they  lie  under,  to 
whom  Christ  has  come  and  spoken  in  vain,  whom 
he  has  called  and  invited  in  vain,  with  whom  he  has 
reasoned  and  pleaded  in  vain  ;  they  have  no  cloak 
for  their  sin,  they  are  altogether  inexcusable,  and  in 
the  judgment-day  will  be  speechless,  and  will  not 
have  a  word  to  say  for  themselves.  Note,  The 
clearer  and  fuller  the  discoveries  are,  which  are 
made  us  of  the  grace  and  truth  of  Jesus  Christ,  the 
more  is  said  to  us,  that  is  convincing  and  endearing, 
the  greater  is  our  sin  if  we  do  not  love  him  and  be- 
lieve in  him.  The  word  of  Christ  strips  sin  of  its 
cloak,  that  it  may  appear  sin. 

Secondly,  His  works  were  such  as  merited  their 
love,  as  well  as  his  words.;  (i'.  24.)  "  If  I  had  not 
done  among  them,  in  their  country,  and  before  their 
eyes,  such  works  as  no  other  man  ever  did,  they  had 
not  had  sin  ;  their  unbelief  and  enmity  had  been 
excusable  ;  and  they  might  have  had  some  colour  to 
say  that  my  word  was  not  to  be  credited,  if  not  other- 
wise confirmed ;"  but  he  produced  satisfactory 
proofs  of  his  divine  mission,  works  which  no  other 
man  did.  Note,  1.  As  the  Creator  demonstrates  his 
power  and  godhead  by  his  works,  (Rom.  1.  20.)  so 
doth  the  Redeemer.  His  miracles,  his  mercies, 
works  of  wonder,  and  works  of  grace,  prove  him 
sent  of  God,  and  sent  on  a  kind  errand.  2.  Christ's 
works  were  such  as  no  man  e~i<er  did.  No  common 
person  that  had  not  a  commission  from  heaven,  and 
God  with  him,  could  work  miracles,  ch.  3.  2.  And 
no  prophet  overwrought  such  miracles,  so  many,  so 
illustrious.  Moses  and  Elias  wrought  miracles  as 
servants  by  a  derived  power :  but  Christ,  as  a  Son, 
by  his  own  power.  This  was  it  that  amazed  the 
people,  that  with  authority  he  commanded  diseases 
and  devils;  (Mark  1.  27'.)  they  owned  they  never 
saw  the  like,  Mark  2.  12.  They  were  all  good 
works,  works  of  mercy  ;  and  this  seems  especially 
intended  here,  for  he  is  upbraiding  them  with  this, 
that  they  hated  him.  One  that  was  so  univer- 
sally useful,  more  than  ever  any  man  was,  one 
would  think,  should  have  been  univei-sally  beloved, 
and  yet  even  he  is  hated.  3.  The  works  of  Christ 
enhance  the  guilt  of  sinners'  infidelity  and  enmity  to 
him,  to  the  last  degree  of  wickedness  and  absurdity. 
If  they  had  only  heard  his  words,  and  not  seen  his 
works  ;  if  we  had  only  his  sermons  upon  record,  and 
not  his  miracles,  unbelief  might  ha\  e  pleaded  want 
of  proof ;  but  now  it  has  no  excuse.  Nay,  the  re- 
jecting of  Christ  both  by  them  and  us,  has  in  it  the 
sin,  not  only  of  obstinate  unbelief,  but  of  base  ingra- 
titude. They  saw  Christ  to  be  most  amiable,  and 
studious  to  do  them  a  kindness ;  yet  they  hated  him, 
and  studied  to  do  him  mischief     And  we  see  in  his 


878 


ST.  JOHN,  XV. 


word  that  great  love  wherewith  he  loved  us,  and  yet 
are  not  wrought  upon  by  it 

[2.]  That  there  was  no  reason  at  all  why  they 
should  hate  him.  Some  that  at  one  time  will  say 
and  do  that  which  is  recommending,  yet  at  ano- 
ther time  will  say  and  do  that  which  is  provoking 
and  disobliging ;  but  our  Lord  Jesus  not  only  did 
much  to  merit  men's  esteem  and  good-will,  but 
never  did  any  thing  justly  to  incur  their  displeasure ; 
this  he  pleadiS  by  quoting  a  scripture  for  it ;  (y.  25.) 
"  This  comes  to  fiass,  this  unreasonable  hatred  of 
me,  and  of  my  disciples  for  my  sake,  that  the  word 
might  be  fulfilled,  ivhich  is  ivritten  in  their  law," 
(that  is,  in  the  Old  Testament,  which  is  a  law,  and 
was  received  by  them  as  a  law,)  "  They  hated  me 
luithout  a  cause  ;"  this  David  speaks  of  himself  as 
a  type  of  Christ,  Ps.  35.  19.— 69.  4.  Note,  First, 
They  that  hate  Christ,  hate  him  without  any  just 
cause :  tnmity  to  Christ  is  unreasonable  enmity. 
We  think  those  deserve  to  be  hated,  that  ai-e 
haughty  and  froward,  but  Christ  is  meek  and  lowly, 
compassionate  and  tender;  those  also  that  under 
colour  of  complaisance  are  malicious,  envious,  and 
revengeful,  but  Christ  devoted  himself  to  the  ser- 
vice of  those  that  used  him,  nay,  and  of  those  that 
abused  him  ;  toiled  for  others'  ease,  and  impover- 
ished himself  to  enrich  us.  Those  we  think  hate- 
ful, that  are  hurtful  to  kings  and  provinces,  and 
disturbers  of  the  public  peace  ;  but  Christ,  on  the 
contrary,  was  the  greatest  blessing  imaginable  to  his 
country,  and  yet  was  hated.  He  testified  indeed 
that  their  nuorks  were  evil,  with  a  design  to  make 
them  good,  but  to  hate  him  for  that  cause  was  to 
hate  him  without  a  cause.  Secondly,  Herein  the 
scripture  was  fulfilled,  and  the  antityTie  answered 
the  type.  Saul  and  his  courtiers  hated  David  with- 
out cause,  for  he  had  been  serviceable  to  him  with 
his  harp,  and  with  his  sword ;  Absalom  and  his 
party  hated  him,  though  to  him  he  had  been  an 
indulgent  father,  and  to  them  a  great  benefactor. 
Thus  was  the  Son  of  David,  hated  and  hunted  most 
unjustly.  They  that  hated  Christ,  did  not  design 
therein  to  fulfil  the  scripture  ;  but  God,  in  permit- 
ting it,  had  that  in  his  eye  ;  and  it  confirms  our  faith 
in  Christ  as  the  Messiah,  that  even  this  was  foretold 
concerning  him,  and,  being  foretold,  was  accom- 
plished in  him.  And  we  must  not  think  it  strange 
or  hard,  if  it  have  a  further  accomplishment  in  us. 
We  are  apt  to  justify  our  complaints  of  injuries  done 
us,  with  this,  that  they  are  causeless,  whereas  the 
more  they  are  so,  the  more  like  they  are  to  the  suf- 
ferings of  Christ,  and  may  be  the  more  easily  borne. 

3.  In  Christ  the  world  hates  God  himself;  this  is 
twice  said  here  ;  {y.  23.)  He  that  hateth  me,  though 
he  thinks  his  hatred  goes  no  further,  yet  really  he 
hates  my  Father  also.  And  again,  t'.  24.  They  have 
seen  and  hated  both  me  and  my  Father.  Note,  (1. ) 
There  are  those  that  hate  God,  notwithstanding  the 
beauty  of  his  nature,  and  the  bounty  of  his  provi- 
dence ;  they  are  enraged  at  his  justice,  as  the  dnnls 
that  believe  it  and  tremble,  are  vexed  at  his  domi- 
nion, and  would  gladly  break  his  bands  asunder. 
They  who  cannot  bring  themselves  to  deny  that 
there  is  a  God,  and  yet  wish  there  were  none,  they 
see  and  hate  him.  (2.)  Hatred  of  Christ  will  be 
construed  and  adjudged  hatred  of  God,  for  he  is  in  his 
person  his  Father's  express  image,  and  in  his  office 
his  great  agent  and  ambassador.  God  will  have  all 
men  to  honour  the  Son  as  they  honour  the  Father, 
and  therefore  what  entertainment  the  Son  has,  that 
the  Father  has.  Hence  it  is  easy  to  infer,  that 
those  who  are  enemies  to  the  christian  religion, 
however  they  may  cry  up  natural  religion,  are 
really  enemies  to  all  religion.  Deists  are  in  effect  I 
atheists,  and  they  that  ridicule  the  light  of  the  gos- 

Eel,  would,  if  they  could,  extinguish  even  natural 
ght,  and  shake  off  all  obligations  of  conscience  and  I 


the  fear  of  God.  Let  an  unbelieving  malignant 
world  know  that  their  enmity  to  the  gospel  of  Christ, 
will  be  looked  upon  in  the  great  day  as  an  enmity  to 
the  blessed  God  himself;  and  let  all  that  suffer  for 
righteousness'  sake,  according  to  the  will  of  God, 
taJce  comfort  from  this  ;  if  God  himself  be  hated  in 
them,  and  struck  at  through  them,  they  need  not  be 
either  ashamed  of  their  cause,  or  afraid  of  the  issue, 

26.  But  when  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Fa- 
ther, even  the  Spirit  of  truth,  which  pro- 
ceedeth  from  the  Father,  he  shall  testify  of 
me  :  27.  And  ye  also  shall  bear  witness, 
because  ye  have  been  with  me  from  the 
beginning. 

Christ  having  spoken  of  the  great  opposition  which 
his  gospel  was  likely  to  meet  with  in  the  world,  and 
the  hardships  that  would  be  put  upon  the  preachers 
of  it,  lest  any  should  fear  that  they  and  it  would  be 
run  down  by  that  violent  torrent,  he  here  intimates 
to  all  those  that  were  well-wishers  to  his  cause  and 
interest,  what  effectual  pro\'ision  was  made  for  the 
supporting  it,  both  by  the  principal  testimony  of  the 
Spirit,  (v.  26. )  and  the  subordinate  testimony  of  the 
apostles ;  (y.  '27. )  and  testimonies  are  the  proper 
supports  of  truth. 

I.  It  is  here  promised  that  the  blessed  Spirit  shall 
maintain  the  cause  of  Christ  in  the  world,  notwith- 
standing the  opposition  it  should  meet  with.  Christ, 
when  he  was  reviled,  committed  his  injured  cause 
to  his  Father,  and  did  not  lose  by  his  silence,  for  the 
Comforter  came,  pleaded  it  powerfully,  and  carried 
it  triumphantly.  "  When  the  Comforter  or  Advo- 
cate is  come,  which  firoceedeth  from  the  Father,  and 
whom  I  will  send  to  supply  the  want  of  my  bodily 
presence,  he  shall  testify  of  me  against  those  that 
hate  me  without  cause." 

We  have  more  in  this  verse  concerning  the  Holy 
Ghost,  than  in  any  one  verse  beside  in  the  Bible ;  and 
being  baptized  into  his  name,  we  are  concerned  to 
acquaint  ourselves  with  him,  as  far  as  he  is  revealed. 

1.  Here  is  an  account  of  him  in  his  essence,  or 
subsistence  rather.  He  is  the  Spirit  of  truth,  which 
proceedeth  from  the  Father.  Here,  (1.)  He  is 
spoken  of  as  a  distinct  person ;  not  a  quality  or  pro- 
perty, but  a  person  under  the  proper  name  of  a 
spirit,  and  proper  title  of  the  Spirit  of  truth,  a  title 
fitly  given  him  where  he  is  brought  in  testifying. 
(2.)  As  a  divine  person,  that  proceedeth  from  the 
Father,  by  outgoings  that  were  of  old  from  ever- 
lasting. The  spirit  or  breath  of  man,  called  the 
breath  of  life,  proceeds  from  the  man,  and  by  it 
modified  he  delivers  his  mind,  by  it  invigorated  he 
sometimes  exerts  his  strength  to  blow  out  what  he 
would  extinguish,  and  blow  up  what  he  would  ex- 
cite. Thus  the  blessed  Spirit  is  the  emanation  of 
divine  light,  and  the  energy  of  divine  power.  The 
rays  of  the  sun,  by  which  it  dispenses  and  diffuses 
its  light,  heat,  and  influence,  proceed  from  the  sun, 
and  yet  are  one  with  it.  The  AOcene  Creed  says, 
the  Spirit  proceeded  from  the  Father  and  the  Son, 
for  he  is  called  the  Spirit  of  the  Son,  Gal.  4.  6.  and 
the  Son  is  here  said  to  send  him.  The  Greek  church 
choose  rather  to  say, /rom  the  Father  by  the  Soji. 

2.  In  his  mission.  (1.)  He  will  come  in  a  more 
plentiful  effusion  of  his  gifts,  graces,  and  powers,  than 
had  ever  yet  been.  Christ  had  been  long  the  J  >^X'^ 
iUi»oc — he  that  should  come  ;  now  the  blessed  Spirit  is 
so.  {"i.^  I  will  send  him  toy  oji  from  the  Father.  He 
had  said,  {ch.  14.  16.)  Twill  pray  the  Father,  and  he 
shall  send  you  the  Comforter ;  that  speaks  the  Spirit 
to  be  the  fruit  of  the  intercession  Christ  makes 
within  the  veil :  here  he  says,  I  will  send  him :  that 
speaks  him  to  be  the  fruit  of  his  dominion  within 


ST.  JOHN,  XVI. 


879 


the  veil.  The  Spirit  was  sent,  [1.]  By  Christ  as 
Mediator,  now  ascended  on  high  to  give  sifts  unto 
men,  and  all  power  being  given  to  him.  [2.]  From 
the  Father :  "  Not  only  from  heaven,  my  Father's 
house,"  (the  Spirit  was  given  in  a  sound  from  hea- 
ven, Acts  2.  2.)  "  but  according  to  my  Father's  will 
and  appointment,  and  with  his  concun-ing  power 
and  authority."  [3.]  To  the  apostles,  to  instruct 
them  in  their  preaching,  enable  them  for  working, 
and  carry  them  through  their  sufferings.  He  was 
given  to  them  and  their  successors,  botli  in  Christi- 
anity and  in  the  ministry  ;  to  them  and  their  seed, 
and  their  seed's  seed,  according  to  that  promise, 
Isa.  59.  21. 

3.  In  his  office  and  operations,  which  are  two ; 

(1.)  One  implied  in  the  title  given  to  him,  he 
is  the  Comforter,  or  Advocate.  An  advocate  for 
Christ,  to  maintain  his  cause  against  the  world's  in- 
fidelity, a  comforter  to  the  saints  against  the  world's 
hatred. 

(2. )  Another  expressed ;  He  shall  testify  of  me. 
He  is  not  only  an  advocate,  but  a  witness  for  Jesus 
Christ ;  he  is  one  of  the  three  that  bear  record  in 
heaven,  and  the  first  of  the  three  that  bear  "witness 
on  earth,  1  John  5.  7,  8.  He  instructed  the  apostles, 
and  enabled  them  to  work  miracles  ;  he  indited  the 
scriptures  which  are  the  standing  witnesses  that  tes- 
tify of  Christ,  ch.  5.  39.  Tlie  power  of  the  ministry 
is  derived  from  the  Spirit,  for  he  qualifies  ministers ; 
and  the  power  of  Christianity  too,  for  he  sanctifies 
christians,  and  in  both  testifies  of  Christ. 

II.  It  is  here  promised  that  the  apostles  also,  by 
the  Spirit's  assistance,  should  have  the  honour  of 
being  Christ's  witnesses  ;  {v.  27.)  And  ye  also  shall 
bear  ivitness  of  me,  being  competent  witnesses,  for 
ye  have  been  with  me  from  the  beginning  of  my 
ministry.    Observe  here, 

1.  That  the  apostles  were  apfiointed  to  be  ivit- 
nessesfor  Christ  in  the  world.  When  he  had  said. 
The  Spirit  shall  testify,  he  adds.  And  you  also  shall 
bear  witness.  Note,  The  Spirit's  working  is  not 
to  supersede,  but  to  engage  and  encourage  our's. 
Though  the  Spirit  testify,  ministers  also  must  bear 
their  testimony,  and  people  attend  to  it ;  for  the 
Spirit  of  grace  witnesses  and  works  by  the  means 
of  grace.  The  apostles  were  the  first  witnesses  that 
were  called  in  the  famous  trial  between  Christ  and 
the  prince  of  this  world,  which  issued  in  the  eject- 
ment of  the  intruder.  This  speaks,  (1.)  The  work 
cut  out  for  them  ;  they  were  to  attest  the  truth,  the 
whole  truth,  and  nothing  but  the  truth,  concerning 
Christ,  for  the  recovering  of  his  just  right,  and  the 
maint^ning  of  his  crown  and  dignity.  Though 
Christ's  disciples  fled  when  they  should  have  been 
witnesses  for  him  upon  his  trials  before  the  High- 
Priest  and  Pilate,  yet  after  the  Spirit  was  poured 
out  upon  them,  they  appeared  courageous  in  vin- 
dication of  the  cause  of  Christ  against  the  accusa- 
tions it  was  loaded  with.  The  truth  of  the  christian 
religion  was  to  be  proved  very  much  by  the  evidence 
of  matter  of  fact,  especially  Christ's  resurrection, 
of  which  the  apostles  were  in  a  particular  manner 
chosen  witnesses,  (Acts  10.  41.)  and  they  bore  their 
testimony  accordingly.  Acts  3.  15. — 5.  32.  Christ's 
ministers  are  his  witnesses.  (2.)  The  honour  put 
upon  them  hereby — that  they  should  be  workers 
together  with  God;  "The  Spirit  shall  testify  of 
me,  and  you  also,  under  the  conduct  of  the  Spirit, 
and  in  concurrence  with  the  Spirit,  (who  will  pre- 
serve you  from  mistaking  in  that  which  you  relate 
on  jfour  o^vn  knowledge,  and  will  inform  you  of  that 
which  you  cannot  know  but  by  revelation,)  shall 
bear  witness."  This  might  encourage  them  against 
the  hatred  and  contempt  of  the  world,  that  Christ 
had  honoured  them,  and  would  own  them. 

2.  That  they  were  qualified  to  be  so ;  Ye  have 
been  with  me  from  the  beginning.    They  not  only 


heard  his  public  sermons,  but  had  constant  private 
converse  with  liim.  He  went  about  doing  good, 
and  while  others  saw  his  wonderful  and  merciful 
works  that  he  did  in  their  own  town  and  country 
only,  they  that  went  about  with  him  were  witnesses 
of  them  all.  They  had  likewise  opportunity  of  ob- 
serving the  unspotted  purity  of  his  conversation, 
and  could  witness  for  him  that  they  never  saw  in 
him,  or  heard  from  him,  any  thing  that  had  the  least 
tincture  of  human  frailty.  Note,  (1.)  We  have 
great  reason  to  receive  the  record  which  the  apostles 
gave  of  Christ,  for  they  did  not  speak  by  hearsay, 
but  what  they  had  the  greatest  assurance  of  ima- 
ginable, 2  Pet.  1.  16.  1  John  1.  1,  3.  (2.)  Those  are 
best  able  to  bear  witness  for  Christ,  that  have  them- 
selves been  with  him,  by  faith,  hope,  and  love,  and 
by  living  a  life  of  communion  with  God  in  him. 
Ministers  must  first  learn  Christ,  and  then  preach 
him.  Those  speak  best  of  the  things  of  God,  that 
speak  experimentally.  It  is  particularly  a  great 
advantage  to  have  been  acquainted  with  Christ /roOT 
the  beginning,  to  understand  all  things  from  the  very 
first,  (Luke  1.  3. )  to  have  been  with  him  from  the 
beginnmg  of  our  days.  An  early  acquaintance,  and 
constant  converse  with  the  gospel  of  Christ,  will 
make  a  man  like  a  good  householder. 

CHAP.  XVI. 

Among  other  glorious  things  God  hath  spoken  of  himself, 
this  is  one,  I  wound,  and  I  heal,  Deut.  32.  39.  Christ's 
discourse  in  this  chapter,  which  continues  and  concludes 
his  farewell  sermon  to  his  disciples,  does  so.  I.  Here  are 
wounding  words  in  the  notice  he  gives  them  of  the  troubles 
that  were  before  them,  v.  I  .  .  6.  11.  Here  are  healing 
words  in  the  comforts  he  administers  to  them  for  their  sup- 
port under  those  troubles,  which  are  five.  1.  That  he 
would  send  them  the  Comforter,  v.  7  .  .  15.  2.  That  he 
would  visit  them  again  at  his  resurrection,  v.  16 .  .22.  3. 
That  he  would  secure  to  them  an  answer  of  peace  to  all 
their  prayers,  v.  23  .  .  27.  4.  That  he  was  now  but  re- 
turning to  his  Father,  v.  28. .  32.  5.  That  whatever  trou- 
bles they  might  meet  with  in  this  world,  by  virtue  of  his 
victory  over  it  they  should  be  sure  of  peace  in  him,  v.  33. 

1.  ^  I  ^HESE  things  have  I  spoken  unto 

A    you,  that  ye  should  not  be  offended. 

2.  They  shall  put  you  out  of  the  syna- 
gogues :  yea,  the  time  cometh,  that  whoso- 
ever killeth  you  will  think  that  he  doeth 
God  service.  3.  And  these  things  will  they 
do  unto  you,  because  they  have  not  known 
the  Father,  nor  me.  4.  But  these  things 
have  I  told  you,  that  when  the  time  shall 
come,  ye  may  remember  that  I  told  you 
of  them.  And  these  things  I  said  not  unto 
you  at  the  beginning,  because  I  was  with 
you.  6.  But  now  I  go  my  way  to  him  that 
sent  me ;  and  none  of  you  asketh  me. 
Whither  goest  thou  ?  6.  But  because  I 
have  said  these  things  unto  you,  sorrow 
hath  filled  your  heart. 

Christ  dealt  faithfully  with  his  disciples  when  he 
sent  them  forth  on  his  errands,  for  he  told  them  the 
worst  of  it,  that  they  might  sit  down  and  count  the 
cost  He  had  bid  them  in  the  chapter  before  to  ex- 
pect the  world's  hatred ;  now  here  in  these  verses, 

I.  He  gives  them  a  reason  why  he  alarmed  them 
thus  with  the  expectation  of  trouble  ;  These  things 
have  I  spoken  unto  you,  that  ye  should  not  be  of- 
fended, or  scandalized,  v.  1. 

1.  The  disciples  of  Christ  are  apt  to  be  offended 
at  the  cross;  and  the  offence  of  the  cross  is  a  dan- 
gerous temptation,  even  to  good  men,  either  to  turn 


880 


ST.  JOHN,  XVI. 


back  from  the  ways  of  God,  or  turn  aside  out  of 
them,  or  drive  on  heavily  in  them ;  to  quit  either 
their  integrity  or  their  comfort.  It  is  not  for  no- 
thing that  a  suffering  time  is  called  an  hour  of  temfi- 
talion. 

2.  Our  Lord  Jesus,  by  giving  us  notice  of  ti-ouble, 
designed  to  take  off  the  terror  of  it,  that  it  might 
not  be  a  surprise  to  us.  Of  all  the  adversaries  of 
our  peace  in  this  world  of  troubles,  none  insult  us 
more  violently,  nor  put  our  troops  more  into  disor- 
der, than  disappointment  does ;  but  we  can  easily 
•welcome  a  guest  we  expect,  and  Being  fore-wamea, 
are  fore-armed — Preemnniti,  firaemuniti. 

II.  He  foretels  particularly  what  they  should  suf- 
fer ;  {y.  2.)  "  They  that  have  power  to  do  it,  shall 
fiut  you  out  of  their  synagogues  ;  and  that  is  not 
the  worst,  they  shall  kilt  you."  Ecce  duo  gladii — 
Behold  two  swords  drawn  against  the  followers  of 
the  Lord  Jesus. 

1.  The  sword  of  ecclesiastical  censure;  this  is 
drawn  against  them  by  the  Jews,  for  they  were  the 
only  pretenders  to  church-power.     They  shall  cast 

you  out  of  their  synagogues,  i-rro^uveLylyu;   rrrciiiaiKriv 

ijua; — they  shall  make  you  excommunicates.  (1.) 
"  They  shall  cast  you  out  of  the  particular  synagogues 
ye  were  members  of. "  At  first,  thev  scourged  them 
in  their  synagogues  as  contemners  of  the  law,  (Matt. 
10.  17. )  and  at  length,  cast  them  out  as  incorrigible. 
(2.)  "They  shall  cast  you  out  of  the  congi-egation 
of  Israel  in  general,  the  national  church  of  the  Jews  ; 
shall  debar  you  from  the  privileges  of  that,  put  you 
into  the  condition  of  an  outlaw,"  qui  cafnit  gerit 
lufiinum — to  be  knocked  on  the  head,  like  another 
wolf ;  "they  will  look  upon  you  as  Samaritans,  as 
heathen  men  and  publicans. "  Interdico  tibi  aqua  et 
igne — I  forbid  you  the  use  of  water  and  fire.  And 
were  it  not  for  the  penalties,  foi'feitures,  and  inca- 
pacities, incurred  hereby,  it  would  be  no  injury  to 
be  thus  driven  out  of  a  house  infected  and  falling. 
Note,  It  has  often  been  the  lot  of  Christ's  disciples 
to  be  unjustly  excommunicated.  Many  a  good  truth 
has  been  branded  with  an  anathema,  and  many  a 
child  of  God  delivered  to  Satan. 

2.  The  sword  of  civil  power  :  "The  time  cometh, 
the  hour  is  come ;  now  things  are  likely  to  be  worse 
with  you  tlian  liitherto  they  have  been ;  when  you 
are  expelled  as  heretics,  they  will  kill  you,  and  think 
they  do  God  service,  and  others  will  think  so  too. " 

(1.)  You  will  find  them  really  cruel :  They  will 
till  you.  Christ's  sheep  have  been  accounted  as 
sheep  for  the  slaughter  ;  the  twelve  apostles  (we  are 
told)  were  all  put  to  death,  except  John.  Christ  had 
said,  (f/).  15.  27.)  Ye  shall  bear  witness,  jua-eiv^uTi 
— ye  shall  be  martyrs,  shall  seal  the  truth  with  your 
blood,  your  hearts'  blood. 

(2.)  You  will  find  them  seemingly  conscientious: 
they  will  think  they  do  God  service  ;  they  will  seem 
xttTjtiiv  5r§o5-<fsfsi» — to  offer  a  sacrifice  to  God ;  as 
those  that  cast  out  God's  servants  of  old,  and  said. 
Let  the  Lord  be  glorified,  Isa.  66.  5.  Note,  [1.]  It 
is  possible  for  those  that  are  real  enemies  to  God's 
service,  to  pretend  a  mighty  zeal  for  it.  The 
devil's  work  has  many  a  time  been  done  in  God's 
liverv,  and  one  of  the  most  mischievous  enemies 
Christianity  ever  had,  sits  in  the  tem/ile  of  God.  Nay, 
[2.]  It  is  common  to  patronise  an  enmity  to  reli- 
gion with  a  colour  of  duty  to  God,  and  service  to  his 
church.  God's  people  have  suffered  the  greatest 
hardships  from  conscientious  persecutors.  Paul 
verily  thought  he  ouerlit  to  do  what  he  did  against 
the  name  of  Jesus.  This  does  not  at  all  lessen  the 
sin  of  the  persecutors,  for  villanies  will  never  be  con- 
secrated by  putting  the  name  of  God  to  them  ;  but 
it  does  grcaten  the  sufferings  of  the  persecuted,  to 
die  under  the  character  of  being  enemies  to  God  ;  but 
there  will  be  a  resurrection  of  names,  as  well  as  of 
bodies,  at  the  great  day. 


III.  He  gives  them  the  true  reason  of  the  world's 
enmity  and  rage  against  them  ;  (ti.  3. )  "  TTiese  things 
will  they  do  unto  you,  not  because  you  have  done 
them  any  harm,  but  because  they  have  not  known  the 
Father,  nor  me.  Let  this  comfort  you,  that  none 
will  be  your  enemies  but  the  worst  of  men."    Note, 

1.  Many  that  pretend  to  know  God,  are  wretchedly 
ignorant  of  liini.  They  that  pretend  to  do  him  seri'ice, 
thought  they  knew  him,  but  it  was  a  wrong  notion 
they  had  of  him.  Israel  transgressed  the  covenant, 
and  yet  cried,  71/y  God,  we  know  thee,  Hos.  8.  1,  2, 

2.  They  that  are  ignorant  of  Christ,  cannot  have  any 
right  knowledge  of  God.  In  vain  do  men  pretend 
to  know  God  and  religion,  while  they  slight  Christ 
and  Christianity.  3.  Those  are  very  ignorant  indeed 
of  God  and  Christ,  that  think  it  an  acceptable  piece 
of  service  to  persecute  good  people.  They  that 
know  Christ,  know  that  he  came  not  into  the  world 
to  destroy  meii's  lives,  but  to  save  them  ;  that  he 
rales  by  the  power  of  truth  and  love,  not  of  fire  and 
sword.  Never  was  such  a  persecuting  church  as  that 
which  makes  ignorance  the  mother  of  devotion. 

IV.  He  tells  them  why  he  gave  them  notice  of  this 
now,  and  why  not  sooner. 

1.  Why  he  told  them  of  it  now  ;  {v.  4.)  not  to  dis- 
courage them,  or  add  to  their  present  sorrow  ;  nor 
did  he  tell  them  of  their  danger,  that  they  might  con- 
trive how  to  avoid  it,  but  that,  when  the  time  shall 
come  (and  you  may  be  sure  it  will  come)  you  may 
remember  that  I  told  you.  Note,  When  suffering 
times  come,  it  will  be  of  use  to  us  to  remember  what 
Christ  has  told  us  of  sufferings.  (1.)  That  our  belief 
of  Christ's  foresight  and  faithfulness  may  be  con- 
firmed ;  and,  (2.)  That  the  trouble  may  be  the  less 
grievous,  for  we  were  told  of  it  before,  and  we  took 
up  our  profession  in  expectation  of  it,  so  that  it  ought 
not  to  be  a  surpi'ise  to  us,  nor  looked  upon  as  a  wrong 
to  us.  As  Christ  in  his  sufferings,  so  his  followers  in 
their's,  should  have  an  eye  to  the  fulfilling  of  the 
scrifiture. 

2.  Why  he  did  not  tell  them  of  it  sooner ;  "  / 
s/iake  not  this  to  you  from  the  beginning  when  you 
and  I  came  to  be  first  acquainted,  because  7  was  with 
you."  (1.)  While  he  was  with  them,  he  bore  the 
shock  of  the  world's  malice,  and  stood  in  the  front  of 
the  battle  ;  against  him  the  powers  of  darkness 
levelled  all  their  force,  not  against  small  or  great, 
but  only  against  the  King  of  Israel,  and  therefore  he 
did  not  need  then  to  say  so  much  to  them  of  suffer- 
ing, because  it  did  not  fall  much  to  their  share  ;  but 
we  do  find  that  from  the  beginning  he  bid  them  pre- 
pare for  sufferings;  and  therefore,  (2.)  It  seems 
rather  to  be  meant  of  the  promise  of  another  Com- 
forter. This  he  had  said  little  of  to  them  at  the 
beginning,  because  he  was  himself  with  them  to 
instnict,  guide,  and  comfort  them,  and  then  they 
needed  not  the  promise  of  the  Spirit's  extraordinary 
presence.  The  children  of  the  bride-chamber  would 
not  have  so  much  need  of  a  comforter  till  the  bride- 
groom should  be  taken  away. 

V.  He  expresses  a  very  affectionate  concern  for 
the  present  sadness  of  his  disciples,  upon  occasion  of 
what  he  had  said  to  them  ;  (x:  5,  6.)  "  A^ow  I  am  to 
be  no  longer  with  you,  but  go  my  way  to  him  that 
sent  me,  to  repose  there,  after  this  fatigue  ;  and  none 
of  you  asketh  me  with  any  courage,  Hliither  goest 
thou  ?  But,  instead  of  inquiring  after  that  which 
would  comfort  you,  you  pore  upon  that  which  looks 
melancholy,  and  sorrow  has  filled  your  heart. " 

1,  He  had  told  them  that  he  was  about  to  leave 
them  ;  Xotv  I  go  my  way.  He  was  not  driven  away 
by  force,  but  voluntarily  departed  ;  his  life  was  not 
extorted  from  him,  but  deposited  by  him.  He  went 
to  him  that  sent  him,  to  give  an  account  of  his  nego- 
ciation.  Thus,  when  we  depart  out  of  this  world, 
we  go  to  him  that  sent  us  into  it,  which  should  make 
us  all  solicitous  to  live  to  good  purposes,  remember- 


ST.  JOHN,  XVI. 


ing  we  have  a  commission  to  execute,  which  must 
he  returned  at  a  certain  day. 

2.  He  had  told  them  what  hard  things  they  must 
suffer  when  he  was  gone,  and  that  they  must  not 
exjject  such  an  easy  quiet  life  as  they  had  liad.  Now, 
if  these  were  tlie  iegacies  lie  had  to  leave  to  them, 
who  had  left  all  for  him,  they  would  be  tempted  to 
think  the)'  had  made  a  sorry  bargain  of  it,  and  were, 
for  the  present,  in  a  consternation  about  it,  in  wliicli 
their  Master  sympathizes  with  them,  yet  blames 
them. 

(1.)  That  they  were  cai-eless  of  the  means  of  com- 
fort, and  did  not  stir  up  themselves  to  seek  it ;  Aone 
of  you  asks  tne,  M'hither  goest  thou?  Peter  had 
stai-ted  that  question,  {ch.  13.  36.)  and  Thomas  had 
seconded  it ;  {ch.  14.' 5.)  but  they  did  not  pursue  it, 
they  did  not  take  the  answer,  they  were  in  the  dark 
concerning  it,  and  did  not  enquire  further,  nor  seek 
for  fuller  satisfaction ;  they  did  not  continue  seek- 
ing, continue  knocking.  See  what  a  compassionate 
teacher  Christ  is,  and  how  condescending  to  the 
weak  and  ignorant  ?  Many  a  teacher  will  not  en- 
dure that  the  learner  should  ask  the  same  question 
twice  ;  if  he  cannot  take  a  thing  quickl)-,  let  him  go 
without  it ;  but  our  Lord  Jesus  knows  how  to  deal 
with  babes,  that  must  be  taught  with  precept  ufion 
precept.  If  the  disciples  here  would  have  pushed 
on  that  enquiry,  they  would  have  found  that  his  going 
away  was  for  his  advancement,  and  therefore  his 
departure  from  them  should  not  inordinately  trouljle 
them,  (for  why  should  they  be  against  his  prefer- 
ment ?)  and  for  their  advantage  ;  and  therefore  their 
sufferings  for  him  should  not  inordinately  trouble 
them  ;  for  a  sight  of  Jesus  at  the  right  harid  of  God, 
would  be  an  effectual  support  to  them,  as  it  was  to 
Stephen.  Note,  A  humble  believing  inquiry  into  the 
design  and  tendency  of  the  darkest  dispensations  of 
Providence,  would  help  to  reconcile  us  to  them,  and 
to  gi-ieve  the  less,  and  fear  the  less,  because  of  them  ; 
it  will  silence  us  to  ask.  Whence  come  they  ?  but 
will  abundantly  satisfy  us  to  ask,  Whither  go  they  ? 
for  we  know  they  work  for  good,  Rom.  8.  28. 

(2.)  That  they  were  too  intent,  and  pored  too 
much,  upon  the  occasions  of  their  grief;  Sorroiu  has 
Jilled  their  heart.  Christ  had  said  enough  to  fill  them 
with  joy  ;  {ch.  15.  11.)  but,  by  looking  at  that  only 
■which  made  against  them,  and  overlooking  that 
which  made  for  them,  they  were  so  full  of  sorrow, 
that  there  was  no  room  left  for  joy.  Note,  It  is  the 
common  fault  and  folly  of  melancholy  christians,  to 
dwell  only  upon  the  dark  side  of  the'cloud  ;  to  me- 
ditate nothing  but  terror,  and  turn  a  deaf  ear  to  the 
voice  of  joy  and  gladness.  That  which  filled  the 
disciples'  hearts  with  sorrow,  andhindei-ed  the  ope- 
ration of  the  cordials  Christ  administered,  was,  too 
great  an  affection  to  this  present  life.  They  were 
big  with  hopes  of  their  Master's  external  kingdom 
and  glory,  and  that  they  should  shine  and  reigii  with 
him  ;  and  now,  instead  of  that,  to  hear  of  nothing 
but  bonds  and  afflictions,  \.h\%  Jilled  them  with  sorrow. 
Nothing  is  a  greater  prejudice  to  our  joy  in  God,  than 
the  love  of  the  world  ;  and  the  sorrow  of  the  world, 
the  consequence  of  it. 

7.  Nevertheless  I  tell  you  the  truth ;  It 
is  expedient  for  you  that  I  go  away :  for 
if  I  go  not  away,  the  Comforter  will  not 
come  unto  you ;  but  if  I  depart,  I  will  send 
him  unto  you.  8.  And  when  he  is  come, 
he  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment :  9.  Of  sin, 
because  they  believe  not  on  me;  10.  Of 
righteousness,  because  I  go  to  my  Father, 
and  ye  see  me  no  more  ;   11.  Of  judgment. 

Vol.  v.— 5  T 


because  the  prince  of  this  world  is  judged. 
1 2.  I  have  yet  many  things  to  say  unto  you, 
but  ye  cannot  bear  them  now.  13.  How- 
beit  when  he,  the  Spirit  of  truth,  is  come, 
he  will  guide  you  into  all  truth,  for  he  shall 
not  speak  of  himself;  but  whatsoever  he 
shall  hear,  that  shall  he  speak  :  and  he  will 
siiew  you  things  to  come.  14.  He  shall 
glorify  me :  for  he  shall  receive  of  mine, 
and  shall  shew  it  unto  you.  1 5.  All  things 
that  the  Father  hath  are  mine :  therefore 
said  I,  tiiat  he  shall  take  of  mine,  and  shew 
it  unto  you. 

As  it  was  usual  with  the  Old  Testament  prophets 
to  comfort  the  church  in  its  calamities  with  the  pro- 
mise of  the  Messiah,  (Isa.  9.  6.  Mic.  5.  5.  Zech.  3. 
8.)  so,  the  Messiah  being  come,  the  promise  of  the 
Spirit  was  tlie  great  cordial,  and  is  still. 

Three  things  we  have  here  concerning  the  Com- 
forter's coming  : 

I.  That  Christ's  departure  was  absolutely  necessary 
tothe  Comforter's  coming,  v.  7.  The  disciples  were 
so  loath  to  believe  this,  that  Christ  saw  cause  to 
assert  it  with  a  more  than  ordinary  solemnity  ;  I  tell 
1,  ou  the  truth.  We  may  be  confident  of  the  truth  of 
eveiy  thing  that  Christ  has  told  us,  he  has  no  design 
to  impose  upon  us.  Now,  to  make  them  easy,  he 
here  tells  them, 

1.  In  general.  It  was  expedient  for  them  that  he 
should  go  away.  This  was  strange  doctrine,  but  if 
it  was  true,  it  was  comfortable  enough,  and  shewed 
them  how  absurd  their  sorrow  was  ;  It  is  expedient, 
not  only  for  me,  but  for  you  also,  that  I  go  away  ; 
though  they  do  not  see  it,  and  are  loath  to  believe  it, 
so  it  is.  Note,  (1.)  Those  things  often  seem  grievous 
to  us,  that  are  really  expedient  for  us  ;  and  particu- 
larly our  going  away  when  we  have  finished  our 
course.  (2. )  Our  Lord  Jesus  is  always  for  that  which 
is  most  expedient  for  us,  whether  we  think  so  or  no. 
He  deals  not  with  us  according  to  the  folly  of  our  own 
choices,  but  graciously  over-niles  them,  and  gives 
us  the  physic  we  are  loath  to  take,  because  he  knows 
it  is  good  for  us. 

2.  It  wa.i  therefore  expedient,  because  it  was  in 
order  to  the  sending  of  the  S/iirit.     Now  obser\-e, 

( 1. )  That  Christ's  going  was  in  order  to  the  Com- 
forter's  coming. 

[  1.  ]  This  is  expressed  negatively ;  If  I  go  not  away, 
the  Comforter  will  not  come.  And  why  not  ?  First, 
So  it  was  settled  in  the  divine  counsels  concerning- 
this  affair,  and  the  measures  must  not  be  altered  ; 
shall  the  earth  be  forsaken  for  them  ?  He  that  gives 
freely,  may  recai  one  gift  before  he  bestows  another  ; 
while  we  would  fondly  hold  all.  Secondly,  It  is  con- 
gruous enough  that  tlie  ambassador  extraordinary 
should  be  recalled,  before  the  envoy  come,  that  is 
constantly  to  reside.  Thirdly,  The  sending  of  the 
Spirit  was  to  be  the  fruit  of  Christ's  purchase,  and 
that  purchase  was  to  be  made  by  his  death,  which 
was  his  going  away.  Fourthly,  It  was  to  be  in  an- 
swer to  his  intercession  within  the  veil.  See  ch.  14. 
16.  Thus  must  this  gift  be  both  paid  for,  and  prayed 
for,  by  our  Lord  Jesus,  that  we  might  leai-n  to  put 
the  greater  value  upon  it.  Fifthly,  The  great  argu- 
ment the  Spirit  was  to  use  in  convincing  the  world, 
must  be,  Christ's  ascension  into  heaven,  and  his 
welcome  there.  See  it'.  10.  and  ch.  7.  39.  Lastly,  The 
disciples  must  be  weaned  from  his  bodily  presence, 
which  they  were  too  apt  to  dote  upon,  before  they 
were  duly  prepared  to  receive  the  spiritual  aids  and 
comforts  of  a  new  dispensation. 

[2.1  It  is  expressed  positively  ;  If  I  depart,  Ivrill 
send  him  to  you  ;  as  though  he  had  said,  "  Trust  me 


882 


ST.  JOHN,  XVI. 


to  provide  effectually  that  you  shall  be  no  losers  by 
my  departure. "  The  glorified  Redeemer  is  not  un- 
mindful of  his  church  on  earth,  nor  will  ever  leave  it 
•ivithout  its  necessary  supports.  Though  he  departs, 
he  sends  the  Comforter  ;  nay,  he  departs  on  purpose 
to  send  him.  '1  hus  still,  though  one  generation  of 
ministers  and  christians  depart,  another  is  raised  up 
in  their  room,  for  Christ  will  maintain  his  own  cause. 

(2.)  That  the  presence  of  Christ's  Spirit  in  his 
church  is  so  much  better,  and  more  desirable,  than 
his  bodily  presence,  that  it  was  really  expedient  for 
us  that  lie  should  go  away,  to  send  the  Comforter. 
His  coi-poral  presence  could  be  but  in  one  place  at 
one  time,  but  his  Spirit  is  everywhere,  in  all  places, 
at  all  times,  wherever  two  or  three  are  gathered  in 
his  name.  Christ's  bodily  presence  draws  men's  eyes, 
his  spirit  draws  their  hearts ;  that  was  the  letter  which 
kills,  his  S/iirit  gives  life. 

II.  That  the  coming  of  the  Sfiirit  was  absolutely 
necessary  to  the  carrying  on  of  Christ's  interest  on 
earth  ;  {v.  8. )  And  ivlien  he  is  come,  (i\Swv  ixEivot,  he 
that  is  sent,  is  willing  of  himself  to  come,  and  at  his 
first  coming  he  will  do  this  ;)  he  ivill  re/irove,  or, 
as  the  margin  reads  it,  he  ivill coni'ince  the  world,  by 
your  ministry,  concerning  sin,  righteousness,  and 
judgment. 

1.  See  here  what  the  office  of  the  Spirit  is,  and  on 
what  errand  he  is  sent:  (1.)  Torejirove.  The 
Spirit,  hy  the  word  and  conscience,  is  a  reprover; 
ministers  are  reprovers  by  office,  and  by  them  the 
Spirit  reproves,  h.)  To  convince.  It  is  a  law  term, 
and  speaks  the  office  of  the  judge  in  summing  up  the 
evidence,  and  setting  a  matter  that  has  been  long 
canvassed  in  a  clear  and  true  light.  He  shall  con- 
vince, that  is,  "He  shall  put  to  silence  the  adversa- 
ries of  Christ  and  his  cause,  by  discovering  and  de- 
monstrating the  falsehood  and  fallacy  of  that  which 
they  have  maintained,  and  the  truth  and  certainty 
of  that  wliich  thev  have  opposed. "  Note,  Convincing 
work,  is  the  Spirit's  work,  he  can  do  it  effectually, 
and  none  but  he  ;  man  may  open  the  cause,  but  it  is 
the  S/iirit  onlv  that  can  open  the  heart.  The  Spirit 
is  called  the'  Comforter,  {v.  7.)  and  here  it  is  said. 
He  shall  convince.  One  would  think  that  were  cold 
comfort,  but  it  is  the  method  the  S/iirit  takes,  first  to 
convince,  and  then  to  comfort ;  first  to  open  the 
wound,  and  then  apply  healing  medicines.  Or, 
taking  conviction  more  generally,  for  a  demonstra- 
tion of  what  is  right,  it  intimates  that  the  Spirit's 
comforts  are  solid',  and  grounded  upon  truth. 

2.  See  who  tliey  are,  Avhom  he  is  to  reprove  and 
convince  ;  the  world,  both  Jew  and  Gentile.  (1. )  He 
shall  give  Me  TOOr/rf  the  most  powerful  means  of  con- 
viction, for  the  apostles  shall  go  into  all  the  world, 
backed  bv  the  S/iirit,  to  preach  the  gospel,  fully 
proved.  He  shall  sufficiently  provide  for  the  taking 
off  and  silencing  of  the  objections  and  prejudices  of 
the  world  against  the  gospel.  Many  an  infidel  was 
convinced  of  all,  and  judged  of  all,  1  Cor.  14.  24. 
(2. )  He  shall  effectually  and  savingly  convince  many 
in  the  world,  some  in  every  age,  in  every  place,  in 
order  to  their  conversion  to  the  faith  of  Christ.  Now 
this  was  an  encouragement  to  the  disciples,  in  refer- 
ence to  the  difficulties  thev  were  likely  to  meet  with, 
[1.]  That  they  should  see  good  done,  Satan's  king- 
dom fall  like  'li!(hlning,  which  would  be  their  joy, 
as  it  was  his.  Even  this  malig^iant  world  the  Sfiirit 
shall  work  upon  ;  and  the  conviction  of  sinners  is  the 
comfort  of  faithful  ministers.  [2.]  That  this  would 
be  the  fruit  of  their  services  and  sufferings,  these 
should  contribute  very  much  to  this  good  work. 

3.  See  what  the  Sfiirit  shall  convince  the  world  of. 
(!.■)  Of  am,  (ti.  9.)  because  they  believe  not  on  me. 
[1.]    The  Spirit  is  sent  to  convince  sinners  of  sin, 

not  barely  to  tell  them  of  it ;  in  conviction  there  is 
more  than  that,  it  is  to  prove  it  upon  them,  and  force 
them  to  own  it,  as  they  {ch.  8.  9.)  that  were  convict- 


ed of  their  own  consciences;  Make  them  to  know  their 
abominations.  The  Spirit  convinces  of  the  fact  of 
sin,  that  we  have  done  so  and  so ;  of  the  fault  of  sin, 
tliat  we  have  done  ill  in  doing  so ;  of  the  folly  of  sin, 
that  we  have  acted  against  right  reason,  and  our  true 
interest ;  of  the  Jilth  of  sin,  that  by  it  we  are  become 
odious  to  God ;  of  the  fountain  of  sin,  the  corrupt 
nature  ;  and  lastly,  of  the  fruit  of  sin,  that  the  end 
thereof  is  death.  The  Spirit  demonstrates  the  de- 
pravity and  degeneracy  of  the  whole  world,  that  all 
the  world  is  guilty  before  God. 

[2.]  Tlie  Spirit,  in  conviction,  fastens  especially 
upon  the  sin  of  unbelief,  their  not  believing  in  Christ, 

JFirst,  As  the  gi-eat  reigning  sin.  There  was,  and 
is,  a  world  of  people,  that  believe  not  in  Jesus  Christ, 
and  they  are  not  sensible  that  it  is  their  sin  ;  natural 
conscience  tells  them  that  murder  and  theft  are  sins; 
but  it  is  a  supernatural  work  of  the  Spirit  to  convince 
them  that  it  is  a  sin  to  suspend  their  belief  of  the 
gospel,  and  to  reject  the  salvation  offered  by  it.  Na- 
tural religion,  after  it  has  given  us  its  best  discove- 
ries and  directions,  lays  and  leaves  us  under  this  fiir- 
ther  obligation,  that  whatever  divine  revelation  shall 
be  made  to  us  at  any  time,  with  sufficient  evidence 
to  prove  it  divine,  we  accept  it,  and  submit  to  it ; 
which  law  they  transgress,  who,  when  God  speak- 
eth  to  us  by  his  Son,  refuse  him  that  speaketh ;  and 
therefore  it  is  sin. 

Secondly,  As  the  great  ruining  sin.  Every  sin  is 
so  in  its  own  nature,  no  sin  is  so  to  them  that  believe 
in  Christ ;  so  that  it  is  unbelief  that  damns  sinners ; 
it  is  because  of  that,  that  they  cannot  enter  into  rest, 
that  they  cannot  escape  the  wrath  of  God  ;  it  is  a  sin 
against  the  remedy. 

Thirdly,  As  that  which  is  at  the  bottom  of  aU  sin ; 
so  Calvin  takes  it.  The  Spirit  shall  convince  the 
world,  that  the  true  reason  why  sin  reigns  among 
them,  is,  because  they  are  not  by  faith  united  to 
Christ.  N'e putemus  vel guttam  unam  rectitudinia 
sine  Christo  nobis  inesse — Let  us  not  suppose  that, 
apart  from  Christ,  we  have  a  drop  of  rectitude.  Cal- 
vin. 

(2.)  Of  righteousness,  because  I  go  to  my  Father, 
and  ye  see  me  no  more,  {v.  10.)  We  may  under- 
stand this, 

[  1.  ]  Of  Christ's  personal  righteousness.  He  shall 
convince  the  world,  that  Jesus  of  JVazareth  was 
Christ  the  righteous,  (1  John  2.  1.)  as  the  centurion 
owned,  (Luke  23.  47.)  Certainly  this  was  a  righ- 
teous man.  His  enemies  put  him  under  the  worst 
of  characters,  and  multitudes  were  not,  or  would 
not,  be  convinced  but  that  he  was  a  bad  man,  which 
strengthened  their  prejudices  against  his  doct)-ine ; 
but  he  is  justified  by  the  Spirit,  (1  Tim.  3.  16.)  he 
is  proved  to  be  a  righteous  man,  and  not  a  deceiver ; 
and  then  the  point  is  in  effect  gained ;  for  he  is  either 
the  great  Redeemer,  or  a  great  cheat ;  but  a  cheat 
we  are  sure  he  is  not. 

Now  by  what  medium  or  argument  will  the  Spirit 
convince  men  of  the  sincerity  of  our  Lord  Jesus .' 
Why,  First,  Their  seeing  him  no  more,  will  contri- 
bute something  toward  the  removal  of  their  preju- 
dices ;  they  shall  see  him  no  more,  in  the  likeness  of 
sinful  flesh,  in  the  form  of  a  servant,  which  made 
them  slight  him.  Moses  was  more  respected  after 
his  removal  than  before.  But,  Secondly,  His  going 
to  the  Father  would  be  a  full  conviction  of  it.  The 
coming  of  the  Sfiirit,  according  to  the  promise,  was 
a  proof  of  Christ's  exaltation  to  God's  right  hand, 
(Acts  2.  33.)  and  that  was  a  demonstration  of  his 
righteousness  ;  for  the  holy  God  would  never  set  a 
deceiver  at  his  right  hand. 

[2.]  Of  Christ's  righteousness,  communicated  to 
MS  for  our  justification  and  salvation  ;  that  everlast- 
ing righteousness,  which  Messiah  was  to  bring  in, 
Dan.  9.  24.     Now, 

First,  The  Sfiirit  shall  convince  men  of  this  righ- 


ST.  JOHN,  XVI. 


883 


teousness;  having  by  convictions  of  sin  shewed  them 
their  need  of  a  righteousness,  lest  that  drive  them  to 
despair,  he  will  shew  them  where  it  is  to  be  had, 
and^how  they  may,  upon  theif  believing,  be  acquit- 
ted from  guilt,  and  accepted  as  righleous  in  God's 
iight.  It  was  hard  to  convince  those  of  this  r(^A- 
teousness,  that  went  about  to  establish  their  ovm  ; 
(Rom.  10.  3.)  but  the  S/iirit  will  do  it. 

Secondly,  Christ's  ascension  is  the  great  argument 
proper  to  convince  men  of  this  righteousness  ;  I  go 
to  the  Father,  and,  as  an  evidence  of  my  welcome 
with  him,  you  shall  see  me  no  more.  If  Christ  had 
left  any  part  of  his  undertaking  unfinished,  he  had 
been  sent  back  again ;  but  now  we  are  sure  he  is  at 
the  right  hand  of  God,  we  are  sure  of  being  justified 
through  him. 

(3.)  Of  judgment,  because  the  firince  of  this -world 
is  judged,  v.  11.     Observe  here, 

[1.]  The  devil,  the  prince  of  this  world,  wSiS  judg- 
ed; was  discovered  to  be  a  great  deceiver  and  de- 
stroyer ;  and  as  such,  judgment  was  entered  against 
him,  and  execution  in  part  done.  He  was  cast  out 
of  the  Gentile  world,  when  his  oracles  were  silenced, 
and  his  altars  deserted ;  cast  out  of  the  bodies  of 
many,  in  Christ's  name,  which  miraculous  power 
continued  long  in  the  church  ;  he  was  cast  out  of  the 
souls  of  people  by  the  grace  of  God  working  with 
the  gospel  of  Christ ;  he  Jell  as  lightning  from  hea- 
ven. 

[2.]  This  is  a  good  argument  wherewith  the  S/ii- 
rit  convinces  the  nvorld  of  judgment,  that  is.  First, 
Of  inherent  holiness  and  sanctification,  Matt.  12.  18. 
By  the  judgment  of  the  prince  of  this  -world,  it  ap- 
pears that  Christ  is  stronger  than  Satan,  and  can 
disarm  and  dispossess  him,  and  set  up  his  throne 
upon  the  ruins  of  his.  Secondly,  Of  a  new  and  bet- 
ter dispensation  of  things.  He  shall  shew  that 
Christ's  errand  into  the  -world,  was  to  set  things  to 
right  in  it,  and  to  introduce  times  of  reformation  and 
regeneration;  and  he  proves  it  by  this,  that  the  prince 
of  this  -world,  the  great  master  of  misrule,  is  judged 
and  expelled.  All  will  be  well  when  his  power  is 
broken,  who  made  all  the  mischief.  Thirdly,  Of 
the  power  and  dominion  of  the  Lord  Jesus.  He  shall 
convince  the  -world  that  all  judgment  is  committed 
to  him,  and  that  he  is  the  Lord  of  all ;  which  is  evi- 
dently this,  that  he  has  judged  the  prince  of  this 
-world,  has  broken  the  serpent's  head,  destroyed  him 
that  had  the  poiver  of  death,  and  spoiled  principali- 
ties ;  if  Satan  be  thus  subdued  by  Christ,  we  may 
be  sure  no  other  power  can  stand  before  him. 
Fourthly,  Of  the  final  day  of  judgment ;  all  the  ob- 
stinate enemies  of  Christ's  gospel  and  kingdom  shall 
certainly  be  reckoned  with  at  last,  for  the  devil,  their 
ringleader,  is  judged. 

III.  That  the  coming  of  the  Spirit  would  be  of  un- 
speakable advantage  to  the  disciples  themselves ;  the 
Spirit  has  work  to  do,  not  only  on  the  enemies  of 
Christ,  to  convince  and  humble  them,  but  upon  his 
servants  and  agents,  to  instruct  and  comfort  them  ; 
and  therefore  it  was  expedient  for  them  that  he  should 
go  a-way. 

1.  He  intimates  to  them  the  tender  sense  he  had 
of  their  present  weakness  ;  (tl  12.)  I  have  yet  many 
things  to  say  unto  you,  (not  which  should  have  been 
said,  but  which  he  could  and  would  have  said,)  but 
ye  cannot  bear  them  noiu.  See  what  a  teacher  Christ 
is!  (l.)None  like  him  for  copiousness ;  when  he 
has  said  much,  he  hath  still  ma7iy  things  more  to 
say  ;  treasures  of  -taisdom  and  knoivledge  are  hid  in 
him;  we  are  not  straitened  in  him,  if  we  be  not  strait- 
ened in  ourselves.  (2.)  None  like  him  for  compas- 
sion ;  he  would  have  told  them  more  of  the  things 
pertaining  to  the  kingdom  of  God,  particularly  of 
the  rejection  of  the  Jews  and  the  calling  of  the  Gen- 
tiles, but  they  could  not  bear  it,  it  would  have  con- 
founded and  stumbled  them,  rather  than  have  given 


them  any  satisfaction.  When,  after  his  resurrec- 
tion, they  spake  to  him  of  restoring  the  kingdom  to 
Israel,  he  referred  them  to  the  coming  of  the  Holy 
Ghost,  by  which  they  should  receive  poiver  to  bear 
those  discoveries  which  were  so  contrary  to  the  no- 
tions they  had  received,  that  they  could  not  bear 
them  nonv. 

2.  He  assures  them  of  sufficient  assistances,  by  tha 
pouring  out  of  ttie  Spirit.  They  were  now  conscious 
to  themselves  of  great  dulness,  and  many  mistakes ; 
and  what  shall  they  do  now  their  Master  is  leaving 
them  ?  "  But  -ivhen  he,  the  Spirit  of  truth,  is  come, 
you  will  be  easy,  and  all  will  be  well."  Well  in- 
deed !  for  he  shall  undertake  to  guide  the  apostles, 
and  glorify  Christ. 

(1.)  To  guide  the  apostles ;  he  will  take  care, 

[1.]  That  they  do  not  miss  their  way ;  He  ivill 
guide  you;  as  the  camp  of  Israel  was  guided  through 
the  wilderness  by  the  pillar  of  cloud  and  fire.  The 
Spirit  guided  their  tongues  in  speaking,  and  their 
pens  in  writing,  to  secure  them  from  mistakes.  The 
Spirit  is  given  us  to  be  our  guide,  (Rom.  8.  14.)  not 
only  to  shew  us  the  way,  but  to  go  along  with  us,  by 
his  continued  aids  and  influences. 

[2.]  That  they  do  not  come  short  of  their  end  ; 
He  -will  guide  them  into  all  truth,  as  the  skilful  pilot 
guides  the  ship  into  the  port  it  is  bound  for.  To  be 
led  into  a  truth,  is  more  than  barely  to  know  it ;  it 
is  to  be  intimately  and  experimentally  acquainted 
with  it ;  to  be  piously  and  strongly  affected  with  it; 
not  only  to  have  the  notion  of  it  in  our  heads,  but  the 
relish,  and  savour,  and  power  of  it  in  our  hearts ;  it 
denotes  a  gradual  discovery  of  truth  shining  more 
and  more  ;  "  He  shall  lead  you  by  those  truths  that 
are  plain  and  easy,  to  those  that  are  more  difficult," 

But  how  into  all  truth  ?  The  meaning  is. 

First,  Into  the  whole  truth  relating  to  their  em- 
bassy ;  whatever  was  needful  or  useful  for  them  to 
know,  in  order  to  the  due  discharge  of  their  office, 
they  should  be  fully  instructed  in  ;  what  truths  they 
were  to  teach  others,  the  Spirit  would  teach  them, 
would  give  them  the  understanding  of,  and  enable 
them  both  to  explain  and  to  defend. 

Secondly,  Into  nothing  but  the  truth ;  All  that  he 
shall  guide  you  into,  shall  be  truth;  (1  John  2.  27.) 
the  anointing  is  truth. 

In  the  following  words  he  proves  both  these  : 

1.  "  The  Spirit  shall  teach  nothing  but  the  truth, 
for  he  shall  not  speak  of  himself  any  doctrine  dis- 
tinct from  mine,  but  ivhatsoeiier  he  shall  hear,  and 
knows  to  be  the  mind  of  the  Father,  that,  and  that 
only,  shall  he  s/ieak."  This  intimates,  (1.)  That  the 
testimony  of  the  Spirit,  in  the  word  and  by  the  apos- 
tles, is  what  we  may  rely  upon.  The  Spirit  knows 
and  searches  all  things,  even  the  deep  things  of  God, 
and  the  apostles  received  that  Spirit ;  (1  Cor.  2.  10, 
11.)  so  that  we  may  venture  our  souls  upon  the  Spi- 
rit's word.  (2. )  That  the  testimony  of  the  Spirit 
always  concurs  with  the  word  of  Christ, /or  he  does 
not  speak  of  himself,  has  no  separate  interest  or  in- 
tention of  his  own,  but,  as  in  essence,  so  in  records, 
he  is  one  -ivith  the  Father  and  the  So?t,  1  John  5.  7. 
Men's  word  and  spirit  often  disagree,  but  the  eter- 
nal Word  and  the  eternal  Spirit  never  do. 

2.  "  He  shall  teach  you  all  truth,  and  keep  back 
nothing  that  is  profitable  for  you,  for  he  irill  she-w 
you  things  to  come."  The  Spirit  was  in  the  apos- 
tles a  Spirit  of  prophecy ;  it  was  foretold  he  should 
be  so,  (Joel  2.  28. )  and  he  was  so.  The  Spirit  she-w 
ed  them  things  to  come,  as  .-Vets  11.  28. — 20.  23.- 
21.  11.  The'S/iirit  spake  of  the  apostacy  of  the  lat 
ter  times,  1  Tim.  4.  1.  John,  when  he  -ivas  in  the 
S/iirit,  had  things  to  come  shelved  him  in  vision. 
Now  this  was  a  great  satisfaction  to  their  own  minds, 
and  of  use  to  them  in  their  conduct,  and  was  also  a 
great  confirmation  of  their  mission.  Jansenius  has 
a  pious  note  upon  this :  We  should  not  grudge  that 


884 


ST.  JOHN,  XVI. 


the  Sfiirit  does  not  now  shem  us  things  to  come  in  this 
world,  as  he  did  to  tlie  apostles ;  let  it  suffice,  that 
t/ie  Sfiirit  in  the  word  hath  shewed  us  things  to  come 
in  the  other  world,  which  are  our  chief  concern. 

(2.)  The  Spirit  undertook  to  glorify  Christ,  v.  14, 
15. 

[1.]  Even  the  sending  of  the  Sfiirit  was  the  glo- 
rifying of  Christ.  God  the  Father  glorified  him  in 
heaven,  and  the  Sfiirit  glorified  him  on  eartli.  It 
was  the  honour  of  the  Redeemer,  that  the  Sfiirit  was 
both  sent  in  his  name,  and  sent  on  his  errand,  to 
carry  on  and  perfect  his  undertaking.  All  the  gifts 
and  graces  of  the  Sfiirit,  all  the  preaching  and  all  the 
writing  of  the  apostles,  under  the  influence  of  the 
Sfiirit,  the  tongues,  and  miracles,  were  to  glorify 
Christ. 

[2.]  77ie  Sfiirit  glorified  Christ,  by  leading  his 
followers  into  the  truth  as  it  is  in  Jesus,  Eph.  4.  21. 
He  assures  them. 

First,  That  the  Sfiirit  should  communicate  the 
things  of  Christ  to  them  ;  lie  shall  receriie  of  mine, 
end  shall  shew  it  unto  you.  As  in  essence  he  pro- 
ceeded from  the  Son,  so  in  influence  and  operation 
he  derives  from  him.  He  shall  tal:e,  in.  i-«i/xu — of 
that  which  is  mine.  All  that  the  Sfiirit  shews  us, 
that  is,  applies  to  us,  for  our  instruction  and  comfort, 
all  th:it  he  gives  us  for  our  strength  and  quickening, 
and  all  he  secui'es  and  seals  to  us,  did  all  belong  to 
Christ,  and  was  had  and  receh<ed  from  him.  All 
was  his,  for  he  bought  it,  and  paid  dear  for  it,  and 
therefore  he  had  reason  to  call  it  his  own  ;  his,  for 
he  first  received  it ;  it  was  gi\en  him  as  the  Head 
of  the  cliurch,  to  be  derived  from  him  to  all  his 
members.  The  Sfiirit  came  not  to  erect  a  new  king- 
dom, but  to  advance  and  establish  the  same  kingdom 
that  Christ  had  erected,  to  maintain  the  same  in- 
terest, and  pursue  tlie  same  design  ;  those  thei-efore 
who  pretend  to  the  Sfiirit,  and  yet  vilifv  Christ,  give 
tliemselves  the  lie,  for  lie  came  to  glorify  Christ. 

Secondly,  That  herein  the  things  of  God  should 
be  communicated  to  us;  lest  any  should  think  that 
tlie  receiving  of  this  would  not  make  them  much  the 
richer,  he  adds,  ylll  things  that  the  Father  has,  are 
mine.  As  God,  all  that  self-existent  light  and  self- 
sufficient  happiness  which  the  Father  has,  he  has ; 
as  Mediator,  all  things  are  delivered  to  him  of  the 
Father;  (Matt,.,  11.  27.)  all  that  grace  and  truth 
wTiich  God  designed  to  shew  to  us,  he  lodged  in  the 
hands  of  the  I.,ord  Jesus,  Col.  1.  19.  Spiritual  bles- 
sings in  heavenly  things  are  given  by  the  Father  to 
the  Son  for  us,  aiid  the  Son  entrusts  the  Sfiirit  to  con- 
vey them  to  us.  Some  apply  it  to  that  which  goes 
just  before  ;  /Je  shall  shew  you  things  to  come,  and 
so  It  is  explained  by  Rev.  1.  1.  God  gave  it  to  Christ, 
and  he  signified  it  to  John,  who  wrote  what  the  S/ii- 
rit  said.  Rev.  3.  1,  6. 

16,  A  little  while,  and  ye  shall  not  see 
me :  and  again,  a  little  while,  and  ye  shall 
see  me,  because  I  go  to  the  Father.  1 7. 
Then  said  some  of  his  disciples  among  them- 
selves. What  is  this  that  he  saith  unto  us, 
A  little  while,  and  ye  shall  not  see  me :  and 
again,  a  little  while,  and  ye  shall  see  me : 
and.  Because  I  go  to  the  Father  ?  1 8. 
They  said  therefore.  What  is  this  that  he 
saith,  A  little  while  ?  we  cannot  tell  what 
he  saith.  19.  Now  Jesus  knew  that  they 
were  desirous  to  ask  him,  and  said  unto 
tliem,  Do  ye  enquire  among  yourselves  of 
that  I  said,  A  little  while,  and  ye  sliall  not 
see  me :  and  again,  a  little  while,  and  ye 
shall  see  me  ?     20.  Verily,  verily,  I  say 


unto  you.  That  ye  shall  weep  and  lament, 
but  the  world  shall  rejoice :  and  ye  shall  be 
sorrowful,  but  your  sorrow  shall  be  turned 
into  joy.  2 1 .  A  woman  when  she  is  in  tra- 
vail hath  sorrow,  because  her  hour  is  come : 
but  as  soon  as  she  is  delivered  of  the  child, 
she  remembereth  no  more  the  anguish,  for 
joy  that  a  man  is  born  into  the  world.  22. 
And  ye  now  therefore  have  sorrow :  but  I 
will  see  you  again,  and  your  heart  shall 
rejoice,  and  your  joy  no  man  taketh  from 
you. 

Our  Lord  Jesus,  for  the  comfort  of  his  sorrowful 
disciples,  here  promises  that  he  would  visit  them 
again. 

I.  Observe  the  intimation  he  gave  them  of  the 
comfort  he  designed  them,  v.  16.  Here  he  tells 
them, 

1.  That  they  should  now  shortly  lose  the  sight  of 
him ;  A  little  while,  and  ye  that  have  seen  me  so  long, 
and  still  desire  to  see  me,  shall  not  see  me ;  and  there- 
fore if  they  had  any  good  question  to  ask  him,  they 
must  ask  quickly,  for  he  was  now  taking  his  leave 
of  them.  Note,  It  is  good  to  consider  how  near  to  a 
period  our  seasons  of  grace  are,  that  we  may  be 
quickened  to  improve  them  while  they  are  conti- 
nued. Now  our  eyes  see  our  teachers,  see  the  days 
of  the  Son  of  man  ;  but,  perhaps,  yet  a  little  while 
and  we  shall  not  see  them.  They  lost  the  sight  of 
Christ,  (1.)  At  his  death,  when  he  withdrew  fi-om 
this  world,  and  never  after  shewed  himself  openly 
in  it.  The  most  that  deatli  does  to  our  christian 
friends,  is,  to  take  them  out  of  our  sight,  not  out  of 
being,  not  out  of  bliss,  not  out  of  all  relation  to  us, 
only  out  of  sight,  and  then  not  out  of  mind.  (2. )  At 
his  ascension,  when  he  withdrew  from  them,  (who, 
after  his  resuiTection,  had  for  some  time  conversed 
with  him,)  out  of  their  sight ;  a  cloud  received  him, 
and,  though  they  looked  up  steadfastly  after  him, 
they  saw  him  no  more.  Acts  1.  9,  10.  2  Kings  2.  12. 
See  2  Cor.  5.  16. 

2.  That  yet  they  should  speedily  recover  the  sight 
of  him  ;  Again  a  little  while,  and  ye  shall  see  me,  and 
therefore  ye  ought  not  to  sorrow  as  those  that  have 
no  hofie ;  his  farewell  was  not  a  final  farewell,  they 
should  see  him  again,  (1.)  At  his  resurrection,  soon 
after  his  death,  when  he  shewed  himself  alive,  by 
many  infallible  proofs,  and  this  in  a  very  little  while, 
not  forty  hours.  See  Hos.  6.  2.  (2. )  By  the  pour- 
ing out  of  the  Sfiirit,  soon  after  his  ascension,  which 
scattered  the  mists  of  ignorance  and  mistakes  they 
were  almost  lost  in,  and  gave  them  a  much  clearer 
insight  into  the  mysteries  of  Christ's  gospel  than 
they  had  yet  had.  The  Sfiirit's  coming  was  Christ's 
visit  to  his  disciples,  not  a  transient  but  a  permanent 
one,  and  such  a  visit  as  abundantly  retrieved  the 
sight  of  him.  (3.)  At  his  second  coming.  They  saw 
hi?n  again  as  they  removed  one  by  one  to  him  at 
death,  and  they  shall  all  see  him  together  at  the  end 
of  time,  when  he  shall  come  in  the  clouds,  and  every 
eye  shall  see  him.  It  might  be  tnily  said  of  this, 
that  it  was  but  a  little  while,  and  they  should  see 
him;  for  what  are  the  days  of  time,  to  the  days  of 
eternity  ?  2  Pet.  3.  8,  9. 

The  reason  given  is,  "  Becau.te  I  go  to  the  Father, 
and  therefore,"  [1.]  "I  must  leave  you  for  a  time, 
because  my  l)usiness  calls  me  to  the  upper  world, 
and  you  must  be  content  to  want  me,  for  really  my 
business  is  your's."  [2.]  "Therefore  you  shall  see 
me  again  shortly,  for  the  Father  will  not  detain  me 
to  your  prejudice.  If  I  go  upon  your  errand,  you 
shall  see  me  again  as  soon  as  my  business  is  done, 
as  soon  as  is  convenient"    It  should  seem,  all  this 


ST.  JOHN,  XVI. 


885 


refers  rather  to  his  going  away  at  death,  and  return 
at  his  resurrection,  than  his  going  away  at  his  as- 
cension, and  his  return  at  the  end  of  time  ;  for  it  was 
his  death  that  was  their  grief,  not  his  ascension, 
(Luke  24.  52.)  and  between  his  death  and  resurrec- 
tion it  was  indeed  a  little  while.  And  it  maybe  read, 
not,  yet  a  little  while,  (it  is  not  'iti  ^ixjov,  as  it  is  ch. 
12.  35. )  but  fM)c^»—for  a  little  while  ye  shall  not  see 
me,  namely,  the  three  days  of  his  lying  in  the  grave; 
and  again,  _^r  a  little  while  ye  shall  see  me,  namely, 
the  forty  days  between  his  resurrection  and  ascen- 
sion. Thus  we  may  say  of  our  ministers  and  chris- 
tian friends,  Yet  a  little  while,  and  we  shall  not  see 
them,  either  they  must  leave  us,  or  we  leave  them, 
but  it  is  certain  that  we  must  part  shortly,  and  yet 
not  part  for  ever.  It  is  but  a  good  night  to  them 
whom  we  hope  to  see  vixthjoy  in  the  morning. 

II.  The  perplexity  of  the  disciples  upon  the  inti- 
mation given  them  ;  they  were  at  a  loss  what  to 
make  of  it ;  {y.  17,  18.)  Some  of  them  said,  softly, 
among  themselves,  either  some  of  the  weakest,  that 
were  least  able,  or  some  of  the  most  inquisitive,  that 
were  most  desirous  to  understand  him.  What  is  this 
that  he  saith  to  us  ?  Though  Christ  had  often  spoken 
to  this  purport  before,  yet  still  they  were  in  the 
dark ;  though  firecefit  be' upon  precept,  it  is  in  vain, 
unless  God  give  the  understanding.     Now  see  here, 

1.  The  disciples'  weakness,  in  that  they  could  not 
understand  so  plain  a  saying  which  Christ  had  al- 
ready given  them  a  key  to,  having  told  them  so  often 
in  plain  terms  that  he  should  be  killed,  and  the  third 
day  rise  again ;  yet,  say  they,  We  cannot  tell  what 
he  saith  ;  for,  (1.)  Sorrow  had  filled  their  heart,  and 
made  them  unapt  to  receive  the  iYnpressions  of  com- 
fort The  darkness  of  ignorance  and  the  darkness 
of  melancholy  commonly  increase  and  thicken  one 
another ;  mistakes  cause  griefs,  and  then  griefs  con- 
firm mistakes.  (2. )  The  notion  of  Christ's  secular 
kingdom  was  so  deeply  rooted  in  them,  that  they 
could  make  no  sense  at  all  of  those  sayings  of  his, 
which  they  knew  not  ho\y  to  reconcile  with  that  no- 
tion. WKen  we  think  the  scripture  must  be  made 
to  agree  with  the  false  ideas  we  have  imbibed,  no 
wonder  that  we  complain  of  its  difficulty  ;  but  when 
our  reasonings  are  captivated  to  revelation,  the  mat- 
ter becomes  easy.  (3.)  It  should  seem,  that  which 
puzzled  them,  was  the  little  while.  If  he  must  go  at 
last,  yet  they  could  not  conceive  how  he  should  leave 
them  quickly,  when  his  stay  hitherto  had  been  so 
short,  and  so  little  while,  comparatively.  Thus  it  is 
hard  for  us  to  represent  to  ourselves  that  change  as 
near,  which  yet  we  know  will  come  certainly,  and 
may  come  suddenly.  When  we  are  told.  Yet  a  little 
while,  and  we  must^o  hence  ;  Yet  a  little  while,  and 
we  must  give  up  our  account ;  we  know  not  how  to 
digest  it ;  for  we  always  took  the  vision  to  be  for  a 
great  while  to  come,  Ezek.  12.  27. 

2.  Their  willingness  to  be  instructed,  ^^^len  they 
were  at  a  loss  about  the  meaning  of  Christ's  words, 
they  conferred  together  upon  it,  and  asked  help  of 
one  another.  By  mutual  converee  about  divine  things 
we  both  borrow  the  light  of  others,  and  improve  our 
own.  Observe  how  exactly  they  repeat  Christ's 
words.  Though  we  cannot  fully  solve  every  diffi- 
culty we  meet  with  in  scripture,  yet  we  must  nof 
therefore  throw  it  by,  but  revolve  what  we  cannot 
explain,  and  wait  till  God  shall  reveal  even  this  unto 
us. 

III.  The  further  explication  of  what  Christ  had 
said. 

1.  See  herewhy  Christ  explained  it;  (v.  19.)  be- 
cause he  knew  they  were  desirous  to  ask  him,  and 
designed  it.  Note,  The  knots  we  cannot  untie,  we 
must  bring  to  him  who  alone  can  give  an  understand- 
ing. Christ  knew  they  were  desirous  to  ask  him,  but 
were  bashful  and  ashamed  to  ask.  Note,  Christ 
takes  cognizance  of  pious  desires,  though  they  be 


not  as  yet  offered  up,  the  groaninga  that  cannot  be 
uttered,  and  even  prevents  them  with  the  blessings 
of  his  goodness.  Christ  instructed  those  who  he 
knew  were  desirous  to  ask  him,  though  they  did  not 
ask.     Before  we  call,  he  answers. 

Another  reason  why  Christ  explained  it,  was,  be- 
cause he  observed  them  canvassing  this  matter 
among  themselves;  "Do  ye  inquire  this  among 
yourselves?  Well,  I  will  make  it  easy  to  you. 
This  intimates  to  us  who  they  are  that  Christ  will 
teach  :  (1. )  The  humble  that  confess  their  ignorance, 
for  so  much  their  inquiry  implied.  (2. )  The  diligent, 
that  use  the  means  they  have;  "Do  ye  inquire? 
You  shall  be  taught.  To  him  that  hath,  shall  be 
given." 

2.  See  here  hovi  he  explained  it ;  not  by  a  nice 
and  critical  descant  upon  the  words,  but  by  cringing 
the  thing  more  closely  to  them  ;  he  had  told  them 
of  not  seeing  him,  ayid  seeing  hiin,  and  they  did  not 
apprehend  that,  and  therefore  he  explains  it  by  their 
sorrowing  and  rejoicing,  because  we  commonly 
measure  things  according  as  they  affect  us;  {y. 
20.)  Ye  shall  weep  and  lament,  iov  my  departure, 
but  the  world  shall  rejoice  in  it ;  and  ye  shall  be  sor- 
rowful, whUe  I  am  absent,  but,  upon  my  return  to 
you,  your  sorrow  wUl  be  turned  into  joy.  But  he 
says  nothing  of  the  little  while,  because  he  saw  that 
perplexed  them  more  than  any  thing  ;  and  it  is  no 
matter  for  our  knowing  the  times  and  the  seasons. 
Note,  Believers  have  joy  or  sorrow,  according  as 
they  have  or  have  not  a  sight  of  Christ,  and  the  to- 
kens of  his  presence  with  them. 

What  Christ  says  here,  andi;.  21,  22.  of  their  sor- 
row and  joy,  ' 

(1.)  Is  primarily  to  be  linderstood  of  the  present 
state  and  circumstances  of  the  disciples,  and  so  we 
have, 

[1.]  Their  grief  foretold  ;  Ye  shall  weep  and  la- 
ment, and  ye  shall  be  sorrowful.  The  sufferings  of 
Christ  could  not  but  be  the  sorrow  of  his  disciples, 
they  wept  for  him  because  they  loved  him  ;  the 
pain  of  our  friend  is  a  pain  to  ourselves  ;  when  they 
slept,  it  was  for  sorrow,  Luke  22.  45.  They  wept 
for  themselves,  and  their  own  loss,  and  the  sad  ap- 
prehensions they  had  of  what  would  become  of  them 
when  he  was  gone.  It  could  not  but  be  a  grief  to 
lose  him  for  whom  they  had  left  their  all,  and  from 
whom  they  expected  so  much.  Christ  has  given 
notice  to  his  disciples  beforehand  to  expect  sor- 
row, that  they  may  treasure  up  comforts  accord- 
ingly. 

[2.]  The  world's  rejoicing  at  the  same  time  ;  But 
the  world  shall  rejoice.  That  which  is  the  grief  of 
saints,  is  the  joy  of  sinners.  First,  They  that  are 
strangers  to  Christ,  will  continue  in  their  carnal 
mirth,  and  not  at  all  interest  themselves  in  their  sor- 
rows. It  is  nothing  to  them  that  pass  by.  Lam.  1. 
12.  Nay,  Secondly,  They  that  are  enemies  to  Christ, 
will  therefore  rejoice,  because  they  hope  they  have 
conquered  him,  and  ruined  his  interest.  When  the 
chief  priests  had  Christ  upon  the  cross,  we  may  sup- 
pose they  made  merry  over  him,  as  they  that  dwell 
on  earth  over  the  slain  witnesses.  Rev.  11.  10.  Let 
it  be  no  sui-prise  to  us  if  we  see  others  triumphing, 
when  we  are  trembling  for  the  ark. 

[3.]  The  return  of  joy  to  them  in  due  time ;  But 
uour  sorrow  shall  be  turned  into  joy.  As  the  joy  of 
the  hyfiocrite,  so  the  sorrow  of  the  true  christian,  is 
but  for  a  moment.  The  disciples  were  glad  when 
they  saw  the  Lord.  His  resurrection  was  life  from 
the  dead  to  them,  and  their  sorrow  for  Christ's 
sufferings  was  turned  into  a  joy  of  such  a  nature  as 
could  not  be  damped  and  imbittered  by  anv  suffer- 
ings of  their  own.  They  were  sorrowful,  and  yet 
alvjays  rejoicing  ;  (2  Cor.  6.  10. )  had  sorrowful  lives, 
and  yet  joyful  hearts. 

(2.)  It  is  applicable  to  all  the  faithfiil  followers  of 


ST.  JOHN,  XVI. 


the  Lamb,  and  descnoes  the  common  case  of  chris- 
tians. 

[1.]  Their  condition  and  disposition  are  both 
mournful ;  sorrows  are  their  lot,  and  seriousness  is 
their  temper :  they  that  are  acquainted  with  Christ, 
must,  as  he  was,  be  acquainted  with  grief;  they 
iveefi  and  lament  for  that  which  others  make  light 
of,  their  own  sins,  and  the  sins  of  those  about  them  ; 
they  mourn  with  sufferers  that  mourn,  and  mourn 
for  sinners  that  mourn  not  for  themselves, 

[2.  ]  The  world  at  the  same  time,  goes  away  with 
all  the  mirth  ;  they  jaugh  now,  and  spend  their  days 
so  jovially,  that  one  would  think  they  neither  knew 
sorrow,  nor  feared  it.  Carnal  mirth  and  pleasures 
are  surely  none  of  the  best  things,  for  then  the  worst 
men  would  not  have  so  large  a  share  of  them,  and 
the  favourites  of  heaven  be  such  strangers  to  them. 

[3.  ]  Spiritual  mourning  will  shortly  be  turned  into 
eternal  rejoicing.  Gladness  is  sown  for  the  ufiright 
in  heart,  that  sow  in  tears,  and  without  doubt  t/iey 
shall  shortly  rea/i  in  Joy.  Their  sorrow  will  not 
only  be  followed  vrithjoy,  but  turned  into  it ;  for  the 
most  precious  comforts  take  rise  from  pious  griefs. 

This  he  illustrates  by  a  similitude  taken  from  a 
•woman  in  travail,  to  whose  sorrows  he  compares 
those  of  bis  disciples,  for  their  encouragement ;  for 
it  is  the  will  of  Christ  that  his  people  should  be  a 
comforted  people. 

First,  Here  is  the  similitude  orparable  itself ;  {v. 
21. )  A  woman,  we  know,  when  she  is  in  travail,  hath 
sorrow,  she  is  in  exquisite  pain,  because  her  hour  is 
come,  the  hour  which  nature  and  providence  have 
fixed,  which  she  has  expected,  and  cannot  escape  ; 
but  as  soon  as  she  is  delix'ered  of  the  child,  provided 
she  be  s^ely  delivered,  and  the  child  be,  though  a 
Jabez,  (1  Chron.  4.  9.)  yet  not  a  Benoni,  (Gen.  35. 
18. )  then  she  remembers  no  more  the  anguish,  her 
groans  and  complaints  are  all  over,  and  the  after- 
pains  are  more  easily  borne,  for  joy  that  a  man  is 
oom  into  the  world,  a»9gairoc,  one  of  the  human 
race,  a  child,  be  it  a  son  or  daughter,  for  the  word 
speaks  either.     Observe, 

1.  The  fruit  of  the  curse,  in  the  sorrow  and  pain 
of  a  woman  in  travail,  according  to  the  sentence, 
(Gen.  3.  16.)  In  sorrow  shall  thou  bring  forth. 
These  pains  are  extreme,  the  greatest  griefs  and 
pains  are  compared  to  them  ;  (Ps.  48.  6.  Isa.  13.  8. 
— 21.  3.  Jer.  4,  31. — 6.  24.)  and  they  are  inevitable, 
1  Thess.  5.  3.  See  what  this  world  is  ;  all  its  roses 
are  surrounded  with  thorns  ;  all  the  children  of  men 
are  upon  this  account  foolish  children,  that  they  are 
the  heaviness  of  her  that  bore  them  from  the  very 
first.     This  comes  of  sin. 

2.  The  fruit  of  the  blessing;  in  the  joy  that  is  for 
a  child  bom  into  the  world.  If  God  had  not  pre- 
served the  blessing  in  force  after  the  fall.  Be  fruit- 
ful and  multiply,  parents  could  never  have  looked 
upon  their  children  with  any  comfort ;  but  what  is 
the  fruit  of  a  blessing  is  matter  of  joy  ;  the  birth  of 
a  living  child  is,  (1.)  The  parents'  joy;  it  makes 
them  very  glad,  Jer.  20.  15.  Though  children  are 
certain  cares,  uncertain  comforts,  and  often  prove 
the  greatest  crosses,  yet  it  is  natural  to  us  to  rejoice 
at  their  birth.  Could  we  be  sure  that  our  children, 
like  John,  should  be  filled  with  the  Holy  Ghost,  vie 
might,  indeed,  like  his  parents,  have  joy  and  glad- 
ness in  their  birth,  Luke  1.  14,  15.  But  when  we 
consider,  not  only  that  they  are  bom  in  sin,  but,  as 
it  is  here  expressed,  they  are  bom  into  the  world,  a 
•world  of  snares,  and  a  vole  of  tears,  we  shall  see 
reason  to  rejoice  with  trembling,  lest  it  should  prove 
better  for  them  that  they  had  never  been  bom.  (2.) 
It  is  such  joy  as  makes  the  anguish  not  to  be  remem- 
bered, or  remembered  as  waters  that  pass  away.  Job 
11.  16.  Hdec  olim  meminissejuvabit.  Gen.  41.  51. 
Now  this  is  very  proper  to  set  forth,  [1.]  The  sor- 
rows of  Christ's  disciples  in  this  world ;  they  are 


like  travailing  pains,  sure  and  sharp,  but  not  to  last 
long,  and  in  order  to  a  joyfiil  product ;  they  are  in 
pain  to  be  delivered,  as  the  church  is  described, 
(Rev.  12.  2.)  and  the  whole  creation,  Rom.  8.  22. 
And,  [2.]  Their  joys  after  these  sorrows,  which  wiU 
wifie  away  all  tears,  for  the  former  things  are  passed 
away.  Rev.  21.  4.  When  they  are  bom  into  that 
blessed  world,  and  reap  the  fniit  of  all  their  servi- 
ces and  sorrows,  the  toil  and  anguish  of  this  world 
will  be  no  more  remembered,  as  Christ's  were  not, 
when  he  saw  of  the  travail  of  his  soul  abundantly  to 
his  satisfaction,  Isa.  53.  11. 

Secondly,  The  application  of  the  similitude  ;  (t. 
22.)  "  Ye  now  have  sorrow,  and  are  likely  to  have 
more,  but  I  will  see  you  again,  and  you  me,  and 
then  all  will  be  well." 

1.  Here  again  he  tells  them  of  their  sorrow;  "  Ye 
now  therefore  have  sorrow ;  therefore,  because  I  am 
leaving  you,"  as  is  intimated  in  the  antithesis,  I  will 
see  you  again.  Note,  Christ's  withdrawings  are 
just  cause  of  grief  to  his  disciples.  If  he  hide  his 
face,  they  cannot  but  be  troubled.  When  the  sun 
sets,  the  sunflower  will  hang  the  head.  And  Christ 
takes  notice  of  those  griefs,  has  a  bottle  for  the  tears, 
and  a  book  for  the  sighs,  of  all  gracious  mourners. 

2.  He,  more  largely  than  before,  assures  them  of 
a  return  of  joy,  Ps.  30.  5,  11.  He  himself  went 
through  his  own  griefs,  and  bore  our's,  for  the  joy 
that  was  set  before  him  ;  and  he  would  have  us  en- 
courage ourselves  with  the  same  prospect.  Three 
things  recommend  the  joy 

(1.)  The  cause  of  it;  " /  will  see  you  again.  I 
will  make  you  a  kind  and  friendly  visit,  to  inquire 
after  you,  and  minister  comfort  to  you."  Note,  [1.] 
Christ  will  graciously  return  to  those  that  wait  for 
him,  though  for  a  small  moment  he  has  seemed  to 
forsake  them,  Isa.  54.  7.  Men,  when  they  are  pre- 
ferred, will  scarcely  look  upon  their  inferiors  ;  but 
the  exalted  Jesus  will  visit  his  disciples.  They 
shall  not  only  see  him  in  his  glory,  but  he  will  see 
them  in  their  meanness.  -[2.  j  Christ's  returns  are 
returns  of  joy  to  all  his  disciples.  When  clouded 
evidences  are  cleared  up,  interrupted  communion 
revived,  then  is  the  mouth  filled  with  laughter. 

(2.)  The  cordialness  of  it ;  Your  heart  shall  re- 
joice. Divine  consolations  put  gladness  into  the 
heart.  Joy  in  the  heart  is  solid,  and  not  flashy ;  se- 
cret, and  that  which  astranger  does  not  intermeddle 
with  :  it  is  sweet,  and  gives  a  good  man  satisfaction 
in  himself ;  it  is  sure,  and  not  easily  broken  in  upon. 
Christ's  disciples  should  heartily  rejoice  in  his  re- 
turns, sincerely  and  greatly, 

(3. )  The  continuance  of  it ;  Your  joy  no  man 
taketh  from  you.  Men  will  attempt  to  take  their 
joy  from  them,  they  would  if  they  could  ;  but  they 
shall  not  prevail.  Some  understand  it  of  the  eternal 
joy  of  them  that  are  glorified  ;  they  that  are  entered 
into  the  joy  of  their  Lord,  shall  go  no  more  out.  Our 
joys  on  earth  we  are  liable  to  be  robbed  of  by  a 
thousand  accidents,  but  heavenly  joys  are  everlast- 
ing. I  rather  understand  it  of  the  spiritual  joys  of 
those  that  are  sanctified,  particularly  the  apostles' 
joy  in  their  apostleship.  Thanks  be  to  God,  says 
Paul,  in  the  name  of  the  rest,  who  always  causes  us 
to  triumph,  2  Cor.  2.  14.  A  malicious  world  would 
have  taken  it  from  them  ;  if  bonds  and  banishments, 
tortures  and  deaths,  would  have  taken  it  from  them, 
they  had  lost  it ;  but  when  they  took  every  thing 
else  from  them,  they  could  not  take  this ;  as  sor- 
rowful, yet  always  rejoicing.  They  could  not  rob 
them  of  their  joy,  because  they  could  not  separate 
them  from  the  love  of  Christ,  could  not  rob  them  of 
their  God,  nor  of  their  treasure  in  heaven. 

23.  And  in  that  day  ye  shall  ask  me 
nothing.  Verily,  verily,  I  say  unto  you, 
Whatsoever  ye  shall  ask  the  Father  in  my 


ST.  JOHN,  XVI. 


887 


name,  he  will  give  it  you.  24.  Hitherto 
have  ye  asked  nothing  in  my  name  :  ask, 
and  ye  shall  receive,  that  your  joy  may  be 
full.  25.  These  things  have  I  spoken  unto 
you  in  proverbs:  but  the  time  cometh, 
when  I  shall  no  more  speak  unto  you  in 
proverbs,  but  I  shall  shew  you  plainly  of 
the  Father.  26.  At  that  day  ye  shall  ask 
in  my  name:  andlsaynotunto you,  that  I 
will  pray  the  Father  for  you :  27.  For  the 
Father  himself  loveth  you,  because  ye  have 
loved  me,  and  have  believed  that  I  came 
out  from  God. 

An  answer  to  their  askings  is  here  promised,  for 
their  further  comfort.  Now  there  are  two  ways  of 
asking,  asking  by  way  of  inquiry,  that  is  the  asking 
of  the  ignorant ;  and  asking  by  way  of  request,  and 
that  is  the  asking  of  the  indigent  Christ  here  speaks 
of  both, 

I.  By  way  of  inquiry,  they  should  not  need  to  ask ; 
{v.  23.)  "In  that  day  ye  shall  ask  me  nothing ;  i* 
ifalwOi  Hit — ye  shall  ask  no  questions ;  "ye  shall 
have  such  a  clear  knowledge  of  gospel  mysteries,  by 
the  opening  of  your  understandings,  that  ye  shall 
not  need  to  inquire,"  (as  Heb.  8.  11.  They  shall  not 
teach ;)  "ye  shall  have  more  knowledge  on  a  sud- 
den than  hitherto  ye  have  had  by  diligent  attend- 
ance," They  had  asked  some  ignorant  questions, 
(as  ch.  9.  2. )  some  ambitious  questions,  (as  Matt 
18.  1.)  some  distrustful  ones,  (as  Matt  19.  27.) 
some  impertinent  ones,  (ascA.  21.  21.)  some  curious 
ones,  (as  Acts  1.  6.^  but  after  the  Sfiirit  was  poured 
out,  nothing  of  all  this.  In  the  story  of  the  afiostles' 
Acts  we  seldom  find  them  asking  questions,  as  Da- 
vid, Shall  I  do  this?  Or,  Shall  I  go  thither?  For 
they  were  constantly  under  a  divine  guidance.  In 
that  weighty  case  of  preaching  the  gospel  to  the 
Gentiles,  Peter  went,  nothing  doubting.  Acts  10. 
20.  Asking  questions  supposes  us  at  a  loss,  or  at 
least  at  a  stand,  and  the  best  of  us  have  need  to  ask 
questions  ;  but  we  should  aim  at  such  a  full  assu- 
rance of  understanding,  that  we  may  not  hesitate, 
but  be  constantly  led  in  a  plain  path  both  of  truth 
and  duty. 

Now  for  this  he  gives  a  reason,  {v.  25.)  which 
plainly  refers  to  this  promise,  that  they  should  not 
need  to  ask  questions ;  "  These  things  have  I sfioken 
■unto  you  in  proverbs,  in  such  a  way  as  you  have 
thought  not  so  plain  and  intelligible  as  you  could 
have  wished,  but  the  time  cometh,  when  I  shall  shew 
you  plainly,  as  plainly  as  you  can  desire,  of  the  Fa- 
ther, so  that  you  shall  not  need  to  ask  questions." 

1.  The  great  thing  Christ  would  lead  them  into, 
was,  the  knowledge  of  God;  "  /  ivill shew  you  the 
Father,  and  bring  you  acquainted  with  him."  This 
is  that  which  Christ  designs  to  give,  and  which  all 
true  christians  desire  to  have.  When  Christ  would 
speak  the  gi-eatest  favour  intended  for  his  disciples, 
he  tells  them  that  he  would  shew  them  filainly  the 
Father;  for  what  is  the  happiness  of  heaven,  but 
immediately  and  everlastingly  to  see  God  ?  To  know 
God  as  the  Father  of  our  Lord  Jesus  Christ,  is  the 
greatest  mystery  for  the  understanding  to  pi  ease  itself 
•with  the  contemplation  of;  and  to  know  him  as  our 
Father,  is  the  greatest  happiness  for  the  will  and  af- 
fections to  please  themselves  with  the  choice  and  en- 
joyment of. 

2.  Of  this  he  had  hitherto  spoken  to  them  in  pro- 
verbs, which  are  wise  sayings,  and  instractive,  but 
figurative,  and  resting  in  generals.  Christ  had 
spoken  many  things  very  plainly  to  them,  and  ex- 
pounded his  parables  privately  to  the  disciples ;  but, 
(1.)  Considering  their  dulness,  and  unaptiiess  to  re- 


ceive what  he  said  to  them,  he  might  be  said  to 
speak  in  proverbs  ;  what  he  said  to  them  was  as  a 
book  sealed,  Isa.  29.  11.  (2.)  Comparing  the  disco- 
veries he  had  made  to  them,  in  what  he  had  spoken 
to  their  ears,  with  what  he  would  make  to  them, 
when  he  would  put  his  Spirit  into  their  hearts ;  all 
hitherto  had  been  but  proverbs.  It  would  be  a 
pleasing  surprise  to  themselves,  and  they  would 
think  themselves  in  a  new  world,  when  they  would 
reflect  upon  all  their  former  notions  as  confused  and 
enigmatical,  compared  with  their  present  clear  and 
distinct  knowledge  of  divine  things.  The  ministra- 
tion of  the  letter  was  nothing  to  that  of  the  Spirit, 
2  Cor.  3.  8—11.  (3.)  Confining  it  to  what  he  had 
said  of  the  Father,  and  the  counsels  of  the  Father, 
what  he  had  said  was  very  dark,  compared  with 
what  was  shortly  to  be  revealed,  Col.  2.  2. 

3.  He  would  speak  to  them  plainly,  ■rnt'f'fii^iit — 
with  freedom,  of  the  Father.  When  the  Spirit  was 
poured  out,  the  apostles  attained  to  a  much  greater 
knowledge  of  divine  things  than  they  had  before,  as 
appears  by  the  utterance  the  Spirit  gave  them.  Acts 
2.  4.  These  things,  which  they  had  a  very  con- 
fused idea  of  before,  they  were  led  into  the  mystery 
of ;  and  what  the  Spirit  shewed  them,  Christ  is  here 
said  to  shew  them,  for  as  the  Father  speaks  by  the 
Son,  so  the  Son  by  the  Spirit.  But  this  promise  will 
have  its  full  accomplishment  in  heaven,  where  we 
shall  see  the  Father  as  he  is,  face  to  face,  not  as  we 
do  now,  through  a  glass  darkly;  (iCor.  13.  12.) 
which  is  matter  of  comfort  to  us  under  the  cloud  of 
present  darkness,  by  reason  of  which  we  cannot  or- 
der our  speech,  but  often  f/?sorder  it.  While  we  are 
here,  we  have  many  questions  to  ask  conceming  the 
invisible  God  and  the  invisible  world ;  but  in  that 
day  we  shall  see  all  things  clearly,  and  ask  no  more  ' 
questions. 

II.  He  promises  that  by  way  of  request,  they 
should  ask  nothing  in  vain.  It  is  taken  for  granted 
that  all  Christ's  disciples  give  themselves  to  prayer. 
He  had  taught  them  by  his  precept  and  pattern  to 
,be  much  in  prayer ;  that  must  be  their  support  and 
comfort  when  he  had  left  them  ;  their  insti-uction, 
direction,  strength,  and  success,  must  be  fetched  in 
by  prayer. 

Now,  1.  Here  is  an  express  promise  of  a  grant, 
z'.  23.  The  preface  to  this  promise  is  such  as  makes 
it  inviolably  sure,  and  leaves  no  room  to  question  it ; 
"  Verily,  verily,  I  say  unto  you,  I  pawn  my  veracity 
upon  it."  The  promise  itself  is  incomparably  rich, 
and  sweet ;  the  golden  sceptre  is  here  held  out  to 
us,  with  this  word,  llTiat  is  thy  petition,  and  it  shall 
be  granted  ?  For  he  says,  Whatsoe^<er  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you.  'We 
had  it  before,  ch.  14.  13.  What  would  we  more .' 
The  promise  is  as  express  as  we  can  desire. 

(1.)  We  are  here  taught  how  to  seek  ;  we  must 
ask  the  Father  in  Christ's  name;  we  must  have  an 
eye  to  God  as  a  Father,  and  come  as  children  to 
him  ;  and  to  Christ  as  Mediator,  and  come  as  clients. 
Asking  of  the  Father  includes  a  sense  of  spiritual 
wants  and  a  desire  of  spiritual  blessings,  with  a  con- 
viction that  they  are  to  be  had  from  God  only.  It 
includes  also  hiimilitv  of  address  to  him,  with  a  be- 
lieving confidence  in  him,  as  a  Father  able  and  ready 
to  help  us.  Asking  in  Christ's  nnmf  includes  an  ac- 
knowledgment of  our  own  unworthiness  to  receive 
any  favour  from  God,  and  a  complacency  in  the  me- 
thod God  has  taken  of  keeping  up  a  correspondence 
with  us  by  his  Son,  and  an  entire  dependence  upon 
Christ  as  the  Lord  our  righteousness. 

(2.)  We  are  here  told  how  we  shall  speed;  Ife 
will  give  it  you.  What  more  can  we  wish  for  than 
to  have  what  we  want,  nay,  to  have  what  we  will, 
in  confoi-mity  to  God's  will,  for  the  asking  ?  He  will 
give  it  you,  from  whom  proceedeth  every  good  and 
perfect  gift,     \\hat  Christ  purchased  by  the  merit 


888 


ST.  JOHN,  XVI. 


of  his  death,  he  needed  not  for  himself,  but  intended 
it  for,  and  consigned  it  to,  his  faithful  followers  ;  and 
having  given  a  valuable  consideration  for  it,  whicli 
■was  accepted  in  full,  by  this  promise  he  draws  a  bill 
as  it  were  upon  the  treasury  in  heaven,  which  we 
are  to  present  by  prayer,  and  in  his  name  to  ask  for 
that  which  is  purchased  and  promised,  according  to 
the  true  intent  of  the  new  covenant  Christ  had 
promised  them  great  illumination  by  the  Spirit,  but 
they  must  pray  for  it,  and  did  so,  Acts  1.  14.  God 
will  for  this  be  inquired  of  He  had  promised  them 
perfection  hereafter,  but  what  shall  they  do  in  the 
meantime?  They  must  continue ^^irai/m^.  Perfect 
fruition  is_  reserved  for  the  land  of  our  rest ;  asking 
and  receiving  are  the  comfort  of  the  land  of  our  pil- 
grimage. 

2.  Here  is  an  invitation  to  them  to  petition.  It  is 
thought  sufficient  if  great  men  permit  addresses,  but 
Christ  calls  upon  us  to  petition,  v.  24. 

(1.)  He  looks  back  upon  their  practice  hitherto ; 
Hitherto  have  ye  asked  nothing  in  my  name.  That 
refers  either,  [1.]  To  the  matter  of  their  prayers; 
"Ye  have  asked  nothing  comparatively,  nothing  to 
■what  you  might  have  asked,  and  will  ask  when  the 
Spirit  is  poured  out."  See  what  a  generous  benefac- 
tor our  Lord  Jesus  is,  above  all  benefactors  ;  he  gives 
liberally,  and  is  so  far  from  upbraiding  us  with  the 
frequency  and  largeness  of  his  gifts,  that  he  rather 
upbraids  us  with  the  seldomness  and  straitness  of 
our  requests  ;  "  Ye  have  asked  nothing  in  compari- 
son of  what  you  want,  and  what  I  ha\e  to  give,  and 
have  promised  to  give."  We  are  bid  to  often  our 
mouth  wide.  Or,  [2.]  To  the  name  in  which  they 
prayed.  They  prayed  many  a  prayer,  but  never  so 
expressly  in  the  name  of  Christ  as  now  he  was  di- 
recting them  to  do ;  for  he  had  not  as  yet  offered  up 
that  great  sacrifice,  in  the  virtue  of  which  our  pray- 
ers were  to  be  accepted,  nor  entered  upon  his  mter- 
cession  for  us,  the  incense  whereof  was  to  perfume 
all  our  devotions,  and  so  enable  us  to  pray  in  his 
name.  Hitherto  they  had  cast  out  devils,  and  healed 
diseases,  in  the  name  of  Christ,  as  a  king  and  a  pro-_ 
phet,  but  they  could  not  as  yet  distinctly  pray  in  his' 
name  ^in  a  priest. 

(2.)  He  looks  forward  to  their  practice  for  the 
future  ;  Jsk,  and  ye  shall  receive,  that  your  joy  may 
be  full.  Here,  [1.]  He  directs  them  to  ask  for  all 
that  which  they  needed  and  he  had  promised.  [2.] 
He  assures  them  that  they  shall  receive.  \\' hat  we 
ask  from  a  principle  of  gi-ace,  God  will  graciously 
give  ;  Ye  shall  receive  it.  There  is  something  more 
in  that  than  in  the  promise,  that  he  will  give  it.  He 
will  not  only  give  it,  but  give  you  to  receive  it,  give 
you  the  comfort  and  benefit  of  it,  a  heart  to  eat  of  it, 
Eccl.  6.  2.  [3.]  That  hereby  their  joy  shall  be  full. 
Which  speaks.  First,  The  blessed  effect  of  tlie 
prayer  of  faith  ;  it  helps  to  fill  up  the  joy  of  faith. 
Would  we  have  our  joy  full,  as  full  as  it  is  capable 
of  being  in  this  world,  we  must  be  much  in  prayer. 
When  we  are  bid  to  rejoice  evermore,  it  follows  im- 
mediately. Pray  nuithout  ceasing.  See  how  high  we 
are  to  aim  in  prayer — not  only  at  peace,  but  joy,  a 
fulness  of  joy.  Or,  Secondly,  The  blessed  effects  of 
the  answer  of  peace ;  "Ask,  and  ye  shall  receive 
that  which  viiUJill  your  joy. "  Christ's  gifts,  through 
Christ,  fill  the  treasures  of  the  soul,  thev  fill  its  joys, 
Prov.  8.  21.  "Ask  for  the  gift  of  the  Holy  Ghost, 
and  ye  shall  receive  it ;  and  whereas  other  know- 
ledge increases  sorrow,  (Reel.  1.  18.)  the  knowledge 
he  gives  will  increase,  will  fill,  your  joy." 

3.  Here  are  the  grounds  upon  which  they  might 
hope  to  speed,  (y.  26,  27.)  which  are  summed  up 
in  short  by  the  apostle,  (1  John  2.  1.)  JVe  have  an 
advocate  with  the  Father. 

(1.)  We  have  an  Advocate  ;  as  to  that,  Christ  saw 
cause  at  present  not  to  insist  upon  it,  only  to  make 
the  following  encouragement  shine  the  brighter; 


"  Isay  net  unto  you,  that  I  will  pray  the  Father  for 
you.  Suppose  I  should  not  tell  you  that  I  will  inter- 
cede for  you,  should  not  undertake  to  solicit  eveiy 
particular  cause  you  have  depending  there,  yet  it 
may  be  a  general  ground  of  comfort,  that  I  have 
settled  a  correspondence  between  you  and  God, 
have  erected  a  throne  of  gi-ace,  and  consecrated  for 
you  a  new  and  living  way  into  the  holiest."  He 
speaks  as  if  they  needed  not  any  further  favours, 
when  he  had  prevailed  for  the  gift  of  the  Holy  Ghost 
to  make  intercession  within  them,  as  a  Spirit  of  adop- 
tion, cvym%jlbba.  Father  ;  as  if  they  had  no  fiirther 
need  of  him  to  pray  for  them  now ;  but  we  shall 
find  that  he  does  more  for  us  than  he  saith  he  will. 
Men's  performances  often  come  short  of  their  pro- 
mises, but  Christ's  go  beyond  them. 

(2.)  We  have  to  do  with  a  Father,  which  is  so 
great  an  encouragement,  that  it  does  in  a  manner 
supersede  the  other;  "  For  the  Father  himself  loveth 
you,  <fi>.ti  Cfii!,  he  is  a  friend  to  you,  and  yon  cannot 
be  better  befriended. "  Note,  The  disciples  of  Christ 
are  the  beloved  of  God  himself.  Christ  not  only 
turned  away  God's  wrath  from  us,  and  brought  us 
into  a  covenant  of  peace  and  reconciliation,  but  pur- 
chased his  favour  for  us,  and  brought  us  into  a  co- 
venant of  friendship.  Observe  what  an  emphasis 
is  laid  upon  this,  "  The  Father  himself  loveth  you  ; 
who  is  perfectly  happy  in  the  enjoyment  of  himself, 
whose  self-love  is  both  his  infinite  rectitude,  and  his 
infinite  blessedness  ;  yet  he  is  pleased  to  love  you." 
The  Father  himself,  whose  favour  you  have  for- 
feited, and  whose  wrath  you  have  incurred,  and 
with  whom  you  need  an  advocate,  he  himself  now 
lox'es  you. 

Observe,  [1.  ]  Why  the  Father  loved  the  disciples 
of  Christ ;  because  ye  have  loved  me,  and  have  be- 
lieved that  I  came  out  from  God,  tliat  is,  because 
ye  are  my  disciples  indeed  :  not  as  if  the  love  began 
on  their  side,  but  when  by  his  grace  he  has  wrought 
in  us  a  love  to  him,  he  is  well  pleased  with  the  work 
of  his  own  hands.  See  here.  First,  What  is  the  cha- 
racter of  Christ's  disciples ;  they  love  him,  because 
they  believe  he  came  out  from  God,  is  the  only-be- 
gotten of  the  Father,  and  his  high-commissioner  to 
the  world.  Note,  Faith  in  Christ  works  by  love  to 
him.  Gal.  5.  6.  If  we  believe  him  to  be  the  Son  of 
God,  we  cannot  but  love  him  as  infinitely  lovely  in 
himself ;  and  if  we  believe  him  to  be  our  Saviour, 
we  cannot  but  love  him  as  the  most  kind  to  us.  Ob- 
serve with  what  respect  Christ  is  pleased  to  speak 
of  his  disciples'  love  to  him,  and  how  kindly  he  took 
it ;  he  speaks  of  it  as  that  which  recommended  them 
to  his  Father's  favour ;  "  Ye  have  loved  me,  and  be- 
liexied  in  me,  when  the  world  has  hated  and  rejected 
me ;  and  ye  shall  be  distinguished,  who  have  thus 
distinguished  yourselves."  Secondly,  See  what  ad- 
vantage Christ's  faithful  disciples  have,  the  Father 
loves  them,  and  that  because  they  love  Christ;  so 
well  pleased  is  he  in  him,  that  he  is  well  pleased 
with  all  his  friends. 

[2.]  What  encouragement  this  gave  them  in 
prayer.  They  need  not  fear  speeding  when  they 
came  to  one  that  loved  them,  and  wished  them  well. 
First,  This  cautions  us  against  hard  thoughts  of  God. 
When  we  are  taught  in  jirayer  to  plead  Christ's 
merit  and  intercession,  it  is  not  as  if  all  the  kindness 
were  in  Christ  only,  and  in  God  nothing  but  wrath 
and  fury  ;  no,  the  matter  is  not  so,  the  Father's  love 
and  good-will  appointed  Christ  to  be  the  Mediator  ; 
so  that  we  owe  Christ's  merit  to  God's  mercy  in 
giving  him  for  us.  Secotidly,  Let  it  cherish  and 
confirm  in  us  good  thoughts  of  God.  Believers,  that 
love  Christ,  ought  to  know  that  God  loves  them,  and 
therefoi-e  to  come  boldly  to  him  as  children  to  a 
loving  Father. 

23.  I  came  forth  from  the  Father,  and 


ST.  JOHN,  XVI. 


889 


am  come  into  the  world :  again,  I  leave  the 
world,  and  go  to  the  Father.  29.  His  dis- 
ciples said  unto  him,  Lo,  now  speakest 
thou  plainly,  and  speakest  no  proverb.  30. 
Now  are  we  sure  that  thou  knowest  all 
things,  and  needest  not  that  any  man  should 
ask  thee :  by  this  we  believe  that  thou 
earnest  forth  from  God.  31 .  Jesus  answered 
them.  Do  ye  now  believe  ?  32.  Behold,  the 
hour  Cometh,  yea,  is  now  come,  that  ye 
shall  be  scattered,  every  man  to  his  own, 
and  shall  leave  me  alone :  and  yet  I  am 
not  alone,  because  the  Father  is  with  me. 
33.  These  things  I  have  spoken  unto  you, 
that  in  me  ye  might  have  peace.  In  the 
world  ye  shall  have  tribulation :  but  be  of 
good  cheer  ;  I  have  overcome  the  world. 

Two  things  Christ  here  comforts  his  disciples 
•with  : 

I.  An  assurance  that,  though  he  was  leaving  the 
world,  he  was  returning  to  his  Father,  from  whom 
he  came  forth,  v.  28 — 32.     Where  we  have, 

1.  A  plain  declaration  of  Christ's  mission  from  tlie 
Father,  and  his  return  to  him  ;  {v.  28.)  I  came  forth 
from  the  Father,  and  am  come,  as  you  see,  into  the 
•vorld.  Again,  I  leave  the  world,  as  you  will  see 
shortly,  and  go  to  the  Father.  This  is  the  conclu- 
sion of  the  whole  matter.  There  was  nothing  he 
had  more  inculcated  upon  tliem,  than  these  two 
things — whence  he  came,  and  whither  he  went ;  the 
Alfiha  and  Omega  of  the  mystery  of  godliness,  (1 
Tim.  3.  16.)  that  the  Redeemer,  in  his  entrance, 
was  God  manifest  in  the  flesh,  and,  in  his  exit,  was 
received  ufi  into  glory.  These  two  great  truths  are 
here,  (1.)  Contracted,  and  put  into  a  few  words. 
Brief  summaries  of  christian  doctrine  are  of  great 
use  to  young  beginners.  The  principles  of  the  ora- 
cles of  God  brought  into  a  little  compass  in  creeds 
and  catechisms,  have,  like  the  beams  of  the  sun  con- 
tracted in  a  burning-glass,  conveyed  divine  light  and 
heat  with  a  wonderful  power.  Such  we  have.  Job 
28.  28.  Eccl.  12.  13.  1  Tim.  1.  15.  Tit.  2.  11,  12. 
1  John  5.  11.  much  in  a  little.  (2.)  Compared,  and 
Bet  the  one  over  against  the  other.  There  is  an  ad- 
mirable harmony  in  divine  truths  ;  thejr  both  cor- 
roborate and  illustrate  one  another ;  Christ's  coming 
and  his  going  do  so ;  Christ  had  commended  his  dis- 
ciples for  believing  that  he  came  forth  from  God, 
{v.  27.)  and  from  thence  infers  the  necessity  and 
equity  of  his  returning  to  God  again,  which  there- 
fore should  not  seem  to  them  either  strange  or  sad. 
Note,  The  due  improvement  of  what  we  know  and 
own  would  help  us  into  the  understanding  of  tliat 
which  seems  difficult  and  doubtful. 

If  we  ask  concerning  the  Redeemer,  whence  he 
came,  and  whither  he  went,  we  are  here  told, 

[1.]  That  he  came  forth  from  the  Father,  who 
sanctified  and  sealed  him ;  and  he  came  into  this 
world,  this  lower  world,  this  world  of  mankind, 
among  whom  by  his  incarnation  he  was  pleased  to 
incoi-porate  himself.  Here  his  business  lay,  and 
hither  he  came  to  attend  it.  He  left  his  home  for 
this  strange  country ;  his  palace  for  this  cottage  ; 
wonderful  condescension! 

[2.]  That,  when  he  had  done  his  work  on  earth, 
he  left  the  world,  and  went  back  to  his  Father  at 
his  ascension.  He  was  not  forced  away,  but  made 
it  his  own  act  and  deed  to  leave  the  world,  to  return 
to  it  no  more  till  he  comes  to  put  an  end  to  it ;  yet 
still  he  is  spiritually  present  with  his  church,  and 
will  be  to  the  end. 

2.  The  disciples'  satisfaction  in  this  declaration  ; 

Vol.  v.— 5  U 


{v.  29,  30.)  Lo,  now  sfieakeat  thou  filainly.  It 
should  seem,  this  one  word  of  Christ  did  them  more 
good  than  all  the  rest,  though  he  had  said  manj 
things  likely  enough  to  fasten  upon  them.  The  Spi- 
rit, as  the  wind,  blows  when  and  where,  and  by 
what  word,  he  pleases ;  perhaps  a  word  that  has 
been  s/io/cen  once,  yea  twice,  and  not  perceived,  yet, 
being  often  repeated,  takes  hold  at  last. 

Two  things  they  improved  in  by  this  saying  : 

(1.)  In  knowledge  ;  Lo,  now  sfieakest  thou  filain- 
ly. When  they  were  in  the  dark  concealing  what 
he  said,  they  did  not  say,  Lo,  no%v  s/ieakest  thou 
obscurely,  as  blaming  him  ;  but  now  that  they  ap- 
prehend his  meaning,  they  give  him  glory  for  con- 
descending to  their  capacity,  Lo,  now  sfieakest  thou 
filainly.  Divine  truths  are  then  most  likely  to  do 
good,  when  they  are  spoken  plainly,  1  Cor.  2.  4. 
Observe  how  they  triumphed,  as  the  mathematician 
did  with  his  i-j^hkx,  iu^kki,  when  he  had  hit  upon  a 
demonstration  he  had  long  been  in  quest  of ;  /  hccve 
found  it,  I  have  found  it.  Note,  when  Christ  is 
pleased  to  speak  plainly  to  our  souls,  and  to  bring 
us  with  open  face  to  behold  his  glory,  we  have  rea- 
son to  rejoice  in  it. 

(2.)  In  faith  ;  JVbw  are  we  sure.     Observe, 

[1.]  What  was  the  matter  of  their  faith ;  We  be- 
lieve that  thou  camest  forth  from  God.  He  had 
said,  {v.  27.)  that  they  did  believe  this;  "Lord," 
(say  they,)  "we  do  believe  it,  and  we  have  cause 
to  believe  it,  and  we  know  that  we  believe  it,  and 
have  the  comfort  of  it." 

[2.  ]  What  was  the  motive  of  their  faith — ^his  om- 
niscience. This  proved  him  a  teacher  come  from 
God,  and  more  than  a  prophet,  that  he  knew  all 
things,  which  they  were  convinced  of  by  this,  that 
he  resolved  those  douljts  which  were  hid  in  their 
hearts,  and  answered  the  scruples  they  had  not  con- 
fessed. Note,  Those  know  Christ  best,  that  know 
him  by  experience ;  that  can  say  of  his  power.  It 
works  in  me ;  of  his  love.  He  loved  me.  And  this 
proves  Christ  not  only  to  have  a  divine  mission,  but 
to  be  a  divine  person  ;  that  he  is  a  discemer  of  the 
thoughts  and  intents  of  the  heart,  therefore  the  es- 
sential eternal  Word,  Heb.  4.  12,  13.  He  has  made 
all  the  churches  to  know  that  he  searches  the  reins 
and  the  heart,  Rev.  2.  23.  This  confirmed  the 
faith  of  the  disciples  here,  as  it  made  the  first  im- 
pression upon  the  woman  of  Samaria,  that  Christ 
told  her  all  things  that  ever  she  did,  (ch.  4.  29.)  and 
upon  Nathanael,  that  Christ  saw  him  under  the  Jig- 
tree,  ch.  1.  48,  49. 

These  words,  and  needest  not  that  any  man  should 
ask  thee,  may  speak  either,  First,  Christ's  aptness  to 
teach.  He  prevents  us  with  his  instructions,  and  is 
communicative  of  the  treasures  of  wisdom  and 
knowledge  that  are  hid  in  him,  and  needs  not  to  be 
importuned.  Or,  Secondly,  His  ability  to  teach; 
"  Thou  needest  not,  as  other  teachers,  to  have  the 
learners'  doubts  told  thee,  for  thou  knowest,  without 
being  told,  what  they  stumble  at."  The  best  of 
teachers  can  only  answer  what  is  spoken,  but  Christ 
can  answer  what  is  thought,  what  we  are  afraid  to 
ask,  as  the  disciples  were,  Mark  9.  32.  Thus  he  can 
have  comfittssion,  Heb.  5.  2. 

3.  The  gentle  rebuke  Christ  gave  the  disciples 
for  their  confidence,  that  they  now  understood  him, 
X).  31,  32.  Observing  how  they  triumphed  in  their 
attainments,  he  said,  "  Do  ye  now  believe  ?  Do  ye 
now  look  upon  yourselves  as  advanced  and  confirm- 
ed disciples  ?  Do  ye  now  think  you  shall  make  no 
more  blunders  ?  Alas  !  ye  know  not  your  own 
weakness ;  ye  will  very  shortly  be  scattered  every 
wan  to  his  own,"  8cc.     Here  we  have, 

(1.)  A  question  designed  to  put  them  upon  consi- 
deration ;  Do  ye  now  believe ?  [1.]  "If  now,  why 
not  sooner  ?  Have  ye  not  heard  the  same  things 
many  a  time  before  .'"    They  who  after  many  in- 


890  ST.  JOHN,  XVI. 

structions  and  invitations  are  at  last  persuaded  to  be- 
lieve, have  reason  to  be  ashamed  that  they  stood  it 
out  so  long.  [2.]  "  If  now,  why  not  fTier .?  When 
an  liour  of  temptation  comes,  where  will  your  faith 
be  then  ?"  As  far  as  there  is  inconstancy  in  our 
faith,  there  is  cause  to  question  the  sincerity  of  it, 
and  to  ask,  "  Do  we  indeed  believe  ?" 

(2.)  A  prediction  of  their  fall ;  that,  how  confident 
soever  they  were  now  of  their  own  stability,  in  a  lit- 
tle time  they  would  all  desert  him  ;  which  was  fulfil- 
led that  very  night,  when,  upon  his  being  seized  by 
a  party  of  the  guards,  all  his  diacifiles  forsook  him 
andjied.  Matt.  26.  56.  They  were  scattered,  [1.] 
From  one  another;  they  shifted  everyone  for  his 
own  safety  without  any  care  or  concern  for  each 
other.  Troublous  times  are  times  of  scattering  to 
christian  societies  ;  in  the  cloudy  and  dark  day  the 
flock  of  Christ  is  dispersed,  Ezek.  34.  12.  So 
Christ,  as  a  society,  is  not  visible.  [2.]  Scattered 
from  him ;  Ye  shall  leave  me  alone.  They  should 
have  been  witnesses  for  him  upon  his  trial,  should 
ha\'e  ministered  to  him  in  his  sufferings;  if  they 
could  have  given  him  no  comfort,  they  might  have 
done  him  some  credit ;  but  they  were  ashamed  of 
his  chain,  and  afraid  of  sharing  with  hipi  in  his  suf- 
ferings, and  left  him  alone.  Note,  Many  a  good 
cause,  when  it  is  distressed  by  its  enemies,  is  desert- 
ed by  its  friends.  The  disciples  had  continued  with 
Christ  in  his  other  temptations,  and  yet  turned  their 
back  upon  him  now  ;  those  that  are  tried,  do  not  al- 
ways prove  trusty.  If  we  at  any  time  find  our 
friends  unkind  to  us,  let  us  remember  that  Christ's 
were  so  to  him. 

When  they  left  him  alone,  they  were  scattered 
every  man  to  his  own  ;  not  to  their  own  possessions 
or  habitations,  those  were  in  Galilee ;  but  to  their 
own  friends  and  acquaintance  in  Jei-usalem  ;  every 
one  went  his  own  way  where  he  fancied  he  should 
be  most  safe.  Every  man  to  secure  his  own  ;  him- 
self and  his  own  life.  Note,  Those  will  not  dare  to 
suffer  for  their  religion,  that  seek  their  own  things 
more  than  the  things  of  Christ,  and  that  look  upon 
the  things  of  this  world  as  their  Ti  iSix — their  own 
firo/ierty,  and  in  which  their  happiness  is  bound  up. 
Now  obsei-ve  here, 

First,  Christ  knew  before  that  his  disciples  would 
thus  desert  him  in  the  critical  moment,  and  yet  he 
was  still  tender  of  them  and  in  nothing  unkind.  We 
are  ready  to  say  of  some,  "  If  we  could  have  fore- 
seen their  ingratitude,  we  would  not  have  been  so 
prodigal  of  our  favours  to  them  ;"  Christ  did  foresee 
their's,  and  yet  was  kind  to  them. 

Secondly,  He  told  them  of  it,  to  be  a  rebuke  to 
their  exultation  in  their  present  attainments;  "Do 
ye  now  believe  ?  Be  not  high-minded,  but  fear  ;  for 
you  will  find  your  faith  so  sorely  shaken  as  to  make 
it  questionable  whether  it  be  sincere  or  no,  in  a  little 
time."  Note,  Even  then,  when  we  are  taking  the 
comfort  of  our  graces,  it  is  good  to  be  reminded  of 
our  danger  from  our  corruptions.  When  our  faith  is 
strong,  our  love  flaming,  and  evidences  clear,  yet 
we  cannot  infer  from  thence  that  to-morrow  shall  be 
as  this  day.  Even  then,  when  we  have  most  reason 
to  think  we  stand,  yet  we  have  reason  enough  to 
take  heed  lest  we  fall. 

Thirdly,  He  spake  of  it  as  a  thing  very  near.  The 
hour  was  .■Alre.a.Ay  come,  in  a  manner,  when  they 
would  be  as  shy  of  him  as  ever  they  had  been  fond 
of  him.  Note,  A  little  time  may  produce  great 
changes,  both  concerning  us  and  in  us. 

(3.)  An  assurance  of  his  own  comfort  notwith- 
standing ;  Yet  I  am  not  alone.  He  would  not  be 
thought  to  complain  of  their  deserting  him,  as  if  it 
were  any  real  damage  to  him  ;  for  in  their  absence 
he  should  be  sure  of  his  Father's  presence,  which 
was  mstar  omnium — every  thing ;  The  Father  is 
•aith  me.    We  may  consider  this. 


[1.]  As  a  privilege  peculiar  to  the  Lord  Jesus; 
the  Father  was  so  with  him  in  his  sufferings  as  he 
never  was  with  any,  for  still  he  was  in  the  bosom  of 
the  Father.  The  divine  nature  did  not  desert  the 
human  nature,  but  supported  it,  and  put  an  invinci- 
ble comfort  and  an  inestimable  value  into  his  suffer- 
ings. The  Father  had  engaged  to  be  with  him  in 
his  whole  undertaking,  (Ps.  89.  21,  5cc. )  and  to  pre- 
serve him  ;  (Isa.  49.  8.)  this  emboldened  him,  Isa. 
50.  7.  Then,  when  he  complained  of  his  Father's 
forsaking  him,  yet  he  called  him  My  God,  and  pre- 
sently after  was  so  well  assured  of  his  favourable 
presence  with  him  as  to  commit  his  Spirit  into  his 
hand.  This  he  had  comforted  himself  with  all  along  ; 
{ch.  8.  29.)  He  that  sent  me,  is  with  me,  the  Father 
hath  not  left  me  alone,  and  especially  now  at  last. 
This  assists  our  faith  in  the  acceptableness  of 
Christ's  satisfaction  :  no  doubt  the  Father  was  well 
pleased  in  him,  for  he  went  along  with  him  in  his 
undertaking  from  first  to  last. 

[2.]  As  a  privilege  common  to  all  believers,  by 
virtue  of  their  union  with  Christ ;  when  they  are 
alone,  they  are  not  alone,  but  the  Father  is  with 
them.  First,  When  solitude  is  their  choice,  when 
they  are  alone,  as  Isaac  in  the  field,  Nathanael  un- 
der the  fig-tree,  Peter  upon  the  house-top,  medita- 
ting and  praying,  the  Father  is  with  them.  They 
that  converse  with  God  in  solitude,  are  never  less 
alone  than  when  alone.  A  good  CJod  and  a  good 
heart  are  good  company  at  any  time.  Secondly, 
When  solitude  is  their  affliction,  their  enemies  lay 
them  alone,  and  their  friends  leave  them  so ;  their 
company,  like  Job's,  is  made  desolate ;  yet  they  are 
not  so  much  alone  as  they  are  thought  to  be,  the 
Father  is  with  them,  as  he  was  with  Joseph  in  his 
bonds,  and  with  John  in  his  banishment.  In  their 
greatest  troubles  they  are  as  one  whom  his  Father 
pities,  as  one  whom  his  mother  comforts.  And 
while  we  have  God's  favourable  presence  with  us, 
we  are  happy,  and  ought  to  be  easy,  though  all  the 
world  forsake  us.  A'on  Deo  tribuimus  justum  ho- 
norem  nisisolus  ifise  nobis  suJficiat—We  do  not  ren- 
der due  honour  to  God,  unless  we  deem  him  alone 
all-sufficient.     Calvin. 

II.  He  comforts  them  with  a  promise  of  peace  in 
hm\,  by  virtue  of  his  victory  over  the  world,  what- 
ever troubles  they  might  meet  with  in  it;  (x^.  33.) 
"  These  things  I  have  sfioken,  that  in  me  ye  might 
have  peace ;  and  if  ye  have  it  not  in  me,  ye  will 
not  have  it  at  all,  for  in  the  world  ye  shall  have  tri- 
bulation; ye  must  expect  no  other,  and  yet  may- 
cheer  up  yourselves,  for  I  have  overcome  the  world.  ' 
Observe, 

1.  The  end  Christ  aimed  at  in  preaching  this 
farewell  sermon  to  his  disciples ;  that  in  him  they 
might  have  fieace.  He  did  not  hereby  intend  to 
give  them  a  All  view  of  that  doctrine  which  they 
were  shortly  to  be  made  masters  of  by  the  pouring 
out  of  the  Spirit,  but  only  to  satisfy  them  for  the 
present,  that  his  departure  from  them  was  really 
for  the  best.  Or,  we  may  take  it  more  generally  ; 
Christ  had  said  all  this  to  them,  that  by  enjoying 
him  they  might  have  the  best  enjoyment  of  them- 
selves. Note,  (1.)  It  is  the  will  of  Christ,  that  his 
disciples  should  have  peace  within,  whatever  their 
troubles  maybe  without.  (2.)  Peace  in  Christ  is 
the  only  true  peace,  and  in  him  alone  believers  have 
it,  for  this  man  shall  be  the  peace,  Mic.  5.  5. 
Through  him  we  have  peace  with  God,  and  so  in 
him  we  have  peace  in  our  own  minds.  (3.)  The 
word  of  Christ  aims  at  this,  that  in  him  we  may 
have  fieace.  Peace  is  the  fruit  of  the  lips,  of  his 
lips,  Isa.  57.  19. 

2.  The  entertainment  they  were  likely  to  meet 
with  in  the  world;  "You  shall  not  have  outward 
peace,  never  expect  it ;"  though  they  were  sent  to 
proclaim /ieace  on  earth,aiit good-will  toward  men. 


ST.  JOHN,  XVII. 


891 


they  must  expect  trouble  on  earth,  and  ill-will  from 
men.  Note,  It  has  been  the  lot  of  Christ's  disciples 
to  have  more  or  less  tribulation  in  this  world.  Men 
persecute  them  because  they  are  so  good,  and  God 
corrects  them  because  they  are  no  better.  Men  de- 
sign to  cut  them  off  from  the  earth,  and  God  de- 
signs by  affliction  to  make  them  meet  for  heaven  ; 
and  so  between  both  they  shall  have  tribulation. 

3.  The  encouragement  Christ  gives  them  with  re- 
ference hereunto;  But  be  of  good  cheer,  ^xftruh. 
"  Not  only  be  of  good  comfort,  but  be  of  good  cou- 
rage ;  have  a  good  heart  on  it,  all  shall  be  well." 
Note,  In  the  midst  of  the  tribulations  of  this  world, 
it  is  the  duty  and  interest  of  Christ's  disciples  to  be 
of  good  cheer,  to  keep  up  their  delight  in  God, 
■whatever  is  pressing,  and  their  hope  in  God,  what- 
ever is  threatening;  as  sorrowful  indeed,  in  com- 
pliance with  the  temper  of  the  climate,  and  yet  al- 
ways rejoicing,  always  cheerful,  (2  Cor.  6.  10.)  even 
in  tribulation,  Rom.  5.  3. 

4.  The  ground  of  that  encouragement ;  /  harye 
overcome  the  world.  Christ's  victory  is  a  chris- 
tian's triumph.  Christ  overcame  the  prince  of  this 
world,  disamied  him,  and  cast  him  out ;  and  still 
treads  Satan  under  our  feet  He  overcame  the  chil- 
dren of  this  nvorld,  by  the  conversion  of  many  to  the 
faith  and  obedience  of  his  gospel,  making  them  the 
children  of  his  kingdom.  \Vhen  he  sends  his  dis- 
ciples to  pi-each  the  gospel  to  all  the  world,  "Be 
of  good  cheer,"  says  he,  "  I  have  overcome  theioorld 
as  far  as  I  have  gone,  and  so  shall  you  ;  though  you 
have  tribulation  in  the  world,  yet  you  shall  gain 
your  point,  and  captivate  the  world,"  Rev.  6.  2.  He 
overcame  the  wicked  of  the  world,  for  many  a  time 
he  put  his  enemies  to  silence,  to  shame  ;  "And  be 
you  of  good  cheer,  for  the  Spirit  will  enable  you  to 
clo  so  too."  He  overcame  the  e^>il  things  of  the 
world  by  submitting  to  them  ;  he  endured  the  cross, 
despising  it  and  the  shame  of  it ;  and  he  overcame 
the  good  things  of  it  bv  being  wholly  dead  to  them  ; 
its  honours  had  no  beauty  in  his  eye,  its  pleasures  no 
charms.  Ne\er  was  there  such  a  conqueror  of  the 
world  as  Christ  was,  and  we  ought  tnbe  encouraged 
by  it ;  (1.)  Because  Christ  has  m-ercome  the  world 
before  us ;  so  that  we  may  look  upon  it  as  a  con- 
quered enemy,  that  has  many  a  time  been  baffied. 
Nay,  (2.)  He  has  conquered  it  for  us,  as  the  Cap- 
tain of  our  salvation  ;  we  are  interested  in  his  victo- 
ly ;  by  his  cross  the  world  is  crucified  to  us,  which 
speaks  it  completely  conquered  and  put  into  our 
possession  ;  all  is  your's,  even  the  world.  Christ 
na\ing  overcome  the  world,  believers  have  nothing 
to  do  but  to  pursue  their  victon-,  and  divide  the 
sfioil ;  and  this  we  do  by  faith,  1  John  5.  4.  We  are 
more  than  conquerors  through  him  that  loved  us. 

CHAP.  XVH. 

This  chapter  is  a  prayer,  it  is  the  Lord's  prayer,  the  Lord 
Christ's  prayer.  There  was  one  Lord's  praVer,  which  he 
taught  us  to  pray,  and  did  not  pray  himself,  for  he  needed 
not  to  pray  for  the  forgiveness  of  sin  ;  but  this  was  pro- 
perl);  and  peculiarly  his,  and  suited  him  onlv  as  Mediator, 
and  is  a  sample  of  his  intercession,  and  yet  is  of  use  to  us 
both  for  instruction  and  encouragement  in  prayer.  Ob- 
serve, L  The  circumstances  of  the  praver,  v.  I.  II,  The 
prayer  itself.  1.  He  prays  for  himself,  v.  I . .  5.  2.  He 
prays  for  those  that  are  his.  And  there  see,  (I,)  The  ge- 
neral pleas  with  which  he  introduces  his  petitions  for  them, 
V,  6,.  10.  (2.)  The  particular  petitions  he  puts  up  for 
them,  [1.]  That  they  might  be  kept,  v.  U  . .  16.  ['2.]  That 
they  might  be  sanctified,  v.  17 . ,  19.  [3.1  That  they  might 
be  united,T.  II.  and  v.  20.  ,23.  [4.]  That  they  might  be 
glorified,  V.  24  . .  26. 

1.  nnHESE  words  spake  Jesus,  and  lift- 

JL  ed  up  his  eyes  to  heaven,  and  said, 

Father,  the  hour  is  come ;  glorify  thy  Son, 

that  thy  Son  also  may  glorify  thee :    2.  As 


thou  hast  given  him  power  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many 
as  thou  hast  given  him.  3.  And  this  is  life 
eternal,  that  they  might  know  thee  the  only 
true  God,  and  Jesus  Christ,  whom  thou 
hast  sent.  4.  I  have  glorified  thee  on  the 
earth :  I  have  finished  the  work  which  thou 
gavest  me  to  do.  5.  And  now,  O  Father, 
glorify  thou  me  with  thine  own  self,  with 
the  glory  vvliich  I  had  with  thee  before  the 
world  was. 

Here  we  have, 

I.  The  circumstances  of  this  prayer,  v.  1.  Many 
a  solemn  prayer  Christ  made  in  the  days  of  his 
flesh  ;  (sometimes  he  continued  all  night  in  prayer;) 
but  none  of  his  prayers  are  recorded  so  fully  as  this. 
Observe, 

1.  The  time  when  he  prayed  this  prayer ;  when 
he  had  spoken  these  words,  had  given  the  foregoing 
farewell  to  his  disciples,  he  prayed  this  prayer  in 
their  hearing ;  so  that, 

(1.)  It  was  a  prayer  o/?fr  sermo;! ;  when  he  had 
spoken  from  God  to  them,  he  turned  to  speak  to 
God  for  them.  Note,  Those  we.  preach  to  we  must 
pray  for.  He  that  was  to  prophesy  upon  the  dry 
bones,  was  also  to  pray.  Come,  0  breath,  and 
breathe  upon  them.  And  the  word  preached  should 
be  prayed  over,  for  God  girves  the  increase. 

(2. )  it  was  a  prayer  after  sacrament ;  after  Christ 
and  his  disciples  liad  eaten  the  passover  and  the 
Lord's  supper  together,  and  he  had  given  them  a 
suitable  exhortation,  he  closed  the  solemnity  with 
this  prayer  ;  that  God  would  preserve  the  good  im- 
pressions of  the  ordinance  upon  them. 

(3.)  It  was  a  family-prayer,  Christ's  disciples 
were  his  family,  and,  to  set  a  good  example  before 
masters  of  faniilies,  he  not  onlv,  as  a  son  of  Abra- 
ham, tauirht  his  household,  (Gen,  18.  19.)  but,  as  a 
son  of  David,  blessed  his  household,  (2  Sam.  6.  20.) 
prayed  for  them  and  with  them, 

(4,)  It  was  a  parting  prayer  ;  when  we  and  our 
friends  are  parting,  it  is  good  to  part  with  prayer. 
Acts  20,  36,  Christ  was  parting  by  death,  and  that 
patting  should  be  sanctified  and  sweetened  by 
prayer.  Dying  Jacob  blessed  the  twelve  patriarchs, 
dying  Moses,  the  tweh  e  tribes,  and  so,  here,  dying 
Jesus  the  twelve  apostles, 

(5, )  It  was  a  prayer  that  was  a. preface  to  his  sacri- 
fice which  he  was  now  about  to  offer  on  earth,  spe- 
cifying the  favours  and  blessings  designed  to  he 
purchased  by  the  merit  of  his  death  for  those  that 
were  his;  like  a  deed  leading  the  uses  of  a  fine, 
and  directing  to  what  intents  and  purposes  it  shall 
be  levied,  Christ  praj-ed  then  as  a  nriest  now  of- 
fering sacrifice,  in  the  virtue  of  which  all  prayers 
were  to  be  made,  . 

(6,)  It  was  a  prayer  that  was  a  specimen  of  his  in- 
tercession, which  he  ever  lives  to  make  for  us  Avithin 
the  veil.  Not  that  in  his  exalted  state  he  addresses 
himself  to  his  Father  by  way  of  humble  petition, 
as  when  he  was  on  earth.  No,  his  intercession  in 
heaven  is  a  presenting  of  his  merit  to  his  Father, 
with  a  suing  out  of  the  benefit  of  it  for  all  his  chosen 
ones,  . 

2.  The  outward  expression  of  fer\'ent  desire  which 
he  used  in  this  prayer  ;  he  lifted  up  his  eyes  to  hea- 
ven, as  before,  {ch.  11,  41,)  not  that  Christ  needed 
thus  to  engage  his  own  attention,  but  he  was  pleased 
thus  to  sanctify  this  gesture  to  those  that  use  it,  and 
justify  it  against  those  that  ridicule  it.  It  is  signifi- 
cant of  the  lifting  up  of  the  soul  to  God  in  prayer, 
Ps,  25,  1,  Sursum  eorda,  was  anciently  used  as  a 
call  to  prayer.  Up  with  your  hearts,  up  to  heaven  ; 
thither  we  must  direct  our  desires  in  prayer,  and 


892  ST.  JOHN,  XVII. 

thence  we  must  expect  to  receive  the  good  things  I 
we  pray  for.  1 

II.  The  first  part  of  the  prayer  itself,  in  which 
Christ  prays  for  himself.     Obsei-ve  here, 

1.  He  prays  to  God  as  a  Father ;  He  lifted  ufi  his 
eyes,  and  said,  Father.  Note,  As  prayer  is  to  be 
made  to  God  only,  so  it  is  our  duty  m  prayer  to  eye 
him  as  a  Father,  and  to  call  him  our  Father.  All 
that  have  the  Spirit  of  adoption,  are  taught  to  cry, 
Abba,  Father,  Rom.  8.  15.  Gal.  4.  6.  If  God  be  our 
Father,  we  have  liberty  of  access  to  him,  ground  of 
confidence  in  him,  and  great  expectations  from  him. 
Christ  calls  him  here  holy  tather,  [y.  11.)  and 
righteous  Father,  v.  25.  For  it  will  be  of  great  use 
to  us  in  prayer,  both  for  our  direction  and  encour- 
agement, to  call  God  as  we  hope  to  find  him. 

2.  He  prayed  for  himself  first ;  though  Christ,  as 
God,  was  prayed  to,  Christ,  as  man,  prayed ;  thus 
it  became  him  to  fulfil  all  righteousness.  It  was 
said  to  him,  as  it  is  said  to  us,  Ask,  and  I  will  give 
thee,  Ps.  2.  8.  What  he  had  purchased  he  must  ask 
for ;  and  shall  we  expect  to  have  what  we  never 
merited,  but  have  a  thousand  times  forfeited,  unless 
we  pray  for  it  ?  This  puts  an  honour  upon  prayer, 
that  it  was  the  messenger  Christ  sent  on  his  errands, 
the  way  in  which  even  he  con-esponded  with  Hea- 
ven. It  likewise  gives  great  encouragement  to  pray- 
ing people,  and  cause  to  hope  that  even  the  prayer 
of  the  destitute  shall  not  be  despised ;  time  was,  when 
He  that  is  advocate  for  us,  had  a  cause  of  his  own 
to  solicit,  a  great  cause,  on  the  success  of  which  de- 
pended all  his  honour  as  Mediator  ;  and  this  he  was 
to  solicit  in  the  same  method  that  is  prescribed  to 
us,  by  prayers  and  supfilications,  (Heb.  5.  7.)  so 
that  he  knows  the  heart  of  a  petitioner,  (Exod.  23. 
9.)  he  knows  the  way.     Now  observe, 

(1.)  Christ  began  with  prayer  for  himself,  and  af- 
terward prayed  for  his  disciples  ;  this  charity  must 
begin  at  home,  though  it  must  not  end  there.  We 
must  love  and  pray  for  our  neighbour  as  ourselves, 
and  therefore  must  in  a  right  manner  love  and  pray 
for  ourselves  first. 

(2.)  He  was  much  shorter  in  his  prayer  for  him- 
self than  in  his  prayer  for  his  disciples.  Our  prayers  I 
for  the  church  must  not  be  crowded  into  a  comer 
of  our  prayers  ;  in  making  supplication  for  alt  saints, 
we  have  room  enough  to  enlarge,  and  should  not 
straiten  ourselves. 

Now  here  are  two  petitions  which  Christ  puts  up 
for  himself,  and  they  two  are  one — that  he  might  be 
glorified.  But  this  one  petition.  Glorify  thou  me, 
is  twice  put  up,  because  it  has  a  double  reference, 
fl.]  To  the  prosecution  of  his  undertaking  further ; 
Glorify  me,  that  I  may  glorify  thee,  in  doing  what 
is  agreed  upon  to  be  yet  done,  f.  1 — 3.  And,  [2.] 
To  the  performance  of  his  undertaking  hitherto ; 
"  Glorify  me,  for  I  have  glorified  thee.  I  have  done 
my  part,  and  now.  Lord,  do  thine,"  v.  4,  5. 

[1.]  Christ  here  prays  to  be  glorified,  in  order 
to  his  glorifying  God  ;  (y.  1.)  Glorify  thy  Son  ac- 
cording to  thy  promise,  that  thy  Son  may  glorify 
thee  according  to  his  undertaking.     Here  observe, 

First,  What  he  prays  for — that  he  might  be  glo- 
rified in  this  world  ;  "  The  hour  is  come  when  all 
the  powers  of  darkness  will  combine  to  vilify  thy 
Son  ;  now.  Father,  glorify  him. "  The  Father  glo- 
rified the  Son  upon  earth,  1.  Even  in  his  sufferings, 
by  the  signs  and  wonders  which  attended  them. 
When  they  that  came  to  take  him,  were  thunder- 
struck with  a  woi'd,  when  Judas  confessed  him  inno- 
cent, and  sealed  that  confession  with  his  own  guilty 
blood,  when  the  judge's  wife  asleep,  and  the  judge 
himself  awake,  pronounced  him  righteous,  when  the 
sun  was  darkened,  and  the  veil  of  the  temple  rent, 
then  the  Father  not  only  justified,  but  glorified  the 
Son.  Nay,  2.  Even  by  his  sufferings ;  when  he  was 
crucified,  he  was  magtiified,  he  was  glorified,  ch.  13. 


31.  It  was  in  his  cross  that  he  conquered  Satan  and 
death  ;  his  thorns  were  a  crown,  and  Pilate  in  the 
inscription  over  his  head  wrote  more  than  he  thought. 
But,  3.  Much  more  aft;er  his  sufferings  ;  the  Father 
glorified  the  Son  when  he  raised  him  from  the  dead, 
shewed  him  openly  to  chosen  witnesses,  and  poured 
out  the  Spirit  to  support  and  plead  his  cause,  and 
set  up  his  kingdom  among  men,  then  he  glorified 
him.  This  he  here  prays  for,  and  insists  upon. 
Secondly,  What  he  pleads  to  enforce  this  request. 
1.  He  pleads  relation  ;  Glorify  thy  Son  ;  thy  Son 
as  God,  as  Mediator.  It  is  in  consideration  of  this, 
that  the  heathen  are  given  him  for  his  inheritance  ; 
for  thou  art  my  Son,  Ps.  2.  7,  8.  The  devil  had 
tempted  him  to  renounce  his  sonship  with  an  offer 
of  the  kingdoms  of  this  world  ;  but  he  rejected  it 
with  disdain,  and  depended  upon  his  Father  for  his 
preferment,  and  here  applies  himself  to  him  for  it. 
Note,  They  that  have  received  the  adoption  of  sons, 
may  in  faith  pray  for  the  inheritance  of  sons ;  if 
sanctified,  then  glorified  ;  Father,  glorify  thy  Son. 

2.  He  pleads  the  time  ;  The  hour  is  come :  the 
season  prefixed  to  an  hour.  The  hour  of  Christ's 
passion  was  determined  in  the  counsel  of  God.  He 
had  often  said  his  hour  was  not  yet  come  ;  but  now 
\tv)as  come,  and  he  knew  it.  Man  knows  not  his  time, 
(Eccl.  9.  12.)  But  the  Son  of  man  did.  He  calls  it 
this  hour,  {ch.  12.  27.)  and\\ere  the  hour ;  compare 
Mark  14.  35.  ch.  16.  21.  For,  the  hour  of  the  Re- 
deemer's death,  which  was  also  the  hour  of  the  Re- 
deemer's birth,  was  the  most  signal  and  remarkable 
hour,  and,  without  doubt,  the  most  critical  that  ever 
was  since  the  clock  of  time  was  first  set  a-going. 
Never  was  there  such  an  hour  as  that,  nor  did  ever 
any  hour  challenge  such  expectations  of  it  before, 
nor  such  reflections  upon  it  after. 

(1.)  "  The  hour  is  come,  in  the  midst  of  which  I 
need  to  be  owned."  Now  is  the  hour  when  this 
grand  affair  is  come  to  a  crisis  ;  after  many  a  skir- 
mish, the  decisive  battle  between  heaven  and  hell 
is  now  to  be  fought,  and  that  great  cause,  in  which 
God's  honour  and  man's  happiness  are  together  em- 
barked, must  now  be  either  won  or  lost  for  ever. 
The  two  champions,  David  and  Goliath,  Michael 
and  the  dragon,  are  now  entering  the  lists  ;  the 
trumpet  sounds  for  an  engagement  that  will  be  ir- 
retrievably fatal  either  to  the  one  or  to  the  other ; 
"  JVoiv  glorify  thy  Son,  now  give  him  victory  over 
princi/ialities  and  powers,  now  let  the  bruising  of 
his  heel  be  the  breaking  of  the  serpevt's  head,  now 
let  thy  Son  be  so  upheld  as  not  to  fail  or  be  discour- 
aged." When  Joshua  went  forth  conquering  and 
to  conquer,  it  is  said,  The  Lord  magnified  Joshua  ; 
so  he  glorified  his  Son,  when  he  made  the  cross  his 
triumphant  chariot. 

(2.)  "  The  hour  is  come,  in  the  close  of  which  I 
expect  to  be  crowned  ;  the  hour  is  come,  when  I  am 
to  be  glorified,  and  set  at  thy  right  hand."  Between 
him  and  that  glory  there  intervened  a  bloody  scene 
of  suffering  ;  but,  being  short,  he  speaks  as  if  he 
made  little  of  it ;  The  hour  is  come  that  I  must  be 
glorified  ;  and  he  did  not  expect  it  till  then.  Good 
christians  in  a  trying  hour,  particularly  a  dying  hour, 
may  thus  plead  ;  "  Mow  the  hour  is  come,  stand  by 
me,  appear  for  me,  now  or  never  ;  now  the  earthly 
tabernacle  is  to  be  dissoh<ed,  the  hour  is  come,  that 
I  should  be  glorified  "  2  Cor.  5.  1. 

3.  He  pleads  the  Father's  own  interest  and  concern 
therein — that  thy  Son  may  glorify  thee  ;  for  he  had 
consecrated  his  whole  undertaking  to  his  Father's 
honour ;  he  desired  to  be  carried  triumphantly 
through  his  sufferings  to  his  glory,  that  he  might 
glorify  the  Father  two  ways.  (1.)  By  the  death  of 
the  cross,  which  he  was  now  to  suffer.  Father,  glo- 
rifii  thy  name,  expressed  the  great  intention  of  his 
sufferings,  which  was  to  retrieve  his  Father's  injured 
I  honour  among  men,  and,  by  his  satisfaction,  to  come 


ST.  JOHN,  XVn. 


893 


■up.  to  the  glory  of  God,  which  man,  by  his  sin,  came 
short  of;  "  Father,  own  me  in  my  sufferings,  that  I 
may  honour  thee  by  them."  (2.)  By  the  doctrine 
of  the  cross,  which  was  now  shortly  to  be  published 
to  the  world,  by  which  God's  kingdom  was  to  be  re- 
established among  men.  He  prays  that  his  Father 
would  so  grace  his  sufferii^s,  and  crown  them,  as 
not  only  to  take  off  the  offence  of  the  cross,  but  to 
make  it  to  them  that  are  saved,  the  -wisdom  of  God, 
and  the  power  of  God.  If  God  had  not  glorified 
Christ  crucified,  by  raising  him  from  the  dead,  his 
whole  undertaking  had  been  crushed ;  therefore 
glorify  me,  that  I  may  glorify  thee. 

Now  hereby  he  hath  taught  us,  [1.]  What  to  eye 
and  aim  at  in  our  prayers,  in  all  our  designs  and  de- 
sires— and  that  is,  the  honour  of  God.  It  being  our 
chief  end  to  glorify  God,  other  things  must  be  sought 
and  attended  to  m  subordination  and  subser\'iency  to 
the  Lord  ;  "  Do  this  and  the  other  for  thy  servant, 
that  thy  serva7it  may  glorify  thee.  Give  me  health, 
chat  I  may  glorify  thee  with  my  body ;  success, 
that  I  may  glorify  thee  with  my  estate,"  &c  Hal- 
lowed be  thy  name,  must  be  our  first  petition,  which 
must  fix  our  end  in  all  our  other  petitions,  1  Pet.  4. 
11.  [2.]  He  hath  taught  us  what  to  expect  and 
hope  tor.  If  we  sincerely  set  ourselves  to  glorify 
our  Father,  he  will  not  be  wanting  to  do  that  for  us 
which  is  requisite  to  put  us  into  a  capacity  of  glori- 
fying him,  to  give  us  the  grace  he  knows  sufficient 
and  the  opportimity  he  sees  convenient.  But  if  we 
secretly  honour  ourselves  more  than  him,  it  is  just 
with  him  to  leave  us  in  the  hand  of  our  own  counsels, 
and  then,  instead  of  honouring  ourselves,  we  shall 
shame  ourselves. 

4.  He  pleads  his  commission  ;  (i».  2,  3.)  he  desires 
to  glorify  his  Father,  in  conformity  to,  and  in  pursu- 
ance of,  the  commission  given  him  ;  Glorify  thy 
Son,  as  thou  hast  given  him  power  ;  glorify  him  in 
the  execution  of  the  powers  thou  hast  given  him  ; 
so  it  is  connected  with  the  petition  ;  or,  that  thy  Son 
may  glorify  thee  according  to  the  power  given  him  ; 
so  it  is  connected  with  the  plea.  Now  see  here  the 
power  of  the  Mediator  : 

(1.)  The  original  of  his  power  ;  TTiou  hast  given 
him  power  ;  he  has  it  from  God,  to  whom  all  power 
belongs.  Man,  in  his  fallen  state,  must,  in  order  to 
his  recovery,  be  taken  under  a  new  model  of  govern- 
ment, which  could  not  be  erected  but  by  a  special 
commission  under  the  broad  seal  of  heaven,  directed 
to  the  undertaker  of  that  glorious  work,  and  consti- 
tuting him  sole  arbitrator  of  the  grand  difference 
that  was,  and  sole  guarantee  of  the  grand  alliance 
that  was  to  be,  between  God  and  man ;  so,  as  to  this 
office,  he  received  his  power,  which  was  to  be  exe- 
cuted in  a  way  distinct  from  his  power  and  govern- 
ment as  Creator.  Note,  The  church's  king  is  no 
usurper,  as  the  prince  of  this  world  is ;  Christ's  right 
to  rule  is  incontestable. 

(2. )  The  extent  of  his  power.  He  has  power  over 
alljlesh. 

[1.]  Over  all  mankind.  He  has  power  in  and 
over  the  world  of  spirits,  the  powers  of  the  upper 
and  unseen  world  are  subject  to  him  ;  (1  Pet.  3. 
22.)  but,  being  now  mediating  between  God  and 
man,  he  here  pleads  his/zoTUfr  over  all  flesh.  They 
were  men  whom  he  was  to  subdue  and  save,  out  of  that 
race  he  had  a  remnant  given  him,  and  therefore  all 
that  rank  of  beings  was  put  under  his  feet. 

[2.]  Over  mankind,  considered  as  corrupt  and 
fallen,  for  so  he  is  called/??  sA,  Gen.  6.  3.  If  he  had 
not  in  this  sense  been  flesh,  he  had  not  needed  a 
Redeemer.  Over  this  sinfiil  race  the  Lord  Jesus 
has  all  power  ;  and  all  judgment,  concerning  them, 
is  committed  to  him;  power  to  bind  or  loose,  acquit 
or  condemn  ;  power  on  earth  to  forgive  sins,  or  not. 
Christ,  as  mediator,  has  the  government  of  the 
whole  world  put  into  his  hand,  he  is  King  of  nations. 


has  power  even  over  those  that  know  him  not,  nor 
obey  his  gospel ;  whom  he  does  not  rule,  he  over- 
rules, Ps.  22.  28.-72.  8.     Matt.  28.  18.  ch.  3.  35. 

(3.)  The  grand  intention  and  design  of  this  power; 
that  he  should  give  eternal  life  to  as  many  as  thou 
hast  given  him.  Here  is  the  mystery  of  our  salva- 
tion laid  open. 

[1.]  Here  is  the  Father  making  over  the  elect  to 
the  Redeemer,  and  giving  them  to  him  as  his  charge 
and  trust,  as  the  crown  and  recompence  of  his  un- 
dertaking. He  has  a  sovereign  power  over  all  the 
fallen  race,  but  a  peculiar  interest  in  the  chosen  rem- 
nant ;  all  things  were  put  under  his  feet,  but  they 
were  delivered  into  his  hand. 

[2.]  Here  is  the  Son  undertaking  to  secure  the 
happiness  of  those  that  were  given  him,  that  he 
should  give  eternal  life  to  them.  See  how-great  the 
authority  of  the  Redeemer  is  !  He  has  lives  and 
crowns  to  give,  eternal  lives  that  never  die,  immortal 
crowns  that  never  fade.  Now  consider  how  great 
the  Lord  Jesus  is,  who  has  such  preferments  in  his 
gift ;  and  how  gracious  he  is  in  giving  eternal  life  to 
those  whom  he  undertakes  to  save.  First,  He  sanc- 
tifies them  in  this  world,  gives  them  the  spiritual 
life,  which  is  eternal  life  in  the  bud  and  embryo,  ch. 
4.  14.  Grace  in  the  soul,  is  heaven  in  that  soul. 
Secondly,  He  will  glorify  them  in  the  other  world  ; 
their  happiness  shall  be  completed  in  the  vision  and 
fruition  of  God.  This  only  is  mentioned,  because 
it  supposes  all  the  other  parts  of  his  undertaking, 
teaching  them,  satisfying  for  them,  sanctifying  them, 
and  preparing  them  for  that  eternal  life  ;  and  indeed, 
all  the  other  were  in  order  to  this  ;  we  are  called  to 
his  kingdom  and  glory,  and  begotten  to  the  inheri- 
tance ;  what  is  last  in  execution  was  first  in  inten- 
tion, and  that  is  eternal  life. 

[3.]  Here  is  the  subserviency  of  the  Redeemer's 
universal  dominion  to  this.  He  has  power  over  all 
Jlesh,  on  purpose  that  he  might  give  eternal  life  to 
the  select  number.  Note,  Christ's  dominion  over 
the  children  of  men,  is  in  order  to  the  salvation  of 
the  children  of  God.  All  things  are  for  their  sokes, 
2  Cor.  4.  15.  All  Christ's  laws,  ordinances,  and 
promises,  which  are  given  to  all,  are  designed  ef- 
fectually to  convey  spiritual  life,  and  secure  eternal 
life,  to  all  that  were  given  to  Christ ;  He  is  Head 
over  all  things  to  the  church.  The  administration 
of  the  kingdoms  of  providence  and  grace  are  put 
into  the  same  hand,  that  all  things  may  be  made  to 
concur  /or  ^oorf  to  the  called. 

(4.)  Here  is  a  fiirther  explication  of  this  grand 
design  ;  {y.  3.)  "  This  is  life  eternal,  which  I  am 
impowered,  and  have  undertaken  to  give  ;  this  is 
the  nature  of  it,  and  this  the  way  leading  to  it,  to 
know  thee  the  only  true  God,  and  all  the  discoveries 
and  principles  of  natural  religion,  and  Jesus  Christ 
whom  thou  hast  sent,  as  Mediator,  and  the  doctrines 
and  laws  of  that  holy  religion,  which  he  instituted 
for  the  recovery  of  man  out  of  his  lapsed  state." 
Here  is, 

[1.]  The  great  end  which  the  christian  religion 
sets  before  us,  and  that  is,  eternal  life,  the  happiness 
of  in  immortal  soul  in  the  vision  and  fruition  of  an 
eternal  God.  This  he  was  to  reveal  to  all,  and  se- 
cure to  all,  that  were  given  him.  By  the  gospel, 
life  and  immortality  are  brought  to  light,  are  brought 
to  hand,  a  life  which  transcends  this  as  much  in  ex 
cellency  as  it  does  in  duration. 

[2.]  The  sure  way  of  attaining  this  blessed  end, 
which  is,  by  the  right  knowledge  of  God  and  Jesus 
Christ ;  This  is  life  eternal,  to  know  thee ;  which 
may  be  taken  two  ways.  First,  Life  eternal  lies  in 
the  knowledge  of  God  and  Jesus  Christ ;  the  pre- 
sent principle  of  this  life  is  the  believing  knowledge 
of  God  and  Christ ;  the  future  perfection  of  that  life 
will  be  the  intuitive  knowledge  of  God  and  Christ : 
they  that  are  brought  into  union  with  Christ,  and 


894 


live  a  life  of  communion  with  Giod  in  Christ,  know, 
in  some  measure,  by  experience,  what  eternal  life  is, 
and  will  say,  "  If  this  Be  heaven,  heaven  is  sweet," 
See  Ps.  17.  15.  Secondly,  The  knowledge  of  God 
and  Christ  leads  to  life  eternal;  this  is  the  way  in 
which  Christ  gives  eternal  life,  by  the  knowledge  of 
him  that  has  called  us;  (2  Pet.  1,  3.)  and  this  is  the 
way  in  which  we  come  to  receive  it 
The  christian  religion  shews  the  way  to  heaven, 

1.  By  directing  us  to  God,  as  the  author  and  feli- 
city of  our  being ;  for  Christ  died  to  bring  us  to  God, 
to  know  him  as  our  Creatoi-,  and  to  love  him,  obey 
him,  submit  to  him,  and  trust  in  him,  as  our  owner, 
ruler,  and  benefactor,  to  devote  ourselves  to  him  as 
our  sovereign  lord,  depend  upon  him  as  our  chief 
good,  and  direct  aU  to  his  praise  as  our  highest  end ; 
this  is  life  eternal.  God  is  here  called  the  only  true 
God,  to  distinguish  him  from  the  false  gods  of  the 
heathen,  wliich  were  counterfeiters  and  pretenders, 
not  from  tlie  person  of  the  Son,  of  whom  it  is  ex- 
pressly said,  that  he  is  the  true  God  and  eternal  life, 
(1  John  5.  20.)  and  who  in  this  text  is  proposed  as 
the  object  of  the  same  religious  regard  with  the  Fa- 
ther. It  is  certain  there  is  but  one  only  living  and 
true  God,  and  the  God  we  adore  is  he.  He  is  the 
true  God,  and  not  a  mere  name  or  notion  ;  the  only 
true  God;  and  all  that  ever  set  up  as  rivals  with  him, 
are  vanity  and  a  lie ;  the  service  of  him  is  the  only 
true  religion. 

2.  By  directing  us  to  Jesus  Christ,  as  the  Mediator 
between  God  and  man;  Jesus  Christ,  whojn  thou 
hast  sent.  If  man  had  continued  innocent,  the  know- 
ledge of  the  only  true  God  would  have  been  life  eter- 
nal to  him ;  but  now  that  he  is  fallen,  there  must  be 
something  more ;  now  that  we  are  under  guilt,  to 
know.  God,  is  to  know  him  as  a  righteous  judge, 
whose  curse  we  are  under ;  and  nothing  is  more  kill- 
ing than  to  know  this  ;  we  are  therefore  conceraed 
to  know  Christ  as  our  Redeemer,  by  whom  alone  we 
can  now  have  access  to  God  ;  it  is  life  eternal  to  be- 
lieve in  Christ;  and  this  he  has  undertaken  to  give 
to  as  many  as  were  given  him.  See  ch.  6.  39,  40. 
They  that  are  acquainted  with  God  and  Christ,  are 
already  in  the  suburbs  of  life  eternal. 

[p..  ]  Christ  here  prays  to  be  glorified,  in  conside- 
ration of  his  having  glorified  the  Father  hitherto,  -v. 
4,  5.  The  meaning  of  the  foi-mer  petition  was.  Glo- 
rify me  in  this  world ;  the  meaning  of  tlie  latter  is. 
Glorify  me  in  the  other  world.  I  have  glorified  thee 
on  the  earth,  and  now  glorify  thou  me.  Obsen'e  here. 

First,  With  what  comfort  Christ  reflects  on  the 
life  he  liad  lived  on  earth ;  I  have  glorified  thee,  and 
finished  my  work  ;  it  is  as  good  as  finished.  He  does 
not  complain  of  the  poverty  and  disgrace  he  had 
lived  in,  what  a  weary  life  he  had  upon  eai-th,  as 
ever  any  man  of  sorrows  had ;  he  overlooks  tliis,  and 
pleases  himself  in  reviewing  the  service  lie  had  done 
his  Father,  and  the  progress  he  had  made  in  his  un- 
dertaking.    This  is  here  recorded, 

1.  For  the  honour  of  Christ,  that  his  life  upon  earth 
did  in  all  respects  fully  answer  tlie  end  of  his  coming 
into  the  world.  Note,  (l.)OurLord  Jesus  had  work 
given  him  to  do  by  him  that  sent  him  ;  he  came  not 
into  the  world  to  live  at  ease,  but  to  go  about  doing 
good,  and  to  fulfil  all  righteousness.  His  Fatlier 
gave  him  his  work,  his  work  in  the  vineyard ;  both 
appointed  him  to  it,  and  assisted  him  in  it.  (2.)  The 
work  that  was  given  him  to  do,  he  finished.  Though 
he  had  not,  as  yet,  gone  through  the  last  part  of  his 
undertaking,  yet  he  was  so  near  being  made  jierfect 
through  sufferings,  that  he  miglit  say,  I  have  finish- 
ed it ;  it  was  as  good  as  done,  he  was  giving  it  its 
finishing  stroke,  iriKimint — /  have  finished.  The 
word  signifies  his  performing  every  part  of  his  un- 
dertaking in  the  most  complete  andperfect  manner. 
(3.)  Herein  he  glorified  his  Father;  he  pleased  him, 
he  praised  him ;  it  is  the  glory  of  God  that  his  work 


ST.  JOHN,  xvn. 


iafierfect,  and  the  same  is  the  glory  of  the  Redeemer; 
what  he  is  the  author  of,  he  will  be  the  finisher  of 
It  was  a  strange  way  for  the  Son  to  glorify  the  Fa- 
ther, by  abasing  himself,  (that  looked  more  likely 
to  disparage  him,)  yet  it  was  contrived  that  so  he 
should  glorify  him  ;  "  /  have  glorified  thee  on  the 
earth,  in  such  a  way  as  men  on  earth  could  bear  the 
manifestation  of  thy  glory. " 

2.  It  is  recorded  for  example  to  all,  that  tve  may 
follow  his  example.  (1.)  We  must  make  it  our 
business  to  do  the  work  God  has  appointed  us  to  do, 
according  to  our  capacity  and  the  sphere  of  our  ac- 
tivity ;  we  must  each  of  us  do  all  the  good  we  can  in 
this  world.  (2. )  We  must  aim  at  the  glory  of  God 
in  all.  We  must  glorify  him  on  the  earth,  which  he 
has  given  unto  the  children  of  men,  demanding  only 
this  quit-rent ;  on  the  earth,  where  we  are  in  a  state 
of  probation  and  preparation  for  eternity.  (3. )  We 
must  persevere  lierein  to  the  end  of  our  days ;  we 
must  not  sit  down  till  we  have  finislied  our  work, 
and  accomplished,  as  a  hireling,  our  day. 

3.  It  is  recorded  for  encouragement  to  all  those 
that  rest  upon  him.  If  he  have  finished  the  work 
that  was  given  him  to  do,  then  he  is  a  complete  Sa- 
viour, and  did  not  do  his  work  by  the  halves.  And 
he  that  finished  his  work  for  us,  will  finish  it  in  us 
to  the  day  of  Christ. 

Secondly,  See  with  what  confidence  he  expects 
the  joy  set  before  him;  (v.  5.)  A/ow,  O  Father,  glo- 
rify thou  me.  It  is  what  he  depends  upon,  and  can- 
not be  denied  him. 

1.  See  here  what  he  prayed  for ;  Glorify  thou  me, 
as  before,  v.  1.  All  repetitions  in  prayer  are  not  to 
be  counted  vain  repetitions ;  Christ  prayed,  saying 
the  same  words,  (Matt.  26.  44. )  and  yet  prayed  more 
earnestly.  What  his  Father  had  promised  him,  and 
he  was  assured  of,  yet  he  must  pray  for ;  promises 
are  not  designed  to  supersede  prayers,  but  to  be  the 
guide  of  our  desires  and  the  ground  of  our  hopes. 
Christ's  being  glorified,  includes  all  the  honours, 
powers,  and  joys  of  his  exalted  state.  See  how  it  is 
described. 

(1.)  It  is  a  glory  with  God  ;  not  only.  Glorify  my 
name  on  earth,  but  Glorify  me  with  thine  own  self. 
It  was  paradise,  it  was  heaven,  to  be  with  his  Fa- 
ther, as  Prov.  8.  30.  Dan.  7.  13.  Heb.  8.  1.  Note, 
The  brightest  glories  of  the  exalted  Redeemer  were 
to  be  displayed  within  the  veil,  where  the  Father 
manifests  his  glory.  The  praises  of  the  upper  world 
are  offered  up  to  him  that  sits  upon  the  throne  and 
to  the  Lamb  in  conjunction;  (Rev.  5.  13.)  and  the 
prayers  of  the  lower  world  draw  out  grace  and  peace 
from  God  our  Father  and  our  Lord  Jesus  Christ  in 
conjunction  ;  and  thus  the  Father  has  glorified  him 
with  himself. 

(2.)  It  is  the  glory  he  had  with  God  before  the 
world  was.  By  this  it  ajjpears,  [1.]  Tliat  Jesus 
Christ,  as  Gf^d,  had  a  being  before  the  world  was, 
co-eternal  with  the  Father;  our  religion  acquaints 
us  with  oiie  that  was  before  all  things,  and  by  whom 
all  things  consist.  [2.  ]  That  his  glory  with  the  Fa- 
ther is  from  e\'erlasting,  as  well  as  his  existence  with 
the  Father  ;  for  he  was  from  eternity  the  brightness 
of  his  Father's  glory,  Heb.  1.  3.  As  God's  making 
the  world  only  declared  his  glory,  but  made  no  real 
additions  to  it ;  so  Christ  undertook  the  work  of  re- 
demption, not  because  he  needed  glory,  for  he  had 
a  glory  luith  the  Father  before  the  world,  but  because 
we  needed  glory.  [3.  ]  That  Jesus  Christ  in  his  state 
of  humiliation  divested  himself  of  this  glory,  and 
drew  a  veil  over  it ;  though  he  was  still  God,  yet  he 
was  God  manifested  in  the  flesh,  not  in  his  glory. 
He  laid  down  this  glory  for  a  time,  as  a  pawn  or 
pledge  that  he  would  go  througli  with  his  midertak- 
ing,  according  to  the  appointment  of  his  Father, 
[4.  ]  That  in  his  exalted  state  he  resumed  this  glory, 
and  clad  himself  again  with  his  former  robes  of  light. 


ST.  JOHN,  XVII. 


Having  performed  his  undertaking,  he  did,  as  it 
■were,  re/ioscere  pignus — take  up.  his  pawn,  by  this 
demand,  Glorify  thou  me.  He  prays  that  even  his 
human  nature  might  be  advanced  to  the  highest  ho- 
nour it  was  capable  of,  his  body  a  glorious  body ;  and 
that  the  glory  of  the  godhead  might  now  be  mani- 
fested in  the  person  of  the  Mediator,  Emmanuel, 
God-man.  He  does  not  pray  to  be  glorified  with 
the  princes  and  great  men  of  the  earth  :  no ;  he  that 
knew  both  worlds,  and  might  choose  which  he  would 
have  his  preferment  in,  chose  it  in  the  glory  of  the 
other  world,  as  far  exceeding  all  the  glory  of  this. 
He  had  despised  the  kingdoins  of  this  world  and  the 
glory  of  them,  when  Satan  offered  them  to  him,  and 
therefore  might  the  more  boldly  claim  the  glories 
of  the  other  world.  Let  the  same  mind  be  in  vs. 
"  Lord,  give  the  glories  of  this  world  to  whom  thou 
■wilt  give  them,  but  let  me  have  my  portion  of  glory 
in  the  world  to  come.  It  is  no  matter,  though  I  be 
vilified  with  men ;  but.  Father,  glorify  thou  me  with 
thine  own  self" 

2.  See  here  what  he  pleaded;  I  have  glorified  thee; 
and  now,  in  consideration  thereof,  glorify  thou  me. 
For, 

(1.)  There  was  an  equity  in  it,  and  an  admirable 
becomingness,  that  if  God  were  glorified  in  him,  he 
should  glorify  him  in  himself,  as  he  had  observed, 
ch.  13.  32.  Such  an  infinite  value  there  was  in  what 
Christ  did  to  glorify  his  Father,  that  he  properly 
merited  all  the  glories  of  his  exalted  state.  If  the 
Father  were  a  gainer  in  his  gloi-y  by  the  Son's  hu- 
miliation, it  was  fit  the  Son  should  be  no  loser  by  it, 
at  long  run,  in  his  glory. 

(2.)  It  was  according  to  the  covenant  between 
them,  that  if  the  Son  would  make  his  soul  an  offering 
for  sin,  he  should  divide  the  spoil  with  the  strong, 
(Isa.  53.  10,  12.)  and  the  kingdom  should  be  his  ; 
and  this  he  had  an  eye  to,  and  depended  upon  in  his 
sufferings  ;  it  was  for  the  joy  set  before  him,  that  he 
endured  the  cross :  and  now  in  his  exalted  state,  he 
still  expects  the  completing  of  his  exaltation,  be- 
cause he  perfected  his  undertaking,  Heb.  10.  13. 

(3.)  It  was  the  most  proper  evidence  of  his  Fa- 
ther's accepting  and  approving  the  work  he  had 
finished.  By  the  glorif>'ing  of  Christ  we  are  satis- 
fied that  God  was  satisfied,  and  therein  a  real  de- 
monstration was  given  that  his  Father  was  well 
pleased  in  him  as  his  belozied  Son. 

(4. )  Thus  we  must  be  taught  that  those,  and  only 
those,  who  glorify  God  on  earth,  and  persevere  in 
the  work  God  hath  given  them  to  do,  shall  be  glori- 
fied with  the  Father,  when  they  must  be  no  more  in 
this  world.  Not  that  we  can  merit  that  glory,  as 
Christ  did,  but  our  glorifying  God  is  required  as  an 
evidence  of  our  interest  in  Christ,  through  whom 
eternal  life  is  God's  free  gift. 

6.  I  have  manifested  thy  name  unto  the 
men  which  thou  gavest  me  out  of  the  world : 
thine  they  were,  and  thou  gavest  them  me ; 
and  they  have  kept  thy  word.  7.  Now 
they  have  known  that  all  things  whatso- 
ever thou  hast  given  me  are  of  thee.  8. 
For  I  have  given  unto  them  the  words 
which  thou  gavest  me ;  and  they  have  re- 
ceived them,  and  have  known  surely  that  I 
came  out  from  thee,  and  they  have  believed 
that  thou  didst  send  me.  9.  I  pray  for 
them :  I  pray  not  for  the  world,  but  for  them 
which  thou  hast  given  me;  for  they  are 
thine.  10.  And  all  mine  are  thine,  and 
thine  are  mine ;  and  I  am  glorified  in  them. 

Christ,  having  prayed  for  himself,  comes  next  to 


895 

pray  for  those  that  are  his,  and  he  knew  them  by 
name,  though  he  did  not  here  name  them.  Now 
obsen'e  here, 

I.  Whom  he  did  not  pray  for;  (ti.  9.)  I  pray  not 
for  the  world.  Note,  There  is  a  world  of  people 
that  Jesus  Christ  did  not  pray  for.  It  is  not  meant 
of  the  world  of  mankind  in  general,  (he  prays  for 
that  here,  (y.  21.)  That  the  world  may  believe  that 
thou  hast  sent  me,  J  nor  is  it  meant  of  the  Gentiles, 
in  distinction  from  the  Jews ;  but  the  world  is  here 
opposed  to  the  elect,  who  are  given  to  Christ  out  of 
the  world.  Take  the  world  for  a  heap  of  unwinnow- 
ed  corn  in  the  floor,  and  God  loves  it,  Christ  prays 
for  it,  and  dies  for  it,  for  a  blessing  is  in  it;  but  the 
Lord  perfectly  knowing  them  that  are  his,  he  eyes 
particularly  them  that  were  given  him  out  of  the 
world,  extracts  them  ;  and  then  take  the  world  for 
the  remaining  heap  of  rejected  worthless  chaff,  and 
Christ  neither  prays  for  it„nor  dies  for  it,  but  aban 
dons  it,  and  the  wind  drives  it  away.  These  are 
called  the  world,  because  they  are  governed  by  the 
spirit  of  this  world,  and  have  their  portion  in  it ;  for 
these  Christ  does  not  pray  ;  not  but  that  there  are 
some  things  which  he  intercedes  with  God  for  on 
their  behalf,  as  the  dresser  for  the  reprieve  of  the 
barren  tree ;  but  he  does  not  pray  for  them  in  this 
prayer,  they  have  no  part  or  lot  in  the  blessings  here 
prayed  for.  He  does  not  say,  /  pray  against  the 
world,  as  Elias  made  intercession  against  Isi-ael;  but, 
1  pray  not  for  them,  I  pass  them  by,  and  leave  them 
to  themselves ;  they  are  not  written  in  the  Lamb's 
book  of  life,  and  therefore  not  in  the  breast-plate  of 
the  great  High-priest.  And  miserable  is  the  con- 
dition of  such,  as  it  was  of  those  whom  the  prophet 
was  forbidden  to  pray  for,  and  more  so,  Jer.  7.  16. 
We  that  know  not  who  are  chosen,  and  who  are 
passed  by,  must  pray  for  all  men,  1  Tim.  2.  1,  4. 
While  there  is  life,  there  is  hope,  and  room  for 
prayer.     See  1  Sam.  12.  23. 

II.  Whom  he  did  pray  for ;  not  for  angels,  but /or 
the  children  ofmetz.  1.  He  prays  for  those  that  were 
given  him,  meaning  primarily  the  disciples  that  had 
attended  him  in  the  regeneration ;  but  it  is  doubtless 
to  be  extendedfurther,  to  all  who  come  under  the 
same  character,  who  receive  and  believe  the  words 
of  Christ,  V.  6,  8.  2.  He  prays  for  all  that  should 
believe  on  him;  {y.  20.)  and  it  is  not  only  the  peti- 
tions that  follow,  but  those  also  which  went  before, 
that  must  be  construed  to  extend  to  all  believers,  in, 
evei-y  place,  and  every  age  ;  for  he  has  a  concern 
for  them  all,  and  calls  things  that  are  not  as  though 
they  were. 

ril.  What  encouragement  he  had  to  pray  for  them, 
and  what  the  general  pleas  with  which  he  introduces 
his  petitions  for  them,  and  recommends  them  to  his 
Father's  favour ;  they  are  five. 

1.  The  charge  he  had  received  concerning  them  ; 
Thine  they  were,  and  thou  gavest  them  me ;  {v.  6.) 
and  again,  {v.  9.)  Them  which  thou  hast  given  me. 
"  Father,  those  I  am  now  praying  for,  are  such  as 
thou  hast  inti-usted  me  with,  and  what  I  have  to  say 
for  them  is  in  pursuance  of  the  charge  I  have  receiv- 
ed concerning  them. "    Now, 

(1.)  This  is  meant  primarily  of  the  disciples  that 
then  were,  who  were  given  to  Christ  as  his  pupils, 
to  be  educated  by  him  while  he  was  on  earth,  and 
his  agents  to  be  employed  for  him  when  he  went  to 
heaven.  They  were  given  him  to  be  the  learners 
of  his  doctrine,  the  witnesses  of  his  life  and  miracles, 
and  the  monuments  of  his  grace  and  favour,  in  order 
to  their  being;  the  publishers  of  his  gospel,  and  the 
lilanters  of  his  church.  When  they  left  all  to  fol- 
low him,  this  was  the  secret  spring  of  that  strange 
resolution  ;  they  were  given  to  him,  else  they  had  not 
given  themselves  to  him.  Note,  The  apostleship 
and  ministry,  which  are  Christ's  gift  to  the  church, 
were  first  the  Father's  gift  to  Jesus  Christ.     As  un- 


896 


ST.  JOHN,  XVII. 


der  the  law  the  Levites  were  given  to  Aaron,  (Numb. 

5.  9.)  to  him  (the  great  High-Priest  of  our  profes- 
sion J  the  Father  gave  the  apostles  first,  and  mims- 
ters  in  every  age,  to  keep,  his  charge,  and  the  charge 
of  the  11/hoie  congregation,  and  to  do  the  service  of 
the  tabernacle.  SeeEph.  4.  8, 11.  Ps.  68.  18.  Christ 
received  this  gift  for  men,  that  he  might  give  it  to 
men.  As  this  puts  a  great  honour  upon  the  ministry 
of  the  gospel,  and  magnifies  that  office,  which  is  so 
much  vilihed;  so  it  lays  a  mighty  obligation  upon 
the  ministers  of  the  gospel  to  devote  themselves  en- 
tirely to  Christ's  service,  as  being  given  to  him. 

(2. )  But  it  is  designed  to  extend  to  all  the  elect,  for 
they  are  elsewhere  said  to  be  given  to  Christ ;  (_ch. 

6.  37,  39. )  and  he  often  laid  a  stress  upon  this,  that 
those  he  was  to  save  were  given  to  him  as  his  charge; 
to  his  care  they  were  committed,  from  his  hand  they 
were  expected,  and  concerning  them  he  received 
commandments.     He  here  shews, 

[1.]  That  the  Father  had  authority  to  give  them  ; 
Thine  they  were.  He  did  not  give  that  which  was 
none  of  his  own,  but  covenanted  that  he  had  a  good 
title  to.  The  elect  that  the  Father  gave  to  Christ, 
were  his  own  three  ways :  First,  They  were  crea- 
tures, and  their  lives  and  beings  were  derived  from 
him.  When  they  were  given  to  Christ  to  be  vessels 
of  honour,  they  were  in  his  hand,  as  clay  in  the  hand 
of  the  potter,  to  be  disposed  of  as  God's  wisdom  saw 
most  for  God's  gloiy.  Secondly,  They  were  crimi- 
nals, and  their  lives  and  beings  were  forfeited  to  him. 
It  was  a  remnant  of  fallen  mankind  that  was  given 
to  Christ  to  be  redeemed,  that  might  have  been 
made  sacrifices  to  justice  then  when  they  were  pitch- 
ed upon  to  be  the  monuments  of  mercy  ;  might  justly 
have  been  delivered  to  the  tormentors  when  they 
were  delivered  to  the  Saviour.  Thirdly,  They  were 
chosen,  and  their  lives  and  beings  were  designed  for 
him  ;  they  ivere  set  apart  for  God,  and  were  con- 
signed to  Christ  as  his  agent.  This  he  insists  upon 
again,  (y.  7.)  All  things  whatsoever  thou  hast  given 
me,  are  of  thee ;  which,  though  it  may  take  in  all 
that  appertained  to  his  office  as  Mediator,  yet  seems 
especially  to  be  meant  of  those  that  were  given  him; 
"  They  are  of  thee,  their  being  is  of  thee  as  the  God 
of  nature,  their  well-being  is  of  thee  as  the  God  of 
grace  ;  they  are  all  of  thee,  and  therefore.  Father,  I 
bring  them  all  to  thee,  that  they  may  be  all /or  thee. " 

[2.  ]  That  he  did  accordingly  give  them  to  the 
Son  ;  Thou  gavest  them  me,  as  sheep  to  the  shep- 
herd, to  be  kept ;  as  patients  to  the  physician,  to  be 
cured ;  children  to  a  tutor,  to  be  educated ;  thus  he 
will  deliver  up  his  charge;  (Heb.  2.  13.)  The  chil- 
dren thou  hastgix'en  me.  They  were  delivered  to 
Christ,  First,  That  the  election  of  grace  might  not 
be  frustrated,  that  not  one,  no  not  of  the  little  ones 
might  perish.  That  great  concern  must  be  lodged 
in  some  one  good  hand,  able  to  give  sufficient  secu- 
rity, that  the  purpose  of  God  according  to  election 
might  stand.  Secondly,  That  the  undertaking  of 
Christ  might  not  be  fruitless;  they  were  given  to  him 
as  his  seed,  in  whom  he  should  see  of  the  travail  of 
his  soul  and  be  satisfied,  (Isa.  53.  10,  11.)  and  might 
not  spend  his  strength,  and  shed  his  blood,  for  nought, 
and  in  -vain,  Isa.  49.  4.  We  may  plead,  as  Christ 
does,  "Lord,  keep  my  graces,  keep  my  comforts, 
for  thine  they  were,  and  thou  gavest  them  me." 

2.  The  care  he  had  taken  of  them  to  teach  them  ; 
{v.  6.)  I  have  mariifested  thy  name  to  them.  I  have 
given  unto  them  the  words  which  thou  gavest  me, 
V.  8.     ObseiTe  here, 

(1.)  The  gi'eat  design  of  Christ's  doctrine,  which 
was  to  manifest  God's  name,  to  declare  him,  (cA.  1. 
18. )  to  instruct  the  ignorant,  and  rectify  the  mistakes 
of  a  dark  and  foolish  world  concerning  God,  that  he 
might  be  better  loved  and  worshipped. 

(2. )  His  faithful  discharge  of  this  undertaking :  I 
have  done  \t.    His  fidelity  appears,  [1.]  In  the  truth 


of  his  doctrine.  It  agreed  exactly  with  the  instruc- 
tions he  received  from  his  Father.  He  gave  not 
only  the  things,  but  the  very  words,  that  were  given 
him.  Ministers,  in  wording  their  message,  must 
have  an  eye  to  the  words  which  the  Holy  Ghost 
teaches.  [2.]  In  the  tendency  of  his  doctrine,  which 
was  to  manifest  God's  name.  He  did  not  seek  him- 
self, but,  in  all  he  did  and  s^d,  aimed  to  magnify  his 
Father.  Note,  First,  It  is  Christ's  prerogative  to 
manifest  God's  name  to  the  souls  of  the  children  of 
men.  A'o  man  knows  the  Father,  but  he  to  whom 
the  Son  will  reveal  him.  Matt.  11.  27.  He  only  has 
acquaintance  with  the  Father,  and  so  is  able  to  open 
the  truth  ;  and  he  only  has  access  to  the  spirits  of 
men,  and  so  is  able  to  open  the  understanding.  Mi- 
mstersmay  publish  the  name  of  the  Lord,  (asMoses, 
Deut.  32.  3. )  but  Christ  only  can  manifest  that  name. 
By  the  word  of  Christ,  God  is  revealed  to  us  ;  by  the 
Spirit  of  Christ,  God  is  revealed  in  us.  Ministers 
may  speak  the  words  of  God  to  us,  but  Christ  can 
give  us  his  words,  can  put  them  in  us,  as  food,  as 
treasure.  Secondly,  Sooner  or  later,  Christ  will 
manifest  God's  name  to  all  that  were  given  him,  and 
will  give  them  his  word,  to  be  the  seed  of  their  new 
birth,  the  support  of  their  spiritual  life,  and  the  ear- 
nest of  their  everlasting  bliss. 

3.  The  good  effect  of  the  care  he  had  taken  of 
them,  and  the  pains  he  had  taken  with  them  ;  (xi. 
6.)  They  have  kept  thy  word ;  (v.  7.)  They  have 
known  that  all  things  are  of  thee  ;  {v.  8. )  They  have 
received  thy  words,  and  embraced  them,  have  given 
their  assent  and  consent  to  them,  and  have  known 
surely  that  I  came  out  from  thee,  and  have  believed 
that  thou  didst  send  me.     Obseire  here, 

(1.)  What  success  the  doctrine  of  Christ  had 
among  those  that  were  given  him,  in  several  parti- 
culars. 

[1.]  "  They  have  received  the  words  which  1  gave 
them,  as  the  ground  receives  the  seed,  and  the  earth 
drinks  in  the  rain."  They  attended  to  the  words  of 
Christ,  apprehended  in  some  measure  the  meaning 
of  them,  and  were  affected  with  them  :  they  received 
the  impression  of  them.  The  word  was  to  them  an 
ingrafted  word. 

[2.]  "  They  have  kept  thy  word,  have  continued 
in  it ;  they  have  conformed  to  it. "  Christ's  com- 
mandment is  then  only  kefit,  when  it  is  obeyed. 
They  that  were  to  teach  others  the  commands  of 
Christ,  ought  to  be  themselves  observant  of  them. 
It  was  requisite  that  they  should  keep  what  was 
committed  to  them,  for  it  was  to  be  transmitted  by 
them  to  every  place  for  every  age. 

[3.]  "They  have  understood  the  word,  and  have 
been  sensible  on  what  ground  they  went  in  receiving 
and  keeping  it.  They  have  been  aware  that  thou 
art  the  original  Author  of  that  holy  religion  which  I 
am  come  to  institute  ;  that  all  things  whatsoever 
thou  hast  given  me  are  of  thee."  All  Christ's  offices 
and  powers,  all  the  gifts  of  the  Spirit,  all  his  graces 
and  comforts,  which  God  gave  without  measure  to 
him,  were  all  from  God  ;  contrived  by  his  wisdom, 
appointed  by  his  will,  and  designed  by  his  grace,  for 
his  own  glory  in  man's  salvation.  Note,  It  is  a  great 
satisfaction  to  us,  in  our  reliance  upon  Christ,  that 
he  and  all  he  is  and  kas,  all  he  said  and  did,  all  he 
is  doing  and  will  do,  are  of  God,  1  Cor.  1.  30.  We 
may  therefore  venture  our  souls  upon  Christ's  medi- 
ation, for  it  has  a  good  bottom.  If  the  righteousness 
be  of  God's  appointing,  we  shall  be  justified  ;  if  the 
grace  be  of  his  dispensing,  we  shall  be  sanctified. 

[4.  ]  They  have  set  their  seal  to  it ;  They  have 
known  surely  that  I  came  out  from  God,  v.  8.  See 
here. 

First,  What  is  it  to  believe  ;  it  is  to  know  surely, 
to  know  that  it  is  so  of  a  truth.  The  disciples  were 
very  weak  and  defective  in  knowledge  ;  yet  Christ, 
who  knew  them  better  than  they  knew  themselves. 


passes  his  word  for  them  that  they  did  believe. 
Note,  We  may  knoiu  surely  that  which  we  neither 
do  nor  can  know  fully  ;  may  kyioto  the  certainty  of 
the  things  vjhich  are  7Wt  seen,  though  we  cannot 
particularly  describe  the  nature  of  them.  JVe  walk 
by  faith,  which  knows  surely,  not  yet  by  sight, 
which  knows  clearly. 

Secondly,  What  it  is  we  are  to  believe  ;  that 
Jesus  Christ  came  out  from  God,  as  he  is  the  Son 
of  God,  in  his  person  the  image  of  the  invisible  God, 
and  that  God  did  send  him  ;  that  in  his  undei-taking 
he  is  the  ambassador  of  the  eternal  King  ;  so  that 
the  christian  religion  stands  upon  the  same  foot,  and 
is  of  equal  authority,  with  natural  religion ;  and 
therefore  all  the  doctrines  of  Christ  are  to  be  re- 
ceived as  divine  truths,  all  his  commands  obeyed  as 
divine  laws,  and  all  his  promises  depended  upon  as 
divine  securities. 

(a )  How  Jesus  Christ  speaks  of  this  here ;  he 
enlarges  upon  it, 

[1.]  As  pleased  with  it  himself.  Though  the 
many  instances  of  his  disciples'  dulness  and  weak- 
ness had  grieved  him,  yet  their  constant  adherence 
to  him,  their  gradual  improvements,  and  their  great 
attainments  at  last,  were  his  joy.  Christ  is  a  Master 
that  delights  in  the  proficiency  of  his  scholars.  He 
accepts  the  sincerity  of  their  faith,  and  graciously 
passes  by  the  infirmity  of  it.  See  how  willing  he  is 
to  make  the  best  of  us,  and  to  say  the  best  of  us  ; 
thereby  encouraging  our  faith  in  him,  and  teaching 
us  charity  to  one  another. 

[2.]  As  pleading  it  with  his  Father.  He  is  pray- 
ing for  those  that  were  given  him  ;  and  he  pleads 
that  they  had  given  themselves  to  him.  Note,  The 
due  improvement  of  grace  received,  is  a  good  plea, 
according  to  the  tenor  of  the  new  covenant,  for  fur- 
ther grace  ;  for  so  runs  the  promise,  To  him  that  hath 
ahatl  be  given.  They  that  keep  Christ's  word,  and  be- 
lieve on  him,  let  Christ  alone  to  commend  them,  and, 
which  is  more,  to  recommend  them,  to  his  Father. 

4.  He  pleads  the  Father's  own  interest  in  them  ; 
[y.  9. )  I fxrayfor  them,  for  they  are  thine  ;  and  this 
by  virtue  of  a  joint  and  mutual  interest,  which  he  and 
the  Father  have  in  what  pertained  to  each  ;  jill  mine 
are  thine,  and  thine  are  mine.  Between  the  Father 
and  Son  there  can  be  no  dispute  (as  there  is  among 
the  children  of  men)  about  meum  and  tuum — mine 
and  thine,  for  the  matter  was  settled  from  all  eter- 
nity ;  all  mine  are  thine,  and  thine  are  mine.   Here  is, 

(1.)  The  plea  particularly  urged  for  his  disciples ; 
They  are  thine.  The  consigning  of  the  elect  to 
Chnst  was  so  far  from  making  them  less  the  Fa- 
ther's, that  it  was  in  order  to  the  making  them  the 
more  so.  Note,  [1.]  All  that  receive  Christ's  word, 
and  believe  in  him,  are  taken  into  covenant-relation 
to  the  Father,  and  are  looked  upon  as  his  ;  Christ 
presents  them  to  him,  and  they,  through  Christ, 
present  themselves  to  him.  Christ  has  redeemed  us, 
not  to  himself  only,  but  to  God,  by  his  blood.  Rev.  5. 
9,  10.  They  are  Jlrst-fruits  unto  God,  Rev.  14.  4. 
[2.]  This  is  a  good  plea  in  prayer,  Christ  here 
pleads  it.  They  are  thine  ;  we  may  plead  it  for  our- 
selves, I  am  thine,  save  me ;  and  for  others,  (as 
Moses,  Exod.  32.  11. )  "  They  are  thy  fieople.  They 
are  thine  ;  wilt  thou  not  provide  forthine  own  ?  Wilt 
thou  not  secure  them,  that  they  may  not  be  run 
down  by  the  devil  and  the  world  ?  Wilt  thou  not 
secure  thine  interest  in  them,  that  they  may  not  de- 
part from  thee  ?  They  are  thine,  own  them  as  thine." 

(2.)  The  foundation  on  which  this  plea  is  ground- 
ed ;  All  mine  are  thine,  and  thine  are  mine.  This 
speaks  the  Father  and  Son  to  be,  [1.]  One  in  es- 
sence. Every  creature  must  say  to  God,  All  mine 
are  thine  ;  but  none  can  say  to  him,  All  thine  are 
mine,  but  he  that  is  the  same  in  substance  with  him, 
and  equal  in  power  and  glory,  [2.]  One  in  interest ; 
no  separate  or  divided  interests  between  them. 

Vol.  v.— 5  X 


ST.  JOHN,  XVII.  897 

First,  What  the  Father  has,  as  Creator,  is  deli- 
vered over  to  the  Son,  to  be  used  and  disposed  of  in 
subserviency  to  his  great  undertaking.  All  things 
are  delivered  to  him  ;  (Matt.  H.  27. )  the  grant  is  so 
general,  that  nothing  was  excepted,  but  he  that  did 
put  all  things  under  him. 

Secondly ^W\a.t  the  Son  has,  as  Redeemer,  is  de- 
signed for  the  Father,  and  his  kingdom  shall  shortly 
be  delivered  up  to  him.  All  the  benefits  of  redemp- 
tion, purchased  by  the  Son,  are  intended  for  the  ba- 
ther's praise,  and  in  his  glory  all  the  lines  of  his  un- 
dertaking centre ;  All  mine  are  thine.  The  Son 
owns  none  for  his  that  are  not  devoted  to  the  senice 
of  the  Father  ;  nor  will  any  thing  be  accepted  as  a 
piece  of  service  to  the  christian  religion,  which 
clashes  with  the  dictates  and  laws  of  natural  religion. 
In  a  limited  sense,  every  true  believer  may  say.  All 
thine  are  mine  ;  if  God  be  our's  in  covenant,  all  he  is 
and  has,  is  so  far  our's,  that  it  shall  be  engaged  for  our 
good  ;  and  in  an  unlimited  sense,  every  true  believer 
does  say.  Lord,  all  mine  are  thine;  all  laid  at  his 
feet,  to  be  serviceable  to  him.  And  then  what  we 
have  may  be  comfortably  committed  to  God's  care 
and  blessing,  when  it  is  cheerfully  submitted  to  his 

fovemment  and  disposal  ;  "  Lord,  take  care  of  what 
have,  for  it  is  all  thine." 

5.  He  pleads  his  own  concern  in  them  ;  I  am  glo- 
rified in  them — SiSi^io-f^oL.!. 

(1. )  I  have  been  glorified  in  them  ;  what  little  ho- 
nour Christ  had  in  this  world,  was  among  his  disci- 
ples ;  he  had  been  glorified  by  their  attendance  on 
him  and  obedience  to  him,  their  preaching  and 
working  miracles  in  his  name  ;  and  therefore  Ipray 
for  them.  Note,  Those  shall  have  an  interest  in 
Christ's  intercession,  in  and  by  whom  he  \s glorified. 

(2.)  "/  am  to  be  glorified  in  them,  when  1  am 
gone  to  heaven ;  they  are  to  bear  up  my  name." 
The  apostles  preached  and  wrought  miracles  in 
Christ's  name;  the  Spirit  in  them  glorified  Christ, 
(ch.  16.  14.)  "  I  am  glorified  iti  the?n  ;  and  there- 
fore," [I.]  "I  concern  myself  for  them."  %\liat 
little  interest  Christ  has  in  this  degenerate  world, 
lies  in  his  church  ;  and  therefore  it  and  all  its  affairs 
lie  near  his  heart,  within  the  veil.  [2.]  "There- 
fore I  commit  them  to  the  Father,  who  has  engaged 
toglorify  the  Son,  and,  upon  that  account,  will  have 
a  gracious  eye  to  those  in  whom  he  is  glorified." 
That  in  which  God  and  Christ  are  glorified,  may, 
with  humble  confidence,  be  committed  to  God's 
special  care. 

1 1 .  And  now  I  am  no  more  in  the  world, 
but  these  are  in  the  world,  and  I  come  to 
thee.  Holy  Father,  keep  through  thine  own 
name  those  whom  thou  hast  given  me,  that 
they  may  be  one,  as  we  are.  1 2.  A\  hile  I 
was  witli  them  in  the  world,  I  kept  them 
in  thy  name  :  those  that  thou  gavest  me  I 
have  kept,  and  none  of  them  is  lost,  but  the 
son  of  perdition  ;  that  the  Scripture  might 
be  fulfilled.  1 3.  And  now  come  I  to  thee ; 
and  these  things  I  speak  in  the  world,  that 
they  might  have  my  joy  fulfilled  in  them- 
selves. 1 4.  I  have  given  them  thy  word  ; 
and  the  world  hath  hated  them,  because 
they  are  not  of  the  world,  even  as  I  am  not 
of  the  world.  15.  I  pray  not  that  thou 
shouldest  take  them  out  of  the  world,  but 
that  thou  shouldest  keep  them  from  the 
evil.  16.  They  are  not  of  the  world,  even 
as  I  am  not  of  the  world. 


898 

After  the  general  pleas  with  which  Christ  recom- 
mended his  disciples  to  his  Father's  care,  follow  the 
particular  petitions  he  puts  up  for  them  ;  and,  1. 
They  all  relate  to  spiritual  blessings  in  heavenly 
things.  He  does  not  pray  that  they  might  be  rich 
and  great  in  the  world,  that  they  might  raise  estates, 
and  get  preferments,  but  that  they  might  be  kept 
from  sin,  and  furnished  for  their  duty,  and  brought 
safe  to  heaven.  Note,  The  prosperity  of  the  soul  is 
the  best  prosperity ;  for,  what  relates  to  that,  Christ 
came  to  purchase  and  bestow,  and  so  teaches  us  to 
seek,  in  the  first  place,  both  for  others  and  for  our- 
selves. 2.  They  are  such  blessings  as  were  suited 
to  their  present  state  and  case,  and  their  various 
exigencies  and  occasions.  Note,  Christ's  interces- 
sion is  always  pertinent.  Our  Advocate  nvitli  the 
Father  is  acquamted  with  all  the  particulars  of  our 
wants  and  burthens,  our  dangers  and  difficulties,  and 
knows  how  to  accommodate  his  intercession  to  each, 
as  to  Peter's  peril,  which  he  himself  was  not  aware 
of;  (Luke  22.  32.)  J  have  firayed  for  thee.  3.  He 
is  large  and  full  in  the  petitions,  orders  them  before 
his  Father,  and_yf//s  his  mouth  with  arguments,  to 
teach  us  fervency  and  importunity  in  prayer,  to  be 
large  in  prayer,  and  dwell  upon  our  errands  at  the 
throne  oj  grace,  wrestling  as  Jacob,  /  ivitl  not  let 
thee  go,  except  thou  bless  me. 

Now  the  first  thing  Christ  prays  for,  for  his  disci- 
ples, is  their  preservation,  in  these  verses  ;  in  order 
to  which  he  commits  them  all  to  his  Father's  cus- 
todj'.  Keeping  supposes  danger,  and  their  danger 
arose /rom  the  ivorld,  the  world  wherein  they  were, 
the  evil  of  this  he  begs  they  might  be  kejit  from. 
Now  observe, 

I.  The  request  itself;  Keefi  them  from  the  world. 
There  were  two  ways  of  their  being  delivered  from 
the  world : 

1.  By  taking  them  out  of  it ;  and  he  does  not  pray 
that  they  might  be  so  delivered;  I firay  not  that 
thou  s/wuldest  take  them  out  the  world ;  that  is, 

(1.)  "  I  pray  not  that  they  may  speedily  be  re- 
moved by  death. "  If  the  world  will  be  vexatious  to 
them,  the  readiest  way  to  secure  them,  would  be  to 
hasten  them  out  of  it  to  a  better  world,  that  will 
give  them  better  treatment.  Send  chariots  and 
horses  of  fire  for  them,  to  fetch  them  to  heaven  ; 
Joby  Elijah,  Jonah,  Moses,  when  that  occurred  which 
fretted  them,  prayed  that  they  might  be  taken  out 
of  the  world ;  but  Christ  would  not  pray  so  for  his 
disciples,  for  two  reasons.  [1.]  Because  he  came  to 
conquer,  not  to  countenance,  those  intemperate  heats 
and  passions  which  make  men  impatient  of  life,  and 
importunate  for  death.  It  is  his  will  that  we  should 
take  up  our  cross,  and  not  avoid  it.  [2.]  Because  he 
had  work  for  them  to  do  in  the  world ;  the  world, 
though  sick  of  them,  (Acts  22.  22. )  and  therefore 
notworthy  of  them,  (Heb.  11.  38.)  yet  could  ill  spare 
them.  In  pity  therefore  to  this  dark  world,  Christ 
■would  not  have  these  lights  removed  out  of  it,  but 
continued  in  it,  especially  for  the  sake  of  those  in 
the  world,  that  were  to  believe  in  him  through  their 
•word.  Let  not  them  be  taken  out  of  the  world, 
when  their  Master  is  ;  they  must  each,  in  his  own 
order,  die  a  martyr,  but  not  till  they  have  finished 
their  testimony.  Note,  First,  The  taking  of  good 
people  out  of  the  world  is  a  thing  by  no  means  to  be 
desired,  but  dreaded  rather,  and  laid  to  heart,  Isa. 
57.  1.  Secondly,  Though  Christ  loves  his  disciples, 
he  does  not  presently  send  for  them  to  heaven,  as 
soon  as  they  are  effectually  called,  but  leaves  them 
for  some  time  in  this  worli,  that  they  may  do  good, 
and  glorify  God,  upon  earth,  and  be  ripened  for 
heaven.  Many  good  people  are  spared  to  live,  be- 
cause they  can  ill  be  spared  to  die. 

(2.)  "  I  pray  not  that  they  may  be  totally  freed 
and  exempted  from  the  troubles  of  this  world,  and 
taken  out  of  the  toil  and  teiTor  of  it  in  some  place 


ST.  JOHN,  XVII. 


of  ease  and  safety,  there  to  live  undisturbed  ;  that  is 
not  the  preservation  I  desire  for  them."  JVon  ul 
omni  molestia  liberati  otium  et  delicias  colant,  sed  ut 
inter  media  pericula  salvi  tamen  maneant  Dei  aux- 
ilio — Vot  that,  being  freed  from  all  trouble,  they 
inay  bask  in  luxurious  ease,  but  that,  by  the  help  of 
God,  they  may  be  preserved  in  a  scene  of  danger  ; 
so  Calvin.  Not  that  they  may  be  kept  from  all  con- 
flict with  the  world,  but  that  they  may  not  be  over- 
come by  it ;  not  that,  as  Jeremiah  wished,  they 
might  leave  their  people,  and  go  from  them,  (Jer9. 
2.)  but  that,  like  Ezekiel,  their  faces  may  be  strong 
against  the  faces  of  wicked  men,  Ezek.  3.  8.  It  is 
more  the  honour  of  a  christian  soldier  by  faith  to 
overcome  the  world,  than  by  a  monastical  vow  to 
retreat  from  it ;  and  more  for  the  honour  of  Christ 
to  serve  him  in  a  city  than  to  serve  him  in  a  cell. 

2.  Another  way  is,  by  keeping  them  from  the 
corruption  that  is  in  the  world  ;  and  he  prays  they 
may  be  thus  kept,  v.  11,  15.  Here  are  three 
branches  of  this  petition  : 

(1.)  Holy  Father,  keep  those  whom  thou  hast 
given  me.  Christ  was  now  leaving  them ;  but  let 
them  not  think  that  their  defence  was  departed 
from  them  ;  no,  he  does  here,  in  their  hearing,  com- 
mit them  to  the  custody  of  his  Father  and  their  Fa- 
ther. Note,  It  is  the  unspeakable  comfort  of  all  be- 
lievers, that  Christ  himself  has  committed  them  to 
the  care  of  God  himself.  Those  cannot  but  be  safe, 
whom  the  almighty  God  keeps,  and  he  cannot  but 
keep  those  whom  the  Son  of  his  love  commits  to 
him  ;  in  the  virtue  of  which  we  may,  by  faith,  com- 
mit  the  keeping  of  our  souls  to  God,  1  Pet,  4.  19. 
2  Tim.  1.  12.  [1.]  He  here  puts  them  under  the 
divine  protection,  that  they  might  not  be  i-un  down 
by  the  malice  of  their  enemies ;  that  they  and  all 
their  concerns  might  be  the  particular  care  of  the 
divine  providence;  "Keep  their  lives,  till  they  have 
done  their  work ;  kee/i  their  comforts,  and  let  not 
them  be  broken  in  upon  by  the  hardships  they  meet 
with  ;  keep  up  their  interest  in  the  world,  and  let  not 
that  sink."  To  this  prayer  is  owing  the  wonderful 
preservation  of  the  gospel-ministry  and  gospel- 
church  in  the  world  unto  this  day ;  if  God  had  not 
graciously  kept  both,  and  kept  up  both,  they  had 
been  extinguished  and  lost  long  ago.  [2.]  He  puts 
them  under  the  divine  tuition,  that  they  might  not 
themselves  run  away  from  their  duty,  or  be  led  aside 
by  the  treachery  of  their  own  hearts ;  "Keep  them 
in  their  integi'ity,  keep  them  disciples,  keep  them 
close  to  their  duty."  We  need  God's  power  not 
only  to  put  us  into  a  state  of  grace,  but  to  keep  us  in 
h.     See  ch.  10.  28,  29.     1  Pet.  1.  5. 

The  titles  he  gives  to  him  he  prays  to,  and  them 
he  prays  for,  enforce  the  petition. 

First,  He  speaks  to  God  as  a  holy  Father.  In 
committing  ourselves  and  others  to  the  divine  care, 
we  may  take  encouragement,  1.  From  the  attribute 
of  his  holiness,  for  that  is  engaged  for  the  preserva- 
tion of  his  holy  ones ;  he  hath  snvom  by  his  holiness, 
Ps.  89.  35.  If  he  be  a  holy  God,  and,  hate  sin,  he 
will  make  those  that  are  his,  holy,  and  keep  them 
from  sin,  who  hate  it  too,  and  dread  it  as  the  greatest 
evil.  2.  From  this  relation  of  a  Father,  wherein 
he  stands  to  us  through  Christ.  If  he  be  a  Father, 
he  will  take  care  of  his  own  children,  will  teach 
them  and  keep  them  ;  who  else  should  ? 

Secondly,  He  speaks  of  them  as  those  whom  the 
Father  had  given  him.  What  we  receive  as  our  Fa- 
ther's gifts,  we  may  comfortably  remit  to  our  Fa- 
ther's care.  "Father,  keep  the  graces  and  com- 
forts thou  hast  given  me ;  the  children  thou  hast 
given  me  ;  the  ministry  I  have  received," 

(2. )  Keep  them  through  thine  own  name.  That  is, 

fl.]  Keep  them  for  thy  name's  sake;  so  some. 
"Thy  name  and  honour  are  concerned  in  their  pre- 
servation as  well  as  mine,  for  both  will  suffer  by  it 


ST.  JOHN,  XVII. 


if  they  either  revolt  or  sink. "  The  Old  Testament 
saints  often  pleaded,  for  thy  name's  sake;  and  those 
may  with  comfort  plead  it,  that  are  indeed  more 
concerned  for  the  honour  of  God's  name  than  for 
any  interest  of  their  own. 

[2.  ]  Keep  them  in  thy  name ;  so  others ;  the  origi- 
nal is  so,  w  t;  'ovi/xnTi.  "Keep  them  in  the  know- 
ledge and  fear  of  thy  name  ;  keep  tliem  in  the  pro- 
fession and  service  of  thy  name,  whatever  it  cost 
them.  Keep  them  in  the  interest  of  thy  name,  and 
let  them  ever  be  faithful  to  that ;  keep  them  in  thy 
truths,  m  thine  ordinances,  in  the  way  of  thy  com- 
mandments." 

[3.]  Keep  them  by  or  through  thy  name;  so 
others.  "  Keep  them  by  thine  own  power,  in  thine 
own  hand ;  keep  them  thyself,  undertake  for  them, 
let  them  be  thine  own  immediate  care.  Keep  them 
by  those  means  of  preservation  which  thou  hast  thy- 
self appointed,  and  by  which  tliou  hast  made  thy- 
self known.  Keep  them  by  thy  word  and  ordi- 
nances; let  thy  name  be  their  strong  tower;  thy 
tabernacle  their  pavilion." 

(3.)  JCee/i  them  from  the  evil ;  or  out  of  the  evil. 
He  had  taught  them  to  pray  daily,  Deliver  us  from 
evil,  and  this  would  encourage  them  to  pray. 

[1.]  "Keep  them  from  the  evil  one,  the  devil  and 
all  his  instruments ;  that  wicked  one  and  all  his  chil- 
dren. Keep  them  from  Satan  as  a  tempter,  that 
either  he  may  not  have  leave  to  sift  them,  or  that 
their  faith  may  not  fail.  Keep  them  from  him  as  a 
destroyer,  that  he  may  not  drive  them  to  despair." 

[2.]  "Keep  them  from  the  evil  thing,  that  is,  sin  ; 
from  every  thing  that  looks  like  it,  or  leads  to  it. 
Keep  them,  that  they  do  no  evil,"  2  Cor.  13.  7. 
Sin  is  that  evil  which,  above  any  other,  we  should 
dread  and  deprecate. 

[3.]  "Keep  them  from  the  evil  of  the  world,  and 
of  their  tribulation  in  it,  so  that  it  may  have  nesting 
in  it,  no  malignity ;"  not  that  they  might  be  kept 
from  affliction ;  but  kept  through  it,  that  the  pro- 
perty of  their  afflictions  might  be  so  altered  that 
there  might  be  no  evil  in  them,  notliing  to  do  them 
any  harm. 

II.  The  reasons  with  which  he  enforces  these  re- 
quests for  their  preservation,  which  are  five. 

1.  He  pleads  that  hitherto  he  had  kept  them;  {y. 
12.)  "  While  Iivas  -with  them  in  the  world,  I  have 
kefit  them  in  thy  name,  in  the  true  faith  of  the  gos- 
pel and  the  service  of  God ;  those  that  thou  gavest 
me  for  my  constant  attendants  I  have  kept,  they  are 
all  safe,  and  none  of  them  missing,  none  of  them  re- 
volted or  ruined,  but  the  son  of  perdition  ;  he  is  lost, 
that  the  scripture  might  be  fulfilled. "    Observe, 

(1.)  Christ's  faithful  discharge  of  his  undertaking 
concerning  his  disciples  ;  while  he  was  n-ith  them,  he 
kept  them,  and  his  care  concerning  them  was  not  in 
vain.  He  kept  them  in  God's  name,  preserved  them 
from  falling  into  any  dangerous  errors  or  sins ;  from 
striking  in  with  the  Pharisees,  who  would  have  com- 
passed sea  and  land  to  make  proselytes  of  tliem  ;  he 
kept  them  from  deserting  him,  and  returning  to  the 
little  all  they  had  left  for  him  ;  he  had  them  still  un- 
der his  eye  and  care  when  he  sent  them  to  preach  ; 
Hoent  not  his  heart  with  them?  Many  that  followed 
him  a  while,  took  offence  at  something  or  other,  and 
•went  off;  but  he  kept  the  twelve,  that  they  also 
should  not  go  away.  He  kept  them  from  falling  into 
the  hands  of  persecuting  enemies  that  sought  their 
lives;  kept  them  when  he  suiTendered  himself,  ch. 
18.  9.  niiile  he  was  with  them,  he  kept  them  in  a 
visible  manner  by  instructions  still  sounding  in  their 
ears,  miracles  still  done  before  their  eyes;  when  he 
was  gone  from  them,  they  must  be  kept  in  a  more 
spiritual  manner.  Sensible  comforts  and  supports 
are  sometimes  given  and  sometimes  withheld ;  but 
■when  they  are  withdrawn,  yet  they  are  not  left  com- 
fortless. 


899 

What  Christ  here  says  of  his  immediate  followers, 
is  true  of  all  the  saints  while  they  are  here  in  this 
world ;  Christ  keeps  them  in  God's  name.  It  is  im- 
plied, [1.]  That  they  are  weak,  and  cannot  keep 
themselves ;  their  own  hands  are  not  sufficient  for 
them.  [2.  ]  That  they  are,  in  God's  account,  valua- 
ble and  worth  the  keeping ;  precious  in  his  sight  and 
honourable;  his  treasure,  his  jewels.  [3.]  That 
their  salvation  is  designed,  for  to  tliat  it  is  that  they 
are  kept,  1  Pet.  1.  5.  As  the  wicked  are  reserved 
for  the  day  of  evil,  so  the  righteous  are  preserved 
for  the  day  of  bliss.  [4.  ]  That  they  are  the  charge 
of  the  Lord  Jesus  ;  for  as  his  charge  he  keeps  them, 
and  exposed  himself  like  the  good  Shepherd  for  the 
preservation  of  the  sheep. 

(2. )  The  comfortable  account  he  gives  of  his  un- 
dertaking ;  A''one  of  them  is  lost.  Note,  Jesus  Christ 
will  certainly  keep  all  that  were  given  him,  so  that 
none  of  them  shall  be  totally  and  finally  lost ;  they 
may  think  themselves  lost,  and  may  be  nearly  lost ; 
(in  imminent  peril ;)  but  it  is  the  Father's  will  that 
he  should  lose  none,  and  none  he  will  lose;  (ch.  6. 
39.)  so  it  will  appear  when  they  come  altogether, 
and  none  of  them  shall  be  wanting. 

(3. )  A  brand  put  upon  Judas,  as  none  of  those 
whom  he  had  undertalien  to  keep.  He  was  among 
those  that  were  given  to  Christ,  but  not  of  them. 
He  speaks  of  Judas  as  already  lost,  for  he  had  aban- 
doned the  society  of  his  Master  and  his  fellow-dis- 
ciples, and  abandoned  himself  to  the  devil's  gui- 
dance, and  in  a  little  time  would  go  to  his  own  place; 
he  is  as  good  as  lost. 

But  the  apostacy  and  ruin  of  Judas  were  no  re- 
proach at  all  to  his  master,  or  his  family  :  for, 

[1.]  He  was  the  son  of  perdition,  and  therefore 
none  of  those  that  were  given  to  Christ  to  be  kept. 
He  deserved  perdition,  and  God  left  him  to  throw 
himself  headlong  into  it.  He  was  the  son  of  the  de- 
stroyer, as  Cain,  who  was  of  that  wicked  one.  That 
great  enemy  whom  the  Lord  will  consume,  is  called 
a  son  of  perdition,  because  he  is  a  man  of  sin,  2 
Thess.  2.  3.  It  is  an  awful  consideration,  that  one 
of  the  apostles  proved  a  son  of  perdition.  No  man's 
place  or  name  in  the  church,  no  man's  privileges  or 
opportunities  of  getting  grace,  no  man  s  profession 
or  external  performances,  will  secure  him  from  ruin, 
if  his  heart  be  not  right  with  God  ;  nor  are  any  more 
likely  to  prove  sons  of  perdition  at  last,  after  a  plausi- 
l)le  course  of  profession,  than  those  that,  like  Judas, 
love  the  bag.  But  Christ's  distinguishing  Judas  from 
those  that  were  gi\en  him,  (for  si ^i!  is  adversative, 
not  exceptive,)  intimates  that  the  truth  and  true  re- 
ligion ought  not  to  suffer  for  the  treachery  of  those 
that  are  false  to  it,  1  John  2.  19. 

[2.]  The  scripture  was  fulfilled  ;  the  sin  of  Judas 
was  foreseen  in  God's  counsel,  and  foretold  in  his 
word,  and  the  event  would  certainly  follow  after  the 
prediction  as  a  consequence,  though  it  cannot  be  said 
necessarily  to  follow  from  it  as  an  effect.  See  Ps. 
41.  9. — 69.  25. — 109.  8.  One  would  be  amazed  at 
the  treacheiy  of  apostates,  were  we  not  told  it  be- 
fore. 

2.  He  pleads  that  he  was  now  under  a  necessity  of 
leaving  then),  and  could  no  longer  watch  overthem 
in  the  way  tliat  he  had  hitherto  done  it;  (v.  11.) 
"  Keep  them  now,  that  I  may  not  lose  the  labour  I 
bestowed  upon  them  while  I  was  with  them.  Keep 
them,  that  they  may  be  one  with  us  as  we  are  with 
each  other."  We  shall  have  occasion  to  speak  of 
that,  V.  21.     But  see  here, 

(1. )  With  what  pleasure  he  speaks  of  his  own  de- 
parture. He  expresses  himself  concerning  it  with 
an  air  of  triumph  and  exultation,  with  reference 
both  to  the  world  he  left,  and  the  world  he  removed 
to. 

[1.]  "A'bw  lam  no  more  in  the  world.  Now 
farewell  to  this  provoking  troublesome  world,  I  have 


90Q 

had  enough  of  it,  and  now  the  welcome  hour  is  at 
hand  when  I  shall  be  no  more  in  it.  Now  that  I 
have  finished  the  work  I  had  to  do  in  it,  I  have  done 
with  it ;  nothing  remains  now  but  to  hasten  out  of  it 
as  fast  as  I  can."  Note,  It  should  be  a  pleasure  to 
those  that  have  their  home  in  the  other  world,  to 
think  of  being  no  more  iji  this  world ;  for  when  we 
have  done  what  we  have  to  do  in  this  world,  and  are 
made  meet  for  that,  what  is  there  here,  that  should 
court  our  stay  ?  When  we  receive  a  sentence  of 
death  within  ourselves,  with  what  a  holy  triumph 
should  we  say,  "JV'onv  I  am  no  more  in  this  world, 
this  dark  deceitful  world,  this  poor  empty  world, 
this  tempting  defiling  world ;  no  more  vexed  with 
its  thorns  and  briers,  no  more  endangered  by  its  nets 
and  snares ;  now  I  shall  wander  no  more  in  this 
howUng  wilderness,  be  tossed  no  more  on  this  stormy 
sea;  now  I  am  no  more  in  this  world,  but  can  cheer- 
fully quit  it,  and  give  it  a  final  farewell. " 

[2.]  JVow  I  come  to  thee.  To  get  clear  of  the 
world  is  but  the  one  half  of  the  comfort  of  a  dying 
Christ,  of  a  dying  christian ;  the  far  better  half  is  to 
think  of  going  to  the  Father,  to  sit  down  in  the  im- 
mediate uninterrupted  and  everlasting  enjoyment  of 
him.  Note,  They  who  love  God,  cannot  but  be 
pleased  to  think  of  coming  to  him,  though  it  be 
through  the  valley  of  the  shadow  of  death.  When 
we  go,  to  be  absent  from  the  body,  it  is  to  he  present 
with  the  Lord,  like  children  fetched  home  from 
school  to  their  father's  house.  "Now  come  I  to 
thee  whom  I  have  chosen  and  sensed,  and  whom 
my  soul  thirsteth  after ;  to  thee  the  Fountain  of  light 
and  life,  the  crown  and  centre  of  bliss  and  joy  ;  now 
my  longings  shall  be  satisfied,  my  hopes  accomplish- 
ed, my  happiness  completed,  for  now  co7ne  I  to  thee. " 

(2.)  With  what  a  tender  concern  he  speaks  of 
those  vi'hom  he  left  behind ;  "But  these  are  in  the 
laorld.  I  have  found  what  an  evil  world  it  is,  what 
will  become  of  these  dear  little  ones  that  must  stay 
in  it !  Holy  Father,  kee/i  them  ;  they  will  want  my 
presence,  let  them  have  thine.  They  have  now 
more  need  than  ever  to  be  kept,  for  I  am  sending 
them  out  further  into  the  world  than  they  have  yet 
ventured ;  they  must  launch  forth  into  the  deeji,  and 
"have  business  to  do  in  these  great  waters,  and  will 
be  lost  if  thou  do  not  keep  them. "    Observe  here, 

[1.]  That,  when  our  Lord  Jesus  was  going  to  the 
Father,  he  carried  with  him  a  tender  concern  for 
his  ownivhich  are  in  the  world ;  and  continued  to 
compassionate  them.  He  bears  their  names  upon 
his  breast-plate,  nay  upon  his  heart,  and  hs,s  graven 
them  with  the  nails  of  his  cross  u/ion  the  /lalms  of  his 
hands;  and  when  he  is  out  of  their  sight,  they  are 
not  out  of  his,  much  less  out  of  his  mind.  We  should 
have  such  a  pity  for  those  that  are  launching  out 
into  the  world  when  we  are  got  almost  through  it ; 
and  for  those  that  are  left  behind  in  it  when  we  are 
leaving  it. 

[2.]  That,  when  Christ  would  express  the  ut- 
most need  his  disciples  had  of  divine  preservation, 
he  only  says,  They  are  in  the  world;  that  speaks 
danger  enough  to  those  who  are  bound  for  heaven, 
■whom  a  flattering  world  would  divert  and  seduce, 
and  a  malignant  world  would  hate  and  persecute. 

3.  He  pleads  what  a  satisfaction  it  would  be  to 
them  to  know  themselves  safe,  and  what  a  satisfac- 
tion it  would  be  to  him  to  see  them  easy;  Isfieak 
this,  that  they  might  have  my  joy  fulfilled  in  them- 
selves, V.  13.     ObseiTe, 

(1.)  Christ  earnestly  desired  the  fulness  of  the  joy 
of  his  disciples,  for  it  is  his  will  that  they  should  re- 
joice evermore.  He  was  leaving  them  in  tears  and 
troubles,  and  yet  took  effectual  care  to  fulfil  their 
toy.  When  they  thought  their  joy  in  him  was 
brought  to  an  end,  then  was  it  advanced  nearer  to 
perfection  than  ever  it  had  been,  and  they  were 
fuUer  of  It.    We  are  here  taught,  [  1.  ]  To  found  our 


ST.  JOHN,  XVII. 


jay  in  Christ;  "It  is  my  joy,  joy  of  my  giving,  or 
rather  joy  that  I  am  the  matter  of."  Christ  is  a. 
christian's  joy,  his  chief  joy ;  joy  in  the  world  is 
withering  with  it,  joy  in  Christ  is  everlasting,  like 
him.  [2.  ]  To  build  ufi  our  joy  with  diligence  ;  for 
it  is  the  duty  as  well  as  privilege  of  all  tnie  believers ; 
no  part  of  the  christian  life  is  pressed  upon  us  more 
earnestly,  Phil.  3.  1. — !■.  4.  [3.]  To  mm  atthe  fier- 
fection  of  this  joy,  that  we  may  have  it  fulfilled  in 
us,  for  this  Christ  would  have. 

(2. )  In  order  hereunto,  he  did  thus  solemnly  com- 
mit them  to  his  Father's  care  and  keeping,  and  took 
them  for  witnesses  that  he  did  so ;  these  things  I 
speak  in  the  world,  while  I  am  yet  with  them  m  the 
world.  His  intercession  in  heaven  for  their  pre- 
servation would  have  been  as  effectual  in  itself ;  but 
saying  this  m  the  world,  would  be  a  greater  satisfac- 
tion and  encouragement  to  them,  and  would  enable 
fhemtorejoice  in  tribulation.  Note,  [1.]  Christ  has 
not  only  treasured  up  comforts  for  his  people,  in 
providing  for  their  future  welfare,  but  has  given  out 
comforts  to  them,  and  said  that  which  will  be  for 
their  present  satisfaction.  He  here  condescended, 
in  the  presence  of  his  disciples,  to  publish  his  last 
wUl  and  testament,  and  (which  many  a  testator  is 
shy  of)  lets  them  know  what  legacies  he  had  left 
them,  and  how  well  they  were  secured,  that  they 
might  have  strong  consolation.  [2.]  Christ's  inter- 
cession for  us  is  enough  to  fulfil  our  joy  in  him  ;  no- 
thing more  effectual  to  silence  all  our  fears  and  mis- 
ti-usts,  and  to  furnish  us  with  strong  consolation, 
than  this,  that  he  always  appears  in  the  presence  of 
God  for  us ;  therefore  the  apostle  puts  a  yea  rather 
upon  this,  Rom.  8.  34.     And  see  Heb.  7.  25. 

4.  He  pleads  the  ill  usage  they  were  likely  to 
meet  with  in  the  world,  for  his  sake;  {y.  14.)  "/ 
have  gfven  them  thy  word,  to  be  published  to  the 
world,  and  they  have  received  it,  have  believed  it 
themselves,  and  accepted  the  trust  of  transmitting  it 
to  the  world ;  and  therefore  the  world  hath  hated 
them,  as  also  because  they  are  not  of  the  world,  any 
more  than  I."    Here  we  have, 

(1.)  The  world's  enmity  to  Christ's  followers. 
While  Christ  was  with  them,  though  as  yet  they 
had  given  but  little  opposition  to  the  world,  yet  it 
hates  them,  much  more  would  it  do  so  when  by  their 
more  extensive  preaching  of  the  gospel  they  would 
turn  the  world  upside  down;  "Father,  stand  their 
friend,"  says  Christ,  "for  they  are  likely  to  have 
manv  enemies ;  let  them  have  thy  love,  for  the 
world's  hatred  is  entailed  upon  them.  In  the  midst 
of  those  fiery  darts,  let  them  be  compassed  with  thy 
favour  as  with  a  shield."  It  is  God's  honour  to 
take  part  with  the  weaker  side,  and  to  help  the 
helpless.  Lord  be  merciful  to  them,  for  men  would 
swallow  them  up. 

(2. )  The  reasons  of  that  enmity,  which  strengthen 
the  plea. 

[1.  J  It  is  implied  that  one  reason  is,  because  they 
had  received  the  word  of  God  as  it  was  sent  them  by 
the  hand  of  Christ,  when  the  greatest  part  of  the 
world  rejected  it,  and  set  themselves  against  them 
who  were  the  preachers  and  professors  of  it.  Note, 
They  that  receive  Christ's  good  will  and  good  word, 
must  ejcpect  the  world's  ill  will  and  ;//  word.  Gos- 
pel-ministers have  been  in  a  particular  manner  hated 
by  the  world,  because  they  call  men  out  of  the  world, 
and  sepai-ate  them  from  it,  and  teach  them  not  to 
conform  to  it,  and  so  condemn  the  world ;  "Father, 
keep  them,  for  it  is  for  thy  sake  that  they  are  ex- 
posed ;  they  are  sufferers  for  thee."  Thus  the 
psalmist  pleads.  For  thy  sake  I  have  borne  reproach, 
Ps.  69.  7.  Note,  Those  that  keep  the  word  of 
Christ's  patience,  are  entitled  to  special  protection 
in  the  hour  ol  temptation.  Rev.  3.  10.  That  cause 
which  makes  a  martyr,  may  well  make  a  joyful  suf- 
ferer. 


ST.  JOHN,  XVII. 


901 


[2,]  Another  reason  is  more  express  ;  the  world 
hates  them,  because  they  are  not  of  the  luorld.  They 
to  whom  the  word  of  Christ  comes  in  power,  are 
not  of  the  wortd,  for  it  has  this  effect  upon  all  that 
receive  it  in  the  love  of  it,  that  it  weans  them  from 
the  wealth  of  the  world,  and  turns  them  against  the 
wickedness  of  the  world,  and  therefore  the  world 
bears  them  a  grudge. 

5.  He  pleads  their  conformity  to  himself  in  a  holy 
non-conformity  to  the  world  :  {v.  16.)  Father,  keep 
them,  for  they  are  of  my  spirit  and  mind,  they  are 
not  of  the  world,  even  as  I  am  not  of  the  world. — 
They  may  in  faith  commit  themselves  to  God's  cus- 
tody, (1.)  Who  are  as  Christ  was  in  this  world,  and 
tread  in  his  steps.  God  will  love  those  that  are  like 
Christ  (2.)  Who  do  not  engage  themselves  in  the 
world's  interest,  nor  devote  themselves  to  its  ser- 
vice.   Observe, 

[1.]  That  Jesus  Christ  was  not  of  this  world ;  he 
never  had  been  of  it,  and  least  of  all,  now  that  he 
was  upon  the  point  of  leaving  it  This  speaks.  First, 
His  state  ;  he  was  none  of  the  world's  favourites  or 
darlings,  none  of  its  princes  or  grandees  ;  worldly 
possessions  he  had  none,  not  where  to  lay  his  /lead  ; 
nor  worldly  power,  he  was  no  judge  or  divider.  Se- 
condly, His  sfiirit ;  he  was  perfectly  dead  to  the 
world,  the  prince  of  this  world  had  nothing  in  him  ; 
the  things  of  this  world  were  nothing  to  him  ;  not 
honour,  for  he  made  himself  of  no  refutation  ;  not 
riches,  for,  for  our  sakes  he  became  fioor  ;  not 
pleasures,  for  he  acquainted  himself  with  grief  See 
ch.  8.  23. 

[2. 1  That  therefore  true  christians  are  not  of  this 
world.  The  Spirit  of  Christ  in  them  is  opposite  to 
the  spirit  of  the  world.  First,  It  is  their  lot  to  be 
des/iised  by  the  world  ;  they  are  not  in  favour  with 
the  world  any  more  than  their  Master  before  them 
was.  Secondly,  It  is  their  privilege  to  he  delivered 
from  the  world  ;  as  Abraham  out  of  the  land  of  his 
nativity.  Thirdly,  It  is  their  duty  and  character  to 
be  dead  to  the  world.  Their  most  fileasing  converse 
is,  and  should  be,  with  another  world,  and  their 
prevailing  concern  about  the  business  of  that  world, 
not  of  this.  Christ's  disciples  were  weak,  and  had 
many  infii-mities ;  yet  this  he  could  say  for  them. 
They  were  not  of  the  world,  not  of  the  earth,  and 
therefore  he  recommends  them  to  the  care  of  heaven. 

17.  Sanctify  them  through  thy  truth  : 
thy  word  is  truth.  1 8.  As  thou  hast  sent 
me  into  the  world,  even  so  have  I  also 
sent  them  into  the  world.  19.  And  for 
their  sakes  I  sanctify  myself,  that  they  also 
might  be  sanctified  through  the  truth. 

The  next  thing  he  prayed  for  them,  was,  that  they 
might  be  sanctified  ;  not  only  kept  from  evil,  but 
made  good. 

I.  Here  is  the  petition  ;  {v.  17.)  Sanctify  them 
through  thy  truth,  through  thy  word,  for  thy  word 
ts  truth,  it  is  true,  it  is  truth  itself.  He  desires  they 
may  be  sanctified  both  as  christians  and  as  minis- 
ters. 

1.  As  christians.  Father,  make  them  holy,  and 
that  will  be  their  preser\'ation,  1  Thess.  5.  23. — 
Observe  here, 

(1.)  The  grace  desired — sanctification.  The  dis- 
ciples were  sanctified,  for  they  were  not  of  the 
world  ;  yet  he  prays,  Father,  sanctify  them,  that 
is,  [1.]  "  Confirm  the  work  of  sanctification  in 
them,  strengthen  their  faith,  inflame  their  good 
affections,  rivet  their  good  resolutions."  [2.] 
"  Carry  on  that  good  work  in  them  and  continue  it ; 
let  the  light  shine  more  and  more."  [3.]  "Com- 
plete it,  crown  it  with  the  perfection  of  holiness ; 
sanctify  them  throughout  and  to  the  end."    Note, 


First,  It  is  the  prayer  of  Christ  for  all  that  are  his, 
that  they  may  be  sanctified  ;  because  he  cannot  for 
shame  own  them  as  his,  either  here  or  hereafter, 
either  employ  them  in  his  work,  or  present  them 
to  his  Father,  if  they  be  not  sanctified.  Secondly, 
Those  that  through  grace  are  sanctified,  have  need 
to  be  sanctified  more  and  more.  Even  disciples 
must  pray  for  sanctifying  grace  ;  for  if  he  that  was 
the  author  of  the  good  work  be  not  the  finisher  of  it, 
we  are  undone.  Not  to  go  forward  is  to  go  back- 
ward ;  he  that  is  holy,  must  be  holy  still,  more  holy 
still,  pressing  forward,  soaring  upward,  as  those 
that  have  not  attained.  Thirdly,  It  is  God  that 
sanctifies  as  well  as  God  that  justifies,  2  Cor.  5.  5. 
Fourthly,  It  is  an  encouragement  to  us  in  our  pray- 
ei-s  for  sanctifying  grace,  that  it  is  what  Christ  in- 
tercedes for,  for  us. 

(2. )  The  means  of  conferring  this  grace — through 
thy  truth,  thy  word  is  truth.  Not  that  the  Holy 
One  of  Israel  is  hereby  limited  to  means,  but  in  the 
counsel  of  peace,  among  other  things,  it  was  settled 
and  agreed,  [1.]  That  all  needful  truth  should  be 
comprised  and  summed  up  in  the  word  of  God. 
Divine  revelation,  as  it  now  stands  in  the  written, 
word,  is  not  only  pure  truth  without  mixture,  but 
entire  truth  without  deficiency.  [2.]  That  this 
word  of  truth  should  be  the  outward  and  ordinary 
means  of  our  sanctification  ;  not  of  itself,  for  then  it 
would  always  sanctify,  but  as  the  insti-ument  which 
the  Spirit  commonly  uses  in  beginning  and  carrying 
on  that  good  work  ;  it  is  the  seed  of  the  new  birth, 
(1  Pet.  1.  23.)  and  the  food  of  the  new  life,  1  Pet 
2.  1,  2. 

2.  As  ministers.  "  Sanctify  them,  set  them  apart 
for  thyself  and  service  ;  let  their  call  to  the  apostle- 
ship  be  ratified  in  heaven."  Prophets  were  said  to 
be  sanctified,  Jer.  1.  5.  Priests  and  Levites  were 
so.  Sanctify  them.  ;  (1.)  "  Qualify  them  for  the 
office,  with  christian  graces  and  ministerial  gifts, 
to  make  them  able  ministers  of  the  New  Testa- 
ment." (2.)  "Separate  them  to  the  office,  Rom. 
1.  1.  I  have  called  them,  they  have  consented  ; 
Father,  say  ./imen  to  it."  (3.)  "Own  them  in  the 
office  ;  let  thy  hand  go  along  with  them  ;  sanctify 
them  by  or  in  truth,  as  truth  is  opposed  to  figure 
and  shadow  ;  sanctify  them  really,  not  ritually  and 
ceremonially,  as  the  Levitical  priests  were,  by 
anointing  and  sacrifice.  Sanctify  them  to  thy  truth, 
the  word  of  thy  truth,  to  be  the  preachers  of  thy 
truth  to  the  world  ;  as  the  priests  were  sanctified  to 
serve  at  the  altar,  so  let  them  be  to  preach  the  gos- 
pel," 1  Cor.  9.  13,  14.  Note,  [1.]  Jesus  Christ 
intercedes  for  his  ministers  with  a  particular  con- 
cern, and  recommends  to  his  Father's  grace  those 
stars  he  carries  in  his  right  hand.  [2.]  The  great 
thing  to  be  asked  of  God  for  gospel-ministers,  is, 
that  they  may  be  sanctified,  effectually  separated 
from  the  world,  entirely  devoted  to  God,  and  expe- 
rimentally acquainted  with  the  influence  of  that 
word  upon  their  o^vn  hearts,  which  they  preach  to 
others.  Let  them  have  the  Urim  and  Thummxm, 
light  and  integrity. 

II.  We  have  here  two  pleas  or  arguments  to  en- 
force the  petition  for  the  disciples'  sanctification. 

1.  The  mission  they  had  from  him  ;  {y.  18.) 
"  As  thou  hast  sent  me  into  the  world,  to  be  thine 
ambassador  to  the  children  of  men,  so  now  that  I 
am  recalled,  have  I  sent  them  into  the  world,  as  my 
delegates."    Nowhere, 

( 1. )  Christ  speaks  with  great  assurance  of  his  own 
mission  ;  Thou  hast  sent  me  into  the  world.  The 
great  Author  of  the  christian  religion  had  his  com- 
mission and  instructions  from  him  who  is  the  origi- 
nal and  object  of  all  religion.  He  was  sent  of  God 
to  say  what  he  said,  and  do  what  he  did,  and  be  what 
he  is  to  those  that  believe  on  him  ;  which  was  his 
comfort  in  his  undertaking,  and  may  be  our's  abun- 


902 


ST.  JOHN,  XVII. 


dandy,  in  our  dependence  upon  him ;  his  record  was 
on  high,  from  thence  his  mission  was. 

(2.)  He  speaks  with  great  satisfaction  of  the  com- 
mission he  had  given  his  disciples ;  "  So  have  I  sent 
them  on  the  same  errand,  and  to  carry  on  the  same 
design ;  to  preach  the  same  doctrine  that  I  have 
preached,  and  to  confirm  it  with  the  same  proofs, 
with  a  charge  likewise  to  commit  to  other  faithful 
men  that  which  was  committed  to  them."  He  gave 
them  their  commission,  {ch.  20.  21.)  with  a  refer- 
ence to  his  own,  and  it  magnifies  their  office,  that  it 
comes  from  Christ,  and  that  there  is  some  affinity 
between  the  commission  given  to  the  ministers  of 
reconciliation,  and  that  given  to  the  Mediator  ;  he  is 
called  an  a/ios;/e,  (Heb.  3.  1.)  a  mmw/er,  (Rom.  15. 
8.)  a  messenger,  Mai.  3.  1.  Only  they  are  sent  as 
servants,  he  as  a  Son. 

Now  this  comes  in  here  as  a  reason,  [1.]  Why 
Christ  was  concerned  so  much  for  them,  and  laid 
their  case  so  near  his  heart  ;  because  he  had  him- 
self put  them  into  a  difficult  office,  which  required 
great  abilities  for  the  due  discharge  of  it.  Note, 
Whom  Christ  sends  he  will  stand  by,  and  interest 
himself  in  those  that  are  employed  for  him  ;  what 
he  calls  us  out  to,  he  will  fit  us  out  for,  and  bear  us 
out  in.  [2.  ]  Why  he  committed  them  to  his  Father  ; 
because  he  was  concerned  in  the  cause,  their  mis- 
sion being  in  prosecution  of  his,  and  as  it  were  an 
assignment  out  of  it.  Christ  received  gifts  for  men, 
(Ps.  68.  18.)  and  then  gave  them  to  men  ;  (Eph.  4. 
8.)  and  therefore /;rai/«  aid  of  his  Father  to  warrant 
and  uphold  those  gifts,  and  confirm  his  grant  of 
them.  The  Father  sanctified  him  when  he  sent 
him  into  the  world,  ch.  10.  36.  Now  they  being  sent 
as  he  was,  let  them  also  be  sanctified. 

2.  The  merit  he  had  for  them  is  another  thing 
here  pleaded  ;  {v.  19.)  For  their  sakes  I  sanctify 
myself.     Here  is, 

(1.)  Christ's  designation  of  himself  to  the  work 
and  office  of  Mediator ;  J  sanctified  myself:  he  en- 
tirely devoted  himself  to  the  undertaking,  and  all 
the  parts  of  it,  especially  that  which  he  was  now 
going  about — the  offering  ufi  of  himself  without  sfiot 
unto  God,  by  tlie  eternal  S/iirit.  He,  as  the  priest 
and  altar,  sanctified  himself  as  the  sacrifice.  When 
he  said.  Father,  glorify  thy  name  ;  and,  Father,  thy 
will  be  done  ;  and,  Father,  I  commit  my  sfiirit  into 
thy  hands  ;  he  paid  down  the  satisfaction  he  had 
engaged  to  make,  and  so  sanctified  himself.  This 
he  pleads  with  his  Father,  for  his  intercession  is 
made  in  the  virtue  of  his  satisfaction ;  by  his  o-rvn 
blood  he  entered  into  the  holy  place,  Heb.  9.  12.  As 
the  High-Priest,  on  the  day  of  atonement,  sprin- 
kled the  blood  of  the  sacrifice  at  the  same  time  that 
he  burnt  incense  within  the  veil,  Lev.  16.  12,  14. 

(2.)  Christ's  design  of  kindness  to  his  disciples 
herein  ;  it  \s  for  their  sakes,  that  they  may  be  sancti- 
fied, that  is,'  that  they  may  be  martyrs  ;  so  some. 
"  I  sacrifice  mvself,  that  they  may  be  sacrificed  to 
the  glory  of  God  and  the  church's  good."  Paul 
speaks  of  his  being  offered,  2  Tim.  4.  6.  Phil.  2. 
IT.  Whatever  there  is  in  the  death  of  the  saints, 
that  is  precious  in  the  sight  of  the  Lord,  it  is  owing 
to  the  death  of  the  Lord  Jesus.  But  I  rather  take 
it  mose  generallv,  that  they  may  be  saints  and  min- 
isters dulv  qualified  and  accepted  of  God. 

[1.]  The  office  of  the  ministry  is  the  purchase  of 
Christ's  blood,  and  one  of  the  blessed  fruits  of  his 
satisfaction,  and  owes  its  virtue  and  value  to  Christ's 
merit  The  priests  under  the  law  were  consecrated 
with  the  blood  of  bulls  and  goats,  but  gospel-minis- 
ters with  the  blood  of  Jesus. 

[2.]  The  real  holiness  of  all  good  christians  is  the 
fnnt  of  Christ's  death,  by  which  the  gift  of  the  Holy 
Ghost  was  purchased ;  he  gave  himself  for  his 
church,  to  sanctify  it,  Eph.  5.  26.  And  he  that  de- 
signed the  end,  designed  also  the  means,  that  they 


might  be  sanctified  by  the  truth,  the  truth  which 
Christ  came  into  the  world  to  bear  witness  to,  and 
died  to  confirm.  The  word  of  truth  receives  its 
sanctifying  virtue  and  power  from  the  death  of 
Christ,  Some  read  it,  that  they  be  sanctified  m 
truth,  that  is,  truly ;  for  as  God  must  be  served,  so, 
in  order  to  that,  we  must  be  sanctified,  in  the  spirit, 
and  in  truth.  And  this  Christ  has  prayed  for,  for 
all  that  are  his;  for  this  is  his  will,  even  their  sancti- 
Jication,  which  encourages  them  to  pray  for  it. 

20.  Neither  pray  I  for  these  alone,  hut 
for  them  also  which  shall  believe  on  me 
through  their  word;  21.  That  they  all 
may  be  one ;  as  thou,  Father,  art  in  me, 
and  I  in  thee,  that  they  also  may  be  one  in 
us :  that  the  world  may  believe  that  thou 
hast  sent  me.  22.  And  the  glory  which 
thou  gavest  me  I  have  given  them ;  that 
they  may  be  one,  even  as  we  are  one :  23. 
I  in  them,  and  thou  in  me,  that  they  may 
be  made  perfect  in  one  ;  and  that  the  world 
may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  me. 

Next  to  their  purity  he  prays  for  their  unity ;  for 
the  wisdom  from  above  \s_first  pure,  then  peaceable; 
and  amity  is  then  amiable  indeed,  when  it  is  like  the 
ointment  on  Aaron's  holy  head,  and  the  dew  on 
Zion's  holy  hill.     Observe, 

L  Who  are  included  in  this  prayer ;  (v.  20. )  "  Mt 
these  only,  not  these  only  that  are  now  my  disciples," 
(the  eleven,  the  seventy,  with  others,  men  and  wo- 
men that  followed  him  when  he  was  here  on  earth,) 
"  but ybr  them  also  which  shall  believe  on  me  through 
their  word,  either  preached  by  them  in  their  own 
day,  or  written  by  them  for  the  generations  to  come; 
I  pray /or  them  all,  that  they  all  may  be  one  in  their 
interest  in  this  prayer,  and  may  all  receive  benefit 
by  it. "    Note  here, 

1.  Those,  and  those  only,  are  interested  in  the 
mediation  of  Christ,  that  do,  or  shall,  believe  in  him. 
This  is  that  by  which  they  are  described,  and  it 
comprehends  all  the  character  and  duty  of  a  chris- 
tian. They  that  lived  then,  saw,  and  believed,  but 
they  in  after-ages  have  not  seen,  and  yet  have  believ- 
ed. 

2.  It  is  through  the  word  that  souls  are  brought  to 
believe  on  Chnst,  and  it  is  for  this  end  that  Christ 
appointed  the  scriptures  to  be  written,  and  a  stand- 
ing ministry  to  continue  in  the  church,  while  the 
church  stands,  that  is,  while  the  world  stands,  for 
the  raising  up  of  a  seed. 

3.  It  is  certainly  and  infallibly  known  to  Christ 
who  shall  believe  on  him.  He  does  not  here  pray  at 
a  venture,  upon  a  contingency  depending  on  the 
treacherous  will  of  man,  which  pretends  to  be  free, 
but  by  reason  of  sin  is  in  bondage  with  its  children; 
no,  Christ  knew  very  well  whom  he  prayed  for,  the 
matter  was  reduced  to  a  certainty  by  the  divine  pre- 
science and  puipose  ;  he  knew  who  were  given  him, 
who,  being  ordained  to  etemal  life,  were  entered  in 
the  Lamb's  book,  and  should  undoubtedly  believe. 
Acts  13.  48. 

4.  Jesus  Christ  intercedes  not  only  for  great  and 
eminent  believers,  but  for  the  mealiest  and  weakest; 
not  for  those  only  that  are  to  be  employed  in  the 
highest  posts  of  trust  and  honour  in  his  kingdom,  but 
for  all,  even  those  that  in  the  eye  of  the  world  are 
inconsiderable.  As  the  Divine  Providence  extends 
itself  to  the  meanest  creature,  so  does  the  Divine 
Grace  to  the  meanest  christian.  The  good  Shep- 
herd has  an  eye  even  to  the  poor  of  the  Jlock. 

5.  Jesus  Christ  in  his  mediation  had  an  actual  re- 


ST.  JOHN,  XVIT. 


903 


gard  to  those  of  the  chosen  remnant  that  were  yet 
unborn,  the  people  that  should  be  created,  (Ps.  22. 
31.)  the  other  sheefi  which  he  must  yet  bring.  Be- 
fore they  are  formed  in  the  -womb  he  knonvs  them, 
(Jer.  1.  5. )  and  prayers  are  filed  in  heaven  for  them 
beforehand,  by  him  who  declareth  the  end  from  the 
beginning,  and  calteth  things  that  are  not  as  though 
theu  were. 

n.  What  is  intended  in  this  prayer;  (y.  21.)  that 
they  all  may  be  one.  The  same  was  said  before,  {v. 
11.)  that  they  may  be  one  as  we  are,  and  again,  v. 
22.  The  heart  of  Christ  was  much  upon  this.  Some 
think,  that  the  oneness  prayed  for,  (y.  11.)  has  spe- 
cial reference  to  the  disciples  as  ministers  and  apos- 
tles, that  they  might  be  one  in  their  testimony  to 
Christ;  and  that  the  harmony  of  the  evangelists,  and 
concurrence  of  the  first  preachers  of  the  gospel,  are 
owing  to  this  prayer.  Let  them  be  not  only  of  one 
heart,  but  one  mouth,  speaking  the  same  thing.  The 
vmlty  of  gospel-ministers  is  both  the  beauty  and 
strength  of  the  gospel-interest. 

But  it  is  certain  that  the  oneness  prayed  for,  (y. 
21. )  respects  all  believers.  It  is  the  prayer  of  Christ 
for  all  that  are  his,  and  we  may  be  sure  it  is  an  an- 
swered prayer — that  they  all  may  be  one,  one  in  us, 
(y.  21.)  one  as  ive  are  one,  (y.  22.)  made  perfect  in 
one,  V.  23.     It  includes  three  things ; 

1.  That  they  might  all  be  incorfiorated  in  one 
body  ;  "  Father,  look  upon  them  all  as  one,  and  ra- 
tify that  great  charter  by  which  they  are  embodied 
as  one  church.  Though  they  live  in  distant  places, 
from  one  end  of  heaven  to  the  other,  and  in  several 
ages,  from  the  beginning  to  the  close  of  time,  and 
so  cannot  have  any  personal  acquaintance  or  cor- 
respondence with  each  other,  yet  let  them  be  united 
in  me  their  common  head."  As  Christ  died,  so  he 
prayed,  to  gather  them  all  in  one,  ch.  11.  52.  Eph. 
1.  10. 

2.  That  they  might  all  be  animated  by  one  Sfiirit. 
This  is  plainly  implied  in  that — that  they  may  be 
one  in  us.  Union  with  the  Father  and  Son  is  ob- 
tained and  kept  up  only  by  the  Holy  Ghost.  He 
that  is  joined  to  the  JLord,  is  one  sfiirit,  1  Cor.  6.  17. 
Let  them  all  be  stamped  with  the  same  image  and 
superscription,  and  influenced  by  the  same  power. 

3.  That  they  might  all  be  knit  together  in  the  bond 
of  love  and  charity,  all  of  one  heart.     That  they  all 
may  be  one,  (1.)  In  judgment  and  sentiment ;  not  in 
every  little  thing,  it  is  neither  possible  nor  needful, 
but  in  the  great  things  of  God,  and  in  them,  bv  the 
virtue  of  this  prayer,  they  are  all  agreed — that  God's 
favour  is  better  than  life  ;  that  sin  is  the  worst  of 
evils,  Christ  the  best  of  friends ;  that  there  is  an- 
other life  after  this ;  and  the  like.     (2.)  In  disposi- 
tion and  inclination.     All  that  are  sanctified,  have 
the  same  divine  nature  and  image ;  they  have  all  a 
new  heart,  and  it  is  one  heart.     (3.)  They  are  all 
one  in  their  designs  and  aims.     Every  true  christian, 
as  far  as  he  is  so,  eyes  the  glory  of  God  as  his  high- 
est end,  and  the  glorj-  of  heaven  as  his  chief  good. 
(4.)  They  are  all  one  in  their  desires  and  prayers; 
though  they  differ  in  woi-ds  and  the  manner  of  ex- 
pressions, yet,  having  all  received  the  same  Spirit 
ofadojition,  and  observing  the  same  rule,  they  pray 
for  the  same  things  in  effect.     (5.)  All  one  in  love 
and  affection.     Every  tnie  christian  has  that  in  him, 
which  inclines  him  to  love  all  true  christians  as  such. 
That  which  Christ  here  prays  for,  is,  that  commu- 
nion of  saints  which  we  profess  to  believe ;  the  fel- 
lowship which  all  believers  have  with  God,  and  their 
intimate  union  with  all  the  saints  in  heaven  and  earth, 
1  John  1.  3.     But  this  prayer  of  Christ  will  not  have 
its  complete  answer  till  all  the  saints  come  to  haaven, 
for  then,  and  not  till  then,  they  shall  be  perfect  in 
one,  V.  23.     Eph.  4.  13. 

III.  What  is  intimated  by  way  of  plea  or  argu- 
ment to  enforce  this  petition ;  three  thmgs. 


1.  The  oneness  that  is  between  the  Father  and 
the  Son,  which  is  mentioned  again  and  again,  v.  11, 
21—23. 

(1.)  It  is  taken  for  granted,  that  the  Father  and 
Son  are  one,  one  in  nature  and  essence,  equal  in 
power  and  glory,  one  in  mutual  endearments.  The 
Father  loveth  the  Son,  and  the  Son  always  pleased 
the  Father.  They  are  one  in  design,  and  one  in 
operation.  The  intimacy  of  this  oneness  is  expressed 
in  these  words.  Thou  in  me,  and  I  in  thee.  This  he 
often  mentions  for  his  support  under  his  present  suf- 
ferings, when  his  enemies  were  ready  to  fall  upon 
him,  and  his  friends  to  fall  off  from  him ;  yet  he  was 
in  the  Father,  and  the  Father  in  him. 

(2.)  This  is  insisted  on  in  Christ's  prayer  for  his 
disciples'  oneness. 

[1.]  As  the  pattern  of  that  oneness,  shewing  how 
he  desired  they  might  be  one.  Believers  are  one, 
in  some  measure,  as  God  and  Christ  are  one ;  for, 
First,  The  union  of  believers  is  a  strict  and  close 
union ;  they  are  united  by  a  divine  nature,  by  the 
power  of  divine  grace,  in  pursuance  of  the  divine 
counsels.  Secondly,  It  is  a  holy  union,  in  the  Holy 
Spirit,  for  holy  ends ;  not  a  body  politic  for  any  secu- 
lar purpose.  Thirdly,  It  is,  and  will  be  at  last,  a 
complete  union.  Father  and  Son  have  the  same 
attributes,  properties,  and  perfections  ;  so  have  be- 
lievers now,  as  far  as  they  are  sanctified,  and  when 
grace  shall  be  perfected  in  glory,  they  will  be  ex- 
actly consonant  to  each  other,  all  changed  into  the 
same  image. 

[2.  ]  As  the  centre  of  that  oneness ;  that  they  may 
be  one  in  us,  all  meeting  here.  There  is  one  God 
and  one  Mediator;  and  herein  believers  are  one, 
that  they  all  agree  to  depend  upon  the  favour  of  this 
one  God  as  their  felicity,  and  the  merit  of  this  one 
Mediator  as  their  righteousness.  That  is  a  conspi- 
racy, not  an  union,  which  doth  not  centre  in  God  as 
the  end,  and  Christ  as  the  way.  All  who  are  truly 
united  to  God  and  Christ,  who  are  one,  will  soon  be 
united  to  one  another. 

[3.]  As  a  plea  for  that  oneness.  The  Creator 
and  Redeemer  are  one  in  interest  and  design  ;  but 
to  what  purpose  are  they  so,  if  all  believers  were 
not  one  body  with  Christ,  and  did  net  jointey  receive 
grace  for  grace  from  him,  as  he  had  received  it  for 
them  ?  Christ's  design  was  to  reduce  revolted  man- 
kind to  God  ;  "  Father,"  says  he,  "  let  all  that  be- 
lieve, be  one,  that  in  one  body  they  may  be  recon- 
ciled ;"  (Eph.  2.  15,  16.)  which  speaks  of  the  uniting 
of  Jews  and  Gentiles  in  the  church  ;  that  great  mys- 
tery, that  the  Gentiles  should  be  fellow-heirs,  and 
of  the  same  body,  (Eph.  3.  6.)  to  which  I  think  this 
prayer  of  Christ  principally  refers,  it  being  one  great 
thing  he  aimed  at  in  his  dying  ;  and  I  wonder  none 
of  the  expositors  I  have  met  with  do  so  apply  it. 
"  Father,  let  the  Gentiles  that  believe  be  incorpo- 
rated with  the  believing  Jews,  and  make  of  twain 
one  new  man." 

Those  words,  I  in  them,  and  thou  in  me,  shew 
what  that  union  is,  which  is  so  necessari,-,  not  only 
to  the  beauty,  but  to  the  very  being,  of  his  church. 
First,  Union  with  Christ ;  lin  them.  Christ  dwell- 
ing in  the  hearts  of  believers,  is  the  life  and  soul  of 
the  new  man.  Secondly,  Union  with  God  through 
him  ;  Thou  in  me ;  so  as  by  me  to  be  in  them. 
Thirdly,  Union  with  each  other,  resulting  from 
those  ;  that  they  hereby  may  be  made  perfect  in  one. 
We  are  complete  in  him. 

2.  The  design  of  Christ  in  all  his  communications 
of  light  and  gi-ace  to  them  ;  (x'.  22.)  "  The  glort/ 
which  thou  gavest  me,  as  the  trustee  or  channel  of 
conveyance,  I  have  accordingly  ^nrn  them,  to  this 
intentj  that  they  may  be  one,  as  we  are  one;  so  that 
those  gifts  will  be  in  vain,  if  they  be  not  one, "  Now 
these  gifts  are  either, 
(1.)  Those  that  were  conferred  upon  the  apostles. 


904 


ST.  JOHN,  XVII. 


and  first  planters  of  the  church.  The  glory  of  be- 
ing God's  ambassadors  to  the  world ;  the  glory  of 
working  miracles  ;  the  glory  of  gathering  a  church 
out  of  the  world,  and  erecting  the  throne  of  God's 
kingdom  among  men ;  this  glory  was  given  to  Christ, 
and  some  of  the  honour  he  put  upon  them  when  he 
sent  them  to  discifile  all  nations. 

Or,  (2.)  Those  that  are  given  in  common  to  all 
believers.  The  glory  of  being  in  covenant  with  the 
Father,  and  accepted  of  him  ;  of  being  laid  in  his 
bosom,  and  designed  for  a  place  at  his  right  hand, 
was  the  glory  which  the  Father  gave  to  the  Re- 
deemer, and  he  has  confirmed  it  to  the  redeemed. 
[1.]  This  honour,  he  says,  he  hath  given  them, 
because  he  hath  intended  it  for  them,  settled  it  upon 
them,  and  secm-ed  it  to  them,  upon  their  believing 
Christ's  promises  to  be  real  gifts.  [2.  ]  This  was 
given  him,  to  give  them  ;  it  was  conveyed  to  him  in 
trust  for  them,  and  he  was  faithful  to  him  that  ap- 
pointed him.  [3.  ]  He  gave  it  them,  that  they  might 
be  one.  First,  To  entitle  them  to  the  privilege  of 
unity,  that  by  virtue  of  their  common  relation  to  one 
God  the  Father,  and  one  Lord  Jesus  Christ,  they 
might  be  truly  denominated  one.  The  gift  of  the 
Spirit,  that  great  glory  which  the  Father  gave  to 
the  Son,  by  him  to  be  given  to  all  believers,  makes 
them  one,  for  he  works  all  in  all,  1  Cor.  12.  4,  &c. 
Secondly,  To  engage  them  to  the  duty  of  unity. 
That  in  consideration  of  their  agreement  and  com- 
munion in  one  creed  and  one  covenant,  one  Spirit 
and  one  Bible  ;  in  consideration  of  what  they  have 
in  one  God  and  one  Christ,  and  of  what  they  hope 
for  in  one  heaven,  they  may  be  of  one  mind  and  one 
mouth.  Worldly  glory  sets  men  at  variance  ;  for  if 
some  be  advanced,  others  are  eclipsed,  and  there- 
fore, while  the  disciples  dreamed  of  a  temporal 
kingdom,  they  were  ever  and  anon  quarreling  :  but 
spiritual  honours  being  conferred  alike  upon  all 
Christ's  subjects,  they  being  all  made  to  our  God 
kings  and  priests,  there  is  no  occasion  for  contest  or 
emulation.  The  more  christians  are  taken  up  with 
the  gloiy  Christ  has  given  them,  the  less  desirous 
they  will  be  of  vain-glory,  and,  consequently,  the 
less  disposed  to  quarrel. 

3.  He  pleads  the  happy  influence  their  oneness 
would  have  upon  others,  and  the  furtherance  it 
would  give  to  the  public  good.  This  is  twice  urged ; 
{y.  21.)  that  the  "world  may  believe  that  thou  hast 
sent  me.  And  again,  {v.  23.)  that  the  world  may 
know  it;  for  without  knowledge  there  can  be  no 
true  faith.  Believers  must  know  what  they  believe, 
and  why  and  wherefore  they  believe  it.  They  who 
believe  at  a  venture,  venture  too  far.  Now  Christ 
here  shews, 

(1.)  His  good-will  to  the  world  of  mankind  in 
general.  Herein  he  is  of  his  Father's  mind,  as  we 
are  sure  he  is  in  every  thing,  that  he  would  have  all 
men  to  be  saved,  and  to  come  to  the  knowledge  of  the 
truth,  1  Tim.  2.  4.  2  Pet.  3.  9.  Therefore  it  is  his 
will  that  all  means  possible  should  be  used,  and  no 
stone  left  unturned,  for  the  convicti  n  and  conver- 
sion of  the  world.  We  know  not  ho  are  chosen, 
but  we  must  in  our  places  do  our  utmost  to  further 
men's  salvation,  and  take  heed  of  doing  any  thing  to 
hinder  it. 

(2. )  The  good  fruit  of  the  church's  oneness ;  it 
will  be  an  evidence  of  the  truth  of  Christianity,  and 
a  means  of  bringing  many  to  embrace  it. 

[1.]  In  general,  it  will  recommend  Christianity  to 
the  world,  and  to  the  good  opinion  of  those  that  are 
without. 

First,  The  embodying  of  christians  in  one  society 
by  the  gospel-charter,  will  greatly  promote  Christi- 
anity, when  the  world  shall  see  so  many  of  those 
that'were  its  children,  called  out  of  its  family,  dis- 
tinguished from  others,  and  changed  from  what  they 
themselves  sometimes  were ;  when  they  shall  see 


this  society  raised  by  the  foolishness  of  preaching, 
and  kept  up  by  miracles  of  divine  providence  and 
grace,  and  how  admirably  well  it  is  modelled  and 
constituted,  they  will  be  ready  to  say.  We  will  go 
with  you,  for  we  see  that  God  is  with  you. 

Secondly,  The  uniting  of  christians  in  love  and 
charity,  is  the  beauty  of  their  profession,  and  invites 
others  to  join  with  them,  as  the  love  that  was  among 
those  primo-primitive  christians.  Acts  2.  42,  43. — 
4.  32,  33.  When  Christianity,  instead  of  causing 
quarrels  about  itself,  makes  all  other  strifes  to  csase, 
when  it  cools  the  fiery,  smooths  the  i-ugged,  and 
disposes  men  to  be  kind  and  loving,  courteous  and 
beneficent,  to  all  men  ;  studious  to  preserve  and 
promote  peace  in  all  relations  and  societies :  this 
will  recommend  it  to  all  that  have  any  thing  either 
of  natural  religion  or  natural  affection  in  them. 

[2.]  In  particular,  it  will  beget  in  men  good 
thoughts. 

First,  Of  Christ :  They  will  know  and  believe 
that  thou  hast  sent  me.  By  this  it  will  appear  that 
Christ  was  sent  of  God,  and  that  his  doctrine  was 
divine,  in  that  his  religion  prevails  to  join  so  many 
of  different  capacities,  tempers,  and  interests  in 
other  things,  in  one  body  by  faith,  with  one  heart 
by  love.  Certainly  he  was  sent  by  the  God  of  power, 
who  fashions  men's  hearts  alike,  and  the  God  of  love 
and  peace  ;  when  the  worshippers  of  God  are  one, 
he  is  one,  and  his  name  one. 

Secojidly,  Of  christians  :  They  will  know  that 
thou  hast  loved  them  as  thou  hast  loved  me.  Here 
is,  1.  The  privilege  of  believers ;  the  Father  him- 
self loveth  them  with  a  love  resembling  his  love  to 
his  Son,  for  they  are  loved  in  him  with  an  everlast- 
ing love.  2.  The  evidence  of  their  interest  in  this 
privilege,  and  that  is,  their  being  one.  By  this  it 
will  appear  that  God  loves  us,  if  we  love  one  another 
with  a  pure  heart ;  for  wherever  the  love  of  God  is 
shed  abroad  in  the  heart,  it  will  change  it  into  the 
same  image.  See  how  much  good  it  would  do  to 
the  world,  to  know  better  how  dear  to  God  all  good 
christians  are  !  The  Jews  had  a  saying.  If  the  world 
did  but  know  the  worth  of  good  men,  they  would 
hedge  them  about  with  pearls.  Those  that  have  so 
much  of  God's  love,  should  have  more  of  cur's. 

24.  Father,  I  will  that  they  also,  whom 
thou  hast  given  me,  be  with  me  where  I 
am ;  that  they  may  behold  my  glory,  which 
thou  hast  given  me :  for  thou  lovedst  me 
before  the  foundation  of  the  world.  25. 
O  righteous  Father,  the  world  hath  not 
known  thee  :  but  I  have  known  thee,  and 
these  have  known  that  thou  hast  sent  me. 
26.  And  I  have  declared  unto  them  thy 
name,  and  will  declare  it ;  that  the  love 
wherewith  thou  hast  loved  me  may  be  in 
them,  and  I  in  them. 

Here  is, 

I.  A  petition  for  the  glorifying  of  all  those  that 
were  given  to  Christ,  (v.  24.)  not  only  these  apos- 
tles, but  all  believers  ;  Father,  I  will  that  they  may 
be  with  me.     Observe, 

1.  The  connection  of  this  request  with  those  fore- 
going. He  had  prayed  that  God  would  presen'e, 
sanctify,  and  unite  them  ;  and  now  he  prays  that  he 
would  crown  all  his  gifts  with  their  glorification. 
In  this  method  we  must  pray,  first  for  grace,  and 
then  for  glory  ;  (Ps.  84.  11.)  for  in  this  method  God 
gives.  Far  be  it  from  the  only  wise  God  to  come 
under  the  imputation,  either  of  that  foolish  builder, 
who,  without  a  foundation,  built  upon  the  sand, 
as  he  would,  if  he  should  glorify  any  whom  he  has 


ST.  JOHN,  XVII. 


905 


not  first  sanctified  ;  or,  of  that  foolish  builder,  ivho 
began  to  build,  and  laas  not  able  to  Jinish,  as  he 
would,  if  he  should  sanctify  any,  and  not  glorify 
them. 

2.  The  manner  of  the  request ;  Father,  I  mill. 
Here,  as  before,  he  addresses  himself  to  Ciod  as  a 
Father,  and  therein  we  must  do  likewise  ;  but  when 
he  sais  i'^Ku — I  will,  he  speaks  a  language  peculiar 
to  himself,  and  sucVi  as  does  not  become  ordinary 
petitioners,  but  very  well  became  him  who  paid  for 
what  he  prayed  for. 

[1.]  It  sjjeaks  the  authority  of  his  intercession  in 
general  ;  his  word  was  with  power  in  heaven,  as 
well  as  on  earth.  He  entering  with  his  own  blood 
into  the  holy  place,  his  intercession  there  has  an  un- 
controllable efficacy.  He  intercedes  as  a  king,  for 
he  is  a  priest  upon  his  throne,  (hke  Melchizedek,) 
a  king-priest. 

[2.  ]  It  speaks  his  particular  authority  in  thjs  mat- 
ter ;  he  had  a  power  to  girve  eternal  life,  {y.  2. )  and, 
pursuant  to  that  power,  he  says.  Father,  I  ivill. 
Though  now  he  took  upon  him  the  form  of  a  ser- 
vant, yet  that  power  being  to  be  most  illustriously 
exerted  when  he  shall  come  the  second  time  in  the 
glory  of  a  judge,  to  say,  Come,  ye  blessed,  having 
that  in  his  eye,  he  might  well  say.  Father,  I  ivill. 

3.  The  request  itself — that  all  the  elect  might 
come  to  be  with  him  in  heaven  at  last,  to  see  his 
glojy,  and  to  share  in  it.     Now  observe  here, 

(1.)  Under  what  notion  we  are  to  hope  for  heaven  ; 
wherein  does  that  happiness  consist ,'  Three  things 
make  heaven : 

[1.]  It  is  to  be  inhere  Christ  is  ;  where  I  am  ;  in 
the  paradise,  whither  Christ's  soul  went  at  death; 
in  the  third  heavens,  whither  his  soul  and  body  went 
at  his  ascension  : — where  I  am,  am  to  be  shortly, 
am  to  be  etemally.  In  this  world  we  are  but  in 
transitu^-on  our  passage  ;  there  we  truly  are,  where 
we  are  to  be  for  ever ;  so  Christ  reckoned,  and  so 
must  we. 

[2.]  It  is  to  be  with  him  where  he  is  ;  this  is  no 
tautology,  but  intimates  that  we  shall  not  only  be  in 
the  same  happy  place  where  Christ  is,  but  that  the 
happiness  of  the  place  will  consist  in  his  presence, 
that  is  the  fulness  of  its  Joy.  The  very  heaven  of 
heaven  is  to  be  with  Christ,  there  in  company  with 
him,  and  communion  with  him,  Phil.  1.  23. 

_  [3.]  It  is  to  behold  his  glory,  which  the  Father  has 
given  him.     Observe, 

First,  The  glory  of  the  Redeemer  is  the  bright- 
ness of  heaven.  That  glory,  before  which  angels 
cover  their  faces,  was  his  glon',  ch.  12.  41.  The 
Lamb  is  the  light  of  the  new  Jerusalem,  Rev.  21.  23. 
Christ  will  come  in  the  glory  of  hi.':  Father,  for  he  is 
the  brightness  of  his  glory.  God  shews  his  glory 
there,  as_  he  does  his  grace  here,  through  Christ. 
"  The  Father  has  given  me  tnis  glory ;"  he  was 
as  yet  in  his  low  estate  ;  but  it  was  very  sure,  and 
very  near. 

Secondly,  The  felicity  of  the  redeemed  consists 
very  much  in  the  beholdi?ig  of  that  glory  ;  they  will 
have  the  immediate  view  of  his  glorious  person  ;  / 
shall  see  God  in  my  flesh.  Job  19.  26,  27.  They  will 
have  a  clear  insight  into  his  glorious  undertakine,  as 
it  will  be  then  accomplished  ;  they  will  see  "into 
those  springs  of  love,  from  whence  flow  all  the 
streams  of  grace  ;  they  shall  have  an  afifirofiriating 

sight  of  Christ's  glory,  (Uxorfulget  radiis  muriti 

The  wife  shines  with  the  radiance  of  her  husband,) 
and  an  assimilating  sight :  they  shall  be  changed  into 
the  same  image,  from  glory  to  glory. 

(2.)  Upon  what  ground'we  are  to  hope  for  hea- 
ven ;  no  other  than  purely  the  mediation  and  inter- 
cession of  Christ,  because  he  hath  said,  Father,  I 
ivill.  Our  sanctification  is  our  evidence,  for  he  that 
has  this  hope  in  him,  purifies  himself;  but  it  is  the 
will  of  Christ  that  is  our  title,  by  the  which  will  we 

Vol.  v.— 5  Y 


are  sanctified,  Heb.  10.  10.  Christ  speaks  here,  as 
if  he  did  not  count  his  own  happiness  complete  un- 
less he  had  his  elect  to  share  with  him  in  it,  for  it  is 
the  bringing  of  many  sons  to  glory  that  makes  the 
Captain  of  our  salvation  perfect,  Heb.  2.  10. 

4.  The  argument  to  back  this  request ;  for  thou 
lovedst  me  before  the  foundation  of  the  world.  This 
is  a  reason,  (1.)  Why  he  expected  this  glory  him- 
self; Thou  wilt  give  it  me,  for  thou  lovedst  me. 
The  honour  and  power  given  to  the  Son  as  Media- 
tor, were  founded  in  the  Fathcr''s  lo\'e  to  him  ;  {ch, 
5.  20.)  the  Father  loves  the  Son',  is  infinitely  well 
pleased  in  his  undertaking,  and  therefore  has  given 
all  things  into  his  hand  :  and  the  matter  being  con- 
certed in  the  divine  counsels  from  eternity,  he  is 
said  to  love  him  as  Mediator,  before  the  foundation 
of  the  world.  Or,  (2.)  Why  he  expected  that  those 
who  were  gixien  him  should  be  with  him  to  share  in 
his  glory ;  "  Thou  lovedst  me,  and  them  in  me,  and 
canst  deny  me  nothing  I  ask  for  them." 

II.  The  conclusion  of  the  prayer,  which  is  de- 
signed to  enforce  all  the  petitions  for  the  disciples, 
especially  the  last,  that  they  may  be  glorified. 

Two  things  he  insists  upon,  and  pleads  : 

1.  The  respect  he  had  to  his  Father,  v.  25.  Ob- 
ser\e, 

(1.)  The  title  he  gives  to  God;  0  righteous  Fa- 
ther. When  he  prayed  that  they  might  be  sancti- 
fied, he  calls  him  holy  Father;  when  he  prays  that 
they  might  be  glorified,  he  calls  him  righteous  Fa- 
ther ;  for  it  is  a  crown  of  righteousness  which  the 
righteous  Judge  shall  give.  God's  righteousness 
was  engaged  tor  the  giving  out  of  all  that  good 
which  the  Father  had  promised,  and  the  Son  had 
purchased. 

(2. )  The  character  he  gives  of  the  world  that  lay 
in  wickedness ;  The  world  has  not  known  thee. 
Note,  Ignorance  of  God  overspreads  the  world  of 
mankind,  this  is  the  darkness  they  sit  in.  Now  this 
is  urged  here,  [1.]  To  shew  that  these  disciples 
needed  the  aids  of  special  gi-ace,  both  because  of 
the  necessity  of  their  work — they  were  to  bring  a 
world  that  knew  not  God  to  the  knowledge  of  him  ; 
and  also  because  of  the  difficulty  of  their  work — 
thcv  must  bring  light  to  those  that  rebelled  against 
the  light ;  therefore  keep  them.  [2.]  To  shew  that 
they  were  qualified  for  further  peculiar  favours,  for 
they  had  that  knowledge  of  God,  which  the  world 
had  not. 

(3.)  The  plea  he  insists  upon  for  himself;  but  I 
have  known  thee.  Christ  knew  the  Father  so  as  no 
one  else  ever  did ;  knew  upon  what  grounds  he 
went  in  his  undertaking,  knew  his  Father's  mind  in 
eveiy  thing,  and  therefore,  in  this  prayer,  came  to 
him  with  confidence,  as  we  do  to  one  we  know. 
Christ  is  here  suing  out  blessings  for  those  that  were 
here  his ;  pursuing  this  petition,  when  he  had  said. 
The  world  has  not  knoum  thee,  one  would  expect  it 
should  follow,  but  they  have  known  thee ;  no,  their 
knowledge  was  not  to  be  boasted  of;  but  I  have 
known  thee ;  which  intimates  that  there  is  nothing 
in  us  to  recommend  us  to  God's  favour,  but  all  our 
interest  in  him,  and  intercourse  with  him,  result 
from,  and  depend  upon,  Christ's  interest  and  inter- 
course.    ^Ve  are  unworthy,  but  he  is  worthy. 

(4. )  The  plea  he  insists  upon  for  his  disciples ; 
and  theu  have  known'that  thou  hast  sent  me  ;  and, 

[1.]  Hereby  thev  are  distinguished  from  the  un- 
believing world,  \^^len  multitudes,  to  whom  Christ 
was  sent,  and  his  grace  offered,  would  not  believe 
that  God  had  se7it  him,  these  k7!ew  it,  and  believed  it, 
and  were  not  ashamed  to  own  it.  Note,  To  know 
and  believe  in  Jesus  Christ,  in  the  midst  of  a  world 
that  persists  in  ignorance  and  infidelity,  is  highly 
pleasing  to  God,  and  shall  certainly  be  crowned 
with  distinguishing  glory.  Singular  faith  qualifies 
for  singular  favours. 


906 


ST.  JOHN,  XVIII. 


[2.]  Hereby  they  are  interested  in  the  mediation 
of  Christ,  and  partalce  of  the  benefit  of  his  acquaint- 
ance with  the  Father  ;  "  I  have  knonun  thee,  imme- 
diately and  perfectly ;  and  those,  though  they  have 
not  so  known  thee,  nor  were  capable  of  knowing 
thee  so,  yet  thnj  have  knonvn  that  thou  hant  sent  me, 
have  known  that  which  was  required  of  them  to 
know,  have  known  the  Creator  in  the  Redeemer. 
Knowing  Christ  as  sent  of  God,  they  have,  in  liim, 
known  the  Father,  and  are  introduced  to  an  ac- 
quaintance with  liim ;  therefore,  Father,  look  after 
them  for  my  sake." 

2.  The  respect  he  had  to  his  disciples  ;  {v.  26.) 
"I  have  led  them  into  the  knowledge  of  thee,  and 
will  do  it  yet  more  and  more  ;  witli  this  great  and 
kind  intention,  that  the  love  ivhereivith  thou  hast 
loved  me,  may  be  in  them,  and  I  in  them."  Observe 
here, 

(1.)  What  Christ  had  done  for  them  ;  I  have  de- 
clared unto  them  thy  name.  [1.]  This  he  had  done 
for  those  that  were  his  immediate  followers,  jill 
the  time  that  he  went  in  and  out  among  them,  he 
made  it  his  business  to  declare  his  Father's  name  to 
them,  and  to  beget  in  tliem  a  veneration  for  it.  The 
tendency  of  all  his  sermons  and  miracles,  was,  to 
advance  his  Father's  honour,  and  to  spread  the 
knowledge  of  him,  ch.  1.  18.  [2.]  This  he  has 
done  for  all  that  believe  on  him  ;  for  they  had  not 
been  brought  to  believe,  if  Christ  had  not  made 
known  to  them  his  Father's  name.  Note,  First, 
SVe  are  indebted  to  Christ  for  all  the  knowledge  we 
have  of  the  Father's  name  ;  he  declares  it,  and  he 
opens  the  understanding  to  receive  that  revelation. 
Secondly,  Those  whom  Christ  recommends  to  the 
favour  of  God,  lie  first  leads  into  an  acquaintance 
with  God. 

(2.)  What  he  intended  to  do  yet  further  for 
them  ;  Iivill  declare  it.  To  the  disciples  he  de- 
signed to  give  further  instructions  after  his  resurrec- 
tion, (Acts  1.  3.)  and  to  bring  them  into  a  much 
more  intimate  acquaintance  with  divine  things,  by 
the  pouring  out  of  the  Spirit  after  his  ascension  ; 
and  to  all  believers,  into  whose  hearts  he  hath 
shined,  he  shines  more  and  more.  Where  Christ  has 
declared  his  Father's  name,  he  will  declare  it ;  for 
to  him  that  hath  shall  be  given  ;  and  they  that  know 
God,  both  need  and  desire  to  know  more  of  him. 
This  is  fitly  pleaded  for  them  :  "  Father,  own  and 
favour  them,  for  they  will  own  and  honour  thee." 

(3.)  What  he  aimed  at  in  all  this  ;  not  to  fill  their 
heads  with  curious  speculations,  and  furnish  them 
with  something  to  talk  of  among  the  learned,  but  to 
secure  and  advance  their  real  happiness  in  two 
things : 

[1.]  Communion  with  God  ;  "  Therefore  I  have 
given  them  the  knowledge  of  thy  name,  of  all  that 
whereby  thou  hast  made  thyself  known,  that  thy 
love,  even  that  wherewith  thou  hast  loved  me,  may 
be,  not  only  toward  them,  but  in  them  ;"  that  is. 
First,  "  Let  them  have  the  ft-uits  of  thai  love  for 
their  sanctification ;  let  the  Sfiirit  of  love,  with 
which  thou  hast  filled  me,  be  in  them.""  Christ  de- 
clares his  Father's  name  to  believers,  that  with  that 
divine  light  darted  into  their  minds,  a  divine  love 
may  be  shed  abroad  in  their  hearts,  to  be  in  them  a 
commanding,  constraining  principle  of  holiness,  that 
they  may  partake  of  a  divme  nature.  When  God's 
love  to  us  comes  to  be  in  us,  it  is  like  the  virtue 
which  the  loadstone  gives  the  needle,  inclining  it  to 
move  toward  the  pole  ;  it  draws  out  the  soul  toward 
God,  in  pious  and  devout  affections,  which  are  as 
the  spirits  of  the  divine  life  in  the  soul.  Secondly, 
"  Let  them  have  the  taste  and  relish  of  that  love  for 
their  consolation  ;  let  them  not  only  be  interested  in 
the  love  of  God,  by  having  God's  name  declared  to 
them,  but,  by  a  further  declaration  of  it,  let  them 
have  the  comfort  of  that  interest;  that  they  may 


not  only  know  God,  but  know  that  they  know  him," 
1  John  2.  3.  It  is  the  love  of  God  thus  shed  abroad 
in  the  heart,  that  fills  it  with  joy,  Rom.  5.  3,  5.  This 
God  has  provided  for,  that  we  may  not  only  be  sa- 
tisfied with  his  loving  kindness,  but  be  satisfied  of 
it ;  and  so  may  live  a  life  of  complacency  in  God, 
and  communion  with  him  ;  this  we  must  pray  for, 
this  we  must  press  after ;  if  we  have  it,  we  must 
thank  Christ  for  it ;  if  we  want  it,  we  may  thank 
ourselves. 

[2.]  Union  with  Christ  in  order  hereunto ;  and  I 
in  them.  There  is  no  getting  into  the  love  of  God 
but  through  Christ,  nor  can  we  keep  ourselves  in 
that  love  but  by  abiding  in  Christ,  that  is,  having 
him  to  abide  in  us  ;  nor  can  we  have  the  sense  and 
apprehension  of  that  love  but  by  our  experience  of 
the  in-dwelling  of  Christ,  that  is,  the  Spirit  of 
Christ  in  our  hearts.  It  is  Christ  in  us  that  is  the 
only  hope  of  glory,  that  will  not  make  us  ashamed. 
Col.  1.  27.  AH  our  communion  with  God,  the  re- 
ception of  his  love  to  us,  and  our  return  of  love  to 
him  again,  passes  through  the  hands  of  the  Lord  Je- 
sus, and  the  comfort  of  both  is  owing  purely  to  him. 
Christ  had  said  but  a  little  before,  /  in  them  ;  [v. 
23. )  and  here  it  is  repeated  again,  (though  the  sense 
was  complete  without  it,)  and  the  prayer  closed 
with  it,  to  show  how  much  the  heart  of  Christ  was 
set  upon  it ;  all  his  petitions  centre  in  this,  and  with 
this  the  prayers  of  Jesus,  the  Son  of  David,  are 
ended  ;  "  I  in  them  ;  let  me  have  this,  and  I  desire 
no  more. "  It  is  the  glory  cf  the  Redeemer  to  dwell 
in  the  redeemed  ;  it  is  his  rest  for  ever,  and  he  has 
desired  it.  Let  us  therefore  make  sure  our  union 
with  Christ,  and  then  take  the  comfort  of  his  inter- 
cession. This  prayer  had  an  end,  but  that  he  ever 
lives  to  make. 

CHAP.  XVIIT. 

Hitherto  this  evangelist  has  recorded  little  of  the  history  of 
Christ,  only  so  far  as  was  requisite  to  introduce  his  dis- 
courses ;  but  noiv  that  the  time  drew  nigh  that  Jesus  must 
die,  he  is  very  particular  in  relating;  the  circumstances  of 
his  sufferings,  and  some  which  the  others  had  omitted,  es- 
pecially his  sayings.  So  far  were  his  followers  from  being 
ashamed  of  his  cross,  or  endeavouring  to  conceal  it,  that 
tills  was  it  which,  botii  by  word  and  writing,  they  were 
most  industrious  to  proclaim,  and  gloried  in  it.  This  chap- 
ter relates,  I.  How  Christ  was  arrested  in  the  garden,  and 
surrendered  himself  a  prisoner,  v.  1 . .  12.  II.  How  he  was 
abused  in  the  High-Priest's  court,  and  how  Peter,  in  the 
mean  time,  denied  him,  v.  13 .  .  27.  III.  How  he  was  pro- 
secuted before  Pilate,  and  examined  by  liim,  and  put  in 
election  with  Barabbas  for  the  favour  of  the  people,  and 
lost  it,  V.  26 . .  40. 

\.  "VWTHEN  Jesus  had  spoken  these 
T  T  words,  he  went  forth  witli  his 
disciples  over  the  brook  Cedron,  where 
was  a  garden,  into  the  which  he  entered, 
and  his  disciples.  2.  And  Judas  also, 
which  betrayed  him,  knew  the  place  :  for 
Jesus  ofttimes  resorted  thither  with  his  dis- 
ciples. 3.  Judas  then,  having  received  a 
band  of  vien  and  officers  from  the  Chief 
Priests  and  Pharisees,  cometh  thither  with 
lanterns  and  torches  and  weapons.  4.  Je- 
sus therefore,  knowing  all  things  that 
should  come  upon  him,  went  forth,  and 
said  unto  them.  Whom  seek  ye  ?  5.  Tliey 
answered  him,  Jesus  of  Nazareth.  Jesus 
saith  unto  them,  I  am  he.  And  Judas  also, 
which  betrayed  him,  stood  with  them.  6. 
As  soon  then  as  he  had  said  unto  them,  1 
am  he,  they  went  backward,  and  fell  to  the 


ST.  JOHN,  XVIIT. 


ground.  7.  Then  asked  he  them  again, 
Whom  seek  ye  1  And  they  said,  Jesus  of 
Nazareth.  8.  Jesus  answered,  I  have  told 
you  that  I  am  he :  if  therefore  ye  seek  me, 
let  these  go  their  way :  9.  That  the  saying 
might  be  fulfilled,  which  he  spake.  Of  them 
which  thou  gavest  me  have  I  lost  none.  1 0. 
Then  Simon  Peter  having  a  sword  drew 
it,  .and  smote  the  High-Priest's  servant,  and 
cut  off  his  right  ear.  The  servant's  name 
was  Malchus.  1 1 .  Then  said  Jesus  unto 
Peter,  Put  up  thy  sword  into  the  sheath  : 
the  cup  which  my  Father  hath  given  me, 
shall  1  not  drink  it  ?  12.  Then  the  band 
and  the  captain  and  officers  of  the  Jews 
took  Jesus,  and  bound  him. 

The  hour  was  now  come  that  the  Captain  of  our 
salvation,  who  was  to  be  made  fierfect  by  sufferings, 
should  engage  the  enemy.  We  have  here  his  en- 
trance upon  the  encounter.  The  day  of  recompence 
is  in  his  heart,  and  the  year  of  his  redeemed  is  come, 
and  his  own  arm  works  the  salvation,  for  he  has  no 
second.  Let  us  turn  aside  now,  and  see  this  great 
sight. 

I.  Our  Lord  Jesus,  like  a  bold  champion,  takes 
the  field  first ;  {v.  1,2.)  Wienhehad  sjioken  these 
luords,  preached  the  sermon,  prayed  his  prayer,  and 
so  finished  his  testimony,  he  would  lose  no  time,  but 
went  forth  immediately  out  of  the  house,  out  of  the 
city,  by  moon-light,  for  the  passover  was  observed 
at  the  full  moon,  with  his  discifiles,  (the  eleven,  for 
Judas  was  otherwise  employed,)  and  he  went  over 
the  brook  Cedron,  which  runs  between  Jerusalem 
and  the  mount  of  Olives,  where  was  a  garden,  not 
of  his  own,  but  some  friend's,  who  allowed  him  the 
liberty  of  it.     Observe, 

1.  That  our  Lord  Jesus  entered  upon  his  sufFer- 
inscs  when  he  had  sfioken  these  words,  as  Matt  26.  1. 
IVhen  he  had  finished  these  sayings.  Here  it  is  in- 
timated, 

(1.)  That  our  Lord  Jesus  took  his  work  before 
him.  The  office  of  the  priest  was  to  teach,  and 
pray,  and  offer  sacrifice.  Christ,  after  teaching  and 
praying,  applies  himself  to  make  atonement.  Christ 
had  said  all  he  had  to  say  as  a  prophet,  and  now  he 
addresses  himself  to  the  discharge  of  his  office  as  a 
priest,  to  make  his  soul  an  offering  for  sin;  and 
when  he  had  gone  through  that,  he  entered  upon  his 
kingly  office. 

(2.)  That  having  by  his  sermon  prepared  his  dis- 
cifiles for  this  hour  of  trial,  and  by  his  prayer  pre- 
pared himself  for  it,  he  then  courageously  went  out 
to  meet  it.  When  he  had  put  on  his  armour,  he 
entered  the  lists,  and  not  till  then.  Let  those  that 
suffer  according  to  the  will  of  God,  in  a  good  cause, 
with  a  good  conscience,  and  having  a  clear  call  to  it, 
comfort  themselves  with  this,  that  Christ  will  not 
engage  those  that  are  his  in  any  conflict,  but  he  will 
first  do  that  for  them  which  is  necessary  to  prepare 
them  for  it ;  and  if  we  receive  Christ's  instructions 
and  comforts,  and  be  interested  in  his  intercession, 
we  may,  with  an  unskaken  resolution,  venture 
through  the  greatest  hardships  in  the  way  of  duty. 

2.  That  he  went  forth  with  his  ttiscifiles.  Judas 
knew  what  house  he  was  in,  in  the  city,  and  he 
could  have  staid  and  met  his  sufferings  there  ;  but, 

(1.)  He  would  do  as  he  was  wont  to  do,  and  not 
alter  his  method,  either  to  meet  the  cross  or  to  miss 
it,  when  his  hour  was  come.  It  was  his  custom  when 
he  was  at  Jerusalem,  after  he  had  spent  the  day  in 
public  work,  to  retire  at  night  to  the  mount  of 
Olivea  ;  there  his  quarters  wer£,  in  the  skirts  of  the 


907 


city,  for  they  would  not  make  room  for  him  in  the 
palaces,  in  the  heart  of  the  town.  This  being  his 
custom,  he  would  not  be  put  out  of  his  method  by 
the  foresight  of  his  sufferings,  but,  as  Daniel,  did 
then  just  as  he  did  aforetime.  Dan.  6.  10. 

(2.)  He  was  as  unwilling  that  there  should  be  an 
ujiroar  among  the  people,  as  his  enemies  were,  for 
it  was  not  his  way  to  strive  or  cry.  If  he  had  been 
seized  in  the  city,  and  a  tumult  raised  thereby,  mis- 
chief might  have  been  done,  and  a  deal  of  blood 
shed,  and  therefore  he  withdrew.  Note,  When  we 
find  ourselves  involved  in  trouble,  we  should  be 
afraid  of  involving  others  with  us.  It  is  no  disgrace 
to  the  followers  of  Christ  to  fall  tamely.  They  who 
aim  at  honour  from  men,  value  themjelves  upon  a 
resolution  to  sell  their  lives  as  dear  as  they  can  ;  but 
they  who  know  that  their  blood  is  precious  to  Christ, 
and  that  not  a  drop  of  it  shall  be  shed  but  upon  a 
valuable  consideration,  need  not  stand  upon  such 
terms. 

(3.)  He  would  set  us  an  example  in  the  beginning 
of  his  passion,  as  he  did  at  the  end  of  it,  of  retire- 
ment from  the  world.  Let  us  go  forth  to  him  with- 
out the  camp,  bearing  his  reproach,  Heb.  13.  13. 
We  must  lay  aside,  and  leave  behind,  the  crowds, 
and  cares,  and  comforts,  of  cities,  even  holy  cities, 
if  we  would  cheerfully  take  up  our  cross,  and  keep 
up  our  communion  with  God  therein. 

3.  That  he  went  over  the  brook  Cedron  ;  he  must 
go  over  that  to  go  to  the  mount  of  Olives  ;  but  the 
notice  taken  of  it  intimates  that  there  was  some- 
thing in  it  significant ;  and  it  points,  (1.)  At  David's 
prophecy  concerning  the  Messiah,  (Ps.  110.  7.) 
that  he  shall  drink  of  the  brook  in  the  way  ;  the 
brook  of  suffering  in  the  way  to  his  glory  and  our 
salvation,  signified  by  the  brook  of  Cedron;  the 
black  brook,  so  called,  either  from  the  darkness  of 
the  valley  it  ran  through,  or  the  colour  of  the  water, 
tainted  with  the  dirt  of  the  city  ;  such  a  brook 
Christ  drank  of,  when  it  lay  in  the  way  of  our  re.! 
demption,  and  therefore  shall  he  lift  up  the  head,  his 
own  and  our's.  (2.)  At  David's  pattern,  as  a  tj-pe 
of  the  Messiah.  In  his  flight  from  Absalom,  parti- 
cular notice  is  taken  of  his  passing  over  the  brook 
Cedron,  and  going  up  by  the  ascent  of  mount  Oli- 
vet, weeping,  and  all  that  were  with  him  in  tears 
too,  2  Sam.  15.  23,  30.  The  Son  of  David,  being 
driven  out  by  the  rebellious  Jews,  who  would  not 
have  him  to  rei^n  over  them,  (and  Judas,  like  Ahi- 
thophel,  being  m  the  plot  against  him,)  passed  over 
the  brook  in  meanness  and  humiliation,  attended  by 
a  company  of  true  mourners.  The  godly  kings  of 
Judah  had  bui-nt  and  destroyed  the  idols  they  found 
at  the  brook  Cedron;  (Asa,  2  Chron.  15.  16.  Heze- 
kiah,  2  Chron.  30.  14.  Josiah,  2  Kings  23.  4,  6.) 
into  that  brook  the  abominable  things  were  cast. 
Christ,  being  now  made  sin  for  us,  that  he  might 
abolish  it,  and  take  it  away,  began  his  passion  by 
the  same  brook.  Mount  Olivet,  where  Christ  be- 
gan his  sufferings,  lay  on  the  east  side  of  Jerusalem  ; 
mount  Calvary,  where  he  finished  them,  on  the 
west ;  for  in  them  he  had  an  eye  to  such  as  should 
come  from  the  east  and  the  west. 

4.  That  he  entered  into  a  garden.  This  circum- 
stance is  taken  notice  of  only  by  this  evangelist,  that 
Christ's  sufferings  began  in  a  garden.  In  the  gar- 
den of  Eden  sin  began,  there  the  curse  was  pro- 
nounced, there  the  Redeemer  was  promised,  and 
therefore  in  a  garden  that  promised  seed  entered 
the  lists  with  the  old  servient.  Christ  was  buried 
also  in  a  garden.  (1.)  Let  us,  when  we  walk  in  our 
gardens,  take  occasion  ft-om  thence  to  meditate  on 
Christ's  sufferings  in  a  garden,  to  which  we  owe  all 
the  pleasure  we  have  m  our  gardens,  for  by  them 
the  curse  upon  the  ground  for  man's  sake  was  re- 
moved. (2. )  When  we  are  in  the  midst  of  our  posses- 
sions and  eiyoyments,  we  must  keep  up  an  expecta- 


908 


ST.  JOHN,  XVIII. 


tion  of  troubles,  for  our  gardens  of  delight  are  in  a 
vale  of  tears. 

5.  I'hathehad  his  discifiles  ivit/t  him,  (1.)  Because 
he  used  to  take  them  with  him  when  he  retired  for 
prayer.  (2. )  They  must  be  witnesses  of  his  suffer- 
ings, and  iiis  patience  under  them,  that  they  miglit 
witli  the  more  assurance  and  affection  preach  tliem 
to  the  world,  (Luke  24.  48. )  and  be  prepared  to  suffer 
themselves.  (3. )  He  would  take  them  into  the  dan- 
ger to  shew  them  their  weakness,  notwithstanding 
the  promises  they  liad  made  of  fidelity.  Christ  some- 
times brings  his  people  into  difficulties,  that  he  may 
magnify  himself  in  their  deliverance. 

6.  That  Judas  the  traitor  kneiu  the  fllace,  knew  it  to 
be  the  place  of  his  usual  retirement,  and,  probably,  by 
some  word  Christ  had  dropped,  knew  that  he  intend- 
ed to  be  there  that  night,  for  want  of  a  better  closet 
A  solitary  garden  is  a  proper  place  for  meditation 
and  prayer,  and,  after  a  passover,  a  proper  time  to 
retire  for  private  devotion,  that  we  may  pray  over 
the  impressions  made,  and  the  vows  renewed,  and 
clench  the  nail. 

Mention  is  made  of  Judas's  knowing'  the  place, 

(1.)  To  aggravate  the  sin  of  Judas,  that  he  would 
betray  his  Master,  notwithstanding  the  intimate  ac- 
quaintance he  had  with  him  ;  nay,  and  that  he  would 
make  use  of  his  familiarity  with  Christ,  as  giving 
him  an  opportunity  of  betraying  him  ;  a  generous 
mind  would  have  scorned  to  do  so  base  a  thing  ! 
Thus  has  Christ's  holy  religion  been  wounded  in  the 
house  of  its  friends,  so  as  it  covdd  not  have  been 
wounded  any  where  else.  Many  an  apostate  could 
not  have  been  so  profane  as  he  is,  if  he  had  not  been 
a  professor  ;  could  not  have  ridiculed  scriptures  and 
ordinances,  if  he  had  not  known  them. 

(2.)  To  magnify  the  love  of  Christ,  that,  though 
he  knew  where  the  traitor  would  seek  him,  thither 
he  went  to  be  found  of  him,  now  that  he  knew  his 
hour  was  come.  Thus  he  shews  himself  willing  to 
suffer  and  die  for  us.  What  he  did  was  not  by  con- 
straint, but  by  consent ;  though  as  man  he  said.  Let 
this  cuji  pass  aivay  ;  as  Mediator  he  said,  "  Lo,  I 
come.  I  come  with  a  good  will."  It  was  late  in  the 
night,  (we  may  suppose  it  eight  or  nine  o'clock,) 
when  Christ  ivent  out  to  the  garden  ;  for  it  was  not 
only  his  meat  and  drink,  but  his  rest  and  sleep,  to  do 
the  rjill  of  him  that  sent  hi?n.  When  others  were 
going  to  bed,  he  was  going  to  prayer,  going  to  suffer. 

II.  The  Captain  of  our  sahmtion  having  taken  the 
field,  the  enemy  presently  comes  upon  the  spot,  and 
attacks  him  ;  {v.  3.)  Judas  with  his  men  comes  thi- 
ther, commissioned  by  the  chief  priests,  especially 
those  among  them  that  were  Pharisees,  who  were 
the  most  bitter  enemies,  to  Christ.  This  evangelist 
passes  over  Christ's  agony,  because  the  other  three 
had  fully  related  it,  and  presently  introduces  Judas 
and  his  company  that  came  to  seize  him.    Observe, 

1.  The  persons  employed  in  this  action — a  band 
of  men  and  officers  from  the  chief  priests,  with  Judas. 

(1. )  Here  is  a  multitude  engaged  against  Christ — 
a  band  of  men,  TTrii^n — cohors — a  regimen/,  a  Roman 
band,  which  some  think  was  five  hundred  men, 
others  a  tliousand.  Christ's  friends  were  few,  his 
enemies  many.  Let  us  therefore  jiot  follow  a  m  ulti- 
tude  to  do  evil,  nor  fear  a  multitude  designing  evil  to 
us,  if  God  be  for  us. 

(2. )  Here  is  a  mixed  multitude  ;  the  band  of  men 
were  Gentiles,  Roman  soldiers  ;  a  detachment  out  of 
the  guards  that  were  posted  in  the  tower  of  Antonia, 
to  be  a  curb  upon  the  city  ;  the  officers  of  the  chief 
firiests,  {iym^iTas)  eitlier  their  domestic  servants,  or 
the  officers  of  their  courts,  were  Jews  ;  these  had  an 
enemity  to  each  other,  but  were  united  against 
Christ,  who  came  to  reconcile  both  to  God  in  one  body. 
(3.)  It  is  a  commissioned  multitude,  not  a  popular 
tumult ;  no,  they  have  received  orders  from  the  chief 
firieats,  upon  whose  suggestions  to  the  governor  that 


this  Jesus  was  a  dangerous  man,  it  is  likely,  they  had 
a  warrant  from  him  to  take  him  up,  for  they  feared 
the  people.  See  what  enemies  Christ  and  his  gospel 
have  had,  and  are  likely  to  have,  numerous  and 
potent,  and  therefore  formidable  :  ecclesiastical  ajid 
civil  powers  combined  against  them,  Ps.  2.  1,  2. 
Christ  said  it  would  be  so,  (Matt.  10,  18.)  and  found 
it  so. 

(4. )  All  under  the  direction  of  Judas  ;  he  received 
this  band  of  men,  it  is  probable  that  he  desired  it, 
telling  them  how  necessary  it  was  to  send  a  good 
force,  and  being  as  ambitious  of  the  honour  of  com- 
manding in  chief  in  this  expedition,  as  he  was  covet- 
ous of  the  wages  o/this  unrighteousness.  He  thought 
himself  bravely  preferred  from  coming  in  the  rear 
of  the  contemptible  twelve,  to  be  placed  at  the  head 
of  these  formidable  hundreds  ;  he  never  made  such 
a  figure  before,  and  promised  himself,  perhaps,  that 
this  should  not  be  the  last  time,  but  he  should  be  re- 
warded with  a  captain's  commission,  or  better,  if  he 
succeeded  well  in  this  enterprise. 

2.  The  preparation  they  had  made  for  an  attack  ; 
they  came  with  lanterns,  and  torches,  and  weapons, 

( 1. )  If  he  should  abscond,  though  they  had  moon- 
light, they  would  have  occasion  for  their  lights  ;  but 
they  might  have  spared  these  ;  the  second  Mam. 
was  not  driven,  as  the  first  was,  to  hide  himself, 
either  for  fear  or  shame,  among  the  trees  of  the  gar- 
den. It  was  folly  to  light  acandle,  to  seek  the  sun  by. 

(2. )  If  he  should  resist,  they  would  have  occasion 
for  their  arms  ;  the  weapons  of  his  warfare  were 
spiritual,  and  at  those  weapons  he  had  often  beaten 
tliem,  and  put  them  to  silence,  and  therefore  they 
have  now  recourse  to  other  weapons,  swords  and 
staves. 

III.  Our  Lord  Jesus  gloriously  repulsed  the  first 
onset  of  the  enemy,  v.  4 — 5.  where  observe, 

1.  How  he  received  them,  with  all  the  mildness 
imaginable  toward  them,  and  all  the  calmness 
imaginable  in  himself. 

(  i. )  He  met  them  with  a  very  soft  and  mild  ques- 
tion ;  {v.  4.)  Knowing  all  things  that  should  come 
upon  him,  and  therefore  not  at  all  surprised  with 
this  alarm,  with  a  wonderful  intrepidity  and  pre- 
sence of  mind,  undisturbed  and  undaunted,  he  went 
forth  to  meet  them,  and,  as  if  he  had  been  uncon- 
cerned, softly  asked,  "  JVhom  seek  ye  ?  What  is 
the  matter  ?  What  means  this  bustle  at  this  time 
of  night?"  See  here,  [1.]  Christ's  foresight  of  his 
sufferings ;  he  knew  all  those  things  that  should 
come  upon  him,  for  he  had  obliged  himself  to  suffer 
them  ;  unless  we  had  strength,  as  Christ  had,  to 
bear  the  discovery,  we  should  not  covet  to  know 
what  shall  come  upon  us ;  it  would  but  anticipate  our 
pain  ;  sufficient  unto  the  day  is  the  evil  thereof:  yet 
It  will  do  us  good  to  expect  sufferings  in  general,  so 
that  when  they  come,  we  may  say,  "  It  is  but  what 
we  looked  for,  the  cost  we  sat  down  and  counted 
upon."  [2.]  Christ's  forwardness  to  his  sufferings  ; 
he  did  not  i-un  away  from  them,  but  went  out  to  meet 
them,  and  reached  forth  his  hand  to  take  the  bitter 
cup.  When  the  people  would  have  forced  him  to  a 
crown,  and  offered  to  make  him  a  king  of  Galilee,  he 
withdrew,  and  hid  himself;  {ch.  6.  15.)  but  when 
they  came  to  force  him  to  a  cross,  he  offered  himself ; 
for  he  came  to  this  world  to  suffer,  and  went  to  the 
other  world  to  reign.  This  will  not  warrant  us  need- 
lessly to  expose  ourselves  to  trouble,  for  we  know 
not  when  our  hour  is  come  ;  but  then  we  are  called  to 
suffering,  when  we  have  no  way  to  avoid  it,  but  by 
sin  ;  and  when  it  comes  to  that,  let  none  of  these 
things  move  us,  for  they  cannot  hurt  us. 

(2.)  He  met  them  with  a  veiy  calm  and  mild 
answer,  when  they  told  him  whom  they  were  in 
quest  of,  V.  5.     They  said,  Jesus  ofMizareth  ;  and 
he  said,  I  am  he. 
■     £  1.  ]  It  should  seem,  their  eyes  were  held,  thai  they 


ST.  JOHN,  XVIII. 


909 


could  not  know  him.  It  is  highly  probable  that  many  | 
of  the  Roman  band,  at  least  the  ofi&cers  of  the  temple, 
had  often  seen  him,  so  as  to  satisfy  their  curiosity  ; 
Judas,  however,  to  be  sure,  knew  him  well  enough, 
and  yet  none  of  them  could  pretend  to  say,  T/iou  art 
the  man  we  seek.  Thus  he  shewed  them  the  folly 
of  bringing  hghts  to  see  for  him,  for  he  could  make 
them  not  to  know  him,  when  they  saw  him  ;  and  he 
has  herein  shewed  us  how  easily  he  can  infatuate  the 
counsels  of  his  enemies,  and  make  them  lose  them- 
selves, when  they  are  seeking  mischief. 

[2.  ]  In  their  enquiries  for  him  they  called  him  Jesus 
of  Nazareth,  which  was  the  only  title  they  knew  him 
by,  and,  probably,  he  was  so  called  in  their  war- 
rant It  was  a  name  of  reproach  given  him,  to  darken 
the  evidence  of  his  being  the  Messiah.  By  this  it 
appears  that  they  knev)  him  not,  whence  he  was  ;  for 
if  they  had  known,  surely  they  would  not  have  per- 
secuted him. 

[3.]  He  fairly  answers  them,  /  am  he.  He  did 
not  improve  the  advantage  he  had  against  them  by 
their  blindness,  as  EUsha  did  against  the  Syrians, 
telling  them.  This  is  not  the  way,  neither  is  this  the 
city  ;  but  improves  it  as  an  opportunity  of  shewing 
his  willingness  to  suffer.  Though  they  called  him 
Jesus  of  Xazareth,  he  answered  to  the  name,  for  he 
despised  the  reproach ;  he  might  have  said,  lam  not 
he,  for  he  was  Jesus  of  Bethlehem  ;  but  he  would 
by  no  means  allow  equivocations.  He  has  hereby 
taught  us  to  own  him,  whatever  it  cost  us  ;  not  to  be 
ashamed  of  him  or  his  words  ;  but  even  in  difficult 
times,  to  confess  Christ  crucified,  and  manfully  to 
Jight  under  his  bamier.  lam  he,  '£>»  i\//.i — /  am  he, 
is  the  glorious  name  of  the  blessed  God,  (Exod.  3. 
14.)  and  the  honourof  that  name  is  justly  challenged 
by  the  blessed  Jesus. 

[4.]  Particvilar  notice  is  taken,  in  a  parenthesis, 
that  .fudas  stood  vjith  them.  He  that  used  to  stand 
with  them  that  followed  Christ,  now  stood  with  those 
that  fought  against  him.  This  describes  an  apostate  ; 
he  is  one  that  changes  sides,  he  herds  himself  with 
those  with  wliom  his  heart  always  was,  and  with 
■whom  he  shall  have  his  lot  in  the  judgment-day. 
This  is  mentioned.  First,  To  shew  the  impudence  of 
Judas.  One  would  wonder  where  he  got  the  confi- 
dence with  which  he  now  faced  his  master,  and  nvas 
not  ashamed,  neither  could  he  blush  ;  Satan  in  his 
heart  gave  him  a  whore's  fore-head.  Secondly,  To 
shew  that  Judas  was  particularly  aimed  at  m  the 
power  which  went  along  with  that  word,  I  am  he, 
to  foil  the  aggressors  ;  it  was  an  arrow  levelled  at 
the  traitor's  conscience,  and  pierced  him  to  the 
quick ;  for  Christ's  coming  and  his  voice  will  be  more 
terrible  to  apostates  and  betrayers  than  to  sinners  of 
any  other  class. 

2.  See  how  he  terrified  them,  and  obliged  them  to 
retire  ;  {y.  6.)  They  went  backward,  and,  hke  men 
thunderstruck, /eW  to  the  ground.  It  should  seem 
they  did  not  fall  forward,  as  humbling  themselves 
before  him,  and  yielding  to  him,  but  backward,  as 
standing  it  out  to  the  utmost.  Thus  Christ  was  de- 
clared to  be  more  than  a  man,  even  then  when  he 
was  trampled  upon  as  a  worm,  and  no  mafi.  This 
word,  I  am  he,  had  revived  his  disciples,  and  raised 
them  up  ;  (Matt.  14.  27. )  but  the  same  word  strikes 
his  enemies  down.     Hereby  he  shewed  plainly, 

( 1. )  Wliat  he  could  have  done  with  them ;  when  he 
struck  them  down,  he  could  have  struck  them  dead  ; 
when  he  spake  them  to  the  ground,  he  could  have 
spoke  them  to  hell,  and  have  sent  them,  like  Korah's 
company,  the  next  way  thither  ;  but  he  would  not 
do  so.  [1.]  Because  Me /(oar  of  his  suffering  lucs 
come,  and  he  would  not  put  it  by ;  he  would,only 
show  that  his  Ufe  was  not  forced  from  him,  but  he 
laid  it  down  of  himself,  as  he  had  said.  [2.  ]  Because 
he  would  give  an  instance  of  his  patience  and  for- 
bearance with  the  worst  of  men,  and  his  compassion- 


ate love  to  his  very  enemies.  In  striking  them  down, 
and  no  more,  he  gave  them  both  a  call  to  repent,  and 
space  to  repent  j  but  their  hearts  were  hardened,  and 
all  was  in  vain, 

(2. )  What  he  will  do  at  last  with  all  his  implaca- 
ble enemies,  that  will  not  refient  to  give  hi?n  glory  ; 
they  shall fiee,  they  shall  fall  before  him.  Now  the 
scripture  was  accomplished,  (Ps.  21, 12.)  Thou  shall 
make  them  turn  their  back,  and  Ps.  20.  8.  And  it 
will  be  accompUshed  more  and  more ;  with  the  breath 
of  his  mouth  he  will  slay -the  wicked,  2  Thess.  2.  8. 
Rev.  19.  21,  Quid  judicaturus  faciei,  qui  judican- 
dus  hoc  facit —  What  will  he  do  when  he  shall  come  to 
judge,  seeing  he  did  this  when  he  came  to  be  judged  ? 
Augustin. 

IV.  Having  given  his  enemies  a  repulse,  he  gives 
his  friends  a  protection,  and  that  by  his  word  too,  v. 
7 — 9.  where  we  may  observe, 

1.  How  he  continued  to  expose  himself  to  their 
rage,  v.  7.  They  did  not  lie  long  where  they  fell, 
but,  by  divine  permission,  got  up  again ;  it  is  only  in 
the"  other  world  that  God's  judgments  are  everlast- 
ing. When  they  were  down,  one  would  have  thought 
Christ  should  have  made  his  escape  ;  when  they 
were  up  again,  one  would  have  thought  they  should 
have  let  fell  their  pursuit;  but  we  still  find,  (1.) 
They  are  as  eager  as  ever  to  seize  him.  It  is  in 
some  confusion  and  disorder  that  they  recover  them- 
selves, they  cannot  imagine  what  ailed  them  that 
they  could  not  keep  their  ground,  but  will  impute  it  to 
any  thing  rather  than  Christ's  power.  Note,  There 
are  hearts  so  veiy  hard  in  sin,  that  nothing  will 
work  upon  them  to  reduce  and  reclaim  them.  (2.) 
He  is  as  willing  as  ever  to  be  seized,  ^^'hen  they 
were  fallen  before  him,  he  did  not  insult  over  them, 
but,  seeing  them  at  a  loss,  asked  them  the  same 
question,  ll'hom  seek  ye  ?  And  they  gave  him  the 
same  answer,  Jesus  of  Nazareth.  In  his  repeating 
the  question,  he  seems  to  come  yet  closer  to  their 
consciences;  "  Doye  not  knoww/zomi/e  sff^  .?  Are 
ye  not  aware  that  ye  are  in  an  error,  and  will  ye 
meddle  with  your  match  ?  Have  ye  not  had  enough 
of  it,  but  will  ye  try  the  other  struggle  ?  Did  e-cer  any 
harden  his  heart  against  God  and  prosjier  ?"  In 
their  repeating  the  same  answer,  they  shewed  an 
obstinacy  in  their  wicked  way;  they  still  called  hina 
Jesus  of  Nazareth,  with  as  much  disdain  as  ever, 
and  Judas  as  unrelenting  as  any  of  them.  Let  us 
therefore  fear  lest,  by  a  few  bold  steps  at  first  in  a 
sinful  way,  our  hearts  be  hardened. 

2.  How  he  contrived  to  secure  his  disciples  from 
their  rage.  He  improved  this  advantage  against 
them  for  the  protection  of  his  followers  ;  when  he 
shews  his  courage  with  reference  to  himself,  I  haxie 
told  you  that  I  am  he,  he  shews  his  care  for  his  dis- 
ciples, i>f  these  go  their  way.  He  speaks  this  as 
a  command  to  them,  rather  than  a  contract  with 
them  ;  for  they  lay  at  his  mercy,  not  he  at  their's. 
He  charges  them  therefore  as  one  hanging  authority  ; 
"Let  these  go  their  way  ;  it  is  at  your  peril  if  ye 
meddle  with  them."  This  aggravated  the  sin  of  tlie 
disciples  in  forsaking  him,  and  particularly  Peter's 
denying  him,  that  Christ  had  given  them  this  pass, 
or  warrant  of  protection,  and  yet  they  had  not  faith 
and  courage  enough  to  rely  upon  that,  but  betook 
themselves  to  such  base  and  sorry  shifts  for  their  se- 
curity. When  Christ  said.  Let  these  go  their  way, 
he  intended, 

(1.)  To  manifest  his  affectionate  concern  for  his 
disciples ;  when  he  exposed  himself,  he  excused 
them,  because  they  were  not  as  yet  fit  to  suffer ;  their 
faith  was  weak,  and  their  spirits  low,  and  it  would 
[  have  been  as  much  as  their  souls,  and  the  lives  of 
their  souls,  were  worth,  to  bring  them  into  sufferings 
now.  New  wine  must  not  be  fiut  into  old  bottles. 
And  besides,  they  had  other  work  to  do  ;  they  must 
go  their  way,  for  they  are  to  go  into  all  the  world,  to 


910 


ST.  JOHN,  XVIIL 


preach  the  gospel ;  Destroy  them  not,  for  a  blessing 
is  in  them.  Now  herein,  [1.]  Christ  gives  us  a  great 
encouragement  to  follow  him  ;  for  though  he  has 
allotted  us  sufferings,  yet  he  considers  our  frame, 
will  wisely  time  the  cross,  and  proportion  it  to  our 
strength,  and  ivitl  deliver  the  godly  out  of  tempta- 
tion, either  from  it,  or  through  it.  [2.  ]  He  gives  us 
a  good  example  of  love  to  our  brethren  and  concern 
for  their  welfare.  We  must  not  consult  our  own  ease 
and  safety  only,  but  others'  as  well  as  our  ovm,  and 
in  some  cases  more  than  our  own.  There  is  a  gene- 
rous and  heroic  love,  which  will  enable  us  to  lay 
down  our  lives  for  the  brethren,  1  John  3.  16. 

(2.)  He  intended  to  give  a  specimen  of  his  under- 
taking as  Mediator.  When  he  offered  himself  to 
suffer  and  die,  it  was  that  we  might  escape.  He  was 
our  ifri-^vx'": — a  sufferer  in  our  stead  ;  when  he  said, 
Lo,  I  come,  he  said  also.  Let  these  go  their  way  ;  hke 
the  ram  offered  instead  of  Isaac. 

3.  Now  herein  he  confirmed  the  word  which  he 
had  spoken  a  little  before,  (_ch.  17.  12.)  Of  them 
which  thou  gavest  me,  I  have  lost  none.  Christ,  by 
fulfilling  that  word  in  this  particular,  gave  an  assur- 
ance that  it  should  be  accomplished  in  the  full  extent 
of  it,  not  only  for  them  that  were  now  with  him,  but 
for  all  that  should  believe  on  him  through  their 
word.  Though  Christ's  keeping  of  them  was  meant 
especially  of  the  preservation  of  their  souls  from  sin 
andapostacy,  yet  it  is  here  applied  to  the  preservation 
of  their  natural  lives,  andveiyfitly,  for  even  the  body 
was  a  part  of  Christ's  charge  and  care  ;  he  is  to  raise 
it  ufi  at  the  last  day,  and  therefore  to  preserve  that 
as  well  as  the  sfiirit  and  soul,  1  Thess.  5.  23.  2  Tim. 
4.  17,  18.  Christ  will  preserve  the  natural  life  for 
the  service  to  which  it  is  designed  ;  it  is  given  him 
to  be  used  for  him,  and  he  will  not  lose  the  service 
of  it,  but  will  be  magnified  in  it,  whether  by  life  or 
death  ;  it  shall  be  held  in  life  as  long  as  any  use  is  to 
be  made  of  it.  Christ's  witnesses  shall  not  die  till  they 
have  given  in  their  evidence.  But  that  is  not  all ; 
this  preservation  of  the  disciples  was  in  the  tendency 
of  it,  a  spiritual  preservation ;  they  were  now  so 
weak  in  faith  and  resolution,  that,  in  all  probability, 
if  they  had  been  called  out  to  suffer  at  this  time,  they 
would  have  shamed  themselves  and  their  Master, 
and  some  of  them,  at  least  the  weaker  of  them, 
would  have  been  lost  ;  and  therefore,  that  he  might 
lose  nojie,  he  would  not  expose  them.  The  safety 
and  preservation  of  the  saints  are  owing,  not  only  to 
the  divine  grace  in  proportioning  the  strength  to 
the  trial,  but  to  the  divine  providence  in  proportion- 
mg  the  trial  to  the  strength. 

V.  Having  provided  for  the  safety  of  his  disciples, 
he  rebukes  the  rashness  of  one  of  them,  and  re- 
presses the  violence  of  his  followers,  as  he  had  re- 
pulsed the  violence  of  his  persecutors,  v.  10,  11. 
where  we  have, 

1.  Peter's  rashness.  He  had  a  sword-;  it  is  not 
likely  that  he  wore  one  constantly  as  a  gentleman, 
but  they  had  two  swords  among  them  all,  (Luke  22. 
38. )  and  Peter  was  intrusted  with  one,  and  he  drew  it, 
for  now,  if  ever,  he  thought  it  was  his  time  to  use  it, 
and  he  smote  one  of  the  High-Priest's  servants,  who, 
it  is  likely,  was  one  of  the  forwardest,  and  aiming,  it 
is  likely,  to  cleave  him  down  the  head,  missed  his 
blow,  and  only  cut  off  his  right  ear.  The  serx'ant's 
name,  for  the  greater  certainty  of  the  narrative,  is 
recorded  ;  it  was  Malchus,  or  Malluch,  Neh.  10.  4. 

(l.)We  must  here  acknowledge  Peter's  good- 
will :  he  had  an  honest  zeal  for  his  Master,  though 
now  misguided ;  he  had  lately  promised  to  venture 
hjs  life  for  him,  and  would  now  make  his  words 
good.  Probably,  it  exasperated  Peter  to  see  Judas 
at  the  head  of  this  gang ;  his  baseness  excited  Peter's 
boldness,  and  I  wonder  that  when  he  did  draw  his 
sword,  he  did  not  aim  at  his  head. 

2, )  Yet  we  must  acknowledge  Peter's  ill  conduct ; 


and  though  his  good  intention  did  excuse,  yet  it 
would  not  justify  him.  [1.  ]  He  had  no  warrant  from 
his  Master  for  what  he  did.  Christ's  soldiers  must 
wait  the  word  of  command,  and  not  out-run  it ;  be- 
fore they  expose  themselves  to  sufferings,  they  must 
see  to  it,  not  only  that  their  cause  be  good,  but  their 
call  clear.  [2.  J  He  transgressed  the  duty  of  his 
place,  and  resisted  the  powers  that  were,  which 
Christ  had  never  countenanced,  but  forbidden, 
(Matt.  5.  39. )  that  ye  resist  not  evil.  [3.  ]  He  op- 
posed his  Master's  suffering,  and,  notwithstanding 
the  rebuke  he  had  for  it  once,  is  ready  to  repeat. 
Master,  s/iare  thyself;  suffering  be  far  from  thee  ; 
though  Christ  had  told  him  that  he  must  and  would 
suffer,  and  that  his  hour  was  now  come  ;  thus,  while 
he  seemed  to  fight  for  Christ,  he  fought  against  him. 
[4.]  He  broke  the  capitulation  his  master  had  lately 
made  with  the  enemy  :  when  he  said.  Let  these  go 
their  way,  he  not  only  indented  for  their  safety,  but 
in  effect  passed  his  word  for  their  good  behaviour, 
that  they  should  go  away  peaceably  ;  this  Peter 
heard,  and  yet  would  not  be  bound  by.  As  we  may 
be  guilty  of  a  sinful  cowardice  when  we  are  called 
to  appear,  so  we  may  be  of  a  sinful  forwardness 
when  we  are  called  to  retire.  [5.]  He  foolishly 
exposed  himself  and  his  fellowdisciples  to  the  fury 
of  this  enraged  multitude ;  if  he  had  cut  off  Mal- 
chus's  head  when  he  cut  off  his  ear,  we  may  sup- 
pose the  soldiers  would  have  fallen  upon  all  the  dis- 
ciples, and  have  hewed  them  to  pieces,  and  would 
have  represented  Christ  as  no  better  than  Barabbas. 
Thus  many  have  been  guilty  of  self-destruction,  in 
their  zeal  for  self-preservation.  [6.  ]  Peter  played 
the  coward  so  soon  after  this,  (denying  his  Master,) 
that  we  have  reason  to  think  that  he  would  not  have 
done  this,  but  that  he  saw  his  Master  cause  them  to 
fall  on  the  ground,  and  then  he  could  deal  with  them ; 
but  when  he  saw  him  surrender  himself  notwith- 
standing, his  courage  failed  him  then  ;  whereas  the 
true  christian  hero  will  appear  in  the  cause  of  Christ, 
not  only  when  it  is  prevailing,  but  when  it  seems  to 
be  declining  ;  will  be  on  the  right  side,  though  it  be 
not  the  rising  side. 

(3.)  We  must  acknowledge  God's  over-ruling 
providence  in  directing  the  stroke,  (so  that  it  should 
do  no  more  execution,  but  only  cut  off  his  ear,  which 
was  rather  marking  him  than  maiming  him,)  as 
also  in  giving  Christ  an  opportunity  to  manifest  his 
power  and  goodness  in  healing  the  hurt,  Luke  22. 
51.  Thus  what  was  in  danger  of  turning  to  Christ's 
reproach,  proved  an  occasion  of  that  which  redound- 
ed much  to  his  honour,  even  among  his  adversaries. 

2.  The  rebuke  his  Master  gave  him  ;  (v.  11.)  Put 
up  thy  sword  into  the  sheath,  or  scabbard  ;  it  is  a 
gentle  reproof,  because  it  was  his  zeal  that  carried 
liim  beyond  the  bounds  of  discretion  ;  he  did  not 
aggravate  the  matter,  only  bid  him  do  so  no  more. 
Many  think,  when  they  are  in  grief  and  distress,  it 
will  excuse  them  if  they  be  hot  and  hasty  with  those 
about  them  ;  but  Christ  has  here  set  us  an  example 
of  meekness  in  sufferings.  Peter  must  put  up  his 
sword,  for  it  was  the  s^vord  of  the  Spirit  that  was  to 
be  committed  to  him  ;  weapons  of  warfare  not 
carnal,  yet  mighty.  When  Christ  with  a  word 
felled  the  aggressors,  he  shewed  Peter  how  he 
should  be  armed,  with  a  word,  quick  and  powerful, 
and  sharjier  than  any  two-edged  sword,  and  with 
that,  not  longafter  this,  he  laid  Ananias  and  Sapphira 
dead  at  his  feet. 

3.  The  reason  for  this  rebuke ;  The  cup  which 
my  Father  has  given  me,  shall  I  not  drink  it?  Mat- 
thew relates  another  reason  which  Christ  gave  for 
this  rebuke,  but  John  preserves  this,  which  he  had 
omitted  ;  in  which  Christ  gives  us, 

(1.)  A  full  proof  of  his  own  submission  to  his  Fa- 
ther's will.  Of  all  that  was  amiss  in  what  Peter  did, 
he  seems  to  resent  nothing  so  much  as  that  he  would 


ST.  JOHN,  XVIII. 


have  hindered  his  sufferings  now  that  his  hour  nuas 
come ;  "  What,  Peter,  wilt  thou  step  in  between 
the  cufi  and  the  Kfi ;  Get  thee  hence,  Satan."  If 
Christ  be  determined  to  suffer  and  die,  it  is  presump- 
tion for  Peter  in  word  or  deed  to  oppose  it ;  Shall  I 
not  drink  it  ?  The  manner  of  expression  speaks  a 
settled  resolution,  and  that  he  would  not  entertain  a 
thought  to  the  contrary.  He  was  willing  to  drink 
of  this  cufi,  though  it  was  a  bitter  cup,  an  infusion 
of  the  wormwood  and  the^a//,  the  cup  of  trembling, 
a  bloody  cup,  the  dregs  of  the  cufi  of  the  Lord's 
wrath,  Isa.  51.  22.  He  drank  it,  that  he  might  put 
into  our  hands  the  cup  of  salvation,  the  cup  of  con- 
solation, the  cup  of  blessing;  and  therefore  he  is 
willing  to  drink  it,  because  his  Father  put  it  into  his 
hand.  If  his  Father  will  have  it  so,  it  is  for  the 
best,  and  be  it  so. 

(2.  J  A  fair  pattern  to  us  of  submission  to  God's 
will  m  every  thing  that  concerns  us.  We  must 
filedge  Christ  in  the  cuft  that  he  drank  of,  (Matt. 
20.  23.)  and  must  argue  ourselves  into  a  compliance. 
[l.J  It  is  but  a  cuji  ;  a  small  matter  comparatively, 
be  It  what  it  will.  It  is  not  a  sea,  a  red  sea,  a  dead 
sea,  for  it  is  not  hell  ;  it  is  light,  and  but  for  a  mo- 
ment [2.]  It  is  a  cup  that  is  given  us  ;  sufferings 
are  gifts.  [3.]  It  is  given  us  by  a  Father,  who  has 
a  Father's  authority,  and  does  us  no  wrong ;  a  Fa- 
ther's affection,  and  means  us  no  hurt. 

VI.  Having  entirely  reconciled  himself  to  the  dis- 
pensation, he  calmly  surrendered,  and  yielded  him- 
self a  prisoner,  not  because  he  could  not  have  made 
his  escape,  but  because  he  would  not.  One  would 
have  thought  the  cure  of  Malchus's  ear  should  have 
made  them  relent,  but  nothing  would  win  upon  them. 
Maledictus  furor,  quern  nee  majestas  miracuti  nee 
fxietas  beneficii  confringere  jioluit — Accursed  rage, 
which  the  grandeur  of  the  miracle  could  not  afipease, 
nor  the  tenderness  of  the  favour  conciliate.  Anselm. 
Observe  here, 

1.  How  they  seized  him  ;  they  took  Jesus.  Only 
some  few  of  them  could  lay  hands  on  him,  but  it  is 

.  charged  upon  them  all,  for  they  were  all  aiding  and 
abetting ;  in  treason  there  are  no  accessaries ;  all 
are  principals.  JVow  the  sa-i/iture  was  fulfilled. 
Bulls  have  compassed  me,  (Ps.  22.  12.)  coin/iassed 
me  like  bees,  Ps.  118.  12.  The  breath  of  our  nostrils 
is  taken  in  their  /lit.  Lam.  4.  20.  They  had  so 
often  been  fnistrated  in  their  attempts  to  seize  him, 
that  now,  having  gotten  him  into  their  hands,  we 
may  suppose,  they  Rev/  upon  him  with  so  much  the 
more  violence. 

2.  _  How  thev  secured  him  ;  they  bound  him.  This 
particular  of  his  sufferings  is  taken  notice  of  only  by 
this  evangelist,  that,  as  soon  as  ever  he  was  taken, 
he  was  bound,  pinioned,  handcuffed  ;  tradition  says, 
"  They  bound  him  with  s\ich  cruelty,  that  the  blood 
started  out  at  his  fingers'  ends  ;  and  having  bound 
his  hands  behind  him,  they  clapped  an  iron  chain 
about  his  neck,  and  with  that  dragged  him  along." 
See  Gerhard.  Harm.  cap.  5. 

(1.)  This  speaks  the  spite  of  his  persecutors. 
They  bound  him,  [1.]  That  they  might  torment 
him,  and  put  him  in  pain,  as  they  bound  Samson  to 
afflict  him.  [2.]  That  they  might  disgrace  him, 
and  put  him  to  shame  ;  slaves  were  bound,  so  was 
Christ,  though  free-bom.  [3.]  That  they  might 
prevent  his  escape,  Judas  having  bidden  them  hold 
him  fast.  See  their  folly,  that  thev  should  think  to 
fetter  that  power  which  had  but  just  now  proved 
itself  omnipotent  !  [4.]  They  bound  him  as  one 
already  condemned,  for  they  were  resolved  to  prose- 
cute him  to  the  death,  and  that  he  should  die  as  a 
fool  dieth,  as  a  malefactor,  with  his  hands  bound, 
2  Sam.  3.  33,  34.  Christ  had  bound  the  coneciences 
of  his  persecutors  with  the  power  of  his  word,  which 
galled  them  ;  and  to  be  revenged  on  him,  they  laid 
these  bonds  on  him. 


911 

(2.)  Christ's  being  bound  was  very  significant ; 
in  this,  as  in  other  things,  there  was  a  myster)'. 
[1.]  Before  they  bound  him,  he  had  bound  himself 
by  his  own  undertaking  to  the  work  and  office  ot  a 
Mediator ;  he  was  already  bound  to  the  horns  of  the 
altar  with  the  cords  of  his  own  love  to  man,  and  duty 
to  his  Father,  else  their  cords  would  not  have  held 
him.  [2.]  We  were  bound  with  the  cords  of  our 
iniquities,  (Prov.  5.  22.)  with  the  yoke  of  our  trans- 
gressions, Lam.  1.  14.  Guilt  is  a  bond  on  the  soul, 
by  which  we  are  bound  over  to  the  judgment  of 
God  ;  corruption  is  a  bond  on  the  soul,  by  which  we 
are  bound  under  the  power  of  Satan.  Christ,  being 
made  sin  for  us,  to  free  us  from  those  bonds,  him- 
self submitted  to  be  bound  for  us,  else  we  had  been 
bound  hand  and  foot,  and  resen'ed  in  chains  of  dark- 
ness. To  his  bonds  we  owe  our  liberty,  his  confine- 
ment was  our  enlargement ;  thus  the  Son  maketh 
us  free.  [3.]  The  types  and  prophecies  of  the  Old 
Testament  were  herein  accomplished  ;  Isaac  was 
bound,  that  he  might  be  sacrificed  ;  Joseph  was 
bound,  and  the  irons  entered  into  his  soul,  m  order 
to  his  being  brought  from  prison  to  reign,  Ps.  105. 
18.  Samson  was  bound  in  order  to  his  slaying  more 
of  the  Philistines  at  his  death  than  he  had  done  in 
his  life.  And  the  Messiah  was  prophesied  of  as  a 
prisoner,  Isa.  53.  8.  [4.]  Christ  was  bound,  that 
he  might  bind  us  to  duty  and  obedience.  His  bonds 
for  us  are  bonds  upon  us,  by  which  we  are  for  ever 
obliged  to  love  him,  and  serve  him.  Paul's  salutation 
to  his  friends,  is  Christ's  to  us  all ;  "  Remember  my 
bonds,  (Col.  4.  18.)  remember  them  as  bound  with 
him  from  all  sin,  and  to  all  duty."  [5.]  Christ's 
bonds  for  us  were  designed  to  make  our  bonds  for 
him  easy  to  us,  if  at  any  time  we  be  so  called  out  to 
suffer  for  him,  to  sanctify  and  sweeten  tliem,  and 
put  honour  upon  them  ;  these  enabled  Paul  and 
Silas  to  sing  in  the  stocks,  and  Ignatius  to  call  his 
bonds  for  Christ  spiritual  pearls.    JLpist.  ad  Ephes. 

13.  And  led  him  away  to  Annas  first; 
for  he  was  father-in-law  to  Caiaphas,  which 
was  the  High-Priest  that  same  year.  1 4. 
Now  Caiaphas  was  he  which  gave  counsel 
to  the  Jews,  that  it  was  expedient  that  one 
man  should  die  for  the  people.  15.  And 
Simon  Peter  followed  Jesus,  and  so  did 
another  disciple :  that  disciple  was  known 
unto  the  High-Priest,  and  went  in  with 
Jesus  into  the  palace  of  the  High-Priest. 
16.  But  Peter  stood  at  the  door  without. 
Then  went  out  that  other  disciple,  which 
was  known  unto  the  High-Priest,  and  spake 
unto  her  that  kept  the  door,  and  brought 
in  Peter.  17.  Then  saith  the  damsel  that 
kept  the  door  unto  Peter,  Art  not  thou  also 
one  of  this  man's  disciples  ?  He  saith,  T  am 
not.  18.  And  the  senants  and  officers 
stood  there,  who  had  made  a  fire  of  coals ; 
for  it  was  cold  :  and  they  warmed  them- 
selves :  and  Peter  stood  with  them,  and 
warmed  himself  19.  The  High-Priest 
then  asked  Jesus  of  his  disciples,  and  of 
his  doctrine.  20.  Jesus  answered  him,  I 
spake  openly  to  the  world ;  I  ever  taught 
in  the  synagogue,  and  in  the  temple,  whi- 
ther the  Jews  always  resort ;  and  in  secret 
have  I  said  nothing.  21.  Why  askest  thou 
me  ?  Ask  them  which  heard  me,  what  I 


912 


ST.  JOHN,  XVIII. 


have  said  unto  them :  behold,  they  know 
what  I  said.  22.  And  when  he  had  thus 
spoken,  one  of  the  officers  which  stood  by 
struck  Jesus  with  the  palm  of  his  hand, 
saying,  Answerest  thou  the  High-Priest 
so  ?  23.  Jesus  answered  him,  If  I  have 
spoken  evil,  bear  witness  of  the  evil :  but 
if  well,  why  smitest  thou  me  1  24.  Now 
Annas  had  sent  him  bound  unto  Caiaphas 
the  High-Priest.  25.  And  Simon  Peter 
stood  and  warmed  himself.  They  leaid 
therefore  unto  him,  Art  not  thou  also  one 
of  his  disciples  ?  He  denied  it,  and  said,  I 
am  not.  26.  One  of  the  servants  of  the 
High-Priest,  being  his  kinsman  whose  ear 
Peter  cut  off,  saith,  Did  not  I  see  thee  in 
the  garden  with  him  ?  27.  Peter  then 
denied  again:  and  immediately  the  cock 
crew. 

We  have  here  an  account  of  Christ's  arraignment 
before  the  High-Priest,  and  some  passages  that  oc- 
curred therein,  which  were  omitted  by  the  other 
evangehsts ;  Peter's  denying  of  him,  which  the  other 
evangelists  had  given  the  story  of  entire  by  itself,  is 
interwoven  with  the  other  passages.  The  crime 
laid  to  his  charge,  having  relation  to  religion,  the 
judges  of  the  spiritual  court  took  it  to  fall  directly 
under  their  cognizance ;  both  Jews  and  Gentiles 
seized  him,  and  so  both  Jews  and  Gentiles  tried  and 
condemned  him,  for  he  died  for  the  sins  of  both. 
Let  us  go  over  the  story  in  order. 

I.  Having  seized  him,  they  led  him  aivay  to 
Annas  first,  before  they  brought  him  to  the  court, 
that  was  sat,  expecting  him,  in  the  house  of  Caia- 
phas, V.  13. 

1.  They  led  him  away,  led  him  in  triumph,  as  a 
trophy  of  their  victory  ;  led  him  as  a  lamb  to  the 
slaughter,  and  they  led  him  through  the  sheep-gate, 
spoken  of  Neh.  3.  1.  For  through  that  they  went 
from  the  mount  of  Olives  into  Jerusalem.  They 
hurried  him  away  with  violence,  as  if  he  had  been 
the  worst  and  vilest  of  malefactors.  We  had  beefl 
led  away  of  our  oivn  impetuous  lusts,  and  led  cajxtive 
by  Satan  at  his  will,  and,  that  we  might  be  rescued, 
Christ  was  led  away,  led  captive  by  Satan's  agents 
and  instruments. 

2.  They  led  him  away  to  their  masters  that  sent 
them  ;  it  was  now  about  midnight,  and  one  would 
think  they  should  have  put  him  in  ward,  (Lev.  24. 
12. )  should  have  led  him  to  some  prison,  till  it  was 
a  proper  time  to  call  a  court ;  but  he  is  hun-ied 
away  immediately,  not  to  the  justices  of  peace,  to 
be  committed,  but  to  the  judges,  to  be  condemned : 
so  extremely  violent  was  the  prosecution,  partly  be- 
cause they  feared  a  rescue,  which  they  would  thus 
not  only  leave  no  time  for,  but  gi\e  a  terror  to  ; 
partly  because  they  greedily  thirsted  after  Chiist's 
blood,  as  the  eagle  that  hasteth  to  the  ftrey. 

3.  They  led  him  to  Annas  first ;  probably,  his 
house  lay  in  the  way,  and  was  convenient  for  them 
to  call  at  to  refresh  themselves,  and,  as  some  think, 
to  be  paid  for  their  service.  I  suppose  Annas  was 
old  and  infirm,  and  could  not  be  present  in  council 
with  the  rest  at  that  time  of  night,  and  yet  earnestly 
desired  to  see  the  firey.  To  gratify  him  tjjerefore 
■with  the  assurance  of  their  success,  that  the  old  man 
might  sleep  the  better,  and  to  receive  his  blessing 
for  it,  they  produce  their  prisoner  before  him.  It 
is  sad  to  see  them  that  are  old  and  sickly,  when 
they  cannot  commit  sin  as  formerly,  taking  fileasure 
in  them  that  do.     Dr,  Lightfoot  thinks  Annas  was 


not  present,  because  he  was  to  attend  early  that 
morning  in  the  temple,  to  examine  the  sacrifices 
which  were  that  day  to  be  offered,  whether  they 
were  without  blemish:  if  so,  there  was  a  significancy 
in  it,  that  Christ,  the  great  Sacrifice,  was  presented 
to  him,  and  sent  away  bound,  as  approved  and  ready 
for  the  altar. 

4.  This  Annas  was  father-in-law  to  Caiaphas  the 
High-Priest ;  this  kindred  by  marriage  between 
them,  comes  in  as  a  reason  either  why  Caiaphas 
ordered  that  this  piece  of  respect  should  be  done  to 
Annas,  to  favour  him  with  the  first  sight  of  the 
prisoner ;  or  why  Annas  was  willing  to  countenance 
Caiaphas  in  a  matter  his  heart  was  so  much  upon. 
Note,  Acquaintance  and  alliance  with  wicked  peo- 
ple are  a  great  confirmation  to  many  in  their  wicked 
ways, 

II.  Annas  did  not  long  detain  them,  being  as  wil- 
ling as  any  of  them  to  have  the  prosecution  pushed 
on,  and  therefore  sent  him  bound  to  Caiaphas  to  his 
house,  which  was  appointed  for  the  rendezvous  of 
the  Sanhedrim  upon  this  occasion  ;  or  to  the  usual 
place  in  the  temple,  where  the  High-Priest  kept 
his  court ;  this  is  mentioned,  x'.  24.  But  our  trans- 
lators intimate  in  the  margin,  that  it  should  come  in 
here,  and,  accordingly,  read  it  there,  Annas  had 
sent  him.     Obser\'e  here, 

1.  The  power  of  Caiaphas  intimated;  (x».  13.) 
He  was  High-Priest  that  same  year.  The  High- 
Priest's  commission  was  dtiHng  life  ;  but  there  were 
now  such  frequent  changes  by  the  simoniacal  arti- 
fices of  aspiring  men  with  the  government,  that  it 
was  become  almost  an  annual  office,  a  presage  of  its 
final  period  approaching ;  while  they  were  under- 
mining one  another,  God  was  overturning  thera  all, 
that  he  might  come,  whose  right  it  was.  Caiaphas 
was  High-Priest  that  same  year  when  Messiah  was 
to  be  cut  off;  which  intimates,  (1.)  That  when  a 
bad  thing  was  to  be  done  by  a  High-Priest,  accord- 
ing to  the  fore-knowledge  of  God,  Providence  so 
ordered  it,  that  a  bad  man  should  be  in  the  chair  to 
doit.  (2.)  That,  when  God  would  make  it  to  ap- 
pear what  cori'uption  there  was  in  the  heart  of  a  bad 
man,  he  put  him  into  a  place  of  power,  where  he 
had  temptation  and  opportunity  to  exert  it.  It  was 
the  ruin  of  Caiaphas,  that  he  was  High-Priest  that 
year,  and  so  became  a  ringleader  in  the  putting  of 
Christ  to  death.  Many  a  man's  advancement  has 
lost  him  his  reputation,  and  he  had  not  been  dis- 
honoured if  he  had  not  been  preferred. 

2.  The  malice  of  Caiaphas,  which  is  intimated, 
{v.  14.)  by  the  repeating  of  what  he  had  said  some 
time  before,  that,  right  or  wrong,  guilty  or  innocent, 
it  was  expedient  that  one  man  should  die  for  the 
people;  which  refers  to  the  storv,  ch.  11.  50.  This 
comes  in  here,  to  shew,  (1.)  What  a  bad  man  he 
was  ;  this  was  that  Caiaphas  that  governed  himself 
and  the  church  by  rules  of  policy,  in  defiance  of  the 
rules  of  equity.  (2.)  What  ill  usage  Christ  was 
likely  to  meet  with  in  his  court,  when  his  case  was 
adjudged  before  it  was  heard,  and  they  were  already 
resolved  what  to  do  with  him  ;  he  must  die ;  so  that 
his  trial  was  a  jest.  Thus  the  enemies  of  Christ's 
gospel  are  resolved,  true  or  false,  to  run  it  down. 
(3.)  It  is  a  testimony  to  the  innocency  of  our  Lord 
Jesus,  from  the  mouth  of  one  of  his  worst  enemies, 
who  owned  that  he  fell  a  sacrifice  to  the  public  good, 
and  that  it  was  not  just  he  should  die,  hut  expedient 
only. 

3.  The  concurrence  of  Annas  in  the  prosecution 
of  Christ.  He  made  himself  a  partaker  in  guilt, 
(1.)  With  the  cafitain  and  officers,  that  without  law 
or  mercy  had  bound  him ;  for  he  approved  it  by 
continuing  him  bound,  when  he  should  have  loosed 
him,  he  not  being  convicted  of  any  crime,  nor  hav- 
ing attempted  an  escape.  If  we  do  not  what  we  can, 
to  undo  what  others  have  ill  done,  we  are  accessa- 


ST.  JOHN,  XVIII. 


913 


ries  ex  fiost  facto — after  the  fact.  It  was  more  ex- 
cusable in  the  rude  soldiers  to  bind  him,  than  in  An- 
nas, who  should  have  known  better,  to  continue  him 
bound.  (2. )  With  the  chief  priest  and  council,  that 
condemned  him,  and  prosecuted  him  todeath.  This 
Annas  was  not  present  with  them,  yet  thus  he 
wished  them  good  sjieed,  and  became  a  jiartakcr 
of  their  evil  deeds. 

III.  In  the  house  of  Caiaphas,  Simon  Peter  began 
to  deny  his  Master,  x'.  15 — 18. 

1.  It  was  with  much  ado  that  Peter  got  into  the 
hall  where  the  court  was  sat,  an  account  of  which 
we  have,  v.  IS,  16.     Where  we  may  observe, 

(1.)  Peter's  kindness  to  Christ,  which  (though  it 
proved  no  kindness)  appeared  in  two  things.  [1.] 
That  he  folloived  Jesus  when  he  was  led  away ; 
though  at  first  he  fled  with  the  rest,  yet  afterward 
he  toot:  heart  a  little,  and  follo'wed  at  some  distance  ; 
calling  to  mind  the  promises  he  had  made  to  adhere 
to  him,  whatever  it  cost  him.  They  that  had  fol- 
lowed Christ  in  the  midst  of  his  honours,  and  shared 
with  him  in  those  honoui-s,  when  the  people  cried 
Hosanna  to  him,  ought  to  have  followed  him  now  in 
the  midst  of  his  reproaches,  and  to  have  shared  with 
him  in  those.  They  that  truly  love  and  value  Christ, 
will  follow  him  all  weathers  and  all  ways.  [2.] 
When  he  could  not  get  in  where  Jesus  was  in  the 
midst  of  his  enemies,  he  stood  ct  the  door  without, 
willing  to  be  as  near  him  as  he  could,  and  waiting 
for  an  opportunity  to  get  nearer.  Thus  when  we 
meet  with  opposition  in  following  Clirist,  we  must 
shew  our  good-will.  But  yet  this  kindness  of  Peter's 
was  no  kindness,  because  he  had  not  strength  and 
courage  enough  to  persevere  in  it,  and  so,  as  it 
proved,  he  did  but  run  himself  into  a  snare  :  and 
even  his  following  Christ,  considering  all  things,  was 
to  be  blamed  ;  because  Christ,  who  knew  him  bet- 
ter than  he  knew  himself,  had  expressly  told  him, 
{ch.  13.  36.)  IVhither  Igo,  thou  canst  not  follow  me 
now ;  and  had  told  him  again  and  again  that  he 
would  deny  him  ;  and  he  had  lately  had  experience 
of  his  own  weakness  in  forsaking  him.  Note,  ^^'e 
must  take  heed  of  tempting  God  by  running  upon 
difficulties  beyond  our  strength,  and  venturing  too 
far  in  the  way  of  suffering.  If  our  call  be  clear  to 
expose  ourselves,  we  may  hope  that  God  will  enable 
us  to  honour  him  ;  but  if  it  be  not,  we  may  fear  that 
God  will  leave  us  to  shame  ourselves. 

(2.)  The  other  disciple's  kindness  to  Peter,  whic.h_ 
yet,  as  it  proved,  was  no  kindness  neither.  St.  John' 
several  times  in  this  gospel  speaking  of  himself  as 
another  disciple,  many  interpreters  ha\'e  been  led 
by  that  to  fancy  that  this  other  disciple  here  was 
John  ;  and  many  conjectures  they  have  how  he 
should  c(Jme  to  be  known  to  the  High-Priest ;  prop- 
ter generis  nobilitatem — being  ofsti/ienor  birth,  saith 
Jerom,  Epitaph.  Marcel,  as  if  he  were  a  better 
gentleman  born  than  his  brother  James,  when  they 
were  both  the  sons  of  Zebedee  the  fisherman  :  some 
will  tell  you  that  he  had  sold  his  estate  to  the  High- 
Priest  ;  others,  that  he  supplied  his  family  vvith 
fish  ;  which  are  very  improbable.  But  I  see  no 
reason  to  think  that  this  other  disciple  was  John,  or 
one  of  the  twelve  ;  other  sheep  Christ  had,  which 
were  not  of  the  fold  ;  and  this  might  be,  as  the  Sy- 
riac  reads  it,  unus  ex-  discipulis  aids — 07ie  of  those 
other  disciples  that  believed  in  Christ,  but  resided  at 
Jerusalem,  and  kept  their  places  there  ;  perhaps 
Joseph  of  Arimathea,  or  Nicodemus,  known  to  the 
High-Priest,  but  n»t  known  to  him  to  be  disciples 
of  Christ.  Note,  As  there  are  many  who  seem 
disciples,  and  are  not  so :  so  there  are  many  who 
are  disciples,  and  seem  not  so.  There  are  good 
people  hid  in  courts,  even  in  Nero's,  as  well  as  hid  in 
crowds.  We  must  not  conclude  a  man  to  be  no  friend 
to  Christ,  merely  because  he  has  acquaintance  and 
conversation  with  those  that  are  his  known  enemies. 
Vol.  v.— 5  Z 


Now,  [1.]  This  other  disciple,  whoever  he  was, 
shewed  a  respect  to  Peter,  in  introducing  him,  not 
only  to  gratify  his  curiosity  and  affection,  out  to  give 
him  an  opportunity  of  being  scrv  iceable  to  his  Mas- 
ter upon  his  trial,  if  there  were  occasion.  Those 
that  have  a  real  kindness  for  Christ  and  his  ways, 
though  their  temper  may  be  reserved,  and  their 
circumstances  lead  them  to  be  cautious  and  retired, 
yet,  if  their  faith  be  sincere,  they  will  discover, 
when  they  are  called  to  it,  which  way  their  inclina- 
tion lies,  by  being  ready  to  do  a  professed  disciple  a 
good  turn.  Peter  perhaps  had  fiirmerly  introduced 
this  disciple  into  conversation  with  Christ,  and  now 
he  requites  his  kindness,  and  is  not  ashamed  to  own 
him,  though,  it  should  seem,  he  had  at  this  time  but 
a  poor  downcast  appearance. 

[2.]  But  this  kindness  proved  no  kindness,  nay  a 
great  diskindness  ;  by  letting  him  into  the  High- 
Priest's  hall,  he  let  him  into  temptation,  and  the 
consequence  was  bad.  Note,  The  courtesies  of  our 
friends  often  prove  a  snare  to  us,  through  a  mis- 
guided affection. 

2.  Peter,  being  got  in,  was  immediately  assaulted 
with  the  temptation,  and  foiled  by  it,  T'.  17.  Ob- 
serve  here,  (1.)  How  slight  the  attack  was.  It  was 
a  silly  maid,  of  so  small  account,  that  she  was  only 
set  to  keep  the  door,  that  challenged  him,  and  she 
only  asked  him  carelessly,  .Art  not  thou  one  of  this 
man's  disciples  ?  Probably,  suspecting  it  by  his 
sheepish  look,  and  coming  in  ■  timorously.  We 
should  many  a  time  better  maintain  a  good  cause, 
if  we  had  a  good  heart  on  it,  and  could  put  a  good 
face  on  it.  Peter  had  had  some  reason  to  take  the 
alarm,  if  Malchus  had  set  upon  him,  and  had  said, 
"  This  is  he  that  cut  off  my  ear,  and  I  will  have  his 
head  for  it ;"  but  when  a  maid  only  asked  him,  .Art 
not  thou  one  of  them  ?  he  might  without  danger 
have  answered,  Jnd  what  if  I  am?  Suppose  the 
servants  had  ridiculed  him,  and  insulted  over  him, 
upon  it,  those  can  bear  but  little  for  Christ,  that 
cannot  bear  that ;  that  is  but  running  with  the  foot- 
men. 

(2.)  How  speedy  the  surrender  was  ;  without  tak- 
ing time  to  recollect  himself,  he  suddenly  answered, 
lam  not.  If  he  had  had  the  boldness  of  the  lion,  he 
would  have  said,  "  It  is  my  honour  that  I  am  so  ;" 
or  if  he  had  had  the  wisdom  of  the  serpent,  he 
would  have  kept  silence  at  this  time,  for  it  was  an 
evil  time.  But  all  his  care  being  for  his  own  safety, 
he  thought  he  could  not  secure  that  but  by  a  per- 
emptory denial,  /  am  not  ;  he  not  only  denies  it, 
but  even  diidains  it,  and  scorns  her  words. 

(3.)  Yet  he  goes  further  into  the  temptation  ;  {y. 
18.)  Jnd  the  servants  and  officers  stood  there,  and 
Peter  with  them. 

[1.]  See  how  the  servants  made  much  of  them- 
selves ;  the  night  being  cold,  they  made  a  fire  in 
the  hall,  not  for  their  masters,  (they  were  so  eager 
in  prosecuting  Christ,  that  they  forgot  cold,)  but  for 
themselves,  to  refresh  themselves.  They  cared 
not  what  became  of  Christ,  all  their  care  was  to  sit 
and  warm  themselves,  Amos  6.  6. 

[2.]  See  how  Peter  herded  himself  with  them, 
and'made  one  among  them.  He  sat  and  warmed 
himself. 

First.  It  was  a  fault  had  enottgh,  that  he  did  not 
attend  his  Master,  and  appear  for  him  at  the  upper 
end  of  the  hall,  where  he  was  now  under  examina- 
tion. He  might  have  been  a  witness  for  him,  and 
have  confronted  the  false  witnesses  that  swore 
against  him,  if  his  Master  had  called  him ;  how- 
ever, he  might  have  been  a  witness  to  him,  might 
have  taken  an  exact  notice  of  what  passed,  that  he 
might  relate  it  to  the  other  disciples,  who  could  none 
of  them  get  in  to  hear  the  trial ;  he  might  have 
learned  bv  his  Master's  example  how  to  carrj*  him- 
self when' it  should  come  to  his  turn  to  suffer  thusj 


ST.  JOHN,  XVIII. 


914 

yet  neither  his  conscience  nor  his  curiosity  could 
bring  him  into  the  court,  but  lie  sits  by,  as  if,  like 
Gallic,  he  cared  for  none  of  these  things.  And  yet 
at  the  same  time  we  liave  reason  to  think  his  heart 
was  as  full  of  grief  and  concern  as  it  could  hold,  but 
he  had  not  the  courage  to  own  it.  Lord,  lead  us  not 
into  temptation. 

Secondly,  It  was  much  worse,  that  he  joined  him- 
self with  those  that  were  his  Master's  enemies  ;  he 
stood  with  them,  and  warmed  himself;  that  was  a 
poor  excuse  for  joining  with  them.  A  little  thing 
will  draw  those  into  bad  company,  that  will  be 
di-awn  to  it  by  the  love  of  a  good  lire.  If  Peter's 
zeal  for  his  Master  had  not  frozen,  but  had  conti- 
nued in  the  heat  it  seemed  to  be  of  but  a  few  hours 
before,  he  had  not  had  occasion  to  warm  himself 
now.     Peter  was  much  to  be  blamed, 

1.  Because  he  assona<erf/i!OTSf//'with  these  wicked 
men,  and  kept  company  with  them.  Doubtless,  they 
were  diverting  themselves  with  this  night's  expedi- 
tion, scoffing  at  Christ,  at  what  he  had  said,  at  what 
he  had  done,  and  triumphing  in  their  victory  over 
him  ;  and  what  sort  of  entertainment  would  this 
give  to  Peter  ?  If  he  said  as  they  said,  or  by  silence 
gave  consent,  he  involved  himself  in  sin  ;  if  not,  he 
exposed  himself  to  danger.  If  Peter  had  not  so 
much  courage  as  to  appear  publicly  for  his  Master, 
vet  he  might  have  had  so  much  devotion  as  to  retire 
into  a  corner,  and  weep  in  secret  for  his  Master's 
sufferings,  and  his  own  sin  in  forsaking  him  ;  if  he 
could  not  have  done  good,  he  might  have  kept  out 
of  the  way  of  doing  hurt.  It  is  better  to  abscond 
than  appear  to  no  puipose,  or  bad  purpose. 

2.  Because  he  desired  to  be  thought  one  of  them, 
that  he  might  not  be  suspected  to  be  a  disciple  of 
Christ  Is  this  Peter  ?  \X'hat  a  contradiction  is  this 
to  the  pi-ayer  of  eveiy  good  man.  Gather  not  my 
soul  among  sinners.  Saul  among  the  profihets  is 
not  so  absurd  as  David  among  the  Philistines.  They 
that  deprecate  the  lot  of  the  scornful  hereafter, 
should  dread  the  seat  of  the  scornful  now.  It  is  ill 
■warming  ourselves  with  those  with  whom  we  are  in 
dan2;er  of  burning  ourselves,  Ps.  141.  4. 

IV.  Peter,  Christ's  friend,  having  begun  to  deny 
him,  the  High-Priest,  his  enemy,  begins  to  accuse 
him,  or  rather  urges  him  to  accuse  himself,  v.  19 — 
21.  It  should  seem,  the  first  attempt  was  to  prove 
him  a  seducer,  and  a  teacher  of  false  doctrine, 
■which  this  evangelist  relates  ;  and  when  they  failed 
in  the  proof  of  that,  then  they  charged  him  with 
blasphemy,  which  is  related  by  the  other  evange- 
lists, and  therefore  omitted  here.     Observe, 

1.  The  articles  or  heads  upon  which  Christ  was 
examined  ;  {v.  19.)  concerning  his  disciples  and  his 
doctrine.     Observe, 

(1. )  The  irregularity  of  the  process  ;  it  was  against 
all  law  and  equity  ;  they  seize  him  as  a  criminal, 
and  now  that  he  is  their  prisoner,  they  have  nothing 
to  lay  to  his  charge ;  no  libel,  no  prosecutor ;  but  the 
judge  must  himself  be  the  prosecutor,  and  the  pri- 
soner himself  the  witness,  and,  against  all  reason 
and  justice,  is  put  on  to  be  his  own  accuser. 

(2, )  The  intention.  The  High-Priest  then,  (oO» — 
therefore,  which  seems  to  refer  to  v.  14.)  because 
he  had  resolved  that  Christ  must  be  sacrificed  to 
their  private  malice  under  colour  of  the  public  good, 
therefore  he  examined  him  upon  those  interroga- 
tories which  would  touch  his  life.  He  examined 
him, 

[1.]  Concerning  his  disciples,  that  he  might 
charge  him  with  sedition,  and  represent  him  as 
dangerous  to  the  Roman  government  as  well  as  to 
the  Jewish  church.  He  asked  him  who  were  his 
disciples — what  number  they  were — of  what  coun- 
try— what  were  their  names  and  characters  ?  In- 
sinuating that  his  scholars  were  designed  for  sol- 
diers, and  would  in  time  become  a  formidable  body, 


Some  think  his  question  concerning  his  disciplet, 
was,  "  What  is  now  become  of  them  all  ?  Where 
are  they  ?  Why  do  they  not  appear  ?"  Upbraiding 
him  with  their  cowardice  in  deserting  him  ;  thus 
adding  to  the  affliction  of  it.  There  was  something 
significant  in  this,  that  Christ's  calling  and  owning 
his  disciples  was  the  first  thing  laid  to  his  charge, 
for  it  was  for  their  sakes  that  he  sanctijied  himself 
and  suffered. 

[2.]  Concerning  his  doctrine,  that  they  might 
charge  him  with  heresy,  and  bring  him  under  the 
penalty  of  the  law  a^amsl  false  prophets,  Deut.  13. 
9,  10.  This  was  a  matter  properly  cognizable  in 
that  court,  (Deut.  17.  12.)  therefore  a  prophet  could 
not  perish  but  at  Jerusalem,  where  that  court  sat. 
They  could  not  prove  any  false  doctrine  upon  him  ; 
but  they  hoped  to  extort  something  from  him,  which 
they  might  distort  to  his  prejudice,  and  to  make 
him  an  q^ender  for  some  word  or  other,  Isa.  29.  21. 
They  said  nothing  to  him  concerning  his  miracles, 
by  which  he  had  done  so  much  good,  and  proved 
his  doctrine  beyond  contradiction,  because  of  these 
they  were  sure  they  could  take  no  hold.  Thus  the 
adversaries  of  Christ,  while  they  are  industriously 
quarrelling  with  his  truth,  wilfully  shut  their  eyes 
against  the  evidences  of  it,  and  take  no  notice  of 
them. 

2.  The  ajjpeal  Christ  made,  in  answer  to  these 
inten-ogatories.     (1.)  As  to  his  disciples,  he  said  no- 
thing ;  because  it  was  an  impertinent  question;  if 
his  doctrine  was  sound  and  good,  his  having  disci- 
ples to  whom  to  communicate  it,  was  no  more  than 
what  was  practised  and  allowed  by  their  own  doc- 
tors.   If  Caiaphas,  in  asking  him  concerning  his  dis- 
ciples, designed  to  ensnare  them,  and  bring  them 
into  trouble,  it  was  in  kindness  to  them  that  he  said 
nothing  of  them,  for  he  had  said,  Let  these  go  their 
way.     If  he  meant  to  upbraid  him  with  their  cowar- 
dice, no  wonder  that  he  said  nothing,  for 
Pudet  haec  opprobria  nobis, 
Et  did  potuisse,  et  non  potuisse  refelli — 
Shame  attaches,  when  charges  are  exhibited  that  cannot  be 

refuted ; 
he  would  say  nothing  to  condemn  them,  and  could 
say  nothing  to  justify  them.  (2. )  As  to  his  doctrine, 
he  said  nothing,  in  particular,  but  in  general  referred 
himself  to  those  that  heard  him,  being  not  only  made 
manifest  to  God,  but  made  manifest  also  in  their 
consciences,  v.  20,  21. 

[1.]  He  tacitly  charges  his  judges  with  illegal 
proceedings  ;  he  does  not  indeed  speak  evil  of  the 
rulers  of  the  people,  nor  say  now  to  these  princes. 
Ye  are  wicked  ;  but  he  appeals  to  the  settled  rules 
of  their  own  court,  -Hhether  they  dealt  .-fairly  by 
him  ?  Do  ve  indeed  judge  righteously  ?  P*  58.  1. 
So  here,  fi^y  ask  ye  me  ?  Which  implies  two  ab- 
surdities in  judgment :  First,  "  ll'hy  ask  ye  me  now 
concerning  my  doctrine,  when  ye  have  already  con- 
demned it  ?"  They  had  made  an  order  of  court  for 
the  excommunicating  of  all  that  owned  him,  (ch.  9. 
22.)  had  issued  out  a  proclamation  for  the  appre- 
hending of  him  ;  and  now  they  come  to  ask  what 
his  doctrine  is.  Thus  was  he  condemned,  as  his 
doctrine  and  cause  commonly  are,  unheard.  Se- 
condly, "  IVhy  ask  ye  me  ?  Must  I  accuse  myself, 
when  ye  have  no  evidence  against  me." 

[2.]  He  insists  upon  his  fair  and  open  dealing  with 
them  in  the  publication  of  his  doctrine,  and  justifies 
himself  with  that.  The  crime  which  the  Sanhe- 
drim by  the  law  was  to  inquire  after,  ■was  the  clan- 
destine spreading  of  dangerous  doctrines,  enticing 
secretly,  Deut.  13.  6.  As  to  this,  therefore,  Christ 
clears  himself  very  fully. 

First,  As  to  the  manner  of  his  preaching ;  he 
spake  openly,  vxjfuiria. — with  freedom  and  plainness 
of  speech  ;  he  did  not  deliver  things  ambiguously,  as 
Apollo  did  his  oracles.    Those  that  would  under 


ST.  JOHN,  XVIll. 


915 


mine  the  truth  and  spread  corrupt  notions,  do  it  by 
sly  insinuations,  putting  queries,  starting  difficulties, 
and  asserting  nothing ;  but  Christ  explained  him- 
self fully,  wiih.  Ferity,  verily,  I  say  unto  you  ;  his 
reproofs  were  free  and  bold,  and  his  testimonies  ex- 
press against  the  corruptions  of  the  age. 

Secondly,  As  to  the  persons  he  preached  to  ;  he 
afiake  to  the  ivorld,  to  all  that  had  ears  to  hear,  and 
were  willing  to  hear  him,  high  or  low,  learned  or 
unlearned,  Jew  or  Gentile,  friend  or  foe  ;  his  doc- 
trine feared  not  the  censure  of  a  mixed  multitude  ; 
nor  did  he  gi-udge  the  knowledge  of  it  to  any,  (as 
the  masters  of  some  rare  invention  commonly  do,) 
but  freely  communicated  it,  as  the  smi  does  his 
beams. 

Thirdly,  As  to  the  places  he  preached  in  ;  when 
he  was  in  the  countr)',  he  preached  ordinarily  in  the 
synagogues — the  places  ofmeeting  for  worship,  and 
on  the  sabbath-day — the  time  of  meeting ;  when  he 
came  up  to  Jerusalem,  he  preached  the  same  doc- 
trine in  the  temple  at  the  time  of  the  solemn  feasts, 
when  the  Jews  from  all  parts  assembled  there ; 
though  he  often  preached  in  private  houses,  and  on 
mountains,  and  by  the  sea-side,  to  shew  that  his 
word  and  worship  were  not  to  be  confined  to  tem- 
ples and  synagogues  ;  yet  what  he  preached  in  pri- 
vate, was  the  very  same  with  what  he  delivered 
publicly.  Note,  The  doctrine  of  Christ,  purely  and 
plainly  preached,  needs  not  be  ashamed  to  appear 
m  the  most  numerous  assembly,  for  it  carries  its  own 
strength  and  beauty  along  with  it.  What  Christ's 
faithful  ministers  say,  they  would  be  willing  all  the 
world  should  hear  ;  wisdom  cries  in  the  places  of 
concourse,  Prov.  1.  21. — 8.  3. — 9.  3. 

Fourthly,  As  to  the  doctrine  itself ;  he  said  no- 
thing in  secret,  contrary  to  what  he  said  in  public, 
but  only  by  way  of  repetition  and  explication  ;  in  se- 
cret have  I  said  nothing ;  as  if  he  had  been  either 
suspicious  of  the  truth  of  it,  or  conscious  of  any  ill 
design  in  it.  He  sought  no  comers,  for  he  feared 
no  colours,  nor  said  any  thing  that  he  needed  to  be 
ashamed  of;  what  he  did  speak  in  private  to  his 
disciples,  he  ordered  them  to  proclaim  on  the  house- 
tops. Matt.  10.  27.  God  saith  of  himself,  (Isa.  45. 
19.)  I  have  not  sfioken  in  secret ;  his  commandment 
is  not  hidden.  Dent.  30.  11.  And  the  righteousness 
of  faith  speaks  in  like  manner,  Rom.  10.  6.  Veritas 
nihil  metuit  nisi  abscondi — Truth  fears  nothing  but 
concealment.     TertulUan. 

[3.]  He  appeals  to  those  that  had  heard  him,  and 
desires  they  might  be  examined  what  doctrine  he 
had  preached,  and  whether  it  had  that  dangerous 
tendency  that  was  surmised  ;  "Ask  them  that  heard 
me,  what  I  said  unto  them  ;  some  of  them  may  be 
in  court,  or  mav  be  sent  for  out  of  their  beds. "  He 
means  not  his  friends  and  followers,  who  might  be 
presumed  to  speak  in  his  favour,  but.  Ask  any  im- 
partial hearer ;  ask  your  oiun  officers.  Some  think 
he  pointed  to  them,  when  he  said,  Behold,  they 
know  what  I  said,  referring  to  the  report  which  they 
had  made  of  his  preaching,  (cA.  7.  46.)  A/ever  man 
s/iake  like  this  man.  Nay,  you  may  ask  some  upon 
the  bench  ;  for  it  is  probable  that  some  of  them  had 
heard  him,  and  been  put  to  silence  by  him.  Note, 
The  doctrine  of  Christ  may  safely  appeal  to  all  that 
know  it,  and  has  so  much  right  and  reason  on  its 
side,  that  they  who  will  judge  impartially,  cannot 
but  witness  to  it. 

V.  While  the  judges  were  examining  him,  the 
servants  that  stood  by,  were  abusing  him,  v.  22,  23. 
1.  It  was  a  base  affront  which  one  of  the  officere 
gave  him  ;  though  he  spake  with  so  much  calmness 
and  convincing  evidence,  this  insolent  fellow  struck 
him  'diith  the  palm  of  his  hand,  probably  on  the  side 
of  his  head  or  face,  saying,  jinswerest  thou  the  High- 
Priest  so  ?  As  if  he  had  behaved  himself  rudely  to 
the  court. 


(1.)  He  struck  him,  JJaixi  fivKrfjLa. — he  gave  him  a 
blow.  Some  think  it  signifies  a  blow  with  a  rod  or 
wand,  from  faSS'.t,  or  with  the  staff,  which  was  the 
badge  of  his  office.  Now  the  scrifilure  ■w&s.fulfilled, 
(Isa.  50.  6.)  I  gave  my  cheeks,  li;  fiTririuitIa,  (so  the 
Seventy,)  to  blows,  the  word  here  used.  AndMic. 
5.  1.  7  hey  shall  smite  the  Judge  of  Israel  with  a  rod 
upon  the  cheek  ;  and  the  type  answered,  (Job  16. 
10. )  They  have  smitten  me  upon  the  cheek  reproach- 
fully. It  was  unjust  to  strike  one  that  neither  said 
nor  did  amiss  ;  it  was  insolent  for  a  mean  servant  to 
strike  one  that  was  confessedly  a  person  of  account ; 
it  was  cowardly  to  strike  one  that  had  his  hands  tied  \ 
and  barbarous  to  strike  a  prisoner  at  the  bar.  Here 
was  a  breach  of  the  peace  in  the  face  of  the  court, 
and  yet  the  judges  countenanced  it.  Confusion  of 
face  was  our  due  ;  but  Christ  here  took  it  to  him- 
self ;  "  Upon  me  be  the  curse,  the  shame." 

(2.)  He  checked  him  in  a  haughty  imperiousman- 
ner  ;  Answerest  thou  the  High-Priest  so  ?  As  if  the 
blessed  Jesus  were  not  good  enough  to  speak  to  his 
master,  or  not  wise  enough  to  know  how  to  speak  to 
him,  but,  like  a  rude  and  ignorant  prisoner,  must  be 
controlled  by  the  jailer,  and  taught  how  to  behave. 

Some  of  the  ancients  suggest  that  this  officer  was 
Malchus,  who  owed  to  Christ  the  healing  of  his  ear, 
and  the  saving  of  his  head,  and  yet  made  him  this 
ill  return.  But,  whoever  it  was,  it  was  done  to  please 
the  High-Priest,  and  to  curry  favour  with  him  ;  for 
what  he  said,  speaks  a  jealousy  for  the  dignity  of  the 
High-Priest.  Wicked  rulers  will  not  want  wicked 
servants,  who  will  help  fnmvard  the  affliction  of 
those  whom  their  masters  persecute.  There  was  a 
successor  of  this  High-Priest,  that  commanded  the 
bv-standers  to  smite  Paul  thus  on  the  mouth.  Acts 
2o.  2.  Some  think  this  officer  took  himself  to  be  af- 
fronted by  Christ's  appeal  to  those  about  him  con- 
cerning his  doctrine,  as  if  he  would  have  vouched 
him  to  be  a  witness ;  and  perhaps  he  was  one  of 
those  officers  that  had  spoken  honourably  of  him, 
(f/j.  7.  46.)  and  lest  he  should  now  be  thought  a  se- 
cret friend  to  him,  he  thus  appears  a  bitter  enemy, 

2.  Christ  bore  this  affront  with  wonderful  meek- 
ness and  patience  ;  (x'.  23.)  "  If  1  have  spoken  evil, 
in  what  I  have  now  said,  bear  witness  of  the  ex'il. 
Observe  it  to  the  court,  and  let  them  Judge  of  it,  who 
are  the  proper  judges  ;  but  if  well,  and  as  it  did  be- 
come me,  why  smitest  thou  me?"  Christ  could  have 
answered  him  with  a  miracle  of  wrath,  could  have 
struck  him  dumb  or  dead,  or  have  withered  the  hand 
that  was  lifted  up  against  him.  But  this  was  the 
day  of  his  patience  and  suffering,  and  he  answered 
him  with  the  meekness  of  wisdom,  to  teach  us  not  to 
avenge  ourselves,  not  to  render  railing  for  railing, 
but  with  the  innocency  of  the  dove,  to  bear  injuries, 
even  then  when  with  the  wisdom  of  the  serpent,  as 
ourSa%iour,  we  shew  the  injustice  of  them,  and  ap- 
peal to  the  magistrate  concerning  them.  Christ  did 
not  here  turn  the  other  cheek,  by  which  it  appears 
that  that  rule,  Matt.  5.  39.  is  not  to  be  understood 
literally  ;  a  man  may  possibly  turn  the  other  cheek, 
and  vet  have  his  heart  full  of  malice ;  but,  compar- 
ing Christ's  precept  with  his  pattern,  we  learn,  (1.) 
That  in  such  cases  we  must  not  be  our  own  avengers, 
nor  judges  in  our  own  cause  ;  we  must  rather  receive 
than  give  the  second  blow,  which  makes  the  quar- 
rel ;  we  are  allowed  to  defend  ourselves,  but  not  to 
avenge  ourselves  :  the  magistrate  (if  it  be  necessary 
for  the  preserving  of  the  public  peace,  and  the  res- 
training and  terrifying  of  evil-doers)  is  to  be  the 
avenger,  Rom.  13.  4.  (2.)  Our  resentment  of  inju- 
ries done  us,  must  always  be  rational,  and  never 
passionate  ;  such  Christ's  here  was ;  when  he  suf- 
fered, he  reasoned,  but  threatened  not.  He  fairly 
expostulated  with  him  that  did  him  the  injur)-,  ani 
so  may  we.  (3. )  When  we  are  called  cut  to  suffer- 
ing, we  must  accommodate  ourselves  to  the  inconve- 


916 


ST.  JOHN,  XVIIl. 


niences  of  a  suffering  state,  with  patience,  and  by 
one  indignity  done  us  be  prepared  to  receive  ano- 
ther, and  to  make  the  best  of  it. 

VI.  While  the  servants  were  thus  abusing  him, 
Peter  was  proceeding  to  deny  him,  v.  25 — 27.  It  is 
a  sad  story,  and  none  of  the  least  of  Christ's  suf- 
ferings. . 

1.  He  repeated  the  sin  the  second  time,  v.  25. 
While  he  was  warming  himself  with  the  servants, 
as  one  of  them,  they  asked  him,  "  y/jY  not  thou  one 
of  his  disciples?  What  dost  thou  here  among  us?" 
He,  perhaps,  hearing  that  Christ  was  examined 
about  his  disciples,  and  fearing  he  should  be  seized, 
or  at  least  smitten,  as  his  Master  was,  if  he  should 
own  it,  flatly  denied  it,  and  said,  I  am  not. 

(1.)  It  was  his  great  folly  to  thrust  himself  into 
the  temptation,  by  continuing  in  the  company  of 
those  that  were  unsuitable  for  him,  and  that  he  had 
nothing  to  do  with.  He  staid  to  warm  himself;  but 
they  that  nvarm  themselves  with  evil-doers,  grow 
cold  toward  good  people  and  good  things;  and  they 
that  are  fond  of  the  devil's  fire-side,  are  in  danger 
of  the  devil's  fire.  Peter  might  have  stood  by  his 
Master  at  the  bar,  and  have  warmed  himself  better 
than  here,  at  the  fire  of  his  Master's  love,  which 
many  -waters  could  not  quench.  Cant.  8.  6,  7.  He 
might  there  have  warmed  himself  with  zeal  for  his 
Master,  and  indignation  at  his  persecutors  ;  but  he 
chose  rather  to  warm  with  them,  than  to  warm 
against  tliem.  But  hoiv  could  one  (one  disciple)  be 
ivarm  alone  ?     Eccl.  4.  11.  ' 

(2.)  It  was  his  great  unhappiness  that  he  was 
again  assaulted  by  the  temptation ;  and  no  other 
could  be  expected,  for  this  was  a  place,  this  an  hour, 
of  temptation.  When  the  judge  asked  Christ  about 
his  disciples,  probably  the  servants  took  the  hint, 
and  challenged  Peter  for  one  of  them,  "Answer  to 
thy  name."  See  here,  [1.]  The  subtlety  of  the 
tempter  in  running  down  one  whom  he  saw  falling, 
and  mustering  a  greater  force  against  him ;  not  a 
maid  now,  but  all  the  servants.  Note,  Yielding  to  one 
temptation  invites  another,  and  perhaps  a  stronger. 
Satan  redoubles  his  attacks  when  we  give  ground. 
[2.]  The  danger  of  bad  company.  We  commonly 
study  to  approve  ourselves  to  those  with  whom  we 
choose  to  associate  ourselves  ;  their  good  word  we 
value  ourselves  upon,  and  covet  to  stand  right  in 
their  opinion.  As  we  choose  our  people  we  choose 
our  praise,  and  govern  ourselves  accordingly  ;  we 
are  therefore  concerned  to  make  the  first  choice 
well,  and  not  to  ?)iingle  oursehes  with  those  whom 
we  cannot  please  without  displeasing  God. 

(3.)  It  was  his  great  weakness,  nay,  it  was  his 
gi-eat  wickedness,  to  yield  to  the  temptation,  and  to 
say,  lam  not  one  of  his  disciples,  as  one  ashamed 
of  that  which  was  his  honour,  and  afraid  of  suffering 
for  it,  which  would  have  been  yet  more  his  honour. 
See  how  the  fear  of  man  brings  a  snare..  When 
Christ  was  admired,  and  caressed,  and  treated  with 
respect,  Peter  pleased  himself,  and  perhaps  prided 
himself,  in  this,  that  he  was  a  disciple  of  Christ,  and 
so  put  in  for  a  share  in  the  honoure  done  his  Master ; 
but  thus  many  who  seem  fond  of  the  reputation  of 
religion  when  it  is  in  fashion,  are  ashamed  of  the 
reproach  of  it ;  but  we  must  take  it  for  better  and 
•worse. 

2.  He  repeated  the  sin  the  third  time,  v.  26,  27. 
Here  he  was  attacked  by  one  of  the  servants,  who 
was  kinsman  to  Malchus,  who,  when  he  heard  Peter 
deny  himself  to  be  a  disciple  of  Christ,  gave  him  the 
lie  with  great  assurance ;  "  Did  not  I  see  thee  in  the 
garden  with  him?  Witness  my  kinsman's  ear." 
Peter  then  denied  again,  as  if  he  knew  nothing  of 
Christ,  nothing  of  the  garden,  nothing  of  all  this 
matter. 

(1.)  This  third  assault  of  the  temptation  was  more 
close  than  the  former:  before,  his  relation  to  Christ 


was  only  suspected,  here,  it  is  proved  upon  him  by 
one  that  saw  him  with  Jesus,  and  saw  him  draw  his 
sword  in  his  defence.  Note,  They  who  by  sin  think 
to  help  themselves  out  of  trouble,  do  but  entangle 
and  embarrass  themselves  the  more.  Dare  to  be 
brave,  for  truth  will  out.  ji  bird  of  the  air  may  per- 
haps tell  the  matter  which  we  seek  to  conceal  with 
a  lie.  Notice  is  taken  of  this  servant's  being  akin  to 
Malchus,  because  that  circumstance  would  make  it 
the  more  a  terror  to  Peter  ;  "Now,"  thinks  he,  "  I 
am  gone,  my  business  is  done,  there  needs  no  other 
witness  or  prosecutor. "  We  should  not,  if  we  can 
help  it,  make  any  man  in  particular  our  enemy,  be- 
cause the  time  may  come  when  either  he  or  some 
of  his  relations  may  have  us  at  their  mercy.  He 
that  may  need  a  friend,  should  not  make  a  foe.  But 
observe,  though  here  was  sufficient  evidence  against 
Peter,  and  sufficient  provocation  gix  en  by  his  denial, 
to  have  prosecuted  him,  yet  he  escapes,  has  no  harm 
done  him,  nor  attempted  to  be  done.  Note,  We  are 
often  drawn  into  sin  by  groundless  causeless  fears, 
which  there  is  no  occasion  for,  and  which  a  small 
degree  of  wisdom  and  resolution  would  make  no- 
thing of. 

(2.)  His  yielding  to  it  was  no  less  base  than  the 
former;  Be  denied  again.  See  here,  [1.]  The  na- 
ture of  sin  in  general ;  the  heart  is  hardened  by  the 
deceilfulness  of  it,  Heb.  3.  13.  It  was  a  strange  de- 
gree of  effrontery  that  Peter  was  arrived  to  on  a 
sudden,  that  he  could  with  such  assurance  stand  in 
a  lie  against  so  clear  a  disproof;  but  the  beginning 
of  sin  is  as  the  letting  forth  of  water  ;  when  once  the 
fence  is  broken,  men  easily  go  from  bad  to  worse. 
[2.  ]  Of  the  sin  of  lying  in  particular ;  it  is  a  fruitful 
sin,  and  upon  that  account  ejcceeding  sinful ;  one  lie 
needs  another  to  support  it,  and  that  another.  It  is 
a  rule  in  the  devil's  politics,  Male  facta  malefactis 
tegere,  ne perpluant — To  cover  sin  with  sin,  in  order 
to  escape  detection. 

(3.)  The  hint  given  him  for  the  awakening  of  his 
conscience  was  seasonable  and  happy  ;  Immediately 
the  cock  crew  ;  and  this  is  all  that  is  here  said  of  his 
repentance,  it  being  recorded  by  the  other  evange- 
lists. This  brought  him  to  himself,  by  bringing  to 
his  mind  the  words  of  Christ.  See  here,  [1.]  The 
care  Christ  has  of  those  that  ai-e  his,  notwithstand- 
ing their  follies ;  though  they  fall,  they  are  not  utterly 
cast  down,  not  utterly  cast  off.  [2.]  The  advantage 
of  having  faithful  remembrancers  near  us,  who, 
though  they  cannot  tell  us  more  than  we  know  al- 
ready, yet  may  remind  us  of  that  which  we  know, 
but  have  forgotten.  The  crowing  of  the  cock  to 
others  was  an  accidental  thing,  and  had  no  signifi- 
cancy ;  but  to  Peter  it  was  the  voice  of  God,  an4 
had  a  blessed  tendency  to  awaken  his  conscience,  by 
putting  him  in  mind  of  the  word  of  Christ. 

28.  Then  led  they  Jesus  from  Caiaphas 
unto  the  hall  of  judgment :  and  it  was 
early ;  and  they  themselves  went  not  into 
the  judgment  hall,  lest  they  should  be  de- 
tiled  ;  but  that  they  might  eat  the  Passover. 
29.  Pilate  then  went  out  unto  them,  and 
said.  What  accusation  bring  ye  against  this 
man  ?  30.  They  answered  and  said  unto 
him.  If  he  were  not  a  malefactor,  we  would 
not  have  delivered  him  up  unto  thee.  31. 
Then  said  Pilate  unto  them,  Take  ye  him, 
and  judge  him  according  to  your  law.  The 
Jews  therefore  said  unto  him.  It  is  not  law- 
ful for  us  to  put  any  man  to  death :  32. 
That  the  saying  of  Jesus  might  be  fulfilled, 
which  he  spake,  signifying  what  death  he 


ST.  JOHN,  XVIII. 


917 


should  die.  33.  Then  Pilate  entered  into 
the  judptient  hall  again,  and  called  Jesus, 
and  said  unto  him,  Art  thou  the  King  of  the 
Jews  ?  34.  Jesus  answered  him,  Sayest 
thou  this  thing  of  thyself,  or  did  others  tell 
it  thee  of  me  ?  35.  Pilate  answered,  Am 
I  a  Jew  ?  Thine  own  nation  and  the  Chief 
Priests  have  delivered  thee  unto  me :  what 
hast  thou  done  ?  36.  Jesus  answered,  My 
kingdom  is  not  of  this  world :  if  my  king- 
dom were  of  this  world,  then  would  my 
servants  fight,  that  I  should  not  be  delivered 
to  the  Jews :  but  now  is  my  kingdom  not 
from  hence.  37.  Pilate  therefore  said  unto 
him.  Art  thou  a  King  then  ?  Jesus  answer- 
ed. Thou  sayest  that  I  am  a  King.  To 
this  end  was  I  born,  and  for  this  cause  came 
I  into  the  world,  that  I  should  bear  witness 
unto  the  truth.  Every  one  that  is  of  the 
truth  heareth  my  voice.  38.  Pilate  saith 
unto  him,  What  is  truth  ?  And  when  he 
had  said  this,  he  went  out  again  unto  the 
Jews,  and  saith  unto  them,  I  find  in  him 
no  fault  at  all.  39.  But  ye  have  a  cus- 
tom, that  I  should  release  unto  you  one  at 
the  Passover :  will  ye  therefore  that  I  re- 
lease unto  you  the  King  of  the  Jews  ?  40. 
Then  cried  they  all  again,  saying,  Not  this 
man,  but  Barabbas.  Now  Barabbas  was 
a  robber. 

We  have  here  an  account  of  Christ's  arraignment 
before  Pilate,  the  Roman  governor,  in  the  prdeto- 
rium,  (a  Latin  word  made  Greek,)  the  prstor's 
house,  or  ha!/  of  judgment;  thither  they  hurried 
him,  to  get  him  condemned  in  the  Roman  court, 
and  executed  by  the  Roman  power.  Being  resolved 
on  his  death,  they  took,  this  course,  1.  That  he  might 
be  put  to  death  the  more  legally  and  regularly,  ac- 
cording to  the  present  constitution  of  their  govern- 
ment, since  they  became  a  province  of  the  empire ; 
not  stoned  in  a  popular  tumult,  as  Stephen,  but  put 
to  death  with  the  present  formalities  of  justice. 
Thus  /le  ivas  treated  as  a  malefactor,  being  made  siji 
for  us.  2.  That  he  might  be  put  to  death  the  more 
safely.  If  they  could  engage  the  Roman  govern- 
ment in  the  matter,  which  the  people  stood  in  awe 
of,  there  would  be  little  danger  of^  an  uproar.  3. 
That  he  might  be  put  to  death  with  more  reproach 
to  himself  The  death  of  the  cross,  which  the  Ro- 
mans commonly  used,  being  of  all  other  the  most 
ignominious,  they  were  desirous  by  it  to  put  an  inde- 
lible mark  of  infamy  upon  him,  and  so  to  sink  his 
reputation  for  ever.  This  therefore  they  harped 
upon.  Crucify  him.  4.  That  he  might  be  put  to 
death  with  less  reproach  to  them.  It  was  an  invi- 
dious thing  to  put  one  to  death,  that  had  done  so 
much  good  in  the  world,  and  therefore  they  were 
■willing  to  throw  the  odium  upon  the  Roman  govern- 
ment, to  make  that  the  less  acceptable  to  the  peo- 
ple, and  save  themselves  from  the  reproach.  Thus 
many  are  more  afraid  of  the  scandal  of  an  ill  thing, 
than  of  the  sin  of  it.     See  Acts  5.  28. 

Two  things  are  here  observed  concerning  the  pro- 
secution : 

(1.)  Their  policy  and  industry  in  the  prosecution  ; 
Jt  ivas  early  ;  some  think  about  two  or  three  in  the 
morning  ;  others  about  five  or  six ;  when  most  peo- 
ple were  in  their  beds ;  and  so  there  would  be  the 


less  danger  of  opposition  from  the  people  that  were 
for  Christ ;  while,  at  the  same  time,  they  had  their 
agents  about,  to  call  those  together,  whom  they 
could  influence  to  cry  out  against  him.  See  how 
much  their  heart  was  upon  it,  and  how  violent  they 
were  in  the  prosecution !  Now  that  they  had  him 
in  their  hands,  they  would  lose  no  time  till  they  had 
him  upon  the  cross,  but  denied  themselves  their  na- 
tural rest,  to  push  on  this  matter!    See  Mic.  2.  1. 

(2. )  Their  superstition  and  vile  hyprocrisy  ;  The 
chief  firiests  a?id  elders,  though  they  came  along 
with  the  prisoner,  that  the  thing  might  be  done  ef- 
fectually, went  not  into  the  judgment  hall,  because 
it  was  the  house  of  an  uncircumcised  Gentile,  lest 
they  should  be  defiled,  but  kept  out  of  doors,  that 
they  might  eat  the  /lassover,  not  the  paschal  lamb, 
(that  was  eaten  the  night  before,)  but  the  /lassover- 
feast,  upon  the  sacrifices  which  were  offered  on  the 
fifteenth  day,  the  CJiagigah,  as  they  called  it,  the 
passover-bullocks,  spoken  of  Deut.  16.  2.  2  Chron. 
30.  24. — 35.  8,  9.  These  they  were  to  eat  of,  and 
therefore  would  not  go  into  the  court,  for  fear  of 
touching  a  GentUe,  and  thereby  contracting,  not  a 
legal,  but  only  a  traditional  pollution.  This  they 
scrupled,  but  made  no  scruple  of  breaking  through 
all  the  laws  of  equity,  to  persecute  Christ  to  the 
death.  They  strained  at  a  gnat,  and  sivallovied  a 
camel. 

Let  us  now  see  what  passed  at  the  judgment  hall. 
Here  is, 

I.  Pilate's  conference  with  the  prosecutors  ;  they 
are  called  first,  and  stated  what  they  had  to  say 
against  the  prisoner,  as  was  very  fit,  t".  29 — 32. 

1.  The  judge  calls  for  the  indictment.  Because 
they  would  not  come  into  the  hall,  he  went  out  to 
them  into  the  court  before  the  house,  to  talk  with 
them.  Looking  upon  Pilate  as  a  magistrate,  that 
we  may  give  every  one  his  due,  here  are  three 
things  commendable  in  him  : 

(1.)  His  diligent  and  close  application  to  busi- 
ness. If  it  had  been  upon  a  good  occasion,  it  had 
been  veiy  well  that  he  was  willing  to  be  called  up 
early  to  the  judgment  seat.  Men  in  public  trusts 
must  not  love  their  ease. 

(2.)  His  condecension  to  the  humour  of  the  peo- 
ple, and  receding  from  the  honour  of  his  place,  to 
gratify  their  scruples.  He  might  have  said,  "  If 
they  be  so  nice  as  not  to  come  in  to  me,  let  them  go 
home  as  they  came  ;"  by  the  same  rule  as  we  might 
say,  "  If  the  complainant  scruple  to  put  off  his  hat 
to  the  magistrate,  let  not  his  complaint  be  heard ;" 
but  Pilate  insists  not  upon  it,  bears  with  them,  and 
goes  out  to  them  ;  for  when  it  is  for  good,  we  should 
become  all  things  to  all  me^i. 

(3.)  His  adherence  to  the  rule  of  justice,  in  de- 
manding the  accusation,  suspecting  the  prosecution 
to  be  malicious  ;  "  Wiat  accusation  bring  ye  against 
this  man  ?  What  is  the  crime  ve  charge  him  with, 
and  what  proof  have  ye  of  it  ?"  It  was  a  law  of  na- 
ture, before  Valerius  Publicola  made  it  a  Roman 
\a.\v,A'e  quis  indicta  causa  condemnetiir — That  no 
man  should  be  condemned  unheard.  See  Acts  25. 
16,  17.  It  is  unreasonable  to  commit  a  man,  with- 
out alleging  some  cause  in  the  warrant,  and  much 
more  to  arraign  a  man,  when  there  is  no  bill  of  in- 
dictment found  against  him. 

2.  The  prosecutoi-s  demand  judgment  against 
him,  upon  a  general  surmise  that  he  was  a  criminal ; 
not  alleging,  much  less  proving,  any  thing  in  parti- 
cular ivorthy  of  death  or  of  bonds ;  {v.  30.)  If  he 
were  not  a  malefactor,  or  evil-doer,  we  would  not 
have  dclirered  him  to  thee  to  be  condemned.  This 
speaks  them, 

(1.)  Very  rude  and  uncivil  to  Pilate,  acom/ianyoi 
ill-natured  men,  that  affected  to  despise  dominion. 
When  Pilate  was  so  complaisant  to  them,  as  to  come 
out  to  treat  with  them,  yet  they  were  to  the  highest 


918 


ST.  JOHN,  XVIII. 


degree  out  of  humour  with  him.  He  put  the  most 
reasonable  question  to  them  that  could  be ;  but  if  it 
had  been  the  most  absurd,  they  could  not  have  an- 
swered him  with  more  disdain. 

(2.)  Veiy  spiteful  and  malicious  towards  our  Lord 
Jesus ;  right  or  wrong,  they  will  have  him  to  be  a 
■malefactor,  and  treated  as  one.  We  are  to  presume 
a  man  innocent  till  he  is  proved  guilty,  but  they  will 
presume  him  guilty,  who  could  prove  himself  inno- 
cent. They  cannot  say,  "  He  is  a  traitor,  a  mur- 
derer, a  felon,  a  breaker  of  the  peace,"  but  they 
say,  "He  is  an  evil-doer. "  He  an  evil-doer,  who 
luent  about  doing  good  1  Let  those  be  called  whom 
he  had  cured,  and  fed  and  taught ;  whom  he  had 
rescued  from  devils,  and  raised  from  death ;  and  let 
them  be  asked  whether  he  were  an  evil-doer  or  no  ? ' 
Note,  It  is  no  new  thing  for  the  best  of  4enrfactors ! 
to  be  branded  and  run  down  as  the  worst  of  maleinc- 
tors. 

(3.)  Very  proud  and  conceited  of  themselves,  and 
their  own  judgment  and  justice,  as  if  their  deliver- 
ing a  man  up,  under  the  general  character  of  a  male- 
factor, were  sufficient  for  the  civil  magistrate  to 
ground  a  judicial  sentence  upon,  than  which  what 
could  be  more  haughty  ? 

3.  The  judge  remanded  him  to  their  own  court ; 
(t>.  31.)  "  Take  ye  /litn,  and  judge  him  according 
to  your  own  law,  and  do  not  trouble  me  with  him." 
Now, 

(1.)  Some  think  Pilate  herein  complimented 
them,  acknowledging  the  remains  of  their  power, 
and  allowing  them  to  exert  it.  Corporal  punish- 
ment they  might  inflict,  as  scourging  in  their  syna- 
gogues ;  whether  capital  or  no,  is  uncertain  ;  "  But," 
saith  Pilate,  "  go  as  far  as  your  lam  will  allow  you, 
and  if  you  go  further,  it  shall  be  connived  at. "  This 
he  said,  willing  to  do  the  Jews  a  pleasure,  but  un- 
willing to  do  them  the  service  they  required. 

(2.)  Others  think  he  bantered  them,  and  up- 
braided them  with  their  present  state  of  weakness 
and  subjection.  They  would  be  the  sole  judges  of 
the  guilt ;  "  Pray,"  saith  Pilate,  "  if  you  will  be  so, 
go  on  as  you  have  begun  ;  you  have  found  him  guilty 
by  your  own  laiv,  condemn  him,  if  you  dare,  by  your 
own  laiv,  to  carry  on  the  humour. "  Nothing  is  more 
absurd,  nor  more  deserves  to  be  exposed,  than  for 
those  to  pretend  to  dictate,  and  boast  of  their  wis- 
dom, who  are  weak  and  in  subordinate  stations,  and 
whose  lot  it  is  to  be  dictated  to.  Some  think  Pilate 
here  reflects  upon  the  law  of  Moses,  as  if  that  al- 
■  lowed  them  that  which  the  Roman  law  would  by  no 
means  allow — the  judging  of  a  man  unheard  ;  "  It 
may  be,  your  laiv  will  suffer  such  a  thing,  but  our's 
will  not. "  Thus,  through  their  corruptions,  the  law 
of  God  was  blasphemed  ;  and  so  is  his  gospel  too. 

4.  They  disowned  any  authority  as  judges,  and 
(smce  it  must  be  so)  are  content  to  be  prosecutors. 
They  now  grow  less  insolent  and  more  submissive, 
and  own,  "  /;  is  not  lawful  for  us  to  fiut  atiy  man 
to  death,  whatever  less  punishment  we  may  inflict, 
and  this  is  a  malefactor  whom  we  would  have  the 
blood  of  " 

(1. )  Some  think  they  had  lost  their  power  to  give 
judgment  in  matters  of  life  and  death,  only  by  their 
own  carelessness,  and  cowardly  yielding  to  the  dar- 
ling iniquities  of  the  age  ;  so  Dr.  Lightfoot.  in  ?f  (r/ 
— Tt  is  not  in  our  power  to  pass  sentence  of  death 
upon  any,  if  we  do,  we  shall  have  the  mob  about  us 
immediately. 

(2.)  Others  think  their  power  was  taken  from 
them  by  the  Romans,  because  they  had  not  used  it 
well,  or  because  it  was  thought  too  great  a  trust  to 
be  lodged  in  the  hands  of  a  conquered  and  yet  an 
unsubdued  people.  Their  acknowledgment  of  this 
they  designed  for  a  compliment  to  Pilate,  and  to 
atone  for  their  rudeness  ;  (n.  30. )  but  it  amounts  to 
a  full  evidence  that  the  scefitre  was  defiarted  from 


Judah,  and  therefore  that  now  the  Messiah  was  to 
come.  Gen.  49.  10.  If  the  Jews  have  no  power  to 
fiut  any  man  to  death,  where  is  the  sce/itre  ?  Yet 
they  ask  not,  Wiere  is  the  Shiloh  ? 

(3.)  However,  there  was  a  providence  in  it,  that 
either  they  should  have  no  power  to  put  any  man  to 
death,  or  should  decline  the  exercise  but  upon  this 
occasion,  That  the  saying  of  Jesus  might  he  fulfil- 
led, which  he  sfiake,  signifying  what  death  he  should 
die,  u.  32.     Observe, 

[1.  ]  In  general,  that  even  they  who  designed  the 
deteating  of  Christ's  sayings,  beyond  their  intention, 
were  made  serviceable  to  the  fulfilling  of  them  by 
an  over-ruling  hand  of  God.  JVo  word  of  Christ 
shall  fall  to  the  ground  ;  he  can  never  either  deceive 
or  be  deceived.  Even  the  chief  priests,  while  they 
persecuted  him  as  a  deceri'er,  had  their  spirits  so  di- 
rected as  to  help  to  prove  him  true,  when  we  should 
think  that  by  taking  other  measures  they  might 
have  defeated  his  predictions.  Howbeit,  they  meant 
not  so,  Isa.  10.  7. 

[2.]  Those  sayings  of  Christ  in  particular  were 
fulfilled,  which  he  had  spoken  concerning  his  own 
death.  Two  sayings  of  Christ  concerning  his  death 
were  fulfilled,  by  the  Jews'  declining  to  judge  him 
according  to  their  law.  First,  He  had  said  that  he 
should  be  delivered  to  the  Gentiles,  and  that  they 
should  fiut  him  to  death  ;  (Matt.  20.  19.  Mark  10. 
33.  Luke  18.  32. )  and  hereby  that  saying  was  fulfil- 
led. Secondly,  He  had  said  that  he  should  be  cru- 
cified, (Matt.  20.  19.— 26.  2.)  lifted  vp,  ch.  3.  14.— 
12.  32.  Now  if  they  had  judged  him  by  their  taw, 
he  had  been  stoned ;  burning,  strangling,  and  be- 
heading, were  in  some  cases  used  among  the  Jews, 
but  never  crucifying.  It  was  therefore  necessary 
that  Christ  should  be  put  to  death  by  the  Romans, 
that,  being  hanged  upon  a  tree,  he  might  be  made  a 
curse  for  ns,  (Gal.  3.  13.)  and  his  hands  and  feet 
might  be  pierced.  As  the  Roman  power  had  brought 
him  to  be  bom  at  Bethlehem,  so  now  to  die  upon  a 
cross,  and  both  according  to  the  scriptures.  It  is 
likewise  determined  concerning  us,  though  not  dis- 
covered to  us,  what  death  we  shall  die,  which  should 
free  us  from  all  disquieting  cares  about  that  matter ; 
"Lord,  what,  and  when,  and  how,  thou  hast  ap- 
pointed. " 

II.  Here  is  Pilate's  conference  with  the  prisoner, 
V.  33,  &c.  where  we  have, 

1.  The  prisoner  set  to  the  bar.  Pilate,  after  he 
had  confen'ed  with  the  chief  priests  at  his  door,  en- 
tered into  the  hall,  and  called  for  Jesus  to  be  brought 
in.  He  would  not  examine  him  in  the  crowd,  where 
he  might  be  disturbed  by  the  noise,  but  ordered  him 
to  be  brought  into  the  hall ;  for  he  made  no  difficulty 
of  going  in  among  the  Gentiles.  We  by  sin  were 
become  liable  to  the  judgment  of  God,  and  were  to 
be  brought  before  his  bar ;  therefore,  Christ,  being 
made  sin,  and  a  curse  for  2is,  was  arraigned  as  a 
criminal.  Pilate  entered  into  judgment  with  him, 
that  God  might  not  enter  into  judgment  with  us. 

2.  His  examination.  The  other  evangelists  tell 
us  that  his  accusers  had  laid  it  to  his  charge,  that  Ae 
perverted  the  nation,  forbidding  to  give  tribute  to 
Caesar,  and  upon  this  he  is  examined. 

(1.)  Here  is  a  question  put  to  him,  with  a  design 
to  ensnare  him,  and  to  find  out  something,  upon 
which  to  ground  an  accusation  :  "  .4rt  thou  the 
King  of  the  Jews  ?  o  /SacrAeiic — that  king  of  the  Jews 
that  has  been  so  much  talked  of,  and  so  long  ex- 
pected ?  Messiah,  the  Prince  ;  art  thou  he  ?  Dost 
thou  pretend  to  be  he  ?  Dost  thou  call  thyself,  and 
wouldest  thou  be  thought  so  ?"  For  he  was  far 
from  imagining  that  really  he  was  so,  or  making  a 
question  of  that.  Some  think  Pilate  asked  this  with 
an  air  of  scorn  and  contempt ;  "  What  !  .Art  thou 
a  king,  who  makest  so  mean  a  figure  !  .Art  thou  the 
king  of  the  Jews,  by  whom  thou  art  thus  hated  and 


ST.  JOHN,  XVIIl. 


919 


persecuted  ?  Art  thou  king  dejure — of  right,  while 
the  emperor  is  only  king  ae  facto — m  fact  ?"  Since 
it  could  not  be  proved  he  ever  said  it,  he  would  con- 
strain him  to  say  it  now,  that  he  might  proceed  upon 
his  own  confession. 

(2. )  Christ  answers  this  question  with  another ; 
not  for  evasion,  but  as  an  intimation  to  Pilate  to  con- 
sider what  he  did,  and  upon  what  grounds  he  went ; 
{v.  34.)  "  Sayest  thou  this  thing  of  thyself,  from  a 
suspicion  arising  in  thy  own  breast,  or  did  others  tell 
it  thee  of  me,  and  dost  thou  ask  it  only  to  oblige 
them  ?" 

[1]  "  It  is  plain  that  thou  hast  no  reason  to  say 
that  of  thyself. "  Pilate  was  obliged  by  his  office  to 
take  care  of  the  interests  of  the  Roman  government, 
but  he  could  not  say  that  that  was  in  any  danger,  or 
suffered  any  damage,  from  any  thing  our  Lord  Jesus 
had  ever  said  or  done.  He  never  appeared  in  worldly 
pomp,  never  assumed  any  secular  power,  never  act- 
ed as  a  judge  or  divider ;  never  were  any  traitorous 
principles  or  practices  objected  to  him,  nor  any 
thing  that  might  give  the  least  umbrage  or  suspi- 
cion. 

[2.  ]  "  If  others  tell  it  thee  of  me,  to  incense  thee 
against  me,  thou  oughtest  to  consider  who  they  are, 
and  upon  what  principles  they  go,  and  whether  they 
who  represent  me  as  an  enemy  to  Csesar,  are  not 
really  such  themseh-es,  and  therefore  use  this  only 
as  a  pretence  to  cover  their  malice ;  which,  if  so, 
ought  to  be  well  weighed  by  a  judge  that  would  do 
justice."  Nay,  if  Pilate  had  been  as  inquisitive  as  he 
ought  to  have  been  in  this  matter,  he  would  have 
found  that  the  true  reason  why  the  chief /iriests  were 
outrageous  against  Jesus,  was,  because  he  did  not  set 
up  a  temporal  kingdom  in  opposition  to  the  Roman 
power  ;  if  he  would  have  done  that,  and  would  have 
wrought  miracles  to  bring  them  out  of  the  Roman 
bondage,  as  Moses  did  to  bring  them  out  of  the 
Egyptian,  they  would  have  been  so  far  from  siding 
with  the  Romans  against  him,  that  they  would  have 
made  him  their  king,  and  have  fought  under  him 
against  the  Romans  ;  but  he  not  answeiing  this  ex- 
pectation of  their's,  they  charged  that  upon  him, 
which  they  were  themselves  most  notoriously  guilty 
of — disaffection  to,  and  design  against,  the  present 
government ;  and  was  such  an  information  as  this  fit 
to  be  countenanced  ? 

(3. )  Pilate  resents  Christ's  answer,  and  takes  it 
very  heinously,  v.  35.  This  is  a  direct  answer  to 
Christ's  question,  u.  34. 

[1.]  Christ  had  asked  him,  whether  he  spake  of 
himself?  "No,"  says  he;  "  Am  la  Jenv,  that  thou 
suspectest  me  to  be  in  the  plot  against  thee  }  I  know 
nothing  of  the  Messiah,  nor  desire  to  know,  and 
therefore  interest  not  myself  in  the  dispute  who  is 
the  Messiah,  and  who  not,  it  is  all  alike  to  me." 
Observe,  with  what  disdain  Pilate  asks.  Am  la  Jeiv? 
The  Jews  were,  upon  many  accounts,  an  honoura- 
ble jieofile ;  but,  having  corrupted  the  covenant  of 
their  God,  he  made  them  contemfitible  and  base  be- 
fore all  the  peo/ile,  (Mai.  2.  8,  9.)  so  that  a  man  of 
sense  and  honour  reckoned  it  a  scandal  to  be  counted 
a  Jew.  Thus  good  names  often  suffer  for  the  sake 
of  the  bad  men  that  wear  them.  It  is  sad,  that  when 
a  Turk  is  suspected  of  dishonesty,  he  should  ask, 
"  What  !  do  you  take  me  for  a  christian  ?" 

[2.]  Christ  had  asked  him,  whether  others  told 
him?  "  Yes,"  says  he,  "and  those  thine  own  peo- 
ple, who,  one  would  think,  should  be  biassed  in  fa- 
vour of  thee,  and  the  priests,  whose  testimony  fin 
verbum  sacerdotis — on  the  word  of  a  priest,  J  ought 
to  be  regarded  ;  and  therefore  I  have  nothing  to  do 
but  to  proceed  upon  their  information. "  Thus  Christ, 
in  his  religion,  still  suffers  by  those  that  are  of  his 
own  nation,  even  the  priests,  that  profess  relation  to 
him,  but  do  not  live  up  to  their  profession, 
f  3. 1  Christ  had  declined  answering  that  question, 


Art  thou  the  King  of  the  Jews?  And  therefore  Pi- 
late puts  another  question  to  him  more  general, 
"  What  hast  thou  done?  What  provocation  hast 
thou  given  to  thy  own  nation,  anci  particularly  the 
priests,  to  be  so  violent  against  thee  ;  Surely  there 
cannot  be  all  this  smoke  but  there  is  some  fire,  what 
is  it  ?" 

(4. )  Christ,  in  his  next  reply,  gives  a  more  full 
and  direct  answer  to  Pilate's  former  question.  Art 
thou  a  king?  Explaining  in  what  sense  he  was  a 
king,  but  not  such  a  king  as  was  any  ways  dangerous 
to  the  Roman  government,  not  a  secular  king,  for 
his  interest  was  not  supported  by  secular  methods, 
V.  36.     Observe, 

[1.]  An  account  of  the  nature  and  constitution  of 
Christ's  kingdom  ;  it  is  not  of  this  world  ;  it  is  ex- 
pressed negatively  what  it  is  not,  to  rectify  the  pre- 
sent mistakes  concerning  it ;  but  the  positive  is  im- 
plied, it  is  the  kingdom  of  heaven,  and  belongs  to 
another  TOorW;  he  is  a  king,  and  has  a  kingdom, 
but  not  of  this  world.  First,  Its  rise  is  not  from 
this  world;  the  kingdoms  of  men  arise  out  of  the 
sea  and  the  earth,  (Dan.  7.  3.  Rev.  13.  1,  11.)  but 
the  holy  city  comes  down  from  God  out  of  heaven. 
Rev.  21.  2.  His  kingdom  is  not  by  succession,  elec- 
tion, or  conquest,  but  by  the  immediate  and  special 
designation  of  the  divine  wiU  and  counsel.  Second- 
ly, Its  nature  is  not  worldly  ;  it  is  a  kingdom  within 
men,  (Luke  17.  21.)  set  up  in  their  hearts  and  con- 
sciences, (Rom.  14.  17.)  its  riches  spiritual,  powers 
spiritual,  and  all  its  glory  within.  The  ministers  of 
state  in  Christ's  kingdom  have  not  the  spirit  of  the 
world,  1  Cor.  2.  12.  Thirdly,  Its  guards  and  sup- 
ports are  not  worldly ;  its  weapons  are  spiritual ;  it 
needed  not,  nor  used,  secular  force  to  maintain  and 
advance  it,  nor  was  it  carried  on  in  a  way  hurtfiU  to 
kings  or  provinces  ;  it  did  not  in  the  least  interfere 
with  the  prerogatives  of  princes,  or  the  property  of 
their  subjects ;  it  tended  not  to  alter  any  national 
establishment  in  secular  things,  nor  opposed  any 
kingdom  but  that  of  sin  and  Satan.  Fourthly,  Its 
tendency  and  design  are  not  worldly.  Christ  aimed 
not,  nor  would  allow  his  disciples  to  aim,  at  the 
pomp  and  power  of  the  great  men  of  the  earth. 
Fifthly,  Its  subjects,  though  they  are  in  the  world, 
yet  are  not  of  the  world  ;  they  are  called  and  chosen 
out  of  the  world,  are  bom  from,  and  bound  for,  ano- 
ther world  ;  they  are  neither  the  world's  pupils,  nor 
its  darlings  ;  neither  governed  by  its  wisdom,  nor 
enriched  with  its  wealth. 

[2.  ]  An  evidence  of  the  spiritual  nature  of  Christ's 
kingdom  produced.  If  he  had  designed  an  opposi- 
tion to  the  government,  he  would  have  fought  them 
at  their  own  weapons,  and  would  have  repelled  force 
with  force  of  the  same  nature  ;  but  he  did  not  take 
this  course  ;  If  my  kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I  should  not  be  deli- 
vered to  the  Je%us,  and  my  kingdom  be  ruined  by 
them.  But,  First,  His  followers  did  not  offer  to 
fight,  there  was  no  uproar,  no  attempt  to  rescue 
him,  though  the  to-ivn  was  now  full  of  Galileans,  his 
friends  and  countn'men,  and  they  generally  armed; 
but  the  peaceable  behaviour  of  his  disciples  on  this 
occasion,  was  enough  to  put  to  silence  the  ignorance 
of  foolish  men.  Secondly,  He  did  not  order  them  to 
fight ;  nay,  he  forbade  them ;  which  was  an  eW- 
dence,  both  that  he  did  not  depend  upon  worldly 
aids,  (for  he  could  have  summoned  legions  of  angels 
into  his  senice,  which  shewed  that  his  kini^aom 
was  from  above,)  as  also  that  he  did  not  dread 
worldly  opposition,  for  he  was  ver\'  willing  to  be  de- 
lix'ered  to  the  Jenvs,  as  knowing  that  that  which 
would  have  been  the  destruction  of  any  worldly 
I  kingdom,  would  be  the  advancement  and  establish- 
j,  ment  of  his ;  justly  therefore  does  he  conclude,  .A'ov) 
ji  you  may  see  my  kingdom  is  not  from  hence  ;  in  the 
J  world,  iut  not  of  it. 


920 


ST.  JOHN,  XVIII. 


(5. )  In  answer  to  Pilate's  further  query,  he  replies 
yet  more  directly,  (v.  37. )  where  we  have, 

[1.]  Pilate's  plain  question;  " ^rt  thou  a  king 
then  /  Thou  speakest  of  a  kingdom  thou  hast ;  art 
thou  then,  in  any  sense,  a  king?  And  what  colour 
hast  thou  for  such  a  claim  ?    Explain  thyself. " 

[2.]  The  good  confession  which  our  Lord  Jesus 
•witnessed  before  Pontius  Pilate,  in  answer  to  this  ; 
(1  Tim.  6.  13.)  Thou  sayest  that  I  am  a  king,  that 
js,  It  is  as  thou  sayest,  I  am  a  king ;  for  I  came  to 
bear  witness  of  the  truth. 

J^irst,  He  grants  himself  to  be  a  king,  though  not 
in  the  sense  that  Pilate  meant  it.  The  Messiah  was 
expected  under  tlie  cliaracter  of  a  king,  Messiah 
the  Prince ;  and  therefore  having  owned  to  Caiaphas 
that  he  was  the  Christ,  he  would  not  disown  to  Pi- 
late that  he  was  a  king,  lest  he  should  seem  incon- 
sistent with  himself  Note,  Though  Christ  took 
■ufion  him  the  form  of  a  servant,  yet  even  then  he 
justly  claimed  tlie  honour  and  authority  of  a  king. 

Secondly,  He  explains  himself,  and  shews  how  he 
is  a  king  ;  as  he  came  to  bear  witness  of  the  truth, 
he  rules  in  the  minds  of  men  by  the  power  of  truth. 
If  he  had  meant  himself  a  temporal  prince,  he  would 
have  said,  If^or  this  end  was  I  born,  and  for  this 
cause  came  I  into  the  world,  to  rule  the  nations,  to 
conquer  kings,  and  take  possession  of  kingdoms  ;  no, 
he  came  to  be  a  witness,  a  witness  for  the  God  that 
made  the  world,  and  against  sin  that  i-uins  the  world, 
and  by  this  word  of  his  testimony  he  sets  up,  and 
keeps  up,  his  kingdom.  It  was  foretold  that  he 
should  be  a  witness  to  the  /leo/ile,  and,  as  such,  a 
leader  and  commander  to  the  fieofile,  Isa.  55.  4. 
Christ's  kingdom  was  not  of  this  world,  in  which 
truth  faileth,  (Isa.  59.  15.  Qui  nescit  dissimulare, 
nescit  regnare — He  that  cannot  dissemble,  knows  not 
how  to  reign,)  but  of  that  world  in  which  truth 
reigns  eternally.  Christ's  errand  into  the  world, 
and  his  business  in  the  world,  were  to  bear  witness  to 
the  truth.  First,  To  reveal  it,  to  discover  to  the 
world  that  which  otherwise  could  not  have  been 
known  concerning  God  and  his  will,  and  good-will 
to  men,  ch.  1.  18 — 17.  26.  Secondly,  To  confirm 
it,  Rom.  15.  8.  By  his  miracles  Ac  bare  witness  to  the 
truth  of  religion,  the  truth  of  divine  revelation,  and 
of  God's  perfections  and  providence,  and  the  truth 
of  his  promise  and  covenant,  that  all  men  through 
him  might  beliezie.  Now  by  doing  this  he  is  a  king, 
and  sets  up  a  kingdom. 

_  1.  The  foundation  and  power,  the  spirit  and  ge- 
nius, of  Christ's  kingdom,  is  truth,  divine  truth. 
When  he  said,  I  am  the  truth,  he  said,  in  effect,  / 
am  a  king.  He  conquers  by  the  convincing  evidence 
of  truth,  he  rules  by  the  commanding  power  of 
truth,  and  in  his  majesty  rides  prosperously ,  because 
of  truth,  Ps.  45.  4.  It  is  with  his  truth  that  he  shall 
judge  the  people,  Ps.  96.  13.  It  is  the  sceptre  of  his 
kingdom;  he  draws  with  the  cords  of  a  man,  with 
trtith  revealed  to  us,  and  recerved  by  us,  in  the  love 
of  it ;  and  thus  he  brings  thoughts  into  obedience. 
He  came  a  light  into  the  world,  and  rules  as  the  sun 
by  day. 

2.  The  subjects  of  this  kingdom  are  those  that  are 
of  the  truth.  All  that  by  the  grace  of  God  are  res- 
cued from  under  the  power  of  the  father  of  lies,  and 
are  disposed  to  receive  the  truth,  and  submit  to  the 
power  and  influence  of  it,  will  hear  Christ's  x'oice, 
will  become  his  subjects,  and  will  bear  faith  and  true 
allegiance  to  him.  Every  one  that  has  any  real 
sense  Of  ti-ue  religion,  will  entertain  the  christian  re- 
ligion, and  they  belong  to  his  kingdom  ;  hy  the  power 
of  truth  he  makes  them  willing,  Ps.  110.  3.  All  that 
are  in  love  with  truth,  will  hear  the  voice  of  Christ, 
for  greater,  better,  surer,  sweeter  truths  can  no 
where  be  found,  than  are  found  in  Christ,  by  whom 
grace  and  truth  came;  so  that  hy  hearing  Christ's 
voice,  we  know  that  we  are  of  the  truth,  1  John  3. 19. 


(6.)  Pilate,  hereupon  puts  a  good  question  to  him, 
but  does  not  stay  for  an  answer,  v.  38.  He  said. 
What  is  truth  ?  and  immediately  went  out  again. 

[1.]  It  is  certain  that  this  was  a  good  question, 
and  could  not  be  put  to  one  that  was  better  able  to 
answer  it.  Truth  isthat/ifaW  of  great  price,  which 
the  human  understanding  has  a  desire  to,  and  is  in 
quest  of ;  for  it  cannot  rest  but  in  that  whicli  is,  or  at 
least  is  apprehended  to  be,  truth.  When  we  search 
the  scriptures,  and  attend  the  ministry  of  the  word, 
it  must  be  with  this  inquiry,  mat  is  truth  ?  and 
witli  this  prayer.  Lead  me  in  thy  truth;  into  all 
truth.  But  many  put  tliis  question,  that  have  not 
patience  and  constancy  enough  to  persevere  in  their 
search  after  truth;  or  not  humility  and  sincerity 
enough  to  receive  it  when  they  have  found  it,  2  Tim. 
3.  7.  Thus  many  deal  with  their  own  consciences ; 
they  ask  them  those  needful  questions,  "  What  am 
I .''  "What  have  I  done .-"'  but  will  not  take  time 
for  an  answer. 

[2.]  It  is  uncertain  with  what  design  Pilate  asked 
this  question. 

First,  Perhaps  he  spake  it  as  a  learner,  as  one 
that  began  to  think  well  of  Christ,  and  to  look  upon 
him  with  some  respect,  and  desired  to  be  informed 
what  new  notions  fie  advanced,  and  what  improve- 
ments he  pretended  to  in  religion  and  learning. 
But  while  he  desired  to  hear  some  new  truth  from 
him,  as  Herod  to  see  some  miracle,  the  clamour  and 
outrage  of  the  priests'  mob  at  his  gate,  obliged  him 
abruptly  to  let  fall  the  discourse. 

Secondly,  Some  think  he  speaks  it  as  a  judge,  in- 
quiring further  into  the  cause  now  brought  before 
liim  ;  "Let  me  into  this  mystery,  and  tell  me  what 
the  truth  of  it  is,  the  time  state  of  this  matter." 

Thirdly,  Others  tliink  he  speaks  it  as  a  scoffer,  in 
a  jeering  way;  "  Thou  talkest  of /ru<A  ;  canst  thou 
tell  what  truth  is,  or  give  me  a  deiinition  of  it .'"'  Thus 
he  makes  a  jest  of  the  everlasting  gospel,  that  great 
truth,  whicii  the  chief  priests  hated  and  persecuted, 
and  which  Christ  was  now  witnessing  to,  and  suffer- 
ing for ;  and,  like  men  of  no  religion,  who  take  a 
pleasure  in  bantering  all  religions,  he  ridicules  both 
sides ;  and  therefore  Christ  made  him  no  reply. 
yinswer  not  a  fool  according  to  his  folly  ;  cast  not 
pearls  before  s^vine.  But  though  Christ  would  not 
tell  Pilate  what  is  truth,  he  has  told  his  disciples, 
and  by  them  has  told  us,  ch.  14.  6. 

III.  The  result  of  both  these  conferences  with 
the  prosecutors  and  the  prisoner,  (v.  38 — 40.)  in 
two  things : 

1.  The  judge  appeared  his  friend,  and  favourable 
to  him,  for, 

(1.)  He  publicly  declared  him  innocent;  (i'.  38.) 
Upon  the  whole  matter,  /y?nrf  in  him  no  fault  at  all. 
He  supposes  there  might  be  some  controversy  in 
religion  between  him  and  them,  wherein  he  was  as 
likely  to  be  in  the  right  as  they  ;  but  nothing  crimi- 
nal appears  against  him.  This  solemn  declaration 
of  Christ's  innocency,  was,  [1.]  For  the  justification 
and  honour  of  the  Lord  Jesus.  By  this  it  appears, 
that  though  he  was  treated  as  the  worst  of  malefac- 
tors, he  had  never  merited  such  treatment.  [2.] 
For  the  explaining  of  the  design  and  intention  of  his 
death  ;  that  he  did  not  die  for  any  sin  of  his  own, 
even  in  the  judgment  of  the  judge  himself,  and 
therefore  he  died  as  a  sacrifice  for  our  sins,  and 
that,  even  in  the  judgment  of  the  prosecutors  them- 
selves, one  man  should  die  for  the  people,  cA.  11.  50. 
This  is  he  that  did  no  violence,  neither  was  any  de- 
ceit in  his  mouth,  (Isa.  53.  9.)  who  was  to  be  cut  off, 
but  not  for  himself,  Dan.  9.  26.  [3.]  For  the  ag- 
gravating of  the  sin  of  the  Jews  that  prosecuted  him 
with  so  much  violence.  If  a  prisoner  has  had  a  fair 
trial,  and  has  been  acquitted  by  those  that  are  pro- 
per judges  of  tlie  crime,  especially  if  there  be  no 
cause  to  suspect  them  partial  in  his  favour,  he  must 


ST.  JOHN,  XIX. 


931 


be  believed  innocent,  and  his  accusers  are  bound  to 
acquiesce.  But  our  Lord  Jesus,  thougli  brought  in 
Kot  guilty,  is  still  run  down  as  a  malefactor,  and  his 
blood  tliirsted  for. 

(2. )  He  proposed  an  expedient  for  his  discharge  ; 
{v.  39.)  You  have  a  custom,  that  I  should  release 
you  a  Jirisoner  at  the passover  ;  shall  it  be  this  King 
of  the  Jews?  He  proposed  this  not  to  the  chief 
firiests,  (he  knew  they  would  never  agree  to  it,)  but 
to  the  multitude  ;  it  was  an  appeal  to  the  people,  as 
appears,  Matt.  27.  15.  Probably,  he  had  heard 
how  this  Jesus  had  been  attended  but  the  otlier  day 
■with  the  hosannas  of  tlie  common  people  ;  he  there- 
fore looked  upon  him  to  be  ihe  darling  of  the  midti- 
tnde,  and  the  envy  only  of  the  rulers,  and  therefore 
he  made  no  doubt  but  they  would  demand  the  re- 
lease of  Jesus,  and  that  would  stop  the  mouth  of  the 
prosecutors,  and  all  would  be  well. 

[1.]  He  allows  their  custom,  for  which,  perhaps, 
they  had  had  a  long  prescription,  in  honour  of  the 
fiassover,  which  was  a  memorial  of  their  release. 
But  it  was  adding  to  God's  words,  as  if  he  had  not 
instituted  enough  for  the  due  commemoration  of  that 
deliverance,  and,  though  an  act  of  mercy,  might  be 
injustice  to  the  public,  Prov.  17.  15. 

[2.]  He  offers  to  release  Jesus  to  them,  according 
to  the  custom.  If  Pilate  had  had  the  lionesty  and 
courage  that  became  a  judge,  he  would  not  have 
named  an  innocent  person  to  be  competitor  with  a 
notorious  criminal  for  this  favour ;  if  he  found  no 
fault  in  him,  he  was  bound  in  conscience  to  dis- 
charge him.  But  he  was  willing  to  trim  the  matter, 
and  please  all  sides ;  and  was  governed  more  by 
worldly  wisdom  than  by  the  mles  of  equity. 

2.  The  people  appeared  his  enemies,  and  impla- 
cable against  him  ;  {y.  40.)  They  cried  alt  again  and 
again,  JVot  this  man,  let  not  him  be  released,  but 
£arabbas.     Observe, 

(1. )  How  fierce  and  outrageous  they  were.  Pilate 
proposed  the  tiling  to  them  calmly,  as  worthy  their 
mature  consideration,  but  they  resolved  it  in  a  heat, 
and  gave  in  their  resolution  with  clamour  and  noise, 
and  in  the  utmost  confusion.  Note,  The  enemies 
of  Christ's  holy  religion  cry  it  down,  and  so  hope  to 
run  it  down ;  witness  the  outcry  at  Ephesus,  Acts 
19.  34.  But  those  who  think  the  worse  of  things  or 
persons,  merely  for  their  being  thus  exclaimed 
against,  have  a  ver}'  small  share  of  constancy  and 
consideration.  Nay,  there  is  cause  to  suspect  a  defi- 
ciency of  reason  and  justice  on  that  side  which  calls 
in  the  assistance  of  popular  tumult. 

(2.)  How  foolish  and  absurd  thev  were,  intimated 
in  the  short  account  here  given  of  the  other  candi- 
date ;  J^ov)  Barabbas  ivas  a  robber;  and  therefore, 
[1.]  A  breaker  of  the  law  of  God ;  and  yet  he  shall 
be  spared,  rather  than  one  who  reproved  the  pride, 
avarice,  andtymnny  oi  the  priests  and  elders.  Though 
Barabbas  be  a  robber,  he  will  not  rob  them  of  Mo- 
ses's seat,  nor  of  their  traditions,  and  then  no  matter. 
[2.]  He  was  an  enemy  to  the  public  safety,  and  per- 
sonal property.  The  clamour  of  the  town  is  wont 
to  be  agamst  robbei-s,  (Job  30.  5.  Men  cried  after 
them  as  after  a  thief. )  yet  here  it  is  for  one.  Thus 
they  do,  who  prefer  their  sins  before  Christ  Sin  is 
a  robber,  every  base  lust  is  a  robber,  and  yet  fool- 
ishly chosen  rather  than  Christ,  who  would  tnily 
enrich  us. 

CHAP.  XIX. 

Thouffh  in  the  history  hitherto  this  evansrelist  seems  industri- 
ously to  have  declined  the  recordin^:  of  such  passages  as 
had  been  related  by  the  other  evangelists,  yet  when  lie 
comes  to  the  sufferings  and  death  of  Christ,  instead  of  pass- 
ing them  over,  as  one  ashamed  of  his  Master's  chain  and 
cross,  and  lookint?  upon  them  as  the  blemishes  of  his  stor}', 
there  he  repeats  what  had  been  before  related,  with  consi- 
derable enlargements,  as  one  that  desired  to  know  nothing 
b'lt  Christ,  and  him  crucified ;  to  glory  in  nothins  save  in  ] 

Vol.  v. — 6  A 


the  cross  ofChrist.  In  the  Btory  of  this  chapter,  we  have, 
I.  The  remainder  of  Christ's  trial  before  Filate,  whicii  was 
tumultuous  and  confusedj  v.  1 . .  15.  II.  iSenlence  given, 
and  execution  done  upon  it,  v.  16. .  18.  III.  'fJie  title  over 
his  head,  v.  19  . .  22.  IV.  The  parting  of  his  garments,  t. 
23,  24.  V.  The  care  he  look  of  his  mnlher,  v.  25.  .27. 
VI.  The  giving  him  vinegar  to  drink_,  v.  28,  29.  VII.  Hi« 
dyinc  word,  v.  30.  VIII.  The  piercing  of  his  sjde,  v.  31 . , 
37.  IX.  The  burial  of  his  body,  v.  38..  42.  0  that  in 
meditating  on  these  things,  we  may  experimentally  know 
the  power  of  Christ's  death,  and  the  fellowsiiip  of  his  suf- 
ferings ! 

l.rpHEN  Pilate  therefore  took  Jesus, 
JL  and  scourged  A i'ra.  2.  And  the  sol- 
diers platted  a  crown  of  thorns,  and  put  it 
on  his  head,  and  they  put  on  him  a  purple 
robe,  3.  And  said.  Hail,  King  of  the  Jews  ! 
and  they  smote  him  with  their  hands.  4. 
Pilate  therefore  went  forth  again,  and  saith 
unto  them.  Behold,  I  bring  him  forth  to 
you,  that  ye  inay  know  that  I  find  no  fault 
in  him.  5.  Then  came  Jesus  forth,  wear- 
ing the  crown  of  thorns,  and  the  purple 
robe.  And  Pilate  saith  unto  them,  Behold 
the  man  !  6.  When  the  Chief  Priests 
therefore  and  officers  saw  him,  they  cried 
out,  saying.  Crucify  /aVre,  crucify  /dm.  Pi- 
late saith  unto  them.  Take  ye.  him,  and 
crucify  him :  for  I  find  no  fault  in  him.  7. 
The  Jews  answered  him.  We  have  a  law, 
and  by  our  law  he  ought  to  die,  because  he 
made  himself  the  Son  of  God.  8.  When 
Pilate  therefore  heard  that  saying,  he  was 
the  more  afraid ;  9.  And  went  again  into 
the  judgment  hall,  and  saith  unto  Jesus, 
Whence  art  thou  ?  But  Jesus  gave  him  no 
answer.  10.  Then  saith  Pilate  unto  him, 
Speakest  thou  not  unto  me  ?  know  est  thou 
not  that  I  have  power  to  crucify  thee,  and 
have  power  to  release  thee  ?  1 1 .  Jesus  an- 
swered. Thou  couldest  have  no  power  at 
all  against  me,  except  it  were  given  thee 
from  al)ove :  therefore  he  that  delivered  me 
unto  thee  hath  the  greater  sin.  12.  And 
from  thenceforth  Pilate  sought  to  release 
him :  but  the  Jews  cried  out,  saying,  Tf  thou 
let  this  man  go,  thou  are  not  Ceesar's  friend : 
whosoever  maketh  himself  a  king  speak- 
eth  against  Csesar.  13.  When  Pilate 
therefore  heard  that  saying,  he  brought 
Jesus  forth,  and  sat  down  in  the  judgment 
seat  in  a  place  that  is  called  the  Pavement, 
but  in  the  Hebrew,  Gabbatha.  1 4.  And  it 
was  the  preparation  of  the  passover,  and 
about  the  sixth  hour :  and  he  saith  unto  the 
Jews,  Behold  your  king.  16.  But  they 
cried  out,  Away  with  him.,  awaj?  with  him, 
crucify  him.  Pilate  saith  unto  them.  Shall 
I  crucijy  your  king?  The  chief  priests  an- 
swered. We  have  no  king  but  Ciesar. 

Here  is  a  further  account  of  the  unfair  trial  Avhich 
the)'  gave  to  our  Lord  Jesus.  The  prosecutors  carrj'- 
ing  it  on  with  great  confusion  among  the  people,  and 
the  judge  with  gi-eat  confusion  in  his  own  breast ; 


922 


ST.  JOHN,  XIX. 


between  both  the  narrative  is  such  as  is  not  easily 
reduced  to  a  method  ;  we  must  therefore  take  the 
parts  of  it  as  they  lie. 

1.  Tlie  judge  abuses  the  prisoner,  though  he  de- 
clares him  innocent,  and  hopes  therewith  to  pacify 
the  prosecutors  ;  wherein  his  intention,  if  indeed  it 
were  good,  will  by  no  means  justify  his  proce^ings, 
which  were  palpably  unjust. 

He  ordered  him  to  be  whipped  as  a  criminal,  v.  1. 
Pilate,  seeing  the  people  so  outrageous,  and  being 
disappointed  in  his  project  of  releasing  him  upon  the 
people's  choice,  took  Jesus,  and  scourged  him,  that 

15,  appointed  the  lictors  that  attended  him,  to  do  it. 
Bede  is  of  opinion,  that  Pilate  scourged  Jesus  him- 
self with  his  own  hands,  because  it  is  said.  He  took 
him,  and  scourged  him,  that  it  might  be  done  fa- 
vourably. Matthew  and  Mark  mention  his  scourg- 
ing after  his  condemnation,  but  here  it  appears  to 
have  been  before.  St.  Luke  speaks  of  Pilate's  of- 
fering to  chastise  him,  and  let  him  go  ;  which  must 
be  before  sentence.  This  scourging;  of  him  was 
designed  only  to  pacify  the  Jews,  and  in  it  Pilate  put 
a  compliment  upon  them,  that  he  would  take  their 
■word  against  his  own  sentiments  so  far.  The  Roman 
scourgings  were  ordinarily  veiy  severe,  not  limited, 
as  among  the  Jews,  to  forty  stripes  ;  yet  this  pain 
and  shame  Christ  submitted  io  for  our  sakes. 

(1.)  That  the  scrifiture  might  be  fulfilled,  which 
spake  of  his  being  stricken,  smitten,  and  afflicted,  and 
the  chastisement  of  our  peace  being  ufion  him ;  (Isa. 
53.  5.)  of  his  giving  his  back  to  the  smiters,  (Isa.  50. 
6.)  of  the  ploughers  ploughing  upon  his  back,  Ps. 
129.  3.  He  himself  likewise  had  foretold  it.  Matt. 
20.  19.  Mark  10.  34.  Luke  18.  33. 

(2.)  That  by  his  stripes  vje  might  be  healed,  1  Pet. 
2.  24.  We  deserved  to  have  been  chastised  with 
ivhi/is  and  scorfiions,  and  to  be  beaten  with  many 
stripes,  having  known  our  Lord's  will  and  not  done 
it ;  but  Christ  underwent  the  stripes  for  us,  bearing 
the  rod  of  his  Father's  wrath.  Lam.  3.  1.  Pilate's 
design  in  scourging  him,  was,  that  he  might  not  be 
condemned,  which  did  not  take  effect,  but  intimated 
■what  was  God's  design,  that  his  being  scourged 
might  prevent  our  being  condemned,  we  having 
fellowship  in  his  sufferings,  and  that  did  take  effect : 
the  physician  scourged,  and  so  the  patient  healed. 

(3.)  That  stripes,  for  his  sake,  might  be  sancti- 
fied and  made  easy  to  his  followers ;  and  they  might, 
as  they  did,  rejoice  in  that  shame,  (Acts  5.  41. — 

16.  22,  25.)  as  Paul  did,  who  was  in  stripes  above 
■measure,  2  Cor.  11.  23.  Christ's  stripes  take  out 
the  sting  of  their's,  and  alter  the  property  of  them. 
We  are  chastened  of  the  J.ord,  that  we  may  not  be 
condemned  with  the  world,  1  Cor.  11.  32. 

2.  He  turned  him  over  to  his  soldiers,  to  be  ridi- 
culed and  made  sport  with  as  a  fool  ;  {y.  2,  3. )  The 
soldiers,  who  were  the  governor's  life-guard,  put  a 
crown  of  thorns  upon  his  head  ;  such  a  crown  fittest 
for  such  a  king ;  they  put  on  him  a  purple  robe, 
some  old  threadbare  coat  of  that  colour,  which  they 
thought  good  enough  to  be  the  badge  of  his  royalty  ; 
and  they  complimented  him  with.  Hail,  King  of 
the  Jews,  (like  people  like  king,)  and  then  smote  him 
•with  their  hands. 

(1.)  See  here  the  baseness  and  injustice  of  Pilate, 
that  he  would  suffer  one  whom  he  believed  an  inno- 
cent person,  and  if  so,  an  excellent  person,  to  be  thus 
abused  and  trampled  on  by  his  own  servants.  They 
■who  are  under  the  aiTest  of  the  law,  ought  to  be 
under  the  protection  of  it  :  and  their  being  secured 
is  to  be  their  security.  But  Pilate  did  this,  [1.]  To 
oblige  his  soldiers'  merry  humour,  and  perhaps  his 
own  too,  notwithstanding  the  gravity  one  might  have 
expected  in  a  judge.  Herod,  as  well  as  his  men  of 
war,  had  just  before  done  the  same,  Luke  23.  11. 
It  was  as  good  as  a  stage-play  to  them,  now  that  it 
■was  a  festival  time ;  as  the  Philistines  made  sport 


with  Samson.  [2.]  To  oblige  the  Jews' malicious 
humour,  and  to  gratify  them,  who  desired  that  all 
possible  disgrace  might  be  done  to  Christ,  and  the 
utmost  indignities  put  upon  him. 

(2. )  See  here  the  rudeness  and  insolence  of  the 
soldiers,  how  perfectly  lost  they  were  to  all  justice 
and  humanity,  who  could  thus  triumph  over  a  man 
in  misery,  and  one  that  had  been  in  reputation  for 
wisdom  and  honour,  and  never  did  any  thing  to  for- 
feit it.  But  thus  hath  Christ's  holy  religion  been 
basely  misrepresented,  dressed  up  by  bad  men  at 
their  pleasure,  and  so  exposed  to  contempt  and  ridi- 
cule, as  Christ  was  here.  [1.]  They  clothe  him 
with  a  mock  robe,  as  if  it  were  a  sham  and  a  jest, 
and  nothing  but  the  product  of  a  heated  fancy  and  a 
crazed  imagination.  And  as  Christ  is  here  repre- 
sented a  king  in  conceit  only  ;  so  is  his  religion  as  a 
concern  in  conceit  only,  and  God  and  the  soul,  sin 
and  duty,  heaven  and  hell,  are  with  them  all  chi- 
meras. [2.]  They  crown  him  with  thorns,  as  if  it 
were  a  perfect  penance,  and  the  greatest  pain  and 
hardship  in  the  world  ;  as  if  to  submit  to  the  con- 
duct of  God  and  conscience  were  to  thrust  one's 
head  into  a  thicket  of  thorns  ;  but  this  is  an  unjust 
imputation  ;  thorns  and  snares  are  in  the  way  of  the 
froward,  but  roses  and  laurels  in  religion's  ways. 

(3.)  See  here  the  wonderful  condescension  of  our 
Lord  Jesus  in  his  sufferings  for  us.  Great  and  gene- 
rous minds  can  bear  any  thing  better  than  ignominy  ^ 
any  toil,  any  pain,  any  loss,  rather  than  reproach ; 
yet  this  the  great  and  holy  Jesus  submitted  to  forns. 
See  and  admire,  [1.]  The  invincible  fiatience  of  a 
sufferer,  leaving  us  an  example  of  contentment  and 
courage,  evenness  and  easiness  of  spirit,  under  the 
greatest  hardships  we  may  meet  with  in  the  way  of 
duty.  [2.]  The  invincible  love  and  kindness  of  a 
Saviour,  who  not  only  cheerfully  and  resolutely  went 
through  all  this,  but  voluntarily  undertook  it  for  ns 
and  for  our  salvation.  Herein  he  commended  his 
love,  that  he  would  not  only  die  for  us,  but  die  as  a 
fool  dies.  First,  He  endured  the  pain  ;  not  the  pangs 
of  death  only,  though  in  the  death  of  the  cross  those 
were  most  exquisite  ;  but,  as  if  those  were  too  little, 
he  submitted  to  those  previous  pains.  Shall  we 
complain  of  a  thorn  in  the  flesh,  and  of  being  buffeted 
by  affliction,  because  we  need  it  to  hide  pride  from 
us,  when  Christ  humbled  himself  to  bear  those  thorns 
in  the  head,  and  those  buffetings,  to  save  and  teach 
us  ;  2  Cor.  12.  7.  Secondly,  He  despised  the  shame, 
the  shame  of  a  fool's  coat,  and  the  mock  respect  paid 
•him,  with,  Hail,  King  of  the  Jews!  If  we  be  at  any 
time  ridiculed  for  well-doing,  let  us  not  be  ashamed, 
but  glorify  God,  for  thus  we  are  partakers  of  Christ's 
sufferings.  He  that  bore  these  sham  honours,  was 
recompensed  with  real  honours,  and  so  shall  we,  if 
we  patiently  suffer  shame  for  him. 

II.  Pilate,  having  thus  abused  the  prisoner,  pre- 
sents him  to  the  prosecutors,  in  hope  that  they  would 
now  be  satisfied,  and  drop  the  prosecution,  t'.  4,  5. 
Here  he  proposes  two  things  to  their  consideration  : 

1.  That  he  had  not  found  any  thing  in  him,  which 
made  him  obnoxious  to  the  Roman  government ; 
{v.  4.)  I  find  no  fault  in  him  :  ifi/uiay  nWiaiv  iCfiima 
— I  do  not  find  in  him  the  least  fault,  or  cause  of  ac- 
cusation. Upon  further  inquin-,  he  repeats  the  de- 
claration he  had  made,  ch.  18.  '38.  Hereby  he  con- 
demns himself;  if  he  found  no  fault  in  him,  why  did 
he  scourge  him,  why  did  he  suffer  him  to  be  abused  ? 
None  ought  to  suffer  illhut  those  that  do  ill ;  yet  thus 
many  banter  and  abuse  religion,  vtho  yet,  if  thev  be 
serious,  cannot  but  own  they/fnrfnoyo;//^  m  ;y.  If  he 
found  no  fault  in  him,  why  did  he  bringhim  out  to  his 
prosecutors,  and  not  immediately  release  him,  as  he 
ought  to  have  done  ?  If  Pilate  would  have  consulted 
his  own  conscience  only,  he  had  neither  scourged 
Christ,  nor  crucified  him  ;  but,  thinking  to  trim  the 
matter,  to  please  the  people  by  scourging  Christ, 


ST.  JOHN,  XIX. 


923 


and  save  his  conscience  by  not  crucifying  him,  be- 
hold he  does  both ;  whereas,  if  he  had  at  first  re- 
solved to  crucify  him,  he  needed  not  have  scourged 
him.  It  is  common  for  those  who  think  to  keep 
themselves  from  greater  sins  by  venturing  upon 
lesser  sins,  to  nin  into  both. 

2.  Tliat  he  had  done  that  to  him,  which  would 
make  him  the  less  dangerous  to  them  and  to  their 
government,  v.  5.  He  brought  him  out  to  them, 
wearing  the  crown  of  thorns,  his  head  and  face  all 
bloody,  and  said,  "Behold  the  man  whom  you  are 
so  jealous  of ;"  intimating,  that  though  his  having 
been  so  popular  might  have  given  them  some  cause 
to  fear  that  his  interest  in  the  country  would  lessen 
their's,  yet  they  had  taken  an  effectual  course  to 
prevent  it,  by  treating  him  as  a  slave,  and  exposing 
him  to  contempt,  after  which  he  supposed  the  peo- 
ple would  never  look  upon  him  with  any  respect, 
nor  could  he  ever  retrieve  his  reputation  again. 
Little  did  Pilate  think  with  what  veneration  even 
these  sufferings  of  Christ  would  in  after-ages  be  com- 
memorated by  the  best  and  greatest  of  men,  who 
would  glory  in  that  cross  and  t/iose  strifies  which  he 
thought  would  have  been  to  him  and  his  followers  a 
perpetual  and  indelible  reproach. 

( 1. )  Observe  here  how  our  Lord  Jesus  shetvs  him- 
self dressed  up  in  all  the  marks  of  ignominy.  He 
came  forth,  willing  to  be  made  a  spectacle,  and  to 
be  hooted  at,  as  no  doubt  he  was,  when  he  came 
forth  in  this  garb,  knowing  that  he  was  set  for  a 
sign  that  should  be  sfioken  against,  Luke  2.  34.  Did 
he  go  forth  thus  bearing  our  reproach  ?  Let  us  go 
forth  to  him  bearing  his  reproach,  Heb.  13.  13. 

(2.)  How  Pilate  shews  him  :  Pilate  saith  unto 
them,  Behold  the  man.  He  saith  unto  them  ;  so  the 
original  is ;  and  the  immediate  antecedent  being 
Jesus,  I  see  no  inconvenience  in  supposing  these  to 
be  Christ's  own  words  ;  he  said,  "  Behold  the  man 
you  are  so  exasperated  against. "  But  some  of  the 
Greek  copies,  and  the  generality  of  the  translators, 
supply  it  as  we  do  ;  Pilate  saith  unto  them,  with  a 
design  to  qualify  them,  Behold  the  ?nan ;  not  so  much 
to  move  their  pity.  Behold  a  man  v/orthy  your  com- 
passion, as  to  silence  their  jealousy.  Behold  a  man 
not  worthy  your  suspicion  ;  a  man  from  whom  you 
can  henceforth  fear  no  danger  ;  his  crown  is  firo- 
faned  and  cast  to  the  ground,  and  now  all  mankind 
will  make  a  jest  of  him. 

The  word  however  is  very  affecting  ;  Behold  the 
man.  It  is  good  for  every  one  of  us,  with  an  eye  of 
faith,  to  behold  the  man  Christ  Jesus  in  his  suflTer- 
ings.  Behold  this  king  luith  the  crown  •tuherenvilh  his 
mother  crowned  him  ;  the  crown  of  thorns.  Cant.  3. 
11.  "  Behold  him,  and  be  suitably  affected  with  the 
sight  Behold  him,  and  moum  because  of  him. 
Behold  him,  and  love  him  ;  be  still  looking  unto 
Jesus. " 

III.  The  prosecutoi-s,  instead  of  being  pacifipd, 
were  but  the  more  exasperated,  v.  6,  7. 

1.  Observe  here  their  clamour  and  outrage.  The 
chief  priests,  who  headed  the  mob,  cried  out  with 
fury  and  indignation,  and  their  officers,  or  servants, 
who  must  say  as  they  said,  joined  with  them  in  cry- 
ing, Crucify  him,  crucify  him.  The  common  people 
perhaps  would  have  acquiesced  in  Pilate's  declara- 
tion of  his  innocency,  but  their  leaders,  the  priests, 
caused  them  to  err.  Now  by  this  it  appears  that 
their  malice  against  Christ  was,  (1.)  Unreasonable 
and  most  absurd,  in  that  they  offer  not  to  make  good 
their  charge  against  him,  or  to  object  against  the 
judgment  of  Pilate  concerning  him  ;  but,  though  he 
be  innocent,  he  must  be  crucified.  (2-5  It  was  in- 
satiable and  veiy  cruel.  Neither  the  extremity  of 
his  scourging,  nor  his  patience  under  it,  nor  the  ten- 
der expostulations  of  the  judge,  could  mollify  them 
in  the  least ;  no,  nor  could  the  jest  into  which  Pi- 
late turned  the  cause,  put  them  into  a  pleasant 


humour.  [3.]  It  was  -violent  and  exceeding  reso- 
lute ;  they  will  have  it  their  own  way,  and  "hazard 
the  governor's  favour,  the  peace  of  the  city,  and 
their  own  safety,  rather  than  abate  of  the  utmost  of 
their  demands.  Were  they  so  violent  in  running 
down  our  Lord  Jesus,  and  in  ci7ing.  Crucify  him, 
crucify  him  ;  and  shall  not  we  be  vigorous  and  zea- 
lous in  advancing  his  name,  and  in  crying.  Crown  him, 
crown  him  ?  Did  their  hatred  of  him  sharpen  their 
endeavours  against  him,  and  shall  not  our  love  to  him 
quicken  our  endeavours  for  him  and  his  kingdom  .' 

2.  The  check  Pilate  gave  to  their  fury,  still  insist- 
ing upon  the  prisoner's  innocency  ;  "  Take  ye  him, 
and  crucify  him,  if  he  must  be  crucified."  This  is 
spoken  ironically,  he  knew  they  could  not,  they 
durst  not,  crucify  him  ;  but  it  is  as  if  he  should  say, 
"  You  shall  not  make  me  a  drudge  to  your  malice  ; 
I  cannot  with  a  safe  conscience  cnicify  him."  A 
good  resolve,  if  he  could  but  have  stuck  to  it.  He 
found  no  fault  in  him,  and  therefore  should  not 
have  continued  to  parley  with  the  prosecutors. 
They  that  would  be  safe  from  sin,  should  be  deaf  to 
temptation.  Nay,  he  should  have  secured  the  jjri- 
soner  from  their  insults.  What  was  he  armed  with 
power  for,  but  to  protect  the  injured  ?  The  guards 
of  governors  ought  to  be  the  guards  of  justice.  But 
Pilate  had  not  courage  enough  to  act  according  to 
his  conscience ;  and  his  cowardice  betrayed  him  into 
a  snare. 

3.  The  further  colour  which  the  prosecutors  gave 
to  their  demand  ;  (t).  7.)  We  have  a  law,  and  by  our 
law,  if  it  were  but  in  our  power  to  execute  it,  he 
ought  to  die,  because  he  made  himself  the  Son  of 
God.     Now  here  observe, 

(1.)  They  make  their  boast  of  the  law,  even  then, 
when  through  breaking  the  law  they  dishonoured 
God,  as  is  charged  upon  the  Jews,  Rom.  2.  23. 
They  had  indeed  an  excellent  law,  far  exceeding 
the  statutes  and  judgments  of  other  nations  ;  but  in 
vain  did  they  boast  of  their  law,  when  they  abused 
it  to  such  bad  purposes. 

(2.)  They  discover  a  restless  and  inveterate  malice 
against  our  Lord  Jesus.  When  they  could  not  in- 
cense Pilate  aginst  him  by  alleging  that  he  pretend- 
ed himself  a  king,  they  urged  this,  that  he  pretended 
himself  a  God.  Thus  they  turn  every  stone  to  take 
him  off. 

(3.)  They  pervert  the  law,  and  make  that  the  in- 
strument of  their  malice.  Some  think  they  refer  to 
a  law  made  particularly  against  Christ,  as  if,  being 
a  law,  it  must  be  executed  right  or  wrong ;  whereas 
there  is  a  woe  to  them  that  decree  unrighteous  de- 
crees, and  that  write  the  grievousness  which  they 
have  prescribed,  Isa.  10.  1.  See  Mic.  6.  16.  But  it 
should  rather  seem  they  refer  to  the  law  of  Moses ; 
and  if  so,  [1.]  It  was  trae  that  blasphemers,  idola- 
ters, and  false  prophets,  were  to  be  put  to  death  by 
that  law.  Whoever  falsely  pretended  to  be  the 
Son  of  God,  was  guUty  of  blasphemy.  Lev.  24.  16. 
But  then,  [2.1  It  was  false  that  he  pretended  to  be 
the  Son  of  God,  for  he  really  was  so ;  and  they 
ought  to  haxe ' inquired  into  the  proofs  he  produced 
of  his  being  so.  If  he  said  that  he  was  the  Son  cf 
God,  and  the  scope  and  tendency  of  his  doctrine 
were  not  to  draw  people  from  God,  but  to  bring  them 
to  him,  and  he  confirmed  his  mission  and  doctrine  by 
miracles,  as  undoubtedly  he  did  beyond  contradic- 
tion, by  their  law  they  ought  to  hearken  to  him, 
(Dent  18.  18,  19.)  and'if  they  did  not,  they  were  to 
be  cut  off.  That  which  was  his  honour,  and  might 
have  been  their  happiness,  if  they  had  not  stood  in 
their  own  light,  they  impute  to  him  as  a  crime,  for 
which  he  ought  to  die  ;  yet  if  he  ought  to  die  by  their 
law,  he  ought  not  to  be  crucified,  for  that  was  no 
death  inflicted  by  their  law. 

rV.  The  judge  brings  the  prisoner  ag^n  to  his 
trial,  upon  this  new  suggestion.    Obseiiie, 


924 


ST.  JOHN,  XIX. 


1.  The  concern  Pilate  was  in,  when  he  heard  this 
alleged  ;  (i^.  8. )  when  he  heard  that  his  prisoner 
pretended  not  to  royalty  only,  but  to  deity,  he  was 
the  more  afraid.  This  embarrassed  him  more  than 
ever,  and  made  the  case  more  difficult  both  ways  ; 
for,  (1. )  There  was  the  more  danger  of  offending  the 
people,  if  he  should  acq^uit  him,  for  he  knew  how 
jealous  that  people  were  tor  the  unity  of  the  godhead, 
and  what  a\  ersion  they  now  had  to  other  gods  ;  and 
therefore,  though  he  liiighthope  to  pacify  their  rage 
against  a  pretended  king,  he  could  never  reconcile 
them  to  a  pretended  god.  "  If  this  be  at  the  bottom 
of  the  tumult,"  thinks  Pilate,  "  it  will  not  be  turned 
off  with  a  jest."  (2.)  There  was  the  more  danger 
of  offending  his  own  conscience,  if  he  should  condemn 
him.  "Is  he  one,"  (thinks  Pilate)  "that  makes 
himself  the  Son  of  God ;  and  what  if  it  should  prove 
that  he  is  so?  What  will  become  of  me  then?" 
Even  natural  conscience  makes  men  afraid  of  being 
found  ^fighting  against  God.  The  heathen  had 
some  fabulous  traditions  of  incarnate  deities  appear- 
ing sometimes  in  mean  circumstances,  and  treated 
ill  by  some  that  paid  dear  for  their  so  doing.  Pilate 
fears,  lest  he  should  thus  run  himself  into  a  premu- 
nire. 

2.  His  further  examination  of  our  Lord  Jesus 
thereupon,  v.  9.  That  he  might  give  the  prosecu- 
tors all  the  fair  play  they  could  desire,  he  resumed 
the  debate,  went  into  tlie  judgment  hall,  and  asked 
Christ,  Whence  art  thou  ?  Observe, 

(1.)  The  place  he  chose  for  this  examination  ;  he 
•went  into  the  Judgment  hall  for  privacy,  that  he 
might  be  out  of  the  noise  and  clamour  of  the  crowd, 
and  might  examine  the  thing  the  more  closely. 
They  that  would  find  out  the  truth  as  it  is  in  Jesus, 
must  get  out  of  the  noise  of  prejudice,  and  retire  as 
it  were  into  the  judgment  hall,  to  converse  with 
Christ  alone. 

(2.)  The  question  he  put  to  him;  Whence  art 
thou?  Art  thou  from  men  or  from  heaven  ?  From 
beneath  or  from  above  ?  He  had  before  asked  di- 
rectlv.  Art  thou  a  king?  But  here  he  does  not 
directly  ask,  Jlrt  thou  the  Son  of  God?  Lest  he 
should  seem  to  meddle  with  divine  things  too  boldly: 
but  in  general,  "  Whence  art  thou?  Where  wast 
thou,  and  in  what  world  hadst  thou  a  being,  before 
thy  coming  into  this  world  ?" 

(3.)  The  silence  of  our  Lord  Jesus  when  he  was 
examined  upon  this  head  :  but  Jesus  gave  him  no 
answer.  This  was  not  a  sullen  silence,  in  contempt 
of  the  court,  nor  was  it  because  he  knew  not  what 
to  say ;  but, 

[1.]  It  was  a  patient  silence,  that  the  scripture 
might  be  fulfilled  ;  as  a  sheefi  before  the  ■•shearers  is 
dumb,  so  he  opened  not  his  7nouth,  Isa.  53.  7.  This 
silence  loudly  spake  his  submission  to  his  Father's 
will  in  his  present  sufferings,  which  he  thus  accom- 
modated huTiself  to,  and  composed  himself  to  bear. 
He  was  silent,  because  he  would  say  nothing  to  hin- 
der his  sufferings.  If  Christ  had  avowed  hiiiaself  a 
God  as  plainly  as  he  avowed  himself  a  king,  it  is 
probable  that  he  would  not  have  conde7nned  him  ; 
(for  he  nsas  afraid,  at  the  mention  of  it  by  the  pro- 
secutors ;)  and  the  Romans,  though  they  triumphed 
over  the  kings  of  the  nations  they  conquered,  yet 
stood  in  awe  of  their  gods.  See  1  Cor.  2.  8.  If  they 
had  knoivn  him  to  be  the  Lord  of  glory,  they  would 
not  have  crucified  him  ;  and  how  then  must  we  have 
been  saved  ? 

[2.]  It  was  a  prudent  silence.  When  the  chief 
priests  asked  him.  Art  thou  the  Son  of  the  Blessed? 
He  answered,  I  am,  for  he  knew  they  went  upon 
the  scriptures  of  the  Old  Testament  which  spake 
of  the  Messiah  ;  but  when  Pilate  asked  him,  he 
knew  he  did  not  understand  his  own  question,  hav- 
ing no  notion  of  the  Messiah,  and  of  his  being  the 
Son  of  God,  and  therefore  to  what  purpose  should 


he  reply  to  him  whose  head  was  filled  with  the  pa- 
gan theology,  to  which  he  would  have  turned  nis 
answer  ? 

(4.)  The  haughty  check  which  Pilate  gave  him 
for  his  silence;  (v.  10.)  "  Speakest  thou  not  unto 
me  ?  Dost  thou  put  such  an  affront  upon  me  as  to 
stand  mute?  What,  knonvest  thou  not,  that,  as  pre- 
sident of  the  province,  I  have  power,  if  I  think  fit, 
to  crucify  thee  ;  and  have  potoer,  if  I  think  fit,  to 
release  thee  ?"  Observe  here, 

[1.]  How  Pilate  magnifies  himself,  and  boasts  of 
his  own  authority,  as  not  inferior  to  that  of  Nebu- 
chadnezzar, of  whom  it  is  said,  that  whom  heivould 
he  slew,  and  whom  he  would  he  kept  alive,  Dan.  5. 
19.  Men  in  power  are  apt  to  be  puffed  up  with 
their  power,  and  the  more  absolute  and  arbitrary  it 
is,  the  more  it  gratifies  their  pride,  and  humours 
that.  But  he  magnifies  his  power  to  an  exorbitant 
degree,  when  he  boasts  that  he  had  power  to  crucify 
one  whom  he  had  declared  innocent,  for  no  prince 
or  potentate  has  authority  to  do  wrong.  Id  possu- 
n:us,  quod  jure  poshumus — We  can  only  do  that 
which  we  can  justly  do. 

[2.]  How  he  tramples  upon  our  blessed  Saviour ; 
Speakest  thou  not  unto  me  ?  He  reflects  upon  him. 
First,  As  if  he  were  undutiful  and  disrespectful  to 
those  in  authority,  not  speaking  when  he  was  spoken 
to.  Secondly,  As  if  he  had  been  ungrateful  to  one 
that  had  been  tender  of  him  ;  "Speakest  thou  not 
to  me  who  have  laboured  thy  release  ?"  Thirdly, 
As  if  he  were  unwise  for  himself ;  "  Wilt  thou  not 
speak  to  clear  thyself  to  one  that  is  willing  to  clear 
thee  ?"  If  Christ  had  indeed  sought  to  save  his  life, 
now  had  been  his  time  to  have  spoken  ;  but  that 
which  he  had  to  do,  was,  to  lay  down  his  life. 

(5.)  Christ's  pertinent  answer  to  this  check,  v.  11. 
where, 

[].]  He  boldly  rebukes  his  arrogance,  and  recti- 
fies his  mistake  ;  "Big  as  thou  lookest  and  talkest, 
thou  couldest  have  no  power  at  all  against  me ;  no 
power  to  scourge,  no  power  to  crucify,  except  it  were 
given  thee  from  above."  Though  Christ  did  not 
think  fit  to  answer  him  when  he  was  impertinent, 
{i'hen  answer  not  a  fool  according  to  his  folly,  lest 
thou  also  be  like  him,)  yet  he  did  think  fit  to  answer 
him  when  he  was  imperious ;  then  answer  a  fool 
according  to  his  folly,  lest  he  be  wise  in  his  own  con- 
ceit, Prov.  25.  4,  5.  When  Pilate  used  his  power, 
Christ  silently  submitted  to  it ;  but  when  he  grew 
proud  of  it,  he  made  him  know  himself;  "All  the 
power  thou  hast,  is  given  thee  from  above  ;"  which 
may  be  taken  two  ways. 

First,  As  reminding  him  that  his  power  in  gene- 
ral, as  a  magistrate,  was  a  limited  power,  and  he 
could  do  no  more  than  God  would  suffer  him  to  do. 
God  is  the  fountain  of  power  ;  and  the  flowers  that 
are,  as  they  are  ordained  by  him,  and  derived  from 
him,  so  they  are  subject  to  him.  They  ought  to  go 
no  further  than  his  law  directs  them  ;'  they  can  go 
no  further  than  his  providence  permits  them.  Thev 
ai-e  God's  hand,  and  his  sword,  Ps.  17.  13.  Though 
the  axe  may  boast  itself  against  him  that  hewelh 
therewith,  yet  still  it  is  but  a  tool,  Isa.  10.  5,  15.  Let 
the  proud  oppressors  know  that  there  is  a  higher 
than  they,  to  whom  they  are  accountable,  Eccl.5.  8. 
And  let  this  silence  the  mnrmurings  of  the  op- 
pressed. It  is  the  Lord ;  (God  has  bid  Shimei  curse 
David  ;)  and  let  it  comfort  them,  that  their  perse- 
cutors can  do  no  more  than  God  will  let  them.  See 
Isa.  51.  12,  13. 

Secondly,  As  informing  him  that  his  power  against 
him  in  particular,  and  all  the  efforts  of  that  power, 
were  by  the  determinate  counsel  and  fore-knowledge 
of  God,  Acts  2.  23.  Pilate  never  fancied  himself  to 
look  so  great  as  now,  when  he  sat  in  judgment  upon 
such  a  prisoner  as  this,  who  was  looked  upon  by 
many  as  the  Son  of  God  and  King  of  Israel,  and  had 


ST.  JOHN,  XIX. 


925 


the  fate  of  so  great  a  man  at  his  disposal ;  but 
Christ  lets  him  know  that  he  was  herein  but  an 
instrument  in  God's  hand,  and  could  do  nothing 
against  him  but  by  the  appointment  of  heaven.  Acts 
4.  27,  28. 

[2.]  He  mildly  excuses  and  extenuates  his  sin,  in 
comparison  with  the  sin  of  the  lingleaders ;  "There- 
fore he  that  delivered  me  unto  thee,  lies  under  greater 
guilt ;  for  thou  as  a  magistrate  hast  fio-wer  from 
above,  and  art  in  thy  place,  thy  sin  is  less  than  their's, 
who,  from  envy  and  malice,  urge  thee  to  abuse  thy 
power." 

First,  It  is  plainly  intimated  that  what  Pilate  did, 
was  sin,  a  great  sin,  and  that  the  force  which  the 
Jews  put  upon  him,  and  which  he  put  upon  himself 
in  it,  would  not  justify  him.  Christ  hereby  intended 
a  hint  for  the  awakening  of  his  conscience,  and  the 
increase  of  the  fear  he  was  now  under.  The  guilt 
of  others  will  not  acquit  us,  nor  will  it  avail  in  the 
great  day  to  say,  that  others  were  nuorse  than  we, 
for  we  are  not  to  be  judged  by  comparison,  but  must 
bear  our  own  burthen. 

Secondly,  Yet  their's  that  delivered  him  to  Pilate, 
•was  the  greater  sin  ;  by  this  it  appears  that  all  sins 
are  not  equal,  but  some  more  heinous  than  others  ; 
some  cpmparatively,  as  gnats,  others  as  camels ; 
some  as  motes  in  the  eye,  others  as  beams  ;  some  as 
pence,  others  as  pounds.  He  that  delivered  Christ 
to  Pilate,  was  either, 

1.  The  people  of  the  Jews,  who  cried  out.  Cru- 
cify him,  crucify  him  ;  they  had  seen  Christ's  mira- 
cles, which  Pilate  had  not :  to  them  the  Messiah 
was  first  sent,  they  were  his  own,  and  to  them  who 
were  now  enslaved,  a  Redeemer  should  have  been 
most  welcome,  and  therefore  it  was  much  worse  in 
them  to  appear  against  him  than  in  Pilate. 

2.  Or  rather  he  means  Caiaphas  in  particular, 
who  was  at  the  head  of  the  conspiracy  against 
Christ,  and  first  advised  his  death,  ch.  11.  49,  50. 
The  sin  of  Caiaphas  was  abundantly  greater  than 
the  sin  of  Pilate.  Caiaphas  prosecuted  Christ  from 
pure  enmity  to  him  and  his  doctrine,  deliberately 
and  of  malice  prepense.  Pilate  condemned  him 
purely  for  fear  of  the  people,  and  it  was  a  hasty  re- 
solution which  he  had  not  time  to  cool  upon. 

3.  Some  think  Christ  means  Judas  ;  for  though  he 
did  not  immediately  deliver  him  into  the  hands  of 
Pilate,  yet  he  betrayed  him  to  those  that  did.  The 
sin  of  Judas  was,  upon  many  accounts,  greater  than 
the  sin  of  Pilate.  Pilate  was  a  stranger  to  Christ, 
Judas  was  his  friend  and  follower.  Pilate  found  no 
fault  in  him,  but  Judas  knew  a  deal  of  good  by  him. 
Pilate,  though  biassed,  was  not  bribed,  but  Judas 
took  a  reward  against  the  innocent ;  the  sin  of  Judas 
was  a  leading  sin,  and  let  in  all  that  followed.  He 
was  a  guide  to  them  that  took  Jesus.  So  great  was 
the  sin  of  Judas,  that  vengeance  suffered  him  not  to 
live ;  but  when  Christ  said  this,  or  soon  after,  he 
was  gone  to  his  own  filace. 

V.  Pilate  struggles  with  the  Jews  to  deliver  Jesus 
out  of  their  hands,  but  in  vain.  We  hear  no  more 
after  this  of  any  thing  that  passed  between  Pilate 
and  the  prisoner  ;  what  remains,  lay  between  him 
and  the  prosecutors. 

1.  Pilate  seems  more  zealous  than  before  to  ^et 
Jesus  discharged;  {v.  12.)  from  thenceforth,  from 
this  time,  and  for  this  reason,  because  Chi'ist  had 
given  him  that  answer,  (t'.  11.)  which,  though  it 
had  a  rebuke  in  it,  yet  he  took  it  kindly ;  and  though 
Christ  found  fault  with  him,  he  still  continued  to 
find  no  fault  in  Christ,  but  sought  to  release  him, 
desired  it,  endeavoured  it ;  he  sought  to  release  him, 
he  contrived  how  to  do  it  handsomely  and  safely, 
and  so  as  not  to  disoblige  the  priests.  It  never  does 
well,  when  our  resolutions  to  do  our  duty  are  swal- 
lowed up  in  projects  how  to  do  it  plausibly  and  con- 
veniently.  If  PUate's  policy  had  not  prevailed  above 


his  justice,  he  would  not  have  been  long  seeking  to 
release  him,  but  would  have  done  it ;  Fiat  justitia, 
ruat  cehim — Let  justice  be  done,  though  heaven 
itself  should  fall. 

2.  The  Jews  were  more  furious  than  ever,  and 
more  violent  to  get  Jesus  crucified.  Still  they  carry 
on  their  design  with  noise  and  clamour  as  before  ;  so 
now  they  cried  out.  They  would  have  it  thought 
that  the  commonalty  was  against  him,  and  therefore 
laboured  to  get  him  cried  down  by  a  multitude,  and 
it  is  no  hard  matter  to  pack  a  mob  ;  whereas  if  a 
fair  poll  had  been  granted,  I  doubt  not  but  it  would 
have  been  carried  by  a  great  majority  for  the  re- 
leasing of  him.  A  few  madmen  may  out-shout  many 
wise  men,  and  then  fancy  themselves  to  speak  the 
sense  (when  it  is  but  the  nonsense)  of  a  nation,  or  of 
all  mankind  ;  but  it  is  not  so  easy  a  thing  to  change 
the  sense  of  the  people  as  it  is  to  misrepresent  it, 
and  to  change  their  cry.  Now  that  Christ  was  in 
the  hands  of  his  enemies,  his  friends  were  shy  and 
silent,  and  disappeared  ;  and  those  that  were  against 
him,  were  forward  to  shew  themselves  so,  and  this 
gave  the  chief  priests  an  opportunity  to  represent 
it  as  the  concurring  vote  of  all  the  Jews,  that  he 
should  be  crucified.  In  this  outci-y  they  endeavoured 
two  things  : 

(1.)  To  blacken  the  prisoner  as  an  enemy  to 
Cxsar.  He  had  refused  the  kingdoms  of  this  world 
and  the  glory  of  them,  had  declared  his  kingdom 
not  to  be  of  tliis  world,  and  yet  they  will  have  it 
that  he  sfieaks  against  Csesar  ;  iylixiyu — he  opfioses 
Csesar  ;  in vades  his  dignity  and  sovereignty.  It  has 
always  been  the  artifice  of  the  enemies  of  religion, 
to  represent  it  as  hurtful  to  kings  and  provinces, 
when  it  would  be  highly  beneficial  to  both. 

(2.)  To  frighten  the  judge,  as  no  friend  to  Caesar; 
"If  thou  let  this  man  go  unpunished,  and  let  him  go 
on,  thou  art  not  Cxsar's  friend,  and  therefore  false 
to  thy  trust  and  the  duty  of  thy  place,  and  obnoxious 
to  the  emperor's  displeasure,  and  liable  to  be  turaed 
out."  They  intimate  a  threatening  that  they  would 
inform  agamst  him,  and  get  him  displaced  ;  and 
here  they  touched  him  in  a  sensible  and  ver)-  tender 
part.  But  of  all  people  those  Jews  should  not  have 
pretended  a  concern  for  Cxsar,  who  were  them- 
selves so  ill  affected  to  him  and  his  government. 
They  should  not  talk  of  being  friends  to  Cxsar, 
who  were  themselves  such  back  friends  to  him  ;  yet 
thus  a  pretended  zeal  for  that  which  is  good,  often 
serves  to  cover  a  real  malice  against  that  which  is 
better. 

3.  When  other  expedients  had  been  tried  in  vain, 
Pilate  slightly  endeavoured  to  banter  them  out  of 
their  fury,  and  yet,  in  doing  that,  betrayed  himself 
to  them,  and  yielded  to  the  rapid  stream,  v.  13 — 15. 
After  he  had  stood  it  out  a  great  while,  and  seemed 
now  as  if  he  would  have  made  a  vigorous  resistance 
upon  that  attack,  {v.  12.)  he  basely  surrendered. 
Obsene  here, 

(1.)  What  it  was  that  shocked  Pilate;  (r.  13.) 
men  he  heard  that  saying,  that  he  could  not  be 
true  to  Cesar's  honour,  nor  sure  of  Ca:sar's  favour, 
if  he  did  not  put  Jesus  to  death,  then  he  thought  it 
was  time  to  look  about  him.  All  they  bad  said  to 
prove  Christ  a  malefactor,  and  that  therefore  it  was 
Pilate's  duty  to  condemn  him,  did  not  move  him, 
but  he  still  kept  to  his  conviction  of  Christ's  inno- 
cency  ;  but  when  they  urged  that  it  was  his  interest 
to  condemn  him,  then  he  began  to  yield.  Note, 
They  that  bind  up  their  happiness  in  the  favour  of 
men,  make  themselves  an  easy  prey  to  the  tempta- 
tions of  Satan. 

(2.)  What  preparation  was  made  for  a  definitive 
sentence  upon  this  matter ;  Pilate  brought  .lesus 
forth,  and  he  himself  in  great  state  took  the  chair; 
we  may  suppose  that  he  called  for  his  robes,  that  he 
might  look  big,  and  then  he  sat  down  in  the  judg- 


926 


ST.  JOHN,  XIX. 


ment  seat.  He  was  condemned  with  all  the  cere- 
mony that  could  be.  [1.']  To  bring  us  off  at  God's 
bar,  and  that  all  believers  through  Christ,  being 
judged  here,  might  be  acquitted  in  the  court  of 
heaven.  [2.  ]  To  take  off  the  terror  of  ponrpous 
trials,  which  his  followers  would  be  brought  to  for 
his  sake,  Paul  might  the  better  stand  at  Caesar's 
judgment  seat,  when  his  Master  had  stood  there 
before  him. 

Notice  is  here  taken  of  the  place  and  time. 

I^irst,  The  place  where  Christ  was  condemned  ; 
in  a. place  called  the  Pavement,  but  in  Hebrew,  Gab- 
batha,  probably  the  place  where  he  used  to  sit  to 
try  causes  or  criminals.  Some  make  Gabbatha  to 
signify  an  inclosed  place,  fenced  against  the  insults 
of  the  people,  whom  therefore  he  did  the  less  need 
to  fear ;  others,  an  elevated  place,  raised  that  all 
might  see  him. 

Secondly,  The  time,  v.  14.  It  was  the  fireparation 
of  the  passover,  and  about  the  sixth  hour.    Observe, 

1.  The  day  ;  it  was  the  preparation  of  the  pass- 
over,  that  is,  for  the  passover-sabbath,  and  the  so- 
lemnhies  of  that,  and  the  rest  of  the  days  of  the 
feast  of  unleavened  bread.  This  is  plain  from  Luke 
23.  54.  It  nvas  the  preparation,  arid  the  sabbath  dreiv 
on.  So  that  this  preparation  was  for  the  sabbath. 
Note,  Before  the  passover  there  ought  to  be  prepa- 
ration. This  is  mentioned  as  an  aggravation  of  their 
sin  in  persecuting  Christ  with  so  much  malice  and 
fury ;  that  it  was  when  they  should  have  been  purg- 
ing out  the  old  leaven,  to  get  ready  for  the  passover ; 
but  the  better  the  day  the  worse  the  deed. 

2.  The  hour ;  it  was  about  the  sixth  hour.  Some 
ancient  Greek  and  Latiti  manuscripts  read  it  about 
the  third  hour,  which  agrees  with  Mark  15.  25. 
And  it  appears  by  Matt.  27.  45.  that  he  was  upon 
the  cross  before  the  sixth  hour.  But  it  should  seem 
to  come  in  here,  not  as  a  precise  determination  of 
the  time,  but  as  an  additional  aggi-avation  of  the  sin 
of  his  prosecutors,  that  they  were  pushing  on  the 
prosecution,  not  only  on  a  solemn  day,  the  day  of 
the  preparation,  but  from  the  third  to  the  sixth 
hour,  which  was,  as  we  call  it,  church-time ;  on 
that  day  they  were  employed  in  this  wickedness,  so 
that  for  this  day,  though  they  were  priests,  they 
dropped  the  temple-service,  for  they  did  not  leave 
Christ  till  the  sixth  hour,  when  the  darkness  began, 
which  frightened  them  away.  Some  think  that  the 
sixth  hour,  with  this  evangelist,  is,  according  to  the 
Roman  reckoning  and  our's,  six  of  the  clock  in  the 
morning^,  answering  to  the  Jews'  first  hour  of  the 
day  ;  this  is  very  probable,  that  Christ's  trial  before 
Pilate  was  at  the  height  about  six  in  the  morning, 
which  was  then  a  little  after  sun-rising. 

(3.)  The  rencounter  Pilate  had  with  the  Jews, 
both  priests  and  people,  before  he  proceeded  to  give 
judgment,  endeavouring  in  vain  to  stem  the  tide  of 
their  rage. 

[1.]  He  saith  unto  the  Jews,  Behold  your  King. 
Tliis  is  a  reproof  to  them  for  the  absurdity  and 
milice  of  their  inuendo,  that  this  Jesus  made  him- 
self a  king;  "Behold  your  King,  him  whom  you 
accuse  as  a  pretender  to  the  crown.  Is  this  a  man 
likely  to  be  dangerous  to  the  government  ?  I  am 
satisfied  he  is  not,  and  you  may  be  so  too,  and  let 
him  alone."  Some  think  he  hereby  upbraids  them 
with  their  secret  disaffection  to  Cxsar ;  "You  would 
have  this  man  to  be  your  king,  if  he  would  but  have 
headed  a  rebellion  against  Casar."  But,  Pilate, 
though  he  was  far  from  meaning  so,  seems  as  if  he 
were  the  voice  of  God  to  them.  Christ  now  crowned 
with  thorns  here,  is,  as  a  king  at  his  coi-onation,  of- 
fered to  the  people  ;  "Behold  your  King,  the  King 
which  God  hath  set  upon  his  holy  hill  of  Zion  ;" 
but  they,  instead  of  entering  into  it  with  acclama- 
tions of  joyful  consent,  protest  against  him  ;  they 
win  not  have  a  king  of  God's  choosing. 


[2.]  They  cried  out  with  the  greatest  indignation. 
Away  with  him,  away  ninth  him,  which  speaks  dis- 
dain as  well  as  malice,  yjov,  9{4v — "  Take  him,  he  is 
none  of  our's ;  we  disown  him  for  our  kinsman,  much 
more  for  our  king  ;  we  have  not  only  no  veneration 
for  him,  but  no  compassion  ;  away  with  him  out  of 
our  sight ;"  for  so  it  was  written  of  him,  he  is  one 
whom  the  nation  abhors,  (Isa.  49.  7. )  and  they  hid 
as  it  were  their  faces  from  him,  Isa.  53.  2,  3.  Away 
with  him  from  the  earth.  Acts  22.  22.  This  shews. 
First,  How  we  deserved  to  have  been  treated  at 
God's  tribunal ;  we  were  by  sin  become  odious  to 
God's  holiness,  which  cried,  Away  with  thevi,  away 
with  them,  for  God  is  of  purer  eyes  than  to  behold 
iniquity;  we  were  also  become  obnoxious  to  God's 
justice,  which  cried  against  us,  *'  Crucify  them, 
crucify  them,  let  the  sentence  of  the  law  be  execu- 
ted." Had  not  Christ  interposed,  and  been  thus 
rejected  of  men,  we  had  been  for  ever  rejected  of 
God.  Secondly,  It  shews  how  we  ought  to  treat  our 
sins ;  we  are  often  in  scripture  said  to  crucify  sin, 
in  conformity  to  Christ's  death  ;  now  they  that  cru- 
cified Christ,  did  it  with  detestation.  With  a  pious 
indignation  we  should  run  down  sin  in  us,  as  they 
with  an  impious  indignation  ran  him  down,  who  was 
made  sin  for  us.  The  true  penitent  casts  awgy  fi-om 
him  his  transgressions,  Away  with  them,  away  with 
them,  (Isa.  2.  20. — 30.  22.)  crucify  them,  crucify 
them  ;  it  is  not  fit  that  they  should  live  in  my  soul, 
Hos.  14.  8. 

[3.]  Pilate,  willing  to  have  Jesus  released,  and 
yet  that  it  should  be  their  doing,  asks  them.  Shall 
I  crucify  your  king?  In  saying  this,  he  designed 
either.  First,  To  stop  their  mouths,  by  shewing  them 
how  absurd  it  was  for  them  to  reject  one  who  of- 
fered himself  to  them  to  be  their  king,  at  a  time 
when  they  needed  one  more  than  ever.  Have  they 
no  sense  of  slavery  ?  No  desire  of  liberty  ?  No  value 
for  a  deliverer  ?  Though  he  saw  no  cause  to  fear 
him,  they  might  see  cause  to  hope  for  something 
from  him  ;  since  crushed  and  sinking  interests  are 
ready  to  catch  at  any  thing.  Or,  Secondly,  To 
stop  the  mouth  oi\\\s  own  conscience;  "If  this  Je- 
sus be  a  king,"  (thinks  Pilate,)  "he  is  only  king  of 
the  Jews,  and  therefore  I  have  nothing  to  do  but  to 
make  a  fair  tender  of  him  to  them  ;  if  they  refuse 
him,  and  will  have  their  king  ci'ucified,  what  is  that 
to  me  ?"  He  banters  them  for  their  folly  in  expect- 
ing a  Messiah,  and  yet  i-unning  down  one  that  bid  so 
fair  to  be  he. 

[4.]  Thechief  priests,  that  they  might  effectually 
renounce  Christ,  and  engage  Pilate  to  crucify  him, 
but  otherwise  sorely  against  their  will,  cried  out, 
IVe  have  no  king  but  Caesar.  This  they  knew 
would  please  Pilate,  and  so  they  hoped  to  carry 
their  point,  though  at  the  same  time  they  hated 
Caesar  and  his  government.  But  observe  here.  First, 
What  a  plain  indication  this  is,  that  the  time  for  the 
Messiah  to  appear,  even  the  set  time,  was  now 
come  ;  for  if  the  Jews  have  no  king  but  Caesar,  then 
is  the  sceptre  departed  from  Judah,  and  the  law- 
giver from  between  his  feet,  which  should  never  be 
till  Shiloh  come  to  set  up  a  spiritual  kingdom.  And, 
Secondly,  What  a  righteous  thing  it  was  with  God 
to  bring  upon  them  that  ruin  by  the  Romans,  which 
followed  not  long  after.  1.  They  adhere  to  Czsar, 
and  to  Ca;sar  they  shall  go.  God  soon  gave  them 
enough  of  their  Ca;sars,  and,  according  to  Jotham's 
parable,  since  the  trees  choose  the  bratnble  for  their 
king,  rather  than  the  vine  and  the  olix>e,  an  evil 
spirit  is  sent  among  them,  for  they  could  not  do  it 
truly  and  sincerely,  Judg.  9. 12 — 19.  From  hencefor- 
ward they  were  rebels  to  the  C:esars,  and  the  Caesars 
tyrants  to  them,  and  it  ended  in  the  overthrow  of 
their  place  and  nation.  It  is  just  with  God  to  make 
that  a  scourge  and  plague  to  us,  which  we  prefer 
before  Christ,    2.  They  would  have  no  other  king 


ST.  JOHN,  XIX. 


927 


than  Csesar,  and  never  have  they  had  any  other  to 
this  day,  but  have  now  abode  many  days  without  a 
king,  and  without  a  firince,  (Hos.  3.  4.)  without  any 
of  their  own,  but  the  kings  of  the  nations  have  ruled 
over  them  ;  since  they  will  have  no  king  but  Caesar, 
so  shall  their  doom  be,  themselves  have  decided  it. 

16.  Then  delivered  he  him  therefore  unto 
them  to  be  crucified.  And  they  took  Je- 
sus, and  led  him  away.  17.  And  he  bear- 
ing his  cross  went  forth  into  a  place  called 
the  place  of  a  skull,  which  is  called  in  the 
Hebrew  Golgotha :  1 8.  "Where  they  cruci- 
fied him,  and  two  other  with  him,  on  either 
side  one,  and  Jesus  in  the  midst. 

We  have  here  sentence  of  death  passed  upon  our 
Lord  Jesus,  and  execution  done  soon  after.  A  mighty 
struggle  Pilate  had  had  within  him  between  his  con- 
victions and  his  coiTuptions ;  but  at  length  his  con- 
victions yielded,  and  nis  corruptions  prevailed,  the 
fear  of  man  having  a  greater  power  over  him  than 
the  fear  of  God. 

I.  Pilate  gave  judgment  against  Christ,  and  signed 
the  warrant  for  his  execution,  v.  16.  We  may  see 
here, 

1.  How  Pilate  sinned  against  his  conscience  ;  he 
had  again  and  again  pronounced  him  innocent,  and 
yet  at  last  condemned  him  as  guilty.  Pilate,  since 
he  came  to  be  governor,  had  in  many  instances  dis- 
obliged and  exasperated  the  Jewish  nation,  for  he 
was  a  man  of  a  haughty  implacable  spirit,  and  ex- 
tremely wedded  to  his  humour.  He  had  seized  upon 
the  Corban,  and  spent  it  upon  a  water-work ;  he 
had  brought  in  shields  stamped  with  Caesar's  image, 
which  was  very  provoking  to  the  Jews  ;  he  had 
sacrificed  the  lives  of  many  to  his  resolutions  herein  ; 
fearing  therefore  he  should  be  complained  of,  for 
those  and  other  insolencies,  he  was  willing  to  gratify 
the  Jews.  Now  this  makes  the  matter  much  worse. 
If  he  had  been  of  an  easy  soft  and  pliable  disposition, 
his  yielding  to  so  strong  a  stream  had  been  the  more 
excusable  ;  but  for  a  man  that  was  so  wilful  in  other 
things,  and  of  so  fierce  a  resolution,  to  be  overcome 
in  a  thing  of  this  nature,  shews  him  to  be  a  bad  man 
indeed,  that  could  better  bear  the  wronging  of  his 
conscience  than  the  crossing  of  his  humour. 

2.  How  he  endeavoured  to  transfer  the  guilt  upon 
the  Jews.  He  delivered  him,  not  to  his  own  officers, 
(as  usual,)  but  to  the  prosecutors,  the  chief  priests 
and  elders  ;  so  excusing  the  wrong  to  his  own  con- 
science with  this,  that  it  was  but  a  permissive  con- 
demnation, and  that  he  did  not  put  Christ  to  death, 
but  only  connived  at  those  that  did  it. 

3.  How  Christ  was  made  sin  for  us.  We  de- 
served to  have  been  condemned,  but  Christ  was 
condemned  for  us,  that  to  us  there  might  be  no  con- 
demnation. God  was  now  entering  mto  judgment 
with  his  Son,  that  he  might  not  enter  into  "judgment 
with  his  servants. 

II.  Judgment  was  no  sooner  given,  than  with  all 
possible  expedition  the  prosecutors,  having  gained 
their  point,  resolved  to  lose  no  time,  1.  Lest  Pilate 
should  change  his  mind,  and  order  a  reprieve. 
Those  are  enemies  to  our  souls,  the  worst  of  ene- 
mies, that  hurry  us  to  sin,  and  then  leave  us  no  room 
to  undo  what  we  have  done  amiss.  2.  Lest  there 
should  be  an  ufiroar  among  the  fieofile,  and  there 
should  have  been  a  greater  number  against  them, 
than  they  had  with  so  much  artifice  got  to  be  for 
them. 

It  were  well  if  we  would  be  thus  expeditious  in 
that  which  is  good,  and  not  stay  for  more  difficul- 
ties. 

(1.)  They  immediately  hurried  away  the  prison- 
er.   The  chief  firieata  greedily  flew  upon  the  prey 


which  they  had  been  long  waiting  for ;  now  it  is 
drawn  into  their  net.  Or  they,  that  is,  the  soldiers 
who  were  to  attend  the  execution,  they  took  him, 
and  led  him  away,  not  to  the  place  whence  he 
came,  and  thence  to  the  place  of  execution,  as  is 
usual  with  us,  but  directly  to  the  place  of  execution. 
Both  the  priests  and  the  soldiers  joined  in  leading 
him  away.  Now  was  the  Son  of  man  delivered  into 
the  hands  of  men,  wicked  and  unreasonable  men. 
By  the  law  of  Moses  (and  in  appeals  by  our  law) 
the  prosecutors  were  to  be  the  executioners,  Deut. 
17.  7.  And  the  priests  here  were  proud  of  the  of- 
fice. His  being  led  away  does  not  suppose  him  to 
have  made  any  opposition,  but  the  scripture  must  be 
fulfilled,  he  was  led  as  a  sheefi  to  the  slaughter. 
Acts  8.  32.  We  deserved  to  have  been  led  forth 
with  the  workers  of  iniquity  as  criminals  to  execu- 
tion, Ps.  125.  5.  But  he  was  led  forth  for  us,  that 
we  might  escape. 

(2.)  To  add  to  his  misery,  they  obliged  him,  as 
long  as  he  was  able,  to  carry  his  cross,  (t.  17.)  ac- 
cording to  the  custom  among  the  Romans ;  hence 
Furcifer  was  among  them  a  name  of  reproach. 
Their  crosses  did  not  stand  up  constantly,  as  our 
gibbets  do  in  the  places  of  execution  ;  because  the 
malefactor  was  nailed  to  the  cross  as  it  lay  along 
upon  the  ground,  and  then  it  was  lifted  up,  and  fast- 
ened in  the  earth,  and  removed  when  the  execution 
was  over,  and  commonly  buried  with  the  body  ;  so 
that  every  one  that  was  crucified  had  a  rro*«  of  his 
own.  Now  Christ's  carrying  his  ci'oss  may  be  con- 
sidered, [1.]  As  a  part  of  his  sufferings  ;  he  endured 
the  cross  literally.  It  was  a  long  and  thick  piece 
of  limber,  that  was  necessaiy  for  such  a  use,  arid 
some  think  it  was  neither  seasoned  nor  hewn.  The 
blessed  body  of  the  Lord  Jesus  was  tender,  and  un- 
accustomed to  such  burthens  ;  it  had  now  lately 
been  harassed  and  tired  out.  His  shoulders  were 
sore  with  the  stripes  they  had  given  him  ;  every  jog 
of  the  cross  would  renew  his  smart,  and  be  apt  to 
strike  the  thoras  he  was  crowned  with  into  his  head ; 
yet  all  this  he  patiently  underwent,  and  it  was  but 
the  beginning  of  sorrows.  [2.]  As  answering  the 
type  which  went  before  him  ;  Isaac,  when  he  was 
to  be  offered,  carried  the  wood  on  which  he  was  to 
be  bound,  and  with  which  he  was  to  be  burned.  [3.] 
As  very  significant  of  his  undertaking,  the  Father 
having  laid  u/ton  him  the  iniquity  of  us  all,  (Isa.  53. 
6. )  and  he  being  to  take  away  sin,  by  bearing  it  in 
his  own  body  upon  the  tree,  1  Pet.  2.  24.  He  had 
said  in  effect,  On  me  be  the  curse  ;  for  he  was  made 
a  curse  for  us,  and  therefore  on  him  was  the  cross. 
[4.]  As  very  insti-uctive  to  us.  Our  Master  hereby 
taught  all  his  disciples  to  take  up  their  cross,  and 
follow  him.  Whatever  cross  he  calls  us  out  to  bear 
at  any  time,  we  must  remember  that  he  bore  the 
cross  first,  and  by  bearing  it  /or  us,  bears  it  off  from 
us  m  a  great  measure,  for  thus  he  hath  made  his 
yoke  easy,  and  his  burthen  light.  He  bore  that  end 
of  the  cross  that  had  the  curse  upon  it,  that  was  the 
heavy  end  ;  and  thence  all  that  are  his,  are  enabled 
to  call  their  afflictions  for  him  light,  and  but  for  a 
moment. 

(3.)  They  brought  him  to  the  place  of  execution; 
he  went  forth,  not  dragged  against  his  will,  but  vo- 
luntaiT  in  his  sufferings.  He  went  forth  out  of  the 
city,  for  he  was  crucified  without  the  gate,  Heb.  13. 
12.  And  to  put  the  greater  infamy  upon  his  suffer  ■ 
ings,  he  was  brought  to  the  common  place  of  execu 
tion,  as  one  in  all  points  numbered  among  the  trans 
gressors  ;  a  place  called  Golgotha,  the  /tlace  of  a 
skull,  where  thev  threw  dead  men's  skulls  and 
bones,  or  where  the  heads  of  beheaded  malefactors 
were  left ;  a  place  ceremonially  unclean ;  there 
Christ  suffered,  because  he  was  made  sin  for  us, 
that  he  might  purge  our  consciences  from  dead 
works,  and  the  pollution  of  them.     If  one  would 


923 


ST.  JOHN,  XIX 


take  notice  of  the  traditions  of  the  elders,  there  are 
two  which  are  mentioned  by  many  of  the  ancient 
writers  concerning  this  place.  [1.]  That  Adam 
was  buried  here,  and  that  this  was  the  place  of  his 
skull,  and  they  observed  that  there  where  death  tri- 
umphed over  the  first  Adam ,  there  the  second  Adam 
triumphed  over  him.  Gerhard  quotes  for  this  tra- 
dition, Origin,  Cyprian,  Epiphanius,  Austin,  Jerom, 
and  others.  [2.  J  That  this  was  that  mountain  in 
the  land  of  Moriah,  on  which  Abraham  offered  up 
Isaac,  and  the  ram  was  a  ransom  for  Isaac. 

(4.)  There  they  crucified  him,  and  the  other 
malefactors  with  him  ;  (v.  18.)  There  they  crucified 
him.  Observe,  i'Vs/,  W  hat  death  Christ  died  ;  the 
death  of  the  cross,  a  bloody,  painful,  shameful 
death,  a  cursed  death.  He  was  nailed  to  the  cross, 
as  a  sacrifice  bound  to  the  altar,  as  a  Saviour  fixed 
for  his  undertaking  ;  his  ear  nailed  to  God's  door- 
post, to  serve  him  for  ever.  He  was  lifted  up,  as 
the  brazen  serpent,  hung  between  heaven  and  earth, 
because  we  were  unworthy  of  either,  and  abandoned 
by  both.  His  hands  were  stretched  out  to  invite 
and  embrace  us  ;  he  hung  upon  the  tree  some  hours, 
dying  gradually  in  the  full  use  of  reason  and  speech, 
that  he  might  actually  resign  himself  a  sacrifice. 
Secondly,  In  what  company  he  died ;  tivo  other 
•with  him.  Probably,  those  had  not  been  executed 
at  that  time,  but  at  the  request  of  the  chief  priests, 
to  add  to  the  disgrace  of  our  Lord  Jesus  ;  which 
might  be  the  reason  why  one  of  them  re\'iled  him, 
because  their  death  was  hastened  for  his  sake.  Had 
they  taken  two  of  his  disciples,  and  crucified  them 
with  him,  it  had  been  an  honour  to  him  ;  but  if  such 
as  they  had  been  partakers  with  him  in  suffering,  it 
would  have  looked  as  if  thev  had  been  undertakers 
with  him  in  satisfaction.  Therefore  it  was  ordered 
that  his  fellow-sufferers  should  be  the  worst  of  sin- 
ners, that  he  might  bear  our  reproach,  and  that  the 
merit  might  appear  to  be  his  only.  This  exposed 
him  much  to  the  people's  contempt  and  hatred,  who 
are  apt  to  judge  of  persons  by  the  lump,  and  are  not 
curious  in  distinguishing,  and  would  conclude  him 
not  only  a  malefactor  because  he  was  yoked  with 
malefactors,  but  the  worst  of  the  three,  because  put 
in  the  midst.  But  thus  the  scripture  was  fulfilled  ; 
he  was  yiumbered among  the  transgressors.  He  did 
not  die  at  the  altar  among  the  sacrifices,  nor  mingle 
his  blood  with  that  of  bulls  and  goats  ;  but  he  died 
among  the  criminals,  and  mingled  his  blood  with 
their's  who  were  sacrificed  to  public  justice. 

And  now  let  us  pause  a  while,  and  with  an  eye  of 
faith  look  upon  Jesus.  W^as  ever  sorrow  like  unto 
his  sorrow  ?  See  him,  who  was  clothed  with  glory, 
stripped  of  it  all,  and  clothed  with  shame  ;  him, 
who  was  the  praise  of  angels,  made  a  re/iroach  of 
men;  him,  who  had  been  with  eternal  delight  and 
joy  in  the  bosom  of  his  Father,  now  in  the  extremi- 
ties of  pain  and  agony.  See  him  bleeding,  see  him 
struggling,  see  him  dying,  see  him  and  love  him, 
love  him  and  live  to  him,  and  study  what  we  shall 
render. 

1 9.  And  Pilate  wrote  a  title,  and  put  it 
on  the  cross.  And  the  wi-itins;  was,  JE- 
SUS OF  NAZARETH,  THE  KING 
OF  THE  JEWS.  20.  This  title  then 
read  many  of  the  Jews:  for  the  place 
where  Jesus  was  crucified  was  nigh  to  the 
city :  and  it  was  written  in  Hebrew,  and 
Greek,  mid  Latin.  21.  Then  said  the 
Chief  Priests  of  the  Jews  to  Pilate,  Write 
not.  The  King  of  the  Jews ;  but  that  he 
said,  I  am  King  of  the  Jews.  22.  Pilate 
answered,  What  I  have  written  I  have 


written.  23.  Then  the  soldiers,  when  they 
had  crucified  Jesus,  took  his  garments,  and 
made  four  parts,  to  every  soldier  a  part  •, 
and  also  his  coat :  now  the  coat  was  with- 
out seam,  woven  from  the  top  througiiout. 
24.  They  said  therefore  among  themselves, 
Let  us  not  rend  it,  but  cast  lots  for  it, 
whose  it  shall  be :  that  the  Scripture  might 
be  fulfilled,  which  saith.  They  parted  my 
raiment  among  them,  and  for  my  vesture 
they  did  cast  lots.  These  things  therefore 
the  soldiers  did.  25.  Now  there  stood  by 
the  cross  of  Jesus  his  mother,  and  his  mo- 
ther's sister,  Mary  the  wife  of  Cleophas, 
arid  Mary  Magdalene.  26.  When  Jesus 
therefore  saw  his  mother,  and  the  disciple 
standing  by,  whom  he  loved,  he  saith  unto 
his  mother,  Woman,  behold  thy  son  !  27. 
Then  saith  he  to  the  disciple.  Behold  thy 
mother  !  And  from  that  hour  that  disciple 
took  her  unto  his  own  home.  23.  After  this, 
Jesus  knowing  that  all  things  were  now  ac- 
complished, that  the  Scripture  might  be 
fulfilled,  saith,  I  thirst.  29.  Now  there  was 
set  a  vessel  full  of  vinegar :  and  they  filled 
a  spunge  with  vinegar,  and  put  it  upon 
hyssop,  and  put  it  to  his  mouth.  30.  When 
Jesus  therefore  had  received  the  vinegar, 
he  said.  It  is  finished :  and  he  bowed  his 
head,  and  gave  up  the  ghost. 

Here  are  some  remarkable  circumstances  of 
Christ's  dying,  more  fully  related  than  before,  which 
they  will  take  special  notice  of,  who  covet  to  know 
Christ,  and  him  crucified. 

I.  The  title  set  up  over  his  head.     Observe, 

1.  The  inscription  itself  which  Pilate  wrote,  and 
ordered  to  be  fixed  to  the  top  of  the  cross,  declaring 
the  cause  for  which  he  was  ci-ucified,  v.  19.  Mat- 
thew called  it,  nWU — the  accusation  ;  Mark  and 
Luke  called  it,  'ariy^±ifi — the  inscrifition  ;  John  calls 
it  by  the  proper  Zoftn  name,  tiVx®- — the  title :  and 
it  was  this,  Jesus  of  N'azareth,  the  King  of  the  Jews. 
Pilate  intended  this  for  his  reproach,  that  he,  being 
Jesus  of  A'azareth,  should  pretend  to  be  King  of  the 
Jews,  and  set  up  in  competition  with  Cxsar,  to 
whom  Pilate  would  thus  recommend  himself,  as 
very  jealous  for  his  honour  and  interest,  when  he 
would  treat  but  a  titular  king,  a  king  in  metaphor, 
as  the  worst  of  malefactors  ;  but  God  over-ruled 
this  matter,  (1.)  That  it  might  be  a  further  testi- 
mony to  the  innocency  of  our  Lord  Jesus  ;  for  here 
was  an  accusation,  which,  as  it  was  worded,  con- 
tained no  crime.  If  this  be  that,  if  this  be  all  they 
have  to  lay  to  his  charge,  surely  he  has  done  nothing 
worthy  of  death  or  of  bonds.  (2.)  That  it  might 
shew  forth  his  dignity  and  honour.  This  is  Jesus  a 
Saviour,  t<iL^ae,:ti®',x\\e.blessed A'azarile,  sanctified 
to  God  ;  this  is  the  King  of  the  Jews,  Messiah  the 
Prince,  the  sceptre  that  should  rise  out  of  Israel,  as 
Balaam  had  foretold  ;  dying  for  the  good  of  his 
people,  as  Caiaphas  had  foretold.  Thus  all  these 
three  bad  men  witnessed  to  Christ,  though  they 
meant  not  so. 

2.  The  notice  taken  of  this  inscription ;  (v.  20. ) 
Many  of  the  Jenvs  read  it,  not  only  those  of  Jerusa- 
lem, but  those  out  of  the  country,  and  from  other 
countries,  strangers  and  proselytes,  that  came  up  to 
worship  at  the  feast.    Multitudes  read  it,  and  it  oc- 


ST.  JOHN,  XIX. 


929 


casioned  a  great  variety  of.  reflections  and  specula- 
tions, as  men  stood  affected.  Christ  himself  was  set 
for  a  sign,  a  title. 

Here  are  two  reasons  why  the  title  was  so  much 
read. 

(1.)  Because  the  place  where  Jesus  was  cnicified, 
though  without  the  gate,  was  yet  nigh  the  city; 
which  intimates  that  if  it  had  been  any  great  dis- 
tance oif,  they  would  not  have  been  led,  no  not  by 
their  curiosity,  to  go  and  sec  it,  and  read  it.  It  is 
an  advantage  to  have  the  means  of  knowing  Christ 
brought  to  our  doors. 

(2. )  Because  it  was  written  in  Hebretv,  and  Greek, 
and  Latin,  which  made  it  legible  by  all ;  they  all  un- 
derstood one  or  other  of  these  languages,  and  none 
were  more  careful  to  bring  up  their  children  to  read 
than  the  Jews  generally  were.  It  likewise  made  it 
the  more  considerable  ;  e\'ery  one  would  be  curious 
to  inquire  what  it  was,  which  was  so  industriously 
published  in  the  three  most  known  languages.  In 
the  Hebrew,  the  oracles  of  God  were  recorded  ;  in 
Greek,  the  learning  of  the  philosophers  ;  and  in  La- 
tin, the  laws  of  the  empire.  In  each  of  these  Christ 
is  proclaimed  king,  in  whom  are  hid  all  the  trea- 
sures of  revelation,  K-.nsdom,  ?a\A  power :  God  so  or- 
dering it,  that  this  should  be  written  in  the  three 
then  most  known  tongues  ;  it  was  intimated  thereby, 
that  Jesus  Christ  should  be  a  Saviour  to  all  nations, 
and  not  to  the  Jews  only ;  and  also  that  eveiy  nation 
should  hear  in  their  own  tongue  the  wonderful  works 
of  the  Redeemer.  Hebrew,  Greek,  and  Latin,  were 
the  vulgar  languages  at  that  time  in  this  part  of  the 
world;  so  that  this  is  so  far  from  intimating  (as  the 
Papists  would  ha\e  it)  that  the  scripture  is  still  to 
be  retained  in  these  three  languages,  that  on  the 
contrary  it  teaches  us  that  the  knowledge  of  Christ 
ought  to  be  diffused  throughout  every  nation  in  their 
own  tongue,  as  the  ftrofier  vehicle  of  it,  that  people 
may  converse  as  freely  with  the  scriptures  as  they 
do  with  their  neighliours. 

3.  The  offence  which  the  prosecutoi-s  took  at  it, 
V.  21.  They  wo>dd  not  have  it  written,  the  King 
of  the  Jews;  but  that  he  said  of  himself,  lam  the 
King  of  the  Jews.  Here  they  shew  themselves,  (1.) 
Very  spiteful  and  malicious  against  Christ.  It  was 
not  enough  to  have  him  crucified,  but  they  must 
have  his  name  crucified  too;  to  justify  themselves 
in  giving  him  such  bad-  treatment,  they  thought 
themselves  concerned  to  give  him  a  bad  character, 
and  to  represent  him  as  an  iisurper  of  honours  and 
powers  that  he  was  not  entitled  to.  (2.)  Foolishly 
jealous  of  the  honour  of  their  nation ;  though  they 
were  a  conquered  and  enslaved  people,  yet  they 
stood  so  much  upon  the  punctilio  of  their  reputa- 
tion, that  they  scorned  to  have  it  said,  that  this  was 
their  king.  (3.)  They  shew  themselves  very  imper- 
tinent and  troublesome  to  Pilate  ;  they  could  not  but 
be  sensible  that  they  had  forced  him,  against  his 
mind,  to  condemn  Christ,  and  yet,  in  such  a  trivial 
thing  as  this,  they  continue  to  tease  him.  It  was  so 
much  the  worse,  in  that,  though  they  had  charged 
him  with  pretending  to  be  the  King  of  the  Jews, 
yet  they  had  not  proved  it,  nor  had  he  ever  said  so. 
4.  The  judge's  resolution  to  adhere  to  it ;  "  mat 
I  have  written  I  have  written,  and  will  not  alter  it 
to  humour  them." 

(1.)  Hereby  an  affront  was  put  upon  the  chief 
priests,  who  would  still  be  dictating.  It  seems,  by 
Pilate's  manner  of  speaking,  that  he  was  uneasv  in 
himself  for  yielding  to  them,  and  vexed  at  them  for 
forcing  him  to  it ;  and  therefore  he  was  resolved  to 
be  cross  with  them ;  and  by  this  inscription  in- 
sinuates, [1.]  That,,  notwithstanding  their  pre- 
tences, they  were  not  sincere  in  their  affections  to 
Caesar  and  his  government ;  they  were  willing 
enough  to  have  a  king  of  the  Je^'us,  if  they  could 
have  one  to  their  mind.     [2.]  That  such  a  king  as 

Vol.  v.— 6  B 


this,  so  mean  and  despicable,  was  good  enough  to 
be  the  king  of  the  Jews  ;  and  this  would  be  the  fate 
of  all  that  should  dare  to  oppose  the  Roman  power. 
[3.]  That  they  had  been  very  unjust  and  unreasona- 
ble in  prosecuting  this  Jesus,  when  there  was  no 
fault  to  be  found  in  him. 

(2.)  Hereby  honour  was  done  to  the  Lord  Jesus. 
Pilate  stuck  to  it  with  resolution,  that  he  was  the 
King  of  the  Jews ;  what  he  had  written,  was  what 
God  had  first  written,  and  therefore  he  cculd  not 
alter;  for  thus  it  was  written,  that  il/fs.sios  the 
Prince  shall  be  cut  off,  Dan.  9.  26.  This  therefore 
is  the  true  cause  of  his  death  ;  he  dies,  because  the 
King  of  Israel  must  die,  must  thus  die.  When  the 
Jews  reject  Chi-ist,  and  will  not  have  him  for  their 
king,  Pilate,  a  Gentile,  sticks  to  it  that  he  is  a  king ; 
which  was  an  earnest  of  what  came  to  pass  soon  af- 
ter, when  the  Gentiles  submitted  to  the  kingdom  of 
Messiah,  which  the  unbelieving  Jews  had  rebelled 
against. 

II.  The  dividing  of  his  garments  among  the  exe- 
cutioners, V.  23,  24.  Fcur  soldiers  were  employed, 
who,  tvhen  they  had  crucified  Jesus,  had  nailed  him 
to  the  cross,  and  lifted  it  up,  and  him  upon  it,  and 
nothing  more  was  to  be  done  than  to  wait  his  ex- 
piring through  the  extremity  of  pain,  as,  with  us, 
when  the  prisoner  is  turned  off,  then  they  went  to 
make  a  dividend  of  his  clothes,  each  claiming  an 
equal  share,  and  so  thev  made  four  parts,  as  near 
of  the  same  value  as  they  could,  to  every  soldier  a 
part ;  but  his  coat,  or  upper  garment,  whether  cloke 
or  gown,  being  a  pretty  piece  of  curiosity,  without 
seam,  woven  from  the  top  throughout,  they  agreed 
to  cast  lots  for  that.     Here  observe, 

1.  The  shame  they  put  upon  our  Lord  Jesus,  in 
stripping  him  of  his  garments  before  they  crucijfie'd 
him.  The  shame  of  nakedness  came  in  with  sin. 
He  therefore  who  was  made  sin  for  us,  bare  that 
shame,  to  roll  away  our  reproach.  He  was  stripped, 
that  we  might  be  clothed  with  white  raiment,  (Rev. 
3.  IS.)  and  that  when  we  are  unclothed,  we  may  not 
be  found  naked. 

2.  The  wages  with  which  these  soldiers  paid 
themselves  for  cnjcifving  Christ.  They  were  wil- 
ling to  do  it  for  his  old  clothes.  Nothing  is  to  be 
done  so  bad,  but  there  will  be  found  men  bad  enough 
to  do  it  for  a  trifle.  Probably,  they  hoped  to  make 
more  than  ordinary  advantage  of  his  clothes,  having 
heard  of  cures  wrought  by  the  touch  of  the  hem  of 
his  garment ;  or  expecting  that  his  admirers  would 
give  any  money  for  them. 

3.  The  sport  they  made  about  his  seamless  coat ; 
we  read  not  of  any  thing  about  him  valuable  or  re- 
markable but  that,  and  that  not  for  the  richness,  but 
only  the  variety  of  it,  for  it  was  woven  from  the  top 
throughout ;  there  was  no  curiosity  therefore  in  the 
shape,  but  a  contrived  plainness.  Tradition  says, 
his  mother  wove  it  him,  and  adds  this  further,  that 
it  was  made  for  him  when  he  was  a  child,  and,  like 
the  Israelites'  clothes  in  the  wilderness,  wajred  not 
old;  but  that  is  a  grrundlcss  fancy.  The  soldiers 
thought  it  pitv  to  rend  it,  for  then  it  would  unravel, 
and  a  piece  of  it  would  be  good  for  -nothing ;  they 
would  therefore  cast  lots  for  it.  Vi.'\i\\e  Christ  was 
in  his  dying  agonies,  they  were  merrily  dividing  his 
spoils. 

The  preserving  of  Christ's  seamless  coat  is  com- 
monly alluded  to,  to  shew  the  care  all  christians 
ought  to  take,  th.at  thev  rend  not  the  church  of 
Christ  with  strifes  and  di^iisions ;  yet  some  have  ob- 
served, that  the  reason  why  the  soldiers  would  not 
rend  Christ's  coat,  was  not  out  of  any  respect  to 
Christ;,  but  because  each  of  them  hoped  to  have  it 
entire  for  himself  And  so  many  cr\-  out  against 
schism,  onlv  that  they  mav  engross  all  the  wealth 
and  power  to  themselves.  Those  who  opposed  Lu- 
ilier's  separation  from  the  church  of  Rome,  urged 


ST.  JOHN,  XIX. 


930 

inucli  the  tunica  inconsutilis — the  seamless  coat ;  and 
some  of  them  laid  so  much  stress  upon  it,  that  they 
were  called  the  Inconsutilistae — T/:e  searnless. 

4.  The  fulfilling  of  the  scripture  in  this.  David, 
in  spirit,  foretold  this  very  circumstance  of  Christ's 
sufferings,  in  that  passage,  Ps.  22.  18.  The  event  so 
exactly  answering  the  prediction,  proves,  (1.)  That 
the  scrijiture  is  tlie  word  of  God,  which  foretold  con- 
tingent events  concerning  Christ  so  long  before,  and 
they  came  to  pass  according  to  the  prediction.  (2.) 
That  Jesus  is  the  true  Alessias ;  for  in  him' all  the 
Old  Testament  prophecies  concerning  the  Messias 
had,  and  have,  their  full  accomplishment.  These 
things  therefore  the  soldiers  did. 

III.  The  care  that  he  took  of  his  poor  mother. 

1.  His  moMer  attends  him  to  his  death  ;  {v.  25.) 
There  stood  by  the  cross,  as  near  as  they  could  get, 
his  mother,  and  some  of  his  relations  and  friends  with 
her.  At  first,  they  stood  near,  as  it  is  said  here ;  but, 
it  is  probable,  afterward  the  soldiers  forced  them 
to  stand  far  off,  as  it  is  said  in  Matthew  and  Mark  : 
or  they  themselves  removed  out  of  the  ground. 

(1.)  See  here  the  tender  affection  of  these  pious 
women  to  our  Lord  Jesus  in  his  sufferings.  When 
all  his  disciples,  except  John,  had  forsaken  him, 
they  continued  their  attendance  on  him.  Thus  the 
feeble  were  as  David,  (Zech.  12.  8. )  they  were  not 
deterred  by  the  fury  of  the  enemy,  or  the  horror  of 
the  sight ;  they  could  not  rescue  him  or  relieve  him, 
yet  they  attended  him,  to  shew  their  good-will.  It 
is  an  imiiious  and  blasphemous  construction  which 
some  of  the  popish  writers  put  upon  the  Virgin 
Maiy  standing  by  the  cross,  that  thereby  she  con- 
tributed to  the  satisfaction  he  made  for  sin,  no  less 
than  he  did,  and  so  became  a  joint-mediatrix  and 
coadjutrix  in  our  salvation. 

(2.)  We  must  easily  suppose  what  an  affliction  it 
was  to  those  poor  women,  to  see  him  thus  abused, 
especially  to  the  blessed  virgin.  Now  was  fulfilled 
Simeon's  word,  ./i  sword  shall  fiierce  through  thine 
onvn  soul,  Luke  2.  35.  His  torments  were  her  tor- 
tures ;  she  was  upon  the  rack,  while  he  was  upon 
the  cross ;  and  her  heart  bled  with  his  wounds  ;  and 
the  refiroaches  wherewith  they  rejiroached  him,  fell 
on  them  that  attended  him. 

(3.)  We  may  justly  admire  the  power  of  divine 
grace  in  supporting  these  women,  especially  the 
Virgin  Mary,  under  this  heavy  trial.  We  do  not 
find  his  mother  wringing  her  hands,  or  tearing  her 
hair,  or  rending  her  clothes,  or  making  an  outci'y  ; 
but,  with  a  wonderful  composure,  standing  by  the 
cross,  and  her  friends  with  her.  Surely  she  and 
they  were  strengthened  by  a  divine  power  to  this 
degree  of  patience  ;  and  surely  the  Virgin  Mary 
had  a  fuller  expectation  of  his  resurrection  than  the 
rest  had,  which  supported  her  thus.  We  know  not 
what  we  can  bear  till  we  are  tried,  and  then  we 
know  who  has  said,  31y  grace  is  sufficient  for  thee. 

2.  He  tenderly  provides  for  his  mother  at  his 
death.  It  is  probable  that  Joseph,  her  husband, 
was  long  since  dead,  and  that  her  son,  Jesus,  had 
supported  her,  and  her  relation  to  him  had  been  her 
maintenance  ;  and  now  that  he  was  dying,  what  would 
become  of  her  ?  He  satu  her  standing  by,  and  knew 
her  cares  and  gi'icfs,  and  he  saw  John  standing  not 
far  off,  and  so  he  settled  a  new  relation  between  his 
beloi'ed  mother,  and  his  beloved  discifile  ;  for  he  said 
to  her,  "  Woman,  behold  thy  son  ;  for  whom  hence- 
forward thou  must  have  a  motherly  affection  :"  and 
to  him,  "  Behold  thy  mother  ;  to  whom  thou  must 
pay  a  filial  duty."  And  so  from  that  hour,  that 
hour  ne\er  to  be  forgotten,  that  discifile  took  her  to 
his  own  home.     See  here, 

(1.)  The  care  Christ  took  of  his  dear  mother. 
He  was  not  so  much  taken  up  with  a  sense  of  his 
sufferings  as  to  forget  his  friends ;  all  whose  concerns 
he  bore  upon  his  heart.     His  mother,  perhaps  was 


so  taken  up  with  his  sufferings,  that  she  thought  not 
what  would  become  of  her ;  but  he  admitted  that 
thought.  Silver  and  gold  he  had  none  to  leave,  no 
estate  real  or  personal ;  his  clothes  the  soldiers  had 
seized,  and  we  hear  no  more  of  the  bag  since  Judas, 
who  had  carried  it,  hanged  himself.  He  had  there- 
fore no  other  way  to  provide  for  his  mother,  than  by 
his  intei-est  in  a  friend,  which  he  does  here. 

[1.]  He  calls  her  woman,  not  mother,  not  out  of 
any  disrespect  to  her,  but  because  mother  would 
have  been  a  cutting  word  to  her  that  was  already 
wounded  to  the  heart  with  grief;  like  Isaac  saying 
to  Abraham,  My  father.  He  speaks  as  one  that  was 
now  no  more  in  this  world,  but  was  already  dead  to 
those  in  it  that  were  dearest  to  him.  His  speaking 
in  this  seemingly  slight  manner  to  his  mother,  as  he 
had  done  formerly,  was  designed  to  obviate  and  give 
check  to  the  undue  honours  which  he  foresaw  would 
be  given  her  in  the  Romish  church,  as  if  she  were 
a  joint-purchaser  with  him  in  the  honours  of  the 
Redeemer. 

[2.]  He  directs  her  to  look  upon  John  as  her  son ; 
"  Behold  him  as  thy  son,  who  stands  there  by  thee, 
and  be  as  a  mother  to  him."  See  here.  First,  An  in- 
stance of  divine  goodness,  to  be  observed  for  our  en- 
couragement. Sometimes,  when  God  removes  one 
comfort  from  us,  he  raises  up  another  for  us,  per- 
haps, there,  where  we  looked  not  for  it.  We  read 
of  children  which  the  church  shall  ha\e  after  she 
has  lost  the  other,  Isa.  49.  20.  Let  none  therefore 
reckon  all  gone  with  one  cistern  dried  up,  for  from 
the  same  fountain,  another  may  be  filled.  Secondly, 
An  instance  of  filial  duty,  to  be  obscr\ed  for  our  imi- 
tation. Christ  has  here  taught  children,  to  the  ut- 
most of  their  power,  to  provide  for  the  comfort  of 
their  aged  parents.  When  David  was  in  distress, 
he  took  care  of  his  parents,  and  found  out  a  shelter 
for  them  ;  (1  Sam.  22.  3.)  so  the  Son  of  David  here. 
Children,  at  their  death,  according  to  their  ability, 
should  provide  for  their  parents,  if  they  survive 
them,  and  need  their  kindness. 

(2.)  The  confidence  he  reposed  in  the  beloved 
disciple.  It  is  to  him  he  says,  Behold  thy  mother,  I 
recommend  hertotliy  care  ;  be  thou  as  a  son  to  her 
'to  guide  her,  (Isa.  51.  18.)  andfoisa/ce  her  not  when 
she  is  old,  Prov.  23.  22.  Now,  [1.]  This  was  an 
honour  put  upon  John,  and  a  testimony  both  to  his 
prudence  and  to  his  f.delit«(-.  If  he,  who  knows  all 
things,  had  not  known  that  John  loved  him,  he 
woidd  not  have  made  him  his  mother's  guardian.  It 
is  a  great  honour  to  be  employed  for  Christ,  and  to 
be  trusted  with  any  of  his  interest  in  the  world. 
But,  [2.]  It  would  he  a  care  and  some  charge  to 
John  ;  but  he  cheerfully  accepted  it,  and  took  her 
to  his  own  home,  not  objecting  the  trouble  or  ex- 
pense, or  his  obligations  to  his  own  family,  or  the 
ill-will  he  might  contract  by  it.  Note,  Those  that 
truly  love  Christ,  and  are  loved  of  him,  will  be  glad 
of  an  opportunity  to  do  any  service  to  him,  or  his. 
Nicephorus's  F.ccl.  Hist.  lib.  2.  cap.  3.  saith,  that 
the  Virgin  Mary  lived  with  John  at  Jenjsalem 
eleven  years,  and  then  died.  Others,  that  she  lived 
to  remove  with  him  to  Ephesus. 

IV.  The  fulfilling  of  the  scripture,  in  the  giving 
ci  him  vinegar  todrmk,  v.  28,  29.     Observe, 

1.  How  much  respect  Chi'ist  shewed  to  the  scrip- 
ture;  (f.  28.)  Knowing  that  all  things  hitherto 
were  accomplished,  that  the  scripture  might  be  fut- 
Jilled,  which  spake  of  his  drinking  in  his  sufferings, 
he  saith,  I  thrist,  that  is,  he  called  for  drink. 

(1.)  It  was  not  at  all  strange  that  he  was  thirsty  ; 
we  find  him  thirsty  in  a  journey,  {ch .  4.  6,  7. )  and 
now  thirsty  when  he  was  just  at  his  journey's  end. 
^^'ell  might  he  thirst,  after  all  the  toil  and  hurry 
which  he  had  undergone  ;  and  being  now  in  the 
agonies  of  death,  ready  to  expire  purely  by  the  loss 
of  blood  and  extremity  of  pain,     The  torments  of 


ST.  JOHN,  XTX. 


931 


hell  are  represented  by  a  violent  thirst  in  the  com- 
plaint of  the  rich  man  that  begged  for  a  dro/i  of 
•water  to  cool  his  tongue.  To  that  everlasting  thirst 
we  had  been  condemned,  had  7iot  Christ  sttffered 
for  us. 

(2.)  But  the  reason  of  his  complaining  of  it  is 
somewhat  sui-prising  ;  it  is  the  only  word  he  spake, 
that  looked  like  complaint  of  his  outward  sufferings. 
When  they  scourged  him,  and  crowned  him  with 
thorns,  he  did  not  cry,  O  my  head  !  or.  My  back  ! 
But  now  he  cried,  /  thirst.  For,  [1.]  He  would 
thus  express  the  travail  of  his  soul,  Isa.  53.  11.  He 
thirsted  after  the  glorifying  of  God,  and  the  accom- 
plishment of  the  work  of  our  redemption,  and  tlie 
happy  issue  of  his  undertaking.  [2.]  He  would 
thus  take  care  to  see  the  scripture  fulfilled.  Hither- 
to, all  had  been  accomplished,  and  he  knew  it  ;  for 
this  was  the  thing  he  had  carefully  observed  all 
along  ;  and  now  he  called  to  mind  one  thing  more, 
which  this  was  the  proper  season  for  the  perform- 
ance of.  By  this  it  appears  that  he  was  the  Messiah, 
in  that  not  only  the  scripture  was  punctually  fulfill- 
ed in  him,  but  it  was  strictly  eyed  by  him.  By  this 
it  appears  that  God  was  with  him  of  a  truth — that 
in  all  he  did,  lie  went  exactly  according  to  the  word 
of  God,  taking  care  not  to  destroy,  but  to  fulfil,  the 
law  and  the  prophets. 

Now,  First,  The  scripture  had  foretold  his  thirst, 
and  therefore  he  himself  related  it,  because  it  could 
not  otherwise  be  known,  saying,  /  thirst ;  it  was 
foretold  that  his  tongue  should  cleave  to  his  jaws, 
Ps.  22.  15.  Samson,  an  eminent  type  of  Christ, 
when  he  waslaving-Mc  Philistines  he'aps  upon  heaps, 
was  himself  sore  athiist ;  (Judg.  15.  18.)  so  was 
Christ,  when  he  was  upon  the  cross,  sfioiling  Jirinci- 
palities  and  powers. 

Secondly,  The  scripture  had  foretold  that  in  his 
thirst  he  should  have  vinegar  given  him  to  drink, 
Ps.  69.  21.  The^i  had  given  him  vinegar  to  drink 
before  they  crucified  him,  (Matt.  27.  34.)  but  the 
prophecy  was  not  exactly  fulfilled  in  that,  because 
that  was  not  in  his  thirst  ■  therefore  now  he  said,  I 
thirst,  and  called  for  it  again  ;  then  he  would  not 
drink,  but  now  he  received  it.  Chiist  would  rather 
court  an  affront  than  see  any  prophecy  unfulfilled. 
This  should  satisfy  us  under  all  our  trials,  that  the 
will  of  God  is  done,  and  the  word  of  God  accom- 
plished. 

2.  See  how  little  respect  his  persecutors  shewed 
to  him  ;  {v.  29.)  There  was  set  a  vessel  full  of  vine- 
gar, probably,  according  to  the  custom  at  all  execu- 
tions of  this  nature ;  or,  as  others  think,  it  was  now 
set  designedly  for  an  abuse  to  Christ,  instead  of  the 
cup  of  wine,'vi\\\ch  they  used  to  give  to  them  that 
were  ready  to  perish  ;  with  that  they  filled  a  spunge, 
for  they  would  not  allow  him  a  cup,  and  they  put  it 
upon  hyssop,  a  hyssop  stalk,  and  with  that  heaved  it 
to  his  mouth  ;  inr^^Trm  vifiBiila — they  stuck  it  round 
with  hiissofi  ;  so  it  may  be  taken  ;  or,  as  others,  they 
mingled  it  with  hyssop-water,  and  this  they  gave  him 
to  drink  when  he  was  thirsty  ;  a  drop  of  water  would 
have  cooled  his  tongue  better  than  a  draught  of  vine- 
gar ;  yet  this  he  submitted  to  for  us  ;  we  had  taken 
the  sour  grapes,  and  thus  his  teeth  were  set  07i  edge  ; 
we  had  forfeited  all  comforts  and  refreshments,  and 
therefore  they  were  withheld  from  him  ;  when  hea- 
ven denied  him  a  beam  of  light,  earth  denied  him  a 
drofx  of  water,  and  put  vinegar  in  the  room  of  it. 

V.  The  dving  word  wlierewith  he  breathed  out 
his  soul ;  {v.  30.)  JlTien  he  had  received  the  vinegar, 
as  much  of  it  as  he  thought  fit,  he  said.  It  is  finished , 
and  with  that,  bowed  his  head,  and  gave  up  the  ghost. 
Observe, 

1.  What  he  said,  and  we  may  suppose  him  to  say 
it  with  triumph  and  exulfation,  T«T?\£s-a/ — It  is 
finished,  a  comprehensive  word,  and  a  comfortable 
one. 


(1.)  It  is  finished,  that  is,  the  malice  and  enmity 
of  his  persecutors  had  now  done  its  worst ;  when  he 
had  received  that  la.st  indignity  in  the  vinegar  they 
gave  him,  he  said,  "This  is  the  last ;  I  am  now  going 
out  of  their  reach,  where  the  wicked  cease  from 
troubling.'" 

(2.)  It  is  finished,  that  is,  the  counsel  and  com- 
mandment of  his  Father  conceniing  his  sufferings 
were  now  fulfilled  ;  it  was  a  determinate  counsel,  and 
he  took  care  to  see  every  iota  and  tittle  of  it  exactly 
answered.  Acts  2.  23.  He  had  said,  when  he  en- 
tered upon  his  sufferings,  Father,  tliy  will  be  done; 
and  now  he  saith  with  pleasure.  It  is  done.  It  was 
his  meat  and  drink  to  finish  his  work,  {ch.  4.  34.)  and 
the  meat  and  drink  refreshed  him,  when  they  gave 
him  gall  a?id  vinegar. 

(3.)  It  is  finished,  that  is,  all  the  types  and  pro- 
phecies of  the  Old  Testament,  which  pointed  at  the 
sufferings  of  the  Messiah,  were  accomolished  and 
answered.  He  speaks  as  if,  now  that  they  had  given 
him  the  vinegar,  he  could  not  bethink  himself  of  any 
word  in  the  Old  Testament  that  was  to  be  fulfilled 
between  him  and  his  death,  but  it  had  its  accom- 
plishment;  such  as,  his  being  sold  for  thirty  pieces  of 
silver,  his  hands  and  feet  beiyig  pierced,  and  hisgar- 
inents  being  dix'ided ;  and  now  that  this  is  done,  It  is 
finished. 

(4.)  /;  is  finished,  that  is,  the  ceremonial  law  is 
abolished,  and  a  period  put  to  the  obligation  of  it. 
The  substance  is  now  come,  and  all  the  shadows  are 
done  away.  Just  now  the  veil  is  rent,  the  wall  of 
partition  fs  taken  down,  even  the  law  of  command- 
ments, contained  in  ordinances,  Eph.  2.  14,  15.  The 
Mosaic  economy  is  dissolved,  to  make  way  for  a  bet- 
ter hope. 

(5.)  It  is  finished,  that  is,  sin  is  finished,  and  an 
end  made  of  transgression,  by  the  bringing  in  of  an 
exierlasting  righteousness.  It  seems  to  refer  to  Dan. 
9.  24.  ,  The  Lamb  of  God  was  sacrificed  to  take 
away  the  sin  of  the  world,  and  it  is  done,  Heb.  9.  26. 

(6!)  It  is  finished,  that  is,  his  sufferings  were  now 
finished,  both  those  of  his  snul,  and  those  of  his  body ; 
the  storm  is  over,  the  worst  is  past ;  all  his  pains  and 
agonies  are  at  an  end,  and  he  is  just  going  to  para- 
dise, entering  upon  the  joy  set  before  him.  Let  all 
that  suffer  for  Christ  and  with  Christ,  ccmfort  them- 
selves with  this,  that  yet  a  little  while,  and  they  also 
shall  say.  It  is  finished. 

(7.)  It  is  finished,  that  is,  his  life  was  now  finish- 
ed, he  was  just  ready  to  breathe  his  last,  and  now  he 
is  no  more  m  this  world,  ch.  17.  11.  This  is  like  that 
of  blessed  Paul,  (2  Tim.  4.  7.)  I hax<e  finished  my 
course,  my  race  is  ran,  my  glass  is  out,  mene,  mene 
— numbered  snA  finished.  This  we  must  all  come 
to  shortly. 

(8.)  It  is  finished,  that  is,  the  work  of  man's  re- 
demption and  sah'ation  is  now  completed,  at  least 
the  hardest  part  of  the  undertaking  is  over;  a  full 
satisfaction  is  made  to  the  justice  of  God,  a  fatal  blow 
given  to  the  power  of  Satan,  a  fountain  of  grace 
opened,  that  shall  ever  flow,  a  foundation  of  peace 
and  liappiness  laid,  that  shall  never  fail.  Christ 
had  now  gone  through  with  his  work,  andfinished  it, 
ch.  17.  4.  For,  as  for  God,  his  work  is  perfect; 
when  I  begin,  (saith  he,)  I  will  also  make  an  end. 
And  as  in  the  purchase,  so  in  the  application,  of  the 
redemption,  he  that  has  begun  a  good  work,  will 
perform  it ;  the  mystery  of  God  shall  be  finished. 

2.  What  he  did  ;  He  bowed  his  head,  and gcn'e  up 
the  ghost.  He  was  voluntary  in  dying ;  for  he  was 
not  only  the  sacrifice,  but  the  priest  and  the  offerer; 
and  the  animus  offerentis — the  mind  of  the  offerer 
was  all  in  all  in  the  sacrifice.  Christ  shewed  his 
will  in  his  suffermgs ;  by  the  which  will  we  aresanctir- 
fied. 

(1.)  He  gave  up  the  ghost.  His  life  was  not 
forcibly  extorted  fi-om  him,  but  freely  resigned.  He 


932  ST.  JOHN,  XIX. 

had  said,  Father,  into  thy  hands  I  commit  mysjiirit; 
thereby  expressing  the  intention  of  this  act.  I  give 
up  myself  as  a  ransom  for  many  ;  and,  accordingly 
he  did  give  ufi  his  spirit,  paid  down  the  price  of  par- 
don and  life  at  his  Father's  hands.  Father,  glorify 
thy  7iame. 

'(2.)  He  botved  his  head.  They  that  were  cruci- 
fied, in  dying  stretched  up  their /icarfs  to  gasp  for 
breath,  and  did  not  drop  their  heads  till  they  had 
breathed  their  last ;  but  Christ,  to  shew  himself 
active  in  dying,  boived  his  head  first,  composing  him- 
self, as  it  were,  to  fall  asleep.  God  had  laid  ufion 
him  the  iniquity  of  us  all,  putting  them  upon  the 
head  of  this  great  sacrifice ;  and  some  think  that  by 
this  bowing  of  his  head  he  would  intimate  his  sense 
of  the  weight  upon  him.  See  Ps.  38.  4. — 40.  12. 
The  bowing  of  his  head  shews  his  submission  to  his 
Father's  will,  and  his  obedience  to  death.  He  ac- 
commodated himself  to  his  dying  work,  as  Jacob, 
who  gathered  zi/i  his  feet  into  the  bed,  and  then 
yielded  ufi  the  ghost. 

31.  The  Jews  therefore,  because  it  was 
the  preparation,  that  tlie  bodies  should  not 
remain  upon  the  cross  on  tlie  sabbath-day, 
(for  that  sabbath-day  was  an  high  day,)  be- 
sought Pilate  that  their  legs  might  be  bro- 
ken, and  that  they  might  be  taken  away. 
32.  Then  came  the  soldiers,  and  brake  the 
legs  of  the  first,  and  of  the  other  which  was 
crucified  with  him.  33.  But  when  they 
came  to  Jesus,  and  saw  that  he  was  dead 
already,  they  brake  not  his  legs :  34.  But 
one  of  the  soldiers  with  a  spear  pierced  his 
side,  and  forthwith  came  thereout  blood  and 
water.  35.  And  he  that  saw  it  bear  re- 
cord, and  his  record  is  true  :  and  he  knoweth 
that  he  saith  true,  that  ye  might  believe. 
36.  For  these  things  were  done,  that  the 
Scripture  should  be  fulfilled,  A  bone  of  him 
shall  not  be  broken.  37.  And  again  an- 
other Scripture  saith.  They  shall  look  on 
him  whom  they  pierced. 

This  passage  concei-ning  the  piercing  of  Christ's  side 
after  his  death,  is  recorded  only  by  this  evangelist. 

1.  Observe  the  superstition  of  the  Jews  which  oc- 
casioned it ;  (v.  31.)  Because  it  was  the  preparation 

for  the  sabbath,  and  that  sabbath-day,  because  it 
fell  in  the  passover-week,  was  a  high  day,  that  they 
might  shew  a  veneration  /b?-  the  sabbath,  they  would 
not  have  the  dead  bodies  to  remain  on  the  crosses  on 
the  sabbath-day,  but  besought  Pilate  that  their  legs 
might  be  broken,  which  would  be  a  certain,  but 
cruel  dispatch,  and  that  then  they  might  be  buried 
out  of  sight. 

Note  here,  1.  The  esteem  they  would  be  thought 
to  have  for  the  afifiroaching  sabbath,  because  it  was 
one  of  the  days  of  unleavened  bread,  and  (some 
reckon)  the  day  of  the  offering  of  the  Jirst-fruits. 
Every  sabbath-day  is  a  holy  day,  and  a  good  day, 
but  this  was  a  high  day,  /xiyaxu  li^ega. — a  great  day. 
Passover  sabbaths  are  high  days;  sacrament-days, 
suppev-days,  communion-days,  are  high  days,  and 
there  ought  to  be  more  than  ordinary  preparation 
for  them,  that  these  may  be  high  days  indeed  to  us, 
as  the  days  of  heaven. 

2.  The  reproach  which  they  reckoned  it  would 
be  to  that  day,  if  the  dead  bodies  should  be  left  hang- 
ing upon  the  cross.  Dead  bodies  were  not  to  be  left 
at  any  time;  (Deut.  21.  23.)  yet,  in  this  case,  the 
Jews  would  have  left  the  Roman  custom  to  take 


place,  had  it  not  been  an  extraordinary  day;  and 
many  strangers  from  all  parts  being  then  at  Jerusa- 
lem, it  would  have  been  an  offence  to  them ;  nor 
could  they  well  bear  the  sight  of  Christ's  crucified 
body,  for,  unless  their  consciences  were  quite  seared, 
when  the  heat  of  their  rage  was  a  little  over,  they 
would  upbraid  them. 

3.  Their  petition  to  Pilate,  that  their  bodies,  now 
as  good  as  dead,  might  be  dispatched ;  not  by  stran- 
gling or  beheading  them,  which  would  have  been  a 
compassionate  hastening  them  out  of  their  misery, 
like  the  coup  de  grace  (as  the  French  call  it)  to 
them  that  are  broken  upon  the  wheel,  the  stroke  of 
mercy,  but  by  the  breaking  of  their  legs,  which  would 
carrv  them  off  in  the  most  exquisite  pain.  Note, 
{\.)  The  tender  mercies  of  the  wicked  are  cruel.  (2.) 
The  pretended  sanctity  of  hypocrites  is  abominable. 
These  Jews  would  be  tliought  to  bear  a  great  I'egard 
to  the  sabbath,  and  yet  had  no  regard  to  justice  and 
righteousness  ;  they  made  no  conscience  of  bringing 
an  innocent  and  excellent  person  to  the  cross,  and  yet 
scrupled  letting  a  dead  body  hang  upon  the  c7-oss.' 

II.  The  dispatch  of  the  two  thieves  that  were  cru- 
cified with  him,  V.  32.  Pilate  was  still  gratifying 
the  Jews,  and  gave  orders  as  they  desired  ;  and  the 
soldiers  came,  liardened  against  all  impressions  of 
pity,  and  broke  the  legs  of  the  two  thieves,  which, 
no  doubt,  extorted  from  them  hideous  outcries,  and 
made  them  die  according  to  the  bloody  disposition 
of  Nero,  so  as  to  feel  themselves  die.  One  of  these 
thieries  was  a  penitent,  and  had  received  from  Christ 
an  assurance  that  he  should  shortly  be  with  him  in 
paradise,  and  yet  died  in  the  same  pain  and  misery 
that  the  other  thief  did;  for  all  things  come  alike  to 
all ;  many  go  to  heaven,  that  have  bands  in  their 
death,  and  die  in  the  bitterness  of  their  soul.  The 
extremity  of  dying  agonies  is  no  obstruction  to  the 
living  comforts  that  wait  for  holy  souls  on  the  other 
side  death.  Christ  died,  and  went  to  paradise,  but 
appointed  a  guard  to  convey  him  thither.  This  is 
the  order  of  going  to  heaven — Christ,  the  first-fruits 
and  forerunner,  aftenvajrl  they  that  are  Christ's. 

III.  The  trial  that  was  made  whether  Christ  was 
dead  or  no,  and  the  putting  of  it  out  of  doubt. 

1.  They  supposed  him  to  be  dead,  and  therefore 
did  not  break  his  legs,  v.  33.  Observe  here,  (1.) 
That  Jesus  died  in  less  time  than  persons  crucified 
ordinarily  did.  The  structure  of  his  body,  perhaps, 
being  extraordinarily  fine  and  tender,  was  the  sooner 
broken  by  pain  ;  or,  rather,  it  was  to  shew  that  he 
laid  down  his  life  of  himself,  and  could  die  when  he 
pleased,  though  his  hands  were  nailed.  Though  /;e 
yielded  to  death,  yet  he  was  not  conquered.  (2.) 
That  his  enemies  were  satisfied  he  was  really  dead. 
The  Jews,  who  stood  by  to  see  the  execution  eflTec 
tually  done,  would  not  have  omitted  this  piece  of 
cruelty,  if  they  had  not  Ijeen  sure  he  was  got  out  of 
the  reach  of  it.  (3.)  Tl'hatever  dex'ices  are  in  men's 
hearts,  the  coufisel  of  the  Lord  shall  stand.  It  was 
fully  designed  to  break  his  legs,  but,  God's  counsel 
being  otherwise,  see  how  it  was  prevented. 

2.  Because  they  would  be  sure  he  was  dead,  they 
made  such  an  experiment  as  would  put  it  past  dis- 
pute. Otie  of  the  soldiers  with  a  sficar  fiierced  his 
side,  aiming  at  his  heart,  and  forthwith  came  there- 
out blood  and  water,  z>.  34. 

(1.)  The  soldier  liereby  designed  to  decide  the 
question  whether  he  was  dead  or  no,  and,  by  this 
honourable  wound  in  his  side,  to  supersede  the  i,gno- 
minious  method  of  dispatch  they  took  witli  the  other 
two.  Tradition  says  that  this  soldier's  name  was 
Longinus,  and  that,  having  some  distemper  in  his 
eyes,  he  was  immediately  cured  of  it,  by  some  drops 
of  blood  that  flowed  out  of  Christ's  side  lighting  on 
them  :  significant  enough,  if  we  had  any  good  au- 
thority for  the  story. 
(2. )  But  God  had  afurther  design  herein,  which  was. 


ST.  JOHN,  XIX. 


933 


[1.]  To  give  an  evidence  of  the  truth  of  his  death, 
m  order  to  the  proof  of  his  resurrection.  If  he  was 
only  in  a  trance  or  swoon,  his  resurrectio7i  was  a 
sham ;  but,  by  this  experiment,  he  was  certainly 
dead,  for  this  spear  broke  up  the  very  fountains  of 
life,  and,  according  to  all  the  law  and  course  of  na- 
ture, it  was  impossible  a  human  body  should  survive 
such  a  wound  in  the  vitals,  and  such  an  evacuation 
thence. 

[2.]  To  give  an  illustration  of  the  design  of  his 
death.  There  was  much  of  mystery  in  it,  and  its 
being  so  solemnly  attested,  {v.  35.)  intimates  there 
■was  something  miraculous  in  it,  that  the  blood  and 
naater  should  come  out  distinct  and  separate  from 
the  same  wound ;  however,  that  was  veiy  signifi- 
cant ;  this  same  apostle  refers  to  it  as  a  very  con- 
siderable thing,  1  John  5.  6,  8. 

First,  I'he  opening  of  his  side  was  significant. 
When  we  would  protest  our  sincerity,  we  wish  there 
were  a  window  in  our  hearts,  that  the  thoughts  and 
intents  of  them  might  be  visible  to  all.  Through 
this  window,  opened  in  Christ's  side,  you  may  look 
^nto  his  heart,  and  see  love  flaming  there,  love  strong 
as  death  ;  see  our  own  names  written  there.  Some 
make  it  an  allusion  to  the  opening  of  Adam's  side  in 
innocency.  When  Christ,  the  second  yldam,  ivas 
fallen  into  a  deefi  sleeji  n/ion  the  cross,  then  was  his 
Bide  opened,  and  out  of  it  was  his  church  taken, 
which  he  espoused  to  himself.  See  Eph.  5.  30,  32. 
Our  devout  poet,  Mr.  George  Herbert,  in  his  poem 
called  The  Bag,  very  afFectingly  brings  in  our  Sa- 
viour, when  his  side  was  fiierced,  thus  speaking  to 
his  disciples : 

If  ye  have  any  Ihin^tosend,  or  write, 

(I  have  no  ba^:,  but  here  is  room,) 
Unto  my  Father's  hands  and  sia;ht 

(Believe  me)  it  shall  safely  come. 
That  1  shall  mind  what  you  impart, 
Look,  you  may  put  it  very  near  my  heart ; 

Orifliereafler  any  of  my  friends 
Will  use  me  in  tliis  kind,  the  door 

Shall  still  be  open  ;  what  he  sends 
I  will  present,  and  somewhat  more, 

Not  to  his  hurt.     Siffhs  will  convey 

Any  thinfj  to  me.     Hark,  Despair,  away. 

Secondly,  The  blood  and  water  that  flowed  out  of 
it  were  significant : 

1.  They  signified  the  two  great  benefits  which  all 
believers  partake  of  through  Christ — justification 
and  sanctification  ;  blood  for  remission,  water  for  re- 
generation ;  blood  for  atonement,  water  for  purifica- 
tion. Blood  and  water  were  used  very  much  under 
the  law.  Guilt  contracted  must  be  expiated  by 
blood ;  stains  contracted  must  be  done  away  by  the 
water  of  fiuri/ication.  These  two  must  always  go 
together.  Ye  are  sanctified,  ye  are  justified,  1  Cor. 
6.  11.  Christ  has  joined  them  together,  and  we  must 
not  think  to  fiut  them  asunder.  They  both  flow 
from  the  pierced  side  of  cur  Redeemer. '  To  Christ 
crucified  we  owe  both  merit  for  our  justification,  and 
Spirit  and  grace  for  our  sanctification  ;  and  we  have 
as  much  need  of  the  latter  as  of  the  former,  1  Cor. 
1.  30. 

2.  They  signify  the  two  great  ordinances  of  bap- 
tism and  the  Lord's  Supper,  by  which  those  benefits 
are  represented,  sealed  and  applied  to  believers; 
they  both  owe  their  institution  and  efficacy  to  Christ. 
It  is  not  the  water  in  the  font  that  will  be  to  us  the 
washing  of  regeneration,  but  the  water  out  of  the 
side  of  Christ;  not  the  blood  of  the  gi-a/ie  that  will 
pacify  the  conscience  and  refresh  the  soul,  but  the 
blood  out  of  the  side  of  Christ.  Now  was  the  rock 
smitten,  (iCor.  10. 4.)  now  was  the  fountain  opened , 
(Zech.  13.  1.)  now  were  the  wells  of  salvation  di:^- 
ged,  Isa.  12.  3.  Here  is  tite  river,  the  streams 
ivhereof  make  glad  the  city  of  our  God. 

IV.  The  attestation  of  the  truth  of  this  by  an  eye- 
witness, {v,  35.)  the  evangelist  himself.    Observe, 


1.  What  a  competent  \vitness  he  was  of  the  mat- 
ters of  fact.  (1.)  What  Af  bare  record  of  he  saw  ; 
he  had  it  not  by  hearsay,  nor  was  it  only  his  own 
conjecture,  but  he  was  an  eye-witness  of  it ;  it  is 
what  we  have  seen  and  looked  ujion,  (1  John  1.  1. 
2  Pet.  1.  16.)  and  had  perfect  understanding  of, 
Luke  1.  3.  (2. )  What  he  saw  he  faithfully  bare  re- 
cord of;  as  a  faithful  witness,  he  told  not  only  the 
truth,  but  the  whole  truth ;  and  did  not  only  atleit 
it  by  word  of  mouth,  but  left  it  upon  record  in  writ- 
ing, in  perfietuam  rei  memoriam — an  unfading  me 
niorial.  (3. )  Nis  record  is  undoubted!)-  true ;  for  he 
wrote  not  only  from  his  own  personal  knowledge  and 
observation,  but  from  the  dictates  of  the  Spirit  of 
truth,  that  leads  iyito  all  truth.  (4.)  He  had  himself 
a  full  assurance  of  the  tnath  of  what  he  v/i-ote,  and 
did  not  persuade  others  to  believe  that  which  he  did 
not  believe  himself ;  he  knows  that  he  saith  true. 
(5.)  He  therefore  witnessed  these  things,  Mq/  we 
might  believe ;  he  did  not  record  them  merely  for 
his  own  satisfaction  or  the  private  use  of  his  friends, 
but  made  them  public  to  the  world  ;  not  to  please 
the  curious  or  entertain  the  ingenious,  but  to  draw 
men  to  beUeve  the  gospel  in  order  to  their  eternal 
welfare. 

2.  What  care  he  shewed  in  this  paiticular  in- 
stance. That  we  may  be  well  assured,  both  of  the 
truth  of  Christ's  death,  he  saw  his  heait's  blood,  his 
life's  tlood,  let  out ;  and  also  of  the  benefits  that 
flow  to  us  from  his  death,  signified  by  the  blood  and 
water  which  came  out  of  his  side.  Let  this  silence 
the  fears  of  weak  christians,  and  encourage  their 
hopes,  iniquity  shall  not  be  their  ruin,  for  there  came 
both  water  and  blood  out  of  Christ's  pierced  side, 
both  to  justify  and  sanctify  them  ;  and  if  you  ask. 
How  can  we  be  sure  of  this .'  You  may  be  sure,  for 
he  that  saw  it  bare  record. 

V.  The  accomplishment  of  the  scripture  in  all 
this;  (t'.  36.)  that  the  scripture  should  be  fulfilled, 
and  so  both  the  honour  of  the  Old  Testament  pre- 
serxed,  and  the  truth  of  the  New  Testament  con- 
firmed.    Here  are  two  instances  of  it  together. 

1.  The  scripture  was  fulfilled  in  the  ijrescrving  of 
his  legs  from  being  broken  ;  therein  that  word  was 
fulfilled,  ^  bone  of  him  shall  ngt  be  broken. 

( 1.)  There  was  apromise  of  this  made  indeed  to  all 
the  righteous,  but  principally  pointing  at  Jesus  Christ 
the  righteous  ;  (Ps.  34.  20.)  He  keepeth  all  his  bones, 
not  one  of  them  is  broken.  And  David,  in  spirit,  says, 
.4!l  my  bones  shall  say.  Lord,  who  is  like  unto  thee? 
Ps.  35".  10. 

(2.)  There  was  a  type  of  this  in  the  paschal  lamb, 
which  seems  to  be  especially  referred  to  here, 
(Exod.  12.  46.)  A''either  shall  ye  break  a  bone  there- 
of: and  it  is  repeated,  (Numb.  9.  12.)  Ye  shall  not 
break  any  bone  of  it ;  for  which  law  the  will  of  the 
law-maker  is  the  reason,  but  the  antitype  must  an- 
swer the  type.  Christ  our  passover  is  sacrificed  for 
us,  1  Cor.' 5.  7.  He  is  the  Lamb  of  God,  (ch.  1.  29.) 
and,  as  the  true  passover,  his  bones  were  kept  un- 
broken. Th\s  commandment  nvas  gri-en  concerning 
his  bones,  when  dead,  as  of  Joseph's,  Heb.  11.  22. 

(3.)  There  was  a  significancy  in  it;  the  strength 
of  the  body  is  in  the  bones.  The  Hebrew  word  for 
the  bones  signifies  the  strength,  and  therefore  not  a 
bone  of  Christ  must  be  broken,  to  shew  that  though 
he  be  crucified  in  weakness,  his  strength  to  save  is 
not  at  all  broken.  Sin  breaks  our  bones,  it  broke 
David's,  (Ps.  51.  8.)  but  it  did  not  break  Christ's 
bones  ;  he  stood  firm  vmder  the  burthen,  mighty  to 
save. 

2.  The  scripture  was  fulfilled  in  the  piercing  of 
his  side  ;  {v.  37.)  They  shall  look  on  him  whom  they 
have  pierced  ;  so  it  is  written,  Zech.  12.  10.  And 
there  the  same  that  pours  out  the  spirit  of  grace, 
and  can  be  no  less  than  the  God  of  the  holy  pro- 
I  phets,  says.  They  shall  look  upon  me,  which  is  here 


934  ST.  JOHN,  XIX. 

applied  to  Christ,  They  shall  look  ufion  him.  (1.)  tt 
is  here  implied  that  the  Messiah  shall  be  pierced ; 
and  here  it  had  a  more  full  accomplishment  than  in 
the  piercing  oj  his  hands  and  feet ;  he  was  pierced 
by  the  house  of  David,  and  the  inhabitants  of  Jeru- 
salem, ivounded  in  the  house  of  his  friends,  as  it  fol- 
lows, Zech.  13.  6.  (2.)  It  is  promised  that  nvhen  the 
Spirit  is  poured  out,  they  shall  look  on  him  and 
mourn.  This  was  in  part  fulfilled,  when  many  of 
those  that  were  his  betrayers  and  murderers,  were 
pricked  to  the  heart,  and  brought  to  believe  in  him  ; 
it  will  be  further  fulfilled  in  mercy,  nvhen  all  Israel 
shall  be  saved  ;  and  in  wrath,  when  they  who  per-  i 
sisted  in  their  infidelity,  shall  see  him  whom  they  have 
pierced,  and  wail  because  of  him.  Rev.  1.  7.  But  it 
is  applicable  to  us  all ;  we  have  all  been  guilty  of 
piercing  the  Lord  Jesus,  and  are  all  concerned  with 
suitable  aifections  to  look  on  him. 

38.  And  after  this  Joseph  of  Arimathea, 
bemg  a  disciple  of  Jesus,  but  secretly  for 
fear  of  the  Jews,  besought  Pilate  that  he 
might  take  away  the  body  of  Jesus  :  and 
Pilate  gave  him  leave.  He  came  therefore, 
and  took  the  body  of  Jesus.  39.  And 
there  came  also  Nicodenuis,  which  at  the 
first  came  to  Jesus  by  night,  and  brought  a 
mixture  of  myrrh  and  aloes,  about  an  hun- 
dred pound  weight.  40.  Then  took  they 
the  body  of  Jesus,  and  wound  it  in  linen 
clothes  with  the  spices,  as  the  manner  of 
the  Jews  is  to  bury.  4 1 .  Now  in  the  place 
where  he  was  crucified  there  was  a  gar- 
den ;  and  in  the  garden  a  new  sepulchre, 
wherein  was  never  man  yet  laid.  42. 
There  laid  they  Jesus  therefore  because  of 
the  Jews'  preparation-t^oj/ ;  for  the  sepul- 
chre was  nigh  at  hand. 

We  have  here  an  account  of  the  burial  of  the 
blessed  body  of  our  Lord  Jesus.  The  solemn  fune- 
rals of  great  men  are  looked  at  with  curiosity  ;  the 
mournful  funerals  of  dear  friends  are  attended  with 
concern.  Come  and  see  an  extraordinary  funeral ; 
never  was  the  like  !  Come  and  see  a  burial  that  con- 
(juered  the  grave,  and  buried  it,  a  burial  that  beau- 
tified the  grave,  and  softened  it  for  all  believers  ! 
Let  us  turn  aside  now,  and  see  this  great  sight. 
Here  is, 

I.  The  body  begged,  v.  38.  This  was  done  by 
the  interest  of  Joge/ih  of  Ramali,  or  Arimathea,  of 
whom  no  mention  is  made  in  all  the  New  Testament 
story,  but  only  in  the  narrative  which  each  of  the 
evangelists  gives  us  of  Christ's  burial,  wherein  he 
was  chiefly  concerned.     Observe, 

1.  The  character  of  this  Joseph.  He  was  a  dis- 
ciple of  Christ  incognito — in  secret,  a  better  friend 
to  Christ  than  he  would  willingly  be  known  to  be. 
It  was  his  honour  that  he  was  a  disciple  of  Christ ; 
and  some  such  there  are,  that  are  themselves  great 
men,  and  unavoidably  linked  with  bad  men  ;  but  it 
was  his  weakness  that  he  was  so  secretly,  when  he 
should  have  confessed  Christ  before  men,  yea  though 
he  had  lost  his  preferment  bv  it.  Disciples  should 
openly  own  themselves,  yet  Christ  may  ha\'e  many 
that  are  his  A)scip\es  sincerely,  though  secretly  ;  bet- 
ter secretly  than  not  at  all,  especially  if,  like  Joseph 
here,  they  grow  stronger  and  stronger.  Some  who 
in  lesser  trials  have  been  timorous,  yet  in  greater 
have  been  very  courageous ;  so  Joseph  here.  He 
concealed  his  affection  to  Christ /or/car  of  the  Jews, 
lest  they  should  put  him  out  of  the  synagogue,  at 
least  out  of  the  Sanhedrim,  which  was  all  they  could 


do.  To  Pilate  the  governor  he  went  boldly,  and 
yel  feared  the  Jews.  The  impotent  malice  of  those 
that  can  but  censure,  and  revile,  and  clamour,  is 
sometimes  more  formidable  even  to  wise  and  good 
men  than  one  would  think. 

2.  The  part  he  bore  in  this  affair.  He,  having  by 
his  place  access  to  Pilate,  desired  leave  of  him  to 
dispose  of  the  body.  His  mother  and  dear  relations 
have  neither  spirit  nor  interest  to  attempt  such  a 
thing.  His  disciples  were  gone  ;  if  nobody  appear, 
the  Jews  or  soldierswouldbuiy  him  with  the  thieves  ; 
therefore  God  raised  up  this  gentleman  to  interpose 
in  it,  that  the  scripture  might  be  fulfilled,  and  the 
decorum  owing  to  his  approaching  resuiTection 
maintained,  l^ote.  When  God  has  work  to  do,  he 
can  find  out  such  as  are  proper  to  do  it,  and  spirit 
them  for  it.  Observe  it  as  an  instance  of  the  humi- 
liation of  Christ,  that  his  dead  body  lay  at  the  mercv 
of  a  heathen  judge,  and  must  be  begged  before  it 
could  be  buried:  and  also  that  Joseph  would  not 
take  the  body  of  Christ  till  he  had  asked  and  ob- 
tained leave  of  the  governor  ;  for  in  those  things 
wherein  the  power  of  the  magistrate  is  concerned, 
we  must  ever  pay  a  deference  to  that  power,  and 
peaceably  submit  to  it. 

11.  The  embalming  prepared,  v.  39.  This  was 
done  by  Nicodemus,  another  person  of  quality,  and 
in  a  public  post.  He  brought  a  mijcture  of  myrrh 
and  aloes,  which,  some  think,  were  bitter  ingre- 
dients, to  preserve  the  body,  others  fragrant  ones, 
to  perfume  it^'    Here  is, 

1.  The  character  of  Nicodemus,  which  is  much 
the  same  with  that  of  Joseph  ;  he  was  a  secret  friend 
to  Christ,  though  not  his  constant  follower.  Heat 
first  came  to  jesus  by  night,  but  now  owned  him 
publicly,  as  before,  ch.  7.  50,  51.  That  grace  which 
at  first  is  like  a  bruised  reed,  m:t)'  afterward  become 
hke  a  strong  cedar;  and  the  trembling  lamb  bold  as 
a  lion.  See  Rom.  14.  4.  It  is  a  wonder  that  Joseph 
and  Nicodemus,  men  of  such  interest,  did  not  ap- 
pear sooner,  and  solicit  Pilate  not  to  condemn  Christ, 
especially  seeing  him  so  loath  to  do  it.  Begging  his 
life  would  have  been  a  nobler  piece  of  service  than 
begging  his  bodv.  But  Christ  would  have  none  of 
his  friends  to  endeavour  to  prevent  his  death  when 
his  hour  was  come.  While  his  persecutors  were  for- 
warding the  accomplishment  of  the  scriptures,  his 
followers  must  not  obstruct  it. 

2.  The  kindness  of  Nicodemus,  which  was  con- 
siderable, though  of  a  different  nature.  Joseph 
served  Christ  with  his  interest,  Nicodemus  with  his 
purse.  Probably,  thev  agreed  it  between  them,  that 
while  one  was  procuring  the  grant,  the  other  should 
be  preparing  the  spice's  ;  and  that  for  expedition, 
because  thev  were  straitened  in  time. 

•  But  why  did  they  make  this  ado  about  Christ's 
dead  body  ? 

(1.)  Some  think  we  may  see  in  it  the  weakness  of 
their  faith.  A  firm  belief  of  the  resurrection  of 
Christ  the  third  day,  would  have  saved  them  this 
care  and  cost,  and  h'a\e  been  more  acceptable  than 
all  spices.  Those  bodies  indeed  to  whom  the  grave 
is  a  long  home,  need  to  be  clad  accordingly ;  but 
what  need  of  such  furniture  of  the  grave  for  one 
that,  like  a  way-faring  man,  did  but  turn  aside  into 
it,  to  tarrii  for  a  night  or  two  ? 

(2.)  However,  we  may  plainly  see  in  it  the 
strength  of  their  love.  Hereby  they  shewed  the 
value  they  had  for  his  person  and  doctrine,  and  that 
it  was  not  lessened  bv  the  reproach  of  the  cross. 
They  that  had  l)een  'so  industrious  to  profane  his 
crown,  and  lay  his  honour  in  the  dust,  may  already 
see  that  they  imagine  a  vain  thing  ;  for  as  God  had 
done  him  honour 'in  his  sufferings,  so  did  men  too, 
even  great  men.  Thev  shewed  not  only  the  charita- 
ble respect  of  committing  his  body  to  the  earth,h\\t 
the  honourable  respect  shewed  to  great  men.     1  his 


ST.  JOHN,  XIX. 


935 


they  might  do,  and  yet  beheve  and  look  for  his  i-e- 
surrection  ;  nay,  this  they  might  do  in  the  belief  and 
expectation  of  it.  Since  God  designed  honour  for 
tliis  body,  they  would  put  honour  upon  it.  However, 
we  must  do  our  duty  according  as  the  present  day 
and  opportunity  are,  and  leave  it  to  God  to  fulfil  his 
promises  in  his  own  way  and  time. 

III.  The  body  got  ready,  v.  40.  They  took  it  into 
some  house  adjoining,  and,  having  washed  it  from 
blood  and  dust,  mound  it  in  linen  clothes  very  de- 
cently, with  the  spices  melted  down,  it  is  likely,  into 
an  ointment,  as  the  manner  of  the  Jeivs  is  to  bury, 
or  to  embalm,  (so  Dr.  Hammond,)  as  we  sear  dead 
bodies. 

1.  Here  was  care  taken  of  Christ's  body  ;  it  was 
wound  in  linen  clothes.  Among  other  clothing  that 
belongs  to  us,  Christ  put  on  even  the  grave-clothes, 
to  make  them  easy  to  us,  and  to  enable  us  to  call 
them  our  wedding-clothes.  They  wound  the  body 
with  thesfiices,  iov  all  his  garments,  his  grave-clothes 
not  excepted,  smelt  of  myrrh  and  aloes,  (the  spices 
here  mentioned,)  out  of  the  ii'Ory  palaces  ;  (Ps.  45. 
8.)  and  an  ivory  palace  the  sepulchre  hewn  out  of  a 
rock  was  to  Christ.  Dead  bodies  and  graves  are 
noisome  and  offensive  ;  lience  sin  is  compared  to  a 
body  of  death  and  an  o/icn  sepulchre  ;  but  Christ's 
sacrifice,  being  to  God  as  a  sweet-smelling  savour, 
hath  taken  away  our  pollution.  No  ointment  or  per- 
fume can  rejoice  the  heart  so  as  the  gi'ave  of  our  Re- 
deemer does,  where  there  is  faith  to  perceive  the 
fragrant  odours  of  it. 

2.  In  conformity  to  this  example,  we  ought  to 
have  regard  to  the  dead  bodies  of  christians  ;  not  to 
enshrine  and  adore  their  relics,  no  not  those  of  the 
most  eminent  saints  and  martyrs,  (notliing  like  that 
was  done  to  the  dead  body  of  Christ  himself),  but 
carefuUvto  deposite  them,  the  dust  in  the  dust,  as 
those  who  believe  the  dead  bodies  of  the  saints  are 
still  united  to  Christ,  and  designed  for  gloiy  and  im- 
mortality at  the  last  day.  The  resurrection  of  the 
saints  will  be  in  virtue  of  Christ's  resurrection,  and 
therefore  in  burying  them  we  should  have  an  eye  to 
Christ's  burial,  for  he,  being  dead,  thus  speaketh, 
Thy  dead  men  shall  live,  Isa.  26.  19.  In  burying 
our  dead,  it  is  not  necessary,  that  in  all  circum- 
stances we  imitate  the  burial  of  Christ,  as  if  we  must 
be  buried  in  linen,  and  in  a  garden,  and  be  embalm- 
ed as  he  was  ;  but  he  being  buried  after  the  manner 
of  the  Jews,  it  teaches  us,  that  in  things  of  this  na- 
ture we  should  conform  to  the  usages  of  the  country 
where  we  live,  except  in  those  that  are  supersti- 
tious. 

IV.  The  grave  pitched  upon  in  a  garden  which 
belonged  to  Joseph  of  Ai-imathea,  very  near  the 
place  where  he  was  crucified.  There  was  a  sepul- 
chre, or  vault,  prepared  for  the  first  occasion,  but 
not  yet  used.     Observe, 

1.  That  Christ  was  buried  without  the  city,  for 
thus  the  manner  of  the  Jews  was  to  bury,  not  in 
their  cities,  much  less  in  their  synagogues,  which  some 
have  thouglit  better  than  our  way  of  burying  :  yet 
there  was  then  a  peculiar  reason  for  it,  which  does 
not  hold  now,  because  the  touching  of  a  grave  con- 
tracted a  ceremonial  pollution  ;  but  now  that  the  re- 
surrection of  Christ  lias  altered  the  property  of  the 
grave,  and  done  away  its  pollution  for  all  believers, 
we  need  not  keep  at  such  a  distance  from  it ;  nor  is 
it  incapable  of  a  good  improvement,  to  have  the 
congregation  of  the  dead  in  the  church  yard,  encom- 
passing the  congregation  of  the  living  \n  the  church, 
since  they  also  are  dying,  and  in  the  ?nidst  of  life  we 
are  in  death.  Those  that  would  not  superstitionslv, 
butbv  faith,  visit  tlie  holy  sefiulchre,  must^o  forth 
out  of  the  noise  of  this  world. 

2.  That  Christ  was  buried  OT  a  (jr-i7rrffw.  Observe, 
(1.)  That  Joseph  had  his  sepulchre  in  his  garden  ; 

so  he  contrived  it,  that  it  might  be  a  memorandum. 


[1.]  To  himself  while  living  ;  when  he  was  taking 
the  pleasure  of  his  garden,  and  rea])ing  the  products 
of  it,  let  him  think  of  dying,  and  be  quickened  to 
prepare  for  it.  The  garden  is  a  proper  place  for 
meditation,  and  a  sepulchre  there  may  furnish  us 
with  a  proper  subject  for  meditation,  and  such  a  one 
as  we  are  loath  to  admit  in  the  midst  of  our  plea- 
sure. [2.]  To  his  heirs  and  successors  when  he 
was  gone.  It  is  good  to  acquaint  ourselves  with  the 
place  of  our  father's  sepulchres ;  and  perhaps  we 
might  make  our  own  less  formidable,  if  we  made 
their's  more  familiar. 

(2.)  That  in  a  sepulchre  in  a  garden  Christ's  body 
was  laid.  In  the  garden  of  Eden,  death  and  the 
grave  first  received  their  power,  and  now  in  a  gar- 
den they  are  conquered,  disarmed,  and  triumphed 
over.  In  a  garden  Christ  began  his  passion,  and 
from  a  garden  he  would  rise,  and  begin  his  exalta- 
tion. Christ  fell  to  the  ground  as  a  com  of  wheat, 
(ch.  12.  24.)  and  therefore  was  sown  in  a  garden 
among  the  seeds,  for  his  dew  is  as  the  dew  of  herbs, 
Isa.  26.  19.  He  is  \he  fountain  of  gardens.  Cant. 
4.  15. 

3.  That  he  was  buried  in  a  ne^v  sepulchre.  This 
was  so  oi-dered,  (1.)  For  the  honour  of  Christ ;  he 
was  not  a  common  person,  and  therefore  must  not 
mix  with  common  dust.  He  that  was  bom  from  a 
virgin- womb,  must  rise  from  a  virgin-tomb.  (2.) 
For  the  confirming  of  the  truth  of  his  resurrection  ; 
that  it  might  not  be  suggested  that  it  was  not  he,  but 
some  other  that  rose  now,  when  manv  bodies  of 
saints  rose  :  or,  that  he  rose  by  the  power  of  some 
other,  as  the  man  that  was  raised  by  the  touch  of 
Elisha's  bones,  and  not  by  his  own  power.  He  that 
has  made  all  things  new,  has  new-made  the  grave 
for  us. 

V.  The  funeral  solemnized  ;  (t.  42.)  There  laid 
they  Jesus,  that  is,  the  dead  body  of  Jesus.  Some 
think  the  calling  of  that  Jesus,  intimates  the  insepa- 
ralile  union  between  the  divine  and  human  nature. 
Even  this  dead  body  was  Jesus — a  S'aviotir,  for  his 
deatli  is  our  life  ;  Jesus  is  still  the  same,  Heb.  13. 
8.  There  they  laid  him  because  it  was  the  prepa- 
ration day. 

1.  Observe  here  the  deference  which  the  Jews 
paid  to  the  sabbath,  and  to  the  day  of  preparation. 
Before  the  passover-sabiaath  they  had  a  solemn  day 
of  preparation.  This  day  had  been  ill  kept  by  the 
chief  priests,  who  called  themselves  the  church,  but 
was  well  kept  by  the  disciples  of  Christ,  who  were 
branded  as  dangerous  to  the  church  ;  and  it  is  often 
so.  (1.)  They  would  not  put  off  the  funeral  till  the 
sabbath-day,  because  the  sabbath  is  to  be  a  day  ol 
holy  rest  and  joy,  with  which  the  business  and  sor- 
row of  a  funeral  do  not  well  agree.  (2.)  They  would 
not  drive  it  too  late  on  the  day  of  preparation  for  the 
sabbath.  What  is  to  be  done  on  the  evening  before 
the  sabbath,  should  be  so  c.ontri\ed,  that  it  may 
neither  intrench  upon  sabbath-time,  nor  indispose  us 
for  sabbath-work. 

2.  Observe  the  convenience  they  took  of  an  ad- 
joining sepulchre  ;  the  sepulchre  they  made  use  of, 
was  nigh  at  hand.  Pei-haps,  if  they  had  had  time, 
they  would  have  carried  him  to  Bethany,  and  buried 
hini  among  his  friends  there.  And  I  am  sure  he 
had  more  right  to  have  been  buried  in  the  chief  of 
the  sepulchres  of  the  sons  of  David  than  any  of  the 
kings  of  Judah  had  ;  but  it  was  so  ordered,  that  he 
should  be  laid  in  a  sepulchre  nigh  .at  hand,  (1.)  Be- 
cause he  was  to  lie  there  but  a  while,  as  in  an  inn, 
and  therefore  he  took  the  first  that  offered  itself. 
(2.)  Because  this  was  a  new  sepulchre.  They  that 
prepared  it,  little  thought  who  should  handsel  it ; 
but  the  wisdom  of  God  has  reaches  infinitely  beyond 
our's,  and  makes  what  use  he  pleases  of  us  and  all 
we  ha\e.  (3.)  We  are  hereby  taught  not  to  be 
over-curious  in  the  place  of  our  burial.    \\'here  the 


936 


ST.  JOHN,  XX. 


tree  falls,  why  should  it  not  lie?  For  Christ  was 
buried  in  the  sepulclire  that  was  next  at  hand.  It 
was  faith  in  the  promise  of  Canaan,  that  directed  tlie 
Patriarchs'  desires  to  be  carried  thither  for  a  bury- 
ing-place  ;  but  now  tliat  that  promise  is  superseded 
by  a  better,  tliat  care  is  over. 

Thus  witliout  pomp  or  solemnity  is  the  body  of 
Jesus  laid  in  the  cold  and  silent  grave.  Here  lies 
our  Surety  under  arrest  for  our  debts,  so  that  if  he 
be  released,  his  discharge  will  be  our's.  Here  is 
the  sun  of  righteousness  set  for  a  while,  to  rise  again 
in  greater  glor)-,  and  set  no  more.  Here  lies  a 
seeming  captive  to  death,  but  a  real  conqueror  over 
death  ;  for  here  lies  death  itself  slain,  and  the  grave 
conquered.  Thanks  be_  to  God  ivho  giveth  us  the 
victory, 

CHAP.  XX. 

This  evangelist,  thoHt^h  he  began  not  his  gospe!  as  the  rest 
did,  yet  concludes  it  as  they  did,  wilh  the  history  of  Christ's 
resurrection  ;  not  of  the  Ihinfj  itself;  for  none  of  Ihem  de- 
scribe how  he  rose,  but  of  the  proofs  and  evidences  of  it, 
which  demonstrate  that  he  was  risen.  Tlie  proofs  of 
Christ's  resurrection,  which  we  have  in  this  chapter,  are, 
I.  Such  as  occurred  immediately  at  the  sepulchre.  1.  The 
sepulchre  found  empty,  and  the  grave-clothes  in  (rood 
order,  v.  1 .  .  10,  2.  Two  ani^els  appearing  to  Mary  Mag- 
dalene at  llie  sepulchre,  v.  11 . .  13.  3.  Christ  himself  ap- 
pearing to  her,  V.  14..  18.  II.  Such  as  occurred  afterward 
at  the  meetings  of  the  apostles.  I.  At  one,  the  same  day 
at  evening  that  Christ  rose,  when  Thomas  was  absent,  v. 
19 . .  25.  2.  At  another,  that  day  seven-night,  when  Tlio- 
mas  was  with  them,  v.  26. .  31.  What  is  related  here,  is 
mostly  what  was  omitted  by  the  other  evangelists. 

1.  npHE  first  dai/  of  the  week  cometli 

JL  Mary  Magdalene  early,  when  it 
was  yet  dark,  unto  the  sepulchre,  and  seeth 
the  stone  taken  away  from  the  sepulchre. 

2.  Then  she  runneth,  and  cometh  to  Simon 
Peter,  and  to  the  other  disciple,  whom  Je- 
sus loved,  and  saith  unto  tliem.  They  have 
taken  away  the  Lord  out  of  the  sepulchre, 
and  we  know  not  where  they  have  laid 
him.  3.  Peter  therefore  went  forth,  and 
that  other  disciple,  and  came  to  the  sepul- 
chre. 4.  So  they  ran  both  together  :  and 
the  other  disciple  did  out-run  Peter,  and 
came  first  to  the  sepulchre.  5.  And  he 
stooping  down,  and  looking  in,  saw  the 
linen  clothes  lying ;  yet  went  he  not  in. 
6.  Then  cometh  Simon  Peter  following 
him,  and  went  into  the  sepulchre,  and  seeth 
the  linen  clothes  lie,  7.  And  the  napkin, 
that  was  about  his  head,  not  lying  with  the 
linen  clothes,  but  wrapped  together  in  a 
place  by  itself  8.  Then  went  in  also  that 
other  disciple,  which  came  first  to  the  se- 
pulchre, and  he  saw,  and  believed.  9.  For 
as  yet  they  knew  not  the  Scripture,  that 
he  must  rise  again  from  the  dead.  10. 
Then  the  disciples  went  away  again  unto 
their  own  home. 

There  was  no  one  thing  which  the  apostles  were 
more  concerned  to  produce  substantial  proof  of,  than 
the  resurrection  of  their  Master.  1.  Because  that  was 
it  which  he  himself  had  appealed  to  as  the  last  and 
most  cogent  proof  of  his  being  the  Messiah.  They 
that  would  not  believe  other  signs  were  referred  to 
this  sign  of  the  prophet  Jonas.  And  therefore  his  ene- 
mies were  most  solicitous  to  stifle  the  notice  of  this. 


because  it  was  put  on  this  issue  ;  and  if  he  be  risen, 
they  are  not  only  murderers,  but  murderers  of  the 
Messiah.  2.  Because  this  was  that  upon  which  the 
performance  of  his  undertaking  for  our  redemption 
and  salvation  did  depend.  If  he  give  his  life  a  ran- 
som, and  do  not  resume  it,  it  does  not  appear  that 
his  giving  of  it  was  accepted  as  a  satisfaction.  If 
he  be  imprisoned  for  our  debt,  and  lie  by  it,  we  are 
undone,  1  Cor.  15.  17.  3.  Because  he  never  shewed 
himself  alive  after  his  resurrection  to  all  the  people, 
Acts  10.  40,  41.  We  should  have  said,  "Let  his 
ignominious  death  be  private,  and  his  glorious  resur- 
rection public."  But  God's  thoughts  are  not  as 
our's ;  and  he  ordered  it  that  his  death  should  be 
public  before  the  sun,  by  the  same  token  tliat  he 
blushed  and  hid  his  face  upon  it.  But  the  demon- 
strations of  his  resurrection  should  be  resen'ed  as  a 
fa\'our  for  his  particular  friends,  and  by  them  be 
published  to  the  world,  that  tliey  might  be  blessed, 
who  have  not  seen,  and  yet  have  believed.  The 
method  of  proof  is  such  as  gives  abundant  satisfac- 
tion to  those  who  are  piously  disposed  to  receive  the 
doctrine  and  law  of  Christ,  and  yet  leaves  room  for 
those  to  object,  who  are  willingly  ignorant  and  ob- 
stinate in  their  unbelief.  And  this  is  a  fair  trial, 
suited  to  the  case  of  those  who  are  probationers. 

In  these  verses,  we  have  the  first  step  toward  the 
proof  of  Christ's  resurrection,  which  is,  that  the 
sepulchre  was  found  empty.  He  is  not  here,  and  if 
so,  they  must  tell  us  where  he  is,  or  we  conclude 
him  riseii. 

I.  Mary  Magdalene,  coming  to  the  sepulchre, 
finds  the  sto?ie  taken  away.  This  evangelist  does 
not  mention  the  other  women  that  went  wilh  Mary 
Magdalene,  but  her  only,  because  she  was  the  most 
active  and  forward  in  this  visit  to  the  sepulchre,  and 
in  her  appeared  the  most  aflfection  ;  and,  1.  It  was 
an  affection  kindled  by  a  good  cause,  in  considera- 
tion of  the  great  things  Christ  had  done  for  her. 
Much  was  forgiven  her,  therefore  she  loved  much. 
2.  She  had  shewed  her  affection  to  him  while  he 
lived,  attended  his  doctrine,  ministered  to  him  of 
her  substance,  Luke  8.  2,  S.  It  does  not  appear  that 
she  had  anv  business  now  at  Jerusalem,  but  to  wait 
upon  him,  for  the  women  were  not  bound  to  go  up 
to  the  feast,  and,  probablv,  she  and  others  now  fol- 
lowed him  the  closer,  as  Elisha  did  Elijah,  now  that 
they  knew  their  master  should  shortly  be  taken  from, 
their  head,  2  Kings  2.  1,  2.  3.  The  continued  in- 
stances of  her  respect  to  him  at  and  after  his  death, 
prove  the  sincerity  of  her  love.  Note,  Love  to 
Christ,  if  it  be  cordial,  will  be  constant.  Her  love 
to  Christ  was  strong  as  death,  the  death  of  the  cross, 
for  it  stood  by  that ;  cruel  as  the  grazte,  for  it  made 
a  visit  to  that,  and  was  not  deterred  by  its  terrors. 

(1.)  She  came  to  the  sefiulchre,  to  wash  the  dead 
body  with  her  tears,  for  she  rjent  to  the  grave,  to 
iveefi  there,  and  to  anoint  it  with  the  ointment  she  • 
had  prepared.  The  grave  is  a  house  that  people 
do  not  care  for  making  visits  to.  They  that  are 
free  among  the  dead,  are  separated  from  the  living;  ■ 
and  it  must  be  an  extraordinarj'  aflfection  to  the  per- 
son, which  will  endear  his  grave  to  us.  It  is  espe-- 
daily  frightful  to  the  weak  and  timorous  sex.  Could 
she,  that  had  not  strength  enouf^'h  to  roll  atvay  the 
stone,  pretend  to  such  a  presence  of  mind  as  to  enter 
the  grave  ?  The  Jews'  religion  forbade  them  to 
meddle  any  more  than  needs  must  with  graves  and 
dead  bodies.  In  visiting  Christ's  sepulchre  she  ex- 
posed herself,  and  perhaps  the  disciples,  to  the  sus- 
picion of  a  design  to  steal  him  anvay ;  and  what  real 
seiTice  could  she  do  him  by  it  ?  But  her  love  answers 
these  and  a  thousand  such  objections.  Note,  [1.] 
We  must  study  to  do  honour  to  Christ  in  those 
things  wherein  yet  we  cannot  be  profitable  to  him. 
[2.]  Love  to  Christ  will  take  off  the  teiTor  of  death 
and  the  grave.     If  we  cannot  come  to  Christ  but 


ST.  JOHN,  XX. 


937 


through  that  darksome  valley,  even  in  that,  if  we 
love  him,  we  will /ear  no  evil. 

(2.)  She  came  as  soon  as  she  could,  for  she  came, 
[1.  ]  Upon  the  Jirst  day  of  the  iveek,  as  soon  as 
ever  the  sabbath  was  gone,  longing  not  to  sell  corn 
and  to  set  forth  wheat,  (as  Amos  8.  5.)  but  to  be  at 
the  sepulchre.  They  that  love  Christ,  will  take  the 
first  oppoi-tunity  of  testifying  their  respect  to  him. 
This  was  the  first  christian  sabbath,  and  she  begins 
it  accordingly  with  inquiries  after  Christ.  She  had 
spent  the  day  before  in  commemorating  the  work 
of  creation  ;  and  therefore  rested ;  but  now  she  is 
upon  search  into  the  work  of  redemption,  and  there- 
fore makes  a  visit  to  Christ,  and  him  crucified. 

[2.]  She  came  early,  while  it  was  yet  dark ;  so 
early  did  she  set  out.  "Note,  Those  who  would  seek 
Chnst  so  as  to  find  him,  must  seek  him  early  ;  J<''irst, 
Seek  him  solicitously,  with  such  a  care  as  even 
breaks  the  sleep ;  be  up  early  for  fear  of  missing 
him.  Secondly,  Seek  him  industriously  ;  we  must 
deny  ourselves  and  our  own  repose  in  pursuit  of 
Christ.  Thirdly,  Seek  him  betimes,  early  in  our 
days,  early  every  day.  My  voice  shall  thou  hear 
in  the  morning.  That  day  is  in  a  fair  way  to  be  well 
ended,  that  is  thus  begun.  They  that  diligently  in- 
quire after  Christ  while  it  is  yet  dark,  shall  have 
such  light  given  them  concerning  him  as  shall  shine 
more  and  more. 

(3.)  She  found  the  stone  taken  away,  which  she 
had  seen  rolled  to  the  door  of  the  sefiulchre.  Now 
this  was, 

[1.]  A  surprise  to  her,  for  she  little  expected  it. 
Christ  crucified  is  the  fountain  of  life,  his  grave  one 
of  the  wells  of  salvation,  if  we  come  to  it  in  faith, 
though  to  a  carnal  heart  it  be  a  spring  shut  up  ;  we 
shall  find  the  stone  rolled  away,  (as  Gen.  29.  10. ) 
and  free  access  to  the  comforts  of  it.  Surprising 
comforts  are  the  frequent  encouragements  of  early 
seekers. 

[2.  ]  It  was  the  beginning  of  a  glorious  discovery ; 
the  Lord  was  risen,  though  she  did  not  at  first  ap- 
prehend it  so.  Note,  First,  They  that  are  most 
constant  in  their  adherence  to  Christ,  and  most  dili- 
gent in  their  inquiries  after  him,  have  commonly 
the  first  and  sweetest  notices  of  the  divine  grace. 
Mary  Magdalene,  who  followed  Christ  to  the  last 
of  his  humiliation,  met  him  with  the  first  in  his  ex- 
altation. Secondly,  God  ordinarily  reveals  himself 
and  his  comforts  to  us  by  degrees  ;  to  raise  our  ex- 
pectations and  quicken  our  inquiries. 

11.  Finding  the  stone  taken  away,  she  hastens 
back  to  Peter  and  John,  who,  probably,  lodged  to- 
gether at  that  end  of  the  town,  not  far  oflF,  and 
acquaints  them'  with  it ;  "  They  have  taken  the 
Lord  out  of  the  sefiulchre,  envying  him  the  honour 
of  such  a  decent  bur\-ing  place,  and  we  know  not 
where  they  have  laid  him,  nor  where  to  find  him,  that 
we  may  pay  him  the  remainder  of  our  last  respects. " 
Observe  here, 

1.  \\Tiat  a  notion  Mary  had  of  the  thing  as  it  now 
appeared  ;  she  found  the  stone  gone,  looked  into  the 
grave,  and  saw  it  empty.  Now  one  would  expect 
that  the  first  thought  that  offered  itself,  should  have 
been.  Surely  the  Lord  is  risen  ;  for  whenever  he  had 
told  them  that  he  should  be  crucified,  which  she  had 
now  lately  seen  accomplished,  he  still  subjoined  in 
the  same  breath,  that  the  third  day  he  should  rise 
again.  Could  she  feel  the  great  earthquake  that 
happened  as  she  was  coming  to  the  sepulchre,  or 
getting  ready  to  come,  and  now  see  the  gi-ave  empty, 
and  yet  have  no  thought  of  the  resurrection  enter 
inter  her  mind  ;  what,  no  conjecture,  no  suspicion 
of  it  ?  So  it  seems  by  the  construction  she  puts  upon 
the  removing  of  the  stone,  which  was  very  far 
fetched.  Note,  When  we  come  to  reflect  upon  our 
own  conduct  in  a  cloudy  and  dark  day,  we  shall 
stand  amazed  at  our  dulness  and  forgetfulness,  that 

Vol.  v.— 6  C 


we  could  miss  of  such  thoughts,  as  afterward  ap- 
pear obvious,  and  how  they  could  be  so  far  out  of 
the  way,  when  we  had  occasion  for  them.  She 
suggested.  They  have  taken  away  the  Lord  ;  either 
the  chief  priests  have  taken  him  away,  to  put  him 
in  a  worse  place  ;  or  Joseph  and  Nicodemus  have, 
upon  second  thoughts,  taken  him  away,  to  avoid  the 
ill-will  of  the  Jews.  Whatever  was  her  suspicion,  it 
seems,  it  was  a  great  vexation  and  disturbance  to  her, 
that  the  body  was  gone  ;  whereas,  if  she  had  under- 
stood it  rightly,  nothing  could  be  more  happy.  Note, 
Weak  believei-s  often  make  that  the  matter  of  their 
complaint,  which  is  really  just  gi-ound  of  hope,  and 
matter  of  joy.  We  cry  out  that  this  and  the  other 
creature-comfort  are  taken  away,  and  we  know  not 
how  to  retrieve  them,  when  indeed  the  removal  of 
our  temporal  comforts,  which  we  lament,  is  in  order" 
to  the  resuirection  of  our  spiritual  comforts,  which 
we  should  rejoice  in  too. 

2.  What  a  narrative  she  made  of  it  to  Peter  and 
John.  She  did  not  stand  poring  upon  the  grief  her- 
self, but  acquaints  her  friends  with  it.  Note,  The 
communication  of  soitows  is  one  good  improvement 
of  the  communion  of  saints.  Obsei've,  Peter,  though 
he  had  denied  his  Master,  had  not  deserted  his  Mas- 
ter's friends ;  by  this  appears  the  sincerity  of  his 
repentance,  that  he  associated  with  the  disciple 
whom  Jesus  loved.  And  the  disciples  keeping  up 
their  intimacy  with  him  as  formerly,  notwithstand- 
ing his  fall,  teaches  us  to  restore  those  with  a  sfiirit 
of  meekness,  that  harve  been  faulty.  If  God  has 
received  them  upon  their  repentance,  why  should 
not  we  ? 

III.  Peter  and  John  go  with  all  speed  to  the  sepul- 
chre, to  satisfy  themselves  of  the  truth  of  what  was 
told  them,  and  to  see  if  they  could  make  any  fur- 
ther discoveries,  x'.  3,  4.  Some  think  that  the  other 
disciples  were  with  Peter  and  John  when  the  news 
came  ;  for  they  told  these  things  to  the  eleven,  Luke 
24.  9.  Others  think  that  Mary  Magdalene  told  her 
story  only  to  Peter  and  John,  and  that  the  other 
women  told  their's  to  the  other  disciples  :  yet  none 
of  them  went  to  the  sepulchre  but  Peter  and  John, 
who  were  two  of  the  first  three  of  Christ's  disciples, 
often  distinguished  from  the  rest  by  special  favours. 
Note,  It  is  well  when  those  that  are  more  honoured 
than  others  with  the  privileges  of  disciples,  are 
more  active  than  others  in  the  duty  of  disciples, 
more  willing  to  take  pains,  and  run  hazards  in  a 
good  work. 

1.  See  here  what  use  we  should  make  of  the  ex- 
perience and  observations  of  others.  When  Mary 
told  them  what  she  had  seen,  they  would  not  in  this 
seijse  take  her  word,  but  would  go  and  see  with  their 
own  ei/es.  Do  others  tell  us  of  the  comfort  and  be- 
nefit of  ordinances  .'  Let  us  be  engaged  thereby  to 
make  trial  of  them.  Come  and  see  how  good  It  is 
to  draw  near  to  God. 

2.  See  how  ready  we  should  be  to  share  with  our 
friends  in  their  cares  and  fears.  Peter  and  John 
hasten  to  the  sepulchre,  that  they  might  be  able  to 
eive  Marv  a  satisfactory  answer  to  her  jealousies. 
We  should  not  grudge  any  pains  we  take  for  the 
succouring  and  comforting  of  the  weak  and  timorous 
followers  of  Christ. 

3.  See  what  haste  we  should  make  in  a  good  work, 
and  when  we  are  going  on  a  good  eiTand.  Peter 
and  John  consulted  neither  their  ease  nor  their  gra- 
vity, but  ran  to  the  sepulchre,  that  they  might  shew 
tlie  strength  of  their  zeal  and  affection,  and  might 
lose  no  time.  If  we  are  in  the  way  of  God's  com- 
mandments, we  should  run  that  waii. 

4.  See  what  a  good  thing  it  is  to  have  good  com- 
pany in  a  good  work.  Perhaps  neither  of  these  dis- 
ciples would  have  ventured  to  the  sepulchre  alone, 
but,  beine:  both  together,  they  made  no  difficulty  of 
it.    See  Eccl.  4.  9. 


938  ST.  JOHN,  XX. 

5.  See  what  a  laudable  emulation  it  is  among  dis- 
ciples to  strive  which  shall  excel,  which  shall  ex- 
ceed, in  that  wliich  is  good.  It  was  no  breach  of  ill 
manners  for  John,  though  the  younger,  to  out- run 
Peter,  and  get  before  him.  We  must  do  our  best, 
and  neither  envy  those  that  can  do  'better,  nor  despise 
those  that  do  as  they  can,  though  they  come  behind. 

(1.)  He  that  goi  foremost  in  this  race,  was  the 
disciple  whom  Jesus  loved  in  a  special  manner,  and 
■who  therefore  in  a  special  manner  loved  Jesus. 
Note,  Sense  of  Christ's  love  to  us,  kindling  love  in 
us  to  him  again,  will  make  us  to  excel  in  virtue. 
The  love  of  Christ  will  constrain  us  more  than  any 
thing  to  abound  in  duty. 

(2.)  He  that  was  cast  behind,  was  Peter,  who  had 
denied  his  Master,  and  was  in  sorrow  and  shame  for 
it,  and  this  clogged  him  as  a  weight ;  sense  of  guilt 
cramps  us,  and  hinders  our  enlargements  in  the  ser- 
vice of  God.  When  conscience  is  offended,  we  lose 
ground. 

IV.  Peter  and  John  being  come  to  the  sepulchre, 
prosecute  the  inquiry,  yet  improve  little  in  the  dis- 
covery. 

1.  John  went  no  further  than  Mary  Magdalene 
had  done. 

(1.)  He  had  the  curiosity  to  look  into  the  sepul- 
chre, and  saw  it  was  empty.  He  stooped  down,  and 
looked  in.  Those  that  would  find  the  knowledge  of 
Christ,  must  stoo/i  down,  and  look  in,  must  with  an 
humble  heart  veil  to  the  authority  of  divine  revela- 
tion ;  and  must  look  wistly. 

(2.)  Yet  he  had  not  courage  to  go  into  the  sepul- 
chre. The  warmest  affections  are  not  always  ac- 
companied with  the  boldest  resolutions  ;  many  are 
swift  to  run  religion's  race,  that  are  not  stout  to  fight 
her  battles. 

2.  Peter,  though  he  came  last,  went  in  first,  and 
made  a  more  exact  discovery  than  John  had,  v.  6, 
7.  Though  John  out-ran  him,  he  did  not  therefore 
turn  back,  or  stand  still,  but  made  after  him  as  fast 
as  he  could ;  and  while  John  was  with  a  deal  of  cau- 
tion looking  in,  he  came,  and  with  a  deal  of  courage 
ivent  into  the  sepulchre. 

(1.)  Observe  here  the  boldness  of  Peter,  and  how 
God  dispenses  liis  gifts  variously.  John  could  out- 
nm  Peter,  but  Peter  could  out-dare  John.  It  is  sel- 
dom true  of  the  same  persons,  what  David  says  po- 
etically of  Saul  and  Jonathan,  that  they  were  swifter 
than  eagles,  and  yet  stronger  thaji  lions,  2  Sam.  1. 
23.  Some  disciples  are  quick,  and  they  are  useful 
to  quicken  them  that  are  slow  ;  others  are  bold,  and 
they  are  useful  to  hearten  them  that  are  timorous  ; 
diversity  of  gifts,  but  one  S/iirit. 

Peter's  "venturing  into  the  sepulchre  may  teach 
us,  [1.]  That  those  who  in  good  earnest  seek  after 
Christ,  must  not  frighten  themselves  with  bugbears 
and  foolish  fancies  ;  "  There  is  a  lion  in  the  way,  a 
ghost  in  the  grave."  [2.]  That  good  christians 
need  not  be  afraid  of  the  grave,  since  Christ  has  lain 
in  it :  for  to  them  there  is  nothing  in  it  frightful  ;  it 
is  not  the  pit  of  destruction,  nor  tlie  worms  in  it 
never-dying  worms.  Let  us  therefore  not  indulge, 
but  conquer  the  fear  we  are  apt  to  conceive  upon 
the  sight  of  a  dead  body,  or  being  alone  among  the 
graves  ;  and,  since  we  nmst  be  dead  and  in  the 
grave  shortly,  let  us  make  death  and  the  grave  fa- 
miliar to  us,  as  our  near  kindred.  Job  17.  14.  [3.]  We 
must  be  willing  to  go  through  the  grave  to  Christ ; 
that  way  he  went  to  his  glory,  and  so  must  we.  If 
we  cannot  see  God's  face  and  live,  better  die  than 
never  see  it.     See  Job  19.  25,  &c. 

(2. )  Observe  the  posture  he  found  things  in,  in  the 
sepulchre. 

[1.]  C'lrist  had  left  his  grave-clothes  behind  him 
there ;  what  clothes  he  appeared  in  to  his  disciples 
we  are  not  told,  but  he  never  appeared  in  his  grave 
clothes,  as  gliosis  are  supposed  to  do;  no,  he  laid 


them  aside,  First,  Because  he  rose  to  die  no  more; 
death  was  to  liave  no  more  dominion  over  him, 
Rom.  6.  9.  Lazai-us  came  out  with  his  grave-clothes 
on,  for  he  was  to  use  them  again ;  but  Christ,  rising 
to  an  immortal  life,  came  out  free  from  those  incum- 
brances. Secondly,  Because  he  was  going  to  be 
clothed  with  tlie  robes  of  glory,  therefore  he  lays 
aside  these  rags ;  in  the  heavenly  paradise  there 
will  be  no  more  occasion  for  clothes  than  there  was 
in  the  earthly.  The  ascending  prophet  dropt  his 
mantle.  Thirdly,  When  we  rise  from  the  death  of 
sin  to  the  life  of  righteousness,  we  must  leave  our 
grave-clotlies  behind  us,  must  put  off  all  our  cor- 
ruptions. Fourthly,  Christ  left  those  in  the  grave, 
as  it  were  for  our  use  ;  if  the  grave  be  a  bed  to  the 
saints,  thus  he  hath  sheeted  that  bed,  and  made  it 
ready  for  them  ;  and  the  napkin  by  itself  is  of  use 
for  the  mourning  survivors  to  wipe  away  their  tears. 
[2.]  The  grave  clothes  were  found  in  very  good 
order,  which  serves  for  an  evidence  that  his  body 
was  not  stolen  away  while  men  slept.  Robbers  of 
tombs  have  been  known  to  take  away  the  clothes, 
and  leave  the  body  ;  but  none  ever  took  away  the 
body,  and  left  the  clothes,''^  especially  when  it  was 
fine  linen  and  7iew,  Mark  15.  46.  Any  one  would 
rather  choose  to  carry  a  dead  body  in  its  clothes,  than 
naked.  Or,  if  they  that  were  supposed  to  have  stolen 
it,  would  have  left  the  grave-clothes  behind,  yet  it 
cannot  be  supposed  they  should  find  leisure  to  fold 
up  the  linen. 

(3. )  See  how  Peter's  boldness  encouraged  John  ; 
now  he  took  heart  and  ventured  in  ;  {v.  8.)  and  he 
saw  and  believed  ;  not  barely  believed  what  Mary 
said,  that  the  body  was  gone  ;  (no  thanks  to  him  to 
believe  what  he  saw  ;)  but  he  began  to  believe  that 
Jesus  was  risen  to  life  again,  though  his  faith,  as 
yet,  was  weak  and  wavering. 

[1.]  John  followed  Peter  in  venturing.  It  should 
seem,  he  durst  not  have  gone  into  the  sepulchre  if 
Peter  had  not  gone  in  first.  Note,  It  is  good  to  be 
imboldened  in  a  good  work  by  the  boldness  of  others. 
The  dread  of  difficulty  and  danger  will  be  taken  oiF 
by  observing  the  resolution  and  courage  of  others. 
Perhaps  John's  quickness  had  made  Peter  run  faster, 
and  now  Peter's  boldness  makes  John  venture  fur- 
ther, than  otherwise  either  the  one  or  the  other 
would  have  done ;  though  Peter  had  lately  fallen 
under  the  disgrace  of  being  a  deserter,  and  John  had 
been  advanced  to  the  honour  of  a  confident,  (Christ 
having  committed  his  mother  to  him,)  yet  John  not 
only  associated  with  Peter,  but  thought  it  no  dispa- 
ragement to  follow  him. 

[2.  ]  Yet,  it  should  seem,  John  got  the  start  of  Peter 
in  believing.  Peter  saw  and  wondered,  (Luke  24. 
12.)  but  John  saw  and  believed.  A  mind  disposed 
to  contemplation,  may  perhaps  sooner  receive  the 
evidence  of  divine  truth  than  a  mind  disposed  to 
action. 

But  what  was  the  reason  that  they  were  so  slow 
of  heart  to  believe  ?  The  evangelist  tells  us,  (v.  9.) 
as  yet  they  knew  not  the  scripture,  that  is,  they  did 
not  consider,  and  apply,  and  duly  improve,  what 
they  knew  of  the  scripture,  that  he  must  rise  again 
from  the  dead.  The  Old  Testament  spake  of  the 
resurrection  of  the  Messiah  ;  they  believe  him  tobe 
the  Messiah  ;  he  himself  had  often  told  them  that, 
according  to  the  scriptures  of  the  Old  Testament, 
he  should  rise  again  ;  but  they  had  not  presence  of 
mind  sufficient  by  these  to  explain  the  present  ap- 
pearances.    Observe  here. 

First,  How  unapt  the  disciples  themselves  were, 
at  first,  to  believe  the  resurrection  of  Christ,  which 
confirms  the  testimony  they  afterward  gave  with  so 
much  assurance  concerning  it ;  for  by  their  back- 
wardness to  believe  it,  it  appears  that  they  were  not 
*  Mr.  Henry  would  not  express  himself  thus,  were  he  now 
liying.— Ed. 


ST.  JOHN,  XX. 


939 


ci-edulous  concerning  it,  nor  of  those  simple  ones  that 
believe  every  woi-d.  If  they  had  had  any  design  to 
advance  their  own  interest  by  it,  they  would  gi-eedily 
have  catched  at  the  first  spark  of  its  evidence,  would 
have  raised  and  supported  one  another's  expecta- 
tions of  it,  and  have  prepared  the  minds  of  those  tluit 
followed  them  to  receive  the  notices  of  it ;  but  we 
find,  on  the  contrary,  that  their  hopes  were  frus- 
trated, it  was  to  tliem  as  a  strange  thuig,  and  one  of 
the  furthest  things  in  their  thoughts.  Peter  and 
John  were  so  shy  of  believing  it  at  first,  that  nothing 
less  than  the  most  convincing  proof  the  thing  was 
capable  of,  could  bring  them  to  testify  it  afterward 
with  so  much  assurance.  Hereby  it  appears  that 
they  were  not  only  honest  men,  who  would  not  de- 
ceive others,  but  cautious  men,  who  would  not  them- 
selves be  imposed  upon. 

Secondly,  What  was  the  reason  of  their  slowness 
to  believe  ;  because  as  yet  they  knew  not  the  scrip- 
ture. This  seems  to  be  the  evangelist's  acknow- 
ledgment of  his  own  fault  among  the  rest  ;  he  does 
not  say,  "  Forasyet  Jesus  had  not  appeared  to  them, 
had  not  shewed  them  his  hands  and  his  side,"  but, 
"  As  yet  he  had  not  ofiened  their  understmidin^s  to 
understand  the  script wes ;"  (Luke  24.  44,  45.)  for 
that  is  the  most  sure  word  of  prophecy. 

2.  Peter  and  John  pursued  their  inquiry  no  further, 
but  desisted,  hovering  between  faith  and  unbelief  ; 
[tj.  10.)  The  disciples  went  away,  not  much  the 
wiser,  to  their  own  home,  3-505  ixviis; — to  their  own 
friends  and  cojnpanions,  the  rest  of  the  disciples  ; 
to  their  own  lodgings,  for  homes  they  had  none  at 
Jerusalem.     They  went  away, 

( 1. )  For  fear  of  being  taken  up  upon  suspicion  of 
a  design  to  steal  away  the  body,  or  of  being  charged 
with  it  now  that  it  was  gone  ;  instead  of  improving 
their  faith,  their  care  is  to  secure  themselves,  to 
shift  for  tlieir  own  safety.  In  difficult  dangerous 
times,  it  is  hard  even  for  good  men  to  go  on  in  their 
work  with  the  resolution  that  becomes  them. 

(2.)  Because  they  were  at  a  loss,  and  knew  not 
what  to  do  next,  nor  what  to  make  of  what  they  had 
seen  ;  and  therefore,  not  having  courage  to  stay  at 
the  grave,  they  resolve  to  go  home,  and  wait  till 
God  shall  reveal  even  this  unto  them;  which  is  an 
mstance  of  their  weakness  as  yet 

(3. )  It  is  probable  that  the  rest  of  the  disciples 
were  together  ;  to  them  they  return,  to  make  report 
of  what  they  had  discovered,  and  to  consult  with 
them  what  was  to  be  done  ;  and,  probably,  now  they 
appointed  their  meeting  in  the  evening,  when  Chi'ist 
came  to  them. 

It  is  observable  that  before  Peter  and  John  came 
to  the  sepulchre,  an  angel  had  appeared  there,  rolled 
away  the  stone,  frightened  the  guard,  and  comforted 
the  women ;  as  soon  as  they  were  gone  from  the 
sepulchre,  Mary  Magdalene  here  sees  two  angels  in 
the  sepulchre,  (y.  12.)  and  yet  Peter  and  John  come 
to  the  sepulchre,  and  go  into  it,  and  see  none  ;  what 
shall  we  make  of  this  .'  Where  were  the  angels 
when  Peter  and  John  were  at  the  sepulchre,  who 
apppeared  there  before  and  after?  [1.]  Angels 
appear  and  disappear  at  pleasure,  according  to  the 
orders  and  instructions  given  them.  They  may  be, 
and  are  really,  where  they  are  not  visibly  ;  nay,  it 
should  seem,  may  be  visible  to  one,  and  not  to  ano- 
ther, at  the  same  time,  2  Kings  6.  17.  Numb.  22. 
23.  How  they  make  themselves  visible,  then  invisi- 
ble, and  then  visible  again,  it  is  presumption  for  us 
to  inquire  ;  but  that  they  do  so  is  plain  from  this 
story.  [2.]  This  favour  was  showed  to  those  who 
were  early  and  constant  in  their  inquiries  after 
Christ,  and  was  the  reward  of  them  that  came  first, 
and  staid  last,  but  denied  to  them  that  made  a  tran- 
sient visit  [3.]  The  apostles  were  not  to  receive 
their  instructions  from  the  angels,  but  from  the  Spi- 
rit of  grace.    See  Heb,  2.  5. 


1 1 .  But  Mary  stood  without  at  the  se- 
pulchre weeping :   and  as  she  wept,  she 
stooped  down,  mid  looked  into  the  sepul- 
chre,    12.  And  seeth  two  angels  in  white 
sitting,  the  one  at  the  head,  and  the  other 
at  the  feet,  where  the  body  of  Jesus  had 
lain.     13.  And  they  say  unto  her,  Woman, 
why  weepest  thou  ?  She  saith  unto  them, 
Because  they  have  taken  away  my  Lord, 
and  I  know  not  where  they  have  laid  him. 
1 4.  And  when  she  had  thus  said,  she  turn- 
ed herself  back,  and  saw  Jesus  standing, 
and  knew  not  that  it  was  Jesus.     1 5.  Jesus 
saith    unto    her.   Woman,   why   weepest 
thou  ?  Whom  seekest  thou  1  She,  suppos- 
ing him  to  be  the  gardener,  saith  unto  him, 
Sir,  if  thou  have  borne  him  hence,  tell  me 
where  thou  hast  laid  him,  and  I  will  take 
him  away.   16.  Jesus  saith  unto  her,  Mary. 
She  turned  herself,  and  saith  unto  him, 
Rabboni ;  which  is  to  say,  Master.     1 7. 
Jesus  saith  unto  her,  Touch  me  not ;  for  I 
am  not  yet  ascended  to  my  Father:  but 
go  to  my  brethren,  and  say  unto  them,  1 
ascend  unto  my  Father,  and  your  Father; 
and  to  my  God,  and  your  God.     18.  Maiy 
Magdalene  came  and  told  the  disciples 
that  she  had  seen  the  Lord,  and  that  he 
had  spoken  these  tilings  unto  hen 

St.  Mark  tells  us,  that  Christ  appeared  first  to 
Mary  Magdalene;  (Mark  16.  9.)  that  appearance 
is  here  largely  related  ;  and  we  may  observe, 

I.  The  constancy  and  fervency  of  Mary  Magda- 
lene's affection  to  the  Lord  Jesus,  v.  11. 

1.  She  staid  at  the  sepulchre,  when  Peter  and 
John  were  gone,  because  there  her  Master  had  tain, 
and  thei-e  she  was  likeliest  to  hear  some  tidings  of 
him.  Note,  (1.)  Where  there  is  a  true  love  to 
Christ,  there  will  be  a  constant  adherence  to  him, 
and  a  resolution  with  purpose  of  heart  to  cleave  to 
him.  This  good  woman,  though  she  has  lost  him, 
yet,  rather  than  seem  to  desert  him,  will  abide  by 
his  grave  for  his  sake,  and  continue  in  his  love,  even 
then  when  she  wants  the  comfort  of  it.  (2.)  Where 
there  is  a  true  desire  of  acquaintance  with  Christ, 
there  will  be  a  constant  attendance  on  the  means  of 
knowledge.  See  Hos.  6.  2,  3.  The  third  day,  he 
will  raise  us  up  ;  and  then  shall  we  know  the  mean- 
ing of  that  resurrection,  if  we  follow  on  to  know,  as 
IVtary  here. 

2.  She  staid  there  weeping,  and  these  tears  loudly 
spake  her  affection  to  her  Master.  They  that  have 
lost  Christ,  have  cause  to  weep  ;  she  wept  at  the 
remembrance  of  his  bitter  sufferings  ;  wept  for  his 
death,  and  the  loss  which  she  and  her  friends  and 
the  country  sustained  by  it ;  nvept  to  think  of  return- 
ing home  without  him  ;  wept  because  she  did  not 
now  find  his  body.  They  that  seek  Christ,  must 
seek-  him  sorrowing,  (Luke  2.  48.)  must  weep,  not 
for  him,  but  for  themselves. 

3.  ./Is  she  wept,  she  looked  into  the  sepulchre,  that 
her  eye  might  affect  her  heart.  ^Vhen  we  are  in 
search  of  something  we  have  lost,  we  look  again  :md 
again  in  the  place  where  we  last  left  it,  and  expect- 
ed to  have  found  it ;  she  will  look  yet  se^ien  times, 
not  knowing  but  that  at  length  she  might  see  some 
encouragement  Note,  (1.)  Weeping  must  not  hin- 
der seeking.    Though  she  we/it,  she  stooped  down. 


940 


ST.  JOHN,  XX. 


and  looked  in.  (2. )  Those  are  likely  to  seek  and  find, 
thSt  seek  with  affection,  that  seek  in  tears. 

II.  The  vision  she  had  of  two  angels  in  the  sepul- 
chre, -V.  12.     Observe  here, 

1.  The  description  of  the  persons  she  saw.  They 
were  two  angels  in  m/iite,  sitting,  (probably,  on  some 
benches  or  ledges  hewn  out  in  the  rock, )  one  at  llie 
head,  and  the  other  at  t/ie  feet,  of  the  grave.  Here 
we  have, 

( 1. )  Their  nature  ;  they  were  angels,  messengers 
from  heaven,  sent  on  purpose,  on  this  gi-eat  occasion, 
[1.]  To  honour  the  Son,  and  to  grace  the  solemnity 
of  his  resurrection.  Now  that  the  Son  of  God  was 
again  to  be  brought  into  the  loorld,  the  angels  have 
a  charge  to  attend  him,  as  they  did  at  his  birth,  Heb. 
1.  6.  [2.]  To  comfort  the  saints;  to  speak  good 
words  to  them  that  were  in  sorrow,  and,  by  giving 
them  notice  that  the  Lord  was  risen,  to  prepare  them 
for  the  sight  of  him. 

(2.)  Their  number ;  two,  not  a  multiude  of  the 
heavenly  host,  to  sing  praise,  only  two,  to  bear  wit- 
ness ;  for  out  of  the  mouth  of  two  witnesses  this  word 
would  be  established. 

(3.)  Their  array  ;  they  were  jn  white;  denoting, 
[1.]  Their  purity  and  holiness.  The  best  of  men, 
standing  before  the  angels,  and  compared  with  them, 
are  clothed  in  filthy  garments;  (Zech.  3.  3.)  but 
angels  are  spotless  ;  and  glorified  saints,  when  they 
come  to  be  as  the  angels,  shall  walk  with  Christ  in 
white.  [2.1  Their  glory,  and  glorying,  upon  this 
occasion.  The  while  in  which  they  appeared,  re- 
presented the  brightness  of  that  state  mto  which 
Christ  was  now  risen. 

(4. )  Their  posture  and  fitace.  They  sat,  as  it 
were,  reposing  themselves  in  Christ's  grave  ;  for 
angels,  though  they  needed  not  a  restoration,  were 
obliged  to  Christ  for  their  establishment.  These 
angels  went  into  the  grave,  to  teach  us  not  to  be 
afraid  of  it,  nor  to  think  that  our  resting  in  it  awhile, 
will  be  any  prejudice  to  our  immortality ;  no,  mat- 
ters are  so  ordered,  that  the  gi-ave  is  not  much  out 
of  our  way  to  heaven,  It  intimates  likewise  that 
angels  are  to  be  employed  about  the  saints,  not  only 
at  their  death,  to  carry  their  souls  into  Abraham's 
bosom,  but  at  the  great  day,  to  raise  their  bodies. 
Matt.  24.  31.  These  angelic  guards,  (and  angels 
are  called  watchers,  Dan.  4.  23. )  keeping  possession 
of  the  sepulchre,  when  they  had  frightened  away 
the  guards  which  the  enemies  had  set,  represents 
Christ's  victory  over  the  powers  of  darkness,  rout- 
ing and  defeating  them.  Thus  Michael  and  his  an- 
gels are  more  than  conquerors.  Their  sitting  to 
face  one  another,  one  at  his  bed's  head,  the  other  at 
his  bed's  feet,  denotes  their  care  of  the  entire  body 
of  Christ,  his  mystical  as  well  as  his  natural  body, 
from  head  to  foot  ;  it  may  also  remind  us  of  the  two 
chembims  placed  one  at  either  end  of  the  mercy- 
seat,  looking  one  at  another,  Exod.  25.  18.  Christ 
crucified  was  the  gi-eat  propitiatory,  at  the  head  and 
feet  of  which  were  these  two  cherubims,  not  with 
flaming  swords,  to  keep  us  from,  but  welcome  mes- 
sengers, to  direct  us  to  the  wav  of  life. 

2.  Their  compassionate  inquiry  into  the  cause  of 
Mary  Magdalene's  grief  _;  (n.  i3.)  Woman,  why 
weepest  thou  ?  This  question  was,  (1.)  A  rebuke  to 
her  weeping  ;  "  Jlliy  weepest  thou,  when  thou  hast 
cause  to  rejoice  ?"  Many  of  the  floods  of  our  tears 
would  drii  away  before  such  a  search  as  this  into  the 
fountain  of  them.  Jl'hy  art  thou  cast  down?  (2.) 
It  was  designed  to  show  how  much  angels  are  con- 
cerned at  the  griefs  of  the  saints,  having  a  charge  to 
minister  to  them  for  their  comfort.  Christians 
should  thus  sympathize  with  one  another.  (3.)  It 
was  only  to  make  an  occasion  of  informing  her  of 
that  which  would  turn  her  mourning  into  rejoicing, 
would  put  off  her  sackloth,  and  gird  her  with  glad- 
ness. 


3.  The  melancholy  account  she  gives  them  of 
her  present  distress  ;  Because  they  have  taken  away 
the  blessed  body  I  came  to  embalm,  and  I  know 
not  where  they  have  laid  it.  The  same  stoiy  she 
had  told,  I'.  2.     In  it  we  may  see, 

(1.)  The  weakness  of  her  faith.  If  she  had  had 
faith  as  a  grain  of  mustard-seed,  this  mountain 
would  have  been  removed ;  but  we  often  perplex 
ourselves  needlessly  with  imaginary  difficulties, 
which  faith  would  discover  to  us  as  real  advantages. 
Many  good  people  complain  of  the  clouds  and  dark- 
ness they  are  under,  which  are  the  necessary  me- 
thods of  grace  for  the  humbling  of  their  souls,  the 
mortifying  of  their  sins,  and  the  endearing  of  Christ 
to  them. 

(2. )  The  strength  of  her  love.  They  that  have 
a  trae  affection  for  Christ,  cannot  but  be  in  great 
affliction  when  they  have  lost  either  the  comforta- 
ble tokens  of  his  lo\'e  in  their  souls,  or  the  comforta- 
ble opportunities  of  con\'ersing  with  him,  and  doing 
him  honour,  in  his  ordinances.  Mary  Magdalene 
is  not  diverted  from  her  inquiries  by  the  surprise  of 
tlie  vision,  nor  satisfied  with  the  honour  of  it ;  but 
still  she  harps  upon  the  same  string ;  They  have 
taken  away  my  I-,ord.  A  sight  of  angels  and  their 
smiles,  will  not  suffice  without  a  sight  of  Christ,  and 
God's  smiles  in  him.  Nay,  the  sight  of  angels  is  but 
an  opportunity  of  pursuing  her  inquiries  after  Christ. 
All  creatures,  the  most  excellent,  the  most  dear, 
should  be  used  as  means,  and  but  as  means,  to  bring 
us  into  acquaintance  with  God  in  Christ.  The  an- 
gels asked  her.  Why  weepest  thou  ?  I  have  cause 
enough  to  weep,  says  she,  for  they  have  taken  away 
my  Lord,  and,  like  Micah,  J4%at  have  I  more?  Do 
vou  ask.  Why  I  weep  ?  My  be/ox'ed  has  withdrawn 
himself,  and  is  gone.  Note,  None  know,  but  they 
that  have  experienced,  the  sorrows  of  a  deserted 
soul,  that  has  had  comfortable  evidences  of  the  love 
of  God  in  Christ,  and  hopes  of  heaven,  but  has  now 
lost  them,  and  walks  in  darkness  ;  such  a  wounded 
spirit  who  can  bear? 

III.  Christ's  appearing  to  her  while  she  was  talk- 
ing with  the  angels,  and  telling  them  her  case  ;  be- 
fore they  had  given  her  any  answer,  Christ  steps  in 
himself,  to  satisfy  her  inquiries,  for  God  now  speak- 
eth  to  us  by  his  Son  ;  none  but  he  himself  can  direct 
us  to  himself.  Mary  would  fain  know  where  her 
Lord  is,  and  behold,  he  is  at  her  right  hand.  Note, 
1.  Those  that  will  be  content  with  nothing  short  of 
a  sight  of  Christ,  shall  be  put  off  with  nothing  less. 
He  never  said  to  the  soul  that  sought  him.  Seek  in 
vain.  "Is  it  Christ  that  thou  wouldest  have.' 
Christ  thou  shalt  have. "  2.  Christ,  in  manifesting 
himself  to  those  that  seek  him,  often  outdoes  their 
expectations.  Mary  longs  to  see  the  dead  body  of 
Christ,  and  complains  of  the  loss  of  that,  and  behold, 
she  sees  him  alive.  Thus  he  does  for  his  praying 
]5eople  more  than  they  are  able  to  ask  or  think. 

In  this  appearance  of  Christ  to  Mary,  observe, 

(l.)  How  he  did  at  first  conceal  himself  from  her. 

[1.]  He  stood  as  a  common  person,  and  she  looked 
upon  him  accordingly,  v.  14.  She  stood  expecting 
an  answer  to  her  complaint  from  the  angels ;  and 
either  seeing  the  shadow,  or  hearing  the  tread  of 
some  person  behind  her,  she  turned  herself  back 
from  talking  with  the  angels,  and  sees  Jesus  himself 
standing,  the  very  person  she  was  looking  for,  and 
vet  she  knew  not  that  it  was  Jesus.  Note,  Pirst, 
The  Lord  is  nigh  to  them  that  are  of  a  broken  heart, 
(Ps.  34.  18. )  nearer  than  they  are  aware.  They 
that  seek  Christ,  though  they  do  not  see  him,  may 
yet  be  sure  he  is  not  far  from  them.  Secondly, 
Those  that  diligently  seek  the  Lord,  will  tm-n  every 
wav  in  their  inquiry  after  him.  Mary  turned  her- 
self back,  in  hopes  of  some  discoveries.  Several  of 
the  ancients  suggest,  that  Mary  was  directed  to  look 
behind  her,  by  the  angels'  rising  up,  and  doing  their 


ST.  JOHN,  XX. 


941 


obeisance  to  the  Lord  Jesus,  whom  they  saw  before 
Mary  did  ;  and  that  she  looked  back  to  see  who  it 
was  they-  paid  such  a  profound  reverence  to.  But 
if  so,  it  is  not  likely  that  she  would  have  taken  him 
for  the  gardener  ;  rather,  therefore,  it  was  her  ear- 
nest desire  in  seeking,  that  made  her  turn  every 
way.  Thirdly,  Christ  is  often  near  his  people,  and 
they  are  not  aware  of  him.  She  knew  not  that  it 
•was  Jesus;  not  that  he  appeared  in  any  other  like- 
ness, but  either  it  was  a  careless  transient  look  she 
cast  upon  him,  and,  her  eyes  being  full  of  care,  she 
could  not  so  well  distinguish,  or  they  were  ho/den, 
that  she  should  not  know  him,  as  those  of  the  two 
disciples,  Luke  24.  16. 

[2.]  He  asked  her  a  common  question,  and  she 
answered  him  accordingly,  v.  15. 

First,  The  question  he  asked  her  was  natural 
enough,  and  what  any  one  would  have  asked  her  ; 
"  Woman,  why  weefifst  thou?  IVhom  seekest  thou? 
What  business  hast  thou  here  in  the  garden  so 
early  ?  And  what  is  all  this  noise  and  ado  for  .•"' 
Perhaps,  it  was  spoken  with  some  roughness,  as  Jo- 
seph sjiake  to  his  brethren  when  he  made  himself 
strange,  before  he  made  himself  knorjn  to  them.  It 
should  seem,  this  was  the  first  word  Christ  spake 
after  his  resurrection  ;  "  li'hy  meefiest  thou?  lam 
risen."  The  resurrection  of  Christ  has  enough  in  it 
to  allay  all  our  sorrows,  to  check  the  streams,  and 
dry  up  the  fountains,  of  our  tears.  Observe  here, 
Christ  takes  cognizance,  1.  Of  his  people's  griefs, 
and  inquires,  Why  weep  ye?  He  bottles  their  tears, 
and  records  them  in  his  book.  2.  Of  his  people's 
cares,  and  inquires,  JVhom  seek  ye,  and  what  would 
ye  have?  When  he  knows  they  are  seeking  him, 
yet  he  will  know  it  from  them  ;  they  must  tell  him 
whom  they  seek. 

Secondly,  The  reply  she  made  him  is  natural 
enough  ;  she  does  not  give  him  a  direct  answer,  but, 
as  if  she  should  say,  "  Why  do  you  banter  me,  and 
upbraid  me  with  my  tears.'  You  know  why  I  weep, 
and  whom  I  seek ;"  and  therefore  supposing  him  to 
be  the  gardener,  the  person  employed  by  Joseph  to 
dress  and  keep  his  garden,  who,  she  thought,  was 
come  thither  thus  early  to  his  work,  she  said.  Sir, 
if  thou  hast  carried  him  hence,  pray  tell  me  where 
thou  hast  laid  him,  and  I  will  take  him  away.  See 
here, 

1.  The  error  of  her  understanding  ;  she  supposed 
our  Lord  Jesus  to  be  the  gardener,  perhaps,  because 
he  asked  what  authority  she  had  to  be  there.  Note, 
Troubled  spirits,  in  a  cloudy  and  dark  day,  are  apt 
to  misrepresent  Christ  to  themselves,  and  to  put 
wrong  constructions  upon  the  methods  of  his  provi- 
dence and  grace. 

2.  The  truth  of  her  affection.  See  how  her  heart 
was  upon  it  to  find  Christ  !  She  puts  the  question  to 
every  one  she  meets,  like  the  careful  spouse.  Saw 
ye  him  whom  my  soul  loveth  ?  She  speaks  respect- 
fully to  a  gardener,  and  calls  him  Sir,  in  hopes  to 
gain  some  intelligence  from  him  concerning  her  be- 
loved. _When  she  speaks  of  Christ,  she  does  not 
name  him  ;  but.  If  thou  have  borne  him  hence,  tak- 
ing it  for  granted  that  this  gardener  was  full  of 
thoughts  concerning  this  Jesus  as  well  as  she,  and 
therefore  could  not  but  know  whom  she  meant. 
Another  evidence  of  the  strength  of  her  affection 
was,  that,  wherever  he  was  laid,  she  would  under- 
take to  remove  him.  Such  a  body,  with  such  a 
weight  of  spices  about  it,  was  much  more  than  she 
could  pretend  to  carry  ;  but  true  love  thinks  it  can 
do  more  than  it  can,  and  makes  notliing  of  difficul- 
ties. She  supposed  this  gardener  grudged  that  the 
body  of  one  that  was  ignominiously  crucified,  should 
have  the  honour  to  be  laid  in  his  master's  new  tomb, 
and  that  therefore  he  had  removed  it  to  some  sorry 
place,  which  he  thought  fitter  for  it.  Yet  Maiy 
tloes  not  threaten  to  tell  his  master,  and  get  him 


turned  out  of  his  place  for  it ;  but  undertakes  to  find 
out  some  other  sepulchre,  to  which  he  might  be 
welcome.  Christ  needs  not  to  stay  where  he  is 
thought  a  burthen. 

(2.)  How  Christ  at  length  made  himself  known  to 
her,  and,  by  a  pleasing  surprise,  gave  her  infallible 
assurances  oi  his  resurrection.  Joseph  at  length  said 
to  his  brethren,  I  am  Joseph.  So  Christ  here  to 
Mai-y  Magdalene,  now  that  he  is  entered  upon  his 
exalted  state. 

Observe,  [1.]  How  Christ  discovered  himself  to 
this  good  woman  that  was  seeking  him  in  tears  ;  {v. 
16. )  Jesus  saith  unto  her,  Mary.  It  was  said  with 
an  emphasis,  and  that  air  of  kindness  and  freedom 
with  which  he  was  wont  to  speak  to  her.  Now  he 
changed  his  voice,  and  spake  like  himself,  not  like 
the  gardener.  Christ's  way  of  making  himself  known 
to  his  people  is  by  his  word,  his  word  applied  to 
their  souls,  speaking  to  them  in  particular.  When 
those,  whom  God  knew  by  name  in  the  counsels  of 
his  love,  (Exod.  33.  12.)  are  called  by  name  in  the 
efficacy  of  his  grace,  then  he  reveals  his  Son  in  them, 
as  in  Paul,  (Gal.  1.  \&.)  when  Christ  called  to  him 
by  name,  Saul,  Saul.  Christ's  sheep  know  his  voice, 
cli.  10.  4.  This  one  word  A/on/,  was  like  that  to 
the  disciples  in  the  storm.  It  is  I.  Then  the  word  of 
Christ  does  us  good,  when  we  put  our  names  into 
the  precepts  and  promises.  "In  this  Christ  calls 
to  me,  and  speaks  to  me." 

[2.]  How  readily  she  received  this  discovery, 
when  Christ  said,  "  Mary,  dost  thou  not  know  me.' 
Are  thou  and  I  grown  such  strangers .'"'  She  was 
presently  aware  who  it  was,  as  the  spouse  ;  (Cant. 
2.  8.)  It'is  thevoice  of  my  beloved.  She  turned  her- 
self, and  said,  Rabboni,  My  master.  It  might  pro- 
perly be  read  with  an  interrogation,  "  Rabboni?  Is 
it  my  master  ?  Nay,  but  is  it  indeed  ?  Observe, 

First,  The  title  of  respect  she  gives  him  ;  My 
Master  ;  SM<rKoi.ke — a  teaching  master.  The  Jews 
called  their  doctors  Robbies,  great  men.  Their 
critics  tell  us,  that  Rabbon  was  with  them  a  more 
honourable  title  than  Rabbi ;  and  therefore  Mary 
chooses  that,  and  adds  a  note  of  appropriation.  My 
great  Mastei:  Note,  Notwithstanding  the  freedom 
of  communion  whicli  Christ  is  pleased  to  admit  us  to 
with  himself,  we  must  remember  that  he  is  our 
Master,  and  to  be  approached  with  a  godly  fear. 

Secondly,  W'ith  what  liveliness  of  affection  she 
gives  this  title  to  Christ.  She  turned  herself  from 
the  angels  whom  she  had  in  her  eye,  to  look  unto 
Jesus.  We  must  take  off  our  regards  from  all  crea- 
tures, even  the  brightest  and  best,  to  fix  them  upon 
Christ,  from  whom  nothing  must  divert  us,  and 
with  whom  nothing  must  interfere.  When  she 
thought  it  had  been  the  gardener,  she  looked  another 
way  when  she  spake  to  him  ;  but  now  that  she  knew 
the  voice  of  Christ,  she  turned  herself.  The  soul 
that  hears'Christ's  voice,  and  is  turned  to  him,  calls 
him,  with  joy  and  triumph.  My  Master.  See  with 
what  pleasure  those  who  love  Christ,  speak  of  his 
authority  over  them  !  My  Master,  my  great  Mas- 
ter. 

[3.]  The  further  instructions  that  Christ  gave 
her;  (t.  17.)  "  Touch  me  not,  but  go  carrj-  the 
news  to  the  disciples." 

First,  He  diverts  her  from  the  expectation  of  fa- 
miliar society  and  conversation  with  him  at  this 
time ;  Touch  me  not,  for  I  am  not  yet  ascended. 
Mary  was  so  transported  with  the  sight  of  her  dear 
Master,  that  she  forgot  hei-self,  and  that  state  of 
glory  into  which  he  was  now  entering,  and  was  ready 
to  express  her  joy  by  affectionate  embraces  of  him, 
which  Christ  here  forbids  at  this  time. 

1.  Touch  me  not  thus  at  all,  for  /  am  to  ascend  to 
heaven.  He  bid  the  disciples  touch  him,  for  the  con- 
firmation of  their  faith  ;  he  allowed  the  women  to 
take  hold  of  his  feet,  and  worship  him  ;  (Matt.  28. 


942 


ST.  JOHN,  XX. 


9,)  but  Mary;,  supposing  that  he  was  risen,  as  Laza- 
rus was,  to  live  among  them  constantly,  and  con- 
verse with  them  freely  as  he  had  done,  upon  that 
presumption  was  about  to  take  hold  of  his  hand  with 
her  usual  freedom  ;  this  mistake  Christ  rectified  ; 
she  must  believe  him,  and  adore  him,  as  exalted, 
but  must  not  expect  to  be  familiar  with  him  as  for- 
merly. See  2  Cor.  5.  16.  He  forbids  her  to  dote 
upon  his  bodily  presence,  to  set  her  heart  on  that, 
or  expect  the  continuance  of  that,  and  leads  her  to 
the  spiritual  converse  and  communion  which  slie 
should  have  with  him  after  he  was  ascended  to  his 
Father  ;  for  the  greatest  joy  of  liis  resuiTection  was, 
that  it  was  a  step  toward  his  ascension.  Mary 
thought,  now  that  her  Master  was  risen,  he  would 
presently  set  up  a  temporal  kingdom,  such  as  tliey 
had  long  promised  themselves.  "  No,"  says  Christ, 
"  touch  me  not,  with  any  such  thought ;  think  not 
to  lay  hold  on  me,  so  as  to  detain  me  here ;  for 
though  I  am  not  yet  ascended,  go  to  my  brethren,  and 
tell  them,  I  am  to  ascend."  As  before  his  death,  so 
now  after  his  resurrection,  he  still  harps  upon  this, 
that  he  was  going  away,  was  no  more  in  the  world  ; 
and  therefore  they  must  look  higher  than  his  bodily 
presence,  and  look  further  than  the  present  state  of 
things. 

2.  "  Touch  me  not,  do  not  stay  to  touch  me  now, 
stay  not  now  to  make  any  further  inquiries,  or  give 
any  further  expressions  of  joy,  for  /  am  not  yet  as- 
cended, I  shall  not  presently  depart,  it  may  as  well 
be  done  another  time  ;  the  best  service  thou  canst 
do  now,  is,  to  carry  the  tidings  to  the  discifiles  ;  lose 
no  time  therefore,  but  go  away  with  all  speed." 
Note,  Public  service  ought  to  be  prefeiTed  before 
private  satisfaction.  It  is  more  blessed  to  give  than 
to  receive.  .Tacob  must  let  an  angel  go,  when  the 
day  breaks,  and  it  is  time  for  him  to  look  after  his 
family.  Mary  must  not  stay,  to  talk  with  her  Mas- 
ter, but  must  carry  his  message  ;  for  it  was  a  day  of 
good  tidings,  which  she  must  not  engross  the  com- 
fort of,  but  hand  it  to  others.  See  that  story,  2 
Kings  7.  9. 

Secondly,  He  directs  her  what  message  to  carry 
to  his  disciples;  But  go  to  my  brethren,  and  tell 
them,  not  only  that  I  am  risen,  she  could  have  told 
them  that  of  herself,  for  she  had  seen  him,  but  that 
J  ascend.     Observe, 

1.  To  whom  this  message  is  sent ;  Go  to  my  breth- 
ren with  it ;  foi-  he  is  not  ashamed  to  call  them  so. 
(l.)Tliough  he  was  now  entering  upon  his  glory, 
and  was  declared  to  be  the  Son  of  God  with  gi-eater 
flower  than  ever,  yet  he  owns  his  disci/iles  as  his 
brethren,  and  expresses  himself  with  more  tender 
affection  to  them  than  before  ;  he  had  called  them 
friends,  but  never  AreZA?-en  till  now.  Though  Christ 
be  high,  yet  he  is  not  haughty.  Notwithstanding 
his  elevation,  he  disdains  not  to  own  his  poor  rela- 
tions. (2. )  Though  his  discifiles  had  lately  carried 
themselves  very  disingenuously  toward  him  ;  he  had 
never  seen  them  together  since  they  all  forsook  him 
and  fled,  when  he  was  apprehended  ;  justly  might 
he  now  have  sent  them  an  angry  message  ;  "  Go  to 
yonder  treacherous  deserters,  and  tell  them,  I  will 
never  trust  them  more,  or  have  any  thing  more  to 
do  with  them."  No,  he  forgives,  he  foi-gets,  and 
does  not  upbraid. 

2.  By  whom  it  is  sent ;  by  Mary  Magdalene,  out 
of  whom  had  been  castseven  devils,  yet  now  thus  fa- 
voured. This  was  her  reward  for  her  constancy  in 
adhering  to  Christ,  and  inquiring  after  him  ;  and  a 
tacit  rebuke  to  the  apostles,  who  had  not  been  so 
close  as  she  was  in  attending  on  the  dying  Jesus,  nor 
so  early  as  she  was  in  meeting  the  rising  Jesus  ;  she 
becomes  an  apostle  to  the  apostles. 

3.  What  the  message  itself  is  ;  I  ascend  to  my  Fa- 
Cher.  T  wo  full  breasts  of  consolation  here  are  in 
these  words : 


(1.)  Our  joint  relation  to  God,  resulting  from  our 
union  with  Christ,  is  an  unspeakable  comfort. 
Speaking^of  that  inexhaustible  spring  of  Ifght,  life, 
and  bhss,  he  says.  He  is  my  Father,  and  your  Fa- 
ther; my  God,  and  your  God.  This  is  very  ex- 
pressive of  that  near  relation  that  is  between  Christ 
and  believers  ;  he  that  sanctijieth,  and  they  that  are 
sanctijied,  are  both  one  ;  for  they  agree  in  one,  Heb. 
2.  11.  Here  are  such  an  advancement  of  christians, 
and  such  a  condescension  of  Christ,  as  bring  them 
very  near  together.  So  admirably  well  is  the  mat- 
ter contrived,  in  order  to  their  union  ! 

[1.]  It  is  the  great  dignity  of  believers,  that  the 
Father  of  our  Lord  Jesus  Christ  is,  in  him,  their 
Father.  A  vast  difference  indeed  there  is  between 
the  respective  foundations  of  the  relation  ;  he  is 
Christ's  Father  by  eternal  generation,  our's  by  a 
gracious  adofition  ;  yet  even  that  warrants  us  to  call 
him,  as  Christ  did,  .4bba,  Father.  This  gives  a 
reason  why  Christ  called  them  brethren,  because 
his  Father  was  their  Father.  Christ  was  now  as- 
cending to  appear  as  an  Jdvocate  with  the  Father, 
with  his  Father  ;  and  therefore  we  may  hope  he  will 
prevail  for  any  thing  with  our  Father,  and  tlierefore 
we  may  hope  he  will  prevail  for  us. 

[2.]  It  is  the  great  condescension  of  Christ,  that 
he  is  pleased  to  own  the  believer's  God  for  his  God ; 
7ny  God,  and  your  God ;  mine,  that  he  may  be 
vour's  ;  the  God  of  the  Redeemer,  to  support  him, 
'(Ps.  89.  26.)  that  he  might  be  the  God  of  the  re- 
deemed, to  save  them.  The  summary  of  the  new 
covenant  is,  that  God  will  be  to  us  a  God ;  and 
therefore  Christ  being  the  Surety  and  Head  of  the 
covenant,  who  is  primarily  dealt  with,  and  believers 
only  through  him  as  his  spiritual  seed,  this  covenant 
relation  fastens  first  upon  him,  God  becomes  his  God, 
and  so  our's;  we  partaking  of  a  divine  nature, 
Christ's  Father  is  our  Father  ;  and  he  partaking  of 
the  human  nature,  our  God  is  his  God. 

(2.)  Christ's  ascension  into  heaven  in  further  pro- 
secution of  his  undertaking  for  us,  is  likewise  an  un- 
speakable comfort ;  "  Tell  them  I  must  shortly  as- 
cend ;  that  is  the  next  step  I  am  to  take."  Now 
this  was  intended  to  be, 

[1.]  A  word  of  caution  to  these  disciples,  not  to 
expect  the  continuance  of  his  bodily  presence  on 
earth,  nor  the  setting  up  of  his  temporal  kingdom 
among  men,  which  they  dreamed  of.  "  No,  tell 
them,  I  am  risen,  not  to  stay  with  them,  but  to  go 
on  their  errand  to  heaven."  Thus  they  who  are 
raised  to  a  spiritual  life,  in  conformity  to  Christ's 
resurrection,  must  reckon  that  they  rise,  to  ascend ; 
they  are  quickened  with  Christ,  that  they  may  sit 
with  him  in  heavenly  places,  Eph.  2.  5,  6.  Let  them 
not  think  that  this  earth  is  to  be  their  home  and 
rest ;  no,  being  bom  from  heaven,  they  are  bound 
for  heaven  ;  their  eye  and  aim  must  be  upon  another 
world,  and  this  ever  upon  their  hearts,  /  ascend ; 
therefore  must  I  seek  things  above. 

[2.]  A  word  of  comfort  to  them,  and  to  all  that 
shall  believe  in  him  through  their  word ;  he  was 
then  ascending,  he  is  now  ascended  to  his  Father, 
and  our  Father.  This  was  his  advancement,  he  as- 
cended, to  receive  those  honours  and  powers  which 
were  to  be  the  recompence  of  his  humiliation ;  he 
says  it  with  triumph,  that  they  who  love  him  may 
rejoice.  This  is  our  advantage  ;  for  he  ascended  as 
a  conqueror,  leading  captri'ity  captive  for  us ;  (Ps. 
68.  18.)  he  ascended  as  our  foreiiinner,  to  prepare  a 
place  for  us,  and  to  be  ready  to  receive  us.  This 
message  was  like  that  which  Joseph's  brethren 
brought  to  Jacob  concerning  him,  (Gen.  45.  26. )  Jo- 
seph is  yet  alive,  and  not  only  so,  vivit  imo,  et  in  se- 
natum  venit — he  lives,  and  comes  into  the  senate  too  ; 
he  is  governor  over  all  the  land  of  Egypt ;  all  power 
is  his. 

Some  make  these  words,  I  ascend  to  my  God,  and 


ST.  JOHN,  XX. 


943 


your  God,  to  include  a  promise  of  our  resurrection, 
m  the  virtue  of  Christ's  resurrection ;  for  Christ  had 
proved  the  resurrection  of  the  dead  from  these  words, 
I  am  the  God  of  Abraham,  Matt.  22.  32.  So  that 
Christ  here  insinuates,  "  As  he  is  my  God,  and  hath 
therefore  raised  me,  so  he  is  your  God,  and  will 
therefore  raise  you,  and  be  your  God,  Rev.  21.  3. 
Because  I  live,  ye  shall  live  also.  I  now  ascend,  to 
honour  my  God,  and  ye  shall  ascend  to  him  as  your 
God." 

Lastly,  Here  is  Mary  Magdalene's  faithful  report 
of  what  she  had  seen  and  heard,  to  the  disci/iles ;  {v. 
18.)  She  came  and  told  the  discifiles,  whom  she  found 
together,  that  she  had  seen  the  Lord.  Peter  and 
John  had  left  her  seeking  him  carefully  with  tears, 
and  would  not  stay  to  seek  him  -with  her ;  and  now 
she  comes,  to  tell  them  that  she  had  found  him,  and 
to  rectify  the  mistake  she  had  led  them  into,  by  in- 
quiring after  the  dead  body,  for  now  she  found  it  was 
a  living  body,  and  a  glorified  one  ;  so  that  she  found 
what  she  sought;  and,  what  was  infinitely  better,  she 
had  joy  in  her  sight  of  the  Master  herself,  and  was 
•willing  to  communicate  of  her  Joy,  for  she  knew  it 
would  be  good  news  to  them.  When  God  comforts 
us,  it  is  with  this  design,  that  we  may  comfort  othei-s. 

And  as  she  told  them  what  she  had  seen,  so  also 
what«Ae  had  heard  ;  she  had  seen  the  Lord  alive,  of 
which  this  was  a  token,  (and  a  good  token  it  was,) 
that  he  had  sjioken  these  things  unto  her,  as  a  mes- 
sage to  be  delivered  to  them,  and  she  delivered  it 
faithfully.  They  that  are  acquainted  with  the  word 
of  Christ  themselves,  should  communicate  their 
knowledge  for  the  good  of  others,  and  not  grudge 
that  others  should  know  as  much  as  they  do. 

19.  Then  the  same  day  at  evening,  being 
the  first  day  of  the  week,  when  the  doors 
were  shut  where  the  disciples  were  assem- 
bled for  fear  of  the  Jews,  came  Jesus  and 
stood  in  the  midst,  and  saith  unto  them. 
Peace  be  unto  you.  20.  And  when  he  had 
so  said,  he  shewed  unto  them  his  hands  and 
his  side.  Then  were  the  disciples  glad, 
when  they  saw  the  Lord.  21.  Then  said 
Jesus  to  them  again.  Peace  be  unto  you  :  as 
my  Father  hath  sent  me,  even  so  send  I 
you.  22.  And  when  he  had  said  this,  he 
breathed  on  them,  and  saith  unto  them.  Re- 
ceive ye  the  Holy  Ghost :  23.  Whose  so- 
ever sms  ye  remit,  they  are  remitted  unto 
them  ;  and  whose  soever  sins  ye  retain,  they 
are  retained.  24.  But  Thomas,  one  of  the 
twelve,  called  Didymus,  was  not  with  them 
when  Jesus  came.  25.  The  other  disciples 
therefore  said  unto  him.  We  have  seen  the 
Lord.  But  he  said  unto  them.  Except  I 
shall  see  in  his  hands  the  print  of  the  nails, 
and  put  my  finger  into  the  print  of  the  nails, 
and  thrust  my  hand  into  his  side,  I  will  not 
believe. 

The  infalfible  proof  of  Christ's  resurrection,  was, 
his  she-.ving  himself  alix'e.  Acts  1.  3.  In  these  verses, 
we  have  an  account  of  his  first  appearance  to  the 
college  of  the  disci/lies,  on  the  day  on  which  he  rose. 
He  had  sent  them  the  tidings  of  his  resurrection  by 
trusty  and  credible  messengers ;  but,  to  shew  Ais  love 
to  them,  and  confirm  their  faith  in  him,  he  came  him- 
self, and  gave  them  aU  the  assurances  they  could 
desire  of  the  truth  of  it,  that  they  might  not  have  it 


by  hearsay  only,  and  at  second  hand,  but  might 
themselves  be  eye-witnesses  of  his  being  alive,  be- 
cause they  must  attest  it  to  the  world,  and  build  the 
church  upon  that  testimony.  Now  observe  here, 
•  I.  When,  and  where,  this  appearance  was,  u.  19. 
It  was  the  same  day  that  he  rose,  being  the  first  day 
of  the  nveek,  the  day  after  the  Jewish  sabbath,  at  a 
private  meeting  of  the  disci/ites,  ten  of  them,  and 
some  more  of  their  friends  with  them,  Luke  24.  33. 
There  are  three  secondary  ordinances  (as  I  may 
call  them)  instituted  by  our  Lord  Jesus,  to  continue 
in  his  church,  for  the  support  of  it,  and  for  the  due 
administration  of  the  principal  ordinances — the 
word,  sacraments,  and  prayer ;  these  are,  the  Lord's 
day,  solemn  assemblies,  and  a  standing  ministry  ;  the 
mind  of  Christ  concerning  each  of  tfiese  is  plainly 
intimated  to  us  in  these  verses,  and  of  the  two  first, 
here,  in  the  circumstances  of  this  appearance,  the 
other  V.  21.  Christ's  kingdom  was  to  be  set  u/i 
among  men,  immediately  upon  his  resurrection;  and, 
accordingly,  we  find  the  very  day  he  rose,  though 
but  a  day  of  small  things,  yet  graced  with  those  so- 
lemnities which  should  help  to  keep  up  a  face  of  re- 
ligion throughout  all  the  ages  of  the  church. 

1.  Here  is  a  christian  sabbath  observed  by  the  dis- 
ci/iles, and  owned  by  our  Lord  Jesus.  The  visit 
Christ  made  to  his  disciples,  was,  on  the  first  day  of 
the  week.  And  the  first  day  of  the  week  is  (I  thmk) 
the  only  day  of  the  week,  or  month,  or  year,  that  is 
ever  mentioned  by  number  in  all  the  New  Testa- 
ment ;  and  that  is  several  times  spoken  of  as  a  day 
religiously  observed.  Though  it  was  said  here  ex- 
pressly, (v.  1. )  that  Christ  rose  the  first  day  of  the 
week,  and  it  might  have  been  sufficient  to  say  here, 
{v.  19.)  he  appeared  the  same  day  at  evening ;  yet, 
to  put  an  honour  upon  the  day,  it  is  repeated,  being 
the  first  day  of  the  week  ;  not  that  the  apostles  de- 
signed to  put  honour  upon  the  day,  (they  v.'ere  yet 
in  doubt  concerning  the  occasion  of  it,)  but  God  de- 
signed to  put  honour  upon  it,  by  ordering  it  that 
they  should  be  all  together,  to  receive  Christ's  first 
visit  on  that  day.  Thus,  in  effect,  he  blessed  and 
sanctified  that  day,  because  in  it  the  Redeemer 
rested. 

2.  Here  is  a  christian  assembly  solemnized  by  the 
discifiles,  and  that  also  owned  by  the  Lord  Jesus. 
Probably,  the  discifiles  met  here  for  some  religious 
exercise,  to  pray  together ;  or,  perhaps,  they  met, 
to  compare  notes,  and  conside»  whether  they  had 
sufficient  evidence  of  their  Master's  resurrection, 
and  to  consult  what  was  now  to  be  done  ;  whether 
they  should  keep  together,  or  scatter :  tliey  met, 
to  know  one  another's  mind,  strengthen  one  an- 
other's hands,  and  concert  proper  measures  to  be 
taken  in  the  present  critical  juncture. 

This  meetmg  was  pri\ate,  because  they  durst  not 
appear  publicly,  especially  not  in  a  body  ;  they  met 
in  a  house,  but  they  kept  the  doors  shut,  that  they 
might  not  be  seen  together,  and  that  none  might 
come  among  them  but  such  as  they  knew  ;  for  they 
feared  the  Jews,  who  would  prosecute  the  discifiles 
as  criminals,  that  they  might  seem  to  believe  the 
lie  they  would  deceive  the  world  with,  that  they 
cmne  by  night,  and  stole  him  awaij.  Note,  (1.)  The 
discifiles  of  Christ,  even  in  difficult  times,  must  not 
forsake  the  assembling  of  themselves  together,  Heb. 
10.  25.  Those  sheefi  of  the  flock  were  scattered  in 
the  storm  ;  but  sheefi  are  sociable,  and  will  come 
together  again.  It  is  no  new  thing  for  the  assem- 
blies of  Christ's  discifiles  to  be  driven  into  comers, 
and  forced  into  the  wilderness,  Hev.  12.  14.  Prov. 
28.  12.  (2.)  God's  people  have  been  often  obliged 
to  enter  into  their  chambers,  and  shut  their  doors,  as 
here,  for  fear  of  the  Jews.  Persecution  is  allotted 
them,  and  retirement  from  persecution  is  allowed 
them  ;  and  then  where  shall  we  look  for  them  but 
in  rffTJs  and  caves  of  the  earth  ?    It  is  a  real  g;rief. 


944 


ST.  JOHN,  XX. 


but  no  real  reproach,  to  Christ's  discifiles,  thus  to 
abscond. 

II,  What  was  said  and  done  in  this  visit  Christ 
made  to  his  discifiles,  and  this  interview  between 
them.  • 

1.  When  they  were  assembled,  Jesus  came  among 
them,  in  his  own  likeness,  yet,  drawing  a  veil  over 
the  brightness  of  his  body,  now  begun  to  be  glori- 
fied, else  it  would  have  dazzled  their  eyes,  as  in  his 
transfiguration.  Christ  came  among  them,  to  give 
them  a  specimen  of  the  performance  of  his  promise, 
that,  -where  two  or  three  are  gathered  together  in  his 
name,  he  nvill  be  in  the  ?nidst  of  them. 

2.  He  came,  though  the  doors  were  shut.  This 
does  not  at  all  weaken  the  evidence  of  his  having  a 
real  human  body  after  his  resurrection  ;  though  the 
doors  were  shut,  ke  knew  how  to  open  them  with- 
out any  noise,  and  come  in  so  that  they  might  not 
hear  him,  as  foi-merly  he  had  walked  on  the  water, 
and  yet  had  a  true  body.  It  is  a  comfort  to  Christ's 
discifiles,  when  their  solemn  assemblies  are  reduced 
to  privacy,  that  no  doors  can  shut  out  Christ's  pre- 
sence from  them. 

We  have  five  things  in  this  appearance  of  Christ  : 
(1.)  His  kind  and  familiar  salutation  of  his  disci- 
files ;  he  said.  Peace  be  unto  you.  This  was  not  a 
word  of  course,  though  commonly  used  so  at  the 
meeting  of  friends,  but  a  solemnn  uncommon  bene- 
diction, confeiTing  upon  them  all  the  blessed  fruits 
and  effects  of  his  death  and  resurrection.  The 
phrase  was  common,  but  the  sense  was  now  pecu- 
liar. Peace  be  unto  you,  is  as  much  as.  All  good 
be  to  you,  all  fieace  always  by  all  means.  Christ  had 
left  them  his  /leace  for  their  legacy,  ch.  14.  27.  By 
the  death  of  the  testator  the  testament  was  become  of 
force,  and  he  was  now  risen  from  the  dead,  to  prove 
the  will,  and  to  be  himself  the  executor  of  it;  ac- 
cordingly, he  he're  makes  prompt  payment  of  the 
legacy  ;  Peace  be  unto  you.  His  sfieaking  fieace, 
makes  fieace,  creates  the  fruit  of  the  lijis,  fieace  ; 
fieace  with  God,  fieace  in  your  own  consciences, 
fieace  with  one  another;  all  \h\s  fieace  be  with  you  ; 
not  fieace  with  the  world,  but  peace  in  Christ.  His 
sudden  appearing  in  the  midst  of  them,  when  they 
were  full  of  doubts  concerning  him,  full  of  fears  con- 
cerning themselves,  could  not  but  put  them  into 
some  disorder  and  consternation,  the  noise  of  which 
waves  he  stills  with  this  word.  Peace  be  unto  you. 

(2.)  His  clear  and  undeniable  manifestation  of 
himself  to  them,  v.  20.     And  here  observe, 

[1.]  The  method  he  took  to  convince  them  oi  the 
truth  of  his  resurrection.  They  now  saw  him  alive, 
whom  multitudes  had  seen  dead  two  or  three  days 
before.  Now  the  only  doubt  was,  whether  this  that 
they  saw  alive,  was  the  same  individual  body  that 
had  been  seen  dead  ;  and  none  could  desire  a  further 
proof  that  it  was  so,  than  the  scars  or  marks  of  the 
wounds  in  the  body.     Now, 

First,  The  marks  of  the  wounds,  and  very  deep 
marks,  (though  without  any  pain  or  soreness,)  re- 
mained in  the  body  of  the  Lord  Jesus  even  after  his 
resurrection,  that  they  might  be  demonstrations  of 
the  truth  of  it.  Conquerors  glory  in  the  marks  of 
their  wounds.  Christ's  wounds  were  to  speak  on 
earth,  that  it  was  he  himself,  and  therefore  he  rose 
with  them  ;  they  were  to  speak  in  heaven,  in  the  in- 
tercession he  must  ever  live  to  make,  and  therefore 
he  ascended  with  them,  and  appeared  in  the  midst 
of  the  throne,  a  Lamb  as  it  had  been  slain,  and  bleed- 
ing afresh.  Rev.  5.  6.  Nay,  it  should  seem,  he  will 
come  again  with  his  scars,  that  they  may  look  on 
him  whom  then  fiierced. 

Secondly,  These  marks  he  shewed  to  his  discifiles, 
for  their  conviction.  They  had  not  only  the  satis- 
faction of  seeing  him  look  with  the  same  counte- 
nance, and  hearing  him  speak  with  the  same  voice 
they  had  been  so  long  accustomed  to.  Sic  oculos,  sic 


ille  manus,  sic  ora,  ferebat — Such  were  his  gestures, 
such  his  eyes  and  hands  !  but  they  had  the  further 
evidence  of  those  peculiar  marks ;  he  ofiened  his 
hands  to  them,  that  they  might  see  the  marks  of  the 
wounds  on  them  ;  he  ofiened  his  breast,  as  the  nurse 
her's'to  the  child,  to  shew  them  the  wound  there. 
Note,  the  exalted  Redeemer  will  ever  shew  himself 
open-handed  and  open-hearted  to  all  his  faithful 
friends  and  followers.  When  Christ  manifests  his 
love  to  believers  by  the  comforts  of  his  Spirit,  as- 
sures them  that  because  he  lives,  they  shall  live  also, 
then  he  shews  them  his  hands  and  his  side. 

[2.]  The  impression  it  made  upon  them,  and  the 
good  It  did  them. 

First,  They  were  convinced  that  they  saw  the 
Lord  ;  so  was  their  faith  confirmed.  At  first,  they 
thought  they  saw  an  apparition  only,  a  phantasm ; 
but  now  they  knew  it  was  the  Lord  himself.  Thus 
many  true  behevers,  who,  while  they  were  weak, 
feared  their  comforts  were  but  imaginary,  after- 
ward find  them,  through  grace,  real  and  substan- 
tial. They  ask  not.  Is  it  the  Lord?  but  are  assured, 
it  is  he. 

Secondly,  Then  they  were  glad;  that  which 
sti-engthened  their  faith,  raised  their  joy ;  believing, 
they  rejoice.  The  evangelist  seems  to  write  it  with 
something  of  transport  and  triumph.  Then  !  then  ! 
were  the  discifiles  glad,  when  they  saw  the  Lord.  If 
it  revived  the  sfiirit  of  Jacob,  to  hear  that  Josefih  is 
yet  alive;  how  would  it  revive  the  heart  of'  those  dis- 
ci/lies, to  hear  that  Jesur  is  again  alive?  It  is  life 
from  the  dead  to  them.  Now  that  word  of  Christ 
was  fulfilled,  {ch.  16.  22.)  I  will  see  you  again,  and 
your  heart  shall  rejoice.  This  wified  away  all  tears 
from  their  eyes.  Note,  A  sight  of  Christ  will  glad- 
den the  heart  of  a  di.^cifile  at  any  time ;  the  more  we 
see  of  Christ,  the  more  we  shall  rejoice  in  him  ;  and 
our  joy  will  never  be  perfect  till  we  come  there 
where  we  shall  see  him  as  he  is. 

(3.)  The  honourable  and  ample  commission  he 
gave  them  to  be'  his  agents  in  the  planting  of  his 
church,  V.  21.     Here  is, 

[1.]  The  preface  to  their  commission,  which  was 
the  solemn  repetition  of  the  salutation  before  ;  Peace 
be  unto  you.  This  was  intended,  either.  First,  To 
raise  their  attention  to  the  commission  he  was  about 
to  give  them.  The  former  salutation  was  to  still  the 
tumult  of  their  fear,  that  they  might  calmly  attend 
to  the  proofs  of  his  resurrection  ;  this  was  to  reduce 
the  transport  of  their  joy,  that  they  might  sedately 
hear  what  he  had  further  to  say  to  them  ;  or.  Se- 
condly, To  encourage  them  to  accept  of  the  com- 
mission he  was  gi\'ing  them.  Though  it  would  in- 
volve them  in  a  gi-eat  deal  of  trouble,  yet  he  designed 
their  honour  and  comfort  in  it,  and,  in  the  issue,  it 
would  be  fieace  to  them.  Gideon  received  his  com- 
mission with  this  word.  Peace  be  unto  thee,  Judg.  6. 
22,  23.  Christ  is  our  fieace  ;  if  he  be  with  us,  fieace 
is  to  us.  Christ  was  now  sending  the  disci/iles  to  pub- 
lish fieace  to  the  world  ;  (Isa.  52.  7. )  and  Christ  here 
not  only  confers  it  upon  them  for  their  own  satisfac- 
tion, but  commits  it  to  them  as  a  trust  to  be  by  them 
transmitted  to  all  the  sons  of  fieace,  Luke  10.  5,  6. 

[2.]  The  commission  itself,  which  sounds  very 
great ;  ^s  my  Father  hath  sent  me,  even  so  send  I 
you. 

First,  It  is  easy  to  understand  how  Christ  sent 
them  ;  he  appointed  them  to  go  on  with  his  work 
upon  earth,  and  to  lav  out  themselves  for  the  sfiread- 
ing  of  his  gosfiel,  and  the  setting  ufi  of  his  kingdom, 
among  men.  He  sent  titem  authorized  with  a  divine 
warrant,  armed  with  a  divine  power ;  sent  them  as 
ambassadors  to  treat  oi  fieace,  and  as  heralds  to  pro- 
claim it ;  sent  them  as  servants  to  bid  to  the  marri- 
age.    Hence  they  were  called  afiostles — men  sent. 

Secondly,  But  how  Christ  sent  them  as  the  Father 
sent  him,  is  not  so  easily  understood ;  certainly  theii 


ST.  JOHN,  XX. 


commissions  and  powers  were  infinitely  inferior  to 
his ;  but, 

1.  Their  work  was  of  the  same  kind  witl\  his,  and 
they  were  to  go  on  where  lie  left  off.  They  were 
not  sent  to  be  priests  and  kings,  like  him,  but  only 
projihets.  As  he  was  sent  to  bear  ivitness  to  the 
truth,  so  were  they  ;  not  to  be  mediators  of  the  re- 
conciliation, but  only  preachers  and  publishers  of  it. 
Was  he  sent,  not  to  be  ministered  to,  but  to  jninister ; 
not  to  do  his  own  ivill,  but  the  wilt  of  him  that  sent 
him ;  not  to  destroy  the  law  and  the profihets,  but  to 
Jill  them  uji  ?  So  were  they.  As  the  Father  sent 
him  to  the  lost  sheeji  of  the  house  of  Israel,  so  he  sent 
them  into  alt  the  world. 

2.  He  had  a  power  to  send  them,  equal  to  that 
which  the  Father  had  to  send  him.  Here  the  force 
of  the  comparison  seems  to  lie.  By  the  same  autho- 
rity that  the  Father  sent  me,  do  I  send  you.  This 
proves  the  Godhead  of  Christ ;  the  commissions  he 
gave,  were  of  equal  authority  with  those  which  the 
Father  gave,  and  as  valid  and  effectual  to  all  intents 
and  pui-poses ;  equal  with  those  he  .gave  to  the  Ola 
Testament  prophets  in  visions.  The  commissions 
of  Peter  and  John  by  the  plain  word  of  Christ,  are 
as  good  as  those  of  Isaiah  and  Ezekiel,  by  the  Lord 
sitting  on  his  throne ;  nay,  equal  with  that  which 
was  given  to  the  Mediator  himself  for  his  work. 
He  had  an  incontestable  authority,  and  an  irresisti- 
ble ability,  for  his  work ;  so  had  they  for  their's. 
Or  thus,  As  the  Father  hath  sent  me,  is,  as  it  were, 
the  recital  of  his  power ;  by  virtue  of  the  authority 
given  him  as  Mediator,  he  gave  authority  to  them, 
as  his  ministers,  to  act  for  him,  and  in  his  name, 
with  the  children  of  men  ;  so  that  they  who  received 
them,  or  rejected  them,  received  or  rejected  him,  and 
him  that  sent  him,  ch.  13.  20. 

(4.)  The  qualification  of  them  for  the  discharge 
of  the  trust  reposed  in  them  by  their  commission  ; 
(y.  22.)  He  breathed  on  them,  and  said.  Receive  ye 
the  Holy  Ghost.     Observe, 

[1.]  The  sign  he  used  to  assui-e  them  of,  and  af- 
fect them  with,  the  gift  he  was  now  about  to  bestow 
upon  them  ;  he  breathed  on  them  ;  not  only  to  shew 
them  by  this  breath  of  life,  that  he  himself  was 
really  alive,  but  to  signify  to  them  the  spiritual  life 
and  power  which  they  should  receive  from  him  for 
all  the  sen'ices  that  lay  before  them.  Probably,  he 
breathed  upon  them  all  together,  not  upon  each  se- 
verally ;  and  though  Thomas  was  not  with  them,  yet 
the  Spirit  of  the  Lord  knew  where  to  find  him,  as 
he  did  Eldad  and  Medad,  Numb.  11.  26.  Christ 
here  seems  to  refer  to  the  creation  of  man  at  first, 
by  the  breathing  of  the  breath  of  life  into  him,  (Gen. 
2.  7.)  and  to  intimate  that  he  himself  was  the  au- 
thor of  that  work,  and  that  the  spiritual  life  and 
strength  of  ministers  and  christians  are  derived 
from  him,  and  depend  upon  him,  as  much  as  the  na- 
tural life  of  Adam  and  his  seed.  As  the  breath  of 
the  Almighty  gave  life  to  man  and  began  the  old 
world,  so  the  breath  of  the  mighty  Saviour  gave  life 
to  his  ministers,  and  began  a  new  world,  Job  33.  4. 
Now  this  intimates  to  us.  First,  That  the  Spirit  is 
the  breath  of  Christ,  proceeding  from  the  Son.  The 
Sftirit,  in  the  Old  Testament,  is  compared  to  breath ; 
(Ezek.  37.  9. )  Come,  O  breath  ;  but  the  New  Tes- 
tament tells  us,  it  is  Christ's  breath.  The  breath  of 
God  is  put  for  the  power  of  his  wrath,  (Isa.  11.  4. — 
30.  33.)  but  the  breath  of  Christ  signifies  the  power  of 
his  grace;  the  breathing  of  threatenings  is  changed 
into  the  breathings  of  love  by  the  mediation  of 
Christ  Our  words  are  uttered  bv  our  breath,  so 
the  word  of  Christ  is  spirit  and  life.  The  word  comes 
from  the  Spirit,  and  the  Spirit  comes  along  wi'h  the 
word.  Secondly,  That  the  Spirit  is  the  gift  of  Christ. 
The  apostles  communicated  the  Holy  Ghost  by  the 
laying  on  of  hands,  those  hands  being  first  lifted  up 
in  prayer,  for  they  could  only  beg  this  blessing,  and 

Vol.  v.— 6  D 


945 

carry  it  as  messengers ;  but  Christ  conferred  the 
Holy  Ghost  by  breathing,  for  he  is  the  author  of  the 
gift,  and  ft-om  him  it  comes  originally.  Moses  could 
not  give  his  Spirit,  God  did  it;  (Numb.  11.  17.)  but 
Christ  did  it  himself. 

[2.]  The  solemn  grant  he  made,  signified  by  this 
sign,  "  Receive  ye  the  Holy  Ghost,  in  part  now,  as 
an  earnest  of  what  you  shall  further  receive  not 
many  days  hejice."  They  now  received  more  of  the 
Holy  Ghost  than  they  had  yet  received.  Thus  spi- 
ritual blessings  are  given  gradually  ;  to  him  that  has 
shall  be  given.  Now  that  Jesus  began  to  be  glorified, 
more  of  the  Spirit  began  to  be  given  ;  see  ch.  7.  39. 
Let  us  see  what  is  contained  in  this  grant. 

First,  Christ  hereby  gives  them  assurance  of  the 
Spirit's  aid  in  their  future  work  ;  in  the  execution 
of  the  commission  now  given  them  ;  "/  send  you, 
and  you  shall  have  the  Spirit  to  go  along  with  you." 
Now  the  Spirit  of  the  Lo]-d  rested  upon  them,  to 
qualify  them  for  all  the  services  that  lay  before 
them.  Whom  Christ  employs  he  will  clothe  with 
his  Spirit,  and  furnish  with  all  needful  powers. 

Secondly,  He  hereby  gives  them  experience  of 
the  Spirit's  influences  m  the  present  case.  He  had 
shewed  them  his  hands  and  his  side,  to  convince  them 
of  the  truth  of  his  resurrection ;  but  the  plainest 
evidences  will  not  of  themselves  work  faith,  witness 
the  infidelity  of  the  soldiers,  who  were  the  only  eye- 
witnesses of  the  resurrection.  "Therefore  receive 
ye  the  Holy  Ghost  to  work  faith  inyou,  and  to  open 
your  understandings."  They  were  now  in  danger 
of  the  Jews ;  "  Therefore  receive  ye  the  Holy  Ghost, 
to  work  courage  in  you."  What  Christ  said  to  them, 
he  sa)'S  to  all  true  believers.  Receive  ye  the  Holy 
Ghost,  Eph.  1.  13.  What  Christ  gives  we  must  re- 
ceive, must  submit  ourselves  and  our  whole  souls  to 
the  quickening  sanctifying  influences  of  the  blessed 
Spirit ;  receive  his  motions,  and  comply  with  them  ; 
receive  his  powers,  and  make  use  of  them  ;  and  they 
who  thus  obey  his  word  as  a  precept,  shall  have  the 
benefit  of  it  as  a  promise ;  they  shall  receive  the 
Holy  Ghost  as  the  guide  of  their  way,  and  the  ear- 
nest of  their  inheritance. 

(5.)  One  particular  branch  of  the  power  given 
them  by  their  commission,  particularized,  {x>.  23.) 
."  llliose  soever  sins  ye  remit,  in  the  due  execution  of 
the  powers  ye  are  entrusted  with,  they  are  remitted 
to  them,  and  they  may  take  the  comfort  of  it.  And 
whose  soever  sins  ye  retain,  pronounce  unpardoned, 
and  the  guilt  of  them  bound  on,  they  are  retained, 
and  the  sinner  may  be  sure  of  it,  to  his  sorrow."  Now 
this  follows  upon  their  receiving  the  Holy  Ghost; 
for  if  they  had  not  an  extraordinary  spirit  of  dis- 
cerning, they  had  not  been  fit  to  be  entnisted  with 
such  an  authority ;  for,  in  the  strictest  sense,  this  is 
a  special  commission  to  the  apostles  themselves,  and 
the  first  preachers  of  the  gospel,  who  could  distin- 
guish who  were  in  the  gall  of  bitterness  and  bond  of 
iniquity,  and  who  were  not.  By  virtue  of  this  power, 
Peter  struck  Ananias  and  Sapphira  dead,  and  Paul 
struck  Elymas  blind.  Yet  it  must  be  understood  as 
a  general  charter  to  the  church  and  her  ministers, 
not  securing  an  infallibility  of  judgment  to  any  man, 
or  company  of  men,  in  the  world,  but  encouraging 
the  faithful  stewards  of  the  mysteries  of  God  to 
stand  to  the  gospel  they  were  sent  to  preach,  foi 
that  God  himself  will  stand  to  it.  The  apostles, 
in  preaching  remission,  must  begin  at  Jerusalem, 
though  shehad  lately  broueht  upon  herself  the 
guilt  of  Chvist's  blood ;  "  Yet  you  may  declare 
their  sins  remitted  upon  gospel-terms."  And  Peter 
did  so.  Acts  2.  38. — 3.  19.  Christ,  being  risen  foe 
our  justification,  sends  his  gospel-heralds  to  pro- 
claim the  jubilee  begun,  the  act  of  indemnity  now 
passed  ;  and  by  this  rule  men  shall  be  judged,  ch. 
12.  48.  Rom.'  2.  16.  Jam.  2.  12.  God  will  never 
alter  this  rule  of  judgment,  nor  vary  from  it ;  those 


946  ST.  JOHN,  XX. 

whom  the  gospel  acquits,  shall  be  acquitted,  and 
those  whom  that  condemns,  shall  be  condemned  ; 
which  puts  immense  honour  upon  the  ministry,  and 
should  put  immense  courage  into  ministers. 

Two  ways  the  apostles  and  ministers  of  Christ 
remit  and  retain  sin,  and  both  as  having  authority. 
[1.]  By  sound  doctrine.  They  are  commissioned  to 
tell  the  world,  that  salvation  is  to  be  had  upon  gos- 
pel-terms, and  no  other,  and  they  shall  find  God 
will  say  Amen  to  it ;  so  shall  their  doom  be.  [2.] 
By  a  strict  discipline,  applying  the  general  rule  of 
the  gospel  to  particular  persons.  "  Whom  you  ad- 
mit into  communion  with  you,  according  to  the  rules 
of  the  gospel,  God  will  admit  into  communion  with 
himseli ;  and  whom  you  cast  out  of  communion,  as 
impenitent  and  obstinate  in  scandalous  and  infectious 
sins,  shall  be  bound  over  to  the  righteous  judgment 
of  God." 

III.  The  incredulity  of  Thomas,  when  the  report 
of  this  was  made  to  him,  which  introduced  Christ's 
second  appearance. 

1.  Here  -is  Thomas's  absence  from  this  meeting, 
V.  24.  He  is  said  to  be  one  of  the  tivelve,  one  of  the 
college  of  the  apostles,  who,  though  now  eleven,  had 
been  twelve,  and  were  to  be  so  again.  They  were 
but  eleven,  and  one  of  them  was  missing  ;  Christ's 
disciples  will  never  be  all  together  till  the  general 
assembly  at  the  great  day.  Perhaps  it  was  Thomas's 
unhappiness  that  he  was  absent ;  either  he  was  not 
well,  or  had  not  notice  ;  or  perhaps  it  was  his  sin 
and  folly  ;  either  he  was  diverted  by  business  or 
companv,  which  he  preferred  before  this  opportu- 
nity, or  he  durst  not  come  for  fear  of  the  Jews  ;  and 
he  called  that  his  prudence  aiid  caution  which  was 
his  cowardice.  Hosvever,  by  his  absence  he  missed 
the  satisfaction  of  seeing  his  Master  risen,  and  of 
sharing  with  the  disciples  in  their  joy  upon  that  oc- 
casion. Note,  Those  know  not  what  they  lose,  who 
carelesslj'  absent  themselves  from  the  stated  solemn 
assemblies  of  christians. 

2.  The  account  which  the  other  disciples  gave 
him  of  the  visit  their  Master  had  made  them,  xk  25. 
The  next  time  they  saw  him,  they  said  unto  him, 
■with  joy  enough,  IVe  have  seen  the  Lord ;  and,  no 
doubt,  they  related  to  him  all  that  had  passed,  par- 
ticularly the  satisfaction  he  had  given  them,  by  shew-, 
ing  them  his  hands  and  his  side.  It  seems,  though 
Thomas  was  then  from  them,  he  was  not  long  from 
them ;  absenters  for  a  time  must  not  be  condemned 
as  apostates  for  ever ;  Thomas  is  not  Judas. 

Observe  with  what  exultation  and  triumph  they 
speak  it:  "  IVe  have  seen  the  Lord,  the  most  com- 
fortable sight  we  ever  saw."  This  they  said  to  Tho- 
mas, (1.)  To  upbraid  him  with  his  absence  ;  "  IVe 
have  seen  the  Lord,  but  thou  hast  not."  Or  rather, 
(2.)  To  inform  him  ;  "  We  have  seen  the  Lord,  and 
we  wish  thou  hadst  been  here,  to  see  him  too,  for 
thou  wouldest  have  seen  enough  to  satisfy  thee." 
Note,  The  disciples  of  Christ  should  endeavour  to 
build  ufi  one  another  in  their  most  holy  faith,  both  by 
repeating  what  they  have  heard,  to  those  that  were 
absent,  that  they  may  hear  it  at  second  hanij  ;  as 
also  by  communicating  what  they  have  experienced. 
They  that  by  faith  have  seen  the  Lord,  and  tasted 
that  he  is  gracious,  should  tell  others  what  God  had 
done  for  their  souls  ;  only  let  boasting  be  excluded. 

3.  The  objections  Thomas  raised  against  the  evi- 
dence, to  justify  himself  in  his  loathness  to  admit  it. 
"  Tell  me  not  that  you  have  seen  the  Lord  alive,  you 
aie  too  credulous,  somebody  has  made.fools  of  you  ; 
for  my  part,  except  I  shall  not  only  see  in  his  hand 
the  print  of  the  nails,  but  put  my  finger  into  it,  and 
thrust  my  hand  into  the  wound  in  his  side,  I  am  re- 
solved Invill  not  believe."  Some,  by  comparing  this 
with  what  he  said,  {ch.  11.  16. — 14.  5.)  conjecture 
him  to  have  been  a  man  of  a  rough,  morose  temper, 
apt  to  speak  peevishly ;  for  all  good  people  are  not 


alike  happy  in  their  temper ;  however,  there  was 
certainly  much  amiss  in  this  here. 

(1.)  He  had  either  not  heeded,  or  not  duly  re- 
garded, what  Christ  had  so  often  said,  and  that  too 
according  to  the  Old  Testament,  that  he  would  rise 
again  the  third  day  ;  so  that  he  ought  to  have  said. 
He  is  risen,  though  he  had  not  seen  him,  nor  spoken 
with  any  that  had. 

(2.)  He  did  not  pay  a  just  deference  to  the  testi- 
mony of  his  fellow-disciples,  who  were  men  of  wis- 
dom and  integrity,  and  ought  to  be  credited.  He 
knew  them  to  be  honest  men ;  they  all  ten  of  them 
concui-red  in  the  testimony  with  great  assurance ; 
and  yet  he  cannot  persuade  himself  to  say  that  their 
record  is  true.  Christ  had  chosen  them  to  be  his 
witnesses  of  this  very  thing  to  all  nations  ;  and  yet 
Thomas,  one  of  their  own  fraternity,  will  not  allow 
them  to  be  competent  witnesses,  nor  trust  them  fur- 
ther than  he  can  see  them.  It  was  not,  however, 
their  veracity  that  he  questioned,  but  their  pru- 
.^ence  ;  he  feared  they  were  too  credulous. 

(3. )  He  tempted  Christ,  and  limited  the  Holy  One 
q^  Israel,  when  he  would  be  convinced  by  his  ovm 
method,  or  not  at  all.  He  could  not  be  sure  that  the 
print  of  the  nails,  which  the  apostles  told  him  they 
had  seen,  would  admit  the  putting  of  his  finger  into 
them,  or  the  wound  in  his  side  the  thrusting  in  of 
his  hand ;  nor  was  it  fit  to  deal  so  roughly  with  a 
living  body  ;  yet  Thomas  ties  up  his  faith  to  this 
evidence  ;  either  he  will  be  humoured,  and  have  his 
fancy  gratified,  or  he  will  not  believe  ;  see  Matt,  16, 
1.— 27.  42. 

(4.)  The  open  avowing  of  this  in  the  presence  of 
the  disciples,  was  an  offence  and  discouragement  to 
them.  It  was  not  only  a  sin,  but  a  scandal.  As  one 
coward  makes  many,  so  does  one  unbeliever,  one 
sceptic,  making  his  brethren's  heart  to  faint  like  his 
heart,  Deut.  20.  8.  Had  he  only  thought  this  evil, 
and  then  laid  his  hand  upon  his  mouth,  to  suppress 
it,  his  error  had  remained  with  himself;  but  his  pro- 
claiming of  his  infidelity,  and  that  so  peremptorily, 
might  be  of  ill  consequence  to  the  rest,  who  were  as 
yet  but  weak  and  wavering. 

26,  And  after  eight  clays  again  iiis  disci- 
ples were  within,  and  Thomas  with  them : 
then  came  Jesus,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said.  Peace  be  unto 
you.  27,  Then  saith  he  to  Thomas,  Reach 
hither  thy  finger,  and  behold  my  hands;  and 
reach  hither  thy  hand,  and  thrust  it  into  my 
side:  and  be  not  faithless,  but  believing. 
28,  And  Thomas  answered  and  said  unto 
him.  My  Lord  and  my  God,  29,  Jesus 
saith  unto  him,  Thomas,  because  thou  hast 
seen  me,  thou  hast  believed :  blessed  are 
they  that  have  not  seen,  and  i/et  have  be- 
lieved. 30,  And  many  other  signs  truly 
did  Jesus  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book:  31. 
But  these  are  written,  that  ye  might  be- 
lieve that  Jesus  is  the  Christ,  the  Son  of 
God ;  and  that  believing  ye  might  have 
life  through  his  name. 

We  have  here  an  account  of  another  appearance 
of  Christ  to  his  disciples,  after  his  resurrection, 
when  Thomas  was  now  with  them.  And  concern- 
ing this  we  may  observe, 

I.  When  it  was  that  Christ  repeated  his  visit  to 
his  disciples,  after  eight  days;  that  day  seven-night 
after  he  rose,  which  must  therefore  be,  as  that  was, 
the  first  day  of  the  week. 


ST.  JOHN,  XX. 


947 


1.  He  deferred  his  next  appearance  ior  some  time, 
to  shew  his  disciples  that  he  was  not  risen  to  such  a 
life  as  he  had  formerly  lived,  to  converse  constantly 
■with  them,  but  was  as  one  that  belonged  to  another 
world,  and  visited  this  only  as  angels  do,  now  and 
then,  when  there  was  occasion.  \Vhere  Christ  was 
during  these  eight  days,  and  the  rest  of  the  time  of 
liis  abode  on  earth,  is  folly  to  inquire,  and  presump- 
tion to  determine.  Wherever  he  was,  no  doubt 
onsets  ministered  unto  him.  In  the  beginning  of  his 
ministry  he  had  been  forty  days  unseen,  tempted  by 
the  evil  spirit.  Matt.  4.  1,  2.  And  now  in  the  be- 
ginning of  his  glory  he  was  forty  days,  for  the  most 
part  unseen,  attended  by  good  spirits. 

2.  He  deferred  it  so  long  as  seven  days.  And  why 
so  .> 

(l.)That  he  might/i«/a  rebuke  upon  Thomas 
for  his  incredulity  ;  he  had  neglected  the  former, 
meeting  of  the  disciples  :  and  to  teach  him  to  prize 
those  seasons  of  grace  better  for  the  future,  he  can- 
not have  such  another  opportunity  for  several  days. 
He  that  shps  one  tide,  must  stay  a  good  while  for 
another.  A  very  melancholy  week,  we  have  rea- 
son to  think,  Thomas  had  of  it,  drooping,  and  in 
suspense,  while  the  other  disciples  were/u//  of  joy  ; 
and  it  was  owing  to  himself  and  his  own  folly. 

(2.)  That  he  might  try  the  faith  and  patience  of 
the  rest  of  the  disciples.  They  had  gained  a  great 
point  when  they  were  satisfied  that  they  had  seen 
the  Lord;  then  were  the  discifiles  g/ad ;  but  he 
■would  try  whether  they  could  /ree/i  the  ground  they 
had  got,  when  they  saw  no  more  of  him  for  some 
days.  And  thus  he  would  gradually  wean  them 
from  his  bodily  presence,  which  they  had  doted  and 
de/iended  too  much  upon. 

(3.)  That  he  might /iu^  an  honour  upon  the  ^rst 
day  of  the  iveelc,  and  give  a  plain  intimation  of  his 
■will,  that  it  should  be  observed  in  his  church  as  the 
christian  sabbath,  the  weekly  day  of  holy  rest  and 
/loly  convocations.  That  one  day  in  seven  should 
be  religiously  obsen'ed,  was  an  appointment  from 
the  beginning,  as  old  as  innocency  ;  and  that  in  the 
kingdom  of  the  Messiah  the  ,/ir.si  day  of  the  week 
should  be  that  solemn  day,  this  was  indication 
enough,  that  Christ  on  that  day  once  and  again  met 
his  disciples  in  a  religious  assembly  ;  and  it  is  highly 
probable  that  in  his  former  appearance  to  them  he 
appointed  them  that  day  seven-night  to  be  together 
again,  and  promised  to  meet  them  ;  and  also,  that 
he  appeared  to  them  every  first  daj'  of  the  week, 
beside  other  times,  during  the  forty  days.  The  re- 
ligious observance  of  that  day  has  been  from  thence 
transmitted  down  to  us  through  every  age  of  the 
church.  This  therefore  is  tlie  day  which  the  Lord 
has  made. 

II.  Where  and  how,  Christ  made  them  this\isit ; 
it  was  at  Jerasalem,  for  the  doors  were  shut  now,  as 
before, /or /d-or  of  the  Jeivs.  There  they  staid,  to 
keep  the  teast  of  unleavened  bread  seven  days, 
which  expired  the  day  before  this  ;  yet  they  would 
not  set  out  on  their  joumey  to  Galilee  on  the  first  day 
of  the  week,  because  it  was  the  christian  sabbath, 
but  staid  till  the  day  after.     Now  obser^'e, 

1.  That  Thomas  was  with  them  ;  though  he  had 
withdrawn  himself  once,  yet  not  a  second  time. 
When  we  ha\e  lost  one  opportunity,  we  should  give 
the  more  earnest  heed  to  lay  hold  on  the  next,  that 
■we  may  recover  our  losses.  It  is  a  good  sign  if 
such  a  loss  whet  our  desires,  and  a  bad  sign  if  it  cool 
them.  The  disciples  admitted  him  among  them, 
and  did  not  insist  upon  his  believing  the  resurrec- 
tion of  Christ,  as  they  did,  because  as  yet  it  was  but 
darkly  revealed  ;  they  did  not  receive  him  to  doubt- 
ful disputation,  but  bid  him  welcome  to  come  and 
tee.  But  observe,  Christ  did  not  appear  to  Thomas, 
for  his  satisfaction,  till  he  found  him  in  society  with 
the  rest  of  his  disciples,  because  he  would  counte- 


nance the  meetings  of  christians  and  ministers,  tor 
there  will  he  be  in  the  midst  of  them.  And  besides, 
he  would  have  all  the  disciples  witnesses  of  the  re- 
buke he  gave  to  Thomas,  and  yet  withal  of  the  ten 
der  care  he  had  of  him. 

2.  That  Christ  came  in  among  them,  and  stood  in 
the  midst,  and  they  all  knew  him,  for  he  shewed 
himself  now,  just  as  he  had  shewed  himself  before, 
(t'.  19.)  still  the  same,  and  no  changeling.  Sec  the 
condescension  of  our  Lord  Jesus  !  The  gates  of  hea- 
ven were  ready  to  be  opened  to  him,  and  there  he 
might  have  been  in  the  midst  of  the  adorations  of  a 
\yorld  of  angels  ;  yet,  for  the  benefit  of  his  church,  he 
lingered  on  earth,  and  visited  the  little  private  meet- 
ing of  his  poor  disciples,  and  is  in  the  midst  of  them. 

3.  He  saluted  them  all  in  a  friendly  manner,  as  he 
had  done  before  ;  he  said.  Peace  be  unto  you.  This 
was  no  vain  repetition,  but  significant  of  the  abun- 
dant and  assured  peace  which  Chiist  gives,  and  of 
the  continuance  of^his  blessings  upon  his  people,  for 
Xh^yfail  not,  but  are  new  every  morning,  new  every 
meeting. 

III.  What  passed  between  Christ  and  Thomas  at 
this  meeting ;  and  that  only  is  recorded,  though  we 
may  suppose  he  said  a  deal  to  the  rest  of  them. 
Here  is, 

I.  Christ's  gracious  condescension  to  Thomas,  v. 
27.  He  singled  him  out  from  the  rest,  and  applied 
himself  particularly  to  him  ;  "  Reach  hither  thy  fin- 
ger, and  since  thou  wilt  have  it  so,  behold  my  hands, 
and  satisfy  thy  curiosity  to  the  utmost  about  the 
print  of  the  nails;  reach  hither  thy  hand,  and  if  no- 
thing less  will  convince  thee,  thrust  it  into  my  side." 
Here  we  have, 

(1.)  An  implicit  rebuke  of  Thomas's  incredulity,  in 
the  plain  reterence  which  is  here  had  to  what  Tho- 
mas had  said,  answering  it  word  for  word,  for  he 
had  heard  it,  though  unseen  ;  and  one  would  think 
that  his  telling  him  of  it  should  put  him  to  the  blush. 
Note,  There  is  not  an  unbelieving  word  in  our 
tongues,  no,  nor  thought  in  our  minds,  at  any  time, 
but  it  is  known  to  the  Lord  Jesus,  Ps.  78.  21. 

(2.)  An  express  condescension  to  his  weakness, 
which  appears  in  two  things.  [1.]  That  he  suffers 
his  wisdom  to  be  prescribed  to.  Great  spirits  will 
not  be  dictated  to  by  their  inferiors,  especially  in 
their  acts  of  grace  ;  yet  Christ  is  pleased  here  to  ac- 
commodate himself  even  to  Thomas's  fancy  in  a 
needless  thing,  rather  than  break  with  him,  and 
leave  him  in  his  unbelief.  He  will  not  break  the 
bruised  reed,  but,  as  a  good  shepherd,  gathers  that 
which  was  driveji  away,  Ezek.  34.  16.  We  ought 
thus  to  bear  the  infirmities  of  the  weak,  Rom.  15.  1, 
2.  [2J  He  suffers  his  wounds  to  be  raked  into  ;  al- 
lows Thomas  even  to  thrust  his  hand  into  his  side, 
if  then  at  last  he  would  believe.  Thus,  for  the  con- 
firmation of  our  faith,  he  hath  instituted  an  ordinance 
on  purpose  to  keep  his  death  in  remembrance,  though 
it  was  an  ignominious  shameful  death,  and,  one 
would  think,  should  rather  have  been  forgotten,  and 
no  more  said  of  it ;  yet  because  it  was  such  an  evi- 
dence of  his  love,  as  would  be  an  encouragement  to 
our  faith,  he  apjjoints  the  memorial  of  it  to  be  cele- 
brated. .\nd  in  that  ordinance  wherein  we  shew  the 
Lord',  death,  we  are  called,  as  it  were,  to  put  our 
finger  into  the  /irinl  of  the  nails.  Reach  hither  thy 
hand  to  him,  who  reacheth  forth  his  helping,  invit- 
ing, giving  hand  to  thee. 

It  is  an  affecting  word  with  which  Christ  closes  up 
what  he  had  to  say  to  Thomas,  Be  not  faith/ess  but 
believing ; .«» > iV»  aTir©" — do  not  thou  becoiyie  an  un- 
believer ;  as  if  he  should  have  been  sealed  up  imder 
unbelief,  had  he  not  yielded  now.  This  warning  's 
given  to  us  all.  Be  not  faithless ;  for,  if  we  ave  faith- 
less, we  are  Christless  and  graceless,  hopeless  and 
joyless  ;  let  us  therefore  say,  7..ord,  I  belteve,  help, 
thou  mine  unbelief 


948  ST.  JOHN,  XX. 

2.  Thomas's  believing  consent  to  Jesus  Christ. 
He  is  now  ashamed  of  his  incredulity,  and  cries  out, 
My  Lord  and  my  God,  v.  28.  We  are  not  told 
whether  he  did  put  his  finger  into  the  print  of  the 
nails ;  it  should  seem,  he  did  not,  for  Clirist  says, 
{v.  29.)  Thou  hast  seen  and  beliex^ed ;  seeing  suf- 
ficed. And  now  faith  comes  off  a  conqueror,  after 
a  struggle  with  unbelief. 

(1.)  M'homas  is  now  fully  satisfied  of  the  truth  of 
Christ's  resurrection  ;  that  the  same  Jesus  that  was 
crucified,  is  now  alive,  and  this  is  he.  His  sloivness 
and  backwardness  to  believe  may  lielp  to  strengtlien 
our  faith ;  for  hereby  it  appears  that  the  witnesses 
of  Christ's  resurrection,  who  attested  it  to  the  world, 
and  pawned  their  lives  upon  it,  were  not  easy  credu- 
lous men,  but  cautious  enough,  who  suspended  their 
belief  of  it  till  they  saw  the  utmost  evidence  of  it 
they  could  desire.  Thus  out  of  the  eater  cameforth 
meat. 

(2.)  He  therefore  believed  him  to  be  Lord  and 
God,  and  we  are  to  believe  him  so.  [1.]  We  must 
believe  his  deity — that  he  is  God ;  not  a  man  made 
God,  but  God  made  man,  as  this  evangelist  had  laid 
down  his  thesis  at  first,  ch.  1.  1.  The  author  and 
head  of  our  holy  religion  has  the  wisdom,  power, 
sovereigntv,  and  unchangeableness  of  God ;  which 
was  necessary,  because  he  was  to  be  not  only  the 
founder  of  it,  but  the  foundation  of  it  for  its  constant 
support,  and  the  fountain  of  life  for  its  supply.  [2.] 
His  mediation — that  he  is  Lord,  the  one  Lord,  1  Cor. 
8.  6.    1  Tim.  2.  5.    He  is  sufficiently  authorized,  as 

Clenipotentiary,  to  settle  the  great  concerns  that  lie 
etween  God  and  man  ;  to  take  up  the  controversy 
■which  would  inevitably  have  been  our  ruin,  and  to 
establish  the  correspondence  that  was  necessary  to 
our  happiness  ;  see  Acts  2.  36.     Rom.  14.  9. 

(3. )  He  consented  to  him  as  his  Lord  and  hii  God. 
In  faith  there  must  be  the  consent  of  the  will  to 
gosfiel-terms,  as  well  as  the  assent  of  the  under- 
standing togos/iel-truths.  We  must  accept  of  Christ 
to  be  that  to  us,  which  the  Father  hath  appointed 
him.  My  Lord  refers  to  Adonai — my  foundation 
and  stay;  My  God,  to  Elohim — my  prince  and  judge. 
God  having  constituted  him  the  umpire  and  referee, 
we  must  approve  the  choice,  and  entirely  refer  our- 
selves to  him.  This  is  the  vital  act  of  faith.  He  is 
mine.  Cant.  2.  16. 

(4.)  He  made  an  open  profession  of  this,  before 
those  that  had  been  the  witnesses  of  liis  unbelieving 
doubts.  He  says  it  to  Christ,  and,  to  complete  the 
sense,  we  must  read  it.  Thou  art  my  Lord  and  my 
God ;  or,  speaking  to  his  brethren,  This  is  my  I^ord 
and  my  God.  Do  we  accept  of  Christ  as  our  Lord 
God'/  We  must  go  to  him,  and  tell  him  so,  as 
David,  (Ps.  16.  2.)  deliver  the  surrender  to  him  as 
our  act  and  deed,  tell  others  so,  as  those  that  .tri- 
umph in  our  relation  to  Christ ;  This  is  my  beloved. 
Thomas  speaks  with  an  ardency  of  affection,  as  one 
that  took  hold  of  Christ  with  all  his  might.  My  Lord 
and  my  God. 

3.  The  judgment  of  Christ  upon  the  whole  ;  {v. 
29.)  "  Thomas,  because  thou  hast  seen  me,  thou  hast 
believed,  and  it  is  well  thou  art  brought  to  it  at  last 
upon  any  terms  ;  but  blessed  are  they  that  Iiave  not 
seen,  and  yet  have  beliex'ed."    Here, 

(1.)  Christ  owns  Thomas  a  believer.  Sound  and 
sincere  believers,  though  they  be  slow  and  weak, 
shall  be  graciously  accepted  of  the  Lord  Jesus. 
They  who  have  long  stood  it  out,  if  at  last  they 
yield,  shall  find  him  ready  to  forgive.  No  sooner 
did  Thomas  consent  to  Christ,  than  Christ  gives  him 
the  comfort  of  it,  and  lets  him  fcnoiu  that  he  beliexies. 

(2.)  He  upbraids  him  with  his  former  incredulity. 
He  might  well  be  ashamed  to  think,  [1.]  That  he 
had  been  so  backward  to  believe,  and  came  so  slowly 
to  his  own  comforts.  They  that  in  sincerity  have 
closed  with  Christ,  see  a  great  deal  of  reason  to  la- 


ment that  they  did  not  do  it  sooner.  [2.  ]  That  it 
was  not  without  much  ado  that  he  was  brought  to 
believe  at  last ;  "If  thou  hadst  not  seen  me  alive, 
thou  wouldest  not  have  believed ;"  but  if  no  evi- 
dence must  be  admitted  but  that  of  our  own  senses, 
and  we  must  believe  nothing  but  what  we  curselves 
are  eye-witnesses  of,  farewell  all  commerce  and 
conversation.  If  this  must  be  the  only  method  of 
proof,  how  must  the  world  be  converted  to  the  faith 
of  Christ  ?  He  is  therefore  justly  blamed  for  laying 
so  much  stress  upon  this. 

(3. )  He  commends  the  faith  of  those  who  believe 
upon  easier  tei-ms.  Thomas,  as  a  behever,  was 
truly  blessed ;  but  rather  blessed  are  they  that  hax'e 
not  seen.  It  is  not  meant  of  not  seeing  the  objects  of 
faith,  (for  those  are  invisible,  Heb.  11.  1.  2  Cor.  4. 
18.)  but  the  ?notives  of  faith — Christ's  miracles,  and 
especially  his  resurrection ;  blessed  are  they  that 
see  not  these,  and  yet  believe  in  Christ.  This  may 
look,  either  backward,  upon  the  Old  Testament 
saints,  who  had  not  seen  the  things  which  they  saw, 
and  yet  believed  the  promise  made  unto  the  fathers, 
and  hved  by  that  faith  ;  or  forward,  upon  them  who 
should  afterward  believe;  the  Gentiles;  who  had 
never  seen  Christ  in  the  flesh,  as  the  Jews  had. 
This  faith  is  more  laudable  and  praise-worthy  than 
their's  who  saw  and  believed  ;  for,  [1.]  It  evidences 
a  better  temper  of  mind  in  those  that  do  believe. 
Not  to  see,  and  yet  to  believe,  argues  greater  indus- 
try in  searching  after  truth,  and  greater  ingenuity 
of  mind  in  embracing  it.  He  that  believes  upon  that 
sight,  has  his  resistance  conquered  by  a  sort  of  vio- 
lence ;  but  he  that  believes  without  that,  like  the 
Bereans,  is  more  noble.  [2.]  It  is  a  greater  instance 
of  the  power  of  divine  grace.  The  less  sensible  the 
evidence  is,  the  more  does  the  work  of  faith  appear 
to  be  the  Lord's  doing:  Peter  is  blessed  in  his  faith, 
because  flesh  and  blood  have  not  revealed  it  to  him. 
Matt.  16.  17.  Flesh  and  blood  contribute  more  to 
their  faith  that  see  and  believe,  than  to  their's  who 
see  not,  and  vet  believe.  Dr.  Lightfoot  quotes  a 
saying  of  one  of  the  Rabbins,  "  That  one  proselyte 
is  more  acceptable  to  God  than  all  the  thousands  of 
Israel  that  stood  before  mount  Sinai ;  for  they  saw 
and  received  the  law,  but  a  proselyte  sees  not,  and 
yet  receives  it. " 

IV.  The  remark  which  the  evangelist  makes  upon 
his  narrative,  like  an  historian  drawing  towards  a 
conclusion,  v.  30,  31.     And  here, 

1.  He  assures  us  that  many  other  things  occurred, 
which  were  all  worthy  to  be  recorded,  but  are  not 
written  in  the  book :  many  signs.  Some  refer  this 
to  all  the  signs  that  Jesus  did  during  his  whole  life, 
all  the  wondrous  words  he  spake,  and  all  the  won- 
drous works  he  did.  But  it  seems  rather  to  be  con- 
fined to  the  signs  he  did  after  his  resurrection,  for 
these  were  in  the  firesence  of  the  disci/ties  only,  which 
are  here  spoken  of.  Acts  io.  41.  Divers  of  his  ap- 
pearances are  not  recorded,  as  appears,  1  Cor.  15. 
5—7.-   See  Acts  1.  3.     Now, 

(1.)  We  may  here  improve  this  general  attesta- 
tion, that  there  were  other  signs,  many  other,  for 
the  confirmation  of  our  faith  ;  and,  being  added  to 
the  particular  narratives,  they  very  much  strengthen 
the  e\idence.  They  that  recorded  the  resurrection 
of  Christ,  were  not  put  to  fish  for  evidence,  to  take 
up  sucli  short  and  scanty  proofs  as  they  could  find, 
and  make  out  the  rest  with  conjecture  ;  no,  they  had 
evidence  enough  and  to  sfiare,  and  more  witnesses 
to  produce  than  they  had  occasion  for.  The  disci- 
ples, in  whose  firesence  these  other  signs  were  done, 
were  to  be  preachers  of  Christ's  resurrection  to 
others,  and  therefore  it  was  requisite  they  should 
have  proofs  of  it  ex  abundanti — in  abundance,  that 
they  might  have  z  strong  consolation,  who  ventured 
life  and  all  upon  it. 

(2.)  We  need  not  ask  why  they  were  not  all  wnt- 


ST.  JOHN,  XXL 


949 


ten,  or  why  not  more  than  these,  or  other  than 
these  ;  for  it  is  enough  for  us,  that  so  it  seemed  good 
to  the  Holy  Spirit,  by  whose  inspiration  this  was 
g^ven.  Had  this  history  been  a  mere  human  compo- 
sition, it  had  been  swelled  with  a  multitude  of  depo- 
sitions and  affidavits,  to  prove  tlie  contested  truth 
of  Christ's  resurrection,  and  long  arguments  drawn 
up  for  the  demonstration  of  it ;  but,  being  a  divine 
history,  the  penmen  write  with  a  7ioble  security,  re- 
lating what  amounted  to  a  competent  proof,  sufficient 
to  convince  those  that  were  willing  to  be  taught,  and 
to  condemn  those  that  were  obstinate  in  their  unbe- 
lief ;  and  if  this  satisfy  not,  more  would  not.  Men 
produce  all  they  have  to  say,  that  they  may  gain 
credit ;  but  God  does  not,  for  he  can  give  faith. 
Had  this  history  been  written  for  the  entertainment 
of  the  curious,  it  would  have  been  more  copious,  for 
every  circumstance  would  have  brightened  and  em- 
bellished the  story  ;  but  it  was  written  to  bring  men 
to  believe,  and  enough  is  said  to  answer  that  inten- 
tion, whether  men  will  hear  or  whether  they  will 
forbear. 

2.  He  instructs  us  in  the  design  of  recording  what 
we  do  find  here  ;  {v.  31.)  "  These  accounts  are  given 
in  this  and  the  following  chapter,  that  ye  might  be- 
lieve upon  these  evidences  ;  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God,  declared 
with  power  to  be  so  by  his  resurrection." 

(1.)  Here  is  the  design  of  those  that  lurote  the 
gos/iel.  Some  write  books  for  their  dix'ersion,  and 
publish  them  for  their  profit  or  applause,  others  to 
oblige  the  Athenian  humour,  others  to  instruct  the 
world  in  arts  and  sciences,  for  their  secular  advan- 
tage ;  but  the  evangelists  wrote  without  any  view  of 
temporal  benefit  to  themselves  or  others,  but  to 
bring  men  to  Christ  and  heaven,  and,  in  order  to 
that,  to  persuade  men  to  believe  ;  and  for  this  they 
took  the  most  fitting  methods,  they  brought  to  the 
world  a  divine  revelation,  suppoi-ted  with  its  due 
evidences. 

(2.)  The  duty  of  those  that  read  and  hear  the 
gospel.  It  is  their  duty  to  believe,  to  embrace  the 
doctrine  of  Christ,  and  that  record  given  concerning 
him,  1  Johns.  11. 

[1.  ]  We  are  here  told  what  the  great  gospel-truth 
is,  which  we  are  to  believe — that  Jesits  is  that  Christ, 
that  Son  of  God.  First,  That  he  is  the  Christ ;  the 
person  who,  under  the  title  of  the  Messiah,  was  pro- 
mised to,  and  expected  by,  the  Old  Testament 
saints ;  and  who,  according  to  the  signification  of 
the  name,  is  anointed  of  God  to  be  a  Prince  and  a 
Saviour.  Secondly,  That  he  is  the  Son  of  God ; 
not  only  as  Mediator,  (for  then  he  had  not  been 
greater  than  Moses,  who  was  a  prophet,  intercessor, 
and  lawgiver,)  but  antecedent  lo  his  being  the  Me- 
diator ;  for  if  he  had  not  been  a  divine  person,  en- 
dued with  the  power  of  God,  and  entitled  to  the 
glory  of  God,  he  had  not  been  qualified  for  the  un- 
dertaking ;  not  fit  either  to  do  the  Redeemer's  work, 
or  to  wear  the  Redeemer's  crown. 

[2.]  What  the  great  gospel-blessedness  is,  which 
we  are  to  hope  for — That  believing  lue  shall  have 
life  through  his  name.  This  is,  "First,  To  direct 
our  faith  ;  it  must  have  an  ej'e  to  the  life,  the  crown 
of  life,  the  tree  of  life,  set  before  us.  Life  through 
Christ's^  name,  the  life  proposed  in  the  covenant 
which  is  made  with  us  in  Christ,  is  what  we  must 
propose  to  ourselves  as  the  fulness  of  our  joy,  and 
the  abundant  recompence  of  all  our  services  and 
sufferings.  Secondly,  To  encourage  our  faith,  and 
invite  us  to  believe.  Upon  the  prospect  of  some 
great  advantage,  men  will  venture  far  ;  and  gi-eater 
advantage  there  cannot  be  than  that  which  is  offered 
by  the  ':i!ords  of  this  life,  as  the  gospel  is  called.  Acts 
5.  20.  It  includes  both  spiritual  life,  in  conformity 
to  God  and  communion  with  him,  and  eternal  life, 
in  the  vision  and  fruition  of  him.     Both  are  through 


Christ's  name,  by  his  merit  and  power,  and  both 
indefeasibly  sure  to  all  true  believers, 

CHAP.  XXI. 

The  evangelist  seemed  to  have  concluded  his  history  with  the 
foregoing  chapter  ;  but,  as  (St.  Paul  sometimes  in  his  epis* 
ties,)  new  matter  occurring,  he  begins  again.  He  had  said, 
that  there  were  many  other  signs  ivhich  Jesus  did  for  the 
proof  of  his  resurrection.  .-Vnu  in  this  chapter  he  mentions 
one  of  those  many,  which  was  Christ's  appearance  to  some 
of  his  disciples  at  tiie  sea  of  Tiberias,  in  which  we  have  an 
account,  I.  How  he  discovered  liimself  to  them  as  Ihey 
were  fishing,  tilled  their  net,  and  then  very  familiarly  came 
and  dined  witli  them  upon  what  they  had  caught,  v.  I  . .  14. 
II.  What  discourse  he  had  with  Peter  after  dinner,  I.  Con- 
cerning himself,  v.  15. .  19.  2.  Concerning  John,  v.  20, , 
23.  III.  The  solemn  conclusion  of  this  gospel,  v.  24,  25. 
It  is  strange  that  any  should  suppose  that  this  chapter  was 
added  by  some  other  hand,  when  it  is  expressly  said,  (v.  24.) 
that  tlie  disciple  whom  Jesus  loved,  is  he  which  lestifieth 
of  these  things. 

1.  A  FTER  these  things  Jesus  shewed 
x\.  himself  again  to  the  (iisciples  at  the 
sea  of  Tiberias  ;  and  on  this  wise  shewed 
he  himself.  2.  There  were  together  Simon 
Peter,  and  Thomas  called  Didynius,  and 
Nathanael  of  Cana  in  Galilee,  and  the  sons 
of  Zebedee,  and  two  other  of  his  disciples. 
3.  Simon  Peter  saith  unto  them,  I  go  a- 
fishing.  They  say  unto  him,  We  also  go 
with  thee.  I'hey  went  forth,  and  entered 
into  a  ship  immediately;  and  that  night 
they  caught  nothing.  4.  But  when  the 
morning  was  now  come,  Jesus  stood  on 
the  shore :  but  the  disciples  knew  not  that 
it  was  Jesus.  5.  Then  Jesus  saith  unto 
them.  Children,  have  ye  any  meat  ?  They 
answered  him,  No.  6.  And  he  said  unto 
them.  Cast  the  net  on  the  right  side  of  the 
ship,  and  ye  shall  find.  They  cast  there- 
fore, and  now  they  were  not  able  to  draw 
it  for  the  multitude  of  fishes.  7.  Therefore 
that  disciple  whom  Jesus  loved  saith  unto 
Peter,  It  is  the  Lord.  Now  when  Simon 
Peter  heard  that  it  was  the  Lord,  he  girt 
his  fisher's  coat  7into  him,{kv  he  was  naked,) 
and  did  cast  himself  into  the  sea.  8.  And 
the  other  disciples  came  in  a  little  ship ; 
(for  they  were  not  far  from  land,  but  as  it 
were  two  hundred  cubits,)  dragging  the 
net  with  fishes.  9.  As  soon  then  as  they 
were  come  to  land,  they  saw  a  fire  of 
coals  there,  and  fish  laid  thereon,  and 
bread.  10.  Jesus  saith  unto  them.  Bring  of 
the  fish  wliich  ye  have  now  caught.  1 1 
Simon  Peter  went  up,  and  drew  the  net  to 
land  full  of  great  fishes,  an  hundred  and 
fiiVy  and  three :  and  for  all  there  were  so 
many,  yet  was  not  the  net  broken.  12. 
Jesus  saith  unto  them.  Come  and  dine. 
And  none  of  the  disciples  durst  ask  him. 
Who  art  thou  ?  knowing  that  it  was  the 
Lord.  1 3.  Jesus  then  cometh,  and  taketh 
[  bread,  and  gi\eth  them,  and  fish  likewise. 
1 4.  This  is  now  the  third  time  that  Jesus 


ST.  JOHN,  XXI. 


950 

shewed  himself  to  his  disciples,  after  that 
he  was  risen  from  the  dead. 

We  have  here  an  account  of  Christ's  appearance 
to  his  disciples  at  the  sea  of  Tiberias.     Now, 

1.  Let  us  compare  tliis  appearance  witfi  those 
that  went  before.  In  those  Christ  shewed  himself 
to  his  disciples  when  they  were  met  in  a  solemn  as- 
sembly, (it  should  seem,  for  religious  worship,)  upon 
a  Lord's  day,  and  when  they  were  all  together,  per- 
haps expecting  his  appearing ;  but  in  this  he  shewed 
himself  to  some  of  them  occasionally,  upon  a  week- 
day, when  they  were  fishing;,  and  little  thought  of 
it.  Christ  has  many  ways  oi  mailing  himself  known 
to  his  people  ;  usually  in  his  ordinances,  but  some- 
times by  his  Spirit  he  visits  them  when  tliey  are  em- 
ployed in  common  business,  as  the  shefiherds  who 
were  keeping  their  flock  by  night,  (Luke  2,  8.)  even 
so  here  also,  Gen.  16.  13. 

2.  Let  us  compare  it  with  that  which  followed  at 
the  mountain  in  Galilee,  where  Christ  had  appointed 
them  to  meet  him.  Matt.  28.  16.  Thitherward  they 
moved  as  soon  astlie  days  of  unleavened  bread  were 
over,  and  disposed  of  themselves  as  they  thought  fit, 
tUl  the  time  fixed  for  this  interview,  or  general  ren- 
dezvous. Now  this  appearance  was  while  they 
■were  waiting  for  that,  that  they  might  not  be  weary 
of  waiting.  Christ  is  often  better  than  his  word, 
but  never  worse ;  often  prevents  and  outdoes  the 
believing  expectations  of  his  people,  but  never  dis- 
appoints them. 

As  to  the  particulars  of  the  story,  we  may  observe, 
L  Who  they  were,  to  whom  Christ  now  shewed 
himself ;  (i'.  2. )  not  to  all  the  twelve,  but  to  seven 
of  them  only.  Nathanael  is  mentiofied  as  one  of 
them,  whom  we  have  not  met  with  since  ch.  1.  But 
some  think  he  was  the  same  with  Bartholomew, 
one  of  the  twelve.  The  two  not  named,  are  sup- 
posed to  be  Philip  of  Bethsaida,  and  Andrew  of  Ca- 
pernaum.    Observe  here, 

1.  It  is  good  for  the  disciples  of  Christ  to  be  much 
together ;  not  only  in  solemn  religious  assemblies, 
but  in  common  conversation,  and  about  common 
business.  Good  christians  should  by  this  means 
both  testify  and  increase  their  affection  to,  and  de- 
light in,  each  other,  and  edify  one  another  both  by 
discourse  and  example. 

2.  Christ  chose  to  manifest  himself  to  them  when 
they  were  together  ;  not  only  to  countenance  chris- 
tian society,  but  that  they  might  be  joint  witnesses 
of  the  same  matter  of  fact,  and  so  might  corrobo- 
rate one  another's  testimony.  Here  were  seven 
together,  to  attest  this  ;  on  which  occasion  some  ob- 
serve, that  the  Roman  law  required  seven  witnesses 
to  a  testament. 

3.  Thomas  was  one  of  them,  and  is  named  next 
to  Peter,  as  if  he  now  kept  closer  to  the  meetings  of 
the  apostles  than  ever.  It  is  well,  if  losses  by  our 
neglects  make  us  more  careful  afterward  not  to  slip 
opportunities. 

11.  How  they  were  employed,.  T'.  3.  Observe, 
1.  Their  agreement  to  go  a-flshing.  They  knew 
not  well  what  to  do  with  themselves.  For  my  part, 
says  Peter,  I  will  go  a-flshing  ;  We  will  go  with 
thee  then,  say  they,  for  we  will  kee/i  together. 
Though  commonly  two  of  a  trade  cannot  agree,  yet 
they  could.  Some  think  they  did  a?niss  in  returning 
to  their  boats  and  nets  which  they  had  left ;  but 
then  Christ  would  not  have  countenanced  them  in 
it  with  a  visit.  It  was  rather  commendable  in  them  ; 
for  they  did  it,  (1.)  To  redeem  lime,  and  not  be  idle, 
They  were  not  yet  appointed  to  preach  the  resur- 
rection of  Christ.  Their  commission  was  in  the 
drawing,  but  not  perfected.  The  hour  for  enter 
upon  action  was  not  come.  It  is  probable  that  their 
Master  had  directed  them  to  say  nothing  of  his  re- 
surrection till  after  his  ascension,  nay,  not  till  after 


the  pouring  out  of  the  Spirit,  and  then  they  were  to 
begin  at  Jerusalem.  Now,  in  the  mean  time,  rather 
than  do  nothing,  they  would  go  a-flshing ;  not  for 
recreation,  but  for  business.  It  is  an  instance  of 
their  humility ;  though  they  were  advanced  to  be 
sent  of  Christ,  as  he  was  of  the  Father,  yet  they 
did  not  take  state  upon  them,  but  remembered  the 
rock  out  of  which  they  were  hewn.  It  is  an  instance 
likewise  of  their  industry,  and  speaks  them  good 
husbands  of  their  time.  While  they  were  waiting, 
they  would  not  be  idling.  Those  who  would  give 
an  account  of  their  time  with  joy,  should  contrive 
to  fill  up  the  vacancies  of  it,  to  gather  up  the  frag- 
ments of  it.  (2.)  That  they  might  help  to  main- 
tain themselves,  and  not  be  burthensome  to  any. 
While  their  Master  was  with  them,  those  who  min- 
istered to  him  were  kind  to  them  ;  but  now  that  the 
bridegroom  was  taken  from  them  they  must  fast  in 
those  days,  and  therefore  their  own  hands,  as  Paul's, 
must  minister  to  their  necessities  ;  and  for  that  reason 
Christ  asked  them.  Have  ye  any  meat  ?  This  teaches 
us  with  quietness  to  work,  and  eat  our  own  bread. 

2.  Their  disapfiointment  in  their  fishing.  That 
night  they  caught  nothing,  though,  it  is  probable, 
they  toiled  all  night,  as  Luke  5.  5.  See  the  vanity 
of  this  world  ;  the  hand  of  the  diligent  often  returns 
empty.  Even  good  men  may  come  short  of  desired 
surress  in  their  honest  undertakings.  We  may  be 
in  the  way  of  our  duty,  and  yet  not  prosper.  Pro- 
vidence so  ordered  it,  that  all  that  night  they  should 
catch  nothing,  that  the  miraculous  draught  of  fishes 
in  the  mornnig  might  be  the  more  wonderful  and 
the  more  accejitable.  In  those  disappointments 
which  to  us  are  very  grievous,  God  has  often  de- 
signs that  are  very  gracious.  Man  has  indeed  a 
dominion  o-uer  the  fish  of  the  sea,  but  they  are  not 
always  at  his  beck  ;  God  only  knows  the  paths  of 
the  sea,  and  commands  that  which  passeth  through 
them. 

III.  After  what  manner  Christ  made  himself 
known  to  them.  It  is  said,  {v.  1.)  He  shewed  him- 
self. His  body,  though  a  trae  and  real  body,  was 
raised,  as  our's  will  be,  a  spiritual  body,  and  so  was 
visible  only  when  he  himself  was  pleased  to  make  it 
so ;  or,  rather,  came  and  removed  so  quickly,  that 
it  was  here  or  there  in  an  instant,  in  a  moment,  in  the 
twinkling  of  an  eye. 

Four  thiiigs  are  observable  in  the  appearance  of 
Christ  to  them. 

1.  He  shewed  himself  to  them  seasonably,  {v.  4.) 
men  the  morning  was  now  come,  after  a  fruitless 
night's  toil,  Jesus  stood  on  the  shore.  Christ's  time 
of  making  himself  known  to  his  people,  is,  when 
they  are  most  at  a  loss.  'V^'hen  they  think  they 
have  lost  themselves,  he  will  let  them  know  that  they 
have  not  lost  him.  '\A'eeping  may  endure  for  a 
night ;  hxAjoy  comes,  if  Christ  comes,  in  the  morn- 
ing. Christ  appeared  to  them,  not  walking  tipxon  the 
water,  because,  being  risen  from  the  dead,  he  was 
not  to  be  with  them  as  he  had  been  ;  but  standing 
upon  the  shore,  because  now  they  were  to  make  to- 
ward him.  Some  of  the  ancients  put  this  significancy 
upon  it,  that  Christ,  having  finished  his  work,  was 
got  through  a  stormy  sea,  a  sea  of  blood,  to  a  safe 
and  quiet  shore,  where  he  stood  in  triumph  ;  but  the 
disciples,  having  their  work  before  them,  were  yet 
at  sea,  in  toil  a7id  peril.  It  is  a  comfort  to  us,  when 
our  passage  is  rough  and  stoi-my,  tliat  our  Master  is 
at  shore,  and  we  are  hastening  to  him. 

2.  He  shewed  himself  to  them  gradually.  The 
disciples,  though  they  had  been  intimately  acquaint- 
ed with  him,  knew  not,  all  at  once,  that  it  was  Jesus. 
Little  expecting  to  see  him  there,  and  not  looking 
intently  upon  him,  they  took  him  for  some  common 
person  waiting  the  arrival  of  their  boat,  to  buy  their 
fish.  Note,  Christ  is  often  nearer  us  than  we  think 
he  is,  and  so  we  shall  find  afterward,  to  our  comfort. 


ST.  JOHN,  XXI. 


951 


3.  He  shewed  himself  to  them  by  an  instance  of 
hisfiity,  V.  5.  He  called  to  them,  Children,  TrmJia. 
— "  Jlads,  have  ye  any  meat  t  Have  ye  caught  any 
fish?"  Here,  ( 1.)  The  compellation  is  Very  familiar  ; 
he  speaks  unto  them  as  unto  his  sons,  with  the  care 
and  tenderness  of  a  father  ;  Children.  Though  he 
was  now  entered  upon  his  exalted  state,  he  spake 
to  his  disciples  with  as  much  kindness  and  affection 
as  ever.  They  were  not  children  in  age,  but  they 
were  his  children  ;  the  children  which  God  had 
given  him.  (2. )  The  question  is  veiy  kind  ;  Have 
ye  any  meat  ?  He  asks  as  a  tender  father  concerning 
his  children,  whether  they  be  provided  with  that 
which  is  fit  for  them  ?  That,  if  they  be  not,  he  may 
take  cai-e  for  their  supply.  Note,  The  Lord  is  for 
the  body,  1  Cor.  6.  13.  Christ  takes  cognizance  of 
the  temporal  wants  of  his  people,  and  has  promised 
them  not  only  grace  sufficient,  but  food  convenient. 
Verily  they  shall  be  fed,  Ps.  37.  3.  Christ  looks  into 
the  cottages  of  the  poor,  and  asks.  Children,  have  ye 
any  meat  ?  Thereby  inviting  them  to  open  their  case 
before  him,  and  by  the  pi-ayer  of  faith  to  make  their 
requests  knoitm  to  him  :  and  then  let  them  be  careful 
for  nothinif ;  for  Christ  takes  care  of  them,  takes  care 
for  them.  Christ  has  herein  set  us  an  example  of  com- 
passionate concern  for  our  brethren  ;  there  are  many 
poor  householders  disabled  for  labour,  or  disappoint- 
ed in  it,  that  are  reduced  to  straits,  whom  the  rich 
should  inquire  after  thus.  Have  ye  any  meat  ?  For  the 
most  necessitous  are  commonly  the  least  clamorous. 

To  this  question  the  disciples  gave  a  short  answer, 
and,  some  think,  with  an  air  of  discontent  and 
peevishness.  They  said,  fio :  not  giving  him  any 
such  friendly  and  respectful  title  as  he  had  given 
them.  So  short  do  the  best  come  in  their  returns 
of  lo\'e  to  the  Lord  Jesus.  Chri.st  put  the  question 
to  them,  not  because  he  did  not  know  their  wants  ; 
but  he  would  know  them  from  them.  They  that 
would  have  supplies  from  Christ,  must  own  them- 
selves emfity  and  needy. 

4.  He  shewed  himself  to  them  by  an  instance  of 
his  power ;  and  this  perfected  the  discovery  ;  (f.  6. ) 
he  ordered  them  to  cast  the  net  on  the  right  side  of 
the  ship,  the  contrary  side  to  what  they  had  been 
casting  it  on  ;  and  then  they  who  were  going  home 
empty-handed,  were  enriched  with  a  great  draught 
of  fishes.     Here  we  have, 

(1.)  The  orders  Chi-ist  gave  them,  and  the  pro- 
mise annexed  to  those  orders  ;  Cast  the  net  there  in 
such  a  place,  and  you  shall  ^ftnd.  He  from  whom 
nothing  is  hid,  no  not  the  inhabitants  under  the  wa- 
ters, (Job  26.  5.)  knew  on  what  side  of  the  ship  the 
shoal  of  fishes  was,  and  to  that  side  he  directs  them. 
Note,  Divine  Providence  extends  itself  to  things 
most  minute  and  contingent  ;  and  they  are  happy 
that  know  how  to  take  hints  from  thence  in  the 
conduct  of  their  affairs,  and  acknowledge  it  in  all 
their  ways. 

(2. )  Their  obedience  to  these  orders,  and  the  good 
success  of  that.  As  yet  they  kneiu  not  that  it  was 
Jesus ;  however,  they  were  willing  to  be  advised  by 
any  body,  and  did  not  bid  this  supposed  stranger 
mind  his  own  business,  and  not  meddle  with  their's, 
but  took  his  counsel ;  in  being  thus  observant  of 
strangers,  they  were  obedient  to  their  Master  una- 
wares. And  it  sped  wonderfully  well ;  now  tliey 
had  a  draught  that  paid  them  for  all  their  pains. 
Note,  Those  that  are  humble,  diligent,  and  patient, 
(though  their  labours  may  be  crossed,)  shall  be 
crowned  ;  they  sometimes  live  to  see  their  aflFairs 
take  a  happy  turn,  after  many  struggles  and  fruit- 
less attempts.  There  is  nothing  lost  by  observing 
Christ's  orders.  Those  are  likely  to  speed  well, 
that  follow  the  rule  of  the  word,  the  guidance  of  the 
Spirit,  and  the  intimations  of  Pro^•idence  ;  for  that  is 
casting  the  net  on  the  right  side  of  the  ship. 

Now  the  draught  of  fishes  may  be  considered. 


[1.]  As  a  miracle  in  itself:  and  so  it  was  design- 
ed, to  prove  that  Jesus  Christ  was  raised  in  power, 
though  sown  in  weakness,  and  that  all  things  were 
put  under  his  feet,  the  fishes  of  the  sea  not  excepted. 
Christ  manifests  himself  to  his  people  by  doing  that 
for  them  which  none  else  can  do,  and  things  which 
they  looked  not  for. 

[2.]  As  a  mercy  to  them  ;  for  the  seasonable  and 
abundant  supply  of  their  necessities.  When  their 
ingenuity  and  industiy  failed  them,  the  power  of 
Christ  came  in  opportunely  for  their  relief ;  for  he 
would  take  care  that  they  who  had  left  all  for  him, 
should  not  want  any  good  thing,  \^'hen  we  are  most 
at  a  loss,  Jehovah-jireh — the  Lord  will  provide. 

[3.]  As  the  memorial  of  a  former  mercy,  with 
which  Christ  had  formerly  recompensed  Peter  for 
the  loan  of  his  boat,  Luke's.  4,  &c.  This  miracle 
nearly  resembled  that,  and  could  not  but  put  Peter 
in  mind  of  that,  which  helped  him  to  improve  this; 
for  both  that  and  this  affected  him  much,  as  meet- 
ing him  in  his  own  element,  in  his  own  employment. 
Latter  favours  are  designed  to  bring  to  mind  former 
favours,  that  eaten  bread  mav  not  be  forgotten. 

[4.]  As  a  mystery,  and  very  significant  of  that 
work  to  which  Christ  was  now  with  an  enlarged 
commission  sending  them  forth.  The  prophets  had 
been  fishing  for  so\ds,  and  caught  nothing,  or  very 
little ;  but  the  apostles,  who  let  down  the  net  at 
Christ's  word,  had  wonderful  success.  Many  were 
the  children  of  the  desolate.  Gal.  4.  27.  They  them- 
selves, in  pursuance  of  their  former  mission,  when 
they  were  first  made ^shers  of  men,  had  had  small 
success  in  comparison  with  what  they  should  now 
have.  When,  soon  after  this,  three  thousand  were 
converted  in  one  day,  then  the  net  was  cast  on  the 
right  side  of  the  ship.  It  is  an  encouragement  to 
Christ's  ministers  to  continue  their  diligence  in  their 
work.  One  happy  draught,  at  length,  may  be  suf- 
ficient to  repay  many  years'  toil  at  the  gospel  net. 

IV.  How  the  disciples  received  this  discovery 
which  Christ  made  of  himself,  i'.  7,  8.  \\'here  we 
find, 

1.  That  John  was  the  most  intelligent  and  quick- 
sighted  disciple.  He  whom  Jesus  loved,  was  the 
first  that  said,  It  is  the  Lord ;  for  those  whom  Christ 
loves  he  will  in  a  special  manner  manifest  himself 
to  :  his  secret  is  with  his  favourites.  John  had  ad- 
hered more  closely  to  his  Master  in  his  sufferings 
than  any  of  them  ;  and  therefore  he  has  a  clearer 
eye  and  a  more  discerning  judgment  than  any  of 
them,  in  recompence  for  his  constancy.  When  John 
was  himself  aware  that  it  was  the  Lord,  he  com- 
municated his  knowledge  to  those  with  him  ;  for 
this  dispensation  of  the  Spirit  is  given  to  every  one, 
to  profit  withal.  They  that  know  Christ  themselves, 
should  endeavour  to  bring  others  acquainted  with 
him,  we  need  not  engross  him,  there  is  enough  in 
him  for  us  all.  John  tells  Peter  particularly  his 
thoughts,  that  it  was  the  Lord  ;  knowing  he  would 
be  glad  to  see  him  above  any  of  them.  Though 
Peter  had  denied  his  Master,  yet,  having  repented, 
and  being  taken  into  the  communion  of  the  disci- 
ples again,  they  were  as  free  and  familiar  with  him 
as  ever. 

2.  That  Peter  was  the  most  zealous  and  warm- 
hearted disciple  ;  for  as  soon  as  he  heard  it  was  the 
Lord,  (for  which  he  took  John's  word,)  the  ship 
could  not  hold  him,  nor  could  he  stay  the  bringing 
of  it  to  shore,  but  into  the  sea  he  throws  himself 
presentlv,  that  he  might  come  first  to  Christ. 

(1.)  He  shewed  his  respect  to  Christ  h\  girding 
his  fisher's  coat  about  him,  that  he  might  appear 
before  his  Master  in  the  best  clothes  he  had,  and 
not  rudely  rash  into  his  presence,  stripped  as  he  was 
to  his  waistcoat  and  drawers,  because  the  work  he 
was  about  was  toilsome,  and  he  was  resolved  to  take 
pains  in  it.    Perhaps  this  fisher's  coat  was  made  of 


952 


ST.  JOHN,  XXI. 


leather,  or  oil-cloth,  and  would  keep  out  wet ;  and 

he  girt  it  to  him,  that  he  might  make  the  best  of  his 
way  through  the  water  to  Christ,  as  he  used  to  do 
after  his  nets,  when  he  was  intent  upon  his  fishing. 

(2.)  He  shewed  the  strength  of  his  affection  to 
Christ,  and  his  earnest  desii-e  to  be  with  him,  by 
casting  himself  into  the  sea  ;  and  either  wading  or 
swimming  to  shore,  to  come  to  him.  When  he 
walked  upon  the  water  to  Christ,  (Matt.  14.  28,  29. ) 
it  was  said.  He  came  down  out  of  the  shift  delibe- 
rately ;  but  liere  it  is  said.  He  cast  himself  into  the 
sea  with  precipitation  ;  sink  or  swim,  he  would  shew 
nis  good-will  and  aim  to  be  with  Jesus.  "  If  Christ 
suffer  me,"  (thinks  he)  "to  drown,  and  come  short 
of  him,  it  is  but  what  I  deserve  for  denying  him." 
Peter  had  had  much  forgiven,  and  made  it  appear 
he  loved  much  by  his  willingness  to  i-un  hazards, 
and  undergo  hardships,  to  come  to  him.  They  that 
have  been  with  Jesus,  will  be  willing  to  swim  through 
a  stormy  sea,  a  sea  of  blood,  to  come  to  Mm.  And 
it  is  a  laudable  contention  among  Christ's  disciples, 
to  strive  who  shall  be  first  with  him. 

3.  That  the  rest  of  the  discifiles  were  careful  and 
honest-hearted.  Though  they  were  not  in  such  a 
transport  of  zeal  as  to  throiu  themselves  into  the  sea, 
like  Peter,  yet  they  hastened  in  the  boat  to  the  shore, 
and  made  the  best  of  their  way  ;  (v.  8.)  The  other 
discifiles,  and  John  with  them,  who  had  first  disco- 
vered that  it  was  Christ,  came,  slowly,  yet  they 
came  to  Christ     Now  here  we  may  observe, 

(1. )  How  variously  God  dispenses  his  gifts.  Some 
excel,  as  Peter  and  John ;  are  very  eminent  in  gifts 
and  graces,  and  are  thereby  distinguished  from  their 
brethren;  others  are  but  ordinary  discifiles,  that 
mind  their  duty,  and  are  faithful  to  him,  but  do  no- 
thing to  make  themselves  remarkable;  and  yet  both 
the  one  and  the  other,  the  eminent  and  the  obscure, 
shall  sit  doTjn  together  with  Christ  in  glory ;  nay, 
and  perhaps  the  last  shall  be  first.  Of  those  that  do 
excel,  some,  like  John,  are  eminently  contemplative, 
have  great  gifts  of  knowledge,  and  serve  the  church 
with  that ;  others,  like  Peter,  eminently  active  and 
courageous,  are  strong,  and  do  exploits,  and  are  thus 
very  serviceable  to  their  generation.  Some  are  use- 
ful as  the  church's  eyes,  others  as  the  church's 
hands,  and  all  for  the  good  of  the  body. 

(2.)  What  a  great  deal  of  difference  there  may  be 
between  some  good  people  and  others  in  the  wav  of 
their  honouring  Christ,  and  yet  both  accepted  of 
him.  Some  serve  Christ  more  in  acts  of  devotion, 
and  extraordinary  expressions  of  a  religious  zeal  ; 
and  they  do  well,  to  the  Lord  they  do  it.  Peter 
ought  not  to  be  censured  for  ca.stinf^  himself  into  the 
sea,  but  commended  for  his  zeal  and  the  strength  of 
his  affection  ;  and  so  must  they  be,  who,  in  love  to. 
Christ,  quit  the  world,  with  Mary,  to  sit  at  his  feet. 
But  others  serve  Christ  more  in  the  affairs  of  the 
world  :  they  continue  in  that  ship,  drag  the  net,  and 
bring  the  fish  to  shore,  as  the  other  discifiles  here  ; 
and  such  ought  not  to  be  censured  as  worldly,  for 
they,  in  their  place,  are  as  ti-uly  serving  Christ  as 
the  other,  even  in  serving  tables.  If  all  the  discifiles 
had  done  as  Peter  did,  what  had  become  of  their 
fish  and  their  nets  ?  And  yet  if  Peter  had  done  as 
they  did,  we  had  wanted  this  instance  of  holy  zeal. 
Christ  was  well  pleased  with  both,  and  so  must  we 
be. 

(3.)  That  there  are  sevei-al  ways  of  bringing 
Christ's  discifiles  to  shore  to  him  from  off  the  sea  of 
this  world.  Some  are  brought  to  him  by  a  violent 
death,  as  the  martyrs,  who  threw  themselves  into 
the  sea,  in  their  zeal  for  Christ  ;  others  are  broucht 
to  him  bv  a  natural  death,  dragging  the  net,  v,'hich 
is  less  terrible  ;  but  both  meet  at  length  on  the  safe 
'  quie 
.  W 
when  thev  came  ashore, 


and  quiet  shore  with  Clirist. 
V.  What  entertainment  the  Lord  Jesus  gave  them 


1.  He  had  provision  ready  for  them.  When  they 
came  to  land,  wet  and  cold,  weary  and  hungry,  they 
found  a  good^f  re  there  to  warm  them  and  dry  them, 
and  fish  and  bread  ;  competent  provision  for  a  good 
meal. 

(1.)  We  need  not  be  curious  in  inquiring  TOAenre 
this  fire,  andjish,  and  bread,  came,  any  more  tlian 
whence  the  meat  came,  which  the  ravens  brought 
F.lijah.  He  that  could  multifily  the  loaves  and 
fishes  that  were,  could  make  new  ones  if  he  pleased, 
or  turn  stones  into  bread,  or  send  his  angels  so  fetch 
it,  wiiere  he  knew  it  was  to  be  had.  It  is  uncertain 
whetherthis  provision  was  made  in  the  open  air,  or 
in  some  fisher's  cabin,  or  hut,  upon  the  shore  ;  here 
was  notliing  stately  or  delicate ;  we  should  be  con- 
tent with  mean  things,  for  Christ  was. 

(2.)  We  may  be  comforted  in  this  instance  of 
Christ's  care  of  his  discifiles ;  he  has  wherewith  to 
supply  all  o\ir  needs,  and  knows  what  things  me  have 
need  of.  He  kindly  provided  for  those  fishermen, 
when  they  came  weary  from  their  work  ;  ior  verily 
they  shall  be  fed,  who  trust  in  the  Lord,  and  do  good. 
It  is  encouraging  to  Christ's  ministers,  whom  he 
hath  made  fishers  of  men,  that  they  may  depend 
upon  him  who  employs  them,  to  provide  tor  them  ; 
and  if  they  should  miss  of  encouragement  in  this 
world,  should  be  reduced,  as  Paul  was,  to  hunger 
and  thirst  and  fastings  often,  let  them  content  them- 
selves with  what  they  have  liere  ;  they  have  better 
things  in  reserve,  and  shall  eat  and  drink  with 
Christ  at  his  table  in  his  kingdom,  Luke  22.  30.  A 
while  ago,  the  discifiles  had  entertained  Christ  with 
a  broiled  fish,  (Luke  24.  42. )  and  now,  as  a  friend, 
he  returned  their  kindness,  and  entertained  them 
with  one ;  nay,  in  the  draught  of  fishes,  he  repaid 
them  more  than  a  hundred  fold. 

2.  He  called  for  some  of  that  which  they  had 
caught,  and  they  produced  it,  v.  10,  11.  Observe 
here, 

( 1. )  The  command  Christ  gave  them  to  brin^  their 
draught  offish  to  shore  ;  "  Bring  of  the  Jish  hither, 
which  you  have  now  caught,  and  let  us  have  some  of 
them  ;"  not  as  if  he  needed  it,  and  could  not  make  up 
a  dinner  for  them  without  it;  but,  [1.]  He  would 
have  them  eat  the  labour  of  their  hands,  Ps.  128.  2. 
What  is  got  by  God's  blessing  on  our  own  industry 
and  honest  labour,  if  withal  God  give  us  power  to 
eat  of  it,  and  enjoy  good  in  our  labour,  hath  a  pecu- 
liar sweetness  in  it.  It  is  said  of  the  slothful  man, 
that  he  roasted  not  that  which  he  took  in  hunting  ;  he 
cannot  find  in  his  heart  to  dress  what  he  has  been 
at  the  pains  to  take,  Prov.  12.  27.  But  Christ  would 
hereby  teach  us  to  use  what  we  have.  [2.]  He 
would  have  them  taste  the  gifts  of  his  miraculous 
bounty,  that  they  might  be  witnesses  both  of  his 
power  and  of  his  goodness.  The  benefits  Christ 
bestows  upon  us,  are  not  to  be  buried  and  laid  up, 
but  to  be  used  and  laid  out.  [3.]  He  would  give  a 
specimen  of  the  spiritual  entertainment  he  has  for 
all  believers,  which,  in  this  respect,  is  most  free  and 
familiar — that  he  sufis  with  them,  and  they  with  him  ; 
their  graces  are  pleasing  to  him,  and  his  comforts 
are  so  to  them  ;  what  he  works  in  them  he  accepts 
from  them.  [4.]  Ministers,  who  are^fishers  of  men, 
must  bring  all  they  catch  to  their  Master,  for  on  him 
their  success  depends. 

(2.)  Their  obedience  to  this  command,  v.  11.  It 
was  said,  (i'.  6.)  77;pv  were  not  able  to  draw  the  net 
to  shore,  for  the  multitude  of  fishes ;  that  is,  they 
found  it  difficult,  it  was  more  than  they  could  well 
do ;  but  he  that  bade  them  bring  it  to  shore,  made  it 
easy.  Thus  the  fishers  of  men,  when  they  have  en- 
closed souls  in  the  gosfiel-net,  cannot  bring  them  to 
shore,  cannot  carry  on  and  complete  the  good  work 
begun,  without  the  continued  influence  of  the  divine 
grace.  If  he  that  helped  us  t6  catch  them,  when, 
without  his  help,  we  should  have  caught  nothing. 


do  not  help  us  to  keep  them,  and  draw  them  to  land, 
by  building  them  up.  in  their  most  holy  faith,  we 
shall  lose  them  at  last,  1  Cor.  3.  7. 

Observe,  [1.]  Who  it  was,  that  was  most  active 
in  landing  Me  yis/jra ;  it  was  Peter;  who,  as  in  the 
former  instance,  (i^.  7.)  had  shewn  a  more  zealous 
affection  to  his  Master's  person  than  any  of  them, 
so  in  this  he  shewed  a  more  ready  obedience  to  his 
Master's  command ;  but  all  that  are  faithful,  are 
not  alike  forward. 

[2.]  The  number  of  the  fishes  that  ".vere  caught. 
They  had  the  curiosity  to  count  them,. and  perhaps 
it  was  in  order  to  the  making  of  a  dividend  ;  they 
were  in  all  a.  hundred  and  fifty  and  three,  and  all 
great  fishes.  These  were  many  more  than  they 
needed  for  their  present  supply,  but  they  might  sell 
them,  and  the  money  would  serve  to  bear  their 
charges  back  to  Jerusalem,  whither  they  were 
shortly  to  return. 

[3.]  A  further  instance  of  Christ's  care  of  them, 
to  increase  both  the  miracle  and  the  mercy  ;  For  all 
there  rjere  so  many,  and  great  fishes  too,  yet  was  not 
the  net  broken;  so  that  they  lost  none  of  their  fish, 
nor  damaged /Ae/r  net.  It  was  said,  (Luke  5.  6.) 
Their  net  brake.  Perhaps  this  was  a  borronoed  net, 
for  they  had  long  since  left  their  own ;  and  if  so, 
Christ  would  teach  us  to  take  cai-e  of  what  we  have 
borrowed,  as  much  as  if  it  were  our  own.  It  was 
well  that  their  net  did  not  break,  for  they  had  not 
now  the  leisure  they  had  had,  to  7nend  their  nets. 
The  net  of  the  gospel  has  enclosed  multitudes,  three 
thousand  in  one  day,  and  yet  is  not  broken  ;  it  is  still 
as  mighty  as  ever  to  bring  souls  to  God. 

3.  He  invited  them  to  dinner.  Observing  them 
to  keep  their  distance,  and  that  they  were  afraid  to 
ask  him,  Ulio  art  thou?  because  they  knew  it  was 
their  Lord,  he  called  to  them  very  faniiliarly.  Come, 
and  dine. 

(1.)  See  here  how  free  Christ  was  with  his  disci- 
ples ;  he  treated  them  as  friends  ;  he  did  not  say. 
Come,  and  wait,  come,  and  attend  me,  but  Come, 
and  dine ;  not,  Go  dine  by  yourselves,  as  servants 
are  appointed  to  do,  but  Come,  and  dine  with  me. 
This  kmd  invitation  may  be  alluded  to,  to  illustrate, 
[1.]  The  call  Christ  gives  his  disciples  into  commu- 
nion with  him  in  grace  here.  ..411  things  are  now 
ready  ;  Come,  and  dine.  Christ  is  a  feast ;  Come, 
dine  upon  him  ;  his  fiesh  is  meat  indeed,  his  blood 
drink  indeed.  Christ  is  a  friend  ;  come,  dine  with 
him,  he  will  bid  you  welcome.  Cant.  5.  1.  [2.]  The 
call  he  will  give  them  into  the  fruition  of  him  in 
glory  hereafter ;  Come,  ye  blessed  of  7ny  Father  ; 
come,  and  sit  down  with  Abraham,  with  Isaac,  and 
Jacob.  Christ  has  wherewithal  to  dine  all  his 
friends  and  followers ;  there  is  room  and  provision 
enough  for  them  all. 

(2.)  See  how  reverent  the  disciples  were  before 
Christ ;  they  were  somewhat  shy  of  using  the  free- 
dom he  invited  them  to,  and  byhis  courting  them 
to  their  meat,  it  should  seem  that  they  stood  paus- 
ing. Being  to  eat  with  a  ruler,  such  "a  ruler,  they 
consider  diligently  what  is  before  them.  Mone  of 
them  durst  ask  him,  Jflio  art  thou?  Either,  [l!] 
Because  they  would  not  be  so  bold  with  him. 
Though  perhaps  he  appeared  now  in  something  cf 
a  disguise  at  first,  as  to  the  two  disciples,  when  their 
eyes  were  holden,  that  they  should  not  know  kirn, 
yet  they  had  very  good  reason  to  think  it  was  he, 
and  could  be  no  other.  Or,  [2.]  Because  they 
would  not  so  far  betray  their  own  folly.  WHien  he 
had  given  them  this  instance  of  his  power  and  good- 
ness, they  must  be  stupid  indeed  if  they  questioned 
whether  it  was  he  or  no.  When  God,  in  his  provi- 
dence, has  given  us  sensible  proofs  of  his  care  for 
our  bodies,  and  has  given  us,  in  his  gi-ace,  manifest 
proofs  of  his  good-will  to  our  souls,  and  good  work 
upon  them,  we  should  be  ashamed  of  our  disti-usts. 

Vol.  v.— 6  E 


ST.  JOHN,  XXI.  953 

and  not  dare  to  question  that  which  he  has  left  us 
no  room  to  question.  Groundless  doubts  must  be 
stifled,  and  not  started. 

4.  He  carved  for  them,  as  the  A/aster  of  the  feast, 
V.  13.  Observing  them  to  be  still  shy  and  timorous, 
he  comes,  and  takes  bread  himself,  and  gizies  them, 
some  to  each  of  them,  and  fish  likewise.  No  doubt, 
he  craved  a  blessing,  and  gave  thanks ;  (as  Luke 
24.  30.)  but,  it  being  his  known  and  constant  prac- 
tice, it  did  not  need  to  be  mentioned. 

(1.)  The  entertainment  here  was  but  ordinary  ;  it 
was  but  a  fish-dinner,  and  coarsely  dressed ;  here 
was  nothing  pompous,  nothing  curious  ;  plentiful  in- 
deed, but  plain  and  homely.  Hunger  is  the  best 
sauce.  Christ,  though  he  entered  upon  his  exalted 
state,  shewed  himself  alive  by  eating,  not  shewed 
himself  a  prince  by  feasting.  Those  that  could  not 
content  themselves  with  bread  and  fish,  unless  they 
have  sauce  and  wine,  would  scarcely  have  found  in 
their  hearts  to  dine  with  Christ  himself  here. 
'(2.)  Christ  himself  began.  Though,  perhaps, 
having  a  glorified  body,  he  needed  not  to  eat,  yet  he 
would  shew  that  he  had  a  true  body  which  was  ca- 
pable of  eating.  The  apostles  produced  this  as  one 
proof  of  his  resurrection,  that  they  had  eaten  and 
drunk  with  him,  Acts  10.  41. 

(3. )  He  gax'e  the  meat  about  to  all  his  guests.  He 
not  only  provided  it  for  them,  and  invited  them  to 
it,  but  he  himself  divided  it  among  them,  and  put  it 
into  their  hands.  Thus  to  him  we  owe  the  appli- 
cation, as  well  as  the  purchase  of  the  benefits  of  re- 
demption.    He  gTi<eth  us  power  to  eat  of  them. 

The  evangelist  leaves  them  at  dinner,  and  makes 
this  remark,  (n.  14.)  This  is  now  the  third  time  that 
Jesus  shewed  himself  alive  to  his  disciples,  or  the 
gi-eater  part  of  them.  This  is  the  third  day  ;  so 
some.  On  the  day  he  rose,  he  ajjpeaied^^tie  times; 
the  second  day  was  that  day  seven-night ;  and  this 
was  the  third.  Or  this  luas  his  third  appearance  to 
any  considerable  number  of  his  disciples  together ; 
though  he  had  appeared  to  Manj,  to  the  women,  to 
the  two  disciples,  to  Cephas,  yet  he  had  but  twice 
before  this  appeared  to  any  companv  of  them  to 
gether.  This  is  taken  notice  of,  [1.]  For  the  con- 
firming the  truth  of  his  resurrection ;  the  vision 
was  doubled,  was  tripled,  for  the  thing  was  certain. 
They  who  believed  not  the  first  sign,  would  be 
brought  to  believe  the  voice  of  the  latter  signs.  [2.] 
As  an  instance  of  Christ's  continued  kindness  to  his 
disciples;  once,  and  again,  and  a  third  time,  he 
visited  them.  It  is  good  to  keep  account  of  Christ's 
gracious  visits  ;  for  he  keeps  account  of  them,  and 
they  will  be  remembered  against  us  if  we  walk  un- 
worthily of  them,  as  they  were  against  Solomon, 
when  he  was  reminded  that  the  Lord  God  of  Israel 
had  appeared  unto  him  twice.  This  is  now  the  third; 
have  we  made  a  due  improvement  of  the  first  and 
second  ?  See  2  Cor.  12.  14.  77«s  is  the  third,  perhaps 
it  may  be  the  last. 

15.  So  when  tliey  had  dined,  Jesus  saith 
to  Simon  Peter,  Simon,  sow  of  Jonas,  lovest 
thou  me  more  tlian  these  ?  He  saith  unto 
him,  Yea,  Lord  ;  thou  knowcst  that  I  love 
thee.  He  saith  unto  him,  Feed  my  lambs. 
16.  He  saith  to  him  as;ain  the  second  time, 
Simon,  son  of  Jonas,  lovest  thou  me  ?  He 
saith  unto  him.  Yea,  Lord ;  thou  knowcst 
that  I  love  thee.  He  saith  unto  him.  Feed 
my  sheep.  1 7.  He  saith  unto  him  the  third 
time,  Simon,  son  of  Jonas,  lovest  thou  me  ? 
I  Peter  was  grieved  because  he  said  unto 

him  the  third  time,  Lovest  thou  me  I     And 
I  he  said  unto  him.  Lord,  thou  knowest  all 


954 

things ;  thou  knowest  that  I  love  thee.  Je- 
sus saith  unto  him,  Feed  ray  sheep.  IS. 
Veiilj',  \erily,  I  say  unto  thee,  When  thou 
wast  young,'thou  girdedst  thyself,  and  vvalk- 
edst  whither  thou  wouldest :  but  when  thou 
shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee,  and 
carry  thcc  whither  thou  wouldest  not.  19. 
This  spake  he,  signifjdng  by  what  death  he 
should  glorify  God.  And  when  he  had 
spoken  this,  he  saith  unto  him.  Follow 
nic. 

We  have  here  Christ's  discourse  with  Peter  af- 
ter dinner,  so  much  of  it  as  relates  to  himself ;  in 
which, 

I.  He  examines  his  love  to  him,  and  gives  him  a 
charge  concerning  his  flock,  t'.  15 — 17.     Observe, 

1.  When  Christ  entered  into  this  disccurse  with 
Peter;  it  was  after  they  had  dined;  they  had  all 
eaten,  and  ivere  [filled,  and,  it  is  probable,  were  en- 
tertained with  such  edifying  discourse  as  our  Lord 
Jesus  used  to  make  his  table-talk.  Christ  foresaw 
that  what  he  had  to  say  to  Peter,  would  give  him 
some  uneasiness,  and  therefore  would  not  say  it 
till  they  had  dined,  because  he  would  not  spoil  his 
dinner.  Peter  was  conscious  to  himself  that  he  had 
incurred  liis  Master's  displeasure,  and  could  expect 
no  other  than  to  be  upbraided  with  his  treachery  and 
ingratitude.  "Was  this  thy  kindness  to  thy  friend  ? 
Did  not  I  tell  thee  what  a  coward  thou  wouldest 
prove  ?"  Nay,  he  might  justly  expect  to  be  stnack 
out  of  the  roll  of  the  dixci/iles,  and  to  be  expelled 
the  sacred  college.  Twice,  if  not  thrice,  he  had 
seen  liis  iVIaster  since  his  resurrection,  and  he  said 
not  a  word  to  him  of  it.  We  may  suppose  Peter  full 
of  doubt  upon  wliat  terms  he  stood  with  his  IVIaster ; 
sometimes  hoping  tlie  best,  because  he  had  received 
favours  from  him  in  comm^on  with  the  rest ;  yet  not 
without  some  fears,  lest  the  chiding  would  come  at 
last,  that  would  pay  for  all.  But  now,  at  length,  his 
Master  put  him  out  of  liis  pain,  said  what  he  had  to 
say  to  hmi,  and  confirmed  him  in  his  place  as  an 
apostle.  He  did  not  tell  him  of  his  fault  hastily, 
but  deferred  it  for  some  time  ;  did  not  tell  him  of  it 
unseasonably,  to  distui'b  the  company  at  dinner,  but 
•when  they  had  dined  together  in  token  of  reconcilia- 
tion, then  discoursed  he  with  him  about  it,  not  as 
with  a  criminal,  but  as  with  a  friend.  Peter  had  re- 
proached himself  for  it,  and  therefore  Christ  did  not 
reproach  him  for  it,  nor  tell  him  of  it  directly,  but 
only  by  a  tacit  intimation  ;  and  being  satisfied  in  liis 
sincerity,  the  offence  was  not  only  forgiven,  but  for- 
gotten ;  and  Christ  let  him  know  that  he  was  as 
dear  to  him  as  ever.  Herein  he  has  given  us  an  en- 
couraging instance  of  his  tendeniess  toward  peni- 
tents, and  has  taught  us,  in  like  manner,  to  restore 
such  as  are  fallen  with  a  spirit  of  meekness. 

2.  What  was  the  discourse  itself  Here  was  the 
same  question  three  times  asked,  the  same  answer 
three  times  made,  and  the  same  reply  three  times 
given,  with  very  little  variation,  and  yet  no  vaiji  re- 
petition. It  was  repeated  by  our  Saviour,  in  the 
speaking  of  it,  the  more  to  affect  Peter,  and  the  other 
disciples  that  were  present ;  it  is  repeated  by  tVie 
evangelist,  in  the  writing  of  it,  the  more  to  affect  us, 
and  all  that  read  it. 

(1.)  Three  times  Christ  asks  Prter  whether  he 
loves  him  or  no.  The. first  time  the  question  is, 
Simon,  son  of  Jonas,  lovest  thou  me  more  than  these? 
Observe, 

[1.]  How  lie  calls  him  ;  Simon,  son  of  Jonas.  He 
speaks  to  him  by  name,  the  more  to  affect  him,  as 
Luke  22.  31.   Simon,  Simon.     He  does  not  call  him 


ST.  JOHN,  XXI. 


Cephas,  or  Peter,  the  name  he  had  given  him,  for  he 
had  lost  the  credit  of  his  strength  and  stability,  which 
those  names  signified,  but  his  original  name,  Simon. 
Yet  he  gives  him  no  liard  language,  does  not'call 
him  out  of  his  name,  though  he  deserved  it ;  but  as 
he  had  called  him  when  he  pronounced  him  blessed, 
Simon  Bar-jona,  IVIatt.  16.  17.  He  calls  him  son 
of  Jonas,  (or  John,  or  Johanan,)  to  remind  him  of 
his  extraction,  how  mean  it  was,  and  unworthy  the 
honour  to  whicli  he  was  advanced. 

[2.]  How  he  catechises  him;  Lovest  thou  me 
more  than  these? 

First,  Lovest  thou  me?  If  we  would  tiy  whether 
we  are  Christ's  disciples  indeed,  this  must  be  the  in- 
quiry. Do  we  love  him .'  But  there  was  a  special 
reason  why  Christ  put  it  now  to  Peter. 

1.  His  fall  had  given  occasion  to  doubt  of  his  lo^>e; 
"  Peter,  I  have  cause  to  suspect  ihy  love ;  for  if  thou 
liadst  loved  me,  thou  wouldest  not  have  been  asham- 
ed and  afraid  to  own  me  in  mv  sufferings.  Hov) 
canst  thou  say  thou  lovest  me,  lehen  thy  heart  nvas 
not  with  me?"  Note,  We  must  not  reckon  it  an 
affront  to  have  our  sincerity  questioned,  when  we 
ourselves  have  done  that  which  makes  it  question- 
able ;  after  a  shaking  fall,  we  must  take  heed  of  set- 
tling too  soon,  lest  we  settle  upon  a  wrong  bottom. 
The  question  is  affecting  ;  he  does  not  ask,  "  Dost 
thou  fear  me?  Dost  thou  honour  me?  Dost  thou  ad- 
mire me?"  but,  "Dost  thou  love  me?  Give  but 
proofs  of  that,  and  the  affront  shall  be  passed  by,  and 
no  more  said  of  it."  Peter  had  professed  himself  a 
penitent,  witness  his  tears,  and  his  return  to  the  so- 
ciety of  the  disciples ;  he  was  now  upon  his  probation 
as  a  penitent ;  but  the  question  is  not,  "  Simon,  how 
much  hast  thou  wept?  How  often  hast  thou  fasted, 
and  afflicted  thy  soul?"  but,  Dost  thou  love  me? 
That  is  it  which  will  make  the  other  expressions  of 
repentance  acceptable..  The  great  thing  Christ 
eyes  in  penitents,  is,  tlieir  eyeing  him  in  their  re- 
pentance. Much  is  forgirven  her,  not  because  she 
wept  much,  but  because  she  loved  much. 

2.  His  function  would  give  occasion  for  the  exer- 
cise of  his  love.  Before  Christ  would  commit  his 
sheep  to  his  care,  he  asked  him,  Lovest  thou  me? 
Christ  has  such  a  tender  regard  to  his  flock,  that  he 
will  not  trust  it  with  anv  but  those  tliat  love  him, 
and  therefore  will  lox<e  all  that  are  his  for  his  sake. 
Those  that  do  not  truly  love  Christ,  will  never  truly 
love  the  souls  of  men,  nor  will  naturally  care  for 
their  state  as  they  should  ;  nor  will  that  minister  love 
his  work,  that  does  not  love  his  Master.  Nothing 
but  the  love  of  Christ  will  constrain  ministers  to  go 
cheerfully  through  the  difficulties  and  discourage- 
ments they  meet  with  in  their  work,  2  Cor.  5.  13, 
14.  But  this  love  will  make  their  work  easy,  and 
them  in  good  earnest  in  it. 

Secondly,  Lovest  thou  me  more  than  these?  Trxtitt 

1.  "  Lovest  thou  me  more  than  thou  lovest  these, 
more  than  thou  lovest  these  persons .'  Dost  thou  love 
me  better  than  James  or  John,  thy  intimate  friends, 
or  Andrew,  thy  own  brother  and  companion .'" 
Those  do  not  love  Christ  aright,  that  do  not  love 
him  better  than  the  best  friend  they  have  in  the 
world,  and  make  it  to  appear  whenever  they  stand 
in  comparison  or  in  competition.  Or,  "  more  than 
thou  lovest  these  things,  these  boats  and  nets ;  more 
than  all  the  pleasure  of  fishing,  which  some  make  a 
recreation  of;  more  than  the  gain  of  fishing,  which 
others  make  a  calling  of"  Those  only  lox'e  Christ 
indeed,  that  love  him  better  than  all  the  delights  of 
sense  and  all  the  profits  of  this  world.  "  Lovest 
thou  me  more  than  thou  lovest  these  ocoipations 
thou  art  now  employed  in  ?  If  so,  leave  them,  to 
employ  thyself  wholly  in  feeding  my  flock. "  So  Dr. 
Whitby. 

2,  "  Lovest  thou  me  more  than  these  love  me,  more 


ST.  JOHN,  XXI. 


955 


than  any  of  the  rest  of  the  disci/iles  love  me?"  And 
then  it  is  either  to  uplji-aid  him  with  his  vain-glori- 
ous boast,  IViOugh  all  men  should  deny  thee,  yet  ivilL 
not  I.  "  Art  thou  still  of  the  same  mind  ?"  Or  to 
intimate  to  him,  that  he  had  now  more  reason  to 
love  him  than  any  of  them  had,  for  more  had  been 
forgiven  to  him  than  to  any  of  them,  as  much  as  liis 
sin  ni  denying  Christ  was  greater  than  their's  in  for- 
saking him.  Tell  me  therefore  nvhich  of  them  will 
love  him  most?  Luke  7.  42.  Note,  We  should  all 
study  to  excel  in  our  love  to  Christ.  It  is  no  breach 
of  the  peace,  to  strive  which  shall  love  Christ  best ; 
nor  any  breach  of  good  manners,  to  go  before  others 
in  this  love. 

The  second  and  third  time  that  Christ  puts  this 
question,  (1.)  He  left  out  more  thati  these;  because 
Peter,  in  his  answer,  modes'tly  left  it  out,  not  willing 
to  compare  himself  with  his  brethren,  much  less  to 
prefer  himself  before  them.  Though  we  cannot  say, 
IFe  love  Christ  more  than  others  do,  yet  we  shall  be 
accepted,  if  we  can  say,  Tl'e  love  him  indeed.  (^2. ) 
In  the  last  he  altered  the  word,  as  it  is  in  the  origi- 
nal. In  the  two  first  inquirias,  the  original  word  is, 
A^nTiic  ju.i — Dost  thou  retain  a  kindness  for  me?  In 
answer  to  which,  Peter  uses  another  word,  more 
emphatical,  'tikZ  a-i — I  love  thee  dearly.  In  putting 
the  question  the  last  time,  Christ  uses  that  word ; 
and  dost  thou  indeed  love  me  dearly  ? 

(2.)  Thi-ee  times  Peter  returns  the  same  answer 
to  Christ ;  Yea,  Lord,  thou  knowest  that  I  love  thee. 
Observe, 

[1.]  Peter  does  not  pretend  to  love  Christ  more 
than  the  rest  of  the  discifiles  did  ;  he  is  now  ashamed 
of  that  rash  word  of  his.  Though  all  men  deny  thee, 
yet  will  not  I;  and  he  had  reason  to  be  ashamed  of 
it  Note,  Though  we  must  aim  to  be  better  than 
others,  yet  we  must,  in  lowliness  of  mind,  esteem 
others  better  than  ourselves  ;  for  we  know  more  evil 
of  oursehes  than  we  do  of  any  of  our  brethren. 

[2.]  Yet  he  professes  again  and  again,  that  he 
loved  Christ ;  "  Yea,  Lord  surely  Hove  thee ;  I  were 
unworthy  to  live,  if  I  did  not."  He  had  a  high 
esteem  and  value  for  him,  a  grateful  sense  of  his 
kindness,  and  was  entirely  devoted  to  his  honour  and 
interest ;  his  desire  was  toward  hin>,  as  one  he  was 
undone  without ;  and  his  delight  in  him,  as  one  he 
should  be  unspeakably  happy  in.  This  amounts  to 
a  profession  of  repentance  for  his  sin,  for  it  grieves 
us  to  have  affronted  one  we  love  ;  and  to  a  promise 
of  adherence  to  him  for  the  future  ;  Lord,  I  love 
thee,  and  will  never  leave  thee.  Christ  prayed  that 
his  faith  might  not  fail,  (Luke  22.  32.)  and  because 
his  faith  did  not  fail,  his  love  did  not ;  for  faith  will 
work  by  love.  Peter  had  forfeited  his  claim  of  re- 
lation to  Christ ;  he  was  now  to  be  re-admitted,  upon 
his  repentance ;  Christ  puts  his  trial  upon  this  issue; 
Dost  thou  love  me?  And  Peter  joins  issue  upon  it ; 
Lord,  I  love  thee.  Note,  Those  who  can  truly  say, 
through  grace,  that  they  love  Jesus  Christ,  may  take 
the  comfort  of  their  interest  in  him,  notwithstanding 
their  daily  infirmities. 

[3. 1  He  appeals  to  Christ  himself  for  the  proof  of 
it;  Thou  knovjest  that  I  love  thee :  and  the  third  time 
yet  more  emphatically  ;  Thou  knowest  all  things, 
thou  knowest  that  I  love  thee.  He  does  not  vouch 
his  fellow-disciples  to  witness  for  him,  they  might 
he  deceived  in  him  ;  nor  does  he  think  his  own  word 
might  be  taken,  the  credit  of  that  was  destroyed  al- 
ready ;  but  he  calls  Chri.st  himself  to  witness.  Tiist, 
Peter  was  sure  that  Christ  knew  all  things,  and  par- 
ticularh'  that  he  knew  the  heart,  and  was  a  discerner 
of  the  thoughts  and  intents  of  that,  eh.  16.  30.  &"- 
condly,  Peter  was  satisfied  of  this,  that  Christ,  who 
knew  all  things,  knew  the  sincerity  of  his  love  to  him, 
and  would  be  ready  to  attest  it  in  his  favour.  It  is 
a  terror  to  a  hypocrite,  to  think  that  Christ  knows 
all  things;  for  the  divine  omniscience  will  be  a  wit- 


ness against  hiyn.  But  it  is  a  comfort  to  a  sincere 
christian,  that  he  has  that  to  appeal  to  ;  My  witness 
is  in  heaxien,  my  record  is  on  high.  Christ  knows 
us  better  than  we  know  ourselves.  Though  we  know 
not  our  own  uprightness,  he  dees. 

[4.]  He  was  grieved,  when  Clirist  asked  him  the 
third  ti?ne,  Lovest  thou  me?  v.  17.  Lirst,  Because 
it  put  him  in  mind  of  his  threefold  denial  of  Christ, 
and  was  plainly  designed  to  do  so ;  and  when  he 
thought  thereon  he  wept.  Every  remembrance  of 
past  sins,  even  pardoned  sins,  renews  the  sorrow  of 
a  true  ])enitent.  Thou  shall  be  ashamed,  when  I 
am  pacified  toward  thee.  Secondly,  Because  it  put 
him  in  fear,  lest  his  Master  foresaw  some  further 
miscarriage  of  his,  which  would  be  as  great  a  con- 
tradiction to  his  profession  of  love  to  him  as  the  for- 
mer was.  "Surely,"  thinks  Peter,  "my  Master 
would  not  thus  put  me  upon  the  rack,  if  he  did  not 
see  some  cause  for  it.  What  would  become  of  me, 
if  I  should  be  again  tempted  !"  Godly  sorrow  works 
carefulness  and  fear,  2  Cor.  7.  11. 

(3.)  Three  times  Christ  committed  the  care  of 
his  flock  to  Peter;  Feed  my  lambs;  feed  my  sheep; 
feed  my  sheep. 

[1.]  Those  whom  Christ  committed  to  Peter's 
care,  were  his  lambs  and  his  sheep.  The  church  of 
Christ  is  his  /lock,  which  he  hath  purchased  with  his 
own  blood,  (Acts  20.  28.)  and  he  is  the  Chief  Shep- 
herd of  it :  in  this  flock  some  are  lambs,  young  and 
tender  and  weak,  others  are  sheep,  grown  to  some 
strength  and  maturity.  The  Shepherd  here  takes 
care  of  both,  and  of  the  lambs  first,  for  upon  all  oc- 
casions he  sliewed  a  particular  tenderness  for  them  ; 
the  lambs  he  gathers  in  his  arms,  and  carries  in  his 
bosom,  Isa.  40.  11. 

[2.]  The  charge  he  gives  him  concerning  them, 
is,  to  feed  them.  The  word  used,  {v.  15,  17.)  is 
fiicK!,  which  strictly  signifies,  to  give  them  food  ;  but 
the  word  used,  {v.  16.)  is  iroi^i/vs,  which  signifies 
more  largely  to  do  all  the  offices  of  a  shepherd  to 
them  ;  "  Feed  the  lambs  with  thrit  which  is  proper 
for  them,  and  the  sheep  likewise  with  food  cotivenient. 
The  lost  sheep  of  the  house  of  Israel,  seek  and  feed 
them,  and  the  other  sheep  also  which  are  not  of  this 
fold. "  Note,  It  is  the  duty  of  all  Christ's  ministers, 
to  feed  his  lambs  and  sheep.  Feed  them,  that  is, 
teach  them  ;  for  the  doctrine  of  the  gospel  is  spiritual 
food.  Feed  them,  that  is,  "  Lead  them  to  the  green 
pastures,  presiding  in  their  religious  assemblies,  and 
ministering  all  the  ordinances  to  them.  Feed  them 
by  personal  apjjlication  to  their  respective  state  and 
case  ;  not  only  lay  meat  before  them,  but  feed  them 
with  it,  that  are  wilful  and  will  not,  or  weak  and 
cannot,  feed  themselves."  Jl'hen  Christ  ascended  on 
high,  he  gave  pastors ;  left  his  flock  with  them  that 
loved  him,  and  would  take  care  of  them  for  his  sake. 

[3.  ]  But  why  did  he  give  this  charge  particularly 
to  Peter  ?  Ask  the  advocates  for  the  pope's  supre- 
macy, and  they  will  tell  you,  that  Christ  hereby 
designed  to  give  to  Peter,  and  therefore  to  his  suc- 
cessors, and  therefore  to  the  bishops  of  Rome,  an 
absolute  dominion  and  headship  over  the  whole 
christian  church  ;  as  if  a  charge  to  serve  the  sheep,- 
gave  a  power  to  lord  it  over  all  the  shepherds; 
whereas,  it  is  plain,  Peter  himself  never  claimed 
such  a  power,  nor  did  the  other  disciples  ever  own 
it  in  him.  This  charge  given  to  Peter  to  preach  the 
gospel,  is  bw  a  strange  fetch  made  to  support  the 
usurpation  (if  his  pretended  successors,  that  fleece 
the  sheep,  and,  instead  of  feeding  the7n,  feed  upon 
them.  But  the  particular  application  to  Peter  here, 
was  designed.  First,  to  restore  him  to  his  apostle- 
ship,  now  that  he  repented  of  his  abjuration  of  it,  and 
to  renew  his  commission,  both  for  his  own  satisfac- 
tion, and  for  the  satisfaction  of  his  brethren.  A 
commission  given  to  one  convicted  of  a  crime,  is  sup- 
posed to  amount  to  a  pardon  ;  no  doubt,  this  com- 


956 


ST.  JOHN,  XXI. 


mission  given  to  Peter,  was  an  evidence  that  Christ 
was  reconciled  to  him,  else  he  would  never  have  re- 
posed such  a  confidence  in  him.  Of  some  that  have 
deceived  us  we  say,  "  Though  we  forgive  them,  we 
will  never  trust  them  ;"  but  Christ,  when  he  forgave 
Peter,  trusted  him  with  the  most  valuable  treasure 
he  had  on  earth.  Secondly,  It  was  designed  to 
quicken  him  to  a  diligent  discharge  of  his  office  as 
an  apostle.  Peter  was  a  man  of  a  bold  and  zealous 
spirit,  always  forward  to  speak  and  act,  and,  lest  he 
should  be  tempted  to  take  upon  him  the  directing 
of  the  shepherds,  he  is  charged  to  feed  the  sheefi, 
as  he  himself  charges  all  the  presbyters  to  do,  and 
not  to  lord  it  over  God's  heritage,  1  Pet.  5.  2,  3.  If 
he  will  be  doing,  let  him  do  this,  and  pretend  no 
further.  Thirdly,  What  Christ  said  to  him,  he  said 
to  all  his  discifiles;  he  charged  them  all,  not  only  to 
be  Jishers  of  men,  (though  that  was  said  to  Peter, 
Luke  5.  10.)  by  the  conversion  of  sinners,  but  feed- 
ers of  the  flock,  by  the  edification  of  saints. 

II.  Christ,  having  thus  appointed  Peter  his  doing 
work,  next  cuts  out  to  him  his  suffering  work.  Hav- 
ing confirmed  to  him  the  honour  of  an  apostle,  he 
now  tells  him  of  further  preferment  designed  him — 
the  honour  of  a  martyr.     Obser^'e, 

1.  How  his  martyrdom  is  foretold  ;  {y.  18.)  Thou 
shall  stretch  forth  thy  hands,  being  compelled  to  it, 
and  another  shall  gird  thee,  (as  a  prisoner  that  is 
pinioned)  and  carry  thee  whither  naturally  thou 
wouldest  not. 

(1.)  He  prefaces  the  notice  he  gives  to  Peter  of 
his  sufferings,  with  a  solemn  asseveration,  Verily, 
verily,  I  say  unto  thee.  It  was  not  spoken  of  as  a 
thing  probable,  which  perhaps  might  happen,  but 
as  a  tiling  certain,  I  say  it  to  thee.  "  Others,  per- 
haps, will  say  to  thee,  as  thou  didst  to  me,  This  shall 
not  be  unto  thee  ;  but  I  say  it  shall. "  As  Christ  fore- 
saw all  his  own  sufferings,  so  he  foresaw  the  suffer- 
ings of  all  his  followers,  and  foretold  them,  though 
not  in  particular,  as  to  Peter,  vet  in  general,  that 
they  must  take  ufi  their  cross.  Having  charged  him 
to  feed  his  shee/i,  he  bids  him  not  to  expect  ease  and 
honour  in  it,  but  trouble  ayid persecution,  and  to  suf- 
fer ill  for  doing  well. 

(2.)  He  foretels  particularly  that  he  should  die  a 
violent  death,  by  the  hands  of  an  executioner.  The 
stretching  out  his  hands,  some  think,  points  at  the 
manner  of  his  death  by  crucifying ;  and  the  tradition 
of  the  ancients,  if  we  may  rely  upon  that,  informs 
us  that  Peter  was  crucified  at  Rome  under  Nero,  A. 
D.  68.  or  as  others  say,  "9.  Others  think,  it  points 
at  the  bonds  and  imprisonments  which  those  are 
hampered  with,  that  are  sentenced  to  death.  The 
pomp  and  solemnity  of  an  execution  add  much  to 
the  terror  of  death,  and  to  an  eye  of  sense  make  it 
look  doubly  formidable.  Death,  in  these  horrid 
shapes,  has  often  been  the  lot  of  Christ's  faithful 
ones,  who  yet  have  overcome  it  by  the  blood  of  the 
Lamb.  This  prediction,  though  pointing  chiefly  at 
his  death,  was  to  have  its  accomplishment  in  his 
previous  sufferings.  It  began  to  be  fulfilled  pre- 
sently, when  he  was  imprisoned.  Acts  4.  3. — 5.  18, 
— 12.  4.  No  more  is  implied  here  in  his  being  car- 
ried whither  he  would  not,  than  that  it  was  a  violent 
death  that  he  should  be  carried  to  ;  such  a  death  as 
even  innocent  nature  could  not  think  of  without 
dread,  nor  approach  without  some  reluctancv.  He 
that  puts  on  the  christian,  does  not  fiut  off  the  7tian  ; 
Christ  himself  prayed  against  the  bitter  cup.  A 
natural  aversion  to  pain  and  death  is  well  reconcile- 
able  with  a  holy  submission  to  the  will  of  God  in 
both.  Blessed  Paul,  though  longing  to  be  unloaded, 
owns  he  cannot  desire  to  be  unclothed,  2  Cor.  5.  4. 

(3.)  He  compares  this  with  his  foi-mer  liberty. 
Time  was,  when  thou  knewest  not  any  of  these  hard- 
ships, thou  girdedst  thyself,  and  walkedst  whither 
thou  wouldest.     Where  trouble  comes,  we  are  apt 


to  aggravate  it  with  this,  that  it  has  been  otherwise; 
and  to  fret  the  more  at  the  grievances  of  restraint, 
sickness,  and  poverty,  because  we  have  known  the 
sweets  of  liberty,  health,  and  plenty.  Job  29.  2.  Ps. 
42.  4.  But  we  may  turn  it  the  other  way,  and  rea- 
son thus  with  ourselves,  "  How  many  years  of  pros- 
perity ha\'e  I  enjoyed  more  than  I  deserved  and  im- 
proved? And,  having  received  good,  shall  not  I  re- 
ceive evil  also  ?"    See  here, 

[I.]  What  a  change  may  possibly  be  made  with 
us,  as  to  our  condition  in  this  world  !  They  that 
have  girded  themselves  with  strength  and  honour, 
and  indulged  themselves  in  the  greatest  liberties, 
perhaps  looses,  may  be  reduced  to  such  circum- 
stances as  are  the  reverse  of  all  this.  See  1  Sara. 
2.  5. 

[2.]  What  a  change  is  presently  made  with  those 
that  leave  all  to  folloiu  Christ !  They  must  no  longer 
gird  themselves,  but  he  must  gird  them ;  and  must 
ho  longer  walk  whither  they  will,  but  whither  he  will. 

[3.]  What  a  change  will  certainlv  be  made  with 
us,  if  we  should  live  to  be  old  !  They  who,  when 
they  were  young,  hafl  strength  of  body  and  vigour 
of  mind,  and  could  easily  go  through  business  and 
hardship,  and  take  the  pleasures  they  had  a  mind 
to,  when  they  shall  be  old,  will  find  their  strength 
gone,  like  Samson,  when  his  hair  was  cut,  and  could 
7iot  shake  himself  as  at  other  times. 

Christ  tells  Peter  he  should  suffer  thus  in  his  old 
age.  First,  Though  he  should  be  old,  and,  in  the 
course  of  nature,  not  likely  to  live  long,  yet  his  ene- 
mies would  hasten  him  out  of  the  world  violently 
then  when  he  was  about  to  retire  out  of  it  peaceably, 
and  would  put  out  his  candle  when  it  was  almost 
burned  down  to  the  socket.  See  2  Chron.  36.  17. 
Secondly,  God  would  shelter  him  from  the  rage  of 
his  enemies  till  he  should  come  to  be  old,  that  he 
might  be  made  the  fitter  for  sufferings,  and  the 
church  might  the  longer  enjoy  his  services. 

2.  The  explication  of  this  prediction;  (v.  19.) 
This  spake  he  to  Peter,  signifying  by  what  death  he 
should  glorify  God,  whenhehad  finished  his  course. 
Observe, 

(1. )  That  it  is  not  only  afifiointed  to  all  once  to  die, 
but  it  is  appointed  to  each  what  death  he  shall  die, 
whether  natural  or  violent,  slow  or  sudden,  easy  or 
painful.  When  Paul  speaks  of  so  great  a  death,  he 
intimates  that  there  are  degrees  of  death  :  thex-e  is 
one  way  into  the  world,  but  many  ways  out,  and 
God  has  determined  which  way  we  should  go. 

(2. )  That  it  is  the  great  concern  of  every  good 
man,  whatever  death  he  dies,  to  glorify  God  in  it ; 
for  what  is  our  chief  end  but  this.  To  die  to  the  Lord, 
at  the  word  of  the  Lord?  When  we  die  patiently, 
submitting  to  the  will  of  God ;  die  cheerfully,  re- 
joicing in  hope  of  the  glory  of  God ;  and  die  usefully, 
witnessing  to  the  trath  and  goodness  of  religion,  and 
encouraging  others,  we  glorify  God  in  dying :  and 
this  is  the  earnest  expectation  and  hope  of  all  good 
christians,  as  it  was  Paul's,  that  Christ  may  be  mag- 
nified in  them  living  and  dying,  Phil.  1.  20. 

(3.)  That  the  death  of  the  martyrs  was  in  a  spe- 
cial manner  for  the  glorifying  of  God.  The  truths 
of  God,  which  they  died  in  the  defence  of,  are  here- 
by confirmed.  The  grace  of  God,  which  caiTied 
them  with  so  much  constancv  through  their  suffer- 
ings, is  hereby  magnified.  And  the  consolations  of 
God,  which  have  abotinded  toward  them  in  their 
sufferings,  and  his  promises,  the  springs  of  their 
consolations,  have  hereby  been  recommended  to  the 
faith  and  joy  of  all  the  saints.  The  blood  of  the 
martyrs  has  been  the  seed  of  the  church,  and  the 
conversion  and  establishment  of  thousands.  Pre- 
cious therefore  in  the  sight  of  the  Lord  is  the  death 
of  his  saints,  as  that  which  honours  him  ;  and  those 
who  thereby  at  such  an  expense  honour  him,  he  will 
honour. 


ST.  JOHN,  XXI. 


957 


3.  The  word  of  command  he  gives  him  hereupon ; 
When  he  had  spoken  thus,  obsei-\"ing  Peter  perhaps 
to  look  blank  upon  it,  he  saith  vnto  him.  Follow  me. 
Probably,  he  rose  from  the  place  where  he  Had  sit- 
ten  at  dinner,  walked  off  a  little,  and  bid  Peter  at- 
tend him.  This  word.  Follow  me,  was,  (1.)  A  fur- 
ther confirmation  of  his  restoration  to  his  Master's 
favour,  and  to  his  apostleship  ;  for.  Follow  me,  was 
the  first  call.  (2. )  It  was  an  explication  of  the  pre- 
diction of  his  sufferings,  which  perhaps  Peter  at  first 
did  not  fully  understand,  till  Christ  gave'  him  that 
key  to  it.  Follow  me;  "Expect  to  be  treated  as  I 
have  been,  and  to  tread  the  same  bloody  path  that  I 
have  trod  before  thee  ;  for  the  discifile  is  not  greater 
than  his  Lord."  (3.)  It  was  to  excite  him  to,  and 
encourage  him  in,  faithfulness  and  diligence  in  his 
work  as  an  apostle.  He  had  bid  \i\m  feed  his  shee/i, 
and  let  him  set  his  Master  before  him  as  an  exam- 
ple of  pastoral  care  ;  "Do  as  I  ha^e  done."  Let 
the  under-shepherds  study  to  imitate  the  Chief 
Shepherd.  They  had  followed  Christ  while  he  was 
here  upon  earth,  and  now  that  he  waslea\'ingthem, 
he  still  preaches  the  same  duty  to  them,  though  to 
be  performed  in  another  way.  Follow  me  ;  still  they 
must  follow  the  rules  he  had  given  them,  and  the 
example  he  had  set  them.  And  what  greater  en- 
couragement could  they  have  than  this,  both  in  ser- 
vices and  in  sufferings?  [1.]  That  herein  they  did 
follow  him,  and  it  was  their  present  honour ;  who 
would  be  ashamed  to  follow  such  a  leader  ?  [2.] 
That  hereafter  they  should  follow  him,  and  that 
would  be  their  future  happiness  ;  and  so  it  is  a  repe- 
tition of  the  promise  Christ  had  given  Peter,  {ch.  13. 
36.)  Thou  shalt  follow  me  afterward.  They  that 
faithfully  ybWoTO  Christ  in  grace,  shall  certainly  ^Z- 
loiv  him  to  glory. 

20.  Then  Peter,  turning  about,  seeth  the 
disciple  whom  Jesus  loved  following ; 
which  also  leaned  on  his  breast  at  supper, 
and  said,  Lord,  which  is  he  that  betrayeth 
thee  ?  21.  Peter  seeing  him  saith  to  Jesus, 
Lord,  and  what  shall  this  man  do  ?  22.  Je- 
sus saith  unto  him.  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee  ?  Follow 
thou  me.  23.  Then  went  this  saying 
abroad  among  the  brethren,  that  that  dis- 
ciple should  not  die :  yet  Jesus  said  not 
unto  him.  He  shall  not  die ;  but.  If  I  will 
that  he  tarry  till  I  come,  what  is  that  to 
thee  ?  24.  Tliis  is  the  disciple  which  testi- 
fieth  of  these  things,  and  wrote  these  things : 
and  we  know  that  his  testimony  is  true. 
25.  And  there  are  also  many  other  things 
which  Jesus  did,  the  which,  if  they  should 
be  written  every  one,  I  suppose  that  even 
the  world  itself  could  not  contain  the  books 
that  should  be  written.     Amen. 

In  these  verses,  wc  have, 

I.  The  conference  Christ  had  with  Peter  concern- 
ing John,  the  beloved  discifile :  in  which  we  have, 

1.  The  eye  Peter  cast  upon  him  ;  (t.  20.)  Peter, 
in  obedience  to  his  Master's  orders,  followed  him, 
and,  turning  about,  pleased  with  the  honour  his 
Master  now  did  him,  he  .lees  the  disci/iles  whom  Je- 
sus loved  following  likewise.     Observe  here, 

(1.)  How  John  is  described;  he  docs  not  name 
himself,  as  thinking  his  own  name  not  worthy  to  be 
preserved  in  these  records  ;  but  gi\-es  such  a  descrip- 
tion of  himself  as  sufficiently  informs  us  whom  he 
meant,  and  withal  gives  us  a  reason  why  he  follow- 


ed Christ  so  close  ;  he  was  the  disci/ile  ivhom  Jesua 
loved,  whom  he  had  a  particular  kindness  for  above 
the  I'est ;  and  therefore  you  cannot  blame  him  for 
coveting  to  be  as  much  as  possible  within  hearing 
of  Christ's  gracious  words  during  those  few  precious 
minutes  with  which  Christ  favoured  his  disci/ilea ; 
it  is  probable  that  mention  is  here  made  of  John's 
having  leaned  on  Jesus's  breast,  and  his  inquiring 
concerning  the  traitor,  which  he  did  at  the  instiga- 
tion of  Peter  {ch.  13.  24. )  as  a  reason  why  Peter 
made  the  following  inquiry  concerning  him,  to  repay 
him  for  the  former  kindness.  Then  John  was  in 
the  favourite's  place,  lying  in  Christ's  bosom,  and 
he  improved  the  opportunity  to  oblige  Peter.  And 
now  that  Peter  was  in  the  favourite's  place,  called 
to  take  a  walk  with  Christ,  he  thought  himself 
bound  in  gratitude  to  put  such  a  question  for  John. 
as  he  thought  would  oblige  him,  we  all  being  desi- 
rous to  know  things  to  come.  Note,  As  we  have 
interest  at  the  throne  of  gi-ace,  we  should  improve 
it  for  the  benefit  of  one  another.  They  that  help 
us  by  their  prayers  at  one  time,  should  be  helped 
by  us  with  our's  at  another  time.  This  is  the  com- 
munion of  saints. 

(2.)  What  he  did  ;  he  also  followed  Jesus ;  which 
shews  how  well  he  loved  his  company  ;  where  he 
was,  there  also  would  this  seri'ant  of  his  be.  When 
Christ  called  Peter  to  follow  him,  it  looked  as  if  he 
designed  to  have  some  private  talk  with  him  ;  but 
such  an  affection  John  had  to  his  Master,  that  he 
would  rather  do  a  thing  that  seemed  rude  than  lose 
the  benefit  of  any  of  Christ's  discourse.  What 
Christ  said  to  Peter,  he  took  as  said  to  himself ;  for 
that  word  of  command.  Follow  me,  was  given  to  all 
the  disciples.  However,  he  desired  to  have  fellow- 
ship with  those  that  had  fellowship  with  Christ,  and 
to  accompany  those  that  attended  him.  The  bring- 
ing of  one  to  follow  Christ,  should  engage  others. 
Draw  me,  and  we  will  run  after  thee.  Cant.  1.  4. 

(3.)  The  notice  Peter  took  of  it  ;  he,  turning 
about,  seeth  him.  This  maybe  looked  upon  either, 
[1.]  As  a  culpable  diversion  from  following  his 
Master ;  he  should  have  been  wholly  intent  upon 
that,  and  have  waited  to  hear  what  Christ  had  fur- 
ther to  say  to  him,  and  then  was  he  looking  about 
him  to  see  who  followed.  Note,  The  best  men  find 
it  hard  to  attend  upon  the  Lord  without  distraction  ; 
hard  to  keep  their  minds  so  closely  fixed  as  they 
should  be,  in  following  Christ :  and  a  needless  and 
unseasonable  regard  to  our  brethren  often  diverts  us 
from  communion  with  God.  Or,  [2.1  As  a  lauda- 
ble concern  for  his  fellow-disciples.  He  was  not  so 
elevated  with  the  honour  his  Master  did  him,  in 
singling  him  out  from  the  rest,  as  to  deny  a  kind  look 
to  one  that  followed.  Acts  of  love  to  our  brethren 
must  go  along  with  actings  of  faith  in  Christ. 

2.  The  inquiiy  Peter  made  concerning  him  ;  (f. 
21.)  "Lord,  and  what  shall  this  wan  do?  Thou 
hast  told  me  my  work — to  feed  the  sheep  ;  and  my 
lot — to  be  carried  whither  J  would  not.  llTiat  shall 
be  his  work,  and  his  lot  ?"  Now  this  may  be  taken 
as  the  language,  ■ 

(1.)  Of  concern  for  John,  and  kindness  to  him ; 
"Lord,  thou  shewest  me  a  great  deal  of  favour; 
here  comes  thy  belo\ed  disciple,  who  ncxer  forfeited 
thy  favour,  as  I  have  done  ;  he  expects  to  be  taken 
notice  of ;  hast  thou  nothing  to  say  to  him  ?  \A'ilt 
thou  not  tell  how  he  must  be  employed,  and  how  he 
must  be  honoured  ? 

(2.)  Or  of  uneasiness  at  what  Christ  had  said  to 
him  concerning:  his  sufferings  ;  "  Lord,  must  I  alone 
be  carried  whither  I  would  not  ?  Must  I  be  marked 
out  to  be  i-un  down,  and  must  this  man  have  no 
share  o{  the  cross  ?"  It  is  hard  to  reconcile  ourselves 
to  distinguishing  sufferings,  and  the  troubles  in  which 
we  think  we  stand  alone. 

(3.)  Or  of  curiosity,  and  a  fond  desire  of  knowing 


'"<Bf 


958 


ST.  JOHN,  XXI. 


things  to  come,  concerning  others,  as  well  as  him- 
self. It  seems,  by  Christ's  answer,  there  was  some- 
thing amiss  in  the  question  ;  when  Christ  had  given 
him  the  charge  of  such  a  treasure,  and  the  notice  of 
such  a  trial,  it  had  well  become  him  to  have  said, 
•'  iMrd,  and  what  shall  J  do  then  to  approve  myself 
faithful  to  such  a  trust,  in  such  a  trial  ?  Lord,  in- 
crease my  faith.  As  my  day  is,  let  my  strength  be." 
But  instead  of  this, 

[1.]  He  seems  more  concerned  for  another  than 
for  himself  So  apt  are  we  to  be  busy  in  other  men's 
matters,  but  negligent  in  the  concerns  of  our  own 
souls ;  quick-sighted  abroad,  but  dim-sighted  at 
home;  judging  others,  and  prognosticating  what 
they  will  do,  when  we  have  enough  to  do  to  firove 
our  own  work,  and  understand  our  ow7i  way. 

[2.]  He  seems  more  concerned  about  event  than 
about  duty.  John  was  younger  than  Peter,  and,  in 
the  course  of  nature,  likely  to  survive  him  ;  "Lord," 
says  he,  "  what  times  shall  he  be  reserved  for  ?" 
VVhereas,  if  God  by  his  grace  enable  us  to  perse- 
vere to  the  end,  and  finish  well,  and  get  safe  to  hea- 
ven, we  need  not  ask,  "What  shall  be  the  lot  of 
those  that  shall  come  after  us  ?"  Is  it  not  well  if 
fieace  and  truth  be  in  my  days  ?  Scripture-predic- 
tions must  be  eyed  for  the  directing  of  our  con- 
sciences, not  the  satisfying  of  our  curiosity. 

3.  Christ's  reply  to  this  inquiry  ;  {v.  22.)  "  If  I  \ 
•will  that  he  tarry  till  I  come,  and  do  not  suffer  as 
thou  must;  what  is  that  to  thee?  Mind  thou  thy 
own  duty,  the  present  duty,ybWo-7U  thou  me." 

(1.)  There  seems  to  be  here  an  intimation  of 
Christ's  purpose  concerning  John,  in  two  things. 

[1.]  That  he  should  ?iot  die  a  violent  death,  like 
Peter,  but  should  tarry  till  Christ  himself  came  by 
a  natural  death  to  fetch  him  to  himself  The  most 
credible  of  the  ancient  historians  tell  us,  that  John 
■was  the  onlj'  one  of  all  the  twelve  that  did  not  ac- 
tually die  a  martyr.  He  was  often  in  jeopardy,  in 
bonds  and  banishments  ;  but  at  length  died  in  his 
bed  in  a  good  old  age.  Note,  First,  At  death  Christ 
comes  to  us  to  call  us  to  account ;  and  it  concerns  us 
to  be  ready  for  his  coming.  Secondly,  Though 
Christ  calls  out  some  of  his  disciples  to  resist  unto 
blood,  yet  not  all.  Though  the  crown  of  martyrdom 
is  bright  and  glorious,  yet  the  beloved  disciple  comes 
short  of  it. 

[2.]  That  he  should  not  die  till  after  Christ's  com- 
uig  to  destroy  Jerusalem  :  so  some  understand  his 
tarrying  till  Christ  comes.  All  the  other  apostles 
died  before  that  destruction  ;  but  John  survived  it 
many  years.  God  wisely  so  ordered  it,  that  one  of 
the  apostles  should  live  so  long  as  to  close  up  the 
canon  of  the  New  Testament ;  which  John  did  so- 
lemnly, Rev.  22.  18.  And  to  obviate  the  design  of 
tlie  enemy  that  soived  tares  even  before  the  servants 
fell  asleeji,  John  lived  to  confront  Eliion,  and  Cerin- 
thus,  and  other  heretics,  who  rose  betimes,  speaking- 
perverse  things. 

(2.)  Others'think  that  it  is  only  a  rebuke  to  Peter's 
curiosity,  and  that  his  tarrying  till  Christ's  second 
coming,  is  only  the  supposition  of  an  absurdity ; 
"  Wherefore  a'skest  thou  after  that  which  is  foreign 
and  secret  ?  Suppose  I  should  design  that  John  should 
never  die  ;  what  does  that  concern  thee  ?  It  is  no- 
thing to  thee,  when,  or  where,  or  how,  John  must 
die.  I  have  told  thee  how  thou  must  die  for  thy  part; 
it  is  enough  for  thee  to  know  that.  Follow  thou  me. " 
Note,  It  is  the  will  of  Christ,  that  his  disciples  should 
mind  their  own  present  duty,  and  not  be  curious  in 
their  inquiries  about  future  events,  concerning  either 
themselves  or  others.  [1.]  There  are  many  things 
we  are  apt  to  be  solicitous  about,  that  are  nothing  to 
us.  Other  people's  characters  are  Jiothing  to  us ; 
it  is  out  of  our  line  to  judge  them  :  Rom.  14.  4. 
Wliatsoever  they  are,  saith  Paul,  it  makes  no  matter 
to  me.     Other  people's  affairs  are  nothing  to  us  to 


intermeddle  in ;  we  must  quietly  work,  and  mind 
our  own  business.  Many  nice  and  curious  questions 
are  put  by  the  Scribes  and  dis/iuters  of  this  world 
concetning  the  counsels  of  God,  and  the  state  of  the 
invisible  world,  concerning  wliich  we  may  say, 
IMiat  is  this  to  us?  What  do  you  think  will  become 
of  such  and  such  ?  is  a  common  question,  which  may 
easily  be  answered  with  another ;  Jl'/iat  is  that  to 
me?  To  his  own  Master  he  stands  or  falls.  What 
is  it  to  us  to  know  the  times  and  the  seasons  ?  Secret 
things  belong  not  to  us.  [2.]  The  great  thing  that 
is  all  in  all  to  us  is  duty,  and  not  event ;  for  duty  is 
our's,  events  are  God's :  our  own  duty,  and  not 
another's  ;  for  every  one  shall  bear  his  own  burthen: 
our  present  duty,  and  not  the  duty  of  the  time  to 
come ;  for  sufficient  to  the  day  shall  be  the  direc- 
tions thereof  :  a  good  man's  stc/is  are  ordered  by  the 
Lord  ;  (Ps.  37.  23.)  he  is  guided  step  by  step.  Now 
all  our  duty  is  summed  up  in  this  one,  ci  following 
Christ ;  we  must  attend  his  motions,  and  accommo- 
date ourselves  to  them,  follow  him  to  do  him  honour, 
as  the  servant  his  master  ;  we  must  walk  in  the  way 
in  which  he  walked,  and  aim  to  be  where  he  is. 
And  if  we  will  closely  attend  to  the  duty  of  follow- 
ing Christ,  we  shall  find  neither  heart  nor  time  to 
meddle  with  that  which  does  not  belong  to  us. 

4.  The  mistake  which  arose  fi-om  this  saying  of 
Christ,  that  that  disciple  should  not  die,  but  abide 
with  the  church  to  the  end  of  time  ;  together  with 
the  suppressing  of  this  motion  by  a  repetition  of 
Christ's  words,  v.  23.     Observe  here, 

(1.)  The  easy  rise  of  a  mistake  in  the  church 
by  misconstruing  the  sayings  of  Christ,  and  turn- 
ing a  supposition  to  a  position.  Because  John  must 
not  die  a  maitvr,  they  conclude  he  must  not  die  at 
all. 

[1.]  They  were  inclined  to  expect  it,  because 
they  could  not  choose  but  des're  it.  Quod  volumus 
facile  credimus — We  easily  believe  what  we  wish  to 
he  true.  For  John  to  abide  in  the  flesh  when  the 
rest  were  gone,  and  to  continue  in  the  world  till 
Christ's  second  coming,  they  think,  will  be  a  great 
blessing  to  the  church,  which  in  every.age  might 
have  recourse  to  him  as  an  oracle  ;  when  they  must 
lose  Christ's  bodily  presence,  they  hrf)e  they  shall 
have  that  of  his  beloved  disciple ;  as  if  that  must 
supply  the  want  of  his  ;  forgetting  that  the  lilessed 
Spirit  the  Comforter  was  to  do  that.  Note,  We  are 
apt  to  dote  too  much  on  men  and  means,  instnmients 
and  external  helps,  and  to  think  we  are  happy,  if 
we  mav  but  have  them  always  with  us ;  whereas 
God  will  change  his  workmen,  and  yet  cany  on  his 
work,  that  the  excellencu  of  the  power  may  be  of 
God,  and  net  of  men.  There  is  no  need  of  immor- 
tal ministers  to  be  the  guides  of  tlie  church,  while 
it  is  under  the  conduct  of  an  eternal  Spirit.^ 

[2.]  Perhaps  thev  were  confirmed  in  their  expec- 
tations, when  they  now  found  that  John  survived  all 
the  rest  of  the  apostles  ;  because  he  lived  long,  they 
were  ready  to  think  he  should  live  always  :  whereas 
that  which  wa.xeth  old,  is  ready  to  vanish  away, 
Heb.  8.  13. 

[3.  ]  However,  it  took  rise  from  a  saying  of  Christ's, 
misunderstood,  and  then  made  a  sayingof  the  church. 
Hence  learn, 

First,  The  uncertainty  of  human  tradition,  and 
the  folly  of  building  our  faith  upon  it.  Here  was  a 
tradition,  an  apostolical  tradition,  a  saying,^  that 
went  abroad  among  the  brethren  ;  it  was  e.^rIy,  it  was 
common,  it  was  public,  and  yet  it  was  false.  How 
little  then  are  those  unwritten  traditions  to  be  relied 
upon,  which  the  council  of  Trent  hath  decreed  to 
be  received  witli  a  veneration  and  pious  affection 
eaual  to  that  which  is  owing  to  the  holy  scripture. 
Here  was  a  traditional  exposition  of  scri])ture  ;  no 
new  saying  of  Christ's  advanced,  but  only  a  con- 
struction put  by  the  brethren  upon  what  he  did  really 


ST.  JOHN,  XXI. 


959 


say,  and  yet  it  was  a  misconstruction.  Let  the  scriji-  1 
turc  be  its  own  interpreter,  and  ex/ilain  itself,  as  it 
is  in  a  great  measure  its  own  evidence,  and  proves 
itself,  tor  it  is  light. 

Secondly,  The  ajjtnessof  men  to  misinterpret  the 
sayings  of  Christ.  The  grossest  errors  have  some- 
times shrouded  themselves  under  the  umbrage  of 
incontestable  truths ;  and  the  scriptures  themselves 
have  been  wrested  by  the  unlearned  and  unstable. 
We  must  not  think  it  strange,  if  we  hear  the  sayings 
of  Christ  misinterpreted,  vouched  to  patronize  the 
errors  of  antichrist,  and  the  impudent  doctrine  of 
transuljstantiation,  for  instance,  pretending  to  build 
upon  that  blessed  word  of  Christ,  This  is  my  body. 

(2. )  The  easy  rectifying  of  such  mistakes,  by  ad- 
liering  to  the  word  of'  Christ,  and  abiding  by  that. 
So  the  evangelist  here  corrects  and  controls  that 
saying  among  the  brethren,  by  repeating  the  very 
words  of  Christ.  He  did  not 'say  that  that  disciple 
should  not  die.  Let  us  not  say  so  then  ;  but  he  said, 
//"  /  Tjitl  that  he  tarry  till  I  come,  what  is  that  to 
thee?  He  said  so,  and  no  more.  Add  thou  not  xmto 
his  words.  Let  the  words  of  Christ  speak  for  them- 
selves, and  let  no  sense  be  put  upon  them  but  what 
is  genuine  and  natural ;  and  in  tliat  let  us  agree. 
Note,  The  best  end  of  men's  controversies,  would 
be  to  keep  to  the  express  words  of  scripture,  and 
speak,  as  well  as  think,  according  to  that  word, 
Isa.  8.  20.  Scripture-language  is  the  safest  and  most 
proper  vehicle  of  scripture  ti-uth  :  the  tuords  which 
the  Holy  Ghost  teacheth,  iCor.  2.  13.  As  the  scripture 
itself,  dulv  attended  to,  is  the  best  wea/ion  whei-ewith 
to  wound  all  dangerous  errors,  (and  therefore  Deists, 
Socinians,  Papists,  and  Enthusiasts,  do  all  they  can  to 
derogate  from  the  authority  of  the  scripture,)  so  the 
scripture  itself,  humbly  suljscribed  to,  is  the  best  nvea- 
fion-sahie  to  heal  the  wounds  that  are  made  by  dif- 
ferent modes  of  expression  concerning  the  same 
truths.  Those  that  cannot  agree  in  the  same  logics 
and  metaphysics,  and  the  propriety  of  the  same 
terms  of  art,  and  the  application  of  them,  may  yet 
agree  in  the  same  scripture-terms,  and  then  may 
agree  to  lo\e  one  another. 

II.  We  have  here  the  conclusion  of  this  gosfiel, 
and  with  it  of  the  evangelical  story,  v.  24,  25.  This 
evangelist  ends  not  so  abruptly  as  the  other  three 
did,  but  with  a  sort  of  cadency. 

1.  It  concludes  with  an  account  of  the  author  or 
penman  of  it,  connected  by  a  decent  transition  to 
that  which  went  before  ;  (t.  24.)  This  is  the  disci/i/e 
•which  testifies  of  these  things  to  the  present  age,  and 
wrote  these  things  for  the  benefit  of  posterity,  even 
this  same  that  Peter  and  his  Master  had  that  con- 
ference about  in  the  foregoing  verses — John  the 
apostle. 

(1.)  Observe  here,  those  who  wrote  the  history 
of  Christ,  were  not  ashamed  to  put  their  names  to 
it.  John  here  does  in  effect  subscribe  his  name.  As 
we  are  sure  who  was  the  author  of  the  first  five 
books  of  the  Old  Testament,  which  were  the  foun- 
dation of  that  revelation,  so  we  are  sure  who  were 
the  penmen  of  the  Four  Gospels  and  the  Acts,  the 
Pentateuch  of  tlie  New  Testament.  The  record  of 
Christ's  life  and  death  is  not  the  report  of  we  know 
not  who,  but  was  drawn  up  by  men  of  known  inte- 
grity, who  were  ready  not  only  to  depose  it  upon 
oath,  but,  which  was  more,  to  seal  it  with  their 
blood. 

(2. )  Those  who  wrote  the  history  of  Christ,  wrote 
7ifion  their  own  knowledge,  not  by  hearsay,  but  what 
they  themselves  were  eye  and  ear  witnesses  of.  The 
penman  of  this  history  was  a  disciple,  a  beloved  dis- 
ciple, one  that  had  leaned  on  Christ's  breast,  that 
had  himself  heard  his  sermons  and  conferences,  had 
seen  his  miracles,  and  the  proofs  of  his  resurrec- 
tion. This  is  he  who  testifies  what  he  was  well  as- 
sured of. 


(3. )  Those  who  -wrote  the  histor)'  of  Christ,  as  they 
testified  what  they  had  seen,  so  they  wrote  what  they 
had  first  testified.  It  was  published  by  word  of  mcuth, 
with  the  greatest  assurance,  before  it  was  committed 
to  writing.  They  tcitified  it  in  the  pulpit,  testified  it 
at  the  bar,  solemnly  a\  erred  it,  stedfastly  avowed  it, 
not  as  travellers  give  account  of  their  travels,  to  en 
tertain  the  company,  but  as  witnesses  upon  oath 
give  an  account  of  what  they  know  in  a  matter  of 
consequence,  with  the  utmost  caution  and  exactness, 
to  found  a  verdict  upon.  What  they  wrote,  they 
wrote  as  an  affidavit,  which  they  wculd  abide  by. 
Their  writings  are  standing  testimonies  to  the  world 
of  the  truth  of  Christ's  doctrine,  and  will  be  testi- 
monies either  for  us  or  against  u.s,  according  as  we 
do  or  do  not  receive  it. 

(4.)  It  was  graciously  appointed  for  the  support 
and  benefit  of  the  church,  that  the  histoi  y  of  Christ 
sl\ould_^be  put  into  writing,  that  it  might  with  the 
great^  fulness  and  certainty  spread  to  every  place, 
and  last  through  every  age. 

2.  It  concludes  with  an  attestation  of  the  truth  of 
what  had  been  here  related ;  He  know  that  his  tes- 
timony is  true.     This  may  be  taken  either, 

(1.)  As  speaking  the  common  sense  of  mankind 
in  matters  of  this  nature,  which  is,  that  the  testi- 
mony of  one  who  is  an  eye-witness,  is  of  unjpotted 
reputation,  solemnly  deposes  what  he  had  seen,  and 
puts  it  into  writing  for  the  greater  certainty  ;  is  an 
unexcejitionable  evidence.  We  know,  that  is'.  All  the 
world  knows,  that  the  testimony  of  such  a  one  is 
valid,  and  the  common  faith  of  mankind  requires 
us  to  give  credit  to  it,  unless  we  can  disprove  it ;  and 
in  other  cases  verdict  and  judgment  are  given  upon 
such  testimonies.  The  truth  of  the  gospel  comes 
confirmed  bv  all  the  evidence  we  can  rationally  de- 
sire or  expect  in  a  thing  of  that  nature.  The  mat- 
ter of  fact,  that  Jesus  did  preach  such  doctrines, 
and  work  such  mu'aclcs,  and  rise  from  the  dead,  is 
proved  beyond  contradiction,  by  such  evidence  as  is 
always  admitted  in  other  cases,  and  therefore  to  the 
satisfaction  of  all  that  are  impartial  ;  and  then  let 
the  doctrine  recommend  itself,  and  let  the  miracles 
proxe  it  to  be  of  God.     Or, 

(2.)  As  speaking  the  satisfaction  of  the  churches 
at  that  time,  concerning  the  truth  of  what  is  here 
related.  Some  take  it  for  the  subscription  of  the 
church  of  Ephesus  ;  others  of  the  angels  or  minis- 
ters of  the  churches  of  Asia  to  this  narrative.  Not 
as  if  an  inspired  writing  needed  any  attestation  ft-om 
men,  or  could  from  thence  receive  any  addition  to 
its  credibility  ;  but  hereby  they  recommended  it  to 
the  notice  of  the  churches,  as  an  inspired  writing, 
and  declared  the  satisfaction  they  received  by  it. 
Or, 

(3.)  As  speaking  the  evangelist's  own  assurance 
of  the  tiTjth  of  what  he  wrote,  like  that,  {ch.  19. 
35. )  He  knows  that  he  saith  true.  He  speaks  of  him- 
self in  the  plural  number,  JTe  know,  not  for  majes- 
ty-sake, but  for  modesty-sake,  as  1  John  1.  1.  That 
which  we  hax-e  seen  ;  and  2  Pet.  1.  16.  Note,  The 
evangelists  themselves  were  entirely  satisfied  of  the 
truth  of  what  they  have  testified,  and  transmitted  to 
us.  The\'  do  not  require  us  to  believe  what  they 
did  not  believe  themselves ;  no,  they  knew<  their  tes- 
timony was  true,  for  they  ventured  both  this  life  and 
the  other  upon  it ;  threw  away  this  life,  and  de- 
pended upon  another,  on  the  credit  of  what  they 
spake  and  wrote. 

3.  It  concludes  with  an  et  extern  ;  with  a  reference 
to  many  other  things,  veiy  memorable,  said  and  done 
by  our  Lord  Jesus,  which  were  well  known  bv  many 
then  living,  but  not  thought  fit  to  be  recorded  for 
posterity,  v.  25.  There  were  many  things  very  re- 
markable and  improvable,  which,  if  they  should  be 
written  at  large,  wth  the  several  circumstances  of 
them,  even  the  world  itself,  that  is,  all  the  libraries 


960 


ST.  JOHN,  XXI. 


in  it,  could  not  contain  the  books  that  might  be 
■written.  Thus  he  concludes  like  an  orator,  as  Paul, 
(Heb.  11.  23.)  n7iat  shall  I  more  say  ?  For  the  time 
would  Jail  me. 

If  it  be  asked  why  the  gospels  are  not  larger,  why 
they  did  not  make  the  New  Testament  history  as 
copious  and  as  long  as  the  old ;  it  may  be  answered, 

(1.)  It  was  not  because  they  had  exhausted  their 
subject,  and  had  nothing  more  to  write,  that  was 
worth  writing;  no,  there  were  many  of  Christ's 
sayings  and  doings  not  recorded  by  any  of  the  evan- 
gelists, which  yet  were  worthy  to  be  written  in  let- 
ters of  gold.  For,  [1.]  Every  thing  that  Christ 
said  and  did,  was  worth  our  notice,  and  capable  of 
being  improved.  He  never  spake  an  idle  word, 
nor  did  an  idle  thing ;  nay,  he  never  spake  or  did 
any  thing  mean,  or  little,  or  trifling,  which  is  more 
than  can  be  said  of  the  wisest  or  best  of  men. 
[2.]  His  miracles  were  many,  very  many,  of  ma- 
ny kinds,  and  the  same  often  repeated,  asr  occa- 
sion offered.  Though  one  true  ?niracle  vnight  per- 
haps suffice  to  prove  a  divine  commission,  yet  the 
repetition  of  the  miracles  upon  a  gi'eat  variety  of 
persons,  in  a  great  variety  of  cases,  and  before  a 
great  variety  of  witnesses,  helped  very  much  to 
prove  them  true  miracles.  Eveiy  new  miracle  ren- 
dered the  report  of  the  foi-mer  the  more  credible  ; 
and  the  multitude  of  them  render  the  whole  report 
incontestable.  [3.]  The  evangelists  upon  several 
occasions  give  general  accounts  of  Christ's  preach- 
ing and  miracles,  inclusive  of  many  particulars,  as 
iVIatt  4.  23,  24.-9.  35.— 11.  1.— 14.  14,  36.— 15. 
30. — 19.  2.  and  many  the  like.  When  we  speak  of 
Christ,  we  have  a  copious  subject  before  us,  the  re- 
ality exceeds  the  report,  and,  after  all,  the  one  half 
is  not  told  us.  St.  Paul  quotes  one  of  Christ's  say- 
ings, which  is  not  recorded  by  any  of  the  evangel- 
ists; (Acts  20.  35.)  and  doubtless  there  were  many 
more.     All  his  sayings  were  apophthegms. 

(2.)  But  it  was  for  these  three  reasons, 

[1.]  Because  it  was  7iot  needful  to  write  more. 
This  is  implied  here  ;  there  were  many  other  things, 
which  nvere  not  Tjritten  because  there  was  no  occa- 
sion for  writing  them.  What  is  written,  is  a  suffi- 
cient revelation  of  the  docti-ine  of  Christ,  and  the 
proof  of  it,  and  the  rest  was  but  to  the  same  pur- 
port. They  that  from  hence  argue  against  the  suf- 
ficiency of  the  scripture,  as  the  rule  of  our  faith  and 
practice,  and  for  the  necessity  of  unwritten  tradi- 
tions, ought  to  shew  what  there  is  in  the  traditions 
they  pretend  to,  perfective  of  the  Avritten  word ;  we 
are  sure  there  is  that  which  is  contrary  to  it,  and 
therefore  reject  them.  By  these  therefore  let  us  be 
admonished,  for  of  writing  many  books  there  is  no 


end,  Eccl.  12.  12.  If  we  do  not  believe  and  im- 
prove what  is  written,  neither  would  we  if  there  had 
been  much  more. 

[2.]  It  was  not  possible  to  tvrite  all.  It  was  pos- 
sible tor  the  Spirit  to  indite  all,  but  morally  impos- 
sible for  the  penmen  to  pen  all.  The  world  could 
not  contain  the  books.  It  is  an  hyperbole  common 
enough  and  justifiable,  when  no  more  is  intended 
than  this,  that  it  would  fill  a  vast  and  incredible 
number  of  volumes.  It  would  be  such  a  large  and 
overgrown  history  as  never  was ;  such  as  would 
justle  out  all  other  writings,  and  leave  us  no  room 
for  them.  What  volumes  would  be  filled  with 
Christ's  prayers,  had  we  the  record  of  all  those  he 
made,  when  he  continued  all  night  in  prayer  to  God, 
without  any  vain  repetitions .''  Much  more  if  all  his 
sermons  and  conferences  were  particularly  related, 
his  miracles,  his  cures,  all  his  labours,  all  his  suffer- 
ings ;  it  would  have  been  an  endless  thing. 

[3.]  It  ivas  not  adviseable  to  write  much;  for  the 
world,  in  a  moral  sense,  could  not  contain  the  books 
that  should  be  written.  Christ  said  not  what  he 
might  have  said  to  his  disciples,  because  they  were 
not  able  to  bear  it ;  and  for  the  same  reason  the 
evangelists  wrote  not  what  they  might  have  written.  * 
The  world  could  not  contain,  x''i>"^'^'.  It  is  the 
word  that  is  used,  ch.  8.  57.  My  word  has  noplace 
in  you ;  they  would  have  been  so  many,  that  they 
would  have  found  no  room.  All  people's  time  would 
have  been  spent  in  reading,  and  other  duties  would 
thereby  have  been  crowded  out.  Much  is  over- 
looked of  what  is  written,  much  forgotten,  and 
much  made  the  matter  of  doubtful  disputation ; 
this  would  have  been  the  case  much  more,  if  there 
had  been  such  a  world  of  books  of  equal  authority  and 
necessity  as  the  whole  history  would  have  swelled 
to ;  especially  since  it  was  requisite  that  what  was 
written  should  be  meditated  upon,  and  expounded, 
which  God  wisely  thought  fit  to  leave  room  for.  Pa- 
rents and  ministers,  in  giving  instruction,  must  con- 
sider the  capacities  of  those  they  teach,  and,  like 
Jacob,  must  take  heed  of  over-driving.  Let  us  be 
thankful  for  the  books  that  are  written,  and  not 

Erize  them  the  less  for  their  plainness  and  brevity, 
ut  diligently  improve  what  God  has  thought  fit  to 
reveal,  and  long  to  be  there  where  our  capacities 
shall  be  so  elevated  and  enlarged,  that  there  will  be 
no  danger  of  their  being  over-loaded. 

The  evangelist  concluding  with  Amen,  thereby 
sets  to  his  seal,  and  let  us  set  to  our's,  an  Amen  of 
faith,  subscribing  to  the  gospel,  that  it  is  ti-ue,  all 
true  ;  and  an  Amen  of  satisfaction  in  what  is  writ- 
ten as  able  to  make  us  wise  to  salvation.  Amen; 
so  be  it,  ' 


END  OF  VOL,  FIFTH.